Some

Fundamentals of
Islam
Part 1
Ali Laban
Translated by Institute for Learning and Motivation

South Africa

1
 Table of Contents
Introduction

Chapter One : The Glorious Quraan

The 30th Part of The Noble Quraan

Surah An-Naba’a:Le3sson 1 (Verses 1-16)

Lesson 2 (Verses 17-30)

Lesson 3 (Verses 31-40)

Surah An-Naaziaat: Lesson 1 (Verses 1-14)

Lesson 2 (Verses 15-26)

Lesson 3 (Verses 27-46)

Surah Abasa: Lesson 1 (Verses 1-16)

Lesson 2 (Verses 17-32)

Lesson 3 (Verses 33-42)

Surah At-Takweer: Lesson 1 (Verses 1-14)

Lesson 2 (Verses 1-14)

Lesson 3 (Verses 15-29)

Surah Infitaar (Verses 1-9)

Lesson 2 (Verses 10-19)

Surah Mutaffifeen: Lesson 1 (Verses 1-6)

Lesson 2 (Verses 7-17)

Lesson 3 (Verses 18-28)

Lesson 4 (Verses 29-36)

Chapter 2: The Noble Hadith

Hadith One: Actions are Judged by Intentions

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Hadith Two: Islam, Imaan and Ihsaan

Hadith Three: The Pillars of Islam

Hadith Four: Stages of Mans Creation and His Destination

Hadith Five: Nullifying Religious Innovations and Heresies

Hadith Six: The Lawful and The Prohibited

Hadith Seven: Religion is Advise

Chapter Three; Al Aqeedah (The Belief System)

Lesson One: The First Objective of This stage: Learners must understand
the concept of Imaan and its Significance

Lesson Two: The Second Objective of this Stage: Learners must

recognize The Pillars of Imaan

Lesson Three: The Second Category of Tawheed: Tawheedul Uloohiyyah

Lesson Four: The Third Category of Tawheed: Tawheedul Asmaa

Wassifaat (Unity of The Names and Attributes of Allah)

Chapter Four: The Biography of The Messenger (SAW)

His Lineage, birth and childhood

The Sacrilegious Wars

His Marriage (SAW) to Khadijah (RA)

His (SAW) participation in rebuilding The Ka’bah

Chapter Five: Images from The Lives of The Companions (RA)

Abu Bakr As-Siddeeq (RA)

Umar ibnul Khattaab (RA)

Talha ibnu Ubaydullah (RA)

Az-Zubayr ibnul Awaam (RA)

Chapter Six: The Second General Objective: Learners must understand

the objective of creation, and they must endeavor to achieve this
objective

Learners must understand the objective of creation

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Learners must have a holistic understanding of worship and its aspects

Learners must understand the conditions for the validity of worship

Learners must understand the significance of worship

Learners must endeavor to accomplish holistic worship

Chapter Seven: The First General Objective: Learners must be able to

link faith with good morals

Learners must understand the essence of Moral Values

Learners must understand the relationship between faith and moral values

Learners must recognize some aspects of good morals and the means of
acquiring them.

Firstly Modesty (Al-Hayaa)

Secondly Abstinence (At-Taffuff)

Thirdly Tolerance and Anger Management (Al-Hilm)

Lesson Plan and Schedule

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Introduction

All praise is due to Allah, salutations, and greetings upon the seal of prophets
and messengers.

Indeed the best of nations produced among humankind was nurtured in the
shade of Islamic Education. This methodology of education has sadly
disappeared in the later generations from the landscape of Arab and Islamic
countries, due to numerous reasons among these reasons being the
conspiracy of the enemies of Islam, the ignorance of those who subscribe to
this pure religion and their fascination with the western methodology of
education.

Due to The Grace and Guidance of Allah (SWT), some of the scholars in the
Arab and Islamic countries have realized the grave danger of this situation.
Hence, they began facilitating conferences and workshops and compiling
books to restore the Islamic viewpoint regarding philosophy of education in
our countries, while at the same time, protecting it from subordination to the
invading philosophies.

Any literature, borne out of fundamentals of Islam, is just another brick added
to the edifice of contemporary Islamic education.

The objective of the this book is to define the concept of Islamic education, its
merits and its methodology as exemplified in The Holy Quraan and The Pure
Sunnah.

In addition to this objective, the book also intends to:

• Define the most important teaching methods that should be adopted

when teaching The Holy Quraan, The Pure Sunnah, the biography of
The Holy Prophet (SAW), the belief system and jurisprudence.

• Develop a sound attitude towards Islamic education, so that the

believer’s faith in the merits enjoyed by this system over other systems
is fortified.

• Develop the reader’s capacity to set specific objectives for specific

lessons.

• Develops expertise in formulating questions and objectively listening to

answers.

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 • Develops expertise in designing a lesson plan for each lesson in the
different branches of the Islamic sciences.

These are just some of the objectives behind the compilation of this book.To
materialise these objectives ,I made every endeavor to extract the concepts
and fundamentals from the primary sources, namely The Holy Quraan and
The Noble Sunnah. Extraction of some of the specific objective for each of
the different Islamic sciences could only be complete by relying on the
general objectives. This methodology was followed so that those who seek
guidance from this work to formulate other objectives would have a model to
which they may refer.

Questions for the purpose of evaluation and other educational activities

appear at the end of each lesson to encourage the reader to acquire other
information by means of self-study.

I pray to Allah (SWT) to guide to everything that He loves, and with which He
is pleased.

I conclude hoping that this book of ours benefits every educator and the
students of knowledge in all the different educational institutions. Our
concluding prayer is, All praise belongs to Allah The Lord of The Worlds and
salutations upon our leader Muhammad (SAW), his family and all his
companions.

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 The 30th Part of The Holy Quraan

General Objectives of the 30th Part

• Learners should recognize the common theme of

• Learners should recognize the virtue of each surah if a virtue is
mentioned.
• Learners should know the reason for the revelation of a surah, if a reason
is mentioned.
• Learners should recognize the issues of Aqeedah (Creed) that are dealt
with in each surah.
• Learners should be able to extract beneficial lessons from their study of
each surah.

The whole of the 30th part of The Holy Quraan is characterized by a common
theme. All the chapters were revealed in Makka, except Surah Al Bayyinah
and Surah An Nasr, and all the chapters fall in the category of the short
chapters. More important than this, is its specific theme, which makes almost
it like a single unit, in its subject matter, its attitude, rhythm, images, shades
and general style.

As though these surahs are continuously stroking the senses of the reader,
shouting, complaining about those overtaken by sleep and slumber. These
strokes continuously strike their senses. The screams and complains that
emanate from all the chapters of this part of the Quraan all have one similar
rhythm coming from the same Warner.

As though the chapter is addressing man, shouting at him, and saying:

“Awaken .look. Give your attention, ponder, and reflect! Indeed a GOD
exists! Indeed all the affairs of the universe are consequences of a plan!
Indeed trials and tribulations are inevitable! Indeed, you have
responsibilities! Indeed, you would be accountable for your words and
deeds! Most certainly you would be either punished with a painful
punishment or you would be rewarded with ultimate bliss!”

This part of The Holy Quraan revolves around the creation of the first man
and all the other forms of life on this earth, be it plants or animals. It also
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focuses on the universe and its signs and its revelation as an open book.
While at the same time it also focuses on the harsh, catastrophic, striking
and overwhelming scenes of The Day of Judgement.Just as it focuses on
the scenes of accountability and recompense that results in either ease or
punishment. This is expressed, in a manner that strikes the heart, amazes
the mind and makes the body tremor, like its focus on the enormity and
terrifying cosmic scenes of The Day of Resurrection.
It uses all these scenes as evidence to convince man about creation ,a
greater plan resurrection and the decisive scale which would weigh the
words and deeds of man on The Day of Judgement,this if does in a very
striking ,fearful and alarming manner. At time stories of the destruction of the
past nations that denied the truth is included in the chapter of this part of The
Holy Quraan.

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 Surah An Naba’a (The Great News)
Lesson 1 (Verses 1 -16)

‫} َك ََّّل‬3{ ‫} الَّ ِذي ُه ْم فِ ِيه ُُمْتَلِ ُفو َن‬2{ ‫} َع ِن النَّبَِإ ال َْع ِظ ِيم‬1{ ‫ساءلُو َن‬ َ َ‫َع َّم يَت‬
َ َ‫} َوا ْْلِب‬6{ ً‫ض ِم َهادا‬
ً‫ال أ َْوََتدا‬ َ ‫} أَََلْ ََْن َع ِل ْاْل َْر‬5{ ‫} ُُثَّ َك ََّّل َسيَ ْعلَ ُمو َن‬4{ ‫َسيَ ْعلَ ُمو َن‬
}10{ ً‫ج َعلْنَا اللَّْيل لِبَاسا‬ َ ‫} َو‬9{ ً‫} َو َج َعلْنَا نَ ْوَم ُك ْم ُسبَاَت‬8{ ً‫} َو َخلَ ْقنَا ُك ْم أَ ْزَواجا‬7{
َ
ً‫} َو َج َعلْنَا ِس َراجا‬12{ ً‫} َوبَنَ ْي نَا فَ ْوقَ ُك ْم َس ْبعاً ِش َدادا‬11{ ً‫ار َم َعاشا‬ َ ‫َّه‬
َ ‫َو َج َعلْنَا الن‬
ِ ‫} لِنُ ْخر‬14{ ً‫ات ماء ثَ َّجاجا‬ ِ ِ ِ ‫} وأ‬13{ ً‫وهَّاجا‬
}15{ ً‫حبّاً َونَبَاَت‬ َ ‫ِج بِه‬
َ َ ‫َنزلْنَا م َن ال ُْم ْعص َر‬ َ َ َ
ٍ ‫وجن‬
}16{ ً‫َّات أَلْ َفافا‬ ََ

What are the asking (one another about). (2) About The Great News
(ie.Islamic Monotheism, The Quraan which the Prophet (PBUH) brought and
The Day of Resurrection, etc). (3)About which they differ. (4) Nay, they will
son know. (5) Nay, again, they will soon know. (6) Have not made the earth
like a bed? (7) And the mountains like pegs? (8) And We created you in
pairs. (9) And We created your sleep as a form of rest. (10)And We made the
night as a covering. (11) And We the day for (your0 livelihood. (12)And We
built seven strong (heavens above you). (13) And We created therein a
shinning lamp. (14)And We sent down from the rain clouds abundant water.
(15) So that We may produce therewith corn and vegetation. (16) And dense
gardens.

Practical Objectives

• There learner should recognize the general theme of the 1st 5 verses.
• The learner should understand the objective of the question at the
beginning of the surah.
• The learner should understand the purpose of repetition in verse 4 and
5
• The learner should be able to identify the different favours which Allah
(SWT) has bestowed upon man in these verses.
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 • The learner should perceive why Allah (SWT) reminds man about these
favours in these verses.

About what they ask. (2) About The Great News. (3)About which they differ.
(4)Nay, they will soon come to know. (5) Nay, again, they will soon come to
know.

This surah begins with disapproval for the enquiries of the rejectors.It expresses
surprise at the fact that this has become a contentious issue. (About what they
enquire?).About what are they engaging in discussion? The element of surprise
is expressed at the questions. Then Allah answers. ALLAH (SWT) does not ask
this question with the intention of knowing what their answer is, rather this
question is asked with the objective of expressing surprise at the state of their
mind, hence, directing the readers focus at the peculiarity of the question.
(About The Great News. About which they differ).Allah (SWT) does not define
and specify their question in words. Rather He mentions its description,(About
The Great News).The verse that follows indirectly threatens those who are asking
the question ,instead of being direct, as this is more effective than providing a
direct answer to their question ,just as it is more effective than threatening them
openly.

(Nay! They will soon know.Nay! Again, they will soon know).
The word Kallaa (Nay) is used with the objective of delivering a stern warning,
thus the repetition of this word and the whole sentence.

The verse that follows diverts from the subject matter of the question about the
great news about which they differ, and takes the reader on a journey to that
which is closer to this world, and directs the attention to the numerous forms of
creation and phenomenon that is visible to the naked eye. The many different
forms of creations and the many different phenomenon’s, which when pondered
and reflected upon, it awaken the heart.

Have We not made the earth a bed. And the mountains as pegs. And We
created you in pairs. And We made your sleep as a means of rest. And We
made the night a covering. And We made the day a means of livelihood. And
We built above you seven strong (heavens).And We created therein a
shinning lamp (The Sun).And We sent down from the rain clouds abundant

10
water. So that We may produce corn and vegetation with it. And dense
gardens.

This journey through the wide expanses of the universe is expressed in a few
words and phrases, yet it takes the reader on a tour to all the corners of this
expansive universe. This literary style creates a sharp penetrating and effective
impact on the senses. It constantly and consistently stroking the senses without a
moment of interruption or listlessness. The interrogative style in which the listener
is addressed is rhetorical. This is intentionally used. As though it is a strong hand
that is shaking those who are heedless, directing their hearts and sight to all of
creation that is visible and apparent around them, which actually reflects the
planning and calculation of planner.
This journey through the universe begins by touching on the creation of the earth
and the mountains.

Have We not created the earth like a bed (level).And the mountains as pegs.
The word Al Mihaad means level for the purpose of ease and comfort. This fact is
visible to man; he does not require superfluous knowledge to realize this. The
mountains serving as pegs is also visible to the naked eye, even primitive man
can perceive this. As mans knowledge of these facts increase, so does his
conviction. So much so, he realizes what is behind this enormous creation of
divine planning and intense wisdom.
The journey then proceeds to touch upon the soul of man himself.

And We created you in pairs.

This is also visible and apparent; any man with basic knowledge can perceive
this. Allah (SWT) created the human kind as male and female, and He decreed
that procreation is dependent upon the copulation of these two different sexes.
Due to the simplicity of this issue, which can effect and influence any man in any
environment, The holy Quraan draws man’s attention to it, so that by pondering
and reflecting man would perceive what is desired from creation and he would
perceive the harmony and planning which exists.

We have created your sleep as a means of rest. And We created the night as
a covering. And We created the day as a means of livelihood.
It was decree of Allah that sleep should serve as a means of rest for man. When
sleep engulfs man, it cuts him of all physical and mental activities and it puts him
in a state that cannot be described as death or as life. Sleep provides relaxation
for the body and the mind. It was created in lieu of the struggle in which man
engages, by exerting himself to attain a livelihood while in a state of wakefulness.
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Sleep is one of the secrets of life that is only known to He Who created life and
instilled this characteristic therein. He made life dependant on it. There is not a
single soul that can do without sleep except for a limited period.
Just as Allah created sleep and slumber, so has He created the night, which
serves as a cloak and makes it conducive to sleep. The phenomenon of daylight
was created so that man can earn a livelihood with ease. Thus, does the creation
of Allah harmonize and synchronize, resulting in this world being an environment
that is conducive for human habitation.

The journey now touches on the creation of the heavens which is in harmony with
the earth and life on earth.
And We constructed above you seven strong (Heavens).And We created a
shinning lamp therein (The Sun).And We sent down from the rain clouds
abundant water. So that We may produce with it grain and vegetation. And
dense forests.
The seven heavens are those that Allah constructed above the inhabitants of the
earth. These are referred to at other places in the Quraan, or it could refer to
some other heavens that are part of this universe, but is known only to Allah. This
verse indicates that the seven strong (heavens) are solid in its construction, firmly
built, and it is connected to a power, which prevents it from dismantling and
disintegrating.
And We created therein a shinning lamp. This verse refers to the sun. The sun
that produces heat, which is essential for the existence of the earth and every
other creation on earth. The sun that positively effects the creation of clouds
through the process
of evaporation of water, from the vast oceans of the earth ,and raising it to the
levels of the atmosphere where the clouds are formed.

And We sent down from the rain clouds abundant water.

When these clouds are driven by the winds, the water pours out in abundance,
water that formed these clouds due to the sun’s evaporation. Abundant water
pours from these rain clouds, repeatedly and time after time. Producing grain and
vegetation, which is edible, and it produces large dense forests and integrated
trees.
All this was produced for work and amusement, but with this comes reckoning and
reward. The Day of Decisions has a fixed and promised time.

Indeed the day of decision has a fixed time. The day when the trumpet will
be blown and people will come in groups. The heavens will be opened and

12
they would be gates. And the mountains will be moved, as though they were
nothing but a mirage.
Indeed humanity was not created without a purpose, and they will not be left in
vain. It is impossible for He Who decreed their fate, and made their lives in
harmony with the universe wherein they live with such perfection, to allow them to
live in vain and die to no avail. Most certainly, there would be a day for judgement
and decision making for everything that happened in this world. Thus, there is a
day that is decreed, the promised day, which is only known to Allah and set by
Him.

Assignment Formatted: Font: Bold

1) What is the general theme of the first 5 verses?

2) What is the object of the question at the beginning of the surah?
3) What is the purpose of the repetition of verse 4 and 5?
4) Enumerate the different favours that Allah (SWT) has bestowed upon man in
these verses?
5) What is the objective of reminding man about these favours in these verses?
6) Have you prepared for this great day (The Day of Resurrection)? How are
you preparing?
7) Do you constantly reflect upon the favours with which Allah (SWT) has
blessed you?
8) Mention a practical situation that stimulated you personally to reflect upon any
of the favours wit which Allah(SWT) has blessed you. How did you react in this
particular situation?

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 Lesson 2 (Verses 17-30)

‫الس َماء‬
َّ ‫ت‬ ِ ‫} وفُتِح‬18{ ً‫الصوِر فَ تَأْتُو َن أَفْ واجا‬
َ َ َ ُّ ‫خ ِِف‬ ُ ‫} يَ ْوَم يُن َف‬17{ ً‫ص ِل َكا َن ِمي َقاَت‬ ْ ‫إِ َّن يَ ْوَم الْ َف‬
}21{ ً‫صادا‬ ِ ْ َ‫} إِ َّن جهنَّم َكان‬20{ ً‫ت سرااب‬ ُ َ‫ت ا ْْلِب‬ ِ ‫} وسِّّي‬19{ ً‫ت أَبْ وااب‬
َ ‫ت م ْر‬ َ ََ َ َ ْ َ‫ال فَ َكان‬ ََُ َ ْ َ‫فَ َكان‬
َِ ‫} إََِّل‬24{ ً‫} ََّل ي ُذوقُو َن فِ َيها ب رداً وََل َشرااب‬23{ ً‫َح َقااب‬ ِ ِ‫} ََلبِث‬22{ ً‫اغني مآاب‬ ِ ِ
ً‫َحيما‬ َ َ َْ َ ْ ‫ني ف َيها أ‬
َ َ َ َّ‫للْط‬
}28{ ً‫ك َّذبُوا ِِب ََيتِنَا كِ َّذااب‬ ِ َّ ِ
َ‫} َو‬27{ ً‫سااب‬ َ ‫} إَّنُ ْم َكانُوا ََل يَ ْر ُجو َن ح‬26{ ً‫} َج َزاء ِوفَاقا‬25{ ً‫ساقا‬ َّ َ‫َوغ‬
ً‫} فَ ُذوقُوا فَ لَن نَّ ِزي َد ُك ْم إََِّل َع َذااب‬29{ ً‫ص ْي نَاهُ كِتَااب‬ ٍ
َ ‫َح‬ْ ‫َوُك َّل َش ْيء أ‬

17) Indeed the day of Decision is an appointed time.(18)The day when

the trumpet will be blown and you shall come forth in groups.(19) And
the heavens shall be opened, and it would be like gates.(20)The
mountains would be moved away from their places, and they will be as
if they were a mirage. (21)Indeed hell awaits in ambush.(22)For the
transgressors (Those who transgress the limits set by Allah (SWT) like
the polytheist, ejectors of the Oneness of Allah (SWT),sinners
,criminals,etc) it would be a dwelling.(23)They will live in it for
ages.(24)They will not taste therein coolness nor any drink.(25)Except
boiling water and pus.(26)An exact recompense (In accordance with
their crimes).(27)Indeed they did not expect a reckoning.(28)And they
denied our signs(proofs,evidence,verses lessons ,signs and whatever
our Prophet (SAW) brought)completely.(29)And everything We have
recorded in a book.(30)So taste(the results of your actions)No increase
shall We give you except in punishment.

Practical Objectives:

• The learner should know the answer to the first question of the surah as
it appears in these verses.
• The learner should identify the incidents of The Day of Judgment.
• The learner should describe the scenes of torment as explained in
these verses.
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 • The learner should understand why this punishment was a just
recompense.

(Indeed The Day of Decision (Judgement)is an appointed time)It is the

day when the system of this universe would topple and it would
disintegrate.{The day when the trumpet will be blown and you would
approach in crowds(groups)}{The heaven would be opened and it would
be like gates} {And the mountains will be moved from their places as if
they were a mirage}

As for the trumpet we have no knowledge of it except for its name. We know
nothing except that it would be blown, thus, it is not in our interest to occupy
our thoughts with its description or the manner in which it would be blown. We
can only imagine the blowing of the trumpet that would gather people in
groups. We can imagine the scene of all creation being resurrected, standing
up and approaching from every nook in groups to the point of
assembly...Where? We do not know...In this universe with which we are
acquainted there exist events that are strange, terrifying and momentous.

{And the heavens shall be opened like gates}{And the mountains will be
moved away from their places as though they were a mirage}

The strong structure of will be opened like a gate causing it to split and
disintegrate in a manner unknown to us. The firmly anchored mountains
which served as pegs will be moved from its original position and it would
seem it was nothing but a mirage. It would be crushed and dispersed like
particles blowing with the wind. Hence, it will have no existence, just like a
deceptive mirage. Perhaps it could mean that when these mountains are
crushed into particles the rays of the sun would reflect on it and it would
appear as a mirage.

The text then continues a step further, a step beyond the blowing of the
trumpet and the assembly of mankind.

It describes the destiny of the transgressors and the destiny of the pious,
beginning firstly, with the rejecters who are questioning the authenticity of the
great news.

Indeed hell waits in ambush. For the transgressors it would be an

abode. They would live therein for a long period of time. They will not
taste therein coolness or drink. Except boiling water and pus.An exact
recompense. Indeed they did not expect a reckoning.They absolutely
denied Our signs. And each and everything We have recorded in a
15
book. So taste (the results of your actions)We will not increase anything
for you except punishment.

Verily hell was created and it exists as an ambush in wait for the
transgressors. It awaits their arrival expectantly. They will certainly enter it
and lo and behold, it will be prepared for them, prepared for their reception. It
would be just as though they were on a journey on earth and they have
returned to their original residence. They stay in this abode will be for a long
period and every time a period expires it would be renewed.

{They will not taste any coolness or drink.}But there is an exception;

however this exception is even more bitter and terrifying. {Except boiling
water and pus}Boiling water which fries the throats and stomachs! This is
the coolness! And except pus that flows out of the burnt bodies! This is the
drink! {An exact recompense}It would be in accordance with their words and
deeds of the past and the words and deeds they advanced (for the hereafter)
{Indeed they did not expect a reckoning} and they did not expect a final
abode. {They absolutely denied Our signs}The repetition of the word
expresses their intense denial and they persistence upon it. They did all this
while Allah(SWT) was recording everything, every little detail not even a letter
escaped this recording.{And all things We have recorded in a book}This
rebuke denies them of any hope of change or reduction in their
punishment.{so taste(the result of your actions)no increase shall We give you
except in punishment}

Then Allah (SWT) presents the opposing scene, the scene of the pious
revelling in luxury, after presenting the scene of the transgressors suffering in
the fire.

Assignment

1) Mention the answer of the first question asked in this surah as it

appears in these verses.
2) Mention the incidents of the Day of Decision.
3) Describe the scene of punishment as explained in these verses.
4) Explain why this punishment was a just recompense?
5) No doubt, The Day of Judgment will occur, Explain why you think so,
and what have you prepared for this day.
6) Express your feelings about the terrifying nature of the Day of Resurrection.

16
 Lesson 3 Verses 31-40

‫} ََّل‬34{ ً‫} َوَكأْساً ِد َهاقا‬33{ ً‫ب أَتْ َرااب‬ ِ ِ ِ ‫إِ َّن لِل‬
َ ‫} َوَك َواع‬32{ ً‫} َح َدائ َق َوأَ ْعنَااب‬31{ ً‫ني َم َفازا‬ َ ‫ْمتَّق‬
ُ
ِ‫السماوات‬ ِ ِ ِ ِ ِ ِ
َ ّ‫} َج َزاء ّمن َّرب‬35{ ً‫يَ ْس َم ُعو َن ف َيها لَ ْغواً َوََل ك َّذااب‬
َ َ َّ ‫ب‬ ّ ‫} َر‬36{ ً‫سااب‬ َ ‫ك َعطَاء ح‬
ِ ِ ِ ِ ِ ‫َو ْاْل َْر‬
ً‫ص ّفا‬
َ ُ‫وح َوال َْم ََّلئ َكة‬
ُ ‫الر‬ ُّ ‫وم‬ ُ ‫} يَ ْوَم يَ ُق‬37{ ً‫الرَحَ ِن ََل َيَْل ُكو َن منْهُ خطَااب‬ ْ ‫ض َوَما بَ ْي نَ ُه َما‬
َ ِ‫} َذل‬38{ ً‫ص َوااب‬
‫ك الْيَ ْو ُم ا ْْلَ ُّق فَ َمن َشاء َّاَّتَ َذ‬ َ ‫ال‬ ْ ُ‫ََّل يَتَ َكلَّ ُمو َن إََِّل َم ْن أ َِذ َن لَه‬
َ َ‫الرَحَ ُن َوق‬
ِ
‫ول‬
ُ ‫ت يَ َداهُ َويَ ُق‬
ْ ‫َّم‬ َ ‫} إِ ََّّن أَن َذ ْرََّن ُك ْم َع َذاابً قَ ِريباً يَ ْوَم يَنظُُر ال َْم ْرءُ َما قَد‬39{ ً‫إِ ََل َربِّه َمآاب‬
}40{ ً‫نت تُ َرااب‬ ُ ‫الْ َكافِ ُر ََي ل َْي تَِِن ُك‬

{Verily for the pious there would be success}{Gardens and

grapevines}{And young full breasted mature maidens of equal
age}{They will not hear therein vain talk or lies}{A reward from your
lord, a calculated gift}{(From) The Lord of the heavens and the earth and
whatever is between them The Most Gracious, None will address
Him(on The Day of Judgement except with His permission)}{A day when
Ar-Ruh (Jibraeel or some other angel) and all the other angels will stand
in a row, none will speak except he whom The Most Gracious permits
and he utters that which is right}That is the true day, so whosoever
desires let him seek a path to his lord (by doing good deeds in this
worldly life} Indeed We have warned you about a punishment soon to
be, a day when a man will see what his hands have presented of deeds
and the rejecter will say Oh how I wish I was dust}

Practical Objectives :

• The learner should be able to describe the scenes of ease and luxury
as explained in these verses.
• The learner should be able to describe the scenes of the Day of
Judgment as explained in these verses.
• The learner should be able to explain the warning of Allah (SWT) to
those who are doubtful about the Day of Decision.
17
• The learner should be able to identify the theme around which the
surah revolves.

Verily for the pious, there would be success (paradise).Gardens and

grapevines. And young full breasted mature maidens of equal age.
Neither vain talk (empty gossip) nor lies would they hear therein. A
reward from your lord, a calculated gift (In accordance with their deeds)
Just as hell waits in ambush as an abode for the transgressors (Those who
rejected monotheism and the commands of Allah (SWT) in this world), .They
cannot escape it nor pass by it, indeed there is also success and salvation for
the pious to which would be their end. This success and salvation which
embodies (Gardens and grapevines)..(And full breasted mature
maidens)Young ladies with fully developed rounded breasts.(Of equal
age)They would be of equal age and beauty.(And a full cup) A cup that is
full to the brim with wine.(No vain talk nor lies would they hear therein)It
would be a life protected from all empty gossip and lies that leads to quarrels
and disputes. Transparency would be the norm and reality; there would be no
scope for disputes and lies. Just as there would be no scope for empty gossip
that produces nothing virtuous state of bliss and pleasure that befits the
eternal abode would prevail.
(A reward from your Lord, an amply calculated gift.)A gift to
complement the scenes of that day when all these events will occur. The
events about which, the doubting questionnaires enquire and those who
dispute its existence differ. The concluding scene of the surah depicts
Jibraeel (AS) and all the other angels standing submissively in the presence
of The Most Gracious. None can speak-except he whom The Most Merciful
has permitted in that venerable and sublime situation.

(From)The lord of the heavens and the earth and whatever is between
them, The Most Gracious. None can address Him (On the Day of
Judgment, except whom He permits). The day when Ar-Ruh (Jibraeel or
some other angel) and all the other angels stand in rows. None will talk
except he whom The Most Gracious has permitted, and he utters what is
right.
That recompense, and this reward (from your Lord)... (The Lord of the
heavens and the earth and whatever is between them The Most
Gracious.)This occasion was prepared for this interaction between The
Creator and the created, this momentous occasion. The reality of this unique
lordship which, includes man, the heavens and the earth...But He is The Most

18
Gracious, and from this mercy and grace will the recompense be awarded to
these (the disbelievers) and those (the believers).All this with grace and
sublimity.(None will address Him)on that dreadful and terrifying day, when
Jibraeel (AS) and all the other angels will stand in rows. (None will
talk)Except with the permission of The Most Gracious and if what is to be
said is correct and appropriate and correct. The Most Gracious will only
permit the utterance of what He knows is correct and appropriate.
That is (without doubt) the True Day. So whosoever desires let him seek a
path to his Lord (by obeying Him in this worldly life).Indeed We have warned
you about a punishment soon to be. The day when will see what his hands
has advanced (of deeds) and the rejecter would say : “Oh ,how I wish I was
dust!
Most certainly, it would be a harsh situation for those who questioned the
authenticity of The True Day due to doubt. (That is The True Day)There is no
scope for questions and differences. The opportunity still exists! (So
whosoever desires let him seek a path to his Lord)Before Hell, which is,
waiting in ambush becomes the final and eternal abode!
This is the warning (Indeed, We have warned you about a punishment
soon to be.)It is not far off, hell awaits you in anticipation, just as you have
seen(in this surah).It is a punishment that is of such extreme severity, so
much so the rejecter would wish he was nonexistent.(The day when man
will see what his hands has advanced (of deeds)an the rejecter will say:
“Oh! How I wish I were dust.)He would say these words out of distress and
fear.

Assignment
1) Describe the scenes of bliss as explained in these verses.
2) Describe the scenes of The Day of Judgment as specified by these verses.
3) Explain the warning of Allah (SWT) to those who are skeptical about the
reality of the Day of Decision.
4) Define the subject around which the surah revolves.
5) Express your feelings about the terror of the Day of Judgment.

19
 Surah An Naziaat

Lesson 1 Verses 1-14

}4{ ً‫س ْبقا‬ ‫ات‬ِ ‫السابَِق‬ َّ َ‫} ف‬3{ ً‫ات َس ْبحا‬ ِ َ‫الس ِاِب‬
َّ ‫} َو‬2{ ً‫ات نَ ْشطا‬ ِ َ‫َّاشط‬ ِ ‫} والن‬1{ ً‫ات غَرقا‬ ِ ‫والنَّا ِز َع‬
َ َ ْ َ
ِ ‫وب ي ومئِ ٍذ و‬
}8{ ٌ‫اج َفة‬ ِ َّ ‫} تَتْ ب عها‬6{ ُ‫اج َفة‬ ِ ‫الر‬ ِ ‫فَالْم َدبِر‬
َ َ ْ َ ٌ ُ‫} قُل‬7{ ُ‫الرادفَة‬ َُ َ َّ ‫ف‬ ُ ‫} يَ ْوَم تَ ْر ُج‬5{ ً‫ات أ َْمرا‬ َّ ُ
‫} قَالُوا‬11{ ‫} أَئِ َذا ُكنَّا ِعظَاماً ََِّّن َرًة‬10{ ‫ودو َن ِِف ا ْْلَافِ َرِة‬ ِ ‫أَبصارَها َخ‬
ُ ‫} يَ ُقولُو َن أَئِنَّا ل ََم ْر ُد‬9{ ٌ‫اش َعة‬ َُْ
}14{ ‫اه َرِة‬ ِ ‫لس‬َّ ‫} فَِإذَا ُهم ِاب‬13{ ٌ‫اح َدة‬ ِ ‫} فَِإ ََّّنَا ِهي َزجرةٌ و‬12{ ٌ‫اسرة‬ ِ ِ َ ‫تِل‬
َ َْ َ َ ‫ْك إذاً َك َّرةٌ َخ‬
1) By those angels who violently extract the souls of the
wrongdoers.
2) By those angels who gently draw out the souls of the
righteous.
3) By those who swim (Through) space.
4) By those who race (to carry out the Commands of Allah).
5) By those who regulate (the affairs of the world by Allah’s
Command).
6) The day in which the quake shall cause a violent commotion.
7) Followed by another violent commotion.
8) On that day some hearts will be (pounding) with terror.
9) Their eyes would be downcast.
10) They (the unbelievers) will say:”Would we really be restored
to our former lives!
11) Even after we have become decayed bones!
12) They would further say, “That then would be a fruitless
restoration.
13) It would be nothing but a single shout.
14) Moreover, behold! They would be back to life.

Practical Objectives:
• The learner should know the different interpretations of these verses.
• The learner should be able to explain the feelings that would prevail
over one to whom these verse are mentioned.

20
• The learner should be able to explain this scene of The Day of
Judgment as described by these verses.
• The learner should be able to explain the conversation of the misguided
with themselves as it is explained by these verses.
• The learner should recognize the reality of what would occur on this
Day of Judgment and the swift reply to the questions of the deniers.

This surah follows the general theme of the 30th part of the Holy Quraan, to
impress upon the heart of man the reality of the hereafter, with its terror,
enormity and seriousness. In its endeavour to impress upon the human heart,
the terrifying enormous and great reality of the hereafter, it adopts different
forms of expressions to impact upon the heart. It strokes the heart in different
ways to express this great reality.

By those angels who violently extract the souls of the wrongdoers. By

those angels who gently draw out the souls of the righteous. By those
angels who swim (through space. And by those angels who race (to
carry out the Commands of Allah).And by those angels who regulate
(the affairs of the world due to Allah’s Command).

It is stated with regard to the interpretation of these words that “An

Naziaat”are angels that violently extract the soul, while “An Naashitaat”are
angels that gently draw the soul out of the body. “As-Saabihaat”are angels
that swim in space, racing towards faith (Imaan) and obedience to the
command of their Lord, while “Al-Mudabbiraat”are those angels who are
entrusted with the affairs of the world.

It is also said that these words refers to the stars. They are plucked out their
orbit and they are in constant motion, constant activity moving from one orbit
to another. They constantly swim so that whatever Allah (SWT) decreed
materialises. These stars are always racing. And they plan the visible results
of what Allah (SWT) has entrusted them with, regarding their role in effecting
life on this earth.

Another opinion states that An-Naashitaat”, An-Naashitaat”, As-

Saabihaat” and As Saabiqaat are stars, while Al-Mudabbiraat”are are the
angels. In yet another opinion it is also stated that only As-Saabiqaat and Al-
Mudabbiraat”are are angels, while the others are all stars.

No matter what these words may mean, we definitely feel the impact of the
quraanic style of conveying the message. We realise that the literary style
adopted here creates tremor in the soul and a sense of apprehension...It
21
stimulates us to anticipate and prepare for something that is frightening and
terrifying. In keeping with this spirit, we prefer not to elaborate any further
about the meanings of these words, nor to dispute the meanings mentioned.
Thus; this would allow us to live in the shade of the Holy Quraan with its
revelations and inspirations in its original form. Instilling terror in the heart and
reviving it from its deep sleep is a goal in itself. This is what the quraanic
manner of addressing the reader intends by adopting various literary styles.

These few verses of the Quraan are an oath that the incidents described in
the verses that follow will definitely occur.

The day on which, the quake shall cause a violent commotion. Followed
by another violent commotion. On that day, hearts will be pounding with
terror.Thier eyes will be downcast. The (unbelievers) will say: “Shall we
really be restored to our former state (of life).Even though we shall be
decomposing bones.

The word “Raajifah” in this verse means “The Earth”, as it is mentioned in

another surah “The earth and the mountains will shake violently.” As for the
word “Ar-Raadifah” it means “the heavens”. The heavens will follow the
earth in its collapse when the planets will disintegrate and disperse.

It is also reported that Ar-Raajifah is the first blow of the trumpet, to which
the earth, the mountains and all living things will be shaken violently, and
everything in the heavens and the earth will be struck, except whom Allah
(SWT) desires to protect. And, “Ar-Raadifah” is the second blow of the
trumpet upon which all living things will be resurrected.

Whatever the interpretation maybe, this does not deprive the reader of the
intended objective of these verses. The heart still perceives the violent quake,
the blow, the terror and the confusion, expressed in these verses. He realises
and is prepared for what will strike the heart on that day of panic which will
cause him to lose his sense of direction. He perceives and understands the
reality of the words of Allah (SWT): “On that day hearts will be pounding
with terror.Thier eyes will be downcast.” Chaos would be the order of the
day. Man would appear powerless. The fear, the humiliation, the chaos
caused by the violent quake, and the destruction would supersede everything
else.

The text proceeds to discuss their fear and astonishment when they are
resurrected from the graves in a state of confusion.

22
“They would say are we really going to be restored to our former state
of life, even though we are decomposed bones.”

They would question one another: “Are we really going to be restored to life!
Are we going to return to our former state! The Arabic word “Haafirah”
means, to take the very same path one used to arrive at his destination, when
returning to his original point of departure, ie. Use the same path to go and
return. In their fear and astonishment they question one another: “are we
going to be restored to our former state of life.” Amazed, they would say:
“How can that be! We were decomposed bones...! Perhaps they would
recover...Then they would realise that this is a restoration to their former life
but it is another life. They would perceive the loss and the ruin in this
returning. At this point they would utter the following words, “They would say:
It would then be a fruitless restoration.” A restoration for which they did not
devote the necessary attention, they did not cater for it in advance. Thus, they
achieved nothing but absolute loss.

At this juncture the Quraan reiterates the reality of what is to come.

It would be nothing but a single shout, and lo and behold they would be
back to life (in an open plain.)

Az-Zajrah is a shout and As Saahirah is earth which is white and glittering.

This is where mankind will assemble on the day of judgement, The Mahshar;
we have no knowledge of its exact location. This single shout will be the
second blow of the trumpet, the blow which would resurrect and assemble
mankind on that white glittering plain.

Assignment

1) Mention the different interpretations of these verses.

2) Explain the feelings that prevail when one reads these verses.

3) Explain this scene of The Day of Judgement as described by these verses.

4) Mention the conversation of the misguided among themselves as

mentioned in these verses.

5) Mention a particular event that would occur on The Day of Judgement,

which would be a swift and silencing answer to the question of the deniers.

23
 Lesson 2 Verses 15-26

ُ‫ب إِ ََل فِ ْر َع ْو َن إِنَّه‬

ْ ‫} ا ْذ َه‬16{ ‫َّس طًُوى‬ ِ ‫} إِ ْذ ََّن َداهُ َربُّهُ ِابل َْو ِاد ال ُْم َقد‬15{ ‫وسى‬ َ ‫يث ُم‬ ُ ‫َه ْل َأَت َك َح ِد‬
‫} فَأ ََراهُ ْاْليَ َة‬19{ ‫شى‬ َ ‫ك فَ تَ ْخ‬ َ َ‫} َوأ َْه ِدي‬18{ ‫ك إِ ََل أَن تَ َزَّكى‬
َ ِّ‫ك إِ ََل َرب‬ َ َّ‫} فَ ُق ْل َهل ل‬17{ ‫طَغَى‬
‫ال أ َََّن َربُّ ُك ُم‬َ ‫} فَ َق‬23{ ‫ادى‬ َ َ‫ش َر فَ ن‬
َ ‫} فَ َح‬22{ ‫} ُُثَّ أَ ْدبَ َر يَ ْس َعى‬21{ ‫صى‬ َ ‫ب َو َع‬َ ‫} فَ َك َّذ‬20{ ‫ْبى‬ َ ْ ‫الْ ُك‬
}26{ ‫شى‬ َ ْ‫ْبًة لِّ َمن ََي‬ ِ َ ِ‫} إِ َّن ِِف ذَل‬25{ ‫ُوَل‬
َ ْ ‫ك لَع‬ َ ‫ال ْاْل ِخ َرِة َو ْاْل‬ َّ ُ‫} فَأَ َخ َذه‬24{ ‫ْاْلَ ْعلَى‬
َ ‫اَّللُ نَ َك‬

15) Have you heard the story of Moosa (Moses).

16) When his lord called out to him in the sacred valley of Tuwa.

17) Go t Pharaoh indeed he has transgressed (the limits of Allah (SWT).

18) And say to him: “Have you any desire to purify yourself.”

19) So that I may guide you towards your Lord and you may fear Him.

20) Then Moosa showed him the mighty sign.

21) But he denied and disobeyed.

22) Then he turned his back hastening (away from Allah).

23) He assembled his people and announced.

24) He said: “I am your Lord The Most High!”

25) Allah seized him for punishment in the hereafter and in this world.

26) Surely, in that, there is a lesson for those who fear Allah.

Practical objectives:

• The learner should be able to explain the incident of the meeting

between Moosa and Firaun as it appears in these verses.
• The learner should be able to explain how this story is related to the
subject matter of the surah.
24
Then the tone of the surah eases a bit…while it presents what happen
between Moosa (AS) and Firaun and what were the consequences of this
despot due to his oppression.

Have you heard the story of Moses? When his Lord called out to him in
the sacred valley of Tuwa. Go to Pharaoh indeed he has transgressed.
And say to him: “Have you any desire to purify yourself. So that I may
guide you towards your lord and you may fear him. Then Moses showed
him the mighty sign. But, he denied and disobeyed. Then he turned his
back hastening (away from Allah).He assembled his people and
announced. He said, I am your Lord the most high. Allah seized him for
punishment in the hereafter and in this world. Surely, in that, is a lesson
for those who fear.

The story of Nabi Moosa (AS) appears more often than any other story in The
Holy Quraan, and, it is more detailed than any other story in the Quraan. Here
the story is very brief to give the reader a quick view of what occurred from
the time Nabi Moosa (AS) was called upon at the sacred valley, until the time
Pharaoh was seized for punishment in this world, then in the hereafter.
The surah begins by addressing The Messenger (SAW).

Have you heard the story of Moosa (Moses)? The interrogative manner, in
which The Messenger (SAW) is addressed, is adopted to prepare his soul for
the acceptance of the story, and to prepare his ears to receive it and ponder
upon it…Then the surah proceeds to present the story. It begins with the
scene at the valley of Tuwa when Allah (SWT) called out to Nabi Moosa (AS).
When his lord called out to him at the sacred valley of Tuwa. Tuwa is a name
of a valley according to the accepted opinion. It is located on the right hand
side of the Tur for one who is coming from which is in the north of the
Hejaz.The moment wherein Allah (SWT) called out to Moosa (AS) was a
moment filled with awe and sacredness, just as it was strange. Allah (SWT)
Himself calling out to one of His bondsmen is a momentous occasion. The
words of a human would fail to express the atmosphere that prevailed at that
particular moment.
Go to Pharaoh indeed he has transgressed (all the limits and
boundaries set By Allah).Transgression is an issue that should not come
into existence nor remain in existence. It is abhorrent, spreads corruption on
earth, it is in conflict with all that Allah (SWT) loves and leads to everything
Allah (SWT) hates. Due to its prohibition, Allah SWT calls out to one of His
25
chosen bondsmen, calls out to him personally, instructing him to try to bring
this evil to a halt, and stop this oppression.
Then Allah (SWT) teaches Nabi Moosa (AS) how to address this despot,
address him in a manner that expresses love, in a manner that would arrest
his attention. Perhaps he may refrain from his oppression and fear the wrath
and punishment of Allah (SWT).
And say to him: “Have you any desire to purify yourself.” Do you wish
to be pure from the sin of oppression and the filth of disobedience? Do
you wish to find the way to prayer and blessing?
So that I may guide you towards your lord and you may fear him. Do
you wish that I identified the way to your Lord for you? So that you may
identify Him and dear for Him may enter your heart. Man does not
engage in oppression nor does he disobey his Lord except when he
distances himself from Him. That is when he is known for nothing but
oppression and disobedience.
Then Moses showed him the mighty sign. However, he denied and
disobeyed.Nabi Moosa (AS) executed what Allah (SWT) entrusted him with,
by conveying the message, in a manner, which his Lord defined and taught
him. But, alas! Even by adopting the most compassionate manner to try to
soften the heart of this despot, whose heart was void of even recognizing the
existence of his Lord, Nabi Moosa (AS) was unsuccessful. Nabi Moosa (AS)
showed him the mighty sign, the sign of his stick changing into a serpent and
the sign of his hand turning white. However, he denied and disobeyed. This is
how this meeting, which was scheduled for conveying the message,
terminated.
Then The Holy Quraan presents the scene of Pharaoh running away from
Nabi Moosa (AS), sparing no effort to gather all the magicians of Egypt, to
have a competition between magic and truth, when he could not except
defeat and submit to truth and guidance.
Then he turned away and hastened. He assembled the people and called
out. He said, “I am your Lord Most High.” He turned away and he
hastened to conspire against Nabi Moosa (AS), sparing no effort in his
mission. He gathered all the magicians and the common people. Then the
most arrogant and abusive word which could not be uttered except by one
who is ignorant and in deception, was proclaimed by Pharaoh am your Lord
Most High! These were the words of the despot, who was deceived by the
heedlessness, submission and obedience of the masses. Nothing can be
more deceiving to the despots of the world more than the heedlessness,
humility, obedience and the submission of the masses. These despots are
nothing but individuals, who in reality have neither power nor strength. It is
26
the heedlessness and submission of the masses that provide them with a
vehicle to practice they oppression. The masses stretch out their necks for
the despots who pull them by their collars! They bow their heads for them,
thus they become supreme! They sacrifice their rights out of respect and
veneration for these despots, and this situation allows them to oppress.
As for Pharaoh he found his people to be heedless,humble,void of faith in
Allah (SWT).This situation was ideal for him to act out his arrogance and utter
those word of rejection ,I am your lord most High. He would never have
uttered these words had the masses been a people who believed in Allah
(SWT), a people who are aware, a people who recognize their dignity, a
people who recognize that Pharaoh is nothing but a weak slave of his ego
who does not possess an iota of strength or intelligence.
In opposition to this extravagant abuse, this faceless oppression, The mighty
power is set in motion.
Allah seized him for punishment in the hereafter and in this world.
Here we find that Allah (SWT) mentions the punishment of the hereafter
before the punishment of this world, this is so, because the punishment of the
hereafter is eternal and more severe. That real punishment would be meted
out to the despots and the disobedient eternally and with absolute severity.
Imagine the punishment of this world is harsh and severe, what would the
punishment of the hereafter be with its severity and harshness.Pharoah had
power, strength and glory that was inherited, yet he drowned. Imagine what
would be the fate of those who oppose the call to Allah (SWT).

Indeed in that is a lesson for those who fear.

The lesson highlighted in this incident of Pharaoh, can only dawn upon one
who recognizes his Lord and fears his Lord. As for he whose heart is void of
God consciousness, there is a barrier between him and the lesson highlighted
in this incident, a veil exists between him and the advice offered.Realisation
would not dawn upon him until he confronts the same fate, until Allah (SWT)
seizes him for punishment in the hereafter and in this world. An example is
provided for each person ,and each person has to face the consequences of
what he chooses. Only those who fear, extract lessons from the experiences
of others.

27
 Assignment

1) Explains the incidents in this story that occurred between Moosa (AS) and
Pharoah, as highlighted in these verse.
2) What is the relationship between this story and the subject matter of this
surah?

28
 Lesson 3 Verses 27-46

‫} َرفَ َع‬27{ ‫اها‬ َ َ‫الس َماء بَن‬ َّ ‫ج أَأَنتُ ْم أَ َش ُّد َخلْقاً أَِم‬َ ‫ش ل َْي لَ َها َوأَ ْخ َر‬ َ َ‫} َوأَ ْغط‬28{ ‫س َّو َاها‬ َ َ‫َسَْ َك َها ف‬
}31{ ‫اها‬ ِ ‫} أَ ْخر‬30{ ‫ك َدحاها‬ ِ
َ ‫اءها َوَم ْر َع‬ َ ‫ج م ْن َها َم‬ََ َ َ َ ‫ض بَ ْع َد ذَل‬ َ ‫} َو ْاْل َْر‬29{ ‫اها‬ َ ‫ض َح‬ ُ
}34{ ‫ْبى‬ َّ ِ ِ ِ ِ َّ َ َ‫َوا ْْلِب‬
َ ْ ‫} فَإ َذا َجاءت الط َّامةُ الْ ُك‬33{ ‫} َمتَاعاً ل ُك ْم َوْلَنْ َعام ُك ْم‬32{ ‫اها‬ َ ‫ال أ َْر َس‬
}37{ ‫َما َمن طَغَى‬ َّ ‫} فَأ‬36{ ‫يم لِ َمن يَ َرى‬ ِ ِ
ُ ‫} َوبُ ِّرَزت ا ْْلَح‬35{ ‫نسا ُن َما َس َعى‬ ِْ ‫يَ ْوَم يَتَ َذ َّك ُر‬
َ ‫اْل‬
‫ام َربِِّه َو ََّنَى‬
َ ‫اف َم َق‬ َ ‫} َوأ ََّما َم ْن َخ‬39{ ‫يم ِه َي ال َْمأ َْوى‬ ِ ِ
َ ‫} فَإ َّن ا ْْلَح‬38{ ‫َوآثَ َر ا ْْلَيَا َة الدُّنْ يَا‬
َ ‫اع ِة أ َََّي َن ُم ْر َس‬
‫اها‬ َّ ‫ك َع ِن‬
َ ‫الس‬ َ َ‫} يَ ْسأَلُون‬41{ ‫} فَِإ َّن ا ْْلَنَّةَ ِه َي ال َْمأ َْوى‬40{ ‫س َع ِن ا ْْلََوى‬ َ ‫النَّ ْف‬
‫اها‬
َ‫ش‬ َ ْ‫نذ ُر َمن ََي‬ ِ ‫َنت م‬
ُ َ ‫} إِ ََّّنَا أ‬44{ ‫اها‬ َ ‫ك ُمنتَ َه‬َ ِّ‫} إِ ََل َرب‬43{ ‫َنت ِمن ِذ ْك َر َاها‬ َ ‫يم أ‬ ِ
َ ‫} ف‬42{
}46{ ‫اها‬ ُ ‫} َكأَ ََّّنُ ْم يَ ْوَم يَ َرْو ََّنَا ََلْ يَلْبَ ثُوا إََِّل َع ِشيَّ ًة أ َْو‬45{
َ ‫ض َح‬

27) (O Mankind) are you more difficult to create or the heavens that He
constructed!
28) He raised its canopy and fashioned it into perfection.
29) He darkened its night and produced light for its forenoon.
30) And after that, He spread out the earth.
31) He produced from it its water and pastures.
32) And the mountains He firmly anchored.
33) As a provision for you and your cattle.
34) When the great disaster will strike.
35) The day when man will remember whatever he had striven for.
36) And the fire shall be brought in full view of all.
37) And as for he who rebelled.
38) And preferred the worldly life.
39) Certainly the fire, it would be his abode.
40) As for he who feared standing in the presence of his Lord and curbed
his soul from its evil desires.
41) Certainly paradise, it would be his abode.
42) They ask you about The Hour, when is its appointed time.

29
43) That is not for you to know.
44) The knowledge of it is with Allah.
45) Indeed you are nothing but a Warner to those who fear if.
46) The day that they see it, they would feel as though they stay in this
world was just one evening or one morning.

Practical Objectives
• The learner should be able to identify the ayaat (Signs) of Allah in the
visible universe as these verses explain them.
• The learner should be able to link the content of the above text with the
subject matter of the surah.
• The learner should be able to describe the scenes of the great disaster
as these verses explain them.
• The learner should be able to determine the fate of each person
because of his actions, as explained in these verses.
• The learner should be able to explain the response of the Lord of Might
to the question of the polytheist who questioned the Messenger (SAW)
about The Day of Resurrection.

After the journey through the ruins of the transgressing despots, whom Allah
(SWT) destroyed despite their power, it turns our attention to the arrogance of
the idolaters that is also due to worldly power. The surah turns their attention
to the phenomena of the Great Power, The creation of This Great power in this
universe that their power cannot produce.

(O Mankind) are you more difficult to create or the heavens that He

constructed. He raised its canopy and fashioned it to perfection. He
darkened its night and produced light for its forenoon. After that, He
spread out the earth, and produced from it, its water and its pastures.
And the mountains he firmly anchored as a provision for you and your
cattle.

This question can only have one response that cannot be disputed: Are you
more difficult to create or the heaven! Surely the heavens! Without any dispute
or argument. Therefore, what is it about your power that deceives you, while
the creation of the heaven is far more difficult than the creation of you (the
human being).Don’t you think that He Who created the heaven is stronger
than the heaven? He constructed it! The construction of something suggests
power and coherence. Thus, the heaven is also coherent. Its stars and its
30
planets are in perfect balance and in perfect harmony. The stars and the
planets do not lose their balance or their order. They cannot move out of their
orbits or their decreed cycles, they cannot fall nor collapse. It is a fixed, stable
and coherent construction.
He raised its canopy and fashioned it to perfection. He raised it to its
height and altitude. The heaven is raised in a harmonious and coherent
manner. This is its perfect fashioning (…And fashioned it to perfection) A
mere look and a fleeting observance bears testimony to the absolute harmony.
Knowledge of the essence of these laws that control the enormous creations,
and synchronizes it movements, effects and impressions, expands the
meaning of what this verse expresses, and, extends the field of this great
reality.
He darkened its night and produced light for its forenoon. The alternation
of the two states of darkness and light at dawn and at twilight is a reality that
everyone witnesses, and it affects every heart. At times man is unmindful of
this phenomenon due to constant contact with it. The Holy Quraan revives the
gravity of this phenomenon and refocuses the hearts and mind to it. As for the
force behind these laws, it is of greater might and accuracy, so much so, those
who recognize it will be astonished and perplexed
After that, He spread out the earth, and produced from it, its water and
its pastures. And the mountains He firmly anchored. The spreading of the
earth refers to the leveling and expansion of its surface, so it may be
conducive for the habitation of all creatures. Allah (SWT) also produces water
from the earth. It makes no difference whether the water gushes forth from
springs or falls from the heavens, as water from the heavens was originally
evaporated from the to form rain clouds ,then it returns to the earth. He (SWT)
also produced pastures from the earth. Its vegetation is edible by man and
beast. The lives of all creatures depend on these pastures. The creation of all
this took place after the construction of the heavens.
The Holy Quraan declares that all this is a (Provision for you and your
cattle)This verse reminds man about the meticulous planning of
Allah(SWT),as much as it indicates upon the accurate calculations in His
Kingdom.
When the great disaster will strike. The day when man will remember for
what he strove. And the fire shall be brought in full view of all. And as for
he who rebelled. And preferred the worldly life. Certainly the fire, it would
be his abode. As for he who feared standing in the presence of his Lord
and curbed his soul from its evil desires. Certainly paradise, it would be
his abode.

31
 Indeed the worldly life revolves around nothing but possessions, possessions
that were decreed with accuracy and precision. However, they are still just
possessions; possessions that have a lifespan, possessions that one day
would be no more.
When The Mighty Catastrophe occurs, it would obliterate everything, the firmly
constructed heavens, the leveled earth, the solidly anchored mountains and all
living creatures and life. The mighty catastrophe is greater than all this
.Nothing can evade its destruction.
At that, moment man will recall for whatever he has striven. He would
remember and recollect his deeds in this world. This, even though he was
heedless, and forgetful of his deeds while he was alive, because of the events
of his life and his occupation with the material world. Unfortunately, at this time
his memory and recollection would not benefit him except with loss and
misfortune. He would imagine the punishment that would follow.
And the fire will be brought into full view of all. It would be clearly visible and
exposed to all who can see.
At that moment, the destinies and consequences will differ. The object of
planning and estimation in the worldly life will become clear.
As for he who rebelled and preferred the worldly life (to the hereafter),
.Indeed the fire will be his abode. The word “thugyaan” in this context is
much more encompassing than its literal meaning. It is used for anyone who
rebels against the truth and divine guidance, as it indicates upon anyone who
transgressed the limits provided by divine guidance, anyone who preferred the
worldly life to the hereafter, and anyone who expended all his energy for
nothing but the worldly life, giving absolutely no consideration to prepare for the
life of the hereafter. As for such a person, “Indeed the fire will be his abode”.
It would be clearly visible totally exposed and in extremely close
proximity…The Day of The Great Disaster!
But as for he who feared standing in the presence of his Lord and curbed his
soul from pursuing its evil desires. As for he who fears standing in the presence
of his Lord, he dares not, to disobey his Lord, and when he is overtaken by
human weakness, and commits a sin, his fear of standing in the presence of his
Lord stimulates him to display remorse, seek forgiveness and repent. He never
ceases to remain within the limits of obedience.
Restraining oneself from pursuing one’s evil desires is the focal point of
obedience, as evil desires is the one and only cause that leads to transgression
and disobedience. Rarely does a man commit a sin due to a reason other than
his evil desires. Mere ignorance is a state, which is easily curable by acquiring
knowledge, but the evil desire is a calamity that requires a dedicated and
unrelenting struggle for its cure.
32
Fear of Allah (SWT) is a solid shield against the constant, unrelenting whispers
of the evil desires. Thus, The Holy Quraan combines the fear of Allah (SWT)
and curbing the soul from pursuing its evil desires in one verse. The One Who
speaks here is The Creator of the soul, The One Who has absolute knowledge
of its deficiencies and is All Aware of its cures.
Allah (SWT) does not burden man to suppress the desires of his soul, as this
would lead to further complications. Rather He (SWT) instructs man to harness
his soul and take control of it. He should seek assistance with fear to realize
this.

Fear of standing in the presence of his Lofty and Almighty Lord. For this difficult
struggle, Allah (SWT) has guaranteed him paradise. Indeed paradise will be his
abode.
Eventually the surah ends on a very serious note, They ask you about the
hour, when is its appointed time. That is not for you to know.
Whenever the arrogant idolaters use to hear The Messenger (SAW) describing
the terror of The Day of Judgment and its events and what would happen
regarding accountability and reward, they use to enquire from him (SAW) in a
mocking tone “When will it occur?” Or as the Holy Quraan relates it “When is
its appointed time”. The response… “That is not for you to know”…This
response expresses the enormity and auspiciousness of that day. Here it is
being said to the Great messenger “That is not for you to know”. There is
nothing greater than questioning about it or being questioned about it! Only
Allah (SAW) knows the time of its occurrence, as it is only Allah (SWT Who will
conduct every affair on that day. “Indeed you are nothing but a Warner to those
who fear it.” This is your duty this is your limit. To warn those whom warning
would benefit. As it is only those who will perceive its reality and fear it and
strive for it
The surah then portrays how its terror and enormity would affect the
perceptions and imagination of man, in relation to the worldly life as man
perceives and estimate it. The day they see it, they would feel as though their
stay in this world was just one evening or one morning. Due to the gravity of the
reality of this day, the worldly life, its events, its offerings and time span would
become insignificant. It would appear as though it was part of a day and
evening or a forenoon.

Assignment
33
1) Explain the signs of Allah (SWT) in the universe as detailed in these
verses.
2) Establish a link between the content of these verse with the subject matter
of the surah.
3) Describe the scene s of “The Great Disaster” (At Taamatul Kubra) as
described in these verses.
4) Explain the fate of man, based on his actions, as detailed in these verses.
5) Explain the response of The Lord of Might to the idolaters question to The
messenger (SAW) about The Day of Resurrection.

34
 Surah Abasa

Lesson 1 Verse 1 to 16

‫} أ َْو يَ َّذ َّك ُر فَ تَن َف َعهُ ال ِّذ ْك َرى‬3{ ‫يك ل ََعلَّهُ يَ َّزَّكى‬
َ ‫} َوَما يُ ْد ِر‬2{ ‫} أَن َجاءهُ ْاْلَ ْع َمى‬1{ ‫س َوتَ َو ََّل‬
َ َ‫َعب‬
َ ‫} َوأ ََّما َمن َج‬7{ ‫ك أ َََّل يَ َّزَّكى‬
‫اءك يَ ْس َعى‬ َ ‫} َوَما َعلَْي‬6{ ‫صدَّى‬ َ ‫} فَأ‬5{ ‫استَ ْغ ََن‬
َ َ‫َنت لَهُ ت‬ ْ ‫} أ ََّما َم ِن‬4{
‫} ِِف‬12{ ُ‫} فَ َمن َشاء ذَ َك َره‬11{ ٌ‫} َك ََّّل إِ ََّّنَا تَذْكِ َرة‬10{ ‫َنت َعنْهُ تَ لَهَّى‬
َ ‫} فَأ‬9{ ‫شى‬ َ ْ‫} َو ُه َو ََي‬8{
}16{ ‫ام بَ َرَرٍة‬
ٍ ‫} كِر‬15{ ‫} ِِبَيْ ِدي َس َف َرٍة‬14{ ‫َّرٍة‬
َ
ٍ َ ُ‫} َّمرف‬13{ ‫ف ُّم َك َّرم ٍة‬
َ ‫وعة ُّمطَه‬ ْ َ ٍ ‫ص ُح‬ ُ

1) He (The Prophet {SAW}) frowned and turned away.

2) When a blind man came to him (Abdullah ibnu Ummi Makhtoom
came to the Prophet (SAW) and interrupted him, while he was
preaching to some of the leaders of the Quraish.)
3) How could you (O Muhammad) tell? Perhaps he might have
sought to purify himself.
4) Or be reminded and might have benefited from the reminder.
5) As for he who thinks of himself as self-sufficient.
6) You give your attention to him.
7) You would not be held responsible if he does not purify himself.
8) Yet to him who came to you with zeal on his own accord.
9) And he fears Allah (SWT)
10) You divert your attention from him.
11) Nay! It should not be so. Surely, this is but an admonition.
12) So whoever desires, let him pay attention.
13) It is written in scrolls, which are honored.
14) Exalted and purified.
15) In the hands of scribes (Angels)
16) Who are noble and virtuous.

Practical Objectives:

35
 • The learner should know the reason for the revelation of this
surah.
• The learner should be able to identify the divine measure
(yardstick) which is used to evaluate man.
• The learner should be able to understand the reason why Allah
(SWT) reprimanded His Beloved Messenger (SAW) in these
verses.
• The learner should narrate incidents from the biography of the
Prophet (SAW), which relates how The Messenger (SAW)
adopted the divine measure to evaluate man.

• He (The Prophet {SAW}) frowned and turned away, when a blind

man came to him. How could you (O Muhammad) tell? Perhaps
he might have sought to purify himself. Or be reminded and
might have benefited from the reminder.

Indeed, these directives which were revealed in relation to this incident, is of

great significance. More significant than it may appear to one reading it for
the first time. This is, indeed a miracle. The establishment of this reality on
earth, and its subsequent effects on the life of man, is what was desired.

This is the reality of this issue. This issue that divine guidance desires to
establish on earth, with this unique incident. Man must derive his values and
the yardstick, that he adopts to assess situations and individuals, is from
heaven, divorced from worldly values, and assessment methods that are
determined by his various worldly situations.

That is the reality that this directive desires to establish? Firstly man must
base his values and measures that he utilises to evaluate people on divine
considerations only. It must be free of all mundane considerations and worldly
situations, neither should it emanate from understanding of values and
measures which are bound by his limitations and influenced by worldly
circumstances and situations. This is certainly of great significance, thus, it
requires immense sacrifice from man. It is certainly difficult for man to live on
earth with values and measures which are from the heavens, values and
measures that are totally divorced from worldly consideration, liberated from
the pressures of worldly considerations.

This, indeed, is a matter of great significance. The scale that Allah 9SWT)
sent for mankind through the medium of the messengers (AS), so that they
may establish all they values based on it is (Indeed the most noble of you in
the sight of Allah is the most pious of you) [Al Hujaraat V: 13].This is the only
36
value that can be adopted to determine the worth of an individual! It is purely
from heaven, with absolutely no connection with worldly situations and
circumstances.

This incident is mentioned to establish this value in a practical manner. And to

establish with it a fundamental principle: The scale is a heavenly scale; the
value is a heavenly value. It is obligatory on the Muslim community to forsake
those scales of measure to what others are accustomed. They must forsake
all values, ideologues, considerations and scales of measure that are
influenced by worldly situations and circumstances, so that they may derive
their values from nowhere but the heavens, and establish their yardstick to
determine the worth of any individual from the heavens only!

A poor blind man comes-Abdullah ibnu Ummi Makhtoom-to the Messenger of

Allah (SWT) while he is busy addressing a group of the leaders of Quraish.
The Messenger (SAW) is inviting this group to submit to the Will of Allah
(SWT), and he is hoping that their submission would be of benefit to Islam,
considering the challenges and hardships it is encountering in Makka. This
poor blind man approaches the Messenger (SAW) while he is occupied with
this group of influential people, not with any personal agenda, or ulterior
motive, rather for Islam and for the benefit of Islam. The poor blind man
comes and says to The Messenger (SAW): “O Messenger of Allah, teach me
what Allah (SWT) has taught you. He repeatedly says this not realising, with
what the Messenger (SAW) is occupied. The Messenger of Allah (AW) was
annoyed because of the interruption. His disapproval of this act of Abdullah
ibnu Makhtoom was apparent on his face, but Abdullah ibnu Makhtoom was
not aware of this. The Messenger (SAW) frowns and turns away. He ignores
this poor man who is enquiring about an important issue, an issue that can be
of great benefit for his religion and mission.

Here the heaven intervenes. It intervenes to issue the deciding word in this
matter, and to establish the scale with which values must be determined, with
absolute disregard for all worldly considerations and circumstances. The only
that must be considered is the interest of the mission of Islam as perceived by
mankind, rather as the master of all mankind perceives it.

Here comes the reprimand from Allah The Most High, The Most Lofty, which
is directed to His Noble Prophet (SAW), The Master of this great creation.
This reprimand was issued in a very harsh and severe manner. This is the
one and only occasion in the Holy Quraan when The Beloved and endeared
Messenger was addressed with the word Kallaa (Nay!).This word is only

37
used when reprimanding someone! The reason why this word was used was
because of the gravity of the issue at hand. The deen is based on this issue
(Good morals and character).

The manner The Holy Quraan adopts to address this issue is unique (He
frowned and turned away. When a blind man came to him).As though
someone else other than the Messenger (SAW) is being addressed! This
manner of speech is adopted to express Allah’s (SWT) hatred for the kind of
behaviour that was displayed in this incident. Allah (SWT) certainly does not
approve of this. Allah (SWT) adopts this manner of speech, instead of
addressing the Messenger (SAW) directly, for the purpose of confronting His
Beloved Messenger (SAW) in a compassionate, merciful and honourable
manner, so that there would be no need for such confrontations in the future.
Then the reprimand is redirected. It is redirected to the Prophet (SAW) in a
very gentle manner. How could you (O Muhammad) tell? He may have
sought to purify himself, or be reminded and the reminder might have
benefited him. How do you know immense good may have materialised from
this. This poor blind man may have been purified, his heart may become
sensitised and he would have reflected, and this reflection would have
benefited him.

Then the tone of the reprimand increases and its language becomes more
severe. There is a transition from the tone of reprimand to the tone of
surprise. As for him who thinks himself without need, to whom you are
giving all your attention. You will not be held responsible, if he does not
purify himself. Yet to him who came with zeal on his own accord, and
with fear of Allah in his heart, you gave no attention. As for he who
displays independence of what you have to offer of your religion, guidance,
goodness, light and purity. You give you unreserved attention to him, you
concern yourself with his state, you exert yourself for his guidance, and you
throw yourself before him, while he ignores you! You will not be held
responsible if he does not purify himself. It would not harm you if he
persists in sin and filth. You will not be questioned about his sins.

