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The Evil Effects of Zinaa’ (Fornication) -Transcribed audio

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By Shaykh ‘Abdullaah ‘Ateeq al-Harbee

Shaykh ‘Abdullaah ‘Ateeq al-Harbee is one of the professors in the University of al-Madeenah, he is a student of Shaykh Rabee’ Ibn Haadee al-Madkhalee

The Shaykh began by giving his salutation after sending peace and blessings upon the Messenger (sallallaahu alaihi wa sallam) and after praising Allaah subhanahu wa ta’ala.

He says: O Muslims indeed Allah subhana wa ta’ala has created us and He has not left us to our own desires. Indeed He has prohibited us and He has given us command and He has made it clear to us the path of khair and the path of good and He has encouraged us to follow that. And He has made clear to us the path of evil and has prohibited us from following that. And indeed Allaah subhanahu wa ta’ala is more knowledgeable concerning that which is good and that which has the best for His servant in this life and the Hereafter. And He is the Most Knowledgeable concerning that which will give them bliss and that which will give them good fortune in this life and in the Hereafter.

And indeed from the things that Allaah subhanahu wa ta’ala has made it important and placed importance upon
protecting it and upon making sure that the Muslims are mindful with regards to it and that He has prohibited us and made us something that we should be distant from corrupting and that is the honour of the Muslim and that is going to be the title of the talk. And indeed it has been established in a hadith in Saheeh al-Bukhari that the Messenger (sallallaahu alaihi wa sallam) said : ‘indeed your blood, and your wealth and your honour, is haraam upon you (it is prohibited upon you) just as this day is haram or considered sacrilegious and just as this month is considered sacrilegious.

And indeed the honour is something that should be protected by the Muslims in two ways :

  1. As for the first way, that which is apparent from the honour of the Muslims : and that is by clothing it using the
    garments that the Shariah has laid down and prescribed and what the Messenger has prescribed (sallallaahu alaihi wa sallam).
  2. And as for the second type is that which is hidden from the honour : and that is to protect it from zina and to protect it from homosexuality and those types of affairs.

Allaah tabarak wa ta’ala has said : ‘O you who believe, indeed Allaah subhanahu wa ta’ala has sent down upon you a garment that will cover your modesty and He has given you a leash which is something other than from the standard covering. And indeed from the greatest of things that will make the honour of the Muslim corrupt whether they are male or whether they are female and indeed it is that which is referred to or known as ‘zina.’

And indeed Allaah tabarak wa ta’ala has said, ‘.. and do not come close to zina. Indeed it is something that is lewd and it is an evil way.’

And indeed in this ayah Allaah tabarak wa ta’ala has made Haraam anything that leads to zina and that is never mind the actual committing of the act. Allaah tabarak wa ta’ala has said, ‘ and do not come close to fawahish, do not come close to lewdness, that which is apparent from it and that which is hidden.

And indeed the issue of fornication (may Allaah protect us all from it). Indeed along with it being prohibited it is something that likewise corrupts the society, corrupts the community. And indeed it is from the reasons for the spreading of corruption in and amongst the community.’ Insha-Allaah I am going to mentions some of the reasons and some of the things that corrupts the society.

And from the first of the evils that come from zina is that it is one of the causes for the spread of many evils and many diseases connected to fornication, just like the sickness of AIDS and other in that from the sicknesses that destroy the lands and destroy the servants.

And likewise it is from the reasons that causes commotion in and amongst the family — as far as it relates to the husband or as far as it relates to the wife and to the children and if the family indeed is split, that will lead to the splitting of the community and indeed they will fall into that which are of the lowly actions and will fall into corruptions.

And likewise from the evil effects of zina is that it is from the reason for talaaq (or divorce) being plentiful in the societies. Because you find after the marriage, after a small space of time you will find the people divorcing each other and sometimes this happens after a space of few hours.

And likewise, from the evil effects of zina and fornication is that it lowers the marriage rates in the society. So as for the person who commits fornication and is constant and regular in doing that, then he does not look to marriage except as another way of having a sexual relationship. Not that it is a beautiful way of uniting two bodies, neither it is a life that is built of love and emotions and raising a family and having children and indeed from bringing and having children, it is by way of those children our that lives become happy lives. And likewise it makes life easy with the presence of the children.

And likewise we see from the evil effects of zina and fornication is that we find the level of children and the level of having kids fall in that particular society. Because when zina is one of the reasons for the spread of deadly diseases like AIDS and other than AIDS, we find as a result of that many people die in the society. And as a result of that we find people having children as a result of that die. And as a result of that also the strength of the community is lost.

And also from the evil effects of zina, is that it leads to much crime in that society. And from that the crimes that generate and likewise a person will enter into stealing and rape in order to satisfy his sexual desires. And likewise as a result of that we find people even killing each other and killing themselves as a result of this spread of this zina.

And likewise from the evil effects of zina, is that we find that we have many children, many offspring that are the children that have come as a result of that fornication. And this likewise is from the sins meaning these children have come about as a product of fornication. This is also from the sins that increases crimes, and increases evil doings in and among society. Because the child from a young age is in need of receiving the love and attention from both his parents. So when the child loses out on that care and loses out on that attention, and when he loses that love, then what happens is that he has a reactory feeling as he grows that he was not nurtured upon love and upon affection. So that breeds from him and lead him to haste and dislike to society and the surrounding that he lives in. So, when he reaches the age of maturity, we find that these individuals enough of time end up themselves being individuals that commit evil acts and committing different crimes in order to avenge that society.

And brothers and sisters from the things that we can utilize to protect this evil, to protect ourselves from this evil is by following the message, and the measures and the means that al-Islam has laid down for us. The means have been laid down for protecting our ‘ird — lineage.

So from the most important means for protecting the limits is the establishment of the belief of Allaah in the hearts of the servant. So if the slave then knows and believes that Allaah is the Creator of the creation, and He is the One that is worshipped and there is none worthy of worship other than Him, then he would carry out his commands and he would stay away from his prohibitions.

And likewise he will believe in his heart that Allaah subhanahu wa ta’ala knows the hidden things and knows those things which are apparent. And likewise he will know that Allaah subhanahu wa ta’ala sees everything that takes place in this creation. And so this Imaan of his will carry him to be odd and over keeping in mind the presence of Allaah subhanahu wa ta’ala. And it will lead him likewise, to be distant from disobeying Allaah and it will make him to carry out Allah’s commands and the things that please Allaah. So not once will Allaah see him in a place where Allaah subhanahu wa ta’ala dislikes to see him in and likewise he will not be absent from places that Allaah subhanahu wa ta’ala loves for him to be in. And that is a condition with the mu’min and the believer who is sincere with his Imaan, the one who is certain concerning his Lord.

Listen O brother and listen O sister, to the story of that great Sahabah ; that Sahabi who before Islaam used to commit sins as of fornication and he used to visit prostitutes ; look at his condition after his Islaam. Did he continue upon that which he was upon, in his days of Jaahiliyah before Islaam? .. (not clear) …. And likewise he took upon himself chastity and distanced himself form all evil and all lowly acts.

This appears in the Sunnan of Tirmidhi that a person from amongst the Sahaba (radiallahu anhu) who was referred to as al-Martad. He used to carry the prisoners of war from Makkah until he reached Medina and there was a woman from amongst the Mushrikeen who was a prostitute or she was a fornicator and her name was ‘Anaaq and she was his girlfriend before Islaam. And he had promised a man from amongst the prisoners of war from the people of Makkah that he was carrying. He said to them radiallaahu ‘I continued until I came to a wall from the walls of Makkah in the shade of a wall on the full moon night man, so ‘Anaaq (this woman) came to him and she had noticed that this man being detained near the wall. So when she came to me she realized that it was me. So I said, ‘my name is Martad’ and she said, ‘welcome.’ She then said, ‘come and sleep with me tonight.’ So she was calling him to the lewdness. So I said, ‘O Anaaq, indeed Allaah has made zina Haraam. Allaahu Akbar!’. So the Shaykh is saying look then brother Muslim may Allaah guide you and myself to success. Look at the Imaan that Martad had concerning Allaah subhanahu wa ta’ala and how it prevented him from committing zina even though it was easy for him to commit that act. So may Allaah have mercy upon him and be pleased with him. Look how his complete turn around came for him after he was a committer of major sins and major evil deeds prior to his Islaam? Look how Islaam turned the whole direction of his life. And he became the best of the people as regards to him being chaste, as regards to him having adab, and with regards to him having taqwa.

Therefore from the first of the things that we can utilize to protect ourselves from this sick disease, it is to have Imaan in Allaah subhanahu wa ta’ala.

As for the second affair is that we make sincere tawbah to Allaah tabarak wa ta’ala for all of our sins. Allaah subhanahu wa ta’ala has said, ‘and those who when they commit a sin or when they run themselves, they remember Allaah subhanahu wa ta’ala and make isthighfar for their sins. And who will forgive sins other than Allaah as long as they do not persist upon that which they did while they know.’

Likewise from the things that will protect ourselves and from the methods and means that have been laid down in the Shariah is that indeed Islaam is the deen of the fitrah and its way is the just way, balanced way.

And it has affirmed for mankind that which he has established or that which he has within him a way of desire for sexual actions. But Allaah subhanahu wa ta’ala has not made it absolute for him to utilize or enjoy his desire in any way that he pleases. And at the same time He has not prohibited him from enjoying sexual pleasures absolutely but rather it has reigns and orders for him that desire of his. And that sis with the connection of the link of marriage. Because when Allaah tabarak wa ta’ala created mankind, He created for him his wife so that he may receive tranquility from her.

Allaah subhanahu wa ta’ala says, ‘and indeed from His signs is that He has created for you wives so that you may
receive tranquility and reside with them. And He has made between you love and He has made between you Mercy.’

Therefore Allaah has made and prescribed marriage by way or which a person can increase in love and emotional feelings. And a way for him to protect himself from falling into evil deeds and lewd deeds. And for that reason Messenger (sallallaahu alaihi wa sallam) encouraged that we should marry.

In both Sahih al-Bukhari and Muslim it is recorded that Ibn Mas’ud (radiallaahu anhu) that the Messenger (sallallaahu alaihi wa sallam) said: ‘O gathering of youth, whosoever from amongst you is able then let him marry. Because it is better for the lowering of the gaze. And it is better as a protection of the private parts. And whosoever is not able to do so then let him fast, because then indeed it is a protection for him.’

And likewise from the things that protect ones private parts (and things connected to that), that the method of protecting — – that men not mix with the women. Ibn Qayyim rahimahullah mentions in his book, ‘and there is no doubt that to let the women mix with the men is the origin of every evil. And it is from the greatest reasons for Allaah subhanahu wa ta’ala revealing or sending upon the people punishments and likewise it is from the reason that the general and the specific affairs become corrupt. And the men mixing with the women is a reason for zina, fawahisha, lewdness and evil act connected to sexual related acts being committed between men and women. And it is from the reasons for diseases and plagues when the prostitutes began to mix with the army of Musa, and evil deeds and lewdness began to spread among them. Indeed Allaah sent upon them at that point plague and diseases and 70,000 people died as a result of that. And we ask Allaah that He protects us.

And likewise from the protective reasons that has been laid down by the Shariah for the male Muslim and the female Muslim, that the women wear the hijaab and screen themselves from strange men. Allaah subhanahu wa ta’ala says, ‘..and stay in your homes and do not display yourselves like the displaying of the days of Jaahiliyah’ and Allaah azzawajal says addressing his message to his Messenger (sallallaahu alaihi wa sallam) : ‘O Messenger, say to your wives, daughters and to the women from amongst the Muslimeen, that they should throw the jilbaabs over themselves, that is better for them not to be known or not to be recognized and they will not be harmed. And indeed Allaah is al- Ghaffoor ar-Raheem.’

And likewise from the reasons is that a woman stays in her home and that she doesn’t leave her home except for a
pressing need. Allaah says in the previous ayah, ‘.. stay in your homes and do not display yourselves like the displaying of jaahiliyah. And you know O servants of Allaah, (O female slave of Allaah) that the Shaitaan who is the major enemy for us utilizes the issue of the women leaving out of their homes, using her as a means of corrupting the men and utilizing the men for corrupting her. And indeed the Messenger (sallallaahu alaihi wa sallam) has said, ‘indeed the whole of the woman is an awrah. So if she leaves her home, then indeed the shaitaan beautifies her and makes her fall into some type of fitnah and attempts her to fall into some lowly deeds.

And likewise from that a person distances himself from music as it is established with the people who have intellect that the beautiful voice has a direct effect upon the heart especially the heart of the woman. Music has an effect more on the woman than it has on the men. And if that music is accompanied with singing and with the playing of musical instruments, the effect that it has on the hearts in calling that person to lewdness is indeed greater. And for that reason Fudayl Ibn Iyyad rahimahullah mentioned that music is the ruqya of zina – meaning it is the thing that will lead towards it and will draw towards it.

Indeed Allaah subhanahu wa ta’ala says in the Qur’aan, ‘and indeed from the people of those who buy lahwal hadeed (meaning music here) in order to misguide from the path of Allaah and Ibn Masood radiallaahu anhu swore three times by Allaah regarding the tafseer concerning this ayah and the explanation of the lahwal hadeed that it is ghina, it is music and likewise from the reasons that protect ourselves from this lewdness will be mentioned in a summarized form so that we don’t spend too long here.

The first of them the Shaykh mentions is that a person both men and women lowers their gazes. Because the sight that it takes to look is from the arrows from the arrows of Iblees. And for that reason the Messenger (sallallaahu alaihi wa sallam) explained, ‘that the first look that you take for a woman is for you i.e it is overlooked and the second one is against you. And that is because the first look that a person took was not intentional i.e he did not intentionally take that look of that woman. So Allaah subhanahu wa ta’ala had mercy upon us and forgave us for that. And as for the second look then the mu’min the male and the female believer are both taken to account for that.

Likewise, the woman should not perfume herself when she leaves from her house. Indeed Messenger (sallallaahu alaihi wa sallam) prohibited that. And likewise from the reasons that will protect the society from this is that a woman does not show her beautification or that which she wears underneath her jilbaab except to those individuals who are from her mahrim (Mahram) who are lawful from her relatives.Allaah subhanahu wa ta’ala has said that she should not show anything of her beautification except that which is
apparent from her.

And likewise from the reasons that will protect us bi-iznillaah that a woman does not enter in her speech i.e she does not go into too much depth with her speech and that she does not soften her speech to strange men. Whether that is upon the telephone or upon other than the telephone. And this is indeed from the greatest of reasons that leads to that evil. Because indeed if she is soft in her speech, then that one who has something from sickness from his heart , will enter into his heart to have something with her by way of evil actions or by way of adultery or fornication.

And likewise from the reasons that we can protect, is that a person distances himself from intoxicants. Because indeed the khamr and the intoxicant are the mother of all evils. And by way a person would fall into zina and likewise it is a stealing and likewise it is a killing these souls that have been prohibited for us to kill. Rather a person would fall into every type of lowly act.

And likewise from the things that will protect us is that we keep clear from touching in any way a strange woman except in extreme necessity. O Servants of Allaah, indeed when the believer believes in Allaah subhanahu wa ta’ala there is no doubt that he is going to be tested and that he is going to be under trial. And for that reason Allaah subhanahu wa ta’ala when he created the Jannah, He surrounded it with the distasteful things. It was surrounded by things that are distasteful like Jihaad because a person may possibly die and it is something that is difficult for a person.

And likewise he wakes up at night at the time that it is very cold, and that you make wudhu and you pray. As for the tareeq or path to the Hellfire may Allaah protect us and you from it, is something that is easy iyaazu billaah. By doing those things that have connections with our desires like zina and drinking khamr and consuming wealth unlawfully and other than that from the evil act. Allaah subhanahu wa ta’ala has said, ‘Alif Laam Meem, do the people believe that they are going to be left alone saying that we believe and that they will not be put under trial. Indeed we put to trial those who came before them and Allaah subhanahu wa ta’ala will know those who were truthful in their Imaan and Allaah tabarak wa ta’ala will know by way of those that who are liars – the kaazibeen.nd likewise Allaah tabarak wa ta’ala has said, ‘do you believe that you are going to enter Jannah and it did not come to you that which came to those who came before you? They were struck with hardships and calamities and they were shook until the Messenger and those who believe along with him said, ‘when is the aid of Allaah going to come? Indeed the aid of Allaah is near.’

So you O my brother Muslim, and you O my sister Muslimah indeed you have chosen al-Islaam as your religion and this is the way of the anbiya alaihissalaatu wassalam and it is upon you that you remain firm upon the religion of Allaah and that you are not shaken in your Imaan and that you are not deceived by the duny and by its beautification and by Allaah you don’t know when you are going to die. And you don’t know when that thing that thing that stops all of one’s desires and stops all of one’s pain is going to end and going to come, so die while you are upon Islaam and while you are upon Imaan and while being in a state of being distant from the lewd deed and the evil deeds. ‘O Allaah make us to see the Haqq and bless us to follow it. O Allaah make us see the baathil and the falsehood and bless us to stay away from it. And do not make it something that is not clear to us, so that we go astray. O Allaah make the best of our deeds of the dunya the last of our deeds, and the best of our action the last of our actions and the last of our days the day that we meet you.’

—

May Allaah reward the sister who Transcribed from the Audio 

How to Remove Sins – Dawood Adeeb

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Khutbatul Haajah

“Say, O My Servant, those who have been excessive, those who have been extreme o*n their own soul, do not despair of the mercy of Allaah subhana wa ta’ala for surely Allaah forgives all sins. And surely Allaah, He is Al-Ghaffoor and Ar-Raheem. He is the Oft-Forgiving, the Merciful. He is extremely forgiving and extremely merciful.”

In this above Ayah, respected brothers and sisters in Islaam, Allaah among other things explains to us that He forgives our sins. He forgives all sins, whether they are Major or Minor. No matter what colour the sin may be, no matter what size the sin may be, how old or new it is, Allaah subhana is Al-Ghaffoor Ar-Raheem. And if the Muslim, the Abd (the Slave of Allaah subhana wa ta’ala) fulfills the conditions, Allaah will forgive. This type of forgiveness is a unique forgiveness. Allaah subhana wa ta’ala is unique as He says :

“Qul Huw-Allaahu Ahad” —

Say, He Allaah is unique.

For His forgiveness is not like any type of forgiveness and His Mercy is not like any type of Mercy.

“Wa laisa kamislihi shaiun wa huwas Sameeul Baseer”

There is nothing like Him and He is As-Sameeh and Al-Baseer , He is the Hearer and He is the Seer.

This Jumma’ah we would like to talk about the methodology or the road that we can use, the way, the method that we can utilize in gaining the atonement and forgiveness of our sins. How we can gain the atonement, the expiation, the effacing, the erasing of our sins. What is the methodology of erasing these sins? What can we do to remove these sins? Because all of us are sinners as Prophet Muhammad (sallallahu alayhi wa sallam) said in an authentic Hadith :

“All of the children of Aadam are sinners and the best of sinners are those who repent.”

So we need to learn brothers and sisters in Islaam how we can efface, how we can remove, how we can make atonement for az-zunoob; How we can get rid of these sins. When we talk about the erasing and the atonement of sins according to the ahlul Ilm, according to the people of knowledge, there are two types (two ways to remove the sins) :

One as Allaah subhana wa ta’ala mentions :

Follow up a bad deed with a good deed and it will wipe it out. It will erase it. This is the first type of removing (the erasing) of sins.

The second is the exchange of one thing for another. As Allaah subhana wa ta’ala says :

For them, those individuals who do these sins, Allaah will exchange for their bad deeds, good deeds. He will replace their bad deeds with good deeds and Allaah subhana wa ta’ala is Ghaffoorur Raheema. He is the Most Forgiving, the Most Merciful.

There are many ways brothers and sisters and we can have many Khutba’as o*n this subject. But we would just like to site just a few of these ways that we can atone for and erase our sins. The first and foremost and Allaah subhana ‘alam, Allaah the Majestic, the Most High above all creation knows best is to accept Islaam. Alhamdulillaah, which we have all done. If a Kaafir from among the Kuffaar (no matter how good they may seem or how righteous they may seem in the eyes of the people), if they want to have their sins erased, (their tawbah is different from our tawbah) their tawbah is to accept Islaam. And there is no tawbah for them except this.

Allaah subhana wa ta’ala says :

Surely the Deen with Allaah is not Christianity, it is not Judaism, it is not Hinduism, it is Islaam.

And again Allaah subhana wa ta’ala says :

Whoever seeks a Deen other than Islaam, it will never ever be accepted from him. And in the Last Day they will be the losers.

So those individuals who are among the Kuffar of this life, in order for their actions to be accepted and in order for them to be forgiven, they have to accept Islaam. And Allaah subhana wa ta’ala says :

Say to the Kuffar if they seize (stop) what they did in the past, they will be forgiven.

What does that mean? It means that if they leave off their kufr, if they stop disbelieving, then Allaah will forgive them.

So, the person who wants to have the forgiveness of Allaah, that is still among the groups of the Ahlul Kitaab and the Mushrikoon, they have to accept Islaam. And Allaah subhana wa ta’ala will remove their sins and He will forgive them.

Those individuals whom Allaah subhana wa ta’ala had raised among the Sahaaba to accept Islaam when the Prophet (sallallahu alayhi wa sallam) was alive, there is a clear, clear record of this.

On the authority of Ibn Shumaasa al Mahri that he said : We went to Amr Ibn Al-Aas (radiallaahu anhu), he was about to die, (he was o*n his death bed). He wept for a long time and turned his face towards the wall. (Not clear) The audience asked Amr : Didn’t the Messenger of Allaah not give you tidings of this?

He turned his face towards the audience and said : The best thing which we can count upon is the testimony that there is nothing worthy of worship except Allaah and Muhammad (sallallahu alayhi wa sallam)is the Messenger of Allaah. For surely I have passed through three stages and this is what Allaah subhana wa ta’ala says in His Glorious Book :

You shall certainly travel from stage to stage.

Within the first stage in which I found myself averse (disinclined) to none else more than I was averse to the Messenger of Allaah and there was no other desire stronger in my heart than the o*ne that I should over power him and kill him. Had I died in this stage, I would have been definitely been among the people of the Hell-Fire.
Because if a Kaafir dies without having accepted Islaam (this is the forgiveness and atonement of his sins), he will surely go to the Hell-fire as the Prophet’s example when visiting the young Jewish boy (who used to serve him), when he went to his house and invited him to Islaam while he was o*n his death-bed and his father standing at his side, the Prophet incited him to say: “Laa ilaaha illallaah”. And he turned and looked at his father for approval. And his father said : Obey, Abu Qassim. (The Kunya, the nickname of Prophet Muhammad sallallahu alayhi wa sallam). So, the boy said : “Ash-hadu an Laailaaha illallaah wa ash-hadu anna Muhammadar Rasoolullaah.” Then he died.
Then the Messenger of Allaah left the house saying : Praise be to Allaah who saved this boy because of me from the Hell-Fire. So this is another proof that those individuals who do not accept Islaam and do not make this statement will be in the Hell-Fire. And those who do, Allaah will forgive them of their sins.

So he said if he had died in that state, he would have been one of the inhabitants of the Hell-Fire. When Allaah instilled the love of Islaam in my heart, I came to the Messenger of Allaah (sallallahu alayhi wa sallam) and I said : Stretch out your right hand O Messenger of Allaah so that I may make bai’aah (the pledge of allegiance) to you. He stretched out his right hand and I withdrew my hand. And he, the Messenger of Allaah (sallallahu alayhi wa sallam) said : What has happened to you O Amr?

I replied : I intend to lay down some conditions.

The Messenger of Allaah (sallallahu alayhi wa sallam) asked : What conditions do you intend to put forward?

I said : I should be granted forgiveness.

He the Messenger of Allaah (sallallahu alayhi wa sallam)said : “Are you not aware of the fact that Islaam wipes out all previous sins? Verily Hijrah wipes out all previous sins. And truly Hajj wipes out all previous sins.”

And then he (radiallahu anhu) said : “No one was more dear to me than the Messenger of Allaah (sallallahu alayhi wa sallam) and none was more sublimer in my eyes than him. And I could never get up the courage to catch a full glimpse of his face due to its splendor. So if I am asked to describe the features of the Messenger of Allaah (sallallahu alayhi wa sallam), I am not able to do it because I have not looked at him fully. Had I died in this state, I have no reason to hope that I would ever be among the dwellers of the Paradise . I had every reason to hope that I would be among the people of Paradise.”
Then we are responsible for certain things in the light of which I am not able to know what is in store for me. When I die, let not the female mourner nor the fire accompany me. When you bury me, fill my grave well with earth and stand around it for a time in which a camel is slaughtered and the meat is distributed so that I may enjoy your intimacy (those individuals who stand around my grave) and I can ascertain what else I can give to the Angels of Allaah subhana wa ta’ala.

Another example of those things that will efface and atone for sins is following the Messenger of Allaah (sallallahu alayhi wa sallam). And we all know brothers and sisters that following the Messenger of Allaah is an incumbent act upon every male and female Muslim. Allaah subhana wa ta’ala says :

And believe in Allaah and His Messenger, the unlettered on, who believes in Allaah and His word and follow him so that perhaps you will gain success.

We also know that upon us it is the duty to obey the Messenger of Allaah (sallallahu alayhi wa sallam). And whoever obeys the Messenger has therefore obeyed Allaah. And it is incumbent upon every single Muslim to obey the Messenger of Allaah and obey those who are trusted in authority from the Messenger of Allaah among the Ulema.

“O You who believe obey Allaah and obey His Messenger and those trusted in authority from among you.”

With all of this and other ahyahs and hadiths, we gain the understanding that if we believe in Allaah subhana wa ta’ala and if we follow the Messenger of Allaah, Allaah subhana wa ta’ala will forgive us our sins simply for obeying and following the Prophet.

“Say, if you love Allaah, then follow me.” – Prophet Muhammad (sallallahu alayhi wa sallam) is saying this from the Book of Allaah. He is commanding to all of us sitting here and all the Muslims until the Day of Resurrection : “if you really love Allaah, then follow me. And Allaah will love you and forgive you your sins.”
So in following the Prophet (just simply following him) with all the conditions of following him, if they are met, Allaah subhana wa ta’ala will forgive our sins.

At-Taubah is a means of erasing sins, brothers and sisters. When we commit any sin, Allaah subhana wa ta’ala has instructed us in the Qura’an :

“O You who believe return to Allaah with sincere, unadulterated repentance. Perhaps your Lord will atone for you, your evil deeds.”

And the Prophet Muhammad (sallallahu alayhi wa sallam)in an authentic narration collected by Imaam Ibn Maajah and others on the authority of Abdullaah Ibn Al-Masood (radiallahu anhu):

“The person who repents from his sins is like the individual who didn’t have any sins at all.”

Also following up those evil things with good things. Allaah subhana wa ta’ala has mentioned in the Qura’an :

“Verily the good deeds remove the evil deeds. This is a reminder for those who remember.”

When we look at the tafseer of this particular ayah brothers and sisters, we find a very beautiful story. That a man came to the Messenger of Allaah (sallallahu alayhi wa sallam) saying : “O Messenger of Allaah, I kissed a woman.”
(Is there anything wrong in kissing a woman? Of course if she is not your mother, if she is not your sister, if she is not your wife and if she is not your daughter or your maternal or paternal aunt, this this haraam).
And the Messenger of Allaah (sallallahu alayhi wa sallam) answered him by reciting this verse :

“Truly the good deeds remove the evil deeds and this is a reminder for the mindful.”

Also spreading the salaam, saying : “Assalamu alaykum” is a means of forgiveness for sins. Just simply saying, “Assalamu alaykum” you could be removed of your sins. And good speech is a means of removal of sins. And there is a Hadith that was collected in the Musnaad of Shia’ab that says that the Prophet (sallallahu alayhi wa sallam) said :

“Truly some of the causes of forgiveness is the spreading of Salaams and good speech.”
(Not bad speech, but good speech. Just speaking good can remove and atone sins.)
Another means of forgiveness and atonement of sins is simply shaking the hands of your brothers and sisters in Islaam. The Prophet (sallallahu alayhi wa sallam) said :

“There are no two Muslims that meet each other, then they shake hands except that the both of them are forgiven of their sins before they leave each other.”

Simple !! Just shake your brother’s hand. And hold it and keep holding it so that sins can be removed. And the Prophet (sallallahu alayhi wa sallam) again said :

“Truly the believer when he meets the other believer and then he says, “Assalamu Alaikum” and then he takes his hand and shakes his hand, both of their sins fall off like leaves fall from trees.”

Allaahu Akbar !!!

