S E LE C T E D

K H U ṬA B III
(SERMONS, SPEECHES & WRITINGS)

2005 – June, 2007

BY

MUHAMMAD AMIN A. SAMAD

CANBERRA, JULY, 2007

Last Edit: November, 2017

 ii

CONTENTS
Page
Contents …………………………………………………… ii
Transliteration ……………………………………………... iv
Preface ……………………………………………………… v
A. Introduction to the Khut.bah ……………………………… vi
B. Some Examples of Du‘ā’ for the Second Khut.bah ……… vi
1. Jum‘ah Prayer ……………………………………….. 1
2. Recommended Prayer …………………………………. 12
3. Commentary of the Qur’ān (1): Chapter 1 ……………….. 22
4. Commentary of the Qur’ān (2): Chapter 112 …………. 36
5. Commentary of the Qur’ān (3): Chapter 113 …………. 40
6. Commentary of the Qur’ān (4): Chapter 114 …………. 47
7. Shukr (Gratefulness) …………………………………. 52
8. Love towards Muhammad s.a.w. ……………………… 95
9. Life in this World ……………………………………….. 64
10. The Ideal Prophet (1) …..…............................................... 67
11. The Ideal Prophet (2) …………………………....………. 70
12. The Ideal Prophet (3) ………………………………. 73
13. Islam and Freedom of Speech ……………………... 76
14. Sharī‘ah and Fiqh …………………………………. 95
15. H.ikmah (Wisdom) (1) …………………………………. 84
16. H.ikmah (Wisdom) (2) …………………………………. 79
17. Unrecited Revelation …………………………………. 75
18. Tha‘labah ……………………………………………… 94
19. ‘Umar and Abdullah ibn Khudhāfah ……………….. 97
20. Thumāmah bin Uthāl …………………………………. 101
21. Sir James Jeans (1877-1946) …………………………… 109
22. Prof. Arthur (Abdullah) Allison …………………….. 107
23. Muhammad Asad and Samya Wadi ……………….. 111
24. Emmanuel (Rais) Manoppo …………………………… 119
25. The Clash of Civilization …………………………… 120
26. Masā’il Khilāfiyyah …………………………………. 123
27. The Origin of the Arabs …………………………… 129
28. Ismā’īl (Ishmael) and Ish.āq (Isaac) ……………….. 131
29. Disaster ……………………………………………… 139
30. The Arabic Language and Its Uniqueness …………. 140
31. Problems in Translating the Qur’ān ……………….. 149
 iii

32. The Style of the Qur’ān ……………………………. 151

33. Christmas ………………………………………………. 156
34. ‘Īd al-Ad.h.á ………………………………………… 163
35. Martyr and Martyrdom …………………………….. 170
36. The Stages of the Revelation of the Qur’ān
and Their Main Objectives …………………………….. 174
37. The Arabic Qur’ān …………………………………… 180
38. The Arabs before Islam ……………………………… 186
39. Muh.arram and ‘Āshūrā’ ……………………………... 191
40. Cleanness and Purity …………………………………… 202
41. Islamic Behaviour towards Environment …………… 209
42. Brotherhood in Islam …………………………………… 210
43. Mus.t.afá Mah.mūd …………………………………… 214
 iv

TRANSLITERATION SYSTEM
The English transliteration for Arabic names and terms followed in
this booklet is as follows:
a. Consonants:
‫ = ا‬a or ’ ‫ = ب‬b ‫ = ت‬t ‫ = ث‬th ‫ = ج‬j ‫ = ح‬h.

‫ = خ‬kh ‫ = د‬d ‫ = ذ‬dh ‫ = ر‬r ‫ = ز‬z ‫ = س‬s

‫ = ش‬sh ‫ = ص‬s. ‫ = ض‬d. ‫ = ط‬t. ‫ = ظ‬z. ‫‘ = ع‬

‫ = غ‬gh ‫ =ف‬f ‫ = ق‬q ‫ = ك‬k ‫ = ل‬l ‫ = م‬m

‫ = ن‬n ‫ = هـ‬h ‫ = و‬w ‫ = ي‬y ‫( ’ = ء‬like alif)

b. Vowels:
Short: long:
Fath.ah --َ--- : = a ‫ = ـا‬ā

Kasrah --َ--- : = i ‫ = ـي‬ī

D.ammah --َ--- : = u ‫= ـو‬ ū

c. Tā’ marbūt.ah: ah, e.g., sūrah (‫)سُُوُرة‬

Tā’ marbūt.ah in id.āfah: at, e.g., sūrat al-Baqarah (‫)سُُوُرةُُاُلبُقُُرة‬

d. Alif maqs.ūrah: á, e.g., qad.á (‫ )قُضُى‬and shūrá (‫)شُُوُرى‬

 v

‫الرحِيِم‬
ِ ِِ‫الرحِمن‬
ِ ِ‫بِسِمِِالل‬
PREFACE
This booklet is the third part of my collection of speeches and
writings from 2005 till the early 2007, entitled Khutab III. They were
delivered at the ANUMA (Australian National University Muslim
Association) as Friday sermons and as ordinary speeches on other
occasions, at the Indonesian community gatherings at the Kartini hall at
the Embassy of Indonesia in Canberra and other places on certain
occasions. Some articles issued at Assalam bulletin published by the
Australia Indonesia Muslim Foundation (AIMF) and sermons given at the
Canberra Mosque on Friday 29 December 2006 and on the ‘Id al-Ad.h.á on
the next day (Saturday 30 December 2006), are also included in this
booklet.
The abbreviations used in this booklet are: (1) s.a.w. (and .‫م‬.‫ )ص‬for
s.allállāhu ‘alayhi wa sallam (and ِ ِ‫ىِالله ِعِلِيِهِ ِوِ ِسِلِم‬
ِ ِ‫ )صِل‬meaning “may Allah
bless him and grant him salvation”, sometimes translated as “peace be
upon him” (p.b.u.h.), an eulogy after the name of Prophet Muhammad, (2)
a.s. (and .‫س‬.‫ (ع‬for ‘alayhis salām (and ‫ )عِلِيِهِ ِالسِالم‬meaning “upon him be
peace” usually used after the names of angels and prophets before Prophet
Muhammad s.a.w., (3) r.a. (and .‫ع‬.‫ )ر‬for rad.iyallāhu ‘anhu (and ‫الله‬ ِ ِ ِ‫ِِرضِي‬
‫ (عِنِه‬meaning “may Allah be pleased with him” usually used after the names
of the s.ah.ābah (companions of the Prophet).
It has been like an accident that before leaving a certain place I left a
booklet behind. The booklet Khutab I (the collection of speeches and
sermons at the Canadian Islamic Centre, al-Rashid Mosque) before leaving
Edmonton (Canada) for Australia; Khutab II (the collection of sermons at
the Canberra Islamic Centre) at Monash, ACT, before leaving for overseas
(the longest and happiest travel I have ever made), and now the Khutab III
before leaving for Indonesia and Malaysia in September 2007, in shā’
Allāh (God willing). For those friends left behind and those who have
contributed directly or indirectly to the completion of this booklet I
sincerely appreciate their help, kindness and companionship; may Allah
reward them for their kindness and compassion.
In this edition the Arabic texts have been vowelised to help the
readers who are not very familiar with Arabic language.
 ‫‪vi‬‬
‫‪This booklet, like the booklets written before, is far from perfect.‬‬
‫‪However, this is another attempt to introduce some Islamic teachings to‬‬
‫‪the public. May Allah accept this humble contribution to Islam, and may‬‬
‫!‪He forgive any mistake in this booklet. Amin‬‬
‫‪Canberra, October, 2011‬‬ ‫‪M.A.S.‬‬

‫‪A. INTRODUCTION FOR THE KHUT.BAH‬‬

‫‪This is an example for the introduction to the khut.bah as follows:‬‬

‫ِألحم هدِللّهِنحم هدههِوِنستعيـنهههِوِنستـغف هرههِوِنستـهديهِوِنـعهوذهِباللِمنِ هش هرورِأنـ هفسِناِوِمنِسيِّئاتِأعمالنا‪ِ،‬‬
‫ِاللهِوحدههَِلِشريكِلهه‪ِ،‬‬ ‫منِيـهدِاللهِِفـ ههوِِال همهتدِِومنِِيهضللِِفـلنِِتجدِِلِ ِههِوليًّاِ همرش ًداِ‪ِ،‬وِأشه هدِأنَِلِإلهِإَل ِ‬
‫ارِههِ ِوتـِبِ ِاركِِاسِ هِم ِههِ ِوعِالِشِأِِنهِههِ هِسبِحِانِ ِههِوِِ‬
‫اِيهِريِ هِد‪ِ،‬عِزِِجِ ِه‬
‫دئِوِِِيهعِيِ هِدِوِِ هِهوِِاِلغِ هِف ِوهِرِالِ ِو هِد ِو هِدِ ِذهوِاِلعِ ِرشِِالِمِجِيِدِ‪ِ،‬فـِعِالِِلِمِ ِ‬
‫يِـهبِ هِ‬
‫ِوصِفِيِ ِههِ ِوخِلِيـِِلهِههِوِِكِلِيِ هِم ِههِ‪ِ،‬سلِ‬‫ِمحم ًداِعب هدههِوِر هسولههه ِ‬
‫شرهِك ِونِ‪ِ.‬وِأشه هدِأن ه‬ ‫تـِعِالىِِعِمِاِيـِفِتِِريِالِ هِمفِتـِ هِرِونِِِوِِيـِتـِقِ ِولهِِاِلهمِ ِ‬
‫اِمنيـ ًراِمِنِِِيهطِعِِاللِِوِِ‬ ‫اج ه‬ ‫الرسالةِوِأدىِاألمانةِوِنصحِاألهمةِ‪ِ،‬أرسلههِاللهِبِشيراًِوِنذيـ ًراِوِداعياًِّإلىِاللِوِسر ً‬ ‫ِّ‬
‫ضرِِاللِِشِيِِئًا‪ِ.‬ألل ههمِص ِّلِوِسلِّمِوِباركِعلىِعِبِدِكِِ‬ ‫ضرِِإ َِلِّنـِفِسِ ِههِ ِوَلِيِ هِ‬
‫ِر هِس ِولِ ِهه فـِقِدِِِرشِدِِوِِمِنِِيـِعِصِهِمِاِفِإنِ ِههَِلِيِ هِ‬
‫سنِتِهِِوِِسِِلِّمِِتِسِلِيِ ًِماِكِثِيـًِِرا‪ِِِِِِِِِِِِِِِِ.‬‬‫اِمحم ٍدِوِعلىِآلهِوِصحبهِأجمعين‪َِِ.‬مِنِِاهِتِدِىِبِهِدِيِهِِوِِاسِتِمِسِكِِبِ هِ‬ ‫ِوِر هِس ِولِكِِسِيِّدن ه‬
‫لمتـ هقون‪ِ.‬قالِتـعالىِوهوِأصدقِ‬
‫لمؤمنهـون‪ِ،‬أهوصي هِكمِوِإيايِبتـقوىِاللِفـقدِفازِا ه‬
‫ِِأماِبـع هدِ‪ِ،‬فـياِأيـهاِا ه‬ ‫ِ‬
‫القائلين‪” :‬ياِأيـهاِالذينِِآمنهواِاتـ هقواِاللهِِحقِِتهـقاتهِِوَلِِت هموتهنِِإَلِِوأنـتهمِِ همسل همونِ “‪ِ.‬صدقِاللهِالعظيم‪ِ .‬‬

‫)‪B. SOME EXAMPLES OF THE DU‘Ā’ (SUPPLICATION‬‬

‫‪AT THE CONCLUSION OF THE‬‬
‫‪SECOND KHUTBAH‬‬

‫‪Some examples of du‘ā’s and its meaning in the second khut.bah, as‬‬
‫‪follows:‬‬
‫أِللِ ههِمِِاغِفِرِِلِلِ همِسِلِمِيِنِِوِِالِ همِسِلِمِاتِِ ِوالِ همِ ِؤمِنِيِنِِوِِالِ همِ ِؤمِنِاتِِاألِحِيِاءِِمِنـِ ههِمِِوِِاِألِمِ ِواتِ‪ِ ،‬‬
‫اِربِِالِعِالِمِيِنِ ِ‬
‫بِِالدِعِ ِواتِِوِِقِاضِيِالِحِاجِاتِِيِ ِ‬
‫ِإنِكِِيِاِمِ ِوَلنِاِسِمِيِعِِقِ ِريِبِِمهِجِيِ ه‬
‫‪O Allah! Forgive the Muslims, males and females, the believers, males‬‬
 vii

and females, the living among them as well as the dead! Verily, You
are, O our Lord, the All-Hearing and Near, Who answer (our)
prayers, and fulfil (our) needs, O the Lord of all creatures.
. ‫س ر ِل هه م ِأهمهِور هه م‬
ِّ ‫أ لل هه م ِنـ ِّور ِع ل ىِأ ه ل ِا لقه بهـ ِورِقـه بهـ ور هه م ؛ِا لل هه م ِاغ ف ر ِل ْل ح ي اء ِو ِي‬
“O Allah! Lighten the graves of the dead, O Allah,
forgive the living and facilitate their affairs.”
ِ ِ ‫لم س ل م ي ن ِو ِاك تهب‬‫لم ذ ن ب ي ن ِو ِاش ف ِم رض ىِا ه‬ ‫أ لل هه م ِتهب ِع ل ىِالت ائ ب ي ن ِو ِاغ ف ر ِذهنـهوب ِا ه‬
ِ . ‫الص ح ةِِِو ِال ع اف ي ةِِو ِالتـ وف ي ق ِو ِال ه د اي ة ِل ن اِو ِل ك اف ة ِأهم ة ِمهح م ٍد ِأ ج م ع ي ن‬
ِّ
“O Allah! Forgive the repentant, forgive the sins of the sinners, heal the
Sick among the Muslims, prescribe well-being, vitality, prosperity and
guidance for us and for the entire community of Muhammad.”
ِ ‫ربـناِاغفرِلناِوِلوالديـناِوِارحم ههماِكماِربـياناِصغ ًارا‬
“O Lord! Forgive us as well as our parents and bestow on them
Your mercy as they did bring us up when we were young.”
ِ،‫ِو ِاص ل ح ِل ن اِده نـ ي ان اِال ت ي ِف يـ ه اِم ع ا هش ن ا‬،‫ِه و ِع ص م ةهِأ م رن ا‬‫أ لل هه م ِاِص ل حِل ن اِد يـ نـ ن اِال ذ ي ه‬
ِ ِ‫ِو ِاج ع ل ِال ح ي اة ِزي اد ةًِلن ا ِف ي ِ هك لِّ ِخ ي ٍر‬،‫و ِاص ل ح ِل ن اِآخ رتـ ن اِال ت ي ِإ ل يـ ه اِم ع اده ن ا‬
ِ ِ‫ِو ِاج ع ل ِال م وت ِراحِةًِل ن اِم ن ِ هك لِّ ِش ر‬
O Allah, set right for me my religion which is the safeguard of
my affairs, set right for me my world wherein is my living, and my
Hereafter to which is my return, make the life for me (a source)
of abundance for every good, and my death a source
of comfort for me protecting me against every evil.
ِ ‫ألل ههمِِأرناِالحقِِح ًّقاِوارهزقـناِاتِّـباع ِههِوأرناِالباطلِِباط‬
.‫الًِوارهزقـناِاجتناب ِهه‬
O Allah! Show us the truth as truth, and guide to follow it, and
show us the falsehood as falsehood, and guide us to avoid it.
ِ ‫ربـناِهبِِلناِمنِِأزواجناِوذه ِّرياتناِقهـرةِِأعيه ٍِنِواجعلناِلل همتقينِِإم ًاما‬
Our Lord! Bestow on us, our spouses and our offspring the
comfort of our eyes and make us leaders of the pious.
ِ ِ ‫ألل هه م ِاج ع ل ن اِمهت ح ابـِّي ن ِف ي ِج الل ك ِمهج ت م ع ي ن ِع ل ىِك الم ك ِو ِأ ظ ل ن اِت ح ت‬
ِ ِ ‫ظ لِّ ِع رشِك ِيـ وم َِلِظ ل ِ إَلِّظ ل هِهِو ِتـ وفـ ن اِمهس ل م ي ن ِو ِأ ل ح ق ن اِب الص ال ح ي ن‬
ِ . ‫واج عِل ِخ يـِر ِأ ع م ال ن اِخ وات مِهِاِو ِاج ع لِِخ يـ ر ِأ ي امِن اِيـ وم ِل ق ائ ك‬
O Allah! Make us love each other in Your Majesty and agree on
Your sayings, and shade us with Your Throne on the day there will
 viii

be no shade except its shade, and make us die as Muslims, and

join us with pious people, and make our best deed its last
one, and our best day the day we meet You.
‫ربـناَِلِِتهـؤاخذناِإنِِنسيناِأوِِأخطأناِربـناِوَلِِتحملِِعليـناِإص ًراِكماِحملت ِههِعلى‬
ِ ‫فِعناِواغفرِِلناِوارحمنا‬
ِ‫ِالذينِِِمِنِِقـبلناِربـناِوَلِِتهح ِّملناِماَِلِِطاقةِِلناِبهِِواع ه‬
)٦٨٢ِ:ِ‫صرناِعلىِالقومِِالكافرينِِ(البقرة‬
‫ِأنتِِِموَلناِفان ه‬
Or Lord! Do not punish us if we forget or make a mistake. Our
Lord! Do not lay on us such a burden as You placed on those before
us. Our Lord! Do not lay on us a burden that which we have not the
strength to bear! Forgive us, have mercy on us. You are our
protector, help us against the unbelievers.(Q. 2:286)
(The prayer of Prophet Abraham, a.s., .‫س‬.‫)دعاءُسيدناُإبراهيمُع‬
ِ ‫ِربـناَِلِِتجعلناِفتـن ِةًِللذينِِكف هروا‬.‫ير‬
ِ‫ربـناِعليكِِتـوكلناِوإليكِِأنـبـناِوإليكِِالمص ه‬
)٥-٤ِ:ِ‫يمِ(الممتحنة‬ ِ‫يزِالحك ه‬
ِ‫ِواغفرِِلناِربـناِإنكِِأنتِِالعز ه‬
Our Lord! In You we have placed our trust, to You we turn in
repentance and to You is our final goal. Our Lord! Do not make us
a prey for those who disbelieve, and forgive us our Lord!
You are the all-Mighty, the All-Wise. (Q. 60:4-5)
ِ ‫ربـنِاِإنـناِسمعناِ همناديًاِيـهناديِلْليمانِِأنِِآمنهواِبربِّ هكمِِفآمناِربـناِفاغفرِِلنا‬
ِ ِ‫ ربـناِوآتناِماِوعدتـناِعلىِ هر هسلك‬.ِ‫ذهنهوبـناِوك ِّفرِِعناِسيِّئاتناِوتـوفـناِمعِِاألبـرار‬
)٣٩١ُ:ُ‫فِالميعادُِ(آلُعمران‬
ِ‫وَلِِتهخزناِيـومِِالقيامةِِإنكَِِلِِتهخل ه‬
Our Lord! We have heard someone calling to the true faith saying
‘Believe in your Lord!’ So we believed. Our Lord! Forgive us our sins,
remove from us evil deeds and make us die with the righteous. Our
Lord! Give us what You have promised through Your messengers
and save us from the shame on the Day of Resurrection; for
You never break Your promise. (Q. 3:193)
ِ ِ‫صِرهِهمِِعِلِىِأِعِدِائِهِم‬
ِ‫ص هِف ِوفِِالِ هِمسِلِمِيِنِِ ِوِو ِِّحدِكِلِمِتـِ هِهمِِ ِوانِ ه‬
ِ‫ِأِللِ هِهمِِِو ِِّحدِِ ه‬
O Allah, unite the Muslims and assist them against their enemies.
ِ ‫ِالل ههمِآمينِياِربِالعالمين‬.ِ‫ربـناِآتناِفيِالدنـياِحسن ِةًِوفيِاْلخرةِِحسن ًِةِوقناِعذابِِالنار‬
Our Lord! Give us the goodness, both in this world and in the
Hereafter and save us from the torment of Hellfire. (Q. 2:201)
ِِ‫ِإنِِاللهِِيأ هم هِرِبالعدلِِواْلحسانِِوإيتاءِِذيِال هقربىِويـنـهىِعنِِالفحشاءِِوال همنكرِِوالبـغيِِيعظه هكم‬،‫عبادِالل‬
ِ‫ِأِقم‬.‫ِاهذ هك هرِواِاللِيذ هك هرهك ِم وِاش هك هروههِعلىِنعمهِيزد هكمِوِلذك هرِاللِأكبـ هرِوِاللهِيـعل همِماِتصنـعهون‬.ِ‫لعل هكمِِتذك هرون‬
ِ ِ !!!‫الصالة‬
 1

1. JUM‘AH PRAYER )‫(صْالةْ الْجْمْعْة‬

Its Names and Origins
The word Jum‘ah is the name of the Friday where Muslims perform
their congregational prayer. Al-Wāh.idī reported from the grammarian al-
Farrā’ that it has many variant readings: (a) jumu‘ah (pl. jumu‘āt); (b)
jum‘ah (pl. juma‘), and (c) ) juma‘ah, as it makes people gather together,
in the pattern of d.uh.akah for a person who likes laughs, and lu‘anah for a
person who likes to curse, a curser (lu‘nah is a person who is cursed too
often, cursed). In the Qur’ān it is said )١ْ :ْ ‫“ ) ويلْ ْلِكلْ ْهمزةْ ْلمزةْ ْْ(الْهْمْْزة‬Woe to
every slanderer and backbiter” Q. 104:1) The verb hamaza yahmuzu or
yahmizu, hamzan, meaning “to beat, to strike; to backbite, to slander; to
provide with letter ‫ء‬, and lamaza yalmuzu or yalmizu lamzan,meaning “to
speak ill (of s.o), to find fault (with s.o), to criticize, to blame, to backbite,
to slander, to defame (s.o.)” The expressionْ ْ‫ هْمْ ْزْولْمْز‬means “defamatory
insinuations; taunts, gibes, sneers.” The name used in the Qur’ān is
jumu‘ah, but also pronounced jum‘ah for easy pronunciation )‫ف‬ ِْ ْ‫ ْ(لِلتْخْ ِْفي‬.
The name of the Friday in the jāhiliyyah (pre-Islamic) period was
called al-‘Arūbah (i.e., ‫“ ْالمْعْظْم‬the glorified day”). In a h.adīth Prophet
Muhammad s.a.w. asked Salmān r.a.:
“O Salmān, do you know what is the Jum‘ah?”
“Allah and His Messenger know,” said Salmān.
“It is the day when your forefather and foremother [i.e., Adam and Eve],
gathered together,” said the Prophet.
According to Ibn Sīrīn, it was the people of Medinah who gave this
name of the day as Jum‘ah. He said that before the coming of the Prophet
to Medinah, and before the injunction of the Friday congregational prayer,
the ans.ār (the people of Medinah) said that the Jews had a day in a week
where they gathered together, and so did the Christians. They also wanted
to have one day in a week where they would remember, thank and worship
Allah, and chose the ‘Arūbah day, which was later called Jum‘ah. It was
said that As‘ad ibn Zurārah called people to pray in congregation, and
Mus.‘ab ibn ‘Umayr led the prayer.
 2

Its Legal Judgment )‫(حْكْم‬

It is ‫( فْ ْرضْعْيْن‬an individual duty), but with some conditions, based on
the Qur’ān, h.adīth, and ijmā‘ (consensus of Muslim scholars). Allah says
in the Qur’ān,
ْ ‫وديْْلِلصال ِْةْ ِمنْْي وِْمْالجمع ِْةْفاسعواْإِلىْ ِذك ِْرْالل ِْه‬
ِ ‫ياْأيُّهاْال ِذينْْآمنواْإِذاْن‬
)٩ْ:ْ‫ْوذرواْالب يعْْذلِكمْْخي رْْلكمْْإِنْْكنتمْْت علمونْْ(الجمعة‬
“O you who believe! When the call is proclaimed for the prayer on
Friday, come to the remembrance of Allah, and leave off business.
That is better for you if you did but know.” (Q. 62:80)
Following this prohibition on business transactions, according to H.anbalī
school, any business transaction becomes void and invalid when the call to
prayer is being proclaimed, and therefore shops have to be closed
immediately.
There are several h.adīths (traditions of the Prophet) indicating the
obligation of Friday prayer, such as
)‫اجبْْعلىْكلْْمحتلِمْ (رواهْالنسائي‬
ِ ‫ْرواحْْالجمْع ِْةْو‬
Attending Friday prayer is obligatory for every mature male.
(Reported by al-Nasā’ī).
The prohibition of z.uhr prayer on Friday emphasises the injunction of the
Friday congregational prayer.
The Merits of the Jum‘ah Prayer
There are several h.adīths indicating the merits of the Jum‘ah prayer,
among which are as follows:
ْ‫عنْْأبِيْهري رةْْقالْْقالْْرسولْْالل ِْهْصلىْاللهْْعلي ِْهْوسلم‬
ْ ْْ‫ْمنْْت وضأْْْفأحسنْْالوضوءْْْثمْْأتْىْالجمعةْْفاستمعْْوأنصتْْغ ِفرْْلهْْماْب ين‬
‫الجمع ِْةْْإِلىْالجمع ِْةْْوِزيادةْْثالث ِْةْأيامْْومنْْمسْْالحصىْف قدْْلغا‬
)‫(رواهْمسلمْوْأبوْداءْ ْودْوْالترمذيْوْابنْماجة‬
It was narrated by Abū Hurayrah, r.a. that the Messenger of
Allah s.a.w. said: “Whoever performs his ablution perfectly then comes
to Friday prayer, listening to the khut.bah and keeps silent, Allah will
forgive his sins till next Friday with extra three days. Whoever
touches pebbles his prayer becomes void (of reward)”.
(Reported by Muslim, Abū Dā’ūd, al-Tirmidhī and Ibn Mājah).
 3

In another h.adīth the Prophet said that Friday is the ْ ‫“( سْيْدْ ْالْيْام‬the
master of the days”), greater than the two ‘īds, as it was the day Adam a.s.
was created, entered heaven, was taken out from heaven, descended to the
earth, died, and is the day when the Doomsday will take place.
Furthermore, on Friday there is a particular moment where supplication is
answered by Allah.

Conditions for Its Prescription

Scholars of Islamic jurisprudence put conditions for the obligation of
Jum‘ah prayer as follows:
1. ‫ اإلسْالم‬. Being a Muslim. A non-Muslim is definitely is excluded from it.
Allah says,
ِ ‫لئِنْْأشركتْْليحبطنْْعملكْْولتكوننْْ ِمنْْالخ‬
)٥٦ْ:‫اس ِرينْْ(الزمر‬
If you ascribe a partner to Allah, all your deeds will become fruitless
and you will surely be among the losers. (Q. 39:65).
2. ‫ الْبْلْْوغ‬. Maturity. Children are not enjoined to do it, but their prayers are
valid and acceptable. The Prophet orders children to start praying at the
age of seven, and to enforce them, even to beat them, if necessary, at
the age of ten to pray.
3. ‫ الْعْقْل‬. Intelligence (presence of sound judgement, consciousness, being
sensible). Prophet Muhammad s.a.w. said,
‫رفِعْْالقلمْْعنْْثالثةْْعنْْالنائِ ِْمْحتىْيست ي ِقظْْوعنْْالصبِيْْحتى‬
)‫وهِْحتىْي ع ِقلْْ(أخرجهْأبوْداءود‬ ْ ‫شبْْْوعنْْالمعت‬ ِْ ‫ْي‬
The script [i.e., prescription] is lifted upon three things: the sleeping
person until he wakes up, the child until he matures, and insane
until he becomes sane. (Reported by Abū Dā’ūd).
People who lose consciousness (because of medicine, accident, etc.)
are exempt from making up )‫ (قْضْاء‬missed prayer, unless there still
remains time to do it when he becomes conscious. This is the view of
Mālik and al-Shāfi‘ī. According to H.anbalī school unconsciousness is
like sleeping, and with it the prayer has to be made up. Abū H.anīfah’s
opinion is if a person is unconscious and misses five prayers, he has to
make them up. If more than five prayers he does not have to make them
up.
 4

ُّْ Being a male. Women can come to pray, so that they can listen to
4. ‫الذكْ ْور‬
the khut.bah, but attendance is not obligatory for women.
5. ‫ الْحْْريْة‬Being free (not slave). The Prophet said as narrated by T.āriq ibn
Shihāb:
ْ ْ‫اجبْْعلىْكلْْمسلِمْْفِيْجماعةْْإِّلْْأرب عةْْعبدْْمملوك‬
ِ ‫الجمعةْْحقْْو‬
)‫أوْْامرأةْْأوْْصبِيْْأوْْم ِريضْْْ(رواهْأبوْداءود‬
Friday prayer is an obligatory duty for every Muslim, except the slave
or the woman, the children and the sick. (Reported by Abū Dā’ūd)
Slavery has been abolished, but there is no guarantee that it will
remain totally eradicated till the Doomsday. Hopefully this condition
remains dormant forever, just a recorded distant history of man on this
earth.
6. ‫ اإلسْْتِيْطْان‬Being Resident (not travelling). A person in residence is not
allowed to combine or shorten his prayers. The four schools of law
(H.anafī, Mālikī, Shāfi‘ī and H.anbalī) as well as al-Thawrī and Ish.āq
say that travellers are not enjoined to attend Jum‘ah prayer, even
following a short travel. They say that Prophet Muhammad s.a.w.
himself did not pray Jum‘ah prayer while travelling. He did not pray
Jum‘ah prayer in his farewell pilgrimage. Instead, he prayed z.uhr and
‘as.r combined and shortened in the z.uhr time )‫(جْمْعْ ْتْقْ ِْديْم‬. (Al-Zuhrī, al-
Nakha‘ī and Ibn H.azm stick to the verse Q. 62:8 mentioned above in its
general sense, that travellers are also Muslims have to come to Jum‘ah
prayer upon hearing the call to prayer).
7. ‫( ْالخْلْ ُّْو ْ ِْمنْ ْاْلْعْذْار‬Having no excuse to be absent), such as having difficulty
in attending the prayer, fear of the increase of sickness or the decrease
of speed recovery, being very old or unable to walk, or attending the
sick where nobody could take his place.

Conditions of travelling
Muslim scholars mention some issues concerning travelling which
exempts a traveller from shortening or combining his prayers as well as the
Jum‘ah prayer, as follows:
If a traveller intends to stay for more than four days, knowing that he
is unable to accomplish his need in less than that period (four days), he is
 5

not allowed to shorten or combine his prayers, and he has to attend the
Jum‘ah prayer. If he has no intention to stay, and his stay is only because
of his illness or of heavy rain, he is allowed to shorten and combine his
prayers until he leaves the place, as Ibn ‘Umar stayed at Azerbaijan for six
months shortening and combining his prayers. Similarly, if the traveller
has no intention to stay, as he does not know when he will accomplish
what he intends to do, he is also allowed to shorten and combine his
prayers until he leaves. The Prophet stayed at Tabūk for twenty days
shortening prayers (Reported by Ahmad and others).
Al-Shāfi‘ī has a slightly different view. According to him, if the
traveller intends to stay for four days excluding the days of entering and
leaving the area he is not allowed to combine his prayers.
Ibn al-Qayyim of the H.anbalī school does not limit the period of
staying. He says that even if the traveller intends to stay longer than four
days he is allowed to shorten and combine his prayers. He gives the
example of the Muslims staying in Nihavend (Persia) for six months
shortening and combining their prayers and they knew that they could not
finish what they needed in four days. As long as a traveller remains a
traveller he can shorten his prayers.

Conditions for Its Validity

There are conditions for its validity according to different schools,
but they share in many conditions, such as follows:
It has to be perform on time (z.uhr prayer time)
1. It has to be performed in a building, not in the desert (Shāfi‘ī); in a
village even made of reeds or stalks (H.anbalī); in the town’s mosque or
mus.allā (H.anafī)
2. It has to be attended by a group of people in congregation (Mālikī);
forty people (Shāfi‘ī and H.anbalī).
3. It has to be preceded by two khut.bahs
4. It is not preceded or performed with another Jum‘ah prayer (Shāfi‘ī).
However, this condition is not followed in a mus.allá (a spacious room
for prayer) in Calgary (Canada) where the Jum‘ah prayer is performed
twice by very large congregation. The second prayer is performed about
two hours after the starting of the first one with a different imām. This
is to give facility for people who cannot afford to attend the earlier
 6

Jum‘ah prayer, and therefore they can attend the second one rather than
missing it completely.

Number of People in Congregation

Al-Suyūt.ī mentions 14 views concerning the minimum number of
people who attend the congregation for the validity of the Jum‘ah prayer,
as follows:
1. 2 persons (including the imām), according to al-Nakhā‘ī and Dā’ūd
(of the Z.āhirī school).
2. 3 persons (including the imām), according to al-Awzā‘ī, Abū Thawr,
Abū Yūsuf and Muh.ammad al-Shaybānī (the two disciples of Abū
H.anīfah)
3. 4 persons (including the imām), according to Abū H.anīfah, al-
Shāfi‘ī in his earlier view )‫(قْ ْولْْقْ ِْديْم‬. Al-Suyūt.ī adopted this view.
4. 7 persons, as reported from ‘Ikrimah
5. 9 persons, as reported from Rabī‘ah
6. 12 persons, as also reported from Rabī‘ah, and al-Māwardī
7. 13 persons (including the imām), as reported from Ish.āq ibn
Rāhawayh
8. 20 persons, as reported by H.abīb from Mālik
9. 30 persons, as reported from Mālik
10. 40 persons (including the imām), according to ‘Umar ibn ‘Abd al-
‘Azīz, Shāfi‘ī, Ah.mad and Ish.āq.
11. 41 persons (including the imām), according to Shāfi‘ī in his later
view )ْ‫(قْ ْولْْجْ ِْديْد‬
12. 50 persons, according to ‘Umar ibn ‘Abd al-‘Azīz in another report,
and Ah.mad also in another report.
13. 80 people, as reported by al-Māwardī.
14. Many people without specific number, according to Mālikī school.
Ibn H.ajar of the Shāfi‘ī school states that this view might be the
most acceptable view.
 7

Conditions of the Two Khut.bahs )‫(شْ ْرْوطْْالْخْطْبْتْيْ ِْن‬

The performance of two khut.bahs is one of the conditions for the
validity of the Jum‘ah prayer according to the great majority of Muslim
scholars, with the exception of Dā’ūd, al-Shawkānī and ‘Abd al-Malik of
the Mālikī school. The conditions for the validity of these khut.bahs are as
follows:
ِْ ْ‫ دْخْ ْولْ ْالْ ْوق‬On time. As these two khut.bahs are parts of the Jum‘ah
1. ‫ت‬
prayer, and in turn it is the substitute of the z.uhr prayer, they have to
be performed within the z.uhr prayer time
2. ‫ ْالعْدْدْ ْالْذْيْ ْتْنْعْ ِْقدْ ْْبِِْه ْالْجْمْعْة‬The number of attendants has to fulfil the
requirement of the validity of the Jum‘ah prayer.
3. ‫ ْال ِْقيْامْْمْعْْالْقْدْْرة‬Standing if the kha t.īb is able to.
4. ‫ ْالفْصْلْْبْيْنْهْمْاْْبِجْلْسْة‬Sitting between the two khut.bahs.
ِْ ْ‫ الطْهْ ْارةْ ْعْ ِْن ْ ْالحْد‬The kha t. īb (the speaker who delivers the
5. ‫ث ْالْصْغْ ِْر ْوْ ْاْلْكْْب ِْر‬
khut.bah (Friday sermon) being free from minor and major impurity
ِْ ‫ الطْهْ ْارةْ ْعْنْ ْنْجْاسْ ِْة ْالثْ ْو‬The khat.īb’s body, clothes and place
6. ‫ب ْ ْو ْالبْدْ ِْن ْ ْوالْمْكْان‬
where the khut.bahs are delivered.
7. ‫ سْتْرْْالْعْ ْوْرة‬The kha t.īb’s covering his ‘awrah (private part’s area)
8. ‫ أْنْ ْيْْرفْعْ ْصْ ْوتْهْ ْْبِحْيْثْ ْيْسْمْعْ ْ ْالعْدْدْ ْالْمْعْتْبْر‬The kha t.īb’s sermon should be loud
enough to be heard by the number of congregation required in the
Jum‘ah prayer.

The Basic Elements (Pillars) of the Two Khut.bahs )‫(أْركْانْْالْخْطْبْتْيْ ِْن‬

Muslim scholars have different view as to the basic elements of the
khut.bahs, as follows:
1. Praising Allah, such as saying al-h.amdu lillāh (‫الْحْمْدْ ْْلِلْه‬, praise be to
Allah). It is only recommended according to the Mālikī school.
2. Citing the s.alawāt to the Prophet, such as saying allāhumma s.alli
‘alá Muh.ammad (‫الْلهْمْ ْصْلْ ْعْلىْ ْمْحْمْد‬, “O Allah, give blessing to Prophet
Muhammad”). It is only recommended according to Mālikī school.
 8

3. Giving advice )‫صيْة‬ ِْ ‫ ( ْو‬to the Muslim to fear Allah, such as sayingْْ‫صيْكْم‬
ِْ ‫أْ ْو‬
‫“( وْْْإِيْايْْْبِتْقْ ْوىْاهلل‬I advise you and myself to fear Allah”).
4. Citing a Qur’ānic verse in one of the khut.bahs. Some say in both of
the khut.bahs, and yet others say that it is not obligatory in one of
them, but recommended. To fulfil the requirement of advising the
Muslims and citing one verse of the Qur’ān at the same time, the
khat.īb used to cite the verse,
)١٠١ْ:ْْ‫ياْأيُّهاْال ِذينْْآمنواْات قواْاللهْْحقْْت قاتِِْهْوّلْْتْموتنْْإِّلْْوأن تمْْمس ِلمونْْ(آلْعمران‬
O ye who believe! Fear Allah as He should be feared, and die not
except in a state of Islam. (Q. 3:102)
5. Making du‘ā’ (supplication) for the Muslims. Some say that it is not
sufficient to say the du‘ā‘ just for ourselves, for example, “O Allah,
forgive us, have mercy on us,” etc., but we have to mention the word
“Muslims” or “believers”, namely, the whole believers wherever they
are, as one ummah (community, nation), irrespective of their race and
gender, dead or alive. In this way, the Muslims everywhere on every
Friday pray for each other, indicating the solidarity and the
brotherhood among Muslims.
It is highly recommended for the khat.īb to fulfil the five basic
elements of the khut.bah mentioned above, but the congregation, the
ma’mūm, should be tolerant if the khat.īb misses (some of) those items
recommended by the school of law he is following. This is to avoid hot
arguments which may lead to dissension and aversion, and eventually
disunity and disintegration which are h.arām in Islam.

Tah.iyyat al-Masjid Prayer

The tah.iyyat al-masjid prayer is the one performed upon entering the
mosque as an act of respect for that place of worship. The expression
tah.iyyat al-masjid literally means, “greeting the mosque”. While the
khut.bah is being delivered is it still recommended to perform this tah.iyyat
al-masjid prayer? There are two different views:
(a)Yes, according to al-Shāfi‘ī and Ah.mad ibn H.anbal. Therefore, the
followers of the Shāfi‘ī and H.anbalī schools keep performing this
prayer while the khut.bah is being delivered. Their argument is based
 9

on the h.adīth that runs as follows: “Narrated by Jābir, r.a. that a man
(called Sulayk al-Ghat.afānī) entered the mosque and sat down while
the Prophet was delivering the khut.bah. The Prophet asked him,
‘Have you prayed (tah.iyyat al-masjid)?’ He said, “No.” The Prophet
said, “Stand up, and perform two rak‘ah.’”
(b) No, according to some scholars, including Imām Mālik, and
apparently also Imām Abū H.anīfah. Their arguments are:
1. Allah says in the Qur’ān,
ِ ‫إِذاْق ِرئْْالقرآنْْفاست ِمعواْلهْْوأن‬
)١٠٢ْ:ْْ‫صتواْلعلكمْْت رحمونْْ(العراف‬
And when the Qur’ān is recited, listen to it, and be
silent that you may receive mercy. (Q. 7:204).
This is also valid when the imām is reciting the Qur’ān in prayer
and while delivering the khut.bah. The khut.bahs of the Prophet
mostly consist of Qur’ānic verses, and therefore people did not
record them. Those who reject this view argue that this verse has
general meaning, whereas the foregoing h.adīth gives specification
ِْ ْ‫(تْخ‬.
to this general meaning )‫صيْصْْالْعْام‬
2. Prophet Muhammad s.a.w. himself prohibited people from telling
others to keep silent. To the rejectors, this is not contradictory to the
recommendation of the tah.iyyat al-masjid prayer.
There is possibility that those who reject the idea of
recommending the performance of the tah.iyyat al-masjid prayer
while the khut.bah is being delivered do not totally reject the
foregoing h.adīth but understood it differently. The Prophet might
not have started the khut.bah when he told the man to stand up and
perform the tah.iyyat al-masjid prayer, but he was on the point of
doing it, and therefore, he had not cited any Qur’ānic verse. We,
again, have to be tolerant with this difference of opinion.

Jum‘ah Prayer on ‘Īd Day

If one of the ‘īd days (‘īd al-fit.r or ‘īd al-ad.h.á) falls on Friday,
should the Jum‘ah prayer be performed as well? There are two views:
(a) Yes, according to Aū H.anīfah, Mālik, al-Shāfi‘ī and the majority of
jurists. They say that the ‘īd prayer is recommended (sunnah), whereas
 10

the Jum‘ah prayer is obligatory (fard.). An obligatory act cannot be

replaced with a recommended one.
(b) No, but it is permissible, according to Ah.mad ibn H.anbal, ‘Umar,
‘Uthmān, and Ibn ‘Abbās. The Muslims at that time either perform the
z.uhr or the Jum‘ah prayer. Their argument is that the Prophet said:
)‫انْفمنْْشاءْْأجزأهْْ ِمنْْالجمع ِْةْوإِناْمجمعونْْ(رواهْأبوْداءود‬
ِْ ‫قدْْاجتمعْْفِيْي وِمكمْْهذاْ ِعيد‬
Two celebration days today, and whoever prays Jum‘ah prayer
will be rewarded, but we are combining our prayers (z.uhr and
‘as.r prayers). (Reported by Abū Dā’ūd).
(Apparently the Prophet was saying it when he was performing the
pilgrimage at Mina). It is also reported that Mu‘āwiyah asked Zayd ibn
al-Arqam: “Have you ever witnessed two ‘īds in one day with the
Prophet?” When Zayd said “yes”, he asked further what the Prophet did
on that day. Zayd ibn al-Arqam said that he prayed the ‘īd prayer, and
then gave rukhs.ah (permission) to leave the Jum‘ah prayer and said,
)‫منْْشاءْْأنْْيصليْْف ليصلْْْ(رواهْأبوْداءود‬
Whoever wants to pray, let him pray. (Reported by Abū Dā’ūd).

The Excuses from Attending the Jum‘ah prayer

Several excuses for not attending the Jum‘ah prayer mentioned by
Muslim scholars, as follows: rain, heavy mud, severe cold or heat, hunger
and thirst, the uncontrollable call of nature (fart, i.e, break of wind, urine or
stool), fear of one’s life (for being attacked), after eating food with strong
odour that might disturb people in the congregation, attending a person on
the point of death, although someone can take his place, and attending a
patient where nobody else can take his place.

Reciting the Fātih.ah

Is it necessary to read the Fātih.ah in prayer by the imām? There are
two views:
(a) Yes, according to the masses of the ‘ulamā’ (Muslim scholars), based
on the h.adīth where the Prophet said,
ِْ ‫ّلْْصالةْْلِمنْْلمْْي قرأْْبِفاتِح ِْةْال ِكت‬
)‫ابْ(رواهْالبخاريْوْمسلمْوْالترمذي‬
No prayer (is accepted) from a person who does not
cite the fātih.ah (Opening Chapter) of the Book.
 11

(Reported by Bukhari, Muslim and Tirmidhi)

(b) Not necessary, according to Abū H.anīfah. He bases his view on the
Qur’ānic verse,
)١٠ْ:ْ‫فاق رءواْماْت يسرْْ ِمنْْالقرآ ِْنْ(ْالمزمل‬
Therefore, read from the Qur’ān as much as you easily can. (Q. 73:20).
(For the rejectors, this verse indicates verses after reading the fātih.ah.
Even if it is accepted in general sense, it has been abrogated by the
foregoing h.adīth). The Prophet was reported to have said to a person
who could not pray properly,
ِْ ‫اق رأْْماْت يسرْْمعكْْ ِمنْْالقر‬
‫آن‬
Read whatever you easily can from the Qur’ān
meaning that reciting the fātih.ah is not necessary. (For the rejectors,
the Prophet meant the person who cannot recite the fātih.ah, but can
recite any other).
Is it also necessary for the ma’mūm to recite the fātih.ah? There are
also two views:
(a) Yes, according to al-Shāfi‘ī, as he interpreted that the forgoing h.adīth
as applicable for any prayer, either performed in congregation or
individually, either imām or ma’mūm, the fātih.ah has to be recited.
According to h.adīth scholars al-Shāfi‘ī has a stronger argument, and it
is said that Imām al-Bukhārī wrote an essay of it.
(b) No, as the recitation of the imām includes that of the ma’mūm.
According to Imām Ah.mad, the ma’mūm is recommended to recite the
fātih.ah secretly and privately, and stop reciting it when he hears the
imām reciting it loudly. This is also the madhhab of Imām Mālik,
whereas according to Imām Abū H.anīfah the ma’mūm should only
listen to the recitation of the imām, and should keep silent.
Since many people in Southeast Asia, such as Malaysia, Indonesia,
as well as Egypt and Lebanon and are followers of the Shāfi‘ī school, it is
highly recommended that the imām after reciting the fātih.ah stops for a
while before reciting other verses of the Qur’ān to give room for them to
recite the fātih.ah. On the other hand, the ma’mūm who are following the
Shāfi’ī school should tolerate if the imām does not give them chance to
recite the fātih.ah. We have to appreciate our scholars in the past who came
 12

to various opinions in legal issues as the result of their ijtihād in general, as

well as in the issue of the Jum‘ah prayer in particular. Even if they are
wrong in their ijtihād they still will get a reward for their effort.
One example of the difference of opinions is the result of doubting
the genuineness of a h.adīth by a jurist, such as the h.adīth exempting
women, slaves, children and sick people from attending the Jum‘ah prayer
mentioned above. Ibn H.azm states that the narrator T.āriq ibn Shihāb did
see the Prophet, but did not hear the h.adīth from him. The other chain of
narrators, H.uraym ibn Sufyān al-Bijlī, was claimed to be unknown by Ibn
H.azm. Therefore, he rejects this h.adīth. But the jurists in the mass accept
this h.adīth. They say that T.āriq received this h.adīth from the Prophet’s
companion Abū Mūsá, and traditionists agree to accept his account ْ ْ‫(مْقْبْ ْول‬
ِْ ِ‫ )ْب‬and a h.adīth of this kind is called ْ‫( مْْرسْلْ ْصْحْاْبِي‬incompletely
‫اإلتْفْاق‬
transmitted authority of h.adīth till the s.ah.ābah, companions of the
Prophet). H.uraym was not unknown, but a reliable authority according to
Ibn Ma‘īn and Abū H.ātim, and was included by Ibn H.ibbān among the
reliable authorities. Moreover, his companionship with the Prophet was
proved to be true. Believing in the opinion of the majority of jurists, we
also accept this h.adīth.
This difference of opinions among the Muslim jurists is only in the
field of understanding issues dealing with Islamic law, which is a branch of
Islam, and does not touch the core of Islamic faith called ‘aqīdah.
Moreover, these different opinions should give us more options and room
to manoeuvre to adopt that which scholars and effective investigators in
the field of fiqh (Islamic jurisprudence) find and think closer to the true
one. Allah knows best. May this short essay give some light on the position
of the Jum‘ah prayer among Muslims.

]
 13

2. RECOMMEDED PRAYER )‫السنْة‬

ُّْ ْْ‫(صْالة‬
There are many recommended prayers a Muslim can perform.
Prophet s.a.w. says that it is better to perform them at home rather than in
the mosque. Among his sayings are as follows:
ْ )‫صالةْْالرج ِْلْفِيْب يتِ ِْهْتط ُّوعاْنورْْفمنْْشْاءْْن ورْْب يتهْْ(رواهْأحمد‬
The man’s voluntary prayer in his house is light; whosoever wishes
[to do it], he will lighten his house. (Reported by Ah.mad).
ْ )‫اجعلواْ ِمنْْصالتِكمْْفِيْب يوتِكمْْوّلْْت ت ِخذوهاْق بوراْ(رواهْمسلمْوْأحمد‬
Make some of your prayers [i.e., the recommended ones] at home, and
do not treat it as a grave. (Reported by Muslim and Ah.mad).
)‫ْصالةْْالمرِْءْفِيْب يتِ ِْهْأفضلْْ ِمنْْصالتِِْهْفِيْمس ِج ِديْهذاْإِّلْْالمكتوبةْ (رواهْأبوْداءود‬
The prayer of a person in his house is more meritorious than his prayer in this
mosque [i.e., the Prophet’s Mosque in Madinah] except the prescribed ones.
(Reported by Ah.mad).
One prayer, meaning the obligatory one, in this mosque of the
Prophet in Medinah, as mentioned in one h.adīth, is more meritorious than
one thousand prayers in any other mosque, except in the Masjid al-H.arām
(Sacred Mosque) in Makkah, where a prayer in it is more meritorious than
one hundred thousand prayers in an ordinary mosque.
There are two categories of recommended prayers: a. mut.laq (‫مْطْلْق‬,
unrestricted), and b. muqayyad (‫ مْقْيْد‬, restricted) prayers.
A. Mut.laq (‫ مطلق‬, Unrestricted) Prayer
Is sufficient the have intention to perform this kind of prayer without
specifying the number of its rak‘ah (bowing, i.e., unit). A person can
perform it in one rak‘ah, two, three, even one hundred thousand rak‘ahs.
Imām al-Nawawī said that if a person who prays this kind of prayer and
does not mention (in his intention) the number of rak‘ah he can end his
prayer with one rak‘ah, and his prayer is valid without any disagreement
among the ‘ulamā’ (Muslim scholars). With regard to the merit of this
prayer, Prophet Muhammad s.a.w. said,
ْ ْ‫ماْ ِمنْْعبدْْيسجدْْلِل ِْهْسجدةْْإِّلْْرف عهْْاللهْْبِهاْدْرجةْْوحطْْعنهْْبِهاْخ ِطيئة‬
ْ )‫ْ(رواهْالترمذيْوْالنسائيْوْابنْماجهْوْأحمد‬
“Whenever a servant (of Allah) prostrates to Allah
 14

(in prayer) one prostration, Allah will elevate him with it

one degree and reduce from him with it one mistake”
(Reported by Timidhī, Ibn Mājah and Aḥmad).
This kind of prayer can be performed any time, except at a time
where prayer is not to be performed, namely, while the sun is rising or
setting, and when it is on its zenith (the highest point in the sky), probably
to indicate that one is not praying to the sun..

B. Muqayyad (‫ْمقيد‬, Restricted) Prayers

There are three kinds of restricted prayers: a. mu’akkad (‫مْْؤكْد‬,
confirmed, strongly recommended), b. ghayr mu’akkad (‫غْيْرْ ْمْْؤكْد‬, not
confirmed, not strongly recommended), and c. not performed with
prescribed prayers.
a. Mu’akkad Prayer
It is also called sunnah rawātib and is performed together with
prescribed prayer, as follows:
1. Two rak‘ahs before fajr (dawn) prayer. There are many h.adīths of
the Prophet s.a.w. indicating the merit of this prayer, among
which are as follows:
‫عنْْأبِيْهري رةْأنْْرسولْْالل ِْهْصلىْاللهْْعلي ِْهْوسلمْْقالّْْلْْتدعوا‬
)‫ركعتيْْالفج ِْرْوإِنْْطردتكمْْالخيلْ(رواهْأحمدْوْالبيهقي‬
On the authority of Abū Hurayrah, the Messenger of
Allah s.a.w. said, “Never miss the two rak‘ahs of the
dawn prayer, even if a cavalry is chasing you.”
(Reported by Ah.mad, and al-Bayhaqī).
ْ ْْ‫عنْْعائِشةْعنْْالنبِيْْصلىْاللهْْعلي ِْهْوسلمْْفِيْ ْالركعت ي ِْنْق بل‬
ْ )‫الدن ياْج ِميعاْ(رواهْأحمد‬ ُّ ْْ‫بْإِليْْ ِمن‬
ُّْ ‫صال ْةِْالفج ِْرْقالْْهماْأح‬
On the authority of Ā’ishah, the Messenger of Allah
said of the two rak‘ah prayer before fajr prayer, “Both
are dearer to me than the entire world.”
(Reported by Ah.mad).'
ْ ْ‫عنْْعائِشةْعنْْالنبِيْْصلىْاللهْْعلي ِْهْوسلمْْقالْْركعتاْالفج ِْرْخي ر‬
ْ )‫الدن ياْوماْفِيهاْْ(رواهْمسلمْوْالترمذيْوْالنسائيْوْالبيهقي‬ ُّ ْْ‫ِمن‬
 15

On the authority of Ā’ishah, the Messenger of Allah said: “The two

rak‘ahs of the dawn is dearer (to me) than the world and what is in it.”
(Reported by Muslim, al-Tirmidhī, and al-Nasā’ī).
This prayer was performed by the Prophet very lightly. His wife
‘Ā’ishah said that his prayer was so short that she wondered whether
he had completed reading the Fātih.ah or not. (Reported by Ah.mad
and others). She also said that his prayer was as short as reading the
Fātih.ah (Reported by Ah.mad, al-Nasā’ī, Bayhaqī, Mālik, and al-
T.ah.āwī).
Note: What did the Prophet used to read in his fajr prayer after
reading the Fātih.ah? He read ْ ‫( قْلْ ْيْا ْأْيُّْهْا ْالْكْ ْافِ ْرْون‬sūrat al-Kāfirūn,
namely, 109) in the first rak‘ah, and ‫( قْلْ ْهْوْ ْاهللْ ْأْحْد‬sūrat al-Ikhlās.,
namely, chapter 112) as stated by ‘Ā’ishah. Ibn ‘Abbās r.a. said that
the Prophet used to read in the first rak‘ah the following verse:
ْ ْ‫اعيل‬ ِ ‫قولواْآمناْبِالل ِْهْوماْأن ِزلْْإِلي ناْوماْأن ِزلْْإِلىْإِب ر ِاهيمْْوإِسم‬
ْ ْْ‫اطْوماْأوتِيْْموسىْو ِعيسىْوماْأوتِيْْالنبِيُّون‬ ِْ ‫ْوإِسحاقْْوي عقوبْْوالسب‬
)١٣٥ْ:ْْ‫ِمنْْرب ِهمّْْلْْن فرقْْب ينْْأحدْْ ِمن همْْونحنْْلهْْمس ِلمونْْ(البقرة‬
Say ”We believe in Allah and that which has been sent
down to us and that which has been sent down to Ibrahim
(Abraham), Ismā‘īl (Ishamel), Ish.āq (Isaac), Ya‘qūb (Jacob),
and to al-Asbāt [the offspring of the twelve sons of Ya‘qūb],
and that which has been given to Mūsá (Moses) and ‘Īsá
(Jesus), and that which has been given to the Prophets
from their Lord. We make no distinction between
any of them, and to Him we have submitted
(in Islam).” (Q. 2:136).
In the second rak‘ah the Prophet read:
ْ ْ‫ابْت عالواْإِلىْك ِلمةْْسواءْْب ي ن ناْوب ي نكمْْأّلْْن عبد‬
ِْ ‫قلْْياْأهلْْال ِكت‬
ِْ ‫خذْْب عضناْب عضاْأرباباْ ِمنْْد‬
ْ ْ‫ونْالل ِْهْفِإن‬ ِْ ‫إِّلْْاللهْْوّلْْنش ِركْْبِِْهْشيئاْوّلْْي ت‬
ْ )٥٢ْ:ْْ‫ت ولواْف قولواْاشهدواْبِأناْمس ِلمونْْ(آلْعمران‬
Say, “O people of the Scripture (Jews and Christians)!
Come to a word that is just between us and you, that we
worship none but Allah (Alone), and that we associate
no partners with Him, and that we shall take no others
as lords besides Allah.” Then, if they turn away, say,
“Bear witness that we are Muslims.” (Q. 3:64)
 16

2. (a) Two rak‘ahs before z.uhr prayer and two rak‘ahs after it, based
on Ibn ‘Umar report who said:
ْ ‫ح ِفظتْْ ِمنْْالنبِيْْصلىْاللهْْعلي ِْهْوسلمْْعشرْْركعاتْْركعت ي ِْن‬
ْ ‫بْفِيْب يتِ ِْهْوركعت ي ِْن‬
ِْ ‫ق بلْْالظُّه ِْرْوركعت ي ِْنْب عدهاْوركعت ي ِْنْب عدْْالمغ ِر‬
)‫ح (رواْهْالبخاري‬
ِْ ‫صب‬ ِْ ‫ب عدْْال ِعش‬
ُّ ‫اءْفِيْب يتِ ِْهْوركعت ي ِْنْق بلْْصال ِْةْال‬
I remember from the Prophet (s.a.w.) ten rak‘ahs: two
rak‘ahs before z.uhr prayer and two rak‘ahs after it, two
rak‘ahs after maghrib prayer in his house, two rak‘ahs
after ‘ishā’ prayer in his house, and two rak‘ah
before fajr prayer. (Reported by Bukhārī).
(b) Four rak‘ahs before z.uhr prayer and two after it, based on
the following reports
ِْ ‫عنْْعب ِْدْالل ِْهْب ِْنْش ِقيقْْقالْْسألتْْعائِشةْْعنْْصال ِْةْرس‬
ْ ْ‫ولْالل ِْهْصلىْاللهْْعلي ِْهْوسلم‬
ِْ ‫ِمنْْالتطُّْو‬
ِْ ‫عْف قالتْْكانْْيصليْق بلْْالظُّه ِْرْأرب عاْفِيْب يتِيْثمْْيخرجْْف يصليْبِالن‬
ْ ‫اسْثمْْي رِجعْْإِلى‬
ْ )‫ْْ(رواهْمسلمْوْأبوْداءودْوْالترمذيْوْأحمدْوْالبيهقي‬...‫ب يتِيْف يصليْركعت ي ِْن‬
‘Abd Allāh ibn Shaqīq said: “I asked Ā’ishah [the Prophet’s wife] about
the voluntary prayer of the Messenger of Allah s.a.w., she said; ‘He
prayed four rak‘ahs before z.uhr prayer, and two rak‘ahs after it...’”
(Reported by Ah.mad, Muslim and others).
© Four rak‘ahs before z.uhr prayer, and four rak‘ahs after it,
based on the following report,
ْ ‫عنْْأمْْحبِيبةْْعنْْالنبِيْْصلىْاللهْْعلي ِْهْوسلمْْقالْْمنْْصلىْق بلْْالظُّه ِْر‬
ْ )‫أرب عاْوب عدهاْأرب عاْحرمهْْاللهْْعلىْالنا ِرْ(رواهْابنْماجةْوْالترمذي‬
On the authority of Umm H.abībah the Messenger of Allah said:
“Whoever prays four rak‘ahs before z.uhr prayer, and four rak‘ahs
after it, Allah will prohibit him from being in hell”
(Reported by Ibn Mājah and al-Tirmidhī).
Different views come from these reports:
(1) Prophet Muhammad s.a.w. did both the two and the four
rak‘ahs before and after z.uhr prayer, and this is the best
view.
(2) The Prophet performed the two rak‘ahs when he was in the
mosque, and four rak‘ahs when he was at home.
 17

(3) It is possible that the Prophet performed two rak‘ahs when

he was at home, then two more rak‘ahs when he was in the
mosque. What Ibn ‘Umar saw was the Prophet’s prayer at
home (two rak‘ahs) , whereas ‘Ā’ishah saw his prayer both
at home and in the mosque (four rak‘ahs)
(4) According to al-T.abarī, the Prophet usually performed the
four rak‘ahs, and rarely the two rak‘ahs .
3. Two rak‘ahs after maghrib prayer, as reported by Ibn ‘Umar that
the Prophet never missed two rak‘ahs after maghrib prayer. The
Prophet was reported to have prayed with the people of Banī ‘Abd
al-Ashhal and advised them to perform these two rak‘ahs at home.
(Reported by Ah.mad, Abū Dā’ūd, al-Tirmidhī and al-Nasā’ī).
4. Two rak‘ahs after ‘ishā’ prayer, as mentioned above (2 a).
5. Witr prayer, (combined with the night prayers) consists of 13, 11,
9, 7, 5, 3 rak‘ahs, or even one rak‘ah.
How to perform the witr prayer? It is performed in any of the
following ways:
a. Two rak‘ahs, then two rak‘ahs …until the last one rak‘ah.
b. All with one tashahhud and taslīm, then the last rak‘ah with
tashahhud and taslīm.
c. All with one tashahhud and taslīm at the last rak‘ah.
The time for witr prayer starts at the beginning of the night
(after performing ‘ishā’ prayer), till dawn (i.e., before fajr prayer). It
can be done with low voice or with high voice. The Prophet asked
Abū Bakr and ‘Umar, when did they perform the witr prayer. Abū
Bakr said, at the beginning of the night, whereas ‘Umar said at the
end of night. The Prophet said to Abū Bakr that he had chosen the
sure one, and to ‘Umar that he had chosen the strong one (i.e., that
needs strong determination).
Can the witr prayer be made up )‫ ?(قْضْاء‬It is possible, based on
the saying of the Prophet s.a.w. who said, on the authority of Anas,
r.a.,
‫إذْاأْصْبْحْْأْحْْدكْمْْوْْلْمُْْْيْ ِْوتْرْفْلْيْ ْوْتِرْ(رواهْالبيهقيْوْالحاكمْعلى‬
)‫ُِْْشروطْالبخاريْومسلم‬
 18

If any of you have not done the witr till morning, let him do it.
(Reported by al-Bayhaqī and al-H.ākim on the conditions
laid down by Bukhārī and Muslim).
When can the witr prayer be made up? There are three opinions:
(a) H.anafī school: any time, except when prayer is prohibited
(i.e., when the sun is rising, is setting, or at its zenith at noon).
(b) Shāfi‘ī school: any time at night or during the day.
(c) Mālikī school and Ah.mad: after fajr prayer and before
morning (d.uh.a?) prayer.

b. Ghayr Mu’akkadah (Not Confirmed) Prayer

Sunnah (recommended) but not confirmed prayers accompanying the
prescribed prayers are as follows:
1. Two or four rak‘ahs before ‘as.r prayer, based on the statement of
the Prophet s.a.w., that between two ādhāns (calls to prayer, namely,
ādhān and iqāmah there is a s.alāh (a recommended prayer that can
be performed). Narrated by Ibn ‘Umar he also said,
ْ »ْ‫«ْْرِْحمْْاهللْْامْْرءْاْصْلىْْأْْربْعْاْقبْلُْْْ ْالعْصْ ِْر‬
)‫(رواهْأبوْداء ْودْوْالترمذيْوْأحمدْوْالبيهقيْوْابنْخزيمة‬
May Allah bless a person who prays four rak‘ahs
before performing ‘as.r prayer. (Reported by
Abū Dā’ūd, Tirmidhī, Ah.mad, Bayhaqī,
and Ibn Khuzaymah).
2. Two rak‘ahs before maghrib prayer, based on the following
statement of Anas ibn Mālik as narrated by al-Mukhtār ibn
Fulful. He said,
ْ ْ‫ولْالل ِْهْصلىْالله‬
ِْ ‫بْعلىْعه ِْدْرس‬ِْ ‫صليتْْالركعت ي ِْنْق بلْْالمغ ِر‬
ْ ْ‫عْلي ِْهْوسلمْْقالْْق لتْْ ِلنسْْأرآكمْْرسولْْالل ِْهْصلىْاللهْْعلي ِْهْوسلمْْقال‬
ْ ْ)‫ْن عمْْرآناْف لمْْيأمرناْولمْْي ن هناْ(رواهْأبوْداءودْوْالدارقطني‬
"I prayed two rak‘ah in the time of the Messenger of Allah
s.a.w." He (al-Mukhtār) said, ‘ I told Anas, "Did the
Messenger of Allah s.a.w. saw you (praying)?" He
(Anas) said ‘yes, he saw us without ordering
us or preventing us (from doing it).
(Reported by Abū Dā’ūd and Dāraquṭnī)
 19

ْ‫بْقالْْفِيْالثالِث ِْةْلِمنْْشاءْْكر ِاهيةْْأنْْي ت ِخذهاْالناسْْسنة‬

ِْ ‫صلُّواْق بلْْصال ِْةْالمغ ِر‬
)‫(رواهْالبخاريْوْأحمدْوْالدارقطنيْوْابنْحبانْوْالبيهقيْ ْوغيرهم‬
‘Pray before Maghrib, pray before Maghrib,’ then said in
the third time, ‘whoever wants to’ as he did not want
people to make it sunnah (i.e. not confirmed).”
(Reported by Bukhārī, Dāraquṭnī,
Ibn Ḥibbān, Bayhaqī, and others).
3. Two rak‘ahs before ‘ishā’, as the Prophet said that between two
ādhāns, as mentioned earlier, there is a prayer, although not highly
recommended. The other h.adīth is as follows:
:ْ‫ْقالْْرسولْْالل ِْهْصلىْاللهْْعلي ِْهْوسلم‬:ْ‫ْقال‬،‫الزب ي ِر‬
ُّ ْ‫عنْْعب ِْدْالل ِْهْبن‬
)‫ان" (رواهْابنْحبانْوْالطبراني‬ ِْ ‫ْإِّلْوب ينْْيدي هاْركعت‬،‫"ماْ ِمنْْصالةْْمفروضة‬
On the authority of ‘Abd Allāh ibn al-Zubayr who said, the
Messenger of Allāh s.a.w. said, “None of any prescribed
prayer except it is preceded with a two rak‘ah prayer.”
(Reported by Ibn H.ibbān and al-Ṭabrānī).
c. not performed with prescribed prayers
These prayers, although legitimate, are independent of prescribed
prayers. They are:
1. Night prayer with minimum one rak‘ah to unlimited number of
rak‘ahs.
2. Tarāwīh. prayer with minimum 8 rak‘ahs.
3. D.uh.á prayer. It is performed at midmorning before noon, at least two
rak‘ahs. Different opinions about its maximum rak‘ahs. Some say 8
rak‘ahs (which was the practice of the Prophet), 12 rak‘ahs. According
to Abū Ja‘far al-T.abarī, al-Suyūt.ī, and the Shāfi‘ī school there is no
limit for its rak‘ahs. On the authority of Ā’ishah the Prophet prayed
d.uh.á with four rak‘ahs and more than that (Reported by Ah.mad,
Muslim and Ibn Mājah). On the autority of Umm Hāni’ [the Prophet’s
cousin and foster sister] that the Prophet prayed d.uh.ā with eight
rak‘ahs with taslīm in every two rak‘ahs. (Reported by Abū Dā’ūd).
4. S.alāt al-H.ājah ْ ْ )‫ (صْالةْ ْ ْالحْاجْة‬, two rak‘ahs, based on the following
h.adīth:
ْ ْ‫اءْقالْْإِنيْس ِمعتْْرسولْْالل ِْهْصلىْاللهْْعلي ِْهْوسلم‬ِْ ْ‫عْنْْأْْبِيْْالدْْرد‬
ْ ْْ‫ي قولْْمنْْت وضأْْفأسبغْْالوض ْوءْْثمْْصلىْركعت ي ِْنْيتِ ُّمهماْأعطاه‬
 20

ْ )‫اللهْْماْسألْْمعجالْْأوْْمؤخراْ(رواهْأحمد‬
On the authority of Abū al-Dardā’, the Messenger of
Allāh said, “Whoever makes wud.ū’ perfectly then prays
two rak‘ahs both perfectly, Allah will grant him what he
asks sooner or later.” (Reported by Ah.mad).
5. S.alāt al-Tawbah )‫“ (صْالةْ ْالتْ ْوبْة‬Repentance Prayer.” The Prophet s.a.w.
said:
ْ ْ‫ثمُْقْامْْفْصْلى ْركْعْتْيْ ِْنْأْوْْأْْربْعْاْْمْكْتْ ْوبْةْْأْوْْغْيْرْْمْكْتْوبة‬
ُّ ْ،ْْ‫الوضْ ْوء‬ْ ْْ‫منْْتْ ْوضأْفْأحْسْن‬
)‫ثمُْاسْتْغْفْرْْاهللْْغ ِفرْْلْهْ(رواهْالطبراني‬ ُّ ْ،ْْ‫سجود‬ ُّْ ْ‫يحْ ِسنْْْفِيْ ِْهمْا‬
ُّ ‫الركْْوعْْ ْوال‬
Whoever makes ablution properly then prays two or four rak‘ahs
of prescribed or non prescribed prayer in which he bows and
prostrates properly, then asks forgiveness, Allah will forgive him.
(Reported by al-T.abrānī)

ُّْ ْ‫ثمُْقْامْْفْصْلى ْركْعْتْيْ ِْنْأْوْْأْْربْعْاْْيحْ ِسنْْْفِيْ ِْهمْا‬

ْ،ْْ‫الركْْوعْْ ْو ْالخْشْْوع‬ ُّ ْ،ْْ‫الوضْ ْوء‬
ْ ْْ‫منْْتْ ْوضأْفْأحْسْن‬
ْ ْ )‫ثمُْاسْتْغْفْرْْاهللْْغ ِفرْْلْهْ(رواهْأحمد‬ ُّ
Whoever makes ablution properly then prays two or four
rak‘ahs of prescribed or non prescribed prayer in which he
bows and humbles himself properly, then asks
forgiveness , Allah will forgive him.
(Reported by Aḥmad)
Abū Bakr r.a. heard the Messenger of Allah say:
ْ ْ‫ْثمْْيست غ ِفر‬،ْ‫ْثمْْيصليْركعت ي ِْن‬،ْْ‫ْثمْْي قومْْف يتطهر‬،ْ‫ماْ ِمنْْرجلْْيذنِبْْذن با‬
ْ ‫احشةْْأوْْظلمواْأن فسهمْْذك ْروا‬ ِ ‫اللهْْت عالىْإّلْْغفرْْلهْْثمْْق رأْْْ"وال ِذينْْإذاْف علواْف‬
ِ ْ‫ْاللهْ"ْإلى‬
ْ )‫ْ(رواهْأبوْداء ْودْوالنسائيْوابنْماجهْوالبيهقيْوالترمذي‬.‫آخ ِرها‬
Any person who commits a sin then cleanses himself (i.e.,
makes ablution), then performs prayer then asks Allah’s
forgiveness, Allah will forgive him. Then the Prophet
cited the verse, “And those who, when they committed
sin, or wronged themselves with evil, remember Allah…"
till the end of the verse.1 (Reported by Abū Dā’ūd,
al-Nasā’ī, Ibn Mājah, al-Bayhaqī and al-Tirmidhī).

1
The continuation of the verse is as follows: "… and ask forgiveness for their
sins—and none can forgive sins but Allah—and do not persist in what (wrong) they
have done, while they know. For such, the reward is forgiveness from their Lord, and
Gardens with rivers flowing underneath (Paradise), wherein they shall abide
forever…" (Q. 3:135-136).
 21

6. S.alāt al-Khusūf (‫ف‬ ِْ ‫صْالْةْ ْ ْالخْسْ ْو‬, Lunar Eclipse Prayer). It is strongly
recommended for men and women, either privately or in congregation.
It is performed in congregation by saying ‫امعْة‬ ِْ ْ‫( الصْالةْْج‬al-s.alātu jāmi‘ah)
instead of making the ādhān in prescribed prayer. It consists of two
rak‘ahs with two bows in every rak‘ah according to the vast majority
of scholars. Whereas according to the H.anafī school it is performed
like the ‘īd or Jum‘ah prayer.]
7. S.alāt al-Kusūf )‫ف‬ِْ ‫ صْالةْْ ْالكْسْ ْو‬, Solar Eclipse Prayer) It is like any normal
prayer of two rak‘ahs with bows and prostrations.
ِْ ْ‫ صْالةْ ْالتْسْْبِي‬, Tasbīh. Prayer). It is a four rak‘ah prayer,
8. S.alāt al-Tasbīh. )‫ح‬
each with 75 tasbīh.s. In a long tradition the Prophet s.a.w. advised his
uncle al-‘Abbās to perform this kind of prayer once everyday, every
week, or every year, or even once in his lifetime. By doing it, Allah
will forgive his sin, the first and the last, the old or the recent one,
intentional or unintentional, minor or major, and either committed
secretly or openly. Pray four rak‘ahs, in every rak‘ah recite the
Fātih.ah followed by one surah. After this, say
ْ‫اهللْوْْالْحْمْدْْْلِلْ ِْهْوّْْلْْإِلْهْْإّلْْاهللْْوْْاهللْْأْكْبْر‬
ِْ ْْ‫سْبْحْان‬
“Glory to Allah, praise be to Allah, and there is no god
but Allah, and Allah is Great”
(1) fifteen times while you are still standing
(2) ten times while you are bowing
(3) ten times while you are standing from bowing )‫(ْإِعْْتِدْال‬
(4) ten times while you are prostrating
(5) ten times while you are sitting from the first prostration
(6) ten time while you are prostrating for the second time
(7) ten times while you are standing from a prostration
This makes seventy-five times in one rak‘ah. (In this four rak‘ah
prayer the tasbīh. is cited three hundred times). (This h.adīth is reported
by Abū Dā’ūd, Ibn Mājah and Ibn H.uzaymah).
In conclusion, there are many types of prayers besides the
obligatory five-daily prayers, so that one can perform any prayer
almost any time, with the exception of the immediate sunrise and
 22

sunset, and when the sun is at its zenith (its highest point at noon in the
sky). However, the conditions before performing the prayers have to
be fulfilled, such as the cleanness of body (having ablution) and place.

