Posts Tagged ‘Al-Baqara’
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Should I Confess ?
A person may sorrowfully ask: “I want to repent, but do I have to go and confess the sins I have committed? Is it a condition of repentance that I should tell the qaadi (judge) in the court about everything that I have done, and ask him to carry out the appropriate punishment on me? What is the meaning of the story I have just read about the repentance of Maa’iz, of the Ghaamidi woman and of the man who kissed a woman in the garden?”
My response to you is that the slave’s direct relationship with Allaah, with no intermediaries, is one of the most important aspects of the belief in Tawheed (Divine Unity) with which Allaah is pleased. He says (interpretation of the meaning): “And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor)…” [al-Baqarah 2:186]. If we believe that repentance is only for Allaah, then confession is only for Allaah too. In fact, the Prophet 
(peace and blessings of Allaah be upon him) used to pray in his du’aa’s asking for forgiveness: “Aboo’u laka bi na’matika wa aboo’u bi dhanbi (I acknowledge Your blessings and I acknowledge (i.e. confess) my sin to You).” This is a confession to Allaah.
We are not, by the grace of Allaah, like the Christians, with the priest, the chair of confession, the documents of forgiveness, etc.
Indeed, Allaah says (interpretation of the meaning): “Know they not that Allaah accepts repentance from His slaves…?” [al-Tawbah 9:104], i.e., He accepts repentance from His slaves without any mediator or intercessor.
As regards the carrying out of punishments, if the deed has not come to the official attention of the imaam, ruler or qaadi, a person does not have to go to them and confess. If Allaah has covered the sins of a person, there is nothing wrong with him covering his own sins. It is sufficient for him to repent to Allaah, and the matter is between him and his Lord. One of the Names of Allaah is al-Sitteer, meaning the One Who covers or conceals (the faults of His slaves), and He likes His slaves to conceal sins too. As far as the Sahaabah such as Maa’iz, the Ghaamidi woman who committed zinaa, and the man who kissed the woman in the garden are concerned, all of them did something which they were not obliged to do, may Allaah be pleased with them, because they were so keen to purify themselves. The evidence for this is the fact that the Prophet (peace and blessings of Allaah be upon him) turned away from Maa’iz and from the Ghaamidi woman at first. When ‘Umar said to the man who had kissed the woman in the garden, “Allaah covered his sin. He should have covered it himself?” the Prophet (peace and blessings of Allaah be upon him) remained silent, indicating that he concurred with these words.
So it is not necessary to go to the court and register an official confession, if Allaah has covered one’s sins. Nor is it necessary to go to the imaam of a mosque and ask him to carry out the appropriate punishment, or to ask a friend to carry out the punishment of lashing inside the house, as some people imagine.
The following story will teach you how important it is to be careful of the attitude of some ignorant people towards those who repent: a man who wanted to repent went to the ignorant imaam of a mosque, confessed his sins to him and asked him what he should do. The imaam said, “Go to the court and confess your sins officially. They will carry out the appropriate punishment on you. Then we will see what to do next.” The poor man saw that he would not be able to do this, so he forgot about repenting and went back to his old ways.
Here I will take the opportunity to add an important comment: knowing about the rules of Islam, and seeking them from the correct sources is a trust. Allaah says (interpretation of the meanings):
“… so ask of those who know the Scripture, if you know not.” [al-Nahl 16:43]
“… The Most Beneficent! Ask Him, as He is al-Khabeer (the All-Knower of everything).” [al-Furqaan 25:59]
Not every preacher is qualified to issue fataawaa (rulings or edicts). Not every imaam or muezzin, speaker or storyteller, is qualified to deliver rulings to the people. But the Muslim is responsible for knowing from where he can take rulings. This is an important matter of religion. The Prophet (peace and blessings of Allaah be upon him) feared what might befall his ummah at the hands of misguided imaams. One of the salaf (early generation of Islam) said: “Knowledge is religion, so pay attention to who it is you are taking your religion from.” Beware of these pitfalls, and only consult trustworthy scholars when you are in doubt about an issue. And Allaah is the source of help.
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Praying in a moving vehicle
Posted on: June 19, 2012
- In: All | Allah الله | Islam | Prayers | Salah
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Praying in a moving vehicle
Question: Can we pray salat while in a moving car that’s because there is no place to stop and pray?
Praise be to Allaah.
Performing prayers at the right time is a trust and an obligation, because Allaah says (interpretation of the meaning): “Verily, al-Salaat (the prayer) is enjoined on the believers at fixed hours.” [al-Nisaa’ 4:103].
Delaying the prayer past its appointed time is a grave major sin, as Allaah says (interpretation of the meaning): “So woe unto those performers of salaat (prayers) (hypocrites), who delay their salaat from their stated fixed times.” [al-Maa’oon 107:4-5]
Some scholars state that the person who deliberately misses one prayer and leaves it until the appointed time is over, with no excuse, is a kaafir.
Claiming that one cannot find a place to pray is not a valid excuse, because either one is living on the face of the earth or not, and if one is living on the face of the earth, the Prophet (peace and blessings of Allaah be upon him) said:
“The (whole) earth has been made a mosque (or a place of prayer) and a means of purification for me, so wherever a man of my ummah may be when the time for prayer comes, let him pray.” [Reported by al-Bukhaari, al-Fath, no. 335]
According to a report narrated by Muslim, he (peace and blessings of Allaah be upon him) said:
“The (whole) earth has been made good for me, a means of purification and a mosque (or place of prayer); so wherever a man may be when the time for prayer comes, let him pray wherever he is.” [Saheeh Muslim, no. 521]
The entire world is a suitable place to prostrate oneself; the scholars have made no exceptions except very few, such as graveyards and lavatories. Wherever a Muslim is when the time for prayer comes, he should pray: in a mosque, if possible, or else in a hallway or park, on a sidewalk or in a parking lot, or in a corner of a store. Even if one can find no other place than a church, it is permissible to pray in it.
As far as praying on board means of transportation is concerned, then it is possible to pray there so long as the necessary conditions of prayer are fulfilled, or else one can wait until one gets out of the vehicle. If waiting means that the time for the prayer will pass, then you should pray in the best way that you can. Let us assume, for example, that you are in a car or train where there is no place to pray, you cannot stop and pray at the side of the road, and the time for that prayer is running out.
In such a situation, the Muslim should pray in the best way that he can, even if he is sitting in his seat and even if he is not facing the qiblah, because Allaah says (interpretation of the meaning):
“So keep your duty to Allaah and fear Him as much as you can…” [al-Taghaabun 64:16],
and because the Prophet (peace and blessings of Allaah be upon him) said: “If I have comanded you to do something, do as much of it as you can.” [Reported by al-Bukhaari, al-Fath, no. 7288]
An exception to be above is naafil (supererogatory) prayers offered when riding a camel, which is permissible even if one cannot get down or if one is not facing the qiblah. This is known from the report of Ibn ‘Umar, who said:
“The Prophet (peace and blessings of Allaah be upon him) used to pray when travelling on his camel, no matter which direction it was facing, and he would gesture with his head to indicate the movements of the night prayer, apart from the obligatory prayers, and he would pray witr on his camel too.” [Reported by al-Bukhaari, 945]
Ibn ‘Umar (may Allaah be pleased with him) said:
“The Prophet (peace and blessings of Allaah be upon him) used to pray voluntary (nafl) prayers when riding on his camel, no matter what direction it was facing, when he came from Makkah to Madeenah.”
Then Ibn ‘Umar recited this aayah (interpretation of the meaning): “And to Allaah belong the east and the west, so wherever you turn yourselves or your faces, there is the Face of Allaah (and He is High above, over His Throne)…” [al-Baqarah 2:115]
Ibn ‘Umar said: “It was concerning this that this aayah was revealed.”
[Reported by al-Tirmidhi, 2883; he said, this is a saheeh hasan hadeeth]
We should not forget to point out here that Muslims living in non-Muslim countries sometimes delay or abandon their prayers for another, completely different, reason, which is that they feel too embarrassed to pray in front of the kuffaar in public or open places, or they are afraid that they will make fun of them and regard them as odd.
This is a serious mistake. How can a Muslim feel embarrassed about proclaiming the truth and worshipping openly, hastening to fulfil the command of Allaah at the time when Allaah has said it is to be done? This matter has been dealt with in a similar question on this website (see question # 980). We ask Allaah to help us all to remember Him, to be grateful to Him and to worship Him properly.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Read Similar Articles
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2) Why you have abandoned it ?????