As for the man who shakes the hand of a woman he should not be shaking, like his boss from a job or a woman that he grew up with or a sister shaking the hand of a man that is not her husband or her father, Ayesha (Radialllaahu anha) said as reported in Sahih Bukhari : That the Messenger of Allaah (sallallahu alayhi wa sallam) never, ever, ever, touched the hand of a woman that he didn’t possess.” NEVER.

In another narration submitted by at-Tabarani, the Prophet (sallallahu alayhi wa sallam) said:

“It would be better for a man to be struck in his hand with an iron spike than to touch a woman that is not lawful for him.”

Alhamdulillaahi Rabbil Aalameen !!!

Another means brothers and sisters for the forgiveness of sins is the example that we have in the collection of al-Bukhari, Muslim and Abu-Dawuud i.e to be kind and gentle and generous to animals. Feeding the birds, feeding dogs, giving water to a dog, feeding Harry the cat that is outside. All of these things with good treatment to animals can be a means for the atonement of sins.

The Prophet (sallallahu alayhi wa sallam)said: “While a man was walking on the road, he was overcome due to the extremity of the heat became extremely thirsty. Then he found a well. So he descended the well and drank from it. And as he was coming out, he saw a dog that was panting from the heat, eating the dirt from the ground because of extreme thirst. Then the man said, “the dog had come and was very thirsty and the thirst had reached a height greater than the thirst I had.” So he went back into the well and he filled his socks and he got hold of the mouth of the dog and he poured the water into the mouth of the dog. The dog’s thirst was quenched and Allaah subhana wa ta’ala after giving thanks to him forgave him of his sins.

Those individuals in this Masjid that are feeding Harry outside, Alhamdulillaah, may Allaah forgive you of your sins.

And as for those things among the taharah of the salaah, we know in conclusion brothers and sisters that al-wudhoo is a means of removal of sins. From Uthman Ibn Affan (Radiallaahu anhu)said that the Prophet (sallallahu alayhi wa sallam) said that : “whoever makes wudhoo and makes it well according to the Qura’an and the authenticated Sunnah, paying attention to all the spots on their body that they are supposed to wash, making sure that every spot is touched with water, not using very little and not using too much, (being moderate between the two), remembering Allaah subhana wa ta’ala while he is making the wudhoo, and then leaving that wudhoo, Allaah subhana wa ta’ala will remove his sins from his entire body so much so that the sins will be removed from even beneath your fingernails.”

And again, Abu Huraira (Radiallaahu anhu) said that the Messenger of Allaah (sallallahu alayhi wa sallam) said : “When a slave, a Mu’min or a Muslim washes his face in the course of ablution, every single sin that he contemplated with his eyes will be washed away from his face along with the water or with the last drop of water. When he washes his hands, every single sin that he committed with his hand will be erased from his hand with the water or with the last drop of water. And when he washes his feet, every sin towards with which his feet has walked will be washed away with the water or with the last drop of the water. The result is that he comes out pure, completely pure from every single sin.”

And this once again brothers and sisters in conclusion, is onLY for the person who performs the wudhoo correctly. Not for those individuals who splash water on themselves and who are unmindful of the rudiments or principles of wudhoo.

“Rabbana Aathinaa Fid-Dunya Hasanathan wafil Aakhirathi hasanathan Wakina Azaaban Naar.”

May Allaah reward the sister who Transcribed from the Audio 

The Wisdom of Marriage & The Fallacy of Dating : Dr. Muhammad Taqi-ud-Din Al-Hilali

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Taken from his book ‘The rulings of al-Khula’ in Islaam’ pg. 36-38.

The great scholar and daa’ee, Dr. Muhammad Taqi-ud-Din Al-Hilali[1] said, “….And in the Sunan of Ibn Majah the prophet (sallallaahu ‘alayhe wa sallam) stated, “From the things that makes a man happy is a righteous wife whom whenever he looks at her she pleases him, whenever he commands her she obeys him, and whenever he is absent she is faithful with herself and his wealth.” Hadeeth hasan (hadeeth no. 1857).

So look – may Allaah have mercy on you – at this hadeeth which illustrates therein a very high wisdom from the lips of the one who has been given concise, eloquent speech that contains much profound meaning. For indeed herein he summed up the conditions for a happy martial life:

1. The first one is that the woman is attractive in the eyes of the husband
2. She willingly fulfills his requests and does what he wants; and this is the sign of true love
3. He trusts her and she trusts him. Hence if he is absent for a long or short period, he will be rest assured that she will safeguard her honor and integrity, and ensure that his wealth is not wasted

Without these conditions neither of the spouses can ever be happy. And the Europeans have claimed to have attained the pinnacle of marital bliss because they allow the fiancé to interact with his fiancée before the marriage in a manner that is very disturbing. It is quite possible for this relationship to continue like this for years whereby they are ‘still getting to know each other,’ to get to learn the other person’s behavioral traits and personality so that they can be more compatible with each other in order to make the relationship more lasting. They know however that this is a big farce. Because neither of the spouses trust the other – as far as being faithful to each other, or being honest with their money. Because the husband cannot tell his wife to do anything because obedience is not an obligation for them. Hence they are like two business or trade partners. And this illustrates the fallacy of the stipulation which is that they must ‘be in love’ first.

As for the argument that supports unrestricted interaction before the marriage contract, (this is also a fallacy) because they do not really get to know the true character of the other companion because each of them ‘puts on an act’ for the other, and feign signs of adulation for fear that the engagement will be called off. And almost none of them reveals his/her true character until they get married. And there are many incidents like this that proves this to be true. For indeed this happened in Germany in the city of Bonn wherein a man who was engaged to his fiancée for 20 years, and they lived together as a man would live with his wife. However when they married the marriage did not last but one year; all of it being disagreements, bickering, and argumentation, eventually ending in divorce.”

Taken from his book ‘The rulings of al-Khula’ in Islaam’ pg. 36-38.

Foot Notes:

[1] He is a descendant of the Prophet’s grandson Husain (radiallaahu anhu). He was born in Morocco in 1311 (1893) and he died 1408 (1997). He is well known for his translation of the meanings of the interpretation of the Noble Qur’an and Sahih Al-Bukhari.

Shaykh Hammaad al-Ansaaree said about him, “In reality I have met anyone who has more knowledge in so many various subjects other than Dr. al-Hilali. Forty five years have passed and I have never seen anyone like him. He was fluent in languages such as Hebrew, German, English, Spanish, in addition to being a scholar in Arabic. He is my shaykh for I benefit from him greatly. He was salafi in his aqeedah, and if you read his book about at-Tawheed you would know that no one knows at-Tawheed in the Qur’an like him.”

Not Judging by the Book of Allaah: A cause for calamities to strike the Ummah

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Al-Istiqaamah Magazine – Issue No.7
Rabee’ ul-Awwal 1418H / July 1997

By Shaykh Muhammad Ibn Jameel Zaynoo

Understand that judging by what Allaah revealed in His Book is incumbent upon the Muslim, and not doing so results an many calamities befalling the Ummah.

That there would always continue to be a group from this Ummah clinging to the truth and to the pure Tawheed of Allaah until the day of Judgment.

Allaah – the Most High – said:

“Say: Allaah has power to send punishment upon you from above you, or from under your feet; or to cover you in confusion with party strife; and make you taste the inter-fighting and violence of one another. See how We variously explain the Aayaat (proofs and signs), so that they may understand.” [Sooratul-An’aam 6:65]

Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said, when this verse was revealed: “Say: Allaah has power to send punishment upon you from above you.” So he said: “I seek refuge in Your Face.” “Or from under your feet.” He said: “I seek refuge in Your Face.”

“Or to cover you in confusion with party strife, and make you taste the inter-fighting and violence of one another.” So Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said: “This is lighter or easier.” [2]

The Prophet (sallallaahu ’alayhi wa sallam) said: “Indeed Allaah gathered up the earth for me so that I saw its eastern and western parts, and indeed the dominion of my Ummah will reach what was gathered up for me from it. And I have been granted the two treasures of gold and silver. And indeed I asked my Lord for my Ummah that it should not be totally destroyed by a prevailing famine, nor to allow on enemy to totally conquer it, except from amongst themselves. So my Lord said: O Muhammad! When I decree a matter, then it is not reversed. I grant to you for your Ummah that it would not be totally destroyed by a prevailing famine, nor will it be totally conquered by on external enemy, even if all the notions were to rally against it However, a group from your Ummah will destroy one another and imprison one another.” [3]

The Prophet (sallallaahu ’alayhi wa sallam) also said: “I asked my Lord for three things, I was granted two; but prevented from one: I asked my Lord that He should not destroy my Ummah with drought and famine, so He granted it to me. I asked my Lord that He should not destroy my Ummah with drowning, so he granted it to me. And I asked Him not to cause my Ummah to fight amongst themselves, but he refused that to me.” [4]

And this inter-fighting that has befallen the Muslims has been further emphasized in his (sallallaahu ’alayhi wa sallam) saying: “And when your leaders do not judge by the Book of Allaah, not seeking the good and welfare with Allaah has revealed, then Allaah would cause them to fight one another.” [5]

The Prophet said, in an addition to the second narration: “Indeed, what I fear for my Ummah are misguided leaders, and that when the sword is drown out against them, it will not be lifted from them until the Day of Judgement. And the Hour will not come, until sections of my Ummah will follow the mushrikeen (those who worship others along with Allaah), and until many sections of my Ummah will worship idols. And there will be in my Ummah thirty liars; all of whom will claim that he is a Prophet. But I am the last and the seal of the Prophets; there is no Prophet after me. And there will not cease to be a group from my Ummah being helped upon the truth, not being harmed by those who oppose them; until the commend of Allaah comes.” [6]

SOME BENEFITS FROM THE ABOVE AAYAH AND HADEETH:

[1]: It shows the great power of Allaah – the Most High – in sending punishment to the previous nations, from above them, and from beneath their feet, causing them to be annihilated and destroyed. Due to this, Allaah’s Messenger (sallallaahu ’alayhi wa sallam) sought refuge and protection in the Face of his Lord against his Ummah being punished in a similar manner.

[2]: The first hadeeth (narration) affirms that Allaah – the Most High – has a wajh (Face), but in a manner that befits His Greatness and Majesty, there being any tashbeeh (resemblance) between Allaah and between that of His creation; as Allaah said: “There is none like Him; and He is the all-Hearing, the all-Seeing.” [Sooratush-Shooraa 42:11]

[3]: It shows the great power of Allaah – the Most High – in that whenever the Muslims abandon judging by the Sharee’ah (Divinely Prescribed Law) of Allaah; but rather take to manmade laws that oppose the Law of Allaah – which, with deep regret, is happening now – then Allaah causes the Ummah to split-up into sects and parties, and makes them fight one another.

[4]: It Shows the might of Allaah in that He gathered-up the earth for His Messenger (sallallaahu ’alayhi wa sallam), so that he saw its eastern and western parts; and that the dominion of his Ummah would extend over all that which was gathered-up for him, from it.

[5]: It shows the mercy of Allaah to the Muslim Ummah, in His not sending against them a punishment that would totally destroy the entire Ummah; but it would only cause destruction to parts of the Ummah.

[6]: An-Nawawee (d.676H) – rahimahullaah – said: “In this hadeeth is a clear and apparent miracle, all of which has come to pass – so all praise be to Allaah.” [7]

[7]: It also shows the mercy of Allaah to the Muslim Ummah in that He has not allowed an external enemy to overpower them, such that they have complete control over them. Rather, Allaah has caused some parts of the Ummah to fight against others; and this is far easier than the former case.

[8]: It Shows the fear that Allaah’s Messenger (sallallaahu ’alayhi wa sallam) had for his Ummah with regards to the misguided leaders who would not take hold of the Book and the Sunnah; and how he warned against them.

[9]: That when the sword has been drawn out against this Ummah, then it would not be lifted from it until the Day of Judgement – as is happening at this very time now.

[10]: It proves that shirk would be present in the Ummah. And shirk is: Directing worship, or forms of worship, to other than Allaah, such as making du’aa (supplication) to other that Allaah, or judging by other than what Allaah has legislated and revealed.

[11]: We are informed about the existence of those who would claim that they are Prophets and that they are all liars in this claim; such as Musaylimah al-Kadhdhaab in earlier times, and in more recent times Ghulaam Ahmad Mirza, the Qaadiyaanee (whose followers are called Qaadiyaanees).

[12]: That there would always continue to be a group from this Ummah clinging to the truth and to the pure Tawheed of Allaah until the day of Judgement.

Imaam an-Nawawee – rahimahullaah – said:

“As for this group, then Imaam al-Bukhaaree (d.256H) said: “They are the people of knowledge.” And Imaam Ahmad Ibn Hanbal (d.241H) said: “If they are not Ahlul-Hadeeth (the Scholars of Hadeeth), then I do not know who they can be.” Qaadee ’Iyaad said: “What Imaam Ahmad meant by that was Ahlus-Sunnah wal-Jamaa’ah and whosoever holds the ’aqeedah (belief) of Ahlul-Hadeeth.” I say: It is possible that this group could be scattered amongst the various categories of Believers, from them:- the brave warriors, the Scholars of Hadeeth, the zuhhaad (those who abstain from the world in a praiseworthy manner), those that enjoin the good and forbid the evil, and other categories of people who do good.” [8]

Ibnul-Mubaarak (d.181H) – rahimahullaah – said: “In my view they are Ashaabul-Hadeeth (the companions of Hadeeth).” [9]

So the preferred saying is that this Aided and Victorious Group are those that act in accordance with the authentic hadeeth, not giving precedence to the saying of anyone over and above the saying of Allaah and His Messenger (sallallaahu ’alayhi wa sallam).

Footnotes:

[1] Tawjeehul-Muslimeen ilat-Tareeqin-Nasr wat-Tamkeen (p. 49-53)

2] Related by al-Bukhaaree (no. 4628), from Jaabir (radiyallaahu ’anhu)

3] Related by Muslim (no. 2889), from Thawbaan (radiyallaahu ’anhu)

4] Related by Muslim (no. 2216), from Sa’d Ibn Abee Waqqaas (radiyallaahu ’anhu)

5] Hasan: Related by Ibn Majaah (no. 4019), from Ibn ’Umar (radiyallaahu ’anhu) It was authenticated by al-Albaanee in as-Saheehah (no. 106).

6] Saheeh: Related by Aboo Daawood (no. 3952), from Thawbaan (radiyallaahu ’anhu)  It was authenticated by al-Haafidh Ibn Hajar in al-Mataalibul-’Aaliyah (4/264).

7] Sharh Saheeh Muslim (1/234)

8] Sharh Saheeh Muslim (13/67)

9] Related by al-Khateeb al-Baghdaadee in Sharaf Ashaabul-Hadeeth (p .26)

 

Seeking Forgiveness: The Cure for Individuals and Societies – Al-Istiqaamah Magazine

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Al-Istiqaamah Magazine, Issue No.8 – Shawwal 1418H / February 1998

Allaah – the Most High – said:

“Seek Allaah’s forgiveness for your sins, Indeed Allaah is Most-Forgiving, Most-Merciful.” [Soorah an-Nisaa 4:106].

“Whosoever does an evil action, or oppresses his ownself through sinning, then seeks Allaah’s forgiveness, will indeed find that Allaah is Most Forgiving, Most-Merciful.” [Soorah an-Nisaa 4:110].

Imaam as-Sa’dee (d.1376H)- rahimahullaah – said:

“Whosoever commits an act of disobedience and plunges himself into sin, but then sincerely does istighfaar (seeks Allaah’s forgiveness) for it – which involves:- [i] affirming that it is a sin, [ii] having regret for doing it, [iii] abstaining from it, and [iv] having a firm resolve not to do it again – then such is the person who has the promise of Allaah’s forgiveness and mercy – and indeed Allaah never breaks His Promise. So Allaah will forgive the sinner, purify him of his sin, and accept from him those righteous action that he had previously done [before committing the sin] …And know that [the term] ‘evil actions’ include, in general, all acts of disobedience, whether minor or major. They are called ‘evil actions’ because of the terrible punishments that they necessitate, and because of their evil effects upon the soul. Likewise [the term] ‘oppressing oneself through wrong-doing’ includes the oppression of committing Shirk (directing worship, or any form of worship, to other than Allaah), as well as the [other forms of injustices] which are lesser than it. These two terms have also been explained in a way whereby one is inclusive of the other.

Evil actions have also been explained here to mean evil actions against people with regards to their blood, property or honour. Oppressing oneself through wrong-doing has [also] been explained here to mean those sins and acts of disobedience that a person commits against Allaah. It is called oppressing oneself because the person’s soul or life is not actually his property so that he may do anything that he likes with it. Rather, this life, or soul, belongs to Allaah – the Most High – Who has given it to the person as a trust, and commanded him to be just and to cling to the Straight Path, both in words and deeds, and has taught this soul what has been commanded for it and the actions that it is required to perform. So a person who does not cling to this [Straight] Path is actually oppressing his ownself, acting treacherously, and swerving from the path of justice and fairness; the opposite of which is injustice and oppression.”1

The Prophet sallallaahu ‘alayhi wa sallam said:

“Allaah – the Most High – said: O son of Aadam, so long as you call upon Me and hove hope in Me, I shall forgive you for what you have done, and I shall not mind. O son of Aadam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Aadam, were you to come to me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me in the worship of Me, I would bring you forgiveness as great as it.”2

Allaah – the Exalted – also said about istighfaar:

“Allaah will not punish them whilst you (the Prophet ‘alayhis-salaam) are amongst them, nor will He punish them whilst they seek Allaah’s forgiveness.” [Soorah al-Anfaal 8:33].

Allaah informs us that there are two factors which are the cause of safety from the terrible punishment of Allaah, and would continue to be so as long as they are present in the Ummah: [i] the Prophet sallallaahu ‘alayhi wa sallam being amongst them, and [ii] their seeking Allaah’s forgiveness.

Ibn ‘Abbaas radiallaahu ‘anhu said:
“There are two [causes] why the people remained safe, [i] the Prophet sallallaahu ‘alayhi wa sallam living amongst them, and [ii] their seeking Allaah’s forgiveness. The Prophet sallallaahu ‘alayhi wa sallam has now departed, so all that remains is seeking Allaah’s forgiveness.”3

Thus, the more negligent we become in seeking Allaah’s forgiveness, the more we open up the doors of Allaah’s punishment; both to ourselves as individuals and to the society as a whole. So – O Muslims – let us be mindful!

1. Tayseerul-Kareemur-Rahmaan (p. 164).
2. Saheeh: Related by at-Tirmidhee (no.3540), from Anas radiallaahu ‘anhu. It was authenticated by Shaykh al-Albaanee in as-Saheehah (nos.127-128).
3. Related by Ibn Katheer in Tafseer Qur’aanul’Adheem, (2/317).

The Master of Supplications and Spreading Mischief Through the Art of Lying

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Al-Istiqaamah Issue No.2 – Safar 1417H / July 1996

THE MASTER OF SUPPLICATIONS

The Prophet sallallaahu ‘alayhi wa sallam said:

“The master of supplications for seeking Allaah’s forgiveness is when a servant says: O Allaah! You are my Lord and none has the right to be worshipped except You. Indeed You created me and I am Your slave. I abide by my promise and covenant to You as best as I can. I seek refuge in You from the evils that I have done. I acknowledge Your favours upon me and I acknowledge my sin. So forgive me. Indeed none can forgive sin except You. [Allaahumma anta Rabbee, laa ilaaha illaa anta, khalaqtanee, wa anaa ‘abduka, wa anaa ‘alaa abdika wa wa’dika mastata’tu, a’oodhu bika min sharri maa sana’tu, aboo’u laka bi ni’matika ‘alayaa, wa aboo’u bi dhanbee, faghfirlee, fa innahu laa yaghfirudh-dhanooba illaa anta] Whosoever enters upon the evening saying this, then dies that night, would enter Paradise. And whosoever enters upon the morning saying this, then dies that day, will enter Paradise.” [Related by al-Bukhaaree (11/97-98) and Ahmad (5/356), from the narration of Shaddaad ibn Aws and Buraydah ibn al-Haseeb radiallaahu ‘anhumaa.]

A POINT OF BENEFIT

Ibn al-Qayyim (d.751H) – rahimahullaah – said in al-Waabilus-Sayyib (pp.16-17):
“Shaykhul-Islaam Ibn Taymiyyah (d.728H) said: “Knowing the path to Allaah lies in recognising Allaah’s favours and considering the sins and shortcomings of one’s self.” This is the meaning of the Prophet sallallaahu ‘alayhi wa sallam’s saying – as occurs in the authentic narration from Shaddaad and Buraydah radiallaahu ‘anhumaa – that he said: “The master of supplications in seeking the forgiveness of Allaah is when a savant says: O Allaah! You are my Lord… “ So recognition of Allaah’s favours and consideration of one’s own sins and shortcomings have both been collectively mentioned in the (above) supplication, since he sallallaahu ‘alayhi wa sallam said: “I acknowledge Your favours upon me and I acknowledge my sins.” So recognition of Allaah’s Favours necessitates praising and thanking Him for His favours and bounties, which in turn necessitates love for Him. Whilst consideration of one’s own sins and shortcomings necessitates humility to Allaah and a feeling of lowliness and humbleness to Him. This in turn necessitates repenting to Allaah continuously, and that one considers himself as being poor and in need of Allaah.”

Spreading Mischief Through THE ART OF LYING

Allaah’s Messenger sallallaahu ‘alayhi wa sallam said:

“Indeed truthfulness leads to piety and obedience and piety and obedience lead to Paradise. And a person continues to be truthful until he is recorded with Allaah as a truthful person. And indeed lying leads to wickedness and wickedness lead to the Fire. And a person continues to lie until he is recorded with Allaah as a liar.” [Related by al-Bukhaaree (3/30) and Muslim (no.2607), from Ibn Mas’ood radiallaabu ‘anhu.]

DESTROYING COMPREHENSIVE BROTHERHOOD

Shaykh al-Albaanee – hafidhahullaah – said in Fiqhul-Waaqi’ (pp.13-14), whilst speaking about certain trials that have afflicted the Muslims, destroying their unity, weakening their resolve and splitting their ranks: “Part of this trial has struck at the root of the hearts of a great number of daa’ees (callers to Islaam) and students of knowledge, so that they have – regretfully – become divided between themselves. Some of them speaking ill of others, and the others criticising the remainder and refuting them. These rebuttals on their own, or these criticisms alone will neither harm the one refuting, nor the one refuted, since – with the people of justice – the truth is recognised by its light and its proofs, which is not the case with the people of blind-sectarianism and deviation. However, what will harm them is speech without knowledge, talking without restraint and speaking falsely about the servants of Allaah!“

 

The Prophet’s Birth sallallâhu ‘alayhi wa sallam

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Al-Istiqaamah Issue No.3 – Rabî’ul-Awwal 1417H / August 1996

THE YEAR OF HIS NOBLE BIRTH

According to the most correct opinion of the Scholars, the Prophet sallallaahu ‘alayhi wa sallam was born in the city of Makkah in the year of the Elephant (in the year 570 or 571CE), in the month of Rabee’ul-Awwal. [1]

THE DAY OF HIS NOBLE BIRTH

There is an agreement amongst the Scholars that the Prophet sallallaahu ‘alayhi wa sallam was born on a Monday, since he sallallaahu ‘alayhi wa sallam was asked about fasting on a Monday, and he said: “On that day I was born and on that day Revelation descended upon me.” [2] However, as regards the exact date of his birth, then the Scholars have differed about this, although the majority of Scholars say that he sallallaahu ‘alayhi wa sallam was born on the 12th of Rabee’ul-Awwal.

Imaam an-Nawawee (d.676H) – rahimahullaah– said: “There is on agreement that he was born on Monday in the month of Rabee’ul-Awwal. There is a difference of opinion whether this day was the 2nd, 8th, 10th or 12th day of the month – and these ore the four most well-known opinions concerning this.” [3]

EVENTS AT THE TIME OF HIS BIRTH

Certain miraculous events are reported to have occurred at the time that the Prophet sallallaahu ‘alayhi wa sallam was born. However, most of them are not authentically related, rather they are da’eef (week) or mawdoo’ (fabricated) and therefore cannot be relied upon as decisive proof; such as the narration which relates that some of the galleries of Kisraa’s palace broke-up and collapsed, that the sacred-fire of the Magians died-out and that some of the churches on Lake Saawah collapsed and sank down.[4]

However, it is authentically related that the Prophet sallallaahu ‘alayi wa sallam said.

“I am a result of the supplication of my father Ibraaheem and the glad-tidings brought by ‘Eesaa ‘alayhimus salaam. And my mother – when she bore me – saw that a light shone out from her, which lit up the palaces in Syria … ” [5]

CELEBRATING THE DAY OF HIS NOBLE BIRTH

Imaam al-Faakihaanee (d.734H) – rahimahullaah -said: [6]

“Celebrating his birthday has no basis in the Book nor the Sunnah, nor is this action recorded from any one of the Scholars of this Ummah; those who are taken as examples to be followed and who cling to the narrations. Rather it is a bid’ah (innovotion), which was introduced by the (deviated) Battaaloon sect.[7]”

As regards to the origins of this newly-invented celebration, then some of the research Scholars have stated that the first person to innovate this practice was ‘Umar ibn Muhammad al-Mulaa in the city of Mawsil in Iraaq, during the fourth century, as is mentioned by the Imaam Abu Shaamah (d.665H).[8] He was followed in this by the likes of Abul-Khattaab ‘Umar ibn Dihyaa: “who was employed in the west, then traveled to Syria, then he traveled to the city of Irbil in ‘Iraaq, during the fourth century, where he found its king Mudhaffarud-Deen ibn Zaynud-Deen showing a keen interest in the milaad (birthday) of the Prophet sallallaahu ‘alayhi wa sallam. So he composed a book for him called at-Tanweer fi Mawlidis-Siraajil-Muneer; so he recited this to the king who then rewarded him with one thousand deenaars.” [9]

Imaam Maalik (d.179H) – rahimahullaah – said:

‘Whosoever introduces into Islaam an innovation, and holds it to be something good, has indeed alleged that Muhammad sallallaahu ‘alayhi wa sallam has betrayed his message. Read the saying of Allaah – the Most Blessed, the Most High:

“This day I have perfected your religion for you, completed My favour upon you and I have chosen for you Islaam as your religion.” [Soorah al-Maa’idah 5:3].

So that which was not part of the religion at that time, cannot be part of the religion today. And the last part of this Ummah cannot be rectified, except by that which rectified its first part.” [10]

Thus, had the practice of celebrating milaadun-Nabee (the birthday of the Prophet sallallaahu ‘alayhi wa sallam) been something praiseworthy then: “the Salaf (the Pious Predecessors) – may Allaah be pleased with them all – would have instituted it. For they were the ones having a greater love and honour for Allaah’s Messenger sallallaahu ‘alayhi wa sallam and a greater zeal for doing good. Indeed, the most perfect expression of love and honour for him is by following him, obeying him, carrying out his commands, upholding and reviving his Sunnah (guidance and example) – both inwardly and outwardly – and in spreading his message and striving in this, with the heart, the hand and the tongue. Such was the path of the Companions and those who followed them in goodness (i.e. beliefs and actions).” [11]

Footnotes:

[1]. Refer to Taareekh (p.53) of Khaleefah ibn Khayaat, as-Seerah (1/167) of Ibn Hishaam and also Tabaqaatul-Kubraa (1/62) of Ibn Sa’d.

[2]. Related by Muslim (2/820) and Ahmad (5/297).

[3]. Tahdheeb Seeratun-Nabawiyyah (p.20) of Imaam an-Nawawee.

[4]. Munkar: Related by Imaam adh-Dhahabee in as-Seeratun-Nabawiyyah (pp. 11-14), who said: “This narration is munkar ghareeb (rejected).”

[5]. Related by al-Haakim in al-Mustadrak (2/600) and Ibn Katheer in al-Bidaayah wan-Nihaayah (1/229) who said: “Its isnaad is good and strong.” Refer to as-Saheehah (no.1545) of Shaykh al-Albaanee for a detailed discussion concerning its authenticity.

[6]. Al-Mawrid fi ‘Amalil-Mawlid (pp.21-22).

[7]. The Battaaloon: they are one of the deviated Baatiniyyah sects from the Faatimids – as al-Maqreezee says in al-Khatat (1/490).

[8]. In al-Baa’ith ‘alaa Inkaaril-Bida’ wal-Hawaadith (pp.23-24). Ibn al-Jawzee stated something similar in Miraatuz-Zamaan (8/310).

[9]. Al-Bidaayah wan-Nihaayah (13/144-145) of al-Haafidh Ibn Katheer.