Yet he comes to you zeal on his own accord. Out of obedience, voluntarily,
and with fear of Allah in his heart, he is conscious of the existence of Allah
(SWT), you give no attention! The word used for one who is neglectful of the
needs of a believing man who is enthusiastic about good and God fearing is
TALAHHUYAN (Neglectful).This word is only used to describe the severity of
an act of neglect.

38
The tone of the reprimand increases again, so that it may be more effective
Kallaa (Nay) that can never be, meaning, neglecting the needs of a pious
man for the sake of people who have no need for what you have to offer.

Then the surah proceeds to explain the reality of this mission (Da’wah), its
prestige, its augustness, its rank and its independence of any individual and
any form of support. This mission (da’wah) is only concerned with those who
support it for its merit, not due to any ulterior motive or personal agenda, no
matter what the person’s status and rank maybe according to worldly
standards.

Surely this is but an admonition, let him who desires, and pay attention
to it. It is written in scrolls which are honoured, exalted, purified, and it
is in the hands of scribes who are noble and virtiuous.It is honourable in
every respect, its script is honourable, pure and noble heavenly angels are
entrusted with the duty of conveying it to those chosen on earth, to convey its
teachings to the rest of mankind. The angels who bring these messages from
the heavens and the human messengers are pure and honourable, so are
those who accept its message as their life mission. Thus, these scriptures are
pure and honourable in every respect. Everything related to it, no matter how
far or how close is pure and honourable.Furthemore it is also venerable, it
cannot be displayed to those who assume that they are independent of it. It is
only for those who recognise its nobility and seek purification with it.

This is the scale, The Scale of Allah (SWT), the scale by which we evaluate
people, situations and circumstances. This is the word. The Word of Allah
(SWT)! The word by which all utterances laws and decisions are weighed.

The life of The Messenger (SAW) was most certainly influenced by this
directive and that reprimand.

The directive and reprimand proclaimed by these verses was spontaneously

and instantaneously announced. This announcement in itself is noteworthy, it
is the plain truth. Only a true messenger of Allah (SWT) can execute an
announcement in this manner. It would have sufficed any great personality, to
recognise his error and avoid a recurrence of that error in the future.
Announcing it would not have been a priority. But; in this case the issue is
prophethood.Absolute transparency with regard to heavenly revelations is the
hallmark of prophethood.

After this incident the Messenger (SAW) was always warm and polite to Ibnu
Ummi Makhtoom, and always gave priority to his needs. Whenever he (SAW)
39
met Ibnu Ummi Makhtoom, he use to say “Welcome to him, due to whom my
Lord has reprimanded me.”

The Messenger of Allah (SAW) appointed him as governor of Medina twice

after Hijrah.

A Godly Society which received its values and scales of evaluation from
heavens was established. A society liberated from the shackles of earthly
considerations came into existence, despite living on earth. This is, in fact,
the greatest miracle of Islam.

That reality was firmly established in the Islamic Society, and it remained so
for a long period of time, despite the many challenges.

The scales of the heaven continued tilting in favour of the pious, due to their
liberation from all worldly values. They gave no consideration to themselves
or to those around them. The only issue that mattered was the desire of Allah
(SWT).

It was only very recently that this heavenly scale was raised from the earth.
This occurred when jaahilliyyah (Ignorance) once again prevailed in every
nook and corner of the earth. The only hope now, to deliver mankind from this
state of jaahilliyyah once again, is Islamic Da’wah. Only this mission can
materialise a new birth for mankind, just as it did the first time when this
incident occurred. This incident that is related in those few decisive verses
proclaimed the scale that must be adopted when evaluating man, and the
different worldly situations and circumstances in which he finds himself.

Assignment

1) Mention the reason for the revelation of this surah.

40
2) Explain the heavenly scale that we must be adopt when
evaluating man, as explained in this surah.
3) Explain the manner in which Allah (SWT) reprimanded His
Beloved Messenger (SAW) in these verses.
4) Mention some incidents from the autobiography of The
Messenger (SAW) where he adopted the heavenly scale to
evaluate man.
5) Explain how this scale materialized in his (SAW) interaction with
others.
6) Explain to what extent is this scale adopted in the present age.
7) Present a proposal on how we may revive this method of evaluating man, his
situations and circumstances in the Muslim community.

41
 Lesson 2 Verse 17-32

ِ َّ َّ‫} ُُث‬19{ ُ‫} ِمن نُّطَْف ٍة َخلَ َقهُ فَ َقدَّره‬18{ ُ‫َي َشي ٍء َخلَ َقه‬ ِ ِْ ‫قُتِ َل‬
‫يل‬
َ ‫السب‬ َ ْ ِّ ‫} م ْن أ‬17{ ُ‫نسا ُن َما أَ ْك َف َره‬ َ ‫اْل‬
‫} فَ لْيَنظُ ِر‬23{ ُ‫ض َما أ ََم َره‬ ِ ‫َما يَ ْق‬ َ ‫} ُُثَّ إِذَا َشاء أَن‬21{ ُ‫ْْبه‬
َّ ‫} َك ََّّل ل‬22{ ُ‫ش َره‬ ََ ‫} ُُثَّ أ ََماتَهُ فَأَق‬20{ ُ‫س َره‬
َّ َ‫ي‬
‫} فَأَنبَ ْت نَا فِ َيها‬26{ ً‫ض َش ّقا‬ ِِ
َ ‫} ُُثَّ َش َق ْقنَا ْاْل َْر‬25{ ً‫صبّا‬ َ ‫} أ َََّّن‬24{ ‫سا ُن إِ ََل طَ َعامه‬
َ ‫صبَ ْب نَا ال َْماء‬ َ ‫اْلن‬ِْ

ً‫} َّمتَاعا‬31{ ً‫} َوفَاكِ َهةً َوأ َّاب‬30{ ً‫} َو َح َدائِ َق غُلْبا‬29{ ً‫} َوَزيْ تُوَّنً َوََّنَّْل‬28{ ً‫ضبا‬ ْ َ‫} َو ِعنَباً َوق‬27{ ً‫َحبّا‬
ُ ‫لَّ ُك ْم َوِْلَنْ َع ِام‬
}32{ ‫ك ْم‬

17) Woe to the disbelieving man, how ungrateful is he.

18) Out of what did Allah create him?
19) Out of a drop of semen, He created him, then fashioned him to
perfection.
20) Then eases the way for him.
21) Then causes him to die and buries him.
22) Then when He desires He will surely bring him back to life.
23) Nay! By no means has he fulfilled the duty with which (Allah)
has assigned him.
24) Let man reflect at the food he eats.
25) We pour down rainwater in abundance.
26) Then split the earth asunder.
27) We bring forth grain,
28) And grapes and vegetables,
29) And olives and dates,
30) And lush gardens,
31) And fruit and vegetation,
32) As a means of sustenance for you and your cattle.

Practical objectives:

42
 • The learner should be able to explain why man deserves
destruction from his Lord.
• The learner should be able to explain the favors that Allah (SWT)
bestowed on man regarding his spiritual, mental, emotional,
physiological creation, his food and drink.
• The learner must explain how Allah (SWT) assists man with food
and drink.

After establishing that great reality, Allah (SWT) expresses astonishment at

the attitude of man. Man, who rejects guidance, displays independence of
faith, and arrogance towards the call of his Lord. Allah (SWT) is astonished at
his attitude and ungratefulness. He does not reflect upon the source of his
existence, the origin of his creation, just as he does not reflect on how Allah
(SWT) sustains him and Allah’s (SWT) dominance over him at every stage of
his development in this world and the hereafter. He does not execute the
rights of his Creator, his Sustainer, and the One Who is going to hold him
accountable for all his actions.

(Woe to the disbelieving man)Most certainly he deserves destruction, due

to his amazing attitude and behaviour (How ungrateful is he!)How intense is
his ungratefulness, his rejection and denial of the requisites of his origin and
creation.

If it is not due to this attitude oh his, then is he arrogant? Why does he display
independence? And why does he turn away from guidance? What is his
source and origin? (From what was he created?)His source indeed is a
substance that is worthless, void of any value. It is only from to the Grace,
Favour, Decree and Planning of Allah (SWT), it derives value and worth.
(From a drop of semen He created him and fashioned him to perfection)
from this insignificant substance that has no value, from this source that
cannot sustain itself. But its Creator, it is He who ordained its existence as a
human being. Then He fashioned him with accuracy and attributed value to
him. He made him a well proportioned creation and instilled dignity in him.

Then eases the way for him. He made the path of life easy for him; He
made the path of guidance easy for him. He made the path of life and
guidance conducive to his natural behaviour by endowing him with specific
talents and characteristics. So much so, that when the process of creation
was complete man turned out to be like all living creatures. All this
materialised without man having any choice in the matter, nor any means of
escaping from it.
43
Then causes him to die and buries him. Like his beginning he had no
choice regarding his end. He brings him forth to life when He desires, and HE
also terminates his life when He desires. He decreed that the bowels of the
earth must be his abode out of respect and regard for him. He made the
desire to be covered by the ground part of his natural disposition. This is just
one aspect of His Plan and Decree for man.

When the appointed time which is determined by His Desire arrives, He

restores his life for whatever destiny his life style on determines.

Then when He desires, He will surely bring him back to life. Man will not
be left in vain, nor would he be able to escape accountability and
recompense.

Do you see him making provisions and preparing for this day! Nay! By no
means has he fulfilled the duty Allah has assigned to him. Man as part of
humanity in general, as an individual in particular and as part of a generation,
has not as yet executed the commands with which he has been assigned.
This deficiency remains until the last moment of his life. Behold! Indeed he is
negligent, he neglects his responsibilities. He does not display gratefulness to
his Creator, Guide and Sustainer, as he should. He does not spend this stage
of his life on earth in preparing for accountability and recompense.

The surah then touches on another subject, the subject of the growth and
development of man.Does’NT man reflect upon his food and the food of his
cattle during this stage of his life. This is just one the many things that his
Creator made accessible to him. Let man reflect on the food he eats. Food,
a necessity of which man cannot be independent, something to which he is
so accustomed the essence of his existence. Let him reflect upon the
fascinating manner in which it comes into existence, yet it is so easily
accessible. The ease with which man acquire food makes forgetful of the
fascinating manner in which it comes into existence. This, in itself is a
miracle, like the miracle of his creation, growth and development.

Indeed We pour down rainwater in abundance. He sends down water in

the form of rain. This is a reality of which no man is ignorant, no matter in
which environment he lives, or how simple minded or sophisticated he may
be. This is a reality with which every individual is addressed. None can claim
that he created water in any of its different forms, just as none can claim that
he has knowledge of its time of creation or when it will rain.

44
None can claim that he causes the water to descend so that food develops in
such a fascinating manner!

Then We split the earth asunder. This is what results from the water that
falls from the heaven. A miracle, to anyone who ponders upon the manner in
which a feeble seedling sprouts from the earth! One who ponders and
reflects, perceives the force of a hidden power behind this feeble seedling.

And we bring forth from it grain. This includes all grain, grain that is
consumed by man in its different forms, and grain that is consumed by
animals.

And grapes and vegetables. Grape is known to man. The word qadbah
refers to everything that is eaten it is fresh and ripe, and it is harvested time
again.

And olives and dates, and lush gardens, and fruit and herbage. Olives
and dates are known to every Arab and non Arab. The word hadaaiq refers
to orchards with trees laden with fruit and protected by fencings. The word
gulbah refers to large trees that grow so densely, that if one is in the midst of
these trees one cannot see the sky. The word, abba, refers to whatever is
consumed by cattle.

This is the story of food, all of if it is the creation of the same hand that
created the human being. This is the story which is produced by the Hand of
Power.

As a means of sustenance for you and your cattle Until such time, when
these worldly provisions would terminate. A time, that Allah (SWT) fixed,
when He (SWT created life. Then, after the termination of this time, another
phase would follow. A phase that is of such significance, that it would be
worthy of man to prepare for it, before it occurs.

Assignment

1) Explain why man deserves punishment from his Lord.

2) Elaborate on the favours that Allah (SWT) has bestowed upon man with
relation to his own being, his food, and his drink.
3) Explain how Allah (SWT) assists man with food and drink.

45
Lesson 3 Verses 33 -42.

46
 ِ ‫} وص‬35{ ‫} وأ ُِم ِه وأَبِ ِيه‬34{ ‫َخ ِيه‬
‫احبَتِ ِه َوبَنِ ِيه‬ ِ ‫} ي وم ي ِف ُّر الْمرء ِمن أ‬33{ ُ‫اخة‬ َّ ‫الص‬ َّ ‫اءت‬ ِ ‫فَِإذَا ج‬
َ َ َ َّ ْ ُ ْ َ َ َ َْ َ
ٌ‫اح َكةٌ ُّم ْستَ ْب ِش َرة‬ ِ‫ض‬ َ }38{ ٌ‫} ُو ُجوهٌ يَ ْوَمئِ ٍذ ُّم ْس ِف َرة‬37{ ‫} لِ ُك ِّل ْام ِر ٍئ ِّم ْن ُه ْم يَ ْوَمئِ ٍذ َشأْ ٌن يُ ْغنِ ِيه‬36{
}42{ ُ‫ج َرة‬ َ ِ‫} أ ُْولَئ‬41{ ٌ‫َتة‬ ٍِ
َ ‫ك ُه ُم الْ َك َف َرةُ الْ َف‬ ََ َ‫} تَ ْرَه ُق َها ق‬40{ ٌ‫ْبة‬
ََ َ‫} َوُو ُجوهٌ يَ ْوَمئذ َعلَْي َها غ‬39{

33) And when the deafening blast comes,

34) On that day each man shall flee from his own brother,

35) His mother and his father,

36) His wife and his children.

37) For each one of them on that day will have enough concern of his
own, to allow him to attend to others.

38) Some faces on that day shall be shining.

39) Smiling and cheerful,

40) And some faces on that day shall be dusty,

41) And veiled with darkness.

42) These shall be the faces of the sinful disbeleivers.

Practical Objectives:

• The learner should be able to describe the scene of The Day of The
Deafening Blast, as it is described in these verses.
• The learner should be able to express his feelings towards the scenes
of that day.
• The learner should be able to prioritize and define his resolutions after
listening to these verses.

And when the deafening blast comes, on that day man shall flee from
his own brother, His mother and his father, and his wife and his
children. For each one of them on that Day will have enough concern of
his own, to allow him to attend to others.

47
This is how the worldly life with its provisions will terminate. This concurs with
predestination and the all encompassing plan that was set out for every step
and every phase of man’s life.

The word Saakah refers to the sound of a piercing peal of a bell, a sound that
is harsh on the ear. This harsh and piercing peal of the bell, prepares man for
the scene that follows. On that Day when man will flee from his own
brother, his mother and his father, and his wife and his children. These
are those who were connected to him by relationships that never cease. But
the deafening blast of that day will tear up all these relations and totally sever
all connections. Each soul would be for itself. Each soul would be so
overwhelmed with grief, that it would have no surplus time or energy to
attend to anyone else.

The surah then portrays the condition of the believers and the condition of the
rejecters. Some faces on that day will be shinning, smiling and cheerful.
This faces will be bright, glowing, smiling and full of joy, anticipating
the Mercy of Their Lord. At peace with what they perceive of His Pleasure
with them or it is possible that this condition of bliss is the consequences of
the knowledge they have of their fate. They abode in paradise is visible to
them and due to this they are glowing with joy and cheerful after the terror
that makes one forgetful.

And some faces on that day, shall be dusty, and veiled with darkness.
They are those who are the sinful rejecters. As for these people the
feelings of grief and loss would be their lot. Humiliation and rejection would
stigmatise them. They would have certain knowledge of what they have
advanced for this day, and they would know what awaits them of
recompense. They are those who are the sinful rejecters. Those who did
not believe in Allah (SWT) and His messages with conviction. They strayed
from His Boundaries and violated His Sanctity.

Assignment

48
1) Describe the scene of the day of The Deafening Blast, as it is described
in these verses.
2) Express your feelings about this scene of The Day of The Deafening
Blast.
3) Define and prioritize your resolutions after hearing these verses.

Surah At Takweer

49
This surah is made up of two parts; each part deals with one of the
fundamental aspects of Aqeedah (belief System).

The first aspect being the reality of resurrection, and what would accompany
it of absolute turmoil that would terrify the hearts of men. This turmoil which
would be the result of the destruction of the sun, the stars and planets, the
mountains the seas ,the earth ,the heaven, the animal species and the
human species.

The second aspect that the surah deals with is the reality revelation, and the
description of the angel who has been assigned with delivering revelation to
the prophet (SAW), and the description of the Prophet (SAW). Just as it
relates to us the attitude of those who were addressed with revelation, and
they attitude towards Allah Who created them and sent revelation to them.

The general tone of the surah is like a sweeping movement, a devastating

energy that is released from its harness, destroying and dispersing everything
in its path, causing the one in a state of tranquillity to panic, while terrifying
the one who is in a safe and secure state. It sends tremors down the spine of
a human being in a very harsh manner for a prolonged period of time.
Uprooting man from those things to which he is accustomed, and form those
things with which he is at ease and to which he clings. There is no resort for
him nor any refuge ,except in the Mercy of Al Waahid ul Qahhaar ( The
Overpowering One), Who Alone is eternal and with Whom Alone can one find
stability and tranquillity.

Lesson 1 Verses 1-14

‫} َوإِذَا‬3{ ‫ت‬ ْ ‫ّي‬ َِّ‫ال ُس‬ ُ َ‫} َوإِذَا ا ْْلِب‬2{ ‫ت‬ ْ ‫وم ان َك َد َر‬ ُ ‫} َوإِذَا الن‬1{ ‫ت‬
ُ ‫ُّج‬ ْ ‫س ُك ِّوَر‬ َّ ‫إِذَا‬
ُ ‫الش ْم‬
‫} َوإِذَا‬6{ ‫ت‬ ْ ‫ار ُس ِّج َر‬ ُ ‫} َوإِذَا الْبِ َح‬5{ ‫ت‬ ْ ‫وش ُح ِش َر‬ُ ‫} َوإِذَا ال ُْو ُح‬4{ ‫ت‬ ْ َ‫ار عُ ِطّل‬
ُ‫ش‬ َ ‫ال ِْع‬
‫} َوإِ َذا‬9{ ‫ت‬ ْ َ‫نب قُتِل‬ ٍ ‫َي َذ‬ ِّ ‫} ِِب‬8{ ‫ت‬ ْ َ‫ودةُ ُسئِل‬َ ‫} َوإِ َذا ال َْم ْوُؤ‬7{ ‫ت‬ ْ ‫وس ُزِّو َج‬ُ ‫النُّ ُف‬
}12{ ‫ت‬ ْ ‫يم ُس ِّع َر‬ ِ ِ
ُ ‫} َوإذَا ا ْْلَح‬11{ ‫ت‬ ْ َ‫الس َماء ُك ِشط‬ َّ ‫} َوإِذَا‬10{ ‫ت‬ ْ ‫ف نُ ِش َر‬ ُ ‫الص ُح‬
ُّ
}14{ ‫ت‬ ْ ‫ض َر‬َ ‫َح‬
ْ ‫س َّما أ‬ ٌ ‫ت نَ ْف‬ْ ‫} َعلِ َم‬13{ ‫ت‬ ْ ‫َوإِ َذا ا ْْلَنَّةُ أُ ْزلَِف‬

50
 1) When the sun is rolled up (it ceases to shine),
2) And when the stars become dull (it loses its luster),
3) And when the mountains are set in motion (they are blown away),
4) And when the ten-month pregnant camels are left unattended,
5) And when the wild beasts are brought together,
6) And when the oceans are set ablaze,
7) And when the souls are reunited with the bodies,
8) And when the infant girl buried alive would be questioned,
9) For what sin was she killed,
10) And when the record is laid open,
11) And when the heaven is stripped away,
12) And when hell is kindled,
13) And when paradise is brought close,
14) Then each soul will know what it has presented

Practical Objectives

• The learner should be able to describe the scenes of the terrifying

catastrophe that is going to afflict the whole universe as it is explained in
these verses.
• The learner must present arguments that support the authenticity of this
description of The Day of Resurrection.

When the sun is rolled up (it ceases to shine), and when the stars
become dull (it loses its luster), and when the mountains are set in
motion (they are blown away), and when the camels that are ten month
pregnant are left unattended, and when the wild beasts are brought
together, And when the oceans are set ablaze.
A scene of total annihilation of everything to which, man is accustomed. A
catastrophe would destroy all earthly and heavenly existence. The wild beast,
the domesticated animals and human existence, man would stand before
what he has advanced of resources and provisions on the plain where he
would account for his actions and decisions would be taken.
These enormous universal events, refers entirely to the fact that the universe
that we are so familiar with, this beautiful systematic universe with its
balanced movements, will be destroyed one day. Its parts will disintegrate, its
characteristics upon which it exists will dissolve and it will eventually reach its
predestined end, and all creation, animate and inanimate, what man is known
to man ,and what is unknown will be transformed.

51
This is what this surah intends to establish in the hearts and minds of men, so
that they may not attach themselves to these ephemeral worldly provisions in
a manner that would cause them to be negligent of the rites of Allah(SWT)
and the rites of fellow man. No matter how stable the world may seem to
appear, it has a solid relationship with the eternal reality. It is a reality
established by Allah (SWT) that cannot be transformed nor can it disappear,
when everything else will be transformed or disappear.
The rolling up of the sun refers to the cooling of its heat, the extinguishing of
its rays, and the recoiling of its flaming tongue. It could be this or it could be
something else. How it would occur and what forces are going to cause its
occurrence is something only known to Allah (SWT). As for the stars losing its
luster, this could mean its elimination from this system, which links it to the
rest of the universe, the extinguishing of its sparkle, and the darkening of its
light. As for the movement of the mountains, it could mean its crushing and
dispersal in the atmosphere.
And when the camels that are 10 months pregnant are left unattended.
Al-Ish’aar refers to a camel that is ten months into pregnancy. On that day
when these terrifying events occur, these camels will be left unattended, as
they would lose their value. No one will have any interest in them.
And when the wild beast are brought together. These wild beast that
usually roam in isolation, would also be overcome by panic and fear, due to
the terrifying events of the day. So much so, they would forget their fear for
one another, forget about their prey and come together.
As for the blazing oceans, this could mean its flaming and explosion.
The pairing of the souls could mean pairing each soul with its body after
resurrection, or it could mean grouping the souls into categories, the pious
with the pious and the evil with the evil.
And when the infant girl buried alive would be questioned, For what
sin was she killed. Burying the girl child alive out of fear of poverty or stigma
was a widespread practice in pre Islamic Arabia. The manner in which these
children were buried was most brutal; a girl baby was buried alive. The Arabs
had many different ways of disposing of their girl babies. Those who did not
bury their girl babies alive adopted other means. This practice continued until
the advent of Islam. Islam condemned this evil practice and deemed it
inhuman. It forbade this practice and made it one of the deeds for which one
would have to account on the Day of Judgment. The Holy Quraan mentions
this despicable practice amidst all this chaos, turmoil and terror. The girl child
who was buried alive will be questioned about the reason why she was
buried. The victim will be questioned, can you imagine the state of the
perpetrator of this deed.
52
 And when the record is laid open. The record of our deeds. Its opening
indicates upon exposure and knowledge. Nothing would be a secret nor
ambiguous. This exposure of the book of records would be most difficult upon
the soul. None of us desire that the evil we commit in secret becomes public.
On that day all of it, without exception, would be laid open.

This exposure of the secrets of the heart will have its semblance in the
universe, And when the souls are reunited with the bodies. The word
Kushitat means that it would be removed, so much so everything beyond the
heaven, which was once hidden will be exposed. Then the last act of the
scenes of that terrifying day takes place. And when hell is kindled, and
when paradise is brought close. The flames of hell would increase in height
and its heat would increase in intensity, while paradise would be visible to
those who enter it. The ease, with which they would enter, due to its close
proximity, would be apparent to them.

When all these events occur, at that juncture no so soul will have any doubt
whatsoever about the reality of the knowledge of what it witnessed, the reality
of the provisions that it has made for this day, the reality of what it has
brought forward for presentation before its Lord, and what it has presented for
accountability.

Then each soul will know what it has presented. Each soul will know on
this terrifying day, what it has, what is in its favour and what is against it. It
would know, but it would have no power to change anything of what it has
presented. It would not be able to increase anything nor decrease anything.
Everything has already be changed and transformed. The only thing that
remains is Allah (SWT) Who does not transform nor change.

Assignment

1) Describe the scenes of the terrifying changes that would occur in the
universe, as it is related in these verses.
2) Present arguments to prove the authenticity of this description of The
Day of Resurrection.

Lesson 2 Verses 15-29

53
 ‫س‬ َّ ِ ُّ ‫} َو‬17{ ‫} َواللَّْي ِل إِذَا َع ْس َعس‬16{ ‫َّس‬ ِ ‫} ا ْْلََوا ِر الْ ُكن‬15{ ‫َّس‬ ِ ‫فَ ََّل أُق‬
ِ ‫ْس ُم ِاب ْْلُن‬
َ ‫الص ْب ِح إذَا تَنَ ف‬ َ
‫} َوَما‬21{ ‫ني‬ ٍ ‫} ُمطَ ٍاع َُثَّ أ َِم‬20{ ‫ني‬ ٍ ‫ش َم ِك‬ ِ ‫} ِذي قُ َّوٍة ِعن َد ِذي ال َْع ْر‬19{ ‫ول َك ِر ٍمي‬ ٍ ‫} إِنَّهُ لََق ْو ُل ر ُس‬18{
َ
‫} َوَما‬24{ ‫ني‬ ٍ ِ‫ضن‬ َ ِ‫ب ب‬ ِ ‫} َوَما ُه َو َعلَى الْغَْي‬23{ ‫ني‬ ِ ِ‫} َولََق ْد َرآهُ ِاب ْْلُفُ ِق ال ُْمب‬22{ ‫ون‬ ٍ ُ‫احب ُكم ِبَ ْجن‬ ِ
ُ ‫ص‬ َ
‫} لِ َمن َشاء‬27{ ‫ني‬ ِ
َ ‫} إِ ْن ُه َو إََِّل ِذ ْك ٌر لّل َْعال َِم‬26{ ‫} فَأَيْ َن تَ ْذ َهبُو َن‬25{ ‫ان َرِج ٍيم‬ ٍ َ‫ُهو بَِقوِل َش ْيط‬
ْ َ
ِ ِ
}29{ ‫ني‬ َ ‫ب ال َْعال َِم‬ َّ ‫اء‬
ُّ ‫اَّللُ َر‬ َ‫ش‬ َ َ‫شا ُؤو َن إََِّل أَن ي‬َ َ‫} َوَما ت‬28{ ‫يم‬ َ ‫من ُك ْم أَن يَ ْستَق‬

1) Indeed I swear by the retreating stars,

2) And by the planets that move swiftly and hide themselves,
3) And by the night as it dissipates,
4) And by the dawn as it breathes again,
5) Surely this is The Word (The Holy Quraan brought) by a most
Honorable Messenger (Gabriel),
6) Possessor of mighty power, having very high rank with the Owner
of The Throne (Allah SWT),
7) Who is obeyed in heaven and is trustworthy,
8) And (O people of Makka) your companion (Muhammad {SAW}) is
not insane,
9) He (Muhammad {SAW})saw him (Gabriel) in the clear horizon,
10) And he (Muhammad {SAW}) does not withhold the knowledge of
the unseen.
11) This (Quraan) is not the word of an accursed satan,
12) Where then is your imagination taking you?
13) This (The Holy Quraan) is nothing but a reminder to all of mankind
and all jinn,
14) For whomsoever among you who desires to follow The Straight
Path,
15) And you cannot desire without the Will of Allah, The Lord of The
Worlds.

Specific Objectives:
54
 • The learner must mention those cosmic scenes upon which Allah The
Lord of Might swears, regarding the authenticity of Jibraeel (AS), The
Messenger (SAW) and The Holy Quraan.
• The learner must explain how Allah (SWT) describes Jibraeel m(AS),
• The learner must explain how Allah (SWT) describes the Prophet
(SAW).
• The learner must be able to explain the wisdom behind Allah (SWT)
description of Jibraeel (AS) and The Messenger (SAW).

The second part of the surah begins with an oath, an oath taken by the
beautiful cosmic scenes upon the nature of revelation, the description of The
Messenger (SAW) who is entrusted with it, The Messenger (SAW) who
receives it, and the attitude of the people regarding the Messenger (SAW)
according to The Will of Allah (SWT). Indeed, I swear by the retreating
stars, And by the planets that move swiftly and hide themselves, And by
the night as it dissipates, And by the dawn as it breathes again.
The phrase Al Khunnasil Jiwaaril Kunnas, refers to the stars that returns to its
orbit and sails then disappears. The night as it dissipates refers to the
disappearance of the darkness. The dawn as it breathes again, is the most
apparent display of life being restored after its disappearance. This verse is
intense in its expression, the dawn is alive it breathes. An open heart almost
feels the act of breathing. Allah (SWT) alludes to the cosmic scenes from
which he takes away life by making it invisible to man, and then restores life
to it, by making it visible to man. He (SWT) mentions these aspects in the
most appropriate occasions so that we may reflect and receive it as a source
of
admonition. Surely, this is The Word (The Holy Quraan brought) by a most
Honorable Messenger (Gabriel), Possessor of mighty power, having very high
rank with the Owner of The Throne (Allah SWT), Who is obeyed in heaven
and is trustworthy. Indeed this Holy Quraan and this description of The Last
Day are the words of a noble messenger. He is Jibraeel (AS), Allah (SWT)
entrusted with the conveyance of these words and he conveyed it, and his
words are noble in The Sight of Allah (SWT), because it was conveyed from
Allah to humankind with Jibraeel just being the messenger. It is his Lord who
states, “Possessor of Mighty Power”, which implies that the one who
carries these words is in need of great strength. . Enjoying a very high status
with the Owner of The Throne…But by who? By The Possessor of The
Exalted and Highest Throne. He Who is obeyed in heaven. Among the pure

55
and noble angels, and is trustworthy with what he has been entrusted to
convey.
This description, in its totality, implies the nobility and enormity of these
words, its status and its rank. Just as it indicates upon the concern of Allah
(SWT for man, so much so He (SWT) chose this messenger who has these
descriptions to carry the message to man, and to convey it to the Prophet
chosen from among them.
This is the description of the messenger who carried the word from the
heavens to the earth and conveyed it. As for the messenger who conveyed it
to you oh man, he is (your companion), you recognize him, and you knew him
extremely well for a long period. So what is the matter with you? When he
comes to you with truth, you utter regarding him what you utter, (He is not
insane,) He (Muhammad {SAW}) saw him (Gabriel) in the clear horizon, and
he (Muhammad {SAW}) does not withhold the knowledge of the unseen. This
(Quraan) is not the word of an accursed Satan, Where then is your
imagination taking you, This (The Holy Quraan) is nothing but a reminder to
all humanity and all jinn).
This is what they had to say about The Noble Prophet (SAW) about whom,
they had thorough knowledge. They were aware of his intelligence, his
honesty, his trustworthiness, and his steadfastness, yet, they said he is
insane. Moreover, that a Satan, whispers to him whatever he says.

The Holy Quraan, in this context converses with them about the beauty of this
marvellous universe, to convince them that this Quraan is from the same
creative source that has brought that beauty into existence from nothing. It
converses with them about the messenger who brought the Quraan from the
heavens and the messenger who conveyed it to them. He is they companion
who they know is not in sane. He saw Jibraeel (AS) in the clear horizon with
his naked eye, a sighting that negates any doubt. He is trustworthy with
knowledge of the unseen, so do not harbour suspicions regarding what he
relates from Jibraeel (AS). The only knowledge they had of the messenger
was honesty and conviction. (It (The Quraan) is not the word of an
accursed satan)Satans do not inspire man with such sublime teachings.

Then Allah (SWT) questions them in a disapproving manner, (Where then is

your imagination taking you). To where is your judgement and utterances
taking you? To where are you going turning away from the truth, while it
confronts you where ever you may be!

This (The Holy Quraan) is nothing but a reminder to all of mankind and all
jinn. It reminds them about the reality of their existence, the reality of their
56
origin, and the reality of the universe around them. (To all of mankind and
all jinn) It was a global call from its very inception. Unfortunately, the call in
Makkah was aborted and banished.

In the presence of these inspiring words it reminds them that the path to
guidance is easy for those who desire it. Thus, they are responsible for
themselves. Allah (SWT) has facilitated whatever is required to make this
path easy.

(For whomsoever among you who desires to be stable on The Straight

Path)To be steadfast on the Guidance of Allah, on the path towards Him
(SWT), after this explanation. He Who clarifies all confusions, negates all
doubt, and leaves no excuse for choosing misguidance. Once the possibility
of guidance and the ease of being steadfast has registered in their minds,
The Holy Quraan confirms the great reality regarding mans desire. Behind the
desire of man is the effective desire which is behind everything, The Desire of
Allah The Glorious... (And you cannot desire without the Will of Allah, The
Lord of the worlds.) They must not misunderstand that they desire is not
bound by the Desire of Allah, The Supreme Desire, upon which all matters
depend.Mans freedom of choice and accessibility to guidance is also
subjected to The Supreme Desire, which encompasses everything that, is
and will be!

Assignment

1) How does The Lord of Might describe Jibraeel (AS)?

2) How does The Lord of Might describe The Prophet (SAW)?
3) Explain the wisdom behind The Lord of Might explaining all this.

57
 Surah Al Infitaar

Lesson 1 Verse 1-9

ْ ‫ار فُ ِّج َر‬ ِ

}3{ ‫ت‬ ُ ‫} َوإِذَا الْبِ َح‬2{ ‫ت‬ ْ ‫ب انتَ ثَ َر‬ ُ ‫} َوإِذَا الْ َك َواك‬1{ ‫ت‬ ْ ‫الس َماء ان َفطََر‬ َّ ‫إِذَا‬
‫نسا ُن َما‬ ِْ ‫} ََي أَيُّ َها‬5{ ‫ت‬
َ ‫اْل‬ ْ ‫َّر‬
َ ‫ت َوأَخ‬ ْ ‫َّم‬
َ ‫س َّما قَد‬ ٌ ‫ت نَ ْف‬ ْ ‫} َعلِ َم‬4{ ‫ت‬ ْ ‫ور بُ ْعثِ َر‬
ُ ُ‫َوإِذَا الْ ُقب‬
‫ورٍة َّما َشاء‬
َ‫ص‬ ُ ‫َي‬ ِّ ‫} ِِف أ‬7{ ‫َك‬ َ ‫اك فَ َع َدل‬َ ‫س َّو‬
َ َ‫ك ف‬َ ‫} الَّ ِذي َخلَ َق‬6{ ‫ك الْ َك ِر ِمي‬ َ ِّ‫غَ َّر َك بَِرب‬
}9{ ‫ن‬ ِ ‫} َك ََّّل بَ ْل تُ َك ِّذبُو َن ِابل ِّدي‬8{ ‫ك‬ َ َ‫َرَّكب‬

1) When the heaven is split asunder,

2) And when the stars fall and scatter,
3) And when the oceans explode,
4) And when the graves are laid open.
5) Then each soul shall know what it has sent forth and what it has left
behind.
6) O Man what has lured you away from your Gracious Lord,
7) He Who created you, fashioned you, and proportioned you,
8) And molded you in whatever form He desired?
9) Nay! In fact you deny The Day of Judgment.

Practical Objectives:

• The learner should be able to describe the scenes of The Day of

Resurrection as it is related in these verses.
• The learner should be able to explain the manner in which Allah (SWT)
reprimands man.

When the heaven is split asunder, and when the stars fall and scatter,
And when the oceans explode, and when the graves are laid open.
Then each soul shall know what it has sent forth and what it has left
behind.
Here Allah (SWT) mentions the splitting of the heaven as one of the aspects
of the transformation that would occur. The splitting of the heaven is one of
the realities of that terrifying day.
The formation of this scene will also be composed of, what is mentioned of
the falling and scattering of the stars. This disintegration after that cohesion
58
which allowed these celestial bodies to sail with frightening speed,
maintaining its course without deviating or sailing aimlessly in the infinite
atmosphere.
The explosion of the sea could probably mean the overflow of water into the
rivers, or it could mean the explosion of the water into the two gases, oxygen
and hydrogen, that make up water. It could also mean the explosion of these
two gases in the same manner as nuclear and hydrogen bombs explode. It
could also refer to a kind of explosion that is beyond the imagination of man.
Laying the graves open refers to the bodies, which Allah (SWT) will restore
to its original form, just as He (SWT) created it initially. This would be for the
purpose of accountability and recompense.

(Then each soul shall know what it has sent forth and what it has left
behind.)

What it has done in the early phases of the worldly life and what it has
done in the latter phases, or it could mean what it has done in the worldly life
and what legacy it has left behind, or it could mean what it has done solely
for the purpose of enjoyment in this world and what it has reserved for the
hereafter. Whatever the case maybe, the soul will have complete knowledge
of this, and this knowledge will be accompanied by those terrifying events.
The panic and fear created by just one of these events would be just as
intense as the panic and fear created by all the events put together.

After this prelude which awakens the senses and impresses upon the
feelings, the mind and the conscience, the surah turns our attention to the
reality of contemporary man. Behold! He is unmindful, heedless and in a
state of delusion. Here the surah touches the heart of man by reprimanding
in a gentle manner while at the same time this reprimand is a subtle threat. It
reminds man about the first favour that Allah (SWT) bestowed upon him, the
favour of his creation in this perfect form, even though Allah (SWT) has the
power to create him in form He desires.

(O Man what has lured you away from your Gracious Lord, He Who
created you, fashioned you, and proportioned you.)(O Man!) Allah
(SWT) addresses him with the noblest title because of the humane nature of
his character. This humaneness that distinguishes him from every other
creation.

This is then followed by gentle but telling reprimand (what has lured you
away from your Gracious Lord) Oh man what has deceived you about
your Lord? What has made you indifferent towards His rights? What has
59
made you neglectful of His commands? What has made you conduct
yourself in an inappropriate manner regarding your relationship with Him?
He is your Gracious Lord Who has showered you with His Grace, His
Generosity and His Kindness.

The surah then elaborates a bit on this divine grace. It turns mans attention
to his creation, how each limb in his body is perfectly proportioned and
balanced, while He (SWT) has absolute power to fashion man in any form
He desires. Indeed this is an address that makes every cell in the body
tremor, just as it stirs the humane nature of man. His Gracious Lord
reprimands him in this sublime manner, reminding him about this blessing,
while he (man) is neglectful.

Assignment

1) Describe The Day of Resurrection as it is related in these verses.

2) Explain the manner in which Allah The Mighty The Lofty reprimands
man.

Lesson 2 Verses 10 19

60
 ‫} إِ َّن ْاْلَبْ َر َار ل َِفي نَ ِع ٍيم‬12{ ‫} يَ ْعلَ ُمو َن َما تَ ْف َعلُو َن‬11{ ‫ني‬ ِ ِِ
َ ِ‫} ك َراماً َكاتِب‬10{ ‫ني‬ َ ‫َوإِ َّن َعلَْي ُك ْم َْلَافظ‬
ِ ِ
‫} َوَما‬16{ ‫ني‬ َ ِ‫} َوَما ُه ْم َع ْن َها بِغَائِب‬15{ ‫صلَ ْو ََّنَا يَ ْوَم ال ّدي ِن‬ ْ َ‫} ي‬14{ ‫} َوإِ َّن الْ ُف َّج َار ل َِفي َجح ٍيم‬13{
ٍ ‫س لِّنَ ْف‬
ً‫س َش ْيئا‬ ٌ ‫ك نَ ْف‬ ُ ِ‫} يَ ْوَم ََل َتَْل‬18{ ‫اك َما يَ ْو ُم ال ِّدي ِن‬
َ ‫} ُُثَّ َما أَ ْد َر‬17{ ‫اك َما يَ ْو ُم ال ِّدي ِن‬
َ ‫أَ ْد َر‬
َِِّ ‫و ْاْلَمر ي ومئِ ٍذ‬
}19{ ‫َّلل‬ ََْ ُْ َ

10) Indeed guardian angels have been appointed upon you

11) Who are noble writers,
12) They know all that you do
13) The righteous will surely be in bliss,
14) While the wicked will indeed be in the hellfire,
15) Which they will enter and taste its blazing flames on The Day of
Recompense.
16) And from which they will not be able to escape.
17) What could make you understand what The Day of Recompense
is?
18) Again! What could make you understand what The Day
Recompense is?
19) A day when no soul will have the power to do anything for another
soul, and the entire command on that day will be with Allah.

Practical Objectives:

• Explain the reason for mans rejection and its consequences.

• The learner should be able to explain the motivation to reform and the
intimidation against persisting in sin.

The surah then shed light on the causes for this deception and negligence-It
is denial-, denial of The Day of Reckoning. It confirms the reality of reckoning
and the different kinds of recompense in a very forceful and emphatic
manner.
(Nay! You deny The Day of Recompense, Indeed guardian angels have
been appointed upon you, who are noble writers, they know all that you
do
The righteous will surely be in bliss, while the wicked will indeed be in
the hellfire, which they will enter and taste its blazing flames on The Day
of Recompense. And from which they will not be able to escape. Kallaa,
61
this word warns man against his practices, (You deny The Day of
Recompense,). You deny accountability and the fact that you would be taken
to task for all your words and deeds. You deny the concept of recompense.
This is the cause of your deception and negligence. No heart can deny
accountability and recompense; while at the same time adhere to guidance,
virtue and obedience. No heart can ever exist in such a state, and no
conscience can ever be pricked in such a state.
You deny The Day of Recompense, while you are on your way to that day,
and all your words and deeds will be accounted for on that day, not an atoms
weight will be forgotten. (Indeed guardian angels have been appointed
upon you, who are noble writers, they know all that you do)These record
keepers are spirits from among the angels, who have been assigned to man.
They accompany him wherever he goes, they are ever watchful over him and
they record every word or deed that emanates from him. This suffices to
make the human heart perceive that it is not left in vain and that the noble
scribes have full knowledge of all his actions, so that he may tremble awaken
and reform.
(Noble)What can be the state of man when he perceives and when he
imagines that he is in the presence of noble guardian angels, every moment
of his life and in every situation. (Noble) It is not appropriate for them to
witness anything except noble deeds and characteristics.

The surah then confirms the fate of the righteous and the fate of the sinners
after reckoning, which would be based on what the noble scribes have
recorded.
(The righteous will surely be in bliss, while the wicked will indeed be in
the hellfire, which they will enter and taste its blazing flames on The Day
of Recompense. And from which they will not be able to escape.)This is
the confirmed destination, the established fate! The righteous will be in
comfort while the sinners will be in hellfire. A righteous person is one who
persists upon righteous deed so much, so it becomes part of his natural
disposition. Acts of righteousness are those acts, which are virtuous.
The characteristic that is in contrast with this characteristic is the character of
the sinners, which is impoliteness and indulgence in sin. Hellfire is the only
suitable abode for such people.
Then they condition in hell becomes more apparent, (Which they will enter
and taste its blazing flames on The Day of Recompense), then more
emphasis is placed on this fact and it is further confirmed, (and from which
they will not be able to escape.), not before entry, nor after entry, not even
for a moment.
62
Because The Day of Judgment is the subject of denial, the surah once again
touches on this issue after confirming what would occur on that day. It returns
to this subject to confirm the nature of its reality in an exaggerated and
terrifying manner. It confirms the absolute helplessness and hopelessness
that would afflict the souls, just as it confirms that Allah (SWT) will have
absolute supremacy over all affairs on that day.
What could make you understand what The Day of Recompense is?
Again! What could make you understand what The Day Recompense is?
A day when no soul will have the power to do anything for another soul,
and the entire command on that day will be with Allah.
Questioning with the objective of stultification is a common quraanic
expression. This manner of speech has a greater impact on the heart as it
expresses the gravity and significance of the issue being discussed. It also
overwhelms the limited imagination of man. Repetition of this question
emphasizes this factor.
This is followed by an explanation that is within the comprehension of man. A
day when no soul will have the power to do anything for another soul, and the
entire command on that day will be with Allah. There would be absolute
helplessness, absolute hopelessness! (And the entire command on that
day will be with Allah!)The glorious ha s total supremacy, He has absolute,
unquestionable and unchallenged power over all affairs in this world and the
hereafter. Unfortunately, the reality of this power will only become known to
those who were heedless and in a state of delusion a bit too late.

Assignment
1) Mention the reason for mans rejection and the fate of the rejecters.
2) Explain the motivation to do good and the intimidation against sin and
disobedience in these verses.

63
 Surah Al Mutaffifeen

Practical Objectives

• The learner should be able to explain the quraanic description of those

who engage in fraud and express its astonishment regarding such people.
• The learner should be able to explain the reason why the Holy Quraan
dealt with this practice so early in the makkan era.
• The learner should be able to explain how The Holy Quraan describes
these sinners and what their punishment is.
• The learner should be able to explain how The Holy Quraan describes
the righteous, their abode and they reward.
• The learner should be able to explain what the righteous will encounter
of harm from the sinners in this world.
• The learner should be able to explain the fate of the righteous and the
sinners.

Lesson 1 Verses 1-6

ِ َّ ِ ِ ‫ويل لِّل‬
‫وه ْم‬ ُ ‫} َوإِذَا َكال‬2{ ‫َّاس يَ ْستَ ْوفُو َن‬
ُ ُ‫ُوه ْم أَو َّوَزن‬ ِ ‫ين إِذَا ا ْكتَالُواْ َعلَى الن‬
َ ‫} الذ‬1{ ‫ني‬ َ ‫ْمطَّفف‬ ُ ٌ َْ
ِ ‫} ي وم ي ُقوم الن‬5{ ‫} لِي وٍم َع ِظ ٍيم‬4{ ‫ك أ َََّّنُم َّمب عوثُو َن‬ َ ِ‫} أ َََل يَظُ ُّن أُولَئ‬3{ ‫َُيْ ِس ُرو َن‬
َ ‫ب ال َْعال َِم‬
‫ني‬ ِّ ‫َّاس ل َر‬
ُ ُ َ َ َْ َْ ُْ
}6{

1) Woe to those who engage in fraud,

2) Those who when they take by measure from men, they take full
measure,
3) However, when they give by measure or weight to others, they give
less than what is due to them.
4) Do they not think that they would be raised to life again?
5) On a Mighty Day!
6) A day when humankind will stand before The Lord of The Worlds.

The surah begins with a war, which Allah (SWT) declares against those who
engage in fraud, (Woe to those who engage in fraud). The word Woe
indicates to destruction. (Those who when they take by measure from
men, they take full measure. However, when they give by measure or
weight to others, they give less than what is due)Those who demand their

64
rights in exact measure when they are engaged in purchases, but when they
are the sellers they give the customers less than what is due to them.
The following three verses express astonishment at these frauds and their
fraudulent practices. Those who conduct themselves in such a manner, as
though, they will not be held accountable for what they have earned in the
worldly life. As though, they will not be assembled in the presence of Allah
(SWT), on that momentous day, wherein accountability and recompense will
take place in the presence of every soul that existed in this world.
(Do they not think that they would be raised to life again? On a Mighty
Day!
A day when humankind will stand before The Lord of The Worlds.)
Rebellion against fraud in this manner of speech, so early in the makkan era,
most certainly arrests our attention and beckons us to reflect on the
immorality of this despicable act. Makkan surahs generally deals with matters
regarding the fundamentals of the belief system, like believing in The
Oneness of Allah (SWT), the reality of revelation and prophethood, the reality
of the hereafter, accountability and recompense. While, at the same time, it
nurtures and develops the moral character of men by linking it to the
fundamental principles of the belief system. As for specific issues that are
related to moral character-like fraudulent practices when weighing and
measuring and trade in general-, these issues were dealt in the latter part of
the Madinan era. When The Holy Quraan dealt with matters relating to social
life in the context of an Islamic state, according to the system of Islam, which
encompasses every aspect of life no matter how minor it may appear.
Thus, the fact that this issue is being dealt with in a makkan surah deserves
reflection. It suggests many different meanings.
Giving priority to this issue in the makkan environment suggest the nature of
this deen (Lifestyle),which is holistic, is established upon noble values which
are deep rooted in this stable and divine system.
Consider this, in the makkan era Islam did not enjoy autonomy. It had no
power over the social life, to organize it according to its laws with the
endorsement of the state. However, despite this lack of autonomy and power,
The Holy Quraan expresses its disapproval of this blatant state of oppression
and immorality, which was a prevalent practice in their commercial
interaction.
Thus, we realize some of the actual reasons why the leadership of the
QURAISH opposed the Islamic call unrelentingly. They realized –without
doubt- that the new religion that The Prophet (SAW) brought is not merely
about a belief embedded in the heart…Never! They realized that this belief

65
enshrined a system that was bound to destroy the foundation of jaahilliyyah.
The jaahilliyyah, which served their personal agendas and interests.
Thus, they declared a war that never ceased, not before Hijrah or after it. The
war that that portrayed their loyalty to the current status quo and their
opposition to Islam.
(Do they not think that they would be raised to life again? On a Mighty
Day! A day when humankind will stand before The Lord of The Worlds.)
Certainly mere assumption regarding resurrection on that mighty day, a day
when humanity will stand before the Lord of the universe, surely mere
assumption that they will be resurrected on that day, was sufficient to deter
them from engaging in fraud and consuming the wealth of people through
deceptive means. However, they persisted in engaging in fraud, as though
the concept of resurrection does not cross their minds. This is certainly a
strange and unfamiliar state of mind.

66
 Lesson 2 (Verses 7-17)

‫} َويْ ٌل‬9{ ‫وم‬ ٌ ُ‫اب َّم ْرق‬

ِ
ٌ َ‫} كت‬8{ ‫ني‬ ٌ ‫اك َما ِس ِّج‬
َ ‫} َوَما أَ ْد َر‬7{ ‫ني‬ ٍ ‫اب ال ُف َّجا ِر ل َِفي ِس ِّج‬ ِ
َ َ‫َك ََّّل إِ َّن كت‬
‫ب بِ ِه إََِّل ُك ُّل ُم ْعتَ ٍد‬ ِ ِ ِ ِ ِ َّ ِ ‫ي ومئِ ٍذ لِّل‬
ُ ‫} َوَما يُ َك ّذ‬11{ ‫ين يُ َك ّذبُو َن بِيَ ْوم ال ّدي ِن‬
َ ‫} الذ‬10{ ‫ني‬ َ ِ‫ْم َك ّذب‬
ُ ََْ
‫} َك ََّّل بَ ْل َرا َن َعلَى قُلُوِبِِم َّما‬13{ ‫ني‬ ِ ِ ‫ال أ‬ ِ ِ
َ ‫َساطّيُ ْاْل ََّول‬
َ َ َ‫آَيتُنَا ق‬ َ ‫} إِ َذا تُ ْت لَى َعلَْيه‬12{ ‫أَث ٍيم‬
‫َصالُوا ا ْْلَ ِح ِيم‬ ٍ ِ ِِ ِ
َ ‫} ُُثَّ إِ ََّّنُ ْم ل‬15{ ‫} َك ََّّل إِ ََّّنُ ْم َعن َّرِّب ْم يَ ْوَمئذ لَّ َم ْح ُجوبُو َن‬14{ ‫َكانُوا يَكْسبُو َن‬
}17{ ‫ن‬ َ ‫ال َه َذا الَّ ِذي ُكنتُم بِ ِه تُ َك ِّذبُو‬
ُ ‫} ُُثَّ يُ َق‬16{

1) Indeed not! The record of the wicked is in sijjeen (register for the
wicked ones),
2) What could make you understand what is sijjeen,
3) It is an inscribed book.
4) Woe on that day, to the disbelievers.
5) Those who deny The Day of Judgment,
6) None denies it except every sinful transgressor.
7) Who, When our revelation are recited to him, he says: Tales of the
ancient.
8) Nay! In fact, what they have earned of their misdeeds has cast a veil
over their hearts.
9) Nay! Indeed on that day they will be deprived of the vision of their
Lord.
10) Then they will certainly burn in hell.
11) Then it would be said to them: “This is what you use to deny”

The surah now, discusses the sinners. It discusses their position in the Sight
of Allah (SWT), and their condition while they were in this world, and what
awaits them on that Mighty Day when they would be resurrected.

Indeed not! The record of the wicked is in sijjeen (register for the
wicked ones), what could make you understand what is sijjeen, It is an
inscribed book.

67
Indeed they do not even assume that they would be resurrected for a mighty
day. The Holy Quraan reprimands them and warns them about this. It
assures them that there is a book wherein their deeds are recorded. And, it
emphasis this issue further by threatening them with destruction on that day
when their inscribed books will be brought forth. {Indeed not! The record of
the wicked is in sijjeen (register for the wicked ones, what could make
you understand what sijjeen is? It is an inscribed book.}

The wicked are those who transgress the bounds and the limits of Allah
(SWT) through disobedience and sin.Thier book registers their deeds. We do
not know the nature of this book, nor were we instructed to know. However, it
is a register for the deeds of the sinners does exist, The Holy Quraan states
that it is in sijjeen. Allah (SWT) then asks a question in a manner which is
common in The Holy Quraan {what could make you understand what is
sijjeen?} Then He (SWT) explains what that book of the sinners is, {it is an
inscribed book.} Nothing can be deleted, nor can anything be added or
decreased, until it is presented on that Mighty Day.

And when that happens, then, {Woe on that day to the disbelievers.} Then
Allah (SWT) defines who are the deniers and the reality of the deniers.
{Those who deny The Day of Judgment, None denies it except every
sinful transgressor. Whom, when our revelations are recited to him, he
says: Tales of the ancient.} Transgression and sin leads the sinners to the
denial of that day, and an attitude towards the Holy Quraan, which is
inappropriate. When the verses are recited to them they say, {Tales of the
ancient.}...They make this statement because The Holy Quraan does contain
stories of the past for the purpose of admonition and advice. These stories
also shed light on how the Law of Allah (SWT) affected the past nations. This
law of blessing the righteous and destroying the sinful applies to all humanity.
This denial and arrogance is followed by a word of warning, Kallaa {Never}, it
is not as you say. Then Allah SWT) reveals the cause, for this arrogance and
denial. This heedlessness of the clear truth, and this veil on the hearts of the
disbelievers. :{ Nay! In fact, what they have earned of their misdeeds has
cast a veil over their hearts}. What they have earned of sins and
disobedience has covered their hearts. A heart that persists upon sin
becomes blank and dark. A thick layer of rust like substance covers it and this
prevents the Nur (Light) from entering it. It loses its sensitivity bit by bit, so
much so, it eventually dies.
Imaam Ibnu Jareer (RA) reports from Imaam At Tirmidhi, Imaam An Nasai,
and Imaam Ibnu Maajah (RA) through different chains of narrators from Abu

68
Hurairah ( RA) who relates that The Prophet (SAW) said: “Indeed ,the
slave, when he commits a sin ,a black spot forms in his heart, if he
repents ,he shines his heart. And, if he persists upon sinning the black
spots increase.”Imaam At Tirmidhi states that this hadith is
authentic.Immam An Nasai‘s wording differs slightly, “Indeed, the slave, if
he commits an error a black spot forms on his heart. If he refrains,
seeks forgiveness and repents, he shines his heart. If he returns to sin
the black spots increase until it covers his heart.” This is the veil about
which, Allah (SWT) speaks Nay! In fact, what they have earned of their
misdeeds has cast a veil over their hearts}.Imaam Al Hasan Al Basari
states: “It is sin upon sin, so much so, it makes the heart blind and it dies”.

That is the condition of the denying sinners. And this is the cause for the sin
and denial
Then the surah relates something about their fate on that Mighty Day. A fate
which, sin and denial justifies.
{Nay! Indeed, on that day they will be deprived of the vision of their
Lord.
Then they will certainly burn in hell. Then it would be said to them:
“This is what you use to deny!”} Their hearts were blinded by disobedience
and sin. Disobedience and sin blinded their hearts from even perceiving the
existence of their Lord while they were in this world. Thus, deprivation of
viewing the Noble Face of Allah SWT), and the great blessing that is awarded
to none but he whose heart is clean, pure and sensitive is justified as the
natural outcome in the hereafter. This veil between the sinner and his Lord is
a punishment above all other forms of punishment and a deprivation above all
deprivations. Then it would be said to them :{ “This is what you use to
deny!”}

Lesson 3 (Verses 18-28)

69
ُ‫} يَ ْش َه ُده‬20{ ‫وم‬ ِ ِ ِ َ ‫} وما أَ ْدر‬18{ ‫َك ََّّل إِ َّن كِتاب ْاْلَب را ِر ل َِفي ِعلِّيِني‬
ٌ ُ‫اب َّم ْرق‬ٌ َ‫} كت‬19{ ‫اك َما علّيُّو َن‬ َ ََ َّ َْ َ َ
ِ ‫ف ِِف وج‬ ِِ ِ ِ
‫وه ِه ْم‬ ُ ُ ُ ‫} تَ ْع ِر‬23{ ‫} َعلَى ْاْل ََرائك يَنظُُرو َن‬22{ ‫} إِ َّن ْاْلَبْ َر َار لَفي نَع ٍيم‬21{ ‫ال ُْم َق َّربُو َن‬
ٍ ٍ ‫} يس َقون ِمن َّرِح‬24{ ‫نضرَة الن َِّع ِيم‬
‫س‬ ِ َ‫ك فَ لْيَ تَ نَاف‬َ ِ‫ك َوِِف ذَل‬ ٌ ‫} ِختَ ُامهُ ِم ْس‬25{ ‫يق َُّمْتُوم‬ َْ ُْ َْ َ
َ ‫ب ِِبَا ال ُْم َق َّربُو‬ ِ ِ ‫} وِمز‬26{ ‫الْمت نَافِسو َن‬
}28{ ‫ن‬ ُ ‫} َع ْيناً يَ ْش َر‬27{ ‫اجهُ من تَ ْسن ٍيم‬
ُ ََ ُ َُ

12) Nay! Surely the record of the righteous is in Illiyyeen (register

of the exalted ones),
13) And what could make you understand what the illiyyoon is,
14) It is an inscribed book.
15) Attested by those who are closest to Allah (the angels).
16) Surely the righteous shall be in bliss,
17) Reclining on couches, looking all around.
18) And you will recognize on their faces the brightness of bliss.
19) Their thirst will be quenched with pure sealed nectar.
20) The seal which will be of musk, those who wish to compete
should compete for this.
21) It (the nectar) will be mixed with tasneem,
22) A spring from which those nearest to Allah will drink.

Then the surah presents a different page, the page of the righteous. So that
the contrast between the two realities, the two states and the two fates is
complete.

The word )‫ (كَال‬is mentioned at the beginning of this section as a means of

warning against what was mentioned before it of denial. Then it proceeds to
talk about the righteous in a firm and emphatic tone.

If the book of the wicked is in (Sijjeen), then the book of the righteous is in
(Illiyyeen)…The righteous are those who are obedient and they engage in
every virtue. They are the opposite of the disobedient sinners who transgress
every limit set by Allah (SWT). The word ) َ‫ ( ِعلَّيِين‬suggests elevation and
height, from this we may deduce that the word ) ٌ‫ِجين‬ ِّ ِ ‫ (س‬suggests lowness and
inferiority.. This is followed by question of stultification that exaggerates the
topic of discussion. (And what could make you understand what illiyyoon is)
This is an issue which is above knowledge and understanding.
70
It then returns to the reality of the book of the righteous…It is
(It is an inscribed book.)
(Attested by those who are closest to Allah (the angels).
The meaning of marqoom has been explained. To add to this the angels who
enjoy proximity to Allah witness and see this book. Thus, this book is located
in a position where the angels can witness it. It delights them with what is
inscribed in it of noble acts and characteristics. Then it mentions the condition
of the righteous, the people who are the characters of the stories in this noble
book. It describes the bliss they enjoy on that great day.
(Surely, the righteous shall be in bliss,)… This is the opposite of the
blazing fire to which the wicked will be admitted. (Reclining on couches,
looking all around.) They enjoy a position of honor, admiring whatever they
desire. They do not have to bow they heads out of humiliation, no hardships
occupy them from admiring whatever they desire. They would be reclining on
thrones, which are beds resembling curtained canopies. Moreover, while they
are in this spiritual and physical bliss, brightness will spread over their faces
and their features, so much so, anyone who looks at them will see it.
(And you will recognize on their faces the brightness of bliss.)
(Their thirst will be quenched with pure sealed nectar.)
(The seal which will be of musk, those who wish to compete should
compete for this)
Ar-Raheeq is an absolutely pure and filtered drink, which is not diluted with
anything. Its description as being sealed with a seal of musk indicates that it
is prepared in containers, and that these containers are locked with a seal.
This seal would only be broken at the time of drinking. This also indicates
upon the care and attention that is devoted to its protection. Before
completing the description of the drink, with rhythmic precision Allah (SWT)
gives this directive:
(Those who wish to compete should compete for this.) A deep tempo
that suggests various meanings
Indeed those who deal in fraud, competes with one another for wealth and for
trifle worldly possessions, each one of them want to beat the other at gaining
possession of these trifle possessions, each one wants to have the greatest
share. Thus, they violate the rights of others, they sacrifice their morals and
scruples, and they engage in sin and crime in the path of these trifle and
temporary possessions. Competing in these trifle and temporary possessions
is not appropriate. Competition should be for that bliss and that honor.
(Those who wish to compete should compete for this.) It is a goal that
deserves competition. Every individual should compete in reaching this
horizon of bliss and honor first. It is a goal for which, victory is deserving.
71
Competing for the bliss of the hereafter does not leave the earth barren as
deviant individuals assume. Indeed Islam treats this world as the tillage of the
hereafter. It makes undertaking the responsibility of vicegerency of the earth
by developing it with righteousness and piety the duty of a true believer. He
must travel towards Allah with this vicegerency. This vicegerency must be a
form of worship with which he materialises the purpose of his existence.

Lesson 4- Verses 29-36

72
 ‫} َوإِذَا‬30{ ‫} َوإِذَا َم ُّرواْ ِبِِ ْم يَتَ غَ َام ُزو َن‬29{ ‫ض َح ُكو َن‬ ِ َّ ِ ِ َّ
ْ َ‫آمنُوا ي‬
َ ‫ين‬
َ ‫َج َرُموا َكانُواْ م َن الذ‬ ْ ‫ين أ‬ َ ‫إِ َّن الذ‬
‫} َوَما أ ُْر ِسلُوا‬32{ ‫ضالُّو َن‬ َ َ‫} َوإِ َذا َرأ َْو ُه ْم قَالُوا إِ َّن َه ُؤََلء ل‬31{ ‫ني‬ ِ ِ
َ ‫ان َقلَبُواْ إِ ََل أ َْهل ِه ُم ان َقلَبُواْ فَك ِه‬
ِ ِ‫} َعلَى ْاْلَرائ‬34{ ‫ضح ُكو َن‬ ِ ِ َّ ِِ
‫ك يَنظُُرو َن‬ َ َ ْ َ‫آمنُواْ م َن الْ ُك َّفا ِر ي‬
َ ‫ين‬َ ‫} فَالْيَ ْوَم الذ‬33{ ‫ني‬ َ ‫َعلَْي ِه ْم َحافظ‬
}36{ ُ ‫ب الْ ُك َّف‬
‫ار َما َكانُوا يَ ْف َعلُو َن‬ َ ‫} َه ْل ثُ ِّو‬35{

Verily during the worldly life those who committed sins used to laugh at
those who believed.
And whenever they passed by them they use to wink at one another in
mockery.
And when they return to their people, they returned jesting.
And when they saw them, they would say, verily these are gone astray.
But they (the disbelieving sinners) have not been sent as watchers over
them.
But this day (The Day of Resurrection) the believers will laugh at the
disbelievers.
On high thrones viewing all things.
Are not the disbelievers fully compensated for what they use to do.

As though the text has prolonged the presentation of the images, the
righteous await, in preparation, for the discussion about what they use to
encounter in this world, from the sinners of harm, sarcasm, insolence and
arrogance. Verily during the worldly life, those who committed sins used to
laugh at those who believed. …They use to…The text of this swift and
temporal world has been folded. Thus, those who are being addressed are in
The Hereafter, viewing the bliss of the righteous who believed. It reminds
them of what the world use to be. Indeed they use to laugh at the believers
out of sarcasm and mockery, either due to their poverty ,the shabbiness of
their condition, due to their incapability to defend themselves from the harm of
the disbelievers, or because they are above the mentality of the ignorant and
the fools. These could possibility be the issues that evoked laughter and
mockery among the sinners.
And whenever they passed by them they use to wink at one another in
mockery. They use to wink at one another and show signs with their hands
out of mockery for the believers. They developed a sign language that was
only understood by them particularly for mocking the believers. (And when
73
they return to their people,) after they are satisfied themselves with they
petty mockery and harm of the believers, (they returned jesting) pleased
with themselves, delighted with what they have done, enjoying this
despicable evil.
And when they saw them, they would say, verily these are gone astray.
Now this is strange! There is nothing stranger than sinful disbelievers
discussing the topic of guidance and misguidance, and to claim when they
see the believers that the believers are astray! Pointing at them and
emphasizing this description with the intention of defaming them and
humiliating them verily these are gone astray.
The Holy Quraan does not waste time arguing in favour of the believers
regarding the above claim of the sinners, nor does it engage in arguing about
the nature of falsehood, as there is no need to argue about falsehood.
Rather, it makes a mockery of these people, but they (the disbelieving
sinners) have not been sent as watchers over them. They were not
entrusted with the affairs of the believers. They were not appointed as
guardians of the believers, nor were they burdened with evaluating them! The
Holy Quraan terminates this mockery of the disbelievers by relating a
narration of what was the consequence of the sinners in this world. It folds
this scene to unfold the scene of the believers enjoying the bliss.
But this day (The Day of Resurrection) the believers will laugh at the
disbelievers.
On this day the disbelievers will be veiled from their Lord… while the
believers will be on couches admiring what’s around them. In eternal
bliss…This Day… The believers will laugh at the disbelievers.
The Holy Quraan once again makes a mockery of the disbelievers, Are not
the disbelievers fully compensated for what they use to do?
Sure! Have they been rewarded! Did they receive the reward of their actions.
Here the word )‫اب‬ ٌ ‫ (ثَ َو‬reward is not used in its literal meaning. We see them in
the fire at that moment, hence, that is their reward. What mockery is
concealed in the word thawaab at this occasion!
The Muslim minority in Makka encountered such torment and torture from the
polytheist, that has a very profound and negative effect on the soul. Their
Lord did not forsake them and leave them helpless, without any source of
strength and consolation.
This graphic portrayal of the pains experienced due to the harms of the
idolaters, serves as a balm for their hearts. Their Lord Himself describes this
pain, He witnesses it, He does not neglect them, even though, at times, it
may appear as though He is giving respite to the disbelievers. This alone
suffices the heart of the believer and heals his pains and injuries. Indeed
74
Allah (SWT witnesses how the disbelievers mock them and how they torment
them… He witnesses all this. He mentions all this in the Holy Quraan, thus,
this is definitely has some weight on His Scale… This is sufficient… Certainly
this is sufficient when the heart of the believer perceives it; no matter how
severe is the injury and pain...
Then, these believing hearts witnesses their condition in the presence of their
Lord, the bliss, the gardens, the honour and being among the angels. While
at the same time, they witness the condition of the enemies, their humiliation
in the presence of the angels and their punishment in the fire, disgraced and
humiliated. They witness both these scenes in detail for a prolonged period of
time. These believing hearts perceive its condition with certainty, and ingest
the reality of its state.

This alone was divine solace for the believers who were tormented and
tortured by the disgusting disbelievers… Paradise for the believers, and fire
for the disbelievers. As for victory in this world and triumph on earth, this was
never mentioned in the makkan surahs for the purpose of comforting the
believers.
The Holy Quraan was preparing hearts to carry the burden of this trust. Thus,
it was imperative that these hearts are solid, strong and void of any inclination
towards anything worldly while, while they are sacrificing everything and
bearing all this pain. It was important for this kind of preparation that the heart
is focussed on nothing but the hereafter, hoping nothing but The Pleasure of
Allah, so much so when such hearts do come into existence, and Allah (SWT)
knows the sincerity of its intention regarding the allegiance and contract with
Allah, He (SWT) will grant them victory on earth and entrust the earth to
them.