3. COMMENTARY OF THE QUR’ĀN (1)

Sūrat al-Fātih.ah (Chapter 1)
‫سْ ْوْرةْْالْفْ ْاتِحْة‬
The word al-fātihah literally means "the Opening, namely, "the
“introduction”. Sūrat al-Fātih.ah, then, is an introductory chapter of the
Qur’ān, and by it the recitation in prayer begins. This chapter was
revealed in Makkah (Mecca) according to some scholars, such as ‘Ibn
‘Abbās, Qatādah, Abū ‘l-‘Āliyah al-Riyāh.ī. Other scholars such as Abu
Hurayrah, Mujāhid, ‘At.ā’, and al-Zuhrī, say that it was revealed in
Medinah. Accepting the two views some scholars say that it was
revealed twice, once in Mecca and then in Medinah. It is said that some
verses of the Qur’ān were revealed more than once, to remind the
Prophet to recite them as the answer to similar questions asked by the
idolaters in Mecca and the Jews in Medinah.
Sūrat al-Fātih.ah has many other names:
1. Ummu’l-Kitāb (‫ب‬ ِْ ‫“ أْ ُّْمْ ْال ِْكت ْا‬Mother of the Book”) and Ummu’l-Qur’ān (ْ‫أْ ُّْم‬
ِْ ‫الْق ْر‬, “Mother of the Qur’ān”). It is said so, because it contains the
‫آن‬
summary of the contents of the Qur’ān. It is the summary of the Qur’ān.
The Qur’ān teaches us the Oneness of God (tawh.īd). Verse 1, 2, and 3 of
al-Fātih.ah contain this teaching. The belief in the Hereafter where good
and bad deeds will be accounted for, is mentioned in verse 4. The acts of
worship which should be performed by Muslims, such as prayer, fasting,
paying zakāt, pilgrimage to Makkah etc. are the explanation of verse 5.
Guidance, which is the fundamental requirement of human soul to gain
salvation, is mentioned in verse 6. The Qur’ān itself is revealed as
guidance to people. The last verse which is verse 7, contains moral
 23

teaching, the history of people in the past whom Allah gave blessings,
whom Allah did not give His favour and those who went astray.
2. Sab‘ al-Mathānī (ْ‫سْبْعْْ ْالمْثاْْنِي‬, Seven Oft-Repeated Verses). It contains seven
verses that are repeated very often, especially in the prayer, even every
rak‘ah of it. In one tradition; the prophet said the prayer of a Muslim is
not valid until he or she recites the Fātih.ah. This is for people who can
recite it. With regard to new Muslims who are still unable to recite it, the
Prophet allowed them to recite whatever they can, until they become able
to recite it.
3. Sūrat al-H.amd (‫ْس ْوْرةْْ ْالحْم ِْد‬, Chapter of the Praise), as it contains or starts
with praising Allah, the Creator. A h.adīth (tradition of the Prophet)
runs as follows:
ْ ‫يدْب ِْنْالمعلىْقالْكنتْْأصليْفِيْالمس ِج ِْدْفدعانِيْرسولْْالل ِْه‬ ِْ ‫عنْْأبِيْس ِع‬
ْ ْ‫صلىْاللهْْعلي ِْهْوسلمْْف لمْْأ ِجبهْْف قلتْْياْرسولْْالل ِْهْإِنيْكنتْْأصليْف قالْْألمْْي قلْْالله‬
ُّ ْْ‫ولْإِذاْدعاكمْْلِماْيحيِيكمْْ"ْْثمْْقالْْلِيْلعلمنكْْسورةْْ ِهيْْأعظم‬
ْ ‫السوِْر‬ ِْ ‫"است ِجيبواْلِل ِْهْولِلرس‬
ْ ْ‫آنْق بلْْأنْْتخرجْْ ِمنْْالمس ِج ِْدْثمْْأخذْْبِي ِديْف لماْأرادْْأنْْيخرجْْق لتْْلهْْألم‬
ِْ ‫فِيْالقر‬
ْ ْ‫آنْقالْْالحمدْْلِل ِْهْربْْالعال ِمين‬
ِْ ‫ت قلْْلعلمنكْْسورةْْ ِهيْْأعظمْْسورةْْفِيْالقر‬
ْ )‫ِهيْْالسبعْْالمثانِيْوالقرآنْْالع ِظيمْْالْ ِذيْأوتِيتهْ (رواهْالبخاريْوْأحمد‬
Abū Sa‘īd ibn al-Mu‘allā2 said: “I was praying in the mosque
when the Messenger of Allah, s.a.w., called me. I said to him, I was
praying. Then he said, ’Did not Allah say, to answer the call of
Allah and the Messenger if he calls you?’3 Then he said, ‘Verily, I
shall teach you a chapter which is the greatest one in the Qur’ān
before you go out of the mosque.’ Then he held my hand. When
he was on the point of going out of the mosque I said to him,
‘Did not you say to me that you would teach me the greatest
chapter in the Qur’ān?’ He said, ‘Al-H.amdu lillāh rabbil
‘ālamīn, is the seven oft-repeated and the Great
Qur’ān which have been brought to me.’”

2
Abu Sa‘īd ibn al-Mu‘allā was one of the Ans.ār (lit. “helpers”, i.e., the
companions of the Prophet among the people of Medinah). He was the first Muslim
who prayed toward the Qiblah in Makkah after it had been turned from Jerusalem in
Palestine. See Tafsīr al-Qurt.ubī, vol. 1, pp. 108-9).
3
The Prophet is citing the Qur’ānic verse which means, "O you who believe!
Answer Allah (by obeying Him) and (His) Messenger when he calls you to that which
will give you life…" (Q. 8:24)
 24

(Reported by Bukhārī, and Aḥmad)

4. Al-Shifā’ (ْ‫ الشْفْاء‬, “the Healing”). In a tradition it is reported as follows:
ْ :ْ-‫صلىْاهللْعليهْوسلم‬-ْ‫كْب ِْنْعميرْْقالْْقالْْرسولْْالل ِْه‬ ِْ ‫عنْْعب ِْدْالم ِل‬
ْ .)‫ابْ ِشفاءْْ ِمنْْكلْْداءْْ»ْ(رواهْالدارمي‬
ِْ ‫«ْفاتِحةْْال ِكت‬
‘Abd al-Malik ibn ‘Umayr said: ” The Messenger of Allah s.a.w.
said: ‘There is in the Fātih.ah healing from every illness.’”
(Reported by al-Dārimī).

In fact, the Qur’ān in general has a healing power to those who read the
Qur’ān with understanding and faith.
Is the basmalah (i.e. Bismillāhir Rah.mānir Rah.īm) part of the
Fātih.ah? Scholars have different views on this issue.
A. Yes, according to the sah.ābah (companions of the Prophet, Abū
Hurayrah, ‘Alī, Ibn ‘Abbās, Abdullah ibn ‘Umar r.a., and among the
tābi‘īn (people of the following generation), such as Sa‘īd ibn Jubayr,
‘At.ā’, al-Zuhrī and Ibn Mubārak, the jurists of Makkah, Ibn Kathīr,
‘Ās.im, al-Kisā’ī, the Shāfi‘ī and H.anbalī schools. Among their
arguments are as follows:
1. The following h.adīths
ِْ ْْ‫عْنْْأْنْسْبْ ِْنْمْالْكْأْنْْْرسْ ْول‬
ْ‫ْقْالْْْإِنْهْْنْْزلْْْإِليُْسْ ْوْرةْْفْقْْرأ‬.‫ْم‬.‫اهللْص‬
ِ‫ْْاهللْْالرْحْم ِنْْالر‬
)‫ْحْيْمْ(رواهْمسلم‬ ِ ‫ْم‬ ِ ‫ْبِْس‬
Anas ibn Mālik said that the Messenger of Allah, s.a.w.
said that a sūrah (chapter of the Qur’ān) had been revealed to
him, then cited Bismillāhir Rah.mānir Ra h.īm.
(Reported by Muslim)

ْ‫عْنْأبِىْهري رةْْقالْْقالْْرسولْْالل ِْهْْصْلىْْاهللْْعْلْيْهْ ْوسلمْْإِذاْق رأتمْْ(ْالحمدْْلِل ِْه)ْفاق رءواْ(بِس ِْمْالل ِْهْالرحم ِْن‬
ْ .»ْ‫يم)ْإِحداها‬ ِْ ‫ابْوالسبعْْالمثانِىْوْْ(بِس ِْمْالل ِْهْالرحم ِْنْالرِح‬
ِْ ‫آنْوأ ُّْمْال ِكت‬ ِْ ‫الرِح‬
ِْ ‫يم)ْإِن هاْأ ُّْمْالقر‬
ْ )‫(رواهْالدارقطنيْوالبيهقي‬
Abū Hurayrah said that the Messenger of Allah,
s.a.w. said, “If you read al-Hamdu Lillāh recite first
Bismillāhir Rahmānir Rahīm, because this chapter is the
Mother of the Qur’ān, the Mother of the Book, the
Seven oft Read, and the Basmalah is part of it.”
(Reported by Dāraquṭnī and Bayhaqī)
 25

ِْ ْْ‫ْمْاْعْْرف‬.‫ْم‬.‫اهللْص‬
ِْ ْ‫آخرْْسْ ْوْرةْْحْتْىْنْْزل‬
)‫تْاْلبْسْمْلْةْ(رواهْأبوْداءود‬ ِْ ْْ‫عْ ِْنْاْب ِْنْعْبْاسْْأنْْْرسْ ْول‬
Ibn ‘Abbās said that the Prophet did not know the end of
a sūrah until the basmalah was revealed to him.
(Reported by Abu Dā’ūd).
2. The companions of the Prophet and people of later generation had
agreed that the basmalah is with every chapter of the Qur’ān except
sūrat Barā’ah (al-Tawbah), and that āmīn would not be written with it
because it is not part of the chapter.
3. The Muslims in general have agreed that nothing in the Qur’ān but are
the words of Allah, and the basmalah is part of it.
B. No, it is notpart of the Fātih.ah. This is the view of Imam Mālik and the
scholars of Medinah, and some scholars in Syria. This is also the view of
some followers of the Shāfi’ī school, the two Qur’ān reciters of Bas.rah,
namely, Abū ‘Amr and Ya‘qūb. Abdullah ibn Mas‘ūd says that the
basmalah is not part of the Qur’ān and this view was adopted by the
H.anafī School. They say that the Basmalah was revealed only to
separate the chapters from each other, and not part of any chapter.
Among their arguments is the āh.ādith: reported by Anas ibn Mālik that
he prayed behind the Prophet who was reciting the Fātih.ah without
reciting the basmalah.
The recitation of the basmalah slowly or loudly before reciting the
Fātih.ah is not recommended, (makrūh) according to the Mālikī school.
The H.anafī school recommend the reciting of the basmalah in low voice or
in their heart, and do not recite āmīn after reciting the Fātih.ah, because it
is not part of the Qur’ān. Other schools of law, such as the Shāfi‘ī recites
āmīn loudly, basing their view on the h.adīth where it is reported that the
Prophet himself recited āmīn after reciting the Fātih.ah.
If the basmalah is not part of the Fātih.ah, does it not mean that one
verse is missing? No, as the last verse consists of two verses, namely, ْْ‫ص راط‬ ِ
ْ‫( ال ِذينْْأن عم تْْعل ي ِهم‬sirātal ladhīna an‘amta ‘alayhim) and ْْ‫وبْعل ي ِهمْْوّل‬
ِْ ‫غي ِْرْالمغض‬
ْ‫( الضالين‬ghayril maghd.ūbi ‘alayhim wa lā d.d.āllīn).
We do not go into the details of these different views since they are
only a very small part of religion. We practice what we feel convenient in
 26

these matters whether we read the basmalah or not, loudly or in a low

voice, as according to some h.adīths the Prophet practiced both.
ِْ ‫بِس ِْمْالل ِْهْالرحْم ِْنْالرِح‬
‫يم‬
It is important to recite the basmalah before we start doing something.
The Prophet says,
)‫ك ُّْلْكالمْْأوْْأمرْْ ِذيْبالّْْلْْي فتحْْبِ ِذك ِْرْالل ِْهْعزْْوجلْْف هوْْأب ت رْْأوْْقالْْأقطعْ(رواهْأحمد‬
Every important matter that I not begun with the remembrance
of Allah is deprived or cut of good. (Reported by Aḥmad)
By reciting the basmalah it is meant that the work is being done for
the sake of Allah alone as an act of obedience to Him, not for our own
sake.
According to the Arabic grammarians, the word ‫ بِس ِْمْالل ِْه‬which is
originally written with alif, namely, ‫ ْبِإس ِْمْالل ِْه‬the alif is dropped when it is
written in the beginning of the sentence. But in the middle of the sentence it
retains its alif, as in ‫ أْبْدْأْْْبِِْإس ِْمْالل ِْه‬.
There are two views concerning the word Allah. It is the proper name
of God among Muslims, according to one view. The other view is that the
word is derived from al-ilāh )‫ (اإلل ه‬meaning “the god”. Therefore, the term
“goddess” is translated as ‫ اإللْه ة‬in the feminine gender. The first view retains
the word Allah in any language, whereas the second view translates the word
according to the language used.
The words al-Rah.mān and al-Rah.īm are derived from al-rah.mah
meaning blessing. They have different meaning although each contains
blessing. Muslim translators of the Qur’ān have different expression in
translating these two worlds.
Translator al-Rah.mān ْْ)‫(الرحم ِْن‬ al-Rah.īm )‫(الرِحيْ ِْم‬
Asad The Most Gracious The Dispenser of Grace
A. Yusuf Ali Most Gracious Most Merciful
Pickthall The Beneficent The Merciful
Muslim scholars tried to make distinction between the two words. One
interpretation is that the word al-rah.mān implies Allah’s blessing and mercy
upon the whole creation in this word, animals as well as humans, believers as
well as non-believers, whereas al-rah.īm implies His blessings upon people in
 23

the Hereafter as rewards for their belief and good acts in this world. Another
interpretation is that of Ibn al-Qayyim that al-Rah.mān is the inherent attribute
of Allah’s grace and blessing, whereas al-Rah.īm is the manifestation of that
grace.
‫الحمدْْلِل ِْه‬
“Praise be to Allah” Asad translates it with an explanation when he
says: “All praise is due to God alone”. This expression implies thanks and
gratitude. When we thank Allah we say al-h.amdu lillāh. It is said that the
expression of praise (al-h.amd) is more general than that of thank (al-shukr).
The Qur’ān commentator al-Qurt.ubī, for example, says that the term al-h.amd
implies an expression of praise and thanks to those who are praised for being
praiseworthy without any condition of prior favour. On the other hand, the
expression of shukr (thank) is only used after giving the favour. In other
words, we always praise Allah, no mater what happens, whether favourable
or unfavourable, as He is the One who deserves perpetual praise. The term
al-h.amd implies total praise and is the opposite of “blame”. Allah is beyond
any blame for His own creation.
Ibn ‘Abbās is reported to have said that the expression ‫ الْحم دْْلِل ِْه‬is that of
thankfulness by every grateful person, and that Prophet Adam (a.s.) said it
when he sneezed. The Qur’ān which contains, among other things, historical
and coming events as moral lessons, states that many prophets in the past
used this formula in expressing their thankfulness. These are some examples:
a. Allah taught it to Prophet Noah a.s. when he said,
)١٨ْ:ْ‫ف ق ِْلْالحمدْْلِل ِْهْال ِذيْنجاناْ ِمنْْالقوِْمْالظْالِ ِمينْ (المؤمنون‬
“…then say: Praise be to Allah Who hath saved
us from the wrongdoing folk!” (Q. 23:28).
b. When Prophet Abraham was blessed with two sons, he praised Allah,
saying,
ِ ‫الحمدْْلِل ِْهْال ِذيْوهبْْلِيْعلىْال ِكب ِْرْإِسم‬
)٣٣ْ:ْ‫اعيلْْوإِسحاقْْ(إبراهيم‬
“Praise be to Allah Who hath given me, in my
old age, Ishmael and Isaac!...” (Q. 14:39)
c. Allah mentioned that Prophet-king David (Dā’ūd) a.s. and Solomon
(Sulaymān) a.s., thanked Him for His favour on them’
)١٦ْ:ْ‫اد ِْهْالمؤِمنِينْْْ(النمل‬
ِ ‫وقاّلْْالحمدْْلِل ِْهْال ِذيْفضلناْعلىْكثِيرْْ ِمنْْ ِعب‬
 24

“… and they said: Praise be to Allah, Who hath preferred us

above many of His believing slaves!” (Q. 27:15)
d. Allah taught it to Prophet Muhammad (s.a.w.).
)١١١،:ْ‫وق ِْلْالحمْدْْلِل ِْهْال ِذيْلمْْي ت ِخذْْولداْ(اإلسراء‬
“And say: Praise be to Allah, Who hath not
taken unto Himself a son…” (Q. 17:111)
e. The people of Paradise will say it as an expression of thankfulness.
)٣٢ْ:ْ‫ْ(فاطر‬...ْ‫وقالواْالحمدْْلِل ِْهْال ِذيْأذهبْْعْناْالحزن‬
“And they will say: Praise be to Allah Who
hath put grief away from us!...” (Q. 35:34)
f. It will be the conclusion of the prayer of the people of paradise,
)١٠ْ:ْ‫وآ ِخرْْدعواهمْْأ ِْنْالحمدْْلِل ِْهْربْْالعال ِمينْْ(يونس‬
“…. And the conclusion of their prayer will be: Praise
be to Allah, Lord of the Worlds!” (Q. 10:10).
Since all of their prayer will be answered, they will express their
thankfulness with praising Allah.
Al-Qurt.ubī says that the word “praise” could be interpreted as “content”
)‫(الرضْى‬ْ , as in the verse )٣٣ْ:ْ‫( مْقْامْاْمْحْمْ ْودْاْ(اإلسراء‬lit. “a praised station”), translated
as “a glorious station” (Asad), “a praised estate” (Pickthall), and “a station
of praise and glory” (A.Y. Ali), namely, a station where Prophet Muhammad
s.a.w. would be happy and content, after suffering the persecution of the
Makkan people. This sūrat al-Isrā’ (chapter 17) was revealed in Makkah.
ْ‫ربْْالعال ِمين‬
Asad: “the Sustainer of all the worlds”
Pickthall: “Lord of the worlds”
A. Yusuf Ali: “the Cherisher and Sustainer of the worlds”
The term rabb implies ownership. It means “master, lord”. The Arabic
ِْ ْ‫بْ ْالبْي‬
expression rabb al-bayt )‫ت‬ ُّْ ‫(ر‬
ْ means “the master (owner) of the house.” It
is in this sense when it is used in the Qur’ānic verse and the h.adīth as
follows: Prophet Joseph (Yūsuf a.s.) said to his companion in prison ْْ‫اذكرنِيْ ِعند‬
)٢١ْ :ْ ْ ‫ ربكْ ْ(يوسف‬Mention me in the presence of thy lord [i.e. master]” (Q.
12:42). When the Prophet was asked by the archangel Jibrīl (Gabriel) who
disguised as a man to the sah.ābah (the Prophet’s companions) about the sign
 25

of the Hour, he answered, among others, ‫“ ْوأْنْْتْْلِدْْالْمْةْ ْْربْتْهْا‬and that a slave-girl

will give birth to her mistress”.4
The commentators of the Qur’ān have different views of the root of the
term rabb. One opinion says that it is derived from rabbá )‫(رب ى‬ ْ meaning “to
raise, to teach and to educate” and al-tarbiyyah )‫ )التْْرْبِي ة‬meaning “upbringing,
teaching and education”. Allah is called Rabb of the worlds because He
created, Sustained and Cherishes His creatures. The step-daughter is called
rabībah )‫(رْبِيْب ة‬
ْ because it is the duty of her step-father to raise her up and
educate her. Allah says in the Qur’an that among those who are not allowed
to marry are )١٣ْ:ْْ‫…“ ورب ائِبكمْْالالتِيْفِ يْحج وِركمْْ(النس اء‬and your step-daughters--
who are your foster-children—“ (Asad), “… and your step-daughters who
are under your protection…” (Pickthall), “…and your step-daughters who
are under your guardianship” (A. Yusuf Ali) (Q. 4:23)
There are many interpretation of the term al-‘ālamīn )‫ (الع ال ِمين‬which is the
plural of al-‘ālam )‫ (الع الم‬by mufassirīn (Qur’ānic commentators), among
which are as follows:
1. According to Qatādah, it means every existing thing other than Allah. It is a
collective noun, like al-qawm (‫ الْقْ ْوم‬, people), which has no singular.
2. According to Ibn ‘Abbās, it means the human race and the jinn (demons).
He bases his view on the Qur’ānic verse in which the term means the
human race and the jinn, as follows:
)١ْ:ْْ‫ت باركْْال ِذيْن زلْْالفرقانْْعلىْعب ِد ِْهْلِيكونْْلِلعال ِمينْْن ِذيراْ(الفرقان‬
“Blessed is He Who hath revealed unto His slave [i.e. Prophet
Muhammad s.a.w.] the Criterion (of right and wrong [i.e., the
Qur’ān]), that he may be a warner to the peoples” (Q. 25:1).
Ibn ‘Abbās contends that the term in this verse excludes animals, since
no warner or prophet is sent to them. 5

4
The term rabbah ‫ ْْرب ة‬is the feminine of rabb. There are two interpretations of
the above h.adīth given by Muslim scholars. One is that of al-Nawawī in his commentary
of this h.adīth. He said that among the signs of the Hour (Doomsday) is that slave-girls
will give birth to sons and daughters who will become free and masters to their mothers.
The other interpretation is that the term “a slave-girl” means woman in general.
Therefore, the meaning of the h.adīth is that among the signs of the Hour is that children
will no longer respect their parents and treat them like servants.
 26

3. According to Abū ‘Ubaydah in his Majāz al-Qur’ān )‫ (مْج ازْْالْق ْرآن‬and al-
Farrā’ in his Ma‘ānī ’l-Qur’ān )‫ (مْع ْانِيْالْق ْرآن‬the term means the four
categories of intelligent beings; they are: the human beings, the jinn, the
angels and the devils, and it excludes the animals. In this sense the poet al-
A‘mash says in his poem ‫“ *ْ…ْْْم اْْإِنْْس ِْمعْت ِْم ثْلْهْمْْفِ يْالْعْالْ ِْميْن ا‬I have not heard
like them among people”
The Qur’ānic commentator al-Qurt.ubī, after explaining these different
views, said that the most correct view is the first one. It is because it includes
the whole creature. To support this view he gives us the following evidence:
a. Qur’ānic verses as follows:
ِْ ‫بْالسماو‬
ِْ ‫اتْوالر‬
)١٢-١٣ْ:ْ‫ْ(الشعراء‬...ْ‫ضْوماْب ي ن هما‬ ُّْ ‫قالْْفِرعونْْوماْر‬
ُّْ ‫ْقالْْر‬.‫بْالعال ِمين‬
“Pharaoh said: ‘And what is the Lord of the Worlds?’ (Moses) said: ‘Lord
of the heavens and the earth and all that is between them...’” (Q. 26:23-24).
b. The term ‘ālam )‫ (ع الْم‬is derived from ‘alam )‫ (عْل م‬which means, among
others, “sign, mark”, ‘alāmah ( ‫“ عْالم ة‬sign, mark”), and ma‘lam (‫مْعْل م‬, “mark,
landmark, distinguishing mark, trace”), as the whole creature are signs of
the existence of the Creator. The Arabic linguist al-Khalīl said that these
terms indicate something, and the world )‫ ْ(الْع الْم‬indicates the existence of
its creator, ruler and dispenser.
If we go back to the basic meaning of the term ‘ālam )‫“ (ع الْم‬world” is
used to indicate kingdom, such as ‫( ع الْمْْالْحْي ْوان‬the animal kingdom), ْ‫ع الْمْْ ْالنْب ات‬
ِْ ْ‫( عْالْمْْالْمْع‬the mineral kingdom).
(the vegetable kingdom), and ‫ادن‬
According to Qur’ānic commentators, there are two other possible
readings of the word rabb in the verse in question:
a. rabbul ‘ālamīn )‫بُْ ْالعْالْ ِْميْن‬
ُّ ‫(ر‬
ْ on condition that we read as we start a
sentence, or stop a while before we start citing it, so that it means “He is
the Lord of the worlds”.

5
The term ‘ālam meaning people is common among the Arabs, such as the
expression yā ‘ālam ْ)‫ (ي اْع الم‬meaning “O people”. The French tout le mond, the Italian
tutto il mondo, and the Spanish todos el mundo, (all literally mean “all the world”) are
used to mean “all people” or “everybody”.
 27

b. Rabbal ‘ālamīn )‫(ربُْْ ْالعْالْ ِْميْن‬

ْ to indicate praise, so that it means “I praise the
Lord of the world”.
ِْ ‫الرحم ِْنْالرِح‬
‫يم‬
This verse has been explained in the basmalah above. According to
those who say that the basmalah is not part of the Fātih.ah, Allah would not
repeat Himself by repeating al-Rah.mān al-Rah.īm in the same sūrah.
However, repetition occurs in many places in the Qur’ān.
‫كْي وِْمْالدي ِْن‬
ِْ ِ‫مل‬
ْ
Asad: “Lord of the Day of Judgment”
Pickthall: “Owner of the Day of Judgment”
A. Yusuf Ali: “Master of the Day of Judgment”
There are two main readings of ‫مل ك‬. One is māliki )‫ك‬ ِْ ِ‫ (مْال‬meaning “the
ِ ِ‫ (ْمل‬meaning “the king”6 These two readings
owner”, and the other is maliki )‫ك‬
have been reported from the Prophet, Abū Bakr and ‘Umar. Which of these
two readings is more profound and deeper in meaning: the owner of the Day
of Judgment, or the King of the Day of Judgment? Muslim scholars have
different views:
1. Maliki (“king”) is stronger, deeper and more general in meaning than
māliki (“owner”). It is because every king is owner and not every owner is
a king, Moreover, the order of the king has to be carried out by the owner
with his possession, so that the owner will not have right of disposal over
his possession except with the direction of the king. This is the view of the
Qur’an commentators Abū ‘Ubaydah and the grammarian al-Mubarrad. A
similar view is that of al-Rāghib al-Isafahānī that the term malik includes
the sense that Allah designs the beings with His commands, prohibitions
ِْ ِ‫“ مْل‬The King
and punishments. Therefore, He calls Himself )١ْ:ْ‫كْالن اسْ(الن اس‬
ِْ ِ‫“ مْال‬Owner of mankind” or of any
of mankind” (Q. 114:2), and not ‫كْالن اس‬
others. Moreover, many Qur’ānic verses use this term, such as follows:
ِ ‫ي ومْْهمْْبا ِرزونّْْلْْيخفىْعلىْالل ِْهْ ِمن همْْشيءْْلِم ِْنْالملكْْالي ومْْلِل ِْهْالو‬
)١٥ْْ:ْ‫اح ِْدْالقها ِْر(غافر‬
“The day whereon they will (all) come forth: Not a single thing concerning
them is hidden from Allah. Whose will be the domination that Day?

The other readings are: malki )‫ك‬

6
ِْ ِ‫ مل‬, and
ِ ‫ (مل‬which is the easing of the reading of ‫ك‬
ِ ‫ (ملِي‬.
malīki )‫ك‬
 28

That of Allah the One the Irresistible.” (Q. 40:16).

The term ‫( الملْك‬lit. “kingdom, domain”), is translated as “sovereignty”
by both Asad and Pickthall.
2. Māliki is deeper in meaning than maliki. It is because the owner here (i.e.,
Allah) owns people as well as others. At the other part of the Qur’ān, this
ownership is also mentioned, as in the following verse:
)١٣ْ:ْ‫ي ومّْْلْْتم ِلكْْن فسْْلِن فسْْشيئاْوالمرْْي ومئِذْْلِل ِْهْ(اإلنفطار‬
“A day on which no soul hath power at all for any (other) soul.
The (absolute) command on that day is Allah’s.” (Q. 82:19).
The key word here is ْ‫ تملِ ك‬which literally means “to possess” in the
sense that the one has power and control over one’s possession. Apart of
from the privilege of ownership, rules and religious regulations were
originated from the owner. Moreover, māliki has four letters, and has
one letter more than maliki which has three letters. Since reading the
Qur’ān has tenfold merit, the one extra letter gives ten merits more for
those who read māliki than those who read maliki.
In conclusion, both readings are good, acceptable, and taught by the
Prophet. The term maliki (king) is the attribute of Allah’s essence, whereas
māliki (owner) is the attribute of His deed.7
‫يْ ْوم‬
Yawm means “day”, “day time”, starting from dawn to sunset. In this
verse, the use of the term “day” is to indicate the span of time between the
beginning of the Doomsday till the settlement of people who are to enter
Paradise and Hell in their respective places.
Yawn (day) is also used to indicate a specific time. For example, Allah
says in the Qur’ān )٣ْ:ْ‫“ ْالي ومْْأكمل تْْلك مْْ ِدي نكمْْْ(المائ دة‬This day I have perfected
your religion for you” (Q. 5:3). “This day” here means “this time”, “now”.
ْ‫الدْيْن‬
Al-Dīn means “recompense or requital of the deeds and the reckoning
of them.” This is also the opinion of Ibn ‘Abbās, Ibn Mas‘ūd. Qatādah, Ibn
7
Al-Qurt.ubī mentions a person named Muh.ammad ibn al-Sumayqa‘ read mālika
yawmiddīn, which means “O, owner of the Judgment Day”. Here, he starts addressing
Allah directly in this verse instead of addressing Him in the next verse, namely, iyyāka
na‘budu (“Thee alone we worship”)
 29

Jurayh. and others. The Prophet himself explains this term in the verses of
the Qur’ān, as follows:
)١٦ْ:‫ي ومئِذْْي وفي ِهمْْاللهْْ ِدين همْْالحقْ(النور‬
“On that day Allah will pay them their due” (Q. 24:25),
namely, their reckoning.
)ْ٦٣ْ:ْ‫أئِذاْ ِمت ناْوكناْتْراباْو ِعظاماْأئِناْلم ِدينونْ(الصافات‬
“[that] after we have died and become dust and bones we shall,
forsooth, be brought to judgment?” (Q. 37:53, Asad).
In another verse Allah says,
)١٨ْ:ْ‫الي ومْْتجزونْْماْكنتمْْت عملونْْ(الجاثية‬
“This day ye are requited for what ye used to do” (Q. 45:28).
In this sense the pre-Islamic poet Labīd says in his poem as follows:
ْ‫حصادكْْي وماْْماْزرعتْْوإِنماْ* ْيدانْْالفتىْي وماْْكماْهوْْدائِن‬
What you grow you will reap one day; verily the young
man will only be requited one day on what he requites
And again,
ْ ْ‫اعْلْمْْ ْوأْيْ ِقنْْأنْْملْكْكْْزائِلْْْ* ْواعلمْْبِأنْْكماْت ِدينْْتدان‬
And be surely informed that your kingdom will disappear,
and know that you will requite as you are requited.
Allah is called al-Dayyān )‫ (ال دْيْان‬meaning the One Who recompenses,
“the Judge”. In one hadīth the Prophet says, ‫انْنْفْس ه‬ ِْ ْ‫“ الْك يْسْْم نْْد‬The good
person is the one who accounts for himself”.
According to the grammarian Tha‘lab the term dāna )ْ‫ (دْان‬belongs to the
category of ‫( الضْدْاد‬a word which has opposite meanings). He says,
ْ‫ْودانْْإذاْق هر‬،‫ْودانْْإِذاْذل‬،‫ْودانْْإِذاْعز‬،‫ْودانْْإِذاْعصى‬،‫دانْْالرجلْْإِذاْأطاع‬
“The man becomes dāna if he obeys, and becomes dāna if he disobeys,
and he becomes dāna if he is glorious, becomes dāna if he is
humiliated, and becomes dāna if he conquers.”
It is worthy to mention that the term dīn which is usually translated as
“religion” originally means “habit” and “affair”.
ْ ْ‫إِياكْْن عبدْْوإِياكْْنست ِعين‬
Asad: “Thee alone do we worship; and unto Thee alone do we turn for aid.”
 30

Pickthall: “Thee (alone) we worship; Thee alone we ask for help.”

A. Yusuf Ali: “Thee do we worship and Thine aid we seek.”
There is ‫( ْإِْلْتِفْات‬transition of address) starting from this verse until the end of
the sūrah. Previously, Allah is addressed in the third person singular, namely,
“Him”, and now in the second person singular, “Thee”. This kind of style is
peculiar to the Qur’ān. Another example for this iltifāt is as follows:
)١١ْ:ْ‫وسقاهمْْربُّهمْْشراباْطهوراْ(الدهر‬
“…Their Lord will slake their thirst with a pure drink” (Q. 76:21).
Here Allah addressed the people blessed with Paradise in a third person
plural “their”. In the next verse Allah addresses them in the second person
plural “you” and “your”, as follows:
)١١ْ:ْ‫إِنْْهذاْكانْْلكمْْجزاءْْوكانْْسعيكمْْمشكوراْ(الدهر‬
“(And it will be said unto them) Lo! This is a reward for you. Your
endeavour (upon earth) hath found acceptance.” (Q. 76:22).
One has to be careful in reading the Qur’ān with correct pronunciation
in order to maintain its true meaning. Otherwise, wrong pronunciation will
lead to wrong meaning. One example is reading iyāka )‫ (إي اك‬means “thy light”
rather than iyyāka )‫ (إيُْاك‬meaning “thee (alone)”. The expression ْ‫ْإي اةْْالش مْس‬
means “sunlight”, and it is said that ‫سْْكْالْهْال ِْةْْلِلْقْم ر‬
ِ ْ‫اإلي اةْْْلِلش م‬
ِْ “the light for the sun
is like the halo for the moon”.
The expression ْْ‫“( نْعْب د‬we worship”) implies obedience, worship, and
humbleness. The way of worship is different from one religion to another,
based on time, place and the condition of that religion. However, the
purposes are the same: remembering the Creator, His Greatness and
Kingdom, as well as to perfect morality and to purify human souls. Prayer
prevents us from doing bad things. Allah says,
ِْ ‫إِنْْالصالةْْت ن هىْع ِْنْالفحش‬
)٢٦ْ:ْْ‫اءْوالمنك ِْرْ(العنكبوت‬
“… for prayer refrains from shameful and unjust deeds” (Q. 29:45).
ْ‫وإِياكْْنست ِعين‬
Here Allah teaches us to ask His help to obtain the perfection of
whatever we do in all the walks of life. His assistance can never be
disregarded.
 31

Instead of the usual reading ْ‫( نس ت ِعين‬nasta‘īn) some Arab tribes, namely,
Tamīm, Asad, Qays and Rabī‘ah read nista‘īn )ْ‫ (نِس ت ِعين‬with kasrah to indicate
that the word is derived from ista‘āna )ْ‫ (إِس تْعْان‬where its alif al-was.l, namely, ‫إ‬
, is also kasrah. This is also the reading of Yah.yá ibn Waththāb and al-
A‘mash.
ْ‫اه ِدناْالصراطْْالمست ِقيم‬
Asad: “Guide us the straight way”.
Pickthall: “Show us the straight path”.
A. Yusuf Ali: “Show us the straight way”.
What is the straight path? According to Muh.ammad al-H.anafiyyah, it is
the religion of Islam, which is the only one accepted by Him. Why should we
keep asking Allah to guide us the straight path when we have already been
embracing Islam? There is no guarantee that any Muslim would remain so till
the end of his life. He might change his religion, and his faith could decrease
instead of increasing by the passing of time. He could go astray and follow
the wrong way. Guidance is the only request and supplication from Allah.
The next verse explains the nature of the straight path we keep asking Allah
to give us.
Guidance is exclusively from Allah. Allah says:
)٦٥ْ:ْ‫إِنكّْْلْْت ه ِديْمنْْأحببتْْول ِكنْْاللهْْي ه ِديْمنْْيشاءْ(القصص‬
“Lo! Thou (O Muhammad) guidest not whom thou lovest,
but Allah guideth whom He will.” (Q. 28:56).
And again,
)١٧١ْ:ْ‫ليسْْعليكْْهداهمْْول ِكنْْاللهْْي ه ِديْمنْْيشاءْْ(البقرة‬
“The guiding of them is not thy duty (O Muhammad), but
Allah guideth whom He will” (Q. 2:272)
Guidance is divided into four categories: a) instinct, b) the five senses,
c) the reason, as instinct and the five senses are not sufficient enough as
guidance. We need reason to correct their misjudgment; and finally d)
religion and its laws based on revelation.
ْ‫صراطْْال ِذينْْأن عمتْْعلي ِهم‬
ِ

Asad: “the way of those upon whom Thou hast bestowed Thy blessings”
Pickthall: “the path of those whom Thou hast favoured”
 32

A. Yusuf Ali: ”the way of those on whom Thou hast bestowed Thy grace”
The commentators of the Qur’ān say that those whom Allah gives grace
are those mentioned in the Qur’ān, chapter 4, verses 69, as follows:
ْ ْ‫ومنْْي ِط ِْعْاللهْْوالرسولْْفأولئِكْْمعْْال ِذينْْأن عمْْاللهْْعلي ِهمْْ ِمنْْالنبِيينْْوالصد ِيقين‬
ْ )٥٣ْ:ْ‫اءْوالصالِ ِحينْْوحسنْْأ ْولئِكْْرفِيقاْ(النساء‬ ِْ ‫الشهد‬
ُّ ‫ْو‬
All who obey God and the M\esseger are in the company of those
on whom is the Grace of God,-- of the prophets (who teach) the
sincere (lovers of Truth), the witnesses (who testify) and the
Righteous (who do good): Ah! What a beautiful
fellowship. (Q. 4:69, A. Yusuf Ali).
In this verse these people are divided into four categories, starting from the
highest rank, as follows:
1. prophets
2. al-s.iddīqīn (“the sincere lovers of truth”, Ali; “those who never deviated
from the truth”, Asad; “the saints’, Pickthall; one example is given by
commentators of the Qur’ān is Abū Bakr whose was called al-S.iddīq
after his giving his statement that all that the Prophet said about his
ascension to heaven was true;
3. al-shuhadā’, literally translated by Y. Ali as “the witnesses (who testify)”
above, and “those who [with their lives] bore the witness to the truth” by
Asad; “the martyrs”, Pickthall; the examples of martyrs are ‘Umar,
‘Uthmān and ‘Alī.
4. al-s.ālih.īn,” the righteous”, ”those who keep doing good deeds.”
These are the kind of people who are given grace by Allah, and whose
path should be followed.
The relative pronoun plural ْ‫ ْال ِْذيْن‬in all cases is the language of the
Qur’ān. The Hudhayl tribe used ْ‫ ; ال ذْ ْون‬some others use ْ‫ ال ِْذي‬both are singular
and plural and in all cases.
There are ten variant readings of ْ‫ عْل يْ ِْهم‬, six of them are traced back to
the leaders of the qurrā’ (Qur’ān reciters). They are ْ‫ عْل يْ ِهم‬, ْ‫ عْل يْهم‬, ‫ عْلْيْ ِه ِم ي‬, ْ‫عْلْيْ ِهم و‬
, ‫ عْلْيْهمو‬, and ْ‫ عْل يْهم‬. The other four readings used by the Arabs but not reported
to have been from the qurrā’, are: ْ‫ عْلْيْه ِم ي‬, ‫ عْل يْه ِْم‬, ْ‫عْل يْ ِهم‬, and ‫ عْل يْ ِه ِْم‬. All these
variant readings, according to the linguist Ibn al-Anbārī, are correct.
 33

ِْ ‫غْي ِْرْالمغض‬
ْْْ‫وبْعلي ِهمْْوّلْْالضالين‬
Asad: “not of those who have been condemned [by Thee], nor of those who
go astray”
Pickthall: “Not (the path) of those who earn Thy anger nor of those who go
astray”
A. Yusuf Ali: “Those whose (portion) is not wrath and who go not astray”.
Who are those who earn Allah’s anger, and those who go astray?
According to the commentator al-Qurt.ubī, it has been the opinion of the
‘ulamā’ (Muslim scholars) in the mass, that those who earn Allah’s anger are
the Jews, whereas those who go astray are the Christians. They base their
view on the Qur’ānic verses, among which as follows:
ِْ ‫وض ِربتْْعل ي ِهمْْالذل ةْْوالمس كنةْْوب اءواْبِغض بْْ ِم نْْالل ِْهْذلِ كْْبِ أن همْْك انواْيكف رونْْبِآي‬
a. ْ‫اتْالل ِْهْوي قت ل ونْْالنبِي ينْْبِغي ِْر‬
)٥١ْ:ْ‫“ الح قْْذلِكْْبِم اْعص واْوك انواْي عت دونْْ(البق رة‬And humiliation and wretchedness were
stamped upon them and they were visited with wrath from Allah. That was
because they disbelieved in Allah’s revelation and slew the prophets
wrongfully. That was for their disobedience and transgression.” Q. 2:61).
b. ْْ‫اسْوباءواْبِغضبْْ ِمنْْالل ِْهْوض ِربتْْعْلي ِهمْْالمسكنة‬
ِْ ‫ْض ِربتْْعلي ِهمْْالذلةْْأينْْماْث ِقفواْإِّلْْبِحبلْْ ِمنْْالل ِْهْوحبلْْ ِمنْْالن‬
ْ)١١١ْ:ْ‫اتْالل ِْهْوي قت لونْْالنبِياءْْبِغي ِْرْحقْْذلِكْْبِماْعصواْوكانواْي عتدونْْ(آلْعمران‬ ِْ ‫ذلِكْْبِأن همْْكانواْيكفرونْْبِآي‬
ْ“Ignominy shall be their portion wheresoever they are found save (where
they grasp) a rope from Allah and a rope from man. And they have incurred
anger from their Lord, and wretchedness is laid upon them. That is because
they used to disbelieve the revelation of Allah, and slew the Prophets
wrongfully. That is because they were rebellious and used to transgress.” (Q.
3:112).
ِ ‫بِئس ماْاش ت رواْبِ ِْهْأن فس همْْأنْْيكف روا بِم اْأن زلْْالل هْْب غي اْأنْْي ن زلْْالل هْ ِم نْْفض لِ ِْهْعل ىْم نْْيش اءْ ِم نْْ ِعب‬
c. ‫اد ْهِْف ب اءوا‬
)٣٠ْ:ْ‫“ بِغضبْْعلىْغض بْْولِلك افِ ِرينْْع ذابْْم ِه ينْْْ(البق رة‬Evil is that for which they sell their
souls: that they should disbelieve in that which Allah hath revealed, grudging
that Allah should reveal of His bounty unto whom He will of His bondmen.
They have incurred anger upon anger. For disbelievers is a shameful
doom.” (Q. 2:90).8

6
In order to further understand this verse, please read verses 87 till 91. Allah’s
wrath was not only incurred upon the Jews who rejected the truth and killed many
prophets, but also Muslims who deserted the battlefield during the holy war, as
 34

ِْ ‫ضبْ ْاللهْ ْعلي ِهمْ ْما ْهمْ ْ ِمنكمْ ْوّلْ ْ ِمن همْ ْويح ِلفونْ ْعلى ْالك ِذ‬
d. ْ ْ‫ب ْوهمْ ْي علمون‬ ِ ‫ألمْ ْت رْ ْإِلى ْال ِذينْ ْت ولوا ْق وما ْغ‬
)٤١ْ:ْ‫“ (المجادلة‬Have you not seen the ones [i.e., hypocrites of Medinah] who
have befriended those people who are under the wrath of Allah [i.e., the
Jews of Medinah]? They are neither of you [i.e., Muslims] nor of them [i.e.,
the Jews], and they swear a false oath knowingly.” (Q. 58:14).
With regard to the Christians Allah says in the Qur’ān,
ْ ْْ‫ابّْلْْت غلواْ ِفيْ ِدينِكمْْغي رْْالحقْْوّلْْت تبِعواْأهواءْْق ومْْقد‬
ِْ ‫قلْْيْاْأهلْْال ِكت‬
)٧٧ْ:ْ‫يلْ(المائدة‬ ِْ ‫ضلُّواْ ِمنْْق بلْْوأضلُّواْكثِيراْوضلُّواْعنْْسو‬
ِْ ِ‫اءْالسب‬
“Say: ‘O followers of the Gospel! Do not overstep the bounds
[of truth] in your religious belief; and do not follow the errant views
of people who have gone astray aforetime, and have led many [others]
astray, and still straying from the right path.’” (Q. 5:77; Asad).
Commenting on this verse, Muhammad Asad says:
This passage, like the preceding ones is obviously addressed to
the Christians whose love for Jesus has caused them to ‘overstep
the bounds of truth’ by elevating him to the rank of divinity;
therefore, my rendering in this context, of ahl
al-kitab as ‘followers of the Gospel’.
This term is usually translated as “People of the Book”, or “People of the
Scripture”, meaning the Jews and the Christians.
ِْ ‫ وض لُّواْع نْْس و‬is
ِْ ِ‫اءْالس ب‬
Asad states further that the literal translation of ‫يل‬
“have gone astray from the right path”. However, following the
interpretation of the Qur’ānic commentator Fakhr al-Rāzī that the Christians
are persisting in this condition until now, he gives his rendering as “and are
still straying”. This is “an allusion to the many communities who, in the
course of time, have come to attribute divinity to their spiritual leaders – a
phenomenon frequently encountered in the history of religion.”
There are many other kinds of people who are considered astray, such
as those who disbelieve and hinder others from the way of Allah (see
Q.4:167) and the pagan Arabs who slew their infants (see Q. 6:140).
The term ْ‫( الض الْيْن‬al-d.āllīn) is originally ‫( الض الِلِيْن‬al-d.ālilīn).Some Arabs
read it differently according to their tribal language. The grammarian Ayyūb
al-Sijistānī read it as ‫( الض ألُُُِْيْن‬al-d.a’allīn). Similarly, Abū Zayd heard ‘Amr

mentioned in Q. 8:16). Allah’s wrath is incurred also upon, among others, a person who
kills a believer intentionally (see Q. 4:93), and hypocrites and idolaters who think an evil
thought concerning Allah (see Q.48:6).
 35

ibn ‘Ubayd read )٣٣ْ:ْ‫( ف ي ومئِ ذّْْلْْيس ألْْع نْْذنبِ ِْهْإِن سْْوّلْْج أْنْْ(ال رحمن‬ja’ann instead of
jānn) and thought that the man had made ْ‫ إِن سْْوّلْْج أْن‬a grammatical mistake,
until he heard the Arabs sayْ‫(ْدْأُْب ة‬da’abbah) instead of ‫( دْاْب ة‬dābbah) and ‫ش أُْبْة‬
(sha’abbah) instead of ‫( ش ابْة‬shābbah). The difference is only in repeating the
short vowel a (fath.ah) instead of a long vowel (māddah).
ِ although it is not part of the
After reciting al-Fātih.ah we say āmīn )‫(آم يْن‬
Qur’ān. It means “accept (the prayer)”. It is mentioned in a h.adīth that the
ِْ ‫اغ يْْ ِم نْْقِ ْراءْ ْةِْفْ ْاتِح ِْةْالْ ِْكت‬
Prophet said ْْ‫ابْ ْوق الْْْإِن هْْك ْالخْتْ ِْمْعْل ى‬ ِ ‫آم يْنْ ِْعن دْْفْْر‬
ِ ْْ‫لْقْنْنِ يْْ ِْجبِْْري لْْعْلْي ِْهْالس الْم‬
ِْ ْ‫“ ا‬Gabriel dictated me āmīn after I have finished reading the Fātih.ah
ِْ ‫لكت‬
‫اب‬
and said that it is like the seal of the book.”
Scholars have different opinions about the term āmīn. It means,
according to al-H.asan al-Bas.rī, is a kind of du‘ā’ (supplication). According
to al-Shāfi‘ī āmīn is recited clearly based on the report of Wā’il ibn H.ajar
that the Prophet did so after reciting ْْْ‫وّلْْالض الين‬. However, the well-known
opinion is that of Abū H.anīfah who says that the imām recites it secretly
based on the h.adīth reported by Anas ibn Mālik. According to Shaykh al-
Marāghī (the former rector of al-Azhar) in his tafsīr, it is possible that the
word āmīn is derived from the word “Amon”, the God of the ancient
Egyptian, so that āmīn means “Allah”.

Bibliography:
Tafsīr al-Qurt.ubī
Tafsīr al-Marāghī
Pickthall, The Meaning of the Glorious Qur’ān
A. Yusuf Ali, The Holy Qur’ān
Muhammad Asad, The Message of the Qur’ān
 36

4. COMMENTARY OF THE QUR’ĀN (2)

Sūrat al-Ikhlās. (Chapter 112)
‫سْ ْوْرةْْاْإلخْالص‬
Introduction
Sūrat al-Ikhlās. was a Makkan according to Ibn Mas‘ūd, al-H.asan,
‘At.ā’, ‘Ikrimah and Jābir; Medinian according to one of the statements of Ibn
‘Abbās, Qatādah and al-Suddī. (al-Shawkānī, Fath. al-Qadīr; Ibn al-Jawzī,
Zād al-Masīr). There are many reports about the occasion that led to the
revelation of this verse, as follows:
a. It is narrated by al-D.ah.h.āk that the Makkan idolaters sent ‘Āmir ibn
T.ufayl on their behalf to tell the Prophet the following: “You have made
dissension among us, you have abused our gods, and you have defied the
religion of your ancestors. If you feel you are poor and need of wealth we
shall make you rich; if you are insane we shall cure you, and if you need a
woman we shall marry you.” The Prophet replied: “I am not poor, I am
not mad, and I am not in need of a woman. I am a Messenger of Allah, and
I am calling you to abandon worshiping idols and to worship Allah” Then
they sent ‘Amir again to the Prophet to ask him about the idol he was
worshiping, whether it was made of gold or silver. Then Allah revealed
sūrat al-Ikhlās. to answer their question. (Tafsīr al-Marāghī). Similar
report was also related by Ibn ‘Abbās.
b. It is narrated by Ubayy ibn Ka‘b that the the idolaters came to the Prophet,
saying, “Tell us about your Lord!” So, Allah revealed this sūrah.
(Reported by al-Tirmidhī, al-H.ākim, Ah.mad, and al-Bayhaqī). (Al-
Nīsābūrī, Asbāb al-Nuzūl; al-Shawkānī, Fath. al-Qadīr; Ibn al-Jawzī, Zād
al-Masīr).
c. It is narrated by Jābir that a Bedouin said to the Prophet: “Tell us about
your Lord.” So, Allah revealed: “Say, Allah is One” till the end of the
sūrah (Reported by al-Tabrānī and al-Bayhaqī). (Al-Nīsābūrī, Asbāb al-
Nuzūl; al-Shawkānī, Fath. al-Qadīr).
d. It is narrated by al-D.ah.h.āk, Muqātil and Qatādah that a group of Jews
came to the Prophet and said: “Tell us about your Lord, for Allah has
explained about Himself in the Torah. So, tell us what is He, whether He is
made of gold, silver or brass, whether He eats or drinks, and from whom
 37

He inherits the world, and to whom He will inherit it. So, Allah revealed
this sūrah. (Al-Nīsābūrī, Asbāb al-Nuzūl; Ibn al-Jawzī, Zād al-Masīr).
e. Ibn ‘Abbās said that a group of Jews, among them Ka‘b ibn al-Ashraf and
H.uyay ibn Akht.ab came to the Prophet and said: “ O Muhammad, tell us
about your Lord Who has sent you”. Then Allah revealed, “Say, Allah is
One,” till the end of the sūrah. (Reported by al-Bayhaqī, Ibn Abū H.ātim
and Ibn ‘Adī. (al-Shawkānī, Fath. al-Qadīr).
f. ‘Ikrimah said that when the Jews said that they worshiped ‘Uzayr (Ezra)
son of God, the Christians said that they worshiped Jesus son of God, the
Magians said that they worshiped the sun and the moon, and the pagan
idolaters said that they worshiped idols, Allah revealed to His Messenger,
“Say, Allah is One” (Tafsīr Ibn Kathīr)
The Text and Commentary
‫الرِْحيْم‬
ْ ْ‫الرحمْ ِْن‬ ِْ ْ‫ْبِسْ ِْم‬
ْ ْ‫اهلل‬
In the name of Allah, the Beneficent, the Merciful
ْ‫قلْْهوْْاللهْْأحد‬
Asad: “Say: He is the One God:”
Pickthall: “Say: He is Allah the One!”
A.Y. Ali: “Say: He is Allah the One and Only”
This verse teaches us the pure tawh.īd, the Oneness of God, Allah.
ْ‫اللهْْالصمد‬
Asad: “God the Eternal, the Uncaused Cause of All Being”
Pickthall: “Allah, the eternally Besought of all!”
A.Y. Ali: “Allah the Eternal Absolute;”
There are many interpretations of the meaning of the term al-S.amad, among
which are as follows:
a. It means “someone whom people rely on and to whom they ask for
help in difficulty and distress.”, as in the following poem of Sabrah ibn
‘Amr al-Asadī (‫)سْبْْرةْبْنْْعْمْ ْروْاْلْسْ ِْدي‬

‫ْبِعمروْب ِْنْمسعودْْبالسيدْالصمد‬...ْْ‫أّلْْبكرْْالناعيْبخي ِْرْبنيْأسْد‬

The distressed person came early to the best person among
 38

the Banī Asad tribe, namely, ‘Amr ibn Mas‘ūd, the leader whom
people used to come to ask for help.
The Arabs called their nobles al-S.amad. The verse means that as Allah is
the only true helper the Muslims should ask Allah’s help directly without
any intermediary. (Tafsīr al-Marāghī; Ibn al-Jawzī, Zād al-Masīr). Ibn al-
Anbārī says that there is not disagreement among the linguists that the
term al-S.amad means the master who has no one above him whom people
return to ask help. (Ibn al-Jawzī, Zād al-Masīr).
b. It means “the Lord with full authority, the Noble with full nobility,
Knowing with full knowledge, and the Wise with full wisdom.” This is
the interpretation of Ibn ‘Abbās, apart from giving the same meaning of
al-S.amad above. (Tafsīr Ibn Kathīr; al-Shawkānī, Fath. al-Qadīr).
c. It means “the Everlasting after the extinction of His creation”.
According to al- H.asan and Qatādah. (Tafsīr Ibn Kathīr; Ibn al-Jawzī,
Zād al-Masīr).
d. It means “the one who is neither beget nor begotten”, so that the
succeeding verse is the explanation of it. This is the view of al-Rabī’ ibn
Anas. (Tafsīr Ibn Kathīr).
e. It means “the one who has no jawf (opening, cavity, heart, abdomen),
which is the interpretation of many s.ah.ābah and Qur’an commentators,
such as Ibn Mas‘ūd, Ibn ‘Abbās (in one of his commentaries), Sa‘īd ibn
al-Musayyib, Mujāhid, Sa‘īd ibn Jubayr, al-H.asan, ‘Ikrimah, ‘At.ā’ ibn
Rabāh., al-D.ah.h.āk and al-Suddī. (Tafsīr Ibn Kathīr; al-Shawkānī, Fath.
al-Qadīr; Ibn al-Jawzī, Zād al-Masīr).
f. It means “the one who does neither eat nor drink”, which is the view of
al-Sha‘bī. This interpretation is apparently the explanation of the previous
one as (e). above.9 (Tafsīr Ibn Kathīr).
g. The meaning of the term includes all the above interpretation. This is
the
view of Abū al-Qāsim al-T.abrānī in his book Kitāb al-Sunnah. (Tafsīr Ibn
Kathīr)

9
This interpretation reminds us of Ahmad Deedat’s booklet entitled Atnatu. He
said that it is an Australian aborigine word meaning “the one who has no opening”,
referring to God Who neither eats, drinks, nor relieves Himsellf. We do not know which
of about 250 aboriginal languages as Mr.Deedat did not specify.
 39

ْ‫لمْْيلِدْْولمْْيولد‬
Asad: “He begets not, and neither is He begotten”
Pickthall: “He begetteth not nor was begotten”
A.Y. Ali: “He begetteth not nor is He begotten”

This verse ْ‫“ لمْ ْي ِلد‬He begets not” means that unlike the belief of the
pagan Arabs that the angels are Allah’s daughters, the Christian’s belief that
‘Īsá (Jesus) a.s. is the son of Allah, and the Jew’s belief that ‘Uzayr (Ezra) is
Allah’s son.. Allah says in the Qur’ān: ْ )٢٣ْ:‫فاست فتِ ِهمْْألِربكْْالب ناتْْولهمْْالب نونْ الصافات‬
“Now ask them (O Muhammad): Hath thy Lord daughters whereas they
have sons?” (Q. 37:149).
The verse ْ‫ ولمْ ْيولد‬and He begetteth not” means that He is unlike all
creatures. In a hadīth qudsī narrated by Abū Hurayrah that the Prophet said:
Allah said: “The son of Adam belies Me while it is not so, and abuses Me while
it is not so. He belies Me and says ‘Allah will never revive me as He created
me’ whereas creating is not easier (less important) for Me than reviving , and
abuses Me when he says that I have a son, whereas I am the One, the eternally
Besought of all, I was neither beget not nor was begotten, and there is none
comparable to Me.” (Reported by Bukhari). (Tafsīr Ibn Kathīr)
ْ‫ولمْْيكنْْلهْْكفواْأحد‬
Asad: “And there is nothing that could be compared with Him.”
Pickthall: “And there is none comparable to Him.”
A.Y. Ali: “And there is none like unto Him.”
This verse means that Allah has no associate, as the pagan Arabs
believed that the angels were Allah’s associates.
A.Y. Ali’s commentary on this sūrah is as follows:
1. Allah is sublime and far beyond human conception.
2. Allah is One and the only One to Whom worship is due.
3. He is eternal without beginning or end, Absolute, not limited by time
or place or circumstance.
4. We must not think of Him as having a son or a father, for that would be
to import animal qualities into our conception of Him.
5. He is not like any other person or thing that we know or can imagine.
His qualities and nature are unique.
 40

Conclusion:
This sūrah teaches us that Allah is One, not as the Makkan idolaters’ belief;
Allah is in no need of His creatures; instead, it is His creatures that are in
need of Him; Allah has neither beginning nor end and has nothing
comparable to Him. This verse, as the Prophet said, is one-third of the
Qur’an, as one-third of the Qur’ān contains tawh.īd, the Oneness of Allah.

Bibliography :
Ali, Abdullah Yusuf. The Holy Qur’ān
Asad, Muhammad. The Message of the Qur’ān
Pickthall, Muhammad Marmaduke. The Glorious Koran
ْ :‫المراجع‬
ْ ٨ْ‫ْج‬.‫ت‬.‫ْد‬،ْ‫ْدارْالكتبْالعلمية‬:‫ْبيروت‬.‫ْزادْالمسيرْفيْعلمْالتفسير‬.) ‫ْه‬٦٣٧ْ‫ْْإبوْالفرجْجمالْالدينْ(ت‬،‫ابنْالجوزي‬
ْ،ْ ‫ ْدارْالفكر‬:.‫م‬.‫ ْد‬.‫ ْحققه ْمحمد ْحامد ْالفقى‬،ْ ‫ ْ جمعهْمحمد ْإدريس ْالندوي‬.‫ ْالتفسير ْالقيم‬.)٧٦١ْ -٥٣١(ْ‫ابنْالقيم‬
ْ ]١٣٢٨|١٣٥٧[
ْ‫ ْدار‬:‫ ْبيروت‬.‫ْقدم ْله ْالدكتور ْي ْوسف ْعبدْالرحمن ْالمرعشلي‬.‫ ْتفسيرْالقرآنْالعظيم‬.) ‫ ْه‬٧٧٢.‫أبواْالفداء ْ(ت‬:ْ ،‫ابن ْكثير‬
ْ ٢‫ْج‬.‫ت‬.‫ْد‬،‫المعرفة‬
ْ .‫ت‬.‫ْد‬،‫ْدارْالسالم‬:.‫م‬.‫ْد‬.‫ْالساسْفيْالتفسير‬.‫ْسعيد‬،‫حوى‬
ْ ٦‫ْج‬.‫ت‬.‫د‬،‫ْدارْابنْكثير‬:‫ْدمشق‬.‫ْفتحْالقدير‬.) ‫ْه‬١١٦٠-١١٧٣(ْ‫ْمحمدْبنْعلي‬،‫الشوكاني‬
ْ .‫ت‬.‫ْد‬،‫دارْالفكر‬:.‫م‬.‫ْد‬.‫ْأسبابْالنزول‬.) ‫ْه‬٥٧٨ْ.‫ْْابوْالحسنْعليْ(ت‬،ْ‫ْالواحدي‬

5. COMMENTARY OF THE QUR’ĀN (3)

Sūrat al-Falaq (Chapter 113)
‫سْ ْوْرةْْالْفْلْق‬
Introduction
Sūrat al-Falaq was revealed in Makkah according to al-H.asan,
‘Ikrimah, ‘At.ā’, and Jābir, whereas according to Qatādah, and one of the
opinions of Ibn ‘Abbās, it was revealed in Medinah.
 41

With regard to the merit of sūrat al-Falaq, and sūrat al-Nās, it is

narrated by ‘Uqbah ibn ‘Āmir that Allah's Messenger (peace be upon him)
said:
What wonderful verses have been sent down today, the like of which has never
been seen! They are: “Say: I seek refuge with the Lord of the dawn,” and “Say:
I seek refuge with the Lord of men.” (Reported by Muslim, h.adīth no. 403).
In another h.adīth narrated by Uqbah ibn ‘Āmir, when he asked Allah's
Messenger (peace be upon him) whether he should recite sūrat Hūd or sūrat
Yūsuf, he told him he could recite nothing more effective with Allah than
"Say, I seek refuge in the Lord of the dawn." Ah.mad, Nasā'ī and Dārimī
transmitted it.
The text
‫الرِْحيْم‬
ْ ْ‫الرحمْ ِْن‬ ِْ ْ‫ْبِسْ ِْم‬
ْ ْ‫اهلل‬
In the name of Allah, the Beneficent, the Merciful
‫قُل أَعُوذُ بَِرب ال َفلَ ِق‬
Asad: “Say: ‘I seek refuge with the Sustainer of the rising dawn.’
Pickthall: “Say: I seek refuge in the Lord of the Daybreak.”
A.Y. Ali: “Say: I seek refuge with the Lord of the Dawn.”
The word falaq means “crack, split” as well as “daybreak, dawn”. The
verb falaqa means ”to split, to tear asunder” as well as “to break or to spell
the shadows of night”
There are six interpretations of the term falaq, as follows:
1. The dawn. This is the interpretation of Ibn ‘Abbās as reported by al-
‘Awfá, al-H.asan, Sa‘īd ibn Jubayr, Mujāhid, Qatādah, al-Qurz.ī, and Ibn
Zayd. The philologist al-Zajjāj said that it is so called because the night
breaks away from it. The Arabic expression ‫ح‬ ُّ ْ‫ ه وْْأْب ينْْ ِم نْْفْل ِْق‬means “it is
ِْ ْ‫الص ب‬
clearer than the dawn (daybreak)” to indicate something very clear. This is
the interpretation of the Qur’ānic commentators in the mass )ْ‫(جْمْه ْورْْالْمْفْس ِْريْن‬.
The poet Dhū ‘l-Rummah in his poems explaining the wild bull also
indicates this meaning, as follows:
ِْ ‫اديْ ِْهْفِيْأخري‬
ِ ‫اتْاللي ِْلْمنت‬
ْ‫صب‬ ِْ ‫حْتىْإذاْمْاْانجلىْعنْْ ْوج ِْه ِْهْفْلْقْْْ*ْْه‬
…until dawn revealed its face its foreneck raised
 42

at the end of the night.10

And also,
ْ ‫ْياْلي لةْْلمْْأْنْمهاْبِتُّْْمْرتْ ِْف‬
ْ‫قا * أْرعىْالنُّجومْْإلىْأْنْْن ورْْ ْالفْلْق‬
What a night where I was sleepless and remained awake resting
on my elbow and watching the stars until the dawn lighted.
2. The creatures, the interpretation of Ibn ‘Abbās as reported by al-Wālī, as
well as al-D.ah.h.āk who said that it is all creatures (see no. 6 below).
3. The name of a prison in Jahannam (Hell) as also reported to be the
interpretation of Ibn ‘Abbās. A pit in Jahannam according to Wahb and al-
Suddī, and a valley in Jahannam according to Ibn al-Sā’ib.
4. The name of a tree in Hell, according to ‘Abdullah ibn ‘Amr.
5. One of of the names of Jahannam, according to Abū ‘Abd al-Rah.mān
‘Abdullah ibn Yazīd al-H.anbalī.
6. Anything that splits from something, such as the mountains and the rocks
(because they split with water) according to al-H.asan and al-D.ah.h.āk.
Falaq is a name given to anything split from the creature of Allah such as
the animals, the dawn, the seed, the fruit-stone, the plant, and others. Al-
Qurtubī cites the Qur’ānic verse where this original meaning of falaq
(split, break) is used, as follows:
)٣٦ْ:ْ‫إِنْْاللهْْفالِقْْالحبْْوالن وىْ(النعام‬
Surely it is Allah Who causes the seed and the fruit-
stone to split and sprout. (Q. 6:95, Asad);
)٣٥ْ:ْ‫احْ(النعام‬ ِ ْْ‫فالِق‬
ِْ ‫اإلصب‬
[He is] the One who causes the dawn to break.(Q. 6:96, Asad).
Mentioning the dawn in this verse gives a hint that as Allah is the Lord
of the dawn, He is able to bring it back after the dark night where people
are usually afraid. In the same way Allah is also able to remove and protect
people from other things they are afraid of. The appearance of the dawn
indicates the arrival of happiness and relief. As people at night are waiting
for the appearance of the dawn, so people in distress and working are
waiting for the dawn of relief and success.
Abdullah Yusuf Ali’s commentary on this verse is as follows:
10
The metre of the poem is al-basīṭ )‫ (البحر ْالب ِسيط‬, and the poet used ‫ل‬ ِْ ‫أْخْْري‬
ِْ ‫ات ْاللي‬
ِ ْas translated above) to suit the meter.
(instead of ْ‫آخ ِرْالليل‬
 43

Falaq is the Dawn or Daybreak, the cleaving of darkness and the manifestation
of light. This may be understood in the various senses: (1) Literally, when the
darkness of the night is at its worst, rays of light pierce through and produce the
dawn; (2) when the darkness of ignorance is at worst, the light of Allah pierces
through the soul and gives enlightenment: xxiv:35; (3) non-existence is darkness
and life and activity may be typified by light. The author and source of all
true light is Allah, and if we seek Him, we are free from ignorance,
superstition, fear and every kind of evil.
ْ‫ِمنْْشرْْماْخلق‬
Asad: “from the evil of aught that He has created”
Pickthall: “from the evil of that which He created”
A.Y. Ali: “From the mischief of created things”
Allah teaches us through Prophet Muhammad s.a.w. to ask protection
from all evil things He created. It is also said that the intended person in this
verse is Iblīs and his descendants. However, it is not likely to specify Iblīs
and his descendants in this verse, because the evilness is general, and we are
told by Allah to ask His protection from any evilness.
A variant reading of khalaqa (meaning “He created”) is khuliqa
(meaning “was created”). It is the reading of Ibn al-Sumayfi‘ and Ibn
Ya‘mar. This reminds us of a verse in the Qur’ān where the creation of harm
is not refferred to Allah by a group of jinn out of courtesy, whereas the
guidance is referred to Him, as follows:
ِْ ‫وأناّْلْْند ِريْأشرْْأ ِريدْْبِمنْْ ِفيْالر‬
)١٠ْ:ْ‫ضْأمْْأرادْْبِ ِهمْْربُّهمْْرشداْ(الجن‬
And we know not whether harm is boded unto all who are in the earth,
or whether their Lord intendeth guidance of them. (Q. 72:10, Pickthall).
This variant reading has three interpretations, namely, Allah ordered us to ask
protection from Him against: (a) anything created (b) Iblīs and his
descendants according to al-H.asan, and (c) Jahannam, as reported by al-
Māwardī.
ِ ْ‫وِمنْْشرْْغ‬
ْ‫اسقْْإِذاْوقب‬
Asad: “and from the evil of the black darkness whenever it descends”
Pickthall: “From the evil of the darkness when it is intense”
A.Y. Ali: “From the mischief of Darkness as it overspreads”
ِ ‫“ غ‬something being dark, namely the night” whereas the
The term ْ‫اس ق‬
verb ْ‫ غس ق‬means “to become dark”. The expression ْ‫ غْس قْْاللْي ل‬or ْ‫أْغْس قْْاللْي ل‬
 44

means “the night became dark”. In poetry Qays ibn al-Ruqayyāt says in his
following poem:
‫* واشتكيتْْالهمْْوالرقا‬ ‫إنْْهذاْالليلْْقدْْغسقا‬
Verily, this night has become dark, and I am still
complaining of sorrow and sleeplessness.
This is the interpretation given by Ibn ‘Abbās, al-H.asan, Mujāhid, al-
Qurz.ī, al-Farrā’, Abū ‘Ubaydah, Ibn Qutaybah, and al-Zajjāj. Al-Zajjāj says
ِ ْ‫ الْغ‬means “the cold one” referring to the night as it is colder than the
that ْ‫اس ق‬
day time. However, there are some other interpretations of the term ْ‫غْاس ق‬, as
the moon, as reported by ‘Ā’ishah; the star as reported by Abū Hurayrah,
both from the Prophet; and the group of stars called ‫( الثُّْْري ا‬the Pleiades).
Despite these various interpretations, they are all included in the verse, as
they are all the signs of night without which they would not appear.
The term ْ‫ وق ب‬means “to enter”, “to get into”, and in the following poem
of an unidentified poet:
ِْ ‫لحقت همْْنارْْالسم‬
ِ ‫ومْفأح‬
‫صدوا‬ ِ * ْ‫وقبْْالعذابْْعلي ِهمْْفكأن هم‬
The punishment has come (lit. “entered into”) them , as if they
are afflicted by the heat of hot sandstorm, so that they become
rotten (lit. reap [like ripe fruit caused by heat]).
ِْ ‫وِمنْْشرْْالن فاث‬
ْ‫اتْفِيْالعق ِد‬
Asad: “and from the evil of all human beings bent on occult endeavours”
Pickthall: “and from the evil of malignant witchcraft”
A.Y. Ali: “From mischief of those who practice Secret Arts”
The termْ‫( نْفْاث ات‬lit. “female spitters”) means “female magicians”
“sorceresses” or “witches”. In Arabia it is a form of witchcraft where a
woman blew on a knot tied in a cord, with or without saliva. In this sense
the poet Mutammim ibn Nuwayrah says in his poem,
ِ ْ‫الرقى * ِمنْْخش ِْية‬
ِْ ‫الجنةْوالح‬
‫اسد‬ ِْ ‫ن فثتْْفِيْالخي‬
ُّ ْْ‫طْشبيه‬
I have blown the string like [doing] magic for
fear of jinn (demons) and envious person.
Ibn al-Anbārī mentions the difference between the term nafatha and
tafula according to the Arabic linguists, the former means “to blow without
saliva, and the letter means “to blow with saliva”, namely to spit.
 45