[10]. Related by al-Qaadee ‘lyaadh in ash-Shifaa fee Huqooqil-Mustafaa (2/676).

[11]. Iqtidaa’us-Siraatul-Mustaqeem (p.295) of Ibn Taymiyyah

Related Links:

Splitting and Differing – Shaykh Muhammad ibn Abdil-Lateef & Shaykh Muhammad ibn Ibraaheem

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By Shaykh Muhammad ibn Abdil-Lateef (d.1376H) and Shaykh Muhammad ibn Ibraaheem (d.1389H) [1] – Al-Istiqaamah Issue No.4 – Jumâdal-Awwal 1417H / November 1996

Allaah – the Most High – said:

“O you who Believe! Have tawraa (fear and obedience) of Allaah as you should do, and do not die except that you are Muslims. And hold fast all together to the rope of Allaah and do not be divided. And remember the favour of Allaah upon you, for you were once enemies one to another, but He joined your hearts together, so that by His Grace, you became brothers. And you were on the brink of a pit of Fire, and He saved you from it. Thus does Allaah make His Signs clear to you, that you may become guided. Let there arise out of you a group of people inviting to all that is good, enjoining all that is good and forbidding all that is evil. They are the ones who are successful. And do not be like those who split up and differed amongst themselves, after the clear proofs had come to them. For them is a tremendous punishment. On the Day of Resurrection, some faces will be white and some faces will be black.” [Soorah Aal-‘Imraan 3:102-105].

One of the Scholars of tafseer (Qur’aanic explanation) said: “The faces of the people of Sunnah and Unity will be white, whereas the faces of the people of Sectarianism and Differing will be black.”

Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said: “So Allaah – the Most High – ordered all of the Believers to cling to the Rope of Allaah collectively, and not to split-up. And clinging to this Rope of Allaah has been explained as meaning: Clinging to the Book of Allaah, to His Religion, to Islaam, to ikhlaas (purity of beliefs and actions to Allaah), to His Commands, to His Covenant, to His obedience and also to the Jamaa’ah. All of these explanations have been related from the Sahaabah (Companions) and also From those who followed them in righteousness – and all of it is correct. For the Qur’aan commands one with the Religion of Islaam; and that is Allaah’s Covenant, and His Command, and obedience to Him. It also entails clinging together collectively as a Jamaa’ah. And the Religion of Islaam – in its reality – is ikhlaas (purity and sincerity in beliefs and action) to and for Allaah alone.

Abu Hurayrah radiallaahu ‘anhu relates:
The Prophet sallallaahu ‘alayhi wa sallam said: “Indeed Allaah is pleased with three things: That you worship Allaah alone without associating a partner along with Him; that you hold fast altogether to the Rope of Allaah and not to become divided; and that you give sincere advice to whomsoever Allaah puts in charge of your affairs.”2

And Allaah – the Most High – has made oppressing the Muslims, both their living and their dead, haraam (forbidden). And he has made sacred their blood, their wealth and their honour. And it is established from the Prophet sallallaahu ‘alayhi wa sallam that he said during the farewell Hajj (Pilgrimage): “Indeed your blood, your property and your honour is sacred to each other, just like this day of yours, in this month of yours, in this city of yours. Have I not conveyed the message. Those who are present must convey (my words) to those who are absent. Perhaps the one to whom it is conveyed understands it better than the one who directly hears it.”3

Allaah – the Most High – said:

“Those who harm Believing men and women undeservingly, carry upon themselves the crime of slander and clear sin.” [Soorah al-Ahzaab 33:58].

Thus, whosoever harms any Believer, living or dead, not because of any sin sin which necessitates that – then he has entered into this Aayah (verse). And whosoever is a mujtahid (one who is sincerely striving to arrive at the truth), then there is no sin upon him. And if the mujtahid is harmed by someone, then he has harmed him undeservingly. And whosoever is sinful, but has repented from such sin, or he is forgiven due to some other reason; such that there is no punishment left for him – and then someone harms him, then he has harmed him undeservingly.”4

Abu Hurayrah radiallaahu ‘anhu relates:
“Do not envy one another. Do not inflate prices upon one another. Do not hate one another. Do not forsake one another. Do not undercut one another. But be worshippers of Allaah and be brothers. The Muslim is the brother of another Muslim he neither oppresses him, nor humiliates him, nor lies to him, nor holds him in contempt. And piety is right here – and he pointed to his chest three times. It is enough evil for a person to hold his brother Muslim in contempt. The whole of a Muslim for another Muslim is sacred; his blood, his property and his honour”5

Ibn ‘Umar radiallaahu ‘anhumaa relates:
The Prophet sallallaahu ‘alayhi wa sallam said: “A Muslim is a brother to another Muslim. He neither oppresses him, nor humiliates him, nor forsakes him. Whosoever helps his brother, Allaah will help him. Whosoever removes one of the griefs of this world from a Muslim, then Allaah will remove one of his griefs on the Day of Resurrection. And whosoever hides a fault of any Muslim, then Allaah will hide one of his faults of the Day of Resurrection.”6

Anas radiallaahu ‘anhu relates:
The Prophet sallallaahu ‘alayhi wa sallam said: “None of you will truly believe until you love for your brother what you loves for yourself.”7

The Prophet sallalaahu ‘alayhi wa sallam said:
“The example of the Believers in their mutual love and mercy is like the example of a body, if one part of the body feels pain, then all the body suffers in sleeplessness and fever.”8

And he sallallaahu ‘alavhi wa sallam said:
“The Believer to the Believer is like a solid structure, one part supporting the other.” And he interlaced his fingers to demonstrate this.9

This is what we have mentioned in this small treatise, and what we hold as part of our Religion and belief in front of Allaah. And in it is a sufficiency for whosoever desires right guidance and whosoever intends to seek the truth.

We ask Allaah – both for us and our Muslim brothers and sisters – safety and protection from those things that bring about His wrath and anger and painful punishment. And we seek refuge in Allaah from the passing away of His blessings, and that His grant of the state of safety and well-being is changed into something else. And we seek Allaah’s refuge from His sudden retribution and from all that which angers Him. O Allaah! We seek refuge in You from the severe trials and from the place of lowest misery and despicability, and from the evil that has been decreed, and from the abuse of the enemies. And Allaah is sufficient for us and what an excellent Guardian. And may Allaah send the praises and blessings upon Muhammad and upon his Family, Companions and followers.

1. Naseehatun Muhimmah fee Thalaathi Qadaayaa (pp.57-61).
2. Related by Muslim (3/1340) and Ahmad (2/367).
3. Related by al-Bukhaaree (3/573-574) and Muslim (3/1305-1307), from Abu Bakrah radiallaahu ‘anhu.
4. Minaahjus-Sunnah an-Nabawiyyah (5/134-135).
5. Related by Muslim (no.2564).
6. Related by al-Bukhaaree (5/97) and Muslim (4/1996).
7. Related by al-Bukhaaree (1/57) and Muslim (1/67).
8. Related by al-Bukhaaree (no.6011) and Muslim (no.2586), from an-Nu’maan ibn Basheer radiallaahu ‘anhu.
9· Related by al-Bukhaaree (no.481) and Muslim (no.2585), from Abu Hurayrah radiallaahu ‘anhu

The Ruling Concerning Miladun-Nabi : Shaykh bin Baz

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By the Shaykh – the noble Scholar – ‘Abdul-Azeez bin Baaz [1]
Al-Istiqaamah Issue No.3 – Rabî’ul-Awwal 1417H / August 1996

All praise is for Allaah and the blessing of Allaah and His peace be upon the Messenger, and upon his Family, his Companions and all those who follow his guidance. After that:

It is not permissible to celebrate Milaadun-Nabee (the birthday of the Prophet sallallaahu ‘alayhi wa sallam), nor the birthday of anyone else, since this is from the acts of bid’ah (innovations) that have been newly-invented into the religion. 2 Neither did Allaah’s Messenger sallallaahu ‘alayhi wa sallam, nor the Rightly-Guided Khaleefahs (Successors), nor the Companions, may Allaah be please with them all, nor any of their followers from the first three excellent generations, celebrate this day – and they were the most knowledgeable of people concerning the Sunnah (the Prophetic guidance), and had the greatest love for Allaah’s Messenger sallallaahu ‘alayhi wa sallam and were the foremost in following his Sharee’ah (Prescribed Laws).

It has been authentically established from the Prophet sallallaahu ‘alayhi wa sallam that he said: “Whosoever introduces into this affair of ours, that which is not part of it, will have it rejected.” 3

In another authentic narration, he sallallaahu ‘alayhi wa sallam said: “Hold fast to my Sunnah (guidance) and the way of the Rightly-Guided Khaleefahs after me, cling to it tightly. And beware of newly-invented matters, for every newly-invented matter is an innovation, and every innovation is misguidance.” 4

So these two narrations contain a strong warning against innovations in the religion, and acting upon them. This is why Allaah – the One free of all defects – says in His Clear Book:

“And whatever the Messenger gives you, take it. Whatever he forbids you from, then keep away from it.” [Soorah al-Hadeed 59:7].

Allaah – the Mighty and Majestic – said:

“Let those beware who withstand the command of the Prophet sallallaahu ‘alayhi wa sallam, unless some trials and afflictions befall them, or unless they are afflicted with a painful punishment.” [Soorah an-Noor 24:63].

Allaah – the Most High – said:

“And the first to embrace Islaam from the Muhaajirs and the Ansaar, and those who followed them in goodness, beliefs and actions. Allaah is well-pleased with them, and they are well-pleased with Him. He has prepared for them Gardens of Paradise, beneath which rivers flow, to live therein forever. That is the supreme achievement.” [Soorah at-Tawbah 9:100].

And Allaah – the Most High – said:

“This day I have perfected your religion for you, completed My favour upon you, and have chosen Islaam as your way of life.” [Soorah al-Maa’idah 5:3].

The verses with this meaning are plenty. So to accept this celebration, or any other newly-invented act of worship, implies that Allaah – the Most Perfect – did not complete and perfect the religion for this Ummah, and that the Messenger sallallaahu ‘alayhi wa sallam did not completely convey to his Ummah what was necessary regarding their duties, until the advent of those who came later and innovated in the religion of Allaah that for which they had no permission, claiming that they would draw closer to Allaah by such innovations. And this – without doubt – is a great danger and amounts to criticising Allaah – the Most Perfect – and His Messenger sallallaahu ‘alayhi wa sallam. For Allaah – the One free from all defects – has indeed perfected this religion for His servants, and has completed His favour upon them. And the Messenger sallallaahu ‘alayhi wa sallam has clearly conveyed the Message, not leaving any way that leads to Paradise, nor any way that distances a person from the Fire, except that he explained it to his Ummah. This has been established in an authentic narration, from ‘Abdullaah ibn ‘Amr radiallaahu ‘anhu, in which Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “Allaah did not send any Prophet except that it was his duty to inform his Ummah of the good that he knew, and to warn them about the evils that he knew.” 5

It is known that our Prophet sallallaahu ‘alayhi wa sallam is the best of all the Prophets and the last of them and the most perfect of them with regards to conveying the Message and advising the people. So if celebrating his milaad (birthday) was a part of the religion that Allaah – the Most Perfect chose, then the Messenger sallallaahu ‘alayhi wa sallam would have most certainly explained it to his Ummah, or he would have celebrated it himself, or his noble Companions radiallaahu ‘anhum would have celebrated it. However, since nothing like this happened, then we know that the celebration of milaad has nothing to do with Islaam whatsoever. Rather, it is from those innovations which the Messenger sallallaahu ‘alayhi wa sallam warned his Ummah from, as has been shown in the preceding narrations.

There is another authentic narration similar in meaning to the two preceding ones, and it is his sallallaahu ‘alayhi wa sallam’s saying in his Jumu’ah khutbah (Friday sermon): “Indeed the best speech is the Book of Allaah, and the best guidance and example is that of Muhammad sallallaahu ‘alayhi wa sallam. And the worst affairs are the newly-invented ones, and every newly-invented matter is an innovation, and every innovation is misguidance.” 6

Due to this, a group of the Scholars rejected the practice of milaad and warned against it, acting upon the aforementioned proofs, and their like. However, some of the later Scholars differed, in that they have allowed such a practice, providing it does not entail any sinful and evil matters; such as exaggerating in the praise of Allaah’s Messenger sallallaahu ‘alayhi wa sallam, or free-mixing between men and women, or the playing of musical instruments and singing, and other such matters which are rejected by the pure Sharee’ah (Prescribed Law). They think that such a practice is a bid’ah hasanah (a good innovation in the religion). 7 However, the Sharee’ah principle is: whenever any dispute arises amongst the people, then the issue should be referred back to the Book of Allaah and to the Sunnah of His Messenger, Muhammad sallallaahu ‘alayhi wa sallam. Allaah – the Mighty and Majestic – said:

“O you who believe! Obey Allaah and obey the Messenger and those in authority amongst you. If you differ in anything amongst yourselves, then refer it back for judgment to Allaah and His Messenger, if you do truly believe in Allaah and the Last Day. That is better and more befitting for final determination.” [Soorah an-Nisaa 4:59].

Allaah – the Most High – said:

“And in whatever you differ, the judgement is with Allaah.” [Soorah ash-Shooraa 42:10].

So if we refer this issue – about the validity of celebrating milaad – back to the Book of Allaah, we find that the Book (i.e. the Qur’aan) commands us to follow the Messenger sallallaahu ‘alayhi wa sallam in that which he brought, and it warns us against that which he prohibited. It also informs us that Allaah – the Most Perfect – has perfected the religion of Islaam for this Ummah. Thus, from this angle, there is nothing in what the Messenger came with concerning this celebration, and therefore it cannot be part of the religion which Allaah perfected for us and ordered us to adhere to by following the Messenger.

Then if we turn to the Sunnah of the Messenger sallallaahu ‘alayhi wa sallam we do not find in it that he sallallaahu ‘alayhi wa sallam celebrated his own birthday, nor ordered its celebration, nor do we find any of the Companions radiallaahu ‘anhum celebrating it! Therefore, it will be absolutely clear to anyone who has the slightest insight and is desirous of truth and justice, that the practice of celebrating the Milaadun-Nabee (the birthday of the Prophet) is not part of t he religion, rather it is a bid’ah (innovation) which we have been warned against and ordered to abandon.

It is also a form of blind imitation of the Jews and Christians in their festivals. Therefore, the sensible person should not be deceived by the large number of people, from the various lands, who practice this, since the truth is not known by mere numbers, but the truth is known by the Sharee’ah proofs. Allaah – the Most High said concerning the Jews and the Christians:

“And they say: None shall enter Paradise unless he be a Jew or a Christian! These are their own desires. Say to them: Bring your proof if you are indeed truthful.” [Soorah al-Baqarah 2:111].

And Allaah – the Most High – said:

“And if you were to obey most of those on earth, they would mislead you far away from Allaah’s path.” [Soorah al-An’aam 6:116].

Most of these milaad celebrations – as well as being an innovation – involve other types of evils as well; such as the free-mixing between men and women, singing and playing musical instruments, and the drinking and smoking of intoxicants. There are in such celebrations, something which is worse than all this, and it is the greater form of shirk (associating partners in the worship of Allaah), through exaggerating about Allaah’s Messenger sallallaahu ‘alayhi wa sallam, or the dead awliyaa (pious servants of Allaah), by supplicating to them, seeking their aid and help, or by believing that they have the knowledge of the ghayb (hidden Unseen), and other such matters of kufr (disbelief). Whereas it is authentically related from Allaah’s Messenger sallallaahu ‘alayhi wa sallam that he said: “Beware of ghuloo (exaggeration) in the religion. For indeed those who came before you were destroyed due to their exaggerating in the religion.” 8 And he ‘alayhis-salaatu was-salaam also said: “Do not over-elevate me as the Christians over-elevated Jesus, Son of Mary, but rather I am just a slave of Allaah. So call me the slave of Allaah and His Messenger.” 9

One of the strangest matters is that a great number of people who actively participate in this innovated celebration, and who defend it vigorously, do not take care of fulfilling those matters which Allaah has made obligatory upon them, such as praying the five daily Prayers, and this does not even bother many of them at all. Indeed many of them do not even think that they are committing a great sin! There is no doubt that this is due to their weak eemaan (faith) and their short sightedness and the Fact that their hearts are covered with the filth of sins and disobedience. We ask Allaah to protect and forgive us and all of the Muslims.

One of the strangest matters also is that some of them believe that Allaah’s Messenger sallallaahu ‘alayhi wa sallam is actually present at their milaad celebrations, so consequently the participants stand to greet and welcome him. However, this is from the greatest of lies and the worst form of ignorance, because the Messenger sallallaahu ‘alayhi wa sallam shall neither come out of his grave before the Day of Judgement, nor will he meet anyone, nor attend their gatherings. Rather, he shall remain in his grave until the Day of Judgement, whilst his noble rooh (soul) resides in the highest of places with his Lord in the home of the exalted, as Allaah – the Most High – said:

“Then you shall surely die, then you shall be raised-up again on the Day of Resurrection.” [Soorah al-Mu’minoon 23:15-16].

The Prophet sallallaahu ‘alayhi wa sallam said: “I will be the leader of the children of Aadam on the Day of Resurrection, and I will be the first for whom the earth will split open, and will be the first to intercede and the first whose intercession will be accepted.” 10

So this noble aayah (verse) and this noble hadeeth – and those verses and ahaadeeth with a similar meaning – prove that the Prophet sallallaahu ‘alayhi wa sallam and others that have also died, will only come out of their graves on the Day of Resurrection. And this is a matter about which there is an agreement amongst the Muslim Scholars, there being no difference between them. So it is a must upon every Muslim, to carefully consider these matters and to beware of those innovations and deviations that have been introduced by the ignorant ones and their like, for which Allaah has not sent down any authority. It is Allaah’s help that is sought, and He alone is relied upon, and there is no might, nor any power, except with Allaah.

As for sending the salaah and the salaam (invoking praises and blessings of peace) upon Allaah’s Messenger sallallaahu ‘alayhi wa sallam, then this is from one of the best ways of drawing closer to Allaah and from those actions which are righteous. Allaah – the Most High – said:

“Indeed Allaah sends His salaah upon the Prophet (i.e. Allaah praises the Prophet to the angels), as do the angels (by supplicating for forgiveness for him) O you who Believe! Send your salaah upon him and invoke the best salaam (blessings of peace) for him.” [Soorah al-Ahzaab 33:56].

The Prophet sallallaahu ‘alayhi wa sallam said: “Whosoever sends a single blessing upon me, then Allaah will send upon him ten blessings.” 11 So this is prescribed at all times, particularly at the end of every Prayer. Rather, a group from the people of Knowledge actually consider it obligatory in the final sitting of every Prayer, and consider it highly recommended at other times, such as after the adhaan (call to Prayer), and after mentioning the Prophet, sallallaahu ‘alayhi wa sallam’s name, and also on the day of Jumu’ah (Friday), as is proven by the various authentic narrations.

May Allaah help us and all the Muslims to attain a sound understanding of the religion, and that He favours us all by causing us to cling to the Sunnah and causing us to beware of bid’ah (innovations in the religion). Indeed He is the Most Generous, the Most Kind. And may the salaah and salaam (Allaah’s praises and blessings of peace) be upon our Prophet Muhammad and upon his Family, his Companions and his followers.

1. At-Tahdheer minal-Bid’ah (pp.3-6) of Shaykh Ibn Baaz.
2. Ash-Shaatibee said in al-‘ltisaam (1/33), about the technical definition of the word bid’ah (innovations): “A newly invented way in the Religion, in imitation of, or corresponding to the Sharee’ah, through which nearness to Allaah is sought. Such action is not supported by any authentic proof – neither the action itself, nor the way in which it is performed.”
3. Related by al-Bukhaaree (2/166) and Muslim (5/133), from ‘Aaishah radiallaahu ‘anhaa.
4. Saheeh: Related by Ahmad (4/126) and Abu Daawood (no.4607), from al-‘lrbaad ibn Saariyah radiallaahu ‘anhu. It was declared authentic by al-Haafidh Ibn Hajr in Takhreej Ahaadeeth Mukhtasar-Ibnul-Haajib (1/137).
5. Related by Muslim in his Saheeh (no. 1844).
6. Related by Muslim (6/153), from Jaabir ibn ‘Abdullaah radiallaahu ‘anhu.
7. Refer to the following article in refutation of this concept.
8. Saheeh: Related by Ahmad (1/215) and Ibn Maajah (no.3064), from Ibn ‘Abbaas radiallaahu ‘anhu. It was authenticated by al-Haafidh Ibn Taymiyyah in Majmoo’ul-Fataawaa (3/383).
9. Related by al-Bukhaaree (no.3445) and Muslim (no.1691), from ‘Umar radiallaahu ‘anhu.
10. Related by Muslim (7/59), from Abu Hurayrah radiallaahu ‘anhu.
11. Related by Muslim (no.408), from Abu Hurayrah radiallaahu ‘anhu.

The Original State

Ibn Battah relates in Ibaanah (no.136), that the noble Scholar and taabi’ee. Abul-‘Aaliyah (d.90H) – rahimahullaah – said:

“Learn Islaam. Then when you have learnt Islaamic do not turn away from it to the right, nor the left. But be upon the Straight Path and upon the Sunnah of your Prophet sallallahu ‘alayhi wa sallam and that which his Companions were upon and beware of these innovations because they cause hatred and enmity amongst you. But stick to the original state of affairs which was there before they divided.”

Questions Concerning Everyday Issues : Shaykh bin Bâz

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Answered by the Noble Scholar and Muftee
Shaykh ‘Abdul-‘Azeez bin ‘Abdullaah bin Baaz [1]
Al-Istiqaamah Issue Issue No.2 – Safar 1417H / July 1996

INCREASING EEMAAN (FAITH)

[Q]: Firstly: I begin my question by seeking your advice that I may benefit from you with regards to how I may increase my eemaan (faith)?
Secondly: I wish to learn about the religion, however Islaamic books are very rare in my country (Algeria), except some books which are with some brothers – may Allaah reward them with goodness.
Thirdly: I work as a builder and the people that I work with do not really have sound faith and their speech is nothing more than gossip and obscenities.
Fourthly: I keep company with a brother whose beliefs are corrupt and who constantly speaks ill of the righteous and believing brothers and I feel very distraught about this. So I hope that you will direct me to a cure for this disease.

[A]: Firstly: We advise you to recite the Qur’aan frequently and that you increase in your hearing of it and in your recitation of it. Reflect and consider its meaning to the best of your ability and what you do not understand of it, then ask the people of knowledge of your country about it, or write to those outside of your country from the Scholars of Sunnah (Prophetic guidance).

We also advise you to increase in the dhikr (remembrance) of Allaah with such remembrances and supplications that are authentically related, such as saying laa ilahaa ilallaah (that none has the right to be worshipped except Allaah), or saying subhaanallaah wal-hamdulillaah wa laa ilaha ilallaahu wallaahu akbar (declaring Allaah free from all imperfections, praising Him and declaring that none has the right to be worshipped except Him and that He is greater), and their like. For this purpose, we urge you to refer to books such as al Kalimut-Tayyib of Ibn Taymiyyah, al Waabilus-Sayyib of Ibn al-Qayyim, Riyaadhus-Saaliheen and al-Adhkaar both by Imaam an-Nawawee, and their like.

This is because the remembrance of Allaah increases eemaan (faith) and causes hearts to attain tranquility, as Allaah – the Most High – said: “Indeed in the remembrance of Allaah do hearts find tranquility.” [Soorah ar-Ra’dd 13:28].

Also preserve your five daily Prayers, your Fasting and the rest of your obligations – along with hoping in Allaah’s mercy and forgiveness and relying upon Him in all your affairs. Allaah – the Most High – said: “The Believers ate only those who, when Allaah is mentioned, feel a fear in the hearts, and when His Verses are recited to them, it increases their eemaan (faith), and they put their trust and rely upon Allaah alone. They are those who perform the Prayer and spend out of that which We have given them, they are Believers in truth. For them ate grades of dignity and nobility with their Lord, and also forgiveness and generous provisions.” [Soorah al-Anfaal 8:2-4].

Secondly: Islaamic books are easily found in every Muslim country, especially in public libraries and bookshops. So the one who seeks after them will find them. We advise you to refer to the people of knowledge of the Sharee’ah (Prescribed Law of Allaah) so that they may direct you to suitable books for you to read, borrow or buy. If there are any problems regarding this, then it is not fitting for us to stop answering your questions from the Pure Revelation – and We ask Allaah that He makes us firm in that, and only His help is sought.

Thirdly, Fourthly: It is upon you to keep good company and to sit in righteous gatherings in order to benefit from them and their manners and their knowledge and that they may assist you in cultivating obedience to Allaah. So be careful and beware of bad companionship, and evil gathering. Beware, so that they may not influence you, adversely affecting your morals and manners, such that you fall into ill-repute, or that they weaken your resolve and determination in fulfilling your religious obligations and the obligations to your family. Indeed, the Prophet sallallaahu ‘alayhi wa sallam advised the Ummah to sit in good gatherings, and he warned them from the evil and foul gatherings, and he gave a noble example about this, when he said: “The example of a good companion and a bad companion is like that of a seller of musk, and the one who blows the blacksmith’s bellows. As for the seller of musk then either he will grant you some, or you buy some from him, or at the very least you enjoy a pleasant smell from him. As for the one who blows the blacksmith’s bellows, then either he will burn your clothes, or you will get an offensive smell from him.” This was related by al-Bukhaaree (4/323), from Abu Moosaa al-Ash’aree radiallaahu ‘anhu. 1

CONCERNING A WOMAN’S MAHR (DOWRY)

[Q]: I and many others have observed that many people are very excessive when it comes to the matter of the mahr (wedding dowry that is paid to the bride), and that they seek great amounts of mahr when it comes to the marriage of their daughters, and they stipulate as a condition the giving of other gifts to them, along with the mahr. This wealth that people demand in such cases, is it halaal (lawful) or haraam (unlawful)?

[A]: What is prescribed in the Sharee’ah is that the mahr should be a small amount and that people should not compete with each other in this regard, acting in accordance with the many ahaadeeth which are related about this. They should also help facilitate marriages and be keen in preserving the modesty and decency of the young Muslim men and women. And it is not permissible for the awliyaa (guardians of the brides-to-be) to demand and stipulate gifts for themselves, since they have no right at all in this matter. Rather the right belongs to the woman, and in some particular cases to the father. He may stipulate a condition as long as it does not harm the daughter, nor lead to the delaying of the marriage. However, if the father forgoes such a right then this is better and more preferable. Allaah – the One free from all defects – says: “And marry those amongst you who are single and also marry the pious of your male and female slaves. If they be poor, Allaah will enrich them out of His Bounty.” [Soorah an-Noor 24:32].

In the hadeeth of ‘Uqbah ibn ‘Aamir radiallaahu ‘anhu, the Prophet sallallaahu ‘alayhi wa sallam said: “The best dowry is that which is easy.” This was narrated by Abu Daawood and al-Haakim who authenticated it. And once a woman offered herself to the Prophet sallallaahu ‘alayhi wa sallam for marriage. However, one of his Companions desired to marry her, so the Prophet sallallaahu ‘alayhi wa sallam said [regarding the mahr]: “Bring something, even if it be an iron ring.” So when he could not find even this, the Prophet sallallaahu ‘alayhi wa sallam married them for the dowry that the man would teach whatever of the Qur’aan he knew to her. 2

And the dowry of the Prophet sallallaahu ‘alayhi wa sallam’s wives was five-hundred dirhams, which is equivalent to one-hundred and thirty riyaals today. And his daughters were married for the mahr of four-hundred dinaars, which is equivalent to one-hundred riyaals today. Allaah – the Most High – said: “Indeed in the Messenger of Allaah you have a most beautiful example to follow.” [Soorah al-Ahzaab 33:21].

So whenever the difficulties relating to marriage are lightened, then preserving the modesty and decency of young men and women becomes easier, shameful and evil deeds decrease, and the Ummah – as a result – will increase in number. However if this matter is made difficult, and people continue competing with each other with regards to the mahr (dowry), then the number of marriages will decrease, fornication will become more widespread and more young men and women will remain unmarried – except those whom Allaah saves.

So my sincere advice to all the Muslims, wherever they may be, is to facilitate the marriage process and to cooperate in this and make it easy. They should turn away from demanding excessive mahr and avoid unnecessary hardships and difficulties in the waleemah (wedding-feast). Rather, they should content themselves with a waleemah that is according to the Sharee’ah, in which the burdens and difficulties for the husband and wife are minimal. May Allaah improve and rectify all the affairs of the Muslims and may He give them the guidance and ability to cling to the Sunnah (Prophetic guidance) in all matters. 3

IMPURITIES UPON ONE’S CLOTHING WHILST PRAYING

[Q]: If a person finds some impurity upon his clothes after he has finished praying in it, does the Prayer have to be prayed again?