Assignment

1) Explain the description of the Holy Quraan of those who deal in fraud
and its astonishment at their actions.
2) Explain the reason why The Holy Quraan dealt with this deed early in
the makkan period.
3) Explain how The Hly Quraan describes the sinners and their
consequences.

75
4) Explain how The Holy Quraan describes the righteous their final abode
and their reward.
5) Describe the harms and the torments the righteous encounter from the
sinners in this world.
6) Describe the outcome of both groups the righteous and the sinners.
7) Express your feelings of Allah’s (The Mighty, The Lofty) explanation
inthese noble verses of this conflicting groups ,the righteous and the sinners.

76
Section Two
The Noble
Hadith

77
 Hadith One

Indeed actions are judged buy means of intentions

ِ ‫إنَّ َما أألَع َما ُل بِال ِنِّيَا‬

‫ت‬
‫هللا ضلي هللا‬ِ ‫سو َل‬ َ : ‫ب رضي هللا عنه َقا َل‬
ُ ‫س ِمعتُ َر‬ َّ ‫بن ال َخ‬
ِ ‫طا‬ ِ ‫ع َم َر‬ ُ ‫َفص‬ ٍ ‫ؤم ِنينَ أ ِبي ح‬ ِ ‫ير ال ُم‬
ِ ‫أم‬ ِ ‫عَن‬
ِ ‫جرتُهُ ألى‬
‫هللا َو‬ َ ‫فَ َمن كَانَت ِه‬, ‫ت َو أنَّ َما ِل ُك ِ ِّل امرىءٍ َما نَ َوى‬
ِ ‫عليه و سام يَقُو ُل (أنَّ َما األع َما ُل ِبالنِِّيَّا‬
ُ‫جرتُه‬ َ َ ‫ َو َمن كَانَت ِه‬,‫سول ِه‬
َ ‫جرتُهُ ِلدُنيَا يُ ِصيبُهَا أو‬
َ ‫امرأ ِة يَن ِك ُحهَا ف ِه‬ ِ ‫جرتُهُ إلي‬
ُ ‫هللا َو َر‬ َ ‫سو ِل ِه فَ ِه‬ُ ‫َر‬
‫إلي َما َهاج ََر إلي ِه) َر َواهُ البُ َخ ِاري َو ُمس ِلم‬
Ameerul Mu’mineen Abu Hafs Umar ibnul Khattab (RA) States: “I heard
the Prophet (SAW) say: Indeed all actions are judged by intentions.
Indeed for each man is (The reward of) whatever he intends. Hence, he
whose migration (to any place) is for Allah and His Messenger, his
migration (will be treated as being) for Allah and His Messenger. And,
he whose migration is for the for the purpose of acquiring the world
(material gain) or for a woman to marry her, his migration is for
whatever reason he migrated. Reported by Al Bukhaari and Muslim.

Practical Objectives:

• The learner should explain the significance of this hadith.

• The learner should explain the purpose of intention.
• The learner should explain the significance of sincerity of intention
solely for the sake of Allah in every act.
• The learner should elaborate on the extent of his adherence to the
etiquette of this hadith.
• The learner should explain how he disciplines himself to adhere to the
etiquettes of this hadith.

The Significance of this Hadith

This hadith is one of the fundamental ahaadith.Islam (Submission to Allah

(SWT)} revolves around this hadith. It is a fundamental of the deen.and most
of its laws revolve around this hadith. Imaam Ahmad and Imaam Ash-Shaafi
(RA) said: “one third of knowledge is enshrined in this hadith “Indeed actions
are judged by means of intentions.” That is so, because the gains of a servant
78
are the result of his heart, his tongue and his limbs. Since intention is related
to heart it is one third of knowledge.

Vocabulary of the hadith

ٌ ‫( َح‬Hafs): A lion, this was the agnomen of Sayyiduna Umar ibnul Khattaab
‫فص‬
(RA).

ٌُ‫(ألنِِّيات‬An Niyyaat): The plural of ٌ‫ ِن َّية‬Niyyah.It means intention or it is the

inclination of the heart towards what it perceives as useful for its objective of
gaining a benefit or preventing a harm. As a shar’I terminology, it is a desire
which is directed to an act that would earn the Pleasure of Allah (SWT), while
at the same time it would be an execution of one of His commands.

)‫( إنَّما‬Innamaa: It is a participle which is used emphasis.

)ٌ‫ِجرة‬
َ ‫ٌ(ه‬Hijrah: It refers to abandonment of one location for another location. As
a shar’I term it refers to leaving a land where Islam is under threat for a land
where Islam enjoys security, just as the sahaabah (RA) left Makka for
Etiophia.It also means fleeing from a unislamic state to a unislamic state for
the purpose of practicing one’s deen.

)ِ‫ (إلي هللا‬Ilallah: To Allah, to an act that earns His Pleasure, intentionally and
voluntarily.

)ِ‫سو ِله‬
ُ ‫هللا َو َر‬ َ ‫ (فَ ِه‬Fahijratuhu ilallahi wa rasoolihi: His migration is to Allah
ِ ‫جرت ُه إلي‬
and His Messenger, meaning it would be accepted and rewarded as such.

)‫ ( ِلدُنيَا يُ ِصيبُهَا‬Lidunya yuseebuha: For the world to attain it, meaning for a
worldly objective that one desires to acquire.

The general meaning of the hadith

This hadith is evidence that intention is the standard measure by which

actions are validated or invalidated. If the intention is sincerely for The
Pleasure of Allah, the act is valid and if the intention is impure the act is
invalid. The words of The Messenger: “Indeed actions”, could either refer to
the validity of an act or the acceptance of an act.Imaam Abu Haneefah (RA)
maintains this view. The validity of acts like removing impurities, restraining
anger, giving gifts, and other acts of this nature does not depend on intention.
Rather the reward for such acts depends on the intention to gain proximity to

79
Allah (SWT). Based upon this if one feeds his animal with the intention of
obeying a command of Allah (SWT), he will be rewarded, but if he feeds this
animal merely with the intention of protecting his possession (the animal)
from destruction, he will not be rewarded. However A horse used for jihad is
an exception of this rule, if it drinks water on its own accord, without him
aiding it to drink it, he will be rewarded. As reported by Imaam Al Bukhaari
(RA) in his Saheeh.This also applies to feedding ones spouse, closing ones
door and extinguishing lamps at bedtime. If one does these acts due to the
command of Allah (SWT), one would be rewarded, but if one does it due
some other reason, one would not be rewarded.

Intention has been prescribed for the purpose of distinguishing a habit from
an act of worship, and to distinguish one form of worship from another. An
example of the first case would be sitting in a musjid with the intention of
relaxing as a habit, and sitting in the musjid with the intention of I’tikaaf.the
distinguishing factor in this case is intention. One could also bathe for the
purpose of cleansing oneself as a habit, or one can bathe as a form of
worship (ghusl).Here again the distinguishing factor is intention. Regarding
this ,when The Prophet (SAW) was asked about a man who fights with
the intention of show, an who fights due to patriotism and a man who
fights due bravery, which of these men are fighting in the path of Allah
(SWT)? He (SAW) replied: “He who fights for the word of Allah (SWT) to
be supreme is in the path of Allah (SWT).” Reported by Imaam Al Bukhaari
And Imaam Muslim (RA).

An example of the second scenario would be the case of a person reading

four rakaah of salaah either as the fard of dhur or the Sunnah of dhur. The
distinguishing factor here would also be the intention...

The statement “He who migrates to Allah and His Messenger,”

intentionally and voluntarily, “His migration is to Allah and His
Messenger”, meaning his migration would be accepted as so.

And he whose migration is to achieve some worldly benefit or take some

woman in marriage, his migration will be counted as being for that for which
he has migrated.

It is reported that a man migrated from Makka to Al Madinah, not intending

the virtue oh hijrah.Rather he migrated to marry a woman called Umm Qais,
thus, he was named Muhaajiru Um Qais.Reported by At Tabaraani. It could
be said that marriage is one of the requirements of shariah, so why is it being
treated as a worldly objective? The answer to this is, he did not divulge that
80
he is migrating for her, he made it appear as though he is migrating in
obedience to the instruction of the Prophet (SAW).Thus, because he
concealed what conflicts with what he revealed, he became deserving of
rebuke and blame.

The statement: “His migration is for whatever reason he migrated”,

implies that one who goes to Makka in the hajj season merely for the purpose
of trade or visiting will not be rewarded. Off-course the primary desire and
inspiration to go for hajj must be trade for him to be deprived of any reward,
but if the primary desire and inspiration is fulfilment of the command of hajj,
and he engages in trade does in the process, then he will be rewarded for hajj
and the profits of his trade will be halaal.If his intention is for both hajj and
trade, then he would probably be rewarded, because his intention was not
solely for worldly benefit. The probability of him not being rewarded also
exists, because he mixed a worldly objective with a religious objective, as this
hadith is very clear about the fact that the intention must be purely with one
objective. However from a human perspective, one who mixes a virtuous
intention with some worldly agenda is given the benefit of the doubt. And
Allah (SWT) knows best!

Lessons from the hadith

1) Whosoever intends to do a pious deed, and due to some reason

beyond his control, like sickness or death, he fails to carry it out, he
would still be rewarded.
2) Deeds are not valid without an intention. An intention without a deed
will be rewarded while a deed without an intention is in vain. The like of
a deed without an intention is the like of the body without the ruh (spirit);
the ruh cannot appear in this world without being housed in a body.
3) The hadith directs us to be sincere in all our deeds and rituals so that
we may attain rewards in this world and in the hereafter.
4) Every beneficial and good deed that is accompanied by intention,
sicereity and desire for the pleasure of Allah (SWT) is transformed into
an act of
5) Make every endeavor to purify your intention and sincerity for Allah
(SWT)

81
 Assignment

1) Explain the significance of the hadith (Indeed actions are judged by

intentions.
2) Explain the literal meaning of intention and its shar’I meaning.
3) Explain the significance of purifying ones intention solely for The
Pleasure of Allah (SWT)
4) A man is rewarded on the bases of his intention-Do you strive to purify
your intention solely for the Pleasure of Allah in every act you do?
5) Explain the extent of your adherence to the etiquettes of this hadith.
6) Explain how you discipline yourself to adhere to the etiquettes of this
hadith

82
 Hadith Two

Islam, Imaan and Ihsaan

‫سا ُن‬
َ ‫أإلسال ُم َو أإلي َما ُن َو اإلح‬
‫علَينَا َر ُج ٌل‬ َ ‫طلَ َع‬ َ ‫هللا صَلي هللا عليه و سلم إذ‬ ِ ‫سو ِل‬ ُ ‫وس عَن َد َر‬ ٌ ُ‫ع َمر أيضًا قَال( َبينَ َما نَح ُن ُجل‬ ُ ‫عَن‬
‫س‬ َ َ‫ َحتَي َجل‬,ٌ‫عرفُهُ ِمنَّا أ َحد‬ ِ َ‫سفَ ِر َو ال ي‬ َّ ‫علَي ِه أث َ ُر ال‬ َ ‫شعَ ِر ال يُ َري‬ َّ ‫س َوا ِد ال‬ َ ‫شدِي ُد‬ َ ‫ب‬ ِ َ ‫اض الثِِّيا‬ ِ َ‫شدِي ُد بَي‬ َ
َ
‫ يَا م َح َّمد أخبِرنِي ع َِن‬:َ‫ َو فال‬,‫ض َع َكفَّي ِه عَلي فَ ِخذَي ِه‬ َ ‫ف َو‬ َ ‫إلي النَّ ِبي فَأسنَ َد ُركبَتَي ِه إلي ُركبَتَي ِه‬
‫ أإلسال ُم عَن تَش َه َد أن ال إلهَ إال هللاُ َو أن ُمح َّمدًا‬: ‫هللا صلي هللا عليه و سلم‬ ِ ‫سو ُل‬ ُ ‫اإلسالم؟ فَقَا َل َر‬ِ
َ َ
‫إن استَطعتَ إلي ِه‬ ِ َ‫الزكَاة َوتَضُو َم َر َم َمضَانَ َو ت َ ُح َّج البَيت‬ َ َّ ‫ي‬ َ
َ ِ‫هللا َو ت ُ ِقي َم الشِّضالة َو تُؤت‬ ِ ‫سو ُل‬ ُ ‫َر‬
َ‫ؤمن‬ ُ
ِ ‫ أن ت‬:‫ان؟ قال‬ َ ِ ‫ فضأخبِرنِي ع َِن اإلي َم‬:َ‫ فال‬,‫ص ِ ِّدقه‬ َ ُ ُ َ َ ُ َ
َ ُ‫ فعَ ِجبنا له يَسأله َو ي‬. َ‫صدَقت‬ َ َ َ ً
َ ‫ لفا َل‬.‫سبِيال‬ َ
:َ‫قَال‬. َ‫صدَفت‬ َ ‫ال‬ َ ‫ف‬ .ِ
‫ه‬ ‫ر‬ ‫س‬ ‫و‬
َّ َ َ ِ ِ ‫ه‬ ‫ير‬ َ
‫خ‬ ‫در‬ َ ‫ق‬‫ال‬ ‫ب‬ َ‫ن‬ ‫ؤم‬ ُ ‫ت‬ ‫و‬ ‫ر‬
ِ ِ ِ َ ِ ِ ِ َ َ ِ ُِ ُ َ ِ ِ َ ِ ِ ِ َ َ‫األخ‬ ‫وم‬ ‫ي‬ ‫ال‬ ‫و‬ ‫ه‬ ‫ل‬ ‫س‬ ‫ر‬ ‫و‬ ‫ه‬ ‫ب‬ ُ ‫ت‬ ُ
‫ك‬ ‫و‬ ‫ه‬ ‫ت‬ َ
‫ك‬ ‫الء‬ ‫م‬ ‫و‬ ‫هلل‬
ِ ‫ا‬ ‫ِب‬
‫ فَأخ ِبرنِي ع َِن‬:َ‫ قَال‬. َ‫هللا كَأنَّكَ ت َ َراهُ فَإن لم تَكُن ت َ َراهُ فَإنَّهُ يَ َراك‬ َ ‫ان؟ فَا َل أن تَعبُ َد‬ ِ ‫س‬ َ ‫فَأخ ِبرنِي ع َِن اإلح‬
ُ‫ أن ت َ ِل َد األ َمة‬:َ‫ قَال‬.‫ارتِهَا‬ َ ‫ي عَن أ َم‬ ُ ِ‫ قَا َل أخ ِبرن‬.‫اءل‬ ِ ‫س‬ َّ ‫ َما ال َمسؤُول عَنهَا ِبأعلَ َم ِمنَ ال‬:َ‫ قَال‬,‫ع ِة‬ َ ‫سا‬ َّ ‫ال‬
ُ‫ ث َّم‬,‫ فَلَبِثنَا َم ِليًّا‬,َ‫طلَق‬ ُ
َ ‫ث َّم إن‬,‫ان‬ ِ َ‫اولُونَ فِي البُني‬ َ ‫ط‬ َ َ ‫َاء يَت‬ َ
ِ ‫ َو أن ت َ َري ال ُحفَاةَ العُ َراةَ العَالَة ِرعَا َء الش‬,‫َربَّتَهَا‬
َ
.‫بري ُل أتَاكُم يُعَ ِلِّ ُمكُم دِينكُم‬ َ َ
َ ‫قا َل إنَّهُ ِج‬.‫سولُهُ أعل ُم‬ ُ ‫ هللاَ َو َر‬: ُ‫اءلُ؟ قُلت‬ ِ ‫س‬ َّ ‫دري َم ِن ال‬ ِ َ ‫ أت‬,‫ع َم ُر‬ُ ‫ يَا‬:َ‫قَال‬
.‫َر َواهُ ُمس ِل ُم‬
Sayyiduna Umar (RA) also reports: “While we were sitting with The
Messenger of Allah (SAW), suddenly a man with bright white garments
and pitch black hair appeared. The traces of a journey were not visible
on him, nor did anyone of us know him. He approached until he sat
directly opposite the Prophet (SAW) .His knees were touching the
Prophet’s (SAW) knees, and he placed his hands on his thighs. He then
said: O Muhammad inform me about Islam. The Messenger of Allah
(SAW) responded: Islam is to bear testimony that there is no object of
worship besides Allah and that Muhammad is the messenger of Allah
(SWT), to establish prayer, to give charity, to fast in Ramadaan, and to
go on pilgrimage to The House (of Allah (SWT)) if you have the means.
He said you have spoken the truth. We were surprised, he asks a
question then he confirms that the answer is correct. He then said,
inform me about Imaan. He (SAW) replied: To believe in Allah, His
angels, His books, His messengers, The Last Day, to believe that all
good and all evil is predestined. Again he said you have spoken the
truth. He then said inform me about Ihsaan. He (SAW) replied: That you
worship Allah (SWT) as though you can see Him, and if you cannot see
83
Him, then know it that He sees you. He then said inform me about the
hour (The Hour of Judgment).He (SAW) replied: The one who is being
questioned has no more knowledge regarding this issue than the one
who is asking the question. So he said inform me about its signs. He
(SAW) replied, a slave will give birth to her mistress, you would see
those who were bare feet, naked, poverty stricken and shepherds of
sheep competing in owning buildings. He then left. I waited a while, and
then Rasulullah (SAW) said, Oh Umar, do you know who is the
questionnaire? I replied Allah and His Messenger knows best. He (SAW)
said: He is Jibraeel; he came to teach you your religion. Reported by
Muslim.

Practical Objectives:

• The learner must explain the significance of this hadith.

• The learner must be able to explain ,what is Islam, Imaan, Ihsaan and
The Hour and its signs.
• The learner must be able to summarize the etiquettes extracted fro this
hadith.

The significance of this hadith:

Ibnu Daqeeq Al Eid (RA) states, this is a significant hadith which enshrines all
the acts of the limbs and the heart. Each and every branch if the shariah
emanates from this hadith.This hadith encapsulates the Sunnah; it is like the
source of the Sunnah (Ummus Sunnah) just as Surah Al Faatihah is called
Ummul Quraan, because it enshrines the meaning of the Holy Quraan.

Vocabulary of the Hadith:

“He placed his palms on his thigh”: Meaning his own thigh, just as a well
mannered person does. In the narration of Imaam An Nasai: “He placed his
hands on the knees of The Prophet (SAW)”.The narration of Imaam Muslim
(RA) is more authentic and more popular.

84
“We were surprised with him; he asks a question and then confirms that
the answer is correct.” We were overtaken by surprise because his
question indicated that he was well informed and knowledgeable. Or it could
mean that his questions indicate upon his ignorance of the answers, while his
confirmation of the answers as correct indicates upon his knowledge.

“That you believe in Allah…”Literally Imaan means acceptance as truth

with conviction. As a shar’I terminology it means to accept whatever the
Prophet (SAW) has brought.

“It signs”: The signs which would precede The Hour of Judgement.These
are the minor signs.

“A slave woman would give birth to her mistress.” In another narration

the word “master” is used instead of mistress. One of the signs of The Hour
would be an increase in the possession of slave women, and engaging in
intercourse with them. These women would come with their offspring’s who
are not in bondage of slavery and these children will play the role of their
fathers. Indeed the offspring which she bore due to intercourse with her
master will be her master, because whatever belongs to the parent eventually
becomes the property of the offsprings.Thus, in this manner the offspring
would become the master of the mother.

“I waited a while”, I waited a long time. I was away from The Prophet (SAW)
for three nights, and then I met him, as it is reported in a narration.

General Meaning of The Hadith:

What is Islam? Literally it means obedience and submission to Allah (SWT).

As a shar’I term it is based on five pillars: Testimony that there is no object of
worship except Allah (SWT), establishing prayers in the prescribed times, and
fulfilling all the conditions, obligations, sunan and etiquettes. Payment of
obligatory alms, fasting in The Month of Ramadaan, and performing
pilgrimage to Makka once in a lifetime, if one is able, and has sufficient
provisions for the journey, means of transport, and money for ones family.

What is Imaan? Imaan literally means accepting as truth. As a shar’I term it

means, accepting the existence of Allah The Creator with firm conviction and
accepting that He (SWT) is One, He has no partner.

One must also believe with conviction in the existence of a creation of Allah
(SWT) known as angels. They are noble servants of Allah (SWT who do not
85
disobey His commands, they carry out all the commands of Allah (SWT)
without exception. Allah (SWT) created them from light (Nur).They do not eat,
nor do they have any gender or procreate. No one except Allah (SWT) knows
how many angels exist.

One must also believe with conviction in the heavenly books which were
revealed by Allah (SWT), and that these books were the Laws of Allah (SWT)
before it reached the hands of men, who distorted it and changed it.

One must also believe with conviction in all the messengers whom Allah
(SWT) has chosen for the guidance of mankind. He (SWT) revealed the
heavenly books to them. One must believe that the messengers are human
who are immune from committing any sin whatsoever.

It is also necessary for one to believe with conviction in The Last Day, A day,
when Allah (SWT) will resurrect all mankind from their graves, and make
them account for their deeds, so that He may compensate them for it. Good
will be rewarded with good and evil will be compensated with evil.

One must also believe with conviction that everything that happens in the
universe is due to the predestined plan and desire of Allah (SWT).This
predestined plan is due to some wisdom which is only known to Allah (SWT).

These are the basic fundamentals of imaan. Whosoever believes in it has

earned salvation and success. Whosoever rejects it goes astray and fails.

What is Ihsaan? Worship of Allah (SWT) as though you can see him, ie. You
are sincere in your worship of Allah (SWT) Alone, with total devotion, as
though you can see Him when worshiping Him. If you are not capable of this,
then bear in mind that He (SWT) sees you, and He has absolute knowledge
of every minor and major act of yours. In a narration of Imaam Muslim (RA) it
is stated:” That you fear Allah as though you can see Him.

The Hour and its Signs: Knowledge of the actual time of resurrection is
something none but Allah (SWT) has. None, not even an angel or a
messenger has knowledge of this. Thus, The Prophets (SAW) response to
Jibraeel, he (AS): The one being questioned about this does not possess any
more knowledge regarding this than the questionnaire. But, he (SAW) did
mention some of the signs that would precede it, indicating upon the
closeness of its occurrence.

Some of the signs are:

• Corruption and immorality would prevail.

86
 • Children would disobey and disrespect their parents, so much so, that
they would treat them in the same manner a master would treat his
slave.
• There would be a total transformation in the condition of people. People
who were once the poorest in society would now be the kings and
leaders of people.
• The affairs of a country will be entrusted to those who are not worthy
nor deserving of leadership.
• Wealth would become abundant and extravagance would be the norm
of the day.
• These people who were once the poorest ,living in misery would now
be competing with one another to acquire the tallest buildings, and on
having the most consumables. They would live on the charity (tax) of their
subjects.

Lessons from The Hadith

1) Questioning about knowledge. A Muslim only asks questions that would

benefit him in this world and the hereafter. He refrains from questions that
have no benefit. Just as it is not appropriate for one who attends a gathering,
and perceives that some of the other attendees are not clear about some
issue that is being discussed, to keep silent, if none of the other attendees
are asking for clarification of the unclear issues. By him asking the pertinent
question all those who are present will benefit from the answer. If one is
questioned about something of which he has no knowledge it is imperative for
him to say “I do not know”, as this indicates upon his piety and integrity.

2) Methodology of teaching- the manner in which questioning and answering

takes place. Like, on many other occasions, The Prophet (SAW) on this
occasion also, is demonstrating the effective method of questioning and
answering, so much so the attention of the listener must not be lost resulting
in him either not hearing the whole answer or misunderstanding what he
hears.

3) Dress code of a student-It is appropriate for a student to wear clean

clothes and to use a pleasant fragrance when attending a gathering where
knowledge is imparted, or when entering a mosque. A student should also
conduct himself in an appropriate manner in gatherings of knowledge and
with scholars.

Indeed Jibraeel (AS) entered this gathering dressed in that manner and
conducting himself in that manner, as a teacher.
87
 Assignment

1) Explain the significance of this hadith.

2) Explain what is Islam,Imaan, Ihsaan and the signs of The Hour as
explained by The Messenger (SAW)
3) The hadith describes some etiquettes of learning, explain w=these
etiquettes and what you have learnt from these etiquettes.
4) The hadith describes an effective method of teaching, explain this
method. Do you adopt this method in your capacity as a teacher or not.
5) The hadith teaches us some codes of conduct that must be adopted as
students, explain these codes.

88
 Hadith 3

The Mighty Pillars of Islam

َ ‫َاء ُمهُ ال ِع‬

‫ظام‬ ِ ‫اإلسالم َو َدع‬
ِ ‫أركا َ ُن‬
‫هللا‬
ِ ‫سو َل‬ ُ ‫س ِمعتُ َر‬َ :َ‫ي هللاَ عَن ُهما قَال‬َ ‫ب َر ِض‬ ِ ‫طا‬ َ ‫بن ال َخ‬
ِ ‫بن عُمر‬ ِ ‫هللا‬ ِ ‫الرح َمان عَب ِد‬ َ ‫عَن أبِي عَب ِد‬
َ
ً ‫شهَا َد ِة أن ال إله إال هللاَ َو أنَّ ُمح َّمدا‬َ :‫مس‬ َ
ٍ ‫ي األسال ُم عَلي خ‬ ُ
َ ِ‫صلي هللا عليه و سلم يَقو ُل (بُن‬
ُُ‫ي و ُمسل ٌم‬ َ َ‫َان‬
ُّ ‫َوم َر َمض ) َر َواهُ البُخ ِار‬
ِ ‫ت َو ص‬ َ ِ َ ‫ َو إقَ ِام الصَال ِة َو إيت‬,ِ‫سو َل هللا‬
ِ ‫اء الزكَا ِة َو حَجِ البَي‬ ُ ‫َر‬
Abu Abdur Rahmaan Abdullah ibnu Umar ibnul Khattaab (RA) states: “I heard
The Messenger of Allah (SAW) say: “Islam is based on five (pillars): Bearing
testimony that there is no object of worship besides Allah and that
Muhammad is The messenger of Allah, the establishment of prayer, the
giving of alms, pilgrimage to the house (Ka’bah), and fasting in
Ramadaan.Reported by Al Bukhaari and Muslim.

Practical Objectives:

• The learner must be able to define the pillars upon which Islam is
based.
• The learner must be able to explain the objective of each of these
pillars.
• The learner must be able to explain the objective of worship in Islam.
• The must explain what he has learnt from this hadith.
• The learner must explain the extent to which this hadith has impacted
on his actions.

Vocabulary of The Hadith:

Islam-Obedience and submission to the law of Allah, while at the same time it
is liberation from all other laws.

Testimony-A statement uttered on the bases of knowledge attained due

visually witnessing something that leads to further knowledge.

Salaah (Prayer)-This word was used in the meaning of invocationٌٌ

(supplication) prior to Islam, with the advent of Islam ,its meaning changed to
a prayer with specific words and actions, beginning with takbeer and
terminating with tasleem.

Zakaah (Charity or Alms) - Literally it means to grow or increase. As a shar’I

term it refers to a specific amount of wealth a Muslim must deducts from his
total amount of wealth, as a right Of Allah (SWT), and he must dispose of this
89
specific amount to the eight categories of people mentioned in The Holy
Quraan.

Saum (Fasting)-Literally it means restraining oneself. As a shar’I term it

means abstaining from food, drink, and intercourse from dawn to dusk.

Hajj (Pilgrimage)-Literally it means intention, as a shar’I term it means to

intend to visit The Sacred House in Makka and carry out the rites of
pilgrimage.

Establishment of prayer-Being consistent with prayer, while at the same time

being meticulous with all its conditions, obligatory acts, on obligatory acts that
were performed by The Prophet (SAW), and its etiquettes

General Meaning:

The building of Islam: The Messenger (SAW) compares what he brought to

us-A religion which takes man out of disbelief and makes him deserving of
paradise-with a solid building built on firm and stable pillars and a foundation.
He (SAW) explains these pillars to be:

1) Testimony that there is no object of worship except Allah and that

Muhammad is the messenger of Allah: This means, confirming the
existence of Allah (SWT) and His Oneness, and confirming the
prophethood of Muhammad (SAW) and his message. This pillar, in
relation to the other pillars serves as a foundation. The Messenger of
Allah (SAW) said: “Whosoever says: There is no object of worship
besides Allah sincerely will enter paradise.” This is an authentic hadith
reported by Al Bazaar.

2) Establishing Prayer: This means being consistent upon prayer in its

prescribed times, and executing it with all its conditions and obligations,
while at the same time performing it in the exact manner The Prophet
(SAW) performed it by observing all his practices and etiquettes that are
not considered as obligatory acts, so much so, the benefits of prayer
must materialize in the character of the Muslim. He must forsake all
profanities and evil. Allah (SWT) states:

َ ‫الص ََّل َة تَنْ َهى َع ِن الْ َف ْح‬

‫شاء َوال ُْمن َكر‬ َّ ‫ِِ َوأَقِ ِم‬
َّ ‫الص ََّل َة إِ َّن‬

90
 “Establish prayer. Indeed prayer prevents one from profanities and
evil.”(Surah Al Ankabut: Verse 45)

3) The payment of obligatory alms (Zakaah): It is the payment of affixed

amount of wealth, from the wealth which qualifies as charitable wealth,
eg.gold, silver, stock in trade, livestock, etc, while at the same time it
must be the amount in ones possession for one lunar year to qualify
one to pay obligatory charity to the deserving, who are mentioned in
The Holy Quraan.

4) The Pilgrimage (Hajj) it refers to visiting the sacred mosque in Makka

(The Holy Ka’bah) in the months of pilgrimage, which are Shawwaal.
Dhul Qi’dah, and the first ten days of Dhul Hijjah. While one is there one
must perform all the rites of hajj as explained by The Messenger of
Allah (SAW). The hajj is a monetary and physical form of worship which
produces many benefits for the individual and the society. In addition to
this it a major Islamic conference which facilitates for Muslims from
every country to meet. Thus, the reward of hajj is so enormous. The
Messenger (SAW) said: “The authentic hajj has no reward except
paradise.” Agreed upon. Hajj was made obligatory in the sixth year
after the migration from Makka.Allah (SWT) states;

ً‫اع إِل َْي ِه َسبِيَّل‬ ِ ‫َّاس ِح ُّج الْب ْي‬

ْ ‫ت َم ِن‬
َ َ‫استَط‬ ِِّ‫و‬
ِ ‫َّلل َعلَى الن‬
َ َ
“And for Allah, the pilgrimage of the house is obligatory upon
mankind, for whosoever has the means.” Surah Aal Imraan: Verse 97.

5) Fasting in the month of Ramadaan: Fasting was made obligatory in the

second year after The Prophet (SAW) migrated from Makka. Allah
(SWT) states: “The month of Ramadaan wherein The Quraan was
revealed as a guidance for mankind and clear proofs of the guidance
and as a criterion (between truth and falsehood).

ِ َ‫ات ِمن ا ْْلَُدى والْ ُفرق‬

ٍ ِ ‫ي أُن ِز َل فِ ِيه الْ ُق ْرآ ُن ُه ًدى لِّلن‬ ِ َّ َ ‫َش ْهر رم‬
‫ان فَ َمن َش ِه َد‬ ْ َ َ ّ َ‫َّاس َوبَيِّن‬ َ ‫ضا َن الذ‬ ََ ُ
ُ‫ص ْمه‬ َّ ‫ِمن ُك ُم‬
ُ َ‫الش ْه َر فَ لْي‬
“So whosoever from among you sights the (crescent) of the month
(of Ramadaan), he must observe the fast.” Surah Al Baqarah: Verse:
185. It is a form of worship that serves as a purifier of the soul, elevator of
the spirit, and rejuvenator of the body. Whosoever carries it out with the
91
 intention of executing a Command of Allah (SWT), and seeking His
Pleasure, it would erase all his sins, causing him to enter paradise.

Whatever has been mentioned in this hadith are the foundations of the
building of Islam. As for the complementary and supplementary acts, like the
remaining obligatory acts and the desirable acts, these serve as an
adornment of the building. The Messenger of Allah (SAW) did say; “Imaan is
composed of seventy some odd branches the most superior being the
statement, There is no object of worship except Allah, and the lowest
being removing harm from the path (of people).

The object of Worship: worship in Islam is not merely physical actions. What
is desired with the physical actions is the objective and meaning. Prayer
which does not prevent one from profanities and other forms of evil is of no
benefit. Just as fasting will not benefit a person, who does not refrain from
falsehood and acts upon falsehood, the same applies to hajj and zakaah if
one is doing it for show and fame, it would not be accepted.

However this does not mean if the benefits of any of these rituals do not
materialize, one should forsake them. What is meant is that one should
endeavour to be sincere so that the objectives may be realized.

The Branches of Imaan: The rites mentioned in this hadith are not the only
teachings of Islam. The reason why only these rites are mentioned is
because of its significance. There are many other teachings besides these.
The Messenger of Allah (SAW) did say, “Imaan is seventy odd branches.”
Agreed Upon.

Lesson of The Hadith: Islam is composed of belief and action. Action

without faith is futile, just as faith has no existence without action.

Assignment

1) Define the pillars upon which Islam is based.

2) Explain the objective of each of these pillars.

92
3) Explain the objective of worship in Islam.
4) Explain what you have learnt from this hadith.
5) Explain to what extent this hadith has impacted on your actions.

Hadith 4

93
 Stages of mans development and his fate
ُ‫ان َو َخاتِ َمتُه‬
ِ ‫س‬ ِ ‫ار ال َخ‬
َ ‫لق اإلن‬ ُ ‫أطو‬
َ

‫هللا صلي هللا عليه و سلم َو ُه َو‬

ِ ‫سو ُل‬ ُ ‫ َح َّدثَنَا َر‬:َ‫بن َمسعُو ٍد رضي اللله عنه قَال‬ ِ ‫هللا‬ِ ‫ان عَب ِد‬ ِ ‫الرح َم‬َ ‫عَن ابي عَب ِد‬
ً ً
‫ ث ُ َّم يَكُو ُن عَلقَة ِمث َل‬,‫ط ِن أ ُ ِم ِه أربَ ِعينَ يَو ًما نُطفَة‬ َ َ‫ق (إنَّ أ َحدُكم ]ثج َم ُع َخلقُهُ في ب‬ ُ ‫ق ال َمصدُو‬ ُ ‫ص ِد‬
َ ‫ال‬
ِ ‫بِكَت‬,ٍ‫بأربع َك ِل َمات‬
‫ب‬ ‫ح ُو يُؤ َم ُر‬ُ ‫الرو‬ َ
ُ ‫س ُل إلي ِه ال َم َلكُ فيُن َف ُخ فِيه‬ ُ َ ً
َ ‫ ث َّم يُر‬, َ‫ ث َّم يَكُو ُن ُمض َغة ِمث َل ذ ِلك‬, َ‫ذَ ِلك‬
ُ
ِ
‫ير َه إنَّ أح َدكُم ليَع َم ُل بِعَ َم ِل أه ِل ال َجنَّ ِة‬ ُ ‫غ‬ َ ‫هللا الَّذي ال إله‬ ِ ‫س ِعي ُد فَ َو‬ َ ‫ي أو‬ ٌّ ‫ش ِق‬
َ ‫ع َم ِل ِه َو‬
َ ‫ َو‬,‫ َو أ َج ِل ِه‬,‫ِرزقِ ِه‬
َّ‫ َو إن‬.َ‫اب فَيَع َم ُل بِعَ َم ِل أه ِل النَّ ِار فَيَد ُخلُها‬ َ
ُ ‫ق عَلي ِه ال ِكت‬ َ َ
ُ ِ‫ فيَسب‬,ُ‫حَتي َما يَكُو ُن بَينَهُ َو بَينهَا إال ِذ َراع‬
‫اب فَيَع َم ُل‬ُ َ ‫ق علي ِه ال ِكت‬ ُ ‫ فَ َيس ِب‬,ٌ‫أ َح َدكُم لَ َيع َم ُل ِب َع َم ِل أه ِل النَّ ِار َحتَي َما َيكُو ُن َبينَهُ َو َبينَ َخا إال ذ َِراع‬
‫خلُهَا) َر َواه البُ َخ ِاري َو ُمس ِل ٌم‬ ُ ‫ِبعَ َم ِل أه ِل الجنَّ ِة فَيَد‬
Abu Abdur Rahmaan Abdullah ibnu Mas’ood (RA) states that The
Messenger of Allah SAW) related to us, and he is the truthful and
inspired with truth, “Verily one of you, his creation is gathered and
protected in the womb of his mother as a sperm for forty days, then he
is a clot of blood for the same number of days, and then he is a piece of
flesh for the same number of days. The angel is then sent to this piece
of flesh and it the ruh (spirit) into it, and it is issued with four
instructions, to write the sustenance, the lifespan, the actions and
whether this creation would be of the unfortunate or the fortunate. I
swear by Allah Who has no partner, indeed one of you will engage in the
acts of the people of paradise, until there would only be the distance of
an arms length between him and paradise, and then what was
predestined for him will come into effect and he will engage in the acts
of the people of hell and he will enter hell. Similarly ,one of you will
engage in the acts of the people of hell, until there would only be the
distance of an arms length between him and hell, then what was
predestined for him will come into effect and he will engage in the acts
of the people of paradise and he will enter paradise. Reported by Al
Bukhaari and Muslim.

Practical Objectives

• The learner should explain the different stages of human development.

• The learner should explain the knowledge of Allah (SWT) regarding the
mankind before creating them.
• The learner must constantly plead to Allah (SWT) to take him from this
world as a believer, and protect him from and unfortunate fate.

94
 • The learner must define what is imperative upon him practically. to
implement this hadith in his life.

Vocabulary of The Hadith:

Inspired with truth: This regards what was revealed to him, because the angel
Jibraeel (AS) brought nothing but the truth, and Allah (SWT) honoured him
with whatever He (SWT) promised him (SAW).

Introduction to The Hadith:

This hadith is of great significance, due to the fact that it explains the different
stages of mans development from the stage of conception, throughout his life
regarding his lifespan and sustenance, and until just before death and after
death.

General Meaning of The Hadith:

Stages of the foetus in the womb: This hadith indicates that the foetus
transforms into three different stages in one hundred and twenty days. Each
stage is forty days. For the first forty days it is a sperm. After this stage it is a
clot of blood for the next forty days, and in the final forty days it is a piece of
flesh. After these hundred and twenty days the angel comes and blows the
ruh (spirit of life) into the foetus and writes the four instructions.

The wisdom behind Allah (SWT) creating the human being in this sequence
of developments from one stage to another, despite having the power to
create the human being in its complete and perfect form in a moment, is due
to the fact that the rest of the expansive universe was created in an organized
,harmonized and regulated system base on causes and effects and preludes
and consequences , it was imperative that the creation of the human being
also follow the same process, thus the human creation would be in harmony
with the rest of the universe. This is more effective in demonstrating the
Power of Allah (SWT).

This gradual development also provides a lesson for man to deliberate in his
worldly affairs and not to be hasty. Man is also taught that perfection can only
be attained in a gradual manner, just as the perfection of his creation was the
95
outcome of gradual development from stage to stage, until he reached
maturity. Man should also adopt this method in developing his character.

The Breath of Life: All the scholars agree that the ruh (spirit of life) is blown
into the foetus with the passing of a hundred and twenty days after
conception. This is a period of four months. This period of four months is
taken into consideration regarding the application of Islamic laws like
maintenance, inheritance; etc.This is so, because it is only at this point when
it can be determined whether the unborn child is moving in the womb. It is
also for this reason that a woman can observe iddah for a period of four
months and ten days after the demise of her husband, because only then can
it be determined that she is not pregnant if there are no other signs of
pregnancy.

Ar Ruh:It is a substance due to which man attains life. It is a matter of which

none but Allah (SWT) has knowledge, as it is mentioned in The Holy Quraan:

}85{ ً‫وح ِم ْن أ َْم ِر َرِّّب َوَما أُوتِيتُم ِّمن ال ِْعل ِْم إَِلَّ قَلِيَّل‬ ُّ ‫وح قُ ِل‬
ُ ‫الر‬ ُّ ‫ك َع ِن‬
ِ ‫الر‬ َ َ‫َويَ ْسأَلُون‬
“They ask you about the ruh, say, it is an affair of Allah. You have not
been given of knowledge except that which is meager”.Surah Al Israa:
Verse: 85.

Ibnu Mas’ood (RA) said: “Indeed when the sperm settled in the womb the
angel took it in its palm ,and said Oh Lord should this be developed or not? If
it is said no, it is thrown in the womb and it transforms into blood. It does not
develop into to a living creature. If it is said yes, the angel asks should it be a
male or a female. Should it be unfortunate (A dweller of hell) or, Fortunate (A
dweller of heaven)? What is its sustenance, what is its lifespan, and where
would it die? It would be said to the angel go to the Ummul Kitaab (The book
wherein all the affairs of every human being is written before he is born),
indeed you will find everything written in that book. The angel would go that
book and find all the information in it. He will copy it and it will remain with him
until he comes to the final word. It is said bliss comes before birth.

Allah (SWT) has knowledge of the conditions of man before He creates him.

Man is never in a state of belief and obedience, or disbelief and

disobedience, or bliss or misery, except with The Knowledge of Allah (SWT)
and His Desire. There are many texts that mention the predestined book.
Imaam Al Bukhaari (RA) Reports that Sayyiduna Ali (RA) narrates that The
Prophet (SAW) said: “There is not a breathing soul except that Allah has
96
reserved its place in paradise and in the fire, and except that it has
already been written whether this soul would be unfortunate or
fortunate. A man said, oh Messenger of Allah, should we not leave our
fate to our book and make no effort in engaging in good deeds? He
(SAW) replied, Make every effort to engage in good deeds, for indeed for
whatever you have been created that would be made easy for you. As
for the people of bliss (those destined for heaven), the deeds of the
people of bliss would be made easy for them. And as for the people of
misery (those who are destined for hell) the acts of the people of misery
would be made easy for them. Then he (SAW) recited

} 6{ ‫ص َّد َق ِاب ْْلُ ْس ََن‬

َ ‫} َو‬5{ ‫فَأ ََّما َمن أَ ْعطَى َواتَّ َقى‬
“As for he who he who gives (in charity), and is conscious of Allah, and
he confirms virtue.” Surah Al Layl, Verse: 5-6.

As for he who gives charity and is conscious of Allah, and confirms

virtue, We will level the path of ease for him. But as for he who is greedy
and acts in an independent manner, and denies virtue, We will level the
path of evil for him.

Based upon this we may say that the Knowledge of Allah (SWT) does not
deprive a servant of choice and intention, as this knowledge has no effect on
him rather it exposes him. Allah (SWT) certainly instructed man with belief
and obedience, and warned him against disbelief and disobedience. This
indeed is evidence, that the servant has freedom of choice and he may
pursue whatever he desires. If this was not the case then the commands of
Allah (SWT) would have no purpose and that is impossible. Allah (SWT)
states:

‫اب َمن‬ َ ‫} قَ ْد أَفْ لَ َح َمن َزَّك‬8{ ‫ورَها َوتَ ْق َو َاها‬

َ ‫} َوقَ ْد َخ‬9{ ‫اها‬ ٍ ‫َونَ ْف‬
َ ‫} فَأَ ْْلََم َها فُ ُج‬7{ ‫س َوَما َس َّو َاها‬
}10{ ‫اها‬َ ‫َد َّس‬
“And by the soul which He perfected in proportion, then He showed it
what is wrong and what is right. Indeed he who purifies it attains
success and he who corrupts it fails.”Surah Ash Shams: Verses: 7-10.

Justification of Actions with Qadr (Predestination):

97
Allah (SWT) has instructed us with belief and His obedience, just as he
forbade us from disbelief and His disobedience. That is with what we have
been commissioned. What Allah (SWT) has predetermined in favour of us or
against us is unknown to us, and we are not responsible for that. Thus, one
who is misguided, in a state of disbelief, and engaged in sin cannot justify his
condition with the argument that this is due to divine preordainment and the
Desire of Allah (SWT), before acting out any deed or uttering any statement.
Allah (SWT) states: “And say (Oh Muhammad) engage in deeds Allah will see
your actions, and so will His messenger and the believers.

As for justifying an act with the argument of divine preordainment, this will be
acceptable after an act has been executed. This is because the believer feels
a sense of confidence in submitting to The Divine Decree of Allah (SWT).

Whatever Allah (SWT) decrees for the believer of goodness, occurs in the
form of ease and hardship.

The hadith indicates upon the fact that none of us can be certain about
whether we are going to be admitted into heaven or hell, even though one
may engage in the different kinds of righteous acts, or all the different kinds of
sinful acts. The hadith also indicates upon the fact, that one should not
depend upon ones actions nor should one be impressed with ones actions,
because no one knows their fate. However, It would be most appropriate for
each one of us to beseech Allah (SWT) to grant us a favourable fate and
protect us from an unfavourable fate.

Assignment

1) Mention the different stages of human development as explained in the

hadith.
2) What is the wisdom behind creating the human specie in these different
stages, according to the sequence explained in the hadith.
3) What do we learn from the gradual development of the human specie?
4) Explain what you understand by the phrase “We are judged according
to our final actions.
5) Explain the practical lessons that you have learnt from your study of this
hadith.

98
 Hadith Five

Nullification of Detestable Actions and Innovations

‫دع‬
ِ ِ‫ت َوالب‬
ِ ‫َارا‬ َ ‫إب‬
َ ‫طا ُل ال ُمنك‬
َ ‫هلل َسلَّي هللاُ َعلَي ِه وَ سَلم ( َمن أحد‬
‫َث فِي‬ ُ ‫س‬
ِ ‫وال‬ َ ‫َاءشَةَ َر ِض‬
ُ ‫قَا َل َر‬:‫ي هللاُ عَنهَا قَالَت‬ ِ ‫ؤمنِينَ أ ُ ِ ِّم عَب ِد‬
ِ ‫هللا ع‬ ِ ‫عَن أ ُ ِم ال ُم‬
‫س‬ َ ‫ ( َمن ع َِم َل‬:‫يس ِمنهُ فَ ُهو َردٌّ) َر َواهُ البُ َخ ِاري َو ُمس ِل ٌم َو فِي ِر َوايَ ٍة اِ ُمس ِل ٍم‬
َ ‫ع َمالً لَي‬ َ َ‫دِينِنَا َهذَا َما ل‬
)ٌّ‫أمرنَا فَ ُه َو َرد‬
ُ ‫علَي ِه‬ َ
Ummul Mu’mineen Ummi Abdullah Aaisha (RA) states: “The
Messenger of Allah (SAW) said whosoever innovates in this affair
of ours (The Religion), that which is not confirmed by it, it would
be rejected. Reported by Al Bukhaari and Muslim.

In the narration of Imaam Muslim (RA) The Messenger (SAW) said:

“Whosoever engages in an act that is not confirmed by our affair
(Religion), it is rejected.

Practical Objectives

• The learner must explain whether Islam is a religion that must be strictly
adhered to, or whether it allows for innovations.
• The learner must explain what kind of deeds is rejected.
• The learner must explain what kind of deeds is acceptable.
• The learner must explain how this hadith applies to his life.

Vocabulary of The Hadith

“Whosoever innovates”: One introduces a ritual or a custom based on ones

own personal whims and fancies.

“In this affair of ours”: In this religion of ours, in this shariah of ours, with
which Allah (SWT) is pleased.

“It is rejected”: It is not considered, due to it being null and void.

99
General Meaning of The Hadith

-Islam is about adherence and not about innovation. The Noble Messenger
(SAW) protected this religion from the extremism of the extremist and the
distortions of the frauds, with this hadith which is considered as one of the
comprehensive speeches of The Noble Messenger (SAW).It is supported by
many Quraan verses which confirms that success and salvation can only be
attained by strictly adhering to the guidance of The Messenger of Allah
(SAW), without any addition to what he has brought nor any form of
extremism, Allah (SWT) states:

ِ ‫اَّلل غَ ُف‬ ِ ّ ‫اَّلل فَاتَّبِع ِوِن ُُْيبِب ُكم‬ ِ

}31{ ‫يم‬
ٌ ‫ور َّرح‬
ٌ ُّ ‫اَّللُ َويَغْف ْر لَ ُك ْم ذُنُوبَ ُك ْم َو‬ ُ ْ ُ َّ ‫قُ ْل إِن ُكنتُ ْم ُُتبُّو َن‬
” Say (oh Muhammad) if you love Allah ,then follow me and Allah will
love you”.Surah Aal imraan:Verse:31.

Imaam Muslim (RA) reports in his authentic collection of ahaadith that the
Messenger of Allah (SAW) use to say in his address:

“The best speech is The Book of Allah, the best guidance is The
Guidance of Muhammad (SAW), and the worst of acts are those which
have been invented. Every invention is an innovation, and every
innovation is misguidance.”

_Rejected Deeds: The hadith is clear evidence that any act which is not in
conformity with the commands of Allah (SWT) and his Messenger (SAW) is
null and void. Its literal meaning indicates that all actions are bound by the
laws of the shariah, and these acts must be governed by The Book of Allah
(SWT) and The Sunnah of His Messenger (SAW) which is composed of each
and every command and each and every prohibition. Misguidance is defined,
as those acts which are beyond the framework of shariah, and is not bound
by its limits.

_Acceptable Deeds: However, there are deeds which were innovated, but
these deeds are not in conflict with the laws of shariah, rather proofs and
principles of the shariah which support these innovations are available. Such
innovations will not be null and void; rather, these deeds are acceptable and
100
praiseworthy. The disciples of The Messenger (SAW) did innovate certain
acts and deemed it acceptable. In fact, there was consensus among them
that these innovations which, they introduced are acceptable. The most
outstanding example of an innovation introduced by the disciples of The
Messenger (SAW) is the compilation of The Holy Quraan, during the
khilaafate of Sayyiduna Abu Bakr in the form of a book, and then agreeing
upon its recitation in one single dialect in the era Of Sayyiduna Uthman (RA)
and dispatching it to all the different cities of Islam.

However, those deeds that are in conflict with The Shariah of Allah (SWT), is
definitely an innovation which is evil and misguidance. While those deeds that
are not in conflict with the Shariah of Allah (SWT) are acceptable and
praiseworthy. There are occasions when such acts are sunnah, while there
are other occasions when it may be “fard kifaaya.” Imaam Ash Shaafi (RA)
stated “Any innovation that produces virtue and is not in conflict with the
shariah, is a praiseworthy innovation.”

This hadith teaches us that anyone who introduces an innovation in the

religion that is conflict with the shariah has sinned and that innovation is
thrown back at him, and he is deserving of punishment. The hadith also
teaches us that forbidden acts produce corruption. Just as it teaches us that
the Islamic Religion is perfect and complete, it has no shortcomings.

Assignment

1) Does Islam requires of us to adhere to its established teaching or does

it require of us to innovate deeds and customs? Explain your answer.
2) Explain the kinds of innovations that are rejected.
3) Explain the kinds of innovations that are acceptable.
4) Explain how you would apply this hadith in your life.

101
 Hadith Six

The Permissible and The Forbidden

‫ألح ََرا ُم َو الح ََرام‬

َّ‫هللا َصلَّي هللاُ َعلَي ِه وَ َسلَّم يَقُو ُل ( إن‬
ِ ‫سو َل‬ ُ ‫س ِمعتُ َر‬ َ :َ‫ير َر ِضي هللاُ عَنه َما قَال‬ ٍ ‫ش‬ ِ ‫هللا النُّع َما ِن‬
ِ َ‫بن ب‬ ِ ‫عَن أبِي عَب ِد‬
‫اس فَ َم ِن اتَّقَي‬ ِ َّ ‫ن‬ ‫ال‬ َ‫ن‬ ‫م‬ ‫ير‬ ‫ث‬ َ
‫ك‬
ِ ٌ ِ ُ ُ َ َّ‫ن‬ ‫ه‬ ‫م‬َ ‫ل‬ ‫ع‬ ‫ي‬ ‫ال‬ ٌ‫َات‬‫ه‬ ‫ب‬ َ ‫ت‬ ‫ش‬ ‫م‬ ‫ور‬ ‫م‬ ‫أ‬ ‫ا‬‫م‬‫ه‬ َ ‫ن‬ ‫ي‬ ‫ب‬ ‫و‬
ُ ٌ ُ َ ُ َ َ ِِّ َ ُ َ ٌ
‫ن‬ ‫ي‬ ‫ب‬ ‫م‬ ‫ا‬ ‫َر‬
‫ح‬ ‫ال‬ َّ‫إن‬ ‫ألحَال ُل بَيِِّ ٌن َو‬
‫لرا ِعي يَرعَي حَو َل‬ َّ ‫ كَا‬,‫ت َوقَ َع فِي الح ََر ِام‬ ِ ‫ َو َمن َوقَ َع فِي الشُبهَا‬,‫رض ِه‬ ِ ‫برأ ِلدِينِ ِه َو ِع‬ َ َ ‫ت است‬ ِ ‫شبَهَا‬ ُّ ‫ال‬
َ ‫أال إنَّ فِي ال َج‬,ُ‫َار َمه‬
‫س ِد‬ ِ ‫هللا َمح‬ ِ ‫ أال إنَّ ِل ُك ِ ِّل َملِكٍ ِح ًمي أال وإنَّ ِح َمي‬,‫شكُ أن يَرتَع فِي ِه‬ ِ ‫ي يُو‬ ُ ‫الح َم‬
ِ
ٌ‫َاري‬ ِ ‫لب) َر َواهٌالبخ‬ ُ َ‫ي الق‬ َ ‫ أال َو ِه‬,ُ‫س ُد ُكلُّه‬ َ ‫س َد ال َج‬ َ
َ ‫سدَت ف‬ َ َ
َ ‫س ُد ُكلُّهُ َو إذا ف‬َ ‫صلَ َح ال َج‬ َ ‫صلَحَت‬ َ
َ ‫ُمضغَة إذا‬ ً
ٌ‫َوٌمس ِلم‬
Abu Abdullah An-Nu’maan ibnu Basheer (RA) states :”I heard The
Messenger of Allah (SAW) say, Indeed the permissible is clear and the
forbidden is clear, however between the permissible and the forbidden
are doubtful matters, and most of the people are unaware of it. So,
whosoever abstains from that which is doubtful, frees himself (from
suspicion) for his religion and his dignity. And, whosoever engages in
the doubtful has engaged in the forbidden. Like a shepherd who grazes
(his flock) around forbidden pastures is bound to enter these pastures.
Behold every king has a sanctuary (that which is forbidden), and the
Sanctuary of Allah (SWT) is that which He has prohibited. Behold,
indeed the body contains a piece of flesh, if this piece of flesh is pure,
the whole body is pure, and if this piece of flesh is impure, the whole
body is impure. Behold it is the heart! Reported by Al Bukhaari and
Muslim.

Practical Objectives

• The learner must explain what is meant by the word “Permissible”.

• The learner must explain what is meant by the word “Forbidden”.
• The learner must explain what is the meant by “Doubtful Matters”.
• The learner must explain what attitude one must adopt towards
doubtful matters.
• The learner must explain the position of the heart with regard to the
body.
• The learner must explain how this hadith applies in his life

102
Vocabulary of The Hadith:

‘Doubtful Matters:” Those matters that are unclear with regard to

permissibility and prohibition.

“Most people are unaware of it”: Most people are unaware of the law
regarding it.

“Whosoever abstains from it:” Creates a barrier between him self and
every thing that is doubtful.

“Sanctuary:” That which is not permissible except for the owner or the
creator.

“Frees himself for his religion and his dignity”: Protects his dignity and his
religion form negative criticism. This applies to both fellow man and his
Creator.

General Meaning of The Hadith:

The permissible is clear and the forbidden is clear, however between them
are matters that are doubtful. This means that there are three categories, the
permissible which is clear its permissibility is no secret, like the consumption
of bread, speech, walking, etc. Then there is the forbidden which is also clear,
like the consumption of intoxicants, adultery, etc. as for the doubtful, it refers
to those things about which people are not sure about its permissibility or
prohibition. Thus, most people have no knowledge of it. As for the scholars
they have knowledge of this category based on the text of the Holy Quraan
and Hadith or by utilizing the principle of Qiyaas (Logical Analysis).If
something does not fall in the category of permissible or forbidden, and there
is no text or consensus of the scholars regarding this particular issue, the
jurist utilize the principle of qiyaas and declare it either permissible or
forbidden, based on the shar’I evidence

It is related the The Messenger (SAW) said:” Whoever believes in Allah and
The Last Day never adopt a position of suspicion.” Just as He (SAW)
also said:” Whoever engages in the doubtful, he engages in the
forbidden.” In the light of these two hadith, we could say that one actually
engages in the forbidden, or one does not suspect that it is forbidden. It could
103
also mean that one has come close to engaging in the forbidden as it is said:
“Disobedience (Sin) leads to disbelief.” The verse in The Holy Quraan:

}112{ ‫صوا َّوَكانُواْ يَ ْعتَ ُدو َن‬ َ ِ‫اء بِغَ ِّْي َح ٍّق َذل‬
َ ‫ك ِبَا َع‬ ِ
َ َ‫َويَ ْقتُ لُو َن اْلَنبي‬
”And they killed the prophets without justification, that is because they
disobeyed and they transgressed the bounds.” Surah Aal Imraan; Verse:
112.This verse tells us that they progressed from minor sins to the major sin
of killing prophets. It is reported in a hadith: “May Allah (SWT) curse the thief
who steals and egg and his hand is chopped and may Allah (SWT) curse the
thief who steals a rope and his hand is chopped.” This is due to the fact that
one progresses from stealing eggs and ropes, which has a value that does
not qualify for the chopping of the hand to those things with a value that does
qualify one to be punished with the copping of the hand.

Abstaining from acts that are doubtful, like engaging in trade with one whose
wealth is doubtful or his wealth is mixed with interest, is an act of piety. Just
as being cautious about engaging in everything that is permissible is also an
act of piety.Imaam Al-Hasan Al-Basari states:” The GOD fearing maintained
they fear of Allah (SWT) because they abstained from a lot of acts that are
permissible out of fear that it could possibly be forbidden.

Every king has a sanctuary, indeed The Sanctuary of Allah on earth are
those things which He (SWT) has declared forbidden: The object of utilizing
this parable is to create awareness of that which is unseen with that which is
visible, and of that which is unperceivable with that which is perceivable. The
Arab kings were so protective of their grazing pastures that they use threaten
those who came anywhere close to it. The shepherd who feared the threat of
the king use to graze his flock far from the forbidden pasture out of fear that
the animals may enter it. As for the one who had no fear, he exercised no
caution and allowed his flock to graze all around the forbidden pasture,
resulting in his animals entering the forbidden pasture due to no choice of his,
and he was punished for it. Allah (SWT has His forbidden pastures on earth
also, and these pastures are sins and everything forbidden. Whosoever
engages in such activities deserve the punishment of Allah (SWT) in this
world and in the hereafter. Whosoever engages in the doubtful, borders on
sin, thus he will eventually commit a sinful deed.

Purity of the heart: The purity of the body depends on the purity of the heart,
as it is the most important organ in mans body. This is undisputable even
from a medical viewpoint. It is an accepted fact that the heart is the source of
104
physical and spiritual life. As long as the heart is sound, blood will flow in a
systematic manner to all parts of the body. Hence, man will live a healthy and
wholesome life.

The hadith alludes to the spiritual health of the heart; this can only be
achieved if that part of the human existence which is only known to Allah
(SWT) is pure.

A sound heart is the key to success in the sight of Allah (SWT).Allah (SWT)
states:

}89{ ‫ْب َسلِ ٍيم‬

ٍ ‫اَّللَ بَِقل‬
َّ ‫} إََِّل َم ْن أَتَى‬88{ ‫ال َوََل بَنُو َن‬
ٌ ‫يَ ْوَم ََل يَن َف ُع َم‬
“ A day when neither wealth nor children will be of any benefit, except
he who comes {before Allah (SWT)} with a sound heart.”

If the movement of the heart is pure the movement of the limbs would be
pure. If the heart is pure so much so, its only desire is the desire of Allah
(SWT), then the limbs will not pursue except what is in conformity with The
Desire of Allah (SWT).The limbs will hasten towards whatever pleases Allah
and abstain from whatever Allah (SWT) abhors, and whatever it fears that
may earn the Wrath of Allah (SWT) (The Doubtful Matters)

The hadith encourages us to engage in acts that are permissible, abstain

from the forbidden acts; refrain from doubtful acts to protect ones integrity
and dignity, and to refrain from those acts which would cause people to
harbour suspicions against us, and lead us to forbidden acts.

The hadith also encourages us to purify our hearts and souls.

Assignment

1) This hadith is considered as one of the major fundamentals of this pure

religion, explain why?
2) “The Permissible is clear and the forbidden is clear, between them
are…”Explain what is meant by doubtful matters.
3) Explain the attitude one should adopt towards the doubtful matters-
What is the significance of that?
4) Explain the significance and the position of the heart.
5) Do you have a ritual regiment to purify your heart? Explain it to us
perhaps we may benefit.
6) Explain, to what is the hadith inviting us?
7) Explain how this hadith applies to your life.
105
Hadith Seven
106
 The Religion is Advice
ُ‫ألدِينُ النَّ ِصيحة‬

‫ (ألدَي ُن‬:َ‫ي صلي هللا عايه و سلم قَال‬ َّ ‫أنَّ النَّ ِب‬: ‫بن أَوس الد َِاري رضي هللا عنه‬ ِ ‫يم‬ِ ‫عن أ ِبي ُر َقيَّ َة ت َ ِم‬
َ َ‫ألء َّم ِة ال ُمس ِلمين‬
‫و ِلعَا َمتِ ِهم) َر َواهُ ُمس ِل ٌم‬, ِ ‫و ِل‬,َ ‫سو ِل ِه‬ ِ ِ :َ‫النَّ ِصي َحةُ) قُلنَا ِل َمن؟ قَال‬
ُ ‫ َو ِل َر‬,‫(لِل َو ِل ِكتَابِ ِه‬
Abu Ruqayyah Tameem ibnu Aus Ad-Daari (RA) narrated that The
Prophet (SAW) said: “(The essence of) the religion is (to give) advice
(naseeha).We asked for who should that be done, Oh Messenger of
Allah? He (SAW) replied: For Allah, His book, His Messenger, the
leaders of the Muslims and the general Muslim public. (Reported by
Muslim)

Practical Objectives:

• The learner must state the significance of advice.

• The learner must explain the objective and scope of advice.
• The learner must explain the etiquettes of giving advice.
• The learner must explain to what extent he practices upon this hadith,
while observing the necessary etiquettes.
• The learner must explain how he applies this hadith in his life.

The Significance of this hadith:

This hadith is one of the many comprehensive hadith with which The
Messenger of Allah (SAW) has been favoured.It is composed of few words,
but it has numerous meanings and immense benefits, so much so we find all
the source and branches of the laws and practices of shariah contained in
this hadith.This, the scholars state that Islam revolves around this hadith.

Vocabulary of the hadith:

The meaning of religion (deen) in this context is Islam, Imaan and Ihsaan.

An-Naseehah) ُ‫(ألنَ ِصيحَة‬: It’s a word that expresses desire for the good of the
one being counselled.

َ َ‫(ن‬, which means to sew

It is stated that it is derived from the verb, nasaha )َ‫صح‬
a garment. A similarity is drawn between one who sews a garment to mend it
, and who counsels someone to bring relief to bring relief to him.
107
This Arabic verb also means to purify, as in he purified the honey from the
wax of the hive. Rescuing someone from being deceived is compared too
purifying honey from the wax.

Leaders of the Muslims refer to those who are in positions of authority.

The Muslim public refers to the masses.

The General Meaning of The Hadith:

1) Advice for Allah (SWT): This implies belief in Allah without any partners,
Abstinence from disbelief in His Attributes, ascribing all the attributes of
perfection and loftiness to Him.Beleiving that He is above all shortcomings,
sincerity in His worship, obeying Him and abstaining from disobeying Him.
Loving whatever He loves and hating whatever He hates. Being loyal to those
who obey Him and opposing those who disobey Him. Any Muslim who
adheres to this in word and deed benefits in this world and the hereafter as
Allah (SWT) is not in need of anyone’s advice.

2) Advice for The Book of Allah: This materializes by believing in the

heavenly books that were revealed by Allah (SWT), And by believing that this
Quraan is the seal of all previous heavenly books and it is a testimony against
all the distortions in the previous books.

• The Muslims advice for The Book of his Mighty and Lofty Lord also
materializes by reciting it and memorizing it. Reciting The Holy Quraan
purifies the soul and increases ones consciousness of Allah (SWT)
Imaam Muslim (RA) reports that The Messenger of Allah (SAW) said:”
Read the Quraan, for indeed it would be an intercessor for those who
read it on The Day of Judgment.” AS for protecting THE Book of Allah
(SWT) in the heart by memorizing it, it develops the heart with a special
light (Nur) from Allah (SWT). Imaam Abu Dawood and Imaam Tirmidhi
report that The Messenger of Allah (SAW) said: “It would be said to
one who constantly read The Holy Quraan, read and be elevated, read
as you use to read your worldly life, indeed your status in this life (The
Hereafter) is determined by the last verse you read.
• By reciting it in a melodious manner.
• By understanding its verses and pondering upon its meaning.
• By teaching to the Muslims. Imaam Al Bukhaari states that The
Messenger of Allah (SAW) said:” The best of you is he who learns
the Quraan and teaches it.

108
 • By understanding it and practicing upon it .There is no benefit in
reading it without understanding it, just as there is no benefit in
understanding it without practicing upon it.

3) Advise for The Messenger of Allah: This materializes by confirming his

message as the truth and believing in whatever he has brought of the Quraan
and the Sunnah, just as it is also necessary to love him and obey him:

ّ ‫قُ ْل إِن ُكنتُ ْم ُُِتبُّو َن‬

ّ ‫اَّللَ فَاتَّبِ ُع ِوِن ُُْيبِْب ُك ُم‬
ُ‫اَّلل‬
(Say if you love Allah, then follow me and Allah will love you) Aal
Imraan, Verse 31.

َ‫اَّلل‬
ّ ‫اع‬ َ َ‫ول فَ َق ْد أَط‬ َّ ‫َّم ْن يُ ِط ِع‬
َ ‫الر ُس‬
(Whosoever obeys the messenger has indeed obeyed Allah) An- Nisaa
,Verse 80.Advise for The Messenger of Allah (SAW) after his demise,
necessitates that the muslims read his autobiography in their homes, adopt
his character and his etiquettes, and adhere to his tradition in word and in
deed. They must also defend him from the allegations of the enemies.

4) Advice for the leaders of the Muslims: The leaders of the Muslims could
either be the governors or those who represent them, or they could be the
scholars and the reformers.

As for the governors, it is imperative that they are Muslims, for their
obedience to be obligatory, Allah (SWT) states (Obey Allah and obey His
Messenger and the leaders from among you) An-Nisaa, Verse 59. Our
advice to them must be in the spirit of approving of their piety, their
righteousness and their justice. We must approve of them because of who
they are. Our advice for them must materialize in assisting and supporting
them in matters of truth while at the same time obeying them in these matters
and reminding them about it. If we have to draw their attention to some
shortcoming, we should be diplomatic and gentle. Indeed there is no good in
nation that does not advise its governor. It does not say to an oppressor:” You
an oppressor!” Just as there is no virtue in a governor who humiliates his
people, he does not allow them to air their views, he gives them a deaf ear,
and he ignores the truth.

109
As for the scholars and the reformers, their responsibility regarding advice for
the book of Allah (SWT) and the Sunnah of His Messenger (SAW) is
enormous. It necessitates the rejection of personal whims and fancies that
are misleading.Thier responsibility to advice the rulers and invite them to the
law of Allah (SWT) and the Sunnah of His messenger (SAW) is a telling task.
Allah (SWT) will certainly take them to task if they aid and abet a ruler to
persist upon his oppression with their silence and deceive him with their false
praises, and play the role of trumpets for the ruler and vehicles for his
agenda. The masses advice for them must be to remind them about the great
responsibility on their shoulders.