ِ (hyperbole pattern)
The term ‫ نْفْاث ات‬is the plural of ‫ نْفْاث ة‬which is ْ‫ص يْغْةْْمْبْالْغ ة‬
of ْ‫“( نْ ْافِث ة‬a blower, a spitter, a puffer”). These sorceresses as put by the the
Qur’ān commentator Abū ‘Ubaydah were the daughters of a Jew called Labīd
(Lubayd) ibn al-A‘s.am.
ِْ ‫( الن فْاث‬which is the reading of the mass).
There are other readings of ‫ات‬
(a) ‫( النافثَات‬al-nāfithāt) which is the reading of Ya’qūb, ‘Abd al-Rah.mān ibn
Sābit., ‘Īsá ibn ‘Umar as well as Ibn Abī Suray; (b) ‫( النُّْفْاث ات‬al-nuffāthāt), the
reading of al- H.asan; (c) ْ‫( النْفْثْات‬without alif), the reading of Abū al-Rabī‘.
Asad’s commentary on this verse is as follows:
Literally “of those that blow [an-naffāthāt] upon knots” an idiomatic phrase
current in pre-Islamic Arabia, and hence, employed in classical Arabic to
designate all supposedly occult endeavours; it was probably derived from the
practice of ‘witchcraft’ and ‘sorcerers’ who used to tie a string into a number of
knots while blowing upon them and murmuring magic incantations. The feminine
gender of naffāthāt does not, as Zamakhshari and Razi point out, necessarily
indicate ‘women’, but may well relate to ‘human beings’ [anfus, sing. nafs, a
noun that is grammatically feminine]. In his explanation of the above verse,
Zamakhshari categorically rejects all belief in the reality and effectiveness of such
practices, as well as the concept of ‘magic’ as such. Similar views have been
expressed—albeit in a much more elaborate manner, on the basis of established
psychological findings—by Muhammad ‘Abduh and Rashid Rida [see Manar 1,
398 ff]. The reason why the believer is enjoined to “seek refuge with God from
such practices despite their probable irrationality is—according to
Zamakhshari—to be found in the inherent sinfulness of such endeavours
[see Surah 2, note 84] and in the mental danger in which they
may involve their author.”
ِ ‫وِمنْْشرْْح‬
ْ‫اسدْْإِذاْحسد‬
Asad: “and from the evil of the envious when he envies”
Pickthall: “And from the evil of the envier when he envieth”
A.Y. Ali: “And from the mischief of the envious one as he practices envy”
Envy is the worst character. Almost all of the Jews of Medinah did not
accept the Prophet’s call out of envy. They were expecting a prophet to
appear in Arabia among themselves instead of among the Arabs. They knew
him well as they knew their own sons, but they rejected him and fought him.
The significant of the expression ْ‫“ إِذاْحس د‬when he envies” is that if the
envier keeps his envy for himself, he would not do any harm to anybody
 46

except himself. The caliph ‘Umar ibn ‘Abd al-‘Azīz, as quoted by

Zamakhsharī, said, “I cannot think of any wrongdoer who is more likely to be
the wronged one than he who envies another.” In one hadīth the Prophet said
that envy consumes goodness like fire consuming wood. Once the envier
expresses his envy in words or action, then he would harm others, and Allah
told us to ask His protection against such kind of person.
There is strong relationship between magicians, magic and the devils,
as mentioned in the Qur’an as follows:
ِ ‫وات ب عواْماْت ت لوْالشي‬
ِْ ‫اطينْْعلىْمل‬
ْ‫كْسليمانْْوماْكفر‬
ِ ‫ْسليمانْْول ِكنْْالشي‬
)٤٠١ْ:ْ‫اطينْْكف ْرواْ(البقرة‬
And [they] follow that which the devils falsely related against the
kingdom of Soloman. Solomon disbelieved not; but the devils
disbelieved, teaching mankind magic … (Q. 2:102).
Conclusion:
This chapter ends with asking protection against envious people. Envy
is the earliest sin ever committed, in heaven by Iblis and on earth by Qābīl
(Cain). Because of Iblīs’s envy, he disobeyed Allah by using a misleading
analogy; that Iblīs being created from fire, whereas Adam from dust, he
should not bow in respect to Adam, thinking that fire is better than dust. A
polluted analogy ends up with wrong conclusion. On earth, Qabīl’s envy led
him to commit the first murder, killing his own brother Hābīl (Abel). After
seeking Allah’s protection against all these evil things, we trust in Him and
purify our heart. (1 Sept. 01)
Bibliography :
Ali, Abdullah Yusuf. The Holy Qur’an
Asad, Muhammad. The Message of the Qur’an
Pickthall, Muhammad Marmaduke. The Glorious Koran
ْ :‫المراجع‬
ْ ٨ْ‫ْج‬.‫ت‬.‫ْد‬،ْ‫ْدارْالكتبْالعلمية‬:‫ْبيروت‬.‫ْزادْالمسيرْفيْعلمْالتفسير‬.) ‫ْه‬٦٣٧ْ‫ْْإبوْالفرجْجمالْالدينْ(ت‬،‫ابنْالجوزي‬
ْ،ْ ‫ ْدار ْالفكر‬:.‫م‬.‫ ْد‬.‫ ْحققه ْمحمد ْحامد ْالفقى‬،ْ ‫ ْجمعه ْمحمد ْإدريس ْالندوي‬.‫ ْالتفسير ْالقيم‬.)٧٦١-٥٣١(ْ ‫ابن ْالقيم‬
ْ ]١٣٢٨|١٣٥٧[
ْ،‫ْدارْالمعرفة‬:‫ْبيروت‬.‫ْقدم ْلهْالدكتورْي ْوسفْعبدْالرحمنْالمرعشلي‬.‫ْتفسيرْالقرآنْالعظيم‬.) ‫ ْه‬٧٧٢.‫أبواْالفداءْ(ت‬:ْ،‫ابنْكثير‬
ْ ٢‫ْج‬.‫ت‬.‫د‬
ْ .‫ت‬.‫ْد‬،‫ْدارْالسالم‬:.‫م‬.‫ْد‬.‫ْالساسْفيْالتفسير‬.‫ْسعيد‬،‫حوى‬
ْ ٦‫ْج‬.‫ت‬.‫د‬،‫ْدارْابنْكثير‬:‫ْدمشق‬.‫ْفتحْالقدير‬.) ‫ْه‬١١٦٠-١١٧٣(ْ‫ْمحمدْبنْعلي‬،‫الشوكاني‬
ْ .‫ت‬.‫ْد‬،‫دارْالفكر‬:.‫م‬.‫ْد‬.‫ْأسبابْاْلنزول‬.) ‫ْه‬٥٧٨ْ.‫ْْابوْالحسنْعليْ(ت‬،ْ‫ْالواحدي‬
 47

6. COMMENTARY OF THE QUR’ĀN (4)

Sūrat al-Nās (Chapter 114)
‫سْ ْوْرةْْالنْاس‬
The majority of Muslim scholars say that this sūrah was revealed in
Makkah, but some say it was revealed in Medinah. Ibn Mardawayh reported
from Ibn ‘Abbās that it was revealed in Makkah, while he reported from Ibn
al-Zubayr that it was revealed in Medinah.
This sūrah together with Sūrat al-Falaq (called ‫ان‬ ِْ ْ‫“ الْمْعْ ْوذْت‬the two
protectors” against black magic) was revealed to protect the Prophet s.a.w.
from black magic. According to mufassirīn (commentators of the Qur’ān) a
Jewish boy serving the Prophet was persuaded by the Jews to take the
Prophet’s hair gathered in his comb and some teeth of the comb. He did and
gave them to the Jews. Among them was Lubayd (Labīd) ibn al-A‘s.am who
made magic through the comb against the Prophet, then put the comb in a
well called Dharwān belonging to the Banī Zurayq tribe. The effect of the
black magic was narrated by ‘Ā’ishah (the Prophet’s wife) as follows:
Magic was worked on the Prophet so that he began to fancy that he was doing a
thing which he was not actually doing. One day he invoked (Allah) for a long
period and then said, “I feel that Allah has inspired me as how to cure myself. Two
persons [i.e., angels] came to me (in my dream) and sat, one by my head and the
other by my feet. One of them asked the other, ‘What is the ailment of this man?’
The other replied, ‘He has been bewitched.’ The first asked, ‘Who has bewitched
him?’ The other replied, ‘Labyd bin al-A‘s.am.’ The first one asked, ‘'What material
has he used?’. The other replied, ‘A comb, the hair gathered on it, and the outer
skin of the pollen of the male date-palm.’ The first asked, ‘Where is that?’ The other
replied, ‘It is in the well of Dharwān.’ So, the Prophet went out towards the well
and then returned and said to me on his return, “Its date-palms (the date-palms
near the well) are like the heads of the devils.” I asked, “Did you take out those
things with which the magic was worked?” He said, “No, for I have been cured by
Allah and I am afraid that this action may spread evil amongst the people.” Later
on the well was filled up with earth.
(Reported by Bukhārī, Muslim, and others).
In another hadīth narrated by ‘Ā’ishah, as follows:
A man called Labīd bin al-A‘s.am from the tribe of Banī Zurayq worked magic on
Allah's Messenger till Allah's Messenger started imagining that he had done a thing
that he had not really done. One day or one night he was with us, he invoked Allah
and invoked for a long period, and then said, “O ‘Ā’ishah! Do you know that Allah
has instructed me concerning the matter I have asked him about? Two men came to
 48

me and one of them sat near my head and the other near my feet. One of them said
to his companion, ‘What is the disease of this man?’ The other replied, ‘He is under
the effect of magic.’ The first one asked, ‘Who has worked the magic on him?’ The
other replied, ‘Labīd bin al-A‘sam.’ The first one asked, ‘What material did he
use?’ The other replied, ‘A comb and the hairs stuck to it and the skin of pollen of a
male date palm.’ The first one asked, ‘Where is that?’ The other replied, ‘(That is)
in the well of Dharwan.’ So Allah's Apostle along with some of his companions
went there and came back saying, “O ‘Ā’ishah, the colour of its water is like the
infusion of Henna leaves. The tops of the date-palm trees near it are like the heads
of the devils.” I asked. “O Allah's Apostle? Why did you not show it (to the
people)?” He said, “Since Allah cured me, I disliked to let evil spread among the
people.” Then he ordered that the well be filled up with earth.
(Reported by al-Bukhārī and Muslim)
Then the Prophet sent ‘Ali, Zubayr, and ‘Ammār ibn Yāsir to go and
dry the well, then took the comb and the hair from the well. To cure him
from the black magic Allah taught to recite sūrat al-Falaq and Sūrat al-
Nās.
The Text and Commentary
ِْ ‫قلْْأعوذْْبِربْْالن‬
‫اس‬
(1) Asad: “Say: ‘I seek refuge with the Sustainer of men”
Pickthall: “Say: I seek refuge in the Lord of mankind”
A.Y. Ali: “Say: I seek refuge with the Lord and Cherisher of Mankind”
The reading “Qul a‘ūdhu” was also read “qula‘ūdhu”. Al-Kisā’ī read
ِْ ْ‫ الن‬with imālah, whereas the jumhūr (the masses) did not. Allah calls
‫اس‬
Himself the Lord (Rabb), as He is the One Who cherishes and takes care of
people.
Why is mankind singled out in this verse, while Allah is the Lord of all
of His creatures and of everything? There are two answers:
1. It is to indicate the high position of human kind.
2. When Allah ordered men to ask His protection from their wickedness, He
told them that He was their Lord Who could protect them from their
evilness.
ِْ ‫م ِل‬
ِْ ‫كْالن‬
‫اس‬
(2) Asad: “The Sovereign of men”
Pickthall: “The King of mankind”
A.Y. Ali: “The King (or Ruler) of Mankind”
 49

Since some men are kings Allah wants to tell them that He is not like any
ordinary king, but He is the real and most powerful Lord-King.
ِْ ‫إِل ِْهْالن‬
‫اس‬
(3) Asad: “The God of men”
Pickthall: “The God of mankind”
A.Y. Ali: “The Allah (or Judge) of Mankind”
Since some people worship other than Allah, He says that He is the only One
to be worshiped, for He is the God of men. A king could be a god or not.
Here Allah says that He is the God-King or King-God of men, and He is the
only One to be worshiped.
ِْ ‫ِمنْْشرْْالوسو‬
ِْ ‫اسْالخن‬
‫اس‬
(4) Asad: “from the evil of the whispering, elusive tempter”
Pickthall: “From the evil of the sneaking whisperer”
A.Y. Ali: “From the mischief of the Whisperer (of evil)”
According to al-Zajjāj the reading ‫اس‬ ِْ ‫ الوسو‬means “the whisperer”. This is
also the view of al-Farrā’ who says that the reading ‫اس‬ ِْ ‫( الوسو‬al-waswās)
ِ ‫( ال ِْوسو‬al-wiswās) means “whisper” )‫(ال ْوسْ ْوسْة‬
means “the whisperer”, whereas ْ‫اس‬ ْ .
It is like the word ‫الزْلْزال‬
ْ (al-zilzāl) meaning ‫الزلْْزلْة‬
ْ (al-zalzalah, earthquake).
Some others say that the ‫( الوسواس‬al-waswās) means “the whisper” itself
which means the act of “talking to oneself in one’s heart”. But the whisperer
in this verse is Satan himself according to al-Zajjāj. The word ‫ الخناس‬literally
means “the one who is often late”. Mujāhid among the tābi‘in (generation
following that of the sahābah, companions of the Prophet) says that the
whisperer sneaks away when Allah is mentioned or remembered, and comes
again when Allah is not mentioned or forgotten.
ِْ ‫ال ِذيْي وس ِوسْْفِيْصدوِْرْالن‬
‫اس‬
(5) Asad: “who whispers in the hearts of men”
Pickthall: “Who whispereth in the hearts of mankind”
A.Y. Ali: “(The same) who whispers into the heart of mankind”
All of the translations mentioned above indicate that the above verse is the
explanation of the “whisperer” in the previous verse. However, it can also be
read as the beginning of the sentence, so that it means: “The one who
 50

whispers on the hearts of men is among the jinn and men as mentioned in the
following verse.
ِْ ‫ِمنْْال ِجن ِْةْوالن‬
‫اس‬
(6) Asad: “from all temptation to evil by invisible forces as well as men.’”
Pickthall: “Of the jinn and of mankind”
A.Y. Ali: “Among Jinns and among Man.”
Here Allah explains that there are two kinds of whisperer: jinn and human
kind. The satan among jinn whispers in the hearts of men. It is, according to
Muqātil, by persuading men to obey him with words reaching their hearts
without hearing any voice. The satan among men is the one who tempts them
to do something bad but looks good to them. Those whisperers are called by
Allah in the Qur’ān )١١١ْ :ْ ‫) ْ ْ(النعام‬١١١ْ :ْ ‫س ْوال ِجنْ ْ ْ(النعام‬ ِ ‫“ شي‬evil ones
ِ ْ ْ‫اطين‬
ِْ ‫اإلن‬
among men and jinns” (Q. 6:112, Ali).
Another interpretation says that the word ‫اس‬ ِْ ‫ الن‬is originally ْ‫( النا ِسي‬with
the drop of ‫)ي‬, meaning “the person who is forgetful”. It is like the word
ِْ ْ‫ الد‬in the verse )٥ْ:ْ‫اعْْ(القمر‬
ْ‫اعي‬ ِْ ْ‫ يْ ْومْْيْدْعْوْْالد‬.
It is also possible that this verse is the explanation of the word ‫الناس‬
meaning “people”, namely, “people among jinn and human beings”. Satan
(Iblīs) whispers in the hearts of men and of jinn alike.
The whole chapter could mean: “I ask Allah’s protection from both
Satan the whisperer (who whispers in the heart of men), and from (the
evilness of) all jinn and men.”
The existence of an evil force which keeps accompanying man as long
as they live is mentioned in a h.adīth as follow:
ْ ‫ماْ ِمنكمْْ ِمنْْأحدْْإِّلْْوقدْْوكلْْبِِْهْق ِرينهْْ ِمنْْال ِجنْْقالواْوإِياكْْياْرسولْْالل ِْه‬
ْ )‫قالْْوإِيْايْْإِّلْْأنْْاللهْْأعاننِيْعلي ِْهْفأسلمْْفالْْيأمرنِيْإِّلْْبِخيرْ(رواهْمسلم‬
“To everyone of you (an evil spirit as) a companion
has been put in charge of him” They asked: “Even you, O
Messenger of Allah?” He said: “Yes, except that Allah has
assisted me so that he converted to Islam, and does not
whisper to me except with good things.”
(Reported by Muslim)
This kind of evil spirit (jinn) is called qarīn, “companion”.
 51

It is reported by Anas ibn Mālik that while the Prophet was doing
i‘tikāf in the mosque, S.afiyyah bint H.uyay came and visited him. When he
came out of the mosque with her at night, two of the ans.ār saw them and
hurried away. The Prophet called them and told them to walk slowly saying
that it was his wife S.afiyyah bint H.uyay whom he was accompanying.
They said, “Glory to Allah”. Then the Prophet said that Satan to man is like
his blood (running in his whole body), and the Prophet feared that Satan
might throw something (or evilness) in their hearts, namely, suspicion and
doubt of his good behaviour.
If we notice the end of every verse we find the it ends with ‫ نْاس‬. They
are rhyming together like poetry. Scholars say that the structure of the
Qur’ān is between prose and poetry, neither prose nor poetry.
This sūrah together with sūrat al-Falaq and sūrat al-Ikhlās are
recommended to read very often, especially before going to sleep, as
supplication for protection. (ANUMA, 17August, 01)
Bibliography :
Ali, Abdullah Yusuf. The Holy Qur’ān
Asad, Muhammad. The Message of the Qur’ān
Pickthall, Muhammad Marmaduke. The Glorious Koran
ْ :‫المراجع‬
ْ ٢ْ‫ْج‬.‫ت‬.‫ْد‬،ْ‫ْدارْالكتبْالعلمية‬:‫ْبيروت‬.‫ْزادْالمسيرْفيْعلمْالتفسير‬.) ‫ْه‬٦٣٧ْ‫ْْإبوْالفرجْجمالْالدينْ(ت‬،‫ابنْالجوزي‬
ْ،‫ْدارْالمعرفة‬:‫ْبيروت‬.‫ْقدمْلهْالدكتورْيوصفْعبدْالرحمنْالمرعشلي‬.‫ْتفسيرْالقرآنْالعظيم‬.) ‫ ْه‬٧٧٢.‫أبواْالفداءْ(ت‬:ْ،‫ابنْكثير‬
ْ ٢‫ْج‬.‫ت‬.‫د‬
ْ .‫ت‬.‫ْد‬،‫ْدارْالسالم‬:.‫م‬.‫ْد‬.‫ْالساسْفيْالتفسير‬.‫ْسعيد‬،‫حوى‬
ْ ٦‫ْج‬.‫ت‬.‫د‬،‫ْدارْابنْكثير‬:‫ْدمشق‬.‫ْفتحْالقدير‬.) ‫ْه‬١١٦٠-١١٧٣(ْ‫ْمحمدْبنْعلي‬،‫الشوكاني‬
ْ .‫ت‬.‫ْد‬،‫دارْالفكر‬:.‫م‬.‫ْد‬.‫ْأسبابْاْلنزول‬.) ‫ْْه‬٥٧٨ْْ.‫ْْابوْالحسنْعليْ(ت‬،ْ‫ْالواحدي‬
 52

7. SHUKR (GRATEFULNESS)
The Meaning of the term shukr
The root of shukr is shakara, meaning “to thank, to be thankful, to be
grateful”. Shukr means “thankfulness, gratefulness and gratitude.” It is an
expression of praise and acknowledgement to the favours given by
someone spiritually, physically, or materially. The favour could be saving
us from disaster or calamity spiritually, physically or materially, or by
giving us these things.
The Unlimited Blessings of Allah
The blessings of Allah are so enormous that they are uncountable.
Let us ponder the following verses:
ِْ ‫اتْوالرضْْوأن زلْْ ِمنْْالسم‬
ْ ‫اءْماءْْفأخرجْْبِِْه‬ ِْ ‫اللهْْال ِذيْخلقْْالسماو‬
ْ ْ‫اتْ ِرزقاْلكمْْوسخرْْلكمْْالفلكْْلِتج ِريْْفِيْالبح ِْرْبِأم ِرْهِْوسخر‬ ِْ ‫ِمنْْالثمر‬
ْ .‫ْوسخرْْلكمْْالشمسْْوالْقمرْْدائِب ي ِْنْوسخرْْلكمْْالليلْْوالن هار‬.‫لكمْْالن هار‬
ْ ‫وآتاكمْْ ِمنْْكلْْماْسألتموهْْوإِنْْت ع ُّدواْنِعمةْْالل ِْهّْلْْتحصوها‬
ِ ْْ‫إِن‬
.)٣٢-٣١ْ:ْ‫اإلنسانْْلظلومْْكفارْْْ(إبراهيم‬
Allah is He who has created the heavens and the earth
and sends down water from the sky, and thereby brought
forth fruits as provision for you; and He has made the ships
to be of service to you, that they may sail through the sea by
His command; and He has made rivers (also) to be of service
to you. And He has made the sun and the moon, both constantly
pursuing their courses, to be of service to you; and He has
made the night and the day, to be of service to you.
And He gave you all that you asked for, and if you
count the blessings (favours) of Allah, you will
never be able to count them. Indeed, man is
most persistent in wrongdoing, stubbornly
thankless. (Q. 14:32-34)
These verses mention some of Allah’s blessings: the creation of
the heavens and the earth, the rain that brings forth different kinds of
fruits, the ships are made to sail at sea, the rivers, the sun and the
moon, the night and the day time, and gives us everything we need to
survive on this earth, concluding that His favours to us cannot be
counted, and yet, man is unjust and thankless.
Similar verses describing Allah’s favours and blessings are as
follows:
 53
ْ.‫صيمْ ْمبِين‬ ِ ‫اإلنسانْ ْ ِمنْ ْنطفةْ ْفِإذا ْهوْ ْخ‬
ِ ْ ْ‫ ْخلق‬.‫ات ْوالرضْ ْبِالحقْ ْت عالى ْعما ْيش ِركون‬ ِْ ‫خلقْ ْالسماو‬
ْ.ْ‫ ْولكمْ ْفِيها ْجمالْ ْ ِحينْ ْت ِريحونْ ْو ِحينْ ْتسرحون‬.‫والن عامْ ْخلقها ْلكمْ ْ ِفيها ْ ِدفْءْ ْومنافِعْ ْوِمن ها ْتأكلون‬
ْْ‫ ْ ْوالخيلْ ْوالبِغال‬.ْ ْ‫س ْإِنْ ْربكمْ ْلرءوفْ ْرِحيم‬ِْ ‫وتح ِملْ ْأث قالكمْ ْإِلى ْب لدْ ْلمْ ْتكونوا ْبالِ ِغ ِْيه ْإِّلْ ْبِ ِشقْ ْالن ف‬
ْْ‫يل ْوِمن ها ْجائِرْ ْولوْ ْشاءْ ْلهداكم‬
ِْ ِ‫ ْ ْوعلى ْالل ِْه ْقصدْ ْالسب‬.‫ْوالح ِميرْ ْلِت ركبوها ْوِزينةْ ْويخلقْ ْما ّْلْ ْت علمون‬
ِْ ‫ ْهوْ ْال ِذي ْأن زلْ ْ ِمنْ ْالسم‬.‫أجم ِعين‬
ِْ ‫اء ْماءْ ْلكمْ ْ ِمنهْ ْشرابْ ْوِمنهْ ْشجرْ ْ ِف‬
ْْ‫ ْي نبِتْ ْلكمْ ْبِِْه ْالزرع‬.ْ‫يه ْت ِسيمون‬
ْْ‫ْوسخرْْلكمْْالليلْْوالن هار‬.‫اتْإِنْْفِيْذلِكَْْليةْْلِقومْْي ت فكرون‬ ِْ ‫والزي تونْْوالن ِخيلْْوالعنابْْوِمنْْكلْْالثمر‬
ْ‫ض‬ِْ ‫ ْوما ْذرأْ ْلكمْ ْفِي ْالر‬.‫والشمسْ ْوالقمرْ ْوالنُّجومْ ْمسخراتْ ْبِأم ِرِْه ْْإِنْ ْفِي ْذلِكْ َْلياتْ ْلِقومْ ْي ع ِقلون‬
ْ‫ وهوْ ْال ِذي ْسخرْ ْالبحرْ ْلِتأكلوا ْ ِمنهْ ْلحما ْط ِريًّا ْوتستخ ِرجوا‬.ْ‫مختلِفا ْألوانهْ ْإِنْ ْفِي ْذلِكْ َْليةْ ْلِقومْ ْيذكرون‬
ِْ ‫ْوألقىْفِيْالر‬.ْ‫اخرْْفِ ِْيهْولِتبت غواْ ِمنْْفض ِل ِْهْولعلكمْْتشكرون‬
ِ ‫ضْرو‬
ْْ‫اسي‬ ِ ‫ِمنهْْ ِحليْةْْت لبسون هاْوت رىْالفلكْْمو‬
ْْ‫ْأفمنْْيخلقْْكمنّْْلْْيخلق‬.‫ْْْوعالماتْْوبِالنج ِْمْهمْْي هتدون‬.‫أنْْت ِميدْْبِكمْْوأن هاراْوسبالْْلعلكمْْت هتدون‬
)١٨-٣:ْْ‫ْ(النحل‬.ْ‫ْوإِنْْت ع ُّدواْنِعمةْْالل ِْهّْلْْتحصوهاْإِنْْاللهْْلغفورْْرِحيم‬.‫أفالْْتذكرون‬
He has created the heavens and the earth to manifest the Truth. Exalted be He above
all that they associate (with Him). He has created man from a drop of fluid, then
behold, this same (man) becomes an open disputer. And He created cattle for you; in
them there is warmth (warm clothing), and numerous benefits, and of them [i.e. their
meat] you eat. How pleasant they look to you when you bring them home in the
evening and drive them to pasture in the morning. And they carry heavy loads to far-
off towns that you could not otherwise reach without painful toil. Truly, your Lord is
full of Kindness, Most Merciful. And (He has created) horses, mules and donkeys for
you to ride and as an ornament. And He created (other) things of which you have no
knowledge. It is up to Allah to show the Right Way, when there exist some crooked
ways. If Allah wanted, He would have guided you all. He it is who sends down water
from the sky, from it you drink and from it (grows) the vegetation on which you send
you cattle to pasture. With it He grows for you crops, olives, date-palms, grapes, and
every kind of fruit: surely there is a great sign in this for those who think. He has
subjected to you the night and the day, and the sun and the moon; and the stars are
subjected by His command. Surely, there are signs in this for people who use their
common sense. And whatsoever He has created for you on the earth of varying
colours. Surely, there is in these a sign for people who remember. And He it is Who
has subjected the sea (for you), that you eat thereof fresh tender meat (i.e. fish), and
that you may bring out of it ornaments to wear and you see the ships ploughing
through it, that you may seek thus of His bounty, and that you may be grateful [to
Him]. And He has placed firm mountains on earth, lest is sway with you; and rivers
and roads, that you may guide yourselves. And landmarks (too) [during the day], and
by the stars [during the night] they guide themselves. Is, then, He Who creates
comparable to any [being] that cannot create? Will you not then remember? And if
you would count the favours of Allah, you will never be able to count them.
Truly, Allah is Forgiving, Most Merciful. (Q. 16:3-18).
 54
The above verses mention, in addition, the sea with the wealth it can
bring to mankind, and the stars to guide us at night. It is mentioned again
that Allah’s blessings and favours cannot be counted. Here Allah
concluded that He is Forgiving and Most Merciful, whereas in the
previous one, He said that man is most persistent in wrongdoing and
stubbornly thankless, as if to balance the two opposite characters, of Allah
and of man.
Three Ways of Thanking Allah
Muslims are required to be grateful to Allah. He said,
)١١٢ْ:ْ‫فكلواْ ِمماْرزقكمْْاللهْْحالّلْْطيباْواشكرواْنِعمةْْالل ِْهْإِنْْكنتمْْإِياهْْت عبدونْْ(النحل‬
So eat the lawful and good food which Allah has provided
for you. And be grateful for the favours of Allah, if it is
He Whom you worship. (Q. 16:114).
There are three ways of thanking Allah: a. with our heart, b. with our
tongue, and c. with our actions.
a. Thanking Allah with Our Heart
Thanking Allah with our heart is manifested through glorifying Him,
appreciating His blessings and bounties, praising Him and
remembering these blessings and bounties. It is by remembering His
never-ending favours on us, being continually conscious of Him, His
blessings, especially whenever we experience or witness one of His
favours. We say in our heart, for example, “Thank You, O Allah, how
Great You are, how Merciful You are,” and so on.
b. Thanking Allah with Our Tongue
It is by expressing of gratitude for these bounties of Allah we have in
our heart. For example, we praise Him by saying ‫( الْحْمْدْ ْْلِلْه‬al-h.amdu
lillāh, “praise be to Allah,”) glorify Him by saying ْ ‫سْبْحْانْ ْاهلل‬
(subh.ānallāh, “Glory to Allah”), thank Him by sayingْ ‫الشكْرْ ْْلِله‬
ُّْ “al-
shukru lillāh, “ gratefulness be to Allah.” Admiring Him when we see
with amazement one of His beautiful creation by saying ْ‫مْا ْشْاءْ ْاهلل‬
(māshā’ Allāh, lit. “whatever Allah wills (happens”). Another
expression is ْ‫( اهللْ ْأْكْبْر‬allāhu akbar, lit. “Allah is Greater” which is
translated as “Allah is Great” in the sense there is nothing great other
than Him, or “Allah is the Greatest”). Before we start doing something,
including eating and drinking, we say the basmalah, namely,
 55
Bismillāhir Rah.mānir Rah.īm (“In the name of Allah, Most Gracious,
Most Merciful”), and after finishing it we say al-h.amdu lillāh.
The expression al-h.amdu lillāh is mentioned in the Qur’ān at least
twenty-four times, five of them at the beginning of its sūrahs
(chapters), namely, surah 1 (if the basmalah is excluded), 6, 18, 34, and
35, four of them at the end of the sūrahs, namely, surah 17 (Isrā’, verse
111), sūrah 27 (al-Naml, verse 93), sūrah 37 (al-S.āffāt verse 182), and
sūrah 39 (al-Zumar verse 75), two of them said by the people intended
to go to Paradise upon entering it (Q. 39:74 and 75), and two of them
are the command of Allah to say it, by saying ‫“( ْوقْ ِْل ْاْلحْمْدْ ْْلِله‬and say,
‘praise be to Allah’”), namely Q. 17:111 and 27:93.
It is mentioned in the Qur’ān, that everything glorifies Allah in
praise. Allah said,
ْ ‫تسبحْْلهْْالسمواتْْالسبْعْْوالرضْْومنْْفِي ِهنْْوإِنْْ ِمنْْشيءْْإِّلْْيسبحْْبِحم ِد ِْه‬
ْ )٢٢ْ:ْ‫ول ِكنّْْلْْت فقهونْْتسبِيحهمْْإِنهْْكانْْح ِليماْغفوراْ(اإلسراء‬
The seven heavens and the earth and all that is therein glorify
Him. And there is not a single thing but glorifies Him with
His praise, but you do not understand their glorification.
Truly, He is Ever Forbearing, Forgiving. (Q. 17:44).
c. Thanking Allah with Our Actions
There are many ways of showing our thankfulness through action,
among which are as follows: (1) Taking care of this bounty. (2) Not
wasting and misusing it. (3) Sharing it with others.
1. Taking care of this bounty is maintaining it and keeping it in “a good
shape.” As everything belongs to Allah alone, anything we have is only
entrusted to us to use it, to get benefit from it, and to take care of it. It
has to be respected, appreciated and treated properly.
2. Not wasting and misusing it. In spending it, a Muslim should be neither
a miser nor a spendthrift. Allah said,
ِ ‫ْإِنْْالمبذ ِرينْْكانواْإِخوانْْالشي‬.‫ وّلْْت بذرْْت ب ِذيرا‬...
‫اطي ِْن‬
)١٧-١٥ْ:ْ‫ْوكانْْالشيطانْْلِرب ِْهْكفوراْ(اإلسراء‬
… But spend not wastefully (your wealth) in the manner of a spendthrift.
Verily, the spendthrifts are brothers of satans (devils), and the satan
(devil) is ever ungrateful to his Lord. (Q. 17:26-27)
3. Sharing it with others. It is sharing His bounty with less fortunate
people, disregarding their race, faith or backgrounds. He encourages
 56
Muslims to give charity called s.adaqah. There are two kinds of
charity:: the obligatory and the voluntary one. The obligatory charity
called zakāt is one of the pillars of Islam, where a Muslim gives
annually 2.5 % of his income to the poor or any charitable purpose, and
feeding a poor or a needy person or giving him the amount one day’s
food. The voluntary charity is by sharing Allah’s bounty with the needy
and helping the poor. This is a temporary charity. There is another kind
of charity called ‫( صْدْقْةْ ْجْاِْريْة‬perpetual charity), like building mosques,
hospitals, schools, orphanages, bridges, etc. where the benefits of them
to the community remain as long as they are still being used. The
reward for this kind of charity continues beyond the grave of the
builders.
True charity is not by giving away what one does not need any
more, but instead, what one still needs. Allah says,
ْ )٣١ْ:ْ‫لنْْت نالْواْالبِرْْحتىْت ن ِفقواْ ِمماْت ِحبُّونْْوماْت ن ِفقواْ ِمنْْشيءْْفِإنْْاللهْْبِِْهْعلِيمْ ْ(آلْعمران‬
You can never attain righteousness unless you spend in the cause of
Allah that which you love; and whatever you spend, surely it is
known to Allah. (Q. 3:92).
For people who cannot give charity due to their poverty still can
have the reward by praising Allah with their tasbīh. (glorification of
Allah). When a companion complained to the Prophet that he could not
give charity because he was poor, the Prophet told him to say the tasbīh.
after prayer, namely, subh.ānallāh 33 times, then al-h.amdu lillāh 33
times, then allāhu akbar also 33 times. If he did this he would get the
reward of giving charity. Since there was no (and never will be) secrecy in
the teachings of the Prophet the rich also learned to recite this tasbīh. and
started doing it. The man came to the Prophet telling him that the rich also
did the same so that they would get the reward of both giving charity and
reciting the tasbīh.. To this, the Prophet recited the Qur’ānic verse,
ِْ ‫ذلِكْْفضلْْالل ِْهْي ؤتِ ِْيهْمنْْيشاءْْواللهْْذوْالفض ِْلْالع ِظ‬
)٢ْ:ْ‫يمْ(الجمعة‬
That is the grace of Allah which He bestowed on whom He wills.
And Allah is the Owner of mighty grace. (Q. 62:4).
This means that giving charity is preferable to citing tasbīh., as the
community, especially the poor among them, will get benefit from the
former, where the latter will benefit it citers only.
 57
Kufr as the Opposite of Shukr
The opposite of shukr is kufr, “unthankfulness, ungratefulness”
When the throne of the Queen Sheba was placed before the Prophet-King
Solomon, he said that that this was Allah’s bounty to test him either he
was grateful or ungrateful,
ْ ْ)٢٠ْ:ْ‫ْأأشكرْْأمْْأكفرْْ(النمل‬
ْ …whether I am grateful or ungrateful (Q. 27:40).
Allah says,
ِْ ‫فاذكرونِيْأذكركمْْواشكرواْلِيْوّلْْتكفر‬
)١٣١ْ:ْ‫ونْْ(البقرة‬
Therefore, remember Me, I will remember you, be grateful
to Me and never deny Me. (Q. 2:132)
The significance of shukr is to indicate one’s acknowledgement of
one’s frailty and dependence on Allah as a servant and slave of Him. Many
people forget this matter. After describing His favour to the Prophet-King
Solomon (e.g. the jinn worked for him), Allah said in the Qur’ān,
ِ ‫اعملواْآلْْداوودْْشكراْوقلِيلْْ ِمنْْ ِعب‬
)١٣ْ:ْ‫اديْْالشكورْْ(سبأ‬
O Family of David, Work gratefully! Only a few of my
devotees are truly grateful. (Q. 34:13).
Allah Himself in the Qur’ān urges us to thank Him. He bestowed His
favour to His servants so that they would thank Him. The expression ْ‫لْعْلْكْم‬
‫“ تْشْكْ ْرْو ْن‬so that you might become grateful” are mentioned at least fourteen
times in the Qur’ān (e.g., Q 2: 52, 56, 185; 3:123; 5:6, 89; 8:26; 16:14, 78;
22:36; 28:73; 30:46 35:12; 45:12) to those who thank Him He promises to
refrain from punishing them and even to increase His favour, and to those
who deny His favour He threatens them with punishment. He says,
)١٢٧ْ:ْْ‫ماْي فعلْْاللهْْبِعذابِكمْْإِنْْشكرتمْْوآمنتمْْْوكانْْاللهْْشاكِراْعلِيما (النساء‬
Why should Allah punish you if you are grateful and true believers?
Allah knows the grateful. (Q. 4:147),
ْ )٧ْ:ْ‫ْوإِذْْتأذنْْربُّكمْْلئِنْْشكرتمْْل ِزيدنكمْْولئِنْْكفرتمْْإِنْْعذابِيْلْش ِديدْ ْ(ابراهيم‬
And [remember] that your Lord had proclaimed that if you are grateful [to Me]
I shall certainly give you more [than you deserve], but if you are ungrateful
[you should know that] My punishment will be terrible indeed. (Q. 14:7).
Wise people are grateful to Allah, like Luqmān the sage. He was
given by Allah wisdom to thank Him (Q.31:12). It is unwise to be
ungrateful. The example of punishment due to ungratefulness is upon
Qārūn (Korah). Allah told us about him in the Qur’ān very briefly, in
 58
seven verses, but the story gives us a warning that we might end up with
the same ill fate that befell him if we follow his step of ungratefulness and
his arrogance. Allah said,
ْ‫ْ إِنْ ْقارونْ ْكانْ ْ ِمنْ ْق وِْم ْموسى ْف ب غى ْعلي ِهمْ ْوآت يْناهْ ْ ِمنْ ْالكنوِْز ْما ْإِنْ ْمفاتِحهْ ْلت نوءْ ْبِالعصب ِْة ْأولِي‬
ْْ‫ ْواب ت ِْغ ْ ِفيما ْآتاكْ ْاللهْ ْالدارْ ْاَل ِخرةْ ْوّل‬.ْ ْ‫ب ْالف ِرِحين‬
ُّْ ‫القوْةِ ْإِذْ ْقالْ ْلهْ ْق ومهْ ّْلْ ْت فرحْ ْإِنْ ْاللهْ ّْلْ ْي ِح‬
ْ‫ب‬ُّْ ‫ضْإِنْْاللهّْْلْْي ِح‬ ِْ ‫الدن يْاْوأح ِسنْْكماْأحسنْْاللهْْإِليكْْوّلْْت ب ِْغْالفسادْْفِيْالر‬ ُّ ْْ‫صيبكْْ ِمن‬
ِ ‫ت نسْْن‬
ْْ‫ون ْمن‬ِْ ‫ْقالْ ْإِنما ْأوتِيتهْ ْعلى ْ ِعلمْ ْ ِعن ِدي ْأولمْ ْي علمْ ْأنْ ْاللهْ ْقدْ ْأهلكْ ْ ِمنْ ْق ب ِل ِْه ْ ِمنْ ْالقر‬.‫المف ِس ِدين‬
ْْ‫ ْفخرجْ ْعلى ْق وِم ِْه ْ ِفي ْ ِزينتِ ِْه ْقال‬.ْ‫هْوْ ْأش ُّْد ْ ِمنهْ ْق وةْ ْوأكث رْ ْجمعا ْوّلْ ْيسألْ ْعنْ ْذنوبِ ِهمْ ْالمج ِرمون‬
ْ‫ ْ ْوقالْ ْال ِذينْ ْأوتوا‬.ْ ْ‫الدن يا ْيا ْليتْ ْلنا ْ ِمثلْ ْما ْأوتِيْ ْقارونْ ْإِنهْ ْلذو ْحظْ ْع ِظيم‬
ُّ ْ ْ‫ال ِذينْ ْي ِريدونْ ْالحياة‬
ِْ‫ْفخسفناْبِِْهْوبِدا ِرْه‬.ْْ‫ال ِعلمْْوي لكمْْث وابْْالل ِْهْخي رْْلِمنْْآمنْْوع ِملْْصالِحاْوّلْْي لقاهاْإِّلْْالصابِرون‬
ِ ‫ونْالل ِْهْوماْكانْْ ِْمنْْالمنت‬
ْْْ)٨١-٧٥:ْ‫ص ِرينْْ(القصص‬ ِْ ‫الرضْْفماْكانْْلهْْ ِمنْْفِئةْْي نصرونهْْ ِمنْْد‬
ْVerily, Qārūn was of Moses’ people, but he behaved arrogantly towards
them, and [as] We gave him such treasures [i.e. riches] that his treasure-
chests would have been a too heavy burden to a band of strong men [‫ عْصْبْة‬,
of ten to forty men]. Remember when his people said to him: ‘Do not
exult, for Allah does not love the exultant. But seek, with that (wealth)
which Allah has bestowed on you, to attain the abode of the Hereafter,
while not neglecting your share in this world. Be good to others as Allah
has been good to you, and do not seek mischief in the land, for Allah does
not love the mischief-makers. He said: ‘This has been given to me only
because of the knowledge I possess.’ Did he not know that Allah had
destroyed before him generations, men who were stronger than him in
might and greater in the amount (of riches) they had collected? But the
criminals will not be questioned of their sins. So he went forth before his
people in his pomp. Those who were desirous of the life of the world,
said: ‘Ah, would that we had the like of what Qārūn (Korah) has been
given! Verily he is the owner of a great fortune.’ But those who had been
given knowledge said: ‘Woe to you! The reward of Allah (in the
Hereafter) is better for him who believes and does good deeds, and none
shall attain it except those are patient in adversity.’ So We cause the earth
to swallow him and his dwelling place. Then he had no group or party to
help him against Allah, nor was he one of those who could save
themselves. (Q. 28:76-81).

The word ‫( مْفْ ْاتِح‬mafātih.) is the plural form of miftāh (a key) as well
as muftāh (that which under lock and key), namely, treasure chests. The
former is the translation rendered by A.Y. Ali and Pickthall, whereas the
second by M. Asad. The story of Korah in the Old Testament is found
 59
more elaborately at Numbers xvi, 1-35 where it is mentioned that he had
250 followers.
We Muslims are taught by Allah to talk about His bounty. He said,
)١١ْ:ْ‫وأماْبِنِعم ِْةْربكْْفحدثْ (الضحى‬
And speak of the bounty of your Lord. (Q. 93:11)
A.Y. Ali’s comment on this verse is as follows:
Besides the petitioners, who ask help, there is the case of those who do
not ask but are nevertheless poor—poor but contented in the worldly
goods, or poor in knowledge or resources and not even knowing that
they are poor. If you are bountifully endowed by Allah, your duty is to
make the bounty spread far and wide. Proclaim it and share it, as the
holy Prophet always did. We all receive Allah’s grace and guidance in
some degree or other. We all owe it as our duty to our fellow-men to be
kind and helpful to those less endowed in any respect than ourselves.
As Muslims we express our thanks to Allah in our daily lives. We
are constantly conscious of Him, glorify and praise Him at least seventeen
times a day in every rak‘ah (unit) of our prayers, as well as outside our
prayer. We say bismillāh before doing something, and say alhamdu lillāh
when we finish it. We spend His bounty wisely, take care of it and share it
with others.

8. LOVE TOWARDS MUHAMMAD S.A.W.,

THE MESSENGER OF ALLAH
ِْ ْ‫بْْرسْ ْو ِْل‬
. ‫م‬.‫اهلل ص‬ ُّْ ْ‫ح‬
Brothers in Islam,
Love is as old as history. The Latin proverb says, Amor vincit omnia
meaning, “Love conquers all.” Among English proverbs about love are:
“Love makes one fit for any work”, “Love will go through stone walls,” all
indicating the power of love. One example is King Edward VIII (1894-
1972), the eldest son of King George V and Queen Mary. He succeeded to
the throne after his father’s death in January 20, 1936, but abdicated his
throne on December 11, of the same year, 1936. Then he left England and
 60
settled at Enzesfeld in Austria where he lived and married an American
woman whom he loved, Mrs. Wallis Simpson (1895 or 1896-1986) in June
1937.
In Islamic history we learn that Zayd bin H.ārithah was taken captive
in a tribal war before Islam, enslaved and finally became a servant of the
Prophet who freed and treated him like a son. When his relative came to
take him back to his tribe, he preferred to stay and serve the Prophet. In
other words, he loved the Prophet more than his family and relatives.
‘Umar r.a. (may Allah be pleased with him), said one day to the
Prophet Muhammad s.aw. that he loved the Prophet more than anybody
else except himself. To this, the Prophet told him that he should love him
(the Prophet) more than himself. Then Umar realised that to be a good
Muslim one should love the Prophet more than any other human beings,
even oneself. He told the Prophet than he loved him more than himself.
The Prophet said, “By Allah in Whose Hand is my life, a servant is not
truly and firmly a believer until he loves me more than himself, his
parents, his wife, his son and the whole people.”
Love requires sacrifice. A mother would like to sacrifice her life to
save her baby. Even animals become aggressive to protect their young. No
wonder if Muslims become offended whenever the Prophet’s name is
attacked, abused, vilified, or ridiculed. Such behaviour is taboo for
Muslims, worse than attacking them and their families. No wonder that
many Muslims retaliate spontaneously, and sometimes irrationally.
The Arab prover says, ِ‫ مْنْْأْحبْْشْيْئاْْأْكْثْرْ ْ ِْمنْْ ِذكِْْرْه‬meaning, “Whoever loves
something, he frequently remembers (mentions) it” People like to talk
about their loved ones, their children, their spouses, their parents, and
their pets for those who have pets. If someone loves himself too much, he
might keep talking about himself. Many Muslims name their babies
“Muhammad” or “Ahmad”, even they themselves are called “Muhammad”
or “Ahmad”. So, they are the “Muhammad the Senior” or “Ahmad the
Senior” and their sons are “Muhammad the Junior” or “Ahmad the
Junior.”
There are many different spellings of the name Muhammad in Latin
script, among which are: Mohammed, Mohammad, Mohamed, and
 61
Mehmed (among the Turks). Mahomet, although misspelled, was used in
the past.11
After performing the hajj pilgrimage, the first President of the
Republic of Indonesia, Sukarno’s name became “Ahmad Sukarno” with
the addition of “Ahmad.” The same with the second President Suharto, his
name became “Muhammad Suharto” This addition is said to be given by
Muslim rulers in the Middle-East. The present Vice President of Indonesia,
Yusuf Kalla has his first name “Muhammad”. Many Turkish people also
call their sons “Mehmed” for “Muhammad”, because they say that there is
only one real “Muhammad”, namely, the Messenger of Allah, s.a.w.
The name “Muhammad” is probably the most frequently mentioned
name. The Muslims mention the Prophet’s name, at least 33 times in 24
hours in their five-obligatory prayers, apart from the recommended
prayers, dhikr and s.alawāt to the Prophet.
Several stories show how the s.ah.ābah (the companions) of the
Prophet loved him. Abū Bakr r.a., said that while on their hijrah migration
from Makkah to Medinah, he was very thirsty. He brought milk mixed
with water, but instead of drinking it, he offered it to the Prophet. He said,
“Drink it, O Messenger of Allah!” Abū Bakr said further, “So, he drank it
ِ ‫(فش ِربْ ْحتى ْر‬. ْAfter the conquest of Makkah,
until I became satisfied” ْ )ْ‫ضيت‬

11
It has been recently reported by one of the Australian newspapers in its brief
article entitled Baby Names: Mohammed on the Rise that by the end of this year
(2007) the name Muhammad and its different spellings - disregarding his other name
Ahmad (Ahmed) and nicknames Amin (Ameen), Mahmud (Mahmoud), and Mustafa
(Mostafa) - will become the most popular names for baby boys in Britain, as follows:
London: Mohammed is likely to become the most popular name for baby boys in
Britain by the end of the year, The Thames has reported, citing government data.
Although records from the Office for National Statistics list Mohammed 23 rd
in its yearly analysis of names given to children, when all the different spellings of
the name are taken into account it ranks second, behind Jack. There are various
spellings of the name because when it is transliterated into English from Arabic,
families spell it as closely to their own pronunciations as possible.
In total, 5991 boys were given some version of the name Mohammed; 6928
boys were named Jack.
Thomas was third, with 5921, and Joshua and Oliver rounded out the top five.
If the growth in the use of Mohammed continues—it rose by 12 per cent last
year—the name will take the top spot by the end of this year.—AFP
(The Sydney Morning Herald, Thursday, June 7, 2007, p. 9)
 62
Abū Bakr brought his old and blind father, Abū Quh.āfah, to the Prophet to
proclaim his conversion to Islam. The Prophet told Abū Bakr that he
should have left the old man at home, and let the Prophet come to him.
Abū Bakr told him that people should come to him (the Prophet) rather
than the Prophet come to them. There was a story that when Abū Quh.āfah
became Muslim, Abū Bakr wept. People told him:
ِْ ْ‫ْفْأْبْ ْوكْْأْسْلْ ِْمْوْْنْج‬،ْ‫هْذْاْيْومْف رحة‬
‫اْمنْْالنْا ِْرْفْمْاْالْ ِْذىْْيْبْ ِْكيْكْ؟‬
This is a happy day, your father has become Muslim and
becomes safe from Hellfire; what, then, makes you weep?
Abū Bakr answered,
‫بْأْنْْالْ ِْذىْْبْايْعْْالنْْبِيْْاَْلنْْلْيْسْْأْْبِ ْي‬
ُّْ ْ‫ِْلنْيْْكْنْتْْأْح‬
ْ‫ْلنْْذْْلِكْْسْيْسْ ِْعدْْْالنْْبِيْْأْكْثْر‬،ِْ ْ‫وْْلْ ِْكنْْأْبِاْطْ ْالِب‬
Because I wished that the one who has paid allegiance to
the Prophet now were not my father, but Abū T.ālib [the Prophet’s
uncle], because this would make the Prophet happier.
In other words, Abū Bakr who loved the Prophet wished that the Prophet
would be happier that day with the conversion of his uncle Abū T.ālib
rather than his own father Abū Quh.āfah.
Sawād ibn ‘Uzayyah was one of the s.ah.ābah who joined the battle
of Uh.ud in 4/626. He was standing in the midst of the Muslim army.
When the Prophet gave the order to straighten up and be straight in line, he
saw Sawād did not comply with the order. So, the Prophet told Sawād to
straighten up, and Sawād said “Yes,” but still did not straighten up. The
Prophet came to him and pricked his stomach with his ‫( ِْس ْواك‬siwāk, a small
stick used to cleaning and polishing the teeth), and said, “Straighten up, O
Sawād!” But Sawād said, “You are hurting me, O Messenger of Allah”
and wanted some kind of retaliation. When the Prophet disclosed his
stomach, Sawād bent down and kissed it. He then said to him, “O
Messenger of Allah, as I think that today will be the day of (my)
martyrdom I would like that the last contact with you be, that my skin
touches your skin.”
There are many other stories indicating how the companions of the
Prophet loved him very much. Some of them felt lonely and grieved with
his absence. One of them was the Prophet’s own mawlá (client, freed
slave) Thawbān. The Prophet’s absence the whole day made him
distressed. When the Prophet came, Thawbān said to him, “You are
 63
making me lonely and I grieve with your absence O Messenger of Allah,”
and started weeping. The Prophet asked him whether his absence made
him weep. Thawbān said he thought that in the Hereafter he would not see
the Prophet again, as the Prophet would be in the high level of Paradise
and he would not be in the same place in Paradise. To this, Allah revealed,
ْ ْ‫ومنْْيْ ِط ِْعْاللهْْوالرسولْْفأولئِكْْمعْْال ِذينْْأن عمْْاللهْْعلي ِهم‬
ِْ ‫الشهد‬
ْ .‫اءْوالصالِ ِحينْْوحسنْْأولئِكْْرفِيقا‬ ُّ ‫ِمنْْالنبِيينْْوالصد ِيقينْْو‬
)٧٠-٥٣:ْْ‫ذلِكْْالفضلْْ ِمنْْالل ِْهْوكفىْبِالل ِْهْع ِليماْ(النساء‬
And whoever obeys Allah and the Messenger – those will be with
the ones upon whom Allah has bestowed favour of the prophets,
the steadfast affirmers of truth, the martyrs and the righteous.
And excellent are those as companions. (Q. 4:69-70)
It means that despite of different places in Paradise, they still can see and
visit each other, so that the companions should not worry that they would
not see the Prophet again in Paradise.
Conclusion:
A good and true Muslim loves Muhammad, the Messenger of Allah
who guided him and brought him from darkness into light, more than any
other human being. (5 January, 07).

9. LIFE IN THIS WORLD

Brothers in Islam,
Allah mentions several times about man’s life in this world,
sometimes
a. as deceiving enjoyment, or the enjoyment of deception (a deceiving
enjoyment), ‫ متاع الغرور‬such as the following verses:
ْ ‫تْوإِنماْت وف ونْْأجوركمْْي ومْْال ِقيام ِْةْفمنْْزحزِحْْع ِْنْالنا ِْر‬
ِْ ‫ك ُّْلْن فسْْذائِقةْْالمو‬
)١٨٦ْ:ْ‫الدن ياْإِّلْْمتاعْْالغروِْر (آلْعمْران‬ ُّ ْْ‫وأد ِخلْْالجنةْْف قدْْفازْْوماْالحياة‬
Everyone shall taste death. And only on the Day of Resurrection
shall you be paid your wages in full. And whoever is removed away
 64
from the Fire and admitted to Paradise, he indeed is successful.
The life of this world is only the enjoyment of deception
(a deceiving enjoyment). (Q. 3:185)
b. as play and pastime (amusement),ْ‫ لْ ِْعبْْوْْلْهْو‬as in the following verse:
ْ ْ‫الدن ياْل ِعبْْولهوْْوإِنْْت ؤِمنواْوت ت قواْي ؤتِكم‬
ُّ ْْ‫إِنماْالحياة‬
ْ )٣٥ :ْ‫ْأجوركمْْوّلْْيسألكمْْأم ْوالكمْ (محمد‬
The life of this world is but play and pastime: but if you
Believe and fear Allah, and avoid evil, Allah will grant
your wages, and will not ask you your wealth. (Q. 47:36)
Allah gives more details on man’s life on this earth as follows:
ْْ‫الْوالوّل ِْدْكمث ِْلْغيث‬
ِْ ‫الدن ياْل ِعبْْولهوْْوِزينةْْوت فاخرْْب ي نكمْْوتكاث رْْفِيْالمو‬ُّ ْْ‫اعلمواْأنماْالحياة‬
ْ ْ‫أعجبْْالكفارْْن باتهْْثمْْي ِهيجْْف ت راهْْمصف ًّراْثمْْيكونْْحطاماْوفِيْاَلْ ِخرْةِْعذابْْش ِديدْْومغ ِفرة‬
ُّ ْْ‫ْ ِمنْْالل ِْهْوِرضوانْْوماْالحياة‬
)١٠:ْ‫الدن ياْإِّلْْمتاعْْالغروِْر ْ(الحديد‬
Know that the life of this world is only play and amusement,
pomp [splendid display] and mutual boasting among you, and
rivalry in respect of wealth and children. (It is) as the likeness of
vegetation after rain, thereof the growth is pleasing to the tillers;
afterwards it dries up and you see it turning yellow; then it
becomes straw. But in the Hereafter (there is) a severe torment
(for the disbelievers, evil doers), and (there is) forgiveness
from Allah and (His) Good Pleasure (for the believers,
good doers). And the life of this world is only
a deceiving enjoyment. (Q.57:20)
This is life. Allah mentions six things we do in this life: (1) play (2)
amusement, (3) showing off, (4) mutual boasting, (5) rivalry in respect of
wealth and (6) rivalry in respect of children. These things could be done in
stages. If the approximate age of man in this world is 60, then we play
until the age of ten, we might still play but also amuse ourselves till the
age of 20, then we tend to show off and display ourselves splendidly till
the age of 30, then we become boastful among ourselves till the age of 40,
then we become engaged in rivalry in respect of collecting wealth till the
age of 50, and finally in having children till the age of 60. It is common
among Indonesian people to ask you how many children you have,
although they never ask you how much money you have in the bank. It is
rude. You can display your children, but you cannot tell people how much
money you have in the bank.
The above verse could also mean that the six things mentioned
above could be done simultaneously. Life as a pastime, a play, boasting
 65
and rivalry among us are still going on. We still can boast with our wealth
and tell people indirectly how much money we have by having an
expensive car and house, wearing expensive clothes and diamonds, and so
on, especially among women, so that they will admire us. Rivalry is a very
strong motive especially among children for doing good things, and we
should use it in a wise way. This is what we call “competition".
The more we become older the more we tend to play and enjoy
ourselves rather than thinking of and preparing ourselves for the next life.
People play golf, tennis, cards, and many kinds of entertainment to kill or
waste time.
Allah told us that life is like a plant that grows, pleasing the farmers,
then the plant becomes dry and turns yellow, then becomes straw. The
word ‫( كْفْار‬kuffār) in the above verse is in its original meaning, the persons
who cover something, namely, the seeds, and the persons who do things
are the tillers and the farmers. They are happy to see the seeds grow.
Sometimes they are proud of their plants, and think that they are expert in
farming, and forget the Creator who makes the pants grows. So, Allah said
to them:
ْ‫ْلوْْنشاء‬.‫ْأأن تمْْت زرعونهْْأمْْنحنْْالزا ِرعون‬.‫ْْأف رأي تمْْماْتحرثون‬
)٥٦-٥٣ْ:ْ‫ْلجعلناهْْحطاماْفظلتمْْت فكهونْْْ(الواقعة‬
Then tell Me about the seed that you sow in the ground.
Is it you that make it grow, or are We the Grower? Were it
Our will, We could crumble it into dry to pieces, and you
would be regretful. (Q. 56:63-65).
So, do not be too proud of the sweet apples you grow. Remember Allah
Who lets your apples grow and become sweet.
But finally the seeds that become plants will turn into straw. That is
life. We are planted into womb of our mother. We grow. We are born and
our parents are happy. Yet, one day we shall become old and die like
straw. This is the circle of life. But after this, comes the Judgment Day. In
the Hereafter, we shall be judged on what we have done in this world, and
whether we shall go to Hell or Paradise, or both, to Hell first then to
Paradise. In the Hereafter we shall get either severe punishment or
forgiveness and His pleasure, and hopefully not His punishment. The
ُّْ ْ ْ‫“ ْومْاْالْحْيْاة‬And the life of this world is only a
conclusion: ‫الدنْيْاْإّلْ ْمُْتْاعْ ْ ْالغْ ْروُْر‬
deceiving enjoyment."
 66
Speaking about the circle of life, Allah mentions that when we grow
old our condition will reverse, that we shall turn again like a child, even
like a baby. Allah says:
)٥٨ْ:ْ‫ومنْْن عمرهْْن نكسهْْفِيْالخل ِْقْأفالْْيْع ِقلونْ (يس‬
And he whom We grant long life—We reverse him in
creation [weakness after strength]. Will they not
then understand? (Q.36:68).
This is a Makkan sūrah, to tell people, observe the condition of your life.
People when they grow old, they start to be weak and finally behave
like a baby. They cannot control their bowels any longer; their five senses
become weak, and finally they have to be tended like babies in nursing
homes until they die.
Speaking about dying, I remember a neighbour in Malaysia, when we
talked about travelling, said that to me “It is not important where you die,
but how you die”. How should we die? Allah said to us the believer,
)١٠١ْ:ْ‫ياْأيُّهاْال ِذينْْآمنواْات قواْاللهْْحقْْت قاتِِْهْوّلْْتموتنْْإِّلْْوأن تمْْمسلِمونْ (آلْعمران‬
O you who believe! Fear Allah as He should be
feared [i.e. by obeying Him] and die not except in a state
of Islam [namely, as Muslims]. (Q. 3: 102).
This was also the was.iyyah of Prophet Ibrāhīm and Ya‘qūb to their
children. Allah said:
ِْ ِ‫ووصىْبِهاْإِب ر ِاهيمْْبن‬
‫يهْوي عقوبْْياْبنِيْْإِنْْاللهْْاصطفى‬
ْ )١٣١ْ:ْ‫لكمْْالدينْْفالْْتموتنْْإِّلْْوأن تمْْمسْ ِلمونْْ(البقرة‬
“And this (submission to Allah, Islam) was enjoined by
Ibrāhīm (Abraham) upon his sons, and Ya‘qūb (Jacob) (saying)
‘O my sons! Allah has chosen for you the (true) religion, then
die not except in the faith of Islam (Muslims).” (Q. 2:132).
 67
10. THE IDEAL PROPHET (1)
Brothers in Islam
Al-Nadawī in his Biography of the Prophet, Muhammad the Ideal
Prophet, says that man is in need of “a perfect and a universal exemplar
who could place in his hands a guide-book of practical life, so that every
wayfarer may reach his destination safely” and that man was Prophet
Muhammad s.a.w. who brought unchanged teachings till the Last Day. He
states further that the ideal or model for humanity must fulfil certain
conditions in his character: (1) historicity, (2) comprehensiveness, and (3)
practicality.
1. Historicity
What is meant with historicity is that the ideal prophet must have
his genuine biography in detail. We have to know what he said and did in
his life and the information must be perfectly genuine. It is not based on
fable or a legendary tale, which cannot be followed.
There are 124 000 prophets according to tradition, but very little is
known of the lives of many of them. Zoroaster, for example, is doubted by
many Orientalists in Europe and America, if he had ever lived. Even those
who accepted his existence gave contradictory accounts of him, his birth
date, his family, nationality, religion and scripture the genuineness of
which is all doubted. He was said to be born somewhere in Azerbaijan,
preached around Balkh, converted King Vistaspa, performed some
miracles, got married and had children.
The Hindus claimed to have the oldest civilization. They mentioned
many sages and saints in their sacred writings, but they were only known
by name. The names mentioned in the Mahabharata and Ramayana are in
more detail, but their age and the century they lived are unknown. The
majority of Western scholars doubted them to be genuine.
Siddharta Gautama (Buddha), the founder of Buddhism, was born
about 2500 years ago in about 563 BC near Kapilavastu, South of Nepal in
the foothills of the Himalaya. His mother was Maya or Mahamaya. It is
said that she conceived him after having a dream that a white elephant
entered her womb. Therefore, elephants are considered sacred in
Buddhism. His father, Suddhodama, was a prince. He wanted his son to
become a great king, and kept him away from seeing “four signs”, namely,
an old man, a diseased man, a dead man, and a monk. He married and had
a child. At the age of 29 he saw them all, and realized their suffering. Then
he left his wife and child for good, roaming in cities, mountains and
 68
forests, then he took refuge in the forest to discover the meaning of human
destiny. Finally he reached Gaya, where he sat and mediated under a
Bodhi tree in order to achieve “the highest immortality.” He spent seven
weeks in meditation. Before sunset the army of Mara (Buddhist Satan)
attacked him with arrows, and retreated after sunset. It is said that the
arrows that reached Siddharta turned into flowers. In deep meditation the
following night he claimed to have attained “enlightenment,” to become
Buddha, “the enlightened one”, when the secrets of the universe were open
to him. He kept teaching and preaching until he died at the age of over
eighty years. It is said that at the time of his death “the earth quaked,
firebrands fell from heaven, violent storms raged and the river boiled.”
With regard to Semitic prophets, there were hundreds prophets
among them, but history knows hardly anything about them except their
names. The Torah, the main source of information about the Prophet
Moses that is extant today, was written hundreds of years after the death of
Moses, according to the authors of Encyclopaedia Britannica. The Gospels
recorded the life of Jesus, but the Christians accept four only, namely,
Matthew, Mark, Luke and John, and reject others, such as that of Thomas
and Barnabas as apocryphal, namely, of doubtful authority. None of the
four writers of the so-called “authentic” gospels had ever seen Jesus.
With regard to the biography of Prophet Muhammad s.a.w. Islam
preserved even more. We know that he was born on 9 th of Rabī‘ al-Awwal,
the first year of the Elephant (22 April 571 CE). His genealogy can be
traced back to Prophet Ismā‘īl in about 40 generations. We know how he
lived in his childhood. We learned that at the age of twenty-five he
married the rich widow Khadījah who was forty years old. When H.alīmah
(the Prophet’s wet nurse and foster mother who suckled him when he was
a baby) visited them, Khadījah gave her a camel and forty sheep. In
general, anything connected with him was recorded by narrators,
traditionists and biographers among his companions, and people of later
generations till the 4th century A.H. The Orientalist Sprenger who
published al-Wāqidī’s Maghāzī said in his work Life of Muihammad as
follows: “If the biographical records of the Muhammadans [i.e. the
Muslims] were collected, we should probably have accounts of the lives of
half a million of distinguished persons…” It is said that more than 1500
Muslims lived in Madinah shortly after the Prophet’s migration to that
city. It is also said that more than one hundred thousand people joined the
Prophet in his farewell pilgrimage. There were about eleven thousands of
his companions (sahābah) narrated from him. We are living at the
 69
st
beginning of the 21 century, the age of advanced technology, and this is
the time to put all these records in a computer, so that we can have access
to them easily.
After the Prophet’s death, some of his companions were still alive
over eighty years later in different parts of the Muslim land, such as: Abu
Umāmah Bāhilī in Syria d. 86/705, Abdullah ibn Hārith ibn H.azr, in
Egypt, 86/705, Abdullah ibn Abī Awfá in Kūfah, 87/705, Sā’ib ibn Yazīd
in Medinah, 91/709, and Anas ibn Mālik in Basrah 93/711. They were all
teachers and preachers delivering the message of Islam from the Prophet to
the following generation. (tābi‘īn). They were all the students of the
s.ah.ābah who reported what they knew and saw about him, following his
order. He said, “Disseminate whatever you hear from me. Inform those not
present whatever you hear or see of me.” Ibn Sa‘d reported that there
were 355 tābi‘īn in Medinah, 131 in Makkah, 413 in Kūfah, and 164 in
Bas.rah. The last tābi‘ī was the student of ‘Āmir ibn Wā’ilah called Khalaf
ibn Khalīfah who died in 181/797.
Some of the s.ah.ābah who narrated hadīths from the Prophet are as
follows:
1.Abū Hurayrah (d. 59/678) 5374 h.adīths
2. Abdullah ibn ‘Abbās (d. 68/687) 2660 “
3. ‘Ā’ishah (d. 58/677) 2220 “
4. Abdullah ibn ‘Umar (d. 73/692) 1630 “
5. Jābir ibn ‘Abdullah (d. 78/697) 1560 “
6. Anas ibn Mālik (d. 93/711) 1280 “
7. Abū Sa‘īd al-Khud.rī (d. 74/693) 1170 “
This is to indicate that the biography of the Prophet is genuinely
recorded in history. It is the most complete one compared to that of
prophets before him. With this, the first condition for an ideal prophet has
been fulfilled by Prophet Muhammad s.a.w. We shall continue with the
comprehensiveness of teachings as the second condition laid down for an
ideal prophet. (ANUMA, 6 January 06).
 70
11. THE IDEAL PROPHET (2)
The second condition for an ideal prophet put by al-Nadawī is that
his biography and teaching have to be comprehensive. It means that any
guidance needed by people in different walks of life is available in the life
and teaching of the ideal prophet. He contends that the only biography and
teaching that reached the standard of comprehensiveness were those of
Prophet Muhammad s.a.w.
Religion as commonly understood in the Western concept is belief in
the existence of a supreme power, the creator who controls the universe. It
includes the system of faith and worship based on this belief. In other
words, it is the relationship between the worshipper and his Creator. The
term religion is usually made as the translation of the term dīn in Arabic,
so that dīn al-Islām is commonly translated as “the religion of Islam.” As a
matter of fact, this term dīn in its broader sense is more than a religion; it
is a way of life.
Religion in a broad sense is a dīn that unfolds the relationship
between man and his Creator in the form of worship which is a duty for
him. It is also the relationship between man and his other fellow creatures
in the form of mutual rights and obligations, mutual respect, mutual care
and the way to treat each other. The followers of the ideal prophet would
find the answers to questions and solutions of problems they are facing in
their daily lives in the examples and the teaching of the religion he brought
to them.
Al-Nadawī mentions two kinds of religions: agnostic and theistic.
Agnostics doubt the existence of God. Atheists deny the existence of God.
The agnostic religion is one that doubts or is sceptical about the existence
of God and maintains that nothing can be known or proved as to His
existence, such as Buddhism and Jainism. With these religions it would be
useless to find God’s nature, and how to worship Him. On the other hand,
a theistic religion is the one that believes in the existence of God as
Supreme Being, but it does not tell us much about how to worship Him,
such as Judaism and Christianity.
In Buddhism, we are told that Siddharta Gautama left his family and
severed all his connections with his community. He abandoned all his
responsibility as a father, a husband and a leader of his country as a son of
a prince in order to find peace in Nirvana (Buddhist paradise) by
overcoming the desire arising from his desire to live. Therefore, he left no
message or teaching for people as common men, rulers, the ruled, masters,
 71
servants, the rich, the poor. He left no obligations for people as fathers,
sons, brothers, sisters, friends, etc. His teachings were never practised by
the working class. Trades, industry and business in countries where
predominantly Buddhists, such as Burma, Japan, Thailand and Tibet would
have declined and the countries themselves would not have developed.
In Judaism Prophet Moses was a marvellous leader, especially in the
battlefields and in delivering his people from the Pharaoh’s slavery. He
could be a model in fighting the oppression, but he left no rule regarding
the relations between husband and wife, father and sons, brothers, friends,
etc. As a prophet and a family person, he was married, had children, had a
brother (Aaron, Hārūn a.s.), friends, and relatives, his behaviour towards
them would have been exemplary and a model for his people, but
unfortunately they were not found in the books of Scripture attributed to
him. We do not know how he made peace with his adversaries, and how he
spent his wealth for the sick, the poor, the orphans and the way-farers.
In Christianity, Jesus had his mother, and according to the Bible he
had brothers and sisters, even his earthly father (Joseph the carpenter),
although he was born by a virgin mother, Mary. As a prophet he must have
some regulations dealing with people’s relations with their relatives and
community, but they are not found in the gospels of the Scripture. He
himself was unmarried, and therefore, could only be a model for the
minority of people who still remain unmarried, but not for the majority of
people who are married. He could not be an ideal family man. He
remained indifferent to his relatives, and had nothing to do with earning
and spending. He had never been involved in war and in fighting in
battlefields, and therefore he could not be a model for generals and
warriors. He did not leave any rules regarding war and peace, friends and
foes, and therefore he could not be the ideal guide for humanity. Were the
Christians of Europe and America to follow the examples of Jesus in his
indifference to this material world there would not have been any progress
in the world in general and in the Western world in particular.
In Islam, Prophet Muhammad s.a.w. has been an example for
Muslims in all walks of life. His comprehensive biography is recorded in
history. He was a family man: a husband and a father. He left many
examples of treating his family. He elevated the status of women. He had
been persecuted for years by the Makkan pagans and gave us examples for
his patience, perseverance and forbearance in carrying the message of
Islam. When his uncle Abū Tālib told him about the complaint of the
Makkans against his preaching Islam, he told his uncle the well-known
 72
statement: “O uncle, if they put the sun in my right hand and the moon in
my left hand I would never stop preaching (Islam) until it becomes
victorious or I perish.” As an army commander in the battlefield he was a
model in fighting, such as not harming non-combattants, avoiding torture,
and treating captives well. The story of Zayd ibn H.ārithah, the only
contemporary of the Prophet mentioned by name in the Qur’ān and a
former captive, preferred to remain with the Prophet rather than returning
to his relatives and people. The Prophet conquered Makkah from which he
was expelled 8 years earlier. He entered the city forgiving its people who
had mistreated him. He gave an example in treating the conquered people.
In one Qur’ānic verse Allah said:
)١٠٧ْ:ْ‫وماْأرسلناكْْإِّلْْرحمةْْلِلعال ِمينْْ(النبياء‬
And We have sent you (O Muhammad) not but as a mercy for
the alamin (mankind, jinn and all that exists) (Q. 21:107).
His behaviour and conduct in treating others are the manifestation of this
mercy towards the world. He taught us how to treat even animals. He said
one day to a Bedouin that his beast of burden has complained to him for
being over worked, (either through its body language, or as inspired by
Allah), that the Bedouin should give enough rest for the animal.
The Prophet’s teachings encompass the whole community from very
minute things such as entering the mosque starting with the right foot, and
going out of it starting with the left foot, what to say when one is sneezing,
when one is hearing the thunder, and when one heard someone has passed
away, what to do in facing the calamity, and how to treat the enemy in
disguise (the hypocrites). His teachings elevate the status of women, free
his people from slavery, exploitation of fellow human beings, gambling,
usury (interest), tribal vengeance, intoxicants, adultery and many other
vices.
The Prophet’s teachings include man’s relation with himself, such as
purifying himself from arrogance, envy, selfishness and stinginess,
impatience and vengeance. It teaches personal hygiene, washing the areas
of the body, which are subject to dirt, such as mouth, nostrils, earlobes,
face, arms and feet while performing the ablution. With regards to his
relations with his fellow human beings and other creatures, it teaches
tolerance, mercy, sincerity, and mutual respect. He encourages greetings
with salām (peace) to whomever we meet, no matter whether we know
him or not. He teaches us that the younger person should start the greeting,
the person who is walking to the one who is standing, the riding person to
 73
non-riding. He teaches that a person who kills another person without any
valid reason (based on Islamic law) is like killing his own race, the whole
of mankind. He teaches us how to worship Allah and to express our
gratitude to Him and how to repent and ask His forgiveness and mercy.
(ANUMA, 13 Jan. 06)