3) How to pray 5 times a day in busy schedule
4) Go Back and Pray for you have not prayed yet – Khutbah
5) Women Cant Pray in Mosque ? Fake Myth Exposed
6) The 4th Major Sin :: Not Praying
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Miracles of the Prophet Muhammad ( sallalahi alaihi Wa sallam) VOL-II
Assalam Alaykum Brother and Sisters,
Non-Muslims try to insult prophet muhammad [pbuh] using many hadith from trusted Hadiths and try to spread lies about Muhammad S.A.W.
it means they believe on that hadith,If they believe then must believe on this list also.
A number of miracles were bestowed upon and performed by Prophet Muhammad (peace and blessings be upon him) to establish the proof of his prophethood. The greatest miracle bestowed upon him was the revelation of the Qur’an. The Qur’an is miraculous in a number of aspects: Its linguistic perfection and inimitability, its validation by recent historical, archaeological, and scientific discoveries, its prophecies and so on. Unlike the miracles of other prophets before him, the miracle of the Qur’an is eternal. Prophet Muhammad (peace and blessings be upon him) also provided us with a number of true prophecies.
Prophet Muhammad [pbuh] was not able to do by him self,But Allah Helped and guided him to do these Miracles.. Jesus a.s in Bible did same.Below are accounts of the some of the other miracles of Prophet Muhammad (peace and blessings be upon him) .
The First Part We Published before… To Read Part 1 of this Article , click here THis is Second Part !
Crying of the stem of the Date-palm Tree
Volume 4, Book 56, Number 783:
Narrated Ibn Umar:
The Prophet used to deliver his sermons while standing beside a trunk of a datepalm. When he had the pulpit made, he used it instead. The trunk started crying and the Prophet went to it, rubbing his hand over it (to stop its crying).
Glorification of Allah by the Prophet’s meals
Volume 4, Book 56, Number 779:
Narrated ‘Abdullah:
We used to consider miracles as Allah’s Blessings, but you people consider them to be a warning. Once we were with Allah’s Apostle on a journey, and we ran short of water. He said, “Bring the water remaining with you.” The people brought a utensil containing a little water. He placed his hand in it and said, “Come to the blessed water, and the Blessing is from Allah.” I saw the water flowing from among the fingers of Allah’s Apostle, and no doubt, we heard the meal glorifying Allah, when it was being eaten (by him).
The expulsion of a liar’s corpse by the Earth
Volume 4, Book 56, Number 814:
Narrated Anas:
There was a Christian who embraced Islam and read Surat-al-Baqara and Al-Imran, and he used to write (the revelations) for the Prophet. Later on he returned to Christianity again and he used to say: “Muhammad knows nothing but what I have written for him.” Then Allah caused him to die, and the people buried him, but in the morning they saw that the earth had thrown his body out. They said, “This is the act of Muhammad and his companions. They dug the grave of our companion and took his body out of it because he had run away from them.” They again dug the grave deeply for him, but in the morning they again saw that the earth had thrown his body out. They said, “This is an act of Muhammad and his companions. They dug the grave of our companion and threw his body outside it, for he had run away from them.” They dug the grave for him as deep as they could, but in the morning they again saw that the earth had thrown his body out. So they believed that what had befallen him was not done by human beings and had to leave him thrown (on the ground).
The Speech of the Wolf
Volume 3, Book 39, Number 517:
Narrated Abu Huraira:
The Prophet said, “While a man was riding a cow, it turned towards him and said, ‘I have not been created for this purpose (i.e. carrying), I have been created for sloughing.l” The Prophet added, “I, Abu Bakr and ‘Umar believe in the story.” The Prophet went on, “A wolf caught a sheep, and when the shepherd chased it, the wolf said, ‘Who will be its guard on the day of wild beasts, when there will be no shepherd for it except me?’ “After narrating it, the Prophet said, “I, Abu Bakr and ‘Umar too believe it.” Abu Salama (a sub-narrator) said, “Abu Bakr and ‘Umar were not present then.”
It has been written that a wolf also spoke to one of the companions of the Prophet near Medina as narrated in Fath-al-Bari:Narrated Unais bin ‘Amr: Ahban bin Aus said, “I was amongst my sheep. Suddenly a wolf caught a sheep and I shouted at it. The wolf sat on its tail and addressed me, saying, ‘Who will look after it (i.e. the sheep) when you will be busy and not able to look after it? Do you forbid me the provision which Allah has provided me?’ ” Ahban added, “I clapped my hands and said, ‘By Allah, I have never seen anything more curious and wonderful than this!’ On that the wolf said, ‘There is something (more curious) and wonderful than this; that is, Allah’s Apostle in those palm trees, inviting people to Allah (i.e. Islam).’ “Unais bin ‘Amr further said, “Then Ahban went to Allah’s Apostle and informed him what happened and embraced Islam.)” palm trees or other trees and share the fruits with me.”
The Prophet’s Night Journey to Jerusalem (Arabic: Israa) and Ascent to the Heavens (Arabic: Miraj)
Volume 5, Book 58, Number 228:
Narrated Ibn ‘Abbas:
Regarding the Statement of Allah”
“And We granted the vision (Ascension to the heavens) which We made you see (as an actual eye witness) was only made as a trial for the people.” (17.60)
Ibn Abbas added: The sights which Allah’s Apostle was shown on the Night Journey when he was taken to Bait-ul Maqdis (i.e. Jerusalem) were actual sights, (not dreams). And the Cursed Tree (mentioned) in the Quran is the tree of Zaqqum (itself) .
Volume 4, Book 54, Number 462:
Narrated Ibn Abbas:
The Prophet said, “On the night of my Ascent to the Heaven, I saw Moses who was a tall brown curly-haired man as if he was one of the men of Shan’awa tribe, and I saw Jesus, a man of medium height and moderate complexion inclined to the red and white colors and of lank hair. I also saw Malik, the gate-keeper of the (Hell) Fire and Ad-Dajjal amongst the signs which Allah showed me.” (The Prophet then recited the Holy Verse): “So be not you in doubt of meeting him’ when you met Moses during the night of Mi’raj over the heavens” (32.23)
Narrated Anas and Abu Bakra: “The Prophet said, “The angels will guard Medina from Ad-Dajjal (who will not be able to enter the city of Medina).”
Volume 5, Book 58, Number 227:
Narrated Abbas bin Malik:
Malik bin Sasaa said that Allah’s Apostle described to them his Night Journey saying, “While I was lying in Al-Hatim or Al-Hijr, suddenly someone came to me and cut my body open from here to here.” I asked Al-Jarud who was by my side, “What does he mean?” He said, “It means from his throat to his pubic area,” or said, “From the top of the chest.” The Prophet further said, “He then took out my heart. Then a gold tray of Belief was brought to me and my heart was washed and was filled (with Belief) and then returned to its original place. Then a white animal which was smaller than a mule and bigger than a donkey was brought to me.” (On this Al-Jarud asked, “Was it the Buraq, O Abu Hamza?” I (i.e. Anas) replied in the affirmative). The Prophet said, “The animal’s step (was so wide that it) reached the farthest point within the reach of the animal’s sight. I was carried on it, and Gabriel set out with me till we reached the nearest heaven.
When he asked for the gate to be opened, it was asked, ‘Who is it?’ Gabriel answered, ‘Gabriel.’ It was asked, ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has Muhammad been called?’ Gabriel replied in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit his is!’ The gate was opened, and when I went over the first heaven, I saw Adam there. Gabriel said (to me). ‘This is your father, Adam; pay him your greetings.’ So I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious son and pious Prophet.’ Then Gabriel ascended with me till we reached the second heaven. Gabriel asked for the gate to be opened. It was asked, ‘Who is it?’ Gabriel answered, ‘Gabriel.’ It was asked, ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel answered in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit his is!’ The gate was opened.
When I went over the second heaven, there I saw Yahya (i.e. John) and ‘Isa (i.e. Jesus) who were cousins of each other. Gabriel said (to me), ‘These are John and Jesus; pay them your greetings.’ So I greeted them and both of them returned my greetings to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ Then Gabriel ascended with me to the third heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Gabriel replied, ‘Gabriel.’ It was asked, ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel replied in the affirmative. Then it was said, ‘He is welcomed, what an excellent visit his is!’ The gate was opened, and when I went over the third heaven there I saw Joseph. Gabriel said (to me), ‘This is Joseph; pay him your greetings.’ So I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ Then Gabriel ascended with me to the fourth heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Gabriel replied, ‘Gabriel’ It was asked, ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel replied in the affirmative. Then it was said, ‘He is welcomed, what an excel lent visit his is!’
