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Verses 65-73 Surah Ta Ha

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Fitnah, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Repentance, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah', Zuhd (Abstinence).

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Allah, The Most High, said regarding the encounter between Musa, peace be upon him, and the magicians:

قَالُواْ يَـٰمُوسَىٰٓ إِمَّآ أَن تُلۡقِىَ وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنۡ أَلۡقَىٰ

 قَالَ بَلۡ أَلۡقُواْ‌ۖ فَإِذَا حِبَالُهُمۡ وَعِصِيُّهُمۡ يُخَيَّلُ إِلَيۡهِ مِن سِحۡرِهِمۡ أَنَّہَا تَسۡعَىٰ
فَأَوۡجَسَ فِى نَفۡسِهِۦ خِيفَةً۬ مُّوسَىٰ
قُلۡنَا لَا تَخَفۡ إِنَّكَ أَنتَ ٱلۡأَعۡلَىٰ
وَأَلۡقِ مَا فِى يَمِينِكَ تَلۡقَفۡ مَا صَنَعُوٓاْ‌ۖ إِنَّمَا صَنَعُواْ كَيۡدُ سَـٰحِرٍ۬‌ۖ وَلَا يُفۡلِحُ ٱلسَّاحِرُ حَيۡثُ أَتَىٰ
فَأُلۡقِىَ ٱلسَّحَرَةُ سُجَّدً۬ا قَالُوٓاْ ءَامَنَّا بِرَبِّ هَـٰرُونَ وَمُوسَىٰ
قَالَ ءَامَنتُمۡ لَهُ ۥ قَبۡلَ أَنۡ ءَاذَنَ لَكُمۡ‌ۖ إِنَّهُ ۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحۡرَ‌ۖ فَلَأُقَطِّعَنَّ أَيۡدِيَكُمۡ وَأَرۡجُلَكُم مِّنۡ خِلَـٰفٍ۬ وَلَأُصَلِّبَنَّكُمۡ فِى جُذُوعِ ٱلنَّخۡلِ وَلَتَعۡلَمُنَّ أَيُّنَآ أَشَدُّ عَذَابً۬ا وَأَبۡقَىٰ
قَالُواْ لَن نُّؤۡثِرَكَ عَلَىٰ مَا جَآءَنَا مِنَ ٱلۡبَيِّنَـٰتِ وَٱلَّذِى فَطَرَنَا‌ۖ فَٱقۡضِ مَآ أَنتَ قَاضٍ‌ۖ إِنَّمَا تَقۡضِى هَـٰذِهِ ٱلۡحَيَوٰةَ ٱلدُّنۡيَآ
إِنَّآ ءَامَنَّا بِرَبِّنَا لِيَغۡفِرَ لَنَا خَطَـٰيَـٰنَا وَمَآ أَكۡرَهۡتَنَا عَلَيۡهِ مِنَ ٱلسِّحۡرِ‌ۗ وَٱللَّهُ خَيۡرٌ۬ وَأَبۡقَىٰٓ

They said: “O Musa! Either you throw first or we be the first to throw?” [Musa] said: “Nay, throw you (first)!” Then behold, their ropes and their sticks, by their magic, appeared to him as though they moved fast. So Musa conceived a fear in himself. We (Allah) said: “Fear not! Surely, you will have the upper hand. “And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician’s trick, and the magician will never be successful, no matter whatever amount (of skill) he may attain.”

So the magicians fell down prostrate. They said: “We believe in the Lord of Harun and Musa.”

[Fir’aun (Pharaoh)] said: “Believe you in him [Musa (Moses)] before I give you permission? Verily! He is your chief who taught you magic. So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date-palms, and you shall surely know which of us [I (Fir’aun – Pharaoh) or the Lord of Musa (Allah)] can give the severe and more lasting torment.”

They said: “We prefer you not over the clear signs that have come to us, and to Him (Allah) Who created us. So decree whatever you desire to decree, for you can only decree (regarding) this life of the world. “Verily! We have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us. And Allah is better as regards reward in comparison to your [Fir’aun’s] reward, and more lasting (as regards punishment in comparison to your punishment).” [Taa Haa. 65-73]

قَالُواْ لَن نُّؤۡثِرَكَ عَلَىٰ مَا جَآءَنَا مِنَ ٱلۡبَيِّنَـٰتِ وَٱلَّذِى فَطَرَنَا‌ۖ

They said: “We prefer you not over the clear signs that have come to us, and to Him (Allah) Who created us…

Meaning, we do not prefer you over what we have been promised of reward and the closeness to that which we have been shown clear signs, showing that Allah alone is the Lord and true deity to be worshipped- The Most Great, The Only Magnificent One – and every other thing that is worshipped besides Allah and considered as a lord is false. It is not possible that we will prefer you over the One who created and brought us into existence prior to our  state of non-existence; therefore:

فَٱقۡضِ مَآ أَنتَ قَاضٍ‌ۖ إِنَّمَا تَقۡضِى هَـٰذِهِ ٱلۡحَيَوٰةَ ٱلدُّنۡيَآ

“decree whatever you desire to decree, for you can only decree (regarding) this life of the world”…

Meaning: do what you promise us, that you will cut off our hands and feet, and crucify us, because it will come to an end regardless of its severity in this worldly life and cannot harm us thereafter when compared to Allah’s punishment for the one who persist upon disbelief, for indeed the punishment will be great and continuous.

This seemed to be their reply to Fir’awn when he said to them:

وَلَتَعۡلَمُنَّ أَيُّنَآ أَشَدُّ عَذَابً۬ا وَأَبۡقَىٰ

“And you shall surely know which of us (I (Fir’aun) or the Lord of Musa (Allah) can give the severe and more lasting torment”.

The statement of the magicians shows that it is incumbent upon a sensible person to compare the enjoyment of this life with the enjoyment of the afterlife, and compare the punishment in this life to punishment in the afterlife.

Then Allah said that the magicians said:

إِنَّآ ءَامَنَّا بِرَبِّنَا لِيَغۡفِرَ لَنَا خَطَـٰيَـٰنَا ۗ

“Verily! We have believed in our Lord, that He may forgive us our faults”…

Meaning: so that Allah may forgive us our disbelief and sins, because Iman expiates disbelief, and repentance wipes away one’s previous sins.

وَمَآ أَكۡرَهۡتَنَا عَلَيۡهِ مِنَ ٱلسِّحۡرِ

“And the magic to which you did compel us”..

Meaning: forgive us the sin of sorcery through which we opposed the truth.

This shows that they did not have a choice in what they did, rather Firawn compelled them. And that which is apparent – and Allah knows best – is that when Musa, peace be upon him, admonished them saying:

وَيۡلَكُمۡ لَا تَفۡتَرُواْ عَلَى ٱللَّهِ ڪَذِبً۬ا فَيُسۡحِتَكُم بِعَذَابٍ۬‌ۖ وَقَدۡ خَابَ مَنِ ٱفۡتَرَىٰ

“Woe unto you! Invent not a lie against Allah, lest He should destroy you completely by a torment. And surely, he who invents a lie (against Allah) will fail miserably”, it did have an effect on them and this is why they debated (regarding whether Musa was upon truth or not), but Fir’awn compelled and forced them to commit their plot. This is why they said what Firawn said before they arrived:

إِنۡ هَـٰذَٲنِ لَسَـٰحِرَٲنِ يُرِيدَانِ أَن يُخۡرِجَاكُم مِّنۡ أَرۡضِكُم بِسِحۡرِهِمَا وَيَذۡهَبَا بِطَرِيقَتِكُمُ ٱلۡمُثۡلَى

Verily! These are two magicians (i.e. Musa and Harun). Their object is to drive you out from your land with magic, and overcome your chiefs and nobles.