[A]: Whosoever prays, and is unaware that there are impurities upon his body or his clothes during the Prayer, but only realises after he has completed it, then his Prayer will be deemed as correct, according to the most correct position of the Scholars. Similarly, if he was aware of such impurities before the Prayer, but then forgot about this at the time of praying and did not remember except after the Prayer, then his Prayer likewise will be correct. Allaah – the Mighty and Majestic said: “Our Lord! Do not take us to task if we forget or fall into error.” [Soorah al-Baqarah 2:286]. It has been authentically related about Allaah’s Messenger sallallaahu ‘alayhi wa sallam, that one day he sallallaahu ‘alayhi wa sallam led the people in Prayer, wearing his shoes. Then the angel Jibreel came to him during the Prayer and informed him that there was some dirt on his shoes. So the Prophet sallallaahu ‘alayhi wa sallam removed them and continued with his Prayer and he did not repeat the Prayer.4 This is part of the ease which Allaah – the One free from all defects – has given to His servants out of His Mercy for them. However, if a person forgets that he had passed wind, then prays in that state, he must – by ijmaa’ (consensus) of the Scholars – repeat his prayer again, when he remembers. This is due to the saying of the Prophet sallallaahu ‘alayhi wa sallam: “The Prayer will not be accepted without purification nor will charity be accepted from wealth that is unlawful.” This has been related by Muslim in his Saheeh (1/140) and the Prophet sallallaahu ‘alayhi wa sallam’s saying: “The Prayer of any one of you who has released wind will not be accepted, until he makes wudhoo (ablution).” Related by al-Bukhaaree and Muslim. 5

SLAUGHTERING FOR OTHER THAN ALLAAH

[Q]: The slaughtering of sheep and other such animals at the graves of the pious people, for their sake and in order to please and draw closer to them, is a custom amongst my family. I have tried to prevent them from doing so, but it has only made them more resolute in doing so. I have said to them that this is shirk (associating partners in the worship) of Allaah. But they respond by saying: We only worship Allaah the way He deserves to be worshipped. However, we visit the graves of the awliyaa (the pious friends of Allaah) and supplicate to Allaah, through the right of the pious people, so that harm and difficulties may be averted from us. I have said to them that this is not from the religion, but they just tell me to leave them alone upon what they are doing. So what do you suggest should be the cure for such people, and what do you suggest I do to counter act this bid’ah (innovation)?

[A]: It is known from the evidences related in the Qur’aan and the Sunnah that sacrificing for other than Allaah, in order to draw close to other than Allaah – whether sacrificing for the jinns, awliyaa, idols or other than that from the creation – is an act of shirk and is an act of jaahiliyyah (pre-Islaamic ignorance) that was practiced by the mushriks (those who worshipped the pious men, jinns, angels, stones, statues, etc, along with worshipping Allaah). Allaah- the Mighty and Majestic – said: “Say: Indeed my Prayer, my sacrifce, my living and my dying are all for Allaah Lord of the worlds. No partner do I setup with Him in this, and this is what I have been commanded, and I am the first of the Muslims.” [Soorah al-An’aam 6:162]. So Allaah – the Most Perfect – clearly explains in this verse that sacrificing to other than Allaah is like praying to other than Him. And Allaah – the Most High – said: “Indeed We have granted to the Prophet sallallaabu ‘alayhi wa sallam the Kawthar (a river in Paradise whose banks are lined with tents made from hollow pearls). Therefore turn in Prayer to your Lord and sacrifice to Him alone.” [Soorah al-Kawthar 108:1-2]. So Allaah – the One free from all defects – commanded His Prophet in these noble verses that he should pray only to His Lord and that he should sacrifice to only Him, which was opposite of what the mushriks did, in that they used to prostrate to other than Allaah and to sacrifice to other than Him. Allaah – the Most High – said: “And your Lord has commanded that you worship none but Him.” [Soorah al-Israa 17:23]. And He – the Most Perfect – said: “And they have not been commanded except to worship Allaah alone making the religion purely and sincerely for Him.” [Soorah al-Bayyinah 98:5]. And there are many other verses with the same meaning. So, since sacrificing is one of the acts of ‘ibaadah (worship), then it is obligatory to make this action purely and sincerely for Allaah alone, without directing it to other than Him. Also ‘Alee ibn Abee Taalib radiallaahu ‘anhu said that the Prophet sallallaahu ‘alayhi wa sallam said: “May Allaah curse the one who sacrifices to other than Allaah.” This has been related by Muslim in his Saheeh (no.765).

As for supplicating to Allaah and asking Him by the right of the awliyaa or by the right of His Messenger, or by the status of His Messenger – then this does not constitute shirk, but rather it is a bid’ah (innovation) which leads to shirk, in the opinion of the majority of Scholars. This is because du’aa (supplication) is an act of worship, and how it is to be done can only be known from the Revelation. And there is nothing authentically established from our Prophet sallallaahu ‘alayhi wa sallam to show the permissibility or validity of this type of tawassul (seeking the means of nearness to Allaah by invoking an intermediary) in which Allaah is asked through the right of His Prophet or the right of the awliyaa or any of His creation. So it is not permissible for any Muslim to innovate new forms of tawassul which has not been prescribed by Allaah, as He – the Most High – said: “Or do they have partners with Allaah who prescribe for them a religion which Allaah has not prescribed.” [Soorah ash-Shooraa 42:21]. And the Prophet sallallaahu ‘alayhi wa sallam said: “Whosoever introduces into this affair of ours that which is not from it, will be rejected”, and in another authentic narration: “Whosoever does an action that I have not commanded, it will be rejected.” 7 And the meaning of this is that such innovated actions will be rejected and not accepted from its doer. Thus it is obligatory for the Muslims to restrict themselves to only what Allaah has prescribed and to beware of what people have innovated into the religion. As regards the prescribed forms of tawassul then they are: tawassul (seeking the means of nearness to Allaah) through His Names and His Attributes and by righteous actions, and by one’s eemaan (faith) in Allaah and His Messenger, and other righteous and prescribed actions similar to this. 9

1. Fataawaa Lajnatud-Daa’imah lil-Buhoothul-‘Ilmiyah wal-Iftaa (3/185-187).
2. Related by Abu Daawood in his Sunan.
3. Al-Fataawa (1/168-169).
4. Saheeh: Related by Abu Daawood (no.650) and al-Bayhaqee (2/431), from Abu Sa’eed al-Khudree radiallaahu ‘anhu. It was authenticated by an-Nawawee in al-Majmoo’ (2/189).
5. Fataawaa Muhimmah Tata’allaqu bis-Salaah (no.14).
6. Related by al-Bukhaaree (2/166) and Muslim (5/133), from ‘Aaishah radiallaahu ‘anhaa.
7. Related by Muslim (no.1817), from ‘Aaishah radiallaahu ‘anhaa.
8. Al-Fataawaa (1/17-18).

Understanding Islaam : Shaykh ibn al-‘Uthaymeen

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Shaykh Muhammad ibn Saalih al-‘Uthaymeen
Sharh Usoolul-Eemaan (pp.4-7)
Al-Istiqaamah magazine , Issue No.1 – Dhul-Hijjah 1416H / May 1996

The Shaykh said in Sharh Usoolul-Eemaan (pp.4-7):

[1] The deen (religion) of Islaam: It is the way of life that Allaah sent the Prophet Muhammad sallallaahu ‘alayhi wa sallam with. By it, Allaah terminated the validity of all other religions, perfected this religion for His worshippers, completed His favour upon them and has chosen only this religion for them – no other religion will be accepted by Him from anyone. Allaah – the Most High – said:

“Muhammad is not the father of any man amongst you. Rather he is the Messenger of Allaah and the khaatim (last and final) of the Prophets.” [Soorah al-Ahzaab 33:40].

“This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islaam as your religion.” [Soorah al-Maa’idah 5:3].

“Indeed the religion with Allaah is Islaam.” [Soorah Aal-‘Imraan 3:19].

“Whosoever seeks a religion other than Islaam, never will it be accepted from him, and in the Hereafter he will be one of the losers.” [Soorah Aal-‘Imraan 3:85].

And Allaah – the Most High – obligated all of mankind to take Islaam as their religion. So Allaah said, whilst addressing His Messenger sallallaahu ‘alayhi wa sallam:

“Say: O Mankind! Indeed I have been sent to you all as the Messenger of Allaah; to Whom belongs the dominion of the heavens and the earth. None has the right to be worshipped except Him; it is He who gives life and cause death. So believe in Allaah and His Messenger – the Prophet who can neither read nor write – who believes in Allaah and His Words. So follow the Messenger of Allaah so that you may be rightly-guided.” [Soorah al-A’raaf 7:158].

And in Saheeh Muslim (1/93), from Abu Hurayrah radiallaahu ‘anhu that Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “By Him in whose Hand is the life of Muhammad! There is no one from this nation, be he a Jew or a Christian, who hears of me and dies whilst not having eemaan (faith) in what I have been sent with, except that he will be one of the companions of the Hellfire.”

And eemaan (faith) in the Prophet implies: affirming that which he was sent with, along with acceptance of it and submission to it. Without these two matters, mere affirmation is not sufficient. This is why even though Abu Taalib (the Prophet’s uncle) affirmed what was sent to the Prophet sallallaahu ‘alayhi wa sallam and that Islaam was the best of religions, yet he did not accept his message nor submit to it; and thus he did not have eemaan in the Prophet sallallaahu ‘alayhi wa sallam.

[2] The religion of Islaam contains all that was beneficial from the previous religions. It is suitable for implementation in any age, any where and by any nation. Allaah – the Most High – said, whilst addressing His Messenger sallallaahu ‘alayhi wa sallam:

“And We have sent down to you the Book in truth, confirming the Scripture that came before it, testifying to the truth contained therein whilst exposing the falsehood that has been added therein.” [Soorah al-Maa’idah 5:48].

That Islaam is suitable for implementation in any age, any where and by any nation does not mean that it becomes submissive to nations – being altered and changed by them – as some people falsely think. But rather it means that whenever it is truly adhered to then it brings benefit and goodness to that nation, as well as reforming and correcting it – in whatever age or place.

[3] The religion of Islaam is the religion of truth. It is the way of life that Allaah – the Most High – guaranteed His help and victory to those who truly adhere to it, and that He would make it dominant over all other religions. Allaah – the Most High – said:

“It is He who has sent His Messenger with the guidance and the religion of truth, that it may prevail over all other religions, even if the pagans detest it.” [Soorah at-Tawbah 9:33].

And Allaah – the Most High – said:

“Allaah has promised to those amongst you who truly have eemaan (true faith and belief) and act in obedience to Allaah and His Messenger, that He will grant them ruler ship upon the earth, just as He granted it to those before them, and that He will establish their Religion for them and grant them the authority to practice their Religion which He chose and ordered them with. And He will certainly change their situation to one of security, after their fear. Providing that they worship and obey Me, not associating anything else in worship with Me. Then, whoever rejects this favour by disobedience to their Lord – then they are the rebellious transgressors.” [Soorah an-Noor 24:55].

[4] The religion of Islaam is a complete religion comprising both ‘aqeedah (beliefs) and sharee’ah (laws).

  • It commands them with tawheed (to single out Allaah alone for worship) and prohibits them from shirk (associating partners with Allaah, in that which is particular to Him).
  • It commands them with being truthful and prohibits them from lying.
  • It commands them with ‘adl (justice) and prohibits them from injustice and oppression.
  • It commands them with fulfilling trusts and prohibits them from acting treacherously.
  • It commands them keeping promises and prohibits them from breaking them.
  • It commands them with kindness and good treatment of parents and prohibits them from disobedience to them in that which is not sinful.
  • It commands them with joining the ties of relations and prohibits them from severing them.
  • It commands them with good treatment of neighbours and prohibits the causing of harm to them.

In short, Islaam orders alls that is good, from manners and morals, and prohibits all that is evil from it. Likewise, it orders all actions which are righteous and good and prohibits all actions that are evil and harmful. Allaah – the Most High – said:

“Indeed Allaah enjoins upon you justice, kindness and the giving of good to relatives and near ones. And He prohibits you from all shameful and evil deeds, oppression and transgression. Thus He admonishes you, that you may take heed and be reminded.” [Soorah an-Nahl 16:90].

The Tafsir of Surat Al-Qiyamah : Ibn Kathir

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 The Tafsir Ibn Kathir of Surat Al-Qiyamah (Chapter – 75)

Which was revealed in Makkah

[بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ ]

In the Name of Allah, the Most Gracious, the Most Merciful.

[لاَ أُقْسِمُ بِيَوْمِ الْقِيَـمَةِ – وَلاَ أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ – أَيَحْسَبُ الإِنسَـنُ أَلَّن نَّجْمَعَ عِظَامَهُ – بَلَى قَـدِرِينَ عَلَى أَن نُّسَوِّىَ بَنَانَهُ – بَلْ يُرِيدُ الإِنسَـنُ لِيَفْجُرَ أَمَامَهُ – يَسْـَلُ أَيَّانَ يَوْمُ الْقِيَـمَةِ – فَإِذَا بَرِقَ الْبَصَرُ – وَخَسَفَ الْقَمَرُ – وَجُمِعَ الشَّمْسُ وَالْقَمَرُ – يَقُولُ الإِنسَـنُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ – كَلاَّ لاَ وَزَرَ – إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ – يُنَبَّأُ الإِنسَـنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ – بَلِ الإِنسَـنُ عَلَى نَفْسِهِ بَصِيرَةٌ – وَلَوْ أَلْقَى مَعَاذِيرَهُ ]

(1. Nay! I swear by the Day of Resurrection.) (2. And nay! I swear by An-Nafs Al-Lawwamah.) (3. Does man think that We shall not assemble his bones) (4. Yes, We are able to put together in perfect order the tips of his fingers.) (5. Nay! Man desires to break out ahead of himself.) (6. He asks: “When will be this Day of Resurrection”) (7. So, when Bariqa the sight.) (8. And the moon will be eclipsed.) (9. And the sun and moon will be joined together.) (10. On that Day man will say: “Where (is the refuge) to flee”) (11. No! There is no refuge!) (12. Unto your Lord will be the place of rest that Day.) (13. On that Day man will be informed of what he sent forward, and what he left behind.) (14. Nay! Man will be well informed about himself,) (15. Though he may put forth his excuses.)

The Oath about the Final Return on the Day of Resurrection and the Refutation against the Plots of the Thinkers

It has been mentioned previously on more than one occasion that if the thing that is being sworn about is something that is being negated, then it is permissible to use the word “La” (Nay) before the oath to emphasize the negation. Here, what is being sworn about is the affirmation of the final abode and the refutation against the claim of the ignorant that the resurrection of bodies will not occur. This is why Allah says,

[لاَ أُقْسِمُ بِيَوْمِ الْقِيَـمَةِ – وَلاَ أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ ]

(Nay! I swear by the Day of Resurrection. And nay! I swear by An-Nafs Al-Lawwamah.) Qatadah said, “This means, I swear by both of these things.” This has also been reported from Ibn `Abbas and Sa`id bin Jubayr. Concerning the Day of Judgement, it is well known what it is. In reference to An-Nafs Al-Lawwamah, Qurrah bin Khalid reported from Al-Hasan Al-Basri that he said about this Ayah, “Verily, by Allah, we think that every believer blames himself. He says (questioning himself), `What did I intend by my statement What did I intend by my eating What did I intend in what I said to myself’ However, the sinner proceeds ahead and he does not blame himself.” Ibn Jarir recorded from Sa`id bin Jubayr that he said concerning Allah’s statement,

[وَلاَ أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ ]

(And nay! I swear by An-Nafs Al-Lawwamah) “He criticizes himself in good and bad.” Similar has been reported from `Ikrimah. Ibn Abi Najih reported from Mujahid: “He is sorry for what he missed (of good deeds) and he blames himself for it.” Allah said;

[أَيَحْسَبُ الإِنسَـنُ أَلَّن نَّجْمَعَ عِظَامَهُ ]

(Does man think that We shall not assemble his bones) meaning, `on the Day of Judgement does he think that We are not able to return his bones and gather them from their various places’

[بَلَى قَـدِرِينَ عَلَى أَن نُّسَوِّىَ بَنَانَهُ ]

(Yes, We are able to put together in perfect order the tips of his fingers.) meaning, `does man think that We will not gather his bones Surely, We will gather them and We are quite able to put together his fingertips. This means Our power is suitable to gather (and recreate) them, and if We wished We could surely resurrect him with more than what he originally had. We could make his Banan, which are the tips of his fingers, all equal (in length).’ Concerning Allah’s statement,

[بَلْ يُرِيدُ الإِنسَـنُ لِيَفْجُرَ أَمَامَهُ ]

(Nay! Man desires to break out ahead of himself.) Sa`id reported from Ibn `Abbas that he said, “This means to proceed forward.” Mujahid said about,

[لِيَفْجُرَ أَمَامَهُ]

(to break out ahead of himself.) “This means that he wants to proceed ahead following his own whims.” `Ali bin Abi Talhah reported from Ibn `Abbas that he said, “This refers to the disbeliever who denies the Day of Reckoning.” Ibn Zayd said the same thing. Thus, Allah says after this,

[يَسْـَلُ أَيَّانَ يَوْمُ الْقِيَـمَةِ ]

(He asks: “When will be this Day of Resurrection”) meaning, he says when will the Day of Judgement be His question is only a question of denying its occurrence, and rejecting its existence. This is as Allah says,

[وَيَقُولُونَ مَتَى هَـذَا الْوَعْدُ إِن كُنتُمْ صَـدِقِينَ قُل لَّكُم مِّيعَادُ يَوْمٍ لاَّ تَسْتَـَخِرُونَ عَنْهُ سَاعَةً وَلاَ تَسْتَقْدِمُونَ ]

(And they say: “When is this promise if you are truthful” Say: “The appointment to you is for a Day, which you cannot put back for an hour nor put forward.”) (34:29-30) Here Allah says,

[فَإِذَا بَرِقَ الْبَصَرُ ]

(So, when Bariqa the sight.) Abu `Amr bin Al-`Ala’ recited this Ayah as Bariqa with a Kasrah under the letter Ra, which means to be diminished. That which he (Abu `Amr) has said resembles the statement of Allah,

[لاَ يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ]

(Their gaze returning not towards them.) (14:43) meaning, they will be looking this way and that way in horror. Their gaze will not be able to rest upon anything due to the severity of the terror on that Day. Others recited it as Baraqa with a Fathah over the letter Ra, and its meaning is close to the first recitation (Bariqa). The intent here is that the eyes will be dazzled, humbled, diminished, and humiliated on the Day of Judgement due to the severity of the horrors and the greatness of the matters that they will witness on that Day. Concerning Allah’s statement,

[وَخَسَفَ الْقَمَرُ ]

(And the moon will be eclipsed.) meaning, its light will go away.

[وَجُمِعَ الشَّمْسُ وَالْقَمَرُ ]

(And the sun and moon will be joined together.) Mujahid said, “They will be rolled up.” In explaining this Ayah, Ibn Zayd recited the following Ayat,

[إِذَا الشَّمْسُ كُوِّرَتْ – وَإِذَا النُّجُومُ انكَدَرَتْ ]

(When the sun is wound round and its light is lost and is overthrown, and when the stars fall.) (81:1,2) It has been reported from Ibn Mas`ud that he recited the Ayah as, (وَجُمِعَ بَيْنَ الشَّمْسِ وَالْقَمَرِ) (and the sun and the moon will be joined between each other.) Allah said,

[يَقُولُ الإِنسَـنُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ ]

(On that Day man will say:”Where (is the refuge) to flee”) meaning, the human will see these horrors on the Day of Judgement and he will want to flee. He will say, “Where (is the place) to flee to” This means, where is the escape or refuge Allah then says,

[كَلاَّ لاَ وَزَرَ – إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ ]

(No! There is no refuge! Unto your Lord will be the place of rest that Day.) Ibn Mas`ud, Ibn `Abbas, Sa`id bin Jubayr and several others of the Salaf said, “There will be no salvation.” This Ayah is similar to Allah’s statement,

[مَا لَكُمْ مِّن مَّلْجَأٍ يَوْمَئِذٍ وَمَا لَكُمْ مِّن نَّكِيرٍ]

(You will have no refuge on that Day nor there will be for you any denying.) (42:47) meaning, `there will be no place for you to hide.’ This is like what Allah says here,

[لاَ وَزَرَ]

(There is no refuge.) meaning, `there will be no place for you to seek shelter.’ Thus, Allah says,

[إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ ]

(Unto your Lord will be the place of rest that Day.) meaning, the place of return and the final destination. The Deeds of Man will be placed before Him on the Day of Judgement Then Allah says,

[يُنَبَّأُ الإِنسَـنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ ]

(On that Day man will be informed of what he sent forward, and what he left behind.) meaning, he will be informed of all of his deeds, the old of them and the recent of them, the first of them and the last of them, the small of them and the large of them. This is as Allah says,

[وَوَجَدُواْ مَا عَمِلُواْ حَاضِرًا وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا]

(And they will find all that they did, placed before them, and your Lord treats no one with injustice.) (18:49) Likewise, Allah says here,

[بَلِ الإِنسَـنُ عَلَى نَفْسِهِ بَصِيرَةٌ – وَلَوْ أَلْقَى مَعَاذِيرَهُ ]

(Nay! Man will be well informed about himself, though he may put forth his excuses.) meaning, he will be a witness against himself, knowing full well what he did, even though he will try to make excuses and deny it. This is as Allah says,

[اقْرَأْ كَتَـبَكَ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا ]

((It will be said to him): “Read your book. You are sufficient as a reckoner against yourself this Day.”) `Ali bin Abi Talhah reported that Ibn `Abbas said,

[بَلِ الإِنسَـنُ عَلَى نَفْسِهِ بَصِيرَةٌ ]

(Nay! Man will be well informed about himself.) “His hearing, his sight, his two hands, his two legs and his limbs.” Qatadah said, “This means he is a witness against himself.” In another narration from Qatadah he said, “By Allah! If you wish to see him, you would see him as someone who sees the shortcomings of the people and their sins, yet he is heedless of his own sins.” It used to be said, “Verily, it is written in the Injil: `O Son of Adam, do you see the small splinters in the eye of your brother and disregard the tree stump that is in your eye, so you do not see it”’ Mujahid said,

[وَلَوْ أَلْقَى مَعَاذِيرَهُ ]

(Though he may put forth his excuses.) “This means, even though he argues in defense of it, he is a witness against it.” Qatadah said,

[وَلَوْ أَلْقَى مَعَاذِيرَهُ ]

(Though he may put forth his excuses.) “Even though he will try to make false excuses on that Day, they will not be accepted from him.” As-Suddi said,

[وَلَوْ أَلْقَى مَعَاذِيرَهُ ]

(Though he may put forth his excuses.) “This means his argument.” This is as Allah says,

[ثُمَّ لَمْ تَكُنْ فِتْنَتُهُمْ إِلاَّ أَن قَالُواْ وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ ]

(There will then be no Fitnah for them but to say: “By Allah, our Lord, we were not those who joined others in worship with Allah.”) (6:23) Allah also says,

[يَوْمَ يَبْعَثُهُمُ اللَّهِ جَمِيعاً فَيَحْلِفُونَ لَهُ كَمَا يَحْلِفُونَ لَكُمْ وَيَحْسَبُونَ أَنَّهُمْ عَلَى شَىْءٍ أَلاَ إِنَّهُمْ هُمُ الْكَـذِبُونَ ]

(On the Day when Allah will resurrect them all together; then they will swear to Him as they swear to you (O Muslims). And they think that they have something. Verily, they are liars!) (58:18) Al-`Awfi reported from Ibn `Abbas:

[وَلَوْ أَلْقَى مَعَاذِيرَهُ ]

(Though he may put forth his excuses.) “This is apologizing. Haven’t you heard that Allah said,

[لاَ يَنفَعُ الظَّـلِمِينَ مَعْذِرَتُهُمْ]

(The Day when their excuses will be of no profit to wrongdoers.) (40:52) and He says,

[وَأَلْقَوْاْ إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ]

(And they will offer submision to Allah on that Day.) (16:87) and He says,

[فَأَلْقَوُاْ السَّلَمَ مَا كُنَّا نَعْمَلُ مِن سُوءٍ]

(Then they will (falsely) submit: “We used not to do any evil.”) (16:28) and their statement,

[وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ]

(By Allah, our Lord, we were not those who joined others in worship with Allah.) (6:23)”

[لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ – إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ – فَإِذَا قَرَأْنَـهُ فَاتَّبِعْ قُرْءَانَهُ – ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ – كَلاَّ بَلْ تُحِبُّونَ الْعَاجِلَةَ – وَتَذَرُونَ الاٌّخِرَةَ – وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ – إِلَى رَبِّهَا نَاظِرَةٌ – وَوُجُوهٌ يَوْمَئِذٍ بَاسِرَةٌ – تَظُنُّ أَن يُفْعَلَ بِهَا فَاقِرَةٌ ]

(16. Move not your tongue concerning to make haste therewith.) (17. It is for Us to collect it and that it be recited.) (18. And when We have recited it to you, then follow its recitation.) (19. Then it is for Us to make it clear.) (20. But no! Rather you love the present life of this world,) (21. And neglect the Hereafter.) (22. Some faces that Day shall be Nadirah.) (23. Looking at their Lord.) (24. And some faces that Day will be Basirah,) (25. Thinking that some calamity is about to fall on them.)

How the Prophet received the Revelation

This is Allah teaching His Messenger how to receive the revelation from the angel. For verily, he (the Prophet ) was rushing in his attempts to grasp the revelation and he would be reciting the revelation with the angel while he was reciting it. Therefore, Allah commanded him that when the angel brings some revelation to him he should just listen. Allah would make sure to collect it in his chest, and He would make it easy for him to recite it in the same way that it was revealed to him. Allah would explain it, interpret it and clarify it for him. So the first phase was gathering it in his chest, the second phase was recitation and the third phase was its explanation and clarification of its meaning. Thus, Allah says,

[لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ ]

(Move not your tongue concerning to make haste therewith.) meaning, with the Qur’an. This is as Allah says,

[وَلاَ تَعْجَلْ بِالْقُرْءانِ مِن قَبْلِ إَن يُقْضَى إِلَيْكَ وَحْيُهُ وَقُل رَّبِّ زِدْنِى عِلْماً]

(And be not in haste with the Qur’an before its revelation is completed to you, and say: “My Lord! Increase me in knowledge.”) (20:114) Then Allah says,

[إِنَّ عَلَيْنَا جَمْعَهُ]

(It is for Us to collect it) meaning, `in your chest.’

[وَقُرْءَانَهُ]

(and that it be recited.) meaning, `that you recite it.’

[فَإِذَا قَرَأْنَـهُ]

(And when We have recited it to you,) meaning, `when the angel has recited it to you from Allah,’

[فَاتَّبِعْ قُرْءَانَهُ]

(then follow its recitation.) meaning, `listen to it then recite it as he taught you to recite it.’

[ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ ]

(Then it is for Us to make it clear.) meaning, `after memorizing it and reciting it, We will explain it to you, clarify it and inspire you with its meaning according to what We intended and legislated.’ Imam Ahmad recorded from Ibn `Abbas that he said that the Messenger of Allah used to struggle very hard to grasp the revelation and he used to move his lips (rapidly with the recitation). The narrator, Sa`id, then said, “Ibn `Abbas said to me, `I will move my lips like the Messenger of Allah used to move his lips (in order to show you).”’ Then, the subnarrator said, “And Sa`id said to me, `I will move my lips like I saw Ibn `Abbas moving his lips (in order to show you).”’ Then Allah revealed,

[لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ – إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ ]

(Move not your tongue concerning to make haste therewith. It is for Us to collect it and that it be recited.) Ibn `Abbas said, “This means He will collect it in his chest to recite it.

[فَإِذَا قَرَأْنَـهُ فَاتَّبِعْ قُرْءَانَهُ ]

(And when We have recited it to you, then follow its recitation.) meaning, listen to it and pay attention.

[ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ ]

(Then it is for Us to make it clear (to you).) So after this, when Jibril would leave, he would recite it as Jibril had taught him to recite it.” This has also been recorded by Al-Bukhari and Muslim. Al-Bukhari’s wording says, “So whenever Jibril would come to him he would be silent, and when Jibril had left he would recite it just as Allah, the Mighty and Sublime had promised him.”