The gate was opened, and when I went over the fourth heaven, there I saw Idris. Gabriel said (to me), ‘This is Idris; pay him your greetings.’ So I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ Then Gabriel ascended with me to the fifth heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Gabriel replied, ‘Gabriel.’ It was asked. ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel replied in the affirmative. Then it was said He is welcomed, what an excellent visit his is! So when I went over the fifth heaven, there I saw Harun (i.e. Aaron), Gabriel said, (to me). This is Aaron; pay him your greetings.’ I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ Then Gabriel ascended with me to the sixth heaven and asked for its gate to be opened. It was asked. ‘Who is it?’ Gabriel replied, ‘Gabriel.’ It was asked, ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel replied in the affirmative. It was said, ‘He is welcomed. What an excellent visit his is!’
When I went (over the sixth heaven), there I saw Moses. Gabriel said (to me),’ This is Moses; pay him your greeting. So I greeted him and he returned the greetings to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ When I left him (i.e. Moses) he wept. Someone asked him, ‘What makes you weep?’ Moses said, ‘I weep because after me there has been sent (as Prophet) a young man whose followers will enter Paradise in greater numbers than my followers.’ Then Gabriel ascended with me to the seventh heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Gabriel replied, ‘Gabriel.’ It was asked,’ Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel replied in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit his is!’
So when I went (over the seventh heaven), there I saw Abraham. Gabriel said (to me), ‘This is your father; pay your greetings to him.’ So I greeted him and he returned the greetings to me and said, ‘You are welcomed, O pious son and pious Prophet.’ Then I was made to ascend to Sidrat-ul-Muntaha (i.e. the Lote Tree of the utmost boundary) Behold! Its fruits were like the jars of Hajr (i.e. a place near Medina) and its leaves were as big as the ears of elephants. Gabriel said, ‘This is the Lote Tree of the utmost boundary) . Behold ! There ran four rivers, two were hidden and two were visible, I asked, ‘What are these two kinds of rivers, O Gabriel?’ He replied,’ As for the hidden rivers, they are two rivers in Paradise and the visible rivers are the Nile and the Euphrates.’
Then Al-Bait-ul-Ma’mur (i.e. the Sacred House) was shown to me and a container full of wine and another full of milk and a third full of honey were brought to me. I took the milk. Gabriel remarked, ‘This is the Islamic religion which you and your followers are following.’ Then the prayers were enjoined on me: They were fifty prayers a day. When I returned, I passed by Moses who asked (me), ‘What have you been ordered to do?’ I replied, ‘I have been ordered to offer fifty prayers a day.’ Moses said, ‘Your followers cannot bear fifty prayers a day, and by Allah, I have tested people before you, and I have tried my level best with Bani Israel (in vain). Go back to your Lord and ask for reduction to lessen your followers’ burden.’ So I went back, and Allah reduced ten prayers for me. Then again I came to Moses, but he repeated the same as he had said before. Then again I went back to Allah and He reduced ten more prayers. When I came back to Moses he said the same, I went back to Allah and He ordered me to observe ten prayers a day. When I came back to Moses, he repeated the same advice, so I went back to Allah and was ordered to observe five prayers a day.
When I came back to Moses, he said, ‘What have you been ordered?’ I replied, ‘I have been ordered to observe five prayers a day.’ He said, ‘Your followers cannot bear five prayers a day, and no doubt, I have got an experience of the people before you, and I have tried my level best with Bani Israel, so go back to your Lord and ask for reduction to lessen your follower’s burden.’ I said, ‘I have requested so much of my Lord that I feel ashamed, but I am satisfied now and surrender to Allah’s Order.’ When I left, I heard a voice saying, ‘I have passed My Order and have lessened the burden of My Worshippers.”
With this I End this Article,Here We Mentioned the Miracles those were listed in HADITH Sahih Bukhari,More We will see later InshahAllah!
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The Truth about Jesus : The Muslim Nation is More Worthy of Jesus Than All Others
Posted on: May 25, 2012
- In: All | Allah الله | Christianity | Islam | Jesus | Prophets
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The Truth about Jesus : The Muslim Nation is More Worthy of Jesus Than All Others
Yahya Adel Ibrahim
All Praise is for Allah alone. He is the Rabb of all that exists. Surely, we send the highest Salah and Salaam upon the Final Prophet, the leader of the pious and upon his family, companions and those who follow their example with Ih’san till the Day of Reckoning.
One of the greatest hurdles confronting Muslims today is a lack of knowledge about certain essential beliefs that we as Muslims must unwaveringly adhere to. Of the most pertinent issues facing Muslims living in localities that are heavily influenced by western culture is how we view ‘Isa bin Maryam – Jesus the Son of Mary – alaihis salaam (AS).
On a cyclical basis we are confronted with different “religious” occasions that are marked by our Christian neighbours, coworkers and acquaintances. It is paramount that we as Muslims have a firm understanding of what he – ‘Isa (AS) represents to us as Muslims. Whether it is Easter Monday or Christmas day, we as Muslims should know what Islam says about the issues that are presented to us on a regular basis.
The Muslim Nation is more Worthy of ‘Isa than all the other nations.
The one who claims that ‘Isa (AS) is God, or that ‘Isa (AS) is the Son of God, or that God is a Trinity that includes ‘Isa is in fact the most distant from the teachings of ‘Isa (AS) even if he calls himself a devout Christian. Claiming love for someone implies that you adhere to what that individual stood for and called to. ‘Isa (AS) was never one who claimed any one of the previous three statements for himself. In fact neither did his true followers.
For this to become clear we will analyze four main points:
- The Prophets of Allah are all Related.
- The Only accepted Deen (Religious Way of Life) is Islam.
- ‘Isa was but a humble Messenger and Prophet of Allah.
- ‘Isa distances himself from the slander and unjustified claims of Christians.
The Prophets of Allah are all related
Rasool Allah (SAW) said:
“I am the most worthy of ‘Isa bin Maryam in this life and in the hereafter.” They (Sahabah) asked: “Why is that O Messenger of Allah (SAW)?” He (SAW) replied: “The Prophets are paternal (bloodline) brethren (from fathers side). Their mothers may be different (races, peoples, bloodlines) yet their Deen is always one (Islam).” (Reported by Bukhari and Muslim.)
Therefore this necessitates that he who disputes the validity of one of the true Prophets and Messengers has in fact reviled and disputed all of them. One cannot believe in Muhammad (SAW) and not believe in ‘Isa (AS). Equally, one cannot truly believe in ‘Isa and not believe in Muhammad (SAW). To truly accept one Prophet or Messenger necessitates the acceptance of all those who came before him and all who will come after him, ending with Muhammad (SAW).
This concept is clearly portrayed in the Quran. Allah (SWT) mentions the first Messenger to humanity Nuh or Noah (AS) in the Quran. What is very interesting is that Allah (SWT) states in Surah Al Shu’ara’ (26:105) that “The people of Nuh (Noah) rejected the messengers.” The point of relevance is that a plural (Messengers) is used in this ayah, yet we know that there were no Messengers sent to his people or humanity as a matter of fact. Allah only sent Nuh (AS) to his people and none other before him. This same concept is further emphasized in the same Surah. Allah (SWT) says:
“The ‘Ad (people) rejected the messengers.“ [Surah Al Shu’ara’ 26:123]
“The Thamud (people) rejected the messengers.” [Surah Al Shu’ara’ 26:141]
“The people of Lut (Lot) rejected the messengers.” [Surah Al Shu’ara’ 26:160]
We know that to each of these people only one Messenger was sent to them.
Disbelieving in one Prophet or Messenger is disbelief in all the Prophets and Messengers.
Allah (SWT) says:
“The Apostle (Muhammad) believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in Allah, His angels, His books, and His apostles (Messengers). “We make no distinction (they say) between one and another of His apostles.”…” [Surah Al Baqarah 2:285]
Therefore all the Prophets and Messengers are a fraternity of brethren through the lineage of their fathers. Even ‘Isa (AS), who was born without a fathers’ input into the equation of procreation is from the family of Bani Israel the descendant of Ishaq (Isaac) son of Yaqub or Jacob (AS).
Even more important is to know that all the Prophets called to one and the same thing – Islam. This brings us to the second point of our analysis:
The Only accepted Deen (Religious Way of Life) is Islam
Allah (SWT) says: “The Religion before Allah is Islam (submission to His Will):…” [Surah Ali ‘Imran 3:19]
All of the Prophets and Messengers came calling to the one true faith. They all were sent with one mission. They were selected to call people to singling out only Allah in worship and to disavow all other gods or deities while establishing Allah (SWT) alone as the One deserving all worship. All the Prophets and Messengers called their respective peoples to Islam.