12. THE IDEAL PROPHET (3)

The third condition laid down by the Muslim scholar al-Nadawī for
an ideal prophet is the perfection and practicality of his teachings. It
means that the ideal prophet, beside having clear biography based on fact
and bringing to people comprehensive teachings which cover people from
all walks of life, these teachings are also perfect and can be put into
practice in our daily lives. The feasibility of his teachings should be
demonstrated by his own actions.
Among the teachings of Jesus mentioned in the Bible is to love one’s
enemy. He said:
But I tell you who hear me: Love your enemies, do good to
those who hate you, bless those who curse you, pray for those who
mistreat you. If someone strikes you on your cheek, turn to him the other
also. If someone takes your cloak [Ind. Jubah], do not stop him from
taking your tunic [Ind. baju]. Give to everyone who asks you,
and if anyone takes what belongs to you, do not
demand it back.” (Luke 6:27-30)
This teaching can hardly be put into practice, especially turning the
other cheek to the one who strikes on the cheek, and letting someone take
one’s possessions without any attempt to prevent him from doing it. In
other words, self-defence, which is the nature of every living thing, is not
allowed. This could only be put into practice when the Christians were so
weak due to the weakness of its followers, that self-defence and retaliation
would mean self-destruction. But when the Christians become strong
enough to defend themselves, they have to abandon this teaching of Jesus,
as self-defence is the right of every living creature. The world has just
witnessed two world wars where those who were involved mostly
Christians. Even today most of war conflicts have been instigated mostly
 74
by Christians—in abandoning the teachings of Jesus—resulting with the
influx of refugees, most of them are Muslims.
Dr. Michael H. Hart, a Ph.D. graduate in astronomy from Princeton
University in 1972, wrote a book entitled The 100 A Ranking of the Most
Influential Persons in History (Cheltenham, Victoria, Vantage House,
1981), quotes similar verses and gives his comment as follows:
Ye have heard that it hath been said, Thou shalt love thy
neighbour, and hate thine enemy. But I say unto you, Love your
enemies, bless them that curse you, do good to them that hate
you and pray for them which despitefully use you,
and persecute you. (Matthew 5:43-4)
Dr. Michael Hart’s comment is as follows:
Now, these ideas—which were not a part of the Judaism of
Jesus’s day, nor of most other religions—are surely among the most
remarkable and original ethical ideas ever presented. If they were widely
followed, I would have had no hesitation in placing Jesus first in this book.
But the truth is that they are not widely followed. In fact, they are not even
generally accepted. Most Christians consider the injunction to “Love your
enemy” as—at most—an ideal which might be realized in some perfect
world, but one which is not a reasonable guide to conduct in the actual
world we live in. We do not normally practise it, do not expect other to
practice it, and do not teach our children to practice it. Jesus’
most distinctive teaching, therefore, remains an intriguing
but basically untried suggestion. (The 100., pp. 50-61).
It is also mentioned in the Bible the following teachings of Jesus about
forgiveness.
Then Peter came to Jesus and asked, ‘Lord, how many times shall I
forgive my brother when he sins against me? Up to seven times?’
Jesus answered, ‘I tell you, not seven times, but seventy-times
seven.’” (Matthew 18:21-22)
Al-Nadawī said that how could a person forgive his enemies if he has
not overpowered and subjugated them? Jesus himself had never had an
opportunity to forgive anybody, and therefore he could not be a model for
mercy and kindness, or of an ideal husband for being unmarried.
Rich people will have more difficulty to enter heaven than the poor,
mentioned in the Bible as follows:
Then Jesus said to his disciples, ‘I tell you the truth, it is hard for a rich
man to enter the kingdom of heaven. Again, I tell you, it is easier for a
camel to go through the eye of a needle than for a rich man to enter
the kingdom of God. (Matthew 19:23-24).
 75
Being poor and having nothing to spare a person cannot give charity and
show his benevolence and philanthropy to others.
There are two kinds of virtue: negative and positive. Negative virtue
is abstaining from harming others, whereas positive virtue is doing good to
others. The three year period, which was a short period of Jesus’ ministry
on this earth, and the limited record of his life—not more than fifty days
according to Rev. Dr Charles Anderson Scott—would not give us
sufficient example of his practising these two kinds of virtue, even the
negative one.
If we read the biography of Prophet Muhammad s.a.w. we shall see
that he had gone through with suffering and relief, poverty and prosperity,
persecution and victory over enemies. Allah addressed the Prophet about
this as follows:
Did He not find you an orphan and gave [you] refuge?
And He found you lost and guided [you]?
And He found you poor and made [you] self-sufficient?
So as for the orphan do not oppress [him]
And as for the petitioner [i.e. anyone who seeks aid or
knowledge] do not repel [him]
But as for the favour of your Lord, report [it].
(Q. 93:6-11).
In 1978 Dr. Michael H. Hart states that he has “ranked these 100
persons in order of importance: that is, according to the total amount of
influence that each of them had on human history and on the everyday
lives of other human beings.” (p. 26). In his book he ranked Prophet
Muhammad s.a.w (570-632 CE) the most influential person in history,
because “he was the only man in history who was supremely successful on
both the religious and secular levels…” (p. 33). He states “Muhammad
founded and promulgated one of the world’s great religions, and became
an immensely effective political leader.” (ibid.). He put Isaac Newton
(1642-1727 CE) no. 2, and Jesus Christ (c. 6 BC – c. 30 CE) no. 3.
Why was not Jesus the most influential person in history? Even less
influential than Newton? He said that
Jesus formulated the basic ethical ideas of Christianity,
as well as its basic spiritual outlook and its main ideas concerning
human conduct. Christian theology, however, was shaped principally by
the work of St. Paul. Jesus presented a spiritual message; Paul added to
that the worship of Christ. Furthermore St. Paul was the author of a
considerable portion of the New Testament, and was the
main proselytising force for Christianity during
 76
the first century. (pp. 47-8)
Due to St. Paul’s writing and activity in proselytising people, some
people considered that it was St. Paul rather than Jesus Christ who should
be considered the real founder of Christianity, and would place him higher
on the list than Jesus. It is said that the present Christianity is “Pauline
Chrstianity.” Dr. Hart’s argument is that without Paul, there would be no
Christianity. (p. 48).
Dr. Hart acknowledges the uncertainty of the information about
Jesus’ life, including the year of his birth (6 BC a likely date), even his
original name (probably the common Jewish name, Yehoshua, Joshua in
English). He said,
Even the year of his death, which must have been well known
to his followers, is not definitely known today. Jesus himself left no
writings behind, and virtually all our information concerning his life
comes from the accounts in the New Testament.Unfortunately, the
Gospels contradict each other on various points.For example,
Matthew and Luke give completely different versions of Jesus’
last words; both of these versions, incidentally, are direct
quotations from the Old Testament. (p. 49)
In prophet, and that of Dr. Hart for the most influential person in
history have been fulfilled by Prophet Muhammad s.a.w. (ANUMA, 20
January, 06)

13. ISLAM AND FREEDOM OF SPEECH

Freedom of speech or expression in Western media is protected by
law. A journalist in the West is free to ridicule any authority including
through cartoons. But common people apparently have no such freedom.
You can be sued here in Australia if you insult someone, but you are free
to insult someone through caricature. Even Jesus Christ has been mocked
so often in Western media without any reaction among Christians. The last
conviction of defamation of Jesus in Britain was in 1922 for a man who
compared Jesus to a circus clown. Since then, we haven’t heard any protest
against any caricature insulting Jesus Christ.
 77
In September 2005 twelve cartoons were first published in the
Danish paper Jilland-Posten one of which depicting Prophet Muhammad
s.a.w. wearing a turban which is looked like an explosive. As these
caricatures are interesting in Western mind they were reprinted in a
Norwegian magazine four months later, in January 2006. They were also
reprinted in newspapers in France, Germany, Italy and Spain as solidarity
for free expression. Apparently the Dominion Post newspaper in New
Zealand also reprinted the cartoons. These caricatures of Prophet
Muhammad s.a.w. sparked protests and boycott calls in the Muslim world,
especially in the Middle East.
Such unrestricted freedom of speech and expression could lead to
the infringement of the rights of Muslims and of other communities and
could antagonize some of their religious beliefs and institutions. The
freedom of speech could be more destructive than the freedom of thought.
If someone is mistaken in exercising freedom of thought he himself may
be at risk. But if he exercises his freedom of speech and makes a mistake
the society could be at stake. A rumour could create confusion and
disturbance in our community.
It is true that freedom of expression could be rendered through
speaking, writing, and drawing, including caricature. Yet, this freedom
should not be abused with defamation and insult. Caricatures often cross
this boundary and become offensive to some people, especially the
Muslims. Muslims are not allowed to express bad things, either verbally or
through writing and picture, because it is a sinful act.
The tongue is sharper than the sword. A wound caused by a sword
can be healed in a few days, but the wound caused by a tongue takes more
time to heal, it may never heal. The bad thoughts and feelings expressed
through cartoons are worse than through speech. What you hear you hear
once only (unless you record it), but the caricatures you see in the cartoons
remain there in the paper unless you destroy it. Moreover, a picture could
explain the thought more clearly than words. If you want to explain the
word “dragonfly” to a person who does not know the meaning of the word,
it is not enough to say that “it is an insect with stick-like body and two
pairs of large wings”, but if you show him the picture of the insect he will
understand what you mean, even without saying a single word. A picture
can translate a thousand thoughts. No wonder that the caricatures
ridiculing Prophet Muhammad, the most respected and beloved person by
Muslims, have been responded to with protests in the Muslim world.
 78
There are restrictions in expressing one’s feelings and thoughts in
Islam. We Muslims do not even have full freedom to do whatever we like
with our body. We are not even allowed to abuse and harm our own body,
let alone others, and therefore self-mutilation and suicide are prohibited in
Islam. We are not allowed to ridicule others, as those whom we ridicule
might be better than we are. Criticism could give us false sense of
superiority over those whom we criticize. Allah says in the Qur’ān,
ْْ‫ياْأيُّهاْال ِذينْْآمنواّْلْْيسخرْْق ومْْ ِمنْْق ومْْعسىْأنْْيكونواْخي راْ ِمن همْْوّلْْنِساءْْ ِمنْْنِساء‬
ِْ ‫عسىْأنْْيكنْْخي راْ ِمن هنْْوّلْْت ل ِمزواْأن فسكمْْوّلْْت ناب زواْبِاللق‬
ْْ‫ابْبِئسْْ ِاّلسمْْالفسوقْْب عد‬
)١١ْ:ْ‫انْومنْْلمْْي تبْْفأولئِكْْهمْْالظالِمونْْْ (الحجرات‬ ِْ ‫اإليم‬
ِ
O you who have believed, let not as people ridicule [another] people;
perhaps they may be better than them; nor let women ridicule [other]
women; perhaps they may be better than them. And do not insult one
another and do not call each other by [offensive] nicknames.
Wretched is the name [i.e. mention] of disobedience after
[one’s] faith. And whoever does not repent—then it
is those who are the wrongdoers. )Q. 49:11).
Muslims are not allowed to say bad things. The Prophet said,
“Whoever believes in Allah and the Last Day should say good things or
keep silent.” He also said, “A friendly word is charity”. Evil should not be
broadcast in public unless injustice has been done. Allah says in the
Qur’ān,
ِْ ‫الس‬
)١٢٨ْ:ْ‫وءْ ِمنْْالقو ِْلْإِّلْْمنْْظلِمْْوكانْْاللهْْس ِميعاْع ِليماْ(النساء‬ ُّْ ‫ّلْْي ِح‬
ُّ ِ‫بْاللهْْالجهرْْب‬
Allah does not like the public mention of evil except by one who has
been wronged. And ever is Allah Hearing and Knowing. (Q. 4:148).
However, observing patience is much better than uttering the evil in
public. The early commentator of the Qur’ān, al-H.asan al-Bas.rī said that
one should not curse or invoke Allah against the one who wronged him,
but rather pray to Allah to help him take his right from the wrong-doer.
And he should not transgress the limit in his retaliation. Moreover, it is
highly recommended to forgive an evil, as it will bring us closer to Allah
and increase our reward with Him. Allah continued the above verse
saying,
)١٢٣ْ:ْ‫إِنْْت بدواْخي راْأوْْتخفوهْْأوْْت عفواْعنْْسوءْْفِإنْْاللهْْكانْْعف ًّواْق ِديراْ(النساء‬
Whether you disclose a good deed, or conceal it, or pardon an evil;
verily, Allah is Ever Pardoning, All-Powerful. (Q. 4:149)
Unrestricted freedom of speech could lead the speaker to sin, such
as shouting (except when injustice has been done), cursing, backbiting,
 79
lying, and revealing one’s secret. The Arabic proverb says, ‫ْلِكْلْ ْمْقْامْ ْمْقْال‬
“For every situation thre is a proper expression.” It is improper, for
example, to say something dirty even if it is true to people who are eating,
such as, “The smell of feces is bad, rotten, putrid.” Such true expression
could destroy his appetite. (ANUMA, 10 Feb. 06)

14. SHARĪ‘AH AND FIQH

Comparing Islam with the other two revealed religions, a common
statement among scholars of religions is as follows: Judaism is a religion
with a canonical law called Mishnah12, but not a missionary one;
Christianity is a missionary religion but without a canonical law; Islam is
both a missionary religion and with a canonical law, the Sharī‘ah. People
in the West who are majority Christians fail to understand why Muslims in
this modern era should follow the law laid down fourteen centuries ago.
They wonder why Muslims have many different schools of law called
madhhabs. This article tries to explain the position of Islamic law called
the Sharī‘ah and the Islamic jurisprudence called the Fiqh.
Sharī‘ah literally means “water hole,” “drinking place”, and “the approach
or the way to the water hole or the drinking place”. For the people living
in the desert, finding the way to the drinking place is extremely
12
Mishna or mishnah (in Hebrew means “Repeated Study”) “is the oldest
authoritative postbiblical collection and codification of Jewish oral laws,
systematically compiled by numerous scholars (called tannaim) over a period of
about two centuries…. The mishna supplements the written, or scriptural, laws found
in the Pentateuch. It presents various interpretations of selective legal traditions that
had been preserved orally since at least the time of Ezra (c. 450 BC).” The mishna
consists of six major sections: (1) Zera’im (“Seeds”) containing laws involving
agriculture; (2) Mo‘ed (“Festival”) dealing ceremonies, festivals, rituals, prohibition
related to the Sabbath, fast days, etc.; (3) Nashim (“Women”), dealing with marriage,
divorce, etc. (4) Neziqin (“Damages”), civil and criminal laws (theft, usury, idolatry,
physical punishment including death; (5) Qodashim (“Holy Things”), dealing with
laws regulating Temple sacrifices, other offerings and donations; (6) T.ohorot
(“Purifications”) dealing with ritual purity of vessels, dwellings, foods, etc. (see
Encyclopedia Britannica, q v.. “Mishna”
 80
important, it is a matter of life and death. Technically, Sharī ‘ah means
the canonical law of Islam. The Muslim jurist Imām Abū H.anīfah gives
the definition of the Sharī‘ah as follows: “Sharī‘ah is what the Prophet
taught through revelation from Allah.” Imām al-Shāfi‘ī elaborates it
when he says that is clear or obscure rules for Muslims based on Allah’s
revelation as well as those deduced from it. These laws arrange man’s
relationship with his Creator, with other human beings, as well as other
creatures, such as animals, plants and inanimate objects. The term
fiqh literally means “understanding”, “comprehension,” “knowledge.”
Technically, it means “Islamic jurisprudence.” An expert in the science
of fiqh is called faqīh (pl. fuqahā’), such as Abū H.anīfah, Mīlik bin
Anas, al-Shāfi‘ī, and Ah.mad ibn H.anbal. Their followers compiled their
respective teachings and later became schools of law (madhhabs). In
order to reach the right conclusion the jurists have to be careful in
approaching, studying and analysing the divine texts by applying the
science of fiqh. The main differences between Sharī‘ah and Fiqh are as
follows:
Sharī‘ah Fiqh
It is revelation, directly from It is human understanding, liable
Allah, explained in the H.adīth to change from time to time
It is fundamental in nature It is instrumental
Its law is qat.‘ī (definite, final) Its law is z.annī (hypothetical)
It is universal, unique It is incidental, varied
Its main object is man’s relation- Its main object is man’s relationship
ship with Allah, the Creator with himself and other creatures
Its sanction is reward or punish- Its sanction is praise or blame from
ment from Allah in the Here- the community, or the rulers
sometimes in this world, whether (police, prosecutors, judges) who
felt (e.g., penal law by Muslim apply this sanction
rulers) or not by the sinner

Sharī‘ah contains injunctions and prohibitions through revelation

from Allah dealing with the actions and behaviour of the mukallaf,
namely, a Muslim (who is sound in mind and reaches adulthood) who is
obliged to observe the precepts of religion. A good Muslim is law abiding,
not a law breaker. The injunction to study fiqh is mentioned the Qur’ān, as
follows:
 81
ْ ‫وماْكانْْالمؤِمنونْْلِي ن ِفرواْكافةْْف لوّلْْن فرْْ ِمنْْكلْْ ِفرقةْْ ِمن همْْطائِفةْْلِيت فقهوا‬
)١١١:،ْ‫فِيْالدي ِْنْولِي ن ِذرواْق ومهمْْإِذاْرجعواْإِلي ِهمْْلعلهمْْيحذرونْ (التوبة‬
And it is not (proper) for the believers to go out to fight (jihad)
all together.Of every troop of them, a party only should go forth, that
they (who are left behind) may get instruction in (Islamic) religion,
and that they may warn their people when they return to
them, so that they may beware (of evil). (Q. 9:122).
In a h.adīth it is reported that the Prophet s.a.w. prayed for his young
cousin Abdullah ibn ‘Abbās; he said,
)‫اللهمْْف قههْْفِيْالدي ِْنْوعلمهْْالتأ ِويلْ(رواهْأحمدْوْالطبرانيْوْالبيهقيْوْابنْحبان‬
Oh Allah, make him understand the religion (Islam)
and teach him ta’wīl (interpretation, namely, the deep
meanings of the divine texts).(Reported by Aḥmad,
al-Ṭabrānī, Bayhaqī, and Ibn Ḥibbān)
If we open the books of fiqh we shall see various topics such as
belief (i‘tiqādāt), cleanness or purity (t.ahārah), worship (‘ibādāt), social
transactions (mu‘āmalāt), marriage and inheritance (munākah.āt), criminal
and penal laws (al-jināyāt wa’l-‘uqūbāt), and holy war (jihād). It includes
every aspect of life. No wonder that Islam is not a religion as understood
in the West as a relationship between man and God, but a dīn (which is
mistakenly translated as “religion”), a way of life. There is rule or law for
everything; every person is responsible for his/her acts and will be
accounted for in the Hereafter. Fortunately, the majority of rules belong to
the category of mubāh (permitted). In matters of worship everything is
prohibited except what it enjoined. Its basic rule is prohibited (h.arām). In
other matters, everything is permitted, except what is prohibited. Its basic
rule is permitted (mubāh.).
In order to find the legal judgment of a certain issue which is not
mentioned in the Qur’ān or the H.adīth of the Prophet, or the ijmā‘
(consensus of Muslim scholars) especially the new emerging one, the
jurists exercise their ijtihād (exertion to find their independent judgment
in a legal or theological question) through various means, such as qiyās
(analogy, analogous interpretation, comparing the judgment of a known
matter with what is under investigation), and the jurist who exercises this
ijtihād is called mujtahid. This new judgment of this mujtahid is called
fatwā (formal legal opinion), and the jurist who exercises it is called muftī,
officially appointed by the government, or those who are in authority in
the Muslim community.
 82
A simple example of ijtihād is the consumption of a kind of drug
called ecstasy. What we had in the time of the Prophet is khamr (alcoholic
drink) which is h.arām, prohibited. It seizes human reason, clouds his
mind. The verb of the word khamr is khamara and khammara meaning “to
cover, to hide, to cause fermentation.” Having the same effect of clouding
the mind of the consumer and other side effects, Muslim jurists pass their
judgement and verdict: ecstasy is h.arām.
Ijtihād in the time of the Prophet was very rare and limited, because
the s.ah.ābah (companions of the Prophet) could consult the Prophet about
the judgment of an issue. One example of the ijtihād of the s.ah.ābah is
this: ‘Umar and Mu‘ādh were on a journey when they had wet dreams.
They became in the state of major impurity and had to take a bath. But
there was no water. So, Mu‘ādh rubbed his body with dust as substitute for
water, then performed the z.uhr (early afternoon) prayer. ‘Umar waited
until he found water, but it was too late; the time for dhuhr prayer had
passed. The Prophet who heard about it said that they should have
performed the tayammum, as mentioned in the Qur’ānic verse 6 of sūrat
al-Mā’idah (chapter 5), as follows:
ْ ‫ياْأيُّهاْال ِذينْْآمنواْإِذاْقمتمْْإِلىْالصال ْةِْفاغ ِسلواْوجوهكمْْوأي ِديكمْْإِلىْالمر ِاف ِْق‬
ْ ‫وسكمْْوأرجلكمْْإِلىْالكعب ي ِْنْوإِنْْكنتمْْجنباْفاطهرواْوإِنْْكنتمْْمرضى‬ ِ ‫وامسحواْْبِرء‬
ِْ ِ‫أوْْعلىْسفرْْأوْْجاءْْأحدْْ ِمنكمْْ ِمنْْالغائ‬
ْ ْ‫طْأوّْْلمستمْْالنساءْْف لمْْت ِجدواْماء‬
)٥ْ:ْ‫ْ(المائدة‬... ْ‫وهكمْْوأي ِديكمْْ ِمنه‬
ِ ‫ف ت يممواْص ِعيداْطيباْفامسحواْبِوج‬
O you who believe! When you intend to offer the prayer, wash your faces
and your hands (forearms) up to the elbows, rub (by passing wet hands)
over your heads, and (wash) your feet up to the ankles. If you are in
a state of janābah (major state of impurity), purify yourselves (bathe
your whole body). But if you are ill or on a journey, or any of you comes
after answering the call of nature, or you have been in contact with
women, and you find no water, then perform tayammum with clean
earth and rub therewith your faces and hands…” (Q. 5:6).
Another example of the ijtihād of the s.ah.ābah is when they
were on a journey they did not find water, and therefore they
performed tayammum, and then prayed their z.uhr prayer. When they
found water later, one of them performed ablution and prayed again
z.uhr prayer, as the time for this prayer had not lapsed yet. The other
one did not repeat his prayer. When the Prophet heard about it, he
said that the person who did not repeat his prayer was correct,
 83
whereas the one who repeated the prayer got the merit of a sunnah
(recommended) prayer.
Confusion is rampant among Muslims, as many of them pass their
own legal judgment based solely on what is called “common sense”, and
not on the divine texts, the Qur’ān and the Sunnah of the Prophet. The
moment they enter the domain of jurists to which they do not belong,
argument starts and sometimes violently. On one Friday, after the imām of
the Preston mosque in Melbourne talked about this issue, an old man
shouted in Arabic after the Friday prayer, saying, “If ‘Umar [the
companion of the Prophet who was known for his piety and strict
application of Islamic law when he became caliph] were among us, we
would have killed him out of our ignorance.”
To sum up, the injunction of performing prayers is in the domain of
sharī‘ah. It is based on revelation, it is fundamental in nature, definite and
final (nobody can change it), universal and indicates unity. The prayer
timetable in northern part of the United States or Canada, such as at the
town of North Pole in Alaska or Yellowknife in the Northwest Territories
by following the prayer timetable in Makkah or that of the Muslims at the
nearest town, such as Ft. McMurray in Northern Alberta, Canada, is in the
domain of fiqh. It is based on human understanding, based on assumption,
and is the result of the ijtihād of the Muslim legists and jurists. A jurist
could change his view from time to time based on the condition and
circumstance. Sometimes people ask hypothetical questions. When a
person asked Prof. Hamka, the Indonesian scholar, about praying on the
moon, he answered, “Go first to the moon, then I shall give you the
answer”
There was a story that a person sold a piece of land and later found
that there was treasure in the land. To whom does it belong? To the seller?
He did not sell the treasure. To the buyer? He did not buy the treasure. To
the state? It did not own the land. But the seller, the buyer, even the state
could claim it. Who owned it? Allah. What to do with it? Ask the jurists!
The honest seller and buyer went to a judge as they disclaimed the
treasure. The wise jurist asked each of them if he had a son or a daughter
suitable for marriage. When both of them replied “yes”, the wise judge
told them, “Let them marry each other and have the treasure as the
dowry.”
 84
15. H.IKMAH (WISDOM) (1)
Brothers in Islam,
“Wisdom,” which is usually the translation of the Arabic h.ikmah, as
mentioned in my previous khut.bah is “the power of seeing clearly what is
right and just.” The term h.ikmah, according to some Muslim scholars is “a
kind of knowledge which prevents a person from committing wrong
doing.” According to Ibn Qutaybah (d. 276/889) it is knowledge with
practice, as a man will not be h.akīm unless he practices what he knows.
We should not criticise someone who cannot practice what he knows. I
was told that there was a pilot who could not find a job ending with
becoming a truck driver. If you know martial arts or know how to shoot
people, you should not use your knowledge unless you are attacked, not to
find fault with people and attack them. The Japanese police “envy” police
of other countries, because they almost never use their pistols. What they
used to do is helping people, especially children and the elderly crossing
the streets.
According to commentators of the Qur’ān as mentioned by Ibn al-
Jawzī (d. 597/ 1201) the term h.ikmah has six meanings in the Qur’ān, such
as the following verses:
1. ‫( الْمْ ْو ِْعظْة‬advice), such as the verse, )٦ْ :‫[“ ِحكمةْ بالِغةْ ْفما ت غ ِْن ْالنُّذرْ (القمر‬lit.]
perfect wisdom [namely, ‫( المو ِعظة‬advice)], but warners benefit them
not.” (Q. 54:5). It is about what has been mentioned before this verse,
among which is that )٣ْ :‫“ وك ُّْل ْأمر ْمست ِقرْ (القمر‬And everything will be
settled” (Q. 54:3), namely, on the Day of Resurrection, ‫اء‬ ِْ ‫ولقدْْجاءهمْ ِمنْْالن ب‬
ِْ ِ‫“ ما ْف‬And indeed there has come news (in this Qur’ān)
)٢ْ :‫يه ْمزدجرْ (القمر‬
wherein there is (enough warning) to check (them from evil)” (Q. 54:4),
such us idolatry.
2. ‫السنْة‬
ُّْ , (the Sunnah of the Prophet), his sayings, teachings and practice,
such as, ْ)١١٣ْ:ْ‫“ْوأن زلْْاللهْْعليكْْال ِكتابْْوال ِحكمةْْوعلمكْْماْلمْْتكنْْت علمْ(النساء‬Allah has
sent down to you the Book (the Qur’ān), and the H.ikmah (namely, the
Prophet’s Sunnah, knowledge of what is legal and what is illegal), and
taught you that which you knew not…” (Q.4:113). This is the kind of
unrecited revelation )ْ‫(وحْيْْغْيْرْْمْتْلْو‬
ْ .
 85
3. ْ‫( الْفْهْم‬understanding), such as the verseْ‫ولقدْْآت ي ناْلقمانْ ال ِحكمةْْأ ِْنْاشكرْْلِل ِْهْْ(لقمان‬
)١١ْ : “And indeed We bestowed upon Luqmān al-h.ikmah, (namely,
understanding, knowledge and eloquence), saying ‘Give thanks to
Allah…” (Q. 31:12). Qur’ānic commentators said that he was a black
man from Nubia (Southern Egypt). The Qur’ānic commentator Mujāhid
and al-H.akam said that he was a righteous servant, but not a prophet. It
was also said that he was an Ethiopian slave who was a carpenter. When
his master told him to slaughter a sheep and bring the best two pieces of
it he brought him its tongue and heart. Time passed, and that his master
told him again to slaughter a sheep and bring the worst two pieces of it,
and again, he brought him its tongue and heart. His master told him, “I
told you to bring out the best two pieces, and you brought these, and I
told you to bring out the worst two pieces, and you brought these.”
Luqmān said, “There is nothing better than these if they are good, and
there is nothing worse than these if they are bad.” (Recorded by al-
T.abarī from Khālid al-Rabā‘ī).
4. ‫( الْنُّبْ ْوة‬Prophethood), as in the verse, ْ‫وق تلْْداوودْْجالوتْْوآتاهْْاللْهْْالملكْْوال ِحكمةْْوعلمه‬
)١٦١ْ :ْ ‫“ ِمما يشاءْ (البقرة‬and Dā’ūd (David) killed Jālūt. (Goliath) and Allah
gave him (Dā’ūd) the kingdom and h.ikmah (prophethood) and taught
him that which He willeth…” (Q. 2:251). The story runs briefly as
mentioned in previous verses that when the Children of Israel asked
their prophet (according to Mujāhid, his name was Samuel), he
appointed T.ālūt (Saul), who was then a soldier, but he was not a
descendant of the house of kings among them, but the descendant of
Yahudhā (Judah). So, they said, ْ ‫“ أنى ْيكونْ ْلهْ ْالملكْ ْعلي نا‬how can he be a
king over us”, how can he be the king for us, ْ‫كْ ِمنهْْولمْْي ؤتْْسعة‬ِْ ‫ونحنْْأح ُّْقْبِالمل‬
ِْ ‫“ ِمنْ ْالم‬when we are fitter than him for the kingdom, and he has not
‫ال‬
been given enough wealth?” He was poor, so he was not fit to be a
king. Their prophet (Samuel) told them, ْ‫“ إِنْ ْاللهْ ْاصطفاهْ ْعليكم‬Verily, Allah
has chosen him above you” ‫“ وزادهْ ْبسطةْ ْفِي ْال ِعل ِْم ْوال ِجس ِْم‬and has increased
him abundantly in knowledge and stature”, meaning that T.ālūt (Saul) is
more knowledgeable and honourable than you, stronger and more
patient during combat, and has more knowledge of warfare. Then their
prophet (Samuel) told them further, ْْ‫“ ْواللهْْي ؤتِيْملكهْْمنْْيشاء‬and Allah grants
His kingdom to whom He wills,” meaning Allah Alone is the Supreme
 86
Authority Who does what He wills, ْ )١٢٨ْ :ْ‫اسعْْعلِيمْ(البقرة‬ ِ ‫“ واللهْْو‬and Allah
is All-Sufficient for His creatures’ needs, All-Knower.” (Q. 2:248).
According to Israelite accounts, T.ālūt (Saul) promised that whoever
killed Jālūt (Goliath) would marry his daughter and would share his
kingship. In the battle between T.ālūt (Saul)’s small army and the big
army of Jālūt (Goliath), Dā’ūd (David) killed Jālūt (Goliath). So, he
became king and prophet. Allah gave him mulk (kingdom) and h.ikmah
(prophethood).
5. ْ‫( الْقْْرآن‬the Qur’ān), as in the verse, ْ:ْ‫يلْربكْْبِال ِحكم ِْةْوالمو ِعظ ِْةْالحسن ِْة (النحل‬
ِْ ِ‫ادعْْإِلىْسب‬
ْ )١١٦ “Invite to the way of your Lord with h.ikmah [which is usually
translated as ‘wisdom’, according to some Qur’ānic commentators
mentioned by Ibn al-Jawzī is ‘the Qur’ān’] and fair preaching.”
(Q.16:125). Here, we are told to preach the Qur’ān to people. Further
studies on this interpretation is necessary.
6. ‫( عْلْ ْومْْالْقْْرآن‬sciences of the Qur’ān), as in the verse, ْ:ْ‫ي ؤتِيْال ِحكمةْْمنْْيشاءْْ(البقرة‬
)١٥٣ “He grants h.ikmah to whom He wills.” (Q. 2:269). According to
Ibn ‘Abbās as recorded by ‘Alī ibn Abī T.alh.ah, h.ikmah in this verse
means “knowledge of the Qur’ān, such as what is abrogating and what
is abrogated, what is plain and clear and what is not as plain and clear,
what it allows and what it does not allow, and what is parable. Ibn
Mas‘ūd heard that the Messenger of Allah said,
ْ ْ‫ّْْْلْْحسدْْإِّلْْفِيْاث نت ي ِْنْرجلْْآتاهْْاللهْْماّلْ فسلطهْْعلىْهلكتِ ِْه‬
ْ ‫ضيْبِهاْوي علمها (روهْالبخاريْومسلم‬ ِ ‫فِيْالحقْْورجلْْآتاهْْاللهْْ ِحكمةْْف هوْْي ق‬
)‫ْوْالنسائيْوابنْماجهْوْالبيهقيْوالطبرانيْوْابنْحبانْوْأحمد‬
There is no envy except in two instances: a person whom Allah has
endowed with wealth and he spends it righteously, and a person
whom Alllah has given Hikmah and he judges by it and teaches it
to others. (Reported by al-Bukhārī, Muslim al-Nasā’ī, Ibn Mājah, al-
Bayhaqī, al-Ṭabrānī, Ibn Ḥibbān, and Aḥmad).
Other Qur’ānic commentators said that h.ikmah in this verse is the
Qur’ān itself (acc. to Ibn Mas‘ūd), prophethood (according to Ibn ‘Abbās
in one report), fiqh (Islamic jurisprudence, according to Mujāhid) and there
are some other interpretations. Allah knows best. (ANUMA 10 Febr. 07)
 87
16. H.IKMAH (WISDOM) (2)
Brothers in Islam,
What is “wisdom”? It is “the power of seeing clearly what is right
and just”. A wise person possesses sound judgment concerning his highest
interests, and in his own conduct choosing the best end and the best means
in reaching that end. A wise man has good practical judgment, a person
who has a high degree of knowledge and learning. In Arabic he is called
h.akīm, a person who possesses h.ikmah (wisdom). The Lebanese people
call their physicians h.akīms. One of the persons endowed with wisdom
mentioned in the Qur’ān was Luqmān al-H.akīm, the Sage. Allah said, ْْ‫ولقد‬
)١١ْ :ْ ‫“ آت ي نا ْلقمانْ ال ِحكمةْ ْ(لقمان‬And indeed We bestowed upon Luqmān al-
h.ikmah (wisdom)…” (Q. 31:12).
Some examples of using sound judgment are as follows:
(1) A man complained to the judge that a person had borrowed money
from him, but the person denied it and refused to pay it back. The
accused was summoned.
“Was there any witness at the time and place where you loaned
your money to this person?” asked the judge.
“Nobody, sir,” said the lender, “except there was a stone at that
place.”
The judge ordered his men to bring the stone as a witness.
Being confident that the stone could not be witness against him, the
borrower said,
“The stone cannot talk against me. Moreover, it is too big and
too heavy to bring it here.”
At that moment, the judge realised that the borrower had been
there where he borrowed money, as he knew the size of the stone. This
is an indirect confession. Therefore, the judge asked him to pay back
his debt.
(2) A detective suspected a person of murder, but there was not enough
evidence to arrest him. The detective came to him to ask him to help
him in a very polite and indirect way to solve this crime. He suggested
that the criminal might have used such-and-such weapon in such-and
such a way, and asked the criminal’s opinion. Since the detective
brought to him an unreasonable theory, on each visit, the criminal
 88
eventually “helped” him and told him precisely how the crime had
been committed. The detective nodded admiring the smartness of the
criminal in committing his crime. At the same time this was an
indication that the criminal did the crime, as he knew how he did it.
This was an indirect confession. The man was arrested.
“Well,” said the detective, “I am arresting you as a murder
suspect.”
(3) It happened in the Second World War, an American officer who
captured a German officer, would like to know the secret of the new
German weapon. Instead of torturing the German officer, he told him
boastfully about the superiority of the American weapons and started
deriding the German weapons. The German officer felt humiliated,
and unconsciously explained and revealed the secret of the German
new weapons.
(4) An old Arab emigrant who lived close to New York City wanted to
plant potatoes in his garden, but he was too old and too weak to do it.
He sent an e-mail to his son who was studying in a college in Paris.
“Beloved son, I am very sad, because I cannot plant potatoes in
my garden. I am sure if you were here you would help me dig up the
garden.” (English version).
“My beloved son, Ahmad. I wish you were with me now, so that
you could help me cultivating the garden to grow potatoes, as I have
nobody who could help me.” [Arabic version]
The next day at 3.45 p.m. the father received the reply, as
follows:
“Beloved father, please do not touch the garden. It’s there that
I have hidden ‘the THING’. Love, Ahmad.” [English version]
“Dear father. Please, never cultivate the garden as I have
hidden something in it. When I return home I shall tell you what it is.
Your son, Ahmad.” [Arabic version]
At 4.02 p.m. [17 minutes later] the U.S. army, Mariners,
Rangers, Police officers from the Department of Homeland Security,
FBI, and CIA surrounded the house, took the whole garden apart,
searching every inch, but could not find anything, then left.
A day later, the father received another e-mail, as follows:
 89
“Beloved father. I hope the garden is dug up by now, and you
can plant your potatoes. That’s all I could do for you from here.
Love, Ahmad.” [English version].
“Dear father. I hope that the land has been well cultivated
now. This is what I can do to help you while I am in Paris. If you need
anything else, please tell me, and forgive me for my limitation. Your
son, Ahmad.” [Arabic version].
Nowadays, in this 21st century, men’s lives become more
complicated. They create more problems, and solving them requires more
wisdom, due to their complexity. Even if we do not create our own
problems, they are imposed on us. We cannot avoid them. The English
proverb says, “Shut your door and stay in your house, yet troubles will
come from the sky.” But the wise saying also says, “A wise hand can pull
an elephant with a thread.” We desperately need wisdom more than ever
before, so that we can act properly in solving any problem we are facing.
Any foolish act could stain our reputation as Muslims in our community.
Let us keep praying, asking Allah for His guidance, and keep obeying and
fearing Him, so that He would give us wisdom. It is said, ‫رأس الحكمة مخافة هللا‬
“The head of wisdom is fearing Allah.” How? By obeying Him.
(ANUMA, 26 January, 07).

17. THE UNRESTRICTED REVELATION

There are two kinds of revelation:
a. ‫ ْال ْوحْيْ ْالْمْتْلْ ْو‬, the recited revelation, namely, that can be recited in the
prayers, e.g., the verses of the Qur’ān
b. ‫ ْال ْوحْيْْغْيْرْْالْمتلْ ْو‬, the unrecited revelation, namely, that which is received by
the Prophet (s.a.w.) from time to time to let him know the pleasure of
Allah in day-to-day affairs and details of the principles laid down in the
Qur’ān with their correct interpretation.
Some examples of the existence of this type of revelation are as
follows:
 90
1. After the Prophet’s and his followers’ migration from Makkah to
Medinah, the Prophet ordered them to pray in the direction of Bayt al-
Maqdis in Jerusalem. As some non-believers criticized him for his
shifting the qiblah from Makkah the revelation came as Allah’s
response. Allah said,
ْ ْ‫وماْجعلناْال ِقب لةْْالتِيْكنتْْعلي هاْإِّلْْلِن علمْْمنْْي تبِعْْالرسول‬
ْ ‫ِممنْْي ن ق ِلبْْعلىْع ِقب ي ِْهْوإِنْْكانتْْلكبِيرةْْإِّلْْعلىْال ِذينْْهدى‬
ِ ‫اللهْْوماْكانْْاللهْْلِي‬
ِْ ‫ضيعْْإِيمانكمْْإِنْْاللهْْْبِالن‬
ْ ‫اس‬
)١٢٣ْ:ْ‫لرءوفْْرِحيمْ (البقرة‬
And We made the Qiblah (prayer direction towards
Jerusalem) which you used to face, only to test those who
followed the Messenger (Muhammad s.a.w.) from those who
would turn on their heels (i.e., disobey the Messenger). Indeed,
it was great (heavy) except for those whom Allah guided. And
Allah would never make your faith (prayers) to be lost (i.e.,
Your prayers offered towards Jerusalem). Truly, Allah
is full of kindness, the Most Merciful
towards mankind.” (Q. 2:143)
Then the verse continued with
ِْ ‫ ْف ولْْوجهكْْشطرْْالمس ِج ِْدْالحر‬...
)٤١١ , ‫(البقرة‬...‫ام‬
…So turn thy head towards the Holy
Mosque (at Makkah)… (Q. 2:444)
Several interpretations of this expression among which are as
follows: (1) turning the qiblah from the Ka‘bah in Makkah to Baytl al-
Maqdis in Jerusalem is a great and hard thing to do (the view of
Mujāhid, Qatādah, al-H.asan, among the Qur’ānic commentators). Some
people became apostates after the revelation of this verse. (2) the
Ka‘bah has a great position among them (Abū ’l-‘Āliyah).. (3) Prayer
is great, meaning it is not easy to establish (Abū Zayd); (4) There is
great wisdom in shifting the qibah to Bayt al-Maqdis in Jerusalem.
Did the Prophet make Bayt al-Maqdis the qiblah for the early
Muslims in Medinah as he wished it, or by Allah’s order? It was by
Allah’s order, because in the above verse, He appointed it to be so, the
command had to be executed by the Prophet and his followers. The
order to turn the qiblah is clearly mentioned in the Qur’ān in the above
verse, but do we find any verse in the Qur’ān where Allah ordered the
Prophet to turn the qiblah to Bayt al-Maqdis in Jerusalem? No, it was
through unrecited revelation.
 91
From this verse we learn that: (a) The Prophet used to receive
revelations which are not contained in the Qur’ān; (b) These revelations
were from Allah, that the orders based on such revelations were
attributed to Allah (c) Like the verses of the Qur’ān, they are also
binding. (d) These orders are sometimes given as tests whether or not
the Muslims follow the Prophet irrespective of whether or not his orders
are contained in the Qur’ān.
2. During the siege of Banī ’l-Nad.īr13 in Medinah in 4 AH, some Muslims,
by the Prophet’s order, cut down the date-trees around the fort to
compel the enemy to surrender. After the siege was over some Jews
objected the cutting of their date trees. To this, Allah said
)٦ْ:ْ‫ (الحشر‬...‫ماْقطعتمْْ ِمنْْلِينةْْأوْْت ركتموهاْقائِمةْْعلىْأصولِهاْفبِِإذ ِْنْالل ِْه‬
Whatever date-trees you cut down or left standing upon
their roots, that was by the leave of Allah… (Q. 59:5).
That permission to cut down the date-trees was given by Allah
through unrecited revelation. There was no mention of it in the Qur’ān.
3. Allah ordered the Muslims to establish prayers. In the state of war Allah
gives them a special concession. He says,
ْ ْ‫ْفِإنْْ ِخفتمْْف ِرجاّل‬.‫اتْوالصال ْةِْالوسطىْوقومواْلِل ِْهْقانِتِين‬
ِْ ‫حافِظواْعلىْالصلو‬
)١٢٠-١٣٩ْ:ْ‫ (البقرة‬... ْ‫أوْْركباناْفِإذاْأ ِمنتمْْفاذكرواْاللهْْكماْعلمكم‬

13
Banī al-Nad.īr was the Jewish tribe who was a client of the Aws tribe against
the Khazraj tribe in Medinah. Their fortress was half-day march from Medinah.
Their most important chief was H.uyay ibn Akht.ab, whose daughter S.afiyyah married
later to the Prophet. H.uyay had good relations with Abū Sufyān before the battle of
Uh.ud, and was suspected of intending to kill the Prophet. In 4 A.H. the Prophet sent
Muhammad ibn Maslamah al-Awsī to warn this tribe that they had to leave within ten
days under penalty of death, allowing them to take with them all movable goods and
to return each year to gather the produce of their palms half of which they gave to the
Muslims. They expected help from another Jewish tribe Banī Qurayz.ah, as well as
from Abdullah ibn Ubayy of Khazraj tribe, the leader of the hypocrites, who
promised to send two thousand men to their aid. None of them came to help. The
Banī ’l-Nad.īr surrendered after about a fortnight siege and within two days
bargaining with very hard conditions: they can take with them all movable goods
only what they could take away on camels except arms (50 armours and 340 swords).
They departed with a caravan of six hundred fully loaded camels. Their immovable
property was forfeited and given to the muhājirīn. Some of the Jewish of Banī ’l-
Nad.īr tribe moved to Syria and others to Khaybar, about 15 km from Medinah.
 92
Take due care of all the prayers and the middle prayer, and stand
before Allah in total devotion. But if you are in fear, then (pray) on
foot or riding, but when you are in peace, then recite the name
of Allah in the way He taught you. (Q. 2: 239-240).
In this verse the exact number of obligatory prayers has not been
given in the Qur’ān, but by the Prophet who said that they are five in
number. The expression recite the name of Allah means “establish
prayers”. In what way? In the way Allah taught the Prophet, not
through recited revelation, as there is no comprehensive explanation in
the Qur’ān how to pray; it was through unrecited revelation.
There are some interpretation of “the middle prayer” in this verse, as
follows: (1) the zuhur (early afternoon) prayer, according to Zayd ibn
Thābit, Abdullah ibn ‘Umar, Abū Sa‘īd al-Khud.rī, ‘Ā’ishah, and the
view of Abū H.anīfah and his disciples, because it is the first prayer
enjoined to the Muslims and it is performed in the midst of the day; (2)
‘as.r (late aternoon ) prayer, according to Ibn ‘Abbās, al-H.asan, ‘Alī,
Ibn Mas‘ūd, Qatādah, and al-D.ah.h.āk, because it is the time where
people are busy with their work, and the Prophet said that whoever
misses the ‘as.r prayer his deeds will become void; (3) the maghrib
(evening) prayer, according to Qubays.ah ibn Dhuwayb, as the Prophet
said that the best prayer according to Allah is the maghrib prayer which
He does not reduce for either a traveller or a settler; (4) the ‘ishā’
(night) prayer, as it is between two unshortened prayers (maghrib and
fajr) prayers; (5) the fajr (dawn) prayer, according Mucādh, Ibn cAbbās
(in another report from him), Jābir, ‘At.ā’, Mujāhid, ‘Ikrimah and al-
Shāfi‘ī, because it is between two night prayers (maghrib and ‘ishā’
prayers) and two day prayers (z.uhr and ‘as.r prayers), and because it is
the only prayer which cannot be combined with any other prayer; and
(6) any of the five daily prayers; it is kept secret like the secrecy of the
Laylat al-Qadr (the Night of Power) in the month of Ramadan.
4. Allah says in the Qur’ān,
ْ‫وأن زلْْاللهْْعليكْْال ِكتابْْوال ِحكمةْْوعلمكْْماْلمْْتكنْْت علم‬
)١١٣ْ:ْ‫ْوكانْْفضلْْالل ِْهْعليكْْع ِظيماْ(النساء‬
“…and Allah has revealed upon you the Book and the
wisdom, and has taught you what you did not know, and
the grace of Allah upon you has been great.” (Q. 4:113)
 93
In this verse Allah said that Allah revealed not only the Book but
also the wisdom in addition to teaching him. The way of teaching is
either through recited or unrecited revelation. According to Qur’ānic
commentators, the word h.ikmah in the above verse means the Sunnah
of the Prophet.14
5. Certain hypocrites who had not joined the Prophet in the expedition of
H.udaybiyyah, wanted to join him in the campaign of Khaybar, as
according to their anticipation Muslims would gain sizeable spoils
which they wanted to share, but the Prophet did not allow them. He
allowed only those who had joined in the expedition of H.udaybiyyah.
Allah said,
ْ ْ‫سي قولْْالمخلفونْْإِذاْانطلقتمْْإِلىْمغانِمْْلِتأخذوهاْذروناْن تبِعكمْْي ِريدونْْأن‬
)١٦ْ:ْْ‫ْ(الفتح‬... ْ‫ي بدلواْكالمْْالل ِْهْقلْْلنْْت تبِعوناْكذلِكمْْقالْْاللهْْ ِمنْْق بل‬
“Those remaining behind will say, when you set forth after
Spoils to acquire them, ‘Let us follow you’ desiring
to change to words of Allah. Say, ‘You shall not
follow us’; so Allah has said earlier…” (Q. 48:15).
According to this verse Allah has said earlier that the hypocrites will
not be allowed to join the Prophet in the campaign of Khaybar. Joining
him would mean changing the words of Allah. There is no mention in
the Qur’ān of barring the non-participants of the campaign of
H.udaybiyyah from joining the campaign of Khaybar, but rather in the
hadīth through unrecited revelation.
The wisdom behind these two kinds of revelations: (1) to protect the
originality of the sharī‘ah (2) to make it easy for the Muslim to memorize.
The originality and the purity of the Qur’ān has been maintained and
preserved in a book throughout ages up to the present day, and memorized
by many Muslims. The unrecited revelation in the form of traditions and
sayings and practice of the prophet are also recorded in the books of
Islamic knowledge.
When the Prophet suggested to defend Medinah from inside the city
against the attack of the combined forces of the Quraysh tribe from
Makkah in the battle of the Trench (5/627) Salmān al-Fārisī who came
from Persia asked him whether this idea was from Allah or from his own.

14
See Ibn al-Jawzī, al-Wujūh wa ’l-Nazā’ir (Beirut: Mu’assasat al-Risālah,
1405/1958), p. 262.
 94
When the Prophet said that it was from his own, Salmān suggested to dig a
trench around the city. Salmān apparently knew that Allah might have
revealed to the Prophet the unrecited revelation. When he knew that the
idea came from the Prophet himself, he made the suggestion which was
later successful in preventing the enemy from attacking Medinah.
Conclusion:
Prophet Muhammad (s.a.w.), besides the recited revelation, namely
the Qur’ān, also received the unrecited revelation as direction, and
explanation of the details of principles. This unrecited revelation came to
the Prophet from time to time throughout his life. Muslims have to obey
the Prophet in the Sunnah beside obeying Allah in the Qur’ān.

18. THA‘LABAH
The birth of the Prophet Muhammad s.a.w. has been commemorated
recently in some Muslim countries. His biography is worthy to learn, as he
is the model and example of Muslims’ behaviour. Allah says,
ْ ْ‫ولْالل ِْهْأسوةْْحسنةْْلِمنْْكانْْي رجوْالله‬
ِْ ‫لقدْْكانْْلكمْْفِيْرس‬
ْ )١١ْ:ْْ‫ْوالي ومْْاَل ِخرْْوذكرْْاللهْْكثِيراْ(الحزاب‬
Indeed in the Messenger of Allah you have a good example to
follow for him who hopes for (the meeting with) Allah and
the Last Day, and remembers Allah much. (Q. 33:21)
Prophet Muhammad s.a.w. is our example for modesty, patience,
forbearance, compassion, and many other characters and behaviours. In
facing our day-to-day’s problems, we are supposed to think what the
Prophet would do if he himself is facing the same problems. Let the
following story give us a precious lesson.
In the history of Islam, there was a companion of the Prophet called
Tha‘labah b. H.āt.ib. He lived in Medinah, among the ans.ār and came to
the Prophet to ask help. As he was poor he asked the Prophet to pray to
Allah for him to become rich. The Prophet said to him:
 95
“O Tha‘labah, what is the matter with you!? A little wealth with
shukr (gratefulness, thanks to Allah) is better than much richness without
shukr.”
Tha‘labah fell silent upon hearing the Prophet’s statement, but was
not satisfied with it. He came again to him, so that he would pray for him
to become rich. Again the Prophet said to him:
“O Tha‘labah, it would be better for you to be like myself as an
example. If I wished that the hills around me to become gold and silver,
Allah would grant my wish. Therefore, it would be better to live a simple
life.”
Tha‘labah was still unsatisfied with the Prophet’s answer. He came
again to the Prophet and said:
“O Messenger of Allah, pray for me that I would become rich! By
Allah Who sent you with truth, if Allah grants me richness, I would give
the right of those who have right to it.”
On hearing Tha‘labah’s promise and covenant, the Prophet prayed
for him. O, Allah, O my Lord, give wealth to Tha‘labah.”
Day after day Tha‘labah’s wealth kept increasing. His sheep kept
breeding rapidly, that the streets of Medinah were full of them. In order to
tend these sheep, he took them outside Medinah. What happened now? He
could pray with the Prophet in the mosque on zuhr and ‘asr prayers only.
Before, he had prayed with him the five-daily prayers; now, he did not
attend the maghrib, ‘ishā, and fajr congregational prayers in the mosque
any longer. As his sheep kept breeding very quickly he decided to move
and live outside Medinah. Since then, he had time to come to Medinah
once a week only to attend the Jum‘ah prayer with the Prophet. His sheep
kept breeding, so that he decided to move further away from Medinah, that
he could not even attend the Jum‘ah prayer. He only waited for any news
from people who returned from the Jum‘ah prayer. He became too busy
with his sheep, that he had no time to leave them.
One day the Prophet remembered Tha‘labah who had been absent
from the mosque for a long time. He asked his companions,
“Where is Tha‘labah now? Why he does not appear any longer?”
When they told him that Tha‘labah was being busy tending his sheep
around the valley, he complained and sighed heavily, saying: “Why has it
become like this, Tha‘labah, why has it become like this?”
 96
When the order to pay zakāh was revealed by Allah, the Prophet sent
his men to collect it from people who were liable to it. He sent two people,
one from Sulaym tribe and another from Juhaynah tribe to collect zakāh
from Tha‘labah and the Sulaym tribe. The two men came to Tha‘labah
reading a mandate and instruction from the Prophet. But Tha‘labah was
reluctant to pay the zakāh. He said, “What kind of zakāh? This is like
jizyah (tax levied on non-Muslims). Go first to the Sulaym tribe to collec
zakāh from them, then come to me.” He kept postponing to avoid paying
the zakāh.
The two zakāh collectors came to the Sulaym tribe who welcomed
and treated them well. They chose their best camels for the zakāh. Then
the zakāh collectors came again to Tha‘labah who had promised to pay the
zakāh for his sheep. He asked them again to read the Prophet’s mandate.
After the reading, he said again: “This is not different from jizyah. Go first,
and give me time to think it over.” Apparently, he wanted to avoid paying
zakāh.
The two zakāh collectors returned to Medinah with the camels as the
zakāh of the Sulaym tribe. The Prophet prayed for the Sulaym tribe who
paid zakāh. When he learned that Tha‘labah had not payed zakāh, he said,
“Why has it become like this, Tha‘labah?” Shortly afterwards, revelation
came as follows:
‫ْف لما‬.‫وِمن همْْمنْْعاهدْْاللهْْلئِنْْآتاناْ ِمنْْفض ِل ِْهْلنصدقنْْولنكوننْْ ِمنْْالصالِ ِحين‬
‫ْفأعقب همْْنِفاقاْفِيْق لوبِ ِهمْْإِلى‬.‫آتاهمْْ ِمنْْفض ِل ِْهْب ِخلواْبِِْهْوت ولواْوهمْْمع ِرضون‬
)٧٧-٧٦:ْ‫ْي وِْمْْي لقونهْْبِماْأخلفواْاللهْْماْوعدوهْْوبِماْكانواْيك ِذبونْْ(التوبة‬
And of them are some who made a covenant with Allah
(saying): “If He bestowed on us of His bounty, we will verily
give sadaqah (zakāh and voluntary charity) and will be certainly
among those who are righteous.” Then when He gave them of His
bounty, they became niggardly [refused to pay sadaqah], and
turned away, averse. So, He punished them by putting
hypocrisy into their hearts till the Day whereon
they shall meet Him and because they used
to tell lies. (Q. 9:75-77).
As usual, the Prophet cited every revelation he just received to his
companions. When these verses were cited by the Prophet to his
companions one of them who heard them was a relative of Tha‘labah. He
came to Tha‘labah and said, “Woe unto you, O Tha‘labah! Allah has sent
revelation concerning you.” He was astonished and realized his
carelessness. Immediately he came to the Prophet to pay his zakāh, but it
 97
was too late. The Prophet could not accept it any longer, as Allah had
prohibited him from accepting it. He reminded him that he had advised
him before, but he disregarded his advice. So, Tha‘labah returned home
full of remorse and sadness.
After the death of the Prophet, Abu Bakr became caliph. Tha‘labah
came to Abu Bakr to offer him his zakāh, but Abu Bakr refused to accept
it, saying, “How could I accept your zakāh, when the Messenger of Allah
himself rejected it?”
After the death of Abu Bakr he was succeeded by ‘Umar, Tha‘labah
came to him persuading him to accept his zakāh, but ‘Umar also rejected
it, saying, “How could I accept your zakāh, whereas the Messenger of
Allah and Abu Bakr themselves have rejected it?”
After the death of ‘Umar he was succeeded by ‘Uthman r.a.
Tha‘labah came and persuaded ‘Uthman to accept his zakāh, but he also
declined. So, Tha‘labah died in the time of the caliphate of ‘Uthman
taking with him his major sin, namely, breaking his promise with Allah
and His Messenger.
This was the end of accumulated wealth that became the enemy of
its owner. Wealth which is usually regarded as a means to obtain one’s
ambition including power and authority can turn against its owner (Ind.
“senjata makan tuan”). Many people promise that when they become rich
they will do something good with it, to give charity and help the poor, but
when they become rich they forget their promise, and would say, for
example, “you are poor because you are lazy,” but Allah never forgets
their promises. Wealth could make people forget themselves, become
arrogant with their wealth, whereas it is all from Allah and belongs to
Him, and is only amānah, a trust, something entrusted to them to spend in
His way. Like a double-edged knife, it could be a useful or a dangerous
tool, depending on the intention of the one who uses it.
Muslims are enjoined to eradicate poverty which is a grave enemy to
Islam, as it could lead to infidelity. One might say, for example, “If there is
God Who is Merciful and Compassionate, then why am I living in
misery?” Muslims are enjoined seek wealth in order to pay zakāh as a
means to fight poverty, to help the poor and the needy, to build and create
prosperity in Muslim communities, and to defend Islam from its enemy.
May Allah protect us from being ungrateful to Him. (ANUMA, 14 April,
06).
 98
19. ‘UMAR AND ABDULLAH IBN KHUDHĀFAH
Brothers in Islam,
One of the companions of the Prophet who was promised Paradise
was ‘Umar ibn al-Khat.t.āb. Allah made Islam stronger through his
conversion to Islam. The angel Jibrīl (Gabriel a.s.) told the Prophet,
ِْ ‫ياْمحمدْْلقدْْاستبشرْْأهلْْالسم‬
ْ‫اءْبِِإسالِْمْعمر‬
)‫(رواهْالطبرانيْوْابنْماجةْوْابنْحبان‬
“O, Muhammad, the inhabitants of heaven have
rejoiced with the conversion of ‘Umar to Islam.”
(Reported by al-Ṭabrānī, IbnMājah, and Ibn Ḥibbān)
When ‘Umar converted to Islam, he asked the Prophet:
“O Messenger of Allah, are not we on the right way )ْ‫ (عْلىْْالْحْق‬whether
we die or live?”
“Yes, we are,” said the Prophet.
“Then, why should we hide ourselves?” asked ‘Umar.
So, for the first time the Muslims came out marching in two rows
entering the Mosque, al-Masjid al-H.arām, distressing the Makkan
idolaters who opposed Islam and the Prophet. Since then, the Prophet
called him as his epithetْ ْ‫“ الْفْ ْارْوق‬he who distinguishes truth from
falsehood.”
The Prophet said about him that Satan was afraid of him. He said to
him,
‫طْسْالِكاْف ًّجاْإِّلْْسلكْْف ًّجا‬
ُّْ ‫وال ِذيْن ف ِسيْبِي ِد ْهِْماْل ِقيكْْالشيطانْْق‬
)‫غي رْْفجكْْ(رواهْالبخاريْوْمسلمْوالنسائيْوالطبرانيْوْأحمد‬
By Allah Who has my soul in His hand, whenever Satan
meets you taking one way he will take another way.
(Reported by Bukhārī, Muslim, Nasā’ī, and abrānī)
It was ‘Umar who used the Hijrah calendar. He prayed to die as
martyr; he said:
‫اللهمْْارزقنِيْشهادةْْفِيْسبِ ِيلكْْواجعلْْموتِيْفِيْب ل ِْد‬
)‫ْرسولِكْْصلىْاللهْْعلي ِْهْوسلْمْْ(رواهْالبخاري‬
O Allah, grant me martyrdom for Your path,
and make me die in the town (country) of Your Messenger,
peace be upon him. (Reported by Bukhārī)
 99
He was stabbed to death by Abū Lu’lu’ah the Magian, the slave of al-
Mughīrah ibn Shu‘bah while he was performing the fajr prayer, and passed
away on Tuesday night in 23 A.H. and was buried beside the grave of
Abū Bakr who had been buried beside the grave of the Prophet inside the
Masjid Nabawī in Medinah.
When ‘Umr ibn al-Khat.t.āb sent an army to fight the army of
Akhmawī, some of the Muslims were captured and taken prisoners, among
them was Abdullah ibn Khudhāfah, and was brought to the king. When
the king knew that he was one of the companions of the Prophet, he
tempted him, saying:
“Would you become Christian? If you do, I will give you half of my
kingdom.”
“If you give me your whole kingdom as well as the whole wealth
given to the Arabs, I would never abandon the religion brought by Prophet
Muhammad s.a.w.,” said Ibn Khudhāfah.
“If so, I have to kill you, then”, said the king.
“Do whatever you like,” said Ibn Khudhāfah.
So, Abdullah ibn Khudhāfah was crucified. His hands and legs were
shot with arrows to scare him. He was still offered to become Christian
and still firmly rejected.
The king was annoyed and became fed up. He ordered his men to
bring Ibn Khudhāfah down and away from the cross, and to take him near
a big bathtub containing boiling water. Two Muslim prisoners were
brought and the king threatened to kill them with the boiled water if he did
not accept Christianity. As he refused, the two Muslim prisoners were
killed.
Abdullah ibn Khudhāfah started weeping. Thinking that he was
scared and regretting for refusing to become Christian, the king offered
him again to become Christian. When he rejected, the king asked him:
“What makes you weep?”
“I am weeping because both of my companions attained martyrdom,
thrown into the boiling tub,” said Abdullah ibn Khudhāfah, “and I wish to
be like them, but you do not give me chance to become martyr like them.”
The king became amazed and admired ibn Khudhāfah’s firm belief.
Yet, he insisted to conquer his heart. He said:
“If you kiss my head I will release you.”
 100
Abdullah ibn Khudhāfah thought for a while and said to himself: “It
is alright to kiss the head of this enemy of Allah as long as he releases the
whole Muslim prisoners.” So, he said:
“I’ll kiss your head if you will also release the remaining Muslim
prisoners.”
Unexpectedly, the king agreed to this condition. Abdullah ibn
Khudhāfah kissed the king’s head, and the Muslim prisoners were
released.
When ‘Umar ibn al- Khat.t.āb heard this news, he said: “I’ll order
every Muslim to kiss Abdullah ibn Khudhāfah’s head, and I’ll be the first
one to do it.”
When the Muslim army arrived at Medinah, ‘Umar kissed ‘Abdullah
ibn Khudhāfah’s head, followed by the Muslims in Medinah.
This is one example of the strong faith and steadfastness of the noble
companion. However, one day the prophet asked his companions,
“Who are, in your opinion, the people who have the strongest faith
who will have the greatest reward?”
“The angels, O Messenger of Allah,” said his companions.
The Prophet shook his head, saying, “How wouldn’t they have strong
faith when they are with their Lord?”
“If so, then the prophets,” said his companions.
Again the Prophet shook his head, saying: “How wouldn’t they have
strong faith when they themselves received revelation from Him?”
The companions started to be confused, and gave the answer: “If so,
then we are, O Messenger of Allah”
This was also not the right answer, as they were with the Prophet and
witnessed the revelation. They could not give any more answers and
wished to get the proper one. So, the Prophet said: “They are a group of
people after me. They believe in the Qur’ān and practice its contents,
although they have not seen me. They have the strongest faith and will
receive the greatest reward.”
In a hadīth the Prophet said:
Whoever sticks to my Sunnah in the time my ummah
becomes corrupted, he will receive the reward of one
hundred martyrs.(Reported by al-Bayhaqī)
 101

May Allah include us among them, Āmīn. (ANUMA, 9 June, 06)

20. THUMĀMAH BIN UTHĀL

One of the sahābah (companions of the Prophet) who had hated the
Prophet Muhammad (s.a.w.) before he became Muslim was Thumāmah
bin Uthāl. He lived in Central Arabia, one of the leaders of Banī Hanīfah
tribe and one of the kings of Yamāmah region. When the Prophet invited
him to Islam in 6/629 as he did to seven other rulers, he was disappointed
and felt humiliated. He intended to kill the Prophet. Before carrying out his
intention he was prevented by his uncles; instead, he killed some of the
sahābah. Consequently, the Prophet permitted his companions to kill him.
It has been the tradition of the Arabs before Islam to perform ‘umrah
(minor pilgrimage) to Makkah. They performed their t.awāf
(circumambulation) around the Ka‘bah and sacrificed to their idols.
Thumāmah who intended to perform ‘umrah was passing the outskirts of
Medinah on his way to Makkah. Unfortunately for him, he was arrested by
a Muslim military detachment guarding the city of Medinah. He was sent
to the city and tied up at one of the columns of the mosque. While the
Prophet was on his way to the mosque he saw Thumāmah being tied. He
called his companions and said,
“Do you know that man?”
“No, Messenger of Allah,” they said.
“He is Thumāmah bin Uthāl of the Banī H.anīfah tribe; so, treat him
well,” said the Prophet.
The Prophet entered his house and asked his household to prepare
food and to milk the camel and to bring the food and drink to Thumāmah
in the morning and in the evening. The Prophet did this before he met and
talked to Thumāmah. Then the Prophet met him.
“What do you think, Thumāmah,” asked the Prophet.
 102
“Well, Muhammad,” said Thumāmah, “if you want to kill (me), you
will kill a person who has spilt blood [meaning the Prophet’s companions],
and if you forgive, you will forgive a person who will thank you. If you
want wealth, ask, and you will get what you want.”
The Prophet left him for two days, and kept giving him food and
milk everyday. On the third day the Prophet came to Thumāmah again:
“What do you think, Thumāmah?” asked the Prophet.
“I have nothing to say except what I have told you before,” said
Thumāmah. “If you want to kill (me), you will kill a person who has spilt
blood [meaning the Prophet’s companions], and if you forgive, you will
forgive a person who will thank you. If you want wealth, ask, and you will
get what you want.”
The Prophet left him again, and came to him the next day.
“What do you think, Thumāmah?” asked the Prophet.
“I have nothing to say except what I have told you before,” said
Thumāmah. “If you want to kill (me), you will kill a person who has spilt
blood [meaning the Prophet’s companions], and if you forgive, you will
forgive a person who will thank you. If you want wealth, ask, and you will
get what you want.”
On hearing this reply of Thumāmah, the Prophet turned to his
companions and told them to release him, which they did.
Thumāmah left the Prophet’s mosque until he reached a palm garden
near al-Baqi‘ (now a graveyard), cleansed himself, returned to the mosque
and stood in front of a group of Muslims, and said,
ْ‫أْشْهْدْْأْنّْْلْْْإِلْهْْإّلْْاهللْْوْْأْشْهْدْْأْنْْمْحْمْدْاْعْبْدْهْْ ْوْرسْ ْولْه‬
I bear witness that there is no god but Allah and Muhammad is
His servant and messenger
Then he turned to the Prophet, saying,
“O Muhammad, by Allah, there was no face I hated before on this
earth more than yours, but your face has become the one I like most; by
Allah, there was no religion I hated before more than yours, but now your
religion has become the religion I like most; and by Allah, there was no
land I hated before more than yours, but now, it has become the one I like
most.”
Then he continued,
 103
“I have spilt the blood of your companions; what, then, do you have
to do to me?”
“There is no blame on you, O Thumāmah, for (accepting) Islam
erases the previous sin,” answered the Prophet.
“By Allah, verily, I will cause losses to the idolaters [who were
enemies to the Prophet and the Muslims] the double of the losses I have
caused to your companions. Verily, I will put my soul, my sword, and my
people to helping you and your religion,” said Thumāmah. Then he added,
“Your horsemen brought me here while I was on my way for ‘umrah.
What then should I do?”, asked Thumāmah.
“Proceed with your ‘umrah, but in the way prescribed by Allah and
His messenger,” said the Prophet. Then the Prophet taught him then right
ritual, such as sacrificing for Allah rather than for idols.
Thumāmah continued his journey to Makkah. When he reached the
interior of the city he stood citing the talbiyyah (the expression indicating
the acceptance of a call or an invitation for pilgrimage) with his loud
voice,
ِْ ْ‫ْلْبْي‬،ْ‫لْبْيْكْْاللْهْمْْلْبْيْك‬
ْ‫ّْلْْشِْْريْكْْلْك‬،ْ‫ْْإِنْْالْحْمْدْْوْْالنْعْمْةْْلْكْْوْْ ْالمْلْك‬،ْ‫كّْلْْشِْْريْكْْلْكْْلْبْيْك‬
Here I am, responding to Your call, O Allah, here I am;
there is no partner with You, here I am, responding to Your call;
verily, all praise and blessing belong to You, and so is the
supreme authority, there is no partner with You.
He was the first Muslim who had ever entered Mecca citing the
talbiyyah. It was a response to Allah’s order to Prophet Abraham (Ibrāhīm
according to the majority of commentators, whereas according to others,
among whom was al-H.asan al-Basrī, to Prophet Muhammad; perhaps both
are correct, originally to Prophet Abraham, then repeated to Prophet
Muhammad) to proclaim to people the pilgrimage to the Ka‘bah in
Makkah. Allah said (to Prophet Abraham and Prophet Muhammad),
ْ )١٧ْ:ْ‫اسْبِالحجْْيأت ْوكْْ ِرجاّلْْوعلىْكلْْض ِامرْْيأتِينْْ ِمنْْكلْْفجْْع ِميقْ (الحج‬
ِْ ‫وأذنْْفِيْالن‬
And proclaim to mankind the hajj (pilgrimage). They will come to you on
foot and on every lean camel, they will come from every deep and distant
(wide) mountain highway (to perform the hajj). (Q. 22:27)
The idolaters among the Quraysh tribe heard the talbiyyah and came
to the source of the voice with their swords unsheathed. Instead of being
scared, Thumāmah looked at them and proudly raised his voice with his
 104
talbiyyah. A young man among them tried to shoot him with his arrow, but
was stopped by them.
“What is the matter with you?”, they said, “do you know this man?
He is Thumāmah son of Uthāl, the king of Yamāmah. By Allah, if you
ever do him any harm, his people will revenge and stop sending us food,
and we shall die of starvation.”
So, they sheathed their swords and approached Thumāmah.
“What happens to you?,” they asked, “have you become Sabean (i.e.,
changed your religion) and abandoned the religion of your fore-fathers?”
“No, I do not, but I am following the best religion; I have followed
the religion of Muhammad,” answered Thumāmah, and added, “I swear by
the Lord of this House (i.e., the Ka‘bah), upon my return to Yamāmah, I
will not let any seed of grain or any of Yamāmah’s wealth reach you until
you, all of you, follow the religion of Muhammad.”
Then Thumāmah performed his ‘umrah, sacrificed to Allah, rather
than to idols, and went home. He ordered his people to boycott the
Quraysh tribe economically. This economic blockade was felt little by
little by the Quraysh: the price of goods was increasing, and they started
suffering lack of food. All they could do was to plead to the Prophet to
persuade Thumāmah to stop his economic blockade. They wrote to the
Prophet as follows:
Our pledge with you has been that you should establish kinship with us, and
we urge you to keep it. But now, you have severed your kinship relationship
with us and killed our fathers with swords, and our children with hunger.
Thumamah is cutting his food supply for us and is harming us. If your would
like to write to him so that he would send us what we need, please do so!
The Prophet wrote to Thumāmah and the economic blockade was lifted.
Thumāmah did more for Islam. When a man called Musaylimah who
claimed himself to be a prophet, appeared in his area, Thumāmah warned
his people against this false prophet. He told them that no two prophets
would appear at the same time, no prophet would share Muhammad in his
prophethood, and moreover, no prophet would come after him.
Thumāmah, after accepting Islam, had done many more good deeds
than bad deeds for Islam before he embraced this religion. Had the Prophet
retaliated for the assassination of his companions by killing Thumāmah,
this would not have won him and his people to his side. The people of
Yamāmah might have turned against him for the murder of their king. This
is one of many examples from the biography of Prophet Muhammad s.a.w.
 105
who was sent by Allah as mercy to the world, in which enemies were
turned into allies. (21 April, 06)

21. SIR JAMES JEANS (1877-1946)

Brothers in Islam,
Long time ago, approximately in the 1920s, before the partition of
the Indian sub-continent into India and Pakistan, there lived in Delhi a
British scholar called Sir James Hopwood Jeans. He was born in London
in 1877 and died in 1946. He was a mathematician, physicist, and
astronomer. He was graduated from the University of Cambridge. From
1910 till 1912 he was professor of applied mathematics at Princeton
University. He was well-known for his successful application of
mathematics to problems in physics and astronomy. His original
contribution in physics is on the kinetic theory of gases and forms of
energy radiation; in astronomy, on giant and dwarf stars, the nature of
spiral nebulae, and the origin of the cosmos. Among his writings for
laymen are The Universe around Us (1929), The Stars in their Courses
(1931), and Through Space and Time (1934).
On a Sunday morning, an Indian Muslim scholar Inayatullah Khan
met him on the street on his way to the church, carrying his umbrella,
although it was raining. When Inayatullah asked him why he did not open
his umbrella, despite of the rain, he opened it. When he asked him, why
such a great scholar like him, would like to go to church, he invited him to
visit him in his house in the evening.
In the evening, ‘Inayatullah came to visit him. His wife led him to his
study room. There the great astronomer explained the wonder of the
universe to him: the planets, the stars and their locations, orbits and so on.
Then he said that when he was observing this planets and stars and their
wonderful systems he trembled with fear, amazed with this wonderful
creation of God, and said, “Oh God, how great You are!” Then he said to
‘Inayatullah,
“Now, you understand, O ‘Inayatullah, why I go to church.”
 106
“Your explanation is amazing, and it reminds me of one verse in the
Qur’ān. I would like to cite it, if you like,” said ‘Inayatullah.
“With pleasure,” said Sir James Jeans.
Then ‘Inayatullah cited the following Qur’ānic verse,
ِْ ‫ألمْْت رْْأنْْاللهْْأْن زلْْ ِمنْْالسم‬
ِْ ‫اءْماءْْفأخرجناْبِِْهْثمراتْْمخت ِلفاْألوان هاْوِمنْْال ِجب‬
ْ ْ‫ال‬
ْ ْْ‫امْمخت ِلفْْألوانه‬ِْ ‫اسْوالدوابْْوالن ع‬ ِْ ‫ْوِمنْْالن‬.‫جددْْبِيضْْوحمرْْمخت ِلفْْألوان هاْوغرابِيبْْسود‬
ِ ‫كذلِكْْإِنماْيخشىْاللهْْ ِمنْْ ِعب‬
ْ )١٨-١٧ْ:ْ‫اد ْهِْالعلماءْْإِنْْاللهْْع ِزيزْْغفورْْ(فاطر‬
See you not that Allah sends down water from the sky,
and We produce therewith fruits of various colours, and
among the mountains are judad [streaks] white and red, of
varying colours and (others) raven [gharābīb]-black. And
likewise, men and moving creatures and cattle are of
various colours. It is only those among His servants
who have knowledge that fear Allah. Verily, Allah
is All-Mighty, Oft-Forgiving. (Q. 35:27-28).
These two verses tell us of Allah’s complete and perfect power of
creation, namely, He created different kinds of things (human beings,
animals, vegetation and mountains) with various colours, from one thing:
water from the sky sent by Allah. With the same water Allah creates also
fruits with various colours and tastes.
A similar verse dealing with this wonder of Allah’s perfect creation is
as follows:
ِ ْْ‫ضْ ِقطعْْمتجا ِوراتْْوجناتْْ ِمنْْأعنابْْوزرعْْون ِخيل‬
ِ ْْ‫صن وانْْوغي ر‬
ْ ْ‫صن وانْْيسقىْبِماء‬ ِْ ‫وفِيْالر‬
ِ ‫ْو‬
ْ )٢ْ:ْ‫احدْْون فضلْْب عضهاْعلىْب عضْْفِيْالك ِْلْإِنْْفِيْذلِكَْْلياتْْلِقومْْي ع ِقلونْْ(الرعد‬
And in the earth are neighbouring tracts, and gardens of vines, and
green crops, and date palms, growing into two or three from a single
stem root, or otherwise, watered with the same water; yet some of them
We make more excellent than others to eat. Verily, in these things
there are āyāt for the people who understand. (Q. 13:4).
Besides plants and fruit of different colours Allah mentions that these
various colours are also found in the mountains. He said,
ِْ ‫وِمنْْال ِجب‬
ْ‫الْجددْْبِيضْْوحمرْْمخت ِلفْْألوان هاْوغرابِيبْْسْود‬
And among the mountains are judad [streaks] white and red,
of varying colours and (others) raven [‫]غْْراِْبيْب‬-black.
There are white and red mountains; there are also streaks [i.e., thin
and irregular lines] in some of these mountains with different colours.
There are also very black mountains. The term ‫( جْدْد‬judad) means,
 107
according to Ibn ‘Abbās, “pathways”. This is also the view of Abū Mālik,
al-H.asan, Qatādah, and al-Suddī. The term ‫ابُْب‬ِ ‫( غْْر‬gharābīb) according
to ‘Ikrimah means high and black mountains. This is also the view of Abū
Mālik, ‘At.ā’ and Qatādah.
If you have ever seen the Ayers Rock near Mt. Olga, located 450 km
Southeast of Alice Spring, that monolith (a single upright block of stone)
is the largest one in the world. It is 348 metres high and 9 kms in
circumference. As the sun shines on this rock during the day it changes
colours: red, blue, pink, and brown. Tens of thousands of people visit it
each year. No wonder, most of the people of Alice Spring earn their living
in tourist industry, Allah’s blessing through this mighty rock.
Then Allah says that various colours are also found among living
things, such as human beings, moving creatures and cattle. He said,
ْ‫امْمختلِفْْألوانهُْْذلِك‬ ِْ ‫وِمنْْالن‬
ِْ ‫اسْوالدوابْْوالن ع‬
And likewise, men and moving creatures
and cattle are of various colours.
This various colours of man are mentioned also in another verse of the
Qur’ān,
ْ‫ضْواختِالفْْأل ِسنتِكم‬ ِْ ‫وِمنْْآياتِِْهْخلقْْالسماو‬
ِْ ‫اتْوالر‬
)١١ْ:ْْ‫ْوألوانِكمْْإِنْْفِيْذلِكَْْلياتْْلِلعالِ ِمينْْ(الروم‬
And among His Signs is the creation of the heavens and the earth,
and the difference of your languages and colours. Verily, in that
are indeed signs for men of sound knowledge. (Q. 30: 22)
Even the human beings, who are created of the same species, have
various colours, races and languages. We have different colours, races and
language, and no one is better than the other in the sight of Allah. What
matters is our taqwá, faith and deeds. There are about three thousand
languages spoken by people. The aborigines themselves have about 250
languages.
The verse ends with
ِ ‫إِنماْيخشىْاللهْْ ِمنْْ ِعب‬
ْْ‫اد ْهِْالعلماءْْإِنْْاللهْْع ِزيزْْغفور‬
It is only those among His servants who have knowledge that
fear Allah. Verily, Allah is All-Mighty, Oft-Forgiving.
He is so powerful that He could punish us any time, but He is also Oft-
Forgiving, and keeps the door of repentance open while we are still alive.
 108
What happened when Sir James Jeans heard this verse? He was
amazed, and exclaimed,
What did you say? That only people who have knowledge
that fear God? Amazing! Is it really mentioned in the Qur’ān?
Muhammad was illiterate. Who told him the thing that took me
over forty years of study to come to know it? [He had studied
astronomy over forty years]. It must be from God Himself.
This was the confession of the great scholar, Sir James Jeans. There
are many other Qur’ānic verses which we shall deal with in due course.
(ANUMA, 26 May, 06)