The Cause of rejecting the Day of Judgement is Love of the World and Heedlessness of the Hereafter

Concerning Allah’s statement,

[كَلاَّ بَلْ تُحِبُّونَ الْعَاجِلَةَ – وَتَذَرُونَ الاٌّخِرَةَ ]

(But no! Rather you love the present life of this world. And neglect the Hereafter.) meaning, the only thing that has caused them to reject the Day of Judgement and oppose the true revelation and the Mighty Qur’an Allah revealed to His Messenger is that their only concern is the present worldly life. They are preoccupied and distracted from the Hereafter.

Seeing Allah in the Hereafter

Then Allah says,

[وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ ]

(Some faces that Day shall be Nadirah.) which comes from the word Nadarah, which means splendid, radiant, glowing, delighted with goodness.

[إِلَى رَبِّهَا نَاظِرَةٌ ]

(Looking at their Lord.) meaning, they will see Him with their very eyes. This is just as was recorded by Al-Bukhari in his Sahih,

«إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ عِيَانًا»

(Verily, you all will see your Lord with your own eyes.) The believers seeing Allah in the abode of the Hereafter has been confirmed in the authentic Hadiths from numerous routes of transmission with the scholars of Hadith. It is not possible to deny this or refuse it. Examples would be the Hadiths of Abu Sa`id and Abu Hurayrah, and they are both recorded in the Two Sahihs. They both mentioned that some people said, “O Messenger of Allah! Will we see our Lord on the Day of Judgement” The Prophet said,

«هَلْ تُضَارُّونَ فِي رُؤْيَةِ الشَّمْسِ وَالْقَمَرِ لَيْسَ دُونَهُمَا سَحَابٌ؟»

(Are you harmed by seeing the sun and the moon when there are no clouds beneath them) They replied, “No.” The Prophet then said,

«فَإِنَّكُمْ تَرَوْنَ رَبَّكُمْ كَذَلِك»

(Then you will surely see your Lord like that.) In the Two Sahihs it is recorded from Jabir that he said, “The Messenger of Allah looked at the moon on a night when it was full, and he said,

«إِنَّكُمْ تَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا الْقَمَرَ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَى صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَلَا قَبْلَ غُرُوبِهَا، فَافْعَلُوا»

(Verily, you will see your Lord just as you see this moon! So if you are able to avoid missing a prayer before the rising of the sun (Fajr prayer) or before its setting (`Asr prayer) then do so.)” Among the Hadiths, which Muslim was alone in recording, is a narration from Suhayb that the Prophet said,

«إِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ قَالَ يَقُولُ اللهُ تَعَالى: تُرِيدُونَ شَيْئًا أَزِيدُكُمْ؟ فَيَقُولُونَ: أَلَمْ تُبَيِّضْ وُجُوهَنَا؟ أَلَمْ تُدْخِلْنَا الْجَنَّةَ وَتُنَجِّنَا مِنَ النَّارِ؟ قَالَ: فَيَكْشِفُ الْحِجَابَ، فَمَا أُعْطُوا شَيْئًا أَحَبَّ إِلَيْهِمْ مِنَ النَّظَرِ إِلَى رَبِّهِمْ، وَهِيَ الزِّيَادَة»

(When the people of Paradise enter the Paradise, Allah will say, `Do you want me to give you anything extra’ They will say, `Haven’t you whitened our faces Haven’t you entered us into Paradise and saved us from the Fire’ Then He will remove the veil and they will not be given anything more beloved to them than looking at their Lord, and that will be the extra (Ziyadah).) Then he recited this Ayah,

[لِّلَّذِينَ أَحْسَنُواْ الْحُسْنَى وَزِيَادَةٌ]

(For those who have done good is the best and extra (Ziyadah).) (10:26) Also among the Hadiths, which Muslim was alone in recording, is the Hadith of Jabir in which the Prophet said,

«إِنَّ اللهَ يَتَجَلَّى لِلْمُؤْمِنِينَ يَضْحَك»

(Verily, Allah will appear before the believers while He is laughing.) This will take place on the open plains of the Resurrection place. In some of these Hadiths, it mentions that the believers will be looking at their Lord on the open plains and some mention that this will occur in the Gardens of Paradise. If it were not due to fear of taking up a lot of space, we would present all of these Hadiths with their routes of transmission and wordings from those that are in the Sahih collections, the collections of good narrations, the Musnad collections and the Sunan collections. However, we have mentioned this in separate places in this Tafsir, and Allah is the Giver of success. This issue is something that the Companions, the Successors and the Salaf of this nation have agreed upon, and all praise is due to Allah. It is something that is agreed upon between the Imams of Islam and the guides of all mankind.

Blackening of the Faces of the Disobedient People on the Day of Judgement

Allah says,

[وَوُجُوهٌ يَوْمَئِذٍ بَاسِرَةٌ – تَظُنُّ أَن يُفْعَلَ بِهَا فَاقِرَةٌ ]

(And some faces that Day will be Basirah. Thinking that some calamity is about to fall on them.) These are the faces of the sinners that will be Basirah on the Day of Judgement. Qatadah said, “This means gloomy.” As-Suddi said, “Their (the faces) color will change.”

[تَظُنُّ]

(Thinking) meaning, they will be certain.

[أَن يُفْعَلَ بِهَا فَاقِرَةٌ]

(that some calamity is about to fall on them.) Mujahid said, “A disaster.” Qatadah said, “An evil.” As-Suddi said, “They will be certain that they are going to be destroyed.” Ibn Zayd said, “They will think that they are going to enter into the Hellfire.” This situation is similar to Allah’s statement,

[يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ]

(On the Day when some faces will become white and some faces will become black.) (3:106) Similarly Allah says,

[وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ – ضَـحِكَةٌ مُّسْتَبْشِرَةٌ – وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ – تَرْهَقُهَا قَتَرَةٌ – أُوْلَـئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ ]

(Some faces that Day will be bright. Laughing, rejoicing at the good news. And other faces, that Day will be dust-stained; darkness will cover them, such will be the disbelieving, wicked.) (80:38-42) Allah also says,

[وُجُوهٌ يَوْمَئِذٍ خَـشِعَةٌ – عَامِلَةٌ نَّاصِبَةٌ – تَصْلَى نَاراً حَامِيَةً ]

(Some faces, that Day will be humiliated. Laboring, weary. They will enter in the hot blazing Fire.) (88:2-4) until Allah says,

[وُجُوهٌ يَوْمَئِذٍ نَّاعِمَةٌ – لِّسَعْيِهَا رَاضِيَةٌ فِى جَنَّةٍ عَالِيَةٍ ]

((Other) faces that Day will be joyful. Happy with their endeavor. In a lofty Paradise.) (88:8-10) And there are other similar Ayat and discussions (in the Qur’an).

[كَلاَّ إِذَا بَلَغَتِ التَّرَاقِىَ – وَقِيلَ مَنْ رَاقٍ – وَظَنَّ أَنَّهُ الْفِرَاقُ – وَالْتَفَّتِ السَّاقُ بِالسَّاقِ – إِلَى رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ – فَلاَ صَدَّقَ وَلاَ صَلَّى – وَلَـكِن كَذَّبَ وَتَوَلَّى – ثُمَّ ذَهَبَ إِلَى أَهْلِهِ يَتَمَطَّى – أَوْلَى لَكَ فَأَوْلَى – ثُمَّ أَوْلَى لَكَ فَأَوْلَى – أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى – أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَى – ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى – فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى – أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى ]

(26. Nay, when it reaches to the collarbones.) (27. And it will be said: “Who can cure him”) (28. And he will think that it was the parting;) (29. And one shank will be joined with another shank.) (30. The drive will be on that Day to your Lord!) (31. So, he neither believed nor prayed!) (32. But on the contrary, he denied and turned away!) (33. Then he walked in conceit to his family admiring himself!) (34. Woe to you! And then woe to you!) (35. Again, woe to you! And then woe to you!) (36. Does man think that he will be left neglected) (37. Was he not a Nutfah of semen emitted) (38. Then he became an `Alaqah; then shaped and fashioned in due proportion.) (39. And made of him two sexes, male and female.) (40. Is it not so then, that He would be able to give life to the dead)

Certainty will occur at the Time of Death Allah informs of the condition at the time of death and what terrors it contains.

May Allah make us firm at that time with the Firm Statement. Allah says,

[كَلاَّ إِذَا بَلَغَتِ التَّرَاقِىَ ]

(Nay, when it reaches to the collarbones.) If we make the word “Kalla” negative, then this Ayah means, `O son of Adam! You are not able to deny that which I informed you of at that time (death). This will become something witnessed by you with your own eyes.’ If we consider the word “Kalla” to be a word of affirmation, then this would be the most obvious meaning. In this case it would mean that it is certainly true when the soul reaches the collarbones – meaning, `your soul will be pulled out of your body and it will reach your collarbones.’ This is similar to Allah’s statement,

[فَلَوْلاَ إِذَا بَلَغَتِ الْحُلْقُومَ – وَأَنتُمْ حِينَئِذٍ تَنظُرُونَ – وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ وَلَـكِن لاَّ تُبْصِرُونَ – فَلَوْلاَ إِن كُنتُمْ غَيْرَ مَدِينِينَ – تَرْجِعُونَهَآ إِن كُنتُمْ صَـدِقِينَ ]

(Then why do you not (intervene) when (the soul of the dying person) reaches the throat And you at the moment are looking on, but We are nearer to him than you, but you see not, then why do you not if you are exempt from the reckoning and recompense, bring back the soul, if your are truthful) (56:83-87) Thus, Allah similarly says here,

[كَلاَّ إِذَا بَلَغَتِ التَّرَاقِىَ – وَقِيلَ مَنْ رَاقٍ ]

(Nay, when it reaches to the collarbones. And it will be said: “Who can cure him) `Ikrimah reported from Ibn `Abbas that he said, “Meaning, who is the person who recites divine prayers of healing so that he may come and cure him” Abu Qilabah made a similar statement when he said,

[وَقِيلَ مَنْ رَاقٍ ]

(And it will be said: “Who can cure him) “This means who is the doctor that can cure him” Qatadah, Ad-Dahhak and Ibn Zayd all have similar statements. `Ali bin Abi Talhah reported from Ibn `Abbas that he said concerning the Ayah,

[وَالْتَفَّتِ السَّاقُ بِالسَّاقِ ]

(And one shank will be joined with another shank.) “This is the last day of the days of this world and the first day of the days of the Hereafter. So there will be hardships that will meet (more) hardships, except for he whom Allah has mercy upon.” `Ikrimah said,

[وَالْتَفَّتِ السَّاقُ بِالسَّاقِ ]

(And one shank will be joined with another shank.) “The great matter (will be joined) with the great matter.” Mujahid said, “A test (will be joined) with a test.” Al-Hasan Al-Basri said concerning Allah’s statement,

[وَالْتَفَّتِ السَّاقُ بِالسَّاقِ ]

(And one shank will be joined with another shank. ) “These are your two shins when they are bound together.” In another narration from him (Al-Hasan) he said, “His two legs have died and they will not carry him while he used to walk around on them.” Concerning Allah’s statement,

[إِلَى رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ ]

(The drive will be on that Day to your Lord!) meaning, the place of return and the destination. This is that the soul ascends into the heavens and Allah says, “Return my servant to the earth, for verily, I have created them from it, I return them into it, and from it I will bring them out at another time.” This has been reported in the lengthy Hadith of Al-Bara’. Verily, Allah says,

[وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُم حَفَظَةً حَتَّى إِذَا جَآءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لاَ يُفَرِّطُونَ – ثُمَّ رُدُّواْ إِلَى اللَّهِ مَوْلَـهُمُ الْحَقِّ أَلاَ لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَـسِبِينَ ]

(He is the Irresistible (Supreme), over His servants, and He sends guardians over you, until when death approaches one of you, Our messengers take his soul, and they never neglect their duty. Then they are returned to Allah, their True Master. Surely, for Him is the judgement and He is the swiftest in taking account.) (6:61,62)

Mentioning the Case of the Denier

Allah says,

[فَلاَ صَدَّقَ وَلاَ صَلَّى – وَلَـكِن كَذَّبَ وَتَوَلَّى ]

(So, he neither believed nor prayed! But on the contrary, he denied and turned away!) This is to inform about the disbeliever who used to deny the truth in his heart in the abode of this worldly life, and he used to turn away from acting according to its way. Thus, there is no good in him, internally or externally. Therefore, Allah says,

[فَلاَ صَدَّقَ وَلاَ صَلَّى – وَلَـكِن كَذَّبَ وَتَوَلَّى – ثُمَّ ذَهَبَ إِلَى أَهْلِهِ يَتَمَطَّى ]

(So he neither believed nor prayed! But on the contrary, he denied and turned away! Then he walked in conceit (full pride) to his family admiring himself!)(75:31-33) meaning, stubborn, cruel, obstinate, wanton, lazy, having no concern and doing no deeds. This is similar to Allah’s statement,

[وَإِذَا انقَلَبُواْ إِلَى أَهْلِهِمْ انقَلَبُواْ فَكِهِينَ ]

(And when they returned to their own people, they would return jesting.) (83:31) Allah also says,

[إِنَّهُ كَانَ فِى أَهْلِهِ مَسْرُوراً – إِنَّهُ ظَنَّ أَن لَّن يَحُورَ ]

(Verily, he was among his people in joy! Verily, he thought that he would never come back (to Us)!) (84:13,14) meaning, return.

[بَلَى إِنَّ رَبَّهُ كَانَ بِهِ بَصِيراً ]

(Yes! Verily, his Lord has been ever beholding him!) (84:15) Ad-Dahhak reported from Ibn `Abbas that he said,

[ثُمَّ ذَهَبَ إِلَى أَهْلِهِ يَتَمَطَّى ]

(Then he walked in conceit to his family admiring himself!) “This means arrogantly.” Qatadah and Zayd bin Aslam both said, “Strutting.” Allah then says,

[أَوْلَى لَكَ فَأَوْلَى – ثُمَّ أَوْلَى لَكَ فَأَوْلَى ]

(Woe to you! And then woe to you! Again, woe to you! And then woe to you!) This is a definite warning and threat from Allah to those who disbelieve in Him and strut about when walking. This means, `you deserve to strut like this while you have disbelieved in your Creator and Maker.’ This is what is commonly said in this type of situation in order to mock and intimidate (someone). This is as Allah says,

[ذُقْ إِنَّكَ أَنتَ الْعَزِيزُ الْكَرِيمُ ]

(Taste you (this)! Verily you were (pretending to be) the mighty, the generous!) (44:49) Similarly, Allah says,

[كُلُواْ وَتَمَتَّعُواْ قَلِيلاً إِنَّكُمْ مُّجْرِمُونَ ]

(Eat and enjoy yourselves for a little. Verily, you are criminals.) (77:46) Allah also says,

[فَاعْبُدُواْ مَا شِئْتُمْ مِّن دُونِهِ]

(So worship what you like besides Him.) (39:15) And like Allah’s statement,

[اعْمَلُواْ مَا شِئْتُمْ]

(Do what you will.) (41:40) There are other examples of this as well. Abu `Abdur-Rahman An-Nasa’i recorded from Sa`id bin Jubayr that he said, “I mentioned to Ibn `Abbas,

[أَوْلَى لَكَ فَأَوْلَى – ثُمَّ أَوْلَى لَكَ فَأَوْلَى ]

(Woe to you! And then woe to you! Again, woe to you! And then woe to you!) He (Ibn `Abbas) replied, `The Messenger of Allah said this to Abu Jahl, then Allah, the Mighty and Sublime, revealed this Ayah.”’ Ibn Abi Hatim recorded from Qatadah that he said concerning Allah’s statement,

[أَوْلَى لَكَ فَأَوْلَى – ثُمَّ أَوْلَى لَكَ فَأَوْلَى ]

(Woe to you! And then woe to you! Again, woe to you! And then woe to you!) “It is a threat followed by a threat, just as you hear it. They claim that the Prophet of Allah grabbed the clothes of the enemy of Allah, Abu Jahl. The Prophet then said to him, `Woe to you! And then (again) woe to you! Again woe to you! And then (again) woe to you!’ At this the enemy of Allah, Abu Jahl, said, `Are you threatening me, O Muhammad By Allah! Neither you nor your Lord are able to do anything, and verily, I am the mightiest person walking between its (Makkah’s) two mountains.”’

Man will not be left neglected

Allah says,

[أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى ]

(Does man think that he will be left neglected) As-Suddi said, “Meaning not resurrected.” Mujahid, Ash-Shafi`i and `Abdur-Rahman bin Zayd bin Aslam, all said, “Meaning, he will not be commanded and prohibited.” Apparently the Ayah includes both meanings. This means that he will not be left neglected in this worldly life, without being commanded and prohibited. He also will not be left neglected in his grave unattended to without being resurrected. Rather he will be commanded and prohibited in this life, and gathered back to Allah in the abode of the Hereafter. The intent here is to affirm the existence of the abode of the final return and to refute whoever rejects it from the people of deviance, ignorance and stubbornness. Thus, Allah uses the beginning of creation as a proof for the repetition of the creation in His saying,

[أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَى ]

(Was he not a Nutfah of semen emitted) meaning, was not man a weak drop of sperm from a despised fluid known as semen, that is emitted from the loins into the wombs

[ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى ]

(Then he became an `Alaqah; then shaped and fashioned in due proportion.) meaning, he became a clot, then a lump of flesh, then he was formed and the soul was blown into him. Then he became a perfect creation with healthy limbs, as either a male or a female by the permission and decree of Allah. Thus, Allah says,

[فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى ]

(And made of him two sexes, male and female.) Then Allah says,

[أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى ]

(Is it not so then, that He would be able to give life to the dead) meaning, is not He Who made this perfect creation from this weak drop of sperm able to repeat that as He did originally And “the ability to repeat that” either refers to the origination only, or to both that and the process of perfecting it, according to two different views, as in Allah’s saying;

[وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ]

(And He it is Who originates the creation, then He will repeat it; this is easier for Him.) (30:27) The first view is more popular, and Allah knows best.

Supplication upon completing this Surah

Abu Dawud recorded from Musa bin Abi `A’ishah that he said, “A man used to pray on top of his house and whenever he recited,

[أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى ]

(Is it not so then, that He would be able to give life to the dead) he would say, `Glory to You, of course.’ So the people asked him about that and he said, `I heard it from the Messenger of Allah .”’ Abu Dawud was alone in transmitting this Hadith and he did not mention who this Companion was, but there is no harm in that. This is the end of the Tafsir of Surat Al-Qiyamah, all praise and thanks are due to Allah.

The Tafseer of Sooratun-Nabaa : Dr. Saleh as-Saleh

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The Tafseer of Sooratun-Nabaa` (78)
Compiled by Dr. Saalih as-Saalih

All praise is due to Allaah, we praise Him, and seek His help and forgiveness. We seek refuge in Allaah, Most High, from the evils of our own selves and from our wicked deeds. Whoever Allaah guides, there is none who can musguide him, whoever Allaah allows to be misguided cannot be guided. I testify that there is no true God worthy of being worshipped except Allaah, alone, without partner or associate. I further testify that Muhammad is His true slave and Messenger (صلى الله عليه و سلم)(1).

May Allaah’s Salaah and Salaam be also granted to the Prophet’s pure family, and to all of his noble companions.

“O you believe! Fear Allaah [by doing all that He ordered and abstaining from all that He forbade] as He should feared [Obey Him, be thankful to Him, and remember Him always] and die not except in a state of Islaam (as Muslims with complete submission to Allaah).” [Surah Al-i’Imraan (3) Ayat 102]

“O mankind! Be dutiful to you Rabb (Allaah) (2), Who created you from a single person (Aadam) and from him (Aadam) He created his wife (Eve), and from them both He created many men and women and fear Allaah through Whom you demand your mutual (rights) and (do not cut the relations of) the wombs (kinship). Surely, Allaah is ever an All-Watcher over you.” [Surah an-Nisa’ (4) Ayat 1]

“O you who believe! Keep your duty to Allaah and fear Him, and speak (always) the truth. He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allaah and His Messenger has indeed achieved a great success.” [Surah al-Ahzaab (33) Ayat 70-71]

It proceeds then: That the most truthful speech is that of Allaah’s Book (the Qur’aan) and that the best of guidance is that of Muhammad (صلى الله عليه و سلم). The worst of evils are innovation (foreign to the true teachings of Islaam). Every innovated matter (in religion) is a Bid’ah; every Bid’ah is a Dalaalah (misguidance), and every Dalaalah is in the Fire of Hell. The Qur’aan is the Word of Allaah. The Tafseer (Exegesis) of the meaning of the Noble Ayat (verses) of the Qur’aan is critical to the understanding of Islaam as a whole. The Qur’aan is explained by the Qur’aan itself (3) and by the Sunnah (4) of the Prophet (صلى الله عليه و سلم). The Salaf (5) not only transmitted the explanation of the Qur’aan, but laid down the foundations for Ijitihaad (6) and thus their way is the best and most reliable way of Tafseer. Philosophical and scholastic opinions dealing with the Word of Allaah produce confusion, alterations in the meaning of the texts and thus lead astray. The Muslim is called to follow the path of those who gained Allaah’s Pleasure. They are the Salaf, may Allaah make us follow their path in all matters of Islaam.

Considering the above, I have decided to bring closer the Salaf’s Tafseer in separate publications starting with the Tafseer of Part Thirty of the Noble Qur’aan. This is the second issue and it deals with the Tafseer of Surah an-Naazi’aat. I hope that this approach will be simple enough so that it will, Inshaa’ Allaah, benefit a board sector of the Muslim Ummah (Nation). I ask Allaah to accept this effort and make it beneficial for all those who read it and (or) distribute it.

 The Tafseer of Surah an-Naba’ (7)

 1 – “What are they asking (one another)?”

2 – “About the Great News.”

The disbelievers question the occurence of the Day of Reckoning. Allaah (SWT (8)) describes this Day as the one that brings Great News. Ibin Katheer (The eminent scholar of Tafseer) said that most likely this News refers to the Resurrection after death, based upon the fact that Allaah (Subhanahu wa ta’aala) says about it in the next ayah (verse):

 3 – “About which they are in disagreement.”

Mankind are divided to believers and disbelievers regarding the occurence of this Day. Allaah (Subhanahu wa ta’aala) warns those who deny it, saying:

 4 – “Nay, they will come to know!”

5 – “Nay, again, they will come to know!”

An emphasised and a confirmed warning for those who deny this Day that they will certainly come to know that the Day of Resurrection is true. Allaah shows His abilities to produce the Signs of this Day and He tells about its magnitude in the following verses so that the people contemplate and realise that Allaah, Who is able to bring about these Signs, is All-Able to bring life to the Dead as well as Resurrection. Allaah (Subhanahu wa ta’aala) tells mankind about many aspects of His Ability and Power to create what He wishes. For those who under-estimate Allaah and His Greatness, there is a reminder, and for those who believe, there is an affirmation:

 6 – “Have We (9) not made the earth as a bed?”

7 – “And the mountains as pegs?”

To provide cohesiveness and stability to the earth. Modern scientific discoveries found that these pegs are driven into the ground like pegs used to anchor a tent.

 8 – “And We have created you in pairs.”

Males and females, tall and short, good and bad etc. Males and females lawfully enjoy each other (through marriage) and have children. This enjoyment is physical as well as emotional. it provides mercy and morally abiding friendship. Allaah (Subhanahu wa ta’aala) says in other Ayah in the Qur’aan:

 “And among His signs is this, that He created for you wives from among yourselves that you may find repose in them and He has put between them affection and mercy. Verily, in that are indeed Signs for a people who reflect.” [Surah ar-Room (30) Ayat 21]

 9 – “And have made your sleep as a thing for rest.”

Sleep discontinues the motion at the end of the day. A resting time for human efforts seekins sustenance. This is just one other Mercy of Allaah,

 

10 – “And have made the night as a covering (through its darkness).”

The darkness covers you just as your garment covers your body. The “covering” night produces a quiet environment to reside in and to become still.

 11 – “And have made the day for livelihood.”

Allaah produced shining light in it (from the Sun) so that people can manage their affairs and function to produce their livelihood which He (Subhanahu wa ta’aala) has already ordained for each individual in appropiate measures. In another Ayah, Allaah says:

 “It is out of His Mercy that He has put for you night and day, that you may rest therein (i.e. during the night) and that you may seek of His Bounty (i.e. during the day), and in order that you may be grateful.” [Surah al-Qasas (28) Ayat 73]

 Who, other than the Creator of Day and Night can balance their respective course of time?

“Say (O Muhammad (صلى الله عليه و سلم)): Tell me! If Allaah made night continuous for you till the Day of Resurrection, who is a god besides Allaah who bring you light? Will you not then hear?” [Surah al-Qasas (28) Ayat 71]

 “Say (O Muhammad (صلى الله عليه و سلم)): Tell me! If Allaah made day continuous for you till the Day of Resurrection who is a god besides Allaah who could bring you night wherein you rest? Will you then not see?” [Surah al-Qasas (28) Ayat 72]

 12 – “And We have built above you seven strong (heavens).”

Seven, wide, high, firmly constructed, beautifully constructed, beautifully built without supporting columns. Beautified with stars, planets, the sun and the moon. The sun as a shining lamp:

 13 – “And have made (therein) a Shining Lamp.”

The “Lamp” illuminates the whole universe to provide light as well as heat allowing growth, energy, etc.

 14 – “And We have sent down from the rainy clouds abudant water.”

Allaah beautifully explains in another Ayah:

 “Allaah is He Who sends the winds, so they raise clouds and spread them along the sky as He wills, and then breaks them into fragments until you see rain drops come forth from their midst! Then when He has made them fall on whom of His slaves as He wills, lo! They rejoice!” [Surah ar-Room (30) Ayat 48]

The benefits of water are remarkable:

 15 – “That We may produce therewith corn and vegetations.”

Eaten by man and animals and used in various useful means.

 

16 – “And gardens of thick growth.”

With different fruits, fragrance, tastes, smells produced in one single piece of land! This is similar to another Ayah where Allaah (Subhanahu wa ta’aala) says:

 “And in the earth are neighbouring tracts and gardens of vines, and fields sown with corn, and palm trees, growing out two or three from a single stem root, or otherwise (one stem root for every palm), watered with the same water, yet some of them We make more excellent than others to eat. Verily in these things are Ayat (signs, proofs, evidences, lessons) for the people who understand.” [Surah ar-Ra’d (13) Ayat 4]

All of the above Favours of Allaah are so vivid. How could the disbelievers make use of all of these bounties and yet deny the Resurrection? Then comes the realities: O! man don’t forget that there is an appointed term for everything:

 17 – “Verily the Day of Decision is a fixed time”

This time does not increase nor decrease nor it is to be postponed, and no one knows its specific occurrence except Allaah (Subhanahu wa ta’aala). He says about it:

 18 – “The Day when the Trumpet will be blown, and you shall come forth in crowds (groups).”

Each Ummah (nation) will come with its respective Imams, as Allaah (Subhanahu wa ta’aala) says in another Ayah in the Qur’aan:

 “(And remember) the Day when We shall call together all human beings with their (respective) Imams (their prophets, or their Holy Books like the Qur’aan, the Torah, the Gospel, or their Records of good and bad deeds, etc.)” [Surah al-Isra’ (17) Ayat 71]

Imam Bukhari relates that Abu Hurayrah (RA) said that the Prophet (صلى الله عليه و سلم) said: “Between the two sounds of the trumpet there will be Forty.” Somebody asked Abu Hurayrah, “Forty days?” But he refused to reply. Then he asked, “Forty Months?” He refused to reply. Abu Hurayrah added “Then (after this period) Allaah will send water from the sky and then the dead bodies will grow like vegetation grows, there is nothing of the human body that does not decay except one bone; that is the little bone at the end of the coccyx of which the human body will be recreated on the Day of Resurrection.” (10)

 19 – “And the heaven shall be opened, and it will become as gates.”

Allowing the passage of descending angels.

 20 – “And the mountains shall be moved away from their places and they will be as if they were a mirage.”

This is similar to the saying of Allaah (Subhanahu wa ta’aala) in another Ayah of the Qur’aan:

 “And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds. The Work of Allaah, Who Perfected all things, verily! He is All-Acquainted with what you do.” [Surah an-Naml (27) Ayat 88]

 

“And they ask you concerning the mountains, say: My Rabb will blast them and scatter them as particles of dust…” [Surah Ta-Ha (20) Ayat 105]

 “And the day We shall cause the mountains to pass away (like clouds of dust)! and you will see the earth as a leveled plain, and we shall gather them all together so as to leave not one of them behind.” [Surah al-Kahf (18) Ayat 47]

People think when they see the mountains that it mounts to something, yet it is nothing, and it will completely vanish without any remains.