Nuh (AS) called to Islam:
Allah (SWT) says: “(Nuh said) “But if ye turn back, (consider): no reward have I asked of you: my reward is only due from Allah, and I have been commanded to be of those who submit to Allah’s will (in Islam).”” [Surah Yunus 10:72]
Ibrahim and Yaqub or Abraham and Jacob (AS) called to Islam: Allah (SWT) says:
“And who turns away from the religion of Ibraham but such as debase their souls with folly? Him We chose and rendered pure in this world: And he will be in the Hereafter in the ranks of the Righteous.
Behold! His Lord said to him: “Bow (thy will to Me):” He said: “I bow (my will) to the Lord and Cherisher of the Universe.”
And this was the legacy that Ibraham left to his sons, and so did Yaqub (Jacob); “Oh my sons! Allah hath chosen the Faith for you; then die not except in the State of Submission (to Allah).
Were ye witnesses when Death appeared before Yaqub? Behold, he said to his sons: “What will ye worship after me?” They said: “We shall worship Thy God and the God of thy fathers- of Ibraham, Isma’il and Ishaaq (Isaac),- the one (True) God: To Him we bow (in Islam).”” [Surah Al Baqarah 2:130-133]
Musa or Moses (AS) came with nothing other than Islam. Allah (SWT) says:
“And Musa said: “O my people! If ye do (really) believe in Allah, then in Him put your trust if ye submit (your will to His).”” [Surah Yunus 10:84]
Yusuf or Joseph (AS) came calling his people to Islam. Allah (SWT) says:
“(Yusuf supplicated) My Lord! You have indeed bestowed on me of the sovereignty, and taught me something of the interpretation of dreams – the (Only) Creator of the heavens and the earth! You (O Allah) are my Wali (Protector, Helper, Supporter, Guardian) in this world and in the Hereafter. Cause me to die as a Muslim (submitting to You alone) and join me with the righteous.” [Surah Yusuf 12:101]
In turn, ‘Isa bin Maryam (AS) came calling his people only to Islam. Allah (SWT) says:
“Then when ‘Isa came to know of their disbelief, he said: ‘Who will be my helpers in Allah’s Cause?’ The disciples said: ‘We are the helpers of Allah; we believe in Allah, and bear witness that we are Muslims.’” [Surah Ali ‘Imran 3:52]
And the finality of Prophethood, the Imam of the Messengers and the Leader of the Righteous, Muhammad (SAW) was sent calling all of humanity not just a single people to Islam. Allah (SWT) says:
“This day I have perfected your religion for you (all humanity), completed My Favour upon you, and have chosen for you Islam as your religion.” [Surah Al Ma’idah 5:3]
The religion of all those truly sent by Allah as Messengers was Islam.
‘Isa was but a humble Messenger and Prophet of Allah.
What is quite amusing to see is that there are those who accept the concept of Monotheism (Jews and Christians) yet reject it at the same time. The Jews reject known Prophets and Messengers of Allah. They at times went as far as executing them. This was planned for ‘Isa as will be explained. Allah (SWT) describes this vividly in the Quran:
“Is it that whenever there came to you a Messenger with what you yourselves desired not, you grew arrogant? Some you disbelieved and some you killed.” [Surah Al Baqarah 2:87]
On the other hand, those who claimed Christianity went too far in the veneration of their Prophet and Messenger ‘Isa. They corrupted his teachings by claiming for him things that he never stated for himself. They elevated ‘Isa after his departing them to a paganistic status that nullified whatever Monotheistic faith they had in their hearts.
Allah (SWT) says:
“And they say: ‘The Most Gracious (Allah) has begotten a son (or offspring or children).’ Indeed you have brought forth (said) a most terrible, evil thing. Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins, that they ascribe a son (or offspring) to the Most Gracious.
But it is not befitting (the Majesty) of the Most Gracious (Allah) that He should beget a son (or offspring).
There is none in the heavens and the earth but comes unto the Most Gracious as a slave.” [Surah Maryam 19:88-93]
Shaykhul Islam Ibn al-Qayyim has a beautiful poem dispelling the falsities and irrational of Christians past and present. He poetically states:
To the worshippers of the Messiah (‘Isa) we put forth a question.
We seek an answer from those who have comprehension.
If a god was to be put to death by a people
Can he be truly godly?
Stranger than a god being interned in a grave,
Is being confined in a womb
Remaining for nine months
In darkness; nourished from his mothers blood
Finally exiting the birth canal a small weak child
With open mouth seeking a breast to suckle
Suckling thus necessitating urination and defecation
Is this the God that you claim?!
Quite simply he is but a man who was chosen by Allah (SWT) as a caller to guidance and righteousness. Allah (SWT) says:
“The Messiah (‘Isa) bin Maryam, was no more than a Messenger, many who were Messengers have passed away before him. His mother (Mary) was a Sidiqah (believed in Words of Allah). Both of them used to eat food (as all other human beings). Look how We make the Ayat (proofs, evidences, lessons, examples) clear to them; yet look how they are deluded away (from the truth).” [Surah Al Ma’idah 5:75]
Some will ask, how can someone be born to a virgin mother and not be divine?
Allah (SWT) answers:
“Verily, the likeness of ‘Isa before Allah is the likeness of Adam. He created him (Adam) from dust, then (He) said to him: ‘Be!’ – and he was.” [Surah Ali ‘Imran 3:59]
Surely the creation of a complete physical man from dust is greater than the creation of ‘Isa. If Adam (AS) is not thought of as being divine, then why has the same claim been made for ‘Isa (AS)?
‘Isa distances himself from the slander and unjustified claims of Christians.
Allah (SWT) gives us a glimpse of what will be spoken by ‘Isa on the Day of Judgment in defense of himself and proclaiming his innocence and freedom from the unjustified claims of those who ascribed to him abominable lies.
Allah (SWT) mentions this to us in the concluding verses of Surah Al Ma’idah:
“And (remember) when Allah will say (on the Day of Ressurection):
‘O ‘Isa, son of Maryam! Did you say unto men: ‘Worship me and my mother as two gods besides Allah?’’
He (‘Isa) will say: ‘Glory is to You (Alone)! It was not for me to say what I had no right (to say). Had I said such a thing, You surely, have known it. You know what is in my inner-self though I do not know what is in Yours; truly You, only You, are the All-Knower of all that is hidden and (unseen).’
‘Never did I say to them except what You (Allah) commanded me to say: ‘Worship Allah, My Lord and Your Lord.’ And I was a witness over them while I dwelt amongst them, but when You took me up, You were the Watcher over them; and You are a Witness to all things.’
‘If You punish them, they are Your slaves, and if You forgive them, verily, You, only You, are the All-Mighty, the All-Wise.’
Allah will say: ‘This is a Day on which the truthful will profit from their truth: Theirs are Gardens under which rivers flow (in Paradise) – they shall abide therein forever.’ Allah is pleased with them and they are pleased with Him. That is the great success (Paradise).
To Allah belongs the dominion of the heavens and the earth and all that is therein, and He is Able to do all things.” [Surah Al Ma’idah 5:116-120]
These are the words of truth that are undeniable by the one who possesses insight, rational and a clear understanding of Allah.
Who was Maryam? And the Truth about the Immaculate Conception and the Birth of ‘Isa (AS).
It has been aptly stated that behind every successful man there is a woman. In most cases, ones’ mother is by far the single most profound shaping force behind a young man or woman. From the moment of conception the mother to be undergoes emotional, physical and psychological changes that ready her for the responsibility of shaping the life a new human being. The mother is an institution of higher learning. She is a bastion of blind love for her child. She is a proprietor of undying devotion. The mother is a source of physical nutrition and safety, emotional attachment, psychological comfort and spiritual guidance to her growing child.
Therefore, we are compelled as Muslims to honour, elevate, adore, protect, esteem, respect, revere, strengthen, recognize, be dutiful to, give comfort to, show loyalty and allegiance to, pay homage to and supplicate for ones mother.
The mother-son relationship is one of great importance and value in Islam. As such, we have been given many great examples in the Quran and the Sunnah to model ourselves after. One can see examples in the Quran of all of the different forms of family structure. To see the relationship of a foster mother with her adopted son look to the example of Musa or Moses (AS) and his foster mother Asiya (AS). To see the relationship of a single mother raising her son alone look to the example of Ismail or Ishmael (AS) and his mother Hajar (AS). To see the relationship of an unrighteous mother with her children look to the example of the daughters of Lot or Lut (AS) and their unrighteous mother.
Of the most poignant and telling mother-son relationships in the Quran is that of ‘Isa bin Maryam (AS). For the first and last time in history a Prophet would not be addressed by his father’s name. Rather, he is referred to as Jesus the son of Mary.
To assess and grasp the true virtue of ‘Isa (AS) it is necessary to learn about his mother Maryam ibnata ‘Imran (AS).
Who is Maryam (AS)?
Maryam (AS) simply is of the most complete women of all humanity, past, present and future.
