Some Basic

Fundamentals
Of Islam

Ali Laban

Book Two
Translated by Institute for learning and Motivation-South Africa

eMail: [email protected]
Table of Contents

Intrduction

Section One : The Holy Qur’aan

Suratul Inshiqaaq : Lesson One (1-15)

: Lesson Two (16-25)

Suratul Burooj : Lesson One (1-11)

: Lesson Two (12-22)

Suratut Taariq : Lesson One (1-10)

: Lesson Two (11-17)

Suratul A’laa : Lesson One (1-13)

: Lesson Two (14-19)

Suratul Ghaashiya : Lesson One (1-16)

: Lesson Two (17-26)

Suratul Fajr : Lesson One (1-14)

: Lesson Two (15-20)

Suratul Balad

Suratush Shams

Suratul Lail

Sratud Duhaa

Section Two : The Noble Hadith

The Eight Hadith : Protection of the blood of a muslim

The Ninth Hadith : Adopting ease and abstaining from hardship

The Tenth Hadith : The pure permissible, condition of acceptance

The Eleventh Hadith : Adopting certainty and distancing one’s self from doubt

The Twelfth Hadith : Occupying one’s self with that which is beneficial

The Tirthteenth Hadith: The completion of faith

The Fourteenth Hadith: The sanctity of the blood of a muslim

Section Three : The Islamic Belief

The Second Pillar : Belief in the angels

The Third Pillar : Belief in the books

Section Four : Situations from the life of The Messenger of Allah (SAW)

Lesson One : His seclusion in The Cave of Hiraa

Lesson Two : The beginning of revelation

Lesson Three : The secret call

Lesson Four : The public call

Lesson Five : The different strategies adopted to encounter this call

Section Five : Portrayals from the lives of the disciples (RA)

Uthmaan ibnu Affaan (RA)

Abu Ubaydah ibnul Jarraah (RA)

Salmaan Al Faarisi (RA)

Sa’d ibnu Abi Waqqaas (RA)

Section Six :General Objective (The learner must have the desire to bring

about change in himfor the better and he must hasten towards that end)

• The must realize that man has the potential to engage in good and evil.
• The learner must explain the significance of changing himself for the better and
the necessity for that.
• The learer must explain the characteristics of the human soul and its deficiencies.
• Fear of Allah and preventing the soul from lust.
• Introspection (Self Reckoning).
• Turning to Allah in repentance.
• Remeberance of death.
• Invocation (Dua)

Section Seven :General Objective (The learner must link his knowledge of Islam

to the two sources The Qur’aan and The Sunnah and his emulation of The Messenger

of Allah (SAW) regarding that through someone whom he trusts andfrom whom

he receives knowledge)

• The learner must explain the sources of his knowledge of Islam

• The learner must explain the significance of seeking help from one who is

superior to him in the understanding of Islam

• The learner ust seek assistance for his knowledge of Islam from someone he
trusts regarding piety and knowledge
• The learner must practice upon emulating The Messenger of Alah (SAW) and
the pious predecessors under all conditions and circumstances

Operational Timetable of the book

 Part One

With

The Holy Quraan

 1

Lesson 1

Surah Al Inshiqaaq

The Splitting

}4{ ْ‫} َوأَ ْل َقتْ َما ِفيهَا َوتَ َخلَّت‬3{ ْ‫ض ُمدَّت‬ ُ ‫} َو ِإذَا ْاْل َ ْر‬2{ ْ‫} َوأَ ِذنَتْ ِل َر ِبهَا َو ُحقَّت‬1{ ْ‫شقَّت‬ َ ‫س َماء ان‬ َّ ‫ِإذَا ال‬
َ ِ‫} فَأ َ َّما َم ْن أُوت‬6{ ‫ح إِلَى َربِكَ َكدْحا ً فَ ُم ََلقِي ِه‬
‫ي‬ ٌ ‫سانُ إِنَّكَ كَا ِد‬ ِ ْ ‫} يَا أَيُّهَا‬5{ ْ‫َوأَ ِذنَتْ ِل َربِهَا َو ُحقَّت‬
َ ‫اْلن‬
َ ِ‫} َوأَ َّما َم ْن أُوت‬9{ ً ‫س ُرورا‬
‫ي‬ ْ ‫ب ِإلَى أَ ْه ِل ِه َم‬ ُ ‫} َويَنقَ ِل‬8{ ً ‫سيرا‬ ِ َ‫سابا ً ي‬
َ ‫ب ِح‬ ُ ‫س‬ َ ‫ف يُحَا‬ َ َ‫} ف‬7{ ‫ِكتَابَهُ ِبيَ ِمينِ ِه‬
َ ‫س ْو‬
ً ‫س ُرورا‬ْ ‫} إِنَّهُ كَانَ فِي أَ ْه ِل ِه َم‬12{ ً ‫س ِعيرا‬ َ ‫صلَى‬ ْ َ‫} َوي‬11{ ً ‫ف يَ ْدعُو ثُبُورا‬ َ ‫س ْو‬َ َ‫} ف‬10{ ‫ظه ِْر ِه‬َ ‫ِكتَابَهُ َو َراء‬
ً ‫} بَلَى ِإنَّ َربَّهُ كَانَ ِب ِه بَ ِصيرا‬14{ ‫ور‬ َ ‫ظنَّ أَن لَّن يَ ُح‬ َ ُ‫} ِإنَّه‬13{

1) When the heaven is split asunder,

2) Obeying the command of its Lord as it ought to,
3) Whwn the earth spreads out,
4) And casts out all that is within it and becomes empty,
5) Obeying the command of its Lord as it ought to,
6) Then O man surely you are to return to your Lord (with your good and bad
deeds) a sure returning and you will meet Him,
7) As for he who is given his book (of deeds) in his right hand,
8) He will have a quick and easy reckoning,
9) And he shall return to his family rejoicing,
10) But as for he who is given his book from behind his back,
11) He will soon be begging for death,
12) Ans shall enter a blazing fire,
13) Indeed he use to live happily with his family,
14) And assumed that he will never return (for accountability before Allah)
15) O Yes, indeed his lord was ever watchful ( over his misdeeds).

Practical Objectives
• The learner must describe the scenes of the chaos that would occur in the universe as
it is portrayed in these verses.
• The learner must explain the objective of Allah’s address to man in this surah.
The surah begins by describing some of the scenes of the chaos that would occur in the
universe…but, it has a specific characteristic in this context. The characteristic of absolute
submission to Allah, the submission of the heavens and the submission of the earth,
voluntarily, with humility and with ease.
 ‫} َوأَ ْلقَتْ َما فِيهَا َوتَ َخلَّت‬3{ ْ‫ض ُمدَّت‬
ُ ‫} َوإِذَا ْاْل َ ْر‬2{ ْ‫} َوأَ ِذنَتْ ِل َربِهَا َو ُحقَّت‬1{ ْ‫شقَّت‬ َّ ‫إِذَا ال‬
َ ‫س َماء ان‬

‫} َوأَ ِذ َنتْ ِل َر ِبهَا َو ُحق‬4{

1) When the heaven is split asunder, (2)Obeying the command of its Lord as it ought to,
3) When the earth spreads out, (4)And casts out all that is within it and becomes empty,
4) Obeying the command of its Lord as it ought to,

This splendid introduction is characterised with humility, it facilitates for the address of Allah to man. It instils
humility in his heart for his Lord. It reminds him about the command of his Lord and the fate to which he is
journeying.

ُ ‫} َو َينقَ ِل‬8{ ً ‫سيرا‬

‫ب‬ ِ ‫سابا ً َي‬
َ ‫ب ِح‬ ُ ‫س‬
َ ‫ف يُحَا‬
َ ‫س ْو‬ َ ‫} فَأ َ َّما َم ْن أُو ِت‬6{ ‫ح ِإلَى َر ِبكَ َكدْحا ً فَ ُم ََل ِقي ِه‬
َ َ‫} ف‬7{ ‫ي ِكتَا َبهُ ِب َي ِمي ِن ِه‬ ٌ ‫سانُ ِإ َّنكَ كَا ِد‬ ِ ْ ‫َيا أَ ُّيهَا‬
َ ‫اْلن‬
}12{ ً ‫س ِعيرا‬ َ ‫صلَى‬ ْ َ‫} َوي‬11{ ً ‫ف يَ ْدعُو ثُبُورا‬َ ‫س ْو‬ َ َ‫} ف‬10{ ‫ظه ِْر ِه‬ َ ‫ي ِكتَابَهُ َو َراء‬ َ ِ‫} َوأَ َّما َم ْن أُوت‬9{ ً ‫س ُرورا‬ ْ ‫إِلَى أَ ْه ِل ِه َم‬
Then O man surely you are to return to your Lord (with your good and bad deeds) a sure returning and
you will meet Him, As for he who is given his book (of deeds) in his right hand, He will have a quick and
easy reckoning, And he shall return to his family rejoicing, But as for he who is given his book from
behind his back, He will soon be begging for death, And shall enter a blazing fire,

The splitting of the heavens has already been discussed in detail. What is new here is the absolute submission of
the earth to its Lord, the materialisation of its predestined fate, and its submission and obedience to this fate
(Obeying the command of its Lord as it ought to). The heavens obedience to its Lord emphasis its unconditional
submission to the command to split (as it ought to). The truth has prevailed over it and it recognises that it is the
right of its Lord to split. (When the earth is expanded), this could refer to the expansion of its surface and its
shape, due to the disintegration of the system that governs it. (And casts out all that is within it and becomes
empty) This verse portrays the earth as an intelligent entity that casts out all that is within it and empties itself.
Mans knowledge of what exists in the bowels of the earth is meagre. The earth has folded numerous and various
different creations in its bowels through the generations which none but Allah knows. It has minerals, water and
various other creations of which none but its Creator has knowledge. The carried this burden generation after
generation, century after century, until that day arrives when it casts out all its contents and relieve itself of that
burden.(Obeying the command of its Lord as it ought to). This is another portrayal of submission. Just as the
heavens obeyed its lord as it ought to, it responds
to His Command submissively and voluntarily due to its acceptance that voluntarily submission is an obligation.
It obeys its Lord because this is the right of its Lord.
In this atmosphere which is characterised by humility and obedience, this supreme call to man is announced, (O
Mankind), that man whose Lord has created him with virtue, distinguished and honoured him with humanness
and breathed His spirit into him. (O man, surely you are toiling towards your Lord with intensity, you will
certainly meet Him). O man you are travelling this journey of your life on earth, toiling, carrying your burden,
engaging in every conceivable effort... to reach your Lord eventually. Unto Him is your return after all this
striving, toiling and struggling.

Oh man indeed you will never find relaxation on earth. Relaxation will only materialise for he who has
advanced submission and obedience. The nature of the toil and labour exerted by man may be the same, but the
outcome will definitely differ when you reach your Lord. This is the message that is implied in this call to man.
This call enshrines the different outcomes of those who toil, when they reach their destination at the end of the
journey of life and meet their Lord after the toil and labour.
 ْ ‫ب ِإلَى أَ ْه ِل ِه َم‬
ً ‫س ُرورا‬ ُ ‫} َويَنقَ ِل‬8{ ً ‫سيرا‬
ِ َ‫سابا ً ي‬
َ ‫ب ِح‬
ُ ‫س‬
َ ‫ف يُحَا‬
َ ‫س ْو‬ َ ِ‫} فَأ َ َّما َم ْن أُوت‬6{
َ َ‫} ف‬7{ ‫ي ِكتَابَهُ ِبيَ ِمينِ ِه‬

As for he who is given his book (of deeds) in his right hand, He will have a quick and easy reckoning, And
he shall return to his family rejoicing.

(As for he who is given his book of records in his right hand, he will surely receive an easy reckoning, and he
will return to his family pleased!) He who receives his book of records in his right hand is pleased and happy;
he believed and engaged in virtuous deeds. Allah (SWT) is pleased with him and He has decreed salvation for
him. His reckoning would be easy, nothing would be disputed nor would there be any interrogation regarding
his reckoning. Among the recordings of the traditions of The Messenger (SAW) are portrayals of the scenes of
the reckoning.
Ummul Mu’mineen Aaisha states that The Messenger (SAW) said, “He whose reckoning is disputed will be
punished.”She states, I said, “But Allah (SWT) states, he surely will receive an easy reckoning!”He (SAW)
responded saying, “That is not the reckoning rather that is the presentation of one’s deeds before Allah (SWT).
He whose reckoning is disputed on The Day of Judgement, he will be punished.” Ummul Mu’mineen Aaisha
(RA) also narrates, “I heard The Messenger (SAW) say in his salaah at times, O Allah grant me an easy
reckoning.” When he (SAW) finished his salaah I said, “O Messenger of Allah, what is an easy reckoning? He
(SAW) replied, “a person’s book is examined and he is pardoned, he is requested to account for what is
recorded in his book. He who is requested to account for his recorded deeds on that day O Aaisha will be
ruined. This is the easy reckoning, he who is given his book in his right hand will receive... then he will be
delivered (from punishment and (he will return to his family pleased.)” To those family members who were also
delivered from the fire and preceded him to paradise.
This situation differs from the situation of one who is taken to task by being requested to account for his deeds,
punished and ruined. This is the situation of one who is given his book from behind, this, even though he
disapproves.

}12{ ْ َ‫} َوي‬11{ ً ‫ف يَ ْدعُو ثُبُورا‬

َ ‫صلَى‬
ً ‫س ِعيرا‬ َ َ‫} ف‬10{ ‫ظه ِْر ِه‬
َ ‫س ْو‬ َ ِ‫َوأَ َّما َم ْن أُوت‬
َ ‫ي ِكتَابَهُ َو َراء‬

But as for he who is given his book from behind his back, He will soon be begging for death,
And shall enter a blazing fire.

This is a portrayal of something new, a portrayal of the book being presented from behind. It is not impossible
for one who is given the book in one’s left hand to be given the book from behind. It is a disgraceful and
humiliating situation that none would approve of encountering.
This miserable person who spent his life on earth labouring, he travelled the journey of his life to his Lord
toiling, but toiling in disobedience, sin and misguidance. He would recognise,
accept and face his outcome, begging for destruction. He will call out for death so that he may be delivered from
the punishment that is being meted out to him. The only time man wishes for death is when he is in such a
situation when nothing but death can rescue him. Death becomes his foremost desire rather his only desire.
(And he will enter the fire)This is from what he would wish to be rescued by invoking for death. Impossible!
Impossible!
From this terrifying scene the text returns t o relating the past of this unfortunate person who eventually ended
up in this misery.

َ ‫ظنَّ أَن لَّن َي ُح‬

‫ور‬ ْ ‫} ِإنَّهُ كَانَ ِفي أَ ْه ِل ِه َم‬12{
َ ُ‫} ِإنَّه‬13{ ً ‫س ُرورا‬
Indeed he use to live happily with his family, And assumed that he will never return (for accountability
before Allah)

This was his attitude in the world (Indeed he was happy with his family). Unmindful of what happens after the
present moment, living in oblivion to what awaits him in the hereafter, thinking of it as insignificant
andadvancing no provisions for it.(And assumed that he will never return{for accountability before Allah})Had
he spared a thought to his destiny at the end of life’s journey, he would of stored some provisions in his bag,
and saved something for the reckoning.

ً ‫} َبلَى ِإنَّ َر َّبهُ كَانَ ِب ِه َب ِصيرا‬14{

Sure indeed his Lord was ever watchful of him

He assumed that he will never return but the reality is that his Lord was ever watchful of him, thoroughly
acquainted with his reality, aware of his every move. It is what he was in this world that would matter most when
life’s journey conveys him to this fate which is known to Allah.

Assignment

1) Describe the chaos that is going to prevail in this world as it is depicted in this surah.
2) Mention the different categories of people on The Day of Judgement.
3) Elaborate on the attitude of one who would be unfortunate on The Day of Judgement, while he was in
this world.
4) Describe your feelings when you read these verses.

Lesson Two (Verses 16-25)

 ‫} َو ِإذَا‬20{ َ‫} فَ َما لَ ُه ْم ََل يُ ْؤ ِمنُون‬19{ ‫ق‬ َ ‫طبَقا ً عَن‬
ٍ َ‫طب‬ َ َّ‫} لَتَ ْر َكبُن‬18{ ‫ق‬ َ ‫س‬ َ َّ ‫} َوا ْلقَ َم ِر ِإذَا ات‬17{ ‫ق‬ َ ‫} َواللَّ ْي ِل َو َما َو‬16{ ‫ق‬
َ ‫س‬ ِ َ‫شف‬ ِ ‫فَ ََل أ ُ ْق‬
َّ ‫س ُم ِبال‬
ٍ ‫ب أَ ِل‬
‫} إِ ََّل‬24{ ‫يم‬ ِ َ‫} فَب‬23{ َ‫عون‬
ٍ ‫ش ْر ُهم بِعَذَا‬ ُ ‫َّللاُ أَ ْعلَ ُم بِ َما يُو‬
َّ ‫} َو‬22{ َ‫} بَ ِل الَّ ِذينَ َكفَ ُرواْ يُك َِذبُون‬21{ َ‫س ُجدُون‬ ْ َ‫علَي ِْه ُم ا ْلقُ ْرآنُ ََل ي‬
َ ‫ئ‬ َ ‫قُ ِر‬
ٍ ُ‫غي ُْر َم ْمن‬
}25{ ‫ون‬ َ ‫ت لَ ُه ْم أَجْ ٌر‬
ِ ‫صا ِلحَا‬َّ ‫الَّ ِذينَ آ َمنُواْ َوع َِملُواْ ال‬
I swear by the glow of the sunset, And the night and all that it gathers together, And the moon when it
completes its cycle, You will certainly travel from one stage to another (in this life and the hereafter)What
is the matter with the people that they do not believe, And when The Quraan is recited to them, they do
not prostrate, Nay, but those who disbelieve will deny it, And Allah knows best what they are hiding in
their hearts, Therefore proclaim to them a painful punishment, Except for those who embrace the true
faith and do good deeds, for them is a perpetual reward .

Practical Objectives

• The learner must explain the wisdom behind the oath.

• The learner must explain the fate of the disbelievers and the believers.

From this great journey which has a profound effect on the soul, the surah offers glances of this universe in
which they lived their lives, unmindful of the systematic laws and established limits of the universe.

}18{ ‫ق‬ َ َّ‫} َوا ْلقَ َم ِر ِإذَا ات‬17{ ‫ق‬

َ ‫س‬ َ ‫س‬ ِ َ‫شف‬
َ ‫} َواللَّ ْي ِل َو َما َو‬16{ ‫ق‬ ِ ‫َف ََل أ ُ ْق‬
َّ ‫س ُم ِبال‬

16) I swear by the glow of the sunset, (17) And the night and all that it gathers together, (18) And the moon
when it completes its cycle.
These glances of nature upon which the oath is sworn, possess a unique characteristic, a characteristic which
unifies deep rooted humility and splendor that instills fear and respect…Shafaq refers to twilight, the glow that
appears on the horizon after sunset… After sunset the soul is possessed by profound awe due to the splendor of
the sunset (And the night and all that it gathers), note the generalization, the stultification and the
intimidating tone of this verse. (And the moon when it completes its cycle.) Referring to the moon on the
night it completes its cycle and reaches the stage referred to as the full moon… The night when it pours its
reflective light due to its submission to the will of Allah (SWT).
The Holy Quraan alludes to these glances of the universe very swiftly. It addresses the human heart with it,this
heart which is unmindful of the address directed to it by nature. The object of this oath is to stimulate the
conscience and feelings of man to be aware of these splendors of nature.

19{ ‫َق‬ َ ‫طبَقا ً عَن‬

ٍ ‫طب‬ َ َّ‫لَت َ ْر َكبُن‬

You will certainly travel from one stage to another (in this life and in the hereafter)… So that you may
interact with each stage according to what has been decreed for you with regard to the different circumstances
and fate. This verse expresses the hardships man will endure under the different

circumstances he would encounter during his lifetime. These circumstances are depicted as mounts man would
have to ride, one after another during his lifetime. Each of these mounts will proceed in accordance with the
desire of the power that leads it on the path, until these mounts arrive with them at their destiny which is the
meeting with their Lord.
In the context of these glances and scenes amazement is expressed at the attitude of those who disbelieve.

21{ ْ َ‫علَ ْي ِه ُم ا ْلقُ ْرآ ُن ََل ي‬

َ‫س ُجدُون‬ َ ‫} َوإِذَا قُ ِر‬20{ َ‫َف َما لَ ُه ْم ََل يُ ْؤمِ نُون‬
َ ‫ئ‬

What is the matter with the people that they do not believe? And when The Quraan is recited to them,
they do not prostrate.
Yes! What is wrong with them that they do not believe? Indeed the inspiration of faith addresses the human
heart no matter where it turns. It clings to the heart where ever it is, ever increasing, due to its abundance, depth,
power and impact in the scales of reality. The heart is besieged by the inspiration of faith, so much so it cannot
escape even if it desires to do so.
What is the matter with the people that they do not believe? And when The Quraan is recited to them,
they do not prostrate.

It addresses them with the language of their disposition; it unlocks their hearts to the inspirations of faith and
the evidence of its existence in their souls and the horizons. It stimulates the conscience and feelings of man
to accept the existence of The Creator of the universe and to submit to Him. This submission is prostration in
reality. Indeed their rejection of faith is really a strange affair.

The verse then diverts to explain the reality of the state of the non believers.

}23{ َ‫َّللا أ َ ْعلَ ُم ِب َما يُوعُون‬

ُ َّ ‫} َو‬22{ َ‫بَ ِل الَّ ِذينَ َكفَ ُرواْ يُك َِذبُون‬

Nay, but those who disbelieve will deny it,And Allah knows best what they are hiding in their hearts.

Rather those who disbelieve are in denial, absolute denial. Denial is their characteristic, their trademark and
their natural disposition. Allah (SWT) knows best what their hearts conceal and what motivates this denial.

The surah then terminates its conversation with them and directs its address to The Noble Messenger (SAW).

}24{ ٍ ‫ب أَ ِل‬
‫يم‬ ِ ‫فَ َب‬
ٍ ‫ش ْر ُهم ِب َعذَا‬
Therefore proclaim to them a painful punishment.
What a proclamation! None who receive such a proclamation would be pleased about meeting the bearer of it.
At same time it presents what awaits the believers who are not in denial. This presentation emphasizes that the
believers are an exception of the la that applies to the disbelievers.

ٍ ُ‫َم ْمن‬
}25{‫ون‬ َ ‫ت لَ ُه ْم أَجْ ٌر‬
‫غي ُْر‬ َّ ‫ِإ ََّل الَّ ِذينَ آ َمنُواْ َوع َِملُواْ ال‬
ِ ‫صا ِلحَا‬
Except for those who embrace the true faith and do good deeds, for them is a perpetual reward.
Those who believe and do good deeds were never included in that unfortunate proclamation, thus the exclusion
in this verse. Their reward would be perpetual; there would be no interruption in its flow in the eternal and
everlasting abode.

Assignment
1) Explain the cause for the amazement at the attitude of the disbelievers.
2) Explain the fate of the disbelievers and the believers.

Suratul Burooj

The Constellations

}4{ ‫َاب ْاْل ُ ْخدُو ِد‬

ُ ‫صح‬ْ َ‫} قُتِ َل أ‬3{ ‫ش ُهو ٍد‬
ْ ‫} َوشَا ِه ٍد َو َم‬2{ ‫} َوا ْليَ ْو ِم ا ْل َم ْوعُو ِد‬1{ ‫وج‬ ِ ‫س َماء ذَا‬
ِ ‫ت ا ْلبُ ُر‬ َّ ‫َوال‬
 ‫} َو َما‬7{ ‫ش ُهو ٌد‬ ُ َ‫علَى َما يَ ْفعَلُونَ بِا ْل ُم ْؤ ِمنِين‬ َ ‫} َو ُه ْم‬6{ ‫علَ ْيهَا قُعُو ٌد‬ َ ‫} إِ ْذ ُه ْم‬5{ ‫ت ا ْل َوقُو ِد‬ ِ ‫النَّ ِار ذَا‬
‫علَى‬ َ ُ‫َّللا‬
َّ ‫ض َو‬ ِ ‫ت َو ْاْل َ ْر‬
ِ ‫اوا‬ َّ ‫} الَّذِي لَهُ ُم ْلكُ ال‬8{ ‫يز ا ْلح َِمي ِد‬
َ ‫س َم‬ ِ َّ ‫نَقَ ُموا ِم ْن ُه ْم ِإ ََّل أَن يُ ْؤ ِمنُوا ِب‬
ِ ‫اَّلل ا ْلعَ ِز‬
ُ َ‫عذ‬
‫اب َج َهنَّ َم َولَ ُه ْم‬ َ ‫ت ث ُ َّم لَ ْم يَتُوبُوا فَلَ ُه ْم‬ِ ‫} إِنَّ الَّ ِذينَ فَتَنُوا ا ْل ُم ْؤ ِمنِينَ َوا ْل ُم ْؤ ِمنَا‬9{ ‫ش ْيءٍ ش َِهي ٌد‬ َ ‫ك ُِل‬
َ
َ‫َار ذ ِلك‬ َ
ُ ‫ت لَ ُه ْم َجنَّاتٌ تَجْ ِري ِمن تَحْ تِهَا ْاْل ْنه‬ ِ ‫صا ِلحَا‬ َّ ‫} ِإنَّ الَّ ِذينَ آ َمنُوا َوع َِملُوا ال‬10{ ‫يق‬ ِ ‫اب ا ْلح َِر‬ ُ َ‫عذ‬ َ
}14{ ‫ور ا ْل َودُو ُد‬ ُ ُ‫} َو ُه َو ا ْلغَف‬13{ ‫ِئ َويُ ِعي ُد‬ ُ ‫} إِنَّهُ ُه َو يُ ْبد‬12{ ‫شدِي ٌد‬ َ َ‫ش َربِكَ ل‬ َ ‫} إِنَّ بَ ْط‬11{ ‫ير‬ ُ ِ‫ا ْلفَ ْو ُز ا ْل َكب‬
‫} بَ ِل‬18{ ‫} فِ ْرع َْونَ َوثَ ُمو َد‬17{ ‫ِيث ا ْل ُجنُو ِد‬ ُ ‫} َه ْل أَتَاكَ َحد‬16{ ‫} فَعَّا ٌل ِل َما يُ ِري ُد‬15{ ‫ذُو ا ْلعَ ْر ِش ا ْل َم ِجي ُد‬
ٍ ‫} فِي لَ ْو‬21{ ‫} بَ ْل ُه َو قُ ْرآنٌ َّم ِجي ٌد‬20{ ‫ط‬
‫ح‬ ٌ ‫َّللاُ ِمن َو َرائِ ِهم ُّم ِحي‬ َّ ‫} َو‬19{ ‫ب‬ ٍ ‫الَّ ِذينَ َكفَ ُروا فِي تَ ْكذِي‬
}22{ ٍ‫محْ فُوظ‬ َّ

1) By the heavens with its constellations,

2) By the promised day (Day of Judgement),
3) By the witness and that which is witnessed,
4) Doomed be the diggers of the trench,
5) Who lit the fuel fed fire,
6) And sat around it,
7) They tortured the believers for no other reason that that they believed in Allah, The al Mighty
,The Praiseworthy,
8) He unto Whom belongs the kingdom of the heavens and the earth, and Allah is witness to all
things,
9) Indeed those who persecute the believing men and the believing women and then do not repent,
for them is the torment of hell, and for them is the torment of the fire.
10) As for those who believe and do good deeds, for them would be gardens beneath which rivers flow,
and that is the ultimate success.
11) Surely , the seizure of your Lord is very severe,
12) Surely, it is He Who originates the creation of everything and it is He Who will restore creation
(on the Day of Resurrection).
13) He is The Forgiving, The Loving.
14) The Owner of The Throne ,The Glorious,
15) The Executer of His Own will,
16) Have you heard the story of the soldiers,
17) Pharaoh and Thamud.
18) Yet the disbelievers persist in denying the truth.
19) Although Allah has encircled them from all around.
20) Surely this is The Glorious Quraan,

21) Inscribed on the imperishable tablet.

This short surah presents the reality of the belief system and the ideological fundamentals of the faith. These
are prodigious issues. The subject matter of the surah deals directly with the incident of the companions of the
trench…who are a group of believers who lived before Islam. It is said that they were Christian monotheists
who were tortured by their enemies who were tyrannous, despotic and evil. These enemies desired that these
monotheists forsake their beliefs and denounce their religion. They refused and sought protection with their
belief. These tyrants dug a trench for them, and kindled a fire in this trench, then threw a group of believers in
 this trench, resulting in them burning to death. This they did in full view of the groups. These despots
assembled especially to witness the murder of this group in the most horrific manner. This horrific scene was
staged as a means of entertainment for these tyrants.

Lesson 1 –Verses 1-11

Practical Objectives:

• The learner must perceive the value of faith in Allah Alone.

• The learner must describe the consequences of the tyrant’s who persecute the muslims, taking their cue
from the story of the companions of the trench and the story of Pharaoh and Thamud.

ْ ‫} َوشَا ِه ٍد َو َم‬2{ ‫} َوا ْلي َْو ِم ا ْل َم ْوعُو ِد‬1{ ‫وج‬

}3{ ‫ش ُهو ٍد‬ ِ ‫س َماء ذَا‬
ِ ‫ت ا ْلبُ ُر‬ َّ ‫َوال‬

1) By the heavens with its constellations, (2) By the promised day (Day of Judgement), (3) By the witness
and that which is witnessed.