 21 – “Truly Hell is a place of ambush,”

22 – “A dwelling place for at-Tagh’een:”

At-Tagheen: Those who transgress the boundary limits set by Allaah like the Kuffar (disbelievers), Mushriks (worshipping other than Allaah), hypocrites, sinners, criminals, etc.

 23 – “They will abide therein Ahqaba.”

Ahqaba (pl. Huqq’b) (i.e. for ages): One after the other forever as related by Qutadah, Al-Hassan al-Basri and other prominent scholars of the Salaf. Most of them mentioned that each Huqq’b is eighty (80) years.

 24 – “Nothing cool shall they taste therein, nor any drink.”

No cooling their hearts shall they find in Hell, nor a good drink to quit their thirst. That is why Allaah (Subhanahu wa ta’aala) says:

 25 – “Except boiling water, and dirty wound discharges (i.e. pus, etc.)”

The dark fluid is a festering water from the sweat, tears and wounds of the people of Hell.

 26 – “An exact recompense (according to their evil crimes).”

Allaah is All-Just. His punishment is All-Just. They will be punished because:

 27 – “For verily, they used not to look for a reckoning.”

They did not believe that everything will return to Allaah and, therefore, they did not prepare for this Day.

 28 – “But they belied our Ayaat completely.”

The proofs, evidences, verses, lessons, signs, revelations together with the guidance shown to them by Allaah’s Messengers, were faced with rejection and denial.

 29 – “And all things We have recorded in a BOOK.”

Allaah (Subhanahu wa ta’aala) had known all the deeds of His slaves and had written them all in a BOOK long before mankind was created. He decreed reward and punishment. There is no sin more grave than Shirk (setting up rivals with Allaah in worship). Those who commit Shirk have an ill opinion about Allaah. Justly, they shall receive an eternal punishment and that is Hell.

 

30 – “So taste you (the results of your evil actions): No increase shall We give you except in Torment.”

It will be said to the people of Hell: taste what you are suffering. We shall not grant you an increase except similar torment and so it shall progressively multiply. It is related that Abdullaah Ibin Umar, may Allaah be pleased with him, said: “Allaah did not bring down on the people of fire an Ayah more severe than this Ayah.” He said they will be forever in a state of progressive increase in torment, and Allaah is All-Just.

 What about those who fear Allaah and accept the Message of Tawheed?

Allaah (Subhanahu wa ta’aala) describes in the following Ayat some of their conditions:

 31 – “Verily for the Mut’taqeen there will be success ( Paradise ).”

The Mut’taqeen are those pious and rigtheous persons who fear Allaah, worship none except Him (Subhanahu wa ta’aala) and do righteous deeds. They will end up in:

 32 – “Gardens and grapeyards.”

33 – “And young full-breasted (mature) maidens of equal age.”

There are young virgin women whose breasts are firm (steady on their chests) and not loose as the breasts of women of this life.

 34 – “And a full cup (of wine).”

Akrama (a great scholar of Tafseer) said that the wine of Paradise is clear. The resemblance to the wine is only in name. It does not cause any loss of conscious nor stomach pai and its taste and smell are good, unlike the wine of this life. In another ayah in the Qur’aan, Allaah (Subhanahu wa ta’aala) says:

 “Round them will be passed a cup of pure wine; White, delicious to the drinkers, Neither they will have Ghoul (any kind of hurt, abdominal pain, headache, a sin, etc.) form that, nor will they suffer intoxication therefrom.” [Surah as-Saffaat (37) Ayat 45]

There are rivers of this kind of wine in Paradise :

 “Rivers of wine delicious to those who drink.” [Surah Muhammad (47) Ayat 15]

The wine of this world is prohibited because of its known evil effects on the individuals as well as the society. The Prophet (صلى الله عليه و سلم) said: “He who drinks wine in this world would be deprived of it in the Hereafter, unless he repents.” (11)

 35 – “No Falsehood shall they hear therein, nor lying.”

It is the place of peace, nothing in it is deficient. As Allaah (Subhanahu wa ta’aala) says in the another Ayah:

 “No vain speaking will they hear therein, nor any sinful speech (like backbiting, etc.), but only the saying of Salaam! Salaam! (Greeting with peace).” [Surah al-Waaqi’ah (56) Ayat 25-26]

All of these Favours are from Allaah:

 

36 – “A Reward from your Rabb, a Sufficient Gift.”

37 – “(From) the Rabb of the Heavens and the Earth, and whatsoever is in between them, the Most Beneficient. None can dare to speak with Him (on the Day of Resurrection, except with His leave).”

Allaah (Subhanahu wa ta’aala) tells us about His Greatness and Majesty and that He is the Rabb of the Heavens and the Earth and all that is between them. That He is the Most Beneficient whose Mercy encompasses everything. No one has the right or power to argue with Alaah about anything. He is above all creation. He may permit those who plead in truth and righteousness but only after His permission is granted as He (Subhanahu wa ta’aala) says:

 “Who is He that can intercede with Him except with His permission?” [Surah al-Baqarah (2) Ayat 255]

 38 -“The Day that the Ruh and the angels will stand forth in rows none shall speak except him whom the Beneficient (Allaah) allows and he will speak what is right.”

Ibin Katheer, May Allaah’s Mercy be upon him, mentioned sevens sayings about the meaning of the Ruh (Spirit): a) Jibreel, b) Speacial servants of Allaah other than the angels, c) The souls of the children of Aadam standing forth in ranks, d) Special creation of Allaah having the form of the children of Aadam yet they are not angels nor humans but they eat and drink, e) A special great angel, f) The Children of Aadam and g) The Qur’aan.

Ibin Katheer, supports the opinion that the Spririt may be the children of Aadam. Shaykh Muhammad Ameen ash-Shanqiti (may Allaah’s Mercy be upon him) in his famous book of Tafseer, known as Adwaa’ ul Bayaan (12) said that the evidence from the Qur’aan indicates that “the Spirit is the Special Angel Jibreel.” He cites as reference, the ayah about the descension of the angels in the Night of al-Qadar in the month of Ramadaan. Allaah (Subhanahu wa ta’aala) says:

 “Therein descend the angels and the Ruh (Jibreel) by Allaah’s Permission with all decrees.” [Surah al-Qadr (97) Ayat 4]

The Ruh is Ma’toufah i.e. grammatically in conjuction with “the angels” in the above ayah, thus indicating that the Ruh is the Speacial Angel Jibreel, and Allaah knows best. May other Mufassir’roon (people of Tafseer) support the conclusion that the Ruh in the above ayah is Jibreel. Others limit the Ruh to a Great Special Angel (13). Ibin Jareer at-Tabari, in his Tafseer known as Tafseer at-Tabari (14) said that, “…the meanings mentioned (see above), yet Allaah knows best which one it is. There is no information that specifies that any particular one of these things (mentioned above) is the one which is meant in the ayah (#38, above), and that there is no supportive evidence (i.e. for any particular meaning). Ignorance about this matter is not, therefore, harmful.” Allaah knows best.

On the Day of Resurrection, only those whom Allaah permits to speak or intercede will do so. They will speak the truth which is the witnessing of the Tawheed of Allaah (Subhanahu wa ta’aala): There is no true God who deserves to be worshipped except Allaah (Subhanahu wa ta’aala).

 39 -“That is the True Day (they denied): so whoever wills, let him take a return to his Rabb.”

A straight return to Allaah (Subhanahu wa ta’aala) by obeying Him in this worldly life.

 40 – “Verily! We have warned you of near Tormet, the Day when man will see that (the deeds) which his hands have sent forth and the disbeliever will say: ‘Woe to me! Would that I were dust!”

Allaah (Subhanahu wa ta’aala) says in other ayah:

 

“And they will find all that they did, placed before them, and your Rabb treats no one with injustice.” [Surah al-Kahf (18) Ayat 49]

 “On that Day man will be informed what he sent forward (of his evil or good deeds), and what he left behind (of his good or evil traditions).” [Surah al-Qiyaamah (75) Ayat 13]

On that Day, the disbeliever wishes that he was mere dust in this worldly life and that he was not even created. This is when he sees the torment that Allaah had prepared for him and when he examines his deeds written and recorded by the angels. It is explained also that he wishes to be a mere dust when Allaah (Subhanahu wa ta’aala) judges between the animal creation. There when Allaah (Subhanahu wa ta’aala) will make judgement for the hornless sheep against the horned sheep. After which He (Subhanahu wa ta’aala) will order the animals to be dust and it changes to dust. When this happens, the disbeliever wishes he was dust (i.e. he was an animal)!

The meaning of this latter explanation was related in a Hadeeth by the Prophet (صلى الله عليه و سلم): “The claimants would get their claims on the Day of Resurrection so much so that the hornless sheep would get its claim from the horned sheep.” (15)

 Summary

This Surah, the Great News, affirms the Day of Reckoning and provides a beautiful as well as a terrifying illustration for what happens on that Day. These are facts and ayah from Allaah for those who contemplate. May Allaah guide us to re-examine our stand in this life in relation to His decrees and aim to comply with command. Ameen.

Advice: Read the surah with family members, a friend, give a copy of it to someone around you and if you remember the person who compiled the Tafseer of this Surah…don’t forget to ask Allaah to forgive him.

The One in need of the Mercy of Allaah….Saleh As-Saleh

Footnotes:

1. Salla Allaahu Aleihi Wasallam: The Salaah and Salaam of Allaah be upon His Prophet Muhammad (صلى الله عليه و سلم). The Salaah of Allaah upon Prophet Muhammad (صلى الله عليه و سلم) is His praise of the Prophet to the angels who are close to (but below) Allaah, the Most High, who arose above His ‘Arsh (Throne) which is above the seven skies. The angels also praise him (صلى الله عليه و سلم). The Salaam is Allaah’s safeguarding of the Prophet (صلى الله عليه و سلم) from defeciencies and any kind of evil. When the Muslims says Salla Allaahu Aleihi Wasallam, he invokes Allaah to grant Praise and Security to the Prophet Muhammad (صلى الله عليه و سلم). See Ibnul Qayyim’s Jallaa’ul Afhaam Fee Fadlis-Salaati-wa-Salaam ‘Alaa Muhammadin Kairil ‘Anaam, p.128. Published by Daar ibn Katheer, Damascus , and Maktabat Daar At-Turaath, Al-Madeenah, 1408HJ/1988.

2. Rabb: Allaah is ar-Rabb: He is the One Who gave all things the power to grow, to move and to change, to Whom belongs the Creation and the Commandment, The Master Who has no equal in His Sovereignty, Predominance, and Highness, The One Who Provides and Sustains all that exists.

3. Some Ayat in some Surahs (Chapters) are clearly understood in light of other ayat in other parts of the Qur’aan.

4. Sunnah: includes the sayings, explanations, rulings, recommendations, advice, approvals, actions and teachings by the Prophet Muhammad (صلى الله عليه و سلم) pertaining to all matters of Islaam. The Sunnah is an Inspiration from Allaah as stated in the Qur’aan:

“Nor does he (Muhammad) speak of (his own) desire. It is only an Inspiration that is inspired.” Surah an-Najm (53) Ayat 3-4

5. Comprises the companions of the Prophet (صلى الله عليه و سلم) and those who follow their path in understanding Islaam up to the Day of Resurrection.

6. Ijitihaad: Deducing the meaning of certain texts (or rulings) where there is no clear proof from the Qur’aan and (or) the Sunnah. The essentials of this Islaamic science is still based, however, on relevant texts of the Qur’aan and (or) Sunnah.

7. Say it is the Qur’aan that Allaah (Subhanahu wa ta’aala) sent down to Muhammad (صلى الله عليه و سلم) which calls mankind to the believe in the Oneness of Allaah (Tawheed) and informs about Death and Resurrection. The disbelievers disputed about Muhammad (صلى الله عليه و سلم) and the Message that was Revealed to Him. They questioned: What is he reciting? where did he bring this Qur’aan. Some said it is magic, others said it is poetry and some considered it stories from the past! They asked each other many questions, including questions about the Day of Reckoning! Allaah Revealed: “What are they asking (one another)!” – THE GREAT NEWS.

8. SWT: Subhanahu Wata’la, Most Glorified & Most High, He is.

9. One may notice that sometimes Allaah Who is One refers to Himself by We or Us. This is not an indication of different “personalities” or “forms” of Allaah as it is the case in the Trinity concept of the Catholic Church. Allaah (God) is One. The use of We and Us is always associated with verses referring to Allaah’s Greatness in His Lordship e.g. Creation, Power, Might, etc… This is very common in the Arabic Language. a king issues orders or statements by saying “We” or “Us”. The Power and might of any king is imperfect. Allaah Glorification of Himself is Perfect because He is Perfect. In His address to mankind by calling them to direct their worship to Him, Allaah always refers to Himself by I, Me and Myself. All of this is well understood in Arabic and also in other Semetic languages. Even in English, there is the “Royal We and Us” as we hear it from statements by members of the Royal Family in England and elsewhere. To Allaah, however, belongs the Best Examples, Names, Attributes, and Actions.

10. Saheeh al-Bukhari (English-Arabic) V.6, Hadeeth #457, P.429, Published by Dar al-Arabia, Beirut , Lebanon .

11. Collected by Imam Muslim in his book known as Saheeh Muslim (English Translation by A.H.Siddiqui), V.3, Hadeeth #4969. See also # 4967.

12. Adwaa’ ul Bayaan (Arabic Text), V.9, P.16 Published by Maktabat Ibin Taymeeyah – Cairo .

13. This has been related to the great Sahabi (companion of the Prophet (صلى الله عليه و سلم)) Ibin Ab’bass as in the Tafseer of al-Baghawi (Arabic), V.8, P.317, Published by Daar Tayybah-Riyadh, KSA.

14. Tafseer at-Tabari, 30/23.

15. Saheeh Muslim, V.4, Hadeeth # 6252, P.1366

How are we Obligated to Interpret the Qur’aan? Shaykh al-Albanee

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Imaam Muhammad Naasir-ud-Deen Al-Albaanee
“Kayfa yajibu ‘alaynaa an Nufassir al-Qur’aan” (pg. 35-40)
Al-Ibaanah.com

[ Here is complete book]

[9] Question: How are we obligated to interpret the noble Qur’aan?

[9] Answer: Allaah, Blessed and Exalted, sent the Qur’aan down to the heart of His Messenger Muhammad in order to bring mankind from out of the darkness of disbelief and ignorance to the light of Islaam. Allaah says: “Alif-Laam-Raa. This is a Book which We have revealed unto you (O Muhammad) in order that you may lead mankind from out of the darkness (of disbelief) into the light (of Islaam), by the permission of their Lord, to the path of the All-Mighty, the Most Praiseworthy.” [Surah Ibraaheem: 1]

And He placed His Messenger (sallAllaahu ‘alayhi wa sallam) to clarify, interpret and explain what is in the Qur’aan. Allaah says: “And We revealed to you (O Muhammad), the Reminder (i.e. the Sunnah), in order for you to explain to mankind what was (already) revealed to them, and so that they may reflect.” [Surah An-Nahl: 44]

So the Sunnah came in order to explain and clarify what is found in the noble Qur’aan, and it is (also) a revelation sent by Allaah, as He says: “And he (i.e. Muhammad) does not speak from his own desire. Rather, it is just revelation that is revealed to him.” [Surah An-Najm: 3-4]

Furthermore, the Prophet (sallAllaahu ‘alayhi wa sallam) said: “I was indeed given the Qur’aan and something similar to it along with it. It is imminent that there will come a time where a man who has eaten to his full will recline on his couch and say: ‘Stick to the Qur’aan. Whatever you find in it that is Halaal (lawful), then declare it lawful. And whatever you find in it that is Haraam (unlawful), then declare it unlawful!’ Whereas, whatever Allaah’s Messenger made unlawful is just like what Allaah made unlawful.”

So the first source that must be used to interpret the noble Qur’aan is the Qur’an (itself) along with the Sunnah, which consists of the Prophet’s statements, actions and silent approvals. Then after that, it must be interpreted using the interpretations (tafseer) of the people of knowledge, at the head of whom are the Companions of the Prophet (sallAllaahu ‘alayhi wa sallam). And the foremost amongst the Companions with regard to this subject (tafseer) is ‘Abdullaah bin Mas’ood (radyAllaahu ‘anhu). This is due to several factors, one being that he was one of the first to accompany the Prophet (sallAllaahu ‘alayhi wa sallam) (i.e. accept Islaam), and another being that he (radyAllaahu ‘anhu) would give strong emphasis to asking about, understanding, and interpreting the Qur’aan. Then after him comes ‘Abdullaah bin ‘Abbaas (radyAllaahu ‘anhu), about whom ‘Abdullaah bin Mas’ood (radyAllaahu ‘anhu) said: “He is the interpreter (turjumaan) of the Qur’aan.”

Then after them, any Companion whose interpretation (tafseer) of an ayah can be authentically confirmed – and there exists no difference of opinion amongst the Companions regarding it, we accept this interpretation (tafseer) from him with full contentment, submission and reliance. And if no such tafseer can be found (from the Companions) regarding a particular ayah, then we take its tafseer from the Taabi’een, particularly those who specialized in studying tafseer under the Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam), such as Sa’eed bin Jubair, Taawoos and others who are well known for their studying of tafseer under some of the Companions, particularly Ibn ‘Abbaas (radyAllaahu ‘anhu), as we mentioned previously.

Unfortunately, there are some ayaat that are interpreted according to a certain opinion or madh-hab (school of Jurisprudence), and for which no direct explanation from the Prophet (sallAllaahu ‘alayhi wa sallam) can be found. So because of this, some latter-day individuals relied solely on applying such ayahs according to their madh-hab in order to interpret them. And this is an extremely dangerous matter – where ayaat are interpreted in order to support one’s madh-hab and (personal) views – whereas the scholars of tafseer have interpreted these verses in a different way than the adherents of these madhaahib have interpreted them.

Perhaps, we should mention an example of this, which is Allaah’s statement: “So recite what is easy from the Qur’aan.” [Surah Al-Muzammil: 20] Some of the adherents of certain madhaahib have interpreted this ayah to refer to just the recitation itself, meaning: What is obligatory to recite from the Qur’aan in all of the prayers is just one long ayah or three short ayaat. They said this in spite of there being reported the authentic hadeeth from the Prophet (sallAllaahu ‘alayhi wa sallam): “There is no prayer for the one who doesn’t recite the opening chapter (Faatihah) of the Book (Qur’aan).” And in another hadeeth, the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever performs a prayer in which he doesn’t recite the opening chapter of the Book, then it is deficient, deficient, deficient, and not complete.”

The basis of proof indicated in these two hadeeths is rejected by the afore-mentioned interpretation of the above ayah, which is that the ayah refers to the recitation of the Qur’aan in general. And according to them, it is not permissible to interpret the Qur’aan except with the Sunnah that came in mutawaatir[1] form – meaning it is not permitted to interpret the mutawaatir except with the mutawaatir. So because of this, they rejected the two previously mentioned hadeeth due to their relying on their opinion or madh-hab for the interpretation of this ayah.

In spite of this, all of the scholars of tafseer, past and present, have explained that the meaning of the noble ayah “So recite what is easy from the Qur’aan” is: “So pray what is easy for you from the Night Prayer (Tahajjud).” This is since Allaah mentioned this part of the ayah in connection to His saying (i.e. the complete ayah): “Verily, your Lord knows that you stand (to pray at night) a little less than two thirds of the night, or half the night, or a third of the night, and also a party of those with you. And Allaah measures the night and the day. He knows that you are unable to pray the entire night, so He has turned to you (in mercy). So recite what is easy from the Qur’aan.” [Surah Al-Muzammil: 20]

The last part means: “So pray what is easy for you from the Night Prayer (Tahajjud).” Therefore, the ayah is not in reference to what a person is obligated to recite specifically during the night prayer. Rather, (in this ayah), Allaah facilitates for the Muslims to pray what they are able to perform from the Night Prayer. This means that they are not obligated to pray what the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) used to pray, which was eleven rak’aat, as you are aware of.

So this is the meaning of the ayah. It is phrased in an Arabic style of “applying a portion, by which the whole is intended.” Thus, Allaah’s statement: “So recite” means “So pray.” The prayer is the whole, while the recitation (in prayer) is the portion. The purpose of this phrasing is to clarify the importance of this portion with respect to that whole. Another example of this is Allaah’s statement: “Perform the prayer from midday until the darkness of the night (Dhuhr, ‘Asr, Maghrib, ‘Ishaa), and (also) the (recitation of the) Qur’aan of Fajr (dawn).” [Surah Al-Israa: 78]

The meaning of “the Qur’aan of Fajr” is “the Fajr Prayer.” So in this situation also, the portion is applied but the whole is intended. This is a style in the Arabic Language that is well known.

So therefore, after showing the interpretation of this ayah from the scholars of tafseer, without there being any difference of opinion amongst the past and present from them, it is not permissible to reject the first and second hadeeths (mentioned previously), claiming that they are ahead, and that it is not permissible to interpret the Qur’aan with ahaad hadeeth! This is since the afore-mentioned ayah was interpreted by the statements of the scholars who are knowledgeable of the language of the Qur’aan. This is first, and secondly, it is because the hadeeth of the Prophet (sallAllaahu ‘alayhi wa sallam)(sallAllaahu ‘alayhi wa sallam) does not contradict the Qur’aan, but rather, it explains and clarifies it, as we explained in the beginning of this discussion. How can this be when this ayah has no relation to the subject of what a Muslim is obligated to recite during prayer, regardless of whether it is an obligatory or recommended prayer.

But as for the two afore-mentioned hadeeths, then it is clear that they both are on the subject of a person’s prayer not being valid unless he recites Surah Al-Faatihah in it: “There is no prayer for the one who doesn’t recite the opening chapter (Faatihah) of the Book (Qur’aan)” and “Whoever performs a prayer in which he doesn’t recite the opening chapter of the Book, then it is deficient, deficient, deficient, and not complete.”

This means that the prayer is defective. So whoever finishes his prayer while it is deficient, then he in fact didn’t pray at all. And his prayer at this point becomes invalid, as is apparent in the first hadeeth.

So if this reality becomes clear to us, we must therefore feel secure with the ahaadeeth that come to us from the Prophet, which are reported in the books of Sunnah, firstly, and with their authentic chains of narration, secondly. And we must have no doubts or uncertainties about them due to some philosophical approach to the ahaadeeth, which we hear about in current times, such as:

“We only accept the ahaad ahaadeeth on issues regarding rulings, and not for issues regarding creed. This is since matters of creed cannot be established based on ahaad ahaadeeth.” [2]

This is what they claim! Yet we know for a fact that the Prophet (sallAllaahu ‘alayhi wa sallam) sent Mu’aadh (radyAllaahu ‘anhu) to call the People of the Scripture to believe in Tawheed, and he was just one individual.

This brief discussion is sufficient with regard to this topic that I wanted to clarify, which is related to: How are we obligated to interpret the Noble Qur’aan?

May Allaah send His Peace and Blessings on our Prophet, Muhammad, his family, Companions and those who follow them in goodness until the Day of Recompense, and all praise is for Allaah, Lord of all that exists.

Footnotes:

[1] A Mutawaatir hadeeth is a narration that has been reported by a group of people that is so large that it is impossible to conceive that they conspired to lie regarding it.

[2] An Ahaad hadeeth is a narration reported by just one narrator. It is the opposite of Mutawaatir. A Mutawaatir hadeeth is a narration that has been reported by a group of people that is so large that it is impossible to conceive that they conspired to lie regarding it.

The Tafsir of the Last Two Ayat of Surat Al-Baqarah : Ibn Kathir

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Tafsir Ibn Kathir

The Last two Ayah of Surat ul Baqarah

The Messenger (Muhammad ) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allâh, His Angels, His Books, and His Messengers. They say, “We make no distinction between one another of His Messengers” – and they say, “We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all).” (Al-Baqarah 2:285)

Allâh burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. “Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. You are our Maulâ (Patron, Suppor-ter and Protector, etc.) and give us victory over the disbelieving people.” (Al-Baqarah 2:286)

The Virtue of These Ayah

From Ibn ‘Abbas ” who said:
“While Jibra’eel (Gibrael) ” `May Peace be upon him’ was sitting with the Prophet !, he heard the opening of a gate above him. So he raised his head and said: `This is a gate from the shies that has opened today, which has never opened before this day.’ So an angel descended from it (the gate). So he Jibra’eel ” said: “This is an angel that has descended to the earth, which has never descended except today. He gave Salam and said: ‘Receive glad tidings [Oh Muhammad ! with two lights which have been given to you, that have never been given to a Prophet before you: The Opening of the Book (i.e. Surat Al- Fatihah) and the end of Surat Al-Baqarah. Never do you read a letter from either of the two (Surahs) except that you are given it.( Which means that you are given its reward (i.e. the reward of recitation)) (Reported by Muslim) (Taken from Mukhtasar Sahih Muslim with Shaykh AI-Albani’s editing, p.553, Hadith no. 2094.)

Tafsir Ibn Kathir

Allah said,

(Each one believes in Allah, His Angels, His Books, and His Messengers. (They say,) “We make no distinction between one another of His Messengers.”)

Therefore, each of the believers believes that Allah is the One and Only and the Sustainer, there is no deity worthy of worship except Him and there is no Lord except Him. The believers also believe in all Allah’s Prophets and Messengers, in the Books that were revealed from heaven to the Messengers and Prophets, who are indeed the servants of Allah. Further, the believers do not differentiate between any of the Prophets, such as, believing in some of them and rejecting others. Rather, all of Allah’s Prophets and Messengers are, to the believers, truthful, righteous, and they were each guided to the path of righteousness, even when some of them bring what abrogates the Law of some others by Allah’s leave. Later on, the Law of Muhammad, the Final Prophet and Messenger from Allah, abrogated all the laws of the Prophets before him. So the Last Hour will commence while Muhammad’s Law remains the only valid Law, and all the while a group of his Ummah will always be on the path of truth, apparent and dominant. Allah’s statement,

(And they say, “We hear, and we obey”) means, we heard Your statement, O our Lord, comprehended and implemented it, and adhered to its implications.

((We seek) Your forgiveness, our Lord) contains a plea and supplication for Allah’s forgiveness, mercy and kindness.

Allah’s statement,

(Allah burdens not a person beyond his scope) means, Allah does not ask a soul what is beyond its ability. This only demonstrates Allah’s kindness, compassion and generosity towards His creation. This Ayah is the Ayah that abrogated the Ayah that worried the Companions, that is, Allah’s statement,

(And whether you disclose what is in yourselves or conceal it, Allah will call you to account for it.)

This indicates that although Allah will question His servants and judge them, He will only punish for what one is able to protect himself from. As for what one cannot protect himself from, such as what one says to himself – or passing thoughts – they will not be punished for that. We should state here that to dislike the evil thoughts that cross one’s mind is a part of faith. Allah said next,

(He gets reward for that which he has earned) of good,

(And he is punished for that which he has earned) of evil, that is, concerning the acts that one is responsible for.

Allah then said, [mentioning what the believers said] while directing His servants to supplicate to Him, all the while promising them that He will answer their supplication:

(“Our Lord! Push us not if we forget or fall into error,”) meaning, “If we forgot an obligation or fell into a prohibition, or made an error while ignorant of its ruling.” We mentioned the Hadith by Abu Hurayrah, that Muslim collected, wherein Allah said, “I shall (accept your supplication).” There is also the Hadith by Ibn `Abbas that Allah said, “I did (accept your supplication).”

(Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians),) means, “Even if we were able to perform them, do not require us to perform the difficult deeds as You required the previous nations before us, such as the burdens that were placed on them. You sent Your Prophet Muhammad , the Prophet of mercy, to abrogate these burdens through the Law that You revealed to him, the Hanifi (Islamic Monotheism), easy religion.” Muslim recorded that Abu Hurayrah said that the Messenger of Allah said that Allah said, “I shall (accept your supplication).” Ibn `Abbas narrated that the Messenger of Allah said that Allah said, “I did (accept your supplication).” There is the Hadith recorded through various chains of narration that the Messenger of Allah said,

(I was sent with the easy Hanifiyyah way.)

(Our Lord! Put not on us a burden greater than we have strength to bear) of obligations, hardships and afflictions, do not make us bear what we cannot bear of this.

(Our Lord! Put not on us a burden greater than we have strength to bear.)