Rasool Allah (SAW) said: “Many men have reached completion (in their relationship with Allah such as the many thousands of Prophets; Ibn Hajr). (Yet,) only four woman have reached (this same level of) completion. Maryam bint (daughter of) ‘Imran, Asiya the wife of Pharaoh, Khadijah bint Khuwaylid (wife of Rasool Allah) and Fatimah bint Muhammad (reached completion). The excellence and superiority of ‘Aisha (wife of Rasool Allah) in relation to the rest of women is the equal of that of Thareed (Meat filled dish) in relation to other dishes.” [Agreed upon its authenticity by both Imam Bukhari and Imam Muslim.]
Maryam is the daughter of one of the most well known and respected men from the Jewish nation. She is from the house of ‘Imran. Her mother is Hinah bin Faqoud (Ibn Kathir’s Bidayah).
Hinah bint Faqoud was unable to bear a child for a number of years. She turned in sincere supplication to Allah (SWT) beseeching Him (SWT) to bless her with a child whom she vowed to dedicate to the service of Allah. Allah (SWT) says:
“Allah chose Adam, Nuh (Noah), and the family of Ibrahim and the family of ‘Imran above the ‘Alameen (all creation during their respective times). Offspring, one of the other and Allah is the All-Hearer, All-Knowing.
(Remember) when the wife of ‘Imran said: ‘O my Lord! I have vowed to You what (the child that) is in my womb to be dedicated for your services (free from all worldly work and obligations; solely for your worship) so accept this from me. Verily you are the All-Hearer (You hear my Du‘a) and the All-Knowing (and you know my sincere intention in fulfilling this vow).’
Then when she gave birth to her (Maryam), she said ‘O my Lord! I have given birth to a female child (Ibn Abbas states that the Jews only accepted males into dedicated service).’ – And Allah knew better what she brought forth (He is the Creator), – ‘And the male is not like the female, and I have named her Maryam (literally = pure maidservant of Allah), and I see refuge with You (Allah) for her and her offspring from the Shaytan (Satan), the outcast.’
So her Lord (Allah) accepted her with goodly acceptance. He made her grow in a good manner and put her under the care of Zakariya (Prophet Zachary).” [Surah Ali ‘Imran 3:33-37]
Rasool Allah (SAW) mentions:
“No new born escapes the prick (touch) of the Shaytan at the time of their birth. (The touch is what) causes them to begin to scream. Only Maryam and her son (escaped being molested by the Shaytan).” [Reported through authentic narrations in the Musnad of al-Imam Ahmed and the Sahih of al-Imam Muslim.]
Allah (SWT) thus answered the supplication by Hinah for Maryam and her future offspring.
Maryam was taken under the tutelage of the great Prophet of Allah Zakariya (AS). In fact Allah chose Zakariya (AS) for the great task of spiritually rearing Maryam (AS). Allah (SWT) describes this in the Quran:
“This is part of the news of the Ghaib (unseen, news of past nations of which you have no knowledge prior to this) which We reveal to you (O Muhammad). You were not with them when they cast lots with their pens as to which of them should be charged with the care of Maryam; nor were you with them when they disputed.” [Surah Ali ‘Imran 3:44]
The pious leaders of Bani Israel gathered in dispute as to whom would be given charge of Maryam. They decided to throw their pens in the river (Jordan). The owner of the pen that flowed against the current would be given charge of Maryam (Ibn Kathir al-Bidayah).
To truly appreciate the virtue of Maryam we remember the words of Allah:
“And (remember) when the angels said: ‘O Maryam! Verily, Allah has chosen you, purified you (from Shirk and disbelief and sin), and chosen you above the woman of the ‘Alameen (all creation during her time). O Maryam! Submit yourself with obedience to your Lord and prostrate yourself, and bow down along with those who bow down (to Him).’” [Surah Ali ‘Imran 3:42-43]
The angels would openly address her and bring her what she desired in forms of sustenance. Allah (SWT) says:
“So her Lord (Allah) accepted her with goodly acceptance. He made her grow in a good manner and put her under the care of Zakariya (Prophet Zachary). Every time he entered the praying place to (visit) her, he found her supplied with sustenance. He said, ‘O Maryam! From where have you received this?’ She said, ‘This is from Allah.’ Verily Allah provides sustenance to whom He Wills, without limit.” [Surah Ali ‘Imran 3:37]
This honoured woman was therefore chosen by Allah for a unique mission that would test her faith and resolve.
The Immaculate Conception
Owing the delicate and confusing nature of this great occurrence, Allah (SWT) records this happening in the Quran with precision and point by point detail. In a Surah titled Maryam (Chapter 19), Allah (SWT) describes to us the Immaculate Conception and the birth of ‘Isa (AS). To gain full benefit and strengthen our grasp of this great happening we will at times insert explanatory words and arguments (derived from the Tafsir of the Rabbani Scholars).
Allah (SWT) says in Surah Maryam (19:16-21):
“And mention in the Book (the Quran, O Muhammad the story of) Maryam, when she withdrew in seclusion from her family to a place facing the east.
She placed a screen (to screen herself) from them. We then sent unto her our Ruh (Jibreel or Archangel Gabriel), and he appeared before her in the form of a man in all respects (physically). In the midst of her screen and secluded state a strange man confronted her in her private quarters. Feeling threatened she turned to Allah.
She said: ‘Verily, I seek refuge with the Most Gracious (Allah) from you, if you do fear Allah.’ [Instead of saying I seek refuge with the Most Mighty she mentioned Allah with His attribute of Rahman (Most Gracious) to remind the seemingly threateningly stranger of Mercy and Grace rather than Anger and Wrath. Her immediate impulse was to turn to Allah the Protector rather than to seek what may be the futile aid of others on the onset of the happening.]
(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 was I unchaste?’
He said: “So (it will be), your Lord has said, ‘That is easy for Me (Allah)! And (We wish) to appoint him as a sign to mankind and a mercy from Us (Allah), and it is a matter already decreed.’”
By whose Power and Might were the heavens created and raised above one another without supports?
By whose Power and Might was the earth created as a sphere yet made flat for those who tread upon its surface?
By whose Power and Might was Ibrahim (AS) saved from the fire?
By whose Power and Might was Musa (AS) Saved from Pharaoh?
By whose Power and Might was Yunus or Jones (AS) saved from the whale?
By Whose Power and Might was ‘Isa (AS) eventually going to be saved from the plots of the Jews and Romans?
The answer is found in Surah Al Hashr (59:22-24):
“He is Allah, beside Whom none has the right to be worshipped but He. (Allah is) the All-Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful.
He is Allah beside Whom none has the right to be worshipped but He. (Allah is) the King, the Holy, the One Free from all defects, the Giver of Security, the Watcher over His creatures, the All-Mighty, the Compeller, The Supreme. Glory is to Allah! (High is He) above all that they associate as partners with Him.
He is Allah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names. All that is in the Heavens and the earth glorify Him. And He is the All-Mighty, the All-Wise.” [Surah Al Hashr 59:22-24]
He said: “So (it will be), your Lord has said, ‘That is easy for Me (Allah)! And (We wish) to appoint him as a sign to mankind and a mercy from Us (Allah), and it is a matter already decreed.’” A sign of Tawheed during his stay with Bani Israel and a sign of the nearness of the Day of Judgment after his descent from the heavens to say the one eyed liar or the Dajjal.
So she conceived him, and she withdrew with him to a far place (Bethlehem about 4-6 miles from Jerusalem). She remained in Jerusalem until the signs of her pregnancy began to manifest themselves. When the signs began to show themselves she moved to Bethlehem for privacy. After the conception she went to visit her sister, the mother of Yahya (AS) bin Zakariya (AS) and told her of what had transpired.
Imam Malik (RA) states: “It has reached me that Yahya bin Zakariya and ‘Isa bin Maryam are cousins from the side of the mother, and that their conception was in the same day.” [Reported by Ibn Kathir in Bidayah.]
And the pains of childbirth drove her to the trunk of a date palm. It should not be misunderstood that after conception Maryam immediately and simultaneously gave birth to a child. This should not be misconstrued due to the nature of the wording or in misunderstanding the placement of the Faa (Faa ut-Ta‘qeeb). The previous verse is preceded with the verse of Conception. The verse of conception does begin with a Faa, as does this one. This usually means that the two acts are linked in a specific time constraint, and in sequence. The important point is that the time constraint and sequence is relative to the action in question. The Faa is also used in Surah Al-Mu’minoon verse number 14. Allah says: “Then we made the Nutfah (semen and ovum) into a clot, then We made the clot into a little lump of flesh, then We made out of that little lump of flesh bones….” The Faa (translated to the word Then in this example) is used in the same manner of linking the respective phases. Yet there is no claim that these phases are done simultaneously, rather it implies that they are consecutive in nature. As well, we will soon see that the people accused Maryam of immorality because she came carrying a newborn. This implies that the time frame caused them to uniformly suspect that the child was hers. Ibn Kathir states that the majority of the scholars (Ibn Jareer, Ibn al-Qayim, Al-Qurtubi and Ibn Taymiyyah) contend that she carried ‘Isa (AS) for full term (9 months).