22. PROF. ARTHUR (ABDULLAH) ALLISON

On the 16th of March 1979, (to be precise, 27 years and 3 months
ago), a dialogue was being conducted between the Muslim scholar K.H.
Bahaudin Mudhary and Antonius Widuri at Sumenep, the capital of the
island of Madura in Indonesia. It was the 8th evening of the dialogue which
lasted for 9 evenings, resulting in the conversion of Antonius Widuri to
Islam. On that night Anonius Widuri stated that there were many
Indonesian Muslims who converted to Christianity, but K.H. Bahaudin
Mudhary said that they were not scholars who converted as the result of
study and research; but poor people who were in a miserable condition.
Antonius Widuri could not name any Muslim scholar who converted to
Christianity. Two days later Antonius Widuri declared his conversion to
Islam in an evening ceremony. Sadly, that year 1979 K.H. Bahaudin
Mudhry passed away at the age of 58.
One of many scholars who found and embraced Islam through
research was Prof. Arthur Allison. He was Head of the Department of
Electrical and Electronic Engineering at the University of London. He was
also President of British Society for Psychological and Spiritual Studies. In
September 1985 he was invited to attend the First International Conference
on Medical Inimitability in the Qur’ān held in Cairo, Egypt. In this
conference he presented two papers: (1) on psychological and spiritual
methods of therapy in the light of the Qur’ān; (2) on sleep and death in the
 109
light of the Qur’ānic verse sūrat al-Zumar 39:42, in collaboration with Dr.
Muhammad Yahyá Sharaf. The verse runs as follows:
ْ ْ‫اللهْْي ت وفىْالن فسْْ ِحينْْموتِهاْوالتِيْلمْْتمتْْفِيْمن ِامهاْف يم ِسكْْالتِيْقضىْعلي هاْالموت‬
ْ )٢١:‫ْوي ر ِسلْْالخرىْإِلىْأجلْْمس ًّمىْإِنْْفِيْذلِكَْْلياتْْلِقومْْي ت فكرونْْ(الزمر‬
It is Allah that takes the souls (of men) at death; and those that die not
(He takes) during their sleep; those on whom He has passed the decree
of death, He keeps back (from returning to life), but the rest He sends
(to their bodies) for a term appointed. Verily in this are signs for
those who reflect. (Q. 39:42, A.Y. Ali’s translation).
Abdullah Yusuf Ali’s explanation of this verse is as follows:
ْ ‫“اللهْ ْي ت وفى ْالن فسْ ْ ِحينْ ْموتِها‬Allah takes the souls (of men) at death” means
that “in death we surrender our physical life, but our soul does not die; it
goes back to a plane of existence in which it is more conscious of the
realities of the spiritual world.
What is sleep? As far as animal life is concerned it is the cessation of the
working of the nervous system, though other animal functions, such as
digestion, growth and the circulation of the blood continue, possibly at a
different pace. It is the response of the nervous system, and in this respect
it is common to man and animals, and perhaps even to plants, if, as is
probable, plants have a nervous system. The mental process (and certainly
volition) are also suspended in sleep, except that in ordinary dreams there
is a medley of recollections, which often present vividly to our
consciousness thing that do not or cannot happen in nature as we know it
in our coordinated minds. But there is another kind of dream which is
rarer-one in which the dreamer sees things as they actually happen,
backward or forwards in time, or in which gifted individuals see spiritual
truths otherwise imperceptible to them. How can we explain this? It is
suggested that our soul or personality,- that something which is above our
animal life – is then in a plane of spiritual existence akin to physical death
when we are nearer to Allah. In poetic imagery, Sleep is the “twin brother
to Death.”
Sleep being twin-brother to Death, our souls are for the time being
released from the bondage of the flesh. Allah takes them for the time
being. If, as some do, we are to die peacefully in sleep, our soul does not
come back to the physical body, and the latter decays and dies. If we have
still some period of life to fulfill according to Allah’s decree, our soul
comes back to the body, and we resume our functions in this life.
If we contemplate these things, we can see clearly many spiritual
truths, e.g. (1) that our bodily life and death are not the whole story of our
existence; (2) that in our bodily life we may be dead to the spiritual world,
 110
and in our bodily death, may be our awakening to the spiritual world; (3)
that our nightly sleep, besides performing the function or rest to our
physical life, gives us a fore-taste of what we call death, which does not
end our personality; and (4) that the Resurrection is not more wonderful
than our daily rising from Sleep, the “twin-brother of Death”.
Another verse dealing with life, sleep and death is as follows:
ْ ْ‫يهْلِي قضىْأجل‬
ِْ ِ‫هوْْال ِذيْي ت وفاكْمْْبِاللي ِْلْوي علمْْماْجرحتمْْبِالن ها ِْرْثمْْي ب عثكمْْف‬
)٥٠:ْ‫ْمس ًّمىْثمْْإِلي ِْهْمرِجعكمْْثمْْي نبئكمْْبِماْكنتمْْت عملونْْ(النعام‬
It is He Who takes your souls by night (when you are asleep),
and has knowledge of all that you have done by day, then He
raises (wakes) you up again that a term appointed (your life
period) be fulfilled, then (in the end) to Him will be your
return. Then He will inform you of that
which you used to do. (Q. 6:60).
Ali’s comment on this verse is this:
As the rest of His Creation is subject to His Law and Plan, so is man’s life
in every particular and at every moment, awake or asleep. The mystery of
Sleep – “the twin brother to death” – is called the taking of our soul by
Him, with the record of all we have done in our waking moments, and this
record sometimes appears to us in confused glimpses in dreams. By day we
awaken again to our activities, and so it goes on until we fulfill the term of
our life appointed for this earth. Then comes the other Sleep (death) with
the longer record of our Day (Life); and then in the end comes the
Resurrection and Judgment, at which we see everything clearly and not as
in dream, for that is the final Reality.
Prof. Allison as an expert in psychology and spiritual studies
explained this verse and said that there is similarity between dreaming and
death as well as the return of the soul to the physical body when one is
waking up. The idea of the separation of the soul from the body in sleep
and death is in line with the study of parapsychology. This verse
convinced him of the truth of Islam that this verse must have been from
Allah to Prophet Muhammad. At the end of the conference Prof. Allison
proclaimed his conversion to Islam before the Rector of al-Azhar, Shaykh
Jād al-H.aqq, the Ministry of Awqāf, and changed his name from “Arthur”
to “Abdullah” Allison.
In an interview with the Arabic weekly al-Muslimūn Prof. Allison
said that as President of British Society for Psychological and Spiritual
Studies he studied Hinduism, then Buddhism, and Islam. He found the
great difference among world religions, and finally chose Islam.
 111
Besides citing āyat al-kursī the Prophet taught us to say the du‘ā’
(supplication) before going to sleep ‫ ْ بِاسْ ِمكْ ْاللهمْ ْأموتْ ْوأحيا‬In Your name, O
Allah, I die and live” and when we wake up to thank Him saying, ْ‫له‬ ِْ ِ‫الُْحْمْدْْْل‬
)‫اْوإْلْيْ ِْه ْالْنُّشْ ْورْ(رواهْْالبخاريْوْأحمد‬
ْ ْ‫“ الْ ِْذىْ ْأْحْيْانْاْبْعْدْ ْما ْأْمْاتْن‬Praise be to Allah Who has
revived us after our death (namely, sleep), and to Him we shall return (on
the Resurrection Day).” (Reported by Bukhārī and Aḥmad) indicating that
“sleep is the twin-brother of death.” It happened that people died in their
sleep. (ANUMA, 16 June, 06)

23. MUHAMMAD ASAD AND SAMYA WADI

It is mentioned in the Qur’ān that Allah guides whom He wishes.
When the Prophet failed to convince his beloved uncle Abū T.ālib to
embrace Islam so that he would be safe in the Hereafter, Allah revealed to
him:
ْ ْ‫إِنكّْْلْْت هْ ِديْمنْْأحببتْْول ِكنْْاللهْْي ه ِديْمن‬
)٦٥ْ:ْ‫ْيشاءْْوهوْْأعلمْْبِالمهت ِدينْْ(القصص‬
Verily, you cannot guide whom you love, but
it is really Allah Who guides whom He will. And He knows
best those Who are the guided. (Q. 28:56).
In other words, guidance is from Allah alone, our duty is to convey the
message, the result is from Allah.
There are many ways to convey the message, through speech, and
through examples, through actions and even through stories. A great
scholar was asked one day to deliver a religious speech at a mosque. He
gave the audience the biography of the Prophet. After finishing the speech
the imām of the mosque told him that he should have given fiqh, Islamic
law, what is h.alāl and what is h.arām. He responded and said that the
biography of the Prophet was included as one of religious teachings. This
is because the Prophet put the teachings of Islam into practice. We know
every story in the Qur’an gives us moral lessons. The story of Prophet
Joseph (Yūsuf a.s.) mentioned in sūrat Yūsuf (chapter 12), for example,
 112
gives us so many moral lessons: such as how to behave with our brothers
who wrong us. He reminded them how they treated him very badly. Yet,
he did not retaliate; he did not even blame them. He simply said that it
was Satan who misguided them to do what they did. Before preaching
religion, he had become friends with his fellow mate in the prison. His
father, Prophet Jacob (Ya’qūb) told his sons to search for Joseph and
Benjamin without losing hope, because he said, as mentioned in the
Qur’ān,
ِْ ‫ياْبنِيْْاذهبواْف تحسسواْ ِمنْْيوسفْْوأ ِخ ِْيهْوّلْْت يئسواْ ِمنْْرو‬
‫حْالل ِْه‬
)٨٧ْ:ْ‫حْالل ِْهْإِّلْْالقومْْالكافِرونْ(يوسف‬ ِْ ‫إِنهّْْلْْي يئسْْ ِمنْْرو‬
O my sons! Go ye and enquire about Joseph and his
brother, and never give up hope of Allah’s soothing
mercy; truly, no one despairs of Allah’s soothing
mercy except those who have no faith. (Q. 12:87).
There are also many ways how Allah guides a person. I shall give
two examples here: (a) Muhamad Asad and (b) Samya Wadi, as follows:
a. Muhammad Asad
Muhammad Asad was an Austrian Jew, formerly called Leopold
Weiss, who was born in Livow, Austria (later became part of Poland) in
1900. At the age of 22 he visited the Middle East, and later became a
foreign correspondence of the well-known journal, Frankfurter Zeitung,
and then travelled through Africa and Asia. He studied Islam and
compared it with the conditions of the Muslims, and found that the
Muslims were far away from practising their religious teachings. He said:
“The more I understood how concrete and how immensely practical the
teachings of Islam are, the more eager became my questioning as to why
the Muslims had abandoned their full application to real life.” He talked
about Islam to Muslims as if he were to defend Islam from their
negligence. In autumn 1925, in the mountains of Afghanistan, a young
governor said to him: “But you are a Muslim, only you do not know it
yourself.” When he went back to Europe he found that the only
consequence of his attitude was to become a Muslim.
Since then, people asked him why he became a Muslim? He said that
no particular aspect appealed to him more than any other. He said: “Islam
appears to me like a perfect work of architecture. All its parts are
harmoniously conceived to complement and support each other; nothing is
superfluous and nothing is lacking, with the result of an absolute balance
and solid composure.”
 113
Leopold Weiss changed his name with Muhammad Asad and
devoted himself to studying Islam, lecturing and writing. He studied
Arabic and spent over five years in Hejaz and Najd, mostly in Medinah.
He enjoyed the friendship of King Ibn Saud. He wrote Islam at the
Crossroads, Road to Mecca, and the English translation of the meanings of
the Qur’ān. Then he travelled to India where he met the poet and
philosopher Muhammad Iqbal who persuaded him not to continue his
journey to Eastern Turkistan, China and Indonesia. When Pakistan was
established in 1947 he was called upon to organize and direct a
Department of Islamic Reconstruction. After two years he was transferred
to Pakistan Foreign Office, and later to Pakistan’s mission to the U.N. at
New York. He became Pakistan Alternative Representative at the United
Nations. He resided in Libya and moved between Tripoli and his native
country Austria.
b. Samya Wadi
It is mentioned in the Qur’ān that certain creatures had been in this
world before man called jinn (demons). There is a chapter in the Qur’ān
called sūrat al-Jinn (chapter 72) in which Allah states that a number of
jinn listened to the Qur’ān from the Prophet, believed in it and called their
people to embrace Islam. It is also mentioned in the Qur’ān that a number
of jinn worked for Prophet-King Solomon (Sulaymān). Some of them were
soldiers. Allah said:
)١٧ْ:ْ‫سْوالطي ِْرْف همْْيوزعونْْ(النمل‬ ِ ‫وح ِشرْْلِسليمانْْجنودهْْ ِمنْْال ِجنْْو‬
ِْ ‫اإلن‬
And before Solomon were marshaled his hosts,--of jinn and men
and birds, and they were all kept in order and ranks. (Q. 27:17).
Others dived at sea, and brought its treasure to him. Some others were
builders and even bound together in fetters. Allah said:
ِ ‫ْوالشي‬.‫فسخرناْلهْْالريحْْتج ِريْبِأم ِرِْهْرخاءْْحيثْْأصاب‬
ْ ْ‫اطينْْكل‬
)٣٨-٣٥ْ:ْ‫ادْ(ص‬ ِْ ‫ْوآخ ِرينْْمقرنِينْْفِيْالصف‬.‫ْب ناءْْوغواص‬
Then We subjected the wind to his power, to flow
gently to his order, whithersoever he willed,-- as also the
devils (including) every kind of builder, and divers,--as
also others bound together in fetters. (Q. 33:36-33)
We believe that behind this material world there is a spiritual world,
or an unknown world, the world of the jinn. Among them some are
believers, others are non-believers. For every one of us there is one who
accompanies us, and if we are lucky enough we have a good Muslim jinni;
if not, we have a bad non-believer jinni who likes to inspire us to do bad
 114
things. Prophet Muhammad s.a.w. himself admitted that a jinni had
accompanied him, and the jinni was a Muslim. Here is another example
how Allah guides people to Islam.
We know that about 90% of the population of Egypt are Muslims,
and the rest are mainly Christians. They all speak and understand Arabic,
the language of the Qur’ān. We also know that Allah has many ways in
guiding a person to Islam. One example is the following story:
The Kuwait daily newspaper al-Qabas in its supplement published
on Monday 26, March 1979, states that a woman of a Coptic Christian
family suffered from cancer for five years. She lived in Manial )‫ (المْْنِيْل‬at the
outskirt of Cairo. Her name was Mrs. Samya Wadi, age 57. She suddenly
suffered strong headaches as a result of pain in her stomach. Her husband,
Mr. Safwat Jiryes took her to the hospital. The doctor told her that she
suffered from cancer and he could not make the operation as the cancer hid
inside a tiny vein in her stomach. She was brought home. One month later
she fell into a coma for one month, and the doctors fed her through glucose
injection and by giving her pure blood. When she awoke, she found
herself paralysed. Her husband called a priest who ordered him to practise
certain religious rites, but they could not help her. During this period the
cancer reached her liver, and the doctors said that she could live only for a
few days, and she would die. A neighbouring Muslim woman who had just
returned from pilgrimage advised her to recite certain verses of the Qur’ān.
She did and felt better. She could sleep after months of staying awake. Her
husband brought her some Qur’ānic tapes for her to listen to.
One night in November 1978 Mrs. Samya Wadi asked her husband
to bring her a bottle of the best perfume he could get, eau de cologne
(“water from Koeln”), and to wash her whole body with it. Then she
begged him to turn off the light and leave her alone, because she wanted to
enjoy complete darkness that night. The husband thought that this might
be her end, that she would die. Therefore, he prayed to God to relieve her
from her pain.
In the morning, he knocked at the door, no answer. He knocked
again, and again no answer. He opened the door by force and found his
wife in a very strange condition. He was shocked to see her. Her upper part
was covered with a medical bandage, and her lower part was covered with
a white sheet. She was unconscious. He called his children to see their
mother. Neighbours also came to see her. Then he called the doctors.
They came and made some medical tests. They said that she had been
 115
under a highly delicate operation, and recommended to bring her to the
hospital. She was still unconscious. In the hospital the doctors declared
that the cancer had been completely uprooted from her stomach and her
liver, the operation was very successful, and she was cured..
What did really happen to her? After her recovery a reporter of al-
Qabas met her in Cairo and asked her to tell him the true story. While
trying to stop her tears, she said that at night, after her husband left, she
fell asleep while reciting some verses of the Qur’ān. At about one o’clock
in the morning, she felt she was completely naked, and some persons
whose faces she could not see were around her bed. She was half-
conscious, and yet she felt what was happening around her. She thought
that she saw her belly was being opened without pain, and the hands of the
unknown visitors started to deal with her sick parts and uprooted the
illness. She felt bandages and a piece of cotton was put into her mouth.
She went into a coma for three days. Her neighbour Ummu Ah.mad told
her that believing jinn made operations for people of pure hearts. The end
of the story is that the whole family converted to Islam.
What kind of moral lessons we can get from this woman’s
experience? It is the duty of Muslims to propagate and to inform people
about Islam, but guidance belongs to Allah. Secondly, as Muslims we
should never lose hope, never become pessimistic in life, as Allah can do
whatever He wants. We should keep trying and working hard, and never
abandon hope. (ANUMA, 7 April, 06)

24. EMMANUEL (RAIS) MANOPPO

Brothers in Islam
I would like to take you back to the activity of Christian missionaries
in Indonesia during Suharto’s rule about thirty years ago, namely, in the
seventies and eighties. The Muslim party Masjumi had been banned by the
earlier president Sukarno. The activities of Muslim students were
oppressed by the ruler who considered them a threat to his authority, and
Christian missionaries from abroad were given more opportunity to
 116
propagate their religion among Muslims, especially when they got
protection and facility from some high ranking Christian officials. In West
Irian, now called West Papua, they had access to remote areas by means of
their own air transportation, including planes and helicopters. (We do not
know who called the area West IRIAN for the first time. I was told that it
was the abbreviation of “Ikut Republik Indonesia Anti Nederland”
meaning “Joining the Republic of Indonesia and Anti Netherlands”, but
Gus Dur, - Abdurrahman Wahid, the former President of Indonesia - who
suggested to change the name said that it was from the Arabic word ‘aryān
meaning “naked”).
For this missionary purpose they spent a huge amount of money. The
fund designated for 1986 alone, twenty years ago, for example, was $70
million. They had a plan to Chrstianize Indonesia in 50 (fifty) years, and
the island of Java (with more than 60 million inhabitants at that time) in 20
(twenty) years. Although they denied this plan, they had succeeded in
Chrstianizing 4 % of the total population, especially the poor. It was
frustrating according to them, because it was below their expectation,
compared to the efforts and the money spent on it.
In this poor and helpless condition of the Indonesian Muslims, Allah
made His “divine intervention”. The only son of Mr. Samuel Manoppo,
the Head of the Indonesian Council of Churches (Kepala Dewan Gereja
Indonesia), whom he had expected to take over his missionary activity,
converted to Islam in 1990. He has two elder daughters, and his son
Emmanuel Manoppo, the youngest, had a dream. He said:
In my dream I was dead and buried. In the grave I saw someone wearing
completely white clothes and a turban. He said to me: “You have to convert
to Islam no matter how hard the obstacles and the trial you are going to
face. Face your father, even though he is a minister or a pastor. What is
important is that you have to be resolute and place your trust in Allah..” I
asked him: “Who are you actually, what is your name and where do you
come from?”’ He answered: “You do not have to know my name. Just ask
the Muslims; on the night of the 27th of Ramadan, my duty is to come to give
inspiration to people who like to follow the right path, including you.”
Emmanuel asked his friend Muhammad Tawfiq the meaning of his
dream. Tawfiq took him to Bandung to meet his brother who later told
him that it happened in Laylatul Qadr (“the Night of Power”) the merit of
which is more than one thousand nights. He also told him that he would be
lucky if he became Muslim. So, he studied Islam and became Muslim.
 117
In 1990 he was circumcised in Bandung in the house of Muhammad
Taufiq’s brother by H. Nawawi SH, the Head of the State Court in
Mataram, Lombok. He gave him a Muslim name, from Emmanuel
(meaning “God with us”) to Effendi Hadi Rais.
One month later H. Nawawi wanted to return to Lombok. He told
him to come to Lombok if his parents mistreated him and promised to
protect him legally, and would adopt him and take him to one of the
Muslim religious boarding schools at Situbondo, East Java. This is what he
said:
After undergoing the circumcision I went home. At home I felt that I had to
perform the obligatory prayers, as Muslims should do. I did it secretly. How?
Every morning, if I woke up late, wearing my shorts and putting my sport
shoes on, I told my father, ‘I am going for sport.’ With regard to the mid-
morning (duha) prayer, early afternoon prayer (dhuhr) or late afternoon
prayer (asr) I was free, as my father was in his office and my mother was
shopping. I stayed at home alone. With regard to the early evening prayer
(maghrib) I prayed quickly, and while at home, I never said my supplication
(ducā), and never said my dhikr (glorification of Allah). I was afraid that my
father might have suddenly come home. For the later evening prayer (‘ishā’)
my father had given me a timetable where I could go out at night from 7.00
p.m. till 11.30 pm. After that, the door would be locked. Therefore, I
performed my prayer at Muhammad Taufiq’s house. After prayer
I read the Qur’ān, till 10.30 p.m., and then went home.”
What he did (with prayer) he did the same with his food, until 11
November 1990. What happened at that time was that coincidentally his
mother went to Manado, so he stayed at home with his father. While he
was preparing to go to the mosque to pray (Friday prayer) it rained.
Therefore, he decided to pray in his room. At that time—it might have
been Allah’s decree—he forgot to lock the door of his room. His first
thought was it was safe; the second, his father might have already come
home and looked for him in the guest room and elsewhere, and finally at
his room. When his father opened the door he was prostrating to come to
the last rak‘ah (unit of prayer).
“Emmanuel! What are you doing upside down?”, asked his father.
As he was praying, although he had already lost his concentration, he did
not want to cancel it. He kept praying. In his prostration it came to his
mind that, if he kept his becoming Muslim secret like this, when could he
increase his knowledge, and when could he uphold Islam. He felt that he
had to seek knowledge. He became defiant and continued his prayer. He
said Allāhu Akbar then bowed. While he was bowing his father saw the
 118
prayer rug. He knew that prayer rugs belonged to the Muslims. At the last
prostration his father kicked his buttock, pulled his ear and asked,
“Emmanuel, what is your religion?”
Then he admitted, “It is true, dad, I am having now a new religion,
Islam. Now, whatever you want to do to me, I am ready.” His father wept,
and said,
Emmanuel, if you convert to Islam, it is like throwing feces at my face. I
am the greatest pastor in Indonesia, especially in the [Seventh Day]
Adventist denomination. I have become the Head of the Indonesian
Council of Churches, and you are my only son, whom I expect to become a
pastor. If my generation and my students know that you have converted to
Islam, where shall I hide my face?
His father continued:
Let us put it this way now, Emmanuel. If you love me and you still
acknowledge me as your father, return to your previous religion, and I
promise, if you do, I shall give you everything I have, and I shall go to
Manado with your mother, and settle there.
This meant that Emmnuel would get three cinemas, two jewelry
stores, and one restaurant if he returned to Christianity. But he said he
could not accept it even if he gave him the world with its contents.
His father became furious. He burned all his clothing, his residency
card, even his Senior High School certificate. He was still unsatisfied. He
took a kasti (a kind of game similar to baseball) beater and hit him about
ten times. His left ear membrane was broken, and pus came out of it.
“Emmanuel,” said his father, “this very night, this very second, this
very day, you may go out of this house. But remember, I give you this
permission to go once only. This is the only time I give you permission to
go. Remember, you will not escape from my surveillance. I shall keep
looking for you; I shall order my men to look for you, including your elder
sister who is a policewoman. Once you are caught in the street or
anywhere, I shall send you right away to Manado where I shall take you to
a special Christian hostel for mischievous youth.”
He went to Muhammad Tawfiq’s house who advised him to go to his
elder brother in Bandung, who, in turn, advised him to go to H. Nawawi in
Lombok later after he got his residence card. So, he stayed there in
Bandung for several months, until on the 7th of March [1991], at 5 o’clock
in the evening two district employees came hurriedly and said, “Rais, Rais,
go away quickly.”
 119
“What is the matter?” he asked.
“Your elder sister is in the district office and she is coming here,”
said they.
So he ran away to Semarang, then to Kudus and arrived at about 6
o’clock in the morning. It was Friday. He was just about to enter the
mosque when he saw the car of his sister parked in front of the mosque. He
ran away to Jepara, where he stopped and told his story to a group of
people. His speech was recorded and later distributed to people.
Emmanuel (Rais) said in the recording that the objective of the
Christians in Indonesia had been discussed at a meeting in 1973 among
four priests of the four denominations: the Catholic, the Protestant, the
Advent and the Pantecostal. They held a meeting to discuss how and by
what means Indonesia would become majority Christians by any means,
legal or illegal. They were targeting poor people. If they found posters of
Qur’ānic verses in the houses of Muslims, they did not try to convert them.
They received financial assistance nationally as well as from abroad,
especially from Italy, Rome, Australia, the United States and Germany.
The funds were sent to the office of Emmanuel’s father, because he was
the Head of the Indonesian Council of Churches. Then he distributed it to
various posts in Central Jawa, East Java, and all over Indonesia. He bought
a 13-hectare piece of land in Jogja region, and Jogja-Semarang regions
where they were planning to build a complex for rural Christianization.
There were supporters among the government officials, especially non-
Muslims ministers. There were also supporters among business owners,
such as Djarum Cigarette Company, as one cigarette from every pack was
donated for Christianization activity. Moreover, the word Djarum itself is
the abbreviation of Demi Jesus Aku Rela Untuk Mati (“For the sake of
Jesus I am ready to die”). The Hai Magazine is also said to be the
abbreviation of Hancurkan Agama Islam (“Destroy the Religion of
Islam”), and the name of the newspaper Kompas is the abbreviation of
Komando Pastur (“Pastor’s Command”). .
Their youth were instructed to have influence upon Muslim girls,
especially those with weak faith. In order to marry these Muslim girls,
they often pretended to be Muslims. After having children they forced
their wives to follow them to become Christians. Otherwise, they would
divorce them. Being weak, they automatically followed their husbands.
Emmanuel mentioned the licence plate number of his sister’s car and the
address of his father in Jakarta and of H. Nawawi in Lombok.
 120
We should not be pessimistic of what is happening in the Muslim
world today. There are always high tides and lower tides in the history of
man and of a nation. These are the vicissitude of life. Sooner or later, ْ‫نْصْر‬
‫اهلل‬, Allah’s help will come. (ANUMA, 10 March, 06)

25. THE CLASH OF CIVILIZATION

The English poet and fiction-writer, Rudyad Kipling (1865-1936)
was born in Bombay (now Mumbay), India on 30 Dec. 1865. Among his
writing were two Jungle Books. Being raised as an English man in the
Indian subcontinent he noticed the gap between the Eastern civilization in
general and the Indian one in particular and the Western civilization. He
put it in his poem, as follows:
Oh, East is East and West is West
And never the twain shall meet.
Till Earth and Sky stand presently at
God’s great Judgment Seat;
People used to cite these lines to indicate the enormous difference
between the two civilizations and cultures, that they cannot meet and
accommodate each other. For example, in Indonesia it is a taboo to touch
an adult’s head, and for the Arabs to touch someone's buttock as this is
interpretated as a homosexual advance.
People used to stop here with these two lines. However, if we
continue reading the next lines of the poem, it indicates that there is
exception. The continuation of the lines is:
But there is neither East nor West,
Border, nor Breed, nor Birth,
When two strong men stand face to face,
tho’ they come from the ends of the earth!
What the poet means here is that if two men strong enough to understand
and tolerate each other, the barrier between the two cultures will vanish.
However, there are sacred things in every religion which have to be
observed by its followers, that it is a taboo to violate them, such as the
sanctity of the Ka‘bah, the Qur’ān and the Prophet in Islam, to mention a
few.
 121
In 1993 Dr. Samuel P. Huntington published his book The Clash of
Civilization and the Remarking of the World Order. He said that at the end
of the cold war between the United States and the Soviet Union, and after
the fall of the Soviet Union, the world is entering a phase of clashes
between civilizations. He mentions eight of them, namely, Western,
Confucian, Japanese, Islamic, Hindu, Slavic-Orthodox, Latin American,
and probably African. These civilizations are differentiated from each
other by history, language, culture, tradition and especially religion. He
states that Western civilization is the most powerful, and it can be said that
the clash is between Western civilization and the rest. He also says that
Islamic and Confucian civilizations are the most dangerous to the West (p.
10).
Islam is being followed by approximately one-fifth of the world
population. The Confucian civilization is also being followed by
approximately one-fifth of the world population, especially among
Chinese people, each with more than one billion people. However, Islamic
civilization is being singled out as “a potential threat” to the West. It is an
irony that the West had colonised and occupied the Muslim world (for
example: Algeria and Western Sahara by France, Libya by Italy, Indian
sub-continent and Malaysia by the British, and Indonesia by the Dutch)
and had interfered with their internal affairs. After losing their grip of
these areas, Western powers suddenly claimed that their inhabitants were
posing a threat to their system of life. They fear that Islam will penetrate
their way of life and freedom.
Who is interfering whose business? When the late President Sukarno
of Indonesia was asked by a Western journalist in an interview what he
would like to say to America (i.e., U.S.A.), he simply said, “Leave us
alone, leave us alone!” When a Muslim country is using a nuclear reactor
for peaceful purposes, such as to generate electricity, they suspect that this
country will produce “an Islamic nuclear bomb”, posing a threat to the
West, whereas Israel, India and South Africa that already possesses
nuclear bombs are acceptable to them.
The collapse of Socialism in the Soviet Union is simply because the
system cannot give both spiritual and material prosperity to its people.
Capitalism was victorious over Socialism without firing a single shot. It
succeeds, to some extent, in giving material prosperity to its people at the
expense of spiritual happiness, resulting in moral degradation.
Homosexuality, drunkenness, gambling, rape, living together out of
matrimony, sex industry, the use of illegal drugs and other social evils and
diseases are rampant among people in their big cities. This is the
 122
Jāhiliyyah (the era of ignorance) of the 21th century era. Islam, and only
Islam, that can cure these ills as it had done with the Jāhiliyyah of the 6th
century.
The people of the Jāhiliyyah of the 6th century fought the Prophet
and his followers, because they could not produce a system better than that
of the Qur’an in order to challenge it. What would happen if the clash
between Western and Islamic civilization does really take place, and which
of the two will be victorious? What we know is the West is confusing the
world by creating fear with different labels to describe various phenomena
in the Muslim world which are foreign to the Muslims themselves, such as
“Islamic fundamentalism,” “Islamic Resurgence,” “Militant Islam,” and
“Political Islam.” Earlier in the last century until now the Orientalists are
still using the misleading terms “Classical Islam,” “Medieval Islam,” and
“Modern Islam” as if this religion is divided into three categories, when
they meant “Islam in Classical Period,” “Islam in Medieval Period,” and
“Islam in Modern Period” respectively. A bolder statement was given by
Prof. Dr. Charles J. Adams, the Head of the Institute of Islamic Studies of
McGill University in Montreal in late 1973 in one of his lectures when he
said about “Islam according to God,” “Islam according to the angel
Gabriel,” “Islam according to Muhammad,” and “Islam according to the
Sahabah” as if the message of Islam had not been presented in its original
and true sense.
The clash between Islamic and Western civilizations is apparently
inevitable, directly or indirectly, peacefully through integration or
forcefully through confrontation. The winner will be the better one,
although embraced by weak followers. A system or an idea cannot be
defeated by defeating its followers, but by challenging it with a better
system or idea. This reminds us of the expression “The ink of the writer is
worthier (stronger) than the blood of the martyr.” The martyr kills the
enemy, but it is the writer who can kill the idea which the enemy is
fighting for. Fukuyama in his work The End of History and the Last Man
(1993) has predicted the victory of Islam over other systems. For the
Muslims, they have been promised by Allah with the final victory. Allah
says in the Qur’ān,
ْ ‫هوْْال ِذيْأرسلْْرسولهْْبِالهدىْو ِدي ِْنْالحقْْلِيظ ِهرهْْعلى‬
ْ )٩ْ:ْ‫ْالدي ِْنْكل ِْهْولوْْك ِرهْْالمش ِركونْْ(ْالصف‬
He it is Who has sent his Messenger [Muhammad] with guidance and the
religion of truth [Islamic Monotheism] to make victorious over all (other)
religions even though the polytheists hate it (Q. 61:9).
 123
ْ )٤٣٩:ْ‫وّلْْت ِهنواْوّلْْتحزنواْوأن تمْْالعلونْْإِنْْكنتمْْمؤِمنِينْْ(آلْعمران‬
So, do not become weak (against your enemy), nor be sad, and you will
be superior (in victory) if you are indeed (true) believers. (Q. 3:139)
)١٤ْ:ْ‫كتبْْاللهْْلغلِبنْْأناْورسلِيْإِنْْاللهْْق ِويْْع ِزيزْْ(المجادلة‬
Allah has decreed: ‘Verily, it is I and My Messengers who shall be
victorious.’ Verily, Allah is All-Powerful, All-Mighty. (Q. 58:21)
These are some verses indicating the final victory of Islam over
other religions and systems of life. However, this victory of Islam is
conditional, namely, with Allah’s help. He says:
ْ ‫إِنْْي نصركمْْاللهْْفالْْغالِبْْلكمْْوإِنْْيخذلكمْْفمنْْذاْال ِذيْي نصركمْْ ِمنْْب ع ِد ِْه‬
)١٥٠ْ:ْ‫ْوعلىْالل ِْهْف ليت وك ِْلْالمؤِمنونْْ(آلْعمران‬
If Allah helps you, none can overcome you; and if He forsakes
you, who is there after Him that can help you. And in Allah
(Alone) let believers put their trust. (Q. 3:160)
Conclusion:
Islam will be victorious in the conflict of civilization with the
condition that it followers stick to its principles and teachings. (ANUMA,
24 Febr., 07)

26. MASĀ’IL KHILĀFIYYAH

What is meant by this term, masā’il khilāfiyyah, is controversial
issues in Islamic jurisprudence. It deals with furū‘ (secondary minor and
non-essential issues) in which no clear explanation found in the Qur’ān or
the Sunnah (i.e. H.adīth, including the statements, deeds and tacit
approvals) of the Prophet. It does not touch the roots or fundamentals of
the religious injunctions. It emerges from the various interpretations of
Muslim jurists on the divine texts (Qur’ān and the Sunnah).
However, many people cannot make clear distinction between the
roots and the branches, so that they think that the branches are the
fundamentals, or become fanatical with the habitual practice of branches,
so that they think or consider them roots. The examples commonly known
in Indonesia are the issue of us.allī, namely, the pronunciation of the
intention before reciting the takbīrat al-ih.rām, and the citation of qunu-t
 124
supplication at the fajr prayer, which are both non-fundamentals. In fact,
not a single Muslim scholar in this world says that performing a prayer
without us.allī or qunu-t supplication in the fajr prayer will make it void.
On the other hand, not a single Muslim scholar says that performing a
prayer with us.allī or qunūt supplication in the fajr prayer will make it void
But there are many controversial issues in Islam. These kind of
minor issues will never end, but keep emerging with the emergence of new
issues to be solved according to Islamic law. Masā’il khilāfiyyah cannot be
eliminated. Even inside one madhhab (school of jurisprudence) there are
many different opinions among the jurists of this school. Imām al-Shāfi‘ī
himself, the founder of the Shāfi'ī school, had given different fatwá (legal
opinion) on the same issue: his view when he was in Baghdad, was called
qawl qadīm (the old view) and his view when he was in Egypt was called
qawl jadīd (the new view).
Controversial issues and difference of opinions had been existing
since the time of the s.ah.ābah (companions of the Prophet), even in the
time of the Prophet. As the Prophet was still among them their differences
could be solved by asking him. His answer was either through revelation
(al-Qur’ān) or from himself (H.adīth).
As these masā’il khilāfiyyah exist only in furū‘ matters they should
not create any enmity or dissension in the Muslim community. If any
person exaggerates and exacerbates them, he is either a very ignorant
person or has an intention to sow discord among Muslims. The difference
of opinions among the Muslim jurists in these matters is so small, that
Muslims everywhere pray behind their imams in the mosque disregarding
what school he is following. In the Masjid al-H.arām people from different
and various madhhabs pray behind one imām in one mosque. In
Christianity we have Catholic and Protestant, apart from many other sects
and denominations with their own churches and languages.
The late co-founder of Pondok Modern religious institution at
Gontor, Ponorogo, Indonesia, Kyai H. Imam Zarkashi, in his lecture about
this issue of masā‘il khilāfiyyah gave some examples of solidarity among
Muslims towards it, as follows:
1. In about the year 1930, the controversy on the possibility of using
local or Indonesian language for the translation of the khut.bah of the
Jum‘ah prayer was still very serious, and some people exaggerated it.
This is understandable, as it was still the time of the Dutch occupation.
Now, this is no longer an issue, and people no longer speak about it.
 125
Not long ago, a conference was held in the Mosque of Makkah (Mecca)
attended by ‘ulamā’ from various Muslim lands where it was decided it
was permitted to use local or national languages in the khut.bah of the
Jum‘ah, as long as its conditions and fundamentals are cited in Arabic.
2. The whole people who pray tarāwīḥ in the Prophet Mosque in Medinah
follow their imam till 8 (eight) rak‘ahs (units). Then those who stick to
8 (eight) rak‘ahs retreat and continue with their witr prayers
individually. The imām keeps leading the prayers until 20 (twenty)
rak‘ahs. Those who stick to 20 (twenty) rak‘ahs retreat and continue
their witr prayers individually. The imām keeps leading the prayers
until 36 (thirty-six) rak‘ahs, without any problem.
3. During the pilgrimage season Muslims from different parts of the world
pray in the Masjid al-H.arām led by one imām in spite of different
madhhabs they are following without any problem.
4. Imām al-Shāfi‘ī showed his tolerance when he visited Baghdad after he
had lived in Egypt. He was warmly welcomed by his followers in
Baghdad and was asked to lead the fajr prayer. He did it without citing
the qunūt. His followers asked him the reason for not citing the qunūt.
His answer was simple but very meaningful, ta’adduban
(courteousness). He did not want to offend those who disagreed with
him in the matter of qunūt while they were praying behind him.
5. Similar to this incident occurred with the late Prof. Hamka, former
General Chairman of the Majlis Ulama Indonesia (Indonesian Council
of Muslim scholars) when he visited and gave his da‘wah at Blitar.
When he was asked to lead the fajr prayer he asked whether the imām
of the mosque used to cite the qunūt. When he was told that the imām
did, then he also cited the qunūt perfectly while leading the prayer. As a
leader of Muhammadiyah educational and social institution he usually
did not cite the qunūt, but he knew that the qunūt is not a fundamental
issue, and he wanted to give an example of toleration in such matter.
6. It happened that a group of guests consisting of nine people visited the
Pondok Modern institution, among them were the alumni of this
institution. The dialogue ran smoothly at first, until one of them said: “It
is a pity, pak, that the alumni of Pondok Modern are less enthusiastic, or
show weakness when they are urged to struggle.” “What kind of
 126
15
struggle?” asked K.H. Zarkashi. “The struggle to purify Islam”, they
said. At that time, K.H. Zarkashi asked: “What do you mean with the
struggle to purify the teachings of Islam?”. They said, “.…To eradicate
bid‘ahs (innovations) and conservatism.” As K.H. Zarkashi understood
their intention to struggle in the field of masā’il khilāfiyyah he said: “If
that is what you mean, we prohibit our students from struggling that
way. In what way are you going to purify the teachings of Islam? In
Nahdatul Ulama's way, or PERSIS (Persatuan Islam)’s way, or
Muhammadiyah's way? Those who defend the use and citation of
us.allī before prayer are also doing it to purify Islamic teachings, and
the PERSIS who want to eradicate the uṣallī are also doing it to purify
the teachings of Islam.”
7. When a person suggested not to aggravate the masā'il khilāfiyyah in the
conference of the ‘ulamā’ in entire Java, K.H Ahmad Siddiq, the
prominent figure of the Nahdatul Ulama of Eastern Java from Jember
said: "Sudahlah! (i.e., Forget about it!) This issue should not be
discussed any longer. The masā’il khilāfiyyah had existed since long
ago, and there is no benefit from touching on it.”
8. Imām al-Sha‘rānī in his book al-Mizān al-Kubrá said that rubbing a
part of the head (with wet hand in performing the ablution) is correct by
following the injunction of Allah when He said ‫“( اتقَاا هللا‬fear Allah”);
and rubbing the whole head is also correct by following Allah’s
injunction َ ‫“( حََت تقات‬with true or appropriate fear”). Therefore, the
masā’il khilāfiyyah should not be aggravated.
In the conclusion of his lecture K.H. Imam Zarkashi said that we
Muslims have to be tolerant and compassionate with our Muslim brothers
and sisters who hold different views in matters of masā’il khilāfiyyah. The
government and Islam both require us to be tolerant with people of
different religion, let alone with our coreligionists. However, with those
non-Muslims who want to subject and conquer us, it will be proper to have
a strong stand based on the Qur’ānic verse,
)١٣ْ،ْ‫ْ(الفتح‬... ْ‫محْمدْْرسولْْالل ِْهْوال ِذينْْمعهْْأ ِشداءْْعلىْالكفا ِْرْرحماءْْب ي ن هم‬
Muhammad is the Messenger of Allah. And those who are with him are
severe against disbelievers, and merciful among themselves… (Q. 48:29)

15
K. is the abbreviation of Kiyai or Kyai, a title of respecdt given to the ‘ulamā’
(Muslim religious scholars), especially in Java. H. is the abbreviation of Haji, a title
of respect given to a Muslim who has performed the ḥajj (the pilgrimage to Makkah).
 127
K.H. Imam Zarkashi states further that we should not take the
opposite stand obeying the incitement of Dajjāl (Antichrist) and the
enemy, by showing more hostility towards Muslims rather than non-
Muslims. People who have started praying, although not exactly the same
with the way we pray should not be ridiculed, reprimanded, or shown
hostility. The Qur’ān teaches us to be wise in calling people to Islam. He
cites the Qur’ānic verse,
ِ ‫يلْربكْْبِال ِحكم ِْةْوالمو ِعظ ِْةْالحسن ِْةْوج‬
ْ ْ‫ادلهمْْبِالتِيْ ِهيْْأحسن‬ ِْ ِ‫ادعْْإِلىْسب‬
ْ )١٦ْ:ْ‫ْإِنْْربكْْهوْْأعلمْْبِمنْْضلْْعنْْسبِ ِيل ِْهْوهوْْأعلمْْبِالمهت ِدينْْ(النحل‬
Invite (mankind, O Muhammad) to the way of your Lord (i.e., Islam)
with wisdom and fair preaching, and argue with them in a way that is better.
Truly, your Lord knows best who has gone astray from His path, and
He is the Best Knower of those who are guided. (Q. 16:125).
In teaching children how to perform the prayer, K.H. Imam Zarkashi
contends that according to pedagogy, it is not allowed to tell them about
the masā’il khilāfiyyah. They should not even be told about what wājib
(obligatory) is and what sunnah (recommended) is in the prayer. What is
important is to teach them how to pray in the best possible way. When the
children grow up, then we can teach them what is wājib, sunnah, makrūh
(reprehensible) and things that invalidate the prayer. This is the reason
when it is mentioned in the Book of Fiqh vol. 1 that the teachers are not
allowed to explain masā’il khilāfiyyah. When the students grow up and
read themselves the opinions of the 'ulamā' (Muslim scholars) and their
arguments upon which they base their view, they will understand
themselves the position of the masā’il khilāfiyyah. (Assalam, No. 1,
Agust, 2006).

27. THE ORIGIN OF THE ARABS

The Arabs were one of the branches of the Semitic people. Semitic
people were the descendants of Sām )ْ‫ (س ام‬son of Noah. The Arabs were
divided by the historians into two groups: ‫( العْْربْْالْبْ ْائِدْة‬the extinct Arabs, the
lost Arabs, the Arabs who have disappeared), and ‫( الع ْربْْاْلبْ ْاقِي ة‬the surviving
Arabs). The extinct Arabs were those who did not survive any longer
 128
because they were punished by Allah for their disobedience or because of
war among themselves. Among those mentioned in the Qur’an were: ْ‫ع اد‬
(‘Ād), ‫( ثْم ْود‬Thamūd), ‫( ْإِْْرم‬Iram) and ‫( أْص حْابْْاْلْيْك ة‬As.h.āb al-Aykah). Others
were mentioned in history and literature; they were Jurhum )ْ‫(ج ْرهْم‬, T.asm
ْ)‫ (طْس م‬and Jadīs (‫ ْ(ج ِْديْس‬. The surviving Arabs are the Qah.t.ānīs )‫(القْحْط ْانِيُّْ ْون‬
ُّْ ِ‫(العْدْناْْن‬
and the ‘Adnānīs )ْ‫يون‬
The ‘Ād people were the fourth generation from Noah. They
occupied a large area in Southern Arabia, extending from Oman to
Hadramaut and Yemen, and between Hadramaut and the Empty Quarter.
They were tall in stature and were the first people who disobeyed their
prophet after Prophet Noah. They were strong, proud and militant people
and idol worshipers. When they disobeyed Prophet Hūd (Heber), who
called them to worship Allah and behave properly, Allah sent punishment
to them with a terrible blast of wind destroying them and their land. The
tomb of Prophet Hūd was said to be in Hadramaut, 90 km north of
Mukalla. (A.Y. Ali, The Holy Qur’an, p. 417, n. 1040). In the Qur’ān
Allah said:
ْ‫ْسخرهاْعلي ِهمْْسبعْْليالْْوثمانِيةْْأيام‬.ْْ‫ْوأماْعادْْفأهلِكواْبِِْريحْْصرصرْْعاتِية‬
)٧-٦ْ:ْ‫ْحسوماْف ت رىْالقومْْ ِفيهاْصرعىْكأن همْْأعجازْْنخلْْخا ِويةْْ(الحاقة‬
And the ‘Ad, they were destroyed by a furious wind, exceedingly violent. He
made it rage against them seven nights and eight days in succession: so that
thou couldst see the (whole) people lying overthrown in its (paths), as if they
had been roots of hollow palm-trees tumbled down. (Q. 69:6-7).
Prophet Hūd and his followers were saved from this calamity.
Thamūd people lived in the area known today as Madā’in S.ālih.,
located near the town of al-‘Alá in the north of Hijaz. Allah destroyed
them with an earthquake accompanied with a terrible thunderstorm. Allah
said:
ْ ْ‫وإِلىْثمودْْأخاهمْْصالِحاْقالْْياْق وِْمْاعبدواْاللهْْماْلكمْْ ِمنْْإِلهْْغي رهْْقدْْجاءتكم‬
ْ ْ‫سوهاْبِسوءْْف يأخذكم‬ ِْ ‫ب ي نةْْ ِمنْْربكمْْه ِذ ِْهْناقةْْالل ِْهْلكمْْآيةْْفذروهاْتأكلْْفِيْأر‬
ُّ ‫ضْالل ِْهْوّلْْتم‬
ْ ‫ضْت ت ِخذونْْ ِمنْْسهولِها‬ ِْ ‫ْواذكرواْإِذْْجعلكمْْخلفاءْْ ِمنْْب ع ِْدْعادْْوب وأكمْْفِيْالر‬.ْْ‫عذْابْْألِيم‬
ْ ْ‫ قالْْالملْْال ِذين‬.ْ‫ضْمف ِس ِدين‬ِْ ‫قصوراْوت ن ِحتونْْال ِجبالْْب يوتاْفاذكرواْآّلءْْالل ِْهْوّلْْت عث واْفِيْالر‬
ْ ‫استكب رواْ ِمنْْق وِم ِْهْلِل ِذينْْاستض ِعفواْلِمنْْآمنْْ ِمن همْْأت علمونْْأنْْصالِحاْمرسلْْ ِمنْْرب ِْهْقالوا‬
ْ ْ‫ْف عقرواْالناقة‬.ْْ‫ْْقالْْال ِذينْْاستكب رواْإِناْبِال ِذيْآمنتمْْبِِْهْك ْافِرون‬.ْْ‫إِناْبِماْأر ِسلْْبِِْهْمؤِمنون‬
ْ ْ‫ْْفأخذت هم‬.ْْ‫وعت واْعنْْأم ِْرْرب ِهمْْوقالواْياْصالِحْْائتِناْبِماْت ِعدناْإِنْْكنتْْ ِمنْْالمرس ِلين‬
 129
ْ ْ‫ْف ت ولىْعن همْْوقالْْياْق وِْمْلقدْْأب لغتكمْْ ِرسالة‬.ْْ‫الرجفةْْفأصبحواْفِيْدا ِرِهمْْجاثِ ِمين‬
ْ )٧٩-٧٣ْ:ْ‫اص ِحينْْْ(العراف‬ ِ ‫ربيْونصحتْْلكمْْول ِكنّْْلْْت ِحبُّونْْالن‬
To the Thamud people (We sent) Salih, one of their own brethren: He
said: “O my people! Worship Allah, you have no other God but Him. Now
hath come to you a clear (sign) from your Lord. This she-camel of Allah is
a sign unto you: so leave her to graze in Allah’s earth, and let her come to
no harm, or ye shall be seized with a grievous punishment. And remember
how He made you inheritors after the ‘Ad people and gave you habitations
in the land: ye built for yourselves palaces and castles in (open) plains,
and carve out homes in the mountains; so bring to remembrance the
benefits (ye have received) from Allah and refrain from evil and mischief
on the earth”. The leaders of the arrogant party among his people said to
those who were reckoned powerless—those among them who believed;
“Know ye indeed that Salih is a messenger from his Lord?” They said:
“We do indeed believe in the revelation which hath been sent through
him”. The arrogant party said: “For our part, we reject what ye believe
him”. Then they killed the she-camel, and insolently defied the
commandment of their Lord, saying: “O Salih, bring about thy threats, if
thou art a messenger (of Allah).” So the earthquake seized them, and they
lay (dead), prostrate in their homes. Then he (Salih) turned from them, and
said: “O my people! I have indeed conveyed on to you the Message of my
Lord, and have given you good advice but you like not good advisers”. (Q.
7:73-79).
In another verse it is said:
ِ ‫ْْفأماْثمودْْفأه ِلكواْبِالط‬
ْْ)٦ْ:ْْ‫اغي ِْةْ(الحاقة‬
But the Thamud, they were destroyed by a terrible storm of thunder
and lightning. (Q. 69:5).
The As.h.āb al-Aykah (lit. “the owners of the Aykah tree) lived in
Madyan, not far from the Thamūd area, close to the present Gulf of
‘Aqabah. They were called so, because there was a big tree called Aykah
near their town Madyan. They worshiped idols, lived prosperously as
traders, but cheated in buying and selling. So, Allah sent Prophet Shu‘ayb
(Jethro) to them, but many of them did not want to listen to him. As
punishment Allah sent a mighty blast.
ْ )٣٢ْ،ْ‫ْ(هود‬.ْ‫تْال ِذينْْظلمواْالصيحةْْفأصبحواْفِيْ ِديا ِرِهمْْجاثِ ِمين‬
ِْ ‫ْوأخذ‬..
… but the (mighty) blast did seize the wrong-doers, and they lay
prostrate in their homes by the morning. (Q. 11:94).
The T.asm people lived in the area now called Riyadh, whereas the
Jadīs tribe lived in the south of that area. These areas belonged to the area
called Yamāmah which was cultivated and made its people prosperous.
 130
The T.asm tribe became strong militarily and threatened its neighbours. Its
raid on Yemen caused its own destruction and the destruction of Jadīs.
With regard to the surviving Arabs, they are: al-‘Arab al-‘Āribah
)‫ (الع ْربُْْْالعْاِْرب ة‬or ‫العَر العراَاء‬, the indigenous Arabs, the true Arabs, and al-
‘Arab al-Musta‘ribah )‫(الْع ْربْْاْلمْس تْعِْْربْة‬, the Arabicised Arabs. Al-‘Arab al-
‘Āribah )‫(الع ْربْْ ْالعْاِْرب ة‬ْ , the indigenous Arabs, the true Arabs, are the Qah.t.ānīs
ْ)‫ (الْقْحْط ْانِيُّْ ْون‬or the Arabs of the South, for they lived in Southern Arabia. Al-
‘Arab al-Musta‘ribah )‫(الْع ْربْْاْلمْس تْعِْْربْة‬, the Arabicised Arabs are the ‘Adnānīs
ْ)‫ (اْلع دْناْْنِيُّْ ْون‬or the Arabs of the North, for they lived in the Northern and
Central part of Arabia. Qah.t.ān, the ancestor of the Qah.t.ānīs, was the first
forefather of the Arabs, whereas ‘Adnān was the forefather of the
‘Adnānīs. ‘Adnān was one of the descendants of Prophet Ismā‘īl (Ishmael)
a.s. son of Prophet Ibrāhīm (Abraham) a.s. Ismā‘īl’s descendants were not
among the pure Arabs, because they had intermarried with their
neighbours and adopted the Arabic language, so that they were called
Arabs through assimilation. The majority of the Qah.t.ānīs who lived in the
South were town dwellers and earned their living by trading and farming,
and others lived in the desert as nomads tending sheep and camels. Many
of the Adnānīs were nomads, but some of them were traders and farmers,
living in areas where water was available, such as Wādī H.anīfah, al-Aflaj
and al-Ah.sā’ (al-Ih.sā’). Among the Adnānīs well known for their trade
was the Quraysh tribe.
The descendants of Prophet Ibrāhīm (Abraham) are the Arabs and
the Jews; the Arabs through Prophet Ismā‘īl (Ishmael), and the Jews
through Prophet Ish.āq (Isaac). They were also the descendants of Sam, son
of Prophet Noah. His name in the Bible was Shem, the eldest son of the
Biblical patriarch Noah (Genesis 10:21-32). Therefore, they are all Semitic
people. It is wrong to say that it is only the Jews who were Semitic, and,
therefore, it is also wrong to say that the Arabs are anti-Semitic in its
original meaning. However, the term “Semites” was first used towards the
end of the 18th century. Since then the term “anti-Semitism” appeared and
applied to “political, social, and economic agitation and activities directed
against Jews” (Funk & Wagnalls New Encyclopedia, s.v. “anti-Semitism”)
So far, I have explained briefly the origin of the Arabs and some
prophets sent to them, as well as the consequence of disobeying them.
Prophet Muhammad s.a.w. was the last prophet to them as well as to all
mankind.
 131
28. ISMĀ‘ĪL (ISHMAEL) AND ISH.ĀQ (ISAAC)
Regarding the present situation in the Middle-east I would like to talk
about the two children of Prophet Abraham (Ibrāhīm), namely, Ishmael
(Ismā‘īl), the ancestor of the Arabs, and Isaac (Ish.āq), the ancestor of the
Jews. Ishmael’s mother was Hagar (Hajar), an Egyptian servant, and
Isaac’s mother was Sarah. As Sarah was barren she allowed her husband
Abraham to marry Hagar. Both Hagar and Sarah were blessed with a son.
According to the Bible, “Abraham was eighty-six years old when Hagar
bore him Ishmael.” (Genesis 16:16), and “Abraham was a hundred years
old when his son Isaac was born to him.” (Genesis 21:5). Therefore, Isaac
was born when Ishmael was fourteen years old.
The Bible said that Sarah said to Abraham, "Get rid of the slave
woman and her son, for that slave woman's son will never share in the
inheritance with my son Isaac." (Genesis 21:10). Abraham did, but God
promised him that He would make Ishmael's descendants a nation
(Genesis 21:13). The same promised where given to Hagar, that He would
“make him into a great nation.” (Genesis 21:18).
The main characteristic of Ishmael, as mentioned in the Qur’ān, is his
forbearance. When Prophet Abraham wished to have a son, he prayed to
Allah,
ْ )ْ١٠١-١٠٠:ْ‫ْ(الصافات‬.ْ‫ْف بشرناهْْبِغالمْْح ِليم‬.ْ‫ربْْهبْْلِيْ ِمنْْالصالِ ِحين‬
O my Lord! Grant me a righteous (son). So We gave him
the good news of a forbearing son. (Q. 37:100-101).
The son meant here was the righteous and forbearing son Ishmael. We
learned that when Prophet Abraham told him that Allah ordered him to
sacrifice him, he asked his opinion.

ِْ ‫ف لماْب لغْْمعهْْالسعيْْقالْْياْب نيْْإِنيْأرىْفِيْالمن‬

ْ ‫امْأنيْأذبحكْْفانظرْْماذاْت رى‬
ْ ْْْ)ْ١٠١ْ:ْ‫تْاف علْْماْت ؤمرْْست ِجدنِيْإِنْْشاءْْاللهْْ ِمنْْالصابِ ِرينْْ(الصافات‬
ِْ ‫ْقالْْياْأب‬
“O my son! I have seen in a dream that I offer thee in sacrifice: now see what
is thy view!” (The son) said: “O my father! Do as thou art commanded:
Thou will find me, if Allah so wills one of the steadfast.” (Q. 37:102).
Ubayy ibn ‘Umar said that the dreams of the prophets were divine
inspirations, and then recited the above verse. (Bukhārī, S.ah.īh., h.adīth vol.
1, no. 140 and 818). The vision of Prophet Abraham sacrificing Ishmael
occurred not in one night, but in three nights, as to emphasis this command
of Allah. For this reason Ishmael was called ْ‫( ْأْبْوالْ ِف دْاء‬lit. "Father of
 132
Ransom", i.e., "the ransomed person"). In the Genesis 22, it was Isaac who
was sacrificed instead of Ishmael. When the Caliph ‘Umar ibn ‘Abd al-
‘Azīz asked about it to a converted Jew, he said, "The Jewish know also
that Ishmael was the one to be sacrificed, but as they are jealous of you,
they say it was Isaac."
This forbearing character of Ishmael was inherited from his father
who was also forbearing. Allah said,
ْ )ْ٧٦ْ:‫إِنْْإِب ر ِاهيمْْلح ِليمْْأواهْْمنِيبْْ(هود‬
Verily, Abraham was without doubt forbearing,
tender hearted, and was repentant (to Allah
all the time, again and again). (Q. 11:75).
This character of forbearance, is mentioned again by Allah when He
said of him,
ْ )١١٢ْ:ْ‫إِنْْإِب ر ِاهيمْْلواهْْح ِليمْْ(التوبة‬
Verily, Abraham was tender hearted, forbearing. (Q. 9:114).
Prophet Abraham prayed for his father, but Allah told him not to
pray for his disbelieving father. This character of h.ilm is also inherited by
Ishmael's descendants, the Arabs. The word h.ilm )‫حلْم‬ ِْ ْ‫ (ال‬has many
meanings, not only forbearance and patience, but also gentleness,
clemency, insight, intelligence, and reason. The Arabs used to say ‫كْنْ ْحِْْليْمْا‬
"Be gentle, be forbearing, be patient, be intelligent, be reasonable",
meaning "do not follow your emotion and passion." This is very difficult
for emotional Arabs and for us in general, as it is very difficult to control
our passion and emotion, and may be the most difficult thing to control.
Therefore the Arabs used to say ‫لحلْمْ ْسْيْدْ ْالخْالق‬ ِْ ْ‫“ ا‬The h.ilm, forbearance,
patience, being sensible and controlling one's emotion, is the master of all
good characters (morals).” Nowadays, people say to calm down a furious
person, ْ‫“ ْصْْلُّ ْواْعْلىْْالنْْبِي‬ask blessing for the Prophet” by saying ‫اللْهْمْْصْلْْعْلىْْمْحْمْد‬
‘Oh Allah, give blessing to Prophet Muhammad.’”
The main characteristic of Isaac, as mentioned in the Qur’ān, was
being endowed with knowledge. The angels who were sent by Allah to
punish the people of Prophet Lot who disobeyed him and practiced
homosexuality appeared as human beings and visited Abraham and told
him that Allah would gave him a son endowed with knowledge. It was said
that there were three angels, Gabriel along with another two. Allah says,
 133
ْ‫ْقالواّْلْْت وجلْْإِنا‬.ْْ‫ْإِذْْدخلواْعلي ِْهْف قالواْسالماْقالْْإِناْ ِمنكمْْو ِجلون‬.ْْ‫فْإِبْر ِاهيم‬
ِْ ‫ون بئ همْْعنْْضي‬
ْْ‫ْقالواْبشرناكْْبِالحقْْفالْْتكن‬.ْْ‫ْقالْْأبشرتمونِيْعلىْأنْْمسنِيْْال ِكب رْْفبِمْْت بشرون‬.ْْ‫ن بشركْْبِغالمْْع ِليم‬
ْ) ٦٥-٦١:ْ‫ْ(الحجر‬.ْ‫ْقالْْومنْْي قنطْْ ِمنْْرحم ِْةْرب ِْهْإِّلْْالضالُّون‬.ْْ‫ِمنْْالقانِ ِطين‬
And tell them about the guests (the angels) of Abraham. When they entered
to him, and said, “Peace!” [Abraham] said, “Indeed! We are afraid of you.”
They (the angels) said, “Do not be afraid! We give you glad tidings of a boy
(son) possessing much knowledge and wisdom [meaning Isaac]”. (Abraham)
said, “Do you give me glad tidings (of a son) when old age has overtaken
me? Of what then is your news?” They (the angels) said,” We give you glad
tidings in truth. So, be not of the despairing.” (Abraham) said, “And who
despairs of the Mercy of his Lord except those who are astray?”
(Q. 15:51-56)
This glad tiding of the birth of Isaac was repeated in the Qur’ān as
follows:
ْ ْ‫ْإِذْْدخلواْعلي ِْهْف قالواْسالماْقالْْسالم‬.ْ‫فْإِب ر ِاهيمْْالمكرِمين‬ ِْ ‫هلْْأتاكْْح ِديثْْضي‬
ْ ْ‫ْفأوجس‬.ْ‫ْف قربهْْإِلي ِهمْْقالْْأّلْْتأكلون‬.ْ‫ْف راغْْإِلىْأهلِ ِْهْفجاءْْبِ ِعجلْْس ِمين‬.ْ‫ْق ومْْمنكرون‬
ْ )٣٨-١٢ْ:ْْ‫ْ(الذاريات‬.ْ‫ْ ِمن همْْ ِخيفةْْقالواّْلْْتخفْْوبشروهْْبِغالمْْعلِيم‬
Has the story reached you, of the honoured guests of Abraham? ْ
When they came in to him and said “Peace (be upon you).” He answered,
“Peace (be upon you),” and said, “You are people unknown to me.” Then
he turned to his household, and brought out a roasted calf [as the property
of Abraham was mainly cows]. And placed it before them (saying), “Will
you not eat?” Then he conceived fear of them (when they ate not).
They said, “Fear not.” And they gave glad tidings of a son
having knowledge [meaning Isaac]. (Q. 51:24-28).