We mentioned that Allah said, “I shall (accept your supplication)” in one narration, and, “I did (accept your supplication),” in another narration.

(Pardon us) meaning, between us and You regarding what You know of our shortcomings and errors.

(And grant us forgiveness) concerning what is between us and Your servants. So do not expose our errors and evil deeds to them.

(Have mercy on us) in what will come thereafter. Therefore, do not allow us to fall into another error. They say that those who commit error need three things: Allah’s forgiveness for what is between Him and them, that He conceals these errors from His other servants, and thus does not expose them before the servants, and that He grants them immunity from further error.” We mentioned before that Allah answered these pleas, “I shall,” in one narration and, “I did,” in another narration.

(You are our Mawla) meaning, You are our supporter and helper, our trust is in You, You are sought for each and every type of help and our total reliance is on You. There is no power or strength except from You.

(And give us victory over the disbelieving people) those who rejected Your religion, denied Your Oneness, refused the Message of Your Prophet , worshipped other than You and associated others in Your worship. Give us victory and make us prevail above them in this and the Hereafter. Allah said, “I shall,” in one narration, and, “I did,” in the Hadith that Muslim collected from Ibn `Abbas.

Further, Ibn Jarir recorded that Abu Ishaq said that whenever Mu`adh would finish reciting this Surah,

(And give us victory over the disbelieving people), he would say “Amin.”

Some of the Benefits of Surah Al-Faatihah : Imaam Muhammad bin ‘Abdil-Wahhaab

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Imaam Muhammad bin ‘Abdil-Wahhaab
His treatise “Ba’adu Fawaa’id Surat-il-Faatihah”
Al-Ibaanah.com

In the Name of Allaah, the Most Merciful, Bestower of Mercy.

[1] All praise is for Allaah, Lord of the worlds.

[2] The Most merciful, the Bestower of Mercy

[3] Owner of the Day of Recompense

These three verses contain three matters:

The First Verse: Consist of Love. This is since Allaah is the One who grants blessings, and the One who grants blessings is loved in accordance to His granting of blessings.

Love is divided into four types:

The First Love: The Polytheistic Type of Love: This applies to those about whom Allaah said: “And amongst mankind are those who take rivals apart from Allaah, loving them like the love that is due to Allaah…” up to where He said: “And they will not be able to get out from the Fire.”

The Second Love: Love for falsehood and its adherents while having hatred for the truth and its adherents. This is the characteristic of the hypocrites.

The Third Love: The Natural Type of Love: This applies to love for wealth and children. If such things do not preoccupy one from obeying Allaah or assist in disobeying Allaah, then they are allowable.

The Fourth Love: Love for the adherents of Tawheed (monotheism) and hatred for the adherents of Shirk (polytheism). This is the strongest handhold of Faith and the greatest thing a servant can worship his Lord by.

The Second Verse: Contains Hope

The Third Verse: Contains Fear.

“You alone do we worship…” meaning: “I worship You, O Lord, with what has preceded – i.e. the three things – with Love for You, Hope in You, and fear of You.”

These three things are the pillars of worship, and directing them to someone (or something) other than Allaah is Shirk (polytheism).

In these three things is a refutation against those who cling onto just one from amongst them, such as those who cling onto only Love, or cling onto only Hope or cling onto only Fear.

So whoever directs any of these three aspects to someone other than Allaah is a polytheist.

Amongst its benefits is:

A refutation against the three groups, each of which sticks to one aspect apart from the others, as is the case with those who worship Allaah with only Love. And as is the case with those who worship Allaah with just Hope, such as the Murji’ah, and those who worship Allaah with just Fear, such as the Khawaarij.

[4] You alone do we worship and in You alone do we seek assistance

This verse contains the Oneness of Allaah in the Worship due to Him and the Oneness of Allaah in His Lordship.

“You alone do we worship” contains the Oneness of Allaah in the Worship due to Him, i.e. Tawheed al-Uloohiyyah.

“And in You alone do we seek assistance” contains the Oneness of Allaah in His Lordship, i.e. Tawheed ar-Ruboobiyyah.

[5] Guide us to the Straight Path

This verse consists of a refutation against the innovators.

As for the last two verses,[1] then from among its benefits is that Allaah mentions the (various) conditions of the people. Allaah has divided them into three categories: (1) Those whom Allaah has bestowed His Blessing on; (2) Those whom have gained Allaah’s Anger; and (3) Those who are astray.

Those who have gained Allaah’s Anger are the people who have knowledge but no actions.

Those who are astray are the people who perform worship but no knowledge with it.

Even though the reason why this verse was revealed was with regard to the Jews and the Christians, it applies to everyone that characterizes himself with these attributes.

The third category consists of those who are characterized with knowledge and action. They are the ones whom Allaah has bestowed His Blessing on.

Another of the benefits derived from this surah is that an individual is freeing himself from any power or might since he is the one who is having the blessings bestowed on him. This surah also presents a complete awareness of Allaah and negates all defects from Him, Blessed and Exalted. The surah also contains a person’s aware ness of his Lord and awareness of himself.

This is since if there is a Lord, then there must also be one who is governed. If there is one who grants mercy, then there must also be one who is shown mercy. If there is an owner, then there must be that which is owned. If there is a worshipper, then there must also be one that is worshipped. If there is one that is guided then there must be one that guides. If there is one who bestows blessings, then there must also be one who receives the blessings. If there is one who obtains anger, then there must also be one who is angry. And if there is one who is astray, then there must also be one who leads astray.

So this surah consists of the Oneness of Allaah in His Worship and Lordship and a negation of deficiencies from Allaah. It also consists of the definition and pillars of worship. And Allaah knows best.

Footnotes:

[1] Translator’s Note: Meaning: “The Path of those upon whom You bestowed Your Blessing. Not of those who have gained Your Anger nor of those who are astray.”

Published: January 30, 2006

The Death of the Prophet (Peace be upon him) : Shaykh Safi ur-Rahmaan Mubarakfoori

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From Ar-Raheeq al-Makhtoom

The Start of the Disease

On Monday the twenty-ninth of Safar in the eleventh year of al-Hijra, he participated in funeral rites in al-Baqee’. On the way back he had a headache, his temperature rose so high that the heat effect could be felt over his headband. He led the Muslims in prayer for eleven days though he was sick. The total number of his sick days were either thirteen of fourteen.

The Last Week

When his sickness grew severe he asked his wives: “Where shall I stay tomorrow?” “Where shall I stay?” They understood what he wanted. So they allowed him to stay wherever he wished. He moved to ‘Aishah’s room leaning – while he was walking – on al-Fadl bin al-‘Abbas and ‘Alî bin Abî Tâlib. Head banded as he was, he dragged his feet till he came into her abode. It was there that he spent the last week of his life.

During that period, ‘Aishah used to recite al-Mu’awwidhat (Chapters 113 and 114 of the Qur’ân) and other supplications which he has already taught her.

Five days before death

On Wednesday, five days before he died the Prophet’s temperature rose so high signalling the severness of his disease. He fainted and suffered from pain. “Pour out on me seven Qirab (water skin pots) of various water wells so that I may go out to meet people and talk to them.” So they seated him in a container (usually used for washing) and poured out water on him till he said: “That is enough. That is enough.”

Then he felt well enough to enter the Mosque. He entered it band-headed, sat on the pulpit and made a speech to the people who were gathering together around him. He said: “The curse of Allâh falls upon the Jews and Christians for they have made their Prophets’ tombs places of worship.” [Sahîh al-Bukhârî, 1/62; Muatta’ Imâm Malik, p.360] Then he said: “Do not make my tomb a worshipped idol.” [Muatta’ Imâm Malik, p.65]

Then he offered himself and invited the people to repay any injuries he might have inflicted on them, saying:

“He whom I have ever lashed his back, I offer him my back so that he may avenge himself on me. He whom I have ever blasphemed his honour, here I am offering my honour so that he may avenge himself.”

Then he descended, and performed the noon prayer. Again he returned to the pulpit and sat on it. He resumed his first speech about enmity and some other things. A man then said: “You owe me three Dirhams.” The Prophet sallallaahu ‘alayhi wa sallam said: “Fadl, pay him the money.” He went on saying:

“I admonish you to be good to Al-Ansar (the Helpers). They are my family and with them I found shelter. They have acquitted themselves credibly of the responsibility that fell upon them and now there remains what you have to do. You should fully acknowledge and appreciate the favour that they have shown, and should overlook their faults.”

In another version: “The number of believers would increase, but the number of Helpers would decrease to the extent that they would be among men as salt in the food. So he who from among you occupies a position of responsibility and is powerful enough to do harm or good to the people, he should frilly acknowledge and appreciate the favour that these benefactors have shown and overlook their faults.”

And said: “Allâh, the Great, has given a slave of His the opportunity to make a choice between whatever he desires of Allâh’s provisions in this world, and what He keeps for him in the world, but he has opted for the latter.”

Abû Sa’id Al-Khudri said: “Upon hearing that, Abû Bakr cried and said: ‘We sacrifice our fathers and mothers for your sake.’ We wondered why Abû Bakr said such a thing. People said: ‘Look at that old man! The Messenger of Allâh says about a slave of Allâh who was granted the right between the best fortunes of this world and the bounty of Allâh in the Hereafter, but he says: We sacrifice our fathers and mothers for your sake!’ It was later on that we realized what he had aimed at. The Messenger of Allâh was the slave informed to choose. We also acknowledged that Abû Bakr was the most learned among us.” [Mishkat Al-Masabih, 2/546]

Then the Messenger of Allâh said:

“The fellow I feel most secure in his company is Abû Bakr. If I were to make friendship with any other one than Allah, I would have Abû Bakr a bosom friend of mine. For him I feel affection and brotherhood of Islam. No gate shall be kept open in the Mosque except that of Abû Bakr’s.” [Sahîh al-Bukhârî, 1/22,429,449, 2/638; Misbkat Al-Masabih, 2/548]

Four days before his death

On Thursday, four days before the death of the Messenger of Allâh he said to people — though he was suffering from a severe pain:

“Come here. I will cause you to write something so that you will never fall into error.” Upon this ‘Umar bin Al-Khattab said: “The Prophet of Allâh is suffering from acute pain and you have the Qur’an with you; the Book of Allâh is sufficient unto you.” Others however wanted the writing to be made. When Muhammad heard them debating over it, he ordered them to go away and leave him alone. [Sahîh al-Bukhârî, 2/637]

That day he recommended three things:

1. Jews, Christians and polytheists should be expelled out of Arabia .
2. He recommended that delegations should be honoured and entertained, in a way similar to the one he used to do.
3. As for the third — the narrator said that he had forgotten it. It could have been adherence to the Holy Book and the Sunnah. It was likely to be the accomplishment and the mobilization of Osamah’s army, or it could have been performance of prayers and being attentive to slaves.

In spite of the strain of disease and suffering from pain, the Prophet used to lead all the prayers till that Thursday — four days before he died. On that day he led the sunset prayer and recited:

“By the winds (or angels or the Messengers of Allah) sent forth one after another.” [77:1] [Misbkat Al-Masabih, 1/102]

In the evening he grew so sick that he could not overcome the strain of disease or go out to enter the Mosque. ‘Aishah said: The Prophet asked: “Have the people performed the prayer?” “No. They haven’t. They are waiting for you.” “Put some water in the washing pot.” Said he. We did what he ordered. So he washed and wanted to stand up, but he fainted. When he came round he asked again “Have the people prayed?” Then the sequence of events took place again and again for the second and the third times from the time he washed to the time he fainted after his attempts to stand up. Therefore he sent to Abû Bakr to lead the prayer himself. Abû Bakr then led the prayer during those days [Sahîh al-Bukhârî, 1/99]. They were seventeen prayers in the lifetime of Muhammad sallallaahu ‘alayhi wa sallam.

Three or four times ‘Aishah talked to the Prophet sallallaahu ‘alayhi wa sallam to exempt Abû Bakr from leadership in prayer lest people should despair of him, but he refused and said: “You (women) are like the women who tried to entice Joseph (Yusuf) into immorality. Convey my request to Abû Bakr to lead the prayer.”

A Day or Two prior to Death

On Saturday or on Sunday, the Prophet sallallaahu ‘alayhi wa sallam felt that he was well enough to perform the prayer; so he went out leaning on two men in order to perform the noon prayer. Abû Bakr, who was then about to lead the prayer withdrew when he saw him coming; but the Prophet made him a gesture to stay where he was and said: “Seat me next to him.” They seated him on the left hand side of Abû Bakr. The Prophet led the prayer, and Abû Bakr followed him and raised his voice at every ‘Allâhu Akbar’ (i.e. Allâh is the Greatest) the Prophet said, so that the people may hear clearly. [Sahîh al-Bukhârî 1/98,99]

A Day before his Death

On Sunday, a day before he died, the Prophet sallallaahu ‘alayhi wa sallam set his slaves free, paid as a charity the seven Dinars he owned and gave his weapons as a present to the Muslims. So when night fell ‘Aishah had to borrow some oil from her neighbour to light her oil-lantern. Even his armour was mortgaged as a security with a Jew for thirty Sa’ (a cubic measure) of barley.

The Last Day Alive

In a narration by Anas bin Malik, he said: “While the Muslims were performing the dawn prayer on Monday — led by Abû Bakr, they were surprised to see the Messenger of Allâh raising the curtain of ‘Aishah’s room. He looked at them while they were praying aligned properly and smiled cheerfully. Seeing him, Abû Bakr withdrew to join the lines and give way to him to lead the prayer. For he thought that the Prophet wanted to go out and pray.” Anas said: “The Muslims, who were praying, were so delighted that they were almost too enraptured at their prayers. The Messenger of Allâh made them a gesture to continue their prayer, went into the room and drew down the curtain.” [ibid. 21640]

The Messenger of Allâh sallallaahu ‘alayhi wa sallam did not live for the next prayer time.

When it was daytime, the Prophet sallallaahu ‘alayhi wa sallam called Fatimah and told her something in a secret voice that made her cry. Then he whispered to her something else which made her laugh. ‘Aishah enquired from her after the Prophet’s death, as to this weeping and laughing to which Fatimah replied:

“The first time he disclosed to me that he would not recover from his illness and I wept. Then he told me that I would be the first of his family to join him, so I laughed.” [Sahîh al-Bukhârî, 2/638]

He gave Fatimah glad tidings that she would become the lady of all women of the world [Rahmat-ul-lil’alameen, 1/282]. Fatimah witnessed the great pain that afflicted her father. So she said: “What great pain my father is in!”. To these words, the Prophet remarked:

“He will not suffer any more when today is over.” [Sahîh al-Bukhârî, 2/641]

He asked that Al-Hasan and Al-Husain be brought to him. He kissed them and recommended that they be looked after. He asked to see his wives. They were brought to him. He preached them and told them to remember Allah. Pain grew so much severe that the trace of poison he had at Khaibar came to light. It was so sore that he said to ‘Aishah: “I still feel the painful effect of that food I tasted at Khaibar. I feel as if death is approaching.” [ibid, 2/637] He ordered the people to perform the prayers and be attentive to slaves. He repeated it several times. [ibid. 2/637]

The Prophet sallallaahu ‘alayhi wa sallam breathes his last

When the pangs of death started, ‘Aishah leant him against her. She used to say: One of Allah’s bounties upon me is that the Messenger of Allâh died in my house, while I am still alive. He died between my chest and neck while he was leaning against me. Allâh has mixed his saliva with mine at his death. For ‘Abdur Rahman – the son of Abû Bakr – came in with a Siwak (i.e. the root of a desert plant used for brushing teeth) in his hand, while I was leaning the Messenger of Allâh against me. I noticed that he was looking at the Siwak, so I asked him – for I knew that he wanted it — “Would you like me to take it for you?” He nodded in agreement. I took it and gave it to him. As it was too hard for him, I asked him “Shall I soften it for you?” He nodded in agreement. So I softened it with my saliva and he passed it (on his teeth).

In another version it is said: “So he brushed (Istanna) his teeth as nice as he could.” There was a water container (Rakwa) available at his hand with some water in. He put his hand in it and wiped his face with it and said:

“There is no god but Allah. Death is full of agonies.” [Sahîh al-Bukhârî, 2/640]

As soon as he had finished his Siwak, brushing, he raised his hand or finger up, looked upwards to the ceiling and moved his lips. So ‘Aishah listened to him. She heard him say: “With those on whom You have bestowed Your Grace with the Prophets and the Truthful ones (As-Siddeeqeen), the martyrs and the good doers. O Allâh, forgive me and have mercy upon me and join me to the Companionship on high.” [ibid, 2/638-641] Then at intervals he uttered these words: “The most exalted Companionship on high. To Allâh we turn and to Him we turn back for help and last abode.” This event took place at high morning time on Monday, the twelfth of Rabi’ al-Awwal, in the eleventh year of Al-Hijrah. He was sixty-three years and four days old when he died.

The Companions’ concern over the Prophet’s Death

The great (loss) news was soon known by everybody in Madinah. Dark grief spread on all areas and hoirizons of Madinah. Anas said: “I have never witnessed a day better or brighter than that day on which the Messenger of Allâh sallallaahu ‘alayhi wa sallam came to us; and I have never witnessed a more awful or darker day than that one on which the Messenger of Allâh died on.” [Mishkat-ul-Masabih, 2/547]

When he died, Fatimah said: “O Father, whom his Lord responded to his supplication! O Father, whose abode is Paradise . O Father, whom I announce his death to Gabriel.” [Sahîh al-Bukhârî, 2/641]

‘Umar’s Attitude

‘Umar, who was so stunned that he almost lost consciousness and stood before people addressing them: “Some of the hypocrites claim that the Messenger of Allâh sallallaahu ‘alayhi wa sallam died. The Messenger of Allâh did not die, but went to his Lord in the same way as Moses bin ‘Imran did. He stayed away for forty nights, but finally came back though they said he had been dead. By Allah, the Messenger of Allâh will come back and he will cut of the hands and legs of those who claim his death.” [Ibn Hisham, 2/655]

Abû Bakr’s Attitude

Abû Bakr left his house at As-Sunh and came forth to the Mosque on a mare-back. At the Mosque, he dismounted and entered. He talked to nobody but went on till he entered ‘Aishah’s abode, and went directly to where the Messenger of Allâh sallallaahu ‘alayhi wa sallam was. The Prophet was covered with a Yemeni mantle. He uncovered his face and tended down, kissed him and cried. Then he said: “I sacrifice my father and mother for your sake. Allah, verily, will not cause you to die twice. You have just experienced the death that Allâh had ordained.”

Then he went out and found ‘Umar talking to people. He said: “‘Umar, be seated.” ‘Umar refused to do so. People parted ‘Umar and came towards Abû Bakr, who started a speech saying:

“And now, he who worships Muhammad sallallaahu ‘alayhi wa sallam, Muhammad is dead now. But he who worships Allah, He is Ever Living and He never dies. Allâh says: ‘Muhammad sallallaahu ‘alayhi wa sallam is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allâh, and Allâh will give reward to those who are grateful.’ ” [3:144]

Ibn ‘Abbas said: “By Allâh it sounded as if people had never heard such a Qur’aanic verse till Abû Bakr recited it as a reminder. So people started reciting it till there was no man who did not recite it.”

Ibn Al-Musaiyab said that ‘Umar had said: “By Allâh as soon as I heard Abû Bakr say it, I fell down to the ground. I felt as if my legs had been unable to carry me so I collapsed when I heard him say it. Only then did I realize that Muhammad sallallaahu ‘alayhi wa sallam had really died.” [Sahîh al-Bukhârî, 2/640,641]

Burial and Farewell Preparations to his Honourable Body

Dispute about who would succeed him broke out even before having the Messenger of Allah’s body prepared for burial. Lots of arguments, discussions, dialogues took place between the Helpers and Emigrants in the roofed passage (portico) of Barn Sa’ida. Finally they acknowledged Abû Bakr (RA) as a caliph. They spent the whole Monday there till it was night. People were so busy with their arguments that it was late night — just about dawn of Tuesday — yet his blessed body was still lying on his bed covered with an inked-garment. He was locked in the room.

On Tuesday, his body was washed with his clothes on. He was washed by Al-’Abbas, ‘Alî, Al-Fadl and Qathm — the two sons of Al-’Abbas, as well as Shaqran — the Messenger’s freed slave, Osamah bin Zaid and Aws bin Khauli. Al-’Abbas, Al-Fadi and Qathm turned his body round, whereas Osamah and Shaqran poured out water. ‘Alî washed him and Aws leant him against his chest.

They shrouded him in three white Sahooli cotton cloth which had neither a headcloth [Sahîh al-Bukhârî, 1/169, Sahîh Muslim, 1/306] nor a casing and inserted him in.

A sort of disagreement arose with regard to a burial place. Abû Bakr said: “I heard the Messenger of Allâh say: ‘A dead Prophet is buried where he dies.’” So Abû Talhah lifted the bed on which he died, dug underneath and cut the ground to make the tomb.

People entered the room ten by ten. They prayed for the Prophet sallallaahu ‘alayhi wa sallam. The first to pray for him were people of his clan. Then the Emigrants, then the Helpers. Women prayed for him after men. The young were the last to pray.

This process took Tuesday long and Wednesday night (i.e. the night which precedes Wednesday morning). ‘Aishah said: “We did not know that the Prophet sallallaahu ‘alayhi wa sallam was being buried till we heard the sound of tools digging the ground at the depth of Wednesday night.” [Mukhtasar Seerat Ar-Rasool, p.471; Ibn Hisham, 2/649-665; Talqeeh Fuhoom Ahl M-Athar, p. 38, 39; Rahmat-ul-lil’alameen 1/277-286]

The Story of the Prisoners of the Battle of Badr : Shaykh Safi ur-Rahmaan Mubarakfoori

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From Ar-Raheeq al-Makhtoom

On their way back to Madinah, at a large sand hill, the Prophet sallallaahu ‘alayhi wa sallam divided the spoils equally among the fighters after he had taken Al-Khums (one-fifth). When they reached As-Safra’, he ordered that two of the prisoners should be killed. They were An-Nadr bin Al-Harith and ‘Uqbah bin Abi Muait, because they had persecuted the Muslims in Makkah, and harboured deep hatred towards Allaah and His Messenger sallallaahu ‘alayhi wa sallam . In a nutshell, they were criminals of war in modern terminology, and their execution was an awesome lesson to oppressors. ‘Uqbah forgot his pride and cried out, “Who will look after my children O Messenger of Allaah?” The Prophet sallallaahu ‘alayhi wa sallam answered, “The Fire (of Hell).” Did ‘Uqbah not remember the day when he had thrown the entrails of a sheep onto the head of the Prophet sallallaahu ‘alayhi wa sallam while he was prostrating himself in prayer, and Fatimah had come and washed it off him? He had also strangled the Prophet sallallaahu ‘alayhi wa sallam with his cloak if it had not been for Abu Bakr to intervene and release the Prophet sallallaahu ‘alayhi wa sallam . The heads of both criminals were struck off by Alee bin Abi TAleeb.

The Prophet sallallaahu ‘alayhi wa sallam exhorted the Muslims to treat the prisoners so well to such an extent that the captors used to give the captives their bread (the more valued part of the meal) and keep the dates for themselves.

Prisoners of war constituted a problem awaiting resolution because it was a new phenomenon in the history of Islaam. The Prophet sallallaahu ‘alayhi wa sallam consulted Abu Bakr and Umar bin Al-Khattab as to what he should do with the prisoners. Abu Bakr suggested that he should ransom them, explaining this by saying: “They are after all our relatives, and this money would give us strength against the disbelievers, moreover, Allaah could guide them to Islaam.” Umar advised killing them, saying, “They are the leaders of Kufr (disbelief).” The Prophet sallallaahu ‘alayhi wa sallam preferred Abu Bakr’s suggestion to that of Umar’s. The following day, Umar called on the Prophet sallallaahu ‘alayhi wa sallam and Abu Bakr to see them weeping. He showed extreme astonishment and inquired about the situation so that he might weep if it was worth weeping for, or else he would feign weeping.

“It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land. You desire the good of this world (i.e. the money of ransom for freeing the captives), but Allaah desires (for you) the Hereafter. And Allaah is All-Mighty, All-Wise. Were it not a previous ordainment from Allaah, a severe torment would have touched you for what you took.” [Qur’aan 8:67-68]

The previous Divine ordainment went as follows,

“Thereafter (is the time) either for generosity (i.e. free them without ransom) or ransom.” [Qur’aan 47:4]

Which included an area providing permission to take ransom, that is why no penalty was imposed. They were rebuked only for taking prisoners before subduing all the land of disbelief. Apart from this, the polytheists taken to Madinah were not only prisoners of war but rather archcriminals of war whom modern war penal law brings to justice to receive their due sentence of death or prison for life.

The ransom for the prisoners ranged between 4000 and 1000 Dirhams in accordance with the captive’s financial situation. Another form of ransom assumed an educational dimension; most of the Makkans, unlike the Madinese, were literate and so each prisoner who could not afford the ransom was entrusted with ten children to teach them the art of writing and reading. Once the child had been proficient enough, the instructor would be set free. Another clan of prisoners were released unransomed on grounds of being hard up. Zainab, the daughter of the Prophet sallallaahu ‘alayhi wa sallam , paid the ransom of her husband Abul-‘As with a necklace. The Muslims released her prisoner and returned the necklace in deference to the Prophet sallallaahu ‘alayhi wa sallam but on condition that Abul-‘As allow Zainab to migrate to Madinah, which he actually did.

In captivity, there was also an eloquent orator called Suhail bin ‘Amr. Umar suggested that they pull out his front teeth to disable him from speaking, but the Prophet sallallaahu ‘alayhi wa sallam turned down his suggestion for fear Quraish should retAleeate in the same manner on one hand, and on the other for fear of Allaah’s wrath on the Day of Resurrection.

Sa’d bin An-Nu’man, a lesser pilgrim detained in Makkah, was released in return for setting Abu Sufyan’s son, a captive, free.

The Story of the 600-700 Jews Beheaded by the Prophet sallallaahu ‘alayhi wa sallam at Bani Quraiza in 5 AH

The Bani Quraiza was a tribe of Jews in a district of Madinah that betrayed the Muslims and sided with the enemy during the Battle of Ahzaab (also known as the Battle of the Confederates and the Battle of the Trench). The Sealed Nectar describes what happened to them immediately after the Battle of Ahzaab:

Archangel Gabriel, on the very day the Messenger of Allaah sallallaahu ‘alayhi wa sallam came back to Madinah after the previous battle, and while he was washing in Umm Salama’s house, visited him asking that he should unsheathe his sword and head for the habitation of the seditious Banu Quraiza and fight them. Gabriel noted that he with a procession of angels would go ahead to shake their forts and cast fear in their hearts.

The Messenger of Allaah sallallaahu ‘alayhi wa sallam , immediately summoned the prayer caller and ordered him to announce fresh hostilities against Banu Quraiza, institued Ibn Umm Maktum as a ruler of Madinah, and entrusted the banner of war to Alee bin Abi TAleeb who marched towards the appointed target and came close enough to hear the Jews abusing the Messenger of Allaah sallallaahu ‘alayhi wa sallam , who on his part set out at the head of three thousand infantry men and thirty horsemen of Ansar (Helpers) and Muhajireen (Emigrants). On their way to encounter the enemy, the afternoon prayer was due. Some Muslims refused to observe it until they had defeated the enemy, while others offered it in its proper time, as usual. The Prophet sallallaahu ‘alayhi wa sallam objected to neither. When they reached the habitations of Banu Quraiza, they laid tight siege to their forts. Seeing this terrible situation they were in, the chief of the Jews Ka’b bin Asad offered them three alternatives: to embrace Islaam, and consequently their life, wealth, women and children would be in full security, and reminded them that such behaviour would not be incongruous with what they had read in their books about the veracity of Muhammad’s Prophethood; to kill their children and women and then challenge the Prophet sallallaahu ‘alayhi wa sallam and his followers to the sword to either exterminate the Muslims or be exterminated, or as a third possibility to take Muhammad sallallaahu ‘alayhi wa sallam and his people by surprise on Saturday – a day mutually understood to witness no fighting.

None of those alternatives appealed them, so their chief, angrily and indignantly, turned to them saying: “You have never been decisive in decision-making since you were born.” The gloomy future already visible, they made contacts with some Muslims, who had maintained good relation with them, in order to learn about their fate in the light of the current circumstances. They requested that Abu Lubaba be despatched to them for advice. On his arrival, the men began to implore, women and children to cry desperately. In answer to their demand for advice he pointed to his throat saying it was homicide awaiting them. He then immediately reAleezed that he had betrayed the Prophet’s trust, so he headed directly for the mosque in Madinah and tied himself to a wooden tall pole swearing that no one would untie him save the Messenger of Allaah sallallaahu ‘alayhi wa sallam , and added that he would never enter the habitation of Banu Quraiza in recompense for the deadly mistake he made. When the Messenger sallallaahu ‘alayhi wa sallam was informed of this incident, he said, ” I would have begged Allaah to forgive him if he had asked me, but since he had tied himself out of his own free will, then it was Allaah Who would turn to him in forgiveness.”