5) Advice for the Muslim masses: This would materialize by guiding to that
which would benefit them in this world and the hereafter. It is saddening to
note that Muslims have neglected the duty of advising one another with
regard to what they advance for their hereafter. They have confined most of
their attention to worldly benefits. It is also of utmost importance that advice
should not be mere words; rather it is imperative that words lead to action.

The Greatest kind of Advice: Advising a Muslim when is consulted for advise
regarding any matter is considered as an act of virtue. The Messenger of
Allah (SAW) said: “ When of you are consulted by his brother, he must
counsel him.” Defending the dignity of a Muslim in his absence is
considered as the best form of advising him as this indicated upon the
sincerity of the advisor. He (SAW) also said: “It is the right of one Muslim
over another Muslim to advise him in his absence.”

The Etiquettes of Advising: A Muslim advising and admonishing his brother

Muslim privately is on of the etiquettes of giving advice in Islam. Al Fudayl
ibnu Ayaad (RA) said:” The believer conceals the faults of his brother and
advises him, while the sinner discloses the faults of his brother and reviles
him.”

Lessons of The Hadith:

Giving advice is a collective obligation, if some members of the community

take this responsibility, the others are absolved.

The extent to which one counsels others depends upon ones influence and
capability. If the counsellor knows that his advice would be accepted, his
instruction will be obeyed and he would not endanger his life in any way, then

110
he is responsible. But, if he fears that he would endanger his life, then he has
a choice.

Assignment

1) How do you advise Allah (SWT)? Mention an incident in your life that
portrays this.
2) What do you understand by advice for The Book of Allah (SWT) and for
The Messenger of Allah (SAW).
3) How do you advise the leaders of the Muslims and the masses?
4) What is the greatest kind of advice?
5) Mention some of the etiquettes of advising one another, and to what
extent do you adhere to this hadith.
6) Explain how you apply this hadith in your personal life.

111
 Section
Three
Al-Aqeedah
Belief in
Allah
The Mighty
The Lofty
General Objective

112
 • The learner must be able to explain the six fundamentals of belief
(Imaan)

Objectives of This Stage:

• The learner must explain the meaning of belief (Imaan) and its
significance
• The learner must explain the six fundamentals of belief.

The First Objective of This Stage: The learner must explain what the
concept of belief and its significance is

The meaning of Imaan:

Allah The Mighty and The Lofty states:

‫َّلل َوَمآلئِ َكتِ ِه َوُكتُبِ ِه َوُر ُسلِ ِه َلَ نُ َف ِّر ُق‬

ِّ ‫ول ِبَا أُن ِز َل إِلَي ِه ِمن َّربِ ِه والْم ْؤِمنو َن ُكلٌّ آمن ِاب‬
ََ ُ ُ َ ّ ْ ُ ‫الر ُس‬
َّ ‫آم َن‬
َ
}285{ ‫صّي‬ ِ َ ‫ك ربَّنَا وإِلَْي‬ ِ ِِ ِ ٍ ‫بني أ‬
ُ ‫ك ال َْم‬ َ َ َ َ‫َحد ّمن ُّر ُسله َوقَالُواْ ََس ْعنَا َوأَطَ ْعنَا غُ ْف َران‬ َ َْ َ
“The Messenger believes in what has been revealed to him from his
Lord and so do the believers. Each believes in Allah, His angels, His
books and His Messengers. We do not distinguish between any one of
His messengers. And they say we hear and we obey. We seek your
forgiveness Oh Our Lord and unto Thee is the return.” Surah Al-Baqarah,
Verse:285.

Allah (SWT) states:

ِ َّ ِ َ‫ْكت‬ ِ ‫اب الَّ ِذي نَ َّز َل َعلَى رسولِ ِه وال‬ ِ ‫َّلل ورسولِ ِه وال‬
ِ َ‫ْكت‬ ِ ِ ِ َّ
‫َنز َل‬
َ‫يأ‬ َ ‫اب الذ‬ َ َُ َ ُ َ َ ّ ‫آمنُواْ آمنُواْ ِاب‬ َ ‫ين‬ َ ‫ََي أَيُّ َها الذ‬
}136{ ً‫ضَّلََلً بَ ِعيدا‬ ِ ‫َّلل ومَّلَئِ َكتِ ِه وُكتبِ ِه ورسلِ ِه والْي وِم‬
ِ ِ
َ ‫ض َّل‬َ ‫اْلخ ِر فَ َق ْد‬ َْ َ ُ َُ ُ َ َ َ ّ ‫من قَ ْب ُل َوَمن يَ ْك ُف ْر ِاب‬
”Oh you who believe, believe in Allah and His Messenger, and the book
which He has sent down to His Messenger, and the scripture which He
has sent down before him.. And whosoever disbelieves in Allah, His
Angels, His Books, His Messengers, and The Last Day, has certainly
strayed far away.” Surah An-Nisaa, Verse:136.

113
In the hadith of Jibraeel (AS) when he came to the Messenger (SAW) in the
form of a man, questioning him about Islam, Imaan and Ihsaan, He (SAW)
replied about Imaan saying: That you believe in Allah, His Angels, His
Books, His Messengers, The Last Day, and that you believe in fate its
good and its bad.”

From the abovementioned quraanic verse and the noble prophetic tradition, it
is clear that imaan is composed of six fundamentals:

• Firstly, knowledge of Allah (SWT) ,knowledge of his beautiful names

and noble characteristics, knowledge of the indicators of His existence,
and knowledge of His and knowledge of the manifestations of His
Greatness.
• Secondly, knowledge of the metaphysical world or knowledge of the
unseen, and what it contains of the forces of virtue, which presents
itself in the form of the angels and the forces of evil ,which presents
itself in the form of Iblees and his army of satans. And , knowledge of
what is in this physical world of the jinn and the spirits.
• Thirdly, knowledge of the books of Allah (SWT) which he revealed to
define the characteristics of truth and falsehood, virtue and evil, the
permissible and the forbidden, and the beautiful and the ugly.
• Fourthly, knowledge of the prophets and messengers of Allah (SWT),
whom He chose to be beacons of guidance and the paragons of virtue.
• Fifthly, knowledge of The Last Day, and what would occur on that day
of resurrection and recompense, reward and punishment, and heaven
and hell.
• Sixthly, knowledge of predestination, upon which the system of the
universe operates with regard to creation and organization.(Al-Aqaaidul
Islaamiyyah-Shiekh Sayyid Saabiq)

Imaan is not mere knowledge or confirmation. Rather it is a contract accepted

by the heart, uttered by the tongue, and acted out by the limbs. Many
quraanic verses and the noble prophetic traditions have explained imaan in
this holistic manner. Allah (SWT) states:

َِّ ‫يل‬ِ ِ‫اه ُدوا ِِب َْم َواْلِِ ْم َوأَن ُف ِس ِه ْم ِِف َسب‬ ِ َِّ ‫إِ ََّّنَا الْم ْؤِمنو َن الَّ ِذين آمنُوا ِاب‬
‫اَّلل‬ َ ‫َّلل َوَر ُسول ِه ُُثَّ ََلْ يَ ْرََتبُوا َو َج‬ َ َ ُ ُ
}15{ ‫ن‬ ِ ‫الص‬
َ ‫ادقُو‬ َّ ‫ك ُه ُم‬ َ ِ‫أ ُْولَئ‬
“ Only those are the believers who, believe in Allah and His Messenger,
and then doubt not, rather they strive with their wealth and their lives in

114
the Path of Allah. Those, they are the truthful.” Surah Al-Hujaraat,
Verse:15.

Allah (SWT) also states:

‫اد ْْتُ ْم إَِيَاَّنً َو َعلَى‬ ْ َ‫وِبُ ْم َوإِذَا تُلِي‬

َ ‫ت َعلَيْ ِه ْم‬
َ ‫آَيتُهُ َز‬ ُ ُ‫ت قُل‬ ّ ‫ين إِذَا ذُكِ َر‬
ْ َ‫اَّللُ َو ِجل‬ ِ َّ ِ
َ ‫إِ ََّّنَا ال ُْم ْؤمنُو َن الذ‬
}2{ ‫ن‬ َ ‫َرِّبِِ ْم يَتَ َوَّكلُو‬
” The believers are only those who, when Allah is mentioned they feel a
fear in their hearts, and when his verse are recited for them, it increases
them in faith, and they put their trust in their Lord (ALONE).”Surah, Al-
Anfaal, Verse: 2.

The verse of The Holy Quraan which addresses the believers as (O Ye who
believe), and those that define the conditions of belief (Indeed the
committed believers are those…) are numerous, revisiting and reflecting
upon these verses would be of immense benefit.

Among the ahaadith that alludes to this holistic definition of imaan is the
hadith of Sayyiduna Omar ibnul Khattaab (RA) wherein The Prophet (SAW)
states:” Whosoever is pleased due to his good deeds and depressed due
to his evil deeds is a true believer.” Reported by Imaam Ahmad in his
Musnad.

Imaam At-Tabaraani reports from Ubaadah ibnu Saamit (RA) that The
Prophet (SAW) said:” The best of belief is for you to be aware that Allah
is with you, wherever you may be.”Imaam Al Bukhaari and Imaam Muslim
(RA) narrate from Abdullah ibnu Omar (RA) that The Prophet (SAW) said:
“Modesty is a branch of imaan.” Imaam Al Bukhaari and Imaam Muslim
(RA) also narrate from Anas ibnu Maalik (RA) that The Prophet (SAW) said:”
None of you is a believer until he loves for his brother what he loves for
himself.”Imaam Al Bukhaari narrates from Shurayh Al Ka’bi (RA) that The
Prophet (SAW) said:” I swear by Allah, he does not believe, I swear by
Allah, he does not believe, I swear by Allah ,He does not believe! They
the companions) enquired who is he Oh Messenger of Allah (SAW)? He
(SAW) replied, He whose neighbors are not safe from his harm.”

The faith to which The Noble Quraan and The Pure Sunnah has invited us to
is not the blind submission to which the deviant sects invite. They say:
“Believe while you are blind”, “Suspend your thinking faculty and follow me.”

115
Rather the faith to which Islam invites us is the fruit of intensive study of the
expansive universe and what arises from this study of proofs.

The Significance of Imaan (Belief):

Knowledge and Recognition of Allah (SWT): Indeed it is the nature of

knowledge of Allah to give rise to noble feelings. It stimulates those feelings
which are inclined to virtue. It nourishes awareness of Allah (SWT). It inspires
one to have the highest and noblest aspirations, while in the same vain it
distances one from all deeds that are despicable and trivial.

Knowledge of The Angels: Invites to emulating them and co operating with

them in matters of truth and virtue. Just as it invites to total awareness and
wariness. Nothing but virtue emanates from man and he acts for nothing but
noble objectives.

Knowledge of The Divine Books: This indeed is knowledge of the righteous

system, which Allah (SWT) has ordained for man, so that he may tread with
ease in his quest to achieve material and moral perfection.

Knowledge of The Messengers: The objective of this knowledge is to follow

their footsteps, Adorn oneself with their character and emulate them in all
aspects of ones life. This, considering that they are the paragons of virtue and
pure moral values that Allah (SWT) desires for man.

Knowledge of The Last Day: This is the strongest stimulant for engaging in
good deeds and abstaining from bad deeds.

Knowledge of Predestination: This sustains man with the strength and

capacity that can challenge all difficulties and hardships. Belief in
predestination equips man to treat all major hardships as minor.

Thus, it becomes clear that the primary object of Imaan is to refine ones
conduct, purify ones soul. And direct it to a noble ideal. And that this imaan is
the spirit for every individual, due to which one lives a pure life. The lack of
imaan leads to spiritual death. It is a light which provides guidance during the
course of life, if one lacks it, one will wander in darkness.

‫س‬ ِ ُّ ِ
َ ‫َّاس َك َمن َّمثَ لُهُ ِف الظلُ َمات ل َْي‬ ِ ‫َحيَ ْي نَاهُ َو َج َعلْنَا لَهُ نُوراً َيَْ ِشي بِ ِه ِِف الن‬
ْ ‫أ ََو َمن َكا َن َم ْيتاً فَأ‬
}122{ ‫ن‬ ِ ِ َ ِ‫ِج ِّم ْن َها َك َذل‬
َ ‫ك ُزيِّ َن للْ َكاف ِر‬
َ ‫ين َما َكانُواْ يَ ْع َملُو‬ ٍ ‫ِِبَار‬
116
 (Is he who was dead[without faith by ignorance and disbelief] and We
gave him life [by knowledge and faith] and set for him a light [of belief]
whereby he can walk amongst men-[is he] like him who is darkness [of
disbelief ,polytheism, and hypocrisy] from which he can never
escape.)Surah Al-An’aam, Verse: 122 (Al-Aqeedatul Islaamiyyah)

Imaan is also mans only connection with Allah (SWT), and with everything
that originated from Allah (SWT) in this existence. Thus, it is also his only
connection with the divine law that governs existence. Whosoever connects
with Allah (SWT), believes in Him, and adheres to His commands, connects
with the universe, he becomes influenced by it and influences it, and lives in a
state of bliss in this world and the hereafter.

ِ ‫فَم ِن اتَّبع ُه َداي فَ ََّل ي‬

‫ض ُّل َوََل يَ ْش َقى‬
}123{ َ َ ََ َ
(Thus, whoever follows My guidance shall neither go astray nor shall
be in distress.)Surah Taaha, Verse: 123. If one does not connect with Allah
(SWT), ones connection with the universe will cease. Ones spirit will become
unfamiliar with Allah (SWT) and with everything that has its origin with Allah
(SWT). Thus, one will feel isolated and experience misery in this world and
the hereafter.

}124{ ‫ش ُرهُ يَ ْوَم ال ِْقيَ َام ِة أَ ْع َمى‬

ُ ‫ضنكاً َوََْن‬ َ ‫ض َعن ِذ ْك ِري فَِإ َّن لَهُ َم ِعي‬
َ ً‫شة‬ َ ‫َوَم ْن أَ ْع َر‬
(And whosoever turns away from my reminder [The Quraan and its
teachings], verily for him is a life of hardship, and We will raise him
blind on The Day of Resurrection.) Surah Taaha, Verse 124.

Assignment

1) Explain the meaning of Imaan.

2) Explain the significance of Imaan.

Lesson Two

117
The Second Objective of This Stage: The learner must explain the pillars
of Imaan.

We have indicated previously to the pillars of imaan. We know that there are
six pillars. The famous hadith of Jibraeel (AS) which was narrated by
Sayyiduna Omar ibnul Khattaab (RA), wherein Jibraeel (AS) questions The
Messenger of Allah (SAW), stating “inform me about Imaan? He (SAW)
replied: That you believe in Allah, His angels , His books, His
messengers, The Last Day, and that you believe in predestination, its
good and its bad.” Reported by Imaam Muslim.

We will now deal with each pillar separately, explaining the objective of each
pillar and some of the narrations that are relevant to it.

The First Pillar: Belief in Allah The Mighty The Lofty

Introduction

Faith in Allah (SWT) tantamount to firm conviction that He is The Sustainer,

Possessor and Creator of everything (Tawheed ur Rububiyyah)Unification
(monopoly) of Lordship, and that He Alone is deserving of worship with
absolute loyalty in relation to prayer ,fasting, invocation, hope ,fear, humility
and submission (Tawheedul Uloohiyyah) Divine Unification(monopoly).And
that He is characterized with characteristics of perfection which are absolutely
void of any flaw (“Tawheedul Asmaa was Sifaat”) Unification (monopoly) of
Names and Characteristics. Belief in Allah enshrines these three categories
of unity Tawheed.

The Categories of Unification

The First Category: Tawheed ur Rububiyyah (Unification of Lordship)

118
Practical Objectives

• The learner must define the meaning of Tawheed ur Rububiyyah.

• The learner must define the objective of Tawheed ur Rububiyyah.
• The learner must explain some of the scientific evidence for Tawheed
ur Rububiyyah.

A Brief Explanation of Tawheed ur Rububiyyah: It is firm conviction that Allah

(SWT) is the sole Nourisher, Cherisher and Sustainer of everything, He has
no partner.

The Objective of Tawheed ur Rububiyyah: That the human being believes

with firm conviction that Allah (SWT) alone is The Creator, The Possessor,
The Giver of Life, The Giver of Death, The Benefactor, The One Who Causes
Harm, The All Powerful, The Sustainer and The One Who Prevents
Sustenance. To Him belongs the power to create and to Him belongs the
power to command.

}54{ َ ‫ب ال َْعال َِم‬

‫ني‬ ُّ ‫اَّللُ َر‬
ّ ‫ْق َواْل َْم ُر تَبَ َار َك‬ ْ ُ‫أََلَ لَه‬
ُ ‫اْلَل‬
{Surely, to Him belongs the power of creation and commandment.
Blessed is Allah The Lord of the universe (mankind, jinn and all that
exists)}

This category of Tawheed is the foundation of the other categories of

Tawheed. When this category of Tawheed materialises, ones focuses ones
worship with permission, submission and humility to Allah (SWT) Alone. The
Truth (Allah) (SWT) is solely deserving of praise, thanks, invocation,
remembrance, hope, fear, etc. Worship of one that does not have the power
to create and command is invalid. Looking at this from another point of view
one realize that only The Creator and The Possessor of the universe is
worthy of characteristics of being sublime and perfection, as these
characteristics cannot be possessed by anyone except He Who cherishes,
nourishes and sustains the universe. Thus, it is impossible to confer lordship
to one who is not living, nor hears or sees, nor has power of speech or the
power to do anything it desires, nor is its words and acts motivated by
wisdom. Thus we find that Tawheed Ur Rububiyyah is mentioned in
numerous verses of The Holy Quraan.

Regarding praise, the Muslim recites in every rak’ah of his prayer

119
 ِ
َ ‫ب ال َْعال َِم‬
‫ني‬ ِّ ‫ا ْْلَ ْم ُد َّّلل َر‬
(All praise is for Allah The Lord of the worlds).

In Surah Al Jaathiyah, verse 36, Allah (SWT) states

َ ‫ب ال َْعال َِم‬
ِّ ‫ض َر‬ ِ ‫السماو‬ ِِ
}36{ ‫ني‬ ِّ ‫ات َوَر‬
ِ ‫ب ْاْل َْر‬ ِّ ‫فَللَّه ا ْْلَ ْم ُد َر‬
َ َ َّ ‫ب‬
(And for Allah is the praise The Lord of the heavens and The Lord of the
earth The Lord of the worlds).With regard to focusing towards Allah
(SWT),sincerity, and intention, Allah (SWT) states in surah Al-An’aam, verse
162

ِِ ِ ُ‫قُل إِ َّن صَّلَِِت ون‬

}162{ َ ‫ب الْ َعال َِم‬
‫ني‬ ِّ ‫اي َوَمََ ِاِت َّّلل َر‬
َ َ‫سكي َو ََْمي‬
ُ َ َ ْ
(Say, Indeed my salaah (prayer), my sacrifice, my living and my dying is
for Allah The Lord of the worlds).

With regard to the names and characteristics of Allah (SWT), we find The
Holy Quraan linking the lordship of Allah The Mighty The Lofty, which is
portrayed in His ownership of all that is in the heavens and the earth, His
eternal sustenance and support of all that is in the heavens and the earth,
and His Beautiful Names and Noble Characteristics. Ponder upon The Words
of Allah (SWT in Aayatul Kursi

ِ ‫السماو‬ ِ
‫ض َمن‬ ِ ‫ات َوَما ِِف اْل َْر‬ َ َ َّ ‫وم َلَ ََتْ ُخ ُذهُ سنَةٌ َوَلَ نَ ْوٌم لَّهُ َما ِِف‬ ُ ُّ‫اَّللُ َلَ إِلَ َه إَِلَّ ُه َو ا ْْلَ ُّي الْ َقي‬
ّ
‫ش ْي ٍء ِّم ْن ِعل ِْم ِه‬
َ ِ‫ني أَيْ ِدي ِه ْم َوَما َخلْ َف ُه ْم َوَلَ ُُِييطُو َن ب‬ ِ ِ
َْ َ‫َذا الَّ ِذي يَ ْش َف ُع ع ْن َدهُ إَِلَّ ِبِِ ْذنِه يَ ْعلَ ُم َما ب‬
}255{ ‫ظيم‬ ِ ِ ِ ُ ‫ات واْلَرض وَلَ ي ُؤ‬ ِ َّ ُ‫إَِلَّ ِبَا َشاء و ِسع ُكر ِسيُّه‬
ُ ‫ودهُ ح ْفظُ ُه َما َو ُه َو ال َْعل ُّي ال َْع‬ َ َ َ ْ َ ‫الس َم َاو‬ ْ َ َ

(Allah, There is no deity worthy of worship except Him. The Eternal, The
One Who sustains and protects all that exists. Neither slumber nor
sleep overtakes Him. To Him belongs whatever is in the heavens and
whatever is in the earth. None can intercede before him except with His
permission. He knows what happens to them (his creatures) in this
world and what will happen to them in the hereafter. And they will never
120
encompass anything of His knowledge except what He wills. His Kursi
(footstool) extends over the heavens and the earth, and he feels no
fatigue in guarding them. And He is The Most High, The Most Great)
Surah Al-Baqarah, Verse: 255.

Although Unity of Lordship is the foundation in relation to other categories of

unity, it is not sufficient on its own for the purpose of confessing belief in Allah
(SWT). Those who confess that Allah (SWT) sustains, cherishes and
nourishes all that exists and He is the creator of all that exists, while at the
same time they do not believe that He and only He is divine without any
partner, nor do they believe that His names and characteristics are not
shared by any other creation whatsoever, will not benefit in anyway from their
partial belief, and it would not deliver from the parameters of disbelief to the
parameters of belief.

Allah (SWT) informs us in The Holy Quraan that the idolaters use to confess
that Allah (SWT) Alone is The Creator of all that exists, however at the same
time they rejected the fact that divinity is the sole attribute of Allah (SWT), and
they rejected the fact that The Attributes of Allah cannot be shared by any
other creation whatsoever, thus, they remained idolaters. Therefore Allah
(SWT) states in surah Yusuf, verse: 106

ِّ ‫وما ي ْؤِمن أَ ْكثَ رهم ِاب‬

‫َّلل إَِلَّ َو ُهم ُّم ْش ِرُكو َن‬
}106{
ْ ُُ ُ ُ ََ
(And most of them do not believe in Allah except while associating
partners with Him).

Imaam Mujaahid ibnu Jubayr Al Makki states that their belief was they
statement the Allah (SWT) created us and He sustains us and He takes life
away from us. However, with this statement they engaged in devotional
activities to appease other deities. Thus not everyone who recognizes and
accepts that Allah (SWT) is The Creator, The Sustainer, The Cherisher, and
The Sustainer of all that exists is a monotheist with regard to His divinity,
names and attributes. Most people do not deny the fact that Allah (SWT) is
The Creator and Sustainer of all that exists, however their disbelief is due to
their engagement in devotional activities to appease deities that they
associate as partners to Allah (SWT).

Some practical means by which one can purify this category of Tawheed
(Monotheism)
121
 • Devotions of Reflection: Recitation and reflection upon the verses of
The Holy Quraan that invites us to reflect adopting different means.
• Journeys of reflection upon the great creation of Allah (SWT).
• Viewing audio visual material which explains the miracle of the creation
of Allah (SWT), and viewing material explaining the wondrous nature of
The Holy Quraan by As-Sheik Abdul Majid Az Zindaani and Dr.Zaglool
An-Najjaar.
• Pondering upon the creation of man and the perfection with which he
has been created.
ِ ‫وِِف أَن ُف ِس ُكم أَفَ ََّل تُ ْب‬
‫ص ُرو َن‬
}21{
ْ َ
(And also in your ownselves,will you not then see)
• Viewing programs about the oceans, earthquakes, volcanoes and
astronomy.
• Reading material that would enrich ones knowledge of these aspects

Lesson Three

The Second Category: Unification of Divinity

Practical Objectives

• The learner must briefly explain the meaning of “Unification of Divinity”.

122
 • The learner must explain some of the requisites of “Divine Unity.”

A Brief Explanation of Unification of Divinity: It is firm conviction that Allah,

Exalted and Glorified be He, is the True God without any partner whatsoever,
and to devote all rites of worship solely to Him.Allaamah ibnu Taymiyyah
define it as “Total Love with Total Submission.”

Ibnu Taymiyyah states:” This category of Tawheed is the distinguishing factor

between the monotheist and the polytheist. Rewards and blessings are
earned, due to it in this world and the hereafter. Whosoever does not realize
and materialise it, is of the polytheist.”(Risaalatul Hasanah was Sayyiah)

This category of monotheism was the fundamental mission of all the

messengers. Divine books were revealed due to it. Not a single messenger
was sent by Allah (SWT) to mankind, except that he invited them to this
category of monotheism.

ِ ُ‫ول إََِّل ن‬
ِ ‫وحي إِلَي ِه أَنَّهُ ََل إِل ََه إََِّل أَ ََّن فَا ْعب ُد‬
‫ون‬ ٍ ‫ك ِمن َّر ُس‬
َ ِ‫َوَما أ َْر َسلْنَا ِمن قَ ْبل‬
}25{ ُ ْ
(We have not sent a single messenger before you, except that We
inspired him saying: None has the right to be worshipped but I, so
worship Me) Surah Al-Ambiyaa, Verse: 25. (Belief-Dr.Muhammad Naeem
Yaseen)

The Unity of Allah (SWT) in His Divinity Necessitates: That one should totally
devote all ones rituals and every other form of worship for The Pleasure of
Allah (SWT) Alone. One must free ones heart from any other motive and
agenda, each and every movement and utterance must be purely for the sake
of Allah (SWT). This statement has many implications; hereunder we mention
some of the implications:

It is imperative that ones love for Allah (SWT) is pure and sincere. One must
not share that love with any other entity, ie.one should not love any other
entity as much as one loves Allah (SWT), nor must one give any other entity

preference over Allah (SWT) for ones love. Whosoever engages in this, is a
polytheist.

ِ َّ ِّ ‫ب‬ ِ ِّ ‫ون‬ ِ ‫َّخ ُذ ِمن ُد‬

ِ ‫َّاس من ي ت‬ ِ
ً‫آمنُواْ أَ َش ُّد ُحبّا‬
َ ‫ين‬
َ ‫اَّلل َوالذ‬ ِّ ‫اَّلل أَن َداداً ُُيبُّو ََّنُ ْم َك ُح‬ َ َ ِ ‫َوم َن الن‬
123
(And among mankind are those who adopt partners with Allah, they love
them with the way they love Allah. And those who believe are more
intense in their love for Allah) Surah Al-Baqarah, Verse 165. For a true
believer the love for all that is worldly secondary to his love for Allah (SWT).
The love for Allah (SWT) is superior to any other love. So much so, one must
sacrifice all worldly values in The Path of Allah if a conflict arises between the
dictates of ones personal desires and ones love for Allah (SWT). Allah (SWT)
has given severe warnings to those who give preference to the worldly values
over the love of Allah (SWT) and His Messenger (SAW). He (SWT) states:

ٌ‫وها َوِتَ َارة‬

َ ‫َْتفْ تُ ُم‬ ٌ ‫ّيتُ ُك ْم َوأ َْم َو‬
ََ ‫ال اق‬
ِ
ُ ‫آاب ُؤُك ْم َوأَبْ نَآ ُؤُك ْم َوإِ ْخ َوانُ ُك ْم َوأَ ْزَو‬
َ ‫اج ُك ْم َو َعش‬ َ ‫قُ ْل إِن َكا َن‬
ِِ ٍ ِ ِِ ِّ ‫ب إِلَي ُكم ِمن‬ َ ‫ساكِ ُن تَ ْر‬
‫صواْ َح ََّّت‬ ََ َ‫اَّلل َوَر ُسوله َوج َهاد ِِف َسبِيله ف‬
ُ َّ‫َتب‬ َ ّ ْ َّ ‫َح‬ َ ‫ض ْو ََّنَا أ‬ َ ‫اد َها َوَم‬
َ‫س‬ َ ‫ش ْو َن َك‬
َ ْ‫ََّت‬
}24{ ‫ني‬ ِِ ِ
َ ‫اَّللُ َلَ يَ ْهدي الْ َق ْوَم الْ َفاسق‬ّ ‫اَّللُ ِِب َْم ِرِه َو‬
ّ َ‫ََيِِْت‬
(“Say if your fathers ,your sons, your brothers, your spouses, your
kindred, the wealth which you have gained, the trade in which you fear a
decline, and the dwellings that you are pleased with are more beloved to
you than Allah and His Messenger and fighting in His cause, then wait
until Allah (SWT) issues His decision. And Allah (SWT) does not guide
the deviant.”) Surah At-Taubah, Verse: 24.

• The obligation of invoking Allah (SWT) Alone, entrusting none but Allah
(SWT) with all ones affairs, and hoping from none except Allah (SWT)
in all matters that only Allah (SWT) has power over. Allah (SWT) states:

ِ ِ َ َّ‫اَّلل ما َلَ ين َفعك وَلَ يض ُّر َك فَِإن فَ علْت فَِإن‬ ِ ‫وَلَ تَ ْدعُ ِمن ُد‬
}106{ َ ‫ك إِذاً ّم َن الظَّال ِم‬
‫ني‬ َ َ ُ َ َ َ ُ َ َ ِّ ‫ون‬ َ
(“And invoke not besides Allah, any entity that cannot benefit you or
harm you, and if you do so you will certainly be of the
transgressors.”)Surah Yunus, Verse: 106.
Allah (SWT) also states:

ِ ِّ ‫و َعلَى‬
}23{ َ ِ‫اَّلل فَ تَ َوَّكلُواْ إِن ُكنتُم ُّم ْؤمن‬
‫ني‬ َ
(“And in Allah put your trust if you indeed are believers.”) Surah
Maaidah, Verse: 23.

124
Further, Allah (SWT) states:

ِّ ‫ت‬ ِّ ‫يل‬
َ ِ‫اَّلل أ ُْولَ ئ‬ ِ ِ‫اه ُدواْ ِِف َسب‬ ِ َّ ِ َّ
ُ‫اَّلل‬
ّ ‫اَّلل َو‬ َ َ‫ك يَ ْر ُجو َن َر َْح‬ َ ‫اج ُرواْ َو َج‬
َ ‫ين َه‬
َ ‫آمنُواْ َوالذ‬ َ ‫إِ َّن الذ‬
َ ‫ين‬
}218{ ‫حيم‬ ِ ‫غَ ُف‬
ٌ ‫ور َّر‬ٌ
(“Indeed those who believe, and those who emigrate (for religious
purposes), those who fight in the path of Allah, they are those who
hope for the mercy of Allah. And Allah is Oft Forgiving, Most
Merciful) Surah Al-Baqarah, Verse: 217.

• The obligation of fearing none but Allah (SWT).If one believes that any
creation has the capacity to harm one at will, such a person has
associated partners with Allah (SWT) states: “Fear none but
Me.”Surah An-Nahl, Verse: 51.Allah (SWT) also states:

‫يب بِ ِه َمن‬ ِ ِ ِ ْ ‫آد لَِف‬

َّ ‫ف لَهُ إَِلَّ ُه َو َوإِن يُ ِر ْد َك ِِبَ ٍّْي فََّلَ َر‬ ِ ‫ض ٍر فََّلَ َك‬ ِ ّ ‫ك‬ ِ
ُ ‫ضله يُص‬ َ ‫اش‬ ّ ُ ‫اَّللُ ب‬ َ ‫س ْس‬
َ َْ‫َوإن َي‬
}107{ ‫حيم‬ ِ َّ ‫اد ِه وهو الْغَ ُفور‬ ِ ِ ِ َ‫ي‬
ُ ‫الر‬ ُ َ ُ َ َ‫شاءُ م ْن عب‬ َ
“And if Allah afflicts you with harm, none can remove it except Him.
And if Allah desires good for you, none can prevent His Grace, He
favors whomsoever He please from among His bondsmen. And He is
Oft Forgiving Most Merciful.”Surah Yunus, Verse: 107.
• The obligation of devoting all the different kinds of worship be it physical
like prayer (Salaah), bowing (ruku), prostration (sujood), fasting,
circumbulation of the Ka’bah, or verbal worship like fulfilling vows,
seeking forgiveness, etc, solely for Allah. These forms of worship and
all other services to humanity which is also a form of worship, must be
solely for Allah (SWT) Alone. Whosoever devotes, even a part of his
worship to any other entity besides Allah (SWT), has certainly
associated partners with Allah (SWT). Allah (SWT) states:

ِ ِ َ ِ‫اَّللَ َلَ يَغْ ِف ُر أَن يُ ْش َر َك بِ ِه َويَغْ ِف ُر َما ُدو َن ذَل‬

َ َ‫ك لِ َمن ي‬ ّ ‫إِ َّن‬
ََ ْ‫شاءُ َوَمن يُ ْش ِر ْك ِاب َّّلل فَ َقد اف‬
‫َتى‬
}48{ ً‫ظيما‬ ِ ‫إِ ْْثاً َع‬
“Indeed Allah does not forgive the association of partners with Him.
He forgives anything besides that, whomsoever He pleases.
Whosoever associates partners with Allah, ha indeed fabricated a
125
 grave sin.”Surah An-Nisaa, Verse: 48. Al-Imaan,
Dr.Muhammad Naeem Yaseen.

Lesson 4

The Third Category: Unity of The Names and Characteristics:

Practical objectives:

126
 • The learner must explain the meaning of “Unity of The Names and
Characteristics.
• The learner must be able to explain the objectives of The Names of
Allah The Mighty, The Lofty.
• The learner must memorise The Names of Allah The Mighty, The
Lofty.

The Meaning of The Unity of Names and Characteristics: Firm conviction

that Allah (SWT) is characterized with attributes of perfection, void of all
deficiencies, and that He is Unique in this regard from the rest of all other
existence. This can only be realized and materialised by confirming those
attributes which Allah (SWT) has confirmed for Himself, and, which His
Messenger (SAW) established for Him in The Holy Quraan and The Sunnah,
without any distortion of the words or the meaning, without nullifying or
negating these names and characteristics or negating part of it. One must
also not limit the essence of these names and attributes or establish specific
physical forms for them, nor can one establish any similarities between The
Attributes of Allah (SWT) and the characteristics of anything created. This
definition is composed of three fundamental principles; whosoever deviates
from them will not be a monotheist with regard to The Names and Attributes
of his Lord.

• Allah (SWT) is void of any similarities with creation and of any

deficiency.
• Belief with conviction in all the names and attributes that have been
established in The Holy Quraan and The Sunnah, without any
addition or subtraction, or deviation , or interpretation, or nullification.
• Avoid delving into the essence of these attributes.

Obligations of these attributes: Confirming these attributes of Allah (SWT)

in accordance with meanings that befit His Perfection. These meanings are
literal meanings which do not allow any scope for interpretations,
nullifications, deviations and adaptations, as the statement of Imaam Ash
Shaafi indicates

(I believe in Allah and whatever came from Allah in accordance with the
Desire of Allah.)

127
The Names of Allah (SWT): As for the beautiful names of Allah (SWT),
Allah (SWT) informed us about these names in His Book, and His Messenger
(SAW) also informed us about these names in his Sunnah.

All these names indicate upon one of the attributes of Allah (SWT).

The name that encompasses the meaning of all the names and attributes is
ALLAH. It is with this name that we call upon our Lord, remember Him,
worship

Him, and beseech Him.

‫ََسَاء ا ْْلُ ْس ََن فَا ْدعُوهُ ِِبَا‬ ِِّ‫و‬

ْ ‫َّلل اْل‬ َ
(And to Allah belongs the most beautiful names, so invoke Him with
these names)Surah Al-A’araaf, Verse: 180.

Abu Hurairah (RA) states that The Messenger (SAW) said: “Indeed Allah has
ninety nine names-hundred except one-whosoever memorizes these names
will enter paradise.” Reported by Al Bukhaari, Muslim, An Nasai,and ibnu
Maajah.

The Meanings of These Beautiful Names

Allah This is a proper name which indicates upon the collective meaning
of all the other divine attributes. The other attributes in reality
indicate upon this name.

Ar-Rahmaan His Mercy encompasses all creation, the believers and the non
believers (Magnanimous Mercy)
(The
Compassionate)

Ar Raheem The giver of rewards that are much more than what is deserved by
(The Merciful) the deed (Constantly favors and showers His Mercy specifically on
the believers)

128
 Al-Malik The Sovereign Lord Who governs His Kingdom as He Desires

The King

AL-Quddoos The One who is pure from any description that can be realized by
the imagination or perception.
The Holy

As-Salaam The One who is free of all imperfections and deficiencies and The
Distributor of peace among His creation
(The Source of
Peace)

Al-Mu’min The One who confirms Himself, His Books, His Messenger, and
whatever they relate about Him as the truth and nothing but the
(The Inspirer of
truth
Faith)

Al-Muhaymin The One who controls everything with His Absolute Power.

(The Gaurdian)

Al-Azeez The Unequalled Defeater

(The Mighty)

Al-Jabbaar The One Who executes his desire with Compulsion and The One
who restores and treats medicinally
(The Omnipotent)

Al-Mutakabbir The One Who is unique with attributes of greatnes and The One
Who is above all deficiencies and needs.
(The Majestic)

Al-Khaaliq The One Who invents His Creation as He Desires.

The Creator

Al-Baari The One Who distinguishes His different creations with different
forms
(The Giver of
Shape)

Al Musawwir The One Who gave each of His creation a specific form (features)

(The Fashioner)

Al-Ghaffaar The One Who conceals the sins of His bondsmen in this world and
overlooks it in the hereafter.

129
(The All Forgiving)

Al-Qahhaar The One Who subdues the tyrants.

(The Subduer)

Al-Wahhaab The One Who gives generously

(The Bestower)

Ar-Razzaaq The One Who creates sustenance and provides it to His creation

(The Sustainer)

Al-Fattaah The One Who opens the treasures of His Mercy for His bondsmen.

(The Opener)

Al-Aleem The One Whose Knowledge encompasses everything.

(The All Knowing)

Al-Qaabid The One Who with holds His mercy from His bondsmen as he
Desires.
(The Withholder)

Al-Baasit The One Who reveals His Secrets to whomsoever He Desires.

(The Bestower)

Al-Khaafid The One Who disgraces the rejecters and the sinners.

(The Abaser)

Ar-Raafi The One Who raises the ranks of the saints

(The Exalter)

Al-Muizz The One Who bestows Honour to the believers who obey Him

(The Bestower of
Honour)

Al-Mudhil The One Who degrades the rejecters due to their disobedience.

(The Humiliator)

As-Samee He Whose Hearing is all encompassing ,nothing can escape His

Hearing
The All Hearing
130
 Al-Baseer He Who witnesses everything that exists.

(The All Seeing)

Al-Hakam He unto Whom all matters and Laws are referred

(The judge)

Al-Adl He in Whose Kingdom there is no injustice

(The Just)

Al-Lateef He Who is kind to His bondsmen

The Subtle

Al Khabeer He Who has knowledge of everything apparent and hidden

(The All Aware)

Al-Aleem He Who is not hasty with His punishment.

(The Forbearing)

Al-Azeem He Whise Essence no mind can comprehend.

(The Magnificient)

Al-Ghafoor He Who forgives sins and accepts repentance.

(The Oft Forgiving)

Ash-Shakoor He Who showers His bondsmen with reward

(The Appreciative)

Al-Aliyy He Whose Essence and Attributes are above the perception of

creation.
(The Most High)

Al-Kabeer He Who cannot be perceived

(The Most Great)

Al-Hafeez He Who preserves the universe from defects and chaos.

The Preserver

Al Muqeet He Who creates nourishment and distributes it.

131
(The Nourisher)

Al-Haseeb He Who suffices the needs of His bondsmen

(The Sufficeint)

Al-Jaleel He Who has absolute power and glory

(The Sublime)

Al-Kareem He Whose gifts never ceases

(The Generous)

Ar-Raqeeb He Who is observant of whatever he takes care of.

(The Watchful)

Al-Mujeeb He Who responds to the one who invokes Him whenever he

invokes Him.
(The Responsive)

Al-Waasi He Whose Kursi(Footstool)encompasses the heavens and the

earth.
(The All
Encompassing)

Al-Hakeem He Who is free of acts that do not befit His sublimity and
perfection.
(The Wise)

Al-Wadood He Who displays nothing but love for his creation.

(The Loving)

Al-Majeed He Whose ESSENCE and Deeds are noble, and His gifts are
abundant
(The Glorious)

Al-Baaith He Who resurrects the dead for accountability

(The Resurrector)

Ash-Shaheed He Who has knowledge of everything apparent and concealed.

(The Witness)

Al-Haqq He Who creates everything with wisdom.

(The Truth)
132
 Al-Wakeel He unto Whom all affairs are entrusted

(The Trustee)

Al-Qawiy He Whom nothing can overcome and defeat

(The Possessor of
Strength)

Al-Mateen He Who cannot be defeated

(The Firm)

Al-Waliyy He Who loves aids and supports His believing friends

(The Protecting
Friend)

Al-Hameed He Who deserves praise and thanks.

(The Praiseworthy)

Al-Muhsee He Whom nothing escapes, be it minor or major.

(The Accountant)

Al-Mubdee He Who started creation, and created it from nothing.

(The Originator)

Al-Mueed He who returns creation to death.

(The Restorer)

Al-Muh’yi He Who restores the bones when they are dust

The Restorer of life

Al-Mumeet He Who gives death to the body by extracting the spirit of life from
it.
(The Giver of Death)

Al-Hayy He Who is characterized with eternal life.

(The Eyernally
Living)

Al-Qayyoom He Who is self Sustaining.

(The Self
133
 Subsisting)

Al-Waajid He Who conceives whatever He requires and desires

(The Conciever)

Al-Maajid He Who is Great in Virtue and as a Grantee.

(The Venerated)

Al-Waahid He Who is unique in His Essence ,Attributes and Deeds

(The One and Only)

As-Samad He unto Whom the needy resort.

(The One Who

Suffices All Needs)

Al-Qaadir He Who has the monopoly over bringing things into existence

(The Omnipotent)

Al-Muqtadir He Who has power over whatever He desires.

(The All Powerful)

Al-Muqaddim He Who appoints profits, saints ,and whomsoever He wills

(The Advancer)

Al-Muakkhir He Who sabotages the conspiracies of the enemies.

(The Delayer)

Al-Awwal He Whom nothing preceded

(The First)

Al-Aakhir He Who remains after His creation perishes.

(The Last)

Az_Zaahir He Who is manifest due to His signs and everything that indicates
upon His Power.
(The Manifest)

Al-Baatin He Who is concealed from the sight but knows all secrets.

(The Latent)
134
 Al-Waaliy He Who is The Sovereign King, The Manager and Governor of all
creation; He bestows out His Grace and prevents calamities.
(The Protector)

Al-Muta’aali He Who is high in status ,Possessor of The Throne,Exalted in His

Pride and greatness
(The Most Exalted)

Al-Barr He Who showers His Favors upon those who ask, in a kind
manner.
(The Source of all
Goodness)

AT-Tawwaab He accepts the repentance of His bondsmn and pardons their sins

(The Acceptor of
Repentance)

Al Muntaqim He Whose retribution we fear,and His mercy we seek out of fear

and desire.
(The Avenger)

Al-Afuw He Who erases sins and overlooks evil

(The Pardoner)

Ar-Raoof He Whose Mercy towards his bondsmen is intense.

(The
Compassionate)

Maalikul Mulk He Who has absolute power over His Kingdom, He carries out His
Will as He desires ,whenever he Desires and however he desires.
(The Possessor of
None can overturn His Decree or Judgement.
Sovereignty)

Dhul Jalaali wal He for Whom there is no equal for His Majesty,Perfection and
Ikraam Nobility.Majesty and benevolence towards His creation is His
essence.
(The Lord of majesty
and Benevolence)

Al-Muqsit He Who judges with justice

(The Equitable)

Al-Jaami’ He Who is the epitome of perfection, in His Essence, Attributes

and Deeds.

135
 (The Assembler)

Al-Ganiy He Who is free of all needs. His Essence,His attributes and His
Deeds are absolutely independent.
(The Self Sufficient)

Al-Mugni He Who gives to whomsoever He desires from among His

bondsmen.
(The Enricher)

Al-Maani He Who averts calamities out of protection and care, and He with
holds sustenance out trial and protection from abuse
(The Preventer)

Ad-Dawr He Who afflicts whomsoever He desires from among His

bondsmen with harm. He is the possessor of harm.
(The Creator of
Harm)

An-Naafi The Possessor of Benefits, and He has power ver everything

(The Benefactor)

An-Nur He Who enlightens the hearts of His bondsmen if they believe in

His Unity.
(The Light)

Al-Haadi He Who has given everything its shape then He guidede it.

(The Guide)

Al-Badee He Who is amazing in His Essence

(The Deviser)

Al-Baqee He Who is eternal and immortal in His Existence

(The Eternal)

Al-Waarith He unto Whom belongs whatever is in the heavens and the earth.
The Lord and sustainer of everything, The Merciful.
(The Supporter)

Ar-Rasheed He Who guides the obedient

(The Guide to
Righteousness)

As-Saboor He Who gives respite and delays. He is not hasty with His

136
 (The Forbearing) decisions

Assignment

1) Define the meaning of imaan.

2) Explain the categories of Tawheed.
3) Elaborate on the effects of belief in Allah (SWT)
4) Explain the meaning of Tawheed ur Rububiyyah.
5) What is the object of Tawheed ur Rububiyyah?
6) Explain some practical means of realizing Tawheed ur Rububiyyah.
7) Give a brief explanation of Tawheed ul Uloohiyyah.
8) Explain some of the requisites of Tawheed ul Uloohiyyah.
9) Give a brief explanation of Tawheedul Asmaa was Sifaat.
10)Mention the necessary characteristics of these attributes.
11)Explain the objective of the names of Allah (SWT).
12)Mention The Names of Allah (SWT) and their meanings.

137
 Section Four
From The
Autobiography of
The Messenger
(SAW)

The Autobiography of The Chosen Prophet Muhammad (SAW)

His Lineage, Birth and Childhood

138
Practical Objectives:

• The learner must know his lineage and birth.

• The learner must explain how Allah (SWT) protected The
Messenger (SAW) and cared for him.
• The learner must know the wisdom behind the orphan hood of The
Messenger (SAW) and the demise of his grandfather and uncle.
• The learner must explain the lessons extracted from the deeds of
The Messenger (SAW) during his youth.
• The learner must strive to acquire legitimate earnings by emulating
The Messenger (SAW).
• The learner must train himself to adopt noble character.
• The learner must explain the extent to which he/she implements
the lessons extracted from this section in his/her life.

His lineage: He is Muhammad the son of Abdullah the son of Haashim

the son of Abdu Munaaf the son of Fihr (Who is popularly known as
Quraish) the son of Maalik the son of Nadr the son of Kinaanah the son
of Adnaan who is from the progeny of The Prophet Ismail (AS) the son
The Prophet Ibraahiem (AS).

ALLAH (SWT) chose him from the purest of tribes. The filth of ignorance
did not trickle into his lineage.

Imaam Muslim (RA) narrates from The messenger of Allah 9SAW) that
he said: “Allah (SWT) chose Kinaanah from the progeny of Ismail (AS),
and He chose Quraish from Kinaanah, and He chose Haashim from
Quraish, and He chose me from Haashim.”

His Birth: As for his (SAW) birth, it was in The Year of The Elephant, the
year wherein Abrahah Al Ashram attempted to attack and destroy The
Ka’bah. Allah (SWT) prevented him from doing so with a powerful sign,
which The Holy Quraan narrates. His birth, according to the popular
narrations was on the twelfth night of Rabi ul Awwal.

A Strange Beginning and a Manifest Blessing:

He (SAW) was born an orphan. His father passed away when his mother was only
two months pregnant with him. His grandfather Abdul Muttalib took care of him and
139
found a wet nurse for him - according to Arab custom- , a woman fro Banu Sa’d ibnu
Bakr, who was called Haleemah bint Abu Dhuaib.

The scholars of the autobiography agree that the homestead of Banu Sa’d
was experiencing severe drought at that time, so much so, no milk and
vegetation was available. It was not long after Rasulullah (SAW) entered the
house of Haleemah and settled onto her lap and started feeding, the
homestead of Haleemah turned green, her animals use return from her
pastures satiated their udders gushing with milk. Just as the strange incident
of the splitting of the chest of The Messenger of Allah (SWT) also occurred
during his stay at the homestead of Banu Sa’d. This was one of the signs that
Allah (SWT) has chosen him for an important task. Imaam Muslim (RA)
narrates from Anas ibnu Maalik (RA) that Jibraeel (AS) came to Rasulullah
(SAW) while he was still a child playing with other boys, He laid him onto the
ground, split his chest open, took out his heart, extracted a piece of flesh. He
said, this is the share of Satan’s share of you. Then he washed it in a gold
container with the water of zam-zam, and then he mended if and placed it
back in its place.

The young boys went running and saying Muhammad has been killed and
they met him looking pale. Sayyiduna Anas states : I use to see the traces of
the stitches on his chest.(The extraction of the piece of flesh from him (SAW)
was to purify him from playfulness and negligence which is the natural
disposition of children and to instil the characteristics of seriousness,
firmness, composure and all the other virtuous attributes of manhood. Just as
this incident also indicates upon the extreme care and protection given to him
by Allah (SWT), and that Satan has no way of distracting him) (Fiqhus
Seerah-Ramadaan Al Buti) Due to this incident Haleemah As Sa’diyyah
returned him to his mother Aaminah. He was five years old. When he was six
years old his mother Aaminah passed away. It was long after The Messenger
was in the care of his grandfather, that his grandfather passed away. The
messenger was only eight years old at that time. His uncle Abu Taalib then
took care of him.

A Great Status Awaits Him (SAW):

140
When he was twelve, his uncle Abu Taalib took him to Shaam in a caravan
for the purpose of trade. When the caravan reached Busra, they passed by a
monk called Buhairah, he was learned in the Injeel and well versed in the
teachings of Christianity. Buhairah saw The Messenger (SAW) and he began
staring at him and then engaging him in conversation. He then turned to Abu
Taalib and asked him:” who is this boy with you?” He replied “my son.”( Abu
Taalib use to refer to him as his son because of his intense love and
compassion for him) Buhairah then said to him, “This cannot be your son
because his father cannot be alive.” So Abu Taalib said “he is the son of my
brother.”Buhairah then enquired:” What happened to his father?” Abu Taalib
replied that he passed away while his mother was pregnant with him.
Buhairah said: “You have spoken the truth! Take him back to your country
and protect him from the Jews. I swear by Allah, if they see him here, they will
harm him. Most certainly this son of your will enjoy a very prominent status.
Abu Taalib hastened with him back to Makka.

Striving for Sustenance:

The Messenger (SAW) then entered his teenage years and he began striving
to earn his own living. He began grazing sheep and goats. He (SAW) said
about himself:”I use to graze small cattle for dirhams for the people of
Makka.”

Allah (SWT) Protects Him:.

Allah (SWT) protected him from all the deviant traits of seeking amusement
and play which normally develop the years of adolescence.

The Messenger of Allah (SWT) says of himself: “I did not intend to do

anything which they use to do in the time of ignorance except twice.
Every time I intended to engage in an act of jaahilliyyah, Allah (SWT)
came between me and whatever I intended. Then I never intended to do
anything untoward until Allah (SWT) honored me with The Message.
One night I said to a boy grazing sheep with me at the highest point of
Makka: “Would you take care of my sheep while go into Makka and
engage in chat as the youth do.” He replied: “You may do so.” So I
proceeded until I reached the first house in Makka, I heard music, so I
asked, what is this? They replied a wedding party. So I sat to listen.
Allah (SWT) set a seal on my ears. I fell asleep. Nothing but the heat of
141
the sun awakened me. I returned to my companion, and he enquired
from me about what happened. I informed him about what happened.
Then on another night I tried this again, I entered Makka, and again I
experienced what happened on the first occasion. After this, I never
intended any evil.”

Connection with Allah (SWT) Alone:

It appears from this strange beginning of the Life of The Best Creation (SAW)
that Allah (SWT) desired that the heart of The Messenger must not be
attached to anyone but Him (SWT). No father, no mother, no grandfather, no
uncle, no wealth no possessions, and nothing else. This kind of relationship,
because of the significance of developing a Muslim in general and a caller to
Islam in particular, so much so, nothing but The Care of Allah Alone must be
responsible for him, far from all worldly means that would soften him and
wealth that would afford him luxuries. So much so, he must never utter the
words “my father, my father”, rather he must say “my Lord, my Lord”. In
addition, he must not be inclined to the status that wealth affords one, or to
the inheritance of hi father and grandfather, or seeking to claim leadership, as
this would create doubt about the sanctity of prophethood.

It was for this reason every unjust accusation that he claimed prophethood to
acquire worldly benefits or in other word he used religion as a commodity,
was a failure. Off-course it is the pet habit of the circularist and atheist of
every age, to fabricate unfound allegations against the sincere servants of
Allah (SWT).

His early effort to acquire sustenance for himself, offers three important
lessons:

1) The high aspirations and intense sensitivity with which Allah (SWT)
adorned His Messenger Muhammad (SAW). Most certainly his uncle
pampered him with total care, his affection and compassion for him
,was like that of a loving father, but as soon as he (SAW) acquired the
capability to earn a living, he began to work, expending his energy to
relieve his uncle of some of his monetary responsibilities, even though
his earnings was very meagre. This indeed is a reflection of his noble
nature, his willingness to exploit his potential and his appreciation of his
uncle’s treatment of him. This attitude of The Messenger (SAW) is a
practical expression of his gratefulness and recognition of his uncle’s
favour.

142
 So always be sensitive and reciprocative!

2) Regards the kind of lifestyle that Allah (SWT) is pleased with for His
pious slaves in this world. It was certainly within the realms of the divine
power to facilitate the means for a luxury and affluent lifestyle for The
Messenger (SAW) in the initial stages of his life, means that would
spare him the effort of earning a living as Shepard, just for the sake of
basic nourishment. But Divine Wisdom desires that we are aware that
the best wealth of a man is what he earns with his hands and what he
offers to his community and fellow humans as a service and the worst
wealth of a man is what he acquires without any effort and without
benefiting his community with any service.

So strive to be -like your beloved Prophet (SAW) - an asset, able to

earn…strictly halaal… and halaal only.

3) Indeed any missionary (Daaiy) whose earnings is the returns of his

missionary work (da’wah), or gifts and charities of the masses, his call
would be regarded worthless by the masses. (Oh my people I ask no
(monetary) recompense of you) Surah, Hud, Verse: 51.

Indeed Allah (SWT) desired that there should be nothing of gifts and
favours in the life of The Great Messenger (SAW) before prophethood
and after prophethood that would serve as a collar around his neck and
prevent him from proclaiming the truth without any reservations, and
without any concern about being indebted to anyone.

So be particular about protecting your dignity and mission (da’wah).

Do not seek any rewards from people nor expect any thanks!

Know that Islam in its continence is like the lion and in its purity it’s like the
water of the cloud.

A Normal Soul for a Human like Us:

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 The Prophet (SAW) also enjoyed the different human characteristics. He
also experienced the feelings other youth experienced of the different natural
inclinations with which Allah (SWT) created the human being. These
characteristics are indications of a normal soul. He perceived the meaning of
entertainment and amusement; he understood the enjoyment in these
activities. At times his desire had the better of him and incited him to engage
in these activities, just as other youth his age engage in such activities. He
was not void of these inclinations and feelings, but Allah (SWT) protected him
from any deviation that is not befitting for a person who is being groomed for
the noble task of perfecting noble character and establishing the eternal law
of Islam.

Assignment

1) Indeed Allah (SWT) chose His Messenger (SAW) from the purest tribe;
nothing of the filth of ignorance (jaahilliyyah) polluted his lineage.
Explain this statement.
2) Explain Allah’s (SWT) care, concern and protection for The Messenger.
What did you learn from that?
3) Explain the importance of working to seek once sustenance in the light
of you study of the personality of The Messenger (SAW).
4) Explain the significance of being connected to Allah (SWT) Alone as
you have learnt in this lesson.
5) Explain to what extent do you implement the lessons that you have
learnt in this chapter.

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 The Sacrilegious War and Hilf (Alliance) of Fudool

Practical Objective:

• The learner must explain the objective of the sacrilegious war.

• The learner must explain the objective of Hilful Fudool and its cause.
• The learner must help an oppressed person and restore his right, or at
least attempt to restore his right.
• The learner must extract the lessons and admonitions that have been
benefited from these two incidents.

The Messenger of Allah (SAW) was present at the sacrilegious war. It was a
war between Kinaanah with Quraish as her ally and Qais.It was the most
terrifying day in the history of the Arabs, as the sanctity of The Holy Ka’bah
was violated, thus it was named The Sacrilegious War. The Messenger of
Allah said of that war: “I was passing the enemies arrows to my uncles on
that day. The age of The Messenger of Allah (SAW) was fourteen or fifteen at
that time, it is said he was twenty. The first opinion is more authentic. The
Messenger of Allah (SAW) .The fact that he use to gather arrows and hand
them over to his uncles indicates that he was definitely younger than twenty.
Due to his participation in this war he acquired courage and bravery and he
was trained in warfare at a very young age. This was one of the wars- as was
the habit of the Arabs always- that was caused by a trivial issue. Then the
flames of tribal patriotism was kindled, this state of affairs persisted until Allah
(SWT) united their hearts and removed this trait of ignorance by spreading
the light of Islam.

When The Quraish returned from this war, they summoned each other to
create an alliance (Al-Hilful Fudool). This alliance materialised in the house of
Abdullah ibnu Jad’aan At-Taimi, one of the leaders of The Quraish.The
content of this treaty was that no person from The Quraish or any other tribe
or nationality would be oppressed in Makka except that they would come to
the oppressed person’s aid and ensure that his right is restored. The
Messenger of Allah (SAW) attended this meeting with his uncles. After Allah
(SWT) honoured him with messengership he (SAW) said: “I witnessed an
alliance with my uncles in the house of Abdullah ibnu Jad’aan, it was more
appealing to me than herds of cattle, if I was invited now, after the advent of
Islam to such an alliance, I would certainly respond.” This is so, because he
was sent with noble character, and such an act is part of noble character.

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Islam has endorsed it. Many have called for such a confederacy and they
were just in doing so.

Assignment

1) Explain the objective of the sacrilegious war.

2) Explain the objective of “Hilful Fudool”, and what gave rise to it.
3) Mention a hadith narrated from The Messenger of Allah (SAW)
regarding this incident.
4) The most outstanding lesson of Hilful Fudool is to aid the oppressed
and ensure that his right is restored. Can you recall any personal
experience that required you to implement the lesson of this incident?
5) Upon which noble characteristic of the personality of The Messenger
(SAW) that his participation in “The Sacrilegious War, and Al Hilful
Fudool indicate.

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 His Marriage to As- Sayyidah Khadijah (RA)

Practical Objectives:

• The learner must elaborate on the story of the marriage between The
Messenger (SAW) and As-Sayyidah Khadijah.
• The learner must emulate The Messenger in choosing a spouse.
• The learner must extract beneficial lessons and admonitions from this
marriage.
• The learner must explain to what extent he implements these lessons and
admonitions in his life.

Ibnul Atheer and Ibnu Hishaam narrate that Khadijah was a business woman
who was known for her nobility and her wealth. She use to employ men to trade
for her at a fixed percentage of the profits. When she heard about the honesty,
integrity and noble character of The Messenger (SAW), she requested him to
take her merchandise to Ash Syria and trade with it. She offered him a better
margin of the profits. Her slave Maisarah went with him.

The Messenger (SAW) accepted this offer, and departed for Syria with
Maisarah to trade with her merchandise. Success was more apparent in this trip
than on other business trips. He returned to Khadijah with extremely high
profits. He paid what was due to her, honouring his unquestionable integrity and
noble character. What Maisarah witnessed of the uniqueness of the Prophet
(SAW), regarding his impeccable character overwhelmed him. He related all
this to Khadijah (RA). She was impressed with his integrity. Perhaps she was
amazed with the blessing bestowed upon her due to him. Thus, she was
interested in marrying him. A marriage proposal was presented to The
Messenger of Allah (SAW) and he accepted. Her uncle, Amr ibnu Asad,
approached his uncle Abu Taalib with the proposal. Abu Taalib addressed the
attendees saying: All praise is due to Allah who has made us of the progeny of
Nabi Ibraahiem (AS), and appointed us as the custodians of His house (The
Ka’bah) and made us the servants of those who come as His guests to the
house. Indeed this son of my brother Muhammad ibnu Abdullah, no man can be
compared with him except that he would be better in nobility, grace and
intelligence, even though he may be disadvantaged regarding the possession
of wealth. This is nothing but like a shadow that disappears, a state that

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fluctuates and a loan that has to be returned. In addition, By Allah, he would
enjoy a high status in the future. He has proposed marriage to your noble
daughter Khadijah for the fixed dowry of …. Thereupon the marriage was
consummated. He was twenty five at that time and she was forty. Khadijah was
married twice before she married The Messenger (SAW).

Suspicion against The Most Pure and Chaste Man:

-The first thing that one realizes from The Messenger’s (SAW) marriage to As
Sayyidah Khadijah (RA), is the lack of The Messengers (SAW) attention to
carnal desires and everything that supplements and complements it. Had The
Messenger (SAW) been concerned about this like the youth of his age, he
would have married someone much younger or, at least someone his own age.
This makes it clear to us that He (SAW) married her due to her nobility and
status among her people, so much so, she was nicknamed in the period of
ignorance as “The Pure and “The Chaste. (Follow
your beloved (SAW) in his wise choice)

-This marriage lasted until As Sayyidah Khadijah (RA) passed away at the age
of sixty five, and The Messenger (SAW) was almost fifty years old, but The
Messenger (SAW) never thought of marrying a younger or any another woman
during this time.

Between the ages of twenty and fifty is when a man has the strongest desire to
have many wives to satisfy his sexual desire. But, The Messenger of Allah
(SAW) passed by these years without thinking about taking another wife while
married to As Sayyidah Khadijah (RA). Had he desired, he could have taken
another wife or a slave or many slaves without causing a stir or going against
the custom of the Arabs... This ,despite the fact that AS Sayyidah Khadijah was
married twice before she married him, and she was almost twice his age!!

Perhaps this incident silences those from among the missionaries, orient lists,
their slaves from among the atheist and the circularist,and those who follow
their example blowing their trumpets about issues based on fabrications, whose
hearts are consumed by hatred for Islam and its power. They desire to tarnish
the image of The Messenger (SAW) claiming that he was consumed by sexual
passion. This antagonism that they harbour against Islam is not due to any
intention of contributing to Islamic Thought, rather they only desire is to create

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doubt in the belief of the Muslims, destroy their desire to emulate The
Messenger (SAW), and kindle the flames of illegitimate passion. It is impossible
for a man consumed by sexual passion, who is in the prime age of twenty five,
to in an environment like that which prevailed in Arabia at that time and not be
affected by such an environment. A man consumed by sexual passion would
not choose to marry a widow who is almost twice his age and then live with her
through out his youth and enters old age without desiring what is around him-
and there was a lot around him- and he had the means to fulfil his desire, if that
was the case.

As for his marriage to As Sayyidah Aaisha and the other after that, each
marriage has a story and each was due to some wisdom, which strengthens the
belief of the Muslims in the greatness of Muhammad (SAW), his high status and
his perfect character.

No matter what was the reason for his marriages, it is impossible to even
imagine that it was merely a response to his sexual appetite, as the enemies try
to portray it. If the case was as the enemies claim, then he would of responded
to those desire when he was in the prime of his youth not after the age of fifty.
Particularly because during most of that time he was not commissioned with the
duty of prophethood, thus he was free, without any concern of da’wah and its
responsibilities which would turn deprive from responding to his personal
desires.

Assignment

1) Elaborate on the story of the marriage between The Messenger 9SAW)

and As Sayyidah Khadijah (RA)
2) What example can we extract from this marriage?
3) Explain to what extent you implement the lessons and admonitions
extracted from this marriage.

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 The Messenger (SAW) participates in The Building of The Ka’bah.

Practical Objectives:

• The learner must recognize the status The Holy Ka’bah.

• The learner must be proactive in his community.
• The learner must recognize the wisdom and acumen of The Messenger.
• The learner must emulate The Messenger’s (SAW) conduct and positive
attitude.
• The learner must extract lessons and admonitions from role played by
The Messenger (SAW) in the reconstruction of The Ka’bah.

The Ka’bah is the first house built in the Name of Allah for the worship of Allah
and His Unity. The father of The Prophets, Prophet Ibraahiem (AS) built it upon
the instruction of Allah through revelation, after what he experienced in his war
against idolatry and eventually destroying the idols. (And recall when Ibraahiem
and his son Ismail raised the foundations of the house, [saying] Our Lord
accept [this service] from us

Indeed You are The All Hearer The All Knower)

The Holy Ka’bah was exposed to elements of the weather and other natural
elements, which weakened the building and cracked the walls. Among these
elements was the flood known as “SAYLUL ARAM”, which swept through
Makka a few years before prophethood.

The Messenger (SAW) actively participated in the reconstruction of The Ka’bah,

before prophethood. He assisted by conveying stones on his shoulder. His age
at that time, according to the more authentic narrations was thirty five.

Imaam Al Bukhaari (RA) narrates the hadith of Jaabir ibnu Abdullah (RA)
wherein he states when The Ka’bah was being reconstructed The Prophet
(SAW) an Al-Abbaas assisted by conveying stones,

. AL-Abbaas told him put your loincloth on your neck to protect you from the
stones. (As he did that) he fell too the ground and his eyes focused towards the

150
sky. Later on he awoke and shouted “show me my loincloth,” so he took it and
wrapped himself.

The Messenger (SAW) certainly played a major role in solving the problem
which was caused due to the differences between the tribes regard which tribe
should have the honour of placing the black stone in its place. This issue almost
led them to war. The tribe of Abdud Daar presented a pot of blood and with the
tribe of Adiyy they immersed their hands into the blood and vowed that they will
fight until death. The Quraish was in this tense state continued for four or five
nights. Eventually Abu Ummayyah Al-Makhzoomi counselled them, saying: “Oh
people do not differ; rather appoint one whose judgment would please you to
decide in this matter. They said,” We entrust this matter to the first person who
enters the precinct of The Ka’bah tomorrow.” The first person to enter was none
other than Al-Ameen, Al-Ma’moon. They said: “This is Al-Ameen and we are
pleased with him.” This is Muhammad. They were pleased with him because
they use to approach him to judge between them, whenever they differed about
any matter, as they found him to be a personality who does not engage in
deception nor did he argue. They informed him about their decision. He spread
his mantle on the ground, then he instructed each tribe to hold a corner of the
mantle, then he placed the stone in the centre of the mantle, then he placed the
stone in the centre of the mantle, he then instructed them to raise the mantle
with the stone in it, until it reached its housing, then he took the stone and
placed it in its original position.

Positive Thinking, Wisdom and Status, So Why the Obstinacy?!

Due to his extinguishing the fire of war during the reconstruction of The Ka’bah,
four facts become clear.

Firstly, adopting a positive attitude was like a natural disposition and an

outstanding characteristic of The Prophet (SAW) in his active participation in
the reconstruction of The Ka’bah and in every other major issue that affected
his community.

Secondly: The wisdom of The Messenger stands out in the way he plans and
strategises affairs…among whom? Among a people who rarely had a dispute
about any affair, and slept, without shedding an enormous amount of blood.

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Thirdly, the high status he enjoyed among the MEN of Quraish is apparent due
to the fact that they nicknamed him the trustworthy and the fact that they were
pleased with him being the first person to enter the precinct of The Ka’bah.