From these Qur’ānic accounts we notice that:

1. Allah mentioned twice that Prophet Abraham was a forbearing person.
2. Although Allah mentioned once only that Ishmael would be a
forbearing son, He informed Prophet Abraham a.s. directly that He
had answered to his prayer for a son.
3. Although the glad tiding of the birth of Isaac was mentioned twice in
the Qur’ān, it was not directly from Allah, but through the angels. It
was not an answer to Prophet Abraham's prayer, but a surprise for him
to have another son from Sarah, despite of their old age.
The descendants of Isaac through his son Jacob (Ya‘qūb) apparently
inherited also this gene and character of endowment with knowledge and
wisdom. Jacob who was also called Israel had twelve children. They, their
descendants and the Jews in general are called in the Qur’ān Banī Isrā’īl
 134
(“the children of Israel”). According to the Old Testament Jacob wrestled
with God in the form of a man and won; therefore God called him Israel.
The word Israel means in Hebrew "he who struggled with God, contender
with God" At one night Jacob took his wives, children, maidservants, and
all his possessions across the stream of Jabbok (Genesis 32: 22-23). Then
the Bible continued:
So Jacob was left alone, and a man wrestled with him till daybreak. When
the man saw that he could not overpower him, he touched the socket of
Jacob’s hip so that his hip was wrenched as he wrestled with the man. Then
the man said, “Let me go, for it is daybreak.” But Jacob replied, “I will not
let you go unless you bless me.” The man asked him, “What is your name?”
“Jacob,” he answered. Then the man said, “Your name will be no longer
Jacob, but Israel, because you have struggled with God and with man and
have overcome” Jacob said, “Please tell me your name.” But he replied,
“Why do you ask my name?” then he blessed him there. So Jacob called the
place Peniel [Peniel means ‘face of God’], saying “It is because I saw God
face to face, and yet my life was spared.” The sun rose above him as he
passed Peniel [in Hebrew Penuel, a variant of Peniel] and he was limping
because of his hip. Therefore, to this day the Israelites do not eat the tendon
attached to the socket of the hip, because the socket of Jacob's hip was
touched near the tendon. (Genesis 32:24-32).
In other verses of the Bible it is said,
After Jacob returned from Paddan Aram, God appeared to him again and
blessed him. God said to him, "Your name is Jacob, but you will no longer
be called Jacob; your name will be Israel.” So he named him Israel.
(Genesis 35:9-10)
It is also said that the name Israel is from the expression ‫يْس ِْريْْفِ يْاللْي ل‬
or ‫ يْ ِس يْرْْفِ يْالْلي ل‬meaning “he travels at night.” The word isrā’ means “a night
journey.” This might be the Muslims’ interpretation, but I lean more to the
first view, as the word el, ill or īl, means “Allah”, such as Emmanuel or
Immanuel means in Hebrew “God with us.” Gabriel means in Hebrew
“hero of God”; Michael means in Hebrew “who is like God”; Raphael in
Hebrew means “God hath healed”. Jacob traveled at night fleeing from his
elder brother Esau, and took refuge to his maternal uncle Laban (the
brother of his mother Ribka) in Haran. Jacob had deceived his elder
brother Esau twice by taking his birthright and his blessing. (Genesis 27:1-
46; 28:1-9). The word Jacob literally means “he grasps the heel”, and
figuratively means “he deceived, a supplanter, a person who takes the
place of another.”
To conclude, let us remember Allah's warning to all of us and to the
People of the Book in general, as follows:
 135
ْْ‫ْف ويلْْلِل ِذينْْيكتبونْْال ِكتابْْبِأْي ِدي ِهمْْثم‬.ْ‫وِمن همْْأميُّونّْْلْْي علمونْْال ِكتابْْإِّلْْأمانِيْْوإِنْْهمْْإِّلْْيظنُّون‬
ْ.ْ‫ي قولونْْهذاْ ِمنْْ ِعن ِْدْالل ِْهْلِيشت رواْبِِْهْثمناْقلِيالْْف ويلْْلهمْْ ِمماْكتبتْْأي ِدي ِهمْْوويلْْلهمْْ ِمماْيك ِسبون‬
ْ )٧٣-٧٨ْ،ْ‫(البقرة‬
And there are among them (Jews) unlettered people, who know not the
Book but they trust upon false desires and they but guess. Then woe to those
who write the book with their own hands and then say, “This is from Allah,”
to purchase with it a little price! Woe to them for what their hands have
written and woe to them for that they earn (thereby). (Q. 2: 78-79)
(ANUMA, 11August, 06)

29. DISASTER
At 5.54 a.m. on Saturday morning, 27 May, 06 the earthquake (6.3 on
the Richter scale) that destroyed a large area of the city of Yogyakarta in
Central Java resulted in more than 6,200 dead, over 40,000 injured, over
35,000 houses and buildings reduced to rubble, and over 130,000 people
were made homeless, about 40 % of them were children. Twenty-two
coutries pledged aid, so far, among them Australia with A$7.5 million,
Japan with A$13 million, European Union with U$3.8 million, the USA
with U$5 million, the Netherlands with US$1.5 million, and South Korea
with $100 thousand. The total is about $30 million. The Vice President of
Indonesia, Yusuf Kalla, estimates the relief funds to rebuild the destroyed
area to be about $142 million.
Apart from the tsunami and the earthquake in December 2004 that
claimed over 30,000 lives in Sri Lanka the disaster that killed 230,000
Indonesians is still fresh in our minds, followed by the Yogyakarta
earthquake. The area devastated by the tsunami is still in the process of
rehabilitation, of healing the wound. Now, after the recent earth quake in
Yogyakarta, is it going to be followed by the eruption of Mt. Merapi in the
same area of Central Java?
These are natural disasters that humans have no power to stop, but
can minimise the casualties by early warning. Yet, there are disasters
caused by human hands. There have been over thirty major wars waged by
man recorded in history, starting from the Greco-Persian Wars between
Greek states and Persia that took place from 499 to 478 BC, the Hundred
Years’ War between England and France from 1338 to 1453, the Thirty
 136
Years’ War between Catholics and Protestans from1618 to 1648, World
War I between the Allies and Central Powers from 1914 to 1918, World
War II between the Allies and Axis Forces from 1939 to 1945 and later to
include Japan from 1941 to 1945, then the Korean War between the United
Nations and North Korea in the period 1950 to 1952, then the Vietnam
War between North Vietnam and the United States, then followed with the
war between Iraq and Iran, the invasion of Kuwait by Iraq, then the War
on Terror with the invasion of Afghanistan and Iraq by the United States
and its allies.
With the advance of technology man can reduce the number of victims
of natural disasters through early warning and early evacuation. But
advances in technology help to increase the number of casualities in war.
With the invention of modern and sophisticated weapons, man can kill his
enemies by pulling a trigger and pushing a button, and the bullets, the
rockets, the guided missiles, or the bombs will hit the targets. A custer
bomb, or even a nuclear bomb will destroy not only the enemy
combatants, but also any living creature near the target, polluting the air
and the land. The first atomic bomb dropped on Hiroshima on 6 August
1945, obliterated more than ten square kilometres and caused heavy
damage outside that area --136,989 people of a pupulation of 343,000
died. The second atomic bomb was dropped on Nagasaki on 9 August,
1945; of its population of 212,000, 73,884 were killed, and 76,796 were
injured. The injured would die later from the effect of radiation. A total of
150,680 deaths, over two-thirds of the population of the city. In the First
World War, about 18 million people killed; in the Second World War,
about 32 million people killed. The total toll of both world wars: 50
million people perished.
It is said that the total number of people who were killed in the
Vietnam War from 1954 till 1975 between the Communist North Vietnam
and the U.S. backed South Vietnam is about two million, and some say,
between three and five million people, including civilians. The number of
casualty among the American soldiers in Iraq since the United States’
invasion and its allies in the so-called “War on Terror” till 25 June 2006 is
over 3,600 soldiers dead, whereas among civilians is over tenfold, namely,
over 38 000 (some say over half a million) people, not to mention the
wounded. The number keeps increasing, as the war is still continuing,
where the conditions are close to civil war. Over four million Iraqis have
become refugees.
After the fall of Communism we witnessed two Gulf wars, between
Iraq and the UN forces led by USA from 15 January till 28 February 1991,
 137
and between Iraq and Iran from 1980 till 1988, besides the invasion of
Afghanistan and Iraq by USA and its allies, and the recent invasion of
Israel against Hizbullah in South Lebanon, all resulted with casualties on
both sides, especially and mostly innocent civilians. War (accompanied
with a scene of carnage) is countinually going on somewhere on the globe,
presently in Darfour, Sudan which has claimed 200, 000 lives and Sri
Lanka which has claimed over 60,000 lives in two decade-all-civil war.
It is true that, with the invention of pennicillin by Sir Alexander
Fleming in 1928, the antibiotic could reduce fatality among woulded
soldiers so that soldiers who hade recovered could be sent back to the
battlefields, if required.
The human casualty from man-made disasters and wars is more by
far compared with those from natural disasters. The flood in the time of
Prophet Noah caused his people to drown, including his son, but there
were not too many people at that time. Moreover, we do not know whether
this flood was local or global; no record has been found in distant places,
like Egypt.
The most devastating natural disaster was probably 65 million years
ago, which eliminated the dinosaurs from this earth. The word dinosaur
means “terrible lizard,” but actually not lizards although they were reptiles.
Dinosaurs had dominated the earth for more than 160 million years, from
225 million years to 65 million years ago. The biggest among them was
Ultrasaurus from North America, weighed in at 140 tonnes. Seismosaurus
(‘earth-shaker lizard’) was about ten times the size of an elephant. Four
million years after the catastrophic disappearance of the dinosaurs and the
catastrophe, human beings appeared. It is Allah’s decree and blessing that
He had destroyed the dinosaurs before He put man on earth, because
dinosaurs and man could not mix. They would have destroyed us, or even
eaten us because some of them were carnivorous (flesh-eating animals,
predators). We could not domesticate or tame them, as they were too big.
The only solution was to destroy them before they destroyed us, and Allah
did it for us.
How did the dinosaurs become extinct? There are many theories: one
suggests that a huge meteor or comet crashed into the earth, heating up the
atmosphere and the oceans by several degrees, killing many creatures. It
would also have sent a lot of dust and smoke into the atmosphere, probably
also with volcanic activity, which would have prevented the sun’s rays
reaching the earth, and so the earth became cool. Other theories are
prehistoric plagues, bombardment by cosmic rays from an exploding star,
and the eating of dinosaur eggs by rat-sized mammals.
 138
Mankind has been on this earth less than one million years. Can we
survive on this earth for 160 million years like the dinosaurs, or even just
one million years? We are slowly destroying the earth, destroying
ourselves, killing each other. For the victims of disasters, especially the
natural one, Allah says,
ْْ‫ْال ِذين‬.ْْ‫اتْوبش ِْرْالصابِ ِرين‬
ِْ ‫سْوالثمر‬
ِْ ‫الْوالن ف‬ِْ ‫وعْون قصْْ ِمنْْالمو‬ ِْ ‫فْوالج‬ ِْ ‫ولنب لونْكمْْبِشيءْْ ِمنْْالخو‬
ْ ْْ‫ْأولئِكْْعلي ِهمْْصلواتْْ ِمنْْربْ ِهم‬.ْ‫اجعون‬ِ ‫صيبةْْقالواْإِناْلِل ِْهْوإِناْإِلي ِْهْر‬
ِ ‫إِذاْأصاب ت همْْم‬
ْْ)١٦٧-١٦٦ْ:ْ‫ْ(البقرة‬.ْ‫ورحمةْْوأولئِكْْهمْْالمهتدون‬
Be sure We shall test you with something of fear and hunger, some
loss in goods, or lives and the fruits (of your toil), but give glad tidings to
those who patiently preserve,--who say, when afflicted with calamity: ‘to
Allah we belong, and to Him is our return.’-- They are those of whom
(descend) blessings from their Lord, and mercy, and they are the
ones that receive guidance. (Qur’ān, 2:155-157).
We have to be patient, and help each other. This is also a test for the
rich, to see whether they are ready to help others through their wealth.
Those who died are included among minor martyrs. For the victims of
man-made disaster they are also among the minor martyrs if they are not
involved in fighting. If there is fighting, the combattants, become major
martyrs if they die in defending Islam.
For the disaster caused by man, Allah said,
ِْ ‫ظهرْْالفسادْْفِيْالب رْْوالبح ِْرْبِماْكسبتْْأي ِديْالن‬
ْ ‫اس‬
ْ )٢١ْ:ْ‫لِي ِذيقهمْْب عضْْالْ ِذيْع ِملواْلعلهمْْي رِجعونْْ(الروم‬
Evil has appeared on land and sea because of what the hands
of men have earned (by oppression and evil deeds) that He (Allah)
may make them taste part of that which they have done, in order
that they may return (by repenting to Allah, and
begging His Pardon. (Q. 30:41)
Evil committed on the land includes the killing of human beings, and at
sea includes piracy.
The act of an evil man could cause terrible havoc and terror in the
community and the environment. Bush fire in Australia is said to be
mostly caused by arson. The immediate cause of war between Austria-
Hungary and Serbia that eventually turned into a global war involving
thirty-two nations known as World War I was the assassination of the
Archduke Francis Ferdinand (the heir-presumptive to the throne of
Austria-Hungary) by a Serb nationalist Gavrilo Princip on 28 June, 1914
at Sarajevo (capital of the Austro-Hungarian province of Bosnia). The
 139
notorious Ned Kelly (1854-1880), who was captured and hanged in 1880
had carried out bank robberies in Victoria and NSW border (Australia),
and Al(phonse) Capone (1898-1947) whose nickname was Scarface built
up a criminal organization in Chicago, USA.
Commenting the above verse, the Qur’ānic commentator Abū ’l-
‘Āliyah (d. 80/708-9 or 96/714) said, “Whoever disobeys Allah in the
earth has corrupted it, because the condition of the earth and the heavens
depends on obedience to Allah.” In a hadīth recorded by Abū Dā’ūd, the
Prophet s.a.w. said,
ْ ْْ‫عنْْأبِيْهْري رةْْقالْْقالْْرسولْْالل ِْهْصلىْاللهْْعلي ِْهْوسلم‬
ْ ‫ضْ ِمنْْأنْْيمطرواْأرب ِعينْْصباحا‬
ِْ ‫ضْخي رْْ ِله ِْلْالر‬
ِْ ‫حدْْي عملْْبِِْهْفِيْالر‬
ْ )١٣٤ْ‫ْص‬،٧ْ‫ْج‬،‫(سننْابنْماجة‬
Any prescribed punishment which is carried out in
the land is better for its people than if it were to rain for
forty days. (Sunan Ibn Majah, vol. 7, p. 431)
Therefore, justice has to be established, and evil deeds have to be
prevented in the world in order to live in peace and prosperity. In a h.adīth
recorded by al-Tirmidhī, the Prophet s.a.w. said,
ُّْ ‫اجرْْإذْاْمْاتْْتْسْتِْْريْحْْ ِْمنْهْْاْ ِْلعبْادْْوْْ ْالْبِالدْْوْْالدْ ْو‬
ْ ْ‫اب‬ ِْ ْ‫إنْ ْْاْلف‬
ْ )١٠٤٣ْ‫ْحديثْرقم‬،‫(رواهْالترمذي‬
When the evildoer dies, it is a relief for the people, the land,
the trees and the animals. (Tirmidhī, h.adīth no. 2013)
Pure natural disasters such as earthquakes, floods, and tsunamis cannot
be prevented, but the damage caused by them can be minimised. Man-
made disasters can be prevented. Let us be wise enough and follow many
ِْ ‫(المْرْْْبِاْلمْعْ ْرْو‬
aspects of Islam, i.e., enjoining good and preventing evil ‫فْ َو الن ه ُي‬
)‫عْ ِْن ْالْمْنْكْر‬, including preventing people and ourselves from causing
disasters, and by minimising the damages caused by natural disasters.
(ANUMA, 02 June, 06; Assalam, No. 1, August, 2006).
 140
30. THE ARABIC LANGUAGE AND ITS UNIQUENESS
Arabic language belongs to the Semitic languages. Philologists
divided the Semitic languages into East Semitic and West Semitic.
1. East Semitic (known as Akkadian) was the language used in Assyria,
Babylonia, and Chaldea.
2. West Semitic is divided into
(a) North (Northwest) Semitic, the ancient languages of Mesopotamia,
Syria and Palestine of which
(i) Canaanite dialects (of Hebrew, Phoenician and Ugaritic) belonged
(ii Aramaic including Syriac (also called eastern Aramaic), Nabataean,
Palmyrene, Judean Aramaic and Christian Aramaic dialect of
Palestine which was the mother-tongue of Prophet Jesus (‘Isa, a.s.);
Neo-Aramic is used in few communities in Syria, Mesopotamia
and Armenia.
(b) South (Southwest) Semitic, including ancient dialects of South
Arabia (such as Sabaean) and modern South Arabic.
The Semitic languages spoken today are Modern Hebrew and Arabic.
The last revelation sent to mankind from Allah the Almighty was the
Qur’ān in Arabic. (See Q. 12:2, 13:37, 16:103, 20:113, 26:195, 39:28,
41:3, 42:7, 43:3, and 46:12). It was in classical Arabic which emerged in
Central Arabia in the 6th century CE, out of many dialects spoken
throughout the Arabian Peninsula. It has become now the literary language
of Islam. Classical Arabic is almost as old as Old English, also called
Anglo-Saxon (c. 500-1050 CE) the root of which was from the dialects of
invading settlers (Jutes, Saxons, Angles, and later, then Danish). People do
not understand, even the language used by Chaucer, the Middle English
(ca. 1050-1550 CE), which was influenced by Norman French after the
Norman Conquest in 1066 and the ecclesiastical Latin (Latin used by
priests in the church), let alone the Old English. Yet, as the Qur’ān and the
h.adīth of the Prophet are in classical Arabic, if ever the Prophet or any of
his companions came to us we would still be able to understand them.
There are now 21 Arab countries which are members of the Arab League
formed in Cairo on 22 March 1945, including Mauritania and Somalia, as
they use Arabic and hold Arabic culture. Malta in the Mediterranean was
ruled by the Arabs for almost 2 centuries (from 870 till 1090) and its
people speak Arabic dialect, a mixture of Egyptian and Lebanese slangs
and Italian language, but not included in the Arab League, may be because
the Maltese use Latin scripts instead of Arabic and adopt Western culture.
The majority of the population is Christian, only a few people are
Muslims, mostly the Arabs from North Africa; and their second language
 141
is English. One example was the writing on a wall of a building Klein
tejjib u helu. Gesu Kristu Huwa l'Iben Alla (“Everythning is alright and
fine. Jesus Christ is the Son of God”). It was written Alla (without letter h),
whereas in Arabic script there is letter h in the word Allah.
Languages, like individuals, tribes and nations, have their own
peculiarity and characteristics, but there must be something special with
Arabic. Allah did not tell us why, but He said,
ْ )١ْ:ْ‫ْ(يوسف‬.ْ‫إِناْأن زلناهْْق رآناْعربِيًّاْلعلكمْْت ع ِقلون‬
Verily, We have sent it down as an Arabic Qur'an in
order that you may understand. (Q. 12:2).
In another verse,
ْ ْْْ)٣ْ:ْ‫إِناْجعلناهْْق رآناْعربِيًّاْلعلكمْْتْع ِقلونْْ(الزخرف‬
Verily, We have made it a Qur'an in Arabic so that
you may be able to understand. (Q. 43:3).
As the people of ancient Arabia spoke Arabic, the revelation was in
Arabic, not in any other language, so that they may understand the content
of the revelation. There must be something unique in this language.
Among the characteristics of Arabic are as follows:
1. Unlike many languages using Latin scripts, Arabic is written from left
to right.
2. It has no capital letters to identify the proper nouns. When Allah says in
the Qur’ān,
)٦١ْ:ْ‫ْ(الشورى‬.ْْ‫إِنهْْعلِيْْح ِكيم‬
Verily He (Allah) is Most High, Most Wise. (Q. 42:51)
it never means "He is Ali, Hakim", but if you do not cite this verse, but
pointing at a person called ‘Alī, for example, then you can say ْ‫إِنهْ ْعلِي‬
meaning, "Verily, he is Ali." Therefore, the verse never means that
Allah incarnates as ‘Alī, or considers ‘Alī having divinity, God forbid.
Allah says in the Qur’ān ,
ِ ْ‫ْإِنْْالدينْْ ِعندْْالل ِْه‬
ْ )١٣ْ:ْ‫اإلسالمْْ(آلْعمران‬
Truly, the religion with Allah is Islam (Q. 3:19),
and
ِ ‫اإلسالِْمْ ِديناْف لنْْي قبلْْ ِمنهْْوهوْْفِيْاَل ِخرِْةْ ِمنْْالخ‬
)٨٦:٣ْ‫اس ِرينْْْ(آلْعمران‬ ِ ْْ‫ومنْْي بت ِْغْغي ر‬
And whoever seeks a religion other than Islam, it will never be accepted
of him, and in the Hereafter he will be one of the losers. (Q. 3:85)
 142
Here the word Islam is a proper name, should be written in capital I,
shall not be translated as “surrendering oneself to Allah,” as it includes
non-Muslims who claim to surrender themselves to Allah, such as the
Christians and the Jews. Islam here with capital I, the name of the
religion followed by Muslims. All Qur’ānic commentators hold such
opinion, translating ‫ اإلسْالم‬as the religion of Islam. The Prophet himself
explained the verse, as narrated by Abū Hurayrah, as follows:
By Him (Allah) in Whose Hand Muhammad's soul is, there is none from
amongst the Jews and the Christians (of these present nation) who hears
about me and then dies without believing in the Message with which I have
been sent (i.e. Islamic Monotheism), but he will be from the dwellers of the
(Hell) Fire. (Reported by Muslim in his S.ah.īh., h.adīth no. 240).
Long time ago in mid 80s, a friend, a former Libyan jet fighter
pilot who emigrated to Canada told me this story: “A young officer was
handed a piece of paper containing an expression of thank and
appreciation to a teacher. The note read ‫ ْنْشْكْرْْالْسْتْاذْْعْلْىْحْسْ ِْنْسْلْْوْكِ ِْه‬meaning
‘We thank the teacher for his good behaviour’. The young officer,
because of the absence of capital letter in Arabic, mistakenly read ْ ْ‫نْشْكْر‬
ْ‫الْسْتْاذْْعْ ِلُِْيْحسنْسلوكه‬meaning ‘We thank Mr. ‘Alī H.asan Sallūkah.’”
3. Classical Arabic scripts have no dots for its consonants, so that we
cannot make distinctions between the letters ‫ت‬, ‫ ب‬, ‫ ث‬and ‫ ن‬or between
the letters ‫ ر‬and ‫ ز‬, or between the letters ‫ج‬, ‫ ح‬and ‫ خ‬, or between the
letters ‫ س‬and ‫ ش‬, or between the letters ‫ ص‬and ‫ ض‬, or between the
letters ‫ ط‬and ‫ ظ‬, or between the letters ‫ د‬and ‫ ْذ‬. What is left is only
what we call "the consonantal skeleton", like a tree in winter with no
leaves remaining except its trunk. There was a story that a caliph sent a
letter to his general summoning one of his soldiers. As the name of the
summoned soldier had no consonantal dot, the general became
confused, and sent several soldiers fixed to that name. Let us say, for
example: H.usnī, H.asabī, Khashabī all were written the same, i.e.,ْ .

4. Classical Arabic (even modern Arabic) scripts are without vowel sign.
Therefore we cannot make a distinction between ‫( رج ل‬rajul) meaning "a
man" from ‫( رج ل‬rijl) meaning "a leg" except in the sentence. It happened
in a small town in Indonesia in the early fifties a teacher conducting a
study circle in a mosque read a book to his students. When he came to
the word ‫ ثم ن‬he read it thumun meaning "one-eighth" and he became
 143
confused. A student suggested that it might be thaman meaning "price"
and the teacher was very happy that one of his students had solved the
problem.
5. Unlike the Western languages, the Arabic has dual besides singular and
plural. So, if you have two cars, you still do not have many cars, you
need to have at least three cars to have many cars in Arabic.
6. The plural in Arabic is mostly broken one. In English, it is simply by
putting letter s, like books, letters etc. In Arabic, it is like ox-oxen,
woman-women, foot-feet. It is like having two names for everything, its
name in singular and its name in plural. For the new words which did
not exist before, such as bank the Arabs invented its plural, bunūk in the
pattern of ‫( بْي ْوت‬buyūt) for the plural of ‫( بْي ت‬bayt, a house), whereas in
Morocco, it is abnāk in the pattern of ‫( أبْي ات‬abyāt), the plural of ‫بْي ت‬
(bayt, a line of poetry).
7. A slight change of vowel in Arabic changes the meaning, such as:
‫( مْطْر‬mat.ar) is "rain", ‫( مْطْار‬mat.ār) is "airport"
‫( هْذاْْقْ ْاتِلْأْ ِْخي‬hādhā qātilun akhī), meaning "This is a killer, my brother,"
‫( ه ذْاْقْاتِلْأْ ِخ ي‬hādhā qātilu akhī), meaning "This is the killer of my
brother"
‫ْْخدع ة‬،ْ‫ْس بْة‬،ْ‫( ْرج لْْلْعن ة‬rajulun lu‘nah, subbah, khud‘ah), means "a man
who is cursed, is insulted, cheated (by people)"
‫ْخدع ة‬،‫ْس ببْة‬،ْ‫( ْرج لْْلعن ة‬rajulun lu‘anah, subabah, khuda‘ah), "a man who
curses, insults, cheats (people)"
We have the pattern in the Qur’an )١:١٠٢ْ‫ وي لْْلِك لْْهم زةْْلم زةْْ(الهم زة‬waylun
likulli humazatin lumazah) "Woe to every slanderer and backbiter." (Q.
104:1)
A Bedouin was asked by a caliph, ‫( م نْْخْتْن ك؟‬man khatanak) meaning
"Who circumcised you?" When the Bedouin mentioned the name of a
very old person, the caliph's assistant told him to correct the question
and ask ْ‫( مْنْْخْتْنك؟‬man khatanuk) meaning "Who is your son-in-law?"
8. The meaning of a word could be specified by changing one of its
consonants, such as: ‫( غْل ط‬ghalat.) is any mistake in general, whereas
‫( غْل ت‬ghalat) is mistake in counting. If you say that the moon is closer
to us than China, because you can see the moon, but not China, this is
ْ‫( غْلْط‬ghalat.), with letter ‫ ط‬. The Indonesian language misspells this word
and says ralat meaning the correction of mistake, which is in Arabic
 144
ِْ ‫تْص‬. If you say two plus three equals six, this is ‫غْل ت‬
‫ إُِْص الْحْْاْلغْل ط‬or ‫حيْحْْاْلغْل ط‬
(ghalat) with letter ‫ت‬. In order to distinguish between the two words,
we pronounce letter ‫ ط‬more strongly and clearly. Another word, ‫ق بْض‬
(qabd.) means holding with the palm and fingers, whereas ‫( ق بْص‬qabs.)
means holding with the tips of the fingers.
9. It uses different levels of emphasis, such as, the a person who does not
know that Muhammad is the messenger of Allah, we say ‫مْحْم دْْْرس ْولْْاهلل‬.
To the doubter we emphasize by saying ‫ إنْْمْحْم دْاْْرس ْولْْاهلل‬with the
additional ْ‫( ْْإِن‬verily). If he is still in doubt, we emphasize more by
saying ‫ إنْمحم داْلْرس ولْاهلل‬with the additional ‫ل‬. For the final emphasis we
swear by Allah, saying ْ‫واهلل‬ ِ ْْ(wallāh), orْ‫( بِاهلل‬billāh), or ‫( ت اهلل‬tallāh).
Unfortunately, nowadays some people swear by Allah without being
asked to make you believe them.
10. Some Arabic words are rich with synonyms, sometimes to indicate the
slight difference in meaning of something, such as lions (claimed to
have hundreds of names, among which are: ‫ السُْد‬and ‫)اللْي ث‬, snakes
(claimed to have hundreds of names, among which are: ‫ الفْعْى‬,‫ الثُّْعْبْان‬,ْ‫ْالحْيْة‬
‫ الح نْش‬,), honey (claimed to have about eighty names), rain (from light,
moderate, and heavy rain), and sleep (from light to heavy sleepiness to
light and sound sleep). Love is one of important words in classical
Arabic. It has ten words depending on its level, from (1)‫( العْل ق‬al-‘alaq,
attachment), (2) ‫المْي ل‬ (al-mayl, inclination), (3)ْ‫( الم ْودْة‬al-mawaddah,
likeness, love), (4) ْ‫( الح ب‬al-h.ubb, love), (5) ‫( الص بْابْة‬al-s.abābah, ardent
love), (6) ‫( اله ْوى‬al-hawá, passion, desire, craving), (7) ‫العش ق‬ ِْ (al-‘ishq,
passionate love), (8) ‫( التْت ْيُّم‬al-tatayyum, being enslaved or infatuated by
love); a person who is enslaved by love is called ‫ مْت يُُْم‬and cannot
control his passion any longer, when a young man said to a girl ‫أْم ْوتْْْفِي ك‬
(“I am ready to die for your sake”); hopefully, when he marries her it
would not end with divorce, as one of three marriages in the West ends
with divorce. A tour guide at Troy, after telling the Greek legend of the
Trojan War that lasted for ten years, asked the tourists: “Are you ready
to wage war for ten years for the sake of a girl like Helen of Troy?” One
of the tourists said, "[Even] for twenty years." Since it was not a serious
question, I said, “I would also say the same answer.” The guide said: “I
 145
have asked the same question before at a previous tour, and one of the
wives of the tourists took it seriously and said, ‘Stop this silly
question!’” This is an example of uncontrollable love. (9) ‫( الخْل ة‬al-
khullah), now translated as “friendship” whereas it is close to madness;
the word ْ‫( تْخْل ل‬takhallala) also means “to permeate”, and the word ‫خْْلِيْل ة‬
(khalīlah) means “a sweetheart”, and (10) ‫( الجْن ْون‬madness), an example
is the story of Qays called ‫ مْجْن ْونْْلْيْل ى‬who was madly in love of Layla
who married another person. Qays went to the desert to find her. When
he was asked why he searched for her in the desert, he said that this was
the only place whe‫ا‬re he did not search for her.
For the word sitting down the word ْ‫ ْقْعْ ْود‬-ْ ‫ قْعْد‬is used to indicate
standing before sitting down, and ‫ جْلْسْ – ْ ْجْلْ ْوسْا‬to indicate lying down
before sitting down. In the Qur’ān, it is used ‫ قعادا‬- ‫ قعد‬and its
derivatives, such as in Q. 9:90, 3:168, 7:16, 6:68, 17:22, 29, 4:140,
7:68, 72:9, 9:5,46, 83, 85:6, 3:191, 4:103, 10:12, 4:95, 5:24, 4:95, 9:46,
86. The Qur’an mentions only one of the derivates of ‫جلسْ – ْجلوسا‬
namely, ‫( مْجْ ْالِس‬assemblies) in ‫ْفِي ُْْالمْجْ ْالِس‬
ْ ‫“ تْفْسْحْ ْوا‬make a room in the
assemblies” Q. 58:11. At present, the two words are almost identical.
So far, I have mentioned ten of the unique features of Arabic. There
are many more, among which is its being called ‫“( لغَة اضدَداد‬the language
of opposite meanings”) which shall be dealt with in due course. (ANUMA
15 September, 2006).
ْ :‫المراجع‬
ْ ١٣٥٠ْ،‫ْدارْالتراثْالعربي‬:‫ْالكويت‬.‫ْكتابْالضداد‬.ْ‫ْمحدْبنْقاسم‬،‫إبنْالنباري‬
ْ ١٣٠٠ْ،‫ْبريل‬.‫ج‬.‫ْإ‬:‫ْليدن‬.‫ْأدبْالكاتب‬.‫ْأبوْمحمدْعبداهلل‬،‫ْأبنْقتيبة‬ ْ
ْ ‫ْه‬١٣١٨ْ،‫ْالمطبعةْالدبية‬:‫ْمصر‬.‫ْْفقهْاللغةْوْأسرارْالعربية‬.ْ‫ْأبوْمنصورْعبدْالملك‬،‫ْالثعالبي‬ ْ
ْ

31. PROBLEMS IN TRANSLATING THE QUR’ĀN

One of the problems of translating from one language to another,
especially the classical ones is the transition of meanings of words and
expressions in that language. With regard to the Qur’ān, it was revealed
more than fifteen centuries ago in Arabic, which is supposed to be difficult
to understand, compared to other languages, such as the Old and Middle
 146
English. However, as the Qur’ān has been preserved, its Arabic language,
has also been preserved, and will remain so. If the Prophet or any of his
companions were still alive, we would still be able to understand him.
Unlike William Shakespeare (d.1616), who lived in the 16th century, we
have problems in understanding him. Let alone the Old English poet,
Chaucer (d. 1400), his language is almost totally different. The word
“done”, for example, in Old English is gedone similar to the German
getan.
The examples of the transition of meanings of words, with the lapse of
time, either from one language to another, or in the same language,
namely, English, are as follows
a. The word candidate is originally from the Latin word candidatus
meaning “robed in white”. In Roman times a person who sought
election to any office or appointment wore a white toga to indicate his
good character, sincerity and honesty, probably like the Arabic
expression ‫ طْاهْرْْالذْيْل‬meaning “honest, innocent, upright, and blameless.”
The Latin word for “white” is candidus, and for “whiteness” is
candour. The same word is used in English (the same spelling in
American English, but added with a letter “u” like the spelling of the
word color and colour) meaning “saying freely what one thinks” (Ind.
keterus-terangan), such as, “He spoke with candour” [lit. “with
whiteness”]. “Candour after affection is the basis of successful married
life.”
b. The word idiot meaning “a very weak-minded person that unable to
conduct rationally, a fool” is derived from the Latin word idiota, “an
uneducated person”, and the Greek word, idiots, “a private person”. It
means “a private person who held no public office or had no
professional knowledge”. Then it gradually means a person who is unfit
for these posts because of lack of education. Even in the 17 th century
this word was still commonly used to mean “a private person who holds
no public office.” Now, a person who is doing a stupid thing like
leaving his suitcase in the rain is an idiot, a weak-minded person.
c. The word meticulous [in the pattern of ridiculous] means “giving or
showing great attention to detail, being careful and exact.” The original
meaning of the word is “fearful” or “timid” (easily frightened, shy)
which is no longer in use. It is from Latin metus meaning “fear”. A
meticulous (lit. “fearful”) person is the one, being “fearful” of making
mistakes, examines with excessive care every little detail of something,
and becomes over-careful.
 147
d. The word slave meaning servant originally means “noble and glorious
in the language of the Slavonians, a tribe in Southeast Europe, as they
called themselves a “noble and glorious” race. When the Romans
conquered their land and hold them in bondage they used their names,
Slavi or Sclavi, to mean “servants” and became slaves.
e. The word villain meaning “an evil-doer”, “a wicked person” originally
means “a serf or agricultural labourer working for the owner of the
villa”. The Roman villa was a country house, then adopted into English
in the 12th century to mean a farmhouse and its annexed buildings. Even
in Shakespeare’s time, the word still meant “a servant”, but degenerated
to mean “an evil-doer.”
One example of the transition of meanings in Arabic words, from a
dominant and original meaning to a non-dominant one, is as follows:
The word ‫الرجْاء‬ ْ (al-rajā’) means “hope, expectation, anticipation.”
These are its meanings in modern Arabic dictionaries. However, in
classical Arabic, the word also means “fear”. When they say ْ‫ مْاْْرجْ ْوتْْفْالنْا‬--
now translated “I did not hope (or expect) So-and-so” -- what he really
means is ‫“ مْا ْخْفْتْه‬I did not fear him, I was not afraid of him.” Some
classical Arabic linguists say that the expression ‫ مْاْأْْرجْو‬to mean ‫“ مْاْأْباْْلِي‬I do
not care”. For example, the classical Arab poet and a younger
contemporary of the Prophet, Abū Dhu’ayb al-Hudhalī (‫ أْبْوْ ْذْ ْؤيْبْ ْاْلهْذْْلِي‬d. ca.
28/649), said in his poem,
ِ ‫تْن ْوبْْعو‬
ْ ‫اس ِْل‬ ِْ ْ‫إذاْلسعتهْْالنحلْْلمْْي ْرجْْلسْعهاْ * ْ ْوخْالفْهْاْفْيْبْي‬
If the bees sting him he will not care, as it will be compensated
with honey in the place of misfortune (i.e., the bee hive).
It means, according to Ibn al-Jawzī (d. 597/ 1193) ْ‫“ لمْ ْيْكْتِْْرثْ ْلْه‬he does not
care for it, he does not bear it in mind, he does not take an interest in it”
We cannot translate it as “he will not expect the sting of the bees” when he
takes their honey from their hive.
According to classical Arabic linguists the two meanings are still used
in the verses of the Qur’ān. In dealing with something expected like
blessing, the term means “hope, expectation’, but if it deals with
something feared, such as the Last day, the Day of Reckoning and meeting
our Creator with sins, the term means “fear”. Ibn al-Jawzī mentions the
following examples:
1. The term ‫ الرجاء‬meaning ‫“ الْمْل‬hope” which is the more common meaning
used in the Qur’ān, as in the following verse:
 148
ْ ْ‫يلْالل ِْهْأولئِك‬
ِْ ِ‫إِنْْال ِذينْْآمنواْوال ِذينْْهاجرواْوجاهدواْفِيْسب‬
)ْ١١٨ْ:ْ‫ْي رجونْْرحمةْْالل ِْهْواللهْْغفورْْرِحيمْْ(البقرة‬
Verily, those who have believed, and those who have emigrated (to escape
persecution), and strive in the way of Allah these hope of Allah’s mercy.
Allah is Oft-Forgiving, Most Merciful. (Q. 2: 218)
Pickthall and A. Yusuf Ali both translate the term as “hope”, whereas
Muhammad Asad translates it as “look forward to”.
The other verse is, as follows:
ْ ْ‫أولئِكْْال ِذينْْيدعونْْي بت غونْْإِلىْرب ِهمْْالو ِسيلةْْأيُّهمْْأق ربْْوي رجونْْرحمته‬
)٦٧ْ:ْ‫ْويخافونْْعذابهْْإِنْْعذابْْربكْْكانْْمحذوراْ(اإلسراء‬
Those [saintly beings] they call upon desire (for themselves) the
way of approach to their Lord, which of them shall be the nearest; they
hope for His Mercy and fear His Torment. Verily, the Torment of
your Lord is (something) to be afraid of. (Q. 17:57).
What the verse means is that those whom people invoke as mediators
between them and Allah, such as ‘Īsá (Jesus), ‘Uzayr (Ezra), angels, or
saints, they themselves strive to be close to Him, hope His Mercy and
fear his Torment. Therefore, one should ask and pray to Him directly,
instead of asking through intermediaries.
2. The second meaning of ‫ الرجاء‬which is no longer in use now is ‫الخْ ْوف‬
“fear” as in the following verses:
ُّ ِْ‫إِنْْال ِذينّْْلْْي رجونْْلِقاءناْورضواْبِالحي ْاة‬
a. ْْ‫ْأولئِكْْمأواهم‬.ْ‫الدن يْاْواطمأنُّواْبِهاْوال ِذينْْهمْْعنْْآياتِناْغافِلون‬
)٨-٧ْ:ْ‫ْ النارْْبِماْكانواْيك ِسبونْْ(يونس‬
Verily, those who do not fear to meet Us [on the Judgment day], but
[lit. “and”] are pleased [and satisfied] with the life of the present world,
and those who are heedless of Our ayat [signs, revelations], those their
abode will be the Fire, because of what they used to earn.” (Q. 10:7-8).
ِ ‫قلْْإِنماْأناْبشرْْ ِمث لكمْْيوحىْإِليْْأنماْإِلهكمْْإِلهْْو‬
b. ْ‫احدْْفمنْْكانْْي رجوْلِقاءْْرب ِْهْف لي عملْْعمالْْصالِحا‬
)٤٤٠ْ:ْ‫وّلْْيش ِركْْبِ ِعباد ْةِْرب ِْهْأحداْ(الكهف‬
Say (O Muhammad), ‘I am only a human being like you. It has been
revealed unto me that your God is only One God. So, whoever fears for
the meeting with his Lord, let him work righteousness and associate
none as a partner in the worship of his Lord.” (Q. 18:110).
c. ْ‫وقالْْال ِذينّْْلْْي رجونْْلِقاءناْلوّلْْأن ِزلْْعلي ناْالمالئِكةْْأوْْن رىْربْناْلق ِْدْاستكب رواْفِيْأن ف ِس ِهمْْوعت واْعت ًّوا‬
)ْ١٤ : ‫كبِيراْ(الفرقان‬
 149
And those who fear not the meeting with Us said,
“Why are not the angels sent down to us, or (why) do we not
see our Lord?” Indeed they are far too proud of themselves,
and are scornful with great pride. (Q. 25:21).
In this verse, A. Yusuf Ali alone who translates ْ ْ‫ ّلْ ْي رجون‬as “fear
not”. Pickthall translates it “look not for”. Asad translates it “do not
believe that they are destined to”.
d. )٦ْ:ْ‫منْْكْانْْي رجوْلِقاءْْالل ِْهْفِإنْْأجلْْالل ِْهَْلتْْوهوْْالس ِميعْْالعلِيمْْ(العنكبوت‬
Whoever fears the meeting with Allah, then Allah’s Term is surely
coming, and He is the All-Hearer, the All-knower. (Q. 29:5)
e. ْْ‫ضْمف ِس ِدين‬
ِْ ‫وإِلىْمدينْْأخْاهمْْشعيباْف قالْْياْق وِْمْاعبدواْاللهْْوارجواْالي ومْْاَل ِخرْْوّلْْت عث واْ ِفيْالر‬
ْْ )٦٣ : ‫(العنكبوت‬
And to Madyan (people) (We sent) their brother Shu‘ayb.
Then he said,‘O my people! serve Allah and fear the Last Day.
(Q. 22:36; A. Yusuf Ali’s translation).
Here only A. Yusuf Ali who translates the term as fear. Others, still
use the meaning “hope and expectation.”

f. )١٣ْ ْ:ْ‫ْماْلكمّْْلْْت رجونْْلِل ِْهْوقارْا (نوح‬

What is the matter with you that you do not fear Allah’s majesty. (Q. 71:13).
g. )١٧ْ:ْ‫إِن همْْكانواّْلْْي رجونْْ ِحساباْ(النبإ‬
For that they used not to fear any account (for their deeds).
(Q. 78:27; A. Yusuf Ali’s translation).
Again, only A. Yusuf Ali who translates the term ْ‫“ ّلْ ْي رجون‬not
to fear”, whereas Pickthall, Dr. M. Taqiuddin al-Hilaly and Asad
translate it, “they looked not for”, “they used not to look for” and
“they were not expecting” respectively. In general, if you believe
something good is going to happen to you, you expect it, but if you
believe something terrible is going to happen, you fear it. Again, if
you do not believe something terrible is going to happen to you, you
do not fear it, you disregard it, and the term used for all these is ‫ ْرجْاء‬.
In the above verses Muhammad Asad, Pickthall, al-Hilali and A.
Yusuf Ali all translate the term ‫ ْرجاء‬in its modern and contemporary
meaning, “hope and expectation” instead of its classical meaning “fear.”
But when it is in negative, namely, followed by “not”, then only A.Yusuf
Ali who translates it as “fear not”. This is probably because: (1) They have
 150
not consulted the classical Arabic expression and poetry, especially the
pre-Islamic one; (2) They referred to the h.adīth of the Prophet, on the
authority of Abū Mūsá,
Whoever loves the meeting with Allah, Allah too, loves the meeting with him;
and whoever hates the meeting with Allah, Allah too, hates the meeting
with him. (Reported by Bukhārī in his S.ah.īh., vol. 8, ḥadīth no. 515).
But we have to remember that the word ‫ رجاء‬is not used here, but rather ْ‫أْحْب‬
“love”. ….ْ‫ب ْْلِقْاءْه‬ ِْ ْ ْ‫مْنْ ْأْحْبُْْلِقْاء‬. Therefore, there is no contradiction
ِْ ْ‫اهلل ْفْإنْ ْاهللْ ْي‬
ُّْ ‫ح‬
here. Pious people do really love to meet Allah after his death, like Abū
Hurayrah, who said in his death bed while people around him were
praying for his recovery, “O Allah, I love to meet You, so love to meet me,
too”. There are people who love Allah and whom Allah loves; they are
people who follow the Prophet. Allah says,
ْ‫ْْقلْْإِنْْكنتمْْت ِحبُّونْْاللهْْفاتبِعونِيْيحبِبكمْْاللهْْوي غ ِفرْْلكم‬
ْْْ)٣١ْ:ْ‫ْذنوبكمْْواللهْْغفورْْرِحيمْْْ(آلْعمران‬
Say (O Muhammad), “If you (really) love Allah, then
follow me, Allah will love you and forgive your sins. And
Allah is Most-Forgiving, Most Merciful.” (Q. 3:31)
There are many more words in the Qur’ān almost lost their original
or classical meanings by the lapse of time like the word ‫ رجاء‬mentioned
above. This is a glimpse of the problems faced by scholars who are
involved in translating the Qur’ān, the language of which has been used for
about fifteen centuries.
What will happen to the term gay, meaning, light-hearted, cheerful,
happy and full of fun, but colloquially means “homosexual”? Will this
colloquial meaning take over its dominant meanings, from the positive
meanings into the negative one in the distant future? Only Allah knows
and history will tell. (ANUMA, 17 March, 06)
Bibliography:
Taqiuddin al-Hilali, Dr. Muhammad & Khan, Dr. Muhammad Muhsin. Translation of
the Meanings of the Noble Qur’an. Medinah: King Fahd Complex for the
Printing of the Holy Qur’an, 1417 A.H.
Butt, Margot (comp.). Collins Gem Dictionary of English Usage. London &
Glasgow: Collins, 1976.
Ali, Abdullah Yusuf. The Holy Qurān
Pickthall, Muhammad Marmaduke. The Glorious Qur’ān
Asad, Muhammad. The Message of the Qur’ān
:ْ‫المراجع‬
 151
ْ ٨ْ‫صحيحْالبخاريْج‬
ْ‫ ْمؤسسة ْالرسالة‬:‫ ْبيروت‬.‫ ْنزهة ْالعين ْالنواظر ْفي ْعلم ْالوجوه ْو ْالنظائر‬.)٦٣٧ْ ‫ ْأبو ْالفرج ْ(ت‬، ‫إبن ْالجوزي‬
ْ ْ.١٣٨٦/١٢٠٦

32. THE STYLE OF THE QUR’ĀN

Brothers in Islam.
There is an Arabic proverb saying, ِ‫ مْنْ ْأْحْبْ ْشْيْئْا ْأْكْثْرْ ْ ِْمنْ ِْْذكِْْرْه‬meaning,
“Whoever loves something he mentions (remembers) it very often. If you
love Allah you will remember Him very often. Our Prophet taught us so
many expressions reminding us of Allah, such as ‫ْاهللْ ْأْكْبْر‬،ْ ‫له‬ ِْ ِ‫ْالْحْمْدْ ْْل‬،ْ ‫اهلل‬
ِْ ْ ْ‫سْبْحْان‬
and we say if we admire somethingْ‫ مْاْشْاءْ ْاهللْ ْْتْبْ ْاركْ ْاهلل‬and if we do not like
something we ask Allah’s protection from it and say ‫ ; أعاذ ااهلل‬if someone
is sneezing he should say ْ ‫ اْلحْمْدْ ْْلِله‬and the person who hears him should
pray for him and say ‫“ يْْرحْمْكْ ْاهلل‬may Allah bless you” and the sneezing
person prays back and says ‫“ يْهْ ِْديْكُْمْ ْاهلل‬may Allah guide you” and many
other similar expressions.
As Muslims we believe that Allah talked to us through revelation to
Prophet Muhammad, and is still talking to us and people in later
generations until the Last Day when we read the Qur’ān. He says directly
to people in general, including non-believers, by saying ‫“ يْا ْأْيُّْهْا ْالنْاس‬O
people,” to the people of the Book (Jews and Christians) at least twelve
times, by saying ‫لكتْاب‬ ِْ ْ‫“ يْا ْأْهْلْ ْا‬O People of the Book”, to the believers, by
saying, ْ‫“ يْاْأْيُّْهْاْالْ ِْذيْنْ ْآمْنْوا‬O those who believe”; but He does not talk directly
to those who have already rejected the truth of Islam after it has been
delivered to them. He ordered the Prophet to talk to them, by saying ْ‫قُلْيْاْأْيُّْهْا‬
ْ ‫“ اْلكْ ْافِ ْرْون‬Say: O those who reject the truth, (namely, infidel)”. He talked
directly to the non-believers only in the Hereafter, when it has become too
late for them to accept Islam; Allah says,
)٧ْ،ْ‫ (التحريم‬. ْ‫ياْأيُّهاْال ِذينْْكفرواّْلْْت عت ِذرواْالي ومْْإِنمْاْتجزونْْماْكنتمْْت عملون‬
(It will be said in the Hereafter) O you who disbelieve! Make no excuses this
 152
Day! You are being requited only for what you used to do. (Q. 66:7).
Every speaker, every writer, has his own style. As the Qur’ān is
Allah’s words, then He must have His own style, beyond human style in
its eloquence that even the poets in Arabia could not imitate. As the
Qur’ān is to be recited by Muslims belonging to various languages and
ethnic backgrounds, Allah chose words which are easy to pronounce.
Some examples are as follows:
a. The word ‫( آبْاء‬ābā’) meaning “fathers and forefathers” andْ ‫أ ُْجْدْاد‬
(ajdād) meaning “grand fathers, and ancestors”. Here Allah chose the
word which is easy to pronounce, namely, ‫( آباء‬ābā’), such as the
following verse:
ْ )١٠٠ْ:ْ‫ْ(البقرة‬...ْ‫اسككمْْفاذكرواْاللهْْك ِذك ِركمْْآباءكمْْأوْْأشدْْ ِذكرا‬
ِ ‫فِإذاْقضيتمْْمن‬
So, when you have completed your manasik
remember Allah as you remember your forefathers
or with a far more remembrance… (Q. 2:200).
It means after performing your manāsik al-h.ajj (rituals of the
pilgrimage), namely, ih.rām, t.awāf around the Ka‘bah and sa‘ī between
Mt. Safā and Mt. Warwah, wuqūf (stopping) at ‘Arafāt, mabīt (staying
the night) at Muzdalifah and Miná, ramy jamarāt (stoning of the pillars
at Miná symbolising Satan), and slaughtering the sacrifices animal
(hady), then Allah told us not just forget Him, but we should remember
Him as we remember our forefathers. Here Allah used the word ābā’
instead of ajdād.
In another verse Allah said,
ْ ‫وإِذاْقِيلْْلهمْْاتبِعواْماْأن زلْْاللهْْقالواْبلْْن تبِعْْماْألفي ناْعلي ِْهْآباءنا‬
ْ )١٧٠،ْ‫ْأولوْْكانْْآباؤهمّْْلْْي ع ِقلونْْشيئاْوّلْْي هتدونْْْ(البقرة‬
When it is said to them: “Follow what Allah has sent down”, they
say: “Nay! We shall follow what we found our fathers following.”
(Would they do that!) even though their fathers did not under-
stand anything nor were they guided? (Q. 2:170)

b. The words for news are ‫( خْبْر‬khabar, pl. ‫ أْخْبْار‬akhbār), meaning, “news,
information, report, rumour, message, story, affair,” originally used for
what has happened, or happened in the past, and ‫( نْبْ أ‬naba’, pl. ‫ْأْنْبْاء‬
anbā’), meaning: “news, tidings, information, announcement, report,”
originally used for what will happen in the future. A person who knows
what happened in the past, and later called an “expert, specialist” is
 153
called ‫( خْْبِيْر‬khabīr). Allah is‫( ْالْخْْبِيْر‬al-Khabīr, the Knowing) knows what
happened in the past and what will happen in the future. The term for
“prophecy” is ‫( نْبْ ْوءْة‬nubū’ah) and ‫( نُبُوة‬nubuwwah which also means
“prophethood”). The term ْ‫بُِْي‬ ِ ْ‫( ن‬nabī, “a prophet”) was probably
derived from ‫( نْْبِيْء‬nabī’), meaning “a person who knows what will
happen in the future”, rather than from the verb ‫ ْيْنْبْو‬-‫) نْبْى‬nabá, yanbū),
meaning “to be distant, to move away.”
The word ‫( خْبْر‬khabar) and its derivatives are used in the Qur’ān as
follows: ‫( خْبْْرا‬khubran, Q. 17:68 and 91), ‫( ْْبِخْبْر‬bikhabarin, Q. 27:7 and
28:29), ‫( ْأْخْبْ ْارهْا‬akhbārahā, Q. 99:4), whereas the term ‫( خْْبِيْر‬khabīr,
including ‫ ْالخْْبِيْر‬al-khabīr and ‫ ْخْْبِيْْرا‬khabīran) are mentioned about 37
times. In short, ‫( خْبْر‬khabar) as a noun is used 5 times, and the word
‫ خْْبِيْر‬khabīr) is used about 37 times. Total: about 42 times. It is never
used as a verb, such as ْ‫( أُْخْبْر‬akhbara).
The use of the termْ ْ‫( نْبْ أ‬naba’) and its derivatives in the Qur’ān is as
follows: as a verb, at least 50 times; as a noun, (meaning “news,
information, etc.) at least 33 times, meaning “a prophet” (or prophets),
32 times, and meaning “prophethood” five times. Total: 163 times.
It is easier to pronounce the word naba’ than the word khabar,
especially for non-Arabs. Although the Dutch and the German have this
kh sound, such as kilogram and achtung, the English, French, Italian,
Malay (Indonesian and Malaysian) do not have it. We adopted the word
khabar, but change it into kabar. Therefore, Allah wants to make it easy
for us to read the Qur’ān, and gives the word easy to pronounce,
namely, naba’ instead of khabar, especially as a verb. Among the
examples of the use of naba’ and its derivatives as a verb in the Qur’ān
are as follows:
ْ ‫اءْهؤّل ِْء‬
ِْ ‫ْْوعلمْْآدمْْالسماءْْكلهاْثمْْعرضهمْْعلىْالمالئِك ِْةْف قالْْأنبِئونِيْبِأسم‬
ْ .ْ‫ْقالواْسبحانكّْْلْْ ِعلمْْلناْإِّلْْماْعلمت ناْإِنكْْأنتْْالعلِيمْْالح ِكيم‬.ْ‫ادقِين‬
ِ ‫ْإِنْْكنتمْْص‬
ْ ‫ْقالْْياْآدمْْأنبِئ همْْبِأسمائِ ِهمْْف لماْأن بأهمْْبِأسمائِ ِهمْْقْالْْألمْْأقلْْلكمْْإِني‬
ْ ْ‫ضْوأعلمْْماْت بدونْْوما‬ ِْ ‫اتْوالر‬ ِْ ‫ْأعلمْْغيبْْالسماو‬
ْ )٣٣-٣١ْ:ْ‫كنتمْْتكتمونْْ(البقرة‬
And He taught Adam all the names (of everything), then He
 154
showed them to the angels and said, ‘Tell Me the name of these
if you are truthful” They (angels) said: “Glorified are You, we
have no knowledge except what you have taught us Verily, it is You,
the All-Knower, the All-Wise.” He said, ‘O Adam! Inform them of
their names,” and when he had informed them of their names, He
said: “Did I not tell you that I know the Ghayb (Unseen) in the
heavens and the earth, and I know what you reveal and
what you have been concealing?” (Q. 2: 31- 33).
ْ ْ‫اج ِْهْح ِديثاْف لمْاْن بأتْْبِِْهْوأظهرهْْاللهْْعلي ِْهْعرفْْب عضهْْوأعرض‬
ِ ‫ضْأزو‬
ِْ ‫وإِذْْأسرْْالنبِ ُّْيْإِلىْب ع‬
ْ )٣ْ:ْ‫ْ(التحريم‬.ْ‫عنْْب عضْْف لماْن بأهاْبِِْهْقالتْْمنْْأن بأكْْهذاْقالْْن بأنِيْْالعلِيمْْالخبِير‬
And (remember) when the Prophet disclosed a matter in confidence to one
of his wives (Hafsah), then she told it (to another i.e., ‘A’ishah). And Allah
made it known to him; he informed part thereof and left a part. Then when
he told her (Hafsah) thereof, she said: ‘Who told you this?’ He said: The
All-Knower, the Well-Acquainted (Allah) has told me. (Q. 66:3)
This verse is about the Prophet’s promise not to drink honey any more,
as the honey given by his wife Zaynab bint Jah.sh, was falsely and
probably out of jealousy claimed to have bad smell by his wife
‘Ā’ishah, who had told the other wife H.afs.ah to complain to him of the
bad smell.. But Allah informed him about this scheme and asked them
(‘Ā’ishah and H.afs.ah) to repent, or the Prophet might divorce them.
c. There are two words for “marriage” in Arabic: ‫( ْزْواج‬zawāj) and ‫ْنِكْاح‬
(nikāh).. The verb is ْ‫( ْزْوج‬zawwaja) and ْ‫( نْكْح‬nakah.a), meaning, “to
marry.” As a verb, zawwaja (and its derivatives) is used 5 times only in
the Qur’ān, whereas the verb nakah.a (and its derivatives) is used 17
times. As a noun the term zawāj is not used, but rather the term nikāh..
Examples in the Qur’ān are as follows:
ِْ ‫وّلْْت ن ِكحواْماْنكحْْآباؤكمْْ ِمنْْالنس‬
ْ ْْ‫اءْإِّلْْماْقدْْسلفْْإِنه‬
ْ )١١ْ:ْ‫احشةْْومقتاْوساءْْسبِيالْْ(النساء‬ ِ ‫كانْْف‬
And marry not women whom your fathers married, except
what has already passed; indeed it was shameful
and most hateful, and an evil way. (Q.4:22)
ْ )١٣٦ْ:ْْ‫ (البقرة‬... ْ‫احْحتىْي ب لغْْال ِكتابْْأجله‬
ِْ ‫وّلْْت ع ِزمواْعقدةْْالنك‬
… And do not consummate the marriage until
the term prescribed is fulfilled. (Q. 2:235).
It is easier to pronounce nakah.a than zawwaja, and to pronounce
nikāh. than zawāj, and therefore the former is used in the Qur’ān. In the
 155
Egyptian slang, the first and the last letter of the term zawāj is inverted
and becomes jawāz, and the letter j is pronounced g in “go” and “get”,
and the word becomes gawāz.
According to the Arab tradition before Islam, it was unacceptable
that a man married the divorced wife of his adopted son. At that time
once you adopted a son, he should be treated like a legitimate one, and
his wife would be treated like a daughter-in-law, to whom marriage is
prohibited. Allah wanted to change this tradition. Your adopted son is
not your real son, but the son of his father. His wife is not your adopted
daughter-in-law, and therefore you can marry her if she was divorced,
because there is no blood-relationship with her. It was hard to accept by
the Arabs at that time, and Allah chose the word which is also hard to
pronounce. Allah said:
ِْ ‫ ف لماْقضىْزيدْْ ِمن هاْوطراْزوجناكهاْلِكيّْْلْْيكونْْعلىْالمؤِمنِينْْحرجْْفِيْأزو‬...
ْ ْ‫اج‬
)٣٧ْ:ْْ‫أد ِعيائِ ِهمْْإِذاْقضواْ ِمن هنْْوطراْوكانْْأمرْْالل ِْهْمفعوّلْ ْ(الحزاب‬
…So when Zaid had accomplished his desire from her (i.e. divorce her),
We gave her to you in marriage, so that (in future) there may be no
difficulty to the believers in respect of (the marriage of) the wives of their
adopted sons when the latter have no desire to keep them (i.e., they have
divorced them). And Allah’ command must be fulfilled. (Q. 33:37)
Here Allah Himself gave Zaynab bint Jah.sh (the Prophet’s cousin
and divorced wife of Zayd) in marriage to the Prophet. She was proud
that the marriage took place in heaven, witnessed by Gabriel. No
wonder if ‘Ā’ishah and H.afs.ah felt rather jealous of her. Zayd was the
only contemporary of the Prophet mentioned in the Qur’ān beside Abu
Lahab. Zayd, a former slave received this honour, and Abū Lahab, one
of the Quraysh leaders who was the Prophet’s own uncle became
humiliated. Allah said, )١ْ:ْْ ‫ْ (المسد‬... ْ‫“ ْت بتْ ْيدا ْأبِي ْلهبْ ْوتب‬Perish the two
hands of Abu Lahab and perish he…” (Q.111:1) Here Allah turned the
table upside down: the mean became noble, and the noble became
mean.
Conclusion:
One of the miracles of the Qur’ān is its eloquence, and one of the
aspects of eloquence is the choice of words which are easy to articulate;
this is a kind of blessing for non-Arab Muslims as they have to read the
Qur’ān in its original text in Arabic. (ANUMA, 8 December, 06)
 156

33. CHRISTMAS
Brothers and sisters in Islam,
There is an Arabic proverb which says ‫“ النْاسْ ْأْعْدْاءْ ْمْا ْجْ ِْهلْ ْوا‬meaning
people are the enemy of what they do not know”. If you encounter a
strange animal, for example, you might think that it is a dangerous one,
until someone tells you that it is harmless and friendly. A tall Canadian
man told me that when he visited an isolated village in Indonesia as one of
the participants of the Youth Exchange Program between Canada and
Indonesia, a young boy was very scared when he saw him. I told him that
the boy might think that he could be a giant who fed on children as
mentioned in Indonesian fairy tales and legends. He might be the first
white man the boy had ever seen. People who do not know anything about
religion might think that we Muslims worship the Ka‘bah, and the
Christians worship the Cross, and the Zoroastrians worship fire. It is true
that they are holies according to these respective followers of Islam,
Christianity and Zoroastrian, but they do not worship them.
Living in a country where its people are predominantly Christians it
is very important to have some information about Christmas. Last
Monday, on the 25th of December most of the Christians in the world
celebrated the Christmas. The word Christmas is originally from the Old
English, Cristes maesse, meaning “Christ’s Mass”, a festival celebrated by
the Christians on the 25th December to commemorate the birth of Jesus
Christ.
a. Christmas
The word Christmas is derived from the Old English Christes maesse
(Christ’s Mass). It was first used in the eleventh century. In German
Weihnacht (holy night) is used, and in Latin Dies natalis Domini (“the
Birthday of the Lord”) from which the Italian uses the word Il Natale. The
French used the word Noël which is probably from the Anglo-Saxon word
geol (a feast, especially the feast of the winter solstice, about 22
December). The solstice is the time when the sun is farthest North of the
equator (on 21 June, i.e., summer solstice in Northern hemisphere) and
South of the equator (22 December, winter solstice in Northern
hemisphere).
The festival of the 25th December was the celebration of the birth of
Mithra (or Mitra) the Persian mystery god, “the Sun of Righteousness”,
the ancient Persian god of light and truth. Mithra in Zoroastrian belief
was a god acting as mediator between the Supreme God and man. In the
 157
later Avesta, the sacred writings of Zoroastrianism, he is the most
important god in Zoroastrians after Ahura Mazda (Ormuzd), the supreme
deity, the source of light, and the creator of the world. Later Mithra was
considered the saviour god in Mithraism, the centre of the Roman mystery
cult. In Vedic Mithra, he was said to have maintained harmony in the
social order.
During the first three centuries of the Christian era there was a
considerable opposition in the Christian church to the pagan custom in
celebrating the birthdays, but the Roman Emperor Aurelian (Lucius
Domitius Aurelianus, c. 214-275), who became emperor in 270
established a festival on this date, namely, 25th of December, in the third
century, not as the birthday of Christ, but associated with the winter
solstice, namely, when the sun is farthest from the North on the shortest
day (22 December). After the triumph of Constantine the Great (c. 274-
337), in 336 this pagan festival on this date was adopted and Christianized
by the Romans who referred Christ (instead of Mithra), as “the Sun of
Righteousness”, and called the festival (“The Birthday of the Sun of
Righteousness”). However, Christian scholars know well that Jesus was
not born on 25 December. They acknowledge that it is impossible to
determine the exact date of the birth of Christ, either from the Bible or
from tradition.
Constantine was the first Roman emperor who embraced
Christianity. We do not know whether his conversion to Christianity was
genuine or for political motives. He summoned and convened the first
general council of the Church at the old city Nicaea (on the site of the
modern Turkish village Iznik) in 325. This council promulgated the first
version of the Nicene Creed which gave the orthodox doctrine of the
Trinity against the Arian heresy16. In 330 Constantine moved his capital to
Byzantium and renamed it Constantinople (now called Istanbul).
During the Middle Ages (5th -15th Century) this festival became the
most popular one of the year in the church and at home with a blend of
pagan tradition and Christianity. However, during the Reformation, the
Christmas festival was suppressed. The Puritans in England condemned it,
and from 1642 to 1645 they issued ordinances forbidding all church
services and festivities. In 1644 Oliver Cromwell who took over England

16
Arius (c. 256-336), was the founder of Arianism which completely denied the
divinity of Christ. He was born in Libya, became a priest in Alexandria in 311, and
was excommunicated and fled to Palestine in 318, but his heresy spread extensively,
so that Constantine called a council at Nicaea to affirm the dogma of the Trinity.
 158
later in 1645 enforced an Act of Parliament banning Christmas
celebrations as it was regarded by the Puritans as a wasteful festival that
threatened core Christian beliefs.
Christmas is a celebration of the birth of Jesus Christ, but the actual
date of his birth in Bethlehem was unknown. With the exception of St.
Mark and St. John (who did not mention about Jesus’ birth), the authors of
the Gospels claimed that Jesus was born in Bethlehem (Mat. 2:1; Luke
2:4-6) and therefore, the place was regarded as a holy place by Christians.
Apart from the New Testament, and to some extent the Qur’ān,
historically, we do not know much about Jesus. According to the New
Testament Jesus died at the age of 33, but it records the events of the last
three years only of his life. In 1906, Albert Schweitzer (1875-1965), the
Alsatian17 clergyman, physician, missionary, philosopher, and
musicologist, began the final chapter of his book, The Quest of the
Historical Jesus, as follows:
There is nothing more negative than the result
of the critical study of the life of Jesus.
Another scholar, Rev. Dr. Charles Anderson Scott said in an article
on Jesus Christ written for the 14th edition of the Encyclopaedia
Britannica, as follows:
The attempt to write a Life of Jesus should frankly be abandoned.
The material for it certainly does not exist. It has been calculated that
the total number of days of his life regarding which we have any
record does not exceed fifty days.
(Encyclopaedia Britannica, 14th edition, vol xiii, pp. 16-17).
So, we have Biblical Jesus described extensively in the Bible, the Qur’ānic
Jesus (‘Isa a.s.) described in the Qur’ān very briefly, and historical Jesus
based on brief account of history.
Why did not the Qur’ān explain the history of Jesus, ‘Īsá a.s. in detail?
Well, the Qur’ān is not a book of history, but of guidance and
enlightenment. Like any other history or biography of any prophet
mentioned in the Qur’ān, the brief history of Jesus, ‘Īsá a.s., gives us a
moral lesson, guidance. The Qur’ān’s many scientific statements are
confirmed by modern science, but is not a book of science. It is a book of
awakening. If we read and follow what the Qur’ān said, we would become
enlightened and awakened. For just one example, Allah says,

17
Alsace belonged to Germany after the Treaty of Frankfurt in 1871, returned
to France after the Treaty of Versailles in 1919.
 159
ْ‫واللهْخلقْكلْدابة ِْمنْماءْف ِمن همْمنْيم ِشيْعلىْبطنِ ِهْوِْمن همْمنْيم ِشيْعلىْ ِرجلي ِن‬
)54(ْ‫وِمن همْمنْيم ِشيْعلىْأربعْيخلقْاللهْماْيشاءْإِنْاللهْعلىْكلْشيءْق ِدير‬
Allah has created every moving creature from water. Of them thereْ
are some that creep on their belies, and some that walk on two legs,
and some that walk on four. Allah creates what He wills.
Verily, Allah is able to do all things. (Q 24:45).
Snakes creep on their bellies when they move. There are about 2,500
species of snakes presently known; about 500 of them are poisonous. The
Arabs claimed to have about 200 names of snakes, among them are, ْْ ‫ْثْعْبْان‬
‫ حْيْة‬, ‫ أْفْعْى‬and ‫ْحْنْش‬. Men and birds walk on two legs.
Some ornithologists [experts in scientific study of birds] said that
there are about 100 billion [GB “milliard, thousand millions”, world
pop. 6 billion] individual birds in the world and about 8,600 species…
(Collier’s Encyclopedia, 1989, vol. 4, p. 195).
Camels, horses, cats and dogs have four legs. Allah did not mention
the creatures which have more than four legs, 6, 8, 10, 100, a.s.o. Wake
up, men! Observe nature! Do not stop at creatures with four legs. Have
you seen an ant? A chapter in the Qur’ān is called sūrat al-Naml, “the
Ant”, chapter 27. They have 3 pairs of leg, namely, 6 legs. All ants are
social. Termites, usually called white ants, are not true ants. Ants have
more than 4,500 species. Keep on observing nature! Have you seen a
spider? A chapter in the Qur’ān is called sūrat al-‘Ankabūt (“the Spider”,
chapter 29). It has 4 pairs of leg, 8 legs. There are 30,000 known species
of spiders in the world. Have you seen a scorpion? They have 4 pairs of
legs too, 8 legs. There are more than 650 species of scorpions. Have you
seen a centipede? The Arabs call it ‫“ أْ ُّْم ْأْْربْعْ ْوْ ْأْْربْ ِْعيْن‬the creature that has 44
legs”. But the word centipede is from Latin centum meaning “hundred”
and pes and pedis meaning “foot”. Do you remember the word pedestrian
and pedometer which measures the number of step and the approximate
distance taken by a walker? Based on the meaning of its name, it must
have one hundred legs. Some centipedes have 15 pairs of leg = 30 legs,
some 31 pairs = 62 legs, and up to 173 pairs = 324 legs, more than 100
legs. Here we are just observing the legs only of Allah’s creatures.
If we keep going on observing further, such as the eyes, the ears, the
behaviour, the habitats of Allah’s creatures, starting from creatures that
have no eyes to bees which have compound eyes, and further, we would
become a scholar in this field. Fish living at the bottom of the ocean where
sunlight cannot reach, do not need eyes. Bees -- a chapter in the Qur’ān is
 160
called sūrat al-Nah.l, “The Bee”, Chapter 16 -- (about 20,000 known
species of bees in the world) have compound eyes, composed of a very
large number of sections, each with a separate lens functioning
independently, so that its vision is a kind of “mosaic vision”. These three
chapters of the Qur’ān, namely, the Bee (ch. 16), the Ant (ch. 27) and the
Spider (ch. 29) are all Makkan sūrahs, revealed in Makkah or before
hijrah (migration to Medinah). Allah wants us to observe nature,
including ourselves, to appreciate it, take advantage of it, and to become
obedient to Him. Man has invented many things based on his observation
of nature.
Back to Christmas, some Christian scholars suggest the birth of Jesus
was about the first month of the 4th year of Christian Era. But according to
Matthew, King Herod who heard the birth of Jesus from the “the wise men
from the East” wanted to kill Jesus who might be a rival to his throne.
Jesus was taken to Egypt by Joseph and his mother, and returned only after
the death of Herod in 4 B.C. Therefore, based on Matthew’s account, Jesus
might be born in 6 B.C. The Eastern Church, such as the Armenian,
celebrates the birth as well as the baptism of Jesus on 6 January. The
Greek theologian and a father of the early Christian Church, Clement of
Alexandria (c. 150-c.220) suggested May 20. There is an indication in the
Qur’ān that Jesus, ‘Īsá a.s., was born in Spring. His miracle birth is
mentioned in the Qur’ān, sūrat Maryam, (chapter 19, Mary). When the
archangel Gabriel (Jibrīl) appeared before her in the form of man, in all
respect (verse17),
ْ ْ‫ْقالتْْإِنيْأعوذْْبِالرحم ِْنْ ِمنك‬.‫فاتخذتْْ ِمنْْدونِ ِهمْْ ِحجاباْفأرسلناْإِلي هاْروحنْاْف تمثلْْلهاْبشراْس ِويًّا‬
ْ ْ‫ْقالتْْأنىْيكونْْلِيْغالمْْولمْْيمسسنِيْبشر‬.‫كْغالماْزكِيًّا‬ ِْ ‫كْ ِلهبْْل‬
ِْ ‫ْقالْْإِنماْأناْرسولْْرب‬.‫إِنْْكنتْْت ِقيًّا‬
ْ ْ‫ْفحملته‬.‫ضيًّا‬ِ ‫اسْورحمةْْ ِمناْوكانْْأمراْمق‬ ِْ ‫كْهوْْعليْْهينْْولِنجعلهْْآيةْْلِلن‬ ِْ ِ‫ْقالْْكذل‬.‫ولمْْأكْْب ِغيًّا‬
ِْ ُّ‫كْقالْْرب‬
ْ ‫عْالنخل ِْةْقالتْْياْليتنِيْ ِمتُّْْق بلْْهذاْوكنتْْنسيا‬ ِْ ‫ْفأجاءهاْالمخاضْْإِلىْ ِجذ‬.‫صيًّا‬ ِ ‫فان تبذتْْبِِْهْمكاناْق‬
ْ ‫عْالنخل ِْة‬
ِْ ‫كْبِ ِجذ‬
ِْ ‫ْوهزيْإِلي‬.‫كْس ِريًّا‬ِْ ‫كْتحت‬ ِْ ُّ‫ْف ناداهاْ ِمنْْتحتِهاْأّلْْتحزنِيْقدْْجعلْْرب‬.‫من ِسيًّا‬
ْ )١٥-١٨ْ،ْ‫ْ(مريم‬...ْ‫ْفكلِيْواشربِيْوق ريْعي نا‬.‫كْرطباْجنِيًّا‬
ِْ ‫تساقِطْْعلي‬
She said: “Verily, I seek refuge with the Most Gracious
(Allah) from you, if you do fear Allah.” (The angel) said: “I am
only a messenger from your Lord, (to announce) to you the gift
of a righteous son.” She said, “How can I have a son, when no man
has touched me, nor am I unchaste?” He said, “So (it will be), your
Lord said: ‘That is easy for Me (Allah). And (We wish) to appoint
 161
as a sign to mankind and a mercy from Us (Allah), and it is a matter
(already) decreed (by Allah).’ So she conceived him, and she withdrew
with him to a far place (i.e. Bethlehem valley about 5 miles from
Jerusalem). And the pains of childbirth drove her to the trunk of a date
palm. She said: “Would that I had died before this, and had been orgotten
and out of sight!” Then [the babe ‘Īsá (Jesus) or Gabriel] cried to her
from below her, saying: “Grieve not: your Lord has provided a water
stream under you. And shake the trunk of the date palm towards
you, it will let fall fresh ripe dates upon you. So eat and
drink and be glad….” (Q. 19: 18-26).
What we learn from these verses:
When the angel Gabriel appeared before her as a man, she was
scared that he might have bad intentions. Then he told her who he was,
not as she thought, and gave her a glad tiding that Allah would bless her
with a baby who would be a sign for mankind of Allah’s power. Jesus
(‘Īsá a.s.) was created as a mercy from Allah, which means that he would
be one of the prophets who would call people to worship Allah Alone.
Maryam (Mary) went to Bethlehem (originally called Aphrath), to
give birth there. In her grief a voice consoled her, that Allah had provided
her with a water stream and fresh ripe dates by shaking the trunk of the
date palm. Ripe dates and best season of the year, in this case, to deliver a
baby, is likely to be in Spring, not in Winter when it is cold. Prophet
Muhammad s.a.w. was said to be born also in Spring (22 April 571 CE).
b. Santa Claus
Santa Claus is an American corruption of the Dutch San Nicolaas,
and was also called St. Nicholas whose feast day is 6 December, and is
still retained in some countries, like Germany and the Netherlands, but
transferred to Christmas day in English speaking countries, including
Australia.
According to tradition Santa Claus who lived in the 4 th century was
born in Parara, a city of Lycia (Present Turkey), became Bishop of Myra
(present Turkey) where he died. He was said to have attended the Council
of Nicaea in 325. Although very little is known about him, he was
venerated for centuries in the Christian Church as a patron saint of:
Russia, children, merchants, and sailors. In the Middle Ages he was also
regarded by thieves as their patron saint. He was made patron saint of
sailors in the East when, according the legend, his apparition appeared to
save a storm-tossed sailor who prayed for his rescue. In the West he was
made patron saint of children when, according to legend, he was said to
have given three bags of gold to three poor sisters as gift of dowries to
 162
save them from dying of starvation or becoming prostitutes. Their father
was very poor, and could not afford their dowries without which they
could not get married.18 The father recognised Santa, and the news spread
out. The custom of bringing presents to children at the eve of his feast
celebrated on 6 December, has now shifted to the Christmas day of the
25th December; therefore he was also called Father Christmas.
Santa Claus died in Myra in the present Turkey, but on the 8th of
May 1034 his relics, (i.e., his scull, bones, and skeleton) were secretly
removed, stolen and taken to Bari in Italy (by sixty-two sailors). A church
was built there in honour of him. At present, children who have no chance
to see any of the Santa Clauses in malls and stores during the Christmas
are still able to make contact with him by sending letters to him, to Santa
Claus, North Pole, Alaska. North Pole is the name of a small town in
Alaska, where Santa Claus has a small office opened in the day time only.
In Conclusion:
Christmas is based on two festivals: (1) the celebration of the birth
of Mithra, the messenger god between the Supreme God and man, and the
“Sun of Righteousness” in the Zoroastrian and ancient Persian religion on
25th of December, and (2) the pagan festival of the Winter solstice (22 nd of
December) in Europe.
Santa Claus is the enactment of the real Saint Nicholas, Bishop of
Myra in Asia Minor (present Turkey) who lived in the third century
known for his generosity and compassion. (Canberra Mosque, 29
December, 06)
Bibliography:
Abingdon Dictionary of Living Religions. Keith Crim, Generals Editor. Larry A.
Bullard and Larry D. Shinn, Associate Editors. Nashville: the Parthenon
Press, 1981.
The Concise Oxford Dictionary of the Christian Church. Ed. by Elizabeth A.
Livingstone. Oxford, London, New York: Oxford University Press, 1977
The Oxford Dictionary of the Christian Church. Ed. by F.L. Cross. Second edition
ed. By F.L. Cross and E.A. Livingstone. London, Oxford: Oxford
University Press, 1974.
The Holy Qur’ān. Tafsir Ibn Kathir.
The New Hutchison 20th Century Encyclopedia
Collier’s Encyclopeadia
New Testament

18
Dowry in the Western and Christian sense is not mahr in Islamic sense which
is paid by the bridegroom to the bride, but property or money brought by the bride to
her husband.
 163

34. ‘ĪD AL-AD.HÁ

(Canberra Mosque, 30 Dec. 06)

)‫ْمرات‬٣(ْ‫اهللْْأْكْبْر اهللْْأْكْبْرْ اهللْْأْكْبْر اهللْْأْكْبْر اهللْْأْكْبْر‬ ‫اهللْْأْكْبْر اهللْْأْكْبْر اهللْْأْكْبْر اهللْْأْكْبْر‬

ْ .‫اهللْْأْكْبْرْوْ ْلِلْ ِْهْالْحْمْد‬
ِْ ْ‫اْلِلْمْسْْلِ ِْميْنْْوْْجْعْلْْْ ِْعبْادْةْْاْلحْجْْوْْ ِْعيْدْْالْضْح‬
ِْ ْ‫ىْمنْْشْعْ ْائِ ِْر‬
ْ‫اهللْْوْْإحْيْاءْهْا‬ ْ ْ‫لذيْْجْعْلْْهْذْاْْاليْ ْومْْ ِْعيْد‬
ِْ ْ‫ْالحْمْدْْلْلْ ِْهْا‬
ْ .‫ِْمنْْتْقْ ْوىْاْلقْلْ ْوب‬
ِْ ْ‫أْشْهْدْ ْأْنْ ّْلْإلْهْ ْإّل ْاهللْ ْ ْوحْدْهْ ّْْلْشِْْريْكْ ْلْهْ ْوْ ْأْشْهْدْ ْأْنْ ْمْحْمْدْاْعْبْدْهْ ْوْ ْْرسْ ْولْهْ ْاْلمْبْعْ ْوثْ ْْرحْمْةْ ْْلِلْعْالْ ِْميْنْ ْب‬
ْْ‫شيْْراْو‬
ْ .‫ىْاهللْوْْ ِْسْراجْاْمْْنِيْْرا‬
ِْ ْ‫اعيْاْإل‬ ِْ ْ‫نْ ِْذيْْراْوْْد‬
ِْ ‫صيْكْمْْ ْوإيْايْْْبِتْقْ ْو‬
ْ .‫ىْاهللْفْقْدْْفْازْْاْلمْتْقْون‬ ِْ ‫ْأْ ْو‬،ْ‫أمْاْبْعْد‬
ِْ ْ‫اهللْفْإنْه‬
ْ .‫اْمنْْتْقْ ْوىْاْلقْلْ ْوب‬ ِْ ْْ‫ْوْْمْنْْيْعْظْمْْشْعْا ِئُْر‬.ْ‫الرِْجيْم‬
ْ ُْْ‫ان‬ِ ْ‫اهللْ ِْمنْْالشْيْط‬ِْ ِ‫أْعْ ْوذْْْب‬