The Jews of Banu Quraiza could have endured the siege much longer because food and water were plentifully available and their strongholds were greatly fortified, whereas the Muslims were in the wild bare land suffering a lot from cold and hunger, let alone too much fatigue consequent on endless warfare operations that had started even before the battle of Confederates. Nevertheless, this was a battle of nerves, for Allaah had cast fear in the the Jews’ hearts, and their morale had almost collapsed especially when two Muslim heroes, Alee bin Abi TAleeb and Az-Zubair bin ‘Awwam proceeded with Alee swearing that he would never stop until he had either stormed their garrisons or been martyred like Hamza (a former Muslim martyr).

In the light of this reluctance, they had nothing except to comply with the Messenger’s judgement. The Messenger of Allaah sallallaahu ‘alayhi wa sallam ordered that the men should be handcuffed, and this was done under the supervision of Muhammad bin Salamah Al-Ansari while the women and children were isolated in confinement. Thereupon Al-Aws tribe interceded begging the Prophet sallallaahu ‘alayhi wa sallam to be lenient toward them. He suggested that Sa’d bin Mu’adh, a former ally, be deputed to give verdict about them, and they agreed.

Sa’d meanwhile stayed behind in Madinah due to a serious wound he sustained in the Confederates Battle. He was summoned and brought on a donkey. On his way to the Prophet sallallaahu ‘alayhi wa sallam , the Jews used to exhort him to be lenient in his judgement on account of former friendship. Sa’d remained silent but when they persisted he uttered: “It is time for Sa’d not to be afraid of the blame of the blamers.” On hearing this decisive attitude, some of them returned to Madinah waiting for a desperate doom.

On arrival, he Aleeghted with the help of some men. He was informed that the Jews had agreed to accept his verdict about them. He immediately wondered if his judgement would pass on all the people present, the Prophet sallallaahu ‘alayhi wa sallam included, turning his face away in honour of him. The reply was positive.

He decided that all the able-bodied male persons belonging to the tribe should be killed, women and children taken prisoners and their wealth divided among the Muslim fighters. The Prophet sallallaahu ‘alayhi wa sallam accepted his judgement saying that Sa’d had adjudged by the Command of Allaah. In fact, the Jews deserved that severe punitive action for the ugly treachery they had harboured against Islaam, and the large arsenal they have amassed and which consisted of one thousand and five hundred swords, two thousand spears, three hundred armours and five hundred shields, all of which went into the hands of the Muslims. Trenches were dug in the bazaar of Madinah and a number of Jews between six and seven hundred were beheaded therein. Hot beds of intrigue and treachery were thus exterminated once and for all.

Huyai, a chief criminal of war, a devil of Bani Nadir and Safiyah’s father, had joined the ranks of Banu Quraiza when Quraish and Ghatfan defected, was admitted into the audience of the Prophet sallallaahu ‘alayhi wa sallam with his hands tied to his neck with a rope. In audacious defiance, he declared obstinate enmity to the Prophet sallallaahu ‘alayhi wa sallam but admitted that Allaah’s Will was to be fulfilled and added that he was resigned to his fate. He was ordered to sit down, and was beheaded on the spot.

Only one woman of the Jews was killed because she had killed a Muslim warrior by flinging a grinding stone upon him. A few elements of the enemy embraced Islaam and their lives, wealth and children were spared. As for the spoils of the war, the Prophet sallallaahu ‘alayhi wa sallam divided them, after putting a fifth aside, in accordance with Allaah’s injunctions. Three shares went to the horseman and one to the infantry fighter. Women captives were sent to Najd to be bartered with horses and weaponry.

After the war with Banu Quraiza had been settled and they had been defeated, Sa’d bin Mu’adh’s wish was gratified and he gave his last breath. In response to his supplication ‘Aishah narrated, Sa’d’s wounds began to bleed from the front part of his neck while he was in his tent which the Prophet sallallaahu ‘alayhi wa sallam had pitched for him in the mosque so that he would be in close proximity in order to inquire about and watch his well-being closely. The people were not scared except when the blood flowed towards them, and in the Mosque along with Sa’d’s tent, there was the tent of Banu Ghifar. They said: O people of the tent, what is it that is coming to us from you? Lo! it was Sa’d’s wound that was bleeding and he died thereon.

Jabir narrated that the Messenger of Allaah sallallaahu ‘alayhi wa sallam had said: “The Throne of the Compassionate shook for the death of Sa’d bin Mu’adh.” When his bier was carried, At-Tirmidhi said: The hypocrites alleged it was too light. The Messenger of Allaah sallallaahu ‘alayhi wa sallam retorted: “The angels are carrying him.”

In the process of the sieze laid to Banu Quraiza, one man of the Muslims, Khallad bin Suwaid was killed when a women of the Jews dropped the grinding stone on him, and another, Abu Sinan bin Mihsan, the brother of ‘Ukasha, died.

Abu Lubaba stayed tied for six nights. His wife used to untie him at prayer times and then he tied himself again to the pole. One early morning, Allaah the All-Forgiving revealed a verse to the Messenger of Allaah sallallaahu ‘alayhi wa sallam to the effect that Allaah had turned to Abu Lubaba with forgiveness. The Muslims rushed to release him but he insisted that the Messenger of Allaah sallallaahu ‘alayhi wa sallam himself do it. And this was done shortly before the morning prayer.

This Military Expedition took place in the month of Dhul Qa’dah in the year five Hijri (5AH), and the siege of Banu Quraiza’s forts lasted for 25 days. The Chapter of Confederates (Qur’aan, Surah 33)was revealed containing Allaah’s Words concerning the basic issues relating to the believers and hypocrites during the battle of the Confederates, and the consequences of the treachery and breaching of covenants by the Jews.

The Prophet’s Battles, Armies and Expeditions : Imam ibn al-Qayyim

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From “Zâd al-Ma’âd fî Hadyi Khayri-l ‘Ibâd”

All of the Prophet’s Ghazwat, Bu’uth and Saraya [1] occurred after the Hijrah, within a span of ten years. There were either twenty-seven Ghazwat, or twenty-five, or twenty-nine. The Prophet sallallâhu ‘alayhi wa sallam had to fight in nine battles, Badr, ‘Uhud, al-Khandaqh, Quraidhah, al-Mustaliqh, Khaybar, al-Fath’ (Conquering of Makkah), ‘Hunayn and Tâ’if. It was said that the Prophet sallallâhu ‘alayhi wa sallam also fought against Banî an-Nadhîr (a Jewish tribe) and at al-Ghabah and Wadi al-Qura, which was a suburb of Khaybar.

As for the Saraya of the Prophet sallallâhu ‘alayhi wa sallam and the armies he sent, they numbered close to sixty. There were seven major battles: Badr, ‘Uhud, al-Khandaqh, Khaybar, al-Fath’, ‘Hunayn and Tabuk. [2] Several parts of the Qur’ân mentioned these major Ghazwat. For instance, Sûrah al-Anfâl (chapter 8) was revealed about Ghazwat Badr, while the last part of Sûrah ali-‘Imrân (chapter 3) was about Ghazwat ‘Uhud, from Allâh’s statement,

“And (remember) when you [Muhammad sallallâhu ‘alayhi wa sallam] left your household in the morning to post the believers at their stations for the battle” [3:121],

until just before the end of the Sûrah. The beginning of Sûrah al-Ahzâb (chapter 33) was revealed about the battles of al-Khandaqh, Quraydhah and Khaybar. Sûrah al-‘Hashr (59) was revealed about Banî an-Nadhîr, al-Fath’ (48) about al-‘Hudaibiyyah and the battle of Khaybar. The conquering of Makkah was mentioned indirectly in Sûrah al-Fath’ and directly in Sûrah an-Nasr (110). He sallallâhu ‘alayhi wa sallam was wounded during the battle of ‘Uhud. [3] The angels fought alongside the Prophet sallallâhu ‘alayhi wa sallam during the battles of Badr [4] and ‘Hunayn. They also descended during the battle of al-Khandaqh [5], where they shook the Mushriks [surrounding Madînah] and defeated them. During that battle, the Prophet sallallâhu ‘alayhi wa sallam threw a handful of sand at the faces of the Mushriks (Polytheists) and they fled [without a fight]. [6]

The Prophet sallallâhu ‘alayhi wa sallam won decisively in two battles, Badr and ‘Hunain. He used al-Manjaniq (mongonel, or catapult) during on battle, at-Tâ’if, and took cover behind a trench during Ghazwat al-Khandaqh, also known as Ghazwat al-Ahzâb. Salmân al-Farsî radiallâhu ‘anhu suggested that the trench be dug in that battle.

Footnotes

[1] ‘Ghazwat‘, pl. for ‘Ghazwah‘, means battles. The battles that the Prophet sallallâhu ‘alayhi wa sallam led himself were called, ‘Ghazwat‘, whereas the armies and expeditions he sent while remaining behind are called, ‘Bu’uth‘, pl. for, ‘Ba’th‘, and ‘Saraya‘, pl. for, ‘Sariyyah‘.

[2] All of which are mentioned in detail later on in, Zâd al-Ma’âd.

[3] Al-Bukhârî (3767) narrated that Sahl bin as-Sa’idi was asked about how the wound of the Prophet sallallâhu ‘alayhi wa sallam was treated, and he replied, “‘Alî used to bring water in his shield and Fâtimah (the Prophet’s daughter and ‘Alî’s wife) used to wash the blood off his face. Then straw mat was burnt and the wound was filled with it.”

[4] Al-Bukhârî (3694) narrated that ‘Abdullâh ibn ‘Abbâs radiallâhu ‘anhu said that the Prophet sallallâhu ‘alayhi wa sallam said on the day of Badr, “Here is Jibrîl, holding the head of his horse and wearing war armours.” Allâh sent the angels to strengthen their hearts of the believers and to aid them.

[5] Shaykh ‘Irfân said, “Allâh said in Sûrah al-Ahzâb (33:9), ‘O you who believe! Remember Allâh’s Favour to you, when there came against you hosts, and We sent against them a wind and forces that you saw not [angels during the battle of Al-Ahzâb (the Confederates, Ghazwat al-Khandaq (in 5 AH)]. And Allâh is Ever All-Seer of what you do.’ “

[6] Al-Bukhârî (2716) and Muslim (3277) narrated that Allâh’s Apostle sallallâhu ‘alayhi wa sallam asked for Allâh’s wrath upon the Ahzâb, saying: “O, Allâh, Revealer of the Holy Book, and the One swift at reckoning! O, Allâh, Defeat the confederates. O, Allâh, Defeat them and shake them.”

The Prophetic Household – Shaykh Safi ur-Rahmaan Mubarakfoori

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Taken from the “The Sealed Nectar” book

1. Khadijah Bint Khuwailid: In Makkah — prior to Hijra — the Prophet’s household comprised him (Sallalaahu alaihi wa Sallam) and his wife Khadijah bint Khuwailid. He was twenty-five and she was forty when they got married. She was the first woman he married. She was the only wife he had till she died. He had sons and daughters with her. None of their sons lived long. They all died. Their daughters were Zainab, Ruqaiya, Umm Kulthum and Fatimah.

Zainab was married to her maternal cousin Abu Al-‘As bin Al-Rabi‘ and that was before Al-Hijra. Ruqaiya and Umm Kulthum were both married to ‘Uthman bin ‘Affan – may Allah be pleased with him – successively (i.e. he married one after the death of her sister). Fatimah was married to ‘Ali bin Abi Talib; and that was in the period between Badr and Uhud battles. The sons and daughters that Fatimah and ‘Ali had were Al-Hasan, Al-Husain, Zainab and Umm Kulthum.

It is well-known that the Prophet (Sallalaahu alaihi wa Sallam) was exceptionally authorized to have more than four wives for various reasons. The wives he married were thirteen. Nine of them outlived him. Two died in his lifetime: Khadijah and the Mother of the poor (Umm Al-Masakeen) — Zainab bint Khuzaima, besides two others with whom he did not consummate his marriage.

2. Sawdah bint Zam‘a: He married her in Shawwal, in the tenth year of Prophethood, a few days after the death of Khadijah. Prior to that, she was married to a paternal cousin of hers called As-Sakran bin ‘Amr.

3. ‘Aishah bint Abu Bakr: He married her in the eleventh year of Prophethood, a year after his marriage to Sawdah, and two years and five months before Al-Hijra. She was six years old when he married her. However, he did not consummate the marriage with her till Shawwal seven months after Al-Hijra, and that was in Madinah. She was nine then. She was the only virgin he married, and the most beloved creature to him. As a woman she was the most learnèd woman in jurisprudence.

4. Hafsah bint ‘Umar bin Al-Khattab: She was Aiyim (i.e. husbandless). Her ex-husband was Khunais bin Hudhafa As-Sahmi in the period between Badr and Uhud battles. The Messenger of Allâh (Sallalaahu alaihi wa Sallam) married her in the third year of Al-Hijra.

5. Zainab bint Khuzaimah: She was from Bani Hilal bin ‘Amir bin Sa‘sa‘a. Was nicknamed Umm Al-Masakeen, because of her kindness and care towards them. She used to be the wife of ‘Abdullah bin Jahsh, who was martyred at Uhud, was married to the Prophet (Sallalaahu alaihi wa Sallam) in the fourth year of Al-Hijra, but she died two or three months after her marriage to the Messenger of Allâh (Sallalaahu alaihi wa Sallam) .

6. Umm Salamah Hind bint Abi Omaiyah: She used to be the wife of Abu Salamah, who died in Jumada Al-Akhir, in the fourth year of Al-Hijra. The Messenger of Allâh (Sallalaahu alaihi wa Sallam) married her in Shawwal of the same year.

7. Zainab bint Jahsh bin Riyab: She was from Bani Asad bin Khuzaimah and was the Messenger’s paternal cousin. She was married to Zaid bin Haritha — who was then considered son of the Prophet (Sallalaahu alaihi wa Sallam) . However, Zaid divorced her. Allâh sent down some Qur’ânic verses with this respect:

“So when Zaid had accomplished his desire from her (i.e., divorced her), We gave her to you in marriage.” [33:37]

About her, Allâh has sent down some verses of Al-Ahzab Chapter that discussed the adoption of children in detail — anyway we will discuss this later. The Messenger of Allâh (Sallalaahu alaihi wa Sallam) married her in Dhul-Qa‘dah, the fifth year of Al-Hijra.

8. Juwairiyah bint Al-Harith: Al-Harith was the head of Bani Al-Mustaliq of Khuza‘ah. Juwairiyah was among the booty that fell to the Muslims from Bani Al-Mustaliq. She was a portion of Thabit bin Qais bin Shammas’ share. He made her a covenant to set her free at a certain time. The Messenger of Allâh (Sallalaahu alaihi wa Sallam) accomplished the covenant and married her in Sha‘ban in the sixth year of Al-Hijra.

9. Umm Habibah: Ramlah, the daughter of Abu Sufyan. She was married to ‘Ubaidullah bin Jahsh. She migrated with him to Abyssinia ( Ethiopia). When ‘Ubaidullah apostatized and became a Christian, she stoodfast to her religion and refused to convert. However ‘Ubaidullah died there in Abyssinia ( Ethiopia). The Messenger of Allâh (Sallalaahu alaihi wa Sallam) dispatched ‘Amr bin Omaiyah Ad-Damri with a letter to Negus, the king, asking him for Umm Habibah’s hand — that was in Muharram, in the seventh year of Al-Hijra. Negus agreed and sent her to the Prophet (Sallalaahu alaihi wa Sallam) in the company of Sharhabeel bin Hasnah.

10. Safiyah bint Huyai bin Akhtab: From the Children of Israel, she was among the booty taken at Khaibar battle. The Messenger of Allâh (Sallalaahu alaihi wa Sallam) took her for himself. He set her free and married her after that conquest in the seventh year of Al-Hijra.

11. Maimunah bint Al-Harith: The daughter of Al-Harith, and the sister of Umm Al-Fadl Lubabah bint Al-Harith. The Prophet (Sallalaahu alaihi wa Sallam) married her after the Compensatory ‘Umrah (Lesser Pilgrimage). That was in Dhul-Qa‘dah in the seventh year of Al-Hijra.

Those were the eleven women that the Messenger of Allâh (Sallalaahu alaihi wa Sallam) had married and consummated marriage with them. He outlived two of them — Khadijah and Zainab, the Umm Al-Masakeen. Whereas the other nine wives outlived him.

The two wives that he did not consummate marriage with were, one from Bani Kilab and the other from Kindah and this was the one called Al-Jauniyah.

Besides these, he had two concubines. The first was Mariyah, the Coptic (an Egyptian Christian), a present gift from Al-Muqauqis, vicegerent of Egypt — she gave birth to his son Ibrâhim, who died in Madinah while still a little child, on the28 th or29 th of Shawwal in the year 10A.H., i.e.27 th January, 632 A.D. The second one was Raihanah bint Zaid An-Nadriyah or Quraziyah, a captive from Bani Quraiza. Some people say she was one of his wives. However, Ibn Al-Qaiyim gives more weight to the first version. Abu ‘Ubaidah spoke of two more concubines, Jameelah, a captive, and another one, a bondwoman granted to him by Zainab bint Jahsh.[]

Whosoever meditates on the life of the Messenger of Allâh (Sallalaahu alaihi wa Sallam) , will conceive that his marriage to this great number of women in the late years of his lifetime, after he had almost spent thirty years of his best days of youth sufficing himself to one old wife — Khadijah and later on to Sawdah, was in no way an overwhelming lustful desire to be satisfied through such a number of wives. These marriages were in fact motivated by aims and purposes much more glorious and greater than what normal marriages usually aim at.

The tendency of the Messenger of Allâh (Sallalaahu alaihi wa Sallam) towards establishing a relationship by marriage with both Abu Bakr and ‘Umar and his marriage to ‘Aishah and Hafsah — and getting his daughter Fatimah married to ‘Ali bin Abi Talib, and the marriage of his two daughters, Ruqaiyah and Umm Kulthum to ‘Uthman — indicate clearly that he aimed at confirming the relationship among the four men — whose sacrifices and great achievements in the cause of Islam are well-known.

Besides this, there was that tradition of the Arabs to honour the in-law relations. For them a son or a daughter-in-law was a means by which they sought the consolidation of relationship and affection with various phratries. Hostility and fights against alliances and affinities would bring an unforgettable shame, disgrace and degradation to them.

By marrying the Mothers of believers, the Prophet (Sallalaahu alaihi wa Sallam) wanted to demolish or break down the Arab tribes’ enmity to Islam and extinguish their intense hatred. Umm Salamah was from Bani Makhzum — the clan of Abu Jahl and Khalid bin Al-Waleed. Her marriage to the Messenger of Allâh (Sallalaahu alaihi wa Sallam) produced good results. Khalid’s deliberately undecisive attitude at Uhud — for instance — was due to the Messenger’s marriage to Umm Salamah. Khalid went even further than that, in a short time he willingly became a keen obedient Muslim.

After the Messenger of Allâh’s marriage to Umm Habibah, Abu Sufyan, her father, did not encounter him with any sort of hostility. Similarly his marriage to Juwairiyah and Safiyah made the two tribes stop all sorts of provocation, aggression or hostility against Islam. Better still, Juwairiyah, herself, was one of the greatest sources of blessing to her own people. On the occasion of her marriage to the Prophet (Sallalaahu alaihi wa Sallam) , his Companions set a hundred families of her people free. They said: “It is for their affinity with the Messenger of Allâh (Sallalaahu alaihi wa Sallam) .” No need to say what great good impression this gratitude had on everybody’s soul. One of the greatest motives of all is Allâh’s bidding his Prophet to educate and purify the souls of people who had known nothing whatsoever about courtesy, education and culture. He had to teach them to comply with the necessities of civilization and to contribute to the solidification and the establishment of a new Islamic society.

An essential fundamental rule of the Muslim society is to prohibit mixing of men and women. Providing direct education for women, though highly compelling, is impossible in the light of this Islamic norm. Therefore, the Prophet (Sallalaahu alaihi wa Sallam) had to select some women of different ages and talents, and indoctrinate them systematically in order to educate she-bedouins and townswomen, old and young, and thus furnish them with the instruments of propagating the true faith. The Mothers of believers (i.e. wives of the Prophet (Sallalaahu alaihi wa Sallam) ) were in such a convenient position that they could convey the state of the Prophet (Sallalaahu alaihi wa Sallam) and his affairs to people (men and women). Being educated and taught the teachings and rules of Islam, his wives, especially those who outlived him, played a very important role in conveying Prophetic traditions Ahadith to the Muslims. ‘Aishah, for instance, related a large number of the Prophet’s deeds and statements.

His marriage to his paternal cousin Zainab bint Jahsh was a peculiar case which aimed at eradicating a deeply rooted pre-Islamic tradition — i.e. the adoption of children. In Al-Jahiliyah the Arabs used to consider an adopted person exactly like a real son or daughter as far as rights and sanctities are concerned. That Jahiliyah tradition had been so deeply rooted in their hearts that it was not easy to remove or uproot it. This tradition in fact affronts the basic principles of Islam; especially those concerned with marriage, divorce and inheritance and some other cases, and brought about lots of corruptions and indecencies. Naturally Islam stands against such deeds, and attempts to remove them from the Islamic society.

For the eradication of this tradition, Allâh, the Exalted, bid His Messenger (Sallalaahu alaihi wa Sallam) to marry his cousin Zainab bint Jahsh, who was an ex-wife to Zaid. She was at variance with Zaid to an extent that he intended to divorce her — that was at the time when the Confederates (Al-Ahzab) were making an evil alliance against the Messenger of Allâh (Sallalaahu alaihi wa Sallam) and against the Muslims. The Messenger of Allâh (Sallalaahu alaihi wa Sallam) feared that the hypocrites, the idolaters, and the Jews would make a propaganda out of it and try to influence some Muslims of weak hearts. That was why he urged Zaid not to divorce her, in order not to get involved into that trial.

Undoubtedly this hesitation and partiality were alien to the character of the Prophet (Sallalaahu alaihi wa Sallam) . They did not apply to the power of determination and will with which he had been sent. Allâh, the Exalted, blamed him for that by saying:

 “And (remember) when you said to him (Zaid bin Haritha may Allah be pleased with him – — the freed slave of the Prophet (Sallalaahu alaihi wa Sallam) on whom Allâh has bestowed grace (by guiding him to Islam) and you (O Muhammad (Sallalaahu alaihi wa Sallam) too) have done favour (by manumitting him), ‘Keep your wife to yourself, and fear Allâh.’ But you did hide in yourself (i.e. what Allâh has already made known to you that He will give her to you in marriage) that which Allâh will make manifest, you did fear the people (i.e. Muhammad (Sallalaahu alaihi wa Sallam) married the divorced wife of his manumitted slave) whereas Allâh had a better right that you should fear him.” [33:37]

Finally Zaid divorced Zainab and the Messenger of Allâh (Sallalaahu alaihi wa Sallam) married her at the time he laid siege to Bani Quraiza. That was after she had finished her Iddat (i.e. period during which a widow or a divorcee may not remarry). Allâh Himself had already ordained it, and so gave him no other alternative. Allâh had even started the marriage Himself by saying:

 “So when Zaid had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them).” [33:37]

And that was in order to break down the tradition of child adoption in practice after He had done it in words:

 “Call them (adopted sons) by (the names of) their fathers, that is more just near Allâh.” [33:5]

“Muhammad ( saw) is not the father of any man among you, but he is the Messenger of Allâh, and the last (end) of the Prophets.” [33:40]

Lots of deeply-rooted traditions cannot be uprooted or demolished or even adjusted by mere words. They must be matched and associated with the action of the advocate of the Message himself.

This could be perceived through the deeds practised by the Muslims at Al-Hudaibiyah ‘Umrah (Lesser Pilgrimage) during which ‘Urwah bin Mas‘ud Al-Thaqafi saw certain Muslims tend to pick up any expectoration that fell down from the Prophet (Sallalaahu alaihi wa Sallam) . He also saw them race to the water of his ablution and they almost quarrelled for it. There were others who competed to pledge allegiance to death and some others pledged not to flee from (the battlefield). Among those people, were eminent Companions like ‘Umar and Abu Bakr, who although dedicated all their lives to the Prophet (Sallalaahu alaihi wa Sallam) and to the cause of Islam, but refused to carry out the Messenger’s ordres with respect to slaughtering sacrificial animals after the ratification of Al-Hudaibiyah Peace Treaty, the thing that perturbed and caused the Prophet (Sallalaahu alaihi wa Sallam) to feel anxious. However, when Umm Salamah – may Allah be pleased with her – advised that he take the initiative and sacrifice his animals, his followers raced to follow his example; a clear evidence in support of the saying: Actions speak louder than words, in the process of exterminating a deeply-established tradition.

Hypocrites aroused a lot of suspicions and made a broad false propaganda against that marriage. Their acts and talks about that marriage had ill-effects on those Muslims whose Faith was still weak, particularly that Zainab was the fifth wife — and the Noble Qur’ân limited the number up to four only; Zaid was traditionally his son, and so a father marrying his son’s divorcee was a heinous sin in the eyes of the Arabians.

Al-AhzabSurah was revealed to shed full light on the two issues, i.e. Islam does not recognize adoption of children, and the Prophet (Sallalaahu alaihi wa Sallam) is given (by Allâh) more freedom as regards the number of wives he can hold than other Muslims in order to achieve noble and honourable purposes.

However, the treatment of the Messenger of Allâh (Sallalaahu alaihi wa Sallam) to his wives was of honourable, noble, and superb nature. His wives were on tops in respect of honour, satisfaction, patience, modesty, and service (that is to say the performance of housework and marriage duties). Although the Messenger’s house-life was hard and unbearable, none of his wives complained. Anas said about the Prophet’s life: “According to my knowledge, the Messenger of Allâh (Sallalaahu alaihi wa Sallam) has never tasted a thin flattened loaf in all his lifetime, nor has he ever seen with his own eyes roasted mutton.”[]

‘Aishah said: “Over two months have elapsed — during which we have seen three crescents — and yet no fire has been kindled in the houses of the Messenger of Allâh (Sallalaahu alaihi wa Sallam) (i.e. they did not cook food).” “What did you eat to sustain yourselves?” ‘Urwah asked. She said “The two blacks: dates and water”[]. Lots of information about the hard life of the Prophet (Sallalaahu alaihi wa Sallam) were told.

In spite of these hardships, straits and adversity of life in the house of the Prophet (Sallalaahu alaihi wa Sallam), none of his wives uttered a word of complaint worthy of reproach — but once. This exception was required by human instinctive inclinations. However, it was not so important and consequently it did not require the decree of a legislative rule. Allâh has given them an opportunity to choose between two things, as clearly stated in the following verses:

 “O Prophet (Muhammad (Sallalaahu alaihi wa Sallam)! Say to your wives: ‘If you desire the life of this world, and its glitter, — then come! I will make a provision for you and set you free in a handsome manner (divorce). But if you desire Allâh and His Messenger, and the Home of the Hereafter, then verily, Allâh has prepared for Al-Muhsinat (good doers) amongst you an enormous reward.’” [33:28,29]

They were so noble and honest that none of them preferred ‘the life of this world and its glitter’ to the abode in the Hereafter.

Although they were many in number, nothing of the dispute occurrences that normally happen among co-wives, took place in their houses. Very few cases could be the only exception; but they were quite normal. Allâh reproached them for that, so they ceased to do such a thing. This incident is mentioned in At-Tahreem Chapter:

 “O Prophet! Why do you ban (for yourself) that which Allâh has made lawful to you …” [66:1] (to the end of the fifth verse).

Discussing polygamy — in my opinion — is not a necessity; since a person who is familiar with the Europeans, and indecent practices, sufferings, wickedness, their sorrows and distresses, the horrible crimes they commit in this respect as well as the trials, the disasters that they are involved in, and which emanate directly from their disregard of the principle of polygamy form a good reason (to justify the soundness of polygamy). The distorted picture of life in Europe with the ill-practices featuring it, could truthfully justify the existence and practice of polygamy. In this, there are Divine signs for all people possessed of lucid mind.

AbdurRahman.Org : Islamic Knowledge – Islam, Sunnah, Salafiyyah