Fourthly, but what is most astonishing is the rejection and obstinacy that filled
the hearts of these very same people after he received the message from Allah
(SWT) and began conveying it. They opposed him by denying him and harming
him adopting the most brutal means. This reveals the nature of the hateful,
obstinate, and sinful rejecters towards those who are engaged in calling
mankind to truth in every era and every place.

ASSIGNMENT

1) Explain the status of The Ka’bah in the hearts of the tribes of Makka
before the dawn of Islam.
2) What indicates that a positive attitude was part of the natural disposition
even before he was chosen to be a prophet?
3) How much time did he (SAW) participate in important matters affecting his
community before he was chosen as prophet? Mention these issues?
4) Explain the attitude of the opposition towards the Call of Truth, even if the
person calling them to the truth was known to be trustworthy and truthful
among them.
5) Explains the lessons you have extracted from the participation of The
Messenger in the reconstruction of The Ka’bah.

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 Section Five
Images From
The Lives
Of
The Sahaabah
1Abu Bakr As-Siddeeq (RA)
2 Umar ibnul Khattaab (RA)
3 Talha ibnu Ubaydullah (RA)
4 Az Zubayr ibnu Awaam (RA)
 Abu Bakr As-Siddeeq (RA)

{51 (BH) 13 (AH)} {573 (AD) 633 (AD)}

Practical Objectives:

• The must explain the qualities and character of Abu Bakr As Siddeeq (RA).
• The learner must explain the story of the submission of Abu Bakr As Siddeeq
(RA).
• The learner must narrate incidents portraying the virtues of Abu Bakr As
Siddeeq (RA).
• The learner must mention the lessons extracted from the life of Sayyiduna Abu
Bakr As Siddeeq (RA).
• The learner must explain to what extent has he benefited from his study of the
life of Sayyiduna Abu Bakr As Siddeeq (RA).

A Brief History of Abu Bakr As Siddeeq:

Abdullah ibnu Abu Quhaafah Uthmaan ibnu Aamir Al-Qurashy At-Tameemi Abu Bakr
As-Siddeeq Khaleefah of The Messenger of Allah (SAW), born two years and six
months after The Year of The Elephant.

He was the companion of The Prophet (SAW) even before prophethood, the first
man to believe in the message of The Prophet (SAW). He was his companion
throughout his stay in Makka and he accompanied him during his migration , in the
cave, and he was present at every important occasion until he passed away.The flag
was with him at the Battle of Tabuk.

His acceptance of Islam:

He was a friend of Rasulullah (SAW) before prophethood. When Allah (SWT)

honoured His Messenger (SAW) with prophethood, the first person The
Messenger invited to Islam was Abu Bakr(RA). He submitted without reflecting
or hesitating. Regarding this The Messenger (SAW) said: “There is none that I
invited to Islam except that he pondered about it, at least for while, but this was
not the case with Abu Bakr, the moment I presented Islam to him , he accepted
without hesitation. (Seerah ibnu Hishaam). He continued aiding and co-
operating with The Messenger (SAW) throughout the different phases of the
mission in a most sincere manner that a believer could be to his Lord, his
Prophet and his religion. He was afflicted with such harm that it made him be his
companion on the journey to Madinah, and in the cave. As long as The
Messenger (SAW) requested resources for his mission Abu Bakr responded
with his wealth, so much so, The Messenger (SAW) said:”No wealth ever
benefited like the wealth of Abu Bakr.”Reported by Imaam Ahmad, Abu Haatim,
ibnu Maajah and At Tirmidhi.

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 He never cease to aid and support The Messenger (SAW) until he (SAW)
passed on, and he (RA) was the disciple closest to the heart of the messenger
when he (SAW) passed away, so much so, in his (SAW) Abu Bakr (RA) was
most worthy to be his successor. The testimony of The great Messenger of Allah
(SAW) is sufficient to prove the closeness between him and Abu Bakr (RA):”
Indeed the most generous person tome with his companionship and wealth is
Abu Bakr, if I had to take a friend besides my Lord,I would have taken Abu Bakr,
but (What Relates us) is the brotherhood of Islam and its love. All the doors of
the mosque must be shut except the door of Abu Bakr.”

In another narration:” If I had to take a friend ,I would have taken Abu Bakr as a
friend, but he is my brother and companion, Indeed Allah has taken your
companion (Abu Bakr) as a friend.” Reported by Al Bukhaari, Muslim and
Tirmidhi.

Belief in Allah and His Messenger:

It is a kind of belief that spurred As Siddeeq to be the first to submit and the first
to accept every word The Messenger of Allah (SAW) uttered as the truth
without any doubt and hesitation. Look at how amazing the position he adopted
regarding the incident of the ascension to the heavens was. When The
Messenger (SAW) related to the idolaters of Quraish and his companions what
happened on that night, some of the weak believers even deserted Islam, while
the Quraish mocked and taunted The messenger in every possible way. Abu
Jahl came to Abu Bakr to see what position he has adopted regarding this
strange incident.

Behold! Abu Bakr responds to the leader misguidance among the Quraish with
the calmness of a firm believer in his prophet, confident about the truthfulness
of The Messenger. Did he really say that? Abu Jahl responds: Yes! As-Siddeeq
(RA) responds: If he did say that then he has spoken the truth! Abu Jahl and
those with him say: Do you believe that he went to Jerusalem (Baytul Maqdis)
last night and he returned before dawn? Abu Bakr responds: I believe him in
what is much more far fetched (to you) than this! I believe that messages come
to him from the heaven in the morning or the afternoon! Then he to The
Messenger (SAW) to listen to what he have to say regarding the ascension,
and confirming whatever he says as the truth and saying: I bear testimony that
indeed you are the messenger of Allah (SWT).

Indeed this is a kind of belief that has reached its peak. Thus it is not strange
when people who have this degree and this intensity of imaan become the
greatest personalities of Islam.

Sacrifice of his Life and Wealth in the Cause of Islam

This was the unavoidable result due to the firm belief of Sayyiduna Abu Bakr (RA).
Imaan does not enter the heart of any believer except that it motivates him to
sacrifice his life and wealth. Imagine the state of the imaan of Sayyiduna Abu Bakr
(RA),then imagine what would be the situation if every believer had the imaan of Abu
155
Bakr! He sacrificed his life to protect The Messenger of Allah (SAW) when the
Quraish attempted to choke him in the courtyard of The Ka’bah. Because Sayyiduna
Abu Bakr (RA) came between Quraish and The Messenger, thus Quraish had no
choice but to attack him and they beat him to such an extent that he had to be carried
unconscious to his home. One could not distinguish his nose from his cheeks and
eyes. When he recovered, the first words he uttered were, “how is The Messenger of
Allah (SAW)?

He sacrificed his life when he migrated with The Messenger, and Quraish was in
pursuit of him, desiring to kill him. Look at how amazing is this situation when Abu
Bakr (RA) said to The Messenger (SAW) when Quraish was at the mouth of the
cave. “Oh Messenger of Allah (SAW),If one of them just have to look at what is under
his foot ,he will see us…but The Messenger of Allah (SAW) knew how to dispel the
fear of his friend with eternal words, “Oh Abu Bakr what is your assumption of two
people who have Allah as the third companion!”

He sacrificed all his wealth in the cause of Islam. Ummul Mu’mineen “Aaisha (RA)
states; “Abu Bakr spent forty thousand dinaars, when The Messenger of Allah
(SAW) prepared his army for the Battle of Tabook when the soldiers lacked
resources. The sahaabah donated funds and Sayyiduna Uthman (RA) contributed a
large amount of funds. Sayyiduna Omar (RA) brought half his wealth and Sayyiduna
Abu Bakr (RA) brought all his wealth. The Messenger said to him: “What did you
leave for your family Oh Abu Bakr?” He replied: “I left Allah and His Messenger!”
Reported by At Tirmidhi.

His Sharp Intellect and His Resolute Nature at the Time of Difficulties:

The fact that he refused to prostrate to idols in the Pre Islamic Era, while his people
were devoted worshippers of these idols, is sufficient evidence of his intelligence. In
addition to this ,he also refused to drink wine while his people while his people were
praising one another for consuming it and they use revel in its consumption…due to
his sharp intellect he realized that the worship of idols is foolishness and
misguidance, and that the consumption of wine is harmful and embarrassing.

As for his resolute nature at the times of hardship, the attitude he adopted on the
day The Prophet (SAW) passed away and when some of the tribes decided to
forsake Islam. The rest of the companions panicked due to the demise of The
Messenger (SAW) , so much so ,some of them could not talk, while others just sat
due to feeling limp. Sayyiduna Omar announced: “Indeed The messenger did not
pass away, he will soon return!” Only Sayyiduna Abu Bakr (RA) maintained his
composure and announced that The Messenger of Allah (SAW) has passed away
just as all human beings passed away. He made Omar take back his words, he
calmed the rest of the muslims and pacified them, Allah (SWT) states: “Muhammad
is nothing but a messenger, and messengers have passed away before him.”
Surah Aal- Imraan, Verse: 144.

As for his position regarding the wars of apostasy, it is one of the greatest examples
of resoluteness and single-mindedness in times of crisis, narrated about great men.
Had Allah (SWT) not strengthened the heart of Abu Bakr with truth and blessed him
with the resoluteness of the Ulul Azam from among the messengers and prophets,
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the ummah should have been besieged by challenges, so much so the infant Islamic
State would have been destroyed. Thus, Sayyiduna Abu Bakr (RA) is known as the
second founder of The Islamic State after The Messenger (SAW)

His Humility and Modesty:

The greatness of Sayyiduna Abu Bakr (RA) did not allow him to be deceives by
worldly power, nor did leadership deprive him of the noble ethics of Islam and the
character it nurtures. He did not change after assuming the position of leadership;
he remained compassionate, soft hearted and merciful with the Muslims, earnestly
concerned about their welfare. The following incident is sufficient evidence of the
humility of Sayyiduna Abu Bakr (RA) during his khilaafate.

He was in the habit of milking the goats for the elderly and young women every
morning. When he assumed the position of Khaleefah, the young girls said that he
will not milk their goats anymore. This information reached Abu Bakr and he said I
swear by Allah I will certainly milk the goats for you just as I use to do before I
assumed Leadership, and I hope that Allah (SWT) does not change the character I
had before assuming the position of khilaafate.Indeed this stance that he adopted
would make the leaders of this world bow their heads out of respect and veneration
for him. Indeed this attitude is above ulterior motives and personal agendas; it
reminds the ummah of its rights and obligations, while at the same time it protects its
rights and wealth.

The Asceticism of Abu Bakr (RA):

Some of the best examples of asceticism is reported about Sayyiduna Abu Bakr
(RA). Imaam Ahmad (RA) narrates from As-Sayyidah ‘Aaisha (RA) that when
Sayyiduna Abu Bakr (RA) passed away he did not leave a single dinaars or dirham,
he gave all his wealth to the Baytul Maal before he passed away.

Imaam Ahmad also narrates from Urwah that when Abu Bakr was appointed as
khaleefah he gave all his wealth to the Baytul Maal. He said: ‘I use to trade with this
wealth and seek a living, now that you have appointed me as your leader, I am too
occupied to engage in trade.”

IBNU Sa’d narrates from ‘Ataa ibnu Saaib, he states that when Abu Bakr was
appointed as khaleefah he went to the market with sheets of cloth in his hand.
Sayyiduna Umar (RA) asked him, to where are you going? He replied, to the market.
Sayyiduna Umar (RA) said, what are you going to do, you have been entrusted with
the affairs of the muslims! He replied, how am I going to feed my family? Sayyiduna
Omar (RA) said, go to Abu Ubaydah, he will fix a salary for you. So, both of them
went to Abu Ubaydah and he said, I will not provide you with food that will suffice a
middle class immigrant (Muhaajir), not the best nor would it be inferior, you would
also get clothes for winter and summer. When these garments perish you must
return it and take new ones. He also provided him half a sheep a day, and what
would nourish his mind and belly.

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The Forerunner of Virtuous Acts:

It is reported from Abu Hurairah (RA) that The Prophet (SAW) once enquired: “Which
of you arose fasting today? Sayyiduna Abu Bakr replied: I. He then asked: Which of
you followed a janaazah today? Sayyiduna Abu Bakr said, I. He then enquired which
of you fed a poor person today. Again Sayyiduna Abu Bakr said, I. He then enquired
which of you visited a sick person today. Again Abu Bakr said (RA) said, I. The
Messenger of Allah (SAW) said these characteristics, if ever all of them are present
in one man, that man will enter paradise. Reported by Imaam Muslim.

The Prophet (SAW) said “Jibraeel (AS) came to me and took me by the hand and
showed the door of paradise from which my ummah will enter.” Sayyiduna Abu Bakr
(RA) said: “O Messenger of Allah (SAW) I wish was with you so that I could have
seen it.” The Messenger (SAW) said: “Behold! Oh Abu Bakr, you will be the first one
from my Ummah to enter paradise.” Reported by Abu Dawood.

True Piety

Abu Bakr had a slave who used to give him a portion of his daily income as the
masters share. One night this slave brought some food. Sayyiduna Abu Bakr (RA)
ate a morsel from this food. The slave remarked you always enquire about the
source of whatever I bring for you, but today you did not. Sayyiduna Abu Bakr (RA)
replied, I was so was hungry, that I forgot to do so. Tell me now how did you acquire
this food,

The slave then informed Abu Bakr (RA) ; “Before I accepted Islam I practiced
soothsaying (fortune telling).During those days I practiced some of my charms for
some people. They promised to pay me later on. Today I passed by them, while they
were engaged in a marriage ceremony and they gave me this food as payment.

He (RA) exclaimed you almost killed me! So he put his fingers down his throat and
tried to spew it out, but it did not come out. Someone suggested to him that he
should drink water and then try, so he requested for water and he began drinking and
attempting to vomit until the morsel came out. Some one said may Allah (SWT) have
mercy on you; you did all this just for a morsel of food!

To this he replied: “I would have spewed it out even if I had to lose my life, as I heard
The Messenger of Allah (SAW) say: Any flesh nourished by haraam food is destined
for the fire of hell.” Reported by Al Baihaqi.Thus, I hastened to spew this morsel out
of my system, lest any part of my body should receive nourishment from it.”1

Abu Bakr Preferred the Neighbourhood of His Lord:

Imaam Al Bukhaari narrates from Abu Bakr who reports from Ummul Mu’mineen
‘Aaisha (RA),she said:” I cannot remember my parents believing in any religion
except the true religion (Islam) ,and , I cannot remember a day passing except that
The Messenger of Allah (SAW) visited us morning and evening.”

When the Muslims were experiencing persecution, Abu Bakr decided to migrate to
Ethiopia. When he reached Bark-al-Ghamid, he met Ibnud-Dugunnah the chief of the
tribe of Al-Qaara. He enquired:” to where are you going Oh Abu Bakr?” He (RA)
replied: “My people have driven me out, so I want to wander on the earth worshipping
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my Lord.” Ibnud-Dugunnah responded: “The like of cannot be banished nor can he
leave. Indeed you earn support those who are deprived, you maintain relationships
with kith and kin, you assist the weak and feeble, you entertain the guests, and you
assist against whatever effects the truth, thus I am your protector! Go and worship
your Lord in your country. Ibnud Dugunnah went with him and went around Makka
looking for all the leaders of Quraish and informing them saying: ‘Indeed the like of
Abu Bakr cannot be banished nor can he leave on his own accord, are you banishing
a man who supports those who are deprived, maintain relationships with kith and kin,
assist the weak and feeble, entertains guests and assist against anything that
threatens the truth!

The Quraish did not reject the protection of Ibnud Dugunnah enjoyed by Abu Bakr
(RA), but they said to Ibnud Dugunnah, instruct Abu Bakr that he must worship his
LORD in his house and pray in his house. He may recite whatever he pleases, that
would not harm us, but he must raise is voice when engaged in recitation, as we fear
that that he may impress upon our women and children. Ibnud Dugunnah informed
Abu Bakr about that.

Sayyiduna Abu Bakr (RA) remained worshipping his Lord in his house, praying softly
and only reciting in his house. Then an idea arose, he decided to build a musjid in the
courtyard of his house and he began praying in it and reciting The Holy Quraan. The
women and children of the idolaters began gathering around his house, they use to
stare at him and they were impressed with his practice. Sayyiduna Abu Bakr (Ra)
was a man who cried a lot so much so ,he could not control himself when reciting
The Holy Quraan. This caused panic among the leaders of the Quraish. So they
summoned Ibnud Dugunnah and said to him, we accepted your protection of Abu
Bakr on condition that he worships his Lord in his house, he has transgressed the
condition, he has built a mosque in the courtyard of his house and he is now praying
and reciting aloud. We fear that this would affect our women and children so instruct
him to abstain. If he is please with confining his worship to his house, he must do so,
otherwise dissolve this protection contract with him as we would not like to defy you.
We do not approve of him worshiping his Lord publicly.

Ummul Mu’mineen ‘Aaisha (RA) states: “ Ibnud Dugunnah came to Abu Bakr and
said, You are well aware of the contract I have taken with the Quraish to protect you,
you must either honour the contract or you must release me from my obligation of
protecting you. I would not like the Arabs to hear that my people have dishonoured a
contract I have made on behalf of another man. Sayyiduna Abu Bakr (RA) responded
saying: I release from your responsibility to protect me and I am pleased with the
protection of Allah (SWT).

Is there anyone besides Abu Bakr who can adopt this position of courage, which
does not befit except him, and which cannot adorn the character of anyone except
him? His confidence and certitude in Allah (SWT) was greater than the mind can
perceive and words can describe.

A man who is surrounded by the canines of the idolaters and claws of disbelief from
all sides, He could not pass a corner safely as they were lying in wait for him,
sparing no effort in trying to gain victory over him by harming him. But He sees Allah
(SWT) as greater than any creation, He Alone should be trusted, He Alone must be

159
beseeched, and only from Him Alone must victory be hoped. If Allah (SWT) helps
you, none can defeat you.

During His Caliphate:

When Abu Bakr (RA) was sworn in as Caliph, the situation of the muslims was in
turmoil due to the passing away of The Messenger(SAW), the apostasy of some of
the Arab tribes, and the refusal of some of them to submit to anyone after the
demise of The Prophet (SAW).Then there was the Roman Army also preparing to
invade The Hijaaz, and there was the army of Usaamah (RA)- which The
Messenger of Allah (SAW) conscripted before his demise to retaliate against this
army- waiting at the border of Madinah for the command to proceed. Under these
trying circumstances Sayyiduna Abu Bakr (RA) executes the responsibility of
leadership in the best possible way any man in history can must execute it.

In dealing with the wars of apostasy Sayyiduna Abu Bakr (RA) was prudent,
adopting a firm and decisive position in disciplining these rebels who desired to
betray the state, this, despite the fact that the rest of the sahaabah held an opposing
view regarding how to deal with the rebels. Here again Sayyiduna Abu Bakr takes a
firm and decisive decision to declare war against the rebels. A decision which all the
sahaabah eventually accepted due to inspiration from Allah (SAW).They proceeded
re-establishing Islam from anew in all quarters of the Arabian Peninsula. The Help of
Allah (SWT) was overwhelming, so much so this civil strife was clipped in its
budding stages.

He also gave the order to the army of Usaamah (RA) to proceed as The Messenger
of Allah (SAW) desired. This was a new beginning for the blessed conquests, the
spread of Islam and the liberation of enslaved nations.

This was his inaugural address when he was elected as the khaleefah: “I have
been appointed as leader over you while I am not the best among you, If I do
good then assist me, and if I err then correct me. Honesty is a trust while
dishonesty is treachery. The weak among you is strong in my sight until I
restore his right, and the strong among you is weak in my sight until I do
justice to him. A people do not neglect jihad in The Path of Allah, except that
Allah disgraces them. Sin does not prevail among a people except that Allah
encompasses them with calamities. Obey me as long as I obey Allah and His
Messenger, and if I disobey Allah and His Messenger, then obedience to me is
not an obligation.”

Sayyiduna Abu Bakr (RA) was a person of sound opinion, a visionary, discerning
and sharp witted. He viewed issues holistically, with wisdom and only spoke with
confidence and certainty.

Despite the fact that the duration of his leadership was short lived, it was marked by
many momentous achievements and noteworthy developments.

The judicious nature of Sayyiduna Abu Bakr is evident in many of the challenging
situations during his leadership, particularly when the ummah was beset with crisis
and chaos. Overcoming trying times is the testimony of a great man.

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Some Significant Achievements During His Caliphate:

Compilation of The Holy Quraan:

The information about the killings at The Battle of Yamaamah reached Sayyiduna
Abu Bakr (RA), while Sayyiduna Umar (RA) was with him. He said: “The slaughter of
the reciters of the Holy Quraan was severe at The Battle of Yamaamah, I fear if this
situation persists then we would lose a lot of The Holy Quraan. It is my view that you
issue an instruction to compile The Holy Quraan.” Sayyiduna Abu Bakr (RA)
responded to Sayyiduna Umar (RA) saying: “How can we undertake a task that The
Messenger of Allah (SAW) did not undertake?”Sayyiduna Umar (RA) responded
saying: “I swear by Allah, It would be beneficial!” Sayyiduna Abu Bakr states:” he
persisted in suggesting this to me until Allah (SWT) inspired me to do it just as HE
(SWT) inspired Sayyiduna Umar (RA).I eventually viewed this issue as he did and I
accepted his suggestion.”

Zayd states: “Abu Bakr said, you are young and intelligent and we do not harbour
any suspicion against you. You use to write revelation for The Messenger of Allah
(SWT), so search for the various chapters and verses of The Quraan.Zayd said: “I
swear by Allah (SWT), if you instruct me to move one of the mountains that would
not be so burdensome upon me than compiling The Holy Quraan. How can you do
what The Messenger of Allah did not do?” Sayyiduna Abu Bakr (RA) said: “I swear
by Allah that is beneficial!” Zayd states: “Sayyiduna Abu Bakr and Sayyiduna Umar
(RA) persisted in suggesting this to me until Allah (SWT) inspired me with what He
inspired them. I searched for The Holy Quraan and compiled it from pieces of cloth,
palm branches, stone slates and the hearts of men. I found the last verse of Sura Al-
Baraa’ah with Khuzaymah ibnu Thaabit

‫} فَِإن‬128{ ‫يم‬ ِ ٌ ‫ول ِمن أَن ُف ِس ُكم ع ِزيز علَي ِه ما عنِتُّم ح ِريص علَي ُكم ِابلْم ْؤِمنِني رُؤ‬
ٌ ‫وف َّرح‬ ََ ُ َْ ٌ َ ْ َ َ َْ ٌ َ ْ ْ ّ ٌ ‫لََق ْد َجاء ُك ْم َر ُس‬
ِ ‫ش ال َْع ِظ‬
ِ ‫ب ال َْع ْر‬ ُ ‫اَّللُ َل إِلَ َه إَِلَّ ُه َو َعلَْي ِه تَ َوَّكل‬ َّ
}129{ ‫يم‬ ُّ ‫ْت َو ُه َو َر‬ ّ ‫ِب‬ َ ِ‫تَ َول ْواْ فَ ُق ْل َح ْس‬
(Verily there has come to you a messenger from among you. It grieves him
that you receive any harm or difficulty, anxious about you (your guidance and
repentance), compassionate and loving with the believers. If you turn away
[from guidance],Allah Who has no partner is sufficient for me, upon him do I
put my trust. And he is The Lord of The Great Throne) At-Taubah, Verses: 128 -
129. This is an authentic hadith.

From Among His Eternal Words:

“Oh people if your enemy increase in number and you decrease in number, and
satan prevails over you, I swear by Allah, this religion will prevail over all other
religions, however much the unbelievers may resent it. The word of Allah is true and
His Promise is a reality.

ِ َ‫اط ِل فَ ي ْدمغُهُ فَِإذَا ُهو َز ِاه ٌق ولَ ُكم الْويْل َِمَّا ت‬

‫ص ُفو َن‬ ِ ‫ف ِاب ْْل ِّق َعلَى الْب‬ ِ
}18{
ُ َ ُ َ َ َ َ َ َ ُ ‫بَ ْل نَ ْقذ‬

161
(Nay, We send down the truth against falsehood, so that it destroys it. And
behold! Falsehood will vanish. And unto you is destruction for what you
ascribed to Allah)” Surah Al Ambiyaa, Verse:18.

“Oh People, indeed I advise you with consciousness of Allah The Great in all your
affairs, and under all circumstances, and to adhere to the truth regarding what you
love and what you hate. Indeed any speech other than the truth has no virtue. He,
who lies, acts immorally, and he who acts immorally is destroyed. Beware of
boastfulness, what is the boastfulness of one who was created from dust and will
return to dust.”

“Behold! Indeed everything has its benefits, which if grasped would be sufficient.
Whosoever acts for The Pleasure of Allah, Allah will suffice him. Adhere to
seriousness and modesty, indeed moderation is more effective. Indeed one who
does not maintain a belief has no religion, and one has no intention earns no reward.
Behold in The Book of Allah is reward, for he who fights in The Path of Allah, and it is
appropriate that every Muslim should desire that he is chosen for this reward. It
(Fighting in The Path of Allah) is the trade which Allah has shown (us), with it Allah
(SWT) delivers (us) from humiliation, and due to it Allah (SWT) awards prestige in
this world and in the hereafter.”

A Sermon of a Caliph:

“I admonish you with Consciousness of Allah, and to praise Him as He deserves.

Blend hope with fear, and invocation with persistence, as Allah (SWT) praised
Zakariyyah and his household saying:

ِ
}90{ َ ‫ات َويَ ْدعُونَنَا َرغَباً َوَرَهباً َوَكانُوا لَنَا َخاش ِع‬
‫ني‬ ِ ‫اْلَ ّْي‬
َ ْ ‫سا ِرعُو َن ِِف‬
َّ ِ
َ ُ‫إَّنُ ْم َكانُوا ي‬
“Indeed they hastened with acts of virtue and they invoked us with hope and
fear, and they were submissive to us.”Surah Al-Ambiyaa, Verse: 90. Then be
aware oh servants of Allah, that The Lord holds your lives as a pledge for what is due
to Him, and He has entered into a contract regarding that with you, and He has
traded that which is trivial and ephemeral from you for that which is enormous and
eternal from Him. This is The Book of Allah in your presence, its wonders will never
cease, its light will never be extinguished, so accept His Word as the truth and seek
advice from His Book, and gain sight from it for The Day of Darkness. Surely you
were created for His worship, and He has entrusted noble scribes to you, they know
what you do. The Be aware oh servants of Allah, you traverse the earth morning and
evening for a period of time which is unknown to you, if you are able to reach the end
of this period of time while you are engaged in deeds for the sake of Allah, then do
so. But ,remember you will never be able to do so except with the help of Allah, so
hasten in fulfilling your obligations in this appointed time which seems to be slow( in
reaching its point of termination), before it reaches its point of termination, as it would
push you to commit the evilest of actions. Indeed some people have given their time
to others and forgot themselves. I forbid you from being like them. Seek deliverance,
seek deliverance! Indeed pursuing you, is one who is swift in his quest and quick in
his action.” (The Angel of Death).

162
There is no Virtue except with Obedience:

“Indeed there is none among the creation that enjoy any influential relationship with
Allah (SWT) who can intercede and influence Allah (SWT) to bestow good on any of
His creation or avert evil from any of His creation. This cannot come into effect
except with His obedience and execution of His Commands. Surely there is no good
after which comes hell fire and there is no evil after which comes paradise.”

Advise of A Caliph to A Caliph:

When Sayyiduna Abu Bakr was in his last moments of life, he summoned Sayyiduna
Umar (RA) and said: “Know that there are deeds for Allah that has to be executed
during the day and He will not accept it at night, and that He does not
supererogatory acts until the obligatory acts are fulfilled. Indeed the scales of those
that are heavy on The Day of Judgment would be heavy because they pursued the
truth in this world. Pursuit of the truth makes the scales heavy, and it is only
appropriate for the scale on which truth has been weighed to be heavy tomorrow.
And, indeed, the scales of those that are light on The Day of Judgment will be light
because they pursued falsehood in this world, and this caused they scale to be light.
It is only appropriate for a scale on which falsehood was weighed to be light
tomorrow. Allah (SWT) mentioned the dwellers of paradise, and when He mentioned
them, He mentioned their best deeds, and He pardoned their evil deeds. When I
remember them, I say to myself, I fear that I may not be with them. Indeed Allah
(SWT) also mentioned the dwellers of hell, and when He mentioned them, He
mentioned their most evil deeds, and He discarded their good deeds. When I
remember them, I say to myself, I hope I am not in their company. Thus, a slave
must be hopeful and fearful. He must not engage in wishful thinking, nor should he
despair of The Mercy of Allah (SWT). If you protect this advise of mine, there would
be no unforeseen incident that would be more beloved to you than death-It will
certainly come to you-,and if you ignore my advise, there would be no unforeseen
incident more hateful to than death-and you cannot defend yourself against it.”

Deception with Blessings:

Ummul Mu’mineen ‘Aaisha (RA) wore a new garment, she began admiring it.
Sayyiduna Abu Bakr (RA) said to her: “What are you admiring?” Indeed Allah is not
looking at you!” She said: “Why is that so?” He replied: “Didn’t you know that when
pride enters the heart of a slave due to some worldly adornment, his Lord The
Mighty, The Lofty hates him until he discards that adornment! Upon hearing this,
Ummul Mu’mineen ‘Aaisha removed that garment and gave it away as charity.
Sayyiduna Abu Bakr (RA) said:” Perhaps that would erase the sin of pride ( from your
book of deeds)

Do not let this confuse about displaying the Favours of Allah (SWT) with which you
have been blessed, as stated in a quraanic verse and hadith.
163
Displaying a favour is confirmation that all credit and thanks belongs to Allah (SWT),
while being boastful about ones possessions is deception which leads to rejecting the
truth, being ungrateful to Allah (SWT) and behaving in a haughty manner in the
presence of people.

When Sayyiduna Abu Bakr (RA) passed away he did not leave any wealth or worldly
possessions. He did not benefit from the wealth oh the state except what the people
permitted him. His wife once desired to eat something sweet, and he had no money
to give her to purchase it. So she said:” I will save from our daily stipend until I save
the amount I require to purchase the sweet.” So she saved from the daily stipend of
the household until she had the required amount. When Sayyiduna Abu Bakr (RA)
heard about this, he said: “Surely we have taken from the treasury of the muslims
that which is in excess of our needs, He then decreased his stipend by the amount
his wife managed to save (to buy the sweet food she desired).

Sayyiduna Abu Bakr passed away on Monday the 22nd of Jaamadul Aakhira in the
year 13 AH.

May Allah (SWT) have mercy on Sayyiduna Abu Bakr and enjoin him with his family
in The Hereafter and with The Purest of His Creation , and The Best of His
Messenger Sayyiduna Muhammad (SAW).

Assignment

1) Mention the qualities and virtues of Sayyiduna Abu Bakr As Siddeeq (RA).

2) Mention how Sayyiduna Abu Bakr (RA) accepted Islam.

3) Mention the most outstanding act of Sayyiduna Abu Bakr with which you were
impressed.

4) Mention the lessons you have extracted from the study of this image of the life of
Sayyiduna Abu Bakr.

5) Explain to what extent have you benefited from studying the personality of
Sayyiduna Abu Bakr (RA).

6) Mention the most outstanding statement of Sayyiduna Abu Bakr (RA) ,which
affected you in your practical life.

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 Umar ibnul Khattaab (May Allah be Pleased wit him)

Practical Objectives:

• The learner must summarise the history of Sayyiduna Umar ibnul Khattaab in a
few lines.
• The learner must mention his name, agnomen and describe him.
• The learner must explain his most outstanding virtues and achievements.
• The learner must extract lessons and examples from the stiudy of the
personality of Sayyiduna Umar (RA).
• The learner must explain the most important statements of Sayyiduna Umar
(RA) that impacted on his life.

A Summary on The Life of Sayyiduna Umar ibnul Khattaab (RA):

1) He was born three years before The Messenger (SAW) was commissioned
with prophethood.
2) There day he accepted Islam there were just thirty nine muslims.
3) He was the father in law of The Messenger (SAW), the father of Ummul
Mu’mineen Hafsah.
4) He was thirty five years old the day he assumed leadership of the Muslims.
5) His caliphate lasted for a duration of ten years ,six months, and four days.
6) During his caliphate, Syria, Jordan, Egypt, Libya, Persia, Iraq, Azerbaijan,
Nahaawind and other cities were conquered.
7) Basra and Kufa was developed during his era as Khaleefah.
8) He established the Islamic calendar based on The Hijrah,and he was the first
person to keep a register of soldiers who were away from home.
9) He is buried with The Messenger of Allah (SAW) and Sayyiduna Abu Bakr
(RA) in the room of Ummul Mu’mineen ‘Aaisha (RA).
10) In the pre Islamic era he married Qareebah Umm Kulthum the daughter of
Jarwal, and in the Islamic era he married Zainab bint Maz’oon, Umm Kulthum
bint Ali (RA), Jameelah bint Thaabit, Umm Hakeem bintul Haarith, and ‘Aatikah
bint Zayd. Some of them passed away while married to him.
11) He had twelve children, six sons: Abdullah, Abdur Rahmaan, Zayd,
Ubaydullah, ‘Aasim, and ‘Iyaad and six daughters: Hafsah, Ruqayyah,
Faatima, Safiyyah, Zainab and Ummul Waleed.

His Name, Agnomen and Description:

He is Umar ibnul Khattaab ibnu Nufayl ibnu Abdul Uzza. His lineage is linked with the
lineage of The Messenger (SAW) at K’ab ibnu Lu’ay, thus he is a Qurashi from Banu
Adiy.

His agnomen was Abu Hafs (Father of the lion cub). The Messenger of Allah (SAW)
gave him this nickname on the day of Badr and he (SAW) gave him the title Al-
Faarook. The Messenger of Allah (SAW) gave him this title on the day he accepted

165
Islam. Allah (SWT) gave Islam prestige with his acceptance, and Allah (SWT)
distinguished truth from falsehood using him as a means.

He grew up in Makka the capital of the religiously inclined Arabs. He was from a
household known for its power and severity. He was also the ambassador in the pre
Islamic era, whenever war broke out between Quraish and any other tribe. The
Quraish use to send him as their representative. If someone contradicted they
judgment they sent him to oppose those who oppose them and if somebody
undermined their lineage he was chosen to humiliate whoever humiliates them.

He was extremely tall, so much so, when he walked among the people, it appeared
as though he was riding an animal. He was fair skinned, blended with redness,
handsome, with rough feet and palms, bald headed with slight sideburns, and he was
big in size with a very strong physique and a loud voice. As Shifaa bint Abd states:
“When Umar spoke, he was heard, when he walked, he was swift, when he struck,
he caused pain, and he was a true worshipper.

He was the most attentive youth among the Quraish and the most stubborn. He
actively participated in their amusement and worship. He drank wine, worshipped
idols and was severe when inflicting harm on the muslims in the initial years of
da’wah. He knew how to read and write.

Ibnu Abi Dunya reports from Abu Rajaa Al-Ataaridiy that Umar (RA) was a tall, broad
set, bald, red skinned, with a thick mustache which was red at its ends, and he had a
sparse beard.

Ya’qub ibnu Sufyaan reorts in his taarikh from Zirr ibnu Hubaish, he state sthat he
saw Umar ,left handed ,bald, tan skinned and it seemed that he was riding his mount
while everybody around him was walking.He states I mentioned this story to one of
the children of Umar (RA) and he said we heard our elders mentioning that Umar
was light skinned but when it was the year of Famine, he deprived himself of meat
and clarified butter and he ate nothing but oil somuch so, his complexion changed,
he became darker.

His Acceptance of Islam:

He was either thirty or his late twenties when The Messenger (SAW) was
commissioned with the message. He accepted Islam six years after The Messenger
was commissioned. In a popular narration in As Seeratun Nabawiyyah it is stated
that since he submitted to the message his hatred for the Muslims was redirected to
the disbelievers and he openly declared his enmity for the disbelievers. Hence, he
had to bear the brunt of this. Thirty nine people submitted to the message before him,
he was the fortieth. His submission was Allah’s (SWT) response to the invocation of
The Messenger (SAW):” Oh Allah give Islam prestige with the one who is more
beloved to you of these two men, Abu Jahl ibnu Hishaam or Umar ibnul
Khattaab.” Reported by Imaam At-Tirmidhi.

His acceptance of Islam is proof of Allah’s (SWT) love for him and his status in the
Sight of Allah.
166
In the narration of Umm Umar bint Hassaan Ath-Thaqafiyyah,she narrates from her
husband Saeed ibnu Yahya ibnu Qais, who narrates from his father, that The
Messenger of Allah (SAW) use to say : “Oh Allah strengthen the deen with Umar, Oh
Allah strengthen the deen with Umar,Oh Allah strengthen the deen with Umar.”

Imaam Ahmad ibnu Hambal (RA) reports in the narration of Safwaan ibnu Amr, who
narrates from Shurayh ibnu Ubayd who said: Umar said:”I went out to confront The
Messenger of Allah (SAW) and I found that he preceded me to the mosque, so I
stood behind him, and he began reciting surah Al-Haaqah, and I was impressed with
the composition of the Quraan, so I said: This, by Allah, is certainly a poet as the
Quraish claim. He (Umar) states that he (SAW) recited the verse, “Indeed it is the
word of a noble messenger, it is not the word of a poet how little you beleive.”So I
said soothsayer. Then he (SAW) recited: “Nor is it the word of a soothsayer, little do
you reflect.” Until he completed the whole surah.He (Umar) said Islam entered my
heart totally, sparing no space for anything else.

Muhammad ibnu Uthman ibnu Abi Shaybah reports in his “Taarikh” with his chain of
narrators which include Ishaaq ibnu Abi Farwah who narrates from Ibnu Abbaas (RA)
who states that he asked Umar about his acceptance of Islam and he mentioned this
incident in its totality and he mentioned that he went out and The Messenger of Allah
(SAW) was between him and Hamzah (RA) and his disciples who were hiding in the
house of Al-Arqam and the Quraish were now aware that he submitted to the
message, No calamity the like of this afflicted them before. It was on that day that
The Messenger of Allah (SAW) named me “Al-Farooq.”

His Companionship with The Messenger (SAW):

His companionship with The Messenger of Allah (SAW) was an example of a

believer with absolute trust in his Lord, absolutely obedient to his prophet, absolutely
harsh with the enemies of Islam, firm upon the truth and absolutely adherent to what
Allah revealed of His laws. He was present at all the battles with The Messenger
(SAW). The Messenger (SAW) Praised him abundantly and that indicates upon the
high status he enjoyed in the sight of The Messenger, and his sacrifice for Islam.
Among the praises of The Messenger are the following words: “Indeed Allah placed
the truth on the tongue and heart of Umar, and He distinguished between the truth
and falsehood with Umar.”Reported by Imaam At-Tirmidhi.

He was a person of sound opinion and exceptionally intelligent. On three occasions

his opinion was confirmed by the verses of the Quraan. He suggested that
intoxicants must be prohibited even before the verse of prohibition,

}90{ ‫اجتَنِبُوهُ ل ََعلَّ ُك ْم تُ ْفلِ ُحو َن‬

ْ َ‫ان ف‬ َّ ‫س ِّم ْن َع َم ِل‬
ِ َ‫الش ْيط‬
ٌ ‫اب َواْلَ ْزَلَ ُم ِر ْج‬
ِ ْ ‫إِ ََّّنَا‬
َ ‫اْلَ ْم ُر َوال َْم ْيس ُر َواْل‬
ُ ‫َنص‬
“Indeed intoxicants, gambling, idolatory,and seeking decisions with arrows are
an abomination of satans handiwork, so abstain from (these acts).Perhaps you
may be successful.”

167
It was also his opinion that ransom should not be accepted from the prisoners of
Badr. A verse was revealed supporting his opinion. Just as he indicated to The
Prophet (SAW) to adopt the use of Hijaab for his wives The Mothers of The
Believers, and in this case also a verse was revealed to endorse his opinion.

When The Messenger of Allah (SAW) passed away, he was overwhelmed by panic,
so much so, he claimed that The Messenger did not pass away, he went to converse
with his Lord and he will return to this world very soon. He declared that he would
beat anyone who claimed that The Messenger passed away, and he adopted the
same severity against the enemies of Allah from among the idolaters and the
hypocrites.

Whenever he witnessed anyone abusing The Messenger (SAW0 by word or deed,

he would say to The Messenger (SAW): “Allow me Oh Messenger to behead this
hypocrite!” The Messenger (SAW) bore testimony that he would be in paradise. The
fact that The Messenger of Allah (SAW) passed away pleased with him, is sufficient
to prove the rank and status he enjoys in the Sight of Allah (SAW).

During The Caliphate of Abu Bakr (RA):

During the caliphate of Sayyiduna Abu BAKR (RA) Sayyiduna Umar was an honest
minister and a virtuous assistant. It was due to him that Allah (SWT) united the hearts
of the people to accept Sayyiduna Abu Bakr as their leader, on the day the disciples
differed regarding the issue of leadership at Saqeefah Bani Saaidah. It was
inspiration from Allah (SWT) that guided Sayyiduna Umar (RA) to hasten in swearing
allegiance to Sayyiduna Abu Bakr (RA), and the Ansaar and The Muhaajiroon
followed suit. Only Sayyiduna Abu Bakr (RA) was worthy of occupying this position
after The Messenger of Allah (SAW). All the disciples knew that when The
Messenger (SAW), requested that only Abu Bakr can lead them in prayer during his
illness, this was an indication to them that he is the only one worthy of occupying the
position of caliph after his demise. The credit for ending the disagreement regarding
leadership after the demise of the Messenger has to go to Umar for taking the
initiative to be the first one to swear allegiance to Sayyiduna Abu Bakr. Indeed this
disagreement was about to destroy the unity of the Muslims, and the infant Islamic
State.

Sayyiduna Umar (RA) adopted the same measure of severity during the caliphate of
Sayyiduna Abu Bakr that he adopted during the era of The Messenger (SAW).
Sayyiduna Abu Bakr was an extremely tolerant man, mercy filled his mantle,
forgiveness and dignity overcame all his other characteristics, thus, it was imperative
that a man with a strong personality like Umar (RA) neutralize this soft nature of Abu
Bakr so that authority is respected and the state may be the power of the day.
Therefore Abu Bakr (RA) always gave preference to his views, opinions and
suggestions and implemented what he said.

On one occasion Sayyiduna Abu Bakr (RA) instructed Sayyiduna Umar (RA) to do
something and he did not do it. The people came enquiring from Sayyiduna Abu Bakr
(RA): “We swear by Allah, we do not know who the caliph, you or Umar is?”
Sayyiduna Abu Bakr (RA) responded saying: “Umar, If Allah Wills!”

168
And that, By Allah, is one of the gifts of the greatness of Islam which Allah desired as
a glad tiding for the Muslims and the world after the demise of The Messenger…
Umar (RA) says to Abu Bakr (RA) on that day at Saqeefah, “You are better than me.”
Abu Bakr (RA) responds by saying, “But you are stronger than me.” Umar says: “My
strength will complement your mercy, thus with the merciful nature of Abu Bakr and
the strong personality of Umar the edifice of the Islamic State was developed. The
patience intelligence and prudence of Abu Bakr (RA) with the strength, might
,bravery and dominating nature of Umar (RA).

Sayyiduna Umar as Caliph:

Sayyiduna Umar (RA) was sworn in as caliph at a time when the ummah was most in
need of a personality like him. The Muslims were engaged in a fierce war with the
Romans and the Persians. The lands that were conquered by Islam were in need of
governors that were pious and intelligent, who would take control of their subjects
adopting the decisiveness, modesty, and ingenuity of Sayyiduna Umar (RA) in
matters of legislation and administration.

The worldly wealth was now flowing into the coffers of the conquering Arabs, and
there an element of danger that they would become inclined to the worldly pleasures
and neglect jihad and protection of Islamic lands from invading enemies.

While Sayyiduna Umar (RA) was Caliph Islamic History was adorned with The Most
Outstanding Incidents:

He completed the wars declared by Sayyiduna Abu Bakr (RA) against the Romans
and the Persians. These wars ended with the Muslims gaining power over Egypt,
Syria, Iraq, and Persian controlled countries.

He systemized the state mechanisms, created a registry, introduced state grants,

collected taxes of the conquered land in a most just and amicable manner, he
established institutions to deal with the needs of The Islamic State with unparalleled
genius known to Islamic History after the demise of The Messenger (SAW).

He ruled over the conquered lands with an iron fist while at the same time he
displayed utmost compassion and justice. His manner of governance became
proverbial. Rarely does the human race read about a leader like Sayyiduna Umar
(RA).His justice and compassion made him immortal.

The Most Significant aspect of His Greatness:

1) Defending The Creed

Sayyiduna Umar (RA) was a strong opponent of Islam, when he use to believe
that they religion is false. At that time he maintained that they were apostates from
his religion and the religion of the Arabs. He spared no effort in defending his
pagan creed, and he adopted every available means to harm the Muslims and
besmear their new relegion.When Sayyiduna Umar (RA) accepted Islam he
169
 maintained the same enthusiasm for his new creed. In fact his enthusiasm and
patriotism for his inherited creed surpassed the enthusiasm and patriotism he
displayed for his previous belief.. He stood in the presence of the leaders of the
Quraish while they were in the precincts of The Ka’bah, then he announced in
aloud voice that he has turned away from his old religion for Islam.

The Muslims use to conceal their religion-the people began beating and he beat
them, until his uncle Abu Jahl protected him. But Umar (ra0 witnessed how the
Muslims were being beaten, so he said, why am I not being afflicted with what the
other Muslims are being afflicted. He refused the protection of his uncle, so the
people returned and began beating him and he beat them, this went on until Allah
(SWT) strengthened Islam.

2) His Severity Regarding The Truth:

He believed, when trading the path of truth there is neither compromise nor any
leniency. He was not polite with friends and relatives in matters regarding the
truth. This attitude is demonstrated in his view regarding the prisoners of Badr, he
maintained that they should be beheaded’ even though they are from among the
nobles and leaders of the Quraish. He held this view because he believed that this
harsh punishment would instil fear in them, and that beheading them is the only
appropriate punishment for the enemies of Allah (SWT) and His Messenger
(SAW).

He was also not pleased with the conditions of the treaty that Messenger (SAW)
agreed upon at Hudaybiyah. So he approached The Messenger (SAW)
saying:”Oh Messenger of Allah, are we not on truth and they on falsehood?” He
(SAW) responded, Sure! He then said: “Aren’t our deceased in paradise and they
deceased in the fire?” He (SAW) replied, Sure! He then said: “Then why should
we allow our religion be degraded and return while Allah has not decided on this
matter between us?” He (SAW) responded: “I am The Messenger of Allah and He
will not betray me!” Sayyiduna Umar then went to Sayyiduna Abu Bakr and posed
the same questions to him and Sayyiduna Abu Bakr (RA) responded just as The
Messenger of Allah (SAW) responded.

3)His Submission to Authority:

Despite his steadfastness upon what he believed to be the truth, at the same time
he was also ever ready to submit to authority, when the authority decides on a
matter, even if what has been decided does not conform to his view, as you have
seen his position on The Day of Hudaybiyah.He submitted to his leader The
Messenger of Allah (SAW), when he said to him: “Oh son of Khattaab I am The
messenger of Allah ,and He will not betray me ,and he was pleased with what
pleased The Messenger (SAW).

And here we either seeing or not seeing him as disputing with Sayyiduna Abu
Bakr regarding declaring war with the apostates. It was his view that the muslims
should not wage war against them, while Sayyiduna Abu Bakr (RA) was of the
opinion that it is imperative that war is waged against them, When he realized that
Sayyiduna Abu Bakr is bent upon waging war, Allah inspired him that this is the
only way forward. Thus, he realized that Allah (SWT) inspired Sayyiduna Abu Bakr

170
 9RA) with the truth. Hence he was the first one to obey and respond to the call of
his leader.

4) His Compassion for his People:

Not only was he severe regarding matters of truth as we have seen, being merciful
was also part of his natural disposition, mercy for the weak, the poor, and
compassion for his subjects. Rarely do we read about any personality that is the like
of him in the books of history.

When the muslims feared that he would be harsh with them as their leader, he
addressed them saying; “Know (O People)that ,that severity that you know of me has
now doubled, but it will only be used against those who oppress and violate the
muslims, as for those who seek peace, religion and moderation, I would be more
compassionate to them than they are to one another. I will not leave anyone who
oppresses or violates another person, until I put his cheek on the earth and put my
foot on his other cheek, until he submits to the truth. And after this severity of mine, I
will put my cheek on the earth for those who are virtuous and content.”

That is the mercy of Umar! The mercy of a strong, decisive and just person, but this
mercy is only for those who deserve mercy! The mercy of a governor, an advisor to
his people and sincere to his religion! It was due to this mercy that he used to patrol
during the night while the people are sleeping, looking for those who are destitute,
needy and poor. Perhaps all of you know the story of women who use to crush
pebbles, to create the impression for her children who cried out of hunger that she is
cooking something, so that they eventually keep silent and sleep. This situation
lasted until Sayyiduna Umar witnessed this, it this scene had such a profound impact
on him, that he personally carried flour and clear butter to this home, then cooked the
food himself and personally fed the children until they were satiated and began
playing.

Perhaps the most impressive incident that demonstrates the mercy of Umar with his
people was the position he adopted in the year of the drought which occurred in 18
(AH) .This drought lasted for nine months. It was so severe that the animals took
refuge with humans. The people dug tunnels out of the jerboa to eat the insects that
lived therein.Sayyiduna Umar (RA) sought help with the governors of the cities
requesting them to aid him with provisions and food, so they responded. This
situation had such an effect on the health of Sayyiduna Umar (RA) due to his
concern and grief that he lost a tremendous amount of weight and his complexion
changed. His people said: “Had Allah (SWT) not delivered us from the adverse
conditions we experienced during the drought, we would have assumed that Umar
would succumb and pass on due to his concern for the affairs of the Muslims.

Caravans of flour, clear butter and meat use to come to him from the different cities,
he use to distribute this among the Muslims and not eat anything from it. He use to
eat oil and black bread saying that he has taken an oath that he will not eat meat and
clear butter until all the Muslims have eaten they full.

171
His Alertness Regarding the Administration of The State:

Sayyiduna Umar (RA) kept a close watch on all state employees. He thoroughly
tested those whom he appointed as governors of the different Islamic Cities. Merit
was his only criteria for the job, with total disregard for any other quality like worship,
asceticism, etc.He use to say: “I need a man whom when he is from among the
people he is like their leader, and when he is their leader, he is like one of them.” He
use to appoint men like Amr ibnul ‘Aas, Muaawiyah ibnu Abi Sufyaan and Al-
Mugayrah ibnu Shu’bah as governors and overlook those who are senior to them
,like Uthman, Ali, Talha and Az-Zubayr, because the former were more capable as
governors, better for the position and commanded the respect the position requires.
Whenever he appointed anyone to any post, he wrote a contract and made some of
the Muhaajiroon and the Ansaar bear testimony to the appointment. Whenever he
dispatched one of his employees to the cities he said to them: “I am not sending you
as tyrants, rather I send you as leaders. Do not beat the muslims as you would
humiliate them, Do not make them stay from their families for long periods when you
send them to war, as you would tempt them to engage in that which is forbidden, and
do not deprive them as you would oppress them.”

He also said: “I fear to appoint a man while I find someone who is stronger than him.”
He use to have a conference every year for all state employees during the hajj
season. At these conferences he use to ask them about the condition of their states
and the system of administration.

His knowledge of those employees and Muslims who were far from him just as
detailed s his knowledge of those who were close to him, so much so, the
employees, governors and judges actually believed that his sight is focused on them
all the time and he has knowledge of everything about them, no matter how minor it
may be.

He had inspectors who use to visit the Islamic States without the knowledge of the
governors. They use to thoroughly investigate each governor by questioning the
masses and they use to observe these governors. Thus, the affairs of the Islamic
Empire, during the era of Sayyiduna Umar (RA), regarding justice, equality and the
well being of all the people was always stable.

His Ingenuity Regarding Legislation

Sayyiduna Umar (RA) was a jurist of the religion, he possessed in-depth

understanding of the secrets of the law, sharp witted in extracting the meanings of
revelation and its laws.

The Holy Quraan mentions the categories of those people who qualify to accept
Zakaah, among them are those who are inclined to Islam (Al-Muallifatu Quloobihim),
Sayyiduna Umar stopped giving zakaah to this category of people during his era. He
justified his decision by saying to these people: “Indeed The Messenger (SAW) use
172
to give you zakaah because Islam was in the position of weakness, as for now, Allah
(SWT) has given Islam strength and power, so whosoever wishes to believe may
believe and whosoever desires disbelief, the choice is his. He also abolished the
punishment for stealing during the famine, because hunger was leading people to
steal. He use to free slaves who complained about the oppression of their masters.

Thus, he established a school of jurisprudence among the sahaabah, the taabi’een

and the Aimmatul Ijtihaad. This school of taught was known as the school of Ahlul
Ra’y (People of Reasoning. This school had a great influence in Islamic
Jurisprudence and due to it much of the hardships of the Muslims were eased.

May Allah have mercy on Umar and be pleased with him, and may Allah reward him
equally for his service to Islam, his sacrifice and sincerity. He established truth,
justice, and a rich civilization on a stable and firm foundation.

Some of His Immortal Words:

The day he was sworn in as caliph, he said: “Indeed Allah has tested you with me
and He has me with you. He has kept me among you after my companion (Abu
Bakr). I swear by Allah, if any of your affairs are presented to me I will personally
attend to it. And I will ensure that the affairs of those who are far away will be
attended to by honest and trustworthy people. If they do well, I will be good to them,
but if they act unjustly, I will certainly punish them.”

It is your right that I do not lead you to destruction and that I do not keep you away
from your families for a long period of time, and when I do send you out <I will be the
father of your children ,until you return.

He wrote to the state after dismissing Khalid: I did not dismiss Khalid due to anger or
due to any misdoing on his part. I dismissed him because people began believing
that our conquests are due to Khalid, thus, I feared that they shall put their trust in
Khalid. It was my desire that they realize that Allah is The Doer of All Things, and that
people must not be deceived due to Khalid.

He wrote to Sa’d when he sent him out to wage war against Iraq:

“O Sa’d ,do not allow the statement that you are the uncle of the Messenger (SAW)
or that you are the companion of The Messenger (SAW) distract you from obeying
Allah. Indeed, Allah (SWT) does not erase evil with evil, rather He erases evil with
good. Surely no relationship exists between Allah and any of His creation except by
virtue of obedience. The nobles and the commoners are equal in the sight of Allah,
Allah is their Lord, and they are His slaves. It is only Allah Consciousness that can
elevate one above another, and proximity to Allah can only be attained by virtue of
obedience.

173
His First Address after being sworn in as Caliph:

Read The Holy Quraan and you will be recognized with it. Practice upon it and you
will be of the people of The Holy Quraan. Take account of your actions before Allah
takes account of it. Adorn yourself for the great presentation. The day you would be
presented before Allah none of your words and deeds will be concealed from Him.
Indeed the right of the righteous cannot be achieved by being obedient in matters
that are in conflict with the Laws of Allah. Behold my position regarding the wealth of
Allah is the position of a custodian of the orphans. If I have my needs ,I will abstain
from the wealth , but if I am in need I will only consume what is sufficient.

Another Address of His:

O People, indeed there are desires that lead to poverty, and indeed at times despair
leads to contentment. Most certainly you accumulate what you cannot consume. You
hope for what you cannot attain, as your time in this abode of deception is fixed.
During g the era of The Messenger (SAW) you were guided by revelation. Whoever
concealed something was taken to task for whatever he concealed, and whoever
revealed something was taken to task for what he revealed. Now that revelation has
ceased, display the best of your character, and only Allah knows your secrets.
Whoever displays that which is undesirable and claims that his intention was noble,
we will not believe him. Whoever displays good we will assume him to be good. And
know that there exists some categories of miserliness that are branches of hypocrisy.
So spend of your wealth, that is best for you,

}16{ ‫ك ُه ُم ال ُْم ْفلِ ُحو َن‬

َ ِ‫َوَمن يُو َق ُش َّح نَ ْف ِس ِه فَأ ُْولَئ‬
(And those who protect themselves from miserliness, they are those who are
successful) At-Tagaabun, Verse: 16.

O People attend to your final abode (The Hereafter) and rectify your affairs and be
conscious of Allah.

The Hidden and The Revealed:

He advised Sa’d when he sent him out to war: O Sa’d accustom yourself and those
who are with you upon virtue and begin with virtue. Know that every habit has a
stimulant and the stimulant of virtue is perseverance, so persevere, and persevere
when a misfortune afflicts you, or a calamity befalls you, and you will attain The Fear
of Allah. Know that The Fear of Allah can only be attained in two ways, in His
obedience and abstinence from His disobedience. Certainly he who obeys Him,
obeys Him out of hatred for this world and love for the hereafter, and whoever
disobeys Him, disobeys Him out of love for this world and hatred for the hereafter.
Indeed the heart has realities whish Allah created, the revealed and the concealed.
As for the revealed, it is to consider the one who praises you and the one who
condemns you as equal in matters of truth, as for the concealed it can only be
recognized by the wisdom in his heart which appears on his tongue, and in his love
174
for mankind. Don’t abstain from love, for indeed the prophets requested us to love
them. Certainly when Allah loves a slave, He makes him beloved and when He hates
a slave, He makes hated. Consider you status in The Sight of Allah as your status in
the sight of those with whom you interact.

Sinning is a Greater Threat to an Army than The Enemy:

He wrote to Sa’d and the soldiers:

Indeed I instruct you and your soldiers with fear of Allah in every situation. Certainly
fear of Allah is the most effective weapon against the enemy, and the strongest
strategy in war. I instructs you and your soldiers to be more wary of sinning than your
enemy. Indeed the sinning of an army is more dangerous to them than the enemy.
Certainly Muslims gain victory due to the sins of the army, had it not been for that we
would have had no power over them, because our numbers are not like their
numbers. If our sins are equal theirs then they gain the edge over us regarding
power. If we cannot gain victory due to our virtue, we will never overpower them with
our strength. Know that the are angels appointed over you by Allah and they know
what you do, so observe modesty regarding them and do not disobey Allah while you
are in the path of Allah. Never say that our enemy is more evil than us ,so they will
never enjoy power over us. At times people are overpowered by those who are more
evil than them, The Children of Israel were overpowered (Because they acted in a
manner that earned the wrath of Allah) by the disbelievers from among the Magians

}5 { ً‫اسواْ ِخَّلَ َل ال ِّد ََي ِر َوَكا َن َو ْعداً َّم ْف ُعوَل‬

ُ ‫فَ َج‬
(So they (the disbelievers) entered the very innermost parts of their homes,
and it was a promise fulfilled) Surah Al-Israa, Verse; 5

So beseech Allah for help against your evil desires just you beseech Allah for help
against your enemies. We beseech Allah to help us and help you.

I say, it is imperative that every caller to Allah protect this letter. (By adhering to the
advises therein), and it is imperative that every leader arises to its call. O would those
who gather at the gatherings of the Arab nations to discuss strategies and weapons
that we may use to defend our countries, O Had they read this letter and acted upon
it. Then they would have gained certainty that it is imperative that we focus on our
spiritual and moral weapon rather than material weapons.

As though I can hear Sayyiduna Umar- screaming in this letter-from the eternal world
at those who desire to outdo Israel in accumulating weapons, so that they may be
stronger than Israel in weapons, screaming at them not to forget the weapons with
which we defeated the Romans and the Persians. These two weapons were stronger
than Ben Gurion and Sharon. With these two weapons we conquered Syria and Iraq.
We were much stronger then than Israel is today…

175
Never forget the weapons of Obedience and Piety…

Never forget you have to first gain victory over your selves, your desires, your hatred,
and your transgressors, before you attempt to gain victory over the Israelis.

Assignment

1) Briefly mention the history of the life of Sayyiduna Umar in a few lines.
2) Mention the name agnomen and description of Sayyiduna Umar (RA).
3) Explain the most outstanding virtues and feats of Sayyiduna Umar (RA).
4) Extract the beneficial lessons and admonitions that the study of the personality
of Sayyiduna Umar (RA) offers.
5) Mention the most outstanding feats and virtues that effected you personally
from the study of the personality of Sayyiduna Umar (RA).
6) Explain the most important sayings of Sayyiduna Umar (RA) which effected
you- and how did it impact on you.

176
 Talha ibnu Ubaidullah (May Allah be Pleased with Him)

(28 Bh-36 AH)(596 AD-656 AD)

Practical Objectives:

• The learner must mention the description of Sayyiduna Talha ibnu Ubaydullah
(RA).
• The learner must mention the stance adopted by Sayyiduna Talha (RA) at the
Battle of Uhud.
• The learner must mention what happen at the end of the life of Sayyiduna
Talha (RA).
• The learner must mention the beneficial lessons extracted from the study of
these images from the life of Sayyiduna Talha (RA).

A Brief Summary of His Autobiography:

He is Talha ibnu Ubaydullah: Talha ibnu Ubaydullah ibnu Uthman ibnu Amr ibnu Ka’b
ibnu Tameem ibnu Murrah ibnu Ka’b. He is linked to the Prophet (SAW) at Murrah
ibnu Ka’b, and with Abu Bakr As-Siddeeq at Ka’b ibnu Sa’d. And his mother is
Sa’bah bintil Hadrami.

Ibnud Dahhaak narrates, that Talha ibnu Ubaydullah (RA) said: “The Messenger of
Allah (SAW) named me “Talhatul Khayr” on The Day of Uhud, and in the Battle of Al
Asheerah, “Talhatul Fayyad”, and on The Day of Hunain,”Talhatul Jawwaad”.

Talha was a noble, gallant and generous man, as generous as generosity can be, as
beautiful as generosity can be. He speaks about his acceptance of Islam and states:
“I attended the marketplace at Basra, and behold, I was in the company of a monk in
his cell and he was saying, ask the people present, is there anyone among them who
is from The Haram? So Talha said, Yes I am. The monk said, has Ahmad appeared
as yet? Talha said, I asked who Ahmad is. The monk replied ibnu Abdullah ibnu
Abdul Muttalib, he is going to appear in this month, and he is the seal of the
messengers. He will appear from The Haram, and his place of migration will be the
place of date palms and black stones, beware, none must precede you in accepting
him. What the monk said affected my heart, so I left in haste and I came to Makka.
When I reached Makka I enquired from the people, did anything happen? They said,
yes Muhammad ibnu Abdullah The Trustworthy, has claimed prophethood, and the
son of Quhaafah has followed him.

Talha states, “My inner voice spoke to me, Muhammad and Abu Bakr. BY Allah,
these two can never come together upon misguidance. Muhammad has reached
forty years of his life and we have not as yet experienced dishonesty from him. He
177
will never lie about people, so how can he lie about Allah.” Talha states: “I left and
proceeded until I came to Abu Bakr. I said to him, you followed this man? He replied,
yes! Go to him and follow him, indeed he only invites to the truth. Talha then
informed Abu Bakr about what the monk told him. Abu Bakr then took Talha to The
Messenger (SAW) and Talha accepted Islam. Talha then informed The Messenger
about what the monk said.

When Naufal ibnu Khuwaylid heard that Abu Bakr and Talha accepted Islam he tied
them together with one rope, the people of Taym (The tribe of Abu Bakr) did not
protect them. Naufal ibnu Khuwaylid was known as The Lion of Quraish. Thus, Abu
Bakr and Talha were known as the partners. This is how Talha became one of the
earliest Muslims. He had a massive business and immense wealth, despite this he
was the fore runner in doing virtuous acts.

The Falcon of Uhud (A Martyr Who Walks on the Earth):

In The Battle of Uhud, when Quraish mobilized all they weapons and power to come
fully prepared for The Messengers and his followers ,seeking revenge for the defeat
they experienced at The Great Battle of Badr, where they were humiliated and
destroyed.

The Quraish were persistent upon victory at this battle because she poured the
vessel of her anger all at once upon the brave men of the Muslims who never ever
submitted to despair no matter what they had to encounter of fatigue and exhaustion.
The odds were against the idolaters as many of them were being killed. Thereupon
they withdrew terrified of the valour of the Muslim men. When the Muslims saw the
withdrawal of the idolaters and the humiliation that afflicted they immediately lowered
their weapons, because the battle drained them out of their energies and weariness
did not spare them. The shooters descended from their positions to claim their share
of the spoils.

Then suddenly- As the elders say: War is deception-the army of the idolater
regrouped from behind attacking the Muslims unexpectedly. Thus, they took control
of the battlefield, influencing the course of the battle. In the furnace of this battle
hundreds of soldiers were killed and injured on both sides. The Muslims were
stunned due to shock of the swift remobilizing and return of the idolaters and the
consistent attack they unleashed.

But Talha, in this difficult situation looks at The Messenger (SAW) who slipped in a
hole, flaming swords were falling towards him, and crazy stray dogs were leaping
towards him. The braying of horses became loud on all sides and sinful hands were
reaching out to harm The Messenger (SAW), but this great soldier, who was like a
big strong army, tore through the ranks of the enemy with his bravery and expert
horsemanship and picked up the Messenger (SAW) from this tight situation, yanked
him out of the claws of those who hate and despise him. He was like a boisterous
army. One man, one of the greatest and bravest men without doubt, Talha ibnu
Ubaydullah.

He carried The Messenger with his left hand and held him tight against his chest, and
with his right hand he held his sword, and heads began falling one by one ,on his
178
right and on his left every time he swayed his sword. A sharp double edged sword
swaying right and left and heads falling the leaves in autumn.

How beautiful is the narration of Sayyiduna Abu Bakr from his daughter Ummul
Mu’mineen ‘Aaisha (RA). She states that whenever Sayyiduna Abu Bakr (RA)
recalled the event s of Uhud, he use to say the whole battle belongs to Talha… I was
the first one to come to The Messenger of Allah (SAW), The Messenger (SAW) said
to me and Abu Ubaydah ibnu Jarraah, look at your brother, we looked at him, and he
was stabbed ,shot and struck about seventy times…Lo and behold ,even his finger
was severed. We tried to comfort him.

After this battle The Messenger use to say about him: (Whosoever desires to look at
a man walking on earth while he has fulfilled his pledge of martyrdom, should look at
Talha ibnu Ubaydullah)

Therefore Allah (SWT) states in The Holy Quraan about the likes of Talha:

‫ضى ََْنبَهُ َوِمنْ ُهم َّمن يَنتَ ِظ ُر َوَما بَ َّدلُوا‬

َ َ‫اَّللَ َعلَْي ِه فَ ِمنْ ُهم َّمن ق‬
َّ ‫اه ُدوا‬
َ ‫ص َدقُوا َما َع‬
َ ‫ال‬
ِ ِ
َ ِ‫م َن ال ُْم ْؤمن‬
ٌ ‫ني ِر َج‬
}23{ ً‫ديَّل‬ ِ ‫تَب‬
ْ
(Among the believers are men who have been true to their covenant with Allah,
of them some have fulfilled their pledge, and there are others who are waiting
to fulfil their pledge, and they have never changed [never dishonoured their
pledge]) Al-Ahzaab ,Verse:23

Talha’s gifts was not confined to material issues only, although his generosity wit his
wealth with which Allah has blessed him knew no bounds, he was also generous with
his life. He was always in the frontline on the battlefield, defending The Messenger of
Allah (SAW) and his belief.

A Poet states:

He is generous with his life, even though generosity is stingy with it, generosity with
ones life is the pinnacle of generosity.

Talha belongs to a category of men that history only bears witness to once in time,
he is the essence of nobility. He is of the likes of Abdur Rahmaan ibnu Auf and
Uthman ibnu Maz’oon. These were disciples were wealthy in the pre Islamic era, and
they enjoyed status in that society. People with power usually fear and have
reservations about any mission that would effect their wealth or glory. They accepted
Islam without any ulterior motive, and without desire for what it has to offer of
prestige and status. The only thing that they were concerned about was the path that
Islam could pave for them to The Hereafter. Thus, it is not strange that Allah (SWT) is
going to award them without measure in the hereafter.