“So she conceived him, and she retired with him to a remote place.
And the pains of childbirth drove her to the trunk of a palm-tree: She cried (in her anguish): “Ah! would that I had died before this! would that I had been a thing forgotten and out of sight!”
But (a voice) cried to her from beneath the (palm-tree): “Grieve not! for thy Lord hath provided a rivulet beneath thee;
“And shake towards thyself the trunk of the palm-tree: It will let fall fresh ripe dates upon thee.
“So eat and drink and cool (thine) eye. And if thou dost see any man, say, ‘I have vowed a fast to (God) Most Gracious, and this day will I enter into not talk with any human being’”” [Surah Maryam 19:22-26]
A spring sprout from beneath her and food was made available for nourishment. Taking a vow of silence was the preferred from of fasting during those times. It is deemed Haraam (prohibited) in Islam.
The conception was Divinely Ordained. This is the undeniable, verified truth of what truly transpired more than 2000 years ago. It has been eternally recorded for humanity in the Quran so that there is to be no discrepancy or disillusion.
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Tafsir of Ayat al-Kursi
Posted on: May 10, 2012
- In: All | Allah الله | Dua --- Supplication ! | Islam | Quran
- 7 Comments
Tafsir of Ayat al-Kursi
The Ayat of al-Kursi is recited every day after the Prayer by the Ummah globally, many also recite the passage of al-Kursi for numerous other purposes every day. It is well known but people rarely ponder over its meaning. It is one of the most sublime and majestic examples of the Qur’anic style. It is a compressed articulation of the Divine in a single verse. Whilst at the same time the doctrine has practical and spiritual repercussions for the believer.
اللّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ مَن ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَاء وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالأَرْضَ وَلاَ يَؤُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ
In the name of Allah, the Beneficent, the Merciful.
Allah! There is no God but He,
the Living, the Self-subsisting, the Eternal.
No slumber can seize Him, nor sleep.
All things in heaven and earth are His.
Who could intercede in His presence without His permission?
He knows what appears in front of and behind His creatures.
Nor can they encompass any knowledge of Him except what he wills.
His throne extends over the heavens and the earth,
and He feels no fatigue in guarding and preserving them,
for He is the Highest and Most Exalted.
(Al Baqara: 255)
[Youtube=http://www.youtube.com/watch?v=eU7TTH8jiGk]
Fada’il (excellence of the Verse)
The excellences (fada’il) of Ayat al-Kursi are many as collected by Imam al-Suyuti in his extensive commentary of the Qur’an in the narrative genre (tafsir bi ‘l-riwayat). He outlined many benefits including:
1. The Exalted status of the verse
Ahmad with the wording in Muslim, Abu Dawud, Ibn Durays, al-Hakim and al-Harawi have reported regarding the excellence [of Ayat al-Kursi] from Ubay Ibn Ka`b that the Prophet صلى الله عليه وسلم was asked about which verse of the Holy Qur’an was the most exalted and he صلى الله عليه وسلم replied: “Ayat al-Kursi “Allah. There is no deity except Allah the Living and Everlasting…” By Him in whose Hand is my soul; [this verse] has a tongue and two lips with which it sanctifies the King at the foot of the Throne.”[1]
In another version: “Bukhari narrates in his Ta’rikh, al-Tabarani as well as Abu Nu`aym in al-Ma`rifa with his chain of transmission (isnad) who are all upright from Ibn al-Asqa` al-Bakri that the Prophet صلى الله عليه وسلم was asked which verse of the Qur’an was the most exalted and he replied: {Allah! There is no God but He the Living, the Self-subsisting, the Eternal. No slumber can seize nor can sleep…} until he finished the verse.”[2]
2. Its protective power:
al-Bayhaqi narrates in his Shu`ab al-Ima[3] from Anas who said: The Messenger of Allah صلى الله عليه وسلم said: “Whoever recites the Ayat al-Kursi after every obligatory salah, he will be protected until the next salah and none but the Prophets, Siddiq or martyrs were firm on it…”[4]
Ibn al-Najjar narrates in his Ta’rikh Baghdad from Ibn `Abbas who said: The Messenger of Allah صلى الله عليه وسلم said: “Whoever recites Ayat al-Kursi after every obligatory salah, Allah will grant him the heart of those who are thankful, the deeds of the siddiqun, the rewards of the Prophets and will extend his right hand with Mercy and will not prevent him from entering Paradise until he dies whereupon he will be made to enter it.”[5]
3. The Exalted name of God is contained within it
Ibn Abi ‘l-Dunya in his al-Du`a‘, al-Tabarani, Ibn Mardawayh, al-Harawi in his Fada’il as well as al-Bayhaqi in [Kitab] al-Asma` wa’l-Sifat all report from Abu Umama that the Prophet صلى الله عليه وسلم said:
“The Exalted Name of Allah is in three chapters of the Qur’an which if one calls Him by it He responds. al-Baqara, Ali `Imran and Ta-Ha.” Abu Umama said: “I looked for them and found that in al-Baqara: 255 there was the Ayat al-Kursi “Allah. There is no deity except Allah the Living and Everlasting”; in Al `Imran:2 there was“Allah. There is no deity except Allah the Living and Everlasting” and in Ta-Ha:111 “And [all] faces shall be humbled before (Allah), the Ever Living…”[6]
Imam al-Qurtubi mentioned in his tafsir the following in his tafsir of that when Ayat al-Kursi was revealed:
“From Muhammad al-Hanafiyya who narrates that: when Ayat al-Kursi was revealed, every idol and every king in the world fell in prostration and the crowns of kings fell off their heads. Devils fled (harabat), colliding in one another in confusion until they came to their [chief] Iblis and they told him of this [event] and he sent them to find out what had happened so when they came to Medina they were told that Ayat al-Kursi had been revealed.”[7]
These verses of the Qur’an are is theologically loaded as they encapsulate Islam central concept of tawhid(Allah’s unity). It is also a source for philosophical and rational reflection about Allah سبحانه وتعالى and his attributes.
There are also many relevant practical implications for any person serious about the deen, da`wa and developing themselves to become better committed believers. The verse has 16 occurrences of ascriptions to Allah سبحانه وتعالى, 7 being of a direct divine name or nominal term:
Allahالله |
Ilahإِلَـهَ |
Huwaهُوَ |
Al–Hayyالـحيّ |
Al-Qayyum القـيوم |
Al-`Aliالعَلِىُّ |
Al-`Azimالعَظِيمُ |
There are 10 complete sentences, each expresses a distinct concept and idea about the Divine.
Basic Commentary
“Allah” / [الله]: Allah’s exalted name (ism jalala) that he has reserved for himself and is not derived from any root.[8]
لا إله إلا هو
“There is no deity but He The Eternal and Everlasting”
Here there is a negation (la nafiyat al-jins) i.e. Allah’s emphatic and total negation of anything resembling a deity that can be compared to Him. Nothing is comparable to him.[9]
Tawhid requires emphatic language
“The second point: Some say ‘al-ilah’ means ‘the one worshipped’ (al-ma’bud) but this is incorrect from two aspects. The first aspect is that The Most High was an ilah from all eternity but was not someone who was ama`bud (‘a being worshipped’ [S. meaning he did not have the property of ‘being worshipped’]). The second aspect is that the Most high has affirmed and mentioned other beings who are worshipped aside from himself as in “you and what you all worship besides Allah.” [al-Anbiya’:98]. Rather, an Ilah is a being that when it does something, is worthy of total religious worship…].”[10]
Thus, a deity must be a kind of being that is worthy of devotion, total submission and obedience. Allah سبحانه وتعالى is a perfect being and the nature and attributes that he has require rationally that he be worshipped. Such a being cannot be deficient or lacking in any sense. It must also be free from limitations.
الحي القيوم
“The Living and Everlasting”
Allah سبحانه وتعالى is living and real – not an abstract inert and disinterested Creator who has set up the world on clockwork and let it run. No. He intervenes in history and acts for the believers. He can change plans, stop who he wants to and realise whatever he wishes in his eternal providential plan.