So they did that which was made up and forced on them. And maybe what settled in their hearts regarding hatred of opposing the truth with falsehood is that which earned them Allah’s Mercy, Iman and the ability to repent.

وَٱللَّهُ خَيۡرٌ۬ وَأَبۡقَىٰٓ

“And Allah is better as regards reward in comparison to your [Fir’aun’s] reward, and more lasting”.

Meaning: better as reward than what you promised us of status and rank, more lasting in reward and generosity, as opposed to what you [Firawn] say that “And you shall surely know which of us [I (Fir’aun – Pharaoh) or the Lord of Musa (Allah)] can give the severe and more lasting torment]– Meaning, he [Firawn] meant that his punishment is more severe and lasting than Allaah’s punishment.

An Excerpt from Tafseer As-Sadi. Slightly paraphrased

road between green grass field near mountains under blue and brown sky at golden hour

Verses 24-36 Surah Ta Ha

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

In The Name of Allāh, The Most Merciful, The Bestower of Mercy.

After Allāh, The Most High, appointed Musa, peace be upon him, and showed him magnificent signs, he was sent to Fir’awn – the king of Misr. Allāh, The Most High, said to Musa:

ٱذۡهَبۡ إِلَىٰ فِرۡعَوۡنَ إِنَّهُ ۥ طَغَىٰ

Go to Fir’aun (Pharaoh)! Verily, he has transgressed all bounds.

Meaning: Fir’awn has rebelled and transgressed all the limits in disbelief and corruption. He has become haughty in the earth, overpowered the weak, claimed Ar-Rububiyyah [Lordship for himself] and al-Uluhiyyah [that he deserves to be worshipped]. This transgression of his was the cause of his destruction, but due to Allah’s Perfect Mercy, Wisdom and Justice, He does not punish anyone until after establishing the proof by sending Messengers.

Musa, peace be upon him, knew that he was going to shoulder a great responsibility because he was going to be sent to an obstinate and arrogant dictator, who had no opponent in Misr -amongst the people- to oppose him. He was by himself after killing someone [unintentionally]; but after Allah commanded him to go to Fir’awn, he obeyed Allah’s command, accepted it wholeheartedly, asked Allah for assistance and to facilitate him with the ability to (fulfil the task).  Allah said that Musa said:

رَبِّ ٱشۡرَحۡ لِى صَدۡرِى

O my Lord! My expand my heart.

Meaning: Grant me self-confidence and courage so that I can bear both verbal and physical harm, and so that I neither grieve nor become fed up due such harm, for indeed a person with an aggrieved heart is not fit to guide and invite the people to (Allah’s guidance).

وَيَسِّرۡ لِىٓ أَمۡرِى

And ease my task for me.

Meaning: Grant me ease in every affair I pursue and every path I intend to follow, whilst calling to your guidance; and lighten the difficulties in front of me. The caller is granted ease when he approaches all affairs in the appropriate manner; addresses every person based on what they should be addressed with, and calls them through a path that is easier for them to understand, which will enable them to accept his speech.

وَٱحۡلُلۡ عُقۡدَةً۬ مِّن لِّسَانِى

And make loose the knot (the defect) from my tongue, (i.e. remove the incorrectness from my speech) [That occurred as a result of a brand of fire which Musa (Moses) put in his mouth when he was an infant].

يَفۡقَهُواْ قَوۡلِى

That they understand my speech.

Musa used to suffer from a speech impediment and it was difficult to understand his speech as the Mufassiroon have stated, just as Allah says in another verse that Musa said:

وَأَخِى هَـٰرُونُ هُوَ أَفۡصَحُ مِنِّى لِسَانً۬ا

And my brother Haaroon (Aaron) he is more eloquent in speech than me.

He asked Allah to remove the speech impediment so that what he says can be understood and the people he speaks to can clearly grasp what is intended by his speech.

وَٱجۡعَل لِّى وَزِيرً۬ا مِّنۡ أَهۡلِى

And appoint for me a helper from my family,

هَـٰرُونَ أَخِى

Harun (Aaron), my brother,

 ٱشۡدُدۡ بِهِۦۤ أَزۡرِى

Increase my strength with him.

Meaning: to be my helper and my assistant in delivering the message to those whom you have sent me to deliver your message, as Allah said in another verse:

سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجۡعَلُ لَكُمَا سُلۡطَـٰنً۬ا

We will strengthen your arm through your brother, and give you both power.

وَأَشۡرِكۡهُ فِىٓ أَمۡرِى

And let him share my task.

Meaning: Grant him prophet-hood and make him a Messenger, just as you have made me a Prophet and a Messenger.

Then Allah informs us of the benefit Musa was seeking by asking for such favours, which is:

كَىۡ نُسَبِّحَكَ كَثِيرً۬ا

That we may glorify You much.

وَنَذۡكُرَكَ كَثِيرًا

And remember You much.

Musa knew that acts of worship and the religion revolves around remembrance of Allah, thus he asked Allah to make his brother a partner in that – aiding and helping one another in righteousness and piety; to remember Allah profusely by way of Tasbeeh [i.e. Subhanallah], Tahleel [i.e. laa ilaaha illal laah] and other types of worship.

إِنَّكَ كُنتَ بِنَا بَصِيرً۬ا

Verily! You are of us Ever a Well-Seer.

Meaning: You know our situation and weaknesses; what we can and cannot do, and our complete need of You in every affair. You see our affair more than us [i.e. you see everything and nothing escapes your sight] and you are more Merciful to us than we have for ourselves; therefore bestow upon us what we have asked You and respond to our supplication.

After he made these supplications and requests, Allah said to him:

قَدۡ أُوتِيتَ سُؤۡلَكَ يَـٰمُوسَىٰ

You are granted your request, O Musa (Moses).

Meaning: I will grant you everything you’ve asked. I will grant you courage, make your task easy and remove the speech impediment from your tongue, so that your speech is understood; and I will make your brother -Hurun – your helper. Allah said in another verse:

وَنَجۡعَلُ لَكُمَا سُلۡطَـٰنً۬ا فَلَا يَصِلُونَ إِلَيۡكُمَا‌ۚ بِـَٔايَـٰتِنَآ أَنتُمَا وَمَنِ ٱتَّبَعَكُمَا ٱلۡغَـٰلِبُونَ

And give you both power, so they shall not be able to harm you, with Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), you two as well as those who follow you will be the victors.

These requests made by Musa show his perfect knowledge and awareness of Allāh, his perfect discernment, perfect knowledge about affairs and perfect sincerity. This is because the caller to the path of Allah- the one who guides the people, especially if the one being invited to the path of Allah is from the obstinate and haughty ones, and transgressors- is need of a courageous heart and complete forbearance, in order to bear the harm he might come across. He is in need of clear speech, in order to be able to express himself to the one he intends and wishes to address. Rather, a person in such a situation needs clear eloquent speech in order to present the truth in a proficient manner, beautify it as much as he is able and make it appealing to the people.

On the other hand, he shows the ugliness of falsehood, so as to repel people from it. Besides this, the caller is in need of being granted ease in his task by approaching affairs in the proper manner – calling to the path of Allah with wisdom, fine admonition and arguing in the best way. He should deal with every person whilst taking into consideration the situation of each person he addresses.