It suffices him that he was given the glad tidings of Jannah, even before he passed
away by The Messenger of Allah (SAW).

179
Talha The Generous:

The generosity of Talha knew no bounds. His wife Su’daa bint Auf narrates for us the
best story about his generosity. She states:

(One day I called upon Talha, and I saw him looking worried, so I asked him, what is
wrong? He replied, the wealth that I have has increased so much, that I am now
concerned and worried about this situation. So I said to him what is wrong…Why
don’t you distribute it. So he called all the people and he began distributing it until he
had just one dirham left)

Jaabir Ibnu Abdullah (RA) describes the generosity of Talha saying,(I have not seen
anyone giving away more money without being asked than Talha ibnu
Ubaidullah.Talha was very generous with his family and relatives. He use to support
all of them even though they were so many.) It is reported about him (He never
ignored a needy person from Banu Taym, except he fulfilled his needs and his
family’s needs, he use to get their women married, serve the disabled and pay the
debts of the debtors)

It s also reported that once a man came to him and requested his help. This man
explained to Talha how they are related. Talha said to him, this relationship you
mention to me none have mentioned it before you, but Sayyiduna Uthman has just
paid me three hundred thousand for a piece of land, if you desire you make take that
land or I can sell t for you and give you all the money. The man said, I will take the
money, so Talha (RA) gave him the money.

The End of Talha:

There was a decisive meeting between Sayyiduna Ali and Sayyiduna Talha (RA),
and there was some anxiety between Sayyiduna Ali and Sayyiduna Az-Zubayr (RA).
No one among them disputed or contested what Sayyiduna Ali reminded them about
at that meeting, to save the situation, as Sayyiduna Ali desired peace, because it was
hard upon him to see one muslim shedding the blood of another muslim..

Sayyiduna Talha 9RA) was affected by the words of Sayyiduna Ali (RA). Sayyiduna
Ali said: “Did you not hear The Messenger of Allah (SAW) sayO Allah support
whoever supports him and alienate whoever alienates him.)You were the first one to
swear allegiance to me, then you dishonoured it, Allah (SWT) states:(Then
whosoever breaks his pledge, breaks it only to his own harm) When Sayyiduna Talha
(RA) heard this he said, I seek the forgiveness of Allah. Then he returned and
Marwaan ibnul Hakam saw him and shot him and he succumbed to his injury and
passed away.

Ummul Mu’mineen ‘Aaisha states; (I was in my house and The Messenger of Allah
was in the courtyard, between me and them was a screen. Suddenly Talha ibnu
Ubaydullah (RA) appeared and The Messenger of Allah (SAW) said; “Whomsoever it
180
pleases to look at a man who walks on the earth while he has fulfilled his covenant
(with Allah), let him look at Talha.”)

Assignment

1) Describe Sayyiduna Talha (RA), and mention names that were conferred upon
him by The Messenger of Allah (RA).
2) Sayyiduna Talha (RA) in The Battle of Uhud ,and what have you learnt from this.
3) Explain what happen on the last day of his life and what have you learnt from this
incident.
4) Mention the lessons that you have extracted from these omages of the life of
Sayyiduna Talha (RA).
5) Explain which incident affected you most in your study of the personality of
Sayyiduna Talha (RA) and how did it affect you in your practical life.

181
 Az-Zubayr ibnul Awaam (RA)

(28BH-36AH) (596AD-656AD)

Practical Objectives:

• The learner must explain the status and merit of Az-Zubayr ibnul Awaam (RA).
• The learner must explain the most remarkable deeds of Az-Zubayr ibnul
Awaam.
• The learner must explain how Az-Zubayr ibnul Awaam was killed.
• The learner must explain the lessons extracted from the study of these images
of Az-Zubayr ibnul Awaam.

A Man in Whose Guise The Angels Descended:

Az-Zubayr ibnul Awaam accepted Islam when he was just eight years old and he
migrated when he was eighteen years old. His uncle use to wrap him up in a burning
straw mat until smoke came out of it, then he use to say to him forsake Islam and
return to disbelief. Az- Zubayr use to say I will never ever disbelieve. Narrated by Abu
Nuaym in Hilyatul Awliyaa from abul Aswad.

Az-Zubayr ibnul Awaam accepted Islam while he was still very young. He was still a
boy when Allah (SWT) opened his heart to Islam. He was one of the first seven
people to hasten to Islam, and the first sword that was drawn for the sake of Islam
was the sword of Sayyiduna Az-Zubayr (RA).

This is Az-Zubayr ibnul Awaam the disciple of The Messenger (SAW). The
Messenger (SAW) said: “Talha and AZ-Zubayr are my neighbours in paradise.”) This
is a brotherhood established between them by The Prophet (SAW).

He is Az-Zubayr, the son of Khuwaylid, the son of Asad, the son of Al-Uzza, the son
of Qusayy, the son of Kilaab. His lineage is linked to the Messenger at Qusayy.His
mother is Safiyyah the daughter of Abdul Muttalib the paternal aunt of The
Messenger (SAW). His name in the pre Islamic era and during the Islamic era was
Az-Zubayr. His agnomen was Abu Abdullah.

Talha is never mentioned except that Az-Zubayr ibnul Awaam is mentioned with him.

Talha and Az-Zubayr have many common qualities, both were wealthy, both were
generous; both were famous, both were extremely certain about the help of Allah,
both were extremely courageous, and both were given the glad tidings of being in
paradise.

182
The Most Remarkable Feats of Az-Zubayr ibnul Awaam (RA):

Az-Zubayr ibnul Awaam never ever prostrated for an idol, he never engaged in any of
the immoral activities of the pre Islamic era. He migrated with The Messenger (SAW)
and he prayed facing both the qiblah (Al Musjidul Haram and Musjidul Aqsaa)

One day when the Muslims were gathered in the house of Al Arqam secretly, a
rumour was spread that The Messenger was killed. When this rumour reached the
ears of Az-Zubayr, he drew his sword and unsheathed it, and rose like a destructive
earthquake, an erupting volcano and pealing thunder.

And lo and behold! He proceeded to investigate the authenticity of this painful and
difficult message. The Messenger of Allah (SAW) met him at the upper end of
Makka. When The Messenger (SAW) enquired about his condition and what is
wrong, he informed The Messenger (SAW) about what he heard and what he
intended to do. The Messenger 9SW) performed salaah then invoked Allah (SWT) to
bless him and his sword with victory.

Certainly he is worthy of admiration, appreciation, honour, and veneration. The

saying of The Messenger ;( Indeed every prophet has a disciple and my disciple is
Az-Zubayr ibnul Awaam.”) Suffices this veneration and appreciation he deserves. Al-
Fadaaily narrarates from Saeed ibnul Mussayib (RA), he states; “While Az-Zubayr
was in Makka, suddenly a rumour was spread that The Prophet (SAW) was killed. He
proceeded absolutely naked, with an unsheathed sword in his hand. The Messenger
(SAW) met him and said: (What is wrong O Zubayr? He said: “I heard that you were
killed.” So The Messenger (SAW) said to him, what were you going to do? He said:
“By Allah, I wanted to confront the people of Makka and make they blood flow, with
my sword like a river, I will not spare anyone, except that I will kill them! The
Messenger (SAW) laughed, removed his robe and dressed Az-Zubayr with it.
Jibraeel (AS) descended and said to The Prophet (SAW): “Indeed Allah (SWT)
conveys his greetings to you and He asks you to convey His greetings to Az-Zubayr
and give him the good news that Allah will reward each time someone draws a sword
in The Path of Allah, from the time of your prophethood until The Day of Judgement,
without their rewards being reduced, because he is the first one to draw a sword in
the Path of Allah.”

Ibnu Sa’d narrated in his Tabaqaat that Az-Zubayr ibnul Awaam said that the angels
descended on horses on The Day of Badr and they were wearing yellow turbans, on
that day Az-Zubayr had a yellow bandage on his head. The Messenger (SAW) said:
“Indeed the angels descended in the guise of Az-Zubayr.”

Yunus narrates from Abu Ishaaq that Abu Talha Al Abdaryy, the flag bearer of the
idolaters at The Battle of Uhud, challenged the muslims to a duel, and no one took up
this challenge.Az-Zubayr ibnul Awaam stepped forward and leapt, so much so , he
sprung onto his camel. Then he threw him down onto the ground and slaughtered
him with his sword. The Messenger (SAW) praised him, and said ,every prophet has
a disciple and my disciple is Az-Zubayr, he (SAW) also said, if Az-Zubayr did not
accept his challenge to a duel , I would have challenged him myself ,because I saw
no on accepting his challenge! Al-Bidaayah wan Nihaayah, V:4, P:20.

In The Battle of Uhud also, after the army of Quraish retreated returning to Makka,
The Messenger (SAW) and Abu Bakr (RA) summoned the Muslims to pursue the
183
army, so that they may see that the Muslims have regrouped and gained strength,
and they would cancel any plans that they may have to return to Al-Madinah and
resume fighting. Sayyiduna Abu Bakr and Sayyiduna Az-Zubayr led seventy men
from among the Muslims. Despite the fact that they were pursuing a victorious army,
the military strategy that As-Siddeeq and Az-Zubayr adopted made the Quraish
believe that they have miscalculated the loss of the Muslims. They assumed that this
highly disciplined vanguard led by As-Siddeeq and Az-Zubayr, is nothing but the
frontline of the army of The Messenger (SAW) that is coming to wreak havoc within
their ranks. Thus, the Quraish hastened to get to Makka as soon as possible.

In The Battle of Yarmook,Az-Zubayr saw that most of the soldiers of the muslim army
retreating due to the attack of the Roman army with their numbers and weapons, so
he screamed Allahu Akbar, and plunged into the ranks of the roman army with his
sword.

AZ-Zubayr is one of The Pillars of Islam

Urwah ibnuz Zubayr states: (The disciples of The Messenger (SAW) said to Az-
Zubayr at The Battle of Yarmook, Why don’t you attack the disbelievers, so that we
may attack with you? He said if I attack, you will not keep your word and attack with
me. They replied, we will not do any such thing. So he launched an attack,
penetrating their ranks, causing the army to go into a state of disarray. He then
turned around to return to his army, on his way back the Romans seized the reins of
his horse and wounded him twice in the shoulder. Between these two wounds was
an old wound he received at The Battle of Badr. Urwah (RA) states I use to put my
finger into those wounds and play with it when I was a little boy. He also states that
Abdullah ibnuz Zubayr was with him on that day, he was only ten years old. Az-
Zubayr carried him on a horse and entrusted him to another man. Reported by Al-
Bukhaari.

Sayyiduna Umar ibnul Khattaab (RA) use to say Az-Zubayr is one of the pillars of
Islam.

Az-Zubayr never ceases to be sincere to his religion until he met his Lord as a martyr
in The Path of Allah. He honoured his promise to The Messenger (SAW).

Regarding this Hassaan ibnuth Thaabit the poet of The Messenger (SAW) states:

He adhered to the contract and the guidance of The Messenger, his disciple, his
word and his deed was equal.

He maintained his methodology and manner, supporting the advocators of truth, and
the truth is more just.

He is the famous horseman and the hero who attacks on a unique day.

He has a close relationship with The Messenger of Allah, and in assisting Islam he
has established glory.

Many calamities did Az-Zubayr avert with his sword from Al Mustaphaa, and it is
Allah who gives and in abundance He gives.

184
The Messenger (SAW) gave him the good news of being one of the inhabitants of
paradise(Talha and Az-Zubayr are my neighbours in paradise)

He was honoured with being the neighbour of The Messenger (SAW) in the gardens
of pleasure. When Sayyiduna Ibnu Abbaas (RA) was asked about Talha and Az-
Zubayr, He replied:” May The Mercy of Allah (SWT be with them. They were
submitters, believers, righteous, pious, the best, meritorious, and pure.”

The Killer of The Son of Safiyyah is given The Warning of The Fire of Hell:

Az-Zubayr ibnul Awaam Was one of those who opposed Sayyiduna Ali (RA) in The
Battle of The Camel.Imaam Ali (RA) called him saying: O Zubayr what has les you to
oppose me? Don’t you remember the you met The Messenger of Allah (SAW) in
Banu Quraizah, and he laughed at me and I laughed at him, you were with him, you
said to him, did you sleep O Messenger of Allah (SAW), Ali does not leave his pride.
He said to you, he is not proud, do you love him O Zubayr? You replied, I swear by
Allah, I love him! He (SAW) replied: “You will certainly fight with him and you will be
unjust!” Az-Zubayr said: “I seek the forgiveness of Allah. I swear by Allah if I
remembered it ,I would not have opposed you. Sayyiduna Ali (RA)) said to Az-Zubayr
return to Madinah,He replied ,how can I return now when war has already broken
out. I swear by Allah, this is a humiliation, from which one can never recover! Imaam
Ali (RA) said to him return humiliated, or else you would have to carry the burden of
this humiliation and the fire. Az-Zubayr returned saying:

I chose humiliation over the flaming fire, which no creation of dust can bear,

Ali called out about an affair which I was not ignorant about, A taint in this world and
in the hereafter,

I said, enough O Abul Hasan, as some of what you said to me suffices as a reproach.

Then he proceeded until he reached Waadis Sibaa, Amr ibnu Jumrooz saw him and
walked behind him. When Az-Zubayr descended from his mount for prayer, he killed
him.

When Sayyiduna Ali (RA) heard the news of this, he said, warn the killer of the son of
Safiyyah about the fire of hell! He held the sword Of Az-Zubayr and said this sword,
its owner never failed in defending The messenger of Allah (SAW) when danger
lurked.

Ibnu jurmuz sought permission to see Sayyiduna Ali (RA), he refused to meet or see
him. Thus ibnu jurmuz said:

I came to Ali with the head of Az-Zubayr, and I was hoping to gain proximity to him.

He warned me before even seeing and evil was the warning for the possessor of the
gift.

May Allah have mercy on Az-Zubayr ibnu Awaam.

185
 Assignment

1) Explain the status and merit of Az-Zubayr ibnul Awaam.

2) Explain the feats of Az-Zubayr ibnul Awaam and which feat of his impressed
you most and why?
3) Explain the killing of Az-Zubayr ibnul Awaam.
4) Explain the lessons extracted from these images of the life of Az-Zubayr (RA).
5) Explain how you would implement these lessons from the personality of
Sayyiduna Az-Zubayr ibnul Awaam (RA) in your personal life.

186
 Section Six

The Second General Objective

The Learner Must Realise The Purpose Due To which Allah (SWT) Created Us And
He Must Strive Towards It.

The Objectives of this Phase:

• The learner must explain the objective of creation (I did not create man and jinn
except to worship me)
• The learner must explain the correct and holistic understanding of worship and
its aspects.
• The learner must explain the conditions for the validity of worship.
• The learner must explain the significance of worship.
• The learner must strive to realise worship in its holistic meaning.

The First Objective of This phase: The Learner Must Explain The Purpose of
Creation.

Practical Objectives:

• The learner must explain the purpose of the creation of man.

• The learner must explain the relationship between man and the creation
around him.

A) The Objective of Mans Creation

Why did Allah (SWT) create man? What is the objective of his creation? What is his
message in this life?

A question that is imperative upon every man. A question man must ask himself. He
must take time to reflect upon its answer. Indeed any ignorance-no matter how
detrimental its consequences maybe, can, at times be overlooked, with the
exception of mans ignorance of the secret of his existence, the purpose of life, the
message of his species and him as a person on this earth.

Certainly every manufacturer knows the secret of his product. Allah (SWT) is the
creator of man and the planner of his affairs, so lets ask Him, O Lord why did you
create the human race?

187
Allah (SWT) will respond to our question wit what He has explained to us in His
Mighty Book-He created man to be his representative on earth-This is clear from the
story of Adam (AS), and the angels wish to enjoy his status. Allah (SWT) states: “

‫ك ال ِّد َماء‬
ُ ‫ض َخلِي َف ًة قَالُواْ أ ََتْ َع ُل فِ َيها َمن يُ ْف ِس ُد فِ َيها َويَ ْس ِف‬ ِ ‫ك لِلْمَّلَئِ َك ِة إِِِن ج‬
ِ ‫اع ٌل ِِف اْل َْر‬ َ َ‫َوإِ ْذ ق‬
َ ّ َ َ ُّ‫ال َرب‬
‫ال إِِِّن أَ ْعلَ ُم َما َلَ تَ ْعلَ ُمو َن‬ ِ ِ ِ ِ‫وََْنن نُسب‬
}30{ َ َ‫َك ق‬ ُ ‫ح ِبَ ْمد َك َونُ َق ّد‬
َ ‫سل‬ ُ َّ ُ َ
And recall when your Lord said to the angels, I am going to create a vicegerent
on earth. They said, are You going to create one who is going to spread
corruption and shed blood in it? While we glorify Thy praises and sanctify
Thee! He said I know that which you do not know.”Surah Al-Baqarah ,Verse:30.

The first responsibility of this vicegerency is for man to recognize his Lord as he
should be recognize and to worship Him as He should be worshipped. Allah (SWT)
states:

‫اَّللَ َعلَى ُك ِّل َش ْي ٍء‬

َّ ‫َن‬َّ ‫ض ِمثْ لَ ُه َّن يَتَ نَ َّز ُل ْاْل َْم ُر بَيْ نَ ُه َّن لِتَ ْعلَ ُموا أ‬
ِ ‫ات َوِم َن ْاْل َْر‬ ٍ ‫اَّلل الَّ ِذي َخلَ َق س ْبع ََسَاو‬
َ َ َ َُّ
}12{ ً‫علْما‬ ِ ‫ط بِ ُك ِل َشي ٍء‬ َّ ‫َن‬ َّ ‫قَ ِد ٌير َوأ‬
ْ ّ َ ‫َحا‬ َ ‫اَّللَ قَ ْد أ‬
“It is Allah Who created seven heavens, and of the earth He created the like
thereof. His command descends between them, so that you may know that
Allah has power over everything, and He encompasses everything with His
Knowledge.” Surah At-Talaaq, Verse: 12 (Al-Ibaadah fil Islam-Dr.Yusuf Al
Qardaawi)

Allah (SWT) states in His Noble Book:

ِ ‫اْلنس إََِّل لِي ْعب ُد‬ ِ ُ ‫وما َخلَ ْق‬

}56{ ‫ون‬ ُ َ َ ِْ ‫ت ا ْْل َّن َو‬ ََ
“I did not create jinn nor man except to worship Me.”Surah Az_Zaariyaat, Verse:
56.This text is composed of four words, but it enshrines an enormous reality about
our existence and the purpose of our creation, it is for nothing but the worship of
Allah (SWT) Alone! Sayyiduna Mu’aadh ibnu Jabal states: “I was behind The
Prophet (SAW) and he said to me, O Mu’aadh do you know what is the right of
Allah over his servants? I said, Allah and His Messenger know best. He said
that they worship Him and do not associate any partner with Him.” Reported by
Al Bukhaari and Muslim.

Thus purpose of the existence of man and jinn is embodied in this task, which is
nothing but worship. Whoever undertakes it and fulfils has realised the purpose of his
existence, and whoever falls short of it has nullified the purpose of his existence, and
his life is meaningless, void of its essence from which it derives its value. With the
task of worship man materialises the purpose for which Allah has created him. Only
worship can qualify man to be a vicegerent of Allah (SWT) on earth. (Fi Zilaalil
Quraan- Sayyid Qutub)

188
In a hadith qudsi Allah (SWT) states: “O MY slaves… I did not create you to seek
companionship due to loneliness, nor to seek increase due to lack of numbers, nor to
your help in a matter because I am one and helpless, or to gain any benefit or to
ward of any harm. Rather I created you to worship me for a long period and to
remember me in abundance and to glorify e morning and evening.

The First Call of Every Message (Worship Allah you have no god besides Him)

This worship of Allah Alone is in the first covenant which Allah (SWT) took with the
human race, and He registered it with the pen of predestination as part of human
nature. Allah (SWT) states

‫ط‬ ِ ‫} وأَ ْن ا ْعب ُد ِوِن َه َذا‬60{ ‫ني‬

ٌ ‫ص َرا‬ ٌ ِ‫الش ْيطَا َن إِنَّهُ لَ ُك ْم َع ُد ٌّو ُّمب‬ َ ‫أَََلْ أَ ْع َه ْد إِل َْي ُك ْم ََي بَِِن‬
َّ ‫آد َم أَن ََّل تَ ْعبُ ُدوا‬
ُ َ
}61{ ‫ُّمستَ ِقيم‬
ٌ ْ
(Did I not take a covenant with you oh children of Adam that you must not
worship satan. Indeed he is unto you an open enemy. And that you must
worship Me. This is the stable path) Surah Yaseen, Verses:60-61.

This original covenant between Allah and His slave is the covenant mentioned in The
Holy Quraan, when Allah (SWT) states:

‫ت بَِربِّ ُك ْم قَالُواْ بَلَى‬ ِ ِ ِ َ ‫ك ِمن ب ِِن‬

ْ ‫آد َم من ظُ ُهوِره ْم ذُ ِّريَّتَ ُه ْم َوأَ ْش َه َد ُه ْم َعلَى أَن ُفس ِه ْم أَل‬
َ ‫َس‬ َ َ ُّ‫َوإِ ْذ أَ َخ َذ َرب‬
‫آاب ُؤََّن ِمن قَ ْب ُل َوُكنَّا‬
َ ‫} أ َْو تَ ُقولُواْ إِ ََّّنَا أَ ْش َر َك‬172{ ‫ني‬
ِِ ِ
َ ‫َش ِه ْد ََّن أَن تَ ُقولُواْ يَ ْوَم الْقيَ َام ِة إِ ََّّن ُكنَّا َع ْن َه َذا غَافل‬
}173{ ‫ن‬ َ ‫ذُ ِّريَّ ًة ِّمن بَ ْع ِد ِه ْم أَفَ تُ ْهلِ ُكنَا ِبَا فَ َع َل ال ُْم ْب ِطلُو‬
(And recall when your Lord brought forth from the children of Adam, from
their loins, their offspring’s, and made them bear testimony against
themselves, Am I not your Lord. They said, Sure, we bear testimony to this.
Lest you say on The Day of Resurrection, indeed we were unaware of this, or
you say our forefathers associated partners with Allah before, we are nothing
but the progeny after them. Are you going to destroy us because they engaged
in Falsehood) Surah Al-A’araaf, Verses: 172-173.

Thus it is not strange that this was the first message of every messenger who was
sent to mankind, to remind them of this original covenant. This is what is meant by
the statement of Allah (SWT)

َّ ْ‫ََي قَ ْوِم ا ْعبُ ُدوا‬

ُ‫اَّللَ َما لَ ُكم ِّم ْن إِلَ ٍه غَ ّْيُه‬
(O my people worship Allah, you have no god except Him) Surah, Al-A’araaf, and
Verse: 59.And a confirmation of this. is the statement of Allah (SWT)

ْ ‫اَّللُ َوِمنْ ُهم َّم ْن َح َّق‬

‫ت‬ ّ ‫وت فَ ِمنْ ُهم َّم ْن َه َدى‬ َ ُ‫اجتَنِبُواْ الطَّاغ‬
ْ ‫اَّللَ َو‬ ِ ‫ولََق ْد ب عثْ نَا ِِف ُك ِل أ َُّم ٍة َّرسوَلً أ‬
ّ ْ‫َن ا ْعبُ ُدوا‬ ُ ّ ََ َ
ِ ِ ِ ‫َعلَْي ِه الضََّّللَةُ فَ ِسّيُواْ ِِف اْل َْر‬
}36{ ‫ني‬ َ ِ‫ف َكا َن َعاقبَةُ ال ُْم َك ّذب‬
َ ‫ض فَانظُُرواْ َك ْي‬
189
(We have certainly sent to every nation a messenger saying to his people,
Worship Allah and abstain from false gods) Surah An-Nahl, Verse:36. And the
verse

ِ ُ‫ول إََِّل ن‬
ِ ‫وحي إِلَي ِه أَنَّهُ ََل إِل ََه إََِّل أَ ََّن فَا ْعب ُد‬
‫ون‬ ٍ ‫ك ِمن َّر ُس‬
َ ِ‫َوَما أ َْر َسلْنَا ِمن قَ ْبل‬
}25{ ُ ْ
(We did not send a single messenger before you except that We revealed to
him that there is no god except I so worship Me) Surah Ambiyaa, Verse:25. Allah
(SWT) states after mentioning the stories of many of the prophets

ِ ‫إِ َّن ه ِذ ِه أ َُّمت ُكم أ َُّمةً و‬

ِ ‫اح َد ًة وأ َََّن ربُّ ُكم فَا ْعب ُد‬
‫ون‬
}92{ ُ ْ َ َ َ ْ ُ َ
(Indeed this nation of yours is one nation and I am your Lord, so worship me)
Surah Al-Ambiyaa, Verse: 92. Allah (SWT) instructed his Prophet Muhammad (SAW)
saying :

ِ َ ‫ك ح ََّّت َيْتِي‬
}99{ ُ ‫ك الْيَق‬
‫ني‬ َ َ َ َ َّ‫َوا ْعبُ ْد َرب‬
(And worship your Lord until death overtakes you) Surah Al-Hajr, Verse:99. Jus
as Allah (SWT) narrates upon the tongue of Nabi Eisa (AS),he (SA) states in a
submissive manner responding to what they attributed to him and what they
fabricated:

‫ت فِي ِه ْم فَ لَ َّما‬
ُ ‫نت َعلَْي ِه ْم َش ِهيداً َّما ُد ْم‬
ُ ‫اَّللَ َرِّّب َوَربَّ ُك ْم َوُك‬ ِ ‫ْت َْلُم إَِلَّ ما أَمرتَِِن بِ ِه أ‬
ّ ْ‫َن ا ْعبُ ُدوا‬ ْ َ َ ْ ُ ‫َما قُل‬
}117{ ‫د‬ ٌ ‫َنت َعلَى ُك ِّل َش ْي ٍء َش ِهي‬
َ ‫يب َعلَْي ِه ْم َوأ‬ ِ َّ ‫َنت‬
َ ‫الرق‬ َ ‫نت أ‬ َ ‫تَ َوفَّ ْي تَِِن ُك‬
(I did not say to them except with what You have commanded me, That you all
must worship Allah, my Lord and your Lord. I was a witness against them as
long as I was among them, but when You raised me You were watchful over
them, and, Indeed You are a witness to everything) Surah Al-Maaidah,
Verse:117.

The religions, all of them are a call to the worship of Allah Alone. The prophets, all of
them were the first worshippers of Allah. The worship of Allah-then-was the first
priority of mans existence as it is explained in all the divine messages. (Al-Ibaadah fil
Islam- Yusuf Al Qardaawi)

B) The Relationship Between man and The Existence around Him:

Indeed Allah (SWT) created this beautiful and amazing creation for the benefit of
man, and with that He sent messengers and prophets, all of them, for the guidance of
man. Allah (SWT) states in a hadith qudsi: “O Son of Adam, I created everything
for your benefit, and I created you for Me, so do not allow that which was
created for you to distract from that for which you were created.”

Allah (SWT) informs us in His book about His Grace upon man, and strange position
man adopts towards these favours, by being excessively unjust and ungrateful.

190
 ِ ِ ِ ِ ‫السم ِاء ماء فَأَ ْخر‬ ِ ‫ات واْلَرض وأ‬ َّ ‫اَّللُ الَّ ِذي َخلَ َق‬
‫َّر‬ َّ
َ ‫ج به م َن الث ََّم َرات ِرْزقاً ل ُك ْم َو َسخ‬ َ َ ً َ َ َّ ‫َنز َل م َن‬ َ َ َ ْ َ ِ ‫الس َم َاو‬ ّ
ِ ِ َ ‫لَ ُكم الْ ُفل‬
َ َ‫س َوالْ َق َم َر َدآئِب‬
‫ني‬ َّ ‫} َو َسخَّر لَ ُك ُم‬32{ ‫َّر لَ ُك ُم اْلَ َّْنَ َار‬
َ ‫الش ْم‬ َ ‫ي ِِف الْبَ ْح ِر ِِب َْم ِره َو َسخ‬ َ ‫ْك لتَ ْج ِر‬ ُ
‫وها إِ َّن‬
َ ‫ص‬
ِّ ‫ت‬
ُ ْ‫اَّلل َلَ ُُت‬ َ ‫آَت ُكم ِّمن ُك ِّل َما َسأَلْتُ ُموهُ َوإِن تَ ُعدُّواْ نِ ْع َم‬
َ ‫} َو‬33{ ‫ار‬ َ ‫َّه‬َ ‫َّر لَ ُك ُم اللَّْي َل َوالن‬
َ ‫َو َسخ‬
}34{ ‫ار‬ٌ ‫وم َك َّف‬ َ ‫ا ِْل‬
ٌ ُ‫نسا َن لَظَل‬

(It is Allah Who created the heavens and the earth and He sent down water
from the heavens, and He produced fruits with it as sustenance for you. He
subjected the ship for you to sail in the ocean with his command and He
subjected the rivers for you. He subjected the sun and the moon constantly
pursuing their course for you, and He subjected the night and the day for you.
And He has given you everything you requested. If you count The Blessings of
Allah, you will never be able to calculate them. Indeed man is extremely unjust
and ungrateful.) Surah Ibraahiem, Verses 32-34.

Indeed He Who creates is Allah, He Who sustains is Allah, He Who teaches is Allah,
and He Who instils dignity in man is Allah. Does man recognize, admit and
appreciate all this?

It is reported in a hadith qudsi: “Indeed I, the jinn and man are in a serious situation. I
create and others are worshipped, I sustain and others are thanked.” Narrated by
Imaam Jalaaludeen as Suyuti from Abud Dardaa (RA). Allah (SWT) states:

}8{ ‫الر ْج َعى‬

ُّ ‫ك‬َ ِّ‫} إِ َّن إِ ََل َرب‬7{ ‫استَ غْ ََن‬
ْ ُ‫} أَن َّرآه‬6{ ‫نسا َن لَيَطْغَى‬ ِْ ‫َك ََّّل إِ َّن‬
َ ‫اْل‬
“Nay! Indeed man is despotic, when he considers himself independent and
self-sufficient! Indeed unto your Lord is the return.” Surah Al-Alaq, Verses 6-8.

Assignment

1) Explain the purpose of mans creation.

2) Explain the relationship between mann and all that exists around him.

191
 The Second Objective of This Phase:

The Learner must explain the correct and all encompassing meaning of
worship.

Practical Objectives:

• The learner must explain the correct and all encompassing meaning of worship.
• The learner must explain the different aspects of worship.

The Correct and All Encompassing meaning of Worship and its Different
Aspects:

Indeed Allah (SWT) created us to worship Him, with a kind of worship that is
accompanied with utmost submission and blended with boundless love.

In which aspect of our lives must this obedience exists?

In what manner must it exist?

The answer to these questions explains to us the meaning of worship and the
expanse of its horizons.

Worship encompasses the religion in its totality:

Ibnu Taymiyyah was asked about Allah’s Statement:

(Oh mankind worship your Lord) Surah Al-Baqarah, Verse: 12.

What is worship? What are its branches?

He (May Allah have Mercy on him) responded: It is a term that embodies all deeds
and all words that pleases Allah and Allah loves, be it revealed or concealed. Prayer,
charity, fasting,pilgrimage,honesty, fulfilling trusts, righteousness towards parents,
maintaining family relations,honouring promises and contracts, instructing with good
and forbidding from evil, waging holy war against the disbelievers and hypocrites,
being kind to the neighbour,the orphan ,the poor, the wayfarer, the slave, the
animals, invocations ,remembrance of Allah (SWT),recitation of The Holy
Quraan,studying anything praiseworthy and anything the like of this. Just as, love for
Allah and His Messenger (SAW), fear of Allah, repentance, sincerity, perseverance
upon His Laws, gratitude for His favours, displaying pleasure for His Decree,
dependence upon Him, hope for His Mercy, fear for His Punisment.All these deeds
and words are the embodiment of the term worship.

Thus we find that the term worship-as explained by ibnu Taymiyyah-has an

expansive horizon and domain.

192
Hence, worship is not confined to rituals; rather it has a broader meaning. The rituals,
like prayer, fasting, charity and pilgrimage etc, are just one aspect of worship, it is not
worship in the broader sense of its meaning. Besides the obligatory worship, it also
includes the different kinds of supererogatory worship like recitation of The Holy
Quraan, remembrance of Allah (Dhikr),,invocations (dua),seeking forgiveness,
glorifying Allah (tasbeeh),expressing the oneness of Allah (tahleel),expressing the
greatness of Allah (takbeer),praising Allah (tahmeed). It includes commercial
interaction, fulfilling the rights of man, being righteous to parents, maintaining family
relationships, being kind to the orphan, the poor, the wayfarer, and being merciful
with the weak and being gentle with animals. It also includes good character and
moral excellence like honesty, honouring trusts, promises and contracts and every
trait that is embodied by good character. What is termed as “Al-Akhlaaqur
Rabbaaniyyah”, which refers to The Love of Allah and His Messenger (SAW), Fear of
Allah,Penance,Sicereity,Perseverance upon His Laws,Greatfullness for His Favours,
Being Pleased with what He has predestined,Dependance upon Him, and Hope for
His Mercy. Just as it includes the two greatest obligations, which are the bulwark and
foundation of the religion, commanding with good and forbidding from evil, and
waging war against the disbelievers and the hypocrites in The Path of Allah. (Al-
Ibaadah fil Islam-Dr. Yusuf Al-Qardaawi).

Allaamah Ibnu Taymiyyah in his essay “AL-Ubudiyyah”mentions a matter which ahs

its significance and gravity, the matter of adopting means to attain ones goals and
being cognizant of the laws upon which Allah (SWT) has established the universe.
He states: “Any means which Allah (SWT) has instructed His servants to adopt is a
form of worship.”

In addition to this Sheikh ul Islam ibnu Taymiyyah states that the Religion in its
totality is worship, as the word deen means humility and submission. When one
states “dintuhu, fadaana ) َ‫فَدَان‬-ُ‫”(دِنتُه‬, one means to say “I subjected him and he
ُ ‫(يَدِي‬, it means one serves Allah,
submitted.” When it is said:”Yadeenu Lillah” )ِ‫ن هلل‬
obeys Him and submits to Him. The word “Ibaadah” worship, its original meaning is
also “submission.” Thus the meaning of the word deen and ibaadah are the same
literally and as a legal term.

Ibaadah (Worship) Encompasses Every Matter Related to Life:

Ibaadah encompasses every issue related to life and it organizes the system of life,
be it issues related to eating ,drinking, answering the call of nature, establishing a
state, the politic of governance, the politics of wealth, issues related to commerce,
the penal laws, foreign relations in times of war and peace.

Thus we find The Noble book of Allah addressing the believing servants with
commands and rules, which deals with all the different aspects of life. In one chapter
of the holy Quraan we find many laws, and all the verses which enshrine these laws,
addresses man using two words “Kutiba Alaykum” (Prescribed for you). Allah (SWT)
states:

193
 ‫اص ِِف الْ َق ْت لَى‬ ِ ِ ِ َّ
ُ ‫ص‬َ ‫ب َعلَْي ُك ُم الْق‬
َ ‫آمنُواْ ُكت‬
َ ‫ين‬
َ ‫ََي أَيُّ َها الذ‬
“O you who believe the law of requital is prescribed for you in cases of
murder….” Surah Al-Baqara, Verse: 178

ِ ‫صيَّةُ لِلْوالِ َدي ِن واْلقْربِني ِابلْمعر‬

‫وف َح ّقاً َعلَى‬ ِ ‫ت إِن تَ ر َك َخ ّْياً الْو‬
ُ ‫َح َد ُك ُم ال َْم ْو‬ َ ‫ب َعلَْي ُك ْم إِذَا َح‬ ِ
ُْ َ َ َ َ ْ َ َ َ َ ‫ض َر أ‬ َ ‫ُكت‬
}180{ ‫ني‬ ِ
َ ‫ال ُْمتَّق‬
“It is prescribed for you, when death approaches anyone of you and he has
wealth, that he makes a bequest for his parents and next of kin in a reasonable
manner.” Surah Al-Baqarah, verse: 180

}183{ ‫ين ِمن قَ ْبلِ ُك ْم ل ََعلَّ ُك ْم تَتَّ ُقو َن‬ ِ َّ

َ ‫ب َعلَى الذ‬
ِ
َ ‫ام َك َما ُكت‬ ِّ ‫ب َعلَْي ُك ُم‬
ُ َ‫الصي‬
ِ
َ ‫آمنُواْ ُكت‬
َ ‫ين‬
ِ َّ
َ ‫ََي أَيُّ َها الذ‬
“O you who believe fasting has been prescribed for you just as it has been
prescribed for those before you, so that you may be conscious of Allah.”Surah
Al-Baqarah, verse: 183

‫سى أَن ُُِتبُّواْ َش ْيئاً َو ُه َو‬ َّ

َ ‫سى أَن تَك َْرُهواْ َش ْيئاً َو ُه َو َخ ّْيٌ ل ُك ْم َو َع‬
َّ ُ َ‫ب َعلَْي ُك ُم ال ِْقت‬
َ ‫ال َو ُه َو ُك ْرهٌ ل ُك ْم َو َع‬
ِ
َ ‫ُكت‬
}216{ ‫ن‬ ّ ‫َش ٌّر لَّ ُك ْم َو‬
َ ‫اَّللُ يَ ْعلَ ُم َوأَنتُ ْم َلَ تَ ْعلَ ُمو‬
“Fighting has been prescribed for you while you may dislike it. Perhaps you
may dislike something while it is good for you”.Surah Al-Baqarah, Verse: 216.

All these issues mentioned, requital, fasting, bequests, and fighting in the Path of
Allah, are prescribed by Allah (SWT) for His servants, meaning that it is obligatory
upon them. Thus it is imperative upon them to worship Allah (SWT) by adhering to
them and submitting to them. The sphere of worship is even broader than this, Allah
(SWT) states:

ُ ‫ك أ ُِم ْر‬
‫ت َوأَ ََّنْ أ ََّو ُل‬ َ ِ‫يك لَهُ َوبِ َذل‬ َ ‫ب ال َْعال َِم‬
َ ‫} َلَ َش ِر‬162{ ‫ني‬ ِِ
ِّ ‫اي َوَمََ ِاِت َّّلل َر‬
ِ ُ‫قُل إِ َّن صَّلَِِت ون‬
َ َ‫سكي َو ََْمي‬
ُ َ َ ْ
ِ
163{ ‫ني‬َ ‫ال ُْم ْسل ِم‬
(Indeed my prayer, my sacrifice, my life, and my death are for Allah The Lord
of The Worlds. He has no partner. With that I have been commanded and I am
the first of the submitters) Surah Al-An’aam, Verses: 162-133.

Ibaadah (Worship) encompasses all the normal activities of life.Imaam Ahmad (RA)
narrates from Abu Umaamah, who narrates from The Messenger (SAW), He said:
“Allah (SWT) states, “The most beloved act with which My servant worships me
is giving advise sincerely for My Pleasure.” “ Abu Hurairah (RA) narrates that The
Messenger (SAW) said: “Indeed Allah is pure and He accepts nothing but that
which is pure, and indeed Allah has instructed the believers with what he has
instructed the messengers, Allah (SWT) states Oh messengers eat of that
which is pure and wholesome and do good deeds) and Allah (SWT) said to the

194
believers (Oh you who believe eat from the pure and wholesome of what We
have provided you, and be grateful to Allah, if you worship none but Him)”

Then The Messenger mentioned a man who has been in a long journey, his hair
is dishevelled and he is dusty, he spreads out his hands to the heaven and
says, O my lord! O my Lord! His food is impure (haraam), his drink is impure
(haraam),his clothes are impure (haraam) and he was nourished with impurity
(haraam),so how can his invocation (dua) be answered. Reported by Muslim.

This hadith encourages the servant to pursue nothing except that which is
permissible (Halaal) in his deeds, words and beliefs, as Allah (SWT) does not accept,
except that which is wholesome and pure. Abu Hurairah (RA) narrates that The
Messenger of Allah (SAW) said: “Charity is due for each joint in mans body,
everyday the sun raises. To arbitrate in a just manner between two people is
charity, to help a man to get onto his mount, or to put him onto it, or to load his
onto it is charity, to remove something harmful from the path is charity.”
Reported by AL-Bukhaari.

In a hadith of Abu Dharr also The Messenger of Allah (SAW) said: …” Charity is in
the sexual organ of one of you! They said, oh Messenger of Allah, when one of
us is sexually stimulated, he is rewarded! He (SAW) replied, if you insert your
organ in the forbidden (haraam), is it a sin? Likewise if you insert it in that
which is permissible (halaal) you are rewarded.” Reported by Muslim.

The Muslim must strive to make his life and time, all of it, the worship of Allah (SWT),
as long as he seeks The Pleasure of Allah with it. A man who is tired in the evening,
due to the labour of his hands, is a worshipper of Allah. A student who is exhausted
in the evening, due to revising his lessons, is a worshipper of Allah. A researcher
who lives in his laboratory with his instruments with this focus is a worshipper of
Allah. A woman who spends sleepless nights, due to comforting her children and
husband is a worshipper of Allah. Worship in this sense, is ultimate submission,
humility, obedience, compliance, yielding and surrender out of love and pleasure.
Love and pleasure gives birth to action, which is carried out with full enthusiasm to
aid the religion. Love and pleasure constantly spurs one to sacrifice, so much so man
subjects his movement, stagnation, compassion and all his feelings to aid truth
,justice and relegion.Allah (SWT) states:

ِ ‫وج‬
‫اه ُدوا ِِف‬ ‫ّي ل ََعلَّ ُك ْم تُ ْفلِ ُحو َن‬ ِ َّ
ََ }77{
َ ْ َ‫اْل‬
ْ ‫اس ُج ُدوا َوا ْعبُ ُدوا َربَّ ُك ْم َوافْ َعلُوا‬
ْ ‫آمنُوا ْارَك ُعوا َو‬
َ ‫ين‬ َ ‫ََي أَيُّ َها الذ‬
ِ ِ ِ ِ ِ ِ ِِ َِّ
ْ ‫اَّلل َح َّق ِج َهاده ُه َو‬
َ ‫اجتَ بَا ُك ْم َوَما َج َع َل َعلَْي ُك ْم ِِف ال ّدي ِن م ْن َح َر ٍج ّملَّ َة أَبي ُك ْم إبْ َراه‬
‫يم ُه َو ََسَّا ُك ُم‬
‫الص ََّل َة‬
َّ ‫يموا‬ ِ ِ َّ‫ول َش ِهيداً َعلَي ُكم وتَ ُكونُوا ُشه َداء َعلَى الن‬ َّ ‫مني ِمن قَ ْب ُل َوِِف َه َذا لِيَ ُكو َن‬ ِ
ُ ‫اس فَأَق‬ َ َْ ْ ُ ‫الر ُس‬ َ ‫ال ُْم ْسل‬
ِ ِ ِ ِ ِ
}78{
ُ‫الزَكا َة َوا ْعتَص ُموا ِاب ََّّلل ُه َو َم ْوََل ُك ْم فَن ْع َم ال َْم ْوََل َون ْع َم النَّصّي‬
َّ ‫َوآتُوا‬

(O you who believe bow,prostrate,worship your Lord and engage in virtue

,perhaps you may be successful. And strive in the Path of Allah to the best of
your capability, for His sake. It is He who has chosen you, and He has not
burdened you with any hardship in religion. It is the religion of your father
Ibraahiem.It is He who has named you Muslims from afore and in this (The

195
Quraan), so that The Messenger may be a witness against you, and you may be
a witness against mankind. So establish prayer and give charity and hold firm
to Allah, as He is your Protector. What an excellent Protector and what an
excellent Helper. Surah Al-Hajj, Verses: 77-78.Allah (SWT) begins with instructing
us with bowing and prostrating and ends with instructing us with general worship
which is more encompassing than prayer. Worship of Allah (SWT) embodies all the
obligatory acts and beyond that it touches every movement, stagnation, every
feeling, and every perception. Hence, every activity of man can be converted into
worship if the heart is focused towards Allah (SWT), so much so, the pleasures that
attains from all that is pure and wholesome in life can be converted into worship and
one can earn good deeds due to these pleasures. (Al-Ibaadah Jawharuha wa
Aafaaquha-Shiekh Muhammad Abdullah Al-Khateeb)

The book (Adabul Yaum wal Laylah) encourages man to live in the company of Allah
constantly.Begining from the time he awakes at dawn until he goes back to sleep at
night. Example, when one awakes and recites what is prescribed in the Sunnah (All
praise is for Allah who has given me life after death and unto Him is the returning),
one is living in the company of Allah (SWT). One should do the same for all the
different occasions, when one wears ones clothes, looks into the mirror, leaves the
house, enters the market and exits from it. So much so, when one returns the bed,
one’s day must be a day in the company of Allah (SWT).

Refer to the book (Aadaadul Yaum wal Lailah) of Imaam An Nawawi (RA), and the
book (Kittabu Mihaajul Muslim) by Shiekh Abu Nakr Al Jazaa’iri.

Which Category of Worship is most meritorious:

Since worship in Islam has such a broad sphere as we have explained. The question
arises, which category and form of worship is most meritorious, most beloved to
Allah, has the highest status in His Sight, and earns one proximity to Allah?

We hold the view of Ibnu Qayyimil Jawziyyah in his Madaarijus Saalikeen, with to the
view that for each time and situation there is a specific kind of worship, Ibnu Qayyimil
Jawziyyah states: “The most meritorious form of worship is acting for the Pleasure of
Allah (SWT) at all times, with the kind of worship prescribed for that time. Thus the
best form of worship at the time of jihad is jihad, even though it may lead to omitting
ones daily invocations ( adhkaar),night vigil (tahajjud), fasting, and completing ones
prayer as one does in the times of peace. The most meritorious form of worship
when one has a guest is entertaining ones guest even though it may occupy one
from ones daily voluntary adhkaar, thus this would also apply to fulfilling the rights of
ones wife and family the time of dawn the most meritorious form of worship would be
prayer, recitation of The Holy Quraan, supplication, invocations (Adhkaar), and
seeking forgiveness. During teaching time, the best form of worship is educating the
ignorant, and occupying oneself with meeting the needs of ones students. At the time
of Adhaan ,the best form of worship is responding to the mu’addhin, instead of
engaging in invocations (Adhkaar).In the prescribed times of prayer (Salaah),the best
form of worship is, to strive to execute it with perfection, as soon as the time of that
particular

196
salaah commences. Performing it at the main mosque in congregation is most
meritorious. When a person is need of monetary or physical assistance or the
assistance of ones influence, the most meritorious form of worship at that time would
be to expend whatever one has to ,to assist the needy person, even though it would
mean that one has to neglect one’s daily voluntary invocations. At the time of reciting
the Holy Quraan,one should be fully focused on the meaning of what one is reading,
so much so, it must be as though Allah is addressing the reader, the heart and the
mind must be focused on nothing but the words of The Holy Quraan, with firm
resolve to implement its teachings. When standing on the plains of Arafah, the most
meritorious form of worship would be engaging in earnest supplications and
invocations, and not fasting which may make one feel weak. In the first ten days of
Dhul Hijjah increasing ones engagement in ritual worship, like takbeer (expressing
the greatness of Allah),tahleel (expressing the oneness of Allah), and tahmeed
(glorifying Allah) is the most meritorious form of worship. There is no form of worship
that is more meritorious than remaining in a musjid (I’tikaaf.the) in the last ten days of
Ramadaan.When another Muslim is sick or has passed on ,no form of worship would
be more meritorious than visiting him or attending his janaazah.

The best form of worship one should engage in at the different times and in the
different situations, is the prescribed form of worship for that particular time or
situation, as this is what would be pleasing to Allah (SWT). One must occupy oneself
with what is imperative at that particular time, be it a deed or a word .Imaam Ibnu
Qayyimil Jawziyyah (RA) calls this kind of worship “AT-Ta’abbudul Mutlaq”

)ُ‫((ألتَّعَبُّ ُد ال ُمطلَق‬Absolute Worship), he says of one who engages in this kind of worship,
“The goal of one who engages in absolute worship is the pursuit of The pleasure of
Allah, where ever it may be. The axis of his worship is The Pleasure of Allah. He
continuously moves through the ranks of the different forms of worship. Every time
he sees a more meritorious rank, he strives towards it until he sees a rank even more
virtuous. This is his in his journey of life until his journey comes to and end.. When
you see the scholars, you see him with them, when you see those who are invoking
Allah, you see him with them, when you see the soldiers of Islam, you see him with
them, when you see those who give charity and engage in virtuous acts, you see him
with them. This is an absolute slave who is not possessed by any strict and rigid
schedule, and not shackled by the chains of any specific program. His ego isn’t the
desire of his actions; rather his Lord is the desire of his actions. This, even though he
may find relaxation and pleasure in something other than his Lord. A slave of this
caliber, has materialised the verse- (Thee Alone do we worship and Thy aid Alone do
we seek)- in reality. He adheres to these two commands wherever and whenever he
has to. He follows The Religion of Allah under all circumstances. The lovers of truth
love his company, while on the contrary, the lovers of falsehood feel isolated in his
company. He is like the rain, wherever it falls it benefits, or like the palm tree, even
the leaves that fall of it and its thorns are a source of benefit. He is harsh to those
who contradict the commands of Allah (SWT), and angry with angry with those who
violate the prohibitions of Allah (SWT). (Madaarijus Saalikeen, Vol:1,Ibnul Qayyim)

197
 Assignment

1) Explain the correct and holistic understanding of worship.

2) Ibnu Taymiyyah was asked about worship, he said: “Worship is …… Complete
the statement.
3) “Worship encompasses life.” Explain this statement.
4) Explain the different aspects of worship.
5) Since worship in Islam has such a broad sphere as we have explained. The
question arises, which category and form of worship is most meritorious, most
beloved to Allah, has the highest status in His Sight, and earns one proximity to
Allah?

198
 The Third Objective of This Stage

The learner must explain the conditions for the validity of worship.

Practical Objectives:

• The learner must explain the conditions for the validity of worship.

Allah The Wise has set two conditions for which there is no third for the acceptance
of worship:

The act of worship must be purely for the Pleasure of Allah (SWT).

The act of worship must be in conformity with the shariah of Allah (SWT)

Regarding the first condition, The Messenger of Allah (SAW) said: “Indeed all
actions are judged by intentions, and indeed for each man is what he
intends.Whosoevers migration is to Allah and His Messenger, his migration is
to Allah and His Messenger (He will be rewarded accordingly), and whosever’s
migration is for the purpose of acquiring world gain, or for the purpose of
marrying a woman, His migration is for whatever he has migrated. This hadith
weighs the internal motive of actions; any act which is carried out for any other
reason besides The Pleasure of Allah (SWT), the doer of such an act will receive no
reward for it. Imaam Al-Bukhaari and Imaam Muslim narrate from Sayyiduna Sa’d
ibnu Abi Waqqaas who reports that The Messenger of Allah (SAW) said: “You do
not spend a thing out of desire for The Pleasure of Allah, except that you are
rewarded for it, so much so, even for the morsel you put into the mouth of your
wife.”

Regarding the second condition, The Messenger of Allah (SAW) said: “He who
introduces in this religion of ours that which is not of it, it is rejected.” This
hadith weighs actions externally. Whosoever attempts to gain proximity to Allah
(SWT) with an act which was not prescribed by Allah (SWT) or His Messenger
(SAW), as an act which earns one proximity, such an act is null and it would be
discarded. Like one who tries to gain proximity to Allah (SWT) and listening to music.

Our pious predecessors are sufficient for us as role models, we have Zayd Ash-
Shaami who states: I would love to have an intention for everything I do, so much so,
even for eating and drinking.Dawood At-Taaiyy said: “I have observed that all good is
produced by good intention.

Sayyiduna Umar ibnul Khattaab use to read the dua: “Oh Allah make all my actions
pure and sincerely for Your Pleasure.”

199
Al-Fudayl ibnu Iyaad said: “Allah (SWT) only accept those acts which are pure and
valid. They said, Oh Abu Ali, what is pure and valid? He replied, pure is that which is
solely for Allah, and valid, is that which is in conformity with the Shariah of Allah.”

Assignment

1) Explain the conditions for the acceptance of worship.

200
 The Fourth Objective of This Stage:

The learner must explain the significance of worship.

Practical Objectives:

• The learner must explain the importance of worship regarding the individual.
• The learner must explain the importance of worship with regard to the family
unit.
• The learner must explain the importance of worship with regard to the society.

We know that worship is the mission of man in his existence, and we know that the
religion (deen) encompasses every aspect of life.

But, why we must we worship Allah? Why did Allah (SWT) make it obligatory upon us
while He is independent of us and our worship? Does the benefit of our worship, our
submission for His Pleasure and our obedience to His commands and prohibitions
return to Him? Or does it return to us the created? What is this benefit?

The answer, Allah (SWT) is not the beneficiary if his servants worship, nor is He
harmed in any way if His servant rejects Him. The praises of those who praise Him
does not increase His kingdom and the rejection of those who reject Him does not
decrease it. He is self Sufficient while we are needy.

‫ِن ا ْْلَ ِمي ُد‬

ُّ َِ‫اَّللُ ُه َو الْغ‬ َِّ ‫َي أَيُّها النَّاس أَنتم الْ ُف َقراء إِ ََل‬
َّ ‫اَّلل َو‬
}15{
َ ُُ ُ َ َ
(Oh mankind you are in need of Allah, He is self sufficient and praiseworthy)
Surah Faatir, Verse: 15.He does not burden us with anything except that which
benefits us and reforms us. We are in need of Him for every breath that we breathe
during our lifetime. How can The Creator be in need of His creation!

Allah The Mighty and The Lofty states in a hadith qudsi: (Oh My servants you will
never reach a stage whereby you can harm Me, nor can you ever reach a stage
whereby you can benefit Me. Oh My servants, if the first of you on earth, the
last of you on earth, the humankind among you and the jinn among you, are as
pious as the most pious person among you, that will not increase My Kingdom
in any way. And if the first of you on earth, the last of you on earth, the
humankind among you and the jinn among you are as sinful as the most sinful
among you, that will not decrease My Kingdom in any way.) Narrated by Imaam
Muslim (Al-Ibaadah fil Islam-Dr.Yusuf Al-Qardaawi)

201
The Significance of Worship in Relation to the Individual:

Worship of Allah (SWT) earns prestige in this world, and success in the hereafter.
The significance of worship is latent in the following:

• Worship emphasizes the nobility of the choice and preference of Allah (SWT) of
the humankind for this important task.
This task which the heavens and the earth and the mountains refused to accept out
of fear,

ُ‫نسا ُن إِنَّه‬ ِْ ‫ني أَن َُْي ِملْنَ َها َوأَ ْش َف ْق َن ِم ْن َها َو ََحَلَ َها‬
َ ‫اْل‬
ِ َ‫ض وا ْْلِب‬
َْ َ‫ال فَأَب‬ ِ َّ ‫ضنَا ْاْلَمانَ َة َعلَى‬
َ ِ ‫الس َم َاوات َو ْاْل َْر‬ َ ْ ‫إِ ََّّن َع َر‬
}72{ ً‫َكا َن ظَلُوماً َج ُهوَل‬
(We presented the trust (task of worship) to the heavens ,the earth ,and the
mountains, they refused to accept it, they feared it, so man accepted it) Surah,
Al-Ahzaab, Verse:72.

This trust, due to which Allah (SWT) created man, created man with His hands, blew
His Spirit into him, and commanded the angels to prostrate for him, (When I shape
him, and breathe into him My spirit, then go you down for him in prostration)
Surah Al-Hajr, Verse: 29.Allah (SWT) also states in His noble Book, (And recall
when your Lord said to the angels I am placing a vicegerent on earth. They
said, are You going to place therein one who spreads corruption and sheds
blood, while we glorify Thy praises and sanctify Thee. He said I know what you
know not!)Surah Al-Baqarah, Verse: 30.Allah (SWT) states in another verse of
The Holy Quraan, (And recall when We said to the angels prostrate for Aadam,
they all prostrated except Iblees, he refused and he was arrogant) Surah Al-
Baqarah, Verse: 34.

• Worship is Nourishment of The Spirit and Comfort and Bliss of The Heart.
Man is not this matter (the body) which we see and perceive, this body which
requires its share of nourishment from food and drink. Rather, the human is that
valuable essence, due to which he became a dignified human being and the
master of every other creation on earth. That valuable essence is the ruh (Spirit)
(A Breath of the Spirit of Allah).

• Just as the body is in need of food and drink, in order to live and develop, the
spirit is also in need of nourishment in order to live and become pure. Its life
and purity is in its intimate conversations with Allah and gaining proximity to
Him.

• Worship facilitates nourishment for the spirit, it assists the spirit daily with the
required dose. It does not get exhausted nor does it decrease.

The feeling of need towards The Creator is constant in the heart. This feeling is
natural and nothing can satisfy it except a sound relationship with The Lord of
202
Existence. Establishing, sustaining and maintaining this relationship is the role of
Ibaadah (worship).

Allaamah Ibnu Taymiyyah (RA) states: “The heart has a natural need towards Allah
due to two reasons, firstly, Ibaadah (worship and secondly, seeking help (Thee
Alone do we worship and Thy aid Alone do we seek). The heart can never be
sound, successful, be at ease, be pleased, be gratified, be pure, and be in state of
peace and tranquillity except with worship of its Lord Alone, love of its Lord, and
turning to Him Alone. The heart can have everything, in which creation takes delight,
but it will never be in state of tranquillity and it will never enjoy contentment as long
as this natural need for its Lord, as its object of worship, its object of love and its
desire, with which it was created, exists. Happiness, pleasure, delight, contentment
and tranquillity is the result of this.. And these characteristics can only materialise by
seeking the assistance of Allah (SWT), and none has the power to assist the heart
with realizing these characteristics except Allah (SWT). The heart is in constant need
of the reality of (Thee Alone do we worship and Thy aid Alone do we seek)

One of the pious predecessors related the state of his heart saying,” At times certain
feelings arise in my heart, I say during these times, if the inhabitants of paradise
experience such feelings ,then they are certainly enjoying a pure and wholesome
life.” Meaning those times when he enjoys proximity to Allah (SWT). Another pious
predecessor states:” The poor from among the unmindful have departed from this
world without enjoying its purest pleasures. He was asked, what are its purest
pleasures? He replied, love of Allah and intimacy with Him!” Yet another pious
predecessor stated:” If the kings and the children of the kings knew what we enjoy of
bliss and tranquillity, they would draw their swords against us! “This is the sweetness
of imaan, about which these pious men talk. This feeling that exists in the heart,
which is the product of Ibaadah, is not considered as mere execution of the
commands and prohibitions, by those who experience it. Rather they find gratification
in conversing with Allah (SWT)), obeying Him, and striving for His Pleasure. They
feel bliss in this, a bliss that cannot be equalled by the bliss experienced by the
wealthiest man of this world.

Ibaadah (Worship) The Path to Liberation:

Sincere worship of Allah (SWT) is the essence of liberation and the path to true
supremacy.Ibaadah (Worship) alone can free the heart from being a slave of
creation. It liberates man from the humiliation of submitting to anything besides Allah
(SWT), be it idols, manmade laws, or personal whims and fancies that sub serve the
man. This is so because the heart of man has an innate need to a lord that it
worships and a divine being to which it may relate, it strives and sacrifices for this
lord and acts in accordance to its pleasure. If this object of worship is not Allah
(SWT) Alone, The One and Only, then it is imperative that, that object of worship
would be some object of worship, some lord, other than Allah. The difference
between two such hearts cannot be reconciled.

َِِّ ‫شاكِسو َن ورجَّلً سلَماً لِّرج ٍل هل يست ِوَي ِن مثََّلً ا ْْلم ُد‬
‫َّلل بَ ْل‬ ِِ َّ ‫ب‬
َْ َ َ َ ْ َ ْ َ ُ َ َ ُ َ َ ُ َ َ‫اَّللُ َمثََّلً َّر ُجَّلً فيه ُش َرَكاء ُمت‬ َ ‫ض َر‬
َ
}29{ ‫ن‬ َ ‫أَ ْكثَ ُرُه ْم ََل يَ ْعلَ ُمو‬
203
(Allah sets a parable of a man belonging to many partners, who are always
engaged in disputing, and a man belonging entirely to one master. Are these
two equal in comparison!) Surah Az-Zumar, Verse: 29

A slave has two choices, he can either be a slave of Allah Alone without any
partners, or he can be a slave of wealth, or fame or graves and tombs, or anything
else. A heart can never be liberated from the servitude of the created, except by
being a slave of Allah, its Protector, Who is the only object of worship, and the only
Being from Whom

aid is sought. None can be depended upon except Allah. The heart can never be
happy except with what Allah loves and what pleases Allah, and it will not hate
except what Allah hates and detests. Such a heart will not take as a friend except
whom Allah takes as a friend, and it will not treat as enemy except whom Allah treats
as an enemy, it will not love except for the sake of Allah, it will not hate except for the
sake of Allah, it will not give except for the sake of Allah, and it will not withhold
except for the sake of Allah.

Ibaadah (Worship) is the path to bliss and realization felicity in the hereafter
(Materialization of The Goal):

The worldly life, no matter how long or short, it is not the objective, nor the end,
rather it is a phase that has to be experienced to enter into another life, the eternal
life. Man was not created for this world; rather he was created for the hereafter. He
only spends time in this world to qualify for the hereafter. In this world, if a man wants
to build a palace, that would not materialise, except after spending time, energy,
wealth, and encountering challenges. This is the state of our short life. Can you
imagine what would be the state of the eternal life! Does man desire to be favoured
with its ease, The Pleasure of Allah, the good fortune of looking at The Noble Face of
Allah, without a struggle, without challenges and without sacrificing wealth, energy,
and time? Are those who strive and those who engage in wishful thinking equal? Are
the pious and the sinners equal? Never! Indeed ,in the court of Allah, they are not
equal! The successful is he who is distanced from the fire and admitted in to
paradise.

}185{ ‫ِح َع ِن النَّا ِر َوأُ ْد ِخ َل ا ْْلَنَّ َة فَ َق ْد فَ َاز َوما ا ْْلَيَاةُ الدُّنْ يَا إَِلَّ َمتَاعُ الْغُ ُروِر‬
َ ‫فَ َمن ُز ْحز‬
(And whoever is distanced from the fire and admitted into paradise, he is
successful. And the life of this world is nothing but enjoyments of
deception.)Surah Aal Imraan, Verse: 185.

Among The Effects of Ibaadah is Refining of The soul and Sculpturing Good
Character:

Piety and refinement of the soul is the fruit of worship, and not the cause of worship.
Demonstrating servitude to Allah The Lord of The Universe, obeying His Commands,
with which He has tasked His creation is the cause for al forms of Ibaadah (worship)
,be it prayer, fasting, charity, pilgrimage, recitation of The Holy Quraan, invocation,
204
supplication, seeking forgiveness, following the shariah and adhering to the laws of
the permissible (halaal) and the forbidden (haraam).As for piety of the soul ,it is the
natural outcome of true worship.

It was with this, The Messenger (SAW) responded to a people, who informed him
about people who engage in prayer (salaah), but at the same time, they engage in
activities that do not befit people who engage in salaah. He (SAW) responded by
saying, “their prayer (salaah) will eventually prevent them” (from engaging in such
acts). Hence the objective of worship is to materialise submission to Allah The Lord
of The Worlds, with the highest degree of love. May Allah have mercy upon he who
said:” The original purpose of worship is servitude to Allah, without preoccupying
oneself with meanings.”

The description of the believers as it appears in The Holy Quraan revolves between
worship and character. In surah Al-Mu’mineen Allah (SWT) states:

‫ين‬ ِ َّ ُ ‫ين ُه ْم َع ِن اللَّغْ ِو ُم ْع ِر‬ ِ َّ ِ ِِ ‫} الَّ ِذين هم ِِف‬1{ ‫قَ ْد أَفْ لَح الْم ْؤِمنُو َن‬
َ ‫} َوالذ‬3{ ‫ضو َن‬ َ ‫} َوالذ‬2{ ‫ص ََّلْت ْم َخاش ُعو َن‬ َ ُْ َ ُ َ
‫ت أ ََْيَا َُّنُ ْم فَِإ ََّّنُ ْم‬
ْ ‫اج ِه ْم ْأو َما َملَ َك‬ ِ ‫} إََِّل َعلَى أَ ْزو‬5{ ‫وج ِهم حافِظُو َن‬ ِ ِ ِ َّ ِ ِ َّ ِ‫هم ل‬
َ َ ْ ‫ين ُه ْم ل ُف ُر‬ َ ‫} َوالذ‬4{ ‫لزَكاة فَاعلُو َن‬ ُْ
‫ين ُه ْم ِْل ََم َاَّنْتِِ ْم َو َع ْه ِد ِه ْم َراعُو َن‬ ِ َّ َ ِ‫ك فَأ ُْولَئ‬َ ِ‫} فَ َم ِن ابْتَ غَى َوَراء ذَل‬6{ ‫ني‬ ِ
َ ‫} َوالذ‬7{ ‫ادو َن‬ ُ ‫ك ُه ُم ال َْع‬ َ ‫غَ ّْيُ َملُوم‬
}8{

“Successful indeed are the believers, those who offer their prayers (Salaah) in
a state of submissiveness, those who turn away from vain talk, those who give
charity, those who protect their chastity, except with their wives and their slave
women, indeed they are not blameworthy. Whosoever desires anything beyond
that, he is of those who are the transgressors. Those who fulfil their trusts and
covenants, and those who guard thier prayers. Verse 1-9

In surah Al-Ma’aarij Allah (SWT) states:

‫ني‬ ِ ‫} إََِّل الْم‬21{ ً‫اْلَ ّْي منُوعا‬ َّ ‫} َوإِ َذا َم‬20{ ً‫الش ُّر َج ُزوعا‬ َّ ُ‫سه‬ َّ ‫} إِ َذا َم‬19{ ً‫نسا َن ُخلِ َق َهلُوعا‬ ِْ ‫إِ َّن‬
}22{ َ ّ‫صل‬
َ ُ َ ُ ْ ُ‫سه‬ َ ‫اْل‬
ِ َّ ِ ِ َّ ِّ‫} ل‬24{ ‫وم‬ ِ ِِ ‫الَّ ِذين ُهم َعلَى‬
َ ‫} َوالذ‬25{ ‫لسائ ِل َوال َْم ْح ُروم‬
‫ين‬ ٌ ُ‫ين ِِف أ َْم َواْلِِ ْم َح ٌّق َّم ْعل‬ ِ َّ
َ ‫} َوالذ‬23{ ‫ص ََّلْت ْم َدائ ُمو َن‬ َ ْ َ
ٍ ‫} إِ َّن َع َذاب رِّبِِم غَ ّْي مأْم‬27{ ‫اب رِّبِِم ُّم ْش ِف ُقو َن‬ ِ ِ َّ ِ ِ ِ ِ ‫ي‬
}28{ ‫ون‬ َُُ ْ َ َ َ ِ ‫ين ُهم ّم ْن َع َذ‬ َ ‫} َوالذ‬26{ ‫ص ّدقُو َن بيَ ْوم ال ّدي ِن‬ َُ
ِ ِ ‫} إََِّل َعلَى أَ ْزو‬29{ ‫وج ِهم ح ِافظُو َن‬ ِ ِ ِ َّ
‫} فَ َم ِن‬30{ ‫ني‬ َ ‫ت أ ََْيَا َُّنُ ْم فَِإ ََّّنُ ْم غَ ّْيُ َملُوم‬
ْ ‫اج ِه ْم أ َْو َما َملَ َك‬ َ َ ْ ‫ين ُه ْم ل ُف ُر‬ َ ‫َوالذ‬
‫ين ُهم‬ ِ َّ ِِ ِِ ِ ِ َّ َ ِ‫ك فَأ ُْولَئ‬َ ِ‫ابْ تَ غَى َوَراء ذَل‬
َ ‫} َوالذ‬32{ ‫ين ُه ْم ْل ََم َاَّنْت ْم َو َع ْهده ْم َراعُو َن‬ َ ‫} َوالذ‬31{ ‫ادو َن‬ ُ ‫ك ُه ُم ال َْع‬
َ ‫ص ََّلْتِِ ْم ُُيَافِظُو‬ ِ َّ ِ ِِ َ ‫ش َه‬ َ ِ‫ب‬
}34{ ‫ن‬ َ ‫ين ُه ْم َعلَى‬ َ ‫} َوالذ‬33{ ‫اداْت ْم قَائ ُمو َن‬
“Verily man was created very impatient, irritable (discontent) when evil afflicts
him, and miserly when good touches him. Except those who are devoted to
prayer (salaah), those who remain constant in salaah, and those in whose
wealth there is a recognized right, for the beggar who asks, and for the
unfortunate who has lost his wealth and property (and his means of living has
been straitened). And those who believe in The Day of Recompense. And those

205
who fear the punishment of their Lord. Verily none can feel safe from the
punishment of their Lord. Those who guard their chastity (from illicit sexual
acts), except with their wives and (the slave women) whom their right hand
possess, these are not blameworthy. But whoever seeks anything beyond that,
they are those who are the transgressors. And those who honour their trusts
and covenants, and those who stand firm in their testimonies. And those who
guard their salaah. Verses 19-34. In these verse also Allah (SWT) begins with
salaah (prayer) and he concludes with salaah, and between the beginning and the
end there is mention of confirmation of the Day of Judgement, and fear of the
punishment of Allah with other moral characteristics. In surah Az-Zaariyaat Allah
(SWT) states:

‫َس َحا ِر ُه ْم يَ ْستَ غْ ِف ُرو َن‬ ِ ِ

}18{ ْ ‫} َوِاب ْْل‬17{ ‫َكانُوا قَليَّلً ّم َن اللَّْي ِل َما يَ ْه َج ُعو َن‬
“They use to sleep little at night (Invoking their lord and praying with fear and
hope). And in the hours before dawn they were found seeking the forgiveness
(of their Lord). And in their wealth there was a right for the beggar (who asks)
and the deprived (who does not ask) Verses 17-19.