Allah is al-qayyum (‘Everlasting’). The word has connotations of Allah being self-subsistent, Self-existing as well as that Being which holds everything in existence:
“{al-Qayyum} existing by governing the creation or sustaining every person and rewarding with His knowledge from what each has earned. It can also mean holding all things in being; knowledge of all matters…”[11]
Allah سبحانه وتعالى being al’qayyum affirms the attribute of eternality, everlastingness, self-subsistence, Divine aseity doctrine, etc.
لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ
“Slumber does not seize him nor does fatigue”
Allah سبحانه وتعالى is not overcome with any difficulty or deficiencies. He also faces no hindrance in doing whatever He wishes. He can sustain anything in being without any difficulty. This affirms His attribute of Eternal and everlastingness and infinite independent nature.
لَّهُ مَا فِي ٱلسَّمَـٰوَاتِ وَمَا فِي ٱلأَرْضِ
“All things in heaven and earth belong to Him”
“As for the Most High saying {everything in the Heavens and the earth belongs to Him…} it is referring to the creation and dominion and what is implied in this is what we mentioned earlier namely that if a necessarily existent being can only be one, then anything other than it possibly existent being and anything that is merely possible is brought into being and anything that is brought into being is originated and so anything else other than [the necessary being] is originated and contingent..”[12]
The logic is that contingently existing entities (dependent objects) do not have the power intrinsically to effect change or produce anything. They depend for their existence on something else. Allah owns the universe. He governs the Universe. He controls the universe. He is the sovereign Lord and King.
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَآءَ
“He knows what appears in front of and behind [all] of His creatures.
Nor can they encompass any knowledge of Him except of what he wills”
Allah knows everything: the past, future and present (as well as ‘counterfactuals’ [what someone would have done but did not actually do it]). This affirms the Divine Omniscience.
وُسْعُ كرسيِّه السمواتُ والأرضُ
“And His Throne extends over the heavens and the earth”
There is much written about the word ‘kursi’ and what it means with divided opinion. Imam al-Mawardi succinctly summarises the various opinions:
“Regarding the Kursi, there are two opinions: the first: it is one of Allah’s attributes and the second: that it is attributes pertaining to something created [by Allah]. Those who hold the first opinion have four interpretations:
(1) it is Allah’s knowledge which was the view of Ibn `Abbas;
(2) it is Allah’s power;
(3) Allah’s dominion and
(4) Allah’s planned decree.
If it is said [the Kursi] is attributes pertaining to something created [by Allah] then it has three interpretations:
(1) it is the Throne itself which was the view of al-Hasan;
(2) it is a footstool and not the throne and
(3) it is a chair below the throne which is above the water…”[13]
Imam al-Razi’s preference or approval for the opinion of al-Qaffal is instructive here:
“[…] these words are meant to describe Allah’s greatness and exaltation through images. This means that Allah addressed His creatures in ways familiar to them through their own kings in order that He might make known His essence and attributes to them. He therefore made the Ka`ba a house for Himself and people perform tawaf around it as they do the houses of their kings. It is also mentioned that the Black Stone is the right hand of Allah on this earth thus He made it an object of reverent kissing as men would kiss the hands of their kings […] hence by analogy He declared a throne for Himself… “[14]
Imam al-Mawardi explains the different nuances of the term ‘al-`aliy’ (Most High):
“the first opinion is that the word ‘al-`aaliy’ (‘The High’) would be referring to something that resides in an exalted place whereas the word ‘al-`aliy’ (‘The Highest’) is something that is absolutely entitled to the loftiest and exalted place and so may not have anything that shares with it in rank so on this view it would be permitted to describe Allah as ‘The Highest’ but not ‘The High’ whereas on the first view one may describe Allah with both terms…”[15]
Implications
The magnificence and special status of this verse makes the chapter it occurs in special too because the topic is about Allah’s unity as well as Allah’s nature and attributes. This makes the doctrine lofty and extremely important.
We should be on full guard in preserving and maintaining Allah’s transcendence (tanzih) and sovereignty. In other words, we should be pondering about tawhid and its implications. Do we for example do anything that might compromise Allah’s sovereignty or are we engaging in anything that might border on or infringe upon His right to be Legislator or Lawgiver.
Pondering over Ayat al-Kursi should make us feel humbled before the Majesty and Glory of Allah سبحانه وتعالى. It should remind us of the sheer insignificant standing we have in comparison to Him and how this alerts us to the unjustified character of our haughtiness, arrogance and pride in making ourselves the standard in all things whereas only He has the right to set standards.
Allah سبحانه وتعالى is the sovereign King. The Universe is His ranch. He owns the Universe. He controls the forces/causes in this world, He can contravene the laws of nature, He decides what happens or not. This should make us understand that our term has been fixed by Allah and our rizq (sustenance) is fixed (we will get it). We submit to Him on this understanding that when we are enjoined to do a task like carry this call of re-establishing Islam as a way of life through the khilafa, we fear nothing and no-one. Nothing can harm us and nothing can benefit us except if Allah wills.
Allah knowing everything, i.e. being Omniscient means He sees and knows everything we do. We cannot hide from Allah so the only thing to do is to flee to Allah. We must also submit to Him and his tadbir (providential organisation of the world and its events). We must rely on Him totally and listen to His commands without question Allah’s foretelling and promises that will come to pass.
References
[1] See Muslim, Sahih, 1:556 (#810); al-Hakim, al-Mustadrak ala’l-Sahihayn, 1:561; Abu Dawud, Sunan, 2:27 (#1460) and Ahmad in his Musnad, 5/141 (#21315). See also al-Suyuti, al-Durr al-Manthur, 2:6.
[2] al-Suyuti, al-Durr al-Manthur, 2:6.
[3] al-Bayhaqi, Shu`ab al-Iman, 2:458 (#2395-6).
[4] al-Suyuti, al-Durr al-Manthur, 2:6; al-Tabarani, al-Mu`jam al-Kabir, 3:38 (#2732) and al-Haythami, Majma` al-Zawa’id, 2:148.
[5] al-Suyuti, al-Durr al-Manthur, 2:6. Cf. al-Nasa’i, al-Sunan al-Kubra, 6:30 (#9928) and al-Tabarani, al-Mu`jam al-Awsat, 8:93 (#8068).
[6] al-Suyuti, al-Durr al-Manthur, 2:9.
[7] See al-Jami` li-Ahkam al-Qur’an, 2:268.
[8] al-Zajjaj, Ishtiqaq Asma’ Allah, pp.26-42.
[9] See al-Darwish, I`rab al-Qur’an and Karim wa Bayanuhu, 1:283.
[10] al-Razi, Mafatih al-Ghayb, 7:2-14.
[11] al-`Izz ibn `Abd al-Salam, Tafsir al-Qur’an, s.v. 2:255.
[12] al-Razi, Mafatih al-Ghayb, 7:11.
[13] al-Mawardi, al-Nukat wa’l-`Uyun, 1:270-271.
[14] al-Razi, Mafatih al-Ghayb, 7:12.
[15] al-Mawardi, al-Nukat wa’l-`Uyun, 1:271.
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Interest (Riba`)
Posted on: March 5, 2012
- In: All | Allah الله | Islam | Satan/Shaitan/Jinn
- 6 Comments
Interest (Riba`)
The Definition of Interest
Interest in Pre-Islamic Times
Islam’s View of Trade
How is Interest Illegal?
Ahaadith Concerning Interest
Interest from a Jurisprudical View
Advice
The Definition Of Interest
The literal meaning of interest or Al-RIBA as it is used in the Arabic language means to excess or increase. In the Islamic terminology interest means effortless profit or that profit which comes free from compensation or that extra earning obtained that is free of exchange. Hazrat Shah Waliullah Dehlvi a great scholar and leader has given a very concise and precise definition of interest. He says,
“Riba` is a loan with the condition that the borrower will return to the lender more than and better than the quantity borrowed.”
Interest In Pre-Islamic Times
Hafiz Ibn Hajr writes in his commentary of Sahih Bukhari (Fathul Bari):
“Imam Malik reports on the authority of Zaid Ibn Aslam that in the period of ignorance (pre-Islamic times) interest was changed according to the following scheme. One person had a right in the property of another person. It may have been a general right because of the amount lent or the price of something purchased or in any other form. A time was set when the claim would be settled. When the appointed time arrived the creditor would ask the debtor if he wanted to settle the claim or pay interest with an extension to the time. If the claim was settled then there was no increase in the payment. Otherwise the debtor would increase the amount payable and the creditor would extend the period further.