The surah begins with this oath, By the heavens with its constellations, this could either refer to the enormous
celestial bodies, which appear as enormous towers in the heavens, or it could refer to the milky ways which
serve as highways for the celestial bodies during their travels.Refering to these enormous celestial bodies
suggest the gravity of the oath (The Promised Day). It is that day judgments would be issued regarding the
events that occurred in this world. Allah (SWT) has promised that this day would arrive, and He has promised
that he would request for accountability and grant rewards. He (SWT) delayed the issuing of judgments
regarding disputing parties and litigants. (By the witness and which is being witnessed)On that day the deeds
of man will be presented and the whole of creation will be presented. Hence everything would be witnessed
and everything will be a witness.

The heavens with its constellations, the promised day, the witness and that which is witnessed will meet. All
will meet when the shadow of anxiety, concern, and heaviness will be cast upon an atmosphere after which
the incident of the companions of the trench is mentioned.

After portraying this atmosphere a brief indication os given to the incident of the companions of the trench.

‫} َو َما نَقَ ُموا مِ ْن ُه ْم ِإ ََّل أَن‬7{ ‫ش ُهو ٌد‬ َ ‫} ِإ ْذ هُ ْم‬5{ ‫ت ا ْل َوقُو ِد‬
َ ‫} َوهُ ْم‬6{ ‫علَ ْيهَا قُعُو ٌد‬
ُ َ‫علَى َما يَ ْفعَلُونَ ِبا ْل ُم ْؤمِ نِين‬ ِ ‫} النَّ ِار ذَا‬4{ ‫َاب ْاْل ُ ْخدُو ِد‬
ُ ‫صح‬ْ َ ‫قُتِ َل أ‬
}9{ ‫ش ِهي ٌد‬ َ ‫علَى ك ُِل‬
َ ٍ‫ش ْيء‬ َ ‫َّللا‬ ِ ‫ت َو ْاْل َ ْر‬
ُ َّ ‫ض َو‬ ِ ‫اوا‬ َّ ‫} الَّذِي لَهُ ُم ْلكُ ال‬8{ ‫يز ا ْلحَمِ ي ِد‬
َ ‫س َم‬ ِ ‫اَّلل ا ْل َع ِز‬
ِ َّ ‫يُ ْؤمِ نُوا ِب‬

Doomed be the diggers of the trench, Who lit the fuel fed fire, And sat around it, And they are witnesses
to what they are doing to the believers

They tortured the believers for no other reason that that they believed in Allah, The al Mighty, The
Praiseworthy, He unto Whom belongs the kingdom of the heavens and the earth, and Allah is witness to
all things.
The indication to this incident begins with an indication of revenge against the companions of the trench:
 ‫َاب ْاْل ُ ْخدُو ِد‬
ُ ‫صح‬ْ َ‫قُتِ َل أ‬
Doomed be the diggers of the trench.
This statement indicates upon anger, just as it indicates upon the despicable nature of the sin that stirs the anger
of The Most Tolerant, His revene and His threat with death for those who engage in this act. Then comes the
explanation of the trench:

ِ ‫النَّ ِار ذَا‬

‫ت ا ْل َوقُو ِد‬

}9{ ‫ش ِهي ٌد‬ َ ‫علَى ك ُِل‬

َ ٍ‫ش ْيء‬ َ ‫َّللا‬ ِ ‫ت َو ْاْل َ ْر‬
ُ َّ ‫ض َو‬ ِ ‫اوا‬ َّ ‫} الَّذِي لَهُ ُم ْلكُ ال‬8{ ‫يز ا ْلحَمِ ي ِد‬
َ ‫س َم‬ ِ َّ ‫} َو َما نَقَ ُموا مِ ْن ُه ْم ِإ ََّل أَن يُ ْؤمِ نُوا ِب‬
ِ ‫اَّلل ا ْل َع ِز‬

Who lit the fuel fed fire.

The trench, it is a longitudinal hoe in the ground. Those who were responsible dug it and lit a fire in it until it
was fully in flames.

ُ َ‫علَى َما يَ ْف َعلُونَ بِا ْل ُم ْؤمِ نِين‬

‫ش ُهود‬ َ ‫إِ ْذ هُ ْم‬
َ ‫علَ ْيهَا قُعُو ٌد َوهُ ْم‬

And sat around it, and they are witnesses to what they are doing to the believers.

This is an expression that portrays their position and their stance. They ignite the fire, then they cast the
believers into it and they sit alongside this fire, close to this act of inhuman torture, witnessing the torture, how
the fire is consuming the bodies, with pleasure and voracity.
The believers did not commit any sin against them nor did they harbour any rancour.
They tortured the believers for no other reason that that they believed in Allah, The al Mighty, The
Praiseworthy, He unto Whom belongs the kingdom of the heavens and the earth, and Allah is witness to
all things.
This is their sin; they believed in Allah The Mighty, He Who has power over everything He desires, The
Praiseworthy. He Who deserves praise under all circumstances. He Alone poses the heavens and the earth and
He is witness to everything. He is witness to the incident between the believers and the companions of the
trench. Mention of this, He is witness to the incident, appeases the heart of the believers. And it terrifies the
barbaric tyrants. Allah is witness and He is sufficient as witness.
The narration of the incident terminates with these few short verses. Verses, that fills the heart with a load of
disapproval for this ugly deed of those who are responsible.
The narration of this incident also fills the heart with awe, awe for faith that rises above trails and tribulations
and belief that is always victorious in life. It was within the capacity of the believers to save their lives in the
face of defeat due to their faith. But imagine how much they themselves would lose in this world even before
the hereafter? How much humanity as a whole would have lost? How they would have lost by destroying this
great meaningful concept. Imagine the concept of an ascetic life without a

belief, how loathsome it would be without freedom, its decadence when the tyrants take control of its spirit after
they control of its body. Indeed the sacrifice of these people who were burnt to death in those
trenches was a very noble act, a very great act which they have earned while still on earth. They earned it while
enduring the pain of the fire burning their bodies. This noble concept emerged victorious after being purified by
the fire. In the hereafter they would have to account and the tyrants would have to account.

ُ َ‫عذ‬
ِ ‫اب ا ْلح َِر‬
‫يق‬ َ ‫ت ث ُ َّم لَ ْم يَت ُوبُوا َفلَ ُه ْم‬
ُ َ‫عذ‬
َ ‫اب َج َهنَّ َم َولَ ُه ْم‬ ِ ‫إنَّ الَّ ِذينَ َفتَنُوا ا ْل ُم ْؤمِ نِينَ َوا ْل ُم ْؤمِ نَا‬
Indeed those who persecute the believing men and the believing women and then do not repent, for them
is the torment of hell, and for them is the torment of the fire.
Indeed that would occurred on earth during the worldly life is not the end of the issue. What remains of it is still
to come there in the hereafter.
(Indeed those who persecute the believing men and the believing women)They persisted in their deviation
recklessly, without showing any remorse for what they have done (and then do not repent)... (For them is the
torment of hell, and for them is the torment of the fire.)
But where is this fire from that fire? The fire of this world which is kindled by creation and the fire of the
hereafter which is ignited by The Creator! The fire of this world is momentary, it ends, but the fire of the
hereafter is eternal, only Allah (SWT) knows.
The Pleasure and The Blessings of Allah (SWT) materialize for those who believe, in paradise ( ‫إِنَّ الَّ ِذينَ آ َمنُوا‬
ُ‫ت لَ ُه ْم َجنَّاتٌ تَجْ ِري مِ ن تَ ْحتِهَا ْاْل َ ْنهَار‬
ِ ‫) َوعَمِ لُوا الصَّا ِلحَا‬
Indeed those who believed and did good deeds for them are gardens beneath which rivers flow…This is
the reality (‫ ) َذلِكَ ْالف َْوز ْال َكبِير‬and that is the ultimate success. Salvation and success, salvation from the
punishment of the hereafter is success. Imagine, in addition to that, gardens beneath which rivers flow!
With this conclusion the issue is put into its proper perspective. This is the reality f the outcome of this position.
This is the reality the follow up of this incident aims to instill in the hearts of the believers who were a minority
in Makkah, and in the hearts of all believers who are in the minority and are persecuted in every era.

Assignment
1) Explain the value of faith (Imaan) that permeates the innermost recess of the heart.
2) Describe the consequences of the tyrants as it is portrayed in these verses.

ِ ‫ا ْلبُ ُر‬, ‫ َوا ْليَ ْو ِم ا ْل َم ْوعُو ِد‬, ‫ش ُهو ٍد‬

3) What is the meanings of the words ‫وج‬ ْ ‫َوشَا ِه ٍد َو َم‬ .

The Second Lesson Verses 12-22

ُ ‫} َه ْل أَت َاكَ َحد‬16{ ‫} َفعَّا ٌل ِل َما يُ ِري ُد‬15{ ‫} ذُو ا ْلعَ ْر ِش ا ْل َم ِجي ُد‬14{ ‫} َوه َُو ا ْلغَفُو ُر ا ْل َودُو ُد‬13{ ‫ِئ َويُعِي ُد‬
‫ِيث‬ ُ ‫} ِإنَّهُ ه َُو يُ ْبد‬12{ ‫شدِي ٌد‬ َ ‫إ ِِنَّ بَ ْط‬
َ َ‫ش َر ِبكَ ل‬
ٍ‫} فِي لَ ْوحٍ َّم ْحفُوظ‬21{ ‫} بَ ْل ه َُو قُ ْرآ ٌن َّم ِجي ٌد‬20{ ‫ط‬ ٌ ‫َّللا مِ ن َو َرائ ِِهم ُّمحِ ي‬
ُ َّ ‫} َو‬19{ ‫ب‬ ٍ ‫} بَ ِل الَّ ِذينَ َكفَ ُروا فِي ت َ ْكذِي‬18{ ‫} ف ِْرع َْونَ َوث َ ُمو َد‬17{ ‫ا ْل ُجنُو ِد‬
}22{
Surely , the seizure of your Lord is very severe, Surely, it is He Who originates the creation of everything
and it is He Who will restore creation (on the Day of Resurrection).He is The Forgiving, The Loving. The
Owner of The Throne, The Glorious, The Executer of His Own will, Have you heard the story of the
soldiers, Pharaoh and Thamud. Yet the disbelievers persist in denying the truth. Although Allah has
encircled them from all around. Surely this is The Glorious Quraan, Inscribed on the imperishable tablet.

Practical Objectives:
• The learner must create a link between the events of human life and its movement with the
desire, power and justice of Allah (SWT).
• The learner must mention an example of the tyrants and the deniers of faith.

َ ‫ )إِنَّ بَ ْط‬Surely , the seizure of your Lord is very

َ َ‫ش َربِكَ ل‬
Then the follow up to the previous verses continue,( ‫شدِي ٌد‬
severe…Revealing the reality of the seizure and its severity at this point is what suits what has passed of the
incident of the scene of the minor and trivial seizure that those who are responsible for it and those on earth
assume to be severe and major. The severe seizure is the Seizure of Al Jabbaar unto Whom belongs the
heavens and the earth.

ُ ‫ ) ِإنَّهُ ه َُو يُ ْبد‬Surely, it is He Who originates the creation of everything and it is He Who will restore
(‫ِئ َويُعِي ُد‬
creation (on the Day of Resurrection). Origination and restoration, even though its all encompassing meaning
refers to origin in this world and restoration in the hereafter except that here it is a phenomena that is
constant every moment of the day and the night. Every moment there is origination and creation and every
moment there is restoration of what has perished and died.

(‫ور ا ْل َودُو ُد‬

ُ ُ‫)وه َُو ا ْلغَف‬
َ He is The Forgiving, The Loving. Forgiveness is due to mercy and flowing grace without any
limit or condition. It is an open door that never shuts on the face of one who turns to Allah (SWT) and repents,
no matter how great the sin maybe or how major the disobedience may be. As for love, it is connected to the
position of those who believe those who chose their Lord over everything. This love is a gentle sweet and
generous intimacy. What is that mortal life that they sacrificed in comparison with this intimacy they would
enjoy with their Lord? What is that punishment which they endured for a limited time as compared to this

intimacy? What is it as compared to just a drop of this sweet love? What is it as compared to just a glance of
this loving intimacy?(‫ )ذُو ا ْلعَ ْر ِش ا ْل َم ِجي ُد‬The Owner of The Throne, The Glorious. The High, The one Who
Supervisors and Controls, The Glorious and The Generous! Doesn’t the thought of such a personality make life
easy? Doesn’t the thought of such a personality relieve the pain? Doesn’t the thought of such a personality
makes everything dear and near cheap in the path of a glimpse of the pleasure which The Protector, The
Compassionate, Possessor of the Glorious Throne generously grants…

(‫ ) َفعَّا ٌل ِل َما يُ ِري ُد‬The Executer of His Own will. This description of Allah (SWT) materialises anything and
everything, this description indicates that Allah (SWT) is always engaged. He (SWT) does as He pleases. His
desire is absolute, He chooses whatever He desires, and He does whatever He desires and chooses to do, all
the time eternally. This is His description. At times He desires that the believers are victorious on earth due to
some wisdom He desires. At times He wants faith to be victorious against persecution at the expense of the
perishable bodies due to some wisdom He desires. At times He desires to punish the tyrants on earth, while at
times he gives them respite until the promised day, due to some wisdom that would materialise out of
punishing the tyrants and by giving them respite until the promised day, all this with His predestined power.

ُ ‫) َه ْل أَت َاكَ َحد‬

And here is an example of how He (SWT) does whatever He (SWT) pleases: (‫ِيث ا ْل ُجنُو ِد ِف ْرع َْونَ َوثَ ُمو َد‬
Have you heard the story of the soldiers, Pharaoh and Thamud. Alah (SWT) calls them soldiers as an
indication to their strength and capacity... Have you heard their story? How your Lord did whatever He (SWT)
desired to do with them?

Here are two different stories about their nature and their outcome. As for Pharaoh, Allah (SWT) destroyed
him and his army and He (SWT) liberated the children of Israel from his tyranny and He (SWT) empowered
them on earth for a while. As for the story of Thamud, Allah (SWT) destroyed them, all of them without
exception and He (SWT) Nabi Salih and those few who believed with him. After that they did not have a
kingdom or any power, Allah (SWT) merely delivered them from the tyranny of those sinful people. These are
two examples of the act of the will and the attention of the desire. These are two portrayals of the many
portrayals of the call to Allah (SWT) and their expected probabilities, alongside the third probability that
afflicted the companions of the trench. All these incidents, The Holy Quraan presents to the small minority of
Muslims in Makkah, and to every generation of Muslims.

ٌ ‫َّللا مِ ن َو َرائِ ِهم ُّمحِ ي‬

‫ط‬ ٍ ‫بَ ِل الَّ ِذينَ َكفَ ُروا فِي ت َ ْكذِي‬
ُ َّ ‫ب َو‬
Yet the disbelievers persist in denying the truth. Although Allah surrounds them from all around.

Denial is the position and the reality of the condition of the disbelievers; this is their state at daybreak and at
the end of the day. (Although Allah surrounds them from all around.)

They are unaware of the power and the knowledge of Allah (SWT) that encompasses them.

ٍ ‫بَ ْل ه َُو قُ ْرآ ٌن َّم ِجي ٌد فِي لَ ْو‬

‫ح َّمحْ فُوظ‬

Surely this is The Glorious Quraan, Inscribed on the imperishable tablet.

Al Majeed means that which is raised, noble and deep rooted. Is there any thing more glorious, higher and
more deep rooted that the great words of Allah (SWT)? It is inscribed in a protected tablet. His words are the
final reference, in every issue. All other words are disregarded. His words are the protected grazing pastures.
The Hoy Quraan has issued its statement regarding the companions of the trench and the reality that is behind
it... and that’s the final word!

Assignment

1. Provide example that describe the consequences of the tyrants as it appears in these verses.
2. Create a link between the events of human life and its movement with the desire, power and justice of
Allah (SWT).
3. Explain the meanings of each (‫ )فَعَّا ٌل ِل َما يُ ِري ُد‬, The Executer of His Own will, and
 ‫‪) Surely this is The Glorious Quraan.‬بَ ْل ُه َو قُ ْرآنٌ َّم ِجي ٌد)(‬

‫‪Surah At-Taariq‬‬

‫‪Lesson 1 Verses:1-10‬‬

‫ق‬ ‫سانُ ِم َّم ُخ ِل َ‬ ‫ظ {‪ }4‬فَ ْليَن ُ‬

‫ظ ِر ْ ِ‬
‫اْلن َ‬ ‫ع َل ْيهَا حَافِ ٌ‬
‫ب {‪ِ }3‬إن ُك ُّل َن ْف ٍس َّل َّما َ‬ ‫ق {‪ }2‬ال َّنجْ ُم الثَّاقِ ُ‬ ‫ط ِار ُ‬ ‫ق {‪َ }1‬و َما أَد َْراكَ َما ال َّ‬ ‫س َماء َوال َّ‬
‫ط ِار ِ‬ ‫َوال َّ‬
‫س َرائِ ُر {‪ }9‬فَ َما لَهُ ِمن قُ َّو ٍة‬‫علَى َرجْ ِع ِه لَقَاد ٌِر {‪ }8‬يَ ْو َم ت ُ ْبلَى ال َّ‬ ‫ب {‪ِ }7‬إنَّهُ َ‬ ‫ص ْل ِ‬
‫ب َوالت َّ َرائِ ِ‬ ‫ج ِمن بَي ِْن ال ُّ‬ ‫ق {‪ }6‬يَ ْخ ُر ُ‬ ‫ق ِمن َّماء دَافِ ٍ‬ ‫{‪ُ }5‬خ ِل َ‬
‫ص ٌل {‪َ }13‬و َما ُه َو ِبا ْله َْز ِل {‪ِ }14‬إنَّ ُه ْم يَ ِكيدُونَ َكيْدا ً‬ ‫ْع {‪ِ }12‬إنَّهُ لَقَ ْو ٌل فَ ْ‬ ‫صد ِ‬ ‫ت ال َّ‬ ‫ض ذَا ِ‬ ‫الرجْ ِع {‪َ }11‬و ْاْل َ ْر ِ‬‫ت َّ‬ ‫س َماء ذَا ِ‬‫اص ٍر {‪َ }10‬وال َّ‬ ‫َو ََل نَ ِ‬
‫ر َويْدا ً {‪}17‬‬ ‫{‪َ }15‬وأَ ِكي ُد َكيْدا ً {‪ }16‬فَ َم ِه ِل ا ْلكَافِ ِرينَ أَ ْم ِه ْل ُه ْم ُ‬
‫‪1) By the heavens and the nightly visitor,‬‬

‫‪2) And what could make you understand what the nightly visitor is,‬‬
3) It is the star o piercing brightness,

4) (Just as Allah is taking care of each star in the galaxies, similarly) over each soul there is a guardian
angel.

5) Let man ponder from what he is created,

6) He is created from a gushing fluid,

7) Which originates from between the loins and ribs,

8) Surely, He (The Creator) has the power to bring him back to life,

9) The Day when secrets will be scrutinised,

10) Then he will have neither power of his own nor any helper to save him from the punishment o Allah

11) By the heavens that possess rain clouds that repeatedly sends down rain,

12) And by the earth which is ever bursting wit new growth,

13) Surely this Qur’aan is a decisive word,

14) And it is no joke!

15) Indeed they are plotting a conspiracy,

16) And I am plotting a conspiracy,

17) Therefore, leave the unbelievers alone; leave them alone for a while.

Practical Objectives:

• The learner must explain the cosmic scene and the ultimate reality of faith the oath deals with at
the beginning of the surah.

• The learner must contemplate on the unique manner in which Allah (SWT) created man.
• The learner must explain The Power of Allah in restoring creation in The Hereafter.

• The Learner must prepare to return to Allah The Mighty, The Lofty The Hereafter.
(Consider his surroundings and present a strategy on how to live in The Pleasure of Allah.)

ٌ ‫علَ ْيهَا حَا ِف‬

‫ظ‬ ُ ‫} النَّ ْج ُم الثَّاق‬2{ ‫ق‬
َ ‫} إِن ُك ُّل نَ ْف ٍس لَّ َّما‬3{ ‫ِب‬ َّ ‫} َو َما أَد َْراكَ َما ال‬1{ ‫ق‬
ُ ‫ط ِار‬ َّ ‫س َماء َوال‬
ِ ‫ط ِار‬ َّ ‫َوال‬

By the heavens and the nightly visitor, And what could make you understand what the nightly visitor is,
It is the star of piercing brightness, There is not a soul except that there is a guardian angel over it.

This oath deals with a cosmic scene and the reality of faith. The surah begins by mentioning the heavens, and
the night visitor which is a bright piercing star. Then it follows it up with question adopting a style which is
common in The Holy Qur’aan. (And what could make you understand what the night visitor is) As though it is
an issue which is beyond knowledge and comprehension. Then it defines its shape and explains its form. (It is
the star of piercing brightness).The star tat dispels the darkness with its penetrating rays.
It takes an oath by the heavens and the bright piercing star that each soul has a guardian over it which is
commissioned by Allah.(There is not soul except that t has a guardian angel over it)There is not a soul except
that there is a guardian angel watching over it, taking account of its deeds and protecting it. This is angel is
entrusted to the soul with the command of Allah.
Thus, there is no chaos, people are not left to do as they please on earth without any guardian, neither are they
neglected in the mountains and valleys of the earth without any protector, nor are they allowed to do as they
desire without a sentry. Indeed there is detailed and direct recording of all their words and deeds, and there
would be accountability based on this detailed and direct recording.
The surah then moves from this point to another point which emphasizes the reality of predestination and
Allah’s Plan..this, man’s first stage of creation indicates upon this reality:

ِ ‫ص ْل‬
ِ ‫ب َوالتَّ َرا ِئ‬
}7 { ‫ب‬ ُ ‫} َي ْخ ُر‬6{ ‫ِق‬
ُّ ‫ج مِ ن َبي ِْن ال‬ ٍ ‫} ُخلِقَ مِ ن َّماء دَاف‬5{ ‫ق‬
َ ‫سا ُن مِ َّم ُخ ِل‬
َ ‫اْلن‬ ُ ‫َف ْليَن‬
ِ ْ ‫ظ ِر‬

Let man ponder from what he is created,

He is created from a gushing fluid, Which originates from between the loins and ribs

Let man reflect upon the substance from which he was created, and then upon what became of this substance.
He was created from a gushing fluid which originates from between the loins and ribs. He was created from a
fluid that collects in his spine and a fluid that collects in the rib of a woman.

The distance between the origin and the end product is amazing! The distance between the gushing fluid that
originates between loins and ribs and intelligent, rational man who is a complex composition of limbs, nerves,
intelligence and psyche, indicates that there is a hand other tan than the hand of man which moves this liquid
substances which has no support, desire or power. Until it reaches this point, a fully fledged human…This
emphasizes the first reality upon which Allah takes and oat by the heavens and the night visitor, just as it levels
the path for the next reality, which is the restoration f creation in the hereafter, this reality which the idolaters
refuse to accept.

ِ َ‫} َف َما لَهُ مِ ن قُ َّو ٍة َو ََل ن‬9{ ‫س َرا ِئ ُر‬

}10{ ‫اص ٍر‬ َّ ‫} ي َْو َم ت ُ ْبلَى ال‬8{ ‫علَى َر ْج ِع ِه لَقَا ِد ٌر‬
َ ُ‫ِإنَّه‬

Surely, He (The Creator) has the power to bring him back to life, The Day when secrets will be
scrutinised. Then he will have neither power of his own nor any helper to save him from the punishment o
AllahIndeed He, Allah (SWT) Who created man and took care of him- Indeed He has the power to restore him
to life after death, and to revive him after he decomposes. The origin of man is confirmed by His Power just as
it is confirmed by what He has predestined for man and what He has planned. (The Day when secrets will be
scrutinised) Concealed secrets, secrets that are folded within those that are hidden. The Day when they will be
scrutinised and examined, The Day when they will be exposed and revealed!

(Then he will have neither power of his own nor any helper to save him from the punishment o Allah)

He will have no power of his own nor any external power to help him.
 Assignment

1. Explain the cosmic scene and the ultimate reality of faith the oath deals with at the beginning of
the surah.

2. (And within yourself, don’t you reflect) did you reflect upon how uniquely Allah (SWT) created you? To what
conclusions have you arrived after refection?

3. Explain The Power of Allah (SWT) In restoring and reviving life in Te Hereafter.

4. Are you preparing to return to Allah, The Mighty, The Lofty, in the hereafter? What preparations are you making?

Lesson 2 Verses:11-17

ً ‫} إِنَّ ُه ْم يَ ِكيدُونَ َكيْدا‬14{ ‫} َو َما ُه َو بِا ْله َْز ِل‬13{ ‫ص ٌل‬ ْ َ‫} إِنَّهُ لَقَ ْو ٌل ف‬12{ ‫ْع‬ ِ ‫صد‬َّ ‫ت ال‬ ِ ‫ض ذَا‬ ِ ‫} َو ْاْل َ ْر‬11{ ‫الرجْ ِع‬
َّ ‫ت‬ِ ‫س َماء ذَا‬
َّ ‫َوال‬
}17{ ً ‫} فَ َم ِه ِل ا ْلكَافِ ِرينَ أَ ْم ِه ْل ُه ْم ُر َويْدا‬16{ ً ‫} َوأَ ِكي ُد َكيْدا‬15{
By the heavens that possess rain clouds that repeatedly sends down rain, And by the earth which is ever
bursting wit new growth,Surely this Qur’aan is a decisive word,And it is no joke!Indeed they are plotting a
conspiracy,And I am plotting a conspiracy,Therefore, leave the unbelievers alone; leave them alone for a
while.

Practical Objectives
The learner must explain upon what does Allah (SWT) takes an oath at the end of the surah. •
The learner must explain the reality of the battle against the enemies of Allah (SWT) •

Perhaps there is still some doubt and scepticism remaining in the hearts regarding restoration and revival of life
after death. Hence, Allah (SWT) reiterates that this word is the deciding word (By the heavens that possess rain
clouds that repeatedly sends down rain, and by the earth which is ever bursting with new growth. Surely this
Qur’aan is a decisive word, and it is no joke). The word Ar-Raj’a refers to rain. Rain repeatedly comes down
from the heavens. As-Sad’a refers to the plants that split the earth and burst forth. These two characteristics
portray a scene of life. The life of plants, its origin is water which comes down fro the heavens which leads to
vegetation sprouting from the earth.

Allah (SWT) takes an oath upon these two creations and these two events, He (SWT) takes an oath that this
statement that confirms resurrection ad trial- or The Holy Quraan i its entirety-is the deciding word which is not
dubious in its nature nor is it a joke. The deciding word ,which negates every other word, every doubt, every
other argument and any scepticism. In the light of this deciding word regarding restoration of life and trial, the
address is directed to The Messenger (SAW) and the marginalised community of believers who were with him
in Makkah, experiencing persecution and hardships due to the conspiracies of the idolaters against the call of
Islam and those who accept the call. It addresses The Messenger (SAW) to be firm and composed, and it
informs him about the approaching humiliation of those who engage in conspiracies against Islam. Indeed this
will be dealt with in tie. Indeed the outcome of the battle is in the hands of Allah (SWT).So, let The Messenger
and the believers be cal and composed.

(Indeed the disbelievers are plotting a conspiracy and I am plotting a conspiracy, therefore leave the unbelievers
alone, leave them alone for a while) This is a conspiracy and that is a conspiracy, and this is the battle.

Therefore leave the unbelievers alone, leave them alone for a while. Do not be hasty, nor wish for the end of the
battle to be delayed. Indeed you have witnessed its nature ad reality...surely there is some wisdom behind this
delay. This delay is short even though it may consume ones worldly life.

Assignment

1) Mention upon what Allah (SWT) takes an oath at the end of the surah.

2) Explain the realities of the battle with the enemies of Allah, The Mighty, and The Lofty.
 ‫‪Surah Al A’laa‬‬

‫غثَاء أَحْ َوى‬ ‫ج ا ْل َم ْرعَى {‪ }4‬فَ َجعَلَهُ ُ‬ ‫س َّوى {‪َ }2‬والَّذِي قَد ََّر فَ َهدَى {‪َ }3‬والَّذِي أَ ْخ َر َ‬ ‫ق فَ َ‬ ‫س َم َر ِبكَ ْاْل َ ْعلَى {‪ }1‬الَّذِي َخلَ َ‬ ‫حا ْ‬ ‫س ِب ِ‬
‫َ‬
‫الذك َْرى‬
‫ت ِ‬ ‫س َرى {‪ }8‬فَذَ ِك ْر ِإن نَّفَعَ ِ‬
‫س ُركَ ِل ْليُ ْ‬‫َّللاُ ِإنَّهُ يَ ْعلَ ُم ا ْل َجه َْر َو َما يَ ْخفَى {‪َ }7‬ونُيَ ِ‬
‫سى {‪ِ }6‬إ ََّل َما شَاء َّ‬ ‫سنُ ْق ِرؤُكَ فَ ََل تَن َ‬
‫{‪َ }5‬‬
‫ار ا ْل ُكب َْرى {‪ }12‬ث ُ َّم ََل يَ ُموتُ فِيهَا َو ََل يَحْ يَى {‪ }13‬قَ ْد‬ ‫صلَى النَّ َ‬ ‫شقَى {‪ }11‬الَّذِي يَ ْ‬ ‫سيَذَّك َُّر َمن يَ ْخشَى {‪َ }10‬ويَتَ َجنَّبُهَا ْاْل َ ْ‬ ‫{‪َ }9‬‬
‫صلَّى {‪ }15‬بَ ْل ت ُ ْؤثِ ُرونَ ا ْل َحيَاةَ ال ُّد ْنيَا {‪َ }16‬و ْاْل ِخ َرةُ َخي ٌْر َوأَ ْبقَى {‪ِ }17‬إنَّ َهذَا لَ ِفي‬ ‫س َم َر ِب ِه فَ َ‬ ‫أَ ْفلَ َح َمن تَ َزكَّى {‪َ }14‬وذَك ََر ا ْ‬
‫سى {‪}19‬‬ ‫ف ِإب َْرا ِهي َم َو ُمو َ‬‫ص ُح ِ‬ ‫ُ‬ ‫اْلُول ى {‪}18‬‬ ‫ف ْ‬ ‫صح ِ‬ ‫ال ُّ‬

‫‪Glorify the name of your Lord ,The Most high,‬‬

 He Who has Created all things and perfected them,
He Who has set their destinies and guided them,
He Who brings ort green pastures,
Then reduces them to black rubbish,
Soon ,We will recite (Our Revelation) to you, and you will not forget,
Except what Allah wills, indeed He knows what is revealed and what is conealed.
We shall make the path o ease easy for you,
Therefore admonish if admonition is beneficial.
He who fears will accept admonition
And the unfortunate will avoid it.
He who will burn in the gigantic fire,
Where he shall neither die nor live.
Indeed he who purifies himself is successful,
And he remembers the name of his Lord and he prays.
Rather you prefer the worldly life,
While the hereafter is better and eternal.
Indeed this is in the earlier scriptures,
The scriptures of Abraham and Moses.