Brothers and sisters in Islam

Today we are celebrating ‘Īd al-Ad.h.á, the Feast of Sacrifice. Two
important events occur on this day. The first is that Muslims in various
parts of the world are performing their pilgrimage at Makkah. It is an
international convention for mankind where approximately 2,700,000
people this year get together in one place at one time once a year. They
come irrespective of their colour, nationality, social status or language. It
is a journey where you can see your brothers and sisters in faith coming
from every corner of the world. It is the most significant, physical as well
as spiritual journey for a Muslim, as the Prophet said:
ْ ْ‫عنْْأبِيْهري رةْْقالْْقالْْرسولْْالل ِْهْصلىْاللهْْعلي ِْهْوسلم‬
)‫جْالمب رورْْليسْْلهْْجزاءْْإِّلْْالجنةْْ(رواهْأحمد‬ ُّْ ‫الح‬
Abū Hurayrah narrated that the Messenger of Allah s.a.w. said:
The reward of accepted pilgrimage is nothing but Paradise.
(Reported by Aḥmad)
Pilgrimage is a kind of jihād. A tradition runs as follows:

ْ ْ‫ضيْْاللهْْعن هاْأن هاْقالت‬ِ ‫عنْْعائِشةْْأمْْالمؤِمنِينْْر‬

ِ ‫ياْرسولْْالل ِْهْن رىْال ِجهادْْأفضْلْْالعم ِْلْأفالْْنج‬
ْ ْ‫اهدْْقالّْْل‬
ْ .)‫ادْحجْْمب رورْ(رواهْالبخاري‬ ِْ ‫ل ِكنْْأفضلْْال ِجه‬
 164

‘Ā’ishah, the Mother of the Believers, may Allah be pleased

with her, said:”O Messenger of Allah, since jihād is the best work,
why don’t we (women) go for the jihād? He replied: ‘But
the best jihad is doing the pilgrimage’”
(Reported by Bukhārī).
It looks easy nowadays to go on pilgrimage, especially if you can
afford to stay in big hotels near Masjid al-H.arām. Yet you cannot avoid
the crowd, which you might have never encountered before, of over
million people. You could be trampled to death by people, especially
during the stoning the three pillars symbolising Satan at Mina. Many
people die there for many reasons. More than 200 people have already died
three days ago. You could be lost, especially at Arafah and Mina.
Pilgrimage is a physical and spiritual journey. The second event is that
Muslims all over the world go to the mosque or the field to perform the ‘Īd
al-Ad.h.á prayer and listen to the khut.bah (sermon).
‫اهللْْأْكْبْر اهللْْأْكْبْر اهللْْأْكْبْر‬
When Prophet Abraham (Ibrāhīm, a.s.) became old and still had no
son, his wife Sarah permitted him to marry her servant Hagar. From Hagar
(Hajar), Ishmael (Ismā‘īl) was born. The Old Testament said that Abraham
was 86 years old at that time. Fourteen years later, Isaac (Ish.āq) was born
from Sarah. Before Isaac was born Allah had ordered Prophet Abraham
through a dream to sacrifice his only son Ishmael. It is mentioned in the
Qur’ān as follows:
ْ ‫امْأنيْأذبحكْْفانظرْْماذاْت رى‬ ِْ ‫ف لماْب لغْْمعهْْالسعيْْقالْْياْب نيْْإِنيْأرىْفِيْالمن‬
ْ .‫ْف لماْأسلماْوت لهْْلِلجبِي ِْن‬.ْ‫تْاف علْْماْت ؤمرْْست ِجدنِيْإِنْْشاءْْاللهْْ ِمنْْالصابِ ِرين‬ ِْ ‫قالْْياْأب‬
ْ ‫ْإِنْْهذا‬.ْ‫الرؤياْإِناْكذلِكْْنج ِزيْالمح ِسنِين‬ ُّ ْْ‫ونادي ناهْْأنْْياْإِب ر ِاهيمْ"ْقدْْصدقت‬
)١٠٧-١٠١ْ:ْ‫ْ(الصافات‬.ْ‫ْوفدي ناهْْبِ ِذبحْْع ِظيم‬.ْ‫لهوْْالبالءْْالمبِين‬
And when he (his son) was old enogh to walk with him, he said:
“O my son! I have seen in a dream that I am slaughtering you. So
look what you think!” He said: “O my father! Do that which you are
commanded, if Allah wills, you shall find me of the patient”. So when
they had both submitted (to Allah) and he had laid him prostrate on
his forehead (for sacrifice) We called out to him, “O Abraham!
Thou hast already fulfilled the dream! Thus indeed do We
reward those who do right. For this was a clear trial—
and We ransomed him with a momentous sacrifice.”
(Q. 37:102-107).
 165
Satan had tried to persuade Prophet Abraham to disobey Allah, not
to sacrifice his son, but Prophet Abraham was firm in his decision to obey
Allah. He threw stones at Satan (Devil) in rejection of his temptation,
following this example of not listening to Satan and obeying Allah
completely, even to sacrifice one’s own son, Muslims at Mina threw
pebbles at stones symbolizing Satan in three places where Satan appeared
to Prophet Abraham.
This is the Qur’ānic version which we believe. The other version is
that of the Old Testament. In Genesis 16:16 it is said: “And Abraham was
fourscore and six years (namely, 86 years) old when Hagar bore Ishmael
to Abraham.” In the Genesis 21:5 it is said “And Abraham was an hundred
years old when his son Isaac was born unto him.” This is confirmed with
Genesis 17:24-25 in which it is stated that Ishmael was thirteen years old
when Abraham was ninety-nine. Notice the difference between those two
verses: In the first verse it is mentioned “Hagar bore Ishmael to him,”
namely his son through implication, not explicitly, while in the other verse
it is said ”his son Isaac was born” where Isaac is mentioned explicitly the
son of Abraham. From these two Biblical verses we also learn that Ishmael
was fourteen years older than his younger brother Isaac. But Genesis
chapter 22 that mentions this story said in the verse as follows: “[God told
Abraham]: Take now thy son, thine only son Isaac, whom thou lovest, and
get thee into land of Moriah.” This verse implies, either Prophet Abraham
a.s. had one son only (Isaac) whom he loved, which is contradictory to the
previous verse (Genesis 16:16 and 21:5), or he had another son (Ishmael)
but he loved Isaac only, an attitude which should not be attributed to a
great prophet of Allah who was a model to his people. Moreover, Ishmael
was the answer of Prophet Abraham’s prayer for a son. He prayed:
)١٠١-١٠٠ْ:ْ‫ْ(الصافات‬.ْ‫ف بشرناهْْبِغالمْْحلِيم‬.ْ‫ربْْهبْْلِيْ ِمنْْالصالِ ِحين‬
“O my Lord! Grant me a righteous (son).
So We gave him the good news of a forbearing son.”
(Q. 37:100-101).
It is unthinkable that a chosen person like Prophet Abraham did not
love his righteous and forbearing son Ishmael. He took his baby Ishmael
and wife Hagar to the valley of Makkah, not because he did not love them,
but because it was the command of Allah.
Prophet Abraham showed his happiness and gratitude to Allah for
having two sons, as mentioned in the Qur’ān,
ِْ ‫الدع‬
ْ.)٣٣:ْ‫اءْْ(إبراهيم‬ ِ ‫الحمدْْلِل ِْهْال ِذيْوهبْْلِيْعلىْال ِكب ِْرْإِسم‬
ُّ ْْ‫اعيلْْوإِسحاقْْإِنْْْربيْلس ِميع‬
 166
Praise be to Allah, Who hath granted unto me in old age Isma‘il and Isaac:
for truly my Lord is He, the Hearer of prayer. (Qur.14:39).
He also prayed for himself and his offspring, as follows:
ِْ ‫ْربْْاجعْلنِيْم ِقيمْْالصال ْةِْوِمنْْذريتِيْرب ناْوت قبلْْدع‬
)٢٠ْ:ْ‫اءْ(إبراهيم‬
“O my Lord! Make me one who establishes regular prayer, and also (raise
such) among my offspring. O my Lord! And accept my prayer.” (Q.14:40).
In Makkah Prophet Abraham and his son Ishmael built the
foundation of the Ka‘bah. Allah says:
ْ ْ.ْْ‫اعيلْْرب ناْت قبلْْ ِمناْإِنكْْأنتْْالس ِميعْْالعلِيم‬
ِ ‫تْوإِسم‬
ِْ ‫اعدْْ ِمنْْالب ي‬
ِ ‫وإِذْْي رفعْْإِب ر ِاهيمْْالقو‬
ْ ْْ‫اسكناْوتبْْعلي ناْإِنكْْأنت‬ ِ ‫رب ناْواجعلناْمس ِلمي ِْنْلكْْوِمنْْذريتِناْأمةْْمس ِلمةْْلكْْوأ ِرناْمن‬
ْ ْْ‫ْرب ناْواب عثْْفِي ِهمْْرسوّلْْ ِمن همْْي ت لوْعلي ِهمْْآياتِكْْوي علمهمْْال ِكتاب‬.ْْ‫الت وابْْالرِحيم‬
)١١٣-١١٧:ْ‫ (البقْرة‬.ْ‫وال ِحكمةْْوي زكي ِهمْْإِنْكْْأنتْْالع ِزيزْْالح ِكيم‬
And remember Abraham and Ishmael raised the foundations of the
House (with this prayer): "O our Lord! Accept (this service) from us:
for Thou art the All-Hearing, the All-Knowing. Our Lord! Make of us
Muslims, bowing to Thy (will), and of our progeny a people Muslim,
bowing to Thy (will); and show us our places for the celebration of
(due) rites; and turn unto us (in mercy); for Thou art the Oft-
Relenting, Most Merciful. Our Lord! Send amongst them
a messenger of their own, who shall rehearse Thy
signs to them and instruct them in scripture
and wisdom, and purify them: for Thou
art the Exalted in Might, the Wise.”
(Q., 2:127-129)
Prophet Jesus, ‘Īsá a.s. also gave the good news of the coming of
Prophet Muhammad s.a.w. after him, as mentioned in the Qur’ān. Allah
says:
ْ ْ‫وإِذْْقالْْ ِعيسىْابنْْمريمْْياْبنِيْإِسرائِيلْْإِنيْرسولْْالل ِْهْإِليكمْْمصدقاْلِماْب ينْْيدي‬
)٥ْ:ْ‫ (الصف‬...ْْ‫ْ ِمنْْالت ور ْاةِْومبشراْبِرسولْْيأتِيْ ِمنْْب ع ِديْاسمهْْأحمد‬
And when ‘Īsá son of Maryam [Jesus son of Mary], said:
“Children of Israel! I am the Messenger of Allah unto you,
confirming the Torah before me, and giving glad tidings
of a Messenger to come after me, whose name
shall be Ahmad…” (Q. 61:6)
This prayer of Prophet Abraham was accepted with the advent of
Prophet Muhammad s.aw. who said,
 167
ِْ ‫شْر‬
ْ ْ،ْْ‫ىْعيْسْىْبْ ِْنْمْْريْم‬ ِْ ‫أْنْاْدْعْ ْوةْْأْْبِيْإبْْر‬
ِْ ْ‫اهيْمْْعْلْيْ ِْهْالسْالمْْْوْْب‬
ْ )‫ْوْرأْتْْأْمْيْْكْأْنْهْْخْ ْرجْْ ِْمنْهْاْنْ ْورْْأْضْاءْتْْلْهْْقْصْ ْوْرالشْامْ(رواهْأحمد‬
“I am (the answer of) the supplication of my (fore)father
Abraham a.s. and the good news of Jesus, the son of Mary,
and my mother saw a light that radiated from her
which illuminated the castles of Syria”
(Reported by Ahmad).
The Prophet also said,
ْ ْْ‫احيْال ِذيْيمحوْالله‬ِ ‫إِنْْلِيْأسماءْْأناْمحمدْْوأناْأحمدْْوأناْالم‬
ْ‫اشرْْال ِذيْيحشرْْالناسْْعلىْقد ِميْوأناْالعاقِب‬
ِ ‫بِيْْالكفرْْوأناْالح‬
ْ )‫(رواهْالبخاْريْومسلم‬
I have names: I am Muhammad and Ah.mad.
I am al-Māh.ī through whom Allah will eliminate
disbelief. I am al-H.āshir who will be the first to be
resurrected, with the people being resurrected
in the Hereafter. I am also al-‘Āqib
(i.e., there will be no Prophet after me).
(Bukhārī and Muslim)
Unlike the Qur’ānic version where Prophet Abraham told his
son Ishmael about his dream, Genesis chapter 22 says that Abraham
did not tell his son Isaac that God wanted him to be sacrificed. In
Genesis 22 it is mentioned as follows:
7. Isaac spoke up and said to his father Abraham, “Father?” “Yes, my
son, Abraham replied. “The fire and wood are here”, Isaac said, “…
but where is the lamb for a burnt offering?
8. Abraham answered, “God will provide himself a lamb for a burnt
offering, my son…” And the two of them went on together.
9. When they reached the place God had told him about, Abraham built
an altar there and arranged the wood on it. He bound his son Isaac
and laid him on the altar, on top of the wood.
10. Then he reached out his hand and took the knife to slay his son.
11. But the angel of the Lord called out to him from heaven. “Abraham!,
Abraham!” “Here I am,” he replied.
12.”Do not lay a hand on the boy.” He said. “Do not do anything to him.
Now I know that you fear God, because you have not withheld from me
your son, your only son [bold mine].”(Genesis 22:7-12). He did not
tell his son Isaac that God wanted him to be sacrificed, and did not ask
 168
his view. Isaac knew only that he was “the lamb” to be sacrificed when
he was bound. The expression “your only son” is mentioned again in
verse 15-17 as follows:
15. The angel of the Lord called to Abraham from heaven a second time
16. and said, “I swear by myself, declares the Lord, that because you have
done this and have not withheld your son, your only son [bold mine],
17. I will surely bless you and make your descendants as numerous as the
stars in the sky and as the sand of the seashore…
Apparently, Ishmael has been not only forgotten, but also denied of being
the other son, let alone the firstborn son of Abraham.
As mentioned in the Qur’ān, Ishmael was consulted, informed that he
was to be sacrificed by the command of Allah. He told his father: “Do as
you are commanded, I shall be patient”. He was not bound. Both the father
and the son were obeying Allah’s command, a tremendous test for both.
Both are forbearing people ‫ حليم‬. Allah said:
)٧٦:ْ‫إِنْْإِب ر ِاهيمْْلح ِليمْْأواهْْمنِيبْ (هود‬
Verily, Abraham was without doubt forbearing, tender hearted and
was repentant (to Allah all the time). (Q. 11:75)
)١١٢ْ:ْ‫إِنْْإِب ر ِاهيمْْلواهْْح ِليمْ (التوبة‬
Verily, Abraham was tender hearted, forbearing. (Q. 9:114).
Ishmael inherited this forbearance. When Abraham prayed for a son,
he said,
)١٠١-١٠٠ْ:ْ‫ْف بشرناهْْبِغالمْْحلِيمْْ(الصافات‬.ْ‫ْْربْْهبْْلِيْ ِمنْْالصالِ ِحين‬
“O my Lord! Grant me a righteous (son),” So, We gave him
the good news of a forbearing son. (Q.37:100-101).
Forbearance was desperately needed for this test. The Arabs used to
ْ ْ‫“ كْنْ ْحْْلِيْم‬Be ‫( حِْْليْم‬forbearing, patient, gentle), for the
ِْ ‫ْال‬،ْ‫ا‬
say, ‫حلْمْ ْسْيْدْ ْالْخْالق‬
ْ‫( ِحلم‬forbearance, patience, gentleness) is the master of all good
characters.” A man approaching his 100 years old longed for a son, but
when he was blessed with a son, an only son at that time, before Isaac was
born, he had to sacrifice him.
Following the example of Prophet Abraham we Muslims perform the
pilgrimage at Makkah, we throw pebbles at the stone pillars symbolizing
Satan and sacrifice a lamb at Mina near Makkah. The ritual is much easier
than what Prophet Abraham and Ishmael had gone through. By learning
and comparing the two versions, the Qur’ānic and the Biblical versions on
the same subject of the sacrifice of Prophet Abraham, we would broaden
 169
our mind and understand some aspects of the similarity and the difference
between these two sister religions, Islam and Christianity.
ْْ‫الذكْ ِْرْ ْالحْ ِْكيْ ِْمْأْقْ ْولْْقْ ْوْلِيْْهْذْاْو‬ ِْ ْ‫اْفِيْ ِْهْ ِْمنْْ ُْاَلي‬
ْ ْْ‫اتْو‬ ْ ْ‫آنْاْلعْ ِْظيْ ِْمْوْْنْفْعْْنِيْْوْْإْيْاكْمْْْبِم‬
ِْ ‫بْ ْاركْْاهللْْْلِيْْوْْلْكْمْْْفِيْْالقْْر‬
ْ .ْ‫الرحُِْيم‬ ْ ْْ‫أسْتْغْ ِْفرْْاهللْْْلِيْْ ْولْكْمْْوْْْلِسْ ْائِ ِْرْاْلمْسِْْل ِْميْنْْ ِْمنْْكْلْْذْنْبْْفْاسْتْغْ ِْف ْرْوهْْْإِنْهْْهْوْْاْلغْفْ ْور‬

(THE SECOND KHUT.BAH)

ْ .‫لهْ ْالحْمْد‬ِْ ِ‫اهللْْأْكْبْرْْاهللْْأْكْبْرْْاهللْْأْكْبْرّْْلْْإلهْْإّلْاهللْْْوْْاهللْْأْكْبْرْْْاهللْْأْكْبْرْوْْْل‬
ْ‫فْ ُْالمْْرسْْلِيْنْْسْيْ ِْدناْْمْحْمْد‬
ِْ ‫ْ ْوالصْالةْْوْْالسْالمْْعْلىْْأْشْْر‬.‫الْحْمْدْلِل ِْهْْربْْاْلعْالْ ِْميْن‬
ْ ‫ أْمْ اْْبِعْ د‬.‫ْوْْعْلىْْ ْآلِِْهْوْْصْحْْبِ ِْهْأْجْمْ ِْعيْن‬
Brothers and sisters in Islam
How enjoyable to live without having enemy, so that nobody
would disturb us, and we will disturb nobody, and we all will live in
peace and harmony. But alas, this is only wishful thinking. No matter
how good we are, no matter how peaceful we are, we always have
enemies. It is not our fault, the enmity is imposed on us.
Who are the enemies? Allah told us,
)٥ْ:‫ْ(فاطر‬...‫إِنْْالشيطانْْلكمْْعدوْْفات ِخذوهْْعد ًّوا‬
Verily Satan is an enemy to you: so treat him as an enemy. (Q. 35:6).
Satan always tries to lead us away from the right way and from obeying
Allah.
There are two kinds of Satan: Satan which we cannot see, among the
jinn (genie); the other is Satan from among human beings. They whisper
to man’s heart to do bad things.
In a long tradition narrated by H.udhayfah the Prophet said:
ْ ْْ‫يكونْْب ع ِديْأئِمةّْْلْْي هتدونْْبِهدايْْوّلْْيست نُّونْْبِسنتِيْوسي قومْْ ِفي ِهم‬
ِ ‫ِرجالْْق لوب همْْق لوبْْالشي‬
ِْ ‫اطي ِْنْفِيْجثم‬
ْ )‫انْإِنسْْ(رواهْمسلم‬
After me there will be leaders who do not follow my way and
guidance, and there will be people who have the hearts of Satans
in the body of human beings. (Reported by Muslim)
In another tradition the Prophet said:
ِْ ‫الدن ياْبِالدي ِْنْي لبسونْْلِلن‬
ْ ‫اسْجلودْْالضأ ِْن‬ ِ ْ‫يخرجْْفِي‬
ِْ ‫آخ ِْرْالزم‬
ُّ ْْ‫انْ ِرجالْْيْختِلون‬
ِْ ‫السك ِْرْوق لوب همْْق لوبْْالذئ‬
)‫ (رواهْالترمذي‬.‫اب‬ ُّ ْْ‫ِمنْْاللْيْ ِْنْأل ِسنت همْْأحلىْ ِمن‬
 ‫‪170‬‬
‫‪At the end of time there will people cheating the word through religion,‬‬
‫‪wearing the skin of goat in tenderness, having tongues sweeter than‬‬
‫‪sugar, but have the hearts of wolves. (Reported by al-Tirmidhī).‬‬
‫‪Let us be careful so that Satan would not be able to lead us away‬‬
‫…‪from the right path, and let us make our supplication together‬‬
‫ْم ن ه م ْو ْا ل م ْو ِ‬
‫ات ‪ْ،‬إن ك ْي اْ‬ ‫ات ْال ح ي ِ‬
‫اء ِ‬ ‫ات ْوال م ؤِم نِي ن ْو ْال م ؤِم ن ِ‬
‫أ لل ه م ْاغ ِف ر ْلِل م س لِ ِم ي ن ْو ْال م س لِم ِ‬
‫اض يْال ح اج ِ‬
‫ات ْي اْرب ْال ع ال ِم ي نْ ْ‬ ‫م وّلن اْس ِم ي ع ْق ِري ب ْم ِج ي ب ْالد ع و ِ‬
‫ات ْو ْق ِ‬

‫ْوحدْصفوفْالمس ِل ِمينْووحدْك ِلمت همْوانصرهمْعلىْأعدائِ ِهمْ ْ‬

‫أللهم ْ‬
‫أ لل ه م ْن ور ْع ل ىْأ ه ِل ْا لق ب و ُِ رْق ب وره م ؛ْا لل ه م ْاغ ِف ر ْلِل ح ي ِ‬
‫اء ْو ْي س ر ْل ه م ْأ م وره م ‪.‬‬
‫ف ْم رض ىْا لم س لِ ِم ي ن ْو ْاك ت ِ‬
‫ب ْالص ح ة ْْو ْ‬ ‫ألل ه م ْت ب ْع ل ىْالت ائِبِي ن ْو ْاغ ِفْر ْذ ن وب ْا لم ذ نِبِي ن ْو ْاش ِ‬
‫ال ع افِي ة ْو ْالت وفِي ق ْو ْال ِه د اي ة ْل ن اْو ْلِك اف ةِْأ م ةِ ْم ح م د ْأ ج م عِي ن ‪ْ .‬‬
‫اْد ي ن ن اْال ِذ ي ْه و ِ‬
‫ْع ص م ة ْأ م ِرن ا‪ْ،‬و ْاص لِح ْل ن اْد ن ي ان اْال تِي ْفِي ه اْم ع اش ن ا‪ْ،‬و ْاص لِح ْل ن اْ‬ ‫أ لل ه م ْا ص لِحْل ن ِ‬
‫آخ رت ن اْال تِي ْإِل ي ه اْم ع اد ن ا‪ْ،‬و ْاج ع ِل ْال ح ي اة ْ ِزي اد ة ْلن ا ْفِي ْك ل ْخ ي رْْو ْاج ع ِل ْال م وت ْراح ة ْل ن ِ‬
‫اْم ن ْك ل ْش رْ ْ‬ ‫ِ‬
‫اطلْْب ِ‬
‫اطالْْوارزق ناْاجتِنابهْ‬ ‫أللهمْْأ ِرناْالحقْْحْ ًّقاْوارزق ناْات باعهْْوأ ِرناْالب ِ‬
‫الم ك ْو ْأ ِظ ل ُِ ن اْت ح ت ِ‬
‫ْظ ل ْع ر ِش ك ْي وم ّْلْ‬ ‫ألل ه م ْاج ع ل ن اْم ت ح اب ي ن ْفِيْْج اللِك ْم ج ت ِم عِي ن ْع ل ىْك ِ‬
‫ْوأ ل ِح ق ن اْبِالص الِ ِح ي ن ْواج ع ل ْخ ي ر ْأ ع م الِن اْخ واتِ ِم ه اْواج ع ل ُِْْخ ي ر ْأ ي ام ن اْي وم ْ‬
‫ْظ لُّهْْو ْت وف ن اْم س لِ ِم يْن ْ‬
‫ِظ لِْ إّل ِ‬
‫لِق ائِك ‪ْ .‬‬
‫رب ناْهبْْلناْ ِمنْْأزو ِ‬
‫اجناْوذرياتِناْق رةْْأعينْْواجعلناْلِلمت ِقينْْإِماما ْ‬
‫اخذناْإِنْْن ِسيناْأوْْأخطأناْرب ناْوّلْْتح ِملْْعلي ناْإِصراْكماْحملتهْْعلىْْال ِذينْْْ ِمنْْق ب ِلناْرب ناْوّلْْ‬
‫رب ناّْلْْت ؤ ِْ‬
‫تحملناْماّْلْْطاقةْْلناْبِِْهْواعفْْعناْواغ ِفرْْلناْوارحمناْأنتْْْموّلناْفانصْرناْعلىْالقوِْمْالكافِ ِرينْ‬
‫الدن ياْحسنةْْوِفيْاَل ِخرْةِْحسنةْْوقِناْعذابْْالنا ِْر‪ْ.‬اللهم ِ‬
‫ْآمينْياْربْالعال ِمين ْ‬ ‫رب ناْآتِناْفِيْ ُّ‬
‫ْ اهللْْأْكْبْر اهللْْأْكْبْر اهللْْأْكْبْر‪ّ .‬لْْْإِلْهْْإّلْْاهللْْوْْاهللْأْكْبْرْ ‪ .‬اهللْْأْكْبْر وهللُِْْ ْالحْمْدْْْْ‬

‫‪35. MARTYR AND MARTYRDOM‬‬

‫ِْ‬
‫(صيْغْةْ‪( is the emphatic form‬شْ ِْهيْد) ‪The term martyr in Arabic is shahīd‬‬
‫‪( which basically means “a witness”. It is like‬شْ ِْ‬
‫اهد) ‪( of the term shāhid‬مْبْالْغْةْ‬
 171
the term ‘alīm )‫ (عْْلِيْم‬meaning “the Omniscient” (one of the attributes of
Allah), and ‘ālim )‫(عْ ْالِم‬, meaning “knowledgeable person, a scholar”. A
person who dies in the path of Allah is called shahīd (martyr), because the
angels of mercy witness him and the way of his death.
According to mufassirīn (commentators of the Qur’ān) the term
shahīd in the Qur’ān has seven wujūh (homonyms, or better, contextual
meanings), as follows:
1. ْ‫( النْْبِ ُّْي ْالْمْبْلْغ‬the prophet who conveys the message of Islam to his people),
as in the following verse: ْ ْ‫ومنْ ْأظلمْ ْ ِمم ِْن ْاف ت رى ْعلى ْالل ِْه ْك ِذبا ْأولئِكْ ْي عرضونْ ْعلى ْرب ِهم‬
)١٨ْ:ْ‫ (هود‬... ْ‫“ وي قولْْالشهادْْهؤّل ِْءْال ِذينْْكذبواْعلىْرب ِهم‬Who does more wrong than
he who invents a lie against Allah. Such will be brought before their
Lord, and the witnesses will say, ‘These are the ones who lied against
their Lord…’” (Q. 11:18). These witnesses are the prophets who will be
called upon in the Judgment day to testify for or against the
communities to whom they were sent.
2. ْ‫( اْلمْْلِكْ ْاْلحْ ْافِظ‬the angel who keeps the record of man’s deeds), as in the
verse, )١١ْ:ْ ‫“ وجاءتْ ْك ُّْل ْن فسْ ْمعها ْسائِقْ ْوش ِهيدْ (ق‬And every soul will come,
with a driver and a witness.” (Q. 50:21). The term ْ‫( سائِق‬a driver) is “an
angel who drives the soul to Allah’s Judgment”; the term ْ‫( ُش ِهيد‬a
witness), is “an angel who records and testifies its deeds.”
3. .‫م‬.‫( أْمْةْْمْحْمْدْْص‬the ummah of Prophet Muhammad s.a.w.), as in the verse:
ِ ‫“ رب نا ْآْمنا ْبِما ْأن زلتْ ْوات ب عنا ْالرسولْ ْفاكتب نا ْمعْ ْالش‬Our Lord, we
)٦٣ْ :ْ ‫اه ِدينْ ْ(آل ْعمران‬
have believed in what You revealed and have followed the Messenger;
so write us down among those who bear witness (to the truth)” (Q.
3:53). Here the term ْ‫اه ِدين‬ ِ ‫( الش‬lit. “the witnesses to the truth”) are the
followers of Prophet Muhammad s.a.w. This is the meaning if we cite
it separately from its previous verses, especially if we cite it as a du‘ā’
(supplication), that Allah may include us among the Prophet’s
followers. But if the verse is considered to be the continuation of its
previous verse dealing with Prophet ‘Īsā (Jesus) a.s. and his disciples,
theْ‫( حْ ْواِْريْيْن‬lit. “the helpers”), then the verse is their du‘ā’ to be included
among the followers of Prophet ‘Īsá (Jesus), a.s.
ِْ ْ‫“( الش‬the witness of the truth over the one given the
4. ْ‫اهدْْْبِ ْالحْقْْعْلىْْاْلمْشْهْ ْو ِْدْعْلْيْ ِْه‬
witness”), as in the verse dealing with Allah’s direction to bring two
witnesses and to write down in making a contract for a debt for a fixed
 172
period. It is the longest verse in the Qur’ān, where it is mentioned ْ
)١٨١:‫ وّلْ ْيضارْ ْكاتِبْ ْوّلْ ْش ِهيدْ ْ(البقرة‬...ْ ْ‫“ واستش ِهدوا ْش ِهيدي ِْن ْ ِمنْ ْ ِرجالِكم‬And get two
witnesses out of your men … and let neither scribe nor witness suffer
any harm” (Q.2:282)
5. ‫“( الشِْْريْكْ ْ ْوهْوْ ْالصْنْم‬the partner, i.e., the idol associated with Allah”), as in
the verse, ْ‫ونْالل ِْه‬ ِْ ‫وإِنْْكنتمْْ ِفيْريبْْ ِمماْن زلناْعلىْعب ِدناْفأتواْبِسورةْْ ِمنْْ ِمث ِل ِْهْ ْوادعواْشهداءكمْْ ِمنْْد‬
)١٣ْ :ْ‫ادقِينْ (البقرة‬ ِ ‫“ إِنْ ْكنتمْ ْص‬And if you are in doubt concerning that which
We have sent down [i.e., the Qur’ān] to our slave (Muhammad), then
bring a surah (a chapter) of the like thereof and call your witnesses
(i.e. supporters) other than Allah, if you should be truthful” (Q. 2:23).
The verse means that as the Qur’ān was revealed by Allah to the
Prophet, but they denied it, then let the idolaters call their deities to
support them to produce a scripture like the Qur’ān.
ِْ ْ‫“( الح‬the person who is present”), as in the verse, ْْ‫أمْْكنتمْْشهداءْْإِذْْحضر‬
6. ْْ‫اضر‬
ِ ْ‫يه ْما ْت عبدونْ ْ ِمنْ ْب ع ِدي ْقالوا ْن عبدْ ْإِلهكْ ْوإِلهْ ْآبائِكْ ْإِب ر ِاهيمْ ْوإِسم‬
ْْ‫اعيلْ ْوإِسحاق‬ ِْ ِ‫ي عقوبْ ْالموتْ ْإِذْ ْقالْ ْلِبن‬
ْ )١٣٣ْ :ْ ‫احدا ْونحنْ ْلهْ ْمس ِلمونْ (البقرة‬ ِ ‫“ إِلها ْو‬Or were you witnesses (namely,
present) when death approached Jacob, when he said to his sons:
‘What will you worship after me?’ They said, ‘We will worship your
God and the God of your fathers, Abraham and Ishamael and Isaac –
one God, and we are Muslims (in submission) to Him.” Q. 2:133).
7. ‫“( القْْتِيْلْ ْ ِْفيْ ْسْْبِيْ ِْل ْاهلل‬the martyr”), as in ْ ْ‫وال ِذينْ ْآمنوا ْبِالل ِْه ْورسلِ ِْه ْأولئِكْ ْهمْ ْالصديقون‬
)١٣ْ :ْ ‫ ْ(الحديد‬...ْ ْ‫الشهدْاءْ ْ ِعندْ ْرب ِهمْ ْلهمْ ْأجرهمْ ْونورهم‬
ُّ ‫“ و‬And those who believe in
Allah and His Messengers – they are [in the rank of] the supporters of
the truth and the martyrs, with their Lord. They shall have their
reward and their light.” Q. 57:19).
There is blessing in martyrdom. When ‘Abdullah ibn ‘Āmir fell
martyr in the battle of Uh.ud that took place on Saturday 23 March 625, the
Prophet called his (Abdullah’s) son Jābir to comfort him. He said:
“O Jābir, would you like to hear good news?”
“Certainly, O Messenger of Allah,” said Jābir enthusiastically, “a
person like you will not give news except the good one.”
“O Jābir,” said the Prophet, “verily, Allah would never have any
dialogue with anyone except behind a veil. But He had talked to your
father without a veil. Allah said, ‘O Abdullah, ask Me anything and I will
give you anything you want.’ Your father said, ‘O my Lord, I wish You
bring me back to the world alive, so that I could tell my (Muslim) brothers
 173
of the bliss I am enjoying here now, then I wish to die again for Your sake
(as martyr).’ But Allah replied, ‘O Abdullah, I have promised Myself that
a dead person will never be brought back to life in this world.’ Abdullah
said again, ‘O my Lord if it is so, who then will tell my companions about
the blessing I am receiving here?’ Allah answered, ‘I shall tell them, O
Abdullah.’ Then He revealed
ْْ‫ْف ِرِحينْْبِماْآتْاهمْْاللهْْ ِمن‬.ْ‫يلْالل ِْهْأمواتاْبلْْأحياءْْ ِعندْْرب ِهمْْي رزقون‬
ِْ ِ‫ْوّلْْتحسبنْْال ِذينْْقتِلواْفِيْسب‬
ْ‫فض ِل ِْهْويستب ِشرونْْبِال ِذينْْلمْْي لحقواْبِ ِهمْْ ِمنْْخل ِف ِهمْْأّلْْخوفْْعلي ِهمْْوّلْْهمْْيحزنون‬
.)١٧٠-١٥٣ْ:ْْ‫(آلْعمران‬
Think not of those who are killed in the way of Allah as dead. Nay, they are
alive, with their Lord, and they have provision. They rejoice in what Allah
has bestowed upon them of His bounty and rejoice for the sake of those
who have not yet joined them, but are left behind (not yet martyred) that on
them no fear shall come, nor shall they grieve. (Q. 3:169-170).
In another verse it is also stated that the martyrs are alive after their
death, as follows:
ِْ ِ‫وّلْْت قولواْلِمنْْي قتلْْفِيْسب‬
.)١٦٢ْ:ْ‫يلْالل ِْهْأمواتْْبلْْأحياءْْول ِكنّْْلْْتشعرونْ ْ(البقرة‬
And say not of those who are killed in the way of Allah, ‘They are dead.’
Nay, they are living, but you perceive (it) not. (Q. 2:154).
In another occasion the Prophet said,
By Allah, in Whose hand is my soul, if it were not because of people who
are not happy to be left behind, and as I am not able to take them with me, I
would definitely like to join the fight for Allah’s sake. By Allah in Whose
hand is my soul, I wish I could fight for His sake, then be martyred then be
revived again, then fight then be martyred then be revived again, then fight
then be martyred then be revived again, then fight then by martyred.
(Reported by Bukhārī on the authority of Abū Hurayrah).
In another hadīth the Prophet said,
ْ ‫اش ِْه‬ ِْ ‫الشهد‬
ِ ‫اءْوإِنْْماتْْعلىْفِر‬ ِ ِ‫منْْسألْْاللهْْالشهادةْْب‬
ُّ ْْ‫صدقْْب لغهْْاللهْْمناِْزل‬
ْ )‫(رواهْمسلمْوالنسائيْوْابنْماجه‬
Whoever asks Allah martyrdom sincerely Allah will make him
reach the level of martyrdom, although he dies in his bed.
(Reported by Muslim, al-Nasā'ī and Ibn Mājah)
‘Umar ibn al-Khattāb was reported to have said,
“O Allah, bless me with martyrdom in Medinah.”
“Will that happen, O father?,” asked his daughter H.afs.ah.
“If Allah wills, it will happen,” answered ‘Umar.
 174
It did really happen when he was stabbed by the Magian Abū Lu’lu’ah
who pretended to be a Muslim, on his way to the mosque for fajr prayer.
Another companion of the Prophet who was also his general, Khālid
ibn al-Walīd, also wished to be martyred in the battlefield, but died in his
bed. Yet, based on the Prophet’s statement mentioned above, Allah would
elevate him to the level of martyrdom. More than eighty scars from
arrows, swords and lances were found in his body.
The commonly known meaning word shahīd is “a martyr”, but
basically it is the emphatic form of ‫اهد‬ِْ ْ‫( ش‬shāhid) means “a witness”;
however, it has many other meanings based on its context as we have seen
above.

36. THE STAGES OF THE REVELATION OF THE QUR’ĀN

AND THEIR MAIN OBJECTIVES
The stages of the revelation of the Qur’ān is one of the sciences of
the Qur’ān. These sciences deal with the Qur’ān which facilitate the
researcher to understand it correctly and to reveal its secrets and meanings.
They are divided into two categories: (a) Sciences dealing with the history
of the Qur’ān, such as its revelation, ‫( أْسْبْابْْالنُّْ ْزْول‬asbāb al-nuzūl, events that
lead to the revelation of the verses of the Qur’ān), its compilation, its
variant readings, its ‫اسخ‬ ِْ ْ‫( ن‬nāsikh, abrogating) and ‫( مْنْسْْوخ‬mansūkh,
abrogated); (b) Sciences as a means to understand the Qur’ān properly,
such as, ‫‘( عْلْ ْومْ ْالْلُّغْة‬ulūm al-lughah, Arabic language sciences), ‫) اإلعْجْاز‬al-
i‘jāz, inimitability or wondrous nature of the Qur’ān), ‫( المْحْكْم‬al-muh.kam,
precise, clear) and ‫( المْتْشْاْبِه‬mutashābih, ambiguous expressions in the
Qur’ān), and ‫( ْالغِْْريْب‬al-gharīb, uncommon words in the Qur’ān). All these
sciences require understanding the history of the Arabs, their culture and
social condition at the time of the revelation of the Qur’ān, because it was
revealed in their language, clear Arabic.
 175
The number of Sciences of the Qur’ān according to al-Zarkashī and
al-Suyūt.ī is as follows:
Al-Zarkashī (d. 794/1392) in his work al-Burhān fī ‘Ulūm al-Qur’ān
(the Evidence in the Sciences of the Qur’ān) mentions forty-seven
sciences, starting with the asbāb al-nuzūl, whereas al-Suyūt.ī in his work
al-Itqān fī ‘Ulūm al-Qur’ān (the Perfection in the Sciences of the Qur’ān)
elaborates and puts it into eighty sciences, starting with al-Makkī wa ’l-
Madanī (Makkan and Medinan verses and sūrahs), and putting asbāb al-
nuzūl number nine.
Among the sciences of the Qur’ān are as follows: (1) the first verse
revealed, (2) the last verse revealed, (3) verses revealed repeatedly (4) the
names of the Qur’ān and its sūrahs (5) how it was revealed (6) how it was
collected and arranged (7) the number of its sūrahs, verses, words and
letters, (8) ‫( إعْجْازْ ْاْلقْْرآن‬i‘jāz al-Qur’ān, inimitability of the Qur’ān), (9) ْ‫ْال ْوجْ ْوه‬
‫ ْوالنْظْ ْائِر‬, (al-wujūh wa ‘l-naz.ā’ir, homonyms and synonyms), (10) ِ‫مْعِْْرفْةْْإعْْراْبِه‬
(ma‘rifat i‘rābihī, knowing its desinential inflection), (11) ْ ‫( أْمْثاْل‬amthāl,
parables) of the Qur’ān, (12) ‫( أقسام‬aqsām, oaths) of the Qur’ān (13) ‫سيْر‬ ِْ ْ‫تْف‬
(tafsīr) and ‫( تْأْ ِْويْل‬ta’wīl) (commentary) of the Qur’ān, and (14)ْ‫طْبقاْتْ ْالْمْفْسِْْريْن‬
(t.abaqāt al-mufassirīn, the biographical dictionary of commentators of the
Qur’ān).
The Qur’ān was revealed to Prophet Muhammad s.a.w. in three
stages, as follows:
a. The first stage
The first stage lasted about four or five years, starting from the first
revelation, namely, sūrat al-‘Alaq, verse 1 till verse 5, which started
with the injunction of reading, ‫( إقرأ‬iqra’, read!). At the early period of
this stage the prophet still a prophet until he was ordered by Allah to
convey the message to his close associates and near kindred secretly.
His wife Khadījah, his cousin ‘Ali r.a. and his close associate Abu Bakr
became Muslims. Then he was ordered to call people to Islam openly
when it was revealed to him,
ْ ْ.ْ‫الرجزْْفاهجر‬ُّ ‫ْو‬.ْ‫ْوثِيابكْْفطهر‬.ْ‫ْوربكْْفكب ر‬.ْ‫ْْقْمْْفأن ِذر‬.ْ‫ياْأيُّهاْالمدث ر‬
)٧-١ْ:ْ‫ْولِربكْْفاصبِرْ (المدثر‬.ْ‫ْْوّلْْتمننْْتستكثِر‬
O you who covers himelf [with a garment]. Arise and warn. And
your Lord glorify. And your clothing purify. And uncleanness [i.e.,
the idols] avoid. And do not confer favour to acquire more.
But for your Lord be patient. (Q. 74:1-7).
 176
At this stage the Qur’ānic verses revealed to him contained (1)
spiritual instruction from Allah, (2) basic understandings of Allah and
His attributes and deeds, and (3) the fundamental Islamic morality and
the response to the pre-Islamic views, such as the following sūrahs:
ْ ْ‫ض‬ُّْ ‫ْوّلْْيح‬.ْ‫ْفذلِكْْال ِذيْيدعُّْْاليتِيم‬.‫أرأيتْْال ِذيْيكذبْْبِالدي ِْن‬
ْ ْ.ْ‫ْال ِذينْْهمْْعنْْصالتِ ِهمْْساهون‬.ْ‫ْف ويلْْلِلمصلين‬.‫امْال ِمس ِكي ِْن‬
ِْ ْ‫علىْطع‬
.)٧-١ْْ:ْ‫ (الماعون‬.ْ‫ْويمن عونْْالماعون‬.ْ‫ال ِذينْْهمْْي راءون‬
Have you seen the one who denies the Recompense?
For that is the one who drives away the orphan. And does
not encourage the feeding of the poor. So woe to those
who pray. [But] who are heedless of their prayer—
Those who make a show [of their deeds].
And withhold [simple] assistance.
(Q. 107:1-7)
Those who are heedless of their prayers are the hypocrites when no
one sees them.
ْ ْ‫ْثمْْكالْْسوف‬.ْ‫ْكالْْسوفْْت علمون‬.ْ‫ْحتىْزرتمْْالمقابِر‬.ْ‫ألهاكمْْالتكاث ر‬
ْ .‫ْثمْْلت رون هاْعينْْالي ِقي ِْن‬.ْ‫ْلت رونْْالج ِحيم‬.‫ْكالْْلوْْت علمونْْ ِعلمْْالي ِقي ِْن‬.ْ‫ْت علمون‬
)ْ٨-١ْ:‫ (التكاثر‬.‫يم‬ ِْ ‫ْثمْْلتسألنْْي ومئِذْْع ِْنْالن ِع‬
Competition in [worldly] increase diverts you. Until you visit
the graveyards. No! You are going to know. Then, no! You are
going to know No! If only you knew with knowledge of certainty.
You will surely see the Hellfire.Then you will surely see it
with the eye of certainty. They you will surely be asked
that Day about pleasure. (Q. 102:1-8).
The expression “visiting the graveyards” means being dead and
stayed temporarily in the grave until the Judgment day, where the
person who was busy with competition to increase his worldly things
will know that there is Hellfire. This is called ‫ ْ ِعلمْ ْالي ِقي ِْن‬, “knowledge of
certainty” (Pickthall, “a sure knowledge”; A.Y. Ali, “certainty of
mind”; Asad, “an understanding [born] of certainty”). When he sees
the Hellfire with his own eyes, this is called ‫عينْ ْالي ِقي ِْن‬, “the eye of
certainty” (Pickthall, “sure vision”; A.Y. Ali, “certainty of sight”;
Asad, “the eye of certainty”). This is the higher and the second level of
certainty, namely, “seeing is believing”. When the person enters the
Hellfire and feels the pain, then this is the highest and the third level of
certainty, ‫“ ْح ُّْق ْالي ِقي ِْن‬the truth of certainty” (Pickthall, “absolute truth”;
 177
A.Y. Ali, “assured certainty”; Asad, “truth absolute”) as mentioned in
the verse )٦١ْ:ْ ‫“ وإِنهْ ْلح ُّْق ْالي ِقي ِْن ْ(الحاقة‬And indeed, it is the truth of certainty”
(Q. 69:51). Another example of these three levels of certainty is
knowing that honey is sweet, seeing honey and tasting it. In the last
verse it is stated that in the Hereafter they will be accounted for the
comfort of their worldly life, whether they are grateful to Allah for His
blessings or not.
The reaction of people was that the majority of them rejected the
Prophet’s call for Islam. The main reasons were:
(1) Ignorance. They could not accept worshiping the One God, Allah.
Instead, they worshiped idols, as mentioned in the Qur’ān. Allah
said,
ْ‫اْذكرْمنْم ِعيْو ِذكرْمنْق بلِيْبلْأكث رهمّْل‬ ِ ‫أِمْاتخذ‬
ِ ‫واْمنْدونِِهْآلِهةْقْلْهاتواْب رهانكمْهذ‬
)١١ , ‫ي علمونْالحقْف همْمع ِرضونْ (اضنبياء‬
Or have they taken gods besides Him? Say, [O Muhammad], “Produce
your proof. This [Qur’ān] is the massage for those with me and the
message of those before me.”[i.e., to call for the worship of
Allah alone]. But most of them do not know the truth,
so they are turning away. (Q. 21:24).
(2) Attachment to tradition. They did not want make any change in
their belief, as mentioned in the Qur’ān, as follows:
ْ ْ.ْ‫بلْْقالواْإِناْوجدناْآباءناْعلىْأمةْْوإِناْعلىْآثا ِرِهمْْمهتدون‬
ْ ‫وكذلِكْْماْأرسلناْ ِمنْْق بلِكْْفِيْق ريةْْ ِمنْْن ِذيرْْإِّلْْقالْْمت رفوها‬
.ْ‫ْإِناْوجدناْآْباءناْعلىْأمةْْوإِناْعلىْآثا ِرِهمْْمقتدون‬
)١٣-١١ْ:ْْ‫(الزخرف‬
Nay, but they say, “Behold, We found our forefathers agreed on
What to believe—and, verily, it is in their footsteps that we find
our guidance.” And thus it is: whenever We sent before thy time,
a warner to any community, those of its people who had lost
themselves entirely in the pursuit of pleasures would always
say “Behold, we found our forefathers agreed on what to
believe – and verily, it is but in their footsteps that
we follow!”(Q. 43:22-23, Asad)
(3) Envy and arrogance. One of the archenemy of the Prophet was Abū
Sufyān. Although he was one of the leaders of the Quraysh tribe,
but instead of belonging to Banī Hāshim’s clan he belonged to
Banī Umayyah clan. He said, ‫“ لا نال اني هاشم فضل النباة ماذا اقي لنا؟‬If
 178
the Banī Hāshim clan has got the superiority in the prophethood,
what then would remain for us?”
b. The Second Stage
This stage lasted from eight to nine years. This was the period of
struggle between Islam and the Jāhiliyyah, the Muslims and the
Makkan non-believers who wanted to suppress the Muslims through
threat, intimidation and persecution, so that they migrated to Ethiopia.
It was in this period the following verse was revealed,
ِ ‫يلْربكْْبِال ِحكم ِْةْوالمو ِعظ ِْةْالحسن ِْةْوج‬
ْ ْْ‫ادلهمْْبِالتِيْ ِهيْْأحسن‬ ِْ ِ‫ادعْْإِلىْسْب‬
ْ )١١٦ْ:ْ‫ (النحل‬.ْ‫إِنْْربكْْهوْْأعلمْْبِمنْْضلْْعنْْسبِ ِيل ِْهْوهوْْأعلمْْبِالمهت ِدين‬
Invite (all) to the way of thy Lord with wisdom and beautiful preaching;
and argue with them in ways that are best and most gracious; for thy
Lord knoweth best who have strayed from His Path and who
receive guidance. (Q. 16:125, Ali)
Allah threatened the Makkan idolaters with punishment for their
disbelief as He did with the ‘Ād and Thamūd tribes in many verses,
such as the following verses,
ْ .‫ْوق ومْْنوحْْ ِمنْْق بلْْإِن همْْكانواْهمْْأظلمْْوأطغى‬.‫ْوثمودْْفماْأب قى‬.‫وأنهْْأهلكْْعاداْالولى‬
)٦٥-٦٠ْ:ْْ‫(النجم‬. ‫ْفبِأيْْآّل ِْءْربكْْت تمارى‬.‫ْف غشاهاْماْغشى‬.‫ْوالمؤت ِفكةْْأهوى‬
And that it is He (Allah) Who destroyed the former ‘Ād (people).
And Thamūd (people): He spared none of them. And the people of Nūh.
(Noah) a foretime. Verily, they were more unjust and more rebellious
and transgressing [in disobeying Allah and His Messenger Nūh.], and
He destroyed the overthrown cities [of Sodom to which Prophet Lūt.
(Lot) was sent]. So there covered them that which did cover [i.e.
torment with stones]. Then which of the Graces of your Lord
(O man) will you doubt? This (Muhammad) is a warner
(messenger) of the (series of) warners
(messengers) of old. (Q. 53:50-66)
(For more examples, see Q. 46:21-5, 53:51)
c. The Third Stage
This last stage lasted for about ten years, after the Prophet’s
migration to Medinah. The verses revealed at this stage dealt with the
laws and the establishment of the Muslim community, its relationship
with the People of the Book (the Jewish people of Medinah), and the
hypocrites in that city. The verses are generally long, explaining many
precepts and advice to be followed. As the hypocrites caused danger to
the Muslims their characteristics were elaborately explained in the
Qur’ān. They were more dangerous to the Muslims than the Makkan
 179
idolaters, as they behave like Muslims. Their identity was not revealed,
although they were known through their behaviour. The Prophet treated
them like Muslims, and did not attack them, so that people would not
accuse him for killing his own followers. Their identity was revealed
only by the Prophet before his death, but only to Khudhayfah al-
Yamānī, so that the Muslims would not pray funeral prayer on them.
Moreover Allah will punish the hypocrites severely in the Hereafter. He
says,
ِ ‫ إِنْْالمنافِ ِقينْْيخ‬... ْ‫بش ِْرْالمنافِ ِقينْْبِأنْْلهمْْعذاباْألِيما‬
ْ ْْ‫ادعونْْالله‬
ْ ْ‫ادعهمْْوإِذاْقامواْإِلىْالصال ِْةْقامواْكسالىْي راءونْْالناسْْوّلْْيذكرونْْالله‬ ِ ‫وهوْْخ‬
ِ ‫ إِنْْالمنافِ ِقينْْفِيْالدر ِْكْالسف ِْلْ ِمنْْالنا ِْرْولنْْت ِجدْْلهمْْن‬...ْ‫إِّلْْقلِيال‬
ْ .‫صيرا‬
)١٢٦ْ،١٢١ْ،١٣٨ْ:ْ‫ْ(النساء‬
Give the hypocrites the tidings that there is for them a painful torment….
Verily, the hypocrites seek to deceive Allah, but it is He Who deceives
them. And when they stand up for the prayer, they stand with laziness
and to be seen of men, and they do not remember Allah but little….
Verily, the hypocrites will be in the lowest depth (grade) of the Fire;
no helper will you find for them. (Q. 4: 138, 142 and 145).
Their behaviour is mentioned in detail in sūrat al-Baqarah (chapter 2),
verse 8 till 20. There is also a special sūrah in the Qur’ān dealing with
them called sūrat al-Munāfiqūn (the hypocrites, chapter 63)
The invitation to Islam was extended to the People of the Book, (the
Jews and the Christians), especially the Jews of Medinah. Allah called
them to Islam and argued with them, directly by saying ‫اب‬ ِْ ‫“ يا ْأهلْ ْال ِكت‬O
People of the Book”) or indirectly by saying ‫اب‬ ِْ ‫“( قْلْ ْيا ْأهلْ ْال ِكت‬Say--O
Muhammad--O People of the Book”), mentioned in the Qur’ān at least
twelve times. For example,
ْ ْ‫ابْقدْْجاءكمْْرسولناْي ب ينْْلكمْْكثِيراْ ِمماْكنتمْْتخفون‬ ِْ ‫ياْأهلْْال ِكت‬
ْ ْ‫ْياْأهل‬....ْ‫ابْوي عفوْعنْْكثِيرْْقدْْجاءكمْْ ِمنْْالل ِْهْنورْْْوكِتابْْمبِين‬
ِْ ‫ِمنْْال ِكت‬
ُّ ْْ‫ابْقدْْجاءكمْْرسولناْي ب ينْْلكمْْعلىْف ت رةْْ ِمن‬
ْ ‫الرس ِْلْأنْْت قولواْماْجاءنا‬ ِْ ‫ال ِكت‬
.ْ‫ِمنْْب ِشيرْْوّلْْن ِذيرْْف قدْْجاءكمْْب ِشيرْْون ِذيرْْواللهْْعلىْكلْْشيءْْق ِدير‬
)١٣،١٦ْ:ْ‫(المائدة‬
O People of the Book (Jews and Christians!) Now has
come to you Our Messenger (Muhammad) explaining to you
much of that which you used to hide from the Scripture and pass
over (i.e. leaving out without explaining) much. Indeed, there has
 180
come to you from Allah a light (i.e., Prophet Muhammad) and a plain
Book (this Qur’ān)…. O People of the Book! Now has come to you Our
Messenger making (things) clear unto you, after a break in (the series
of) Messengers, lest you say: “There came unto us no bringer of
glad tidings and no warner.” But now has come unto you
a bringer of glad tidings and a warner. And Allah
is Able to do all things. (Q. 5:15, 19).
This direct invitation by Allah is a privilege to the People of the
Book. The infidels in general and of Makkah in particular had never
been addressed by Allah directly as non-believers, except once, and this
will take place only in the Hereafter, as follows,
)٧ْ:ْ‫ياْأيُّهاْال ِذينْْكفرواّْلْْت عت ِذرواْالي ومْْإِنماْتجزونْْماْكنتْمْْت عملونْ (التحريم‬
O you who have disbelieved, make no excuse that Day. You will only
be recompensed for what you used to do. (Q. 66:7).
So far, we have seen that the Qur’ān was revealed in various
stages and each stage had its own objectives. (ANUMA, 2 June, 05)

37. THE ARABIC QUR’ĀN (1)

Introduction
There has never been any doubt that the Qur’ān was revealed in
Arabic, the language of the Quraysh tribe to which the Prophet
Muhammad s.a.w. belonged. The expression ‫( قْْرآنْا ْعْْرْبِْيًّا‬lit. “an Arabic
Qur’ān” ) is mentioned in the Qur’ān in many places, such as: 12:2,
20:113, 39:28, 41:3, 42:7 and 43:3. In another verse it is said that the
Qur’ān was sent as a judgment of authority in Arabic language, as follows:
)٣٧ْ:ْ‫وكذلِكْْأن زلناهْْحْكماْعربِيًّا (الرعد‬
And thus We sent it (the Qur’ān) to be a judgment
in authority in Arabic… (Q. 13:37).
The Qur’ān was also referred to as a Book in Arabic language, as follows:
ْ ‫وِمنْْق ب ِل ِْهْكِتابْْموسىْإِماماْورحمةْْوهذاْكِتْابْْمصدقْْلِساناْعربِيًّا‬
)١١ْ:ْ‫ْلِي ن ِذرْْال ِذينْْظلمواْوبشرىْلِلمح ِسنِينْ (الحقاف‬
And before this was the Scripture of Moses as a guide
and mercy. And this is a confirming Book (the Qur’ān) in the
 181
Arabic language, to warn those who do wrong, and as
glad tidings to the doers of good. (Q. 46:12).
When the people of Makkah rejected the Qur’ān and believed that it
was not the very word of Allah, He revealed that it was revealed
ْ ْ‫ولقدْْن علمْْأن همْْي قولونْْإِنماْي علمْهْْبشرْْلِسانْْال ِذيْي ل ِحدون‬
)١٠٣ْ:ْ‫إِلي ِْهْأعج ِميْْوهذاْلِسانْْعربِيْْمبِينْ (النحل‬
And indeed We know that they (polytheists and pagans) say; ‘It is only
a human being who teaches him (Muhammad)”. The tongue of
the man they refer to is foreign, while this (Qur’ān) is in
a clear Arabic tongue. (Q. 16:103; see also Q. 26:195).
The Arabic language is one of the Semitic languages, which include
the Hebrew, Syriac, Chaldean, Babylonian, and Aramaic. Prophet Jesus
(‘Īsá)’s mother tongue was Aramaic, but he also spoke Hebrew. The term
a’jamī in the above verse has two meanings: non-Arabic and broken
Arabic, and the Qur’ān is none of these.
Peculiarities of Arabic Language
As the language of revelation there must be some peculiarities of
Arabic, among which are as follows:
1. Dual: Unlike many other languages it has dual beside singular and
plural numbers, mostly broken plural, especially the inanimate beings.
2. It has two alphabetical orders; (a) the classical one, starting with alif
and ending with ghayn, has a numerical value, starting from 1 till 10,
then 20, 30 till 100, then 200, 300, till 1000. This classical order is
similar to that of the Greek alphabet, e.g. alif , bā’, jīm, dāl correspond
to alpha, beta, gamma delta,…and kāf, lām, mīm correspsond to kappa,
lamda, mu, etc. (b) the modern one starts with alif and ends with yā’.
Letters which have similar shapes are put together in order, such as ‫ت ب‬
ْ‫ ث‬, ‫ خْح ج‬,ْ‫ْزْر‬،ْ‫ ْشْس‬،ْ‫ْضْ ص‬،ْetc.
3. Like Latin the Arabic language has five i‘rāb (desinential inflection):
Nominative case, Accusative case, Genitive case, Dative case and
Ablative case, and the pronoun indicating the subject and object are
included in the verb itself, such as the expression sa’arāka )ْ‫(سْأْْراك‬
meaning “I shall see you”, sa indicates “the future”, ’a means “I”, and
ka means “you”.19

19
When a new pope was just selected after the death of Pope John II, it was
displayed on his window in Vatican (Rome) habemus papam (mus means “we”, and
 182
4. Arabic language is called lughatu’l-ad.dād )‫” (لْغْةْ ْالْضْدْاد‬the language of
opposite meanings”. A word (and its derivatives) may have both the
opposite meanings, although originally it has only one meaning. For
example:
ِْ originally means “buying”, but it may also mean
a. Shirā’ )‫(شْراء‬
“selling”, such as in the verse
)١٠ْ:ْ‫ْ(يوسف‬...ْ‫وشروهْْبِثمنْْبخسْْدر ِاهمْْمعدودة‬
And they sold him for a low price—for a few
dirhams (silver coins)… (Q. 12:20).
Here the travellers who found the boy Joseph in the well sold him to
an Egyptian man for a few silver coins. (However, it is also said that
the original meaning of shirā’ is “exchange, trade, or substitution”,
so that both “buy” and “sell” are applicable to this term).
b. The word fawqa (ْ‫فْ ْوق‬, above) could also mean ‫( دون‬dūna, below),
such as,
)١٥ْ:ْ‫إِنْْاللهّْْلْْيستحيِيْأنْْيض ِربْْمثالْْماْب عوضةْْفماْف وق هاْ(البقرة‬
Behold, God does not disdain to propound a parable of a gnat,
or of something [even] less than that. (Q. 2:26, Asad).
Quoting from al-Zamakhsharī, Asad comments in his footnote, as
follows:
Lit. “something above it”, i.e., relating to the quality of smallness
stressed here—as one would say, “such-and-such a person is the
lowest person, and even more than that” [Zamakhshari].
Pickthall translated famā fawqahā in his translation as “even”, i.e.,
“Lo! Allah disdaineth not to coin the similitude even of a gnat.” Dr.
Muhammad Taqi-ud-Din Al-Hilali and Dr. Muhammad Muhsin
Khān in their translation of the Qur’ān The Noble Qur’an translate it
“ … even of a mosquito or so much more when it is bigger (or less
when it is smaller) than that” to avoid translating the opposite
meaning of fawqa, as Asad did above.
c. The word z.ann (ْ‫الظْن‬, doubt) could mean al-yaqīn (‫اليْ ِْقيْن‬, certainty,
something certain), as in
)١٠ْ:ْ‫إِنيْظن نتْْأنيْمالقْْ ِحسابِيهْ (الحاقة‬

the letter m in papam indicates an object, so that the expression means “we have a
pope”, i.e., the newly elected Pope Benedict).
 183
Behold, I did know that [one day] I would have
to face my account. )Q. 69:20, Asad),
but could also mean shakk (ْ‫ الشْك‬, doubt, something doubtful), as in
ْ ‫وإِذاْقِيلْْإِنْْوعدْْالل ِْهْحقْْوالساعةّْْلْْريبْْفِيهاْق لتمْْماْند ِريْما‬
)٣١ْ:ْ‫ ْ(الجاشية‬. ْ‫الساعةْْإِنْْنظ ُّْنْإِّلْْظنًّاْوماْنحنْْبِمست ي ِقنِين‬
When it was said that the promise of Allah was true and that
the Hour there was no doubt about its (coming) ye used to say
“We know notwhat is the Hour; we only think it is an idea
and we have no firm assurance.” (Q. 45:32, Ali).
d. The word al-rajā’ (‫الرجْاء‬
ْ , hope, expectation) could also mean al-khawf
(‫الخْ ْوف‬, fear). The expression ‫اْرجْ ْوتْْفْالنْا‬
ْ ْ‫“( م‬I did not expect So-and-so)
ِْ ْ‫“( م‬I did not fear him”), as generally one is not afraid
could meanْْ‫اْخفْتْه‬
of something one does not expect.
e. The word al-khashy (‫ الخْشْي‬, fear, apprehension), could also mean al-
ِْ , knowing), such as the poem of an unknown poet, as
‘ilm (‫العلْم‬
follows,
ْ 20‫جنْانْْمْعْْالنْْبِيْْمحم ِْد‬ ِْ ‫ْولْقْدْْخ‬
ِْ ْ‫شيْتْْبأنْْمنْْتْبِعْْالهدْىْ*ْسْكنْْال‬
Verily, indeed I knew that whoever followed the guidance, he
would enter Paradise with Prophet Muhammad.
The Arabic language of the Qur’ān
Every language, including Arabic is divided into prose and poetry,
but the language of the Qur’ān is between the two. One of the
characteristics of its eloquence is in the choice of words, namely, in
selecting the words that are easier to articulate, especially for non-Arabic
speakers, for example:
a. Instead of using ajdād (‫أْجْدْاد‬, “grand-parents”) the Qur’ān uses ābā’
(‫آبْاء‬, which means “fathers” as well as “fore-fathers”) which is easier
to articulate, as ‫ عْلْيْ ِْه ْآبْاءْنْا‬in Q. 2:170, 5:104, 7:28, 10:78, and 31:21;
‫ عْلْيْهْاْآبْاءْنْا‬in Q. 7:28; ‫ ْوجْدْنْاْآبْاءْنْا‬in Q.21:53, 26:74, and 43:22-23; there
are more than sixty verses using the term ābā’ (mostly meaning
“forefathers”) instead of ajdād which is more difficult to articulate.
b. Instead of using akhbara (ْ‫ْأِخْبْر‬, “to tell, to inform, to report”), khabar
(‫خْبْر‬, “report, message, story, affair, news”) and its plural form
20
.٨٣٦٩‫ْص‬،٤‫ْج‬،‫ْفصلْالخاء‬:‫ْتاجْالعروس‬.١١٨‫ْص‬،٤١‫ْج‬،"‫ْ"خشي‬:ْ‫لسانْالعرب‬
 184
akhbār (‫ )أْخْبْار‬the Qur’ān uses in most cases its respective synonyms,
anba’a )‫ (أن بأ‬or nabba’a )ْ‫ )نْبْأ‬naba’ )‫ (نْبْأ‬, and anbā’ )‫ (أْنْبْاء‬, mentioned
more than eighty times in the Qur’ān, for example,
)٣١ْ:ْ‫ (البقرة‬...ْ‫اءْهؤّل ِْء‬
ِْ ‫ ف قالْْأنبِئونِيْبِأسم‬...
…then He said, ‘Tell me the name of these… (Q. 2:31),
)٣٣ْ:ْ‫ْ(البقرة‬... ْ‫قالْْياْآدمْْأنبِئ همْْبِأسمائِ ِهمْْف لماْأن بأهمْْبِأسمائِ ِهم‬
He said: “O Adam! Inform them of their names”,
and when he had informed them… Q. 2:33),
)٣ْ:ْ‫ف لماْن بأْهاْبِِْهْقالتْْمنْْأن بأكْْهذاْقالْْن بأنِيْْالعلِيمْْالخبِيرْ ْ(التحريم‬
... Then when he told her thereof, she said:
“Who told you this?” He said: “The All-Knower,
the All-Aware (Allah) has told me.” (Q. 66:3).
For more examples, see Q. 6:34, 28:3, 38:67 and 78:2. The
Qur’ān uses the term khubr (sing. khibrah, “experience; knowledge”)
twice in Q. 18:68 and 91; the term bikhabarin in Q. 27:7 and 28:29;
the term akhbārikum in Q. 9:94, akhbārakum in Q. 47:31; and the
term akhbārahā in Q. 99:4.
Instead of using the term zawāj )‫زواج‬
ْ ( and its derivatives (used about five
times) the Qur’ān uses mostly nikāh. )‫ (ْنِكْاح‬for “marriage” and its
derivatives (more than twenty times), such as
ِْ ‫ْوّلْْت ع ِزمواْعقدةْْالنك‬
)١٣٦ْ:ْ‫ (البقرة‬...‫اح‬
….Do not confirm the marriage tie… (Q. 2:235).
For other examples, see Q. 2:221, 230 and 237; 4:3, 24:3.
c. The word akh (ْ‫أْخ‬, “brother”) in Arabic is also used to indicate two
identical things. For example, when we talk about two identical, we
point to one of them and say ‫( هذا أخاه‬lit. “this is its brother”), and
two similar watches we say ‫“ هذه أختها‬lit. “this is its sister”). There are
two plural forms of ْ‫( أخ‬brother), namely, ‫( إخْ ْوان‬ikhwān) and ‫إخْ ْوة‬
(ikhwah). Both have the same meanings, “brothers” and are used
indifferently in Arabic and in the sayings of the Prophet. But in the
Qur’ān, they are used differently. Ikhwah is used to indicate affinity,
blood and blood relationship, and the rest is ikhwān, except for one
thing. For “the brothers of Prophet Joseph (Yūsuf)” ikhwah is used,
namely,
)٦ْ:ْ‫ (يوسف‬...ْ‫قالْْياْب نيّْْلْْت قصصْْرؤياكْْعلىْإِخوتِك‬
 185
He (the father) said: “O my son! Relate not your vision
to your brothers…” (Q. 12:5)
)٧ْْ:ْ‫لقدْْكانْْفِيْيوسفْْوإِخ ْوتِِْهْآياتْْلِلسائِِلينْ (يوسف‬
Verily, in Joseph and his brethren there were āyāt (proofs,
lessons, signs) for those who ask. Q. 12:7)
)٦٨ْ:ْ‫ (يوسف‬...ْ‫وجاءْْإِخوةْْيوسف‬
And Joseph’s brethren came … (Q. 12:58)
)١٠٠ْ:ْ‫ (يوسف‬... ‫ْ ِمنْْب ع ِْدْأنْْن زغْْالشْيطانْْب ينِيْوب ينْْإِخوتِي‬...
…, after Satan has sown enmity between me and
my brothers. (Q. 12:100).
On the other hand, persons who are spendthrift are called in the
Qur’ān, the devils’ brothers,
ِ ‫إِنْْالمبذ ِرينْْكانواْإِخْوانْْالشي‬
)١٧ْ:ْ‫ْ(اإلسراء‬...‫اطي ِْن‬
Verily, the spendthrifts are brothers of the devils… (Q. 17:27).
Muslim brothers are also called ikhwān. But there is one verse
where ikhwah is used as if the Muslims were brothers and sisters in
blood, namely,
)١٠ْ:ْ‫(الحجرات‬...ْْ‫ْإِنماْالمؤِمنونْْإِخوة‬
All believers are but brethren… (Q. 49:10, Asad).
There is a hint here that Muslims should treat their Muslim brothers
and sisters as if they belong to the same parents. There should be a
strong family bond among them.
d. The Qur’ān does not mention any person contemporary with the
Prophet, even his most beloved wife Khadījah r.a., except two
persons: a slave, who then became an adopted son of the Prophet and
who preferred to live with him rather than going back to his tribe; his
name was Zayd. Allah said,
)٣٧ْ:ْ‫ْ(الحزاب‬...ْْ‫ف لماْقضىْزيدْْ ِمن ها‬
So, when Zayd divorced her… (Q. 33:37)
The other one, a noble person of the Quraysh tribe, the
Prophet’s own uncle who freed his slave-girl when she brought the
news of the Prophet’s birth, but became infidel and an enemy of the
Prophet; his name was Abū Lahab. Allah said,
)١ْْ:‫ت بتْْيداْأبِيْلهبْْوتبْ (المسد‬
Perish the two hands of Abū Lahab and perish he! (Q. 111:1).
This is a kind of a table turned upside down situation.
 186
We have seen that Allah used His Own style in the Qur’ān as a
divine revelation. He chose words which have deeper meanings. As the
Qur’ān will be read by people of various language backgrounds, He chose
words and expressions easier to articulate, especially for non-Arabs. No
wonder that it is easier to read the Qur’ān than any other book in Arabic.
(ANUMA, 29 May, 05)