This matter becomes more accomplished when the caller has helpers and assistants, who will help him to reach this goal because when many people speak, it will have an effect and that is why Musa made those requests. If you examine the situation of the prophets – those sent to the people- you will discover this affair, especially the seal and most virtuous amongst them, Muhammad, peace and blessings of Allāh be upon him because he was at the highest peak in every perfect and good human characteristic. He had a courageous heart and was facilitated with the means of calling to Allah. His speech was eloquent – with fine expression and explanation- and he had companions who aided him to convey the truth, and (besides the Prophets and Messengers) none can ever excel those companions of Muhammad after their departure from this world. [1]

Imam Ibn Qayyim, may Allāh have mercy upon him, said:

A man asked Imam Ash-Shaafi’ee, may Allāh have mercy upon him, saying: “What would be better that one is granted strength and the authority to establish the path of Allah and His Messengers without any hindrance from those who belie or oppose Allah and His Messengers, or face trials (at first)?” Ash- Shaafi’ee said to him, “One will not be given strength and the authority to follow the path of Allah without any hindrance from those who belie or oppose Allah and His Messengers until after facing trials; for indeed Allah tried Nuh, Ibrahim, Musa, Eesa and Muhammad; then after they exercised patience, they were granted authority and strength to establish the path of Allah without hindrance”. Therefore, one should never think that he will escape pain. This is a great principle, thus, it is obligated to a sane person to be acquainted with it. Everyone will face afflictions, for indeed a person is a social being who must live with people; the people have wants (or desires, wishes etc) and perceptions, and will seek to make him agree with them. If he disagrees with them, they harm and punish him; but if he agrees with them, sometimes they harm him and at other times he is harmed by others.

Allah said:

فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬‌ۖ وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ

And let not those who have no certainty of faith, discourage you from conveying Allah’s Message (which you are obliged to convey)]. [Surah Ar-Rum’ 60]

Unlike the person upon certainty, the person who has no certainty in faith (or lacks certainty) does not remain firm, rather he acts carelessly, whereas certainty is the firm Iman in the heart based on knowledge and action. It may be that a person has sound knowledge but does not exercise patience during calamities; rather he is swayed by emotion.

Al-Hasan Al-Basri, may Allāh have mercy upon him, said:

If you wish to see someone with insight but has no patience, you will see him; and if you wish to see someone who has patience but not insight, you will see him; but if you see a person who has insight as well as patience, he is the one that Allah mentions in the verse:

وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ

And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)]. [As-Sajdah’ 24] [2]

Imam As-Sadi said about this verse (Ar-Rum 60): [فَٱصۡبِرۡ – So be patient]: Meaning, upon that which you have been commanded and in calling them to the (path of) Allah; even if you see them turning away that should not turn you away from the call.

إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬‌ۖ

Indeed, the promise of Allah is true.

Meaning, there is no doubt about that. This is from that which aids a person to exercise patience because when a servant (of Allāh) know that his deeds will not be in vain and will find a full reward for it (in the afterlife), then what he faces of hardship will become minor, and it will become much easy for him to bear every difficulty.

وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ

And let not those who have no certainty of faith, discourage you.

Meaning, their Iman is weak and their certainty is little, so their forbearance becomes lacking as result and their patience is little.

So, beware – out of fear – of being discouraged by these people because unless you are not careful about their affair, they will discourage you and lead you to not being firm in holding fast to the commands and prohibitions, and the soul may assist them in this affair, seek to be similar and to be in agreement with them. [3]

We ask Allāh:

اللَّهمَّ إنِّي أسألُكَ الثَّباتَ في الأمرِ والعزيمةَ على الرُّشدِ

O Allah! I ask You for firmness in this matter and determination to adhere to the path of guidance. [4]

[1] An Excerpt from ‘Tayseer al-Kareem Ar-Rahmaan Fee Tafseer kalam al-Mannaan’. explanation of Verses 24-36 Surah Taha). Slightly paraphrased

[2] An Excerpt from ‘Al-Fawaa’id’ pages 293-300. slightly paraphrased

[3] An Excerpt from ‘Tayseer al-Kareem Ar-Rahmaan Fee Tafseer kalam al-Mannaan’.

[4] Declared Saheeh Li-Ghayrihee By Imaam Al-Albaanee in Takhreej Mishkaat Al-Masaabeeh 915

Verses 23-27 Ash-Shu’araa and Verse 52 Az-Zukhruf

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Shirk, Sin, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Be Focused When Conveying The Truth and Don’t Allow The Abusive and Sarcastic One to Distract!

Allah, The Most High, informed us in Surah Ash-Shu’araa about noble Prophet Musa, peace be upon him, and the cursed one Fir’awn:

 قَالَ فِرۡعَوۡنُ وَمَا رَبُّ ٱلۡعَـٰلَمِينَ

Fir’aun (Pharaoh) said: “And what is the Lord of the ‘Alamin (mankind, jinns and all that exists)?]

 قَالَ رَبُّ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَآ‌ۖ إِن كُنتُم مُّوقِنِينَ

Musa (Moses) said: “Lord of the heavens and the earth, and all that is between them, if you seek to be convinced with certainty.

قَالَ لِمَنۡ حَوۡلَهُ ۥۤ أَلَا تَسۡتَمِعُونَ

Fir’aun (Pharaoh) said to those around: “Do you not hear (what he (Musa) says)?

قَالَ رَبُّكُمۡ وَرَبُّ ءَابَآٮِٕكُمُ ٱلۡأَوَّلِينَ

Musa (Moses) said: “Your Lord and the Lord of your ancient fathers!

قَالَ إِنَّ رَسُولَكُمُ ٱلَّذِىٓ أُرۡسِلَ إِلَيۡكُمۡ لَمَجۡنُونٌ۬

Fir’aun (Pharaoh) said: “Verily, your Messenger who has been sent to you is a madman!

Allah, The Most High, also informed us that Fir’awn said:

أَمۡ أَنَا۟ خَيۡرٌ۬ مِّنۡ هَـٰذَا ٱلَّذِى هُوَ مَهِينٌ۬ وَلَا يَكَادُ يُبِينُ

Am I not better than this one [Musa (Moses)], who is Mahin (has no honour nor any respect, and is weak and despicable) and can scarcely express himself clearly? [Az-Zukhruf. 52]

Imam As-Sadi, may Allah have mercy upon him, said:

May Allah, The Most High, disfigure Fir’awn, because indeed he intended Musa by this description, even though Musa is one whom Allah, The Most High, spoke to directly and one given high status by Allah, but Fir’awn thought that he is honoured and Musa is dishonoured and disgraced.

He also proclaimed that in addition to this, Musa cannot even speak clearly because he is not eloquent! However, Firawn’s insult against Musa that Musa cannot even express himself is not something blameworthy at all, because he was able to convey the message, even though he used to encounter some difficulty when speaking. [An Excerpt from Tafseer As-Sadi]

One of the Strangest Contemporary Claims About Salafiyyah We Have Encountered

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Refutations, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

They say, “Al-Walaa Wal Baraa – Love and Hate For The Sake of Allah – Is a Concept of Modern Salafi Islam!