Imaam Ahmad ibnu Hambal narrates from Sayyiduna Ali (RA) that The Messenger of Allah (SAW) use to love
this surah (‫س َم َربِكَ ْاْل َ ْعلَى‬
ْ ‫سبِحِ ا‬
َ ). In the saheeh of Imaam Muslim(RA) it is reported that He (SAW) use to read this
َ ْ ُ َ
ِ ‫ ) َه ْل أتَاكَ َحدِيث الغا‬in both the eid prayers and the Friday prayer. Whenever eid fell on a Friday he
surah and (‫شيَ ِة‬
(SAW) read these surahs in both the prayers.
It is only appropriate for The Messenger of Allah (SAW) to love this surah, as it converted the whoe universe
into a place of worship for him, a place where the glorification of his Lord Most High echoed, and an exhibition
َ ‫س َّوى َوالَّذِي َقد ََّر َف َهدَى َوالَّذِي أَ ْخ َر‬
of the glorification and praise of his Lord ( ُ‫ج ا ْل َم ْرعَى َف َجعَلَه‬ َ ‫ق َف‬
َ َ‫س َم َربِكَ ْاْل َ ْعلَى الَّذِي َخل‬
ْ ‫سبِحِ ا‬
َ
َ َ ُ
‫ )غثاء أح َْوى‬Glory be to your Lord Most High, He Who created and perfected, He Who set their destinies and
guided them, He Who brought forth green pastures, then reduced it to black rubbish.

It is only appropriate for The Messenger of Allah (SAW) to love this surah, as it brought great glad tidings for
him. His Lord says to him while assigning him to convey the message and admonish the people ( ‫سى‬ َ ‫سنُ ْق ِرؤُكَ َف ََل تَن‬
َ
‫الذك َْرى‬
ِ ‫ت‬ ِ ‫َّللا ِإنَّهُ يَ ْعلَ ُم ا ْل َجه َْر َو َما يَ ْخفَى َونُيَس ُِركَ ِل ْليُس َْرى َفذَك ِْر ِإن نَّفَ َع‬
ُ َّ ‫َاء‬
‫ش‬ ‫ا‬‫م‬َ َِّ
‫َل‬ ‫إ‬ ) Soon We will make you recite (Our
Revelation) and you will not forget it except what Allah wills, indeed He knows what is revealed and what is
concealed. We shall make the path of ease easy for you. So admonish if admonition benefits. In these verses his
Lord guarantees him that He will protect his heart for this Quraan (recitation), and He promises him that he will
make the path easy for him in all his affairs and the affairs of the mission of Islam. This is indeed a great source
of solace for The Messenger (SAW).
It s only appropriate for the Messenger (SAW) to have a special place in his pure heart for this surah, as it
enshrines the primary fundamentals of faith which includes The Unity o The Lord The Creator, confirmation of
divine revelation, confirmation of reward in the hereafter, these are the fundamental constituents of the belief
system. Then it connects this belief system with its historic origin and its profound existence since time
immemorial.

‫سى‬
َ ‫ف ِإب َْراهِي َم َو ُمو‬ ُ .‫ف ْاْلُولَى‬
ِ ‫ص ُح‬ ُّ ‫ ِإنَّ َهذَا لَفِي ال‬.1
ِ ‫ص ُح‬
Indeed this is in the earlier scriptures,
The scriptures of Abraham and Moses.

In addition to what it portrays of this belief system the nature of The Messenger who has been commissioned to
convey it, and the nature of the community which adopts it, it also portrays the nature of its ease and
magnanimity.

Lesson 1 Verses: 1-13

Practical Objectives:
• The learner must explain the status this surah enjoys in the heart of The Messenger (SAW).
• The learner must reflect upon the greatness of the creation of Allah (SWT) and glorify Him and
celebrate His praises.
• The learner must mention what this surah contains of glad tidings for The Messenger of Allah
(SAW) and his community.
• The learner must explain the significance of one who calls to Allah (SWT) as referred to in this
surah.
• The learner must define who would benefit with admonition and who won’t benefit.

َ َ‫غثَاء أ‬
‫حْوى‬ َ ‫} َوالَّذِي أَ ْخ َر‬3{ ‫} َوالَّذِي َقد ََّر َف َهدَى‬2{ ‫س َّوى‬
ُ ُ‫} َف َج َعلَه‬4{ ‫ج ا ْل َم ْرعَى‬ َ ‫} الَّذِي َخلَقَ َف‬1{ ‫س َم َر ِبكَ ْاْل َ ْعلَى‬
ْ ‫حا‬
ِ ‫س ِب‬
َ

(Glorify the praises of your Lord ,Most High, He Who Created and Perfected, He Who has set their destinies
and guided them,He Who brought forth green pastures, then reduced it to black rubbish)

It is only appropriate for The Messenger of Allah (SAW) to love this surah, as it brought great glad tidings for
him. His Lord says to him while assigning him to convey the message and admonish the people ( ‫سى‬ َ ‫سنُ ْق ِرؤُكَ َف ََل تَن‬
َ
‫الذك َْرى‬
ِ ‫ت‬ َ َّ َ َ ْ
ِ َ‫َس ُركَ ِلليُس َْرى فذك ِْر إِن نفع‬ ُ َ ْ ْ َ ُ َّ
ِ ‫َّللاُ إِنه يَ ْعل ُم ال َجه َْر َو َما يَخفى َوني‬ َّ
َّ ‫ )إَِل َما شَاء‬Soon We will make you recite (Our

Revelation) and you will not forget it except what Allah wills, indeed He knows what isrevealed and what is
concealed. We shall make the path of ease easy for you. So admonish if admonition benefits. In these verses
his Lord guarantees him that He will protect his heart for this Quraan (recitation), and He promises him that he
will make the path easy for him in all his affairs and the affairs of the mission of Islam. This is indeed a great
source of solace for The Messenger (SAW).

It s only appropriate for the Messenger (SAW) to have a special place in his pure heart for this surah, as it
enshrines the primary fundamentals of faith which includes The Unity o The Lord The Creator, confirmation of
divine revelation, confirmation of reward in the hereafter, these are the fundamental constituents of the
belief system. Then it connects this belief system with its historic origin and its profound existence since time
immemorial.

‫سى‬
َ ‫ف ِإب َْراهِي َم َو ُمو‬ ُ .‫ف ْاْلُولَى‬
ِ ‫ص ُح‬ ُّ ‫ِإنَّ َهذَا لَفِي ال‬
ِ ‫ص ُح‬

Indeed this is in the earlier scriptures,

The scriptures of Abraham and Moses.
In addition to what it portrays of this belief system the nature of The Messenger who has been commissioned to
convey it, and the nature of the community which adopts it, it also portrays the nature of its ease and
magnanimity.
The word At-Tasbeeh means to glorify Allah (SWT) , celebrate His praises, to declare that Allah (SWT) is free
any fault or flaw, to visualise the meaning of the beautiful characteristics of Allah (SWT), to live a life tat
reflects these beautiful names, and to bring into existence the meanings of these beautiful names and
characteristics in the heart and the mind.
The word Subahaanallah (Glory be to Allah) must not be mere repetition with the tongue.

‫س َم َر ِبكَ ْاْل َ ْعلَى‬

ْ ‫حا‬
ِ ‫س ِب‬
َ (Glorify the name of your Lord, The Most High) The word Rabb means he who educates,
develops and cares. The word Al A’laa, refers to He Whom nothing can escape His sight, His vision surpasses
the horizons that hat have no boundary.
The address here is firstly directed to The Messenger of Allah (SAW). This instruction came to him from his
Lord in theses words (Glorify the name of your Lord Most High). Indeed, The Messenger of Allah (SAW) use
to read this instruction and execute it immediately saying (Subahaana Rabbiyal A’laa), Glory to my Lord The
Most High, before proceeding to the following verses of the surah.

‫س َّوى َوالَّذِي قَد ََّر فَ َهدَى‬

َ َ‫ق ف‬
َ َ‫( الَّذِي َخل‬He Who created and perfected)He Who created everything and perfected it.
He created everything without a single fault or flaw, with unparalleled perfection. He created everything in a
form that suits its natural existence. He predestined the role and objective of each and every creation, then
guided each and every creation to the role and objective for which it was created, and He inspired each and
every creation with the objective of its existence. He decreed for each and every creation all its necessities ad
essentials that it requires during its existence, and guided each and every creation on how to acquire its
necessities and essentials. This great reality is evident in every

creation that exists in the vastness of this universe; there is not a single creation except that it bears testimony to
this.

‫غثَاء أَح َْوى‬ َ ‫َوالَّذِي أَ ْخ َر‬

ُ ُ‫ج ا ْل َم ْرعَى َف َجعَلَه‬
(He Who brought forth green pastures then reduced it to black waste) Green pastures refer to all the
different kinds off vegetation. There is not single plant specie except that it is benefit to some creation or the
other. Initially plants sprout and grow green, then it withers and becomes dry and blackish, the word Ahwaa
refers to this blackish colour. Reference to plant life in this context suggest in a very subtle manner that just as
each and every plant will be eventually harvested ,each and every form of life will eventually terminate. This
parable concurs with the subject matter of this context that deals with the worldly life and the life of the
hereafter.
Then comes the great glad tiding for The Messenger (SAW) and his community

‫الذك َْرى‬
ِ ‫ت‬ ِ ‫َس ُركَ ِل ْليُس َْرى َفذَك ِْر ِإن نَّفَ َع‬
ِ ‫َّللا ِإ َّنهُ يَ ْع َل ُم ا ْل َجه َْر َو َما يَ ْخ َفى َونُي‬ َ ‫سنُ ْق ِرؤُكَ َف ََل تَن‬
ُ َّ ‫سى ِإ ََّل َما شَاء‬ َ
Soon, We will recite (Our Revelation) to you, and you will not forget, Except what Allah wills, indeed He
knows what is revealed and what is concealed. We shall make the path o ease easy for you, Therefore
admonish if admonition is beneficial.
The glad tiding begins with relieving The Messenger (SAW) of the burden of memorising The Holy Quraan and
the effort to retain it. (Soon, We will recite (Our Revelation) to you, and you will not forget any of it) All The
Messenger (SAW) has to do is receive the revelation from his Lord. His Lord will take responsibility of his
heart after that, he will not forget any revelation that his Lord makes him read (Except what Allah desires).This
is a kind of protection that confirms the process of Divine Will. This exception is mentioned after a promise that
he will not forget any of the revelation. Thus, this whole affair of revelation is controlled by divine will. The
heart will remain connected to Allah (SWT), alive forever, due to this connection.
(Indeed, He knows the revealed and what is concealed)This verse appears as though it is an explanation of what
has just been mentioned regarding revelation and exception of what should be forgotten due to the desire o
Allah (SWT).All this is du to some wisdom, and none but He Who has knowledge of the revealed and what is
concealed knows best.

The second glad tiding (WE will ease the path of ease for you).This glad tiding is for Te Messenger of Allah
(SAW) personally and his followers who come after him.This confirms the nature of this religion, the reality of
this mission, its role in the life of and its position in the system of existence. Indeed, He Who creates this ease
is Allah (SWT), so that man ay proceed with his life with ease, ease in is hands, ease on is tongue, ease in his
footsteps, ease in is deeds, ease in his concepts, ease in his refection and contemplation, ease in the manner
he implements his laws, ease in the manner he deals with issues, ease with himself and ease with others. This
was the manner of The Messenger of Allah (SAW) in his affairs, never was he given a choice between two
options except that he chose the easier one. His sayings encouraging the adoption of ease, gentleness,
tolerance, and leniency in all affairs, beginning with the belief system and all its responsibilities are too
numerous to mention. It would suffice us to quote some his popular sayings, “Indeed this religion is a religion
of ease.” “None is extreme with this religion except that it defeats him.”Narrated by Al Bukhaari. “Create ease,
do not create difficulty” Narrated by Bukhaari and Muslim. Regarding commercial interaction he stated, “May
Allah have

mercy on a man who is tolerant when he sells, tolerant when he bys and tolerant when he claims from a
debtor.”Narrated by Al Bukhaari. “Indeed the most hateful men in the sight of Allah are the most obstinate
adversaries.”The autobiography of The Messenger of Allah (SAW) is nothing but pages of tolerance, ease,
leniency, gentleness and guidance to adopt ease in all our affairs.

Behold, he (SAW) rose to the occasion and meticulously executed his responsibility, but those who came after
him, they situation differs. Allah (SWT) deals with them as HE desires, according to how they respond to this
admonition.

ْ َ ‫سيَذَّك َُّر َمن يَ ْخشَى َويَت َ َجنَّبُهَا ْاْل‬

‫شقَى‬ َ

Admonish! He will benefit with admonition (He who fears). He, whose heart is constantly conscious of Allah
(SWT). He will fear the wrath and punishment of Allah (SWT). When he is admonished, he is heedful, when
he is enlightened, he sees the light, and when he is advised, he acknowledges.
(The unfortunate will avoid it). He will avoid admonition, he will not listen to it, nor will he benefit from it.
Thus, he is (Unfortunate).The unfortunate is the personification of extreme wretchedness. He is unfortunate in
this world due to his spiritual existence (ruh) being empty, dead, dense, and thick. He will be unfortunate in
the hereafter due to the torment, the torment of which none knows the extent.

‫ار ا ْل ُكب َْرى ث ُ َّم ََل َي ُموتُ فِيهَا َو ََل َي ْحيَى‬

َ َّ‫صلَى الن‬
ْ ‫الَّذِي َي‬

(He who will enter the gigantic fire, then he will not die in it nor will he live)

The gigantic fire is the fire of hell. It is gigantic due to its intensity, gigantic due to its unlimited period of
existence; gigantic due to its enormity... its existence will be extended and prolonged. He will not die in it,
thus, he will never discover the pleasure of relaxation, nor will he live in peace and relaxation. Indeed, it is
eternal torment.

Assignment

1) Mention the status this surah enjoys with The Messenger of Allah (SAW).
2) Have you allocated any specific time to devote to reflecting upon te greatness o Allah’s creation.
3) Mention the gad tidings this surah contains for The Messenger of Allah (SAW) and those who take
the mantle of his mission after him.
4) Mention the significance of one who calls to Allah (SWT) as referred to in this surah.
5) Define the category of people who will benefit from admonition and the category who will not
benefit.

Lesson 2 Verses 14-19

‫ف‬ ُّ ‫} إِنَّ َهذَا لَ ِفي ال‬17{ ‫} َو ْاْل ِخ َرةُ َخي ٌْر َوأَ ْبقَى‬16{ ‫} بَ ْل ت ُ ْؤثِ ُرونَ ا ْل َحيَاةَ ال ُّد ْنيَا‬15{ ‫صلَّى‬
ِ ‫ص ُح‬ ْ ‫} َوذَك ََر ا‬14{ ‫قَ ْد أَ ْفلَ َح َمن تَ َزكَّى‬
َ َ‫س َم َربِ ِه ف‬
}19{ ‫سى‬ َ ‫ف إِب َْرا ِهي َم َو ُمو‬ ُ }18{ ‫ْاْلُولَى‬
ِ ‫ص ُح‬
Indeed he who purifies himself is successful, and he remembers the name of his Lord and he prays.
Rather you prefer the worldly life, while the hereafter is better and eternal.
Indeed this is in the earlier scriptures, the scriptures of Abraham and Moses.

Practical Objectives:
• The learner must describe the path to success and salvation as it is prescribed by these verses.
• The learner must give preference to that which is eternal over that which is ephemeral.
 • The learner must explain the factors mentioned in the different divine scriptures that make this belief
system a single and unified entity.

We now deal with the flip side of the coin. Here we find that success and salvation are the result of
purification and reflection.

}15{ ‫صلَّى‬ ْ ‫} َوذَك ََر ا‬14{ ‫َق ْد أ َ ْفلَ َح َمن ت َ َزكَّى‬

َ ‫س َم َربِ ِه َف‬

Indeed he who purifies himself is successful, and he remembers the name of his Lord and he prays.

The word tazakkaa means purification from all forms of impurity. Allah (SWT) guarantees in these verses tat
he who purifies himself, remembers His name by internalising His Loftiness in his heart and he prays (is
certainly successful), without an iota of doubt. He is successful in his worldly life due to his connection with his
Lord, with a conscious heart. He perceives the sweetness of remembering His Lord and being under His
Shadow. He also attains success in the hereafter by earning salvation from the gigantic fire. He attains success
with the reward of a luxurious existence, and the pleasure of Allah (SWT)...How different is his situation from
the situation of the unfortunate. How different is his outcome from the outcome of the unfortunate.

Amidst the scene of the gigantic fire that would be the abode of the unfortunate and the salvation and success
for he who purifies himself, those who are being addressee are now directed to the cause and origin of the
misfortune of the unfortunate...

}17{ ‫} َو ْاْل ِخ َرةُ َخي ٌْر َوأَ ْبقَى‬16{ ‫بَ ْل ت ُ ْؤثِ ُرونَ ا ْل َحيَاةَ ال ُّد ْنيَا‬
Rather you prefer the worldly life, while the hereafter is better and eternal.

Most certainly preferring the worldly life over the life of the hereafter is the root of every misfortune. This
state prevents one from contemplation and reflection. Contemplation and reflection leads man to give
preference to the hereafter and to make the necessary preparation for it. The potency of contemplation and

reflection is so intense that it can transform mans preference of this world to preference of the hereafter,
while he is in such a state that his desire or this world is stronger.(The Hereafter...).It is better in its nature, it
has an unlimited time of existence. In the shade of this reality, most certainly preference of this world over the
hereafter appears to be the result of stupidity and miscalculations. No intelligent being will prefer this world
over the hereafter.

In conclusion, reference is made to the ancient nature of this mission, its profound existence and the
expansion of its roots through the ages. Its fundamentals remained the same through time and space.

}19{ ‫سى‬
َ ‫ف إِب َْرا ِهي َم َو ُمو‬ ُ }18{ ‫ف ْاْلُولَى‬
ِ ‫ص ُح‬ ُّ ‫إِنَّ َهذَا لَ ِفي ال‬
ِ ‫ص ُح‬
Indeed this is in the early scriptures, the scriptures of Abraham and Moses
Whatever has been mentioned in this surah enshrines the fundamentals of this great belief system. It is the very same
fundamentals that have been mentioned in the early scriptures, the scriptures of Abraham and Moses. It is but one truth
which comes fro the same source.

Assignment

1) Explain the path to success and salvation as it is prescribed by this surah.

2) Do you prefer that which eternal over that which is temporary.
3) Explain the common factors of this belief system in the different divine scriptures.

Suratul Ghaashiyaa

‫س َقى‬ ْ ُ ‫} ت‬4{ ً‫َاميَة‬ ِ ‫صلَى نَارا ً ح‬ ْ َ‫} ت‬3{ ٌ‫اصبَة‬ ِ َّ‫َاملَةٌ ن‬ ِ ‫} ع‬2{ ٌ‫شعَة‬ ِ ‫} ُو ُجوهٌ يَ ْو َمئِ ٍذ َخا‬1{ ‫شيَ ِة‬ ُ ‫َه ْل أَتَاكَ َحد‬
ِ ‫ِيث ا ْلغَا‬
‫} ُو ُجوهٌ يَ ْو َمئِ ٍذ‬7{ ‫وع‬ ٍ ‫س ِمنُ َو ََل يُ ْغنِي ِمن ُج‬ ْ ُ‫} ََل ي‬6{ ‫يع‬ ٍ ‫طعَا ٌم ِإ ََّل ِمن ض َِر‬ َ ‫ْس لَ ُه ْم‬ َ ‫} لَّي‬5{ ‫عي ٍْن آنِيَ ٍة‬ َ ‫ِم ْن‬
ٌ‫َاريَة‬
ِ ‫ع ْينٌ ج‬ ً
َ ‫} فِيهَا‬11{ ‫س َم ُع فِيهَا ََل ِغيَة‬ ْ َ‫} ََّل ت‬10{ ‫} فِي َجنَّ ٍة عَا ِليَ ٍة‬9{ ‫اضيَة‬ ٌ ِ ‫س ْع ِيهَا َر‬ ٌ
َ ‫} ِل‬8{ ‫نَّا ِع َمة‬
ٌ‫ي َم ْبثُوثَة‬ ُّ ‫} َو َز َرا ِب‬15{ ‫صفُوفة‬ ٌ َ ْ ‫ق َم‬ ٌ
ُ ‫} َونَ َم ِار‬14{ ‫اب َّم ْوضُوعَة‬ َ ٌ
ٌ ‫} َوأك َْو‬13{ ‫س ُر ٌر َّم ْرفُوعَة‬ ُ ‫} فِيهَا‬12{
‫ْف‬َ ‫} َو ِإلَى ا ْل ِجبَا ِل َكي‬18{ ْ‫ْف ُرفِعَت‬ َ ‫س َماء َكي‬ َّ ‫} َو ِإلَى ال‬17{ ْ‫ْف ُخ ِلقَت‬ ِ ْ ‫ظ ُرونَ ِإلَى‬
َ ‫اْل ِب ِل َكي‬ ُ ‫} أَفَ ََل يَن‬16{
}22{ ‫صي ِْط ٍر‬ َ ‫علَي ِْهم ِب ُم‬ َ َ‫ست‬ ْ َّ‫} ل‬21{ ‫} فَذَ ِك ْر ِإنَّ َما أَنتَ ُمذَ ِك ٌر‬20{ ْ‫س ِط َحت‬ ُ ‫ْف‬ َ ‫ض َكي‬ ِ ‫} َو ِإلَى ْاْل َ ْر‬19{ ْ‫نُ ِصبَت‬
‫سابَ ُه ْم‬َ ‫علَ ْينَا ِح‬ َ َّ‫} ث ُ َّم ِإن‬25{ ‫} ِإنَّ ِإلَ ْينَا ِإيَابَ ُه ْم‬24{ ‫اب ْاْل َ ْكبَ َر‬ َّ ُ‫} فَيُعَ ِذبُه‬23{ ‫ِإ ََّل َمن تَ َولَّى َو َكفَ َر‬
َ َ‫َّللاُ ا ْلعَذ‬
 }26{

Has the news of the overwhelming event (of Resurrection)reached you?

Some faces on tat day will be humiliated,
In hard labour, worn out,
They will enter the hot blazing fire,
They shall be served drinks from A boiling spring,
They shall have no food except a bitter thorny fruit,
Which will neither provide nourishment, nor satisfy against hunger.
While some faces on that day shall be radiant,
Pleased with their endeavours,
In a lofty garden,
Where they shall hear no harmful speech or falsehood.
Therein they shall have running springs,
Therein will be thrones raised high,
With goblets placed before them,
And cushions set in rows,
And fine carpets (all) spread out.
Do they not look at the camels how they are created?
And at the heavens how it raised?
And at the mountains how they are firmly set?
And at the earth how it is spread?
So (O Muhammad {SAW}) give admonition consistently, for indeed, you are ony an admonisher.
You are not a dictator over them.
As for those who turn their backs and disbelieves,
Allah will punish them with the greatest punishment.
Verily to us will be their return.
Then verily, for us will be their reckoning.

This surah is one that has a very calm and profound rhythm, it evokes reflection and contemplation, it arouses
hope and aspirations, it instils fear and apprehension, and it motivates one to conduct oneself responsibly for
The Day of Reckoning.

َ ‫ْس لَ ُه ْم‬
‫طعَا ٌم إِ ََّل مِ ن‬ َ ‫} لَّي‬5{ ‫عي ٍْن آنِيَ ٍة‬ َ ‫سقَى مِ ْن‬ْ ُ ‫} ت‬4{ ً‫صلَى نَاراً حَامِ يَة‬ ْ َ ‫} ت‬3{ ٌ‫اصبَة‬
ِ َّ‫} عَامِ لَةٌ ن‬2{ ٌ‫شعَة‬ ُ ‫َه ْل أَت َاكَ َحد‬
ِ ‫ِيث ا ْلغَا‬
ِ ‫} ُو ُجوهٌ ي َْو َمئِ ٍذ َخا‬1{ ‫شيَ ِة‬
‫} فِيهَا‬11{ ً‫س َم ُع فِيهَا ََل ِغيَة‬ ْ َ‫} ََّل ت‬10{ ‫} فِي َجنَّ ٍة عَا ِليَ ٍة‬9{ ٌ‫اضيَة‬ ِ ‫س ْعيِهَا َر‬َ ‫} ِل‬8{ ٌ‫} ُو ُجوهٌ ي َْو َمئِ ٍذ نَّا ِع َمة‬7{ ‫وع‬ ٍ ‫سمِ ُن َو ََل يُ ْغنِي مِن ُج‬ ْ ُ‫} ََل ي‬6{ ‫يع‬
ٍ ‫ض َِر‬
ٌ َ ُ
16{ ‫ي َم ْبثوثة‬ ٌ
ُّ ِ‫} َو َز َراب‬15{ ‫صفوفة‬َ ُ ْ ‫ق َم‬ َ ٌ
ُ ‫} َون َم ِار‬14{ ‫اب َّم ْوضُوعَة‬ َ ٌ
ٌ ‫} َوأك َْو‬13{ ‫س ُر ٌر َّم ْرفوعَة‬ُ ُ ‫} فِيهَا‬12{ ‫َاريَة‬ ٌ ِ ‫ع ْينٌ ج‬ َ

Has the news of the overwhelming event (of Resurrection)reached you?

Some faces on tat day will be humiliated,
In hard labour, worn out,
They will enter the hot blazing fire,
They shall be served drinks from A boiling spring,
They shall have no food except a bitter thorny fruit,
Which will neither provide nourishment, nor satisfy against hunger.
While some faces on that day shall be radiant,
Pleased with their endeavours,
In a lofty garden,
Where they shall hear no harmful speech or falsehood.
Therein they shall have running springs,
Therein will be thrones raised high,
With goblets placed before them,
And cushions set in rows,
And fine carpets (all) spread out.

Practical Objectives:

• The learner must describe the scenes of the day of reckoning and its events.
• The learner must explain the destiny o the people and describe their reward.
ُ ‫ ) َه ْل أَتَاكَ َحد‬Has the news of the overwhelming event (of Resurrection) reached you? The surah begins
ِ ‫ِيث ا ْلغَا‬
(‫شيَ ِة‬
with this question which desires to turn the hearts to Allah (SWT), So that they may contemplate upon His
Signs in the universe, His reckoning in the hereafter, and His guaranteed reward. The surah begins with this
question which reveals the majestic evidence of predestination, while at the same time it indicates that the issue
of the hereafter has already been confirmed. The Day of Resurrection is given this new name (Al-Ghaashiyaah)
which means to overwhelm. It is given this name because n that day mankind will be overwhelmed and their
hearts would be pervaded by the terrifying scenes and events of that day.
This address (Did it reach you) The Messenger of Allah (SAW) sensed that it is directed to him personally,
when he (SAW) heard this surah. It was as though he is receiving it directly from his Lord...However this
address is general, it is directed to all who hear it. The story about that day that will overwhelm mankind is a
story that is mentioned many times in The Quraan. Allah (SWT) reminds

mankind warns them and gives them with it. He (SWT) stimulates sensitivity, fear, piety and apprehension in
the conscience of man with it, just as He (SWT) stimulates hope,
anticipation and aspirations by constantly reminding mankind about that day. Hence this conscience is
ُ ‫ ) َه ْل أَت َاكَ َحد‬Has the news of the overwhelming event
ِ ‫ِيث ا ْلغَا‬
constantly alive it does not die nor is it unmindful. (‫شيَ ِة‬
(of Resurrection) reached you?
The surah then presents some of the events and scenes of that day.

َ ‫ْس لَ ُه ْم‬
‫} ََل‬6{ ٍ‫طعَا ٌم إِ ََّل مِ ن ض َِريع‬ َ ‫سقَى مِ ْن‬
َ ‫} لَّي‬5{ ‫عي ٍْن آنِيَ ٍة‬ ْ َ ‫} ت‬3{ ٌ‫اصبَة‬
ْ ُ ‫} ت‬4{ ً‫صلَى نَاراً حَامِ يَة‬ ِ َّ‫} عَامِ لَةٌ ن‬2{ ٌ‫شعَة‬
ِ ‫ُو ُجوهٌ ي َْو َمئِ ٍذ َخا‬
}7{ٍ‫يُسْمِ ُن َو ََل يُ ْغنِي مِ ن ُجوع‬
Some faces on that day will be humiliated, in hard labour, worn out; they will enter the hot blazing fire,
They shall be served drinks from A boiling spring, They shall have no food except a bitter thorny fruit,
Which will neither provide nourishment, nor satisfy against hunger.
The surah hastens to present the scenes of punishment before the scenes of ease and comfort... There on that day
there would be faces that would be downcast, humiliated, worn-out, and depressed. They strived until they wore
themselves out, but they actions were not praiseworthy, hence, they fate is not pleasing. They achieved nothing
but ruin and loss. This situation increases the torment, burden and fatigue. Thus these faces are (In hard labour,
worn out,).They laboured for purposes other than the pleasure of Allah (SWT), they wore themselves out in
paths other than The Path of Allah... Then they discovered the fruit of their toil and labour. In this world they
discovered that their toil and labour is nothing but misery that does serve as provisions, and in the hereafter they
discovered that it is nothing but darkness that leads torment. They would face their end humiliated,
overburdened, wretched and hopeless.
In addition to this humiliation, depression, torment and pain (They will enter the hot blazing fire,) They will
taste its misery. (They shall be served drinks from A boiling spring) The heat of this spring will be extremely
intense. (They shall have no food except a bitter thorny fruit, which will neither provide nourishment, nor
satisfy against hunger.)It is said Ad-Daree’ is a tree in hell which is made of fire. It is also said that it is a kind
of thorn, camels graze on it, and it is green. After it is harvested it is called Ad-Daree’.The camel cannot bear
the taste of the harvested plant.