In surah Ar-Ra’d Allah (SWT) states:

‫صلُو َن َما أ ََم َر‬ِ ‫} والَّ ِذين ي‬20{ ‫ضو َن ال ِْميثَا َق‬ ِّ ‫} الَّ ِذين يوفُو َن بِع ْه ِد‬19{ ‫اب‬
ُ ‫اَّلل َوَلَ يِن ُق‬ ِ َ‫إِ ََّّنَا يَتَ َذ َّكر أ ُْولُواْ اْلَلْب‬
ََ َ َ َُ ُ
ْ‫ص َْبُواْ ابْتِغَاء َو ْج ِه َرِّبِِ ْم َوأَقَ ُاموا‬ ِ َّ
َ ‫} َوالذ‬21{ ‫اب‬
َ ‫ين‬ ِ ‫وء اْلِس‬
َ َ ‫ش ْو َن َرَِّبُ ْم َوََيَافُو َن ُس‬
ِ ّ
َ ُ‫اَّللُ بِه أَن ي‬
َ ْ‫وص َل َوََي‬
}22{ ‫ك َْلُم عُ ْقَب الدَّا ِر‬ ِ ِ َّ ‫اهم ِسراً و َعَّلَنِيةً وي ْدرُؤو َن ِاب ْْلسنَ ِة‬ ِ
َ ْ َ ‫السيّئَةَ أ ُْولَئ‬ ََ َ َ َ َ َ ّ ْ ُ َ‫الصَّلَ َة َوأَن َف ُقواْ َمَّا َرَزقْن‬ َّ
“But it is only men of understanding that pay heed. Those who fulfil the
Covenant of Allah and do not break the mithaaq (treaty, bond, covenant).And
those who that which Allah has commanded to be joined (they are good to
their relatives and do not sever the bond of kinship), and fear their Lord, and
dread the terrible reckoning. And those who persevere seeking the Pleasure of
their Lord. They establish prayer and of that which We have provided them
secretly and openly, and defend evil with good, for such there is a good end.
Verses: 19-22

Although most of the characteristics mentioned are moral characteristics, these

morals are not mere civic duties, they are divine morals. Executing them constitutes
Ibaadah (worship) and taqwa (Allah consciousness). They are those who honour the
covenant of Allah and enjoin what Allah has instructed to be enjoined, and they
preserve desiring the Pleasure of their Lord.

The Ibaadah (worship) of a believer is a category of morals and his morals is a

category of worship. The Ibaadah of a believer is a category of morals, because it is
a display of loyalty to Allah, gratefulness, appreciation and recognition of His
blessings, and veneration and respect for He Who deserves veneration and respect.
This is what excellent morals embody in the view of civilized human beings. It is for
this reason that Allah (SWT) describes the believers with moral characteristics,

206
 ‫ص َدقُوا‬ ِ َّ َ ِ‫أُولَ ئ‬
َ ‫ين‬
َ ‫ك ا لذ‬
(They are those who speak the truth) Al-Baqarah-177,

}15{ ِ ‫الص‬
‫ادقُو َن‬ َ ِ‫أ ُْولَئ‬
َّ ‫ك ُه ُم‬
(They are those who are honest) Al-Hujaraat-15.

The morals of a believer are a category of Ibaadah (worship) because it is divine

morals, induced by imaan (faith) in Allah, motivated by hope for paradise in the
hereafter. Its objective is The Pleasure and Reward of Allah. The believer is always
honest when he speaks, he fulfils his trusts, honours his promises and covenants, he
perseveres in times of calamities, hardships and difficulties, he assists the helpless
and the weak, he has mercy for the young and respects the elderly and he always
displays meritorious character. All this he does desiring the Pleasure of Allah and
seeking what Allah has in store for him

‫اَّلل ََل نُ ِري ُد ِمن ُك ْم َج َزاء َوََل‬

َِّ ‫} إِ ََّّنَا نُط ِْعم ُكم لِوج ِه‬8{ ً‫َسّيا‬
َْ ْ ُ
ِ ‫ويط ِْعمو َن الطَّعام َعلَى حبِ ِه ِمس ِكيناً ويتِيماً وأ‬
َ ََ ْ ُّ ََ ُ َُ
ِ َ‫اف ِمن َّربِّنَا يَ ْوماً َعبُوساً قَ ْمط‬
}10{ ً‫ريرا‬ ُ َ‫} إِ ََّّن ََّن‬9{ ً‫ُش ُكورا‬
(And they give food, inspite of their love for it (or the love of Allah) to the poor,
the orphan, and the captive. Saying, we feed you for the Pleasure of Allah only.
We desire no reward, nor thanks from you.Indeedd, we fear from our Lord a
day, hard and distressful, that will make the faces look horrible.) Surah Al-
Insaan, Verses 8-10.

Therefore the morals of a believer is a category of Ibaadah, because the measure of

virtue and sin, good and bad and the source of what he does, and from what he
abstains is the command and system of Allah. Whatever Allah (SWT) has instructed
us to do is virtuous and good and whatever he forbade us to do is sinful and evil. The
conscience alone is not immune, the intellect is not protected and culture is not
stable. Thus, the believer has to seek refuge in a source that is immune and
protected, regarding his moral character, a source that does not deviate nor harm
and a source that does not favour or oppress. That can only be The law of Allah (And
who is better in judgment than Allah for a people who have firm faith) Surah Al-
Maaidah, Verse:50.

The Significance of Materializing Servitude for Allah within The Family:

We have already explained that the worship of Allah The Mighty, The Lofty,
materialises bliss for the individual in this world and the hereafter. The family is the
nucleus of society; it produces the individual and rears him. Thus it is of utmost
importance that servitude for Allah The Lord of The Worlds, materialises within the
family structure. The significance of this issue is latent in the fact that it creates one
goal for each member of the family, the husband, the wife, the children, all of them
have one single goal, and that is seeking the Pleasure of Allah and his Rewards. The
whole family is consumed by the verse

207
 ُ‫َّاس َوا ْْلِ َج َارة‬ ُ ُ‫س ُك ْم َوأ َْهلِي ُك ْم ََّنراً َوق‬
ُ ‫ود َها الن‬ َ ‫ين‬
َ ‫آمنُوا قُوا أَن ُف‬
ِ َّ
َ ‫ََي أَيُّ َها الذ‬
(O ye who believe protect yourself and your family from the fire whose fuel is
men and stones) Surah At-Tahreem, Verse: 6.

If the goal is one within the family structure, then the concern of the family becomes
one also. The whole family strives towards achieving this one goal ant their motto
becomes:

َ ‫ب لِ َ َْت‬
‫ضى‬ ُ ‫َو َع ِجل‬
َ ْ‫ْت إِلَي‬
ِّ ‫ك َر‬
(And I have hastened towards You oh my Lord, so that you may be pleased)
Surah Taaha, Verse; 84.

Thereupon the concern would become one, the occupation of each family member
would be one and the motive for each member’s actions would be one. The wife’s
kind treatment of her husband would be a form of worship, obeying him in what
complies with the shariah would be a form of worship, adorning herself for him to
prevent him from glancing at other women would be a form of worship, rearing his
children the Islamic way, and having sleepless nights to attend to them and fulfil their
needs would be a form of worship. In the same vain this also applies to the husband,
his kind treatment of his family, supporting and rearing his children, and all the other
responsibilities with which Allah (SWT) has tasked him, and for which he would be
accountable. This also applies to the children, their obedience and righteousness to
their parents, striving to serve them, having sleepless nights for their comfort,
maintaining relationships with kith and kin, and all the other commands the shariah
prescribe. All this would be a form of worship and proximity, if each and every
member of the family carries it out with a single intention and goal. Imagine the
situation in a household wherein such a spirit prevails, each family member
competing with the other in obeying Allah (SWT) and gaining proximity to Him! How
much of guidance and blessings of obedience would descend upon such a
household in this world even before the hereafter In Sha Allah!

When the mu’addhin gives the call for prayer the whole family responds, the husband
and the sons rush to the musjid, while the mother and daughters hasten for salaah in
their home. The spouses accept each others advice, the wife accepts the husband’s
advice with pleasure, and the husband accepts the wife’s advise with humility and
modesty, whenever the Pleasure of Allah is at stake! Whenever the goal is one ,the
concern is one ,the motive is one, then it becomes imperative for the feelings to be
one, in an occasion of happiness all of them are equally happy, when an occasion
calls for sorrow ,all of them are equally sad, they love equally and they hate equally.
Their opinions regarding different situations are unanimous. Their relationship with
other households and individuals is governed by the nearness to or distance from
Allah (SWT).If a household or individuals are close to Allah (SWT) then they are
close to them, and if a household or individuals are far from Allah (SWT) then they
keep their distance from such households and individuals. Their spending and their
withholding is governed by what pleases Allah (SWT) and what earns the anger of
Allah (SWT). The husband treats the home as a responsibility and a trust, for which
he would be accountable before Allah (SWT) on The Day of Judgment. Allah (SWT)

208
will question him about his wife and children. The wife and the children must co-
operate with the husband to materialise the Pleasure of Allah. In this manner ,life in
such a household will be engulfed by tranquillity ,peace, love and mercy,

َ ِ‫آَيتِِه أَ ْن َخلَ َق لَ ُكم ِّم ْن أَن ُف ِس ُك ْم أَ ْزَواجاً لِّتَ ْس ُكنُوا إِل َْي َها َو َج َع َل بَ ْي نَ ُكم َّم َو َّد ًة َوَر َْحَةً إِ َّن ِِف ذَل‬
‫ك‬ ِ
َ ‫َوم ْن‬
}21{ ‫ن‬ َ ‫ت لَِّق ْوٍم يَتَ َف َّك ُرو‬
ٍ ‫َْلَي‬
َ
(And from among His Signs, He created for you spouses from among
yourselves ,so that you may find comfort in them, and He created between you
love and mercy. Indeed in that are signs for a people who reflect) Surah Ar-
Rum, Verse: 12.

َ ِ‫سواْ إَِيَ َاَّنُم بِظُل ٍْم أ ُْولَ ئ‬

‫ك َْلُ ُم اْل َْم ُن َو ُهم ُّم ْهتَ ُدو َن‬ ِ ِ َّ
}82{
ُ ‫آمنُواْ َوََلْ يَلْب‬
َ ‫ين‬
َ ‫ا لذ‬
(It is those who believe (in the Oneness of Allah and worship none but Him)
and confuse not their belief with oppression (by worshipping other than Allah)
for them only there is security and they are the rightly guided) Surah Al-An’aam,
Verse: 82.

The Significance of Materialising servitude for Allah within The Society:

There is no doubt that any society wherein the individuals are characterized with
servitude for Allah (SWT), and the households are characterized with servitude for
Allah (SWT), is a society which is subservient to the Will of Allah (SWT), It is a
society that has understood its mission which is submitting itself to the Will of Allah, a
society that enjoys the fruits of this mission, fruits that are beneficial and pure.
Liberation, brotherhood, equality and peace are the fruits of this mission:

Liberation:

There is no liberation that is dearer than the liberation of a worshipper mosque. He is

free from all forms of servitude, except servitude to Allah Alone without any partner.
He bows for Him, prostrates for His Pleasure Alone, humbles himself for Him and
submits for Him. As for human beings ,no matter how great they may be, they are still
slaves like him, they have no power over him:

َِّ ‫َّلل فَ ََّل تَ ْدعُوا مع‬

َِِّ ‫اج َد‬
ِ ‫َن الْمس‬
}18{ ً‫َحدا‬
َ ‫اَّلل أ‬ ََ َ َ َّ ‫َوأ‬
(And that the mosques are for Allah, so do not call upon anyone, but Allah)
Surah Al-Jinn, Verse;17.That is liberation of the human conscience, the first and
most profound form of liberation.

As for freedom of expression and constructive criticism, it suffices to know that when
the Imaam of salaah errs regarding a posture or utterance, those who are praying
behind him have the right to correct his mistake, the young and the elderly are equal

209
in this right, just as men and women are equal in this right. When the Imaam steps
onto the pulpit, he does not have the right to say what ever he desires, and the
congregation is not obliged to keep silent, no matter what he says. If any of his
statements are against the Law of Allah, it is the right of the people; rather they are
obliged to correct. Look ay Ameerul Mu’mineen Umar (RA) when he wanted to
stipulate a specific amount of dowry, he announced this in the mosque. A woman
opposed him saying, how can that be possible ,when Allah (SWT) states:

ً‫اه َّن قِنطَاراً فََّلَ ََتْ ُخ ُذواْ ِم ْنهُ َش ْيئاً أ َََتْ ُخ ُذونَهُ ُِبْتَاَّنً َوإِ ْْثا‬ َ ‫استِْب َد‬
ُ ‫ال َزْو ٍج َّم َكا َن َزْو ٍج َوآتَ ْي تُ ْم إِ ْح َد‬ ُّ ‫َوإِ ْن أ ََر‬
ْ ُ‫دُّت‬
}20{ ً‫ُّمبِينا‬

( But if you intend to replace a wife by another and you have given her an
enormous amount of gold as dowry, do not reclaim anything of it, would you
reclaim it wrongfully without a right and in manifest sin)ٌٌSurah An-Nisaa,
Verse:20.

Ameerul Mu’mineen had no option but to withdraw his view. He stated in no uncertain
terms (The woman is right and Umar has erred)

Equality:

As for equality, you may speak without any reservation! What is your assumption of a
people who direct their focus towards one God, without any partner, with their hearts,
without any medium between them and Him? You see them in the mosque in rows,
the prince next to the guard, the rich next to the poor, the master stuck to his slave,
the scholar, on his right a labourer and on his left a farmer! There is no signage in the
mosque that reserves the first row for a particular class of people, rather the first row
is reserved for those who enter the mosque first, no matter whom they may be!

This amazing sight inspired a the French philosopher Raynaan to say (I have never
entered any mosque of the Muslims without trembling, and feeling regret because I
am not a Muslim)

Likewise fasting is a practical reminder of the hunger of the fasting person and the
misery of the poor, a reminder without an eloquent speech in an eloquent language,
a reminder a fasting person hears in the sound of his tummy and the call of his
intestines! This is unparalleled equality!

This hunger is a tax which is paid by the mega-wealthy just as it is paid by those who
may not even have a morsel to break their fast. Both these categories of people fast
for no other reason but to earn The Pleasure of Allah The Mighty, The Lofty. This is
how Nabi Yusuf (AS) responded when he was questioned about his abundant
fasting, despite being in charge of the public treasury, (I fear if I am satiated, I will
forget the hunger of the poor).

In zakaah (obligatory charity) the state does not leave the wealthy to be haughty with
his wealth, nor does it leave the poor to grieve over his condition. Rather, the state
gathers obligatory charity from the wealthy and gives it to the poor. The rich man is a
210
citizen and the poor man is a citizen, the state deals with the rich by taking from him
due to his wealthy status, and it deals with the poor by giving him, due to his need.
The wealthy pays while seeking the Pleasure of Allah, and displaying compassion for
the needy, the poor takes while praising Allah and thanking him, and at the same
time cultivating love for his wealthy brother in his heart.

Regarding the pilgrimage also, you may speak without any reservation. All the
pilgrims discarded their beautiful clothing which differs with region, social status,
wealth, and tastes. All of them dawn one simple garb which has the closest
resemblance to the shroud of the deceased. The king and the leader wear the same
garb as the poor. The poor executes the same rituals, at the same time, at the same
place as the rich, there is no difference between one and the other, as though they
are in that great assembly on The Day of Judgment.

Brotherhood and Global Unity:

As for the spirit of love and brotherhood, it suffices to say that every musjid in every
nook and corner of the earth, people of the area congregate five times a day every
day. They bodies stick together, they recognise one another, they shake hands and
they engage in conversation. They meet with one objective, pray behind one Imaam,
converse with One Lord Who Allah The Lord of The Worlds, reading one book, The
Noble Quraan, facing one qiblah which is The Ka’bah The Sacred House of Allah,
and engaging in the same motions of standing, owing, prostrating and sitting.

The words of Allah The Mighty, The Lofty on Surah Al-Hujaraat, Verse: 10:

ٌ‫إِ ََّّنَا ال ُْم ْؤِمنُو َن إِ ْخ َوة‬

(Indeed the believers are brothers) applies to them.

The words of The Prophet (SAW): “The believers in their love, mercy, and
compassion are like the body, if one limb of the body complains, the rest of the
body responds with sleeplessness and fever.) Agreed Upon.

When fasting, all the believers abstain from food and drink at one time, and all of
them break fast at one time. Each one feels what his brother feels. Thus you witness
the generosity, selflessness and nobility in the institution of fasting.

This servitude for Allah (SWT) and these feelings causes the Muslim brotherhood
and love to transcend the confines of geographical boundaries, and extends to a
global level. These characteristics are not confined to one country or one region;
rather it is a global event which is clearly visible in the pilgrimage. The pilgrimage is a
global conference, no king or dignitary extended the invitation to it, rather The Lord of
The Worlds extended an invitation to the pilgrimage. Here a Muslim discovers
brothers of his from different parts of the world. Their regions colour, and their
language, but the bond of faith (Imaan) and submission (Islam) brings them together.
They chant the same words (Labbayk Allahumma Labbayk). Thus you witness unity
of feelings, unity of rituals, unity of objective, unity of deeds, and unity of words.
There is no nationalism, no racialism, and no patriotism to colour, race or class! They
heard and memorised the saying of The Beloved Prophet during the days of
211
Tashreeq (11th, 12th, and 13th of Dhul Hijjah): (Oh mankind, indeed your Lord is One,
and indeed your father is one! The Arab enjoys no merit over the non Arab, and the
non arab enjoys no merit over the arab, the red skinned enjoys no merit over the
black skinned, and the black skinned enjoys no merit over the red skinned, except
due to God Consciousness.)

Peace:

Pilgrimage is a unique method of training a Muslim to be peaceful, and to infuse the

spirit of peace within him. Pilgrimage is a journey of peace in the land of peace,
during the period of peace. The country of pilgrimage is Makka The Sacred City
which Allah (SWT) has made a refuge for mankind and a place of safety,

ِ ‫ومن د َخلَه َكا َن‬

ً‫آمنا‬ ُ َ ََ
(Whosoever enters it is safe) Surah Aal –Imraan, Verse: 97. This includes the
safety of the birds flying in the air, the animals we hunt as food and the plants on the
earth. Neither the birds nor the animals can be frightened; neither the trees nor the
grass can be cut.

Pilgrimage is performed in Dhul Hijjah which Allah (SWT) has declared as one of the
sacred months, and He has declared a mandatory truce in this month, fighting is
forbidden, swords cannot be drawn and no blood is to be shed.

A muslim, from the time he dawn the ihram (a pilgrims garb),until he takes it off, he is
in a state of peace, with those that are around him, and whatever else is around him
of nature. It is forbidden for him to cut a tree or uproot a plant, just as hunting and
slaughtering the animal hunted by someone else is forbidden. Allah (SWT) states:

‫الص ْي َد َوأَنتُ ْم ُح ُرٌم‬

َّ ْ‫آمنُواْ َلَ تَ ْقتُ لُوا‬ ِ َّ
َ ‫ين‬
َ ‫ََي أَيُّ َها الذ‬
(Oh you who believe, do not kill game animal while you are in a state of ihraam
for hajj or umrah) Surah Al-Maaidah, Verse: 95.

َِ ‫ص ْي ُد ال‬
ً‫ْْبّ َما ُد ْمتُ ْم ُح ُرما‬ َ ‫َو ُح ِّرَم َعلَْي ُك ْم‬
(Forbidden is (the hunting) of game as long as you are in a state of ihram (for
hajj or umrah) Surah Al Maaidah, Verse:96.

Rather it is not even permissible for a pilgrim to shave his hair or clip his nails, until
he takes of his ihraam. Is there any practical training upon peace in this world that
can compare with this!

What is significant about this is that this is the character of the individual Muslim and
the Muslims as a society. This is not a plan, or a tactic, or flattery, he does his
conscious of his Lord, seeking His Pleasure, hoping for His Mercy, and fearing His
Punishment. When the sanctity of Allah is violated and the enemies of Allah
transgress the bounds, oppress and create destruction, the Muslim is generous with
his soul in The Path of Allah, executing the words of Allah (SWT)ٌ(

212
 ِ ِ َ ‫اَّلل ا ْش‬
َّ ‫س ُه ْم َوأ َْم َوا َْلُم ِِب‬
‫َن َْلُ ُم اْلَنَّ َة‬ َ ِ‫َتى م َن ال ُْم ْؤمن‬
َ ‫ني أَن ُف‬ َ َّ ‫إِ َّن‬
(Indeed Allah has purchased from the Muslims their lives and their wealth, for
the price of paradise) Surah At Taubah, Verse: 111.

Assignment

1) Explain the significance of Ibaadah (worship) with relation to the individual.

2) Explain the significance of Ibaadah with relation to the family unit.
3) Explain the significance of Ibaadah with relation to the society.

213
 The Fifth Objective of This Stage:

The learner must actively endeavour to materialise holistic worship.

Practical Objectives:

• The learner must explain the method of materialising holistic worship.

• The learner must evaluate to what extent he has materialised holistic worship.

The learner must explain the method of materialising holistic worship:

We already know that the mission of man on earth is to serve Allah (SWT) Who has
created him, proportioned him, and blessed him with manifest and inherent favours.
And we know the meaning of worship; it embodies every movement and stagnation.
How can man materialise it in a holistic manner, so much so it encompasses every
aspect of his daily life? How does he make his whole life a form of worship of Allah
and obedience to Him (SWT)?

The primary requirement of mans worship of Allah (SWT) is submission of all his
affairs of beliefs, deeds and words to what Allah loves and what pleases Him. He
must adjust his life and conduct in accordance with the Guidance of Allah and the
Laws of Allah. He must adopt a stand that supports whatever Allah (SWT) has
instructed and whatever Allah (SWT) has prohibited and whatever Allah (SWT) has
permitted and whatever Allah (SWT) has declared as forbidden. His position must be
in concordance with the verse:

ِ َ َ‫ََِس ْعنَا َوأَطَ ْعنَا غُ ْف َران‬

َ ‫ك َربَّنَا َوإِل َْي‬
}285{
ُ‫ك ال َْمصّي‬
(We hear and we obey, We seek Your forgiveness oh our Lord and unto You is
the returning.) Surah Al-Baqarah, Verse: 285.

As we have seen Islam has expanded the scope of worship and enlarged its circle by
including many actions, which the religion has made a form of worship and means of
gaining proximity to Allah, which did not cross our minds. For example:

Beneficial Social Acts are a Form of Worship (Humanitarian Acts):

Every humanitarian act that you undertake, Islam considers it as one of the most
meritorious acts, as long as you do it with the correct intention, you do not pursue
praise and earning fraudulent fame. Every act, like relieving the burden of one
experiencing hardship, wiping the tears of one in grief,, feeding a hungry stomach,
supporting the oppressed, paying the debt of a debtor, assisting a family living in
poverty, guiding one who is confused about what direction to take or a stranger,
entertaining a guest, assisting a someone board their vehicle, assisting a student
with his revision, guiding the blind, visiting the sick, arbitrating between two disputing
parties, maintaining family relations, visiting a brother of yours for the pleasure of
Allah (SWT),removing something harmful from a path on which people walk and
abstaining from causing harm to people. Islam considers all these acts as worship of

214
Ar Rahmaan (The Beneficent) and branches of Imaan (Faith), acts that make reward
from Allah (SWT) compulsory if the intention is pure.

Earning a Livelihood is a Form of Ibaadah (Worship):

Indeed the activities you undertake to earn a livelihood for yourself and your family is
a form of Ibaadah and a means of gaining proximity to Allah (SWT), if you adhere to
the following conditions:

• The kind of work you do must be legal in Islam. As for those kinds of work, that
involves the forbidden acts and is rejected by religion, like dealing in usury,
intoxicants, dancing, etc, these acts are not and will never be a form of
Ibaadah.
• Whatever you do, must be accompanied by a noble intention. The intention of a
muslim is development of modesty and self sustenance, enriching ones family
so that they may not beg, benefiting the ummah, and developing the earth as
Allah (SWT) has commanded.
• To carry out ones task with expertise and perfection. The Messenger of Allah
(SAW) states in a hadith:
‫ رواهٌمسلم‬.‫ان هللا كتب االحسان على كل شىء‬
Indeed Allah (SWT) has decreed that everything must be done with
expertise. Reported by Muslim.

• You must adhere to the limits set by Allah (SWT).You must not oppress, be
unjust, cheat, deceive and violate the rights of others.
• Your worldly activities must not distract you from your religious obligations, as
Allah (SWT) states in surah An Nur:
َ ِ‫ك فَأ ُْولَئ‬
‫ك ُه ُم‬ َِّ ‫َي أَيُّها الَّ ِذين آمنوا ََل تُلْ ِه ُكم أَموالُ ُكم وََل أَوََل ُد ُكم عن ِذ ْك ِر‬
َ ِ‫اَّلل َوَمن يَ ْف َع ْل َذل‬ َ ْ ْ َ ْ َْ ْ َُ َ َ َ
}9{ ‫ن‬
َ ‫اس ُرو‬ِ َ‫اْل‬
ْ
O you, who believe, let not your wealth, nor your children distract you from
the remembrance of Allah. Whosoever does that, they are indeed of the
losers.37

‫الزَك ِاة‬
َّ ‫الص ََّل ِة َوإِيتَاء‬ َِّ ‫ال ََّل تُلْ ِهي ِهم ِتَارةٌ وََل ب يع عن ِذ ْك ِر‬
َّ ‫اَّلل َوإِقَ ِام‬ َ ٌ َْ َ َ ْ ٌ ‫ِر َج‬
Men, who do not allow, commerce and trade to distract them from the
remembrance of Allah, and establishing prayers, and giving alms.Surah An-
Nur, verse: 37

If you observe these conditions in your quest for a livelihood, then you would
certainly be a worshipper, even though you are not in a spiritual recess or a
hermitage beseeching Allah (SWT).

Indeed, it is not permissible, and it cannot be imagined, that a Muslim depends on

others, or to be a burden on society. Rather he must actively participate in every
sphere of life, producing, perfecting and excelling, while have absolute certainty that
he is engaged in worship.
215
 So much so that this even includes Sexual Acts:

Ibaadah (worship) includes the essential necessities that respond to the natural
instincts of man, such as, eating, drinking, sleep, and copulating with ones, wife, and
what ever is of this nature. Islam includes all these acts in the sphere of worship, but
with one condition, and that is intention. One’s intention is the magical element, that
can convert the permissible acts, and normal habits to Ibaadah, and a means of
gaining proximity to Allah (SWT).The manifest testimony of that, is what The
Messenger of Allah (SAW) said to his companions: “And having intercourse with
your wives is a form of sadaqah (charity).The enquired, Oh Messenger of Allah,
is there reward for him who satisfies his sexual passion among us? He (SAW)
replied, inform me, if he had to use his sexual organ in a forbidden manner,
would it be a sin on his part? They responded, yes! He (SAW) said, similarly if
he had to use it the permissible way, he would be rewarded. Reported by Muslim
and At-Tirmidhi.

The scholars state, that this is of the complete and perfect mercy of Allah (SWT)
upon His servants. He (SWT) even rewards them for appeasing their carnal desires,
if they do this with the intention of fulfilling the right of their spouses and protesting
themselves from adultery. All Praise is for Allah.

Correct your focus and your whole life would be Ibaadah:

It suffices you, oh Muslim to see yourself as a vicegerent of Allah (SWT) on earth.

Your primary task is to execute His Commands, establish His limits and make His
word supreme. You must honour the obligation of servitude to Him, so that all your
deeds would be baptised with the baptism of divinity, hence all your words, deeds,
movements, stagnations, in fact your whole existence, would be worship of Allah
(SWT) The Lord of The Worlds.

How beautiful is what Sheikh Muhammad Al-Ghazaali mentions in his book “Hadha
Deenunaa,” (This is Our Religion). Islam is not mere actions that are counted on the
fingers without increase or decrease. Rather it is the competence of man to conduct
his life, while at the same time, executing the specific mission. Islam desires that man
should first stabilise the psychological element of his life. If man possesses the
desired competence, certitude and integrity, fully aware of the desired destination,
then all his actions in actions in life would be transformed to obedience of Allah
(SWT).

Like the machine that mints coins, raw ore is put into the machine and a coin with a
high value is produced, a coin that bears a specific colour, an emblem and a motto. It
is very different from the raw ore that was put into the machine. The same is the case
of a muslim, he deals with his worldly affairs, treating it as part of his faith and
destination in life, and this attitude of his transforms all his actions into valuable
worship.

Regarding the affairs of life, righteous deeds have no limits, nor any specific form. It
is nothing but submission to the Pleasure of Allah (SWT) and rectification of actions

216
and striving with these actions for perfection. Al –Ibaadah fil Islam- Yusuf Al-
Qardaawi.

The Learner Must Evaluate to what Extent he Materialises Holistic Worship

in his Life:

Now that we defined the holistic meaning of worship, and we have explained, that
religion in its totality is worship. Worship encompasses life as a whole, humanitarian
activities are a form of worship, earning ones livelihood is a form of worship, so much
so responding to ones natural instincts is also considered as worship as long as the
intention is correct.

It is now time for the learner to engage in introspection and discover to what extent
he has materialised holistic worship, as we have explained it, in every aspect of his
life. The learner may seek assistance from the following table. We preferred to
design this table in such a manner that it includes the kinds of worship people usually
neglect.

Personal Evaluation Chart

The learner must evaluate himself regarding social welfare activities:

217
Conduct Always Often Sometimes Rarely Never

1) I seek the Pleasure of Allah with my deeds

2) I do not seek praise and glory with my deeds

3) I strive to relieve every distressed person

4) I strive to dry the tears of the grieved

5) I give charity to feed the hungry

6) I assist anyone who needs my help.

7) I guide the blind to safety

8) I strive to visit the sick

9) I strive to reconcile disputing parties

10) I strive to be righteous to my parents

11) I strive to maintain family relationships

12) I support the oppressed

13) I strive to prevent the oppressor from his

oppression

14) I strive to assist the debtor with his debt.

15) I strive to help poor families who abstain

from begging

16) I guide the confused

17) I am hospitable to my guest

18) I strive to visit my fellow muslims for the

sake of Allah

19) I remove any harm from a path used by

people

20) I abstain from harming people.

A level is 100%. Strive to achieve an (A), so that you transform the activities in which you
engage for your livelihood into a form of worship and a means of gaining proximity to Allah
(SWT).

Personal Evaluation Chart

The learner must evaluate himself regarding his activities to earn a livelihood:

218
Conduct Always Often Sometime Rarely Never

1) I strive to ensure that my food is

halaal

2) I intend to purify myself with my

deeds

3) I intend to make my family self

sufficient with my deeds

4) I intend to benefit my nation with my

deeds

5) I intend to develop the earth with my

deeds,just as Allah has commanded

6)I strive to carry out my task with

expertise and perfection

7) I adhere to the limits of Allah when

engaged in my tasks.

8) I do not oppress, deceive or cheat

when engaged in my tasks

9) I do not violate the rights of others.

10) I adhere to meeting deadlines

A level is 50%. Strive to achieve( A) level, so that you transform the activities in which you
engage for your livelihood into a form of worship and a means of gaining proximity to Allah
(SWT).

Assignment

1) Explain how you materialise holistic worship in your life.

2) Explain how you transform each day of yours into worship.
3) Mention the categories of worship you have not materialised yet in you
personal life.
4) Design a strategy to assist you in materialising those categories of worship that
lacks or is non-existent in your personal life.

References

219
1) Al-Ibaadah fil Islam - Dr. Yusuf Al-Qardaawi
2) Al-Imaanul Haqq – Dr. Ali Jarisha
3) Jaami ul Uloom wal Hikam – Ibnu Rajab Al Hambali.
4) Al-Ibaadah Jawharuha wa Aafaaquha – As Shaykh Abdullah Al Khateeb.
5) Usoolud Da’wah – Al Ustaadh Abdul Kareem Zaydaan.
6) Minhaajul Muslim _ As Shaykh Abu Bakr Al-Jazaairi
7) Aadaabul Yaum wal Laylah _ An-Nawawi
8) Madaarijus Saalikeen _ Ibnul Qayyim.

220
 Section Seven

The First general

The learner should add to his understanding of faith (Imaan), that good
morals are an integral part of it.

(The Relegion is about Interaction)

Objectives of This stage:

• The must explain the concept of good morals.

• The learner must explain the relationship between faith (Imaan) and good
morals.
• The learner must explain some aspects of good morals, its manifestations
and the means of developing them.

Practical objectives:

• The learner must explain the literal meaning of character (‫(الخلق‬.

• The learner must explain what character )‫ (الخلق‬means as an Islamic term.
• The learner must explain the pillars of good characterٌ.

The Literal Meaning of Character )‫(الخلق‬: Natural disposition.

)‫ (االخالق‬Al-Akhlaaq can be defined as a set of morals and values that are innate, and
in the light of these morals and values an act can either be deemed good or evil in
the view of an individual, and this in turn would stimulate him to either proceed with
an act or abstain from it.

The Islamic Definition of Character )‫(الخلق‬:

Character is A set of fundamentals and values that revelation defines and regulates.
These fundamentals and values determines the conduct of man, and it materialise
the objective of mans existence on earth.

Imaam Abu Haamid Al- Ghazaali states in his fourth discussion about character: “ It
is an established attitude of the soul, due to which, emanates all actions with ease
without thinking or deliberation.”

"If this attitude is of such a state, that actions that are beautiful and praiseworthy
emanate due to it, then this attitude is described as good character )ٌ ‫(خلقا حسنا‬, and if
this attitude is the cause of evil actions, then it is described as evil character ‫ٌ(خلقا‬
)‫سيأ‬
َ .”

ُ ُ‫( ال ُخل‬AL-Khuluq) and the word ‫ال َخلق‬

He also states, the words ‫ق‬
221
(Al-Khalq), are two words that are normally used together, when it is said, so and so
is hasanul khuluq wal khalq, it means, he has good manners and a good
appearance.

• We use the words established attitude, because, if one spends money, for
example, due to a vow he has taken, or due to some urgent need, it cannot be
said that generosity is part of his natural disposition.
• We also said with “ease” and without “thinking and deliberation”, because one
who forces himself to spend-for example-does this after much deliberation.
Thus, it cannot be said that such an individual is generous.
• ) ُ‫سن‬ ُ ُ‫ ( ال ُخل‬Good Character is not mere knowledge of praiseworthy actions.
َ ‫ق ال َح‬
Sometimes knowledge of praiseworthy actionsٌٌexists, but the capacity to act
upon such knowledge does not exist.
• )ٌ ‫سن‬
َ ‫(الخلقٌال َح‬Good Character is also not just having the capacity to carry out
praiseworthy actions. Sometimes the capacity exists but such actions never
occur.
• Moreover, Good Character is not the mere executions of praiseworthy actions.
Perhaps generosity is the natural disposition of an individual, but he cannot
spend due to the lack of funds-for example- perhaps miserliness is the natural
disposition of an individual, but he spends for fame or out of compulsion.
• Rather good character is what is inherent in ones natural disposition, so much
so, one can only reacts with praiseworthy deeds instinctively to different
situations. Hence, good character is the inherent attitude of the soul, (The
beautiful inner nature of the soul).
• It was said to an Islamic Scholar; did you read the book on etiquettes by
Aristotle? He replied, no, but I have read on the subject of etiquettes by
Muhammad ibnu Abdullah (SAW). We have read on the subject of etiquettes by
Aristotle and the likes of him from among the philosophers, and we discovered
that others constructed images, which was nothing but a figment of their
imagination, and this, after much speculation. Some of these images had some
substance, while others fell short of portraying the reality of what is a civilized
human being.
When we studied the etiquettes of The Messenger Muhammad (SAW), we
discovered that He (SAW) transformed culture and civilization to a living reality,
culture and civilisation, which is an embodiment of perfection, culture and
civilisation, which became a biography of a man, the literature of a nation and
the rites of a great religion.

Indeed The Messenger of Islam (SAW) was an embodiment of perfection and

excellence among his companions and the rest of humanity, who would be
called upon to emulate this embodiment of perfection and excellence. The
Messenger (SAW) use to plant the seeds of good character among his
companions with his exemplary lifestyle, even before advising and admonishing
them!

222
The Pillars of Good Character

1) Profound Knowledge:

Right from wrong is realised due to profound knowledge.This kind of knowledge

is called wisdom.The use of it in excess for evil purposes is called ُ ٌ )‫ٌٌٌ( َخبثا‬
“Malice”, and neglecting this kind of knowledge is called )ً‫“ (بَلَها‬Foolishness”.
Moderation in the use of this kind of knowledge is called wisdom.

2) Courage:

By this we mean the potential of anger, it must be steered by reason in its use.
If anger is not used in moderation, so much so, too much of it is displayed
unnecessarily; this will be called ( ً ‫“ )تَ َُ َُ َُ هورا‬Recklessness”. If it is used
sparingly when the situation calls for intensity, then it will be called, )ً‫( ُجبُنا ً َو ُخورا‬
“Cowardice and Apathy”.

Courage stimulates self-respect, just as it induces one to adopt high ethical

values. It also assists one to suppress one’s anger when the situation calls for it
and to suppress one’s patience when the situation calls for it.

3) Chastity:

This means disciplining ones carnal desires adopting reason and shariah law.
If one’s carnal desires are excessive then bit is called ) ًُ ًًُ ‫“ (ش ََرحها‬Gluttony”, and
if it falls short of what is required for survival, then it would be call )ً‫( َج ُمودا ً و عَجزا‬
“Inertia and Disability.”

Chastity stimulates abstinence from all words and deeds that are evil, profane
and vulgar. It kindles modesty which is the stimulant for all that is virtuous,
while at the same time it prevents one from all that is immoral and
unscrupulous,miserliness,lies,slandering and tale-carrying.

4) Justice:

This means the potential to reign in anger and desire, when these two elements
become excessive, adopting wisdom and justice. Justice cannot be excessive
nor can it fall short of what a situation requires. It only has an opposite, which is
oppression. Justice stimulates moderation in ones conduct.

Assignment
223
1) Explain the literal meaning of character.
2) Explain what character refers to in Islam.
3) Explain the pillars of good character.

224
 The Second Objective of This Stage

The learner must explain the relationship between faith and good character.

Practical Objectives:

• The learner must quote some of the ahaadith of The Messenger of Allah
(SAW), which explains the significance of good character.
• The learner must explain how good character is one of products of faith.
• The learner must explain how evil character is an indication of weak faith.
• The learner must highlight some of the elements of the character of The
Greatest Creation (SAW).

The Significance of Good Character:

Character is of great significance in Islam, the Messenger of Allah (Saw) defined the
first objective of his prophethood and the lifestyle of his call saying:

ِ َ‫ (أِنَ َما بُعِثتُ الًتَمِ َم َمكا َ ِر َم االَخال‬.

)‫ق‬

“I have been sent to perfect noble character.

When his Lord, Most High Praised him,

He (SWT) said

:)‫يم‬ ٍ ُ‫(و اِنَّكَ عَلىإ ُخل‬

ٍ ‫ق ع َِظ‬ َ ,
“And indeed you are upon noble character.” Surah Al-Qalam, Verse: 4.

Muslims have lost their position as leaders of nations and pioneers of the different
arts and sciences because of their neglect of the noble character of The Messenger
of Allah (SAW), and their focus towards the west at times, and towards the east at
other times, for their values. This they do at the expense of what Islam has presented
to them.

Some Sayings of The Prophet (SAW) Regarding Noble Character:

225
 • Usaamah ibnu Shareek (RA) states: “We were sitting with The Prophet (SAW),
in such a manner, as though birds were sitting on our heads. No one from
among us dared to utter a word. Suddenly some people came to him and
enquired: Who are the most beloved servants to Allah? He (SAW) replied, the
best of them in character!”
Abdullah ibnu Umar (RA) states: “I heard The Messenger of Allah (SAW) say, should
I not inform you about those of you who are most beloved to me and closest to me on
The Day of Judgement? He repeated this twice or thrice. They said, yes Oh
Messenger of Allah. He said the best of you in character!”

He (SAW) said: “There is nothing that is heavier on the scale of the believer on The
Day of Judgement than good character. Indeed Allah (SWT) hates everything
indecent and obscene. Indeed one who has good character will attain the status of
one who fasts and prays.”

Good Character is The Fruit of Faith (Imaan):

Because Islam has given utmost attention to good character, it has considered it as
the result of faith; rather it considers good character as the embodiment of faith.

The Messenger (Saw) said: “Whosoever believes in Allah and the last day should
honour his guest, whosoever believes in Allah and The Last Day should maintain
relationships with kith and kin, whosoever believes in Allah and The Last day should
say nothing but good or keep silent.”

“Imaan is the embodiment of character, virtues and values.”

Even the rituals prescribed by Islam, was for the purpose of producing good morals
and character.

• When Allah (SWT) prescribed the obligatory prayer, He explained the objective
of establishing prayer.

ٌ)45-ٌ‫(ٌالعنكبوت‬.‫َاء َوال ُمنكَر‬

ِ ‫صالَةَ تَنهىإ ع َِن الفَحش‬
َّ ‫أِنَّ ال‬. َ‫صالَة‬
َ ‫َو اَقِ ِم ال‬
“Establish prayer, indeed prayer prevents from everything indecent and evil”
Surah Al-Ankabut ,Verse :45.

Distancing one from everything that is vile and purifying one from evil words and
deeds is the reality of prayer.

In a hadith qudsi, The Messenger of Allah (SAW) reports from his Lord saying:
“Indeed, I accept the prayer of he who humbles himself with it, due to My
Majesty, and he does not become arrogant with My Creation, because he
prays, nor does he spends the night persisting upon my disobedience, while at
the same time, remembering Me during the day. He has mercy for the poor, the
widows, the wayfarer and whoever is afflicted by misfortune. Reported by Al-Barraaz

• The obligatory charity (Zakaah) is not merely a tax taken from the pockets,
rather firstly, it cultivates feelings of compassion and mercy and it strengthens
226
 the ties of relations and intimacy between the different classes of society. Allah
(SWT) states:

103-ٌ‫يهم بِهاَ)التَو َبة‬ َ ُ ‫ص َدقَةً ت‬

ِ ‫ط ِ ِّه ُر ُهم َو ت ُ َز ِك‬ َ ‫الهم‬
ِ ‫مو‬َ َ‫( ُخذ ِمن أ‬
(Take from their wealth alms, you will cleanse them and purify them with it)

• Thus, Islam has prescribed fasting. Islam does not view fasting as mere
deprivation of food and drink for a fixed period of time. Rather, it views fasting
as a stepping-stone towards depriving the soul, constantly, from evil desires.
This is confirms in a hadith wherein The Messenger of Allah states: “He who
does not abstain from lying and acting upon lies, Allah is not in need of him
depriving himself from food and drink.” Reported by Al-Bukhaari.The Noble
Quraan makes mention of the objective of fasting in Surah Al-Baqarah,
verse:183. Allah (SWT) states:
•
183,‫ب عَلى الَ ِذينَ ِمن قَب ِلكُم لَعَلَّكُم تَتَّقُونَ ) البقرة‬ ِ ‫علَي ُك ُم‬
َ ِ‫الصياَم كَما َ ُكت‬ َ ِ‫( ُكت‬
َ ‫ب‬
(Fasting has been prescribed for you just as it has been prescribed for those
before you perhaps you may develop piety) Surah Al-Baqarah, verse: 183.

• Sometimes man thinks that the journey to the sacred land of pilgrimage, with
which those who have the capacity have been instructed, and which is one of
the pillars of Islam, is nothing but a journey that is void of any spiritual values
and moral lessons, and it is nothing but an expression of rituals similar to other
religions. This is a misunderstanding. Allah (SWT) states;

‫ َو َما تَفعلُوا ِمن‬.‫َج‬

ِ ‫ق َو ال ِجدَا َل فِى الح‬ َ ‫سو‬ُ ُ‫ث َو الَ ف‬َ َ‫يهنَّ ال َح َج فَالَ َرف‬
ِ ِ‫ َف َمن َف َرضَ ف‬. ٌ‫(ال َح ُج أَشه ُه ٌر َمعلُوماَت‬
ِ ُ‫ َواتَّق‬.‫قوى‬
َ َ‫ون يَا اُولى االَاَلب‬
).‫اب‬ َ ‫ير‬
َ َّ‫الزا ِد الت‬ َ
َ ‫ير يَعلَمهُ اللهز َو تَ َز َّودُوا فاِنَّ َخ‬
ٍ ‫َخ‬
Pilgrimage occurs in months that are known, so whosoever intends to perform
the pilgrimage, should not engage in sexual relations, nor commit sins, nor
engage in unnecessary dispute while in pilgrimage. And whatever good you do
Allah is aware of it. And make provisions for the journey; indeed, the best
provision is piety. Surah Al-Baqarah, verse: 197.

This brief presentation of the rituals highlights the solid relationship between religion
and character and moral values. These rituals differ in their content, but the objective
is one, as The Messenger of Allah (SAW) stated: “I have been sent to perfect noble
character.”

• He (SAW) also said: “Faith is composed of sixty or seventy some odd

branches, the most superior being, the statement , “There is no object of
worship but Allah”, and the lowest being, removing something harmful
from the path of people. Modesty (Shame) is a branch of Faith. Reported
by Muslim from Abu Hurairah (RA).

227
Thus, we find moral values and excellent character- no matter how minor- is an
integral part of stable faith. These aspects cannot be separated from faith. In fact,
any attempt to perfect faith is dependant on excellent character. The Messenger
(SAW) was asked which believer is perfect with relation to faith. He (SAW)
responded: “He who is best in character.” Reported by At-Tabaraani.

If one cannot benefit from the rituals by purifying the heart, sharpening the intellect
and refining one’s relationship with Allah (SWT) and the creation of Allah (SWT), is
certainly astray.

Allah (SWT) states:

‫ؤمنًا قَد ع َِم َل‬

ِ ‫ َو َمن ياتِ ِه ُم‬.‫ أل يَ ُموتُ فِيهَا َو ال يَحىإ‬,‫جر َما فَاِنَّ لَهُ َج َهنَّ َم‬ ِ ‫ َمن يَا‬,ُ‫(اِنَه‬
ِ ‫ت َربَّهُ ُم‬
ُ ‫جرى ِمن تَح ِتهَا اأَنه‬
( ‫ َو ذَ ِلكَ ج ََزا ُء َمن‬.‫َار َخا ِل ِدينَ ِفيهَا‬ ِ َ‫َدن ت‬ ٍ ‫جنَّاتُ ع‬.‫ت عُلى‬ ِ ‫لَ ُه َم الد ََراجَا‬,ِ‫الصَا ِلحَات‬
.‫تَ َزكَّى‬
Indeed, he who comes to his Lord as a sinner, hell is his abode, he will not die
therein nor would he live. And he who has come to his Lord as believer, who
has done good deeds, such, for them would be elevated ranks. Gardens of
Eden beneath which rivers flow, they will abide in it forever. That is the reward
of those who purify themselves. Surah Taaha, verse: 74-76.

When The Noble Quraan instructs with noble character it gravitates upon the
condition of faith in the hearts of the believers. It always begins such addresses
stating (O ye who believe…), then it mentions the command or prohibition…example,
it states

ِ ِ َّ ‫اَّلل وُكونُواْ مع‬ ِ َّ

}119{ ‫ني‬
َ ‫الصادق‬ ََ َ َّ ْ‫آمنُواْ اتَّ ُقوا‬
َ ‫ين‬
َ ‫ََي أَيُّ َها الذ‬
“O ye who believe- be conscious of Allah and keep the company of the
truthful.” Surah Taubah,verse:119.

We find the Messenger (SAW), when he instructs his companions to abstain from
vain and unnecessary chatter, he states: “Whosoever believes in Allah and The Last
Day let him say nothing but good or keep silent.” Narrated by Al-Bukhaari.The is how
The Noble Quraan and The Pure Sunnah proceed in cultivating virtues and its
practice, until it bears its desired fruit, relying upon true and perfect faith.

Do not be surprised when you read in the Noble Quraan in surah Maoon about those
who deny The Day of Judgement.

)‫المس ِكين‬ َ ‫علَى‬

ِ ‫طعَ ِام‬ َ َّ‫ع اليَتِي َم َْو الَ يَحُض‬
ُّ ‫(الذِى يَ ُد‬
He who is harsh with the orphan, moreover, he does not encourage with the
feeding of the you”.Surah Al-Maoon, verse: 2-3.Such a person is impudent, with no
moral values, engrossed in sin. How can such a person have a caring attitude? The
Messenger (SAW) describes such a person saying, “Modesty and faith are
inseparable companions, if one is non existent, the other is non existent.”
Narrated by Al-Haakim and At-Tabaraani.

A man who harms his neighbours and brings misery upon them is judged in a very
harsh manner by the religion. The Messenger of Allah (SAW) said regarding such a
person, “I swear by Allah he does not believe, I swear by Allah he does not believe, I
228
swear by Allah he does no believe! It was said, who O Messenger of Allah? He
replied, he whom, his neighbours are not safe from his harm.” Narrated by Al-
Bukhaari.

Evil Character is Evidence of Weak Imaan:

Some people, who subscribe to Islam, at times neglect the obligatory rituals, and
display an attitude that creates the impression that they are desirous of establishing
these rituals, while at the same time they engage in deeds that does not befit noble
character and true faith. This situation has produced two categories of people who
are unacceptable to Islam, a worshipper who is of evil character and one who has
good character, but he neglects worship. He justifies his stance with the claim that
religion (Deen) is in the heart.

The Messenger of Islam (SAW) has warned such people about the consequences of
their attitude and actions, and he cautioned his ummah against such people. It is
narrated from The Messenger that a man said to him, “O Messenger of Allah, so and
so women makes mention of her abundant, fasting, prayer and salaah, but she
harms her neighbours with her tongue.” He (SAW) responded, “she is in the fire!”
This man then proceeded saying, “O Messenger of Allah (SAW),so and so women
complains about how little is her prayer and fasting, but she does not harm her
neighbours.” He (SAW) responded, “She is in paradise!” Narrated by Imaam Ahmad.

The Messenger of Allah (SAW) was not content with responding to a question by just
explaining the link between character and true faith, the link between it and true
worship, and considering it a fundamental of piety in this world and salvation in the
hereafter, rather he considered character to be much more serious than that. He took
it upon himself to be consistent with the guidance he offered, and to constantly
advise and monitor his disciples, so that whatever he says becomes firmly
established in the hearts and minds of his disciples.

Faith, piety and character are elements that interlocked, therefore inseparable. No
one can undo the bond between these three elements. Once The Messenger of Allah
(SAW) questioned his companions asking them, do you know who is a bankrupt
person among you? They replied the bankrupt person among us is, he who has no
money and no possessions. He (SAW) responded, the bankrupt person in my
ummah is he who comes on The Day of Judgement with prayer, charity and fasting,
but at the same time, he swore this person, made a false accusation against that
person, usurped the wealth of this person, shed the blood of that person and
assaulted this person! This person will be compensated with his good deeds, that
person will be compensated with his good deeds, so much so, if his good deeds are
exhausted before he compensates all his victims, their bad deeds will be thrown at
him and he will be thrown in the fire! Narrated by Muslim . That is a bankrupt person!
He is like a trader who possesses goods to the value of a Thousand dollars, but he is
in debt for two thousand dollars. How can such a person be considered as wealthy! A
religious person who adheres to some of the rituals, but at the same time he openly
engages in evil deeds, is shameless and a potential adversary, how can such a
person be considered as pious? Imaam Abu Bakr Al-Baihaqi (RA) narrates that The
Prophet (SAW) set a parable that is similar to this condition. He (SAW) said, “Good
229
character dissolves sins just as water dissolves ice and Bad character corrupts
deeds just as vinegar spoils honey.”

When evil develops in the heart ,its harms spread, and its danger becomes grave,
man sheds his religion just as he sheds his clothes. His claim to faith becomes
fraudulent.

What is the value of religion without character? How is it possible to be involved in

corruption while being connected to Allah (SAW)?

When you read The Noble Quraan, you do not find this notional split between faith,
character and worship. Rather you will find the description of a believer to be an
amazing mixture of sound character and perfect worship, a mixture that cannot
disintergrate.Disintergration of such a mixture is beyond the realms of possibility.

Read if you wish the first eleven verses of surah Al-Mu’minoon:

‫*و ا َل ِذينَ ُهم ل ِل َزكا َ ِة‬ َ َ‫عرضُون‬ ِ ‫*و ا َلذِين ُهم ع َِن ال َلغ ِو ُم‬
َ َ‫شعُون‬ َ ‫ؤمنُون*الَ ِذ ِذينَ ُهم فِى‬
ِ ‫صالَتِ ِهم َخا‬ ِ ‫قَد أَفلَ َح ال ُم‬
َ
‫ومينَ *ف َم ِن‬ ِ ُ‫ير َمل‬
ُ ‫غ‬ َ
ُ ‫اج ِهم أو َما َملَكَت أي َمانُ ُهم ف ِانَّ ُهم‬ َ
َ ‫علَى أ‬
ِ ‫زو‬ َ َ‫ظونَ *اِال‬ُ ِ‫وج ِهم حَاف‬
ِ ‫*و الَ ِذينَ ُهم ِلفُ ُر‬َ َ‫فَا ِعلُون‬
‫علَى‬ َ ‫*و الَ ِذينَ ُهم‬ َ َ‫عون‬ ُ ‫*و الَ ِذينَ ُهم آل َمانَاتِ ِهم َو عَه ِد ِهم رآ‬ ِ ُ ‫ي َو َرا َء ذَ ِلكَ فَأ‬
َ َ‫وآلءكَ ُه ُم العَادُون‬ َ ‫ابتَع‬
َ‫ُون‬ َ
* ‫َوس هم فِىهَا خا ِلد‬ ُ ُ َ ُ
َ ‫وآلءكَ ُه ُم َو ِارثونَ *ال ِذنَ يَ ِرثونَ ال ِفرد‬ ُ ُ
ِ ‫صل َواتِ ِهم يُحَافِظونَ *أ‬ َ َ
Successful indeed are the believers; those who offer their prayers with
absolute solemnity and submissiveness; and those who turn away from vain
talk; and those who give charity; And those who guard their chastity except
from their wives and (their captive slaves) that their right hand possess,
indeed, they are free from blame. However, whosoever seeks beyond that,
they are the transgressors. Those who honour their trusts and contracts.
And those who strictly guard their five daily congregational prayers. They
are the inheritors, those who will inherit Firdaus and abide therein forever.

And also read:

َ‫*والَّ ِذين‬ َ ‫طبَ ُه ُم الجَا ُهولُونَ قَالُوا‬

َ ً ‫سالما‬ َ ‫رض َهونَا َو إذَا َخا‬
ِ َ‫علَي اال‬ ُ ‫حمان الَّ ِذينَ يَم‬
َ َ‫شون‬ ِ ‫الر‬
َّ ‫(و ِعبَا ُد‬
َ
ً ُ ‫يَبِيت ُونَ ِل َربِِّ ِهم‬
)*‫س َّجدا و قِيَا َما‬
And the servants of The Most Merciful are those who walk on earth with
humility, and when the ignorant address them they say peace, and those
who spend the night in prostration and standing for their Lord. Surah Al-
Furqaan, verses 62-63.

In confirmation of this fundamental link between faith and good character, The
Prophet (SAW) states: “Three characteristics, if existent in anyone, such a person is
a hypocrite, even though he may fast, pray, and perform the major and minor
pilgrimage (Hajj and Umrah). When he speaks, he lies. When he makes a promise,
he dishonours his promise and when he is trusted, he betrays the trust.” Narrated by
Al-Bukhaari.ٌٌIn another narration, he states “The signs of a hypocrite are three, when
he speaks, he lies, when he makes a promise, he dishonours his promise, and when
he enters into a contract he breaches the contract, even though he may pray and fast
and despite the fact that he is a muslim.”

The Prophet of Islam invited to many forms of worship, and he established a state,
which engaged in many struggles against the enemies. Considering the expansive
230
nature of the religion and the numerous and various activities in which he was
engaged with his disciples, in spite of all this, he informs his companions that the
weightiest thing on their scales on The Day of Judgement is good character. Now,
this certainly indicates upon the gravity of good character in Islam, which is no secret.
He (SAW) said: “Nothing is heavier on the scales of the believer on The Day of
Judgement than good character. Certainly, Allah hates all that is vulgar and obscene.
He who possess good morals will attain the status of those who fast and pray.”
Narrated by Ahmad.

Some Aspects of The Character of the Possessor of The Greatest Character:

The Prophet (SA) spared no effort in emphasising these fair principles, so that his
ummah will be fully aware of them, and he would be an embodiment of these
principles.

• Abdullah ibnu Amrin (RA) states that The Messenger of Allah (SAW) was not
vulgar nor did he intend to be vulgar. He use to say, the best of you are those
of you who have the best character. Narrated by Al-Bukhaari.
• Anas (RA) states: “I served The Prophet (SSAW) for ten years, I swear by
Allah, not once did he say uff to me, nor did he say about anything, why did you
do this or why did you not do this? Narrated by Muslim.
Uff-It is the least abusive word of all the abusive words.

• Anas (RA) states, a slave girl use to take The Messenger of Allah (SAW),
and walk with him wherever she desires. Whenever a man met the Prophet
(SAW) and shook his hand, he never pulled his hand away until that man
pulled is hand and he never turned his face away until the man turned his
face away. While sitting with his companions, he was not seen putting his
knees in front of those next to him. Narrated by At-Tirmidhi.
• Ummul Mu’mineen ‘Aaisha (RA) states: “Whenever The Messenger of Allah
(SAW) had a choice between two options, he always chose the easier
option, as long as it was not sinful. If it was sinful, then no one was at a
greater distant from it than he was. The Messenger of Allah (SAW) never
ever took revenge for any abuse inflicted on him personally, but if The
Sanctity of Allah was violated, he was vengeful. The Messenger of Allah
never ever struck anything with his hands, not a woman nor a slave, except
while he was engaged in holy war in The Path of Allah (SWT).” Narrated by
Muslim.
• Anas (RA) states: I was walking with The Messenger of Allah and he was
wearing a mantle with a coarse border. A Bedouin came up to him and
pulled the mantle violently, then he said O Muhammad, issue an instruction
that I should be given some of the wealth of Allah that is at your disposal.
The Messenger of Allah (SAW) turned towards him, smiled, and instructed
that he should be given some provisions.” Narrated by Al-Bukhaari.
• Al-Qadi ‘Iyaad states that The messenger of Allah was the best of mankind,
the most generous of mankind, and the most courageous of mankind. One
night the people of Madinah awoke in a panic due to a loud sound. The
people proceeded towards the sound. They met The Messenger of Allah
(SAW) on their way towards the sound, and he was returning from the
sound. He beat them to it. He told them, do not panic, do not panic. He was

231
 riding a horse belonging to Abu Talha (RA) without a saddle, and a sword
was hanging around his neck.
• He was always smiling, gentle in manners, soft in nature. He was not harsh
nor rude, nor loud, nor vulgar, nor did he constantly reprimand or praise
people. If he disapproved of something, he did not display his disapproval.
No one who approached him despaired of his assistance.
• Ummul Mu’mineen ‘Aaisha (RA) states: “There was no one who was better
in character than The Messenger of Allah (SAW). None from among his
companions or household called him, except that he said ‘At your service’.”
• Anas (RA) states that whenever anyone whispered in the ear of The
Messenger of Allah, he never moved his head away from such a person
until the latter moved his head away.
• He (SAW) constantly maintained silence and only spoke out of necessity.
He turned away from those who discussed unsavoury topics. His laugh was
a smile, his words were decisive, void of any unnecessary elaborations nor
did it fall short of being understood.

Allah (SWT) has instructed the muslims to emulate the character of The Messenger
(SAW). Allah (SWT) states in surah Al-Ahzaab, verse:21.

ِ ‫سنَةٌ ِل َمن كَانَ يَر ُجو هللاَ َو اليَو َم‬

‫األخ َر َو ذَك ََر هللاَ َكثِيرا‬ َ ُ ‫هللا أ‬
َ ‫سوةٌ َح‬ ُ ‫لَقَد كَانَ لَكُم فِى َر‬
ِ ‫سو ِل‬
Certainly you have in The Messenger of Allah an excellent role model for him
who hopes on Allah and the Last Day, and remembers Allah abundantly.

Assignment

1. Mention some of the sayings of The Messenger of Allah that highlights the
significance of good character.
2. “Good character is one of the fruits of faith”; explain this statement.
3. “Evil character is an indication of weak faith”; explain this statement.
4. Explain some of the aspects of the character of The Messenger of Allah (SAW).

The Third Objective of This stage:

232
The Learner Must Explain some aspects of Good Character, Its Manifestations and
The Means of acquiring It.

َ ‫( أَل‬Modesty-Shamefulness)
• Firstly: ‫حيَا ُء‬

Practical Objectives:

• The learner must explain the meaning of modesty and its nature.
• The learner must explain the practical means of implementing the concept of
hayaa (modesty).
• The learner must explain the different categories of modesty and its
manifestations.
• The learner must explain how to materialise each category of hayaa (modesty).
• The learner must explain how to attain the characteristic of hayaa (modesty).

The Literal Meaning of Modesty (Shamefulness) )ٌ ‫(أَل َحيَا ُء‬:

Literally it means restrain oneself from carrying out a deed or uttering something, or
withdrawing from doing an act or utterance, out of fear of negative criticism due to
that deed or utterance.

Modesty in the Light of Shariah:

A characteristic existing in the soul, that stimulates the soul, to abstain from
despicable actions and utterances, and from usurping or falling short of fulfilling the
rights of the deserving.

The Prophet (SAW) said; “Faith has sixty some odd branches and modesty is
one of the branches of faith.” Narrated by Al-Bukhaari.

Modesty that prevents a person from engaging in sinful deeds, thus, modesty plays
the role of faith, in preventing form sin, and coming between a believer and sinful
acts. Since execution of the Commands of Allah and abstinence from sin is the result
of modesty, it is a branch of faith.

Modesty, in Islam is a noble characteristic. It is “the characteristic” that distinguishes

a Muslim from the rest of humanity. It is the greatest virtue a Muslim can possess, so
much so, The Messenger of Allah (SAW) considered it as the benchmark of a Muslim
when he said, “Verily every religion has its particular characteristic, the particular
characteristic of Islam is modesty.” Narrated by Ibnu Maajah.

The Messenger of Allah (SWT) elevated the status of modesty and increased its
value. He emphasised that virtue in its entirety and success in its entirety can only
materialise with modesty. He (SAW) said, “Modesty in its entirety is nothing but
virtue.” He also said, “Modesty produces nothing but good.” The first and foremost
233
task of a Muslim is the observance of all shar’i instructions and prohibitions. Modesty
is the stimulant that prevents one from engaging in those acts that are considered
disgraceful in the view of shariah, even though people may not consider such acts as
disgraceful. A practical example of such a case is, the free mixing of the opposite
sexes, many people may not consider this as disgraceful, but the shariah does not
permit it. People may also consider a person who does not confront his friends and
religious leaders about their indulgence in sin, as modest. Such a person adopts this
attitude to maintain love and a cordial relationship with his friends and religious
leaders. He does this at the expense of the command to exhort with virtue and forbid
from evil. In the light of shariah, such a person is not considered as modest, rather he
is considered to weak and a coward.

The Nature of Modesty:

Modesty is of two categories,one is natural and the other has to be attained.

Natural Modesty:

Allah (SWT) has instilled this kind of modesty in every soul, when He created man.
This modesty was activated when Nabi Adam (AS) and Hawwaa (AS) ate of the
forbidden tree and their naked bodies were exposed resulting in them covering
themselves with leaves. Thus, being ashamed of being naked is natural modesty.

Modesty that has to be attained:

This is achieved by way of belief in Allah and His religion (DEEN), and learning
etiquettes. This is the kind of modesty that prevents a believer from engaging in sin,
due to fear of Allah (SWT) .There is no doubt that instinctive inclination to “ideal
modesty”, must precede achievement of it.

Certainly, there are natural traits within the human being, to which, insolence and
shamelessness clings. While, at the same time, we find people who are extremely
shameful and sensitive, but shamefulness -even though it may be a necessary
element of modesty-can lead to virtue and sin. At times, it could drive those who
possess it to shameless deeds. As for modesty that is a conception of belief in Allah
and His religion, it only exists in moderation.

Modesty in Four Words:

Abdullah ibnu Mas’ood states, The Messenger of Allah (SAW) said: “Be modest in
the presence of Allah as it befits Him. We said Oh Messenger of Allah, we are
modest, and all praise is for Allah. He responded, I am not referring to that,
rather, modesty in the presence of Allah as it befits Him is to guard the head
and what it contains, the stomach and what it consumes, remember death and
destruction, and whosoever desires the hereafter and discards the attractions

234
of the world. Whoever does this is modest in the presence of Allah as it befits
Him. Narrated by At-Tirmidhi.

In this hadith, The Messenger of Allah (SAW) crystallises the reality of modesty,
modesty that includes the external senses and the internal organs. This, besides faith
with conviction, which, if dominant over the conduct of a Muslim, he would be
characterised with modesty.

He (SAW) instructs the Muslims to be modest in the presence of Allah as it befits

Him. The companions (RA) respond with an answer that expresses the reality o their
condition, (We are modest) and they complete their answer with praise for Allah,
Who guided them to be modest in their conduct. At this point, The Messenger of
Allah (SAW) explains what is desired and reveals the reality of modesty. (I am not
referring to that), then he proceeds to explain what is desired…True modesty is…!

He (SAW) explains that true modesty can only materialise in the soul with the
materialisation of four characteristics.

1) Guarding the head and guarding what it contains.

2) Guarding the stomach and what it consumes.

3) Remembering death and the disintegration of one’s body.

4) Discarding the attractions of the world.