Response:

The Prophets and Messengers Did Not Give Loyalty to Anything or Anyone That Opposed The Revelation

Allah, The Most High, said:

وَإِذۡ قَالَ إِبۡرَٲهِيمُ لِأَبِيهِ وَقَوۡمِهِۦۤ إِنَّنِى بَرَآءٌ۬ مِّمَّا تَعۡبُدُونَ
إِلَّا ٱلَّذِى فَطَرَنِى فَإِنَّهُ ۥ سَيَہۡدِينِ
وَجَعَلَهَا كَلِمَةَۢ بَاقِيَةً۬ فِى عَقِبِهِۦ لَعَلَّهُمۡ يَرۡجِعُونَ

And (remember) when Ibrahim said to his father and his people: “Verily, I am innocent of what you worship, except Him (i.e. I worship none but Allah Alone) Who did create me, and verily, He will guide me.” And he made it [i.e. La ilaha ill-Allah (none has the right to be worshipped but Allah Alone)] a Word lasting among his offspring (True Monotheism), that they may turn back (i.e. to repent to Allah or receive admonition). [Az-Zukhruf 26-28]

 

Allah, The Mighty and Majestic, said:

قَالُواْ يَـٰهُودُ مَا جِئۡتَنَا بِبَيِّنَةٍ۬ وَمَا نَحۡنُ بِتَارِكِىٓ ءَالِهَتِنَا عَن قَوۡلِكَ وَمَا نَحۡنُ لَكَ بِمُؤۡمِنِينَ
إِن نَّقُولُ إِلَّا ٱعۡتَرَٮٰكَ بَعۡضُ ءَالِهَتِنَا بِسُوٓءٍ۬‌ۗ قَالَ إِنِّىٓ أُشۡہِدُ ٱللَّهَ وَٱشۡہَدُوٓاْ أَنِّى بَرِىٓءٌ۬ مِّمَّا تُشۡرِكُونَ
مِن دُونِهِۦ‌ۖ فَكِيدُونِى جَمِيعً۬ا ثُمَّ لَا تُنظِرُونِ
إِنِّى تَوَكَّلۡتُ عَلَى ٱللَّهِ رَبِّى وَرَبِّكُم‌ۚ مَّا مِن دَآبَّةٍ إِلَّا هُوَ ءَاخِذُۢ بِنَاصِيَتِہَآ‌ۚ إِنَّ رَبِّى عَلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬
فَإِن تَوَلَّوۡاْ فَقَدۡ أَبۡلَغۡتُكُم مَّآ أُرۡسِلۡتُ بِهِۦۤ إِلَيۡكُمۡ‌ۚ وَيَسۡتَخۡلِفُ رَبِّى قَوۡمًا غَيۡرَكُمۡ وَلَا تَضُرُّونَهُ ۥ شَيۡـًٔا‌ۚ إِنَّ رَبِّى عَلَىٰ كُلِّ شَىۡءٍ حَفِيظٌ۬

They said: “O Hud! No evidence have you brought us, and we shall not leave our gods for your (mere) saying! And we are not believers in you. “All that we say is that some of our gods (false deities) have seized you with evil (madness).” He said: “I call Allah to witness and bear you witness that I am free from that which you ascribe as partners in worship, with Him (Allah). So plot against me, all of you, and give me no respite. “I put my trust in Allah, my Lord and your Lord! There is not a moving (living) creature but He has grasp of its forelock. Verily, my Lord is on the Straight Path (the truth). “So if you turn away, still I have conveyed the Message with which I was sent to you. My Lord will make another people succeed you, and you will not harm Him in the least. Surely, my Lord is Guardian over all things.” [Hud. 53-57]

 

Allah, The Most High, said:

قُلۡ أَىُّ شَىۡءٍ أَكۡبَرُ شَہَـٰدَةً۬‌ۖ قُلِ ٱللَّهُ‌ۖ شَہِيدُۢ بَيۡنِى وَبَيۡنَكُمۡ‌ۚ وَأُوحِىَ إِلَىَّ هَـٰذَا ٱلۡقُرۡءَانُ لِأُنذِرَكُم بِهِۦ وَمَنۢ بَلَغَ‌ۚ أَٮِٕنَّكُمۡ لَتَشۡہَدُونَ أَنَّ مَعَ ٱللَّهِ ءَالِهَةً أُخۡرَىٰ‌ۚ قُل لَّآ أَشۡہَدُ‌ۚ قُلۡ إِنَّمَا هُوَ إِلَـٰهٌ۬ وَٲحِدٌ۬ وَإِنَّنِى بَرِىٓءٌ۬ مِّمَّا تُشۡرِكُونَ

Say (O Muhammad ): “What thing is the most great in witness?” Say: “Allah (the Most Great!) is Witness between me and you; this Qur’an has been revealed to me that I may therewith warn you and whomsoever it may reach. Can you verily bear witness that besides Allah there are other aliha (gods)?” Say “I bear no (such) witness!” Say: “But in truth He (Allah) is the only one Ilah (God). And truly I am innocent of what you join in worship with Him.” [Al-An’am. 19]

Abu Umamah, may Allah be pleased with him, said: Allah’s Messenger, peace and blessings of Allah be upon him, said:

”Whoever loves for the sake of Allah, hates for the sake of Allah, gives for the sake of Allah, and withholds for the sake of Allah has perfected the faith”. [Sahih Sunan Abee Dawud 4681]

However, this pure love for goodness and aversion to anything that contradicts the revelation did not result in injustice; instead, they exemplified the highest standards of justice and good behaviour. A Muslim can assist a non-Muslim without any intention of supporting the non-Muslim’s religion or creed.

“Prophet Musa, peace and blessings of Allah be upon him, helped the disbeliever who was from his nation against a person from the people of Firawn. Allah, The Most High, said:

وَدَخَلَ ٱلۡمَدِينَةَ عَلَىٰ حِينِ غَفۡلَةٍ۬ مِّنۡ أَهۡلِهَا فَوَجَدَ فِيہَا رَجُلَيۡنِ يَقۡتَتِلَانِ هَـٰذَا مِن شِيعَتِهِۦ وَهَـٰذَا مِنۡ عَدُوِّهِۦ‌ۖ فَٱسۡتَغَـٰثَهُ ٱلَّذِى مِن شِيعَتِهِۦ عَلَى ٱلَّذِى مِنۡ عَدُوِّهِۦ فَوَكَزَهُ ۥ مُوسَىٰ فَقَضَىٰ عَلَيۡهِ‌ۖ قَالَ هَـٰذَا مِنۡ عَمَلِ ٱلشَّيۡطَـٰنِ‌ۖ إِنَّهُ ۥ عَدُوٌّ۬ مُّضِلٌّ۬ مُّبِينٌ۬

And he entered the city at a time of unawareness of its people, and he found there two men fighting, – one of his party (his religion – from the Children of Israel), and the other of his foes. The man of his (own) party asked him for help against his foe, so Musa (Moses) struck him with his fist and killed him. He said: “This is of Shaitan‘s (Satan) doing, verily, he is a plain misleading enemy.” [Al-Qasas. 15] [Al-Walaa Wal Baraa. pages 1-14. Publisher Daar Al-Istiqaamah. 1st Edition 1427AH (2006)]

Read: https://abukhadeejah.com/having-alliance-with-the-non-muslims-is-of-two-types-misunderstanding-this-affair-leads-people-astray/

As for Salafiyyah, there is no such thing as a new or modern one. Read on this link by Shaikh Abu Iyaad, may Allah preserve him.

 http://www.salafis.com/index.cfm

Verse 13 Surah Al-Mulk

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Worship - 'Ibaadah'.

 

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Allah, The Most High, said:

وَأَسِرُّواْ قَوۡلَكُمۡ أَوِ ٱجۡهَرُواْ بِهِۦۤ‌ۖ إِنَّهُ ۥ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ

And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts (of men). Should not He Who has created know? And He is the Most Kind and Courteous (to His slaves) All-Aware (of everything).

If you affirm that indeed Allah is your Creator and the Creator of your hearts and what they contain [or all that is conceal in the hearts], then how can [anything] be hidden from Him?!

بِذَاتِ الصُّدُورِ

What is in the breasts (of men);

includes what the breasts contain of beliefs, intents, love and hate.