(Vol. IV P.264)
Islam’s View Of Trade
Interest is not a subject without trade and commerce. Islam recognises trade and commerce not only as a lawful profession but also as a moral duty. Islam has laid down a complete set of rules for trade. The reason for these rules is to specify what halal earning is. There are many traditions (Ahaadith) concerning halal provision that can also be found in the books containing the traditions of the prophet (peace be upon him). Actually, Islam has encouraged men to earn their own provision and to provide it to their families. The condition is that the earning has to be according to the conditions set by the Shari’ah. Any sort of transaction that does not correspond to the rules of trade will not be allowed. These rules can be found under the heading of trade in the books of jurisprudence. Interest is amongst those conditions which all dealings must be free from.
How Is Interest Illegal
The definition of interest has already been mentioned as well as that it is prohibited. If we explore the Qur’an we will come across at least four places where Allah has mentioned interest.
The first one is in Surah Al-baqarah verse no.275
- “Those who devour usury will not stand except as stands one whom the Satan by his touch has driven to madness. That is because they say, “trade is like usury”, but Allah has permitted trade and has forbidden usury”,
In the next verse verse 276 in the same place he says,
- “Allah will deprive usury of all blessing, and will give increase for deeds of charity, for he does not love any ungrateful sinner.”
Two verses later in verse 278 he says,
- “Oh you who believe! Fear Allah and give up what remains of your demand for usury if you are indeed believers.”
In verse 279 he says,
- “If you do not, take notice of war from Allah and his Messenger sallallahu alaihe wasallm but if you repent you shall have your capital sum. Deal not unjustly and you shall not be dealt with unjustly.”
In the second place in Surah Aal-Imran, verse no.130 Allah says,
“Oh you who believe! Devour not usury doubled and multiplied; but fear Allah that you may prosper.”
In the third place in Surah Al-Nisaa’ Allah states in verse 161,
“That they took usury though they were forbidden and they devoured peoples wealth wrongfully; we have prepared for those amongst them who reject faith a grievous chastisement.”
In the fourth place, Surah Al-Room, verse no.39 Allah mentions
“That which you give in usury for increase through the property of people will have no increase with Allah: but that which you give for charity seeking the countenance of Allah, it is these who will get a recompense multiplied.”
Ahaadith Concerning Interest
These ahaadith have been taken from Mishkat-ul-Masabih under the section of interest and the English translation has been taken from its English version written by Al Hajj Moulana Fazl Karim (218-227 vol. II)
Hazrat Jabir radiyallahu anhu has reported that the Messenger of Allah sallallahu alaihe wasallm cursed the devourer of usury, its payer, its scribe and its two witnesses. He also said that they were equal (in sin).
(Muslim)Hazrat Abu Hurairah radiyallahu anhu reported that the Holy Prophet sallallahu alaihe wasallmsaid: A time will certainly come over the people when none will remain who will not devour usury. If he does not devour it, its vapour will overtake him.
(Ahmed, Abu Dawood, Nisai, Ibn Majah.)Hazrat Abu Hurairah radiyallahu anhu reported that the Messenger of Allah sallallahu alaihe wasallmsaid : Usury has got seventy divisions. The easiest division of them is a man marrying his mother.
(Ibn Majah)Hazrat Abu Hurairah radiyallahu anhu reported that the Messenger of Allah sallallahu alaihe wasallmsaid: I came across some people in the night in which I was taken to the heavens. Their stomachs were like houses wherein there were serpents, which could be seen from the front of their stomachs. I asked: O Gabriel! Who are these people? He replied these are those who devoured usury.
(Ahmed, Ibn Majah)Hazrat Ali radiyallahu anhu reported that he heard the Messenger of Allah sallallahu alaihe wasallmcursing the devourer of usury, its giver, its scribe and one who refuses to give Zakat and he used to forbid mourning.
(Nisai)Hazrat Umar bin Al-Khattab radiyallahu anhu reported: the last of what was revealed was the verse of usury. The Messenger of Allah sallallahu alaihe wasallmwas taken and he had not explained it to us. So, give up usury and doubt.
(Ibn Majah, Darimi)Hazrat Abdullah bin Hanzalah radiyallahu anhu (who was washed by the angels) reported that the Messenger of Allah sallallahu alaihe wasallmsaid: A dirham of usury that a man devours and he knows is greater than 36 fornications.
(Ahmed, Darqutni)
Baihaqi reported from Ibn Abbas radiyallahu anhu in shuabul iman. He added and said: (as for) one whose flesh has grown out of unlawful food, the fire is more suitable for him.
After narrating all these verses from the Qur’an and relating all the Ahaadith it is apparent to us that interest could never be legal and halal. How could anybody even take the time out to think about a matter in which Allah has declared war on the user and his Beloved Prophet sallallahu alaihe wasallm has cursed him? As sensible people we can understand that what our creator has chosen for us is for our own prosperity only.
Interest From A Jurisprudical View
We should deeply thank the Sahaabah radiyallahu anhum in their efforts to spread the religion as they learnt it from the Prophet sallallahu alaihe wasallm. Then when the religion started to spread vastly Allah brought about four imams who described the religion in general terms in order to make the common public understand. They spent their lives trying to put the whole religion in a collective form through the Qur’an and the Ahaadith and the concise decisions of the Sahaabah radiyallahu anum. In the case of interest, all four imams established a general rule mainly concentrating on this statement made by the Prophet sallallahu alaihe wasallm.
Hazrat Al-Khudri radiyallahu anhu reported that the Prophet sallallahu alaihe wasallm said: Gold in exchange for gold, silver in exchange for silver, wheat in exchange for wheat, barley in exchange for barley, dates in exchange for dates, salt in exchange for salt is in the same category and (should be exchanged) hand to hand, so who ever adds or demands increase he has practised usury. The giver and taker are the same.
Out of the four imams, Imam Abu Hanifah has ruled that if the measurement system (volumetric or in compounds) is the same and the two items are in the same category, then they should be sold in the same amount and direct not in credit otherwise interest will be found.
Imam Shaf’ee says that if the items are valuable and could be considered food then there is the chance of interest. Imam Malik says that if the items are valuable and are edible then interest is a subject.
Advice
As you may have realised, giving and taking interest is unlawful. Unfortunately, the basis of many of the transactions (especially in banking and insurance), personal or business involve interest. Thus it is becoming increasingly difficult for the majority of the Muslims, especially those who are comercially orientated to abstain from dealings involving interest. Many of us purchase items on ‘Buy now, Pay later’ schemes thinking that this sort of scheme is of great benefit to us. Sadly, what we fail to recognize at the time of purchasing this ‘supposed bargain’ is the fact that if we fail to pay the required amount at the due time, we will be liable to pay interest.
Now, suppose a couple of months ago, we were purchased an item on a ‘Pay later’ scheme in which there was no question about us keeping upto date with payments, however due to a change in our financial situation, we have failed to pay the required amount, and are paying interest now as a result. We would have joined a group of those unfortunate people who have been cursed by the Prophet Sallallahu Alayhi Wassallam.
Our advice to anyone who is involved in any form of interest is that the individual should minimise his expenditure in these dealings and if possible abstain completely from these transactions. In any case, every individual should continue to seek Allah’s forgiveness. The philosophy shows that a person who takes interest does not gain anything in reality but through the explanation of the Qur’an verse,
” Allah decreases interest and increases sadqah”
That in reality the money just goes to waste and the person does not even realise, and a person who gives money in the path of Allah, in whatever form it may be, actually gains although in reality it seems as though he is loosing out.
Every person should take all necessary precautions in their financial and social dealings. If a person neglects in keeping a watchful eye on financial dealings, this negligence will slowly spread to other aspects of religion. This will have a very detrimental effect on religious matters.
The dealings of usury and interest are not only a disadvantage to us in this world but will also be a source of great discomfort and pain for us in the hereafter. The Prophet Sallallahu Alayhi Wassallam has informed us about the punishment that awaits those people who deal with interest:
“Hazrat Abu Huraira Radhiallaho Anhu has reported the saying of the Prophet Sallallahu Alayhi Wassallam that during his ascension (Mi’raaj), he noticed a group of men whose stomachs were bloated to the size of big rooms and their wanting to move from their positions was impossible. They would be crushed in a stampede by the friends of Fir’awn. The Prophet Sallallahu Alayhi Wassallam seeing their condition asked Hazrat Jibra’eel Alayhis Salaam about their identity. He was informed that they were the people who indulged in dealings of usury and interest.”
The summary of the matter is that interest is hazardous and should be abstained from in all manners. If anybody has a case they wish to solve then they should contact a Mufti and present their problem as it is.
I conclude by asking you my dear reader, is it really worth destroying the eternal life of the hereafter, just so that we may have a few more comforts in a life which can come to an end any moment ?
Oh Allah,Please Forgive me
Ex-Christians-Now Muslim,Alhamdulillah
I Love My Prophet Muhammad s.a.w
ISLAM---World's Greatest Religion! 
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