• Guarding The Head and What it Contains:

Modesty in the presence of Allah (SWT) as it befits Him, materialises by guarding the
head form, engaging in acts that are in conflict with the obedience of Allah
(SWT).Like , abstaining from prostrating for any entity other than Allah (SWT), or
abstaining from bowing the head for any other entity besides Allah, or abstaining
from raising the head out of arrogance. It also materialises by guarding the organs
that are located in the area of the head and the face. Like the eyes, the ears, and the
tongue. These organs must be guarded against conflicting with the Laws of Allah
(SWT). This also includes guarding the brain when absorbing knowledge and, when
presenting views and opinions. The knowledge absorbed and the views and opinions
expressed must not be in conflict with the Laws of Allah.

235
 Practical
Implementation

1) Abstain from bowing the head for any other entity besides Allah (SWT).Abstai from turning
ones head in salaah.

2) Lower the gaze when anything forbidden is within sight, and abstain from spying.

3) Ponder and reflect upon creation, and contemplate upon The Power of Allah (SWT).

4) Abstain from listening to slander, defamation and everything that is vulgar and
profane.

5) Abstain from adopting any kind of adornment that is forbidden, like shaving the
eyebrows and separating the teeth.

6) Abstain from listening to music and devote oneself to listening to The Holy
Quraan and other beneficial discourses.

7) Abstain from alchohol and drugs and anything that harms the brain.

Guarding The Stomach and What it Consumes:

Modesty in the presence of Allah as it befits Him, materialises by guarding the

stomach against consuming anything that Allah (SWT has prohibited. The word ) ُ‫(أل َبطن‬
is usually used to mean stomach. However, The Prophet (SAW) some times used it
the meaning of internal ie. All the organs inside the body. It also refers to the
digestive system and all the organs connected to it. The Arabs also used this word in
the meaning of the heart and genitals.

Practical
Implementation

1) Be grateful to Allah (SWT) for His Favours.

2) Purify the heart from disbelief, idolatory, hypocrisy and all the spiritual ailments of
the heart, like arrogance, seeking fame, conceit, jealousy, hating and resenting the
believers and ostentation.
3) Consume nothing but food and drink that is pure and wholesome.
4) Adopt the prophetic method of eating, ie. One third of the stomach must be for food,
one third for water and one third for air.
5) Protect the genitals from everything that leads to disobedience.
6) Abstain from laughing in abundance as it desensitises the heart.

Remembering Death and The Decomposition of The Body after Death:

Modesty in the presence of Allah (SWT) as it befits Him, materialises by pondering

upon death, and how the body disintegrates in the grave after death. Pondering upon
death and the disintegration of the body after death, assist in developing
consciousness of Allah (SWT. It stimulates man to reflect upon the reality of the
purpose for which he was created. Allah (SWT) states:
236
 110:‫عبَثا ً َو أنَّكُم إلينا َ ال تُر َجعُونَ )ٌالمؤمنون‬ ِ ‫(أ فَ َح‬
َ ‫سبتُم أنَّ َما َخلَقنَاكُم‬
Do you think that you have been created in vain, and you will not return to Us!
Surah Al-Mu’minoon, verse:110.

Allah (SWT) also states:

56:‫ُون) الذَ ِارياَت‬

ِ ‫عبَُ د‬
ُ ‫س اال ِل َي‬ ِ ُ‫(و ما َ َخلَقت‬
َ ‫الج ُِنَّ ا ِالن‬ َ
I did not create jinn and man except to worship me!

If man only ponders upon this ,it would assist him to develop modesty in his heart,
just as it would take control of his limbs and thoughts.

Indeed, death alone is sufficient to stimulate those who have intelligence to improve
their condition and stay aloof of all despicable acts. Indeed, belief in death is the
factor that would lead man to despair from committing any sinful act, just as it would
assist him to hasten towards virtuous deeds.

Practical Implementation

How Do We Remember Death and Disintegration of The Body:

1) Constantly remember the experience of being in the throes of death, the grave, and
the scenes of The Day of Judgement.
2) Always visit the sick and those experiencing difficulties so that you may be
admonished.

Discarding The Attractions of This World:

This does not mean that Islam has forbidden the attractions of the world, which Allah
(SWT) has produced for His servants,. Rather it only forbids us from acquiring it in
manner that is forbidden or using it in a manner that is forbidden. Allah (SWT) states:

َ ‫الرزقِج قُل ِه‬

‫ي ِل َل ِذينَ أ َمنُوا فِي ال َحيَا ِة الدُنيَا‬ ِ َ‫ت ِمن‬ َّ ‫ج ِل ِعبا َ ِد ِه َو ال‬
ِ ‫طيِِّبَا‬ َ ‫هللا ا َّلتِي‬
َ ‫أخر‬ ِ ََُ‫(قُل َمن ح ََّر َم ِزينة‬
‫ظه ََر ِمنهَا َو َما‬ َ ‫ش َما‬
َ ‫واح‬ ِ َ‫وم يَع ِقلُون*قُل إِنَّ َما ح ََّر َم َربِِّي الف‬ ِ َ‫ت ِلق‬
ِ ‫ص ُل االَيَا‬ ِّ ِ َ‫َخا ِلصَةً يَو َم ال ِقيَا َم ِة فلي كَاذَ ِلك نُف‬
ِ ‫علَي‬
‫هللا َما ال‬ َ ‫طانًا َو أن تَقُولُوا‬ َ ‫سل‬
ُ ‫شركُوا بِلل ِه َما لَم يُنَ ِ ِّزل بِ ِه‬ ِ ُ ‫ق َو أن ت‬ ِ َ‫ي بِغ‬
ِ ِّ ‫ير ال َح‬ َ ‫طنَ َوإِث َم َوالبَغ‬َ َ‫ب‬
33-32:‫اف‬ َ ‫اآلعر‬
َ ُ‫ورة‬ ُ ) َ‫تَعلَ ُمون‬
َ ‫س‬
“Say (O Muhammad), who has forbidden the adornments of Allah which He has
produced for His servants, and all that is pure and wholesome of sustenance.
Say, it is for those who believe in the life of this world and exclusively for them
on The Day of Resurrection. Thus,do We explain the signs for people who have
knowledge* Say ,indeed, my Lord has prohibited everything obscene, what is
apparent of it and what is hidden, and sin, and undue oppression, and to
associate such partners with Allah for which He has not revealed any evidence,
and to say such things about Allah of which you have no knowledge. (Surah Al-
A’araaf, verses 32-33)

Due to this Allah (SWT) revealed a special supplication for the believers:

237
201ٌ،‫اب النَ ِار*)ال َبقَ َرة‬ َ ‫سنَةً َّو قِنَا‬
َ َ‫عذ‬ ِ ‫سنَةً َّو فِي‬
َ ‫األخ َرةَ َح‬ َ ‫(ربَّنَا آتِنَا فِي الدُّنيَا َح‬
َ
Oh Our Lord give us good in this world and give us good in the hereafter
and protect us from the torment of the fire. Surah Al-Baqarah, verse: 201.

Practical Implementation

1) Abstain totally from all that it is forbidden, and do not over indulge in those things
tahat are permissible.
2) Praise Allah (SWT) for what He has decreed for you of sustenance.
3) Do not envy the wealthy of this world and wish for what they possess.
4) Ask Allah (SWT) to bestow you with bliss in the hereafter.

Modesty, In Its Entirety is Virtue:

Sometimes people confuse modesty with other characteristics, while there are
some who assume that there is a conflict between modesty and other
characteristics. Then, there are those who assume that modesty is a sign of
psychological weakness and cowardice, or a means of gaining attention.

Modesty is far from the above assumptions, rather it is a lofty branch of Islam,
which The Messenger of Allah (SAW) made specifically mention, after explaining
the highest and lowest level of faith. He (SAW) said: “Faith is composed of
seventy or sixty odd branches. The most superior being the utterance of: There is
no deity worthy of worship except Allah, and the most inferior being removing
harm from a path (people or any creature uses), and modesty is a branch of faith.”
Narrated by Imaam Muslim. The Prophet (SAW) also said, “Modesty in its entirety
is nothing but virtuous.” Narrated by Imaam Muslim. He (SAW) also said:
“Modesty produces nothing but virtue.” Narrated by Imaam Al-Bukhaari.

It is impossible for modesty to enshrine these evil characteristics that have been
mentioned or to lead to such characteristics!

Indeed the modest person has the strongest personality, the most defensive of the truth,
and he does not fear the criticism of those who oppose the truth!

The Categories of modesty and its Manifestations:

238
 Modesty in The Presence of Allah The Glorified and Exalted:

The Messenger of Allah (SAW) said to one of his companions, “I exhort you to be
modest in the presence of Allah, in the same manner as you are modest in the
presence of a pious person from among your people.” Narrated by Imaam At-
Tabaraani and Imaam Al-Baihaqi.

Some of the salaf (pious predecessors) said, let your fear of Allah be proportional
to the power that He has over you, and let your modesty be proportional to your
closeness to Him.

One of the pious personalities was asked, what is modesty in the presence of
Allah (SWT). He responded saying: “Modesty in the presence of Allah materialises
due to three characteristics:

• To perceive the constant blessings that Allah (SWT) showers over you, despite
your sins and shortcomings.
• To be aware, that you are constantly in the presence of Allah under all
circumstances.
• To constantly bear in mind that you will be standing in the presence of Allah
and He will question you about all your sins ,major and minor.

Modesty in The Presence of Allah is divided into Categories:

1) Displaying embarrassment due to a sin:

It is a feeling that results due to committing a sin, it is felt after one has fallen into sin,
like the embarrassment of Nabi Aadam (AS) in paradise, he tried to run away as far
as can from his Lord, after he ate from the forbidden tree and his genitals were
exposed. His Lord called out to him and said, are you trying to run away from me Oh
Aadam? He responded, no, but I am ashamed of being in Your presence O my Lord!

2) Displaying embarrassment due to negligence:

This feeling is the result of being negligent in fulfilling the Rights of Allah (SWT) in the
manner prescribed by Allah (SWT). An example of this is the embarrassment of the
angels about whom Allah (SWT) states:

20:‫ةرونَ ) األن ِب َياء‬ َ ‫سبِِّ ُحونَ اللَي َل َو النَّه‬

ُ ُ ‫َار َو ُهم ال يَفت‬ َ ُ ‫(ي‬

239
They glorify their Lord night and day consistently without slackening.

Allah (SWT) also states in surah At-Tahreem, verse: 7

ِ َّ‫هللا ما َ أ َم َر ُهم َو َيف َعلُونَ ما َ يُؤ َم ٌرونَ ) الت‬

6:‫حريم‬ َ َ‫صون‬
ُ ‫(ال َيع‬
They do not disobey Allah in what He has instructed them and they execute
whatever they have been instructed to do.

Despite this, they confess to Allah that they are negligent, saying, “We do not
worship You as it befits You.

It is narrated that Imaam Abu Haneefah (RA) use to pray half the night. One day
while walking on a street he saw a man pointing towards him and saying, this man
prays throughout the night. So he (Imaam Abu Haneefah) said, I hear the people
mentioning things about me that are not true, so he began praying throughout the
night. He said, it embarrasses me to be described with qualities that are not true,
regarding my worship of Allah (SWT), in the presence of Allah (SWT).

3) Modesty Due To Respect:

This is due to ones reverence and veneration of the exaltedness and majesty of Allah
(SWT). The degree of such modesty depends upon the servants knowledge of Allah
(SWT). An example of this category of modesty is the incident involving the angel
Israfeel (AS), he used his wing as a lower garment out of respect for Allah (SWT).

Sayyiduna Abu Bakr (RA) use to lower his head when entering the toilet, due to
modesty in the presence of Allah (SWT).

When Al-Aswad ibnu Yazeed An-Nakha’I was in the throes of death he was crying. It
was said to him, what is this anxiety? He responded why I should not be anxious.
Who has more right to be anxious than I? I swear by Allah even if I knew that Allah
has forgiven me, I would fear, out of modesty in His presence, because of my
shortcomings. Indeed a man who has wronged another man in a minor way, and the
latter forgives him, he would never cease to be embarrassed in his presence
because of being unjust to him.

Modesty at the Time of Supplication:

This is modesty of servant in the presence of Allah, when beseeching Him for his
needs, out of contempt for himself. As in the case of Nabi Moosa (AS).He said, when
I have some worldly need, I feel embarrassed to ask you o my Lord. Allah (SWT)
responded, O Moosa, do not fear to ask of Me, no matter how great is what ask, I am
not stingy, nor should you fear to ask Me anything that is minor. You may ask of Me
anything no matter how minor, so much so you may ask Me for feed for your sheep.
Reported by Al-Hakeem At-Tirmidhi.

Modesty in the Presence of People:

240
This materialises by abstaining from harming people and engaging in sinful acts in
their presence. Anas (RA) states, I heard The messenger of Allah say, “He who is not
modest in the presence of people, is not modest in the presence of Allah.” Reported
by At-Tabaraani. Imaam Al-Baani states that this hadith is weak.

Modesty in The Presence of People is of different Categories:

1) Modesty due to Nobility:

An example of this, is the modesty of The Messenger (SAW) in the presence of his
companions (RA), when he invited them to the waleema (reception) of his marriage
to Zainab (RA).They prolonged their stay at his home, and he was embarrassed to
instruct them to leave. Thus, Allah (SWT) provided guidance on how to conduct
themselves in such situations.

Modesty due to Shame:

An example of this is the incident involving Sayyiduna Ali (RA) requesting Al-Miqdaad
(RA) to ask The Prophet (SAW) about the law regarding the pre-seminal fluid. He did
not want to ask the question himself out of respect for the relationship between As-
Sayyidah Faatima (RA) and The Messenger (SAW). It is unbecoming of a husband to
discuss sexual matters in the presence of the relatives of his wife. Sayyiduna Ali (RA)
states, “I was a man who use to discharge a lot of pre-seminal fluid, hence, I was
ashamed to ask The Messenger (SAW) about the ruling regarding this, because of
the position of his daughter, thus, I requested Al-Miqdaad ibnul Aswad,” so he asked
The Messenger (SAW) and he (SAW) said:” He should wash his penis and perform
ablution.”

Modesty due to Dignity:

This kind of modesty is displayed by and affluent and influential person. He feels
embarrassed to give any gift or do any favour that falls short of his affluence and
influence. Such a person feels as though he is the receiver in need and not the
generous giver.

Its Manifestations

241
 1) We must not publicly engage in sin.
2) Nothing that Allah (SWT) has prohibited must be apparent in us in the
presence of people.
3) We must interact with people in a manner that conforms to the Law of Allah.
4) We must not ask people for our worldly needs.
5) We must adopt the appropriate etiquettes and customs when interacting with
people.

Self Respect:

These are the dignified and noble souls who find it unacceptable to engage in any act
beneath them, nor are they content with anything below their capacity. Such a person
finds himself embarrassed to engage in any act that does not befit him in the
presence of himself. As though he is two different people, one is ashamed of the
other. This state is the pinnacle of modesty.

If a person is embarrassed to engage in some act due to self-respect, then it is only

natural for him to respect others.

Self-respect materialises due to chastity and being protective against sin when alone.
The Messenger (SAW) said, “Do not do what you would hate people to see of you, in
the presence of yourself when you are alone.”Imaam ibnu Hibbaan narrated this
hadith from Usamah ibnu Shareek, Imaam AL-Baani said that this hadith is valid.

One of the scholars said, he who does something in secret which he would be
embarrassed to do in public, has no self-respect. Such a person is more despicable
to himself than to others.

How can We be Modest in Our Own Presence

(Self-Respect)

1) We must not be pleased about admitting ourselves to the torment of the fire by
disobeying Allah (SWT).
2) We must be protective against earning the anger of Allah (SWT when we are alone.
3) We must protect ourselves against every act that is despicable and evil character.

When man perfects these three categories of modesty, modesty in the presence of
Allah (SWT), modesty in the presence of others, and self respect, then he has
certainly achieved the means to earn all that is virtuous, and he liberates himself from
everything that is evil. With the result, he would be famous for virtue and
remembered for his benevolence.

As-Sheikh Muhammad Al-Ghazaali (RA) states regarding the character of a Muslim:

Modesty is a true indication of the nature of an individual. It reveals the value of his
faith and the degree of his character. When you see an individual refraining from acts
that are inappropriate, or you see his face red with embarrassment when he does
engage in an act that is inappropriate, then know it that such a person has a
242
conscience, is of authentic origin and pure ingredients. However, if you see an
individual who is impudent and insensitive, he is not cautious about his lifestyle, such
a man has no virtue in him. He has no modesty to prevent him fro engaging in acts
that are despicable and sinful. (Sheikh Muhahammad Al-Ghazaali, Khuluqul Muslim,
p:162)

In conclusion, we would like to make it clear that virtuous character does not
materialise with mere teachings, commands and prohibitions. Fruitful discipline
requires consistency, just as it requires honesty, resoluteness and action. Wishful
thinking and empty claims are not sufficient. Allah (SWT) states:

ِ ُ‫ي يُغُيِِّ ُروا ما َ بِإنف‬

11:‫س ِهم) الرعد‬ ٍ َ‫ّللا ال يُغَيِِّ ُر ما َ بِق‬
َ ‫وم حَت‬ َ ِّ َّ‫(إن‬
Indeed Allah does not change the condition of a people until they change that
which is within them. Surah Ar-Ra’d, verse: 11.

In the same vain character does not develop instantly, nor does it mature instantly;
rather it develops and matures in stages. If the evil nature of an individual is
persistent, then it is going to cause deviations repeatedly. This evil nature cannot be
healed with temporary treatment. The treatment must respond to the urgency and the
need, to be effective.

No effort is more meritorious and praiseworthy in the Sight of Allah (SWT) than
purifying and rectifying the soul, and developing qualities and etiquettes that are
praiseworthy, and characteristics that would earn The Pleasure of Allah (SWT).

Acquiring The Characteristic of Modesty:

A Programme Towards Modesty

In this programme we have selected a collection of the manifestations of modesty,

which if achieved, it will be a starting point to materialise the characteristic of
modesty in our lives In Sha Allah. The implementation of this programme should take
eight weeks. One may utilise the following guidelines:

1) A number of manifestations must be implemented each week.

2) Each day one must examine ones conscience adhering to these
manifestations.
3) One cannot progress to the next set of manifestations if the set for that
particular week has not materialised.

243
Week Activity DAY

1 2 3 4 5 6 7

Wk: 1 1) make abundant dua that Allah blesses me with modesty.

2) be honest under all circumstances.

3) lower my Voice when I speak.

I must not eavesdrop.

Wk: 2 1) perceive that The Sight of Allah is focussed on me and he is with me

at all times.

2) abstain from products that have images that may tarnish modesty.

3) keep my distance from the opposite sex when in the malls markets
and public transport

WK: 3 1) Think about death abundantly during the day and at night.

2) Abstain from mentioning anything evil about anybody in his or her

absence and carrying tales.

3) Guard my gaze from anything Allah (SWT) has prohibited.

4) Do not stand in front of someone’s door when he or she opens it.

Wk: 4 1) Ensure that I consume nothing but that which is pure and wholesome
under all circumstances.

2) Reduce my conversations and laughing when travelling in public

transport.

3) Walk in a dignified manner on public roads.

Wk: 5 1) Reduce my engagement in activities that are permissible and

consumption of foods that are permissible.

2) Do not invade my neighbour’s privacy.

3) Do not eat and drink on the street.

WK: 6 1) Do not harbour jealousy against anyone.

2) Ensure that my choice of words is appropriate for specific topics.

3) Do not change my clothes in the presence of my Mahaarim

Week Activity Day

1 2 3 4 5 6 7

1) Constantly bear in mind the difficulty of being questioned about sins

on The day of Judgement.
Wk: 7
2) Conceal my disobedience and not make it public.

3) Do not display any sign of annoyance to my guest ,even if they are

burdensome.

4) Men and women must not sit together in public transport.

Wk: 8 1) Protect my tongue against being abusive and vulgar.

2) Abstain from participating in conversations that indicate upon lack of

244
 modesty.

3) Use a screen between men and women if they are forced to sit
together.

4) Disapprove of those who negatively criticise modesty.

Put a tick in front of the activity that you have achieved for each day, and a cross in
front of the activity in which you feel you are weak, the activity or which you have not
achieved at all.

You may raise the standard of this program as you wish according to your
achievements.

Assignment

1) Explain the concept and nature of modesty.

2) Explain some practical means to implement and materialise the concept of
modesty.
3) Evaluate the extent to which you have materialised the concept of modesty, and
highlight you shortcomings.
4) Explain the different categories of modesty and its manifestations.
5) Explain the manner with which one can materialise the different categories of
modesty.
6) Explain how one can attain the characteristic of modesty in its entirety.
7) Explain to what extent you have materialised each category of modesty in your life
then highlight your shortcomings and how are you dealing with your shortcomings.

• ُ ُّ‫(ألتَعَف‬
Secondly: Chastity )‫ف‬

Practical Objectives:

• The learner must explain the meaning of chastity.

• The learner must explain the different categories of chastity.
• The learner must mention some ahaadith regarding chastity.
• The learner must quote some incidents from the life of The Messenger (SAW), his
companions (RA) and the pious.

The Meaning of Chastity: ‫(التَعَفُف‬

Abstinence from acts.

Ibnu Manzoor states, chastity is abstinence from everything that is not permissible and
repulsive. It is a synonym of decency. Allah (SWT) states:

33:‫ف الَّذين ال يَ ِجدُون النَّكَاحَ) ال ُّنور‬

ِ ‫( َو ليَستَع ِف‬
245
 Let those who do not have the means to marry remain chaste.

An-Nur:33

This verse instructs those who do not have the means to marry to maintain their
chastity adopting means such as fasting, as fasting reduces carnal desires. In a hadith
The Messenger of Allah (SWT) said: “Whosoever seeks chastity, Allah (SWT)
assists such a person to remain chaste.”

ُ َ‫ (األستِعف‬means, to preserve and restrain oneself. The Messenger

The Arabic word )‫اف‬
(SAW) said, “Oh Allah I ask Thee for chastity and adequacy.”

ُ ُ‫(التَعَف‬
Chastity as a Shar’I Term:)‫ف‬

Ar-Raaghib Al-Isfahaani states that chastity is a state acquired by the soul, which
prevents the carnal desires from overpowering the soul. He also states that it is the
control of the soul in relation to its carnal desires.

Al-Kafawi states that it is abstinence from everything forbidden. Al-Jaahiz states that it
is controlling the desires.

Categories of Chastity:

A) Abstinence from the forbidden:

This is further divided into categories:

1) Guarding ones chastity:Protecting it from what Allah (SWT) has prohibited,

because lack of control of ones carnal desires, despite the warnings of the shariah, and
the guidance of the intelligence, is shameful and disgraceful.
2) Guarding the tongue: One must not lie, carry tales, mock anyone, abstain from
using distasteful words, and any other sin of the tongue that would lead to destruction.
Moreover, engaging in obscenities and vulgarities is the pass time of fools, and
barbarians use distasteful words to seek revenge.
3) Lowering the gaze: Allah (SWT) states:

33:‫ف الَّ ِذينَ ال يَ ِجدُونَ نِكَاحا ً َحتَي يُغنِيَ ُه ُم هللاُ ِمن فَض ِل ِه) النُّور‬
ِ ‫(فَليَستَ ِف‬
Let those who do not have the means to marry, maintain their chastity, until
Allah enriches them from His Grace. An-Nur: 33

It is imperative upon believing men and women who do not have the means to marry,
to fortify their chastity and protect themselves from sinful deeds. They must be
consistent in doing so until Allah (SWT) provides for them from His Grace. The
command with lowering the gaze is explicit.

246
 )‫ظوا فُ ُرو َج ُهم‬
ُ َ‫َار ِهم َو يَحف‬ ِ ‫(قُل ِلل ُم‬
ِ ‫ؤمنِينَ يَغُضَوا ِمن أبص‬
Say to the believers that they should lower their gaze and protect their private
parts.

The Holy Quraan provides us with the most beautiful example of chastity and
abstinence in the story of Sayyiduna Yusuf (AS) with the wife of the minister. Allah
(SWT) states:

َ ‫اب َو فَا َلت َهيتَ للكج قَا َ َل َمعَاذَ هللاِ‘ إنَّهُ‘ َربِِّي أح‬
َ‫سن‬ َ ‫األبو‬
َ ‫ت‬ َ ‫س ِه‘ َو‬
ِ َ‫غلَّق‬ ِ ‫َو َر َودَتهُ الَّتِي ُهو فِي بَيتِهَا عَن نَف‬
َّ
)23:‫ثواي‘ إنَّهُ اليُف ِل ُح الظا ِل ِمينَ (يوسف‬َ ‫َم‬
And she, in whose house he was, sought to seduce him, she closed the doors and
said, “Come on”. He said, “Allah forbid, truly he (your husband) is my master; he made
my stay comfortable (so I will never betray him). Indeed the evil doers will never be
successful.

4)Controlling of Greed: It is common knowledge that most serious and malignant

diseases is caused due to over eating which leads to digestive problems. The
Messenger of Allah (SAW) said, “The most evil container the son of Aadam fills is his
belly.” Narrated by Imaam At-Tirmidhi. Thus it is important that man does not become a
slave of his stomach, he must not live to eat. He leaves home and returns with no other
concern except to spread his table with different varieties of food. Certainly, those who
give all their attention to satiating themselves, and are innovative with food
preparations only, are not suitable candidates for noble deeds. Their lack of activity
does not qualify them for noble acts like jihad or any deed, which requires sacrifice.
Controlling ones, diet cannot materialise merely through asceticism or abstinence
without any cause. Rather one must set oneself a goal and strive towards that goal, so
that it preoccupies him from inferior amusement and entertainment. This does not
mean that a Muslim must lead the life of a hermit. This is not the objective of Islam, as
forbidding the permissible is just as serious a sin as permitting the forbidden.

ِ ‫ط ِع ُموا إذَا َما اتَّقَوا َو أا َمنُوا َو ع َِملُوا الصَا ِلحَا‬

‫ت ث ُ َّم‬ َ ‫ح ِفي َما‬
ٌ ‫ت ٌجنَا‬
ِ ‫علَي اللَ ِذينَ أا َمنُوا َو ع َِملُوا الصَّا ِلحَا‬ َ َ‫(ل‬
َ ‫يس‬
93ٌ:‫س ِمينَ )ٌال َماءدة‬ ِ ‫ب ال ُمح‬ َ ‫اتَّقَوا و أا َمنُوا ث ُ َم اتَّقَوا َو أح‬
ُ ‫سنُوا َو هللاُ يُ ِح‬
There is no blame upon those who believe and do good deeds for what they
have eaten (in the past), if they fear and believe and do good deeds, then they
fear and believe and they are virtuous. Allah loves the virtuous. Surah Al-
Maaidah, verse: 93

5) Moderation in Clothing:

Islam advises us with moderation in dress, and it hates that a man is boastful and
arrogant due to his garments. It does not consider ones outward appearance as a
characteristic of manhood and good morals. The Prophet (SAW) said, “Perhaps one
who is dishevelled and wearing a tattered suit, if he swears by Allah, He will fulfil it.”
Narrated by At-Tirmidhi. Further, it is foolish for a young man to make his body an
247
exhibit of clothing, awaiting looks of admiration to fall on him from all directions. There
are some gullible young men who spend long hours in their homes doing nothing but
trying to perfect their appearance. If they spend this time in acquiring knowledge and
understanding of deen, they would realise the futility and triviality of treating ones
appearance as ones ultimate concern. Islam has criticised this fickleness. The
Messenger of Allah (SAW) said: “Whosoever wears clothes of popularity in this world;
Allah (SWT) will dress him with clothes of humiliation on The Day of Resurrection and
then set those clothes ablaze.” Narrated by ibnu Maajah.

This does not mean in any way that Islam encourages us to use clothing that is
unattractive, or patched and torn clothing, or to be negligent about our appearance. A
man came to The Prophet (SAW) wearing torn clothing, so The Prophet (SAW) asked
him, “Do you have wealth?” The man said, yes. So he (SAW) asked him, what kind of
wealth do you possess? The man replied, Allah (SWT) has blessed me with all kinds of
wealth. He (SAW) said, if Allah (SWT) has given you wealth, then let the effects of His
blessings and generosity towards you be seen.” Narrated by An-Nasai.

Islam, as you have observed, desires that its followers adorn themselves and make
themselves look presentable. The difference between one who adorns his outward
appearance while he neglects his spiritual being and, one who treats the reality of his
existence and protection of his manhood as his fundamental concern, while at the
same time in the midst of all his obligations ,he does not forget to beautify his
appearance before presenting himself before others ,is great. (Khuluqul Muslim_Al-
Ghazaali)

6) Chastity Regarding Monetary Affairs:

You will find the believer:

-Striving for pure and wholesome earnings, Allah (SWT) states:

168:‫عد ُُّو ُم ِبينٌ) أل َبقَ َرة‬ َ ‫ت الشَّي‬

َ ‫طانِج إنَّهُ لَكُم‬ ُ ‫ط ِِّي ًبا َو ال تَتَ ِبعُوا ُخ‬
ِ ‫طوا‬ َ ً‫ألرض َحالَال‬
ِ ُ َّ‫(يأيُهَا الَن‬
‫اس ُكلُوا ِم َما ِفي‬
O mankind eat of that which is on earth,that which is pure and wholesome, and
do not follow the footsteps of satan. Indeed,he is unto you a manifest enemy.
Surah Al-Baqarah, verse: 168.

The Messenger (SAW) said, “Any flesh that has been nourished by ill-gotten
wealth, the fire is more deserving of it.” Narrated by At-Tirmidhi.

The salaf of this ummah presented us the most impressive examples regarding this
issue. An excellent example of this, is the incident between Sayyiduna Abu Bakr (RA)
and his slave, when his slave brought him food and he had no knowledge of its source,
and he ate of it without enquiring about its source, despite the fact that it was his habit
to enquire about the source of everything he consumes. His slave said to him, :Every
night you enquire about the source of whatever I give you, tonight I observed that you
did not bother to ask. He (RA) said that hunger made him neglectful as he was fasting.
The slave said do you know from where I got this food. He (RA) replied, no. The slave
said I passed by a people during the time of jaahilliyyah (Unislamic Era) and I practised
248
soothsaying for them and they did not pay me at that time, but they promised to pay it
later on. I passed by them again today, while they were engaged in a marriage
ceremony and they paid me with this food.

Upon hearing this Sayyiduna Abu Bakr (RA) exclaimed, Ah, you would have certainly
killed me! The n he tried to spew the morsel he had swallowed, but he failed because
his stomach was empty. Somebody suggested to him that he should He sent for a
goblet of water and kept on drinking it and pushing his fingers down his throat, until he
vomited the piece of meat. Somebody remarked, May Allah have mercy on you, you
put yourself through all this for this piece of meat. He replied, I swear by Allah, I would
have taken it out of my belly even if I had to lose my life, as I have heard The Prophet
(SAW) say, “Any flesh nourished by ill-gotten wealth the fire is more deserving of it. I
therefore made haste to vomit this morsel, lest any portion of my body receives
nourishment from it!

The women of the first generation were very cautious of this, they use to advise they
husbands when they go out in the morning to seek a livelihood, “Oh so and so, fear
Allah regarding us. We can persevere upon hunger, but we cannot persevere upon the
fire.”

Settling Debts

Islam has encouraged us to settle our debts without bearing any resentment.

• One must pay the creditor on the appointed time. The Prophet (SAW) said,
“Surely the reward for a loan is returning what was borrowed and praise.
• Thanking the creditor. The Prophet (SAW) said, He who does not thank people,
does not thank Allah.

The Islamic View on Monetary Dealings

Business relations in general, is an integral and fundamental part of Islamic

Legislation, as it is a necessity of human life,as if is said, “ The deen is about
interaction,” (This includes commercial interaction).The reality of religion (Deen) which
includes faith ,worship and character makes itself apparent in mans interaction with
others. Due to the significance of commercial interaction, one of the messengers of
Allah made the the fundamental message of his address to his people, after inviting
them and guiding the to The Oneness of Allah, monetary dealings. Allah (SWT) states:

‫يزانَج إنِي‬َ ‫الم‬ ِ ‫صوا‬

ِ ‫المكيَا َل َو‬ ُ ُ‫يرهُ‘ َو ال تَنق‬
ُ ‫غ‬ َ ‫شعَيبَاج قَا َل يَقَوم اعبُدُوا‬
َ ‫هللا َما لَكُم ِمن إل ٍه‬ ُ ‫(و إ َلي َمديَنَ أ َخا ُهم‬َ
‫سوا‬ُ ‫سط‘ َو ال تَب َخ‬
ِ ‫والميزانَ بِال ِق‬
ِ ‫المكيَا َل‬ ِ ‫وم أوفُوا‬ ِ َ‫محيطٍ * َو يَا ق‬
ِ ‫وم‬ َ َ‫عذ‬
ٍ َ‫اب ي‬ َ ‫علَيكُم‬ ُ ‫ير َو أنِي أ َخ‬
َ ‫اف‬ ٍ ‫أراكُم ِب َخ‬
َ
75-74ٌ:‫سدين)هود‬ ِ ‫األرض ُمف‬
ِ ‫شيَا َء ُهم َو ال تَعثَوا فِي‬ َ َ‫الن‬
َ ‫اس أ‬
And We sent to the city of Madyan tier brother Shuayb. He said O my people
worship Allah; you have no god besides Him. And give not short measure or
weight, I see you enjoying prosperity, and verily I fear for you a day that does not
miss anyone. And O my people give full measure and weight in justice, and
249
 reduce not the things that are due to people, and do not commit mischief in the
land causing corruption. Surah Hud, verses: 74-75.

The people did not understand that Allah (SWT) has the right to legislate laws
regarding wealth. They assumed that if they earned the wealth, they have the right to
dispose of it in any way they see fit, and if any command is revealed regarding (the
earning and spending of wealth) it is merely guidance, and not necessarily an
instruction that must be adhered.

‫تركَ َما يَعبُ َد ءابَا ُءنَا أو أن نَفعَ َل فِي ألموا ِلنَا َما نَاشَا ُء‘إنَّكَ أنتَ ال َح ِلي ُم‬
ُ َ‫صلَوت ُكَ تَأ ُم ُركَ أن ن‬
َ ‫يب أ‬ ُ ‫(قَاَلُوا يَا‬
ُ ‫ش َع‬
87 :‫شيدُ) ُهود‬ ِ ‫الر‬
َ
They said O Shuayb does your prayer instructs that we forsake what our
forefathers worshipped, and that we do not do with our wealth what we desire.
Indeed you are tolerant and righteous. Surah Hud: 87.

Islamic monetary legislations are based on general principles as is the characteristic of

Islam.

• Just as the ultimate reference of all issues related to religion (deen) is Allah
(SWT) and His Messenger (SAW),this is also the case in relation to monetary issues.
• Adhering to whatever comes to us from Allah (SWT) and His Messenger (SAW)
is obligatory an in conformity with how the texts explains it. To gain access to the
explanations of the texts one has to refer to the erudite scholars of the texts.
• Man will be questioned in the presence of Allah about his earnings and how he
spent it. The fire is most deserving of any flesh that is nourished with ill-gotten wealth.
Whosoever consumes nothing but that which is pure and wholesome, such a persons
supplications (duas) will be answered.

Allah (SWT) is pure and He accepts only that which is pure.

Thus, do we observe the extent of the effects and influence between monetary
issues and issues related to faith and morals.

Islam’s interaction with man takes in to consideration that he is composed of

body and spirit, and it takes into consideration the fact that as much as man may be an
individual, he is also part of a community and a nation. Just as it considers that, there
are acts that are obligatory and acts that are supplementary.

Thus, Islam has defined a balanced attitude considering all these factors.

• There are monetary issues in Islam that are limited and fixed according to
necessity, while there are also those monetary issues that are flexible and do not have
specific limits. The limits of these issues can be adjusted according to the capacity and
circumstances of each individual. An example of such an issue is zakaah (obligatory
charity) and the amount of money one spends on ones family’s upkeep.
• In the same vain, Islam has prohibited any transaction that would harm the
individual, the community or the society. Thus, it has prohibited usury (interest),
deception, stealing, bribery, hoarding and any transaction of this nature. As and
antidote for the forbidden transactions it legislated interest free loans, merciful
250
treatment of debtors experiencing difficulties, joint ventures, obligatory charity,
voluntary charity, and other deeds of virtue and righteousness. Further, Islam explains
to man the effects of these transactions in this world and in the hereafter.
• The fundamental view of Islam regarding wealth and monetary dealings is, the
true owner of the wealth is Allah (SWT) Alone. Human ownership of wealth is
temporary ownership. We must deal with the wealth in submission to the laws and
limits set by Allah (SWT), hoping for His Pleasure. Contingent possession of wealth or
urgent need for it must not be the reason to distance the servant from his Lord, nor
must it prevent him from attaining The Pleasure of his Lord. After all this,it is imperative
that wealth is earned and spent in a pure manner, and it must be the cause for the bliss
of others, it must not be an instrument of arrogance.

Self Dignity and Abstinence from Begging:

A believer is dignified ,he does not beg. His condition is the condition of those whom
Allah (SWT) describe as:

ِ ُ‫سبُ ُه ُم الجَا ِه ُل أغنِيَا َء ِمنَ التَّعَف‬

‫ف‬ َ ‫ألرض يَح‬
ِ ‫هللا ال يَستَ ِطيعُونَ ضَربًا فِي‬
ِ ‫س ِبي ِل‬ ِ ُ ‫اء الَ ِذينَ أ‬
َ ‫حص ُروا فِي‬ ِ ‫( ِللفُقَ َر‬
َ
273ٌ:‫اس إلحَافا)ٌالبقرة‬ َ َّ‫سي َما ُهم ال يَسألُونَ الن‬ ُ ِ َ‫ت‬
ِ ِ‫عرف ُهم ب‬
(Charity) is for the poor who in Allah’s cause are restricted from travel, and
cannot move about in the land for trade or work. The one who knows them not
assumes that they are rich because of their modesty. You may know them by
their mark, they do not beg of people persistently. Al-Baqarah, verse: 273.

Thus , you see that he does not exploit his position of poverty to fulfil his needs.
People would assume that his wealthy, while at times ,he may not even have
something to eat.

Abdullah ibnu Abbaas (RA) narrates that The Messenger (SAW) said, “Abstain from
asking people, anything less than begging people is better. They asked, even from you
O Messenger of Allah. He (SAW) replied, even from me! Narrated by At-Tabaraani.

Abu Hurairah (RA) states that The Messenger of Allah (SAW) said, “The poor person
is not whom a date or two or a morsel or two suffices. Rather a poor person is he who
abstains from begging. Read if you wish the words of Allah (SWT) (They do not beg of
people persistently). Narrated by Al-Bukhaari.

Abstinence From Everything Doubtful:

Indeed, the characteristic of chastity when firmly grounded in the soul of an individual it
raises him to the highest levels, so much so he will abstain from things which are not
prohibited, due to fear o things that are prohibited.

Abu Hurairah (RA) narrates that The Messenger of Allah (SAW) said, “A man bought a
piece of land from another man, and the buyer found a jar full of gold on that land. The
buyer said to the seller; take your gold as I have only bought the land from you and not
the gold. The seller said to him, but I sold you the land, and whatever is on the land.
They requested another man to arbitrate in the issue. The man enquired do you have
offspring’s? One of them said I have a slave boy and the other said I have a slave girl.
251
The man said get the boy married to the girl, and spends on yourselves and give
charity.

Some Ahaadith Related to Chastity:

1) Abdullah ibnu Umar ibnul Khattaab (RA) states that The Messenger of Allah (SAW)
said, “Be righteous to your parents, your children will be righteous to you. Guard your
chastity and your wives would be chaste.” Narrated by Al-Mundhiri.
2) Abu Hurairah (RA) states that The Messenger of Allah (SAW) said, “Three people
have a right to the help of Allah, the soldier in The Path of Allah, the slave who makes
a contract with his master to purchase his freedom, and one who marries with the
desire of protecting his chastity.” Narrated by At-Tirmidhi.
3) Abdullah ibnu Umar (RA) and Ummul Mu’mineen ‘Aaisha (RA) states that The
Messenger of Allah (SAW) said, “Whosoever seeks a right, let him seek it in chastity
complete or incomplete.” Narrated by ibnu Maajah.
4) Abu Hurairah (RA) states that The Messenger of Allah (SAW) said, “The first three
categories of people to enter paradise were presented to me: the martyr, one who
strives to guard his chastity, and a slave who worships Allah with devotion and is
faithful and sincere to his master.” Narrated by ibnu Maajah.

Models of Chastity

A Practical Example Form The Life of The Messenger (SAW)

1) Abu Hurairah (RA) states that The Messenger of Allah (SAW) said, “I go to the
home of my family and I find a date that has fallen on my bed, I pick it up to eat it, but
then I fear that it may be charity (sadaqah) so I refrain from it eating it.” Narrated by Al-
Bukhaari.

Anas ibnu Maalik (RA) states, “The Prophet (SAW) passed by a date which was on his
path, he said, If I did not fear that this could be charity (sadaqah) I would have eaten it.”
Narrated by Al-Bukhaari.

2) When the muslims conquered Al-Qaadisiyyah, they took the spoils of war and gave
it to Umar (RA). He said (Indeed people who do this (bring the booty to the leader) are
really trustworthy. They said, you retrained yourself (from abusing what is in your trust)
so your subjects restrained themselves. Had you abused it, your ummah would have
abused it. Reported in Al-War’u by ibnu Abid Dunya.
3) Sayyiduna Umar ibnul Khattaab said on the pulpit, “Do not burden your slave
woman who does not have a skill to earn, because if you do this, she will earn a living
with her body (prostitution). Do not burden the young with earning, because if he is
unable to earn, he would steal. And abstain when Allah gives you the strength to
abstain. Eat only pure and wholesome food. Narrated in Al-Mu’atta.
4) It reached Sayyiduna Umar ibnu Abdul Azeez that one of his sons purchased a ring
with a gemstone that costs a thousand dirhams. He wrote to him saying, I heard that
you purchased a ring with a gemstone that costs a thousand dirhams, when this letter
reaches you , sell the ring, and feed a thousand hungry stomachs. Then buy a ring
made with iron and inscribe on it, “May Allah have Mercy on a man who realises his
self-worth!” Narrated in The Path to Allah-The Book on Honesty by Abu Sa’d Al
Kharaaz.

252
 Assignment

1) Explain the meaning of ‫ف‬ ُ ‫( ألتَّعَ ُّف‬Chastity)

2) Explain the different categories of chastity.
3) Mention some ahaadith regarding charity.
4) Mention incidents that portray chastity from the life of The Messenger (Saw), his
companions (RA) and the pious.
5) Mention an incident you witnessed while living among people who materialised
charity in their lives and what you have learnt from it.
6) Mention any category of chastity which you find to be weak in yourself, and what is
the treatment for that weakness.

Tolerance and Restraining One’s Self From Anger:

Practical Objectives:

• The learner must explain the concept of tolerance.

• The learner must explain the significance of tolerance and its merit.
• The learner must mention a practical example of tolerance from the life of The
Messenger (SAW) to materialise this characteristic.
• The learner must explain the manifestations of tolerance and self-restraint.
• The learner must explain practical means to control anger.

The Meaning of Tolerance:

The Literal Meaning of Tolerance:

1) To be patient and calm at the time of anger while having the capacity and power to
act upon anger.
2) Patience and self control.
3) Intelligence, in surah At-Tur, verse: 32, we read, (Or do the intelligent among
them instruct them with this)

)‫(أم تَأ ُم ُر ُهم أحال ُم ُهم بِ َهذَا‬

ُُ-‫( أل َحلِيم‬Al Haleem), is one of the beautiful names of Allah.

1) Al-Khattabi states, He is one who pardons and is patient, anger does not provoke
Him, and the ignorance of the ignorant and the disobedience of the disobedient does
not depreciate His Greatness. He is patient He does not hasten with punishment;
rather He has set a time for everything.
2) Imaam Al-Ghazaali adds, anger does not overpower Him, and haste and
recklessness cannot incite Him to take revenge, even though He has absolute power
and capacity to do so.

ِ َ‫هرها َ دَابَّةٍ) ف‬
45:‫اطر‬ ِ ‫ظ‬َ ‫علَي‬
َ َ‫سبُوا َما تَ َرك‬ َ َّ‫َاخذُ هللاُ الن‬
َ ‫اس بِ َما َك‬ ِ ‫(و لَو يُؤ‬
َ
253
( And if Allah takes men to task for what they have earned ,He will not leave a
single living creature on earth) Surah Faatir: 45.

-The quality of tolerance in man

This quality indicates upon maturity of intelligence and it s governance over his
actions. Just as it indicates upon weakness of the potential of anger and its submission
to the intelligence.

The Importance of Tolerance and Its Merits:

1) Mans status in the sight of Allah (SWT) is determined by the degree of his tolerance,
self-control, and anger management, while he has the power to act upon his anger.
The Messenger (SAW) said, “Whosoever restrains his anger while he has the power to
act upon it, Allah (SWT) will call him in the presence of all mankind on The Day of
Resurrection and give him the option to choose any Houris (beautiful women of
paradise) he desires.” Narrated by At-Tirmidhi and Abu Dawood.

Ubaadah ibnu Saamit narrates that The Messenger of Allah (SAW) said, “Should I not
inform you how Allah honours the reputation and elevates the ranks? They said, yes O
Messenger of Allah. He said, be tolerant with those who behave foolishly in your
presence, pardon those who oppress you, give to those who deprive and keep your
relationship with those who severe their relationship with you.” Narrated by At-
Tabaraani.

The Holy Quraan has made mention of these characteristics ,stating that they hasten
with those who possess them towards paradise. Allah (SWT) states:

‫االرض ا ُ ِعدَّت ِلل ُمتَّ ِقينَ * أ َّل ِذينَ يُن ِفقُونَ فِي‬
ُ ‫اواتُ َو‬
َ ‫س َم‬ ُ ‫س ِارعُوا إلَي َمغ ِف َر ٍة ِمن َّر ِبِّكُم َو َجنَّ ِة عَر‬
َ ‫ضهَا ال‬ َ ‫(و‬َ
ٌ.134-133:‫سنِين*) الٌ ِعمران‬ ِ ‫ب ال ُمح‬ ِ َ‫ظ َو العَافِينَ ع َِن الن‬
ُّ ‫اس‘ َو هللاُ يُ ِح‬ َ ‫َاظ ِمينَ الغَي‬ِ ‫اء َو الك‬ ِ ‫اء َو الض ََّّر‬
ِ ‫س َّر‬
َّ ‫ال‬
And hasten towards forgiveness from your Lord and a garden that has a width
equivalent to the heavens and the earth that has been prepared for the pious. Those
who spend in times of ease and hardship, control their anger, and pardon people. Allah
loves the virtuous. Aal Imraan, verses 133-134.

2) It causes the enemy to submit, so much so, he becomes like a bosom friend. Allah
(SWT) states:

)*‫يم‬ ِّ ِ ‫ي ح َِمي ٌم* َو َما يُلَقَّا َها إالِّ ذُو َح‬

ٍ ‫ظ ع ِِّظ‬ ٌّ ‫َاوةٌ كَأنَّهُ‘ َو ِل‬
َ ‫عد‬َ ُ‫سن فَإذَا الَّذِي بَينَكَ وبَينَه‬
َ ‫(إدفَع ِبالتِي ِهي أح‬
35-34 :‫صلَت‬ ُ
ِّ ِ ‫ف‬
Repel evil with that which is better (ie. Allah ordered the believers to be patient at the
time of anger, and to excuse those who treat them badly), then he with whom there
exist enmity between you and him, would become as though he is a bosom friend. And
none would receive this quality except those who are patient, and none will receive this
quality except he who has a great share in the hereafter. Surah Fussilat, verses: 34-35.
Sayyiduna Abdullah ibnu Abbaas (RA) states, (Allah (SWT) instructs the believers to

254
be patient when angry, to be tolerant in the presence of foolish people and to be
forgiving when they are victims of evil. If they adhere to this then Allah will protect them
from satan and the enemy will humble himself for them, so much so , he would be like
a bosom friend.

3) It indicates upon a praiseworthy capacity possessed by man. Sayyiduna Abdullah

ibnu Mas’ood (RA) states that The Messenger of Allah 9SAW) said, “Who do you
consider as a wrestler among you? They (The Companions) responded, he who
wrestles men to the ground. He (SAW) said, rather, it is he who can control himself at
the time of anger.” Narrated by Muslim. A man once said to The Prophet (SAW) advise
me ,but let it be too long as I may forget. He (SAW) said, do not become angry.
Narrated by Imaam Maalik.

4) It protects man from cursing himself. A mans robe was once blown by the wind, so
he cursed the wind. The Messenger of Allah (SAW) said, “Do not curse the wind, as it
is instructed and subjected by Allah. Indeed whosoever curses something that does not
deserve the curse, the curse returns to him.” Narrated by At-Tirmidhi.

5) Once The Prophet (SAW) delivered a sermon after the asr prayer and he said to the
congregants, “Indeed the children of Aadam were created with various temperaments.
Among them are those who are swift in getting angry, but their anger also subsides
swiftly. Then, there are those who are slow at getting angry, but they anger also takes
a long period to subside. In this case, one characteristic complements the other.
Behold! Indeed among them, are those whose anger subsides slowly, but they are
swift at getting angry. Behold! The best of them are those who take time to get angry,
and their anger subsides quickly. The worst of them are those who become angry
swiftly, but their anger takes time to subside. Behold! And among men are those who
pay their debt without resentment and they seek what’s due to them in a polite way.
Then, there are those who pay their debt in a resentful manner, but seek what is due to
them in a polite manner. There are also those who seek what is due to them in an
aggressive manner, but pay their dues in a polite manner. Here again one
characteristic complements the other. Behold! Indeed among them are those who pay
their debts in a resentful manner and seek what is due to them in an aggressive
manner. Behold! The best of you are those who pay their dues in a polite manner and
seek their dues in a polite manner. The worst of you are those who pay their dues in a
resentful manner and seek their dues in an aggressive manner. Beware; indeed anger
is a flaming ember in the heart of the children of Aadam. Have you not seen the
redness of his eyes and the swelling of his veins? Therefore, whoever feels anything of
that nature should lie down on the earth. Narrated by At-Tirmidhi. The last statement of
the hadith means he should remain where he is and sit down. (If he pursues the flame
of his anger it would corrupt the state of his mind and take control of his emotions, so
much so, it would leave no space for him to cool down.) (Khuluqul Muslim- Al-
Ghazaali)

6) It indicates upon the depth of faith. Among men are those who cannot keep silent
when angry, they are constantly furious. Rage imprints a constant frown on their faces,
so much so, if some one just touches them they tremble as though they are in the grips
of fever, and they would begin swearing and cursing. Islam is innocent of these
characteristics. The Messenger of Allah (SAW) said, “A believer is not a defamer, nor a
curser, nor crude, nor obscene.”

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Practical Examples of Tolerance:

1) It is known from the biography of The Messenger (SAW) that he never took revenge
when he was wronged, but when the laws and limits of Allah were violated, he use to
take revenge for the sake of Allah. It was said to The Messenger of Allah (SAW),
invoke the punishment and curse of Allah against the idolaters. He (SAW) replied,
indeed, I was sent as a source of mercy and not as a source of curse. Narrated by
Muslim.

One of the most impressive stories of forgiveness, which has no equal in the history of
humanity, is the Messenger’s of Allah (SAW) forgiveness of the leader of the
hypocrites, Abdullah ibnu Ubay ibnu Salool. Abdullah was an archenemy of the
Muslims, hoping that calamities afflict them. He was an ally of satan against them, he
schemed conspiracies against them. He spared no effort in defaming the Muslims and
harming the Prophet (SAW). He spread the rumour about Ummul Mu’mineen ‘Aaisha
(RA). The rumourmongers began spreading lies about her and rocking the foundation
of the Islamic Community. However, Allah (SWT) revealed the truth. Ibnu Ubay passed
away; his son approached The Prophet (SAW) seeking forgiveness. The son then
requested The Prophet (SAW) for his shirt to shroud his father. The Prophet (SAW)
gave him his shirt. He then asked The Prophet (SAW) to perform the prayer for his
father and seek forgiveness for him. The Merciful Messenger (SAW) did not reject this
request, rather he stood in front of the body of the one who defamed his honour
yesterday, seeking forgiveness for him. However, The Supreme Justice decided the
matter and the verse was revealed:

ِ ‫سب ِعينَ َم َّرةً فَلَن يَغ ِف َر هللاُ لَ ُهم ج ذَ ِلكَ ِبأنَّ ُهم َكفَ ُروا ِبا‬
‫هلل َو‬ َ ‫(إستَغ ِفر لَ ُهم أو ال تَستغ ِفر لَ ُهم إن تَستَغ ِفر لَ ُهم‬
80:‫س ِقينَ ) التَّوبة‬ ِ َ‫سو ِل ِه‘ َوهللاُ ال يَهدِي القَو َم الف‬
ُ ‫َر‬
Seek forgiveness for them or do not seek forgiveness for them, even if you seek
forgiveness for them seventy times Allah will never forgive them. That is so, because
they rejected Allah and His Messenger. And Allah does not guide a sinful people.
Surah At-Taubah, verse: 80. Khuluqul Muslim- Al-Ghazaali.

2)The Messenger of Allah (SAW) disapproved of Sayyiduna Abu Bakr (RA) cursing
some of his slaves. He said, “It is not appropriate for a truthful person to be one who
curses.” Narrated by Muslim. In another narration he states’ “One cannot be of those
who curse and of those who are the truthful at one and the same time.” Narrated by Al-
Haakim. Upon hearing this, Sayyiduna Abu Bakr (RA) freed the slave as compensation
for his deed. He then came to The Prophet (SAW) and said, “I will never do this again.”
When he took an oath that he will never spend on Mistah –as he use to do-because he
also actively participated in spreading the rumour about Ummul Mu’mineen ‘Aaisha
(RA),Allah (SWT) revealed the verse:

‫‘و ليَعفُوا‬
َ ‫هللا‬ َ ‫َاج ِرينَ فِي‬
ِ ‫سبِي ِل‬ ِ ‫سا ِكينَ َوال ُمه‬ َ ‫سعَ ِة أن يُؤتُوا أُو ِلي القُربَي َو ال َم‬
َ ‫(و ال يَأتَ ِل أُولُو الفَض ِل ِمنكُم َوال‬
َ
22:‫ور َر ِحيم) النور‬ ُ َ َ َ‫ون‬ ُ َ
ٌ ‫َو ليَصف ُحوا‘ أال ت ِحبُّ أن يَغ ِف َر هللاُ لكُم َو هللاُ غف‬
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And let those among you who are blessed wit grace and wealth swear not to
give (any sort of help) to their relatives, the poor and those who migrated for
Allah’s Cause. You must pardon and forgive. Do you not love that Allah must
forgive you. And Allah is Oft Forgiving, Most Merciful. Surah An-Nur: 22.

Upon revelation of this verse Sayyiduna Abu Bakr said, “Sure, I love that Allah must
forgive me.” He continued assisting Mistah as he use to. In addition, he took an oath; I
will never take back what I have given you.

3) Sayyiduna Abdullah ibnu Abbaas (RA) states: “When Uyaynah ibnu Hisn came (to
Madinah) he lived with his nephew Al-Jidd ibnu Qais, he was from among the people
who had a close relationship with Sayyiduna Umar (RA)-As ha was from the reciters of
The Holy Quraan who were companions of Umar and members of his advisory council-
Uyaynah said to his nephew, ask Umar to give me permission to see him, so Uyaynah
sought permission, and Umar granted him permission. When he entered he said, O
Umar you do not give us sufficient nor do you govern with justice among us. Sayyiduna
Umar (RA) became angry and he was on the verge of punishing him. Al-jidd said, O
Ameerul Mu’mineen, Allah (SWT) says to His Prophet (SAW):

199ٌ:‫أألعراف‬
َ ) َ‫أعرض ع َِن الجَا ِهلين‬
ِ ‫رف َو‬ َ ‫( ُخ ِذ ال َع‬
ِ ُ‫فو َوأ ُمر ِبالع‬
Be forgiving, enjoin what is good and turn away from the foolish. Surah Al-
A’araaf, verse: 199

Indeed this man is from among the foolish; By Allah Sayyiduna Umar did not execute
what he intended when Al-Jidd recited this verse. He always stood with The Book of
Allah.

Umar was enraged due to the audacity of this Bedouin. He wanted to deter him
because he did not come with intention of giving good counsel or seeking a right,
rather he to he governor to abuse him without justification. When he was reminded that
this man is from among the fools he let him go.

4) The Messenger of Allah (SAW) said to Ashajj ibnu Qais, “indeed you have two
characteristics which Allah (SWT) loves, tolerance and deliberation.”Imaam An-Nawawi
states in his commentary, as for ‫( الحِ ل ُم‬tolerance), it is intelligence, and as for ‫األناة‬
(deliberation) ,it is to avoid haste. This prophetic statement was mentioned to Al-Ashajj
when a delegation came to Madinah. When this delegation reached Madinah, they
hastened to The Prophet (SAW). Al-Ashajj took their camels, seated them, and
relieved them of their luggage. He then wore his best garment and came to The
Prophet (SAW). The Prophet (SAW) brought him close to him and seated him next to
him. The Prophet (SAW) then said to the delegation, do you pledge allegiance to me
for yourself and your people. They replied, yes. Al-Ashajj said, O Messenger of Allah,
you do not separate a man from something more difficult upon him than his religion.
We give our allegiance to you for ourselves and we will send them one who can invite
them to the religion. Whosoever accepts will be from among us and whosoever rejects,
we will fight them. He (SAW) said, “You have spoken the truth, indeed you possess two
characteristics which Allah (SWT) loves…. The Hadith. Al Qaadi ‘Iyaad states that ‫األناة‬
means to ponder, reflect and contemplate upon an act until you are sure that the deed
you intend doing is in you interest and the interest of the ummah, you do not do things
hastily. As for ‫الحِ لم‬, it is this statement The Messenger (SAW) uttered indicating upon
the soundness of his min and his consideration of the consequences of an act.
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The Manifestations of Tolerance and Anger Management:

1) Persevering upon the harms of the foolish and ignorant, without taking revenge.
2) Respecting the opinion of those who differ with you.
3) Attempting to discover the positive aspects of an opinion that differs wit your
opinion and benefiting from it.
4) Refraining from unnecessary disputes and arguments.
5) Attempting to earn the love and respect of others (without compromising the
truth).
6) Admitting your mistake and being accountable.

Steps you should adopt when you are angry:

1) Seek The Protection of Allah from the accursed satan.

2) If you are standing sit, and if you are sitting lie down on your back.
3) Leave the place, if you cannot calm down.
4) Perform ablution (wudu).
5) Pray two rak’ah of salaah and remain in the position of prostration (sujood) for
a long period.
6) Constantly make the dua :

‫ت‬ ِ ‫ظ قَا ِبي َو‬

ِ َ‫أجرنِي ِمن ُم ِضال‬ َ ‫صلَّي هللا عليه و ساَّم إغ ِفر ِلي ذَن ِبي َو أَذ ِهب‬
َ ‫غي‬ ِّ ‫ب النَّ ِب‬
َ ‫ي ِ ُم َّح َم ٍد‬ َّ ‫(اللَّ ُه َّم َّر‬
)‫ال ِفتَ ِن‬
O Allah The Lord of The Prophet Muhammad (SAW) ,forgive my sins, remove the
anger of my heart, and protecting me from tribulations that mislead.

Assignment

1) Explain the concept of tolerance.

2) Explain the importance of tolerance and its virtue.

3) Mention some practical examples from the biography of The Messenger (SAW)
that would assist in materialising the characteristic of tolerance.

4) Mention some of your personal experiences whereby you lived with people who
have materialised the characteristic of tolerance and self control, and how did
that effect you.

5) Explain the manifestations of tolerance and anger control.

6) Explain to what extent you have materialised the characteristic of tolerance and
anger management in your life.

7) Explain some practical methods to manage anger.

258
 Self Evaluation Sheet

This would help the learner to evaluate to what extent he adheres to the characteristic of
modesty )‫( (ال َحيَاء‬The highest level is 142)

CONDUCT ALWAYS OFTEN RARELY NEVER

How do I protect the head and what it

contains?

1 I do not bow my head except for Allah

2 I Lower my gaze in the presence of anything

forbidden

3 I do not spy

4 I reflect upon creation and I ponder upon

the power of Allah

5 I abstain from listening to anything

forbidden like slander, defamation, and
obscenities

6 I turn away from everything vain and fitile

7 I devote myself to listening to The Qraan

and other beneficial knowledge

8 I abstain from alcohol, drugs and everything

that paralysises the mind

How do I protect my stomach and what

it consumes?

9 I thank Allah (SWT) for His favours

10 I endeavour to eat and drink nothing but

halaal

11 I adhere to the sunnah with regard to

eating.

12 I protect my private parts from everything

that leads to disobedience

13 I abstain from excessive laughing that kills

the heart.

How do I remember death and

decomposition of the body?

14 I constantly bear in mind the experience of

being in the throes of death, the graves and

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 The Day of Resurrection.

Conduct Always Often Rarely Never

15 I always visit the sick and those in difficulty

to take admonition from their condition

How do I diacard the worldly

adornments

16 I totally abstain from everything forbidden

17 I do not indulge in that which is permissible

excessively

18 I praise Allah (SWT) for whatever He has

decreed for me.

19 I ask Allah (SWT) for bliss in the hereafter

excessively.

How do I demonstrate modesty in the

presence of Allah (SWT)

20 I constantly remember the kindness of Allah

(SWT) towards me ,despite my evil deeds
and shortcomings

21 I know that I am in the sight of Allah under

all circumstances.

22 I contemplate about my standing before

Allah (SWT) and His questioning of me
abou every major and minor deed.

23 I sense my shortcomings in fulfilling the

rights of Allah (SWT) regarding His worship
as is appropriate.

24 I perceive The Loftiness and The Majesty of

Allah (SWT)

25 I am embarrassed when I ask Allah (SWT)

for my needs due to contempt for the
condition of my soul.

How do I display modesty in the

presence of people.

26 I do not openly engage in disobedience in

the presence of people.

27 I do not display to people that which Allah

(SWT) has prohibited us to display.

260
28 I interact with people according to the
commands of Allah (SWT)

Conduct Always Often Rarely Never

29 I do not ask people for any worldly need.

30 I maintain the accepted etiquettes and

customs when I am among people.

How do I maintain modesty when alone?

31 It does not please me to disobey Allah

(SWT) and be the cause for my souls
admittance in the fire.

32 When I am alone, I protect myself from

whatever evokes the anger of Allah (SWT)

Self Evaluation sheet

This will help the learner to evaluate himself with regard to his adherence to abstinence
ُ ُّ‫(ألتَّعَف‬. The highest level is 60.
(‫ف‬

CONDUCT ALWAYS OFTEN RARELY NEVER

1 I abstain from any thing that is not permissible and

not befitting for a muslim

2 I excessively supplicate ‫أللَّ ُه َّم إني أسألُك ال ِعفَاف َو ال ِغنَي‬

3 I strive to co control myself with reation to my

desires.

4 I restrain my tongue from everything that Allah

(SWT) has prohibited.

5 I am moderate with my diet. I am not wasteful.

6 I am moderate with my dress. I am not boastful

and I do not act arrogantly.

7 I am desirous of good character; my greatest

concern is the protection of my reality and the
perfection of my manhood.

8 I am particular about earning nothing but that

which is permissible.

9 I am particular about fulfilling the rights of others

promptly.

10 I thank one who does me a favour because he

who cannot be thankful to humanity ,cannot be
thankful to Allah (SWT)

11 I ensure that all my monetary dealings are in

accordance with the Laws of Allah (SWT)

261
12 I do not deal in usury. I keep away from deception,
bribery, hoarding and everything of that nature

13 I do not ask people for any of my needs.

14 I do not exploit my position to fulfil my needs.

15 I abstain from those things which are not doubtful

out of fear for those things which are doubtful.

Self Evaluation Sheet

This will assist the learner to evaluate himself regarding his adherence to the characteristics
of tolerance and anger management.

Conduct Always Often Rarely Never

1 I persevere upon the harms of the ignorant without

taking revenge

2 I am tolerant towards those who act foolish with

me

3 I restrain myself from exercising my anger even

though I have the power

4 I respect the opinions of those who differ with me.

5 I admit my mistakes and I speak the truth even

though it may be against me.

6 I control my anger when I am angry.

Calculate your level in relation to each of these characteristics and compare your
level with the maximum level. If you find that you are on par with the maximum level,
then praise Allah The Lofty, The Mighty, and be consistent. If you find any
shortcomings, then seek the forgiveness of Allah, and make a resolution to be
serious about your character, so that you treat your condition as soon as possible.
Adhere to the practical activities that would assist you with that, seeking the help of
Allah and your companions.

Bibliography

1) Ihyaau Uloom ud Deen- Al Imaam Abu Haamid Al-Ghazaali

2) Mukhtasr Minhaajul Qaasideen- Ibnu Qudaamah Al Maqdissi

3) Al Mustakhlas fi Tazkiyyatin Nafs- Ustadh Saeed Hawa

4) Khuluq Muslim- As-Sheikh Muhammad Al Ghazaali

5) Usool ud Da’wah- Dr. Abdul Kareem Zaydaan.

262
 6) Fiqhud Da’dawah Ilalaah- Dr Ali Abdul Haleem.

7) Asmaa Ullahhil Husna- Ustaadh Muhammad Hussain.

8) Alistidaanah- Shiekh Abdu Khaliq As-Shareef

Teaching Schedule
Al Qur’aan Al-Hadith/Seerah Al-Aqeedah/The General
Objectives

1 Surah An-Naba (1-16) The First Hadith Aqeedah The First Lesson

2 Surah An Naba (17-30 His Lineage ,His Birth and Explain the Purpose of Creation
Childhood

3 Surah An Naba (3140) The Secind Hadith Explain the correct understanding
of Holistic Worship.

4 Surah An Naaziyaat (1- Abu Bakr As Siddeeq (RA) Explain the conditions for the
14) validity of worship and the
significance of worship

5 Surah An Naaziyaat (15- The Third Hadith Aqeedah The Second Lesson
26)

6 Surah An Naaziyaat (27- The sacrilegious Wars an Striving for the Materialisation of
46) Hilful Fudhool Holistic Worship

7 Surah Abasa (1-16) The Fourth Hadith Evaluation of General Objectives

(The Objective of Good
Character)

8 Surah Abasa (17-32) Umar ibnul Khattaab (RA) Aqeedah The Third Lesson

9 Surah Abas (33-42) The Fifth Hadith Explain The Concept of Good
Morals

10 Surah Takweer (1-14) His Marriage to Khadija (RA) Explain the link between Faith and
Morals

11 Surah Takweer (15-29) Revision of The First Five Modesty

Ahaadith

12 Surah Infitaar (1-9) Talha ibnu Ubaydullah (RA) Workshop on Modesty

13 Surah Infitaar (10-19) The Sixth Hadith Aqeedah Lesson 4

14 Surah Al Mutaffifeen (1- The Prophets Participation Chastity

6) in Building The Ka’bah

15 Surah AlMutaffifeen (7- The Seventh Hadith Workshop on Chastity

17)

16 Surah Mutaffifeen (18- Az-Zubayr ibnul Awaam Tolerance and Anger

28) Management

17 Surah Mutaffifeen (29- Evaluation Evaluation of Belief System and

263
 36) Character

Other Activities (Should be undertaken Forthnightly)

The First Month: (An excursion to a location were nature can be observed, Presentation of a video
on The Life of The Prophet (SAW) by Ustadh Wajdy or Amr Khalid)

Second Month: (Visiting Grave Sites, Nightly Chats, Songs that Stimulate the Emulation of The
Prophet (SAW))

Third Month: (Facilitating Night Vigil (Salaatut Thajjud), Sports Day.)

Fourth Month: (Visiting Grave Sites-Educational Competition revolving around the Sahaabah
(RA).

264