An Excerpt from ‘Bada’i At-Tafseer Al-Jami Limaa Fassarahu Al-Imaam Ibnul Qayyim’. 2/173

Neither were they governed nor guided by Netanyahu’s ideas

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

The Prophet, peace and blessings of Allah be upon him, said:

“Bani Isra’eel used to be ruled and guided by prophets. Whenever a prophet died, another would take over his place. There will be no prophet after me, but there will be Caliphs who will increase in number.” The people asked, “O Allah’s Messenger! What do you order us (to do)?” He said, “Obey the one who will be given the pledge of allegiance first. Fulfil their (i.e. the Caliphs) rights, for Allah will ask them about (any shortcoming) in ruling those Allah has put under their guardianship.” [Sahih Al-Bukhari 3455]

Imam Ibn Hajr, may Allah have mercy upon him, said:

“Whenever corruption appeared amongst them, Allah sent a Prophet to rectify their affairs and put an end to that which they changed in the rulings of the Torah”.

An Excerpt From ‘Fat’hul Baaree Sharh Saheeh Al-Bukhaari’. Vol 6. page 607. Publisher: Daarus Salaam. 1st Edition 1421AH (Year 2000)

Read: Who are Bani Israel in reality?

A Brief Discussion on the Attribution to the Offspring of Prophet Yaqub In Our Era

Visit: https://www.islammoses.com/im/

An Unmatched Authority That Would Have Completely Blinded and Corrupted The Boastful In Our Era

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Contemporary Issues, Da'wah - Calling To Islam, Fitnah, History of Islam, Methodology - 'Manhaj'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

An Unmatched Authority That Made the Grateful Humble and Would Have Completely Blinded and Corrupted The Boastful, Opinionated and Ungrateful in Our Era

Allah, The Most High, said:

قَالَ يَٰٓأَيُّهَا ٱلْمَلَؤُا۟ أَيُّكُمْ يَأْتِينِى بِعَرْشِهَا قَبْلَ أَن يَأْتُونِى مُسْلِمِينَ

قَالَ عِفْرِيتٌ مِّنَ ٱلْجِنِّ أَنَا۠ ءَاتِيكَ بِهِۦ قَبْلَ أَن تَقُومَ مِن مَّقَامِكَ وَإِنِّى عَلَيْهِ لَقَوِىٌّ أَمِينٌ

قَالَ ٱلَّذِى عِندَهُۥ عِلْمٌ مِّنَ ٱلْكِتَٰبِ أَنَا۠ ءَاتِيكَ بِهِۦ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ فَلَمَّا رَءَاهُ مُسْتَقِرًّا عِندَهُۥ قَالَ هَٰذَا مِن فَضْلِ رَبِّى لِيَبْلُوَنِىٓ ءَأَشْكُرُ أَمْ أَكْفُرُ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِۦ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ كَرِيمٌ

He (Sulayman) said: “O chiefs! Which of you can bring me her throne (Bilqees’s throne) before they come to me surrendering themselves in obedience?” An Ifrit (strong) from the jinns said: “I will bring it to you before you rise from your place (council). And verily, I am indeed strong, and trustworthy for such work.” One (a person) with whom was knowledge of the Scripture said: “I will bring it to you within the twinkling of an eye!” then when [Sulaiman (Solomon)] saw it placed before him, he said: “This is by the Grace of my Lord to test me whether I am grateful or ungrateful! And whoever is grateful, truly, his gratitude is for (the good of) his ownself, and whoever is ungrateful, (he is ungrateful only for the loss of his ownself). Certainly! My Lord is Ghaniyun Kareem [(a)] [An Naml 38-40]

Brothers and sisters, lets reflect upon what noble Prophet Sulayman, peace be upon him, said when he saw Bilqees’s throne, may Allah have mercy upon her, was placed before him within the twinkling of an eye?

Allah said and he said:

هَـٰذَا مِن فَضۡلِ رَبِّى لِيَبۡلُوَنِىٓ ءَأَشۡكُرُ أَمۡ أَكۡفُرُ‌ۖ

This is by the Grace of my Lord to test me whether I am grateful or ungrateful!

Imam As-Sadi, may Allah have mercy upon him, said: Meaning, “to test me through it”. He was not beguiled by his kingdom, authority and power as is the habit of the ignorant kings; rather he knew that this was a test from his Lord, this, he was afraid of not being thankful for these blessings. Then he clarified that being grateful to Allah does not benefit Allah; rather its benefits return to the grateful one, this, he said:

وَمَن شَكَرَ فَإِنَّمَا يَشۡكُرُ لِنَفۡسِهِۦ‌ۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ۬ كَرِيمٌ۬

“And whoever is ungrateful, (he is ungrateful only for the loss of his ownself). Certainly! My Lord is Ghani [Rich – Free of all wants], Kareem [Bountiful]”

Meaning, Allah is not in need of a person’s deeds, and He is generous, bestows abundant good to both a grateful person and an ungrateful person, except that being grateful for the blessings He bestows leads to more blessings and being ungrateful leads to its decrease. [An Excerpt from Tafseer As-Sadi]

[(a)]: [Al-Ghani]: The Independent One Who is free of all need. The One Who has no need whatsoever of the creation. The One Who is free from anypoverty or need. The One in Whose Hand are the treasures of the heavens and the earth, and of this world and the hereafter. [Al-Kareem]: The Bountiful, The Generous One. Abundant in good. The One Who causes and makes easy every good. And Who bestows generously. The One so generous that He even bestows favors upon those who reject His favours, and use them as a means to disobey Him. [Source: The Names and Attributes of Allah by Shaikh Abu Talhah – Dawud Burbank (may Allah have mercy upon him and his wife)]

With Appreciation and Honesty – A Brief Exhortation to The Pragmatic Muslim Doctor

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Medical practice is one of the noblest professions, as it concerns the essence of human life. Its primary objective is to safeguard health, enhance physical well-being, and prevent the risk of illness (by the Will of Allah). The demand for medical care is great indeed, as individuals require it in various circumstances. Good health is essential for performing tasks and fulfilling obligations in this life, which underscores the very purpose of human existence. Allah, The Most High, said:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

And I (Allah) created not the jinns and humans except they should worship Me (Alone)]. [51:56]

Therefore, the primary objective of medicine is to maintain health, enhance the physical condition of the body, and protect it from disease. One of the great merits of medicine is its role in preserving life, which is one of the five necessities that Islam safeguards, namely: religion, life, intellect, honour and wealth. Medicine serves to assist both individuals and society in averting harm. It is well known that the Messenger, peace and blessings of Allah be upon him, stated: “There should be neither harming nor reciprocating harm.” [Ibn Majah 2341]

It represents the fulfillment of the duty to co-operate in righteousness and piety from a different perspective. In this context, the doctor embodies Allah’s command:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ

Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety).. [5:2]

It represents the fulfilment of the Messenger’s statement found in the hadith of Usamah Bin Sharik, who said: A Bedouin said, “O Messenger of Allah! Should we seek medical treatment?” He replied: 

“Seek medical treatment, for Allah has not created any disease except that He has also created a remedy for it, except for one disease: old age”. [Abu Dawud Number 3855]

The Prophet, peace and blessings of Allah be upon him, referred to old age as a disease – the weakness of old age; but not one of the diseases that are transient ailments due to the different physical features and changing atmospheres; but rather, old age is likened to disease because it brings harm and diseases that may be followed by death. [a]

The doctor should hope for the reward and (good) recompense from Allah, being sincere in their profession and not engage in the practice of medicine solely for the sake of recognition; rather, their commitment should be sincere, with a focus on seeking Allah’s reward. The Messenger, peace and blessings of Allah be upon him, said:

“Actions are (judged) by intentions and every person will have what he intended. So he whose migration was to Allah and His Messenger, his migration is to Allah and His Messenger. And he whose migration was for some worldly (gain) or for a woman to marry, then his migration is to that for which he migrated”. [Al-Bukhari and Muslim]

A doctor must fear Allah concerning the matters for which they are sought for advice, particularly those pertaining to the rights of individuals. This includes situations where a patient requests a medical certificate for illness, seeks documentation to verify their fitness for work, or inquires about specific medications. This also includes assessments regarding a woman’s health status to determine if she can safely use contraception to prevent pregnancy, or if her condition necessitates the removal of her ovaries. The Messenger, peace and blessings of Allah be upon him, said: “The consultee is in a position of trust”. [Sahih Abu Dawud 5128]

The “Consultee” is the person whose opinion is sought concerning a matter of Maslahah, which pertains to issues that brings about benefit and prevent harm. This individual holds a position of trust regarding the inquiries made of him, and it is impermissible to mislead the the one seeking advice by withholding information that could bring about beneficial outcomes. [b]

This hadith is an evidence, showing that the consultee has to (advise) with the course of action and opinion -in relation to the consultation – that which he would do for himself. And it is not permissible that he directs his Muslim brother to something he would not be pleased with for himself. [c]

The Muslim doctor must refrain from using the patient as a subject for testing the efficacy of a medication, particularly if there is concern regarding significant adverse effects. Such experimentation would undermine the dignity that Allah has granted to the children of Adam. Allah said:

وَلَقَدۡ كَرَّمۡنَا بَنِىٓ ءَادَمَ وَحَمَلۡنَـٰهُمۡ فِى ٱلۡبَرِّ وَٱلۡبَحۡرِ وَرَزَقۡنَـٰهُم مِّنَ ٱلطَّيِّبَـٰتِ وَفَضَّلۡنَـٰهُمۡ عَلَىٰ ڪَثِيرٍ۬ مِّمَّنۡ خَلَقۡنَا تَفۡضِيلاً۬

And indeed We have honoured the Children of Adam, and We have carried them on land and sea, and have provided them with At-Taiyibat(lawful good things), and have preferred them above many of those whom We have created with a marked preference]. [Al-Is’raa 70]

This deed negates the command to safeguard the blood of a Muslim. The Prophet said: “A Muslim is the brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfil his needs; whoever brought his (Muslim) brother out of discomfort, Allah will bring him out of a discomfort from the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection”. [Al-Bukhari 2442]

If the Muslim doctor is confident that the potential harm from the medication is less than the harm resulting from the persistence of the illness, it is permissible to administer the medication, as it involves selecting the lesser of two harms. The doctor should consult with scholars concerning matters pertinent to their profession and to refrain from engaging in issues without a solid understanding of Shariah. Caution should be exercised regarding the irrationalities and misleading perspectives of Freud, as well as the theories of Darwin, to avoid being misled by their assertions. [d] The Prophet said:

“A slave (of Allah) may utter a word which pleases Allah, without giving it much importance, and because of that Allah will raise him to degrees (of reward); a slave (of Allah) may utter a word (carelessly) which displeases Allah, without thinking of its gravity, and because of that he will be thrown into the Hell-fire”. [Al-Bukhari 6478]

The Muslim doctor must exercise caution regarding the information disseminated in medical journals and textbooks, refraining from accepting all content without verifying its accuracy. Knowledge is fundamentally established through either reliable transmission or a well-founded perspective. It is essential to scrutinise the medical practices attributed to the Prophet, peace and blessings of Allah be upon him, to ensure the authenticity of their chains of transmission. Additionally, medical knowledge derived from opinions, such as those obtained through research and study, should be critically evaluated to determine their validity, potential flaws, or any moral implications. The doctor should not become a willing agent for those who oppose the tenets of Islam and seek to undermine the well-being of Muslims. Instead, he must recognise that all contemporary medical information requires thorough investigation and validation.

A doctor must recognise that their medical knowledge serves merely as a tool for healing. The outcomes and efficacy of that healing are finally in the hands of Allah, who determines whether to grant recovery and wellness. Allah stated that Prophet Ibrahim, peace be upon him, said:

وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ

And when I am ill, it is He (Allah) who cures me.

Therefore, Allah is the one who gives cure and not others. The doctor should make this known to the patient. They should be pleased with Allah’s Divine Will and Decree. Abdullah Ibn Abbas, may Allah be pleased with him and his father, said:

“Once I was riding behind the Prophet, peace and blessings of Allah be upon him, so he said: ‘O young man! I shall teach you some words (of advice). Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you ask, ask Allah (Alone). If you seek help, seek help from Allah (alone). Know that if the nation were to gather together to benefit you with something, they would not benefit with anything except that which Allah has already recorded for you. If they gather to harm you by something, they would not be able to harm you by anything except what Allah has already recorded against you. The pens have been lifted and the pages have dried’’. [at-Tirmidhee 20516]

So neither should a doctor be beguiled by their medicine nor express objections to the power and position of their Lord (Allah). They should know that the affairs of the creation alternate based on Allah’s decrees.

 An Excerpt from Akhlaq at-Tabib Al-Muslim pages 4- 18

[a] Tuhfah Al-Ahwadhee 6/159

[b] Mirqaat Al-Mafaateeh Sharh Mishkaat Al-Masaabee 4/259

[c] Awnul Ahadis Samadi, Sharhu Al-Adab Al-Mufrad’ 1/283 By Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah have mercy upon him.

[d]http://www.aboutatheism.net/articles/juvtbpd-understanding-the-two-definitions-of-science-and-scientific-enquiry.cfm

The Ummah is Sufficed

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Contemporary Issues, Da'wah - Calling To Islam, Featured, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

Muhammad’s, peace and blessings of Allah be upon him, Ummah is not in need of anyone after him; rather the only need they have is someone to convey what he came with (conveyed).

Muhammad’s message is comprehensive, universal and preserved. This universality, comprehensiveness and preservation is not limited to (any time, place or situation), rather it is comprehensive for those to whom he was sent (all the nations of world and the Jinn) and also regarding everything that is needed in the fundamental and subsidiary issues of the religion.

Muhammad’s message is sufficient, all embracing and universal- nothing else is needed besides it. It has not isolated any truth needed by his Ummah in their sciences and deeds.

The Messenger of Allah did not leave this world until he taught his Ummah everything. He even taught them the etiquettes of using the toilet, the etiquettes of sexual relations, sleep and after waking up, eating, drinking and travel. He  taught them the etiquettes of speech and silence, the etiquettes of keeping company with the people and seclusion. He taught them about illness, good health, poverty and wealth – all matters related to life and death.

He described Allah’s throne, the angels, the jinn, the hell fire and the day of judgement in such a manner as if one has seen them with the naked eye. He informed them about their Lord and His Perfect Names and Attributes, and that Allah alone is their true object of worship. He informed them about the Prophets of old and their nations – the events that took place between them and their nations – in such a manner as if one was present at that time. He informed them about all the means to good and the paths of evil- in general and in detail- which no other prophet informed his nation.

He informed them about death and what will take place in the grave – either bliss or punishment. He taught them the evidences and proofs of Tawhid,  Prophet hood and the Afterlife, and he refuted all the sects of disbelief and misguidance.

He taught them war strategies- how to confront the enemy, the way to achieve victory and conquests. If only they knew and understood these matters in the correct manner, they would not be overcome by their enemy.