38. THE ARABS BEFORE ISLAM

It is important to shed some lights on the Arabs in pre-Islamic
Arabia: their characters and their socio-economic lives, so that we can see
how far Islam has influenced them and brought them from the darkness of
the jāhiliyyah (era of ignorance) to the light of Islam. Among the
characters of the Arabs before Islam are as follows: They were free from
inner tension and stress, which are more common in our time. They had
strong passions: they were fiery in temper, ardent in love, bitter in hate,
and delighting in war, wine and banquets. They had strong forbearance
from cold, thirst and hunger. They were generous in their tongue and
eloquent in their utterance. Their generosity and hospitality were well
known. A large heap of ashes and bones outside their tents indicated that
they had entertained many guests. This generosity extended even to
animals, such as wolves. Loyalty and fidelity to their tribes were also
important virtues. A fellow tribesman would be helped instantly whenever
he asked for it.
Vengeance was so strong among the pre-Islamic Arabs that it was
like a physical necessity; it was like eating and drinking. Without it he
would not be able to sleep, would not have appetite and became sick and
even mad. They said: “With the sword will I wash my shame away, let
God’s doom [namely, ruin or death] bring on me what it may”. A typical
Arab hero was a poet belonging to the Azd tribe called Sanfarā. He was
captured when he was a child by Banū Salāman tribe. He did not know
until he grew up, then he returned to his tribe and swore to revenge against
his captors: to kill one hundred people of the Salamān tribe. He killed 98
of them, but he was ambushed and taken prisoner. However, while he was
struggling, one of his arms was cut by a sword stroke. He took the arm
with his other arm and hit the enemy‘s face with it and killed him. He was
 187
killed and his body was left in the desert. One day, one of his enemies
passed by and kicked his skull with his foot. A sharp edged bone entered
into his foot and he died of infection, so that the number of the enemies
killed by Sanfarā became one hundred persons. Finally, Sanfarā the poet
and the outlaw, fulfilled his oath.
The Arabs in this jahiliyyah period had strong sense of personal
dignity. They were against any form of authority, but they were loyal to
the ancient traditions of their tribes. They did not see the importance of
writing, and therefore, their literature was preserved only in their lips and
hearts. They did not develop any form of art except the art of eloquence,
unlike the Greek who developed the statues and architecture, and the
Hebrew in psalm. Their wise saying was “The beauty of man lies in the
eloquence of his tongue”. Eloquence is the ability to express oneself
forcefully and elegantly. It was one of the three basic attributes of the
perfect man at that time; the other two, being archery and horsemanship.
However, poetry was esteemed more than prose.
The poetry of the pre-Islamic Arabs described the joys of battle, the
struggle for mastery, and the perils of long journeys; the noble horses and
camels, the flashing of swords in the battle, the deadly lance and arrows,
the wail of lament over the ashes of a long deserted encampment which
had been the home of a beloved one. It was full of boasting and reviling,
but was absent from prayer. Many merits and achievements, and memory
of great actions and events were mentioned in poetry. The importance of
poetry continued later in Islamic period. Many of Muslims scholars were
themselves poets and wrote their books in special knowledge in poetry,
such as Ibn Malik’s Alfiyyah (one thousand verses on grammar).
With regard to the social life of the Arabs in the Arabian Peninsula
before Islam, they were nomads. They did not like to settle, but continued
moving in search of pasture. Since they were nomads, their basic unit of
life was their tribe rather than states. These tribes themselves were
constantly on the move.
As nomads they did not have any universal law. They never
subjected themselves to what we now call general political order.
Contrary to settlers, who gave some parts of their freedom to rulers,
authority, or the group as a whole in exchange for peace, security and
prosperity, these nomads were free without any control except following
their tradition. They moved freely to survive, to defend themselves with
honour and integrity required in the free life of the desert.
 188
They never suffered patience of injustice, as they could give up the
pasture and move away in case a foreign authority or ruler wanted to
impose any authority on them. This was one of the main reasons the
Persians or the Romans never tried to conquer the Arabian Peninsula.
There would be no benefit from conquering a desert where its people kept
moving, and could go away if their country were conquered.
The harsh conditions of nomad life promoted the growth of many
virtues, such as hospitality, bravery, and mutual assistance. However, these
virtues became weaker in small towns, which grew up along the caravan
route from Yemen to Syria, such as Makkah, Medinah, and T.ā’if.
They held a general assembly once a year at the ‘Ukāz where they
recited their poems competing among themselves to get the first honour as
the best poet of the year. Poets came to this place to recite their best poetry
so that the best one would be hung at the door of the Ka‘bah honouring the
poet.
The Arabs in pre-Islamic Arabia enjoyed drinking alcohol, dancing,
gambling and adultery. Their caravan carrying their native merchandise
from Makkah to Syria India, Byzantine and Persian empires returned with
luxurious habits and vices as well as slave girls from Syria and Iraq. Those
who did not join them in their joy in these vices were considered stingy
and unsociable. They found their solace in drinking wine. Their wise
saying was,ْْ‫“ الي ْومْْخْم رْْ ْوغ دْاْأْم ر‬Today is [to enjoy] wine, and tomorrow is a
[different] matter”. They lived for the day and had no concern for the next
day.
Most of the Arab tribes at that time had no conjugal fidelity. The
husbands were indifferent about the infidelity of their wives. They might
even send their wives to live with other men to get good offspring.
Children of prostitutes had no stain of illegitimacy. Both polygamy (a man
having many wives) and polyandry (a woman having many husbands)
were common. Adultery was tolerated except of a person from another
stock (line of ancestry) which was usually punished with death.
A particular tribe buried their female children (until they reached
about six years old) alive for fear of poverty or for being poor. Female
offspring were considered a burden to them, as they needed constant
protection instead of protecting their parents and tribes when they grew up.
On the contrary, male offspring would be expected to protect the tribe
when they grew up. This practice was referred to by the Qur’ān as follows:
 189
ِْ ‫ْي ت وارىْ ِمنْْالقوِْمْ ِمنْْس‬.ْ‫وإِذاْبشرْْأحدهمْْْبِالن ثىْظلْْوجههْْمسودًّاْوهوْْك ِظيم‬
ْ‫وءْماْبشرْْبِِْه‬
ْ)٦٣-٦٨ْ:‫ (النحل‬.ْ‫ابْأّلْْساءْْماْيحكمون‬ ِْ ‫أيم ِسكهْْعلىْهونْْأمْْيد ُّسهْْفِيْالتُّر‬
When news is brought to one of them, of (the birth of) a female (child), his
face darkens, and he is filled with inward grief! With shame does he hide
himself from his people, because of the bad news he has had! Shall he
retain it on (sufferance and) contempt, or bury it in the dust! Ah!
What an evil (choice) they decide on? (Q. 16:58-59).
After the conquest of Makkah, the Prophet strongly prohibited people
from practicing burying their female offspring alive.
In pre-Islamic Arabia a widow could be inherited by the husband’s
heir. If he had no son, his brother or nephew would take her, either as his
wife or marry her to another person with a good price, or keep her in
confinement unless she redeemed herself by paying off. The Qur’ān
prohibits this practice with the following verses:
)١٣ْ:‫ْ(النساء‬... ْ‫ياْأيُّهاْالْ ِذينْْآمنواّْلْْي ِح ُّْلْلكمْْأنْْت ِرثواْالنساءْْكرهاْوّلْْت عضلوهن‬
O ye who believe! Ye are forbidden to inherit women against their
will. Nor should you treat them with harshness,… (Q. 4:19).
The word ‫ كرها‬meaning “with harshness” or “forcibly” in this verse
does not mean it is a condition for inheriting them, so that they can be
inherited leniently or willingly. The statement is merely the fact that they
were inherited by force, as it is prohibited to inherit them willingly or
unwillingly. In another verse it is stated that a widow cannot be married by
her step-son, as follows:
ِْ ‫وّلْْت ن ِكحواْماْنكحْْآباؤكمْْ ِمنْْالنس‬
ْ‫اءْإِّلْْماْقدْْسلف‬
ِ ‫إِنهْْكانْْف‬
)١ْ:ْ‫ (النساء‬.ْ‫احشةْْومقتاْوساءْْسبِيال‬
And marry not women whom your father married,
--except what is past: it was shameful and odious—
an abominable custom indeed! (Q. 4:22).
With regard to their economic life, the Arabs at that time were
nomads who depended in their livelihood on stockbreeding,
especially camels. Camels were essential not only for meat (besides
sheep), but also as a means of transportation, so that yhey were called
“the ships of the desert”. The Arabs settlers earned their living
besides trading by cultivating the land, especially in oases where
dates grew, especially in Yathrib (later called Medinah). Others took
favourable spots in the mountains were cereals grew such as in T.ā’if.
Some Jews established agricultural colonies, such as in Khaybar.
 190
Some areas were not good for agriculture, such as Makkah; others
were good, such as Yemen. There was a statement from the Prophet
indicating his displeasure in a Muslim’s keeping a plough in his house.
The prevalent interpretation was that the Prophet did not want the Muslims
to divert their concern with their daily lives, in this case, agriculture, from
observing their daily obligatory prayers. However, if this statement were
made in Makkah, it would have been probably an indication that Makkah
was not a good place for agriculture, due to lack of rain. The Muslims
should find other kinds of jobs, such as trading which he himself had done
and recommended. He said that trading is nine-tenth of livelihood.
The commercial towns flourished, especially alongside the caravan
routes, such as Makkah, Yathrib (Medinah) and T.ā’if. Trading is the
backbone of the economy of the Makkan people at that time. By the end of
the 6th century CE they controlled most of the trade from Yemen to Syria.
Syria at that time was called by the historians “the Greater Syria” which
included Syria itself, Jordan, Lebanon and Palestine. Makkah became a
flourishing town for its strategic location between Yemen and Syria.
Caravans travelling between the two destinations passed through Makkah.
Traders who passed through the route of Makkah were levied with various
charges: upon their entering Makkah they had to pay tithes, namely, 10%
of the value of their merchandise. Special tax was also levied for securing
permits to stay in this town as well as departure taxes when they left.
Foreign traders had many problems, especially if they did not have jiwār
(neighbourhood) guarantees from a local clan or nobility. They had to
obtain permits from the tribes whose areas they were intending to pass
through for their safety.
Makkah was peculiar for being the site of pilgrimage besides being a
commercial town, rivaled by T.ā’if with its good climate where fruit,
grapes and raisins were produced. Moreover, T.ā’if was a good place for
marketing wine, wheat and wood. Besides, T.ā’if was also an industrial
town where leather was manufactured in its tanneries polluting the area.
Yathrib (Medinah) was a town of farming, as it was fertile and rich in
water. It reminds us of the report of Abū Hurayrah saying that he knew
more about the Prophet’s statements and actions than others, as he kept
following him, whereas the muhājirīn (emigrants from Makkah, fleeing
from the prosecution of the Makkan idolaters) were busy in the market,
and the ans.ār (the “helpers”, namely, the inhabitants of Medinah who
assisted the Prophet and the muhājirīn in Medinah) were busy in
cultivating their land. (Reported by Bukhārī and Muslim).
 191
Commercial business was not exclusively for men. Some women
were well known for business at that time, among them were Khadījah,
Abū Jahl’s mother, and Abū Sufyān’s wife Hind whose merchandise was
said to have been sold to the Kalbī tribe in Syria.
Ribā (usury) was the backbone of the financial and economic system
of the Arabs in pre-Islamic era. Heavy rates of interests were imposed on
the debts. The amount of debt was doubled if it was not paid in time,
trebled, namely, three times as many as the amount borrowed if not paid at
the expiry of the third year. Eventually, the creditor sometimes took the
wife and the children of the debtor.
These were the conditions of the Arabs in pre-Islamic Arabia. It was
the duty of Prophet Muhammad s.a.w. to change them in the light of Islam.
Within twenty-three years of struggling to achieve this end, he had
successfully established an Islamic city-state in Medinah where people
lived in harmony and prosperity. It became a model of what is called in the
Qur’ān, )١٦:ْ‫ ب ل دةْْطيب ةْْوربْْغف ورْ (س بأ‬... “… a fair land and an Oft-Forgiving
Lord!” (Q. 34:15)

9. MUH.ARRAM & ‘ĀSHŪRĀ’

The name of the first month of the lunar calendar is called
Muh.arram (30 days) because it is one of the four months where the pre-
Islamic Arabs h.arām (prohibited) from fighting. The other months were
Rajab, Dhū-l Qi‘dah, and Dhū ’l-H.ijjah.
The ‘Āshūrā’ is the 10th of the month of Muh.arram where Muslims
fast voluntarily. Among important events occurring on this date of the
month are as follows:
a. the exodus of the Israelites from Egypt and their relief from the
bondage of Pharaoh.
b. Prophet Noah’s ark landed at the top of Ararat called in the Qur’ān al-
Jūdī
c. the assassination of the Prophet's grand-son al-H.usayn at Karbalā’.
A. The exodus of the Israelites from the bondage of
Pharaoh in Egypt.
 192
Muslims are recommended to fast on this day in commemoration of
the escape of the Israelites from bondage. There are nine h.adīths about it,
among which are as follows:

1. ْْ‫اهلِي ِْة وكانْْرسولْْالل ِْهْصلىْالله‬

ِ ‫ضيْْاللهْْعن هاْقالتْْكانتْْق ريشْْتصومْْعاشوراءْْفِيْالج‬ ِ ‫عنْْعائِشةْْر‬
ْْ‫صي ِام ِْهْف لماْف ِرضْْشهرْْرمضانْْقالْْمنْْشاء‬ ِ ِ‫علي ِْه وسلمْْيصومهْْف لماْهاجرْْإِلىْالم ِدين ِْة صامهْْوأمرْْب‬
)‫صامهْْومنْْشاءْْت ركهْْ(رواهْالبخاريْوْمسلم‬
On the authority of ‘Ā’ishah r.a., she said, “The Quraysh tribe used to fast
on ‘Āshūrā’ in pre Islamic era, and the Messenger of Allah used to fast on
that day. When he emigrated to Medinah he fasted on that day and ordered
the Muslims to fast on it. When fasting in the month of Ramadan was
enjoined to Muslims, he said that whoever would, let him fast, and whoever
would, he might leave it”. (Reported by Bukhari and Muslim)
ْ
2. ْ‫اه ِلي ِْةْكانواْيصومونْ ي ومْْعاشوراءْْوأنْْرسولْْالل ِْه‬
ِ ‫ضيْْاللهْْعن هماْأنْْأهلْْالج‬
ِ ‫عنْعبدْْالل ِْهْبنْْعمرْْر‬
ْ‫صْلىْاللهْْعلي ِْهْوسلمْ صامهْْوالمسلِمونْْق بلْْأنْْي فت رضْْرمضانْْف لماْاف ت ِرضْْرمضانْْقالْْرسولْْالل ِْه‬
ِْ ‫صلىْاللهْْعلي ِْهْوسلمْ إِنْْعاشوراءْْي ومْْ ِمنْْأي‬
ْ)ْ‫امْالل ِْه فمنْْشاءْْصامهْْومنْشاءْْت ركهْْ(رواهْمسلم‬
On the authority of ‘Abdullah ibn ‘Umar r.a., he said: “People in pre-
Islamic era used to fast on the day of ‘Āshūrā’, and the Messenger of Allah
s.a.w. as well as the Muslims had fasted on that day before fasting in the
month of Ramadan was enjoined. When fasting in Ramadan became
enjoined he said, ‘Āshūrā’ is one of the days of Allah, and therefore,
whoever will let him fast, and whoever will, let him leave it.”(Reported by
Muslim)ْ
3. ْْ‫اء ف قالْْأوليس‬ ِْ ‫دخلْْالشعثْْبنْْق يسْْعلىْعب ِْدْالل ِْه وهوْْي ت غدىْف قالْْياْأباْمحمدْْادنْْإِلىْالغد‬
ْ‫الي ومْ ْي ومْ عاشوراءْ ْقالْ ْوهلْ ْتد ِري ْما ْي ومْ ْعاشوراء ْقالْ ْوما ْهوْ ْقالْ ْإِنما ْهوْ ْي ومْ ْكانْ ْرسولْ ْالل ِْه‬
)‫صلى ْاللهْ ْعليْ ِْه ْوسلم ْيصومهْ ْق بلْ ْأنْ ْي ن ِزلْ ْشهرْ ْرمضانْ ف لما ْن زلْ ْشهرْ ْرمضانْ ْت ِركْ ْ(رواهْمسلم‬
On the authority of ‘Abdullah ibn Mas‘ūd that al-Ash‘ath visited him while
he was having his lunch; then he said, “O Abū Muh.ammad, come and have
lunch with us,” then he asked, “Is not it ‘Āshūrā’ today?” He said, “Do
you know (something) about ‘Āshūrā’?” He asked, “That is it?” He said,
“It is the day the Messenger of Allah used to fast before fasting in Ramadan
was enjoined. When fasting in Ramadan was enjoined, he left it.” (Reported
by Muslim).
4. ْْ‫ضيْْاللهْْعن هماْقالْْق ِدمْْرسولْْالل ِْه صلىْاللهْْعلي ِْهْوسلمْْالم ِدينةْْف وجدْْالي هود‬ِ ‫عنْْاب ِْنْعباسْْر‬
ْ‫يهْموسىْوبنِيْإِسرائِيل‬ ِْ ‫يصومونْ ي ومْْعاشوراءْْفسئِلواْعنْْذلِكْ ف قالواْهذاْالي ومْْال ِذيْأظهرْْاللهْْ ِف‬
 193
ْْ‫علىْفِرعونْْف نحنْْنصومهْ ت ع ِظيماْلهْْف قالْْالنبِ ُّْيْصلىْاللهْْعلي ِْهْوسلمْ نحنْْأولىْبِموسىْ ِمنكمْْفأمر‬
)‫بِصوِم ِْهْ(رواهْمسلم‬
Ibn ‘Abbās r.a. narrated that the Messenger of Allah arrived at Medinah
and found the Jews fasting on the day of ‘Āshūrā’. When they were asked
about it they said, “This was the day when Allah rendered Prophet Moses
and the Children of Israel victorious over Pharaoh, and therefore we fast
in glorifying it”; then the Prophet s.a.w. said, “We are more deserving to
Moses than you,” then he ordered (the Muslims) to fast on that day.
(Reported by Muslim)).
According to the Old Testament God ordered Prophet Moses a.s.to
take the Children of Israel out of Egypt at night, after they had borrowed
an abundance of jewelry from the people of Pharaoh. The following
morning, when nobody was found at the Israelite quarter Pharaoh became
angry. He mobilized his troops: he took six hundred of the best chariots,
along with all other chariots of Egypt (Exodus 14:7)
The Old Testament said further that although the Israelites went
away with their arms, in order to avoid encountering the enemy which led
to war, God led them not the shortest way to the Red sea, or they might
change their minds and return to Egypt. (Exodus 14:17-18).
The Qur’ān states how they were being followed by Pharaoh and his
army, as follows:
ْ ْ.ْ‫انْقْالْْأصحابْْموسىْإِناْلمدركون‬ ِْ ‫ْف لماْت راءىْالجمع‬.ْ‫فأت ب عوهمْْمش ِرقِين‬
ْ ْ‫ْفأوحي ناْإِلىْموسىْأ ِْنْاض ِربْْبِعصاكْْالبحرْْفان فلقْْفكان‬.‫قالْْكالْْإِنْْم ِعيْْربيْسي ه ِدي ِْن‬
ِْ ‫ْك ُّْلْفِرقْْكالطو ِْدْالع ِظ‬
ْ ْ.ْ‫ْوأنجي ناْموسىْومنْْمعهْْأجم ِعين‬.ْ‫ْوأزلفناْثمْْاَلخ ِرين‬.‫يم‬
)٥٥-٥٠ْ:ْ‫ْ(الشعراء‬.ْ‫ْثمْْأغرق ناْاَلخ ِرين‬
So, they pursued them at sunrise. And when the two hosts
saw each other, the companions of Moses said, “We are sure
to be overtaken.” Moses said, “Nay, verily with me is my Lord.
He will guide me.” Then We revealed (to Moses) (saying), “Strike
the sea with your stick.” And it parted, and each separated part
(of that sea water) became like huge mountain. Then We
brought near the others [i.e., Pharaoh’s party] to that
place. And We saved Moses and all those with him.
Then We drowned the others. (Q. 26:60-66).
It is said that Aaron (Hārūn), Yūsha‘ bin Nūn and a believer among
the family of Pharaoh were at the front; Moses was in the rear. They asked
him, “O Prophet of Allah, is it here that your Lord commanded you to
bring us?” (Ibn Kathīr)
 194
According to the Old Testament the Children of Israel kept
complaining all the way. They were reluctant to leave Egypt, despite
Pharaoh's oppression. They said,
Was it because there were no grave in Egypt that you brought us to the
desert to die? What have you done to us by bringing us out of Egypt?
Didn’t we say to you in Egypt, “Leave us alone, let us serve the
Egyptians”? It would have been better for us to serve the Egyptians
than to die in the desert. Moses answered, “Do not be afraid. Stand
firm and you will see the deliverance the Lord will bring to you today.
The Egyptians you see today you will never see again. The Lord will
fight for you; you need only to be still.” (Exodus 14:11-14).
The Old Testament gave us more details of this episode, as follows:
Raise your staff and stretch out your hand over the sea to divide the
water so that the Israelites can go through the sea on dry ground
(Exodus 14:16).
Then Moses stretched out his hand over the sea, and all that night the
Lord drive the sea back with a strong East wind and turned it into dry
land. The waters were divided…(Exodus 14:21)
Then the Lord said to Moses, “Stretch out your hand over the sea so
that the waters may flow back over the Egyptians and their chariots
and horsemen.” Moses stretched out his hand over the sea, and at
daybreak the sea went back to its place. The Egyptians were fleeing
towards (or from) it, and the Lord swept them into the sea. The water
flowed back and covered the chariots and horsemen-- the entire army
of the Pharaoh that had followed the Israelites into the sea. No one of
them survived. But the Israelites went through the sea on dry ground
with a wall of water on their right and their left. (Exodus 14:26-29)
… they went to the desert of Shur. For three days they traveled in the
desert without finding water. When they came to Marah, they could not
drink its water because it was bitter. (That is why the place is called
Marah [in Arabic, “murrah” fem. of “murr”, meaning “bitter”]). So
the people grumbled against Moses, saying, “What are we to drink?”
then Moses cried out to the Lord, and the Lord showed him a piece of
wood. He threw it into the water, and the water became sweet. (Exodus
15:22-25)
Then they came to Elim, where there were twelve springs and seventy
palm trees, and they camped there near the water. (Exodus 15:27)
Instead of stretching out his hand over the sea as mentioned in
the Bible, the Qur’ān said that Prophet Moses was ordered by Allah to
strike the sea with his stick. However, both sources mentioned that
Prophet Moses was ordered by Allah to strike to stone (rock) with his
stick so that water came out of it, as follows:
 195
ْ ْ‫وإِ ِْذْاستسقىْموسىْلِقوِم ِْهْف قلناْاض ِربْْبِعصاكْْالحجرْْفان فجرت‬
ِْ ‫ِمنهْْاث نتاْعشرةْْعي ناْقدْْع ِلمْْك ُّْلْأناسْْمشرب همْْكلواْواشربواْ ِمنْْ ِرز‬
ْ‫ق‬
)٥٠ْ:ْ‫ضْمف ِس ِدينْْ(البقرة‬
ِْ ‫الل ِْهْوّلْْت عث واْفِيْالر‬
And (remember) when Moses asked for water for his people,
We said: “Strike the stone with your stick.” When gushed forth
therefrom twelve springs. Each (group of) people knew its own
place for water. “Eat and drink of that which Allah has
provided and do not act corruptly, making mischief
on the earth.” (Q. 2:60).
The whole Israelite community set out from the Desert of Sin, traveling
from place to place as the Lord commanded. They camped at
Rephidium, but there was no water for the people to drink. So they
quarreled with Moses and said, “Give us water to drink.” (Exodus
17:1-2) “... why did you bring us out of Egypt to make us and our
children and our livestock die of thirst?” (Exodus 17:3). The Lord
answered Moses, “Walk on ahead of the people. Take with you some of
the elders of Israel and take in your hand the staff with which you struck
the Nile, and go. I will stand there before you by the rock at Horeb.
Strike the rock, and water will come out of it for the people to drink.”
So Moses did this in the sight of the elders of Israel. (Exodus 17: 5-6)

The twelve springs for the twelve tribes

The twelve springs were intended for the twelve tribes of the
Children of Israel, each with a spring in order to avoid fighting among
themselves for water. As for their food Allah sent them manna (a kind
of honey) and salwá (quails). Allah said,
ْ ْ‫وقطعناهمْْاث نتيْْعشرةْْأسباطاْأمماْوأوحي ناْإِلىْموسىْإِ ِْذْاستسقاهْْق ومه‬
ْ ْ‫أ ِْنْاض ِربْْبِعصاكْْالحجرْْفان بجستْْ ِمنهْْاث نتاْعشرةْْعي ناْقدْْعلِمْْك ُّْلْأناسْْمشرب هم‬
ْ ْ‫اتْماْرزق ناكم‬ِْ ‫وظلْلناْعلي ِهمْْالغمامْْوأن زلناْعلي ِهمْْالمنْْوالسلوىْكلواْ ِمنْْطيب‬
)١٥٠ْ:ْ‫وماْظلموناْول ِكنْْكانواْأن فسهمْْيظ ِلمونْْ(العراف‬
And divided them into twelve tribes (as distinct) nations.
We revealed to Moses when his people asked him for water
(saying): “Strike the stone with your stick,” and there gushed
forth out of it twelve springs, each group knew its own place for
water. We shaded them with the clouds and sent down upon
them manna and the quail (saying): “Eat of the good
things with which We have provided you.” They
harmed Us not but they used to harm
themselves. (Q. 7:160)
 196
Allah also said,
ْ ‫اديْفاض ِربْْلهمْْط ِريقاْفِيْالبح ِْرْي بسا‬ ِ ‫ولقدْْأوحي ناْإِلىْموسىْأنْْأس ِْرْبِ ِعب‬
ْ .ْ‫ود ْهِْف غ ِشي همْْ ِمنْْاليمْْماْغ ِشي هم‬
ِ ‫فأت ب عهمْْفِرعونْْبِجن‬.‫ّلْْتخافْْدركاْوّلْْتخشى‬
ْ ْ‫ْياْبنِيْإِسرائِيلْْقدْْأنجي ناكمْْ ِمنْْعدوكمْْوواعدناكم‬.‫وأضلْْفِرعونْْق ومهْْوماْهدى‬
)٨٠-٧٧ْ:ْ‫جانِبْْال ْطُّوِْرْاليمنْْون زلناْعليكمْْالمنْْوالسلوى (طه‬
And indeed We revealed to Moses (saying): “Travel by
night with My slaves and strike a dry path for them in the sea,
fearing neither to be overtaken [by Pharaoh] nor being afraid
(of drowning in the sea).” Then Pharaoh pursued them with his
hosts, but the sea water completely overwhelmed them and covered
them up. And Pharaoh led his people astray; and he did not guide
them. O Children of Israel! We delivered you from your enemy,
and We made a covenant with you on the right side of the Mount,
and We sent down to you manna and quail (Q. 20:77-80).
With regard to the twelve tribes of the children of Israel, A.Y. Ali's
gives us his commentary as follows:
Here we have a reference to the tribal organization of the Jews, which
played a great part in their forty years’ march through the Arabian
deserts (Num. i and ii) and their subsequent settlement in the land of
Canaan (Josh. xxii and xiv). The twelve tribes were derived from the
sons of Jacob, whose name was changed to Israel (soldier of God) after
he had wrestled, says Jewish tradition, with God (Genesis xxxii:28).
[“Israel” in Hebrew means “contender of God”]). Israel had twelve
sons (Gen xxxv:22-26), including Levi and Joseph. The descendants of
these twelve sons were the “Children of Israel”. Levi's family got the
priesthood and the care of the Tabernacle; they were exempted from
military duties for which the census was taken (Nu. i, 47-53) and
therefore from the distribution of Land in Canaan (Josh. xiv,3); they
were distributed among all the Tribes, and were really a privileged caste
and not numbered among the Tribes; Moses and Aaron belonged to the
house of Levi. On the other hand Joseph, on account of the high position
to which he rose in Egypt as the Pharaoh's minister, was the progenitor
of two tribes, one in the name of each of his two sons Ephraim and
Manasseh. Thus there were twelve Tribes in all, as Levi was cut out and
Joseph represented two tribes. Their having fixed stations and watering
places in camp and fixed territorial areas later in the Promised Land
prevented confusion and mutual jealousies and is pointed to as an
evidence of the Providence of God acting through His prophet Moses.
(Note no. 73 of Q. 2:60)
 197
Manna and Salwá (quail)
The Bible gives us more details about the manna and salwá. Manna
was “a layer of dew on the ground around the camp. When the dew was
gone, thin flakes like frost on the ground appeared on the desert floor"
This was "the bread of the Lord” given to them. Each person could gather
as much as he needed, but only an omer (about 2 liters) he could take to
his tent. However, on the sixth day, they collected double they needed, as
there would be no manna on the Sabbath day, the day of rest. (Exodus
16:113-16)
There was no explanation in detail about the quails. However,
according to a study on this subject this could happen when migrating
quails were tired of flying across the desert. They landed on the desert near
the camps and could be picked up easily.
The drowned Pharaoh
Allah said in the Qur’ān,
ْ ْ‫وجاوزناْبِبنِيْإِسرائِيلْْالبحرْْفأت ب عهمْْفِرعونْْوجنودهْْب غياْوعدواْحتىْإِذاْأدركه‬
ْ ْ‫ْآَلنْْوقد‬.ْ‫الغرقْْقالْْآمنتْْأنهّْْلْْإِلهْْإِّلْْال ِذيْآمنتْْبِِْهْب نوْْإِسرائِيلْْوأناْ ِمنْْالمسلِ ِمين‬
ْ ْ‫ْفالي ومْْن نجيكْْبِبدنِكْْلِتكونْْلِمنْْخلفكْْآية‬.ْ‫عصيتْْق بلْْوكنتْْ ِمنْْالمف ِس ِدين‬
)٣١-٣٠ْ:ْ‫اسْعنْْآياتِناْلغافِلونْ (يونس‬ ِْ ‫وإِنْْكثِيراْ ِمنْْالن‬
And We took the Children of Israel across the sea, and Pharaoh with his
hosts followed them in oppression and enmity, till when drowning overtook
him, he said: “I believed that none has the right to be worshipped but He
(Allah) in whom the Children of Israel believed, and I am one of the
Muslims (those who submitted to Allah's Will).” Now ((you believe) while
you refused to believe before, and you were one of the mufsidūn (evil
doers and corrupters). So this day We shall deliver your (dead) body (out
from the sea) that you may be a sign to those who come after you! And
verily, many among mankind are heedless of Our signs, (Q. 10: 90-22)
Asad’s commentary on such incident is as follows:
…. It should always be remembered that all Qur’anic references to
historical or legendary events – whether described in the Bible or in the
oral tradition of pre-Islamic Arabia – are invariably meant to elucidate a
particular lesson in ethics and not to narrate a story as such; and this
explains the fragmentary character of these references and allusions."
(Note: 110)
According to Maurice Bucaille, Ramses II was the Pharaoh of the
Oppression, whereas his son Merneptah was the Pharaoh of the Exodus.
He said that Moses was born during the reign of Ramses II who built the
 198
two cities of Ramesses and Pithom, and when Ramses II died Moses was
in Midian. Then he was succeeded by his son Merneptah. Ramses II
reigned 66 years (1301-1235 BC according to Drioton and Vandier's
chronology, whereas according to Rowton he reigned from 1290-1224 BC.
Mernephtah reigned (according to Drioton and Vandier) 10 years (1234-
1224 BC) or 20 years (1224-1204 BC). (Maurice Bucaille, The Bible, the
Qur’an and Science. Indianapolis, Ind.: North American Trust,
Publication, 1979, p. 233).
According to the Old Testament, Moses was 80 years old, and Aaron
83 years old when they spoke to Pharaoh (Exodus 2, 23). Rasmses II was
90-100 years old. He began reigning when he was 23-33 years old, and
could have married by that time. Moses was found by Pharaoh's household
according to the Qur’ān, or daughter according to the Bible, yet no
contradiction appears here according to Bucaille. (Bucaille, p. 234).
Bucaille, said:
When the Qur’ān was transmitted to man by the Prophet, the bodies of all the
Pharaohs who are today considered (rightly or wrongly) to have something to
do with the Exodus were in their tombs of the Necropolis of Thebes, on the
opposite side of the Nile from Luxor. At the time however, absolutely nothing
was known of this fact, and it was not until the end of the 19th century that they
were discovered there. As the Qur’ān states, the body of the Pharaoh of Exodus
was in fact rescued. Whichever of the Pharaohs it was, visitors may see him the
Royal Mummy's Room of the Egyptian Museum, Cairo. (Bucaille, p. 239)
Pharaoh Merneptah's mummy was discovered by Loret in 1898 at
Thebes in the King's Valley. Then it was transported to Cairo. Elliot Smith
removed its wrappings on the 8th of July 1907. (For details, see his book,
The Royal Mummies, 1912). Since then, the body of the mummy was well
hidden under a cloth, except its neck and the body, and the only general
photographs possessed by the museum were those taken by E. Smith in
1912. (Bucaille, p. 239)
In June 1975 Bucaille was allowed to examine the uncovered parts of
his body and took photographs. He said that the body of Merneptah had
lain in the tomb of Necropolis of Thebes for over 3000 years. Doctors
found in the examination multiple lesions of bones with broad lacunae –
some of which may have been mortal – died from drowning or very violent
shocks preceding the moment when he was drowned – or both at once.
(Bucaille, p. 241)
Then Allah made covenant with Moses of forty nights: he was to fast
forty days, both the day and night. So, he made haste to the mountain,
 199
leaving Aaron in charge over the Children of Israel. (For further details,
see Q. 20:83 ff)
B. Prophet Noah’s ark landed at the top of Ararat
called in the Qur’ān al-Jūdī
The Qur’ān does not give us many details about the flood, neither the
time nor the duration of it, as the object of the story is to give moral
lessons to people in later generations, namely, whoever disobeys Allah and
His messengers would be eventually punished. However, the Bible gives
more details, such as the size of Prophet Noah's ark, and that the flood was
a universal catastrophe. This, in the light of modern knowledge, was
unacceptable. Based on Sacerdotal version of the 6th century BC, it was
calculated that the flood took place in the 21st or 22nd century BC that
destroyed the whole surface of the earth. By this time, it was known that
civilization had been flourishing in several parts of the globe, such as in
Egypt, at the Intermediate period following the end of the Middle
Kingdom.
One of the descriptions of the Qur’ān regarding the occurrence of the
flood as punishment for the people of Noah for their disbelief is as
follows:
ْ ْ‫فدعاْربه‬.ْ‫كذبتْْق ب لهمْْق ومْْنوحْْفكذبواْعبدناْوقالواْمجنونْْوازد ِجر‬
ِْ ‫ف فتحناْأب وابْْالسم‬.ْ‫صر‬
ْ ‫وفجرناْالرضْْعيونا‬.ْ‫اءْبِماءْْمن ه ِمر‬ ِ ‫أنيْمغلوبْْفان ت‬
ِْ ‫وحملناهْْعلىْذ‬.ْ‫فالت قىْالماءْْعلىْأمرْْقدْْق ِدر‬
ْ ‫تج ِريْبِأعينِنا‬.ْ‫اتْألواحْْودسر‬
)١٦-٣ْ:‫(القمر‬.ْ‫ولقدْْت ركناهاْآيةْْف هلْْ ِمنْْمدكِر‬.ْ‫جزاءْْلِمنْْكانْْك ِفر‬
Before them the People of Noah rejected (their apostle);
they rejected Our servant and said, “Here is one possessed!” and
he was driven out. Then he called on his Lord, “I am one overcome: do
thou then help me.” So We opened the gates of heaven with water
pouring forth. And We caused the earth to gush forth with springs so the
waters met (and rose) to the extent decreed. But We bore him on an
(ark) made of broad planks and caulked with palm fibre. She floats
under Our eyes (and care): a recompense to one who had been rejected
(with scorn). And We have left this as a Sign (for all time); then
is there anythat will receive admonition? (Q. 54:9-15).
The above verses indicate that the flood was caused by heavy rain pouring
from the sky and springs gushing water from the earth.
When Prophet Noah called his people to worship Allah instead of
idols, they rejected him, and said that only mean people followed him.
They threatened him with stoning to death if he did not stop preaching. He
 200
prayed to Allah to deliver him and his followers. Allah answered his
prayer and saved him and those with him in a fully laden-ark, whereas
those who remained behind became drowned, including his wife and his
son. (for further detail, see Q. 26: 105-121, 29:15)
When Allah told Prophet Noah that no one would believe him other
than those who had already believed, He ordered him to build an ark.
Whenever the chiefs of his people passed by him they laughed at him.
When water gushed forth in torrents He ordered him to place on board of
his ark one pair of each kind of animals. The water kept rising until its
waves were like mountains. He called his son to join and believe him, but
he preferred to take refuge to the mountain, although he warned him that
there would be no safety except by believing him and joining him in the
ark. A wave rose up between them and the son drowned. (for further detail,
see Q. 11:225-243).
The Qur’ān explained how the flood stopped, as follows:
ِ ‫وقِيلْْياْأرضْْاب ل ِعيْماء ِْكْوياْسماءْْأقْلِ ِعيْو ِغيضْْالماءْْوق‬
ْ ْ‫ضيْْالمر‬
)٢٢ْ:ْ‫ْ(هود‬.ْ‫وديْْوِقيلْْب عداْلِلقوِْمْالظالِ ِمين‬
ِ ‫واست وتْْعلىْالج‬
And it was said, “O earth! swallow up your water!” and “O sky! Cease
your rain!” The floodwater abated and the judgment was carried out. The
ark rested on Mount al-Jūdī, and it was said, “Gone are the
wrongdoing people!” (Q. 11:44)
The story of flood was common throughout the world. According to
many Western scholars these common stories of flood were derived from a
single event, the Accadian (Babylonian) flood. The ark “rested … upon the
mountains of Ararat” according to the Bible (Genesis 8:4), and the highest
range of Ararat was in Armenia. The Qur’ānic account was that it rested
on Mt. Judi (Q. 91:44), and the Orientalist R. Blachère said that it was a
peak of a mountain in Arabia. However, Asad’s commentary on the above
verse is that “the designation of Ararat (the Assyrian Urartu) at one time
included the whole area to the south of lake Van in which Jabal Judi is
situated”. This Jabal Jūdī [known in ancient Syriac as Qardu] is situated
near the frontiers of modern Turkey, modern Iraq and modern Syria.
C. The assassination of the Prophet's grand-son
H.usayn at Karbalā’.
When Mu‘āwiyah, the governor of Syria refused to pay homage to
‘Alī as a caliph, his son Yazīd who succeeded him as a caliph, ordered his
governor in Medinah to force ‘Alī's son H.usayn to pay homage to him.
 201
H.usayn as well as ‘Abdullah ibn al-Zubayr persistently refused, and took
refuge at Makkah, as Yazīd was impious and drank alcohol. Some months
later emissaries of pro-Ali’s party in Kufah persuaded H.usayn to lead a
revolt against Yazīd in Damascus. Husayn sent his cousin to Kufah for
preparation of the revolt, but the governor of Kūfah, ‘Abdullah ibn Ziyād
discovered the plot, and got rid of H.usayn's cousin. Then ‘Abdullah set
detachments of cavalry to watch H.usayn's movement and to persuade him
to desist from the attempt of revolting, but H.usayn refused. ‘Abdullah's
forces stopped the advance of H.usayn's fighters at Karbalā’. After a final
summon to surrender, ‘Abdullah’s forces attacked the small group of Ali’s
fighters and slew them. Eventually, H.usayn who watched the battle from a
distance was also killed. It was said that he was prostrating in prayer when
he was assassinated. This happened on 10th Muh.arram 61/10 October 680
at Karbalā’ at the bank of Euphrates River. His head was put on the spear
and paraded through towns on the way to Damascus and presented to
Yazīd. This was a horrible and detested incident happened to the grand-son
of the Prophet whom the Prophet loved very much, he and his elder
brother H.asan. Some h.adīths mentioning their noble position are as
follows:
a. Abū Sa‘īd narrated that Allah’s Messenger (peace be upon him) said,
“H.asan and H.usayn will be the chief ones among the youth who go to
Paradise.” (Tirmidhī, h.adīth no. 1624).
b. ‘Abdullah ibn ‘Umar narrated that Allah’s Messenger (peace be upon
him) said, “H.asan and H.usayn are my offspring in the world.”
(Tirmidhī, h.adīth no. 1625).
c. Usāmah ibn Zayd narrated, “I went to the Prophet (peace be upon him)
one night about something I required and he came out with something
(I did not know what) under his cloak. When I had finished telling him
my business, I asked him what he had under his cloak, and when he
opened it I saw H.asan and H.usayn on his hips. He then said, ‘These
are my sons and my daughter’s sons. O Allah, I love them, so I beseech
Thee to love them and those who love them.’” (Tirmidhī, h.adīth no.
1626).
d. Ibn Abī Num narrated, “A person asked ‘Abdullah ibn ‘Umar whether
a Muslim could kill flies. I heard him saying (in reply). ‘The people of
Iraq are asking about the killing of flies while they themselves
murdered the son of the daughter of Allah’s Apostle. The Prophet said,
 202
“They (i.e. H.asan and H.usayn) are my two sweet basil in this
world.”’” (Bukhārī, h.adīth 5.96).
e. Ibn Abī Num narrated, “I was present when a man asked Ibn ‘Umar
about the blood of mosquitoes. Ibn ‘Umar said, ‘From where are you?’
The man replied, ‘From Iraq.’ Ibn ‘Umar said, ‘Look at that! He is
asking me about the blood of mosquitoes while they (the Iraqis) have
killed the (grand) son of the Prophet. I have heard the Prophet saying,
“They (H.asan and H.usayn) are my two sweet-smelling flowers in this
world.”’” (Bukhārī, h.adīth 8.23).
When the delegation from Medinah at Yazīd’s court learned that he
was surrounded by alcohol drinkers, impious people and kept dogs, in
63/682-3 the people of Medinah revolted against him. They gathered
together in the mosque of Medinah, threw down their turbans, mantels and
sandals indicating their deposing him. They drove the pro-Umawī
residents and supporters out the city. Yazīd sent an army led by his faithful
friend Muslim ibn ‘Uqbah and conquered Medinah. They marched to
Makkah, led by another general (Muslim had died on the way), besieged
the city, threw catapults at the Holy Mosque, and the Ka‘bah caught fire.
News arrived that Yazīd died in 63/683 and the besiegers did not
know any longer for whom they were fighting. Moreover, they doubted
whether the adolescent son of Yazīd would be recognized as caliph. Their
general wanted to proclaim ‘Abdullah ibn al-Zubayr caliph, on condition
that he should go to Syria, but he refused. Yazīd’s son, Mu‘āwiyah II was
proclaimed caliph, although not unanimously. However, he died shortly
afterwards followed with chaos.
These are the three stories of incidents said to have taken place on
the day of ‘Āshūrā’ (10th of Muharram).

40. CLEANNESS AND PURITY

Brothers in Islam,
There are two Arabic words for “cleanness”, ‫ النْظْافْة‬and ‫ الطهارة‬. The
word ‫ النظافة‬means “cleanness, cleanliness, neatness and tidiness.” For
something clean, neat or tidy we use the word ‫ نْ ِْظيْف‬. The word ‫الطْهْ ْارة‬
 203
means “cleanness, cleanliness; purity, cultic purity (purity based on
Islamic law), chastity, sanctity, holiness, and circumcision.” Something
clean, pure, chaste or modest is called ‫ طْهْ ْور‬and ‫طْاْ ِْهر‬.
The Prophet used both words ‫ النظافة‬and ‫ الطهارة‬and their derivatives,
whereas Allah in the Qur’ān used the term ‫ الطهارة‬only and its derivatives.
This is probably because it is easy to say the word ‫ الطهارة‬than the word
‫( ن ِظيف ;النظافة‬naz.īf) meaning “clean”, should not be mispronounced as ‫نِْْزيْف‬
(nazīf) meaning “bleeding”; the word ‫ النظافة‬has more to do with physical
cleanliness, whereas ‫ الطهارة‬indicates both physical and spiritual cleanliness.
The examples from the h.adīth is the Prophet’s statement,ْ ‫ْالنظافة ْ ِْمنْ ْاإليْمْان‬
(“Cleanliness is a part of īmān, faith”), and this is similar to the English
proverb, “Cleanliness is next to godliness”. “Godliness” means “piety”.
Allah’s command to the Prophet to convey the message of Islam to people,
and to purify his clothes. Allah said:
)٢-١ْ:‫ (المدثر‬.ْ‫ْوثِيابكْْفطهر‬.ْ‫ْوربكْْفكب ر‬.ْ‫قمْْفأن ِذر‬.ْ‫يْاْأيُّهاْالمدث ر‬
O thou wrapped up (in a mantle), Arise and warn, And Thy
Lord glorify, And Your clothes purify (Q. 74:1-4)
From that moment Prophet Muhammad s.a.w. was not only a nabī (a
prophet), but also a rasūl (a messenger), to call and preach Islam to people.
He was also ordered to purify his clothes and to keep them clean. This is
physical cleanness. However, it could also mean spiritual cleanness. The
word ‫( ثا‬thawb) and its plural form ‫( ثيا‬thiyāb) meaning clothes could
also be metonymically applied to what it covers, namely, the body, the
self. For this reason, Muhammad Asad translates ‫“( وثيااك فطهر‬And Your
clothes purify”) as “And thine inner self purify,” so that this verse indicates
Allah’s order to the Prophet to purify himself physically and spiritually
besides calling people to Islam.
A person who has to give something good must be himself good. A
person who is to preach purity and virtue must be himself a pure and
virtuous person. The Prophet had been known for his good character
before he became a prophet. A good salesman must wear clean clothes and
speak honestly to attract the buyers. Long, long ago I read in a guide book
for travelers to Indonesia, that if you go to a small restaurant or food stall
 204
(warung) to eat, see if the owner (or the waiter or waitress) is wearing
clean clothes. If so, it is an indication that the food is also clean.21
Among the people who are loved by Allah are those who keep
themselves clean physically and spiritually. Allah said:
ُّْ ‫بْالت وابِينْْوي ِح‬
)١١١ْ:ْ‫بْالمتطه ِرينْ (البقرة‬ ُّْ ‫إِنْْاللهْْي ِح‬
... Surely Allah loves those who turn to Him in repentance
And keep themselves clean (Q. 2:222)
As Allah loves those who turn to Him in repentance and those who
keep themselves clean. The Prophet taught us to pray to become among
them. After performing our wudū’ (ablution) we raise our hands and say
this du‘ā’ (supplication):
ِْ ْ‫اللْهْمْْاجْعْلْْنِيْْ ِْمنْْالتْ ْواْبِيْنْْوْْ ِْمنْْالْمْتْطْهِْْريْنْْ ْواجْعْلْْنِيْْ ِْمنْْ ِْعب‬
ِْ ِ‫ادكْْالصْ ْال‬
ْ‫حيْن‬
O Allah, make me one of those who turn to You in repentance, of
those who keep themselves (physically and spiritually) clean,
and make me one of Your pious servants.
ِْ ‫لمس ِجدْْأسسْْعلىْالت قوىْ ِمنْْأو ِْلْي ومْْأح ُّْقْأنْْت قومْْفِ ِْيهْ ِف‬
ْ‫يهْ ِرجال‬
)١٠٨ْْ:ْ‫بْالمطه ِرينْ (التوبة‬ ُّْ ‫ْي ِحبُّونْْأنْْي تطهرواْواللهْْي ِح‬
Certainly, a place of worship which was founded on piety from the very
first day is more deserving that you should stand to offer s.alāh (prayer)
in it; for in it there are men who love to purify themselves; and
Allah loves those who purify themselves (Q. 9:108).
This verse is referring to Qubā’ mosque, the first one built on taqwā,
obedience to Allah and His Messenger, frequented by people whom Allah
loved, as they loved to purify themselves. This verse also encourages us to
join the prayer with other pious Muslims, so that Allah will include us
among those whom He loves.
Another term used many times in the Qur’ān meaning “purity” is
zakāt. His word also means “honesty, integrity, growth”, and later also
means the obligatory ‘alms tax”. The term ْ ‫ ْزكى‬, ‫ ِ ْيزكْو‬, is an intransitive
verb meaning “to grow, to be pure in heart, to be just, to be good, to be
righteous,” whereas the term ‫ ْزكْى‬, ‫ يْزكْي‬is a transitive verb meaning “to
purify, to justify, to make grow”. The expression ْ‫“ غْالمْ ْزْكِي‬a pure son”

16
In Indonesia a very small food stall where you can buy cheap food is called
warung Tegal. Tegal is a small town in Central Java near Semarang. The first owner
of this cheap food stall might have been from this town. Another expression dealing
with Tegal is bodoh Tegal meaning “a person who pretends to be stupid”.
 205
meaning “a holy son” is applied to Prophet ‘Īsá (Jesus) a.s. when the angel
Gabriel told Mary,
)١٣ْ:ْ‫كْغالماْزكِيًّا (مريم‬
ِْ ‫كْ ِلهبْْل‬
ِْ ‫قالْْإِنماْأناْرسولْْرب‬
He said, “I am only a messenger from your Lord to tell you
about the gift of a holy son” (Q. 19:19).
The expressio ‫ ْغالما ْزكِيًّا‬n is translated as “a holy son” “a faultless son” and
“a son endowed with purity” by A. Yusuf, Pickthall, and M. Asad
respectively.
The expressionْْ‫( نْفْسْ ْزْكِيْة‬lit. means “a pure soul”) is translated as “an
innocent person or human being” in the following verse,
ْ ْ‫فانطلْقاْحتىْإِذاْل ِقياْغالماْف قت لهْْقالْْأق ت لتْْن فساْزكِية‬
)٧٢ :‫ (الكهف‬.‫بِغي ِْرْن فسْْلقدْْ ِجئتْْشيئاْنكرا‬
So, the two men went on, until they met a boy, and he [the sage, Khid.r]
slew him [whereupon Moses] exclaimed, “You have killed
an innocent human being, although he had killed nobody!
Surely, you have done a horrible deed.” (Q. 18:74)
This was about Prophet Moses a.s. and the sage (wise man, in tradition
called Khid.r), where Allah wanted to teach Prophet Moses not to say that
he was the wisest man in his time, and this wise man (by Allah’s order)
killed an innocent boy because Allah wanted to give the parents of the boy
a good and pious son in his place. This is also a lesson for us not to say we
are the most knowledgeable in anything, but to be humble, and should say
that we do not know, and Allah knows best ْ(ْ‫)اهللْْأْعْلْم‬. Allah says,
)٧٥ْ:ْ‫وف وقْْكلْْ ِذيْ ِعلمْْعلِيمْ (يوسف‬
… and over every lord of knowledge there is one more knowing (Pickthall);
… but above everyone who is endowed with knowledge there is
One who knows all (Asad) (Q. 12:76).
Allah ordered the Prophet to take the zakat from the Muslims to
purify them and to make their wealth grow. Allah said,
ْ ْْ‫ْخذْْ ِمنْْأموالِ ِهمْْصدقةْْتطهْرهمْْوت زكي ِهمْْبِهاْوصلْْعلي ِهمْْإِن‬
)١٠٣ْْ:ْ‫ْ(التوبة‬.ْ‫صالتكْْسكنْْلهمْْواللهْْس ِميعْْع ِليم‬
Take s.adaqah [i.e., zakāt al-māl] from their wealth, so that they may thereby
be cleansed and purified (grow in purity), and pray for them; for your prayer
will give them comfort. Allah hears all and knows all. (Q. 9.103)
 206
The Prophet comforted people who fear the loss in paying zakāt. He
said,
)‫ْ ماْن قصْْمالْْعبدْْ ِمنْْصدقةْْ(رواهْالتؤمذي‬
A wealth of a servant [of Allah] will not decrease with payed
s.adaqah (zakāt).(Reported by Tirmidhī)
As we know, there are two kinds of zakāt. Zakātu ’l-fit.r will purify
our soul, and zakātu ’l-māl will purify our wealth. All belong to our
religious and social duty at the same time to help the needy. A collector of
zakāt is like a fighter in the cause of Islam. The Prophet said: “The official
who collects s.adaqah (zakāt) in a just manner is like him who fights in
Allah’s path till he returns home.” (Abū Dā’ūd, Sunan, h.adīth no. 1282)
The term zakāt and its derivatives are mentioned several times (more
than seventy times) in the Qur’ān, especially after mentioning the
establishment of prayer (s.alāt), such as, ‫اْالزكْاة‬ ْ ‫( أْْقِيْمْ ْواْالصْالةْ ْوْ ْآتْ ْو‬see Q., 2:43,
83, and 110; 4:77; 22:78; 24:56; 58:13, and 73:20).
Nowadays, in this 21st century, people are more concerned with
their physical well-being rather than their spiritual well-being. TV
advertisements are full of these things: how to eliminate wrinkles in
your face, how to fight baldness, how to look younger, may be you
need plastic surgery, etc. A long time ago, the poet Abū ’l-Fatḥ ‘Alī
ibn Muḥammad al-Bustī (330-400/941-1041) in his long poem
lamented on people neglecting their spiritual being. He said,
ْ ْ‫خدْمْْتِ ِْهْ* ْأْتْطْلْبْْاْ ْلربْحْْ ِْممْاْْفِيْ ِْهْخْسْْران‬
ِْ ِ‫جسْ ِْمْكْمْْتْسْعْىْْل‬ ِْ ْ‫ياْْخ‬
ِْ ‫ادمْْاْل‬
ْ 22ْ‫سّْلْ ِْبالجْسْ ِْمْْإِنْسْان‬ ِْ ْ‫سْواسْتْكْ ِْملْْفْضْ ْائِلْهْاْ* ْفْأْنْتْْْبِالنْف‬ ِْ ْ‫أقْْبِلْْعْلىْْالنْف‬
O you who are the servant of physical body, how much you care for it!
Are you looking for a profit where there is only loss in it? Occupy
yourself with your nafs (spirit, soul) and perfect its virtue,
for you are a human being by soul, not by physical body.
What the poet means is that we are human beings and different from
animals, not only because of our body, but mainly because of our soul,
moral excellence, good character; in other words, with a pure heart. A bad
person is worse than an animal. He could be a monster, terrifying and
terrorizing a village, a town, a city and a country, killing people by
hundreds and thousands.
Conclusion:

22
.٤٤٦ْ‫ْص‬،٤‫ْج‬،‫ْالكشكول‬،ْ‫أبوْالفتحْالبستي‬
 207
There has to be a balance in purifying and taking care of our physical
body and of our heart or soul, in order to have a healthy body and a
healthy soul. (ANUMA, 4 May, 07)

41. ISLAMIC BEHAVIOUR TOWARDS THE ENVIRONMENT

According to Islam, Allah creates the earth and its contents for
human beings, as inheritors of them. Allah says in the Qur’ān,
ِْ ‫هوْْال ِذيْخلقْْلكمْْماْفِيْالر‬
)١٣ْ:ْ‫ (البقرة‬... ‫ضْج ِميعا‬
It is He Who has created for you all that there is in the earth… (Q. 2:29).
So, the earth and its contents: animals, plants, water, minerals, and so on,
are created for human beings. They are here on this earth to inherit and to
use them in order to get benefit from them. The Qur’ān mentions that
human beings are made khalīfah (inheritors) on this earth. Allah said,
ْ ‫ضْورفعْْب عضكمْْف وقْْب عضْْدرجاتْْلِيب لوكمْْفِي‬
ِْ ‫وهوْْال ِذيْجعلكمْْخالئِفْْالر‬
)١٥٦ْْ:ْ‫ابْوْإِنهْْلغفورْْرِحيمْ (النعام‬
ِْ ‫ْماْآتاكمْْإِنْْربكْْس ِريعْْال ِعق‬
He is the One Who has made you the inheritors of the earth and
raised some of you in ranks over others so that He may test you in
what He has given you. Surely your Lord is swift in retribution, yet,
He is also very Forgiving, Merciful. (Q. 6:165)
The first inheritor of the earth was Adam a.s. When Allah was about
to create Adam a khalīfah (a successor, a deputy, a vicegerent, an inheritor
or a trustee) of this earth, He told the angels. Allah said,
ْ ْ‫ضْخلِيفةْْقالواْأتجعلْْفِيهاْمنْْي ف ِسدْْفِيهاْويس ِفك‬ ِ ‫وإِذْْقالْْربُّكْْلِلمالئِك ِْةْإِنيْج‬
ِْ ‫اعلْْفِيْالر‬
)٣٠ْ:‫ (البقر‬. ْ‫الدماءْْونحنْْنسبحْْبِحم ِدكْْون قدسْْلكْْقالْْإِنيْأعلمْْماّْلْْت علمون‬
And (remember) when your Lord said to the angels: “Verily, I am going
to place a vicegerent on earth.” They said, “Will You place there one
who will make mischief and shed blood while we glorify You with
praises and thanks and sanctify You.” He said, “I know what
you do not know.” (Q. 2:30).
As inheritors of the earth and as the descendants of Adam and Eve
human beings are responsible and accountable for their conduct towards
 208
themselves, towards other creatures on this earth as well as towards the
earth itself. However, it does not mean that they belong to them. Allah
says:
ِْ ‫اتْوماْفِيْالر‬
ْ )٥ْ:ْ‫ضْوماْب ي ن هماْوماْتحتْْالث رى (طه‬ ِْ ‫لهْْماْفِيْالسماو‬
Unto Him belongs all that is in the heavens and all that is on the earth,
and that is between them, and all that is beneath the soil. (Q 20:6).

Everything created by Allah is in perfect condition. He said,

ْ ْ‫ال ِذيْخلقْْسبعْْسمواتْْ ِطباقاْماْت رىْفِيْخل ِْقْالرحم ِْنْ ِمنْْت فاوت‬
)٣ْ:ْ‫ (الملك‬.ْ‫ْفارِج ِْعْالبصرْْهلْْت رىْ ِمنْْفطور‬
The One Who created the seven heavens, one above another,
you will not see any flaw in the creation of the Compassionate.
Look once again, do you see any flaw? (Q. 67:3)
As the earth is the only planet we know in our solar system on which
Allah sustains life, every creature on it plays its role and lives in harmony
with each other. There is a balance in everything, so that nothing is out of
proportion. Allah said,
ْ ْ‫ْوأ ِقيمواْالوزن‬.‫ان‬
ِْ ‫ْأّلْْتطغواْفِيْال ِميز‬.‫والسماءْْرف عهاْووضعْْال ِميزان‬
ِْ ‫ْْبِال ِقس‬
)٣-٧ْ:ْ‫ (الرحمن‬.ْ‫طْوّلْْتخ ِسرواْال ِميزان‬
And the heaven: He has raised it high, and He has set up the balance (or
measure [for all things]) in order that you do not transgress the balance
(or measure). And therefore, establish the weight with equity, and
do not make the balance (measure) deficient. (Q. 55:7-9).
Since Allah creates everything in its proper balance, terrible
misfortunes and violence take place on this earth from time to time
because of man’s violating this balance. Allah said,
ْ ْْ‫اسْلِي ِذيقهم‬
ِْ ‫ْظهرْْالفسادْْفِيْالب رْْوالبح ِْرْبِماْكسبتْْأي ِديْالن‬
)٢١ْ:‫ب عضْْال ِذيْع ِملواْلعلهمْْي رِجعونْ (الروم‬
Corruption has appeared on land and sea in consequence of man’s own
misdeeds. That He may make them taste a part of that which they
have done, in order that they may return. (Q. 30:41).
The above verse was revealed while the Romans from Eastern
Roman Empire were waging war against the Persians creating disturbance
and instability in that region. At present people are still fighting and killing
each other, rather than settling their disputes peacefully, and people keep
polluting the environment. Every machine that uses gasoline (petrol) for its
engine to operate, from airplanes, to motorcycles, from factories to stoves
 209
all need oxygen (O) to work without which they will not function. Living
things including humans need oxygen to breathe and to survive. In
addition, these things emit poisonous gas called carbon monoxide (CO)
whereas human beings and animals emit carbon dioxide (CO2). The
cutting of trees that produce oxygen indiscriminately for logging such as in
the jungles keeps going on resulting in erosion which in turn causes floods.
Many animals and birds are on the brink of extinction due to human
abuse of environment. Their habitats shrink as people keep cutting trees
where they live. Many of them are called endangered species, like the
pandas of China, the snow tigers of Russia, and the orang-outang of
Borneo/Kalimantan. Many birds can no longer lay eggs that can hatch
because of the contamination of the water they drink or the areas where
they live. For example, beside industrial waste, it happened many times
that tankers carrying crude oil sank and polluted the water where many
birds and other animals live. These birds have to be raised in captivity with
human assistance. Many other animals and birds have already been extinct
because of the polluted environment, and this is irreversible.
In Canada many lakes are dying because of water pollution from
factories. The fish in these lakes cannot be eaten any longer, because these
rivers are harmful, so that people who spent their vacation there just sit at
their banks without touching their water.
Muslims are taught to join other creatures in glorifying Allah and to
realize that each inhabitant on this earth has its own community, such as
that of the ants. Muslims are taught not to pollute still water with impure
things, and to pick and eat fruit without damaging its tree or branches.
They are encouraged to plant trees disregarding whether they will get their
fruits in their lifetime or not.
Muslims are not allowed to waste anything and to spend unwisely, as
it indicates lack of one’s appreciation of Allah’s bounty. A person who is
spendthrift is associated with devils as his brothers in ungratefulness.
Allah said,
ْ ْْ‫ْإِنْْالمبذ ِرين‬.‫يلْوّلْْت بذرْْت ب ِذيرا‬
ِْ ِ‫تْذاْالقربىْحقهْْوال ِمس ِكينْْوابنْْالسب‬
ِْ ‫وآ‬
)١٧-١٥ْ:ْ‫اطي ِْنْوكانْْالشيطانْْلِرب ِْهْكفورا (اإلسراء‬ ِ ‫كانواْإِخوانْْالشي‬
And give to the kinsmen his due, and to the poor and the wayfarer, and
do not be spendthrifts. Verily, the spendthrifts are brothers of devils, and
the devil is ever ungrateful to his Lord. (Q. 17:26-27).
Wasteful extravagance is against conservation and preservation. It is
reported by ‘Abdullah ibn ‘Amr ibn al-‘Ās. narrated that the Prophet was
 210
passing by Sa‘d who was making ablution for prayer, and said to him;
“What is this waste, O Sa‘d?” He replied: “Can there be waste in washing
for the prayer?” The Prophet said: “Yes, even if you are beside the flowing
river.” The Prophet said that whoever killed an animal or bird wantonly,
without any valid reason or purpose, he would be responsible for it in the
Hereafter. He also said that whoever planted a tree and its fruits were eaten
by animals and birds, they were considered charity. However, it should not
be misunderstood, that our crops should be left totally to animals or birds.
Australia is a continent that lacks rain and water, especially in areas
far away from its shores. The government urges people to save and use
water wisely, especially in watering our gardens. We should not waste
food and put in our plates more than what we need, so that the remainder
will end up in the rubbish bins.
We have to conserve energy, and we have to stop indiscriminate
logging, we should control the chemicals and gases from factories and stop
them from polluting our environment, the seas, the rivers, the land and the
air. We have to encourage people to plant trees, help the government and
any non-governmental organization dealing with conservation and
preservation of the environment.
The earth is entrusted to us as amānah (trusteeship) to maintain and
to take care of it and the creatures living on it. As Allah’s representative or
vicegerent on this earth, it is our responsibility for maintaining the welfare
and the safety and of everything on it: humans, animals, trees, the water of
the rivers and the oceans, even the minerals under its soil. The earth is our
home; it is for us to make use of all its resources without causing any
damage to it. Think of next generations, as this earth is not only for our
generation, but also for generations to come. By doing this, we are actually
doing our devotion to Allah in obeying His command to keep this earth in
a good shape and in carrying out His amānah.

42. BROTHERHOOD IN ISLAM

Brothers in Islam,
We are living in the era where Muslims are so disunited. It is very
shameful that we Muslims are not able to solve our problems and settle our
difference peacefully. We can have different opinions and interest, but
 211
these should not lead us to mutual enmity and confrontation. Let the
following fable give us a moral lesson.
Two cats found a piece of bread. They decided to divide it equally
among themselves. As none of the cats wanted to have less than half of it,
they went to a monkey to help them divide the bread into two exactly
equal halves. The monkey cut the bread into two and put each of it in a pan
or scale of a balance. As one piece of the bread in a scale is heavier than
the other, the monkey ate a peace of it and put it back onto the scale. As
the scale became lighter, he took the bread of the other scale and ate a
piece of it, and took it back to the scale. The scale became lighter, and the
monkey took the bread from the other scale, ate a bite of it, and put it back
into the scale. As the two pieces of bread could not be divided with exact
equal weight, the monkey kept eating the heavy one, until nothing was left,
and the scales had equal weight because they were empty. Had the two
cats agreed to divide the bread among themselves and tolerated the
difference in weight and size of the bread, each of them would have their
share. The monkey, who tried to solve their problem, ended up eating the
whole bread. “Half a loaf is better than no bread,” said the English
proverb.
Another example is as follows: A man who was in his death bed
called his sons. He asked them to collect branches of trees and to bind
them together. He then asked each of them to break the bound branches,
but none of them could. Then he asked them to unbind the branches and
asked to break them one by one, and all of them were able to do so. Then
the dying father said to them.
“My sons, like these tree branches, if you are united nobody will be
able to defeat you, but if you are disunited, then your enemy will easily
defeat you.”
If we are driving your car (in Australia on the left side of the road),
and a car is coming on the wrong side of the road taking our side, we warn
the driver to get back to his side of the road to avoid a collision. If we turn
and take the right side to avoid the collision, the other driver might turn to
his left side at the last moment, and the collision would happen on our
wrong side of the road, and we will be guilty for the accident. Shall we
continue driving and stick to our left side of the road, disregarding the
possible collision? According to our traffic regulation, we are still
considered guilty if we do not try to avoid collision. We should avoid it by
turning to the left (not to the right), to the shoulder of the road, and give
our way to the oncoming driver.
 212
One of many lessons we should learn from the Qur’ān is the story of
the first person killed called Hābīl (Abel). By whom? By his own brother
Qābīl (Cain). Out of jealousy Cain threatened to kill his own brother Abel,
but Abel said, “If you intended to kill me, I will have no intention to kill
you.” Allah said:
ْْ‫ْواتلْْعلي ِهمْْن بأْْاب نيْْآدمْْبِالحقْْإِذْْق رباْق رباناْف ت قبلْْ ِمنْْأح ِد ِهماْولمْْي ت قبلْْ ِمنْْاَلخ ِْرْقال‬
ْ ‫ْلئِنْْبسطتْْإِليْْيدكْْلِت قت لنِيْماْأنا‬.ْ‫لق ت لنكْْقالْْإِنماْي ت قبلْْاللهْْ ِمنْْالمت ِقين‬
)١٣-١٧ْ:ْ‫اسطْْي ِديْْإِليْكْْ ِلق ت لكْْإِنيْأخافْْاللهْْربْْالعال ِمينْ (المائدة‬ ِ ‫ْبِب‬
Recite to them in all truth the story of Adam’s two sons: How each
offered a sacrifice, and how the offering of one was accepted, while that
of the other was not. The latter [i.e. Cain] said, “I will kill you.”
The former [i.e. Abel] replied, “Allah only accepts the sacrifice
of the righteous. Even if you stretch your hand to kill me, I shall
not stretch my hand to kill you, for I fear Allah, the Lord of the
Worlds. I intend to let you bear the burden of my sins as well
as yours and thus become an inmate of the Fire which is
the reward of wrong doers.” (Q. 5: 27-29)
This is what we should do as Muslims: to give away our right if by
sticking to it will cause danger to ourselves as Muslims. We sacrifice our
right in order to protect our community from self destruction.
We are not even allowed to scare our Muslim brothers and sisters by
pointing our weapon at them, let alone killing them. Abū Hurayrah
narrated that the Prophet s.a.w. said:
He who pointed a weapon towards his brother the angels invoke curse
upon him even if he is his real brother as long as he does not
abandon it (the pointing of weapon towards one’s Muslim
brother) (Muslim, h.adīth no. 1202).
Allah said,
ْ ْْ‫ومْاْكانْْلِمؤِمنْْأنْْي قتلْْمؤِمناْإِّلْْخطأْْومنْْق تلْْمؤِمناْخطأْْف تح ِريرْْرق بة‬
)٣١ْ:‫ (النساء‬... ‫مؤِمنةْْو ِديةْْمسلمةْْإِلىْأهلِ ِْهْإِّلْْأنْْيصدقوا‬
It is not for a believer to kill a believer except by mistake; and
whoever kills a believer by mistake, he must set free a believing
slave and submit compensation (blood money) to the
deceased’s family unless they remit it… (Q. 4:92).
ِ ‫ومنْْي قتلْْمؤِمناْمت عمداْفجزاؤهْْجهنمْْخالِداْفِيهاْوغ‬
ْ ْْ‫ضبْْالله‬
)٣٣ :ْ‫علي ِْهْولعنهْْوأعدْْلهْْعذاباْع ِظيما (النساء‬
Whoever kills a believer intentionally, his punishment is hell to live
therein forever; and the wrath and the curse of Allah are upon him,
 213
and a great punishment is prepared for him. (Q. 4:93)
Ah.naf ibn Qays narrated: “I went to help that man (i.e., Ali), and on
the way I met Abū Bakrah who asked me, ‘Where are you going?’ I
replied, ‘I want to help that man’ He said, ‘Go back, for I heard the
Prophet saying: “If two Muslims face each other with their swords, (both)
the killer and the killed one are in (Hell) Fire”. Abu Bakrah asked” O
Messenger of Allah, it is alright for the killer, but what about the killed
one?” He said” “The killed one was eager to kill his opponent.” (Bukhārī,
vol. 1, h.adīth 30, and vol. 9, h.adīth114).
Al-H.asan narrated that Ah.naf ibn Qays said: “I went out carrying my
arms during the nights of the affliction (i.e., the war between ‘Alī and
‘Ā’ishah) and Abū Bakrah met me and asked, “Where are you going?”,
and I replied, “I intend to help the cousin of the Messenger of Allah (i.e.,
‘Alī). Abū Bakrah said, “The Messenger of Allah said, ‘If two Muslims
take out their swords to fight each other, then both of them will be from
amongst the people of Hellfire.’ It was said to the Prophet, ‘It is alright for
the killer, but what about the killed one?’ He replied, ‘The killed one had
the intention to kill his opponent.’ (Bukhārī, vol. 9, h.adīth 204). The
Prophet had warned us against blood offences. He said:
ْ ‫عنْْعب ِْدْالل ِْهْقالْْقالْْرسولْْالل ِْهْصلىْاللهْْعلي ِْهْوسلمْْأولْْما‬
ِْ ‫اسْي ومْْال ِقيام ِْةْفِيْالدم‬
ْ )‫اءْ(رواهْمسلمْوْالنسائي‬ ِْ ‫ي قضىْب ينْْالن‬
‘Abdullah [ibn Mas‘ūd] narrated that the
Messenger of Allah said:"Blood offences are the first
disputes to be judged between the people on
the Day of Resurrection."
(Reported by Muslim and Nasā’ī)

Conclusion:
If we stick to the teachings of our religion towards our Muslim
brothers and sisters (in faith) and treat them like brothers and sisters of the
same parents, then the condition of the Muslims world would be much
better than what we are having now. Allah said,
)١٠ْ:ْ‫إنماْالمؤِمن ونْإِخوةْ(الحْجْْرات‬
The believers are but brothers…” (Q. 49:10).
The word ‫ إِخوة‬is used in the Qur’ān for brothers of the same parents,
except in this verse, as if we should treat our brothers in faith like our
brothers of the same parents. (ANUMA, 25.05.07)
 214
43. MUS.T.AFÁ MAH.MŪD
An Egyptian prolific writer, Mus.t.afá Mah.mūd, wrote more than
forty-five books: studies, short stories, plays, travels, and collections of
articles. Among his writings is:
)١٣٧٢ْ،ْ‫ْدارْالعودة‬:ْ‫ْالطبعةْالولىْ(بيروت‬،‫ِْح ْواْرْمْعْْصْ ِْديِْْقيُْْْالْمِْْلحد‬
(“A Dialogue with My Atheistic Friend”)
Dealing with the question raised by those who do not believe in God,
i.e., “If God exists, then who creates God?” Mus.t.afá Mah.mūd’s answer
can be outlined as follows:
a. The question itself is wrong, because: 1) the Creator cannot be, at the
same time, created; 2) God who created time and space is not subject to
them; 3) God who creates the law of causality )‫ (قْاْنْ ْونْ ْالسْبْبْيْة‬is not subject
to it.
b. Emmanuel Kant (1724-1804 C. E.) himself admitted that reason cannot
encompass the infinite truths. Reason in its nature is only capable of
perceiving ‫( جْْزْئِيْات‬juz’iyyāt, particles), not the absolute existence ْ ْ‫(الوجْ ْود‬
ْ
ْ ‫(الكْلْي‬, the existence of God. Kant asserted further that it is through
conscience and not through reason that we perceive God, like the
occurrence of thirst indicates the existence of water.
c. Aristotle (348-322 B.C.) in his sequent digression of causes said that
the chair is made of wood, wood is from the tree which, in turn, is from
a seed, and the seed is from the farmer, and so on, until this sequence
ends with a first mover (primum mubile) which does not need a cause.
This, according to Mus.t.afá Mah.mūd, is God.23 There are many reasons
that lead the atheists to reject the existence of God. One of them is the
existence of evil. The atheists contend that since this world is full of
evil it cannot be created by a Creator who is Wise, All Knowing,
Merciful and Generous. In refuting this statement Mus.t.afá Mah.mūd
gives us the following arguments:
1. Judging a play by watching only one act of it is misleading. A boy will
cry when his father takes him to the hospital for operation and will
consider it an evil deed. But when the boy grows up he will understand
that behind this accidental evilness there is a permanent goodness, for

Mus.t.afá Mah.mūd, )١٣٧٢ْ،ْ‫ْدارْالعودة‬:ْ‫ْالطبعةْالولىْ(بيروت‬،‫ِْح ْواْرْمْعْْصْ ِْديِْْقيُْْْالْمِْْلحد‬

23

pp. 7-8.
 215
the sake of which forbearance is necessary. Man’s life is in the same
way. His life is still going on, and his death does not unveil the curtain,
because the play goes on after his death where there are still other acts.
Therefore, a play cannot be judged by witnessing only one act of it, i.e.,
the presence of evil in this world.
2. Man’s personality, character, firmness )‫ (صْالبْة‬and determination )‫ (عْْزم‬are
firmly related to his suffering. Without wrong-doing )‫(ْإِسْاءْة‬, hurting )‫(أْلْم‬
and injustice )‫ (ظْلْم‬there would be no forgiveness, mercy and justice.
3. A thing that seems to be a defect in a partial view is actually a blessing
and goodness in the whole sight. It is like what seems to be a dirty spot
in a picture looked very closely, while in fact, it is a shadow without
which the picture will not appear beautiful. Earthquakes, volcanoes and
other natural disasters, in spite of destroying thousands of people, have
good function in keeping the balance between the disrupting and boiling
inner part of the earth and its stable hard peel. Earthquakes restore
mountains to their proper places after they have slowly moved. And
mountains are like props protecting the peel of the earth from
exploding, due to the hard pressure of the inner part of the earth.
4. Evil is one aspect of the nature of freedom given to man by God.
Freedom of will will have no significance if it is exclusively for doing
good. Man will become compelled to do good things only. Therefore,
doing evil is another aspect of man’s freedom of will.
ِْ ‫انْْلِعْمْلْةْْ ْو‬
5. Good and evil are two sides of one coin )ْ‫احدْة‬ ِْ ْ‫(وجْه‬
ْ . Flood and wars,
for example, are evil on one side, but they mean life on the other. Wars
divided people into families, clans, tribes, nations, and finally bring
them into one international table in the Security Council of the United
Nations. Through scientific research during the war people made
discoveries and inventions: penicillin, blood transfusion, atomic energy,
rockets, jet engine, submarines, radar, etc.
6. Evil in its pure origin does not exist. There is only lack of goodness,
then the lack that accompanies the limitations of man as well as of other
creatures. Otherwise, man will become free from defect, and in turn,
will become god, i.e., every man is created to become a god, and this is
impossible.24

24
Idem. )٤٧٩١ ,‫ دار العادة‬:‫ الطبعة اضولى (ايروت‬, ‫ هللا‬, pp. ٤٤١-٤٤١; see also idem,
‫ حاار‬, pp. ١١-١٣.
 216
Conclusion:
The question of the existence and non-existence of God, good and
evil and similar topics are mysteries of life. (ANUMA, 3 March, 2116).

‫تمتْكتابةْالجزءْالثالثْمنْسلسلةْالخطبْالمختارة‬
‫معْبعضْالتصليحاتْوْالتصحيحات‬
‫ْم‬١٠٤٧ْ‫فيْشهرْنوفمبر‬
ْ.‫وْهللْالحمدْوْالشكر‬
‫المؤلف‬