In the midst of this scene there would be (some faces on that day shall be radiant,
Pleased with their endeavours,) Felicity will be apparent on some faces; a sense of pleasure will be radiant on
those faces. Those with such faces will enjoy, due to this lofty spiritual feeling, a sense of satisfaction due to
their deeds, and what they witness of The Pleasure o Allah, due to their actions. There is nothing more
comforting to the heart than to be at ease with virtue and pleased due to its consequences and to witness the
pleasure that it gives Allah (SWT). Hence, The Holy Qur’aan presents a shade of this bliss that exists in
paradise.
Then it describes paradise and the luxuries it affords to these fortunate people. (‫)فِي َجنَّ ٍة عَا ِليَ ٍة‬, In a superior
garden. Superior with regard to its construction, superior with regards to its location and it would be exclusive.
The levels within these gardens would be superior to one another and the locations would be higher that one
another.
(ً‫س َم ُع فِيهَا ََل ِغيَة‬ َّ Where they shall hear no harmful speech or falsehood. This expression portrays an
ْ َ‫)َل ت‬,
atmosphere that is cam and tranquil, an atmosphere that is void of vulgarities, free from nonsensical talk that has
neither virtue nor benefit. This alone is a blessing. This verse also gives the impression that the life of the
believers in this world where they abstain from vulgar nonsensical talk and unnecessary

disputes is actually an emulation of the life in paradise. It is as though they are being prepared in this world for
that noble blessing.
Then it mentions luxuries that would bring delight to the feelings and the five senses. (ٌ‫َاريَة‬ ِ ‫ع ْي ٌن ج‬
َ ‫)فِيهَا‬, Therein
are flowing springs. Springs that gushes forth. Besides quenching the thirst, it also offers beauty, the beauty of
its movement, the movement of gushing and flowing. (ٌ‫س ُر ٌر َّم ْرفُوعَة‬ ُ ‫ )فِيهَا‬Therein will be thrones raised high.
ٌ
This implies cleanliness just as it implies purity. (‫اب َّم ْوضُوعَة‬ َ
ٌ ‫)وأك َْو‬
َ With goblets placed before them. These
goblets would be in rows, set out and prepared for the guests. No request or preparation is required. ( ‫ق‬ ُ ‫َونَ َم ِار‬
ٌ‫صفُو َفة‬
ْ ‫ ) َم‬And cushions set in rows. These cushions would serve to recline in comfort.( ‫ي َم ْبثوثة‬ٌ َ ُ ُّ ِ‫ ) َو َز َراب‬And fine
carpets (all) spread out. Beautiful carpets that would serve the purpose of adornment and comfort would be
spread out.
Mankind witnesses similarities of all these luxuries on earth. As for its nature and the nature of the enjoyment
that would be derived from it, that depends on the taste of the beneficiary. Ones taste for these luxuries would
also be distributed by Allah.

Assignment
1) Mention the scenes of this day that would overwhelm mankind and the events that would occur.
 2) Explain the consequences people would encounter on The Day of Judgement, and the scenes when
their records are presented to them.

Lesson 2 Verses 17-26

َ ‫ض َكي‬
‫ْف‬ ِ ‫} َو ِإلَى ْاْل َ ْر‬19{ ْ‫ْف نُ ِصبَت‬ َ ‫} َو ِإ َلى ا ْل ِجبَا ِل َكي‬18{ ْ‫ْف ُرفِ َعت‬ َ ‫س َماء َكي‬ َّ ‫} َو ِإلَى ال‬17{ ْ‫ْف ُخ ِل َقت‬َ ‫اْل ِب ِل َكي‬ ُ ‫أَفَ ََل يَن‬
ِ ْ ‫ظ ُرونَ ِإلَى‬
‫اب ْاْل َ ْكبَ َر‬ َّ ُ‫} فَيُعَ ِذبُه‬23{ ‫} إِ ََّل َمن تَ َولَّى َو َكفَ َر‬22{ ‫صي ِْط ٍر‬
َ َ‫َّللاُ ا ْلعَذ‬ َ ‫علَي ِْهم بِ ُم‬
َ َ‫ست‬ ْ َّ‫} ل‬21{ ‫} فَذَ ِك ْر إِنَّ َما أَنتَ ُمذَ ِك ٌر‬20{ ْ‫س ِط َحت‬ ُ
}26{ ‫سابَ ُه ْم‬ َ َّ‫} ث ُ َّم إِن‬25{ ‫} إِنَّ إِلَ ْينَا إِيَابَ ُه ْم‬24{
َ ‫علَ ْينَا ِح‬
Do they not look at the camels how they are created?And at the heavens how it raised?
And at the mountains how they are firmly set?And at the earth how it is spread?
So (O Muhammad {SAW}) give admonition consistently, for indeed, you are ony an admonisher.
You are not a dictator over them.As for those who turn their backs and disbelieves,
Allah will punish them with the greatest punishment.Verily to us will be their return.
Then verily, for us will be their reckoning.

Practical Objectives:
 • The learner must explain a manifestation of the power and plan of Allah (SWT) as it is portrayed
in this surah.
• The learner must explain the role of one who calls to Allah (SWT) and the significance of his
existence {one who calls to Allah (SWT)}.

The journey in the world of the hereafter has come to an end. We now return to the visible and contemporary
world which reveals the power and Plan of Allah (SWT).

ْ‫ْف ُخ ِلقَت‬ ُ ‫( أَ َف ََل يَن‬Don’t they look at the camel ,how it was created) Don’t they look at its nature
ِ ْ ‫ظ ُرونَ إِلَى‬
َ ‫اْلبِ ِل َكي‬
and physical creation. Then ponder and reflect, how it was created in this manner that compliments its role and
realises the objective of its creation which puts it in harmony with its environment and its role. They did not
create it! It did not create itself! Thus ,it has to be the creation of a unique creator who has absolute monopoly of
this skill. This skill indicates upn HIM and positively declares his existence, just as it reveals His Power and
Plan.

ْ‫ْف ُر ِفعَت‬ َّ ‫( َوإِلَى ال‬And at the heaven ,how it was raised) Directing the hearts to the heavens is an exercise
َ ‫س َماء َكي‬
that appears on numerous occasions in The Holy Quraan... Don’t they look at it? Don’t they see how it was
raised? Who raised it without any support? Who spread out the numerous stars in it? Who created this
splendour, this beauty, this revelation? They did not raise it? Most certainly someone raised it!

َ ‫( َو ِإلَى ا ْل ِجبَا ِل َكي‬And at the mountains how they are firmly set?) The sight of the mountains is
ْ‫ْف نُ ِص َبت‬
intimidating to man due t its loftiness and awesome appearance, and because he becomes feeble and
humbled when he stands beside it. This is the impact of its towering and sedate loftiness.

ْ‫ْف سُطِ َحت‬ ِ ‫َوإِلَى ْاْل َ ْر‬

َ ‫ض َكي‬ (and at the earth how it is spread?) The earth appears flat to the sight, levelled out for life,
movement and action. Don’t they look at it? Don’t they ponder up what is in its bowels and ask who flattened it and
levelled it like this for life?

And now ...The Messenger is addressed and he is directed to the limits of his task and the nature of his role. The surah
touches the hearts of the listeners for the last time to awaken them to the reality of life.

َ َ‫} َّلسْت‬21{ ‫( َف َذك ِْر ِإ َّن َما أَنتَ ُم َذك ٌِر‬So O Muhammad {SAW}) give admonition consistently, for
َ ‫علَ ْي ِهم ِب ُم‬
‫صيْطِ ٍر‬
indeed, you are only an admonisher. You are not a dictator over them.) Admonish, admonish them about
the hereafter and what is there. Admonish them about the universe and what it contains. Indeed, your
only responsibility is to admonish, this is your roe defined, this your only role regarding this mission.
You have no other obligation besides this. You must do nothing but admonish. This is what has been
eased or you and this is what you are burdened with.
(You are not a dictator over them.) You have absolutely no power over their hearts that you may force
them to believe. Their hearts are in the control of Allah The Merciful, man has no power over them. This
revelation that explains to The Messenger that his only role is to admonish and convey the message is
repeated in The Holy Quraan on numerous occasions for various reasons; foremost among them is to
relieve The Messenger (SAW) of bearing the burden of this mission due to the rejection of the rejecters,
after conveying it. He must just leave everything to The Power of Allah (SWT) He will do as He desires.
The rejection of the rejecters is not the responsibility of The Messenger. Although this is the limitation
 of The Messenger (SAW), indeed, the issue does not end here. The rejecters will not achieve salvation
nor would they be saved. Indeed, Allah (SWT) is there and all affairs will be presented before Him.
‫اب ْاْل َ ْكبَر‬ ُ َّ ُ‫} َفيُعَ ِذبُه‬23{ ‫( ِإ ََّل َمن تَ َولَّى َو َكفَ َر‬As for those who turn their backs and disbelieves,
َ َ‫َّللا ا ْلعَذ‬
Allah will punish them with the greatest punishment.) They will definitely return to Allah (SWT) and
He Alone will deal with them.
‫سابَ ُهم‬ َ َّ‫( ِإنَّ ِإلَ ْينَا ِإيَابَ ُه ْم ث ُ َّم ِإن‬Verily to us will be their return.
َ ِ‫علَ ْينَا ح‬
Then verily, for us will be their reckoning.) These verses define the duties of The Messenger (SAW)
regarding this mission and the duty of each and every individual who undertakes to propagate this
mission. Indeed you are nothing but an admonisher, their accountability after that is the responsibility o
Allah (SWT). There is no escape for them from Allah (SWT), and they cannot avoid His Reckoning.

Assignment
1) Explain a portrayal of The Powerof Alah (SWT) and His Plan as described in this surah.
2) Mention a very important role of one who calls to Allah The All Mighty ,The Lofty.

Surah Al- Fajr

The Dawn

‫س ٌم ِلذِي‬ َ َ‫} َه ْل فِي ذَ ِلكَ ق‬4{ ‫س ِر‬ ْ َ‫} َواللَّ ْي ِل ِإذَا ي‬3{ ‫ش ْف ِع َوا ْل َوتْ ِر‬
َّ ‫} َوال‬2{ ‫عش ٍْر‬ َ ‫} َولَيَا ٍل‬1{ ‫َوا ْلفَجْ ِر‬
‫} الَّتِي لَ ْم يُ ْخلَقْ ِمثْلُهَا فِي ا ْل ِب ََل ِد‬7{ ‫ت ا ْل ِع َما ِد‬ ِ ‫} ِإ َر َم ذَا‬6{ ‫ْف فعَ َل َربُّكَ ِبعَا ٍد‬َ َ ‫} أَلَ ْم تَ َر َكي‬5{ ‫ِحجْ ٍر‬
‫طغَ ْوا فِي ا ْل ِب ََل ِد‬ َ َ‫} الَّ ِذين‬10{ ‫} َوفِ ْرع َْونَ ذِي ْاْل َ ْوتَا ِد‬9{ ‫ص ْخ َر ِبا ْل َوا ِد‬ َّ ‫} َوثَ ُمو َد الَّ ِذينَ جَابُوا ال‬8{
‫} ِإنَّ َربَّكَ لَ ِبا ْل ِم ْرصَا ِد‬13{ ‫ب‬ ٍ ‫عذَا‬
َ ‫ط‬ َ ‫س ْو‬َ َ‫علَي ِْه ْم َربُّك‬َ ‫َب‬َّ ‫} فَص‬12{ ‫سا َد‬ َ َ‫} فَأ َ ْكثَ ُروا فِيهَا ا ْلف‬11{
ُ‫} َوأَ َّما ِإذَا َما ا ْبتَ ََله‬15{ ‫سانُ ِإذَا َما ا ْبتَ ََلهُ َربُّهُ فَأَك َْر َمهُ َونَ َّع َمهُ فَيَقُو ُل َر ِبي أَك َْر َم ِن‬ َ ‫اْلن‬ ِ ْ ‫} فَأ َ َّما‬14{
‫علَى‬ َ َ‫} َو ََل تَحَاضُّون‬17{ ‫} ك َََّل بَل ََّل تُك ِْر ُمونَ ا ْليَتِي َم‬16{ ‫علَ ْي ِه ِر ْزقَهُ فَيَقُو ُل َر ِبي أَ َهانَ ِن‬ َ ‫فَقَد ََر‬
‫} ك َََّل ِإذَا‬20{ ً ‫} َوت ُ ِح ُّبونَ ا ْل َما َل ُحبا ً جَما‬19{ ً ‫اث أَ ْكَلً لَّما‬ َ ‫} َوتَأ ْ ُكلُونَ الت ُّ َر‬18{ ‫ين‬ ِ ‫س ِك‬ ْ ‫ط َع ِام ا ْل ِم‬َ
‫} َو ِجي َء َي ْو َم ِئ ٍذ ِب َج َهنَّ َم َي ْو َم ِئ ٍذ‬22{ ً ‫} َوجَاء َر ُّبكَ َوا ْل َملَكُ صَفا ً صَفا‬21{ ً ‫ض دَكا ً دَكا‬ ُ ‫ت ْاْل َ ْر‬ ِ ‫ُد َّك‬
 ُ ‫} فَيَ ْو َمئِ ٍذ ََّل يُعَذ‬24{ ‫} يَقُو ُل يَا لَ ْيتَنِي قَد َّْمتُ ِل َحيَاتِي‬23{ ‫الذك َْرى‬
‫ِب‬ ِ ُ‫سانُ َوأَنَّى لَه‬ ِ ْ ‫يَتَذَك َُّر‬
َ ‫اْلن‬
‫ار ِج ِعي إِلَى َربِ ِك‬ ْ }27{ ُ‫س ا ْل ُم ْط َمئِنَّة‬
ُ ‫} يَا أَيَّتُهَا النَّ ْف‬26{ ‫ق َوثَاقَهُ أَ َح ٌد‬ ُ ِ‫} َو ََل يُوث‬25{ ‫عذَابَهُ أَ َح ٌد‬ َ
َ
}30{ ‫} َوا ْد ُخ ِلي َجنَّتِي‬29{ ‫} فا ْد ُخ ِلي فِي ِعبَادِي‬28{ ‫اضيَة َّم ْر ِضيَّة‬ً ً ِ ‫َر‬

By the dawn,
And the ten nights,
By the even and the odd,
And the night as it passes.
Is there not in this evidence for those who understand?
Have you not seen how your Lord dealt with Aad (Tribe)?
Of the city of Iram with lofty pillars,
The like of which were not produced in all the land,
And Thamud (tribe) who traveled through the rocky valleys,
And with Pharaoh the possessor of the armies.
Those who transgressed beyond the bounds in the lands,
And engaged therein in tremendous mischief,
Therefore your Lord poured upon them the whip of punishment.
Indeed your Lord is ever watchful.
Now as for man when your Lord tries him, by giving him honor and gifts, he states in arrogance, my lord
has honored me.
But when He tries him by restricting his sustenance he says in despair, my Lord has humiliated me.
Nay! Rather, you do not honor the orphan,
Nor do you encourage one another to feed the poor!
And you devour inheritance with greed,
And you love wealth with inordinate love!
Nay! When the earth is pounded to powder,

And your Lord and the angels come rank upon rank.
And hell will be presented on that day. A day when man will reflect, but how will reflection be of any
avail to him.
He would say if only I sent forth good deeds for my future life.

On that day his punishment would be such as none else can inflict.
And His bonds will be such as none other can bind.
Oh tranquil soul,
Return to your Lord well pleased and pleasing,
Enter among My devotees,
Enter My Heaven.

The general theme of this surah is a link of the events discussed in the 39 th part of The Holy Quraan,as it cries
out to the human heart to accept faith and piety and to be aware and to contemplate (upon the hereafter).
Some of the scenes in this surah are shaded with a very calm and gentle beauty and a soft rhythm. Worship
and prayer is wrapped into scenes of the natural phenomena in its gentle introduction

(By the dawn, and the ten nights, by the even and the odd.)
Some of the scenes are severe, like this very harsh and frightening scene (Nay! When the earth is pounded to
powder, And your Lord and the angels come rank upon rank. And hell will be presented on that day. A day
when man will reflect, but how will reflection be of any avail to him. He would say if only I sent forth good
deeds for my future life. On that day his punishment would be such as none else can inflict. And His bonds will
be such as none other can bind.)
Some of the scenes are shaded with tenderness, sensitivity, pleasure and tranquility. This is existent in the
conclusion (Oh tranquil soul, Return to your Lord well pleased and pleasing, enter among My devotees,
Enter My Heaven.)

Lesson 1 Verses:1-14

َ ‫} أَلَ ْم ت َ َر َكي‬5{ ‫س ٌم ِلذِي حِ جْ ٍر‬

}6{ ‫ْف َفعَ َل َربُّكَ بِعَا ٍد‬ َ ‫} َه ْل فِي ذَ ِلكَ َق‬4{ ‫} َواللَّ ْي ِل إِذَا يَس ِْر‬3{ ‫ش ْفعِ َوا ْل َوتْ ِر‬ َّ ‫} َوال‬2{ ‫عش ٍْر‬ َ ‫} َولَيَا ٍل‬1{ ‫َوا ْلفَج ِْر‬
َ َ‫} الَّ ِذين‬10{ ‫} َوف ِْرع َْونَ ذِي ْاْل َ ْوتَا ِد‬9{ ‫ص ْخ َر بِا ْل َوا ِد‬
‫طغَ ْوا‬ َّ ‫} َوث َ ُمو َد الَّ ِذينَ َجابُوا ال‬8{ ‫} الَّتِي لَ ْم يُ ْخلَقْ مِ ثْلُهَا فِي ا ْلبِ ََل ِد‬7{ ‫ت ا ْل ِع َما ِد‬
ِ ‫إِ َر َم ذَا‬
}14{ ‫} ِإنَّ َر َّبكَ لَ ِبا ْلمِ ْرصَا ِد‬13{ ‫ب‬ ٍ ‫عذَا‬َ ‫ط‬ َ ‫س ْو‬َ َ‫علَ ْي ِه ْم َر ُّبك‬ َّ ‫} َفص‬12{ ‫سا َد‬
َ ‫َب‬ َ َ‫} َفأ َ ْكث َ ُروا فِيهَا ا ْلف‬11{ ‫فِي ا ْل ِب ََل ِد‬
By the dawn, and the ten nights, by the even and the odd, and the night as it passes.
Is there not in this evidence for those who understand?
Have you not seen how your Lord dealt with Aad (Tribe)?
Of the city of Iram with lofty pillars, the like of which were not produced in all the land,
And Thamud (tribe) who traveled through the rocky valleys, And with Pharaoh the possessor of the
armies.
Those who transgressed beyond the bounds in the lands,
And engaged therein in tremendous mischief,
Therefore your Lord poured upon them the whip of punishment.

Indeed your Lord is ever watchful.

Practical Objectives:
• The learner must explain the merit of those entities by which the oath is taken.
• The learner must explain the consequences of the despots who are discussed in these verses.

.
َ ‫} َه ْل فِي ذَ ِلكَ َق‬4{ ‫} َواللَّ ْي ِل ِإذَا يَس ِْر‬3{ ‫ش ْف ِع َوا ْل َوتْ ِر‬
}5{ ‫س ٌم ِلذِي حِ جْ ٍر‬ َ ‫} َولَيَا ٍل‬1{ ‫َوا ْلفَجْر‬
َّ ‫} َوال‬2{ ‫عش ٍْر‬

By the dawn, and the ten nights, by the even and the odd, and the night as it passes.
Is there not in this evidence for those who understand?
This oath at the beginning of this surah combines these scenes and creationsِ‫( َوا ْلفَجْر‬By the dawn) It is a time

when all living creatures breathe with ease.

َ ‫ ٍِ) َولَيَا ٍل‬The quraanic text mentions these ten nights, various narrations regarding its
} and the ten nights(‫عشْر‬
meaning has been recorded….It is said that it refers to the first ten nights of Dhul Hijjah, it is said that it refers
to the ten nights of Muharram, it is also said that it refers to the last ten nights of Ramadaan.Mentioning it
without being precise about exactly which ten nights are referred to ,makes the verse more effective and forever
fresh. The exact location of these ten nights among the months of the year is known to none but Allah (SWT).
What we know, is that these ten nights have immense spiritual significance in The Knowledge of Allah. ‫ش ْف ِع‬ َّ ‫َوال‬
‫(وا ْل َوتْ ِر‬By
َ the even and the odd) It releases the spirit of prayer and worship in that atmosphere… the atmosphere
of dawn, and the atmosphere of those ten nights.Salaah (Prayer) is composed of odd and even units.
And the night as it passes (‫ َواللَّ ْي ِل ِإذَا يَس ِْر‬.)The night is a creation that possesses life, it moves through the
universe. As though it is sleepless, roaming in the darkness, or a traveler who chooses the night for his long
journey!
Thereupon these verses are followed by a question. Is there not in this evidence for those who understand?
‫جْر‬
ٍ ِ‫س ٌم ِلذِي ح‬َ ‫ َه ْل فِي ذَ ِلكَ َق‬.This is a rhetorical question. Surely there is evidence in that for one who has intelligence
and the power to reason. Surely that provides contentment for one who reflects and realizes.

َ ‫أَلَ ْم ت َ َر َكي‬
ِ ‫} إِ َر َم ذَا‬6{ ‫ْف َفعَ َل َربُّكَ بِعَا ٍد‬
َ‫} َوف ِْرع َْون‬9{ ‫} َوثَ ُمو َد الَّ ِذينَ جَابُوا الص َّْخ َر بِا ْل َوا ِد‬8{ ‫} الَّتِي لَ ْم يُ ْخلَقْ مِ ثْلُهَا فِي ا ْلبِ ََل ِد‬7{ ‫ت ا ْل ِع َما ِد‬
}10{ ‫ذِي ْاْل َ ْوتَا ِد‬
Have you not seen how your Lord dealt with Aad (Tribe)?
Of the city of Iram with lofty pillars, the like of which were not produced in all the land,
And Thamud (tribe) who traveled through the rocky valleys, And with Pharaoh the possessor of the
armies.

The manner in which the question is put forward in this context is more effective and provocative to stimulate
awareness and to arrest the attention of the reader. Firstly the Prophet (SAW) is addressed, then it is for all those
who have the capacity to ponder and reflect upon the destruction of these people. Have you not seen how your
Lord dealt with Aad (Tribe)? Relating the verb “dealt” to “your Lord” in this verse, is a source of assurance,
sense of intimacy with the Lord and comfort, particularly for those

who were in Makkah encountering the injustices of the oppressors, and the tyranny of the tyrants from among
the idolaters who were a stumbling block in the path of this mission and ever watchful of those engaged in
propagating this call.
Allah (SWT) brings together in these short verses the destruction of the most tyrannous individuals and nations
known to ancient history. The destruction of the tribe of Aad who lived in the city of Iram, they are known as
the original Aad. Their dwellings were on the dunes in the south of the Arabian Peninsula between Hadramaut
and Yemen. They were nomads who lived in tents that were propped up by poles. They are described in The
Holy Quraan as people who had strength and power. The tribe of Aad enjoyed absolute power and excellence in
that era. ‫ (الَّتِي لَ ْم يُ ْخلَقْ مِ ثْلُهَا فِي ا ْل ِب ََل ِد‬the like of which were not produced in all the land) in that era.
‫( َوثَ ُمو َد الَّ ِذينَ جَابُوا الص َّْخ َر ِبا ْل َوا ِد‬And Thamud (tribe) who carved through the rocks in the valleys) The tribe of
Thamud lived in a rocky area between Madeenah and Syria. They use to carve the rocks and build palaces, just
as they use to carve out caves and shelters in the mountains.
‫( َوف ِْرع َْونَ ذِي ْاْل َ ْوتَا ِد‬, And with Pharaoh the possessor of the pillars.) The accepted opinion regarding the
meaning of the pillars mentioned in this verse is the pyramids. The pharaoh referred to in this verse is the
tyrannous despot who lived in the time of Nabi Moosa (AS).

ٍ ‫ع َذا‬
}14{ ‫} ِإنَّ َربَّكَ لَ ِبا ْلمِ ْرصَا ِد‬13{ ‫ب‬ َ ‫س ْو‬
َ ‫ط‬ َ َ‫علَ ْي ِه ْم َربُّك‬ َّ ‫َفص‬
َ ‫َب‬
Therefore your Lord poured upon them the whip of punishment.
Indeed your Lord is ever watchful.
Your Lord is watching them and He records all their actions. When mischief and corruption prevailed over the
lands, He poured (unleashed) upon them the whip of punishment. This expression implies the severity of the
punishment due to the mention of the whip. The usage of the word “pour” implies that the punishment
penetrated every nook and corner of the city. The severe pain and penetration of the punishment are combined.
This was the recompense of the tyrants who tyrannized the city and spared no effort in spreading mischief and
corruption…. Behind this devastation, solace lows in to the heart of the believer who has to encounter this
oppression in any age and time. This solace is provided by the verse (‫ ) ِإنَّ َربَّكَ لَ ِبا ْلمِ ْرصَا ِد‬Indeed your Lord is ever
watchful.A special kind of serenity flows into the heart of the believer upon reading this verse. Your Lord is
there, He is watching, nothing is concealed from Him. He (SWT) supervises all the events; nothing escapes His
(SWT) supervision. So let the mind of the believer be at ease… Indeed his Lord is on the lookout for
transgression, evil and mischief.

Assignment

1) Explain the merit of those entities by which the oath is taken in these verses.
2) What are the ten nights mentioned and what are its merits.
3) Explai the destruction of the despots of the past who the surah discusses.
Indeed your Lord is ever watchful. What is the effect of this verse on your heart.

Lesson 2 Verses 15-30

‫} ك َََّل‬16{ ‫علَ ْي ِه ِر ْز َقهُ َفيَقُو ُل َربِي أ َ َهانَ ِن‬َ ‫} َوأ َ َّما إِذَا َما ا ْبت َ ََلهُ َفقَد ََر‬15{ ‫سانُ إِذَا َما ا ْبت َ ََلهُ َربُّهُ َفأَك َْر َمهُ َونَعَّ َمهُ َفيَقُو ُل َربِي أَك َْر َم ِن‬ ِ ْ ‫َفأ َ َّما‬
َ ‫اْلن‬
‫} ك َََّل‬20{ ً ‫} َوتُحِ بُّونَ ا ْل َما َل ُحبا ً جَما‬19{ ً ‫اث أ َ ْكَلً لَّما‬ َ ‫} َوتَأ ْ ُكلُونَ التُّ َر‬18{ ‫ِين‬
ِ ‫سك‬ ْ ِ‫طعَ ِام ا ْلم‬َ ‫علَى‬ َ َ‫} َو ََل تَحَاضُّون‬17{ ‫بَل ََّل تُك ِْر ُمونَ ا ْليَتِي َم‬
}23{ ‫الذك َْرى‬ ِ ُ‫سانُ َوأَنَّى لَه‬ َ ‫اْلن‬ِ ْ ‫} َو ِجي َء ي َْو َمئِ ٍذ بِ َج َهنَّ َم ي َْو َمئِ ٍذ يَتَذَك َُّر‬22{ ً ‫} َوجَاء َربُّكَ َوا ْل َملَكُ صَفا ً صَفا‬21{ ً ‫ت ْاْل َ ْرضُ دَكا ً دَكا‬ ِ ‫إِذَا ُد َّك‬
‫ار ِجعِي‬ ْ }27{ ُ‫س ا ْل ُم ْط َمئِنَّة‬
ُ ‫} يَا أَيَّتُهَا النَّ ْف‬26{ ‫ق َوثَا َقهُ أَ َح ٌد‬ ُ ِ‫} َو ََل يُوث‬25{ ‫عذَابَهُ أ َ َح ٌد‬
َ ‫ِب‬ ُ ‫} َفي َْو َمئِ ٍذ ََّل يُعَذ‬24{ ‫يَقُو ُل يَا لَ ْيتَنِي َق َّد ْمتُ ِل َحيَاتِي‬
}30{ ‫} َوا ْد ُخلِي َجنَّتِي‬29{ ‫} َفا ْد ُخلِي فِي ِعبَادِي‬28{ ً‫اضيَةً َّم ْر ِضيَّة‬ ِ ‫إِلَى َربِكِ َر‬

Now as for man when your Lord tries him, by giving him honor and gifts, he states in arrogance,
my lord has honored me. But when He tries him by restricting his sustenance he says in despair,
my Lord has humiliated me. Nay! Rather, you do not honor the orphan, nor do you encourage one
another to feed the poor! And you devour inheritance with greed, and you love wealth with
inordinate love! Nay! When the earth is pounded to powder, And your Lord and the angels come
 rank upon rank. And hell will be presented on that day. A day when man will reflect, but how will
reflection be of any avail to him. He would say if only I sent forth good deeds for my future life.
On that day his punishment would be such as none else can inflict. And His bonds will be such as
none other can bind.Oh tranquil soul, Return to your Lord well pleased and pleasing,
enter among My devotees, Enter My Heaven.