He informed them about the plots of Iblees and the ways through which he approaches them, and the ways to repel those plots and plans. He informe them about the soul- its characteristics and faults- in such a manner that they are not in need of anyone else to tell them about it. He taught them how to live their daily lives and had they acknowledged and acted upon this, their worldly affairs would be accomplished. He brought them all the means of success in this life and the next, and they do not need anyone besides him. So how can it be said that the path of Muhammad is in need of something else outside of it. The reason for such a claim is due to the weak and little understanding of a person. Allah, The Most High, said:

أَوَلَمْ يَكْفِهِمْ أَنَّا أَنزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِي ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ يُؤْمِنُونَ

Is it not sufficient for them that We have sent down to you the Book (the Qur’an) which is recited to them? Verily, herein is mercy and a reminder (or an admonition) for a people who believe.

Allah, The Most High, said:

وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ

And We have sent down to you the Book (the Qur’an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allah as Muslims).

Allah, The Most High, said:

يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

O mankind! There has come to you a good advice from your Lord (i.e. the Qur’an, ordering all that is good and forbidding all that is evil), and a healing for that (disease of ignorance, doubt, hypocrisy and differences, etc.) in your breasts, – a guidance and a mercy (explaining lawful and unlawful things, etc.) for the believers.

An Excerpt from I’lam Al-Muwaqqi’een 4/375-377

Reflections from Eight Ahadith on the Revelation of the Qur’an

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Pearls of Wisdom, Purification of The Soul, Qur'aan, Sahaabah, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

 Hadith One:

Narrated Aa’isha- the Mother of the believers: The commencement of the (Divine) Revelation to Allah’s Messenger, peace and blessings of Allah be upon him, was in the form of good righteous (true) dreams which came true like bright daylight, and then the love of seclusion was bestowed upon him. He used to go into seclusion in the cave of Hira’ where he used to worship (Allah Alone) continuously for many nights before returning to (or his desire to see) his family. He used to take with him- on the journey- food for the stay and then come back to (his wife) Khadeejah, may Allah be pleased with her, to take his food likewise again till suddenly the Truth descended upon him while he was in the cave of Hira’. The angel came to him and asked him to read. The Prophet replied, “I do not know how to read.” The Prophet added, “Then the angel caught me (forcefully) and pressed me so hard that I could not bear it any more. He then released me and again asked me to read and I replied, ‘I do not know how to read.’ Thereupon he caught me again and pressed me a second time till I could not bear it any more. He then released me and again asked me to read but again I replied, ‘I do not know how to read (or what shall I read?)’. Thereupon he caught me for the third time and pressed me, and then released me and said, ‘Read in the Name of your Lord, Who has created (all that exists). Has created man from a clot (a piece of thick coagulated blood). Read! And your Lord is the Most Generous.'” Then Allah’s Messenger returned with the Revelation and with his heart beating severely.

Then he went to Khadeejah bint Khuwailid and said, “Cover me! Cover me!” They covered him till his fear was over and after that he told Khadeejah everything that had happened (and said), “I fear that something may happen to me.” Khadeejah replied, “Never! By Allah, Allah will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity afflicted ones.” Khadeejah then accompanied him to her cousin Waraqah bin Naufal bin Asad bin ‘Abdul ‘Uzza, who, during the Period of Ignorance became a Christian and used to write with Hebrew letters. He would write from the Gospel in Hebrew as much as Allah wished him to write. He was an old man and had lost his eyesight. Khadeejah said to Waraqah, “Listen to (the story of) your nephew, my cousin!” Waraqah asked, “O my nephew! What have you seen?” Allah’s Messenger described whatever he had seen. Waraqah said, “This is the same one [who keeps the secrets i.e., angel Jibril (Gabriel)] whom Allah had sent to Mus, peace be upon him. I wish I were young and could live up to the time when your people would turn you out.” Allah’s Messenger asked, “Will they drive me out?” Waraqah replied in the affirmative and said, “Anyone (man) who came with something similar to what you have brought was treated with hostility; and if I should remain alive till the day (when you will be turned out) then I would support you strongly.” But after a few days Waraqa died and the Divine Revelation was also paused for a while. [Al-Bukhari. Number 3]

 

Fawa’id: 

The subject matter in this hadeeth is about the beginning of the revelation that was revealed to the Messenger, peace and blessings of Allah be upon him, in Ramadan.

Surah Iqrah was the first part of the Qur’an revealed to him.

Jibreel, peace be upon him, used to bring the revelation to him.

Truthfulness of the Messenger, peace and blessings of Allah be upon him, prior to being sent as a Messenger. Khadeejah said to him, “Never! By Allah, Allah will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones”.

The revelation sent down to the Prophets was well known to the scholars of the people of the scripture.

 How do we understand this hadith together with the hadith reported by Jabir, may Allah be pleased with him, in which it is mentioned that Surah Al-Mud-dath-thir was the first revealed surah? What is intended in the hadith reported by Jabir is that Al-Mud-dath-thir was the first Surah sent down as a command to the Messenger to warn (against Shirk, disbelief, disobedience) and call (to Tawheed, Iman, Islam), and Surah Iqrah (was the first Surah revealed to inform him that) he has been given the station of a Prophet.

One should give concern to the subject matter regarding knowledge of the revelation, and this is proven by Aa’isha’s dedication to the subject matter regarding how the revelation began.

 

Hadith Two:

 Aa’isha, may Allah be pleased with her, said: Al-Harith Bin Hisham, may Allah be pleased with him, asked Allah’s Messenger, peace and blessings of Allah be upon him: “O Allah’s Messenger! How is the Divine Revelation revealed to you?” Allah’s Messenger replied, “Sometimes it is (revealed) like the ringing of a bell, this form of Revelation is the hardest of all and then this state passes off after I have grasped what is revealed. Sometimes the angel comes in the form of a man and talks to me and I grasp whatever he says.” Aishah added: Verily I saw the Prophet being inspired [divinely] and [noticed] the sweat dropping from his forehead on a very cold day as the Revelation was over. [Al-Bukhari. Number 2]

 

Fawa’id:  

The heaviness of the revelation on the Messenger, and this is affirmed by one of the explanations of the [i.e. by the scholars of Tafseer]: “Verily, We shall send down to you a weighty Word.” [Surah Al-Muzzammil. 5]

The Sahabah witnessed the state of the Messenger whilst the revelation was sent down to him.

Aa’isha’s statement “Verily I saw the Prophet being inspired (divinely) and (noticed) the sweat dropping from his forehead on a very cold day” shows that some of the Qur’an was revealed in winter and summer, as stated in a hadith reported by Umar, may Allah be pleased with him, who said that the Messenger said to him, “O Umar! Does this verse that is at the end of Surah An-Nisaa’, which was revealed in summer not suffice you? [i.e. regarding Al kalaalah – those who leave neither descendants nor ascendants as heirs] [Sahih Muslim. Number 567]

This hadeeth contains a refutation against the one [i.e. some of the orientalists, enemies of Islam] who say that the revelation received by the Prophet was as a result of epileptic fits, because the Sahaabah witnessed the (physical state of the Prophet) and did not see any of this [i.e. this false claim of these enemies of Islam].