Practical objectives:
• The learner must explain the characteristics that are specific to the human soul as it appears in
these verses.
• The learner must explain mans concept of withholding and giving (Mans attitude when he is
deprived and when he is privileged)
• The learner must mention scenes of the cosmic turmoil that is going to occur on The Day of
Resurrection.
The learner must describe the loss and despair of the disobedient on The Day of Resurrection.
Te learner must explain the consequences of the different categories of people on The day of Judgment.

}16{ ‫علَ ْي ِه ِر ْز َقهُ َفيَقُو ُل َربِي أَ َهانَ ِن‬

َ ‫} َوأ َ َّما إِذَا َما ا ْبت َ ََلهُ َفقَد ََر‬15{ ‫سا ُن إِذَا َما ا ْبت َ ََلهُ َربُّهُ َفأَك َْر َمهُ َونَعَّ َمهُ َفيَقُو ُل َربِي أَك َْر َم ِن‬ ِ ْ ‫َفأ َ َّما‬
َ ‫اْلن‬

Now as for man when your Lord tries him, by giving him honor and gifts, he states in arrogance, my lord
has honored me. But when He tries him by restricting his sustenance he says in despair, my Lord has
humiliated me.

This is how man views the different conditions with which Allah (SWT) tests him. This is how he views
fortunes and misfortunes, increments and decrease. He des not realize that this is just a test which prepares him
for reward. He assumes that this sustenance and this status qualify him for honor from Allah (SWT), and it is a
sign that Allah (SWT) has chosen and favored him. He considers trails and tribulations as a calamity and tests as
results. He measures prestige in the sight of Allah (SWT) by the amount of earthly possessions he has! Just as
he assumes that Allah (SWT) tests man by restricting he sustenance. He assumes favors to be recompense and
tests to be punishments. When he sees decrease in

sustenance, he considers it to be humiliation in The Sight of Allah; if Allah (SWT) did not want to humiliate
him He would not have limited his sustenance.
He is mistaken in both these views of his. He is mistaken in his understanding of the concept of reward and
punishment just as he is mistaken in his understanding of the bases upon which Allah (SWT) decides to grant
sustenance in abundance and how He (SWT) decides to restrict sustenance. Granting of sustenance without limit
and with holding sustenance is a test from Allah (SWT) for His servant, so that He may expose his servant for
either being grateful with the unlimited sustenance or if he is arrogant, and if he preserves in times of hardships
or if he displays displeasure and complains. What He grants of worldly possessions and what he with holds does
not indicate upon recompense. The value of a servant in The Sight of Allah (SWT) has no relation to the amount
of wealth he possesses. Wealth and poverty in this world cannot be used to determine whether Allah (SWT) is
pleased or displeased with a servant.

َ ‫} َوتَأ ْ ُكلُونَ الت ُّ َر‬18{ ‫ِين‬

}20{ ً ‫} َوتُحِ بُّونَ ا ْل َما َل ُحبا ً جَما‬19{ ً ‫اث أَ ْكَلً لَّما‬ ِ ‫سك‬ َ ‫علَى‬
ْ ِ‫طعَ ِام ا ْلم‬ َ َ‫} َو ََل تَحَاضُّون‬17{ ‫ك َََّل بَل ََّل تُك ِْر ُمونَ ا ْليَتِي َم‬
Nay! Rather, you do not honor the orphan, nor do you encourage one another to feed the poor! And you
devour inheritance with greed, and you love wealth with inordinate love!
Nay! Never! Neither is Abundance in wealth is an indication that one is honored in The Sight of Allah (SWT),
nor is the lack of wealth an indication of humiliation and neglect. Rather the issue here is that you do no
promote charity, you do not fulfill the right of wealth. You do not display generosity towards the little orphan
who lost his protector ad supporter when he lost his father, and you do not encourage one another to feed the
poor, the poor who does not beg even though he is in need. You cannot comprehend the meaning and purpose of
trails ad tribulations; you do not even attempt to deliver yourself from a test by being generous to the poor, and
by counseling one anther to feed the poor. Rather you, on the contrary eat the wealth of inheritance greedily like
a glutton, your love for wealth has no limit. This love for wealth has left neither generosity nor kindness in your
soul for those who are in need of food and hospitality. In addition to exposing the reality of their souls, they
condemn this reality and forbid it.
At this point after revealing the reality of their evil state, and portraying their mistaken understanding of the
restriction of sustenance and being granted an abundance of it a stern warning about the day f recompense and
its reality, after the test and its results is mentioned.

ِ ُ‫سا ُن َوأَنَّى لَه‬

‫الذك َْرى‬
}23{ ِ ْ ‫} َو ِجي َء ي َْو َمئِ ٍذ بِ َج َهنَّ َم ي َْو َمئِ ٍذ يَتَذَ َّك ُر‬22{ ً ‫} َوجَاء َربُّكَ َوا ْل َم َلكُ صَفا ً صَفا‬21{ ً ‫ت ْاْل َ ْرضُ دَكا ً دَكا‬
َ ‫اْلن‬ ِ ‫ك َََّل إِذَا ُد َّك‬
Nay! When the earth is pounded to powder, And your Lord and the angels come rank upon rank.

And hell will be presented on that day. A day when man will reflect, but how will reflection be of any avail
to him.

The pounding o the earth, destruction of its landmarks and leveling it out, is one of the chaotic states that
would occur in the universe when the Day of Resurrection occurs. As for your Lord and the angels coming in

ranks, this is an issue of the unseen; we cannot comprehend its nature while we are on this earth, so is the
presentation of hell. It suffices us to understand from this verse its closeness to those who are destined to enter it
and their closeness to it. As for the reality of what will happen and how it will happen, that is also part of the unknown
knowledge of Allah about that known day.

ِ ُ‫سانُ َوأَنَّى لَه‬

(‫الذك َْرى‬ ِ ْ ‫)َِ ْو َم ِئ ٍذ َيت َ َذ َّك ُر‬, on that day man will reflect, but how will reflection be of any avail to him.
َ ‫اْلن‬
Man who was unmindful of the wisdom behind having meager wealth and abundant wealth, he who devoured
interest greedily, and his love for wealth knew no limits. He who was not generous to the orphan, he who did
not encourage the feeding of the poor…on that day he will reflect. He will reflect upon the truth and take heed
from what he sees before his eyes, but the time for this has passed (‫الذك َْرى‬ ِ ُ‫)وأَنَّى لَه‬
َ but how will reflection be of
any avail to him. The time for reflection has elapsed, it will not return to be of any benefit for anyone here in
the abode of recompense. There would be nothing but regret over the missed opportunity in the abode of action
in the worldly life.

When this reality becomes clear to him, (‫ )يَقُو ُل يَا لَ ْيتَنِي َق َّد ْمتُ ِل َحيَاتِي‬He would say if only I sent forth good deeds
for my future life. If only I advanced something for my future life here, this is the reality of life, life that
deserves to be called life…Oh how I wish...A wish that is characterized by visible regret. This is the most man
can do in the hereafter.
Then the surah portrays his outcome after this painful regret and unrealistic wish,

(‫ق َوثَا َقهُ أَ َح ٌد‬

ُ ِ‫} َو ََل يُوث‬25{ ‫عذَابَهُ أَ َح ٌد‬ ُ ‫ ) َفي َْو َمئِ ٍذ ََّل يُعَذ‬On that day his punishment would be such as none else can
َ ‫ِب‬
inflict. And His bonds will be such as none other can bind. Indeed it is Allah The All Powerful, The
Omnipotent, He Who will execute His unique punishment that none else has the power to execute, He Who
will bind His unique bond that none else can bind.

In the midst of this terror and fear, this punishment and this bondage that words fail to describe, the believing
soul is addressed in the august assembly,

(30{ ‫} َوا ْد ُخلِي َجنَّتِي‬29{ ‫} َفا ْد ُخلِي فِي ِعبَادِي‬28{ ً‫اضيَةً َّم ْر ِضيَّة‬ ْ }27{ ُ‫س ا ْل ُم ْط َمئِنَّة‬
ِ ‫ار ِجعِي ِإلَى َر ِبكِ َر‬ ُ ‫يَا أَيَّتُهَا النَّ ْف‬

Oh tranquil soul, Return to your Lord well pleased and pleasing, enter among My devotees, Enter My
Heaven.
In the midst of this severity and bondage, there is relief and ease, “Return to your Lord”, return to your source
after life on that strange earth, the abode that caused separation. “Well pleased and pleasing”, with this purity
that fills the atmosphere with compassion and pleasure. “Enter among My devotees”, those who are close to Me,
those who were chosen for this closeness. “Enter My heaven”, in My care and in My mercy.

Assignment
1) Explain the specific characteristics of the human soul as explained in these verses.
2) Explain man conceptual understanding of possessing an abundance of wealth and no wealth.
3) Mention the chaotic states of some of the events that would occur on The Day of Resurrection.

4) Describe the regret and remorse that would afflict the disobedient on The Day of Resurrection.
5) Expain the consequence of each category of people on The Day of Resurrection.
 ‫‪Surah Al Balad‬‬

‫‪The City‬‬

‫سانَ فِي َك َب ٍد‬ ‫س ُم بِ َهذَا ا ْلبَلَ ِد {‪َ }1‬وأَنتَ ِح ٌّل بِ َهذَا ا ْلبَلَ ِد {‪َ }2‬و َوا ِل ٍد َو َما َو َل َد {‪َ }3‬ل َق ْد َخ َل ْق َنا ْ ِ‬
‫اْلن َ‬ ‫ََل أ ُ ْق ِ‬
‫ب أَن لَّ ْم يَ َرهُ أَ َح ٌد {‪}7‬‬ ‫علَ ْي ِه أَ َح ٌد {‪ }5‬يَقُو ُل أَ ْهلَ ْكتُ َماَلً لُّبَدا ً {‪ }6‬أَيَحْ َ‬
‫س ُ‬ ‫ب أَن لَّن يَ ْقد َِر َ‬ ‫{‪ }4‬أَيَحْ َ‬
‫س ُ‬
‫شفَتَي ِْن {‪َ }9‬و َه َد ْينَاهُ النَّجْ َدي ِْن {‪ }10‬فَ ََل ا ْقتَ َح َم ا ْلعَقَبَةَ {‪}11‬‬ ‫سانا ً َو َ‬ ‫ع ْينَي ِْن {‪َ }8‬و ِل َ‬ ‫أَلَ ْم نَجْ عَل لَّهُ َ‬
‫سغَبَ ٍة {‪ }14‬يَتِيما ً ذَا َم ْق َربَ ٍة‬ ‫َو َما أَد َْراكَ َما ا ْلعَقَبَةُ {‪ }12‬فَكُّ َرقَبَ ٍة {‪ }13‬أَ ْو ِإ ْطعَا ٌم فِي يَ ْو ٍم ذِي َم ْ‬
‫صب ِْر َوتَ َواص َْوا‬ ‫س ِكينا ً ذَا َمتْ َربَ ٍة {‪ }16‬ث ُ َّم كَانَ ِمنَ الَّ ِذينَ آ َمنُوا َوتَ َواص َْوا ِبال َّ‬ ‫{‪ }15‬أَ ْو ِم ْ‬
‫شأ َ َم ِة‬
‫َاب ا ْل َم ْ‬
‫صح ُ‬ ‫َاب ا ْل َم ْي َمنَ ِة {‪َ }18‬والَّ ِذينَ َكفَ ُروا ِبآيَاتِنَا ُه ْم أَ ْ‬ ‫صح ُ‬ ‫ِبا ْل َم ْر َح َم ِة {‪ }17‬أ ُ ْولَئِكَ أَ ْ‬
‫ص َدةٌ {‪}20‬‬ ‫ار ُّم ْؤ َ‬‫علَي ِْه ْم نَ ٌ‬
‫{‪َ }19‬‬
‫‪I swear by this city (Makkah),‬‬
‫‪You (O Muhammad) have been made lawful in this city,‬‬
‫‪I swear by your father (Adam) and the children he Begot (mankind).‬‬
‫‪Certainly, We have created man in stress.‬‬
‫?‪Does he think that none has power over him‬‬
‫‪He may say boastingly, I have squandered wealth in abundance.‬‬
‫?‪Does he think that no one observes him‬‬
‫‪Have We not granted him two eyes (to observe),‬‬
A tongue (to talk)and two lips (to control it),
Then We have shown him two highways (good leading towards paradise and evil leading to hell).
Yet, he has not attempted to tackle the steep path (Aqabah),
And what could make you understand what the Aqabah is,
It is the freeing of a slave from bondage,
Or the giving of food on the day of famine,
To an orphan relative,
Or to a needy in distress.
Then he should also be of those who believe, enjoin fortitude, and encourage kindness and compassion.
Such are the people of the right hand (destined for paradise).
And those who disbelieve in Our verses are the people of the left hand (destined for hell),
Encompassed by fire.

Practical Objectives:

• The learner must explain the oath that Allah (SWT) takes by this city.
• The learner must explain what this surah enshrines of the fundamental realities of human
existence.
• The learner must not be deceived with what Allah (SWT) has bestowed upon him of strength and
he must reflect upon the Power of Allah (SWT).

• The learner must bear in mind the objective of the “Aqabah” (Steep Path) mentioned in the
surah.
• The learner must explain the path that must be adapted to attempt to tackle “Al-Aqabah”.

• The learner must explain the actions and outcomes of the two categories of people the surah
discusses.

The wings of this short surah embraces many of the fundamental realities in the life of the human being,
realities that compelling suggestions and revealing factors. Fundamental realities that are so many, that it is
impossible to be mentioned in such a short text, except in The Holy Quraan. The unique literary style that it
adopts in strumming the chords of the human heart portrays the fast and deep effects.

The surah begins by alluding to a serious oath, an oath upon an established reality in the life of man.

}3{ ‫} َو َوا ِل ٍد َو َما َولَ َد‬2{ ‫} َوأَنتَ حِ ٌّل ِب َهذَا ا ْل َبلَ ِد‬1{ ‫س ُم ِب َهذَا ا ْل َبلَ ِد‬
ِ ‫َُ ا أ ُ ْق‬

I swear by this city (Makkah), You (O Muhammad) have been made lawful in this city,
I swear by your father (Adam) and the children he Begot (mankind).
The city is Makkah, the sacred House of Allah (SWT). The first house of worship that was established for man
on earth, so that it may serve as a refuge and a haven of safety for them… Then it is also the house Ibrahim
(AS), the father of Ismail (AS) who is the father of the Arabs and all the Muslims…Allah (SWT) honours His
Messenger Muhammad (SAW) and mentions him and mentions to him that whatever he does in this city will be
lawful for him, and that this city will be his residence. The city’s association with The Messenger (SAW)
increases its sanctity and raises its status, but when Allah (SWT) takes an oath by this city and the resident of
this city, the sanctity and status of this city is raised to a higher level. Hence the position of the idolaters who
claim that they are the custodians of The Ka’bah, the children of Ismail (AS) and that they are followers of the
religion of Ibrahim (AS) appears to be ridiculous and unbelievable no matter what position one may adopt.
Perhaps this interpretation Supports the assumption that the verse (‫)و َوا ِل ٍد َو َما َولَ َد‬
َ I swear by your father and the
children he Begot, is a specific reference to Ibrahim (AS) or Ismail (AS), this in addition to the oath by this city
and The Messenger who resides in it and the first builder of the city and his son, off course this does not mean
that this verse does not refer to any father and son.

‫سانَ فِي َكبَ ٍد‬ ِ ْ ‫لَقَ ْد َخلَ ْقنَا‬

َ ‫اْلن‬

Certainly, We have created man in stress.

In suffering, hardship, struggle toil, labour and battle. Indeed stress is the nature of this worldly life. Its causes
and categories differ, but it is still stress. The biggest loser is who suffers that kind of stress in this worldly life
that leads him to a far more destructive and bitter stress in the hereafter.
The most successful person is he who toils in the path that leads to his Lord to meet Him with qualifications that
would terminate the stress of this world and lead him to absolute relaxation in the shade of Allah (SWT). After
confirming this realty of the nature of human life, the surah debates some of the claims and concepts of man that
are indicated upon by the actions and conduct of man.

}7{ ‫ب أَن لَّ ْم ي ََرهُ أَ َح ٌد‬ َ ْ‫} أَيَح‬6{ ً ‫} يَقُو ُل أ َ ْهلَكْتُ َماَلً لُّبَدا‬5{ ‫علَ ْي ِه أ َ َح ٌد‬
ُ ‫س‬ َ ‫ب أَن لَّن يَ ْقد َِر‬ َ ‫أَيَ ْح‬
ُ ‫س‬
Does he think that none has power over him?
He may say boastingly, I have squandered wealth in abundance.
Does he think that no one observes him?
Indeed this being called man who has been created in stress, but he forgets the reality of his condition, he is
deceived with the meagre strength and power that Allah (SWT) has granted him. He conducts himself in a
manner of one who assumes that he will not be taken to task for his actions.
He does not expect that there is someone more powerful than he is who will make him accountable for his
actions. Then when he is invited to do good deeds and spend in the Path of Allah (SWT) he says, ً‫َيقُو ُل أ َ ْهلَكْتُ َماَل‬
ً‫( لُّبَدا‬I have squandered wealth in abundance) I have spent a lot of wealth. Whatever I have spent suffices me.
‫ب أَن لَّ ْم ي ََرهُ أَ َح ٌد‬ َ ‫( أَيَ ْح‬Does he think that no one observes him?) Does he forget that the sight o Allah (SWT) is
ُ ‫س‬
upon him, and that the knowledge of Allah (SWT) encompasses him? Allah (SWT) sees what he spends and He
(SWT) knows why he spends. In the midst of this deception, The Holy Quraan confronts him with the abundant
favours that has been showered upon him personally,
10{ ‫} َو َه َد ْينَاهُ النَّ ْج َدي ِْن‬9{ ‫شفَتَي ِْن‬ َ ُ‫أَلَ ْم نَجْ عَل لَّه‬
َ ‫} َو ِل‬8{ ‫ع ْينَي ِْن‬
َ ‫سانا ً َو‬
Have We not granted him two eyes (to observe),
A tongue (to talk) and two lips (to control it),
Then We have shown him two highways (good leading towards paradise and evil leading to hell).
Man is deceived with his power and strength while it is Allah (SWT) who favours him with this power and
strength; he is stingy with his wealth while it is Allah (SWT) who blessed him with his wealth. Despite these
abundant blessings he is not guided nor is he grateful. Allah (SWT) created his senses that will guide him in the
visible world; He (SWT) has created these two eyes with this amount of power and precision to see. He (SWT)
has distinguished men from other creatures by granting him power of speech, ‫شفَتَي ِْن‬ َ ‫سانا ً َو‬ َ ‫( َو ِل‬A tongue (to talk)
and two lips (to control it). Then He (SWT) has granted him specific powers to distinguish between good and
evil, guidance and misguidance, and truth and falsehood, ‫( َو َه َد ْينَاهُ النَّ ْج َدي ِْن‬Then We have shown him two
highways (good leading towards paradise and evil leading to hell), so that he may choose whichever one he
desires.
Al these blessings did not motivate man to tackle the steep path that serves as a barrier between him and
paradise.
This steep path that Allah (SWT) explains in the following verses:

}12{ ُ‫} َو َما أَد َْراكَ َما ا ْلعَقَبَة‬11{ َ‫َف ََل ا ْقت َ َح َم ا ْلعَقَبَة‬
Yet, he has not attempted to tackle the steep path (Aqabah),
And what could make you understand what the Aqabah is.
This is the steep path that man avoids-except he who seeks assistance with faith-, this path which is barrier
between him and paradise. Then, Allah (SWT) emphasis the gravity of this issue.

}12{ ُ‫َو َما أَد َْراكَ َما ا ْلعَقَبَة‬

And what could make you understand what the Aqabah is. The object of this verse is not to inflate the
significance of the steep path itself; rather the objective is to inflate its status in the sight of Allah (SWT), so that
man may be proud of his preparation for it and his crossing over it, no matter how much of toil and stress goes
into it.

Revealing what is meant by “Aqabah” (The Steep Path) and explaining its nature, begins with an issue that was
in urgent need of attention by the situation encountered by this mission. Freeing the oppressed slave and feeding
was an urgent need of the weak who were treated in a harsh manner by this fierce and barbaric society. It is said
that the word “Fakkur Raqabah” applies to the freeing a slave by a group of

people in partnership, while the word “Itq” refers to freeing a slave independently, no matter what the case may
be the objective and result is the same.
The prevalent circumstances in that environment made it necessary that these acts should be the first steps in
tackling “Aqabah” (the steep path) for the sake of Allah (SWT)

}16{ ‫سكِينا ً ذَا َمتْ َربَ ٍة‬ْ ِ‫} أ َ ْو م‬15{ ‫} يَتِيما ً ذَا َم ْق َربَ ٍة‬14{ ‫سغَبَ ٍة‬ ْ ‫أَ ْو إِ ْطعَا ٌم فِي ي َْو ٍم ذِي َم‬
Or the giving of food on the day of famine, to an orphan relative, Or to a needy in distress.
The word “Al Masgabah”means famine, a time when food is scarce. Such circumstances are a critical test for
the reality of faith (imaan)....the same applies to feeding the poor who is in distress. The worth “Al Matrabah”
means one who is rolling on the ground due to his suffering and extremely wretched condition in times of
famine. The Holy Quraan presents this as a priority in the path of tackling the “Aqabah”, because it is a critical
test for those emotions that make up faith (imaan), the feelings of mercy, compassion, mutual co operation in
the effort to stave of hunger, preferring others over one’s self, being conscious of Allah (SWT) with regard to
executing one’s responsibility to one’s family in times of famine, hardships and need.
The surah then follows these steps with a big jump, a jump to a step that enshrines the basic fundamentals of
faith.
َّ ‫ث ُ َّم كَانَ مِ نَ الَّ ِذينَ آ َمنُوا َوت َ َواص َْوا بِال‬
}17{ ‫صب ِْر َوت َ َواص َْوا بِا ْل َم ْر َح َم ِة‬
Then he should also be of those who believe, enjoin fortitude, and encourage kindness and compassion.
The word “then” in this context does not mean that this step should be after the previous step. It is used to
indicate that this step is more encompassing and it has a wider horizon, as freeing slaves and feeding the poor is
of no avail without faith. It is imperative that faith (imaan) exists before freeing a slave or feeding the poor, as
only faith can give weight to an act on the scale of Allah (SWT).
Sabr (Perseverance) is an integral part of faith and it is a necessity to tackle the steep path. Counselling one
another with perseverance indicates that there is a higher level to perseverance than perseverance itself, a level
that holds the Muslim community together. Counselling one another with perseverance is perseverance in itself,
just as it is also co operation upon the burdens of faith. The same applies to encouraging one another with
kindness and compassion; it is a level above the level of compassion and kindness in itself. Indeed It instils this
feeling of obligation to be compassionate and kind among the ranks of the Muslims.It must be treated as an
obligation of the the individual and the community at one and the same time. The whole community must
recognise this and the whole community must co operate to realise it.
These are those who tackle the steep path.
}18{ ‫َاب ا ْل َم ْي َمنَ ِة‬
ُ ‫صح‬ ْ َ ‫أ ُ ْولَئِكَ أ‬
Such are the people of the right hand (destined for paradise).
They are the people of the right hand as it is confirmed by many other verses, or they are the people of fortune
and bliss, both the meanings are connected according to the understanding of faith.
}20{ ٌ‫ص َدة‬ َ }19{ ‫شأ َ َم ِة‬
َ ‫علَ ْي ِه ْم نَا ٌر ُّم ْؤ‬ ْ ‫َاب ا ْل َم‬
ُ ‫صح‬ ْ َ ‫َوالَّ ِذينَ َكفَ ُروا بِآيَاتِنَا هُ ْم أ‬

And those who disbelieve in Our verses are the people of the left hand (destined for hell),
Encompassed by fire.
There is no need to mention any other description for the people f the left hand on this occasion except to say,
‫“ َوالَّ ِذينَ َكفَ ُروا ِبآيَاتِنَ ا‬And those who disbelieve in Our verses, “because the description of disbelief conveys their
position. As long as disbelief exists no good deed is considered, and there can be no evil

deed except that its source is disbelief or disbelief shades it. ‫شأ َ َم ِة‬ ْ ‫َاب ا ْل َم‬
ُ ‫صح‬ْ َ ‫ ُه ْم أ‬They are the people of the left
hand (destined for hell),they are the people of the left or they are the people of misfortune and disaster...Both
these meanings apply in the light of faith (imaan).
ٌ‫ص َدة‬
َ ‫علَ ْي ِه ْم نَا ٌر ُّم ْؤ‬
َ Encompassed by fire. They would be locked in by pillars of fire. This could either mean the
doors would be sealed and they would be imprisoned in torment, or it could mean that would be unable to exit
even if they desired to, and applied themselves to attempt to escape.

Assignment
1) Explain the wisdom behind taking an oath by this city.
2) Explain what the surah enshrines of the fundamental realities of the human existence.
3) Are you deceived by what Allah (SWT) has granted you of strength and power (wealth, heath
and children)? Are you mindful of the power that Allah (SWT) has over you at all times? Mention a practical
situation that you experienced that supports your answer.
4) Explain the meaning of “Al Aqabah” in the surah.
5) Explain the manner in which Al Aqabah must be tackled in the Path o Allah.
6) Mention the two categories of people the verses discuss, their actions and their fate.
 Surah Ash Shams

}4{ ‫} َواللَّ ْي ِل إِذَا يَ ْغشَا َها‬3{ ‫َار إِذَا ج َََّل َها‬ ِ ‫} َوالنَّه‬2{ ‫} َوا ْلقَ َم ِر إِذَا تَ ََل َها‬1{ ‫ضحَا َها‬ ُ ‫َوالش َّْم ِس َو‬
‫ور َها‬َ ‫} فَأ َ ْل َه َمهَا فُ ُج‬7{ ‫س َّوا َها‬ َ ‫} َونَ ْف ٍس َو َما‬6{ ‫طحَا َها‬ َ ‫ض َو َما‬ ِ ‫} َو ْاْل َ ْر‬5{ ‫س َماء َو َما بَنَا َها‬ َّ ‫َوال‬
َ ْ َ َ
‫} إِ ِذ‬11{ ‫} َكذبَتْ ث ُمو ُد بِطغ َواها‬10{ ‫ساها‬ َّ َ َّ ‫اب َمن َد‬ َ َ َ َ َ ْ
َ ‫} َوق ْد خ‬9{ ‫} ق ْد أفل َح َمن زكَّاها‬8{ ‫َوتَ ْق َواها‬َ َ َ
‫} فَ َكذَّبُوهُ فَعَقَ ُرو َها فَد َْم َد َم‬13{ ‫س ْقيَا َها‬ ِ َّ َ‫َّللا نَاقَة‬
ُ ‫َّللا َو‬ ِ َّ ‫سو ُل‬ ُ ‫} فَقَا َل لَ ُه ْم َر‬12{ ‫شقَا َها‬ ْ َ‫ث أ‬
َ َ‫انبَع‬
}15{ ‫ع ْقبَا َها‬ ُ ‫اف‬ُ ‫} َو ََل يَ َخ‬14{ ‫س َّوا َها‬ َ َ‫علَي ِْه ْم َربُّ ُهم بِذَنبِ ِه ْم ف‬
َ

By the sun and its brightness,

By the moon as it follows it (the sun),
By the day as it shows (the suns) brightness,
By the night as it conceals it (the sun),
By the heaven and He Who built it,
By the earth and He Who spread it,
By the soul and He Who perfected it in proportion,
Then inspired it with what is wrong for it and what is right it.
Indeed he succeeds who purifies his soul,
And he fails who corrupts his soul.
The people of Thamud denied because of their arrogant transgression,
When the wicked man among them went forth (to kill the camel).
The Messenger of Allah (Salih {AS}) warned them saying, this is the she camel of Allah, let her drink on
her turn.
They disbelieved him and hamstrung her, so their Lord destroyed them due to their sin, and made them
equal in destruction (i.e. all grades rich and poor strong and weak, etc).
For He (Allah) has no fear for its consequences.

This short surah has a single rhyme, and a single musical tune. It contains scenes that stir the emotions, scenes
of the universe and the natural phenomenon with which the surah begins, the natural phenomenon that
appears as though it is a framework for the great reality with which the surah deals. The reality of the human
soul, its inherent potential, the role of man with regard to his soul, and his responsibility for its destiny. This
reality that the surah links with the realities of the universe and the natural phenomena, just as it deals with
the story of the people of Thamud, their rejection of the warning of their messenger, the killing of the camel
and their destruction and extinction. This is an example of the calamity that afflicts one who does not purify
his soul, allows it to engage in sin and does not harness it with piety.

Practical Objectives:

• The learner must describe the scenes of the universe, the realities of the human soul, and its
inherent potential as the surah explains it.
• The learner must explain mans role in the matters pertaining to his soul and his and his
responsibility for his fate.
• The learner must mention a story the surah discusses and what are its indications

}2{ ‫} َوا ْلقَ َم ِر إِذَا تَ ََل َها‬1{ ‫ضحَا َها‬

ُ ‫ش ْم ِس َو‬
َّ ‫َوال‬

By the sun and its brightness, by the moon as it follows it (the sun).

Allah (SWT) takes an oath by these creations and universal phenomena, just as He (SWT) takes a oath by the
soul and how He (SWT) proportioned it, perfected it and inspired it. Due to this oath these creations are
granted great value, and the hearts are directed towards it to appreciate it and reflect upon its value to life
and upon what it indicates. One must reflect to such an extent that one must realise the impact of these
creations on life, and that they are entitled to be sworn upon by Allah The Lofty, The Great .Here we find the
revealed oath is taken by the sun an its brightness, by the sun itself generally and when it brightens and rises
above the horizon specifically, and by the moon as it follows it. It follows the sun with its gentle, transparent,
beautiful and clear light. Then He (SWT) takes an oath by the day as it reveals the sun. It is apparent that the
personal pronoun “Haa” in the verb “Jallaahaa”refers to the sun, but the quraanic revelations implies that it
refers to the earth. The day reveals the earth and exposes it. The day has its effects on the the life of man that
he knows.

‫َواللَّ ْي ِل إِذَا يَ ْغشَا َها‬

By the night as it conceals it (the sun)

Concealing is the opposite of revealing. The night is a cover it encompasses everything and conceals it. It is a
phenomenon that has a great impact on man. The effect of the night on the life of man is no different from
the effect of the day.

Then He (SWT) takes an oath by the heaven and its construction,

‫س َماء َو َما بَنَا َها‬

َّ ‫َوال‬

By the heaven and He Who built it.

When the word heaven is mentioned the first thing that comes to mind is what we see above us, like a dome
where ever we look. What we se above us hangs together firmly connected without any defect or disorder. It
takes the structure of a building due to its stability and coherence. As for how it was

constructed and what holds it together so much so it does disintegrate while it is swimming in space, that
we do not know. But we are certain, from behind everything, that The Hand of Allah (SWT) holds this
structure. This is the only certain knowledge.
Like that He (SWT) takes an oath with the earth and its levelness.
‫طحَا َها‬َ ‫ض َو َما‬ ِ ‫َو ْاْل َ ْر‬
By the earth and He Who spread it.
It was made level and flat so that it is conducive for life. This is the stark reality upon which the
existence of the life of the human species and the every other specie depend. Then the great reality o the
human soul is mentioned. This is one of the major signs in this meticulously co ordinate and linked
existence:
}10{ ‫سا َها‬ َ ‫} َو َق ْد َخ‬9{ ‫} َق ْد أَ ْفلَ َح َمن َزكَّا َها‬8{ ‫ور َها َوت َ ْق َوا َها‬
َّ ‫اب َمن َد‬ َ ‫} َفأ َ ْل َه َمهَا فُ ُج‬7{ ‫س َّوا َها‬
َ ‫َونَ ْف ٍس َو َما‬
By the soul and He Who perfected it in proportion, and then inspired it with what is wrong for it
and what is right it. Indeed he succeeds who purifies his soul,
And he fails who corrupts his soul.
In the light of these verses and the like of them the Islamic viewpoint of man with all his features is
made known to us.
Indeed this creation, man, is created in a manner whereby each organ, and each limb is paired with the
others and it complements and supplements the others. His potentials are paired and is tendencies are
paired. By paired we mean that he is created in such a manner that his make up is naturally suitable for
his lifestyle and role. He is equipped with potentials that can be equally virtuous or evil, and guided or
misguided. He has the capacity to distinguish between what is virtuous and what is evil, just as he has
equal capacity to direct his soul to good or evil. This capacity is concealed in his being in the form of his
existence. Divine messages, directives, and other external influences stimulate this potential, hone it and
direct it here or there, but it does not create it.
Alongside this natural and concealed potential is the power of realisation and direction within the
existence of man. It is this power that is entrusted with the responsibility. Whosoever utilises this
potential to purify ad cleanse his soul, develop his potential for virtue and to forsake evil...Indeed, he is
successful. He who darkens this power, conceals it and weakens it, most certainly he is a failure.
}10{ ‫سا َها‬ َّ ‫اب َمن َد‬َ ‫} َو َق ْد َخ‬9{ ‫َق ْد أ َ ْفلَ َح َمن َزكَّا َها‬
Indeed he succeeds who purifies his soul, and he fails who corrupts his soul
 A special mercy from Allah (SWT) upon man, He (SWT) did not leave man to his natural inspirational
potential nor did He (SWT) leave him to his power of realisation and the power he possess to conduct
his affairs in any manner that he chooses. Rather, He (SWT) assisted him with divine messages and set
detailed and established measures, exposed him to the revelations of belief and signs of guidance within
himself and in nature around him. Revelations and signs that would dispel the veils created by his
personal whims ad fancies and enable him to see the truth in its authentic and original form.
From this theory originates many facts that are of great value in the field of education and training.
Firstly it raises the status and value of this being called man. It qualifies him to carry the responsibility
of the direction it takes in life. It grants him the freedom to choose [within the framework of the divine
desire that has desired this freedom for him in whatever he chooses].

Secondly it entrusts him with the responsibility of his fate. His fate is in his hands [within the framework
of the divine will]. It stimulates him with awareness, restraint and Allah consciousness. He is aware that
the Power and Will of Allah (SWT) is at play even when he acts independently.
Thirdly, man perceives constant need to return to the divine and stable yardstick to determine whether he
is upon guidance or misguidance in his daily affairs so that he may be certain that his personal whims
and fancies are not deceiving him and misguiding him, hence, he will not be led by is personal desires
and he will not be deserving of what Allah (SWT) has predestined for those who treat their desires as
their object of worship.
Then the surah presents an example of the devastation that afflicts those who corrupt their souls, veiling
it from guidance and soiling it with impurities.

َ ‫} َف َكذَّبُوهُ َفعَقَ ُرو َها َفد َْم َد َم‬13{ ‫س ْقيَا َها‬

‫علَ ْي ِه ْم َربُّ ُهم بِذَنبِ ِه ْم‬ ِ َّ َ‫َّللا نَا َقة‬
ُ ‫َّللا َو‬ ِ َّ ‫سو ُل‬ ْ َ‫ث أ‬
ُ ‫} َفقَا َل لَ ُه ْم َر‬12{ ‫شقَا َها‬ َ ِ‫َكذَّبَتْ ث َ ُمو ُد ب‬
َ َ‫} إِ ِذ انبَع‬11{ ‫ط ْغ َوا َها‬
}14{ ‫س َّوا َها‬ َ ‫َف‬

The people of Thamud denied because of their arrogant transgression,

When the wicked man among them went forth (to kill the camel).
The Messenger of Allah (Salih {AS}) warned them saying, this is the she camel of Allah, let her
drink on her turn.
They disbelieved him and hamstrung her, so their Lord destroyed them due to their sin, and made
them equal in destruction (i.e. all grades rich and poor strong and weak, etc).
The story of the people of Thamud and their prophet Nabi Salih (AS) has appeared many times in The
Holy Quraan...As for this occasion it mentions that the people of Thamud denied their prophet due to
their transgression. Transgression alone was the cause of denial. This denial is portrayed in them
dispatching the wicked among them. He who hamstrung the camel is the most unfortunate and the most
wretched due to the sin that he committed. The Messenger of Allah (SWT) warned them before they
engaged in this act. He told them, “Be warned against harming the camel or touching the water that has
been allocated for it on its allocated day just as se conditions upon them when they requested him to
produce a sign of his prophet hood and Allah (SWT) created this camel for them as a sign. They denied
the warner and they hamstrung the camel. The individual who hamstrung the camel is the most wretched
among them. But all of them are responsible and are considered as perpetrators, because they did not
restrain him, in fact they approved of his action. This is one of the principle fundamentals of Islam
regarding joint responsibility in social matters in the worldly life. It does not come into conflict with in
the hereafter regarding recompense as it is established in The Holy Quraan that one will not bear the
burden of the sin of another.
Then the Hand of Power moves to strike with absolute severity (‫س َّوا َها‬َ ‫علَ ْي ِه ْم َربُّ ُهم ِبذَن ِب ِه ْم َف‬
َ ‫ ) َف َد ْم َد َم‬so their
Lord destroyed them due to their sin, and made them equal in destruction (i.e. all grades rich and poor
strong and weak, etc). The word “dadama” means anger and every act that emanates due to anger. The
word damdama itself implies what’s to follow. Allah (SWT) levelled the land, the rich and the poor.

‫ع ْقبَا َها‬ ُ ‫َو ََل يَ َخ‬

ُ ‫اف‬
For He (Allah) has no fear for its consequences.
Gory be to Him, Most High is He, who should He fear? What should He fear? Why should He fear?
What is intended b this expression is what must be understood, He Who does not fear the consequences

of what He does, certainly His punishment reaches absolute severity. Thus is the punishment of your
Lord, indeed His punishment is severe.

Assignment

1) Describe the scenes of the universe, the realities of the human soul, and its inherent potential as the
surah explains it.
2) Explain mans role in the matters pertaining to his soul and his and his responsibility for his fate.
3) The verses indicate to the path of success and the path of failure, explain which path would you
choose and what are the means that you would adopt to seek assistance for your journey on this path.
4) Mention a story the surah discusses and what are its indications
 Surah Al Layl

‫شتَّى‬ َ َّ‫} ِإن‬3{ ‫ق ال َّذك ََر َو ْاْلُنثَى‬

َ َ‫س ْع َي ُك ْم ل‬ َ ‫} َو َما َخ َل‬2{ ‫َار ِإ َذا تَ َج َّلى‬ ِ ‫} َوال َّنه‬1{ ‫َوال َّل ْي ِل ِإ َذا َي ْغشَى‬
‫} َوأَ َّما َمن َب ِخ َل‬7{ ‫س َرى‬ ْ ُ‫س ُر ُه ِل ْلي‬ َ َ‫} ف‬6{ ‫سنَى‬
ِ ‫سنُ َي‬ ْ ‫ق ِبا ْل ُح‬ َ ‫} َو‬5{ ‫طى َواتَّقَى‬
َ ‫ص َّد‬ َ ‫} فَأ َ َّما َمن أَ ْع‬4{
‫ع ْنهُ َمالُهُ ِإذَا تَ َردَّى‬ َ ‫} َو َما يُ ْغ ِني‬10{ ‫س َرى‬ ْ ُ‫س ُر ُه ِل ْلع‬ َ َ‫} ف‬9{ ‫سنَى‬
ِ ‫سنُ َي‬ َ َّ‫} َو َكذ‬8{ ‫ستَ ْغنَى‬
ْ ‫ب ِبا ْل ُح‬ ْ ‫َوا‬
‫} ََل‬14{ ‫ظى‬ َّ َ‫} فَأَنذَ ْرت ُ ُك ْم نَارا ً تَل‬13{ ‫} َوإِنَّ لَنَا لَ ْْل ِخ َرةَ َو ْاْلُولَى‬12{ ‫علَ ْينَا لَ ْل ُهدَى‬ َ َّ‫} إِن‬11{
ُ‫} الَّذِي يُ ْؤتِي َمالَه‬17{ ‫سيُ َجنَّبُهَا ْاْلَتْقَى‬ َ ‫} َو‬16{ ‫ب َوتَ َولَّى‬ َ َّ‫} الَّذِي َكذ‬15{ ‫شقَى‬ ْ َ ‫يَص ََْل َها إِ ََّل ْاْل‬
‫ف‬
َ ‫س ْو‬ َ َ‫} َول‬20{ ‫} إِ ََّل ا ْبتِغَاء َوجْ ِه َربِ ِه ْاْل َ ْعلَى‬19{ ‫} َو َما ِْل َ َح ٍد ِعن َدهُ ِمن نِ ْع َم ٍة تُجْ َزى‬18{ ‫يَتَ َزكَّى‬
}21{ ‫يَ ْرضَى‬

1) By the night as it covers (with darkness),

2) And by the day as it spreads its brightness,

3)And by Him Who created the male and the female.

4) Certainly our efforts and deeds are diverse (different in aims and purposes).

5) So as for him who gives charity, and keeps his duty to Allah and fears Him,

6) And testifies to goodness,

7) We shall facilitate for him the path of ease.

8) And as for him who is miserly and thinks that he is self sufficient {independent of Allah (SWT)},

9) And rejects goodness,

10) We shall facilitate for him the path of hardship.

11) And how will his wealth be of any benefit to him when he goes down (in destruction)?

12) Certainly! Granting guidance is upon us

13) And surely to Us belongs the end (hereafter) and the beginning (this world).

14) Therefore I have warned you about the blazing fire,

15) None shall enter it except the most wretched,

16) He who denies ad turns away.

17) But the pious believer will be far removed from it,
18) He who spends his wealth for increase in self-purification,
19)And who expects no favour from anyone to be paid back ,
20) Except to seek the Pleasure of his Lord Most High,
21) He surely will be pleased (when he enters paradise)!

Practical Objectives:
• The learner must describe the conflicting phenomena and realities in the universe and among
mankind as the surah reveals it.
• The learner must explain the role of man regarding his soul, his responsibilities, and his fate.
• The learner must describe the path of ease and the path of hardship and describe those that tread
each of these paths, their actions and their fate.
• The learner must explain who the wretched is, and who is conscious of Allah (SWT) and what
their fate is.

}3{ ‫ق الذَّك ََر َو ْاْلُنثَى‬

َ َ‫} َو َما َخل‬2{ ‫} َوالنَّه َِار إِذَا ت َ َجلَّى‬1{ ‫َواللَّ ْي ِل إِذَا يَ ْغشَى‬

By the night as it covers (with darkness), and by the day as it spreads its brightness, And by Him Who
created the male and the female.

Allah (SWT) takes an oath with these two signs, the night and the day. The night when it covers he earth, it
submerges it into darkness, and conceals it. The day, when it becomes bright and visible, everything becomes
visible and clear due to its brightness. These are two opposing signs in the revolution of the celestial bodies. So
does He (SWT) take an oath with the opposite genders of the different species of creation- ‫َو َما َخلَقَ الذَّك ََر‬
‫(و ْاْلُنثَى‬And
َ by Him Who created the male and the female.)- complementing the natural phenomena of
opposites and its reality as it is enshrined in the surah. Allah (SWT) takes an oath with these phenomena and
opposing realities in the universe and among mankind upon the different efforts of man and the different
paths that man treads in pursuit of his desires. Thus, their recompense will also differ.

}9{ ‫سنَى‬ ْ ‫} َوأَ َّما َمن بَخِ َل َوا‬7{ ‫َس ُرهُ ِل ْليُس َْرى‬
َ َّ‫} َو َكذ‬8{ ‫ستَ ْغنَى‬
ْ ‫ب بِا ْل ُح‬ َ ‫} َف‬6{ ‫سنَى‬
ِ ‫سنُي‬ ْ ‫ق بِا ْل ُح‬
َ ‫ص َّد‬ َ ‫} َفأ َ َّما َمن أ َ ْع‬4{ ‫شتَّى‬
َ ‫} َو‬5{ ‫طى َواتَّقَى‬ َ َ‫س ْعيَ ُك ْم ل‬
َ َّ‫إِن‬
َ ُ
}11{ ‫عنهُ َمالهُ إِذا ت َ َردَّى‬ ْ ْ ْ
َ ‫} َو َما يُغنِي‬10{ ‫سنيَس ُِرهُ ِللعُس َْرى‬ ُ َ
َ ‫ف‬
 Certainly your efforts and deeds are diverse (different in aims and purposes). So as for him who gives
charity, and keeps his duty to Allah and fears Him, and testifies to goodness, We shall facilitate for him the
path of ease. And as for him who is miserly and thinks that he is self sufficient {independent of Allah
(SWT)},) and rejects goodness, We shall facilitate for him the path of hardship. And how will his wealth be of
any benefit to him when he goes down (in destruction)?

َ َ‫س ْعيَ ُك ْم ل‬
‫شتَّى‬ َ َّ‫( ِإن‬Certainly your efforts and deeds are diverse (different in aims and purposes). The reality of
your efforts differ, the motives of your efforts differ, the direction of your efforts differ and the results your
efforts differ. People on this earth differ in nature, they differ in their conceptual understanding of issues and
their concerns differ.

This is a reality but there is another reality that exists with this reality, a reality that unites the diversity of
mankind. It classifies this diversity in two categories, in two opposing ranks, under two banners.

ْ ‫صدَّقَ ِبا ْل ُح‬

‫سنَى‬ َ ‫( َفأ َ َّما َمن أ َ ْع‬So as for him who gives charity, and keeps his duty to Allah and fears Him,
َ ‫} َو‬5{ ‫طى َواتَّقَى‬
and testifies to goodness,)...‫سنَى‬ َ َّ‫} َو َكذ‬8{ ‫ست َ ْغنَى‬
ْ ‫ب بِا ْل ُح‬ ْ ‫( َمن بَخِ َل َوا‬as for him who is miserly and thinks that he is
self sufficient {independent of Allah (SWT)},) and rejects goodness ). He who sacrifices his life, gives his
wealth in charity, fears the anger and punishment of Allah and testifies to this belief system which takes the
name “Husna”.Husna is a name used for the belief system in this verse.

He who is miserly with his life and his wealth, believes he is independent of Allah (SWT) and the guidance of
Allah (SWT) and he rejects this belief system (Husna). These are the two categories of people who portray the
different souls, the different efforts, the different paths and the different goals. Each of these two categories has
its independent path in this life.

َ ‫} َف‬6{ ‫سنَى‬
}7{ ‫سنُيَس ُِرهُ ِل ْليُس َْرى‬ ْ ‫ق بِا ْل ُح‬ َ ‫َفأ َ َّما َمن أ َ ْع‬
َ ‫} َو‬5{ ‫طى َواتَّقَى‬
َ ‫ص َّد‬

So as for him who gives charity, and keeps his duty to Allah and fears Him, and testifies to goodness, We
shall facilitate for him the path of ease.

One who gives charity, is conscious of Allah (SWT) he accepts the belief system, he sacrifices whatever he can
to purify his soul and guide it, such a person would then deserve the assistance of Allah (SWT) and the
guidance of Allah (SWT) that Allah (SWT) has made compulsory upon Himself with His will and desire. He for
whom Allah (SWT) facilitated the path of ease has certainly attained the goal. Such a person lives in ease. Ease
is the path he adopts in everything he does. All those around him find it easy to approach him.Every step of his
is characterised with ease. The path he adopts is characterised by ease, he chooses ease over hardship in
dealing with all his affairs.

}11{ ‫ع ْنهُ َمالُهُ ِإذَا ت َ َر َّدى‬ َ ‫} َف‬9{ ‫سنَى‬

َ ‫} َو َما يُ ْغنِي‬10{ ‫سنُيَس ُِرهُ ِل ْلعُس َْرى‬ ْ ‫َوأ َ َّما َمن بَخِ َل َوا‬
َ َّ‫} َو َكذ‬8{ ‫ست َ ْغنَى‬
ْ ‫ب ِبا ْل ُح‬

And as for him who is miserly and thinks that he is self sufficient {independent of Allah (SWT)}, and rejects
goodness, We shall facilitate for him the path of hardship. And how will his wealth be of any benefit to him
when he goes down (in destruction)?
He who is miserly with his life and his wealth and thins that he is independent of his Lord and His guidance, he
rejects His call and His religion, he goes to extreme ends to expose his soul to corruption, such a person
qualifies for Allah (SWT) to make everything in his life difficult for him, hence, Allah (SWT) facilitates the path
of hardship for such a person. Allah (SWT) deprives him of ease. He finds difficulty and hardship in every step
he takes in life. These hardships and difficulties will cause such a person to consistently deviate from the path
of righteousness and lead him to the path of wretchedness. When he falls at the end of all the obstacles and
deviations, the wealth with which he was stingy will be of no avail to him and whatever gave him the
impression that he is independent of Allah (SWT) and His guidance will also be of no avail to him. ُ‫ع ْنه‬ َ ‫َو َما يُ ْغنِي‬
‫( َمالُهُ إِذَا تَ َردَّى‬And how will his wealth be of any benefit to him when he goes down (in destruction)?

Facilitation for evil and disobedience is facilitation for hardship, even tough such a person may succeed in this
world and be safe from difficulties, can there be anything more difficult than hell? Indeed hell is the essence of
hardship!

As for the second part of the surah, it discusses the fate of each of these two categories of people. It reveals
the final destination of those whom ease was facilitated and of those whom hardship was facilitated.

‫سيُ َجنَّبُهَا‬
َ ‫} َو‬16{ ‫ب َوتَ َولَّى‬َ َّ‫} الَّذِي َكذ‬15{ ‫شقَى‬ َّ َ‫} َفأَنذَ ْرت ُ ُك ْم نَارا ً تَل‬13{ ‫} َو ِإنَّ لَنَا لَ ْْلخِ َرةَ َو ْاْلُولَى‬12{ ‫ع َل ْي َنا َل ْل ُهدَى‬
ْ َ ‫} ََل يَص ََْل َها ِإ ََّل ْاْل‬14{ ‫ظى‬ َ َّ‫ِإن‬
}21{ ‫ف ي َْرضَى‬ َ ‫س ْو‬َ َ‫} َول‬20{ ‫} ِإ ََّل ا ْبتِغَاء َوجْ ِه َر ِب ِه ْاْل َ ْعلَى‬19{ ‫} َو َما ِْل َ َح ٍد عِن َدهُ مِ ن نِ ْع َم ٍة تُج َْزى‬18{ ‫} الَّذِي يُ ْؤتِي َمالَهُ يَت َ َزكَّى‬17{ ‫ْاْلَتْقَى‬

Certainly! Granting guidance is upon Us and surely to Us belongs the end (hereafter) and the beginning (this
world). Therefore I have warned you about the blazing fire; none shall enter it except the most wretched,
He who denies and turns away. But the pious believer will be far removed from it, He who spends his
wealth for increase in self-purification, And who expects no favour from anyone to be paid back , Except to
seek the Pleasure of his Lord Most High, He surely will be pleased (when he enters paradise)!

Allah (SWT) has prescribed it upon Himself as a grace and a mercy upon His servants that He would explain
guidance in a manner that appeals to the natural disposition and common sense of man, and in the same
manner He (SWT) would explain to them by sending messengers, messages and signs of His existence and
plan. Thus, none would have a stitch of evidence in favour of misguidance, hence there woud be no injustice
against anyone: (‫علَ ْينَا لَ ْل ُهدَى‬
َ َّ‫ )إِن‬Certainly! Granting guidance is upon Us.

The second issue deals with a firm confirmation about the reality of the authority that encompasses mankind.
Mankind will never find a place of return except to Him (SWT): (‫)وإِنَّ لَنَا لَ ْْلخِ َرةَ َو ْاْلُولَى‬
َ Surely to Us belongs the
end (hereafter) and the beginning (this world). To where can one desiring to escape from Allah (SWT) go.

In addition to this, Allah (SWT) warns, cautions, and explains to man (‫ظى‬ َّ َ‫ ) َفأَنذَ ْرت ُ ُك ْم نَارا ً تَل‬Therefore I have warned
you about the blazing fire. This fire blazes like no other fire witnessed by man. (‫شقَى‬ ْ َ ‫)َل يَص ََْل َها ِإ ََّل ْاْل‬
َ None shall
enter it except the most wretched. The most wretched from among all mankind. Then Allah (SWT) explains
َ َّ‫ )الَّذِي َكذ‬He who denies and turns away. He denies the call and
who is the most wretched. Indeed he is (‫ب َوتَ َولَّى‬
turns away from it. He turns away from guidance and from the call of his Lord to guide Him, just as He has
promised all who seek guidance from Him.
 (‫سيُ َجنَّبُهَا ْاْلَتْقَى‬
َ ‫)و‬
َ But the pious believer will be far removed from it. He is the fortunate in opposition to the
wretched. Then Allah (SWT) explains who is the pious, (‫ )ا َّلذِي يُ ْؤتِي َما َلهُ يَت َ َزكَّى‬He who spends his wealth for
increase in self-purification. He who spends his wealth to purify himself, and not for fame and authority over
his beneficiaries. He spends voluntarily, not as a payment for a favour of anyone nor does he with the
intention of earning the gratefulness of men. He spends solely for the sake of seeking the Pleasure of his Lord
The Most High. ( ‫ ) إِ ََّل ا ْبتِغَاء َو ْج ِه َربِ ِه ْاْل َ ْعلَى* َو َما ِْل َ َح ٍد عِن َدهُ مِ ن نِ ْع َم ٍة تُج َْزى‬And who expects no favour from anyone to
be paid back , Except to seek the Pleasure of his Lord Most High.

Then what? What should this pious person anticipate, he who spends his wealth with the intention of
purifying himself and seeking the Pleasure of his Lord Most high? Indeed the reward The Holy Quran gives the
believing soul a glimpse of here is overwhelming, unexpected and unfamiliar! (‫ف ي َْرضَى‬ َ َ‫)ول‬
َ ‫س ْو‬ َ He surely will be
pleased (when he enters paradise)! Pleasure will pour into the heart of this pious person. Indeed pleasures
will envelope his spirit. Pleasure will flow through his limbs. Pleasure would be immersed in his existence.
Pleasure will irrigate his life. And oh what a satisfying reward, and oh what a great favour! This is a reward
none but Allah (SWT) can confer.

Assignment

1) Describe the conflicting phenomena and realities in the universe and among mankind as the surah
reveals it.
2) Explain the role of man regarding his soul, his responsibilities, and his fate.
3) Describe the path of ease and the path of hardship and describe those that treads each of these paths,
their actions and their fate.
4) The learner must explain who the wretched is, and who is the one conscious of Allah (SWT) and what
are their actions and fate.
5) Now that you are aware of the two paths, the path of ease and the path of hardship, and the two
categories of people, the pious and ad the wretched, mention which path would you choose and upon
what are you going to act to tread the path you haven chosen.
 Surah Ad-Duhaa

َ‫ف يُ ْع ِطيكَ َر ُّبك‬ َ َ‫} َول‬4{ ‫} َولَ ْْل ِخ َرةُ َخي ٌْر َّلكَ ِمنَ ْاْلُولَى‬3{ ‫} َما َو َّدعَكَ َر ُّبكَ َو َما قَلَى‬2{ ‫سجَى‬
َ ‫س ْو‬ َ ‫} َواللَّ ْي ِل ِإذَا‬1{ ‫ضحَى‬ ُّ ‫َوال‬
‫} َوأَ َّما‬9{ ‫} فَأ َ َّما ا ْليَتِي َم فَ ََل تَ ْقه َْر‬8{ ‫} َو َو َجدَكَ عَائَِلً فَأ َ ْغنَى‬7{ ‫} َو َو َجدَكَ ضَاَلً فَ َهدَى‬6{ ‫آوى‬ َ َ‫} أَلَ ْم يَ ِجدْكَ يَتِيما ً ف‬5{ ‫فَتَ ْرضَى‬
}11{ ‫ِث‬ ْ ‫} َوأَ َّما بِنِ ْع َم ِة َربِكَ فَحَد‬10{ ‫سائِ َل فَ ََل تَ ْنه َْر‬
َّ ‫ال‬

By the forenoon (after sunrise),

By the night when it darkens (and stand still).
Your lord has neither forsaken you nor hates you.
Surely the latter life would be better for you than the present life.
Soon your Lord will grant you something with which you will be well pleased.
Did he not find you an orphan and shelter you,
And He found you lost (unaware of The Quraan) and guided you,
And He found you poor and He enriched you.
Therefore do not treat the orphan with harshness,
And do not repulse the beggar,
And proclaim the Grace of your Lord.

Practical Objectives:

• The learner must explain what the surah contains of solace and comfort for The Messenger
(SAW).
• The learner must mention the instructions that Allah The Mighty, The Lofty gives The
Messenger (SAW) and those who follow him at the end of the surah.

The subject matter of this surah, the expressions in this surah and the scenes of this surah is a touch of
compassion, a compassionate hand caressing the aches and pains, a hand that provides nothing but coolness,
 tranquillity and certainty. The surah in its entirety is dedicated to The Prophet (SAW). The entire surah is a
source of salvation, relief, solace and tranquillity for him from his Lord.

5{ ‫ف يُعْطِ يكَ َربُّكَ َفتَ ْرضَى‬ َ َ‫} َول‬4{ ‫} َولَ ْْلخِ َرةُ َخي ٌْر لَّكَ مِ نَ ْاْلُولَى‬3{ ‫} َما َو َّدعَكَ َربُّكَ َو َما َقلَى‬2{ ‫سجَى‬
َ ‫س ْو‬ َ ‫} َواللَّ ْي ِل ِإذَا‬1{ ‫ضحَى‬
ُّ ‫َوال‬

By the forenoon (after sunrise), By the night when it darkens (and stand still).Your lord has
neither forsaken you nor hates you. Surely the latter life would be better for you than the present
life. Soon your Lord will grant you something with which you will be well pleased.

Allah (SWT) takes an oath with these two beautiful and impressive signs. He (SWT) links the phenomena of the
universe with the feelings of the soul, so that the heart could live in intimacy with this existence, not in a state
of loneliness or as a stranger in it. This surah in itself has an intimate effect, thus intimacy is the objective of
this surah.

After this cosmic revelation comes a direct revelation: (‫ ) َما َو َّدعَكَ َربُّكَ َو َما َقلَى‬Your lord has neither
forsaken you nor hates you. Your Lord has not left nor has he withdrawn from you-as those who desire
to dampen your spirit, cause pain to your heart and create anxiety in your mind claim. The spring of His
grace and the shower of His gifts did not decrease. Indeed what is in store for you in the hereafter is far
superior to what He gives you in this world. (‫ ) َولَ ْْلخِ َرةُ َخ ْي ٌر لَّكَ مِ نَ ْاْلُولَى‬Surely the latter life would be
better for you than the present life. The hereafter is the essence of goodness firstly and lastly.
Indeed He stores for you what would please of guidance in your mission, and He would remove all
obstacles from your path, He would make your way supreme and your truthfulness would become
apparent. These were the issues that were occupying his mind while he was encountering obstinacy,
,denial, harm conspiracy and malice. (‫ف يُعْطِ يكَ َربُّكَ َفت َ ْرضَى‬ َ َ‫ ) َول‬Soon your Lord will grant you
َ ‫س ْو‬
something with which you will be well pleased.

}8{ ‫} َو َو َجدَكَ عَائَِلً َفأ َ ْغنَى‬7{ ‫} َو َو َجدَكَ ضَاَلً َف َهدَى‬6{ ‫آوى‬

َ ‫أَلَ ْم ي َِجدْكَ يَتِيما ً َف‬

Did he not find you an orphan and shelter you, and He found you lost (unaware of The Quraan)
and guided you, and He found you poor and He enriched you.
Look at the reality of your situation, and what has passed of your life. Did your Lord bid you farewell,
did He forsake you-even before He entrusted you with this mission?-Did He not encompass you with
His care in your state of orphan hood? Was it not His guidance that dispelled your confusion? Was it not
His gifts that drowned your poverty?
You were born an orphan and He sheltered you under His care. He (SWT) put compassion in the hearts
of the people for you, so much so, even in the heart of your uncle Abu Tawlib who did not follow your
religion!
You were poor an Allah (SWT) enriched you with contentment, just as he enriched you with your
earnings and the wealth of your household, so that you may not feel the pangs of poverty or be enticed
by the wealth around you.
Then you grew up in the era of ignorance, an era when beliefs and concepts were adulterated, then He
guided you revelation and a system that would connect you with Him.
With regard to what his Lord mentioned about sheltering him while he was an orphan, guiding him
when he was confused, and enriching him when he was poor, He directs him and those who follow
himto care for the orphan and to support those who ask (alms) and to proclaim the great favours of Allah
(SWT) upon him, the first being guidance to this religion.

ْ ‫} َوأ َ َّما بِنِ ْع َم ِة َربِكَ َفحَد‬10{ ‫سائِ َل َف ََل تَ ْنه َْر‬

}11{ ‫ِث‬ َّ ‫} َوأَ َّما ال‬9{ ‫َفأ َ َّما ا ْليَتِي َم َف ََل ت َ ْقه َْر‬

Therefore do not treat the orphan with harshness, and do not repulse the beggar, and proclaim
the Grace of your Lord.
These directions to be generous to the orphan, and not to be harsh to him, humiliate him and break his
heart and to support the one who asks with gentleness and dignity, were the most significant revelations
in that agnostic and barbaric environment, that environment where the weak who does not have the
power to protect his rights is not protected.
As for proclaiming the favours of Allah (SWT)-specifically the favour of guidance and belief-this is one
of the ways in which we display gratefulness to the Bestower, which is complemented by righteousness

to His servants, this is the practical way of displaying gratefulness, it is silent talk that is beneficial and
noble.

Assignment
1) Explain what the surah contains of solace and comfort for The Messenger (SAW).
2) Mention the instructions that Allah The Mighty, The Lofty gives The Messenger (SAW) and those
who follow him at the end of the surah. The last three verses.
Section Two
The
Noble
Hadith
 Hadith: 8
Protecting the Blood (life) of a Muslim

‫(أمرت أن أقاتل الناس حىت يشهدوا أن‬:‫ أن رسول هللا صلى هللا عليه وسلم قال‬، ‫عن ابن عمر رضي هللا عنهما‬
‫ ويؤتوا الزكاة ؛ فإذا فعلوا ذلك عصموا مني دماءهم‬، ‫ ويقيموا الصالة‬، ‫ال إله إال هللا وأن حممد رسول هللا‬
.)‫ وحسابهم على هللا تعالى‬، ‫وأموالهم إال بحق اإلسالم‬
‫ ومسلم‬، ‫رواه البخاري‬
Sayyiduna Abdullah ibnu Umar narrates that The Messenger of Allah (SAW) said: “I have been instructed to
fight the people until they bear testimony that there is no god but Allah and that Muhammad is the
messenger of Allah, they establish prayer and they give the obligatory alms. If they do that they have
protected their blood and their wealth from me except with the right of Islam, their reckoning is upon Allah.
Narrated by Al Bukhaari and Muslim.

Practical Objectives:

• The learner must explain the significance of this hadith.

• The learner must explain the sanctity of the blood and the wealth of a Muslim.
• The learner must explain the circumstances under which taking the life of a Muslim is
permissible.

The Significance of this hadith:

 This hadith is of great significance because it enshrines some of important fundamentals of this religion, and
they are: Bearing testimony with firm conviction that there is no god but Allah and that Muhammad is the
messenger of Allah, establish prayer as it is prescribed and giving alms to those who are deserving.

Vocabulary of the hadith:

‫أمرت‬ – Allah (SWT) commanded me.

‫ – الناس‬The worshippers of idols and all idolaters.

‫ – ويقيموا الصَلة‬Performing salaah exactly as it was prescribed or being consistent with it

‫ويؤتوا الزكاة‬ – Paying it to those who deserve it.

‫ –عصموا‬Protected or prevented.

‫وحسابهم على هللا تعالى‬ – The reckoning of what is concealed in their hearts is the responsibility of Allah (SWT), as
He is aware of what is in their hearts.

The general meaning of the hadith:

Is mere utterance of the two articles of faith sufficient for one to protect his life and wealth?It is established
that The Messenger of Allah (SWT) use to accept the mere utterance of the two articles of faith of all who
came to him desiring submission , and protect their life due to that , and treat them as Muslims.

Imaam Al Bukhaari (RA) and Imaam Muslim (RA) report from Sayyiduna Abu Hurairah (RA) that The Messenger
of Allah (SAW) said: I have been instructed to engage in battle with the people until they say, There is no god
but Allah. Whoever utters there is no god but Allah, his wealth and his life is protected from me except with its
due right and his reckoning is upon Allah The Mighty, The Lofty. In the narration of Muslim, “Until they bear
testimony that there is no god except Allah and they believe in me and what I have brought.”

Certainly mere utterance of the two articles of faith protects a person and he becomes a Muslim, and if he
establishes prayer and gives the obligatory alms after his submission, he will enjoy all the rights and privileges
that the Muslims enjoy and he would be burdened with all the obligations and duties of the Muslims.

-The desired belief: The expresses that the desired faith is acceptance with conviction and belief in the pillars
of Islam without an iota of doubt. As for having knowledge of the proofs of the theologians and how to arrive
at conclusions that Allah (SWT) exists and to believe in him, this is not compulsory, it is not a condition for
one’s belief to be valid. This is The Messenger of Allah (SAW), in this hadith of his and in other ahaadith
besides this, is satisfied with mere confirmation of what he brought of revelation. He did not stipulate that
acquiring knowledge of proofs is a condition for the validity of one’s claim to being a believer.

“Except with its due right”: This right refers to the establishment of salaah, the payment of obligatory charity,
some of the scholars state that fasting is also one of its due rights. Killing a Muslim who engages in a forbidden
act for which death is the prescribed punishment is also one of its right. The Messenger (SAW) said: “Shedding
 the blood of a Muslim who bears testimony that there is no god except Allah and that i am the messenger of
Allah is not permissible except due to three reasons, adultery, murder, forsaking the religion and forsaking the
dominant Ahlus Sunnah group.

“They reckoning is the responsibility of Allah”: Only Allah (SWT) has knowledge of the secrets of people, hence
only He can make them account for it. If he is a true believer He would admit him into paradise. If he is lying
and outwardly displaying Islam, then indeed he is a hypocrite who would be in the lower most level of the fire.
As for this world the only responsibility of The Messenger (SAW) is to remind (mankind about their duty to
Allah {SWT}). Imaam Al Bukhaari (RA) and Imaam Muslim (RA) report that The Messenger (SAW) said to Khalid
ibnul Waleed, “I was not instructed to investigate what is in the hearts of people or to cut open their bellies.”

This hadith guides to the fact that the blood and the wealth of Muslims are protected.

Assignment

1) It is not permissible to usurp the wealth or shed the blood of Muslims, explain this statement.
Is mere utterance of the two articles of fait sufficient to protect the life and wealth.
(....If they do that they have protected their blood and their wealth from me except with the right of
Islam) What is meant by the right of Islam?

2) What is meant by the statement, “their reckoning is upon Allah?”

3) What did you learn from this noble hadith?
 Hadith 9

Choosing Ease and Refraining from Difficulty

‫ (ما نهيتكم عنه‬:‫ سمعت رسول هللا صلى هللا عليه وسلم يقول‬:‫ قال‬، ‫عن أبي هريرة عبد الرحمن بن صخر رضي هللا عنه‬
.)‫ فإنما أهلك الذين من قبلكم كثرة مسائلهم واختَلفهم على انبيائهم‬، ‫ وما أمرتكم به فأتوا منه ما استطعتم‬، ‫فاجتنبوه‬
.‫ ومسلم‬، ‫رواه البخاري‬
Abu Hurairah Abdur Rahmaan ibnu Sakhr (RA) states, I heard The Messenger of Allah (SAW) say: “From
whatever I forbid you abstain and with whatever I command you do it to the best of your capability. Indeed
those before were ruined due to their abundant questions and their differences wit their prophets.
Narrated by Al Bukhaari and Muslim.

Practical Objectives:

• The learner must explain the significance o this hadith.

• The learner must mention the reason why The Messenger of Allah (SAW) made the statement
mentioned in the hadith.
• The learner must explain the significance of being rigid with regard to abstaining from the
prohibitions.
• The learner must explain the reason why the past nations were ruined.
• The learner must explain how to implement this hadith in his life.

The Significance of this Hadith:

Indeed this hadith is of utmost significance and it possess benefits that are clearly evident, thus this makes it
worthy of being memorised and worthy of exhaustive study.
It enshrines on of the important laws of Islam .It enshrines the most universal words granted to The
Messenger (SAW). The laws enshrined by this hadith are innumerable. It is one of those hadith that make up
the fundamentals of the religion and the pillars of Islam. Thus, memorising it and giving it utmost attention is
most appropriate.

The reason why The Messenger of Allah (SAW) uttered these words:

Imaam Muslim (RA) reports from Sayyiduna Abu Hurairah (RA), he said The Messenger of Allah 9SAW)
addressed us and said: “O people Allah (SWT) has prescribed hajj upon you so perform hajj. A man enquired;
must this be every year O Messenger of Allah (SAW)? He (SAW) responded, if I say yes (every year), it would
become obligatory and you would not be able execute this obligation. Indeed those before you were because
they frequently questioned their prophets and they frequently differed with their prophets. When I command
you with an act, do it to the best of your capability, and when I forbid you from an act abstain from it.” It is
reported that the person who asked the question was Al Aqra ibnu Haabis (RA).

Vocabulary of The Hadith:

‫ _نهيتكم عنه‬When I request you to abstain from an act.

‫ _ فاجتنبوه‬Abstain from it.

‫ _ فأتوا‬Do it.

‫ _ ما استطعتم‬To the best of your capability without over burdening yourself.

‫أهلك‬ _ Became the cause of their destruction.

‫كثرة مسائلهم‬ _ Abundant questions.

General Meaning of The Hadith:

“From whatever I forbid you abstain “Prohibitions are mentioned in The Book of Allah (SWT) and the Sunnah
of The Messenger (SAW) with many meanings, here it refers to haraam and makrooh (forbidden and
undesirable).

Prohibition of Haraam: Examples of this are adultery, consuming intoxicants, engaging in interest
transactions, stealing, and taking a life without any right.

It is imperative that one totally abstains from these kinds of prohibitions. It is absolutely forbidden to engage
in any of these acts, except if necessity forces one to do so as long as the conditions of these necessities are
fulfilled as explained by the shariah of Allah (SWT).
Prohibition of Makrooh: Eating of raw onions or garlic when you desire to attend the jumu’ah prayer or
congregational prayer.

Prohibitions of this nature are permissible even if necessity does not lead one to it, but it is preferable for a
Muslim who is conscious of Allah (SWT) to abstain as far as possible from acts of this nature

Emphasis on abstaining from the prohibitions and uprooting the sources of corruption:

The law of Allah (SWT) constantly strives to prevent the occurrence of evil and the appearance of the sources
of evil. Therefore we find the attention given to the prohibitions is at times more emphatic than the attention
given to the commands. That does not mean that there is negligence regarding the commands. Certainly
emphasis on abstaining from all prohibitions are general, but the emphasis on those acts that fall under the
category of haraam is specific, because those acts considered haraam by the wise laws of Allah (SWT) The
Wise was not legislated except due to the inevitable harm and certain decadence.

Therefore none is excused for committing any of the haraam acts except out of necessity and persistent need
as you have learnt.

Upon this the misunderstanding of many of the Muslims particularly in the present age, wherein there is great
conflict in the lives of people, becomes apparent. We ind them overzealous to excute acts of obedience and
other obligatory acts, perhaps they may be extreme in upholding the Sunnah acts and the desirable acts, while
,at the same time they are negligent regarding the prohibitions, perhaps they engage in many of the forbidden
acts. We find a fasting person engaging in interest bearing transactions. Urgent need makes a woman leave
her home dressed in an immodest way, and she justifies this with the excuse that she has to keep up with the
times and trends. This is in conflict with what is confirmed in the law of Allah The Wise. They entertain such
thoughts despite the fact that the essence of worship is avoidance of what Allah (SWT has declared as
forbidden, and the path to salvation is struggling against the dictates of ones soul and ones desires Allah
(SAW) saying: “Fear the forbidden acts and you would be the best worshipper among people.”Reported by At
Tirmidhi. Then we have Ummul Mu’mineen Aisha (RA) state: “Whosoever is pleased to precede the one who
struggles and tires himself (in executing the commands),let him abstain from sin. Further, we have Sayyiduna
Umar (RA) being asked about a people who desire to commit a sin but they do not commit it. They are a
people whom Allah (SWT) has tested their hearts for piety (taqwa), for them is forgiveness and a great reward.

Sayyiduna Umar ibnu Abdul Aziz said: “Piety is not praying through the night and fasting through the day and
mixing it with sin. Rather piety (taqwa0 is fulfilling what Allah (SWT) has made obligatory and abstaining from
what Allah (SWT) has prohibited, if he does any other act, he increases the virtue.

Reasons why nations were destroyed:

The Noble Messenger (SAW) has explained the reason for the destruction of the past nations, their
disintegration and clashing of the different forces among them and why they became deserving of punishment
and annihilation -at times-is due to two reasons, they are:
Frequent and persistent questioning, differing about issues and the lack of upholding the law of Allah The
Mighty ,The Lofty.

The Messenger (SAW) forbade his companions without exception from asking too many questions, out of fear
that this may increase their burden and as a way of sealing the doors of extremism which may lead them to
occupying themselves with trivialities, and questioning about matters wherein there is no benefit nor harm.
Imaam Al Bukhaari narrates from Al Mughairah ibnu Shu’bah (RA) that The Messenger (SAW) forbade them
from unnecessary talk, abundant questions and squandering of wealth.

Assignment

1) Explain the significance o this hadith.

2) Mention the reason why The Messenger of Allah (SAW) made the statement mentioned in the
hadith.
3) Explain the emphasis The Messenger (SAW) placed on abstaining from the prohibitions.
4) The Messenger (SAW) use to forbid us from unnecessary talk and abundant questioning, explain the
wisdom behind this as you understand it from the noble hadith.

5) Explain the reality of your position in relation to practicing upon this hadith.
6) Explain how you would implement this hadith in your personal life.
 Hadith 10

Purity and Wholesomeness is the Condition for Acceptance

‫ وإن هللا أمر‬، ‫(إن هللا تعالى طيب َل يقبل إَل طيبا‬:‫ قال رسول هللا صلي هللا عليه وسلم‬:‫ قال‬، ‫عن أبي هريرة رضي هللا عنه‬
‫{يا أيها الذين‬:‫ وقال تعالى‬، }‫{يا أيها الرسل كلوا من الطيبات واعملوا صالحا‬:‫المؤمنين بما أمر به المرسلين فقال تعالى‬
‫ يا رب! يا رب! ومطعمه‬:‫ ثم ذكر الرجل يطيل السفر أشعث أغبر يمد يده إلى السماء‬، }‫امنوا كلوا من طيبات ما رزقناكم‬
.)‫حرام ومشربه حرام وملبسه حرام وغذي بالحرام فأنى يستجاب له ؟‬
‫رواه مسلم‬
Sayyiduna Abu Hurairah (RA) states that Te Messenger of Allah (SAW) said: “Indeed
Allah (SWT) is pure and he does not accept except that which is pure, and indeed Allah
(SWT) commanded the believers with what He commanded the messengers,. He (SWT)
said (O you who believe eat of the pure and do good deeds) [AlMuminoon-51] (O you who
believe eat from the pure of what We have provided you) [Al Baqarah-172] Then he
(SAW) mentioned a man who has travelled a long way, his hair is disheveled and dusty, he
stretches his hands to heaven, (saying) O my Lord, O my Lord while his food is that which
is forbidden (impure), his drink is that which is forbidden (impure), and he has been
nourished with that which is forbidden (impure), so how can he get any response. Narrated
by Imaam Muslim.

Practical Objectives:
• The learner must explain the significance of this hadith.
• The learner must explain the meaning of a pure acceptable action.
• The learner must mention what causes an invocation (dua) to be answered.
• The learner must be eager to develop those traits that cause a dua to be answered.
• The learner must explain the scope of his effort to implement this hadith.
The significance of this hadith:

This hadith is one those ahaadith upon which the principles and fundamentals of Islam are based. Guidance to
consuming what is permissible and abstaining from what is forbidden is based on this hadith. How
encompassing its benefit and how great is it in creating a believing community wherein each individual loves
for his brother what he loves for himself hates for his brother what he hates for himself and he is content with
that which is permissible ,blessed and pure,thus him and others live in tranquillity and ease.

Vocabulary of the hadith:

“‫”إن هللا تعالى طيب‬- He (SWT) is pure free of all flaws and shortcomings.

“‫”َل يقبل إَل طيبا‬- He (SWT) does not accept any deed and any wealth unless it is free from any corruption and it is
permissible.

“‫”أمر المؤمنين بما أمر به المرسلين‬- He (SWT) instructed the believers with what He (SWT) instructed the
messengers. He (SWT) treats the believers and the messengers as equals when addressing them with the
obligation of consuming halaal (the permissible). Believers and messengers are equally responsible for this.

“‫ – ”أشعث‬Disheveled hair due to not combing it.

“‫ – ”أغبر‬The dust made the color of his hair dusty due to the long journey due to executing an obligation like
pilgrimage or engaging in battle in the Path of Allah (SWT).

“‫ – ”يمد يده إلى السماء‬He raises his hands to the heavens with the object of invoking Allah (SWT) and beseeching
Him for his needs.

“‫ – ”فأنى يستجاب له‬How can the prayer of one who is in this condition be answered.

The general meaning of this hadith:

The pure and the acceptable include words, deeds, wealth and beliefs. He (SWT) does not accept deeds
except if they are pure and free from any polluting agent like show and pride. He (SWT) does not accept
any wealth unless it is pure and permissible (halaal).
No word reaches him except that which is pure. (Unto Him rises the pure word and pious deeds an He
raises them) Faatir: 10.
The believer, his whole existence is pure, his heart, his tongue and his body. Due to the existence of faith
(imaan) inn his heart, dhikr (invocations) are uttered by his tongue and his limbs only engage in pious
deeds. This is the fruit of imaan!
How can a deed be accepted? Indeed the greatest cause that makes the act of a believer pure and
acceptable factor is the purity and the permissibility of his food. This hadith is clear evidence that deeds
will not be accepted unless permissible food is consumed. Anything prohibited (haraam) spoils the act
and prevents its acceptance.
Indeed Allah (SWT) instructed the believers with what He instructed the messengers. Allah (SWT)
states: “O Messengers consume that which is pure and engage in pious deeds.” Allah (SWT) also states:
“O Believers consume the pure (foods) that We have provided you.” This means that the messengers and
their followers are commanded to eat only pure foods that are permissible and to engage in pious deeds.
“He does not accept except that which is pure.”This means acts that lack those characteristics that entitle
an act for reward. It would be accepted from the viewpoint that the obligation of performing the act is
fulfilled.

Causes for a dua to be answered:

Lengthening a journey: Mere travel makes response to a dua imperative, Imaam Abu Dawood, Imaam
ibnu Majaah and Imaam At Tirmidhi report from Abu Hurairah who narrates that The Prophet (SAW)
said: “Three people, their duas are answered without doubt, the dua of an oppressed person, and the dua
of a parent for child.” Grief in the heart is one of the greatest causes for ones dua being answered.

Stretching the hands to the heaven is one of the etiquettes of dua. Imaam Ahmad (RA) narrates that The
Prophet (SAW) said : “Indeed Allah (SWT) is alive and generous. He (SWT) feels ashamed when a
man raises his hands to him, to make those hands return yellow and defeated (empty).”

To implore Allah (SWT), this should be done by constantly mentioning His divinity when engaging in
dua.

What prevents a dua from being answered:

In this hadith The Messenger (SAW) indicates to eating haraam, drinking haraam, wearing haraam and
sustaining oneself with haraam prevents a dua from being answered.

Benefits of the hadith:

The hadith encourages us to spend from wealth that is pure and lawful, and prohibits us from spending
from wealth that has been acquired through illegal and unlawful means.
One who desires that his duas are answered must give particular attention to consuming strictly halaal
and dressing in clothes that are not in conflict with the shariah limits nor are they purchased with money
that has been earned in an unlawful manner.
Allah (SWT) accepts the spending of pure wealth from the believers and He causes their investment to
grow and He blesses their wealth.

Assignment

1) Explain the significance of this hadith.

2) Explain what is meant by “a pure and acceptable deed.
3) Mention those factors that cause a dua to be answered.
4) What makes a deed pure and acceptable?
5) Explain to what extent you implement this hadith in your personal life.
 Hadith 11

Adopting Certanty and Maintaining a Distance from The Doubtful

‫ حفظت‬:‫ قال‬، ‫عن أبي محمد الحسن بن على بن ابي طالب سبط رسول هللا صلى هللا عليه وسلم وريحانته رضي هللا عنهما‬
.)‫ (دع ما يريبك إلى ما َل يريبك‬:‫من رسول هللا صلى هللا عليه وسلم‬
.‫ حديث حسن صحيح‬:‫ وقال الترمذي‬، ‫ والنسائي‬، ‫رواه الترمذي‬
Abu Muhammad Al Hasan ibnu Ali ibnu Abu Taalib (RA) grandson of The Messenger of Allah
(SAW) states, I memorized from the Messenger (SAW), abstain from that which puts you in doubt
for that which does not put you in doubt. Reported by At Tirmidhi and An Nasa’i.

Practical Objectives:

• The learner must explain the significance of this hadith.

• The learner must abstain from everything that is doubtful and he must adhere to those
consumables that are definitely permissible.
• The learner must explain to what extent he implements the teaching of this hadith.

Vocabulary of the hadith:

“‫( ”دع ما يريبك‬abstain from that which puts you in doubt) If you are doubtful about something abstain from it.

“‫( ”إلى ما َل يريبك‬for that which does not put you in doubt) for that you have no doubt about due to the fact that
it is clearly permissible.

General meaning of the hadith:

Abstaining from doubtful and suspicious elements in the rituals, commercial interaction ,personal law and all
other aspects of life, and adhering to consuming and dealing in nothing but that which is pure and permissible
leads a Muslim to piety. It was already mentioned in the sixth hadith that he who protects himself from the
doubtful has immunized himself against blameworthiness regarding his religion and his dignity. Anything that
is ascertained as halaal does not produce doubt and suspicion in the heart of a believer. As for the doubtful
consumables an individual may be pleased with it outwardly, but if we discover what is in his heart we would
find anxiety, restlessness, and doubt. This psychological torment and emotional loss suffices him as
punishment. The greatest loss and ruin is to become habituated in consuming and dealing in the doubtful and
eventually becoming audacious and indulging in the forbidden (haraam), as one who grazes on the boundaries
of the forbidden pastures is bound to enter it.

-Conflict of doubt and certainty. If there is a conflict between doubt and certainty and one is confused, then
one must give precedence to certainty and turn away from doubt.

As for he who deliberately drowns himself in consuming and engaging in those things are clearly forbidden.
And then he desires to practice caution against those things wherein the doubt is not so apparent, this would be
difficult and burdensome on him. It becomes imperative upon us to prevent him from that, by firstly requesting

him from abstaining form those things that are visibly forbidden and known to be forbidden. It is for this reason
Sayyiduna Umar (RA) said to the person from Iraq who asked him about the blood of the mosquito, you ask me
about the blood of the mosquito while you have killed Al Husain! I heard The Messenger of Allah (SA) say,
they are my fragrance in this world. Narrated by Al Bukhaari.

-Honesty is tranquility and dishonesty is restlessness:

The symptom of honesty is that the heart is at ease with it. The symptom of a lie is doubt and the heart is never
at ease with it, rather it has an aversion for it.

-Guidance of the Hadith: We must base all our affairs and laws on certainty (yaqeen). The permissible
(halaal), the truth and honesty are the cause for tranquility and pleasure. The forbidden (haraam), falsehood and
lies are the cause for doubt, anxiety and aversion. Hence, the hadith encourages us to abstain from all that is
forbidden and doubtful.

Assignment

1) “Islam encourages the Muslim to abstain from all that is doubtful and to adhere to that which has
been ascertained to be permissible.” Explain this statement.
2) The permissible (halaal), the truth and honesty are the cause for tranquility and pleasure. Elaborate
on this.
3) Can you recall any incident in your life that caused you to experience peace of mind (tranquility) due
to your adherence to the truth?
4) Explain to what extent do implement the teaching of this hadith in your life.
 Hadith 12

Occupying One’s Self with that which is Beneficial

. )‫ (من حسن إسَلم المرء تركه ما َل يعنيه‬:‫ قال رسول هللا صلى هللا عليه وسلم‬:‫ قال‬، ‫عن أبي هريرة رضي هللا عنه‬
.‫ وابن ماجه‬، ‫ رواه الترمذي‬، ‫حديث حسن‬
Abu Hurairah (RA) states that The Messenger (SAW) said: “From among the signs of the perfect
submission (Islam) of a man is his abstinence from those affairs that does not concern him.”Reported by
At Tirmidhi and ibnu Maajah.

Practical Objectives:

• The learner must explain the significance of the hadith.

• The learner must occupy himself with noble acts and distance himself from trivial issues.
• The learner must explain what concerns a man and what does not concern him.
• The learner must explain how he would implement this hadith in his life.

The significance of this hadith:

Allaamah ibnu Rajab Al Hambali states that this hadith is a great fundamental from among the fundamentals of
social conduct.

Vocabulary of the hadith:

(‫“ )من حسن إسَلم المرء‬From among the signs of the perfect submission (Islam) of a man.”The perfection and
completion of his submission, the symbol of the authenticity of his faith. Although the word man is used it
refers to all human beings.

)‫ ) ما ال يعنيه‬Those affairs that does not concern him.

Regarding religion and worldly affairs

The General Meaning of the Hadith:

Islam desires a safe society where people live in peace and harmony, not in a state of constant quarrelling and
arguing. It is also desirous of the safety of the individual; he must enjoy a blissful life in this world, friendly and
approachable, respected and unharmed, he must leave this world successful. One of the greatest causes of
dissension among mankind and mischief in society that leads mankind to ruin is some people’s interference in
the affairs of others, particularly in those issues that does not concern them. Therefore one of the indications of
the stability of a Muslim and the authenticity of his faith is his abstinence from interfering in issues of others
that does not concern him.

A Muslim is accountable for every act he engages in. If a man occupies himself with everything around him and
interferes in affairs that do not concern him, which would occupy him from executing his obligations and
fulfilling his responsibilities, such a man would be taken to task in this word and he will be punished in the

hereafter. This would be an indication of his weakness in comprehending issues and a lack of implementing the
prophetic character in his life. Allaamah ibnu Hibbaan reports in his authentic collection of traditions that The
Messenger (SAW) said to Sayyiduna Abu Dharr (RA) “For a man to be ignorant of himself and burden
himself with what does not concern him, is sufficient for him to be evil.”

When a Muslim realizes his obligation and understands his responsibility, then most certainly he would be
occupied with himself and he would be desirous to engage in whatever benefits him in his worldly life and his
hereafter. He will turn away from that which is unnecessary and distance himself from trivial issues and he
would give all his attention to those issues and affairs that concern him.

The Muslim who worships Allah(SWT) as though he can see Him, he visualizes that he is close to Allah (SWT)
and that Allah (SWT) is close to him, this occupies him from all that does not concern him. The lack of his
occupation with anything that does not concern him is an indication of his truthfulness with Allah (SWT) and
his presence with Him (SWT). Ones occupation with what does not concern him is an indication that he does
not visualize that he is close to Allah (SWT), the lack of his honesty with Allah (SWT), and the futility of his
deeds. Hence, he would be from among those who are destroyed.

Those issues that concerns man and those issues that do not concern him:

The issues that concerns man are:

All those issues that are connected to his life and livelihood, example food, drink, clothes shelter and the like are
issues that concern him.

All those issues that are connected to his salvation in the hereafter are issues that concern him. All other issues
besides these issues are not of his concern. Anything in excess of his necessities and needs is not of his concern,
example worldly luxuries, varieties of food and drink, and quest for position and leadership, particularly if the
attainment of these requires wrangling and flattery.

Excessive talk regarding issues of no concern: At times a Muslim can be dragged into engaging in talk that is
forbidden. Thus it is the character of a Muslim to abstain from unnecessary chatter and participation in every
conversation. Imaam At Tirmidhi reports that The Messenger of Allah (SAW) said: “The words of the son of
Adam is against him and not in his favour, except when he commands with good and forbids from evil
and remembrance of Allah.”

Benefits of the hadith: One of the outstanding characteristics of a Muslim is his occupation with noble acts and
his distance from trivial issues.

The hadith disciplines the soul, refines it from bad habits and flaws, and motivates it to abstain from issues that
are of no benefit.

Assignment

1) Explain the significance of the hadith.

2) Islam desires that a Muslim occupies himself with noble acts and distance himself from trivial
issues, explain this statement.
3) Explain what concerns a man and what does not concern him.
4) Islam desires a safe society where man can live in peace and harmony, explain this in the light of
your understanding of this hadith.
5) Explain how do implement this hadith in your life.
 Hadith 13

The Completion of Faith

:‫ عن النبي صلي هللا عليه وسلم قال‬، ‫ خادم رسول هللا صلى هللا عليه وسلم‬، ‫عن أبي حمزة أنس بن مالك رضي هللا عنه‬
.)‫(َل يؤمن أحدكم حتى يحب ْلخيه ما يحبه لنفسه‬
.‫ ومسلم‬، ‫رواه البخاري‬
Abu Hamzah Anas ibnu Maalik (RA), the attendant of the Messenger of Allah (SAW), narrates from the
Prophet (SAW), He said, “None of you believes until he loves for his brother what he loves for himself.”
Narrated by Al Bukhaari and Muslim.

Practical Objectives:

• The learner must love for others the goodness he loves for himself.
• The learner must inculcate within himself the love of goodness for others.
• The learner must explain how he can realize the love of goodness for his brother just as he loves
it for himself.

Vocabulary of the hadith:

“‫”َل يؤمن‬- (None of you believes) none of you perfectly and completely believes.

“‫”أحدكم‬- (None of you) from among those who claim to believe.

“‫( – ”ما يحبه لنفسه‬What he loves for himself) the like of what he loves for himself.

The general meaning of the hadith:

The Muslim society remains united while love and compassion exists. It is the aim of Islam that all mankind
live with love and compassion towards each other. Each individual must strive to attain those objectives that
would benefit all and contribute to the bliss of all until justice becomes the dominating character of the society,
a sense of assurance envelopes the society, and mutual co operation and solidarity is established. This state
cannot materialize unless and until each individual of the community desires for others what he desires for
himself of goodness, happiness and ease. Therefore we find The Messenger (SAW) linking this characteristic of
loving for others what you love for yourself to Imaan and identifying it as one of the characteristics of Imaan.

Perfect Faith (Imaan): Indeed the root of faith (imaan) materializes with firm conviction of the heart, its
submission to the divinity of Allah The Mighty and The Lofty and belief in the remaining articles of faith which
are belief in the angels, the books, the messengers, the last day, and predestination. The root of imaan does not

depend on anything in addition to this. In this hadith The Messenger (saw) explains to us that the roots of imaan
cannot be established in the soul, cannot become solid in the heart and cannot become complete in the bosom of

the Muslim, except if he becomes a good human being, distanced from selfishness, hatred, jealousy and every
other distasteful quality that prevents the materialisation of this perfection in the soul of the Muslim.

He must love others the good that is permissible and acts of obedience that he loves for himself and he must
hate for others the evil and disobedience that he hates for himself also.

He must strive in correcting and reforming his brother when he sees him deficient in executing his obligations
or when he sees deficiency in his deen (religion).

Imaam Muslim (RA) narrates that The Messenger (SAW) said: “Whosoever loves to be distanced from the
fire and admitted into paradise, let his death catch up with him while he is a believer in Allah (SWT) and
The Last Day, and he must give people what he loves to be given.”

A characteristic of the belief of a Muslim is he does not confine his love of goodness and virtue and his hate for
evil for Muslims only; rather he must have the same attitude for non Muslims also. He must love that they
believe, he must love that a non believer embraces Islam and believe and he must hate disbelief and sin for him.
The Messenger (SAW) said: “If you love for mankind what you love for yourself you would be a
Muslim.”Narrated by At Tirmidhi. Thus to pray for the guidance of a non Muslim is desirable.

The Messenger (SAW) encourages love for mankind what you love for yourself in this hadith, so that may be
evidence of the authenticity of his claim to imaan and the beauty of his Islam. Thus, love engulfs all mankind
and goodness spreads among them.

Lessons from the hadith:

-Encouragement to unite the hearts of mankind and action to remedy their situation, as this is the most
significant trait for which Islam appeared and struggled.
-Abstinence from jealousy as it negates the completion and perfection of faith. Certainly the jealous per son
hates that someone possesses more wealth than him or has an equal amount of wealth as he has. Perhaps he may
wish that the wealth of those who have more than him is lost even though he may not get it.

Assignment

1) “Islam encourages us to unite the hearts of mankind.”Explain this statement in the light of this noble
hadith.
2) The Messenger of Allah (SAW) directs the Muslim to condition himself to love goodness for
mankind because that is the perfection of imaan- Explain that.
3) Explain how you would realise the love of goodness for your brother, as you love goodness for
yourself.
4) Mention practical measures that can be adopted to realise that.

Hadith 14

The Sanctity of The Blood of a Mslim

، ‫ (َل يحل دم امرئ مسلم يشهد أن َل إله إَل هللا‬:‫ قال رسول هللا صلى هللا عليه وسلم‬:‫ قال‬، ‫عن ابن مسعود رضي هللا عنه‬
.)‫ والتارك لد ينه المفارق للجماعة‬، ‫ والنفس بالنفس‬، ‫ الثيب الزاني‬:‫وأني رسول هللا إَل بإحدى ثَلث‬
.‫ ومسلم‬، ‫رواه البخاري‬
Sayyiduna Abdullah ibnu Mas’ood (RA) states that The Messenger of Allah (SAW) said: “The blood
(life) of a Muslim who bears testimony that there is no god but Allah and that I am The Messenger Of
Allah is not permissible (to shed) except due to three reasons, the adulterer (and adulteress), a life for a
life, and the one who forsakes the religion and separates from the congregation (of prayer) Narrated by
Al Bukhaari and Muslim.

Practical Objectives:

• The learner must explain the significance of this hadith.

• The learner must realize the sanctity of the blood (life) of a Muslim.
• The learner must mention the conditions under which the blood of a Muslim can be shed.
• The learner must shun the forbidden.
• The learner must explain which actions lead a Muslim to separate from the community.

The significance of the Hadith:

When the life of an individual has become a danger to the community at large, and he is afflicted by a
disease so much so he losses his health and sound natural state so much so he becomes a destructive virus and
he poisons the community, corrupting their religion and character , trampling upon their dignity and spreading
evil and misguidance. Such a person’s right to life has been forfeited, his existence is invalidated and uprooting
him from existence becomes obligatory, so that the Islamic Community may live in safety and prosperity. This
hadith is one of the significant principles of Islam as it deals with one of the most significant matters and that is
life, explaining when it is permissible to take a life and when it is not and that protection of life is the general
law of Islam.

Vocabulary of the hadith:

“‫ (”َل يحل دم‬The blood is not permissible) The shedding of blood is not permissible which means killing.

“‫(”الثيب الزاني‬The adulterer) At Thayyib means one who is not a virgin. This term is used for both male and
female. This word does not have a gender; both male and female who are virgins are described as “At Thayyib”.
However it is used more often to describe a woman. The word “Zaani” literally means a sinner, however as
legal term it refers to sexual intercourse between a man and a living woman out of wedlock.

“‫(”والتارك لد ينه‬The one who forsakes his religion) One who is born into Islam or embraces Islam and then
decides to leave the religion. The term “Irtidaad” is used to describe such an act.

“‫( ”المفارق للجماعة‬The one who forsakes the congregation) the one who leaves the Muslim community.

The general meaning of the hadith:

Indeed he who bears testimony that there is no god except Allah and he bears testimony that Muhammad is the
messenger of Allah, he confirms the existence and oneness of Allah (SWT) and the prophet hood of the seal of
prophets (SAW) and he accepts his message, has immunized has blood against being shed and protected his life
and his soul. No one is allowed to permit the shedding of his blood or the taking of his life. This immunity
remains with a Muslim as long as he remains a Muslim, unless he commits one of these three crimes:

• Taking a life without a valid reason.

• Adultery (Engaging in sexual intercourse with any woman other than ones wife or wives).
• Apostate (forsaking the religion of Islam).

It is the consensus of the Muslims that the punishment for adultery is stoning until death, because he violated
the dignity of another person and he committed the sin of adultery, after Allah (SWT) has afforded him
permissible enjoyment. Such a person refused that which is pure and decided to choose filth, he has committed a
crime against humanity by adulterating lineage and corrupting the system of procreation and he ignored the
prohibition of Allah The Mighty, The Lofty (Do not approach adultery, indeed it is a vile deed and an evil
path) Al Israa: 32.
-Reprisal: It is the consensus of the Muslims that one who kills another Muslim intentionally deserves reprisal
which is death. Allah (SWT) states (We have ordained for them therein a life for a life) Al Maaidah: 45. This
is so, so that the lives of mankind can be safe. Allah (SWT) states (And there is [a saving of life] for you in
Al-Qisaas [reprisal] O men of understanding) If the family of the victim of murder forgives the murderer then
the law of Qisaas falls away.

-The punishment for Riddah (Forsaking one’s religion) It is the consensus of the Muslims that if a man
forsakes his religion, persist upon disbelief and refuses to return to Islam after being requested to do so by
repenting. He must be sentenced to death. Imaam Al Bukhaari and the compilers of the sunan narrate from
Sayyiduna Abdullah ibnu Abbaas that The Messenger of Allah (SAW) said: “Whosoever changes his region
(from Islam to another religion) must be sentenced to death.”

-The one who discards prayer: It is the consensus of the Muslims that he who discards prayer out of disbelief
that it is obligatory is anon believer and he is considered an apostate, hence he must dealt with the punishment
of one who has forsaken the religion. But, if he discards prayer out of laziness while believing that it is an
obligatory act, regarding this the scholars differ about the ruling. The majority state he must be requested to
repent by executing the prayer and if he refuses he must be sentenced to death as a punishment and not because

he has forsaken the religion. Imaam Ahmad (RA) and some of the maliki scholars state he must be treated as
one who has forsaken the Islam and he must be sentenced to death for that reason. Imaam Abu Haneefa (RA)
states that he must be imprisoned until he performs his prayer or he dies and he must be disciplined with
beatings and other means while he is in prison. Allah (SWT) states: “And establish prayer and do not be of
the idolaters.” Ar Rum: 31. Allah (SWT) states: “If they repent and they establish prayer and they give
charity then they are your brothers in Islam.”At Taubah: 11.The Messenger of Allah (SAW) said: “Between
a man and disbelief is the discarding of prayer.”This means that the evidence of a man’s claim to belief is the
execution of the obligatory prayer. Reported by Imaam Ahmad (RA).

Lessons from the hadith:

-The considered religion is the religion the congregation of Muslims practice, and they are majority from among
them.

-The hadith encourages us to stick with the congregation of Muslims and not to depart from them.

-The hadith creates an aversion in us for these three sins, adultery, murder and apostasy, and it warns us against
committing these sins.

- The hadith educates the community to maintain fear of Allah (SWT) and to be conscious of Him in public and
in private.

-Punishment in Islam is a preventative measure. The object of punishment is protection.

 Assignment

1) Explain the significance of this hadith.

2) Explain the sanctity of the blood of a Muslim.
3) Explain the situations wherein the blood of a Muslim can be shed.
4) How do you feel when you witness those things that have been sanctified by Allah (SWT) being
violated?
5) Who does the term ‫( المفارق للجماعة‬The one who forsakes the congregation) refer to?

Section 3

Al Aqeedah
 From the Fundamentals of
Faith

The Second Fundamental: Belief in The Angels

Practical Objectives:

• The learner must explain the object of believing in the angels.

• The learner must explain who the angels are and what their reality is.
• The learner must define the law regarding denial of the angels.

The Object of Believing in the Angels

What is intended by this is belief with conviction that Allah (SWT) has angels that do exist and that they
are created from light. They do not disobey the commands with which Allah (SWT) instruct them, they
execute the duties that Allah (SWT) assigned to them.
They are one of the creations of Allah (SWT). The faith (Imaan) of a servant does not qualify for
acceptance until he believes in their existence and the attributes and acts that have been attributed to
them in The Book of Allah (SWT) and the sunnah of His Messenger (SAW) without any addition,
subtraction or alteration.
It is obligatory on the basis of the shar’iah for every mature and sane person to believe in the angels.
That can only materialize by believing with conviction that they do exists and they are honourable, they
do not disobey Allah (SWT) in what He (SWT) commands them. They execute the acts with which they
have been commanded. They have been vested with the power to change to different and beautiful
shapes and forms. They cannot be described as male and female, they do not marry, they do not eat, and
they do not drink and they do not sleep. They are of many different kinds with different duties. Among
them are those who carry the throne (The Arsh), there are those who are the messengers of revelation,
some of them are scribes, some of them are protectors. Then there are those who are entrusted with
extracting the spirit of man at the time of death, the leader of this troop is The Angel of Death, some of
them are entrusted with the distribution of sustenance, the leader of this troop is called Mikaaeel (AS),
others are entrusted as keepers of paradise, the leader of this troop is Ridwaan (AS), then there are those
who are keepers of hell, their leader is Maalik (AS). There are two of them who are entrusted with
questioning the deceased in the grave. Then there are those angels whose names have been mentioned in
The Book of Allah (SWT), they are Jibraaeel, Mikaaeel and Maalik. It is imperative for us to believe in
the duty of those whose duty has been mentioned like those who carry the throne and others, and to
believe in the personality of those who have been mentioned with their names, like Jibraaeel, Mikaaeel
and Maalik. It is also imperative for us to believe in those angels who have been mentioned in the
authentic sunnah. Allah (SWT) states:
(‫س ِل ِه‬ ِ ُ ‫سو ُل ِب َما أ‬
ِ ‫نز َل ِإلَ ْي ِه مِ ن َّر ِب ِه َوا ْل ُم ْؤمِ نُونَ ُك ٌّل آ َمنَ ِب‬
ُ ‫اَّلل َو َمْلئِ َكتِ ِه َو ُكت ُ ِب ِه َو ُر‬ َّ َ‫)آ َمن‬
ُ ‫الر‬
The Messenger believes in what has been revealed from his Lord and the believers, all believe in
Allah, His Angels, His Books and His Messengers. Al Baqarah: 285

From what are the angels created and what is their reality?
It is reported in an authentic hadith that they are created from light.Ummul Mu’mineen Aaisha (RA
states that The Prophet (SAW) said; “The angels have been created from light, the jinn have been
created from a smokeless flame of fire and He created Adam from what has been described to

you.” Reported by Imaam Muslim (RA). As for their reality, only Allah (SWT) has knowledge of that.
The Holy Qur’aan and the sunnah has not mentioned anything about their reality. The only thing
mentioned is that they have two, three and four wings. It has been reported that Jibraaeel (AS) has seven
hundred wings, just as it has been established by conclusive evidence that they are extremely strong,
they carried the villages of the people of Nabi Lut (AS) and overturned these villages. Among them are
those who carry the Throne of Allah (SWT), with one shout from an angel the people of Nabi Salih (AS)
were destroyed, with one blow of the trumpet by an angel everything in the heavens and the earth would
be thunderstruck except those whom Allah (SWT) desires not to be thunderstruck. With another blow of
the trumpet the whole of creation would be resurrected.
What is the ruling regarding those who deny the existence of the angels?
The Holy Quraan and sunnah indicate upon the existence of he angels ,thus whosoever denies the
existence of the angels is a disbeliever, Allah (SWT) states:
ً‫ضَلََلً بَعِيدا‬ َ ‫س ِل ِه َوا ْلي َْو ِم اْلخِ ِر َفقَ ْد‬
َ ‫ض َّل‬ ِ ِ‫َو َمن يَ ْكفُ ْر ب‬
ُ ‫اَّلل َو َمَلَئِ َكتِ ِه َو ُكتُبِ ِه َو ُر‬
Whosoever disbelieves in Allah, His angels, His books, His messengers, and The Last Day, has
indeed strayed far away. An Nisaa: 136

Practical Activities:
Be intent upon maintaining stability regarding obedience of Allah (SWT), constantly remember:
}12{ َ‫} َي ْعلَ ُمونَ َما ت َ ْف َعلُون‬11{ َ‫ِراما ً كَا ِت ِبين‬ َ ‫} ك‬10{ َ‫علَ ْي ُك ْم لَحَافِظِ ين‬
َ َّ‫َو ِإن‬
And indeed there are angels appointed over you to watch you,honourable scribes, they know all
that you do. Al Infitaar.
Ponder upon each word in this verse as it is either in your favour or against you.
}18{ ‫عتِي ٌد‬
َ ‫ِيب‬ٌ ‫ظ مِ ن َق ْو ٍل ِإ ََّل لَ َد ْي ِه َرق‬
ُ ‫َما يَ ْل ِف‬
Not a word does he (or she) utter except that there is a watcher by him ready (to record it) Surah
Qaf
Be intent upon attending gathering where Allah (SWT) is remembered (gatherings of dhikr) as the
angels search for such gatherings.
Increase your remembrance and glorification of Allah (SWT) to such an extent that you emulate the
angels, as they are constantly in the obedience and remembrance of Allah (SWT).
Be intent upon performing your prayer in congregation particularly the dawn and late afternoon (Asr)
prayer because the angels gather for these prayers. Imaam Al Bukhaari and Imaam Muslim narrate from
Sayyiduna Abu Hurairah (RA) that The Messenger of Allah (SAW) said: “Angels take turns to visit
you during the day and at night, they gather during the dawn prayer and the late afternoon
prayer (Asr), then those who spend the night with you ascend and their Lord ask them, this while
He knows better them, how did you leave My servants? They would respond, we left them while
they were in prayer and we came to them while they were in prayer.”
Be intent upon seeking knowledge. Imaam Abu Dawood reports from Sayyiduna Abu Dardaa (RA) that
The Messenger of Allah (SAW) said: “Indeed the angels place their wings for the seeker of
knowledge out of pleasure for what he does.”
Be intent upon teaching mankind everything that’s virtuous. Indeed Allah (SWT), the angels and the
inhabitants of the heavens and the earth pray for the one who teaches mankind virtue. Narrated by
Imaam At Tirmidhi.

Assignment

1) Explain the objective of believing in angels.

2) Explain who the angels are and what their reality is.
3) What is the law regarding one who denies the existence of the angels?
 The Third Fundamental: Belief in The Books of Allah (SWT)
Practical Objectives:

• The learner must explain the objective of belief in the Books of Allah.
• The learner must explain some of the merits of The Holy Qur’aan.
• The learner must explain some of the factors that make The Noble Qur’aan an eternal miracle.

The objective of belief in The Books of Allah (SWT):

To believe with conviction that Allah (SWT) sent down books wherein His commands are and prohibitions, His
promises warnings are and whatever else He desires of His words, and that the most authentic of these books
without dispute is The Noble Qur’aan which was revealed to Nabi Muhammad (SAW). As for the other books
about which Allah (SWT) informed us in The Holy Qur’aan, they are The Taurah that was revealed to Nabi
Moosa (AS), The Injeel that was revealed to Nabi Eisa (AS) and The Zaboor that is the book Nabi Dawood
(AS).

Just as we believe that Allah (SWT) revealed scriptures o which two are mentioned in The Holy Qur’aan,
namely the scriptures of Nabi Ibrahim and Nabi Moosa. Allah (SWT) states in The Holy Qur’aan:

‫اَّلل َو َمَلَئِ َكتِ ِه‬ َ َ‫ِي أ‬

ِ ِ‫نز َل ِمن قَ ْب ُل َو َمن يَ ْكفُ ْر ب‬ َ ‫ب الَّذ‬ِ ‫سو ِل ِه َوا ْل ِكتَا‬
ُ ‫علَى َر‬ ِ ‫سو ِل ِه َوا ْل ِكتَا‬
َ ‫ب الَّذِي نَ َّز َل‬ ِ ْ‫يَا أَيُّهَا الَّ ِذينَ آ َمنُوا‬
ِ ِ‫آمنُواْ ب‬
ُ ‫اَّلل َو َر‬
}136{ ً ‫ضَلََل ً بَ ِعيدا‬َ ‫ض َّل‬ َ ‫اْلخ ِر فَقَ ْد‬
ِ ‫س ِل ِه َوا ْليَ ْو ِم‬
ُ ‫َو ُكتُبِ ِه َو ُر‬
O ye who believe, believe in Allah and His Messenger and the book that He sent down to his messenger
gradually and the book He sent down before. Whosoever disbelieves in Allah and His angels and His
books and His messengers has certainly strayed far away. An Nisaa- 136.

Allah (SWT) sent down those books by way of revelation. Revelation is the means of contact between Allah
(SWT) and His messengers and prophets so that Allah (SWT) may convey to them what He desires of
knowledge, wisdom, commands, prohibitions guidance and whatever He (SWT) desires. Allah (SWT) states:

}25{ ِ ‫وحي ِإلَ ْي ِه أَنَّهُ ََل ِإلَهَ ِإ ََّل أَنَا فَا ْعبُد‬
‫ُون‬ ِ ُ‫سو ٍل ِإ ََّل ن‬ َ ‫َو َما أَ ْر‬
ُ ‫س ْلنَا ِمن قَ ْب ِلكَ ِمن َّر‬
And We did not send a messenger before you except that We revealed to him that there is no god but I so
worship me. Al Ambiyaa-25

It is also imperative for us to believe that the previous books were distorted, altered and changed. As for The
Holy Qur’aan it is a protected book not a single letter was changed. This is so because the task of protecting
the previous books was entrusted to those who accepted these books and they failed in this task, as for The
Noble Qur’aan, Allah (SWT) took it upon Himself to protect it. Allah (SWT) states:

}9{ ُ ِ‫الذك َْر َو ِإنَّا لَهُ لَحَاف‬

َ‫ظون‬ ِ ‫ِإنَّا نَحْ نُ نَ َّز ْلنَا‬
Verily, We, It is We Who have sent down the dhikr (Qur’aan) and surely We will guard it (from
corruption). Al Hijr-9

The Merits of The Holy Qur’aan:

The Holy Qur’aan has merits that distinguish it from the heavenly books of the past. Here are some of
the merits of The Holy Qur’aan:

It contains a summary of the divine teachings that appeared in the previous heavenly books, and it
gathered all the virtues that were scattered in the previous books. The Holy Qur’aan was revealed as a
guardian and caretaker of those books. It confirmed the truth contained in the previous books and
explained the distortions and changes that occurred. Allah (SWT) states:
‫علَ ْي ِه‬ ِ ‫َق ُمصَدِقا ً ِل َما بَ ْينَ يَ َد ْي ِه مِ نَ ا ْل ِكتَا‬
َ ً ‫ب َو ُم َهيْمِ نا‬ ِ ‫اب ِبا ْلح‬ َ َ ‫َوأ‬
َ َ ‫نز ْلنَا ِإلَ ْيكَ ا ْل ِكت‬

And We have sent down to you the book with truth confirming the book that preceded it and as a
guardian over it. Al Maaidah -47.

Allah (SWT) revealed The Hoy Qur’aan for all mankind, for all times and for all places, it was not
revealed for a particular people, Allah (SWT) states:

}1{ ً ‫ع ْب ِد ِه ِليَكُونَ ِل ْلعَالَ ِمينَ نَذِيرا‬ َ َ‫اركَ الَّذِي نَ َّز َل ا ْلفُ ْرقَان‬
َ ‫علَى‬ َ َ‫تَب‬
Blessed is He Who sent down the criterion (of right and wrong) to His servant so that he may be a
Warner to the worlds (mankind and jinn). Al Furqaan-1.

Indeed The Hoy Quraan is the only divine book that Allah (SWT) made easy to memorise. Alah (SWT)
states:
}9{ َ‫ظون‬ ُ ‫الذك َْر َو ِإنَّا لَهُ لَحَا ِف‬
ِ ‫ِإنَّا نَ ْحنُ نَ َّز ْلنَا‬
Verily, We, It is We Who have sent down the dhikr (Qur’aan) and surely We will guard it (from
corruption). Al Hijr-9
This is so because the teachings of The Holy Qur’aan is the final word of Allah (SWT) for the guidance
of mankind, hence, it was the desire of Allah (SWT) that these teachings remain eternally, so he
protected it from the hand that attempts to distort it, alter it or change it.
ٍ ‫نزي ٌل ِم ْن َحك‬
}42{ ‫ِيم حَمِ ي ٍد‬ ِ َ ‫} ََل يَأْتِي ِه ا ْلبَاطِ ُل مِ ن بَ ْي ِن يَ َد ْي ِه َو ََل مِ ْن َخ ْل ِف ِه ت‬41{ ‫اب ع َِزي ٌز‬
ٌ َ ‫َوإِنَّهُ لَ ِكت‬
Verily it is an honourable, well fortified, respected book. Falsehood cannot come to it from before
it or behind it, (it is) sent down from the All Wise, The Praiseworthy. Fussilat-41/42.
Allah (SWT) desires that His word is broadcasted far and wide, reaching the minds and the hearts,
transforming into practical action, this cannot materialise unless it is easy to remember and understand.
ْ ‫ِلذك ِْر َف َه‬
}17{ ‫ل مِ ن ُّم َّدك ٍِر‬ ِ ‫س ْرنَا ا ْلقُ ْرآنَ ل‬
َّ َ‫َولَقَ ْد ي‬
And We have indeed made The Qur’aan easy to understand and remember, so is there anyone
who will remember.
Dimensions of The Miraculous Nature of The Holy Qur’aan
The beauty of its compilation, the symmetry of its words, it’s eloquence, the dimensions of its brevity,
it’s rhetoric that defies the customary literary style of the Arabs, a revelation fro The wise and The
Praiseworthy. Its verses have been perfected in every sphere and explained in detail, its rhetoric’s
perplexes the mind and its eloquence supersedes every word uttered.

It’s like a picture that has a wonderful structure. It has a strange literary style that is in conflict with the
speech of the Arabs, and the style of their prose and their poetry. Indeed the literary style introduced by
The Holy Quraan, the literary style upon which its musical tones depended, was not heard of before the
revelation of The Holy Qur’aan nor after its revelation. It has no parallel. None had the ability to
produce its equal, hence, when Utbah ibnu Aamir heard TheHoly Qur’aan –a man who was the greatest
opponent of it- He said, “O my people you know that there is nothing that I do not know, nor is there
anything that I have not read or said, but I swear by Allah I have heard words that I have never heard the
like of, it is not poetry, nor magic or soothsaying.

The information it imparts regarding issues of the past, from the time life originated until the time of its
revelation upon Muhammad (SAW), who is an unlettered prophet who has not read a single book not
written anything with his right hand, yet he informed us about the stories of the prophets and their
experiences with their people, and the past generations. He responded to the challenge of the people of
the boo when they questioned him about the people of the cave, about Nabi Moosa and Kidr (AS), about
dul Qarnain and his status and other issues.

It informs us about the unseen in the future which cannot be known except through revelation, about
events that are going to occur in the future and these events did occur just as The Holy Quraan predicted.
There is nothing that The Holy Quraan mentioned about these events except that it occurred. An
example of this is verse 27 of surah Al Fath:

‫س ُك ْم َو ُم َق ِص ِرينَ ََل تَ َخافُونَ َف َع ِل َم َما لَ ْم تَ ْعلَ ُموا‬ ُ َّ ‫َق َلت َ ْد ُخلُنَّ ا ْل َمس ِْج َد ا ْلح ََرا َم ِإن شَاء‬
َ ‫َّللا آمِ ِنينَ ُمح َِل ِقينَ ُرؤُو‬ ِ ‫الر ْؤيَا ِبا ْلح‬
ُّ ُ‫سو َله‬ ُ ‫َّللا َر‬
ُ َّ ‫ق‬ َ ‫لَقَ ْد‬
َ ‫ص َد‬
}27{ ً ‫ُون ذَ ِلكَ َفتْحا ً َق ِريبا‬ ِ ‫َف َج َع َل مِ ن د‬
Indeed Allah shall fulfil the true vision which He showed to His Messenger (SAW) [The Prophet
(SAW) saw in a dream that he has entered Makkah along with his companions having their hair
shaved and cut short] in absolute truth. You will certainly enter the sacred mosque, if Allah wills,
safe, shaving your hair and shortening it, having no fear. He knew what you knew not and He
granted, besides that, a close victory. In surah Ar Rum ,verse 2 to 4 Allah (SWT) states:
ُ ‫َّلل ْاْل َ ْم ُر مِ ن َق ْب ُل َومِ ن بَ ْع ُد َوي َْو َمئِ ٍذ يَ ْف َر‬
َ‫ح ا ْل ُم ْؤمِ نُون‬ ِ َّ ِ َ‫سنِين‬ ْ ‫} فِي ِب‬3{ َ‫سيَ ْغ ِلبُون‬
ِ ‫ض ِع‬ َ ‫ض َوهُم ِمن بَ ْع ِد‬
َ ‫غلَ ِب ِه ْم‬ ِ ‫} فِي أ َ ْدنَى ْاْل َ ْر‬2{ ‫الرو ُم‬
ُّ ‫ت‬ ُ
ِ َ‫غ ِلب‬
}4{
 The Romans have been defeated, in the nearest land (Syria, Jordan, Iraq, and Palestine) and
them, after their defeat will be victorious, within three to nine years. The decision of this matter
before and after (these events) is solely in The Hands of Allah, and on that day the believers will
rejoice (at the victory granted to the Romans by Allah [SWT].
The Holy Qur’aan is an eternal sign, an eternal miracle, time cannot affect these qualities of The Holy
Quraan. Its status will not be reduced with the passing of the epochs until The Day of Judgement. With
its characteristic of being an eternal book, it is also guaranteed protection by Allah (SWT):

}9{ ُ ‫الذك َْر َوإِنَّا لَهُ لَحَا ِف‬

َ‫ظون‬ ِ ‫إِنَّا نَحْ ُن نَ َّز ْلنَا‬
Verily, We, It is We Who have sent down the dhikr (Qur’aan) and surely We will guard it (from
corruption). Al Hijr-9. Allah (SWT) also states:

}42{ ٍ ‫نزي ٌل ِم ْن َحك