 

Hadith Three:

Narrated Sa’eed bin Jubair, may Allah be pleased with him: Ibn Abbas, may Allah be pleased with him and his father, in the explanation of the Statement of Allah: “Move not your tongue concerning (the Qur’an, O Muhammad;) to make haste therewith.’ [Surah Al-Qiyamah. 16] said, “Allah’s Messenger used to bear the revelation with great hardship, and used to move his lips (quickly with the Revelation) .” Ibn ‘Abbas moved his lips saying, “I am moving my lips (in front of you) as Allah’s Messenger used to move his.” Sa’eed moved his lips saying: “I am moving my lips, as I have seen Ibn ‘Abbas moving his.” [Ibn ‘Abbas added], “So Allah revealed, ‘Move not your tongue concerning (the Qur’an, O Muhammad;) to make haste therewith. It is for Us to collect it and give you (O Muhammad the ability to recite it (the Qur’an), [which means that Allah will make him (the Prophet): remember the portion of the Qur’an which was revealed at that time by heart and recite it]. The Statement of Allah: ‘And when We have recited it to you [O Muhammad ; through JibrIl (Gabriel)] then follow you its (the Qur’an’s) recital’ (V.75:18) (means ‘listen to it and be silent’). ‘Then it is for Us (Allah) to make it clear to you’ – meaning then it is (for Allah) to make you recite it (and its meaning will be clear by itself through your tongue). Afterwards, Allah’s Messenger used to listen to Jibril whenever he came and after his departure he used to recite it as Jibril had recited it. [al-Bukhari’ Hadeeth Number 5]

 

Fawa’id:

The revelation of the great Qur’an.

The Messenger clarified (all matters regarding) the great Qur’an through recitation- clarified it by explaining its meanings, its application and how to act upon it. “And We have also sent down unto you (O Muhammad) the reminder and the advice (the Qur’an), that you may explain clearly to the people what is sent down to them, and that they may give thought. [An-Nahl. 44]

Jibreel was the one [whom Allah] entrusted with the responsibility to convey the revelation to the Messenger. “He [the Messenger – Muhammad] has been taught [this Qur’an] by one mighty in power [Jibrael (Gabriel)]. Dhu Mirrah [free from any defect in body and mind], Fastawa [then he (Jibrael – Gabriel) rose and became stable]. [An-Najm’ 5-6]

 One has to move his tongue when reciting the Qur’an.

 One of the etiquettes to be observed is that one should not be busy with anything else when listening to the recitation of the Qur’an.

 Allah, The Most High, guaranteed that the noble Qur’an will be protected and all of it was preserved in the Messenger’s heart.

 

Hadith Four:

Narrated Jundub bin Sufyan, may Allah be pleased with him: Once Allah’s Messenger, peace and blessings of Allah be upon him, became sick and could not offer his night prayer (i.e. Tahajjud prayers) for two or three nights. Then a lady [the wife of Abu Lahab] came and said, “O Muhammad! I think that your satan has forsaken you, for I have not seen him with you for two or three nights!” On that Allah revealed: “By the forenoon [after sunrise]; and by the night when it darkens [and stands still]; your Lord [O Muhammad] has neither forsaken you nor hates you.” [Ad-Duhaa. 1-3]

Al-Bukhari, may Allah have mercy upon him, said: “Chapter: The Statement of Allah: “Your Lord [O Muhammad] has neither forsaken you nor hates you.” [The Arabic word that is translated as ‘has forsaken you’ can be read in two ways: with emphasis [i.e. Wadda’aka] or without emphasis [i.e. Wada ‘aka]. The meaning of both is the same, [(your Lord) has (not) forsaken you]. Ibn ‘Abbas said: The Verse means: ‘He has not forsaken you, nor does He hate you.” [Al-Bukhari. Number 4950]

 

Fawa’id: 

 The revelation of the Qur’an.

 The revelation used to stop for some time.

 The subject matter regarding the revelation of the Qur’an was well known to the people.

Asbaab An-Nuzool – revelation of (parts) of the Qur’an to give a clarification (or explanation) due to a question that was asked or an event that took place.

In the Qur’an, there is that which was revealed due to (specific reasons or circumstances) and that which was revealed from the beginning without a specific reason.

The application of a verse [or verses] is not limited to the specific [reason or circumstances] for which it was revealed, rather it is applicable to other similar reasons and circumstances [i.e. its relevance and application to those other similar reasons and circumstances are  identified, clarified and explained by the upright and qualified scholars of Tafseer].

Surah Ad-Duhaa is a Makkan Surah [i.e. revealed in Makkah] and was revealed before the Hijrah [i.e. before the Messenger migrated to Madinah].

 

Hadith Five:

Abdullah bin Mas’ud, may Allah be pleased with him, narrated: The Prophet, peace and blessings of Allah be upon him, said to me, “Recite [the Qur’an] to me.” I said, “O Allah’s Messenger! Shall I recite [the Qur’an] to you while it has been revealed to you?” He said, “Yes.” So I recited Surah An-Nisaa’, till I reached the verse: “How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people?” [verse 41] He said, “Enough for now.” I looked at him and behold! His eyes were overflowing with tears. [Al-Bukhari. Hadeeth 5050]

 

Fawa’id:

To listen to the recitation of the Great Qur’an.

Permissible for the one listening to the Qur’an to say to the reciter, “Enough for now”.

 The virtue of Abdullah Bin Mas’ud.

 To know a specific verse of the Qur’an.

 The name given to the Surah – Surah An-Nisaa.

 To know the names of the Suras.

 

Hadith Six:

Ubaydullah bin Abdullih bin Utbah said: “Ibn Abbas said to me: ‘Do you know the last Surah of the Qur’an that was revealed in full?’ I said: ‘Yes’; “When there comes the Help of Allah and the Conquest.”[Surah An-Nasr]. He said: ‘You are right.'” And in another narration, [Ibn Abbas said]: “Do you know which Surah,” but did not say “the last Surah.” [Sahih Muslim 3034]

 

Fawa’id: 

Knowledge about revelation of the last sections [or parts] of the Qur’an.

 Knowledge about that which was revealed completely as one Soorah.

 Knowledge about a particular Surah.

 Ibn Abbas’s knowledge regarding the noble Qur’an.

 With regards to revelation of the Qur’an, some was revealed between three and seven verses, some in a number of verses, and some revealed completely such as Surah An-Nasr.

 

Hadith Seven:

Abu Dharr, may Allah be pleased with him, said: “Allah’s Messenger, peace and blessings of Allah be upon him, did not even leave a bird flapping its wings in the sky except that he mentioned to us knowledge regarding it. [Al-Musnad Imam Ahmad 21439] 

 

Fawa’id: 

Indeed, the Messenger clarified everything that the Sahaabah needed in relation to knowledge of that which is going to take place in future. Al-Mugheerah Ibn Shu’bah, may Allah be pleased with him, said: “Allah’s Messenger, peace and blessings of Allah be upon him,  stood amongst us for a long time and then informed us about what will take place in his Ummah until the Day of Judgement. Some of us remembered it, and some of us forgot it. [Al-Musnad Imam Ahmad 18224]

 The Messenger clarified everything that was unknown to the Sahaabah regarding the meanings of the [verses of the] Qur’an.

 The different levels of the Sahaabah in relation to their knowledge of the Messenger’s Ahadith.

 Knowledge regarding the different levels of the Mufassirun.

 

Hadith Eight:

Ibn Abbas, may Allah be pleased with him and his father, narrated: Allah’s Messenger, peace and blessings of Allah be upon him,  placed his hand on my shoulder and said, “O Allah! Grant him understanding in religion and teach him the interpretation of the Qur’an.” [Al-Musnad Ahmad 2397]

 

Fawa’id: 

Ibn Abbas’s knowledge in the subject matter of Tafseer of the Qur’aan.

The different levels of the Mufassirun.

 Explanation of the Great Qur’an by the Sahaabah. 

 

Source: An Excerpt from ‘Al-Arba’una Hadithan Fee Ulum Al-Qur’an. pages 5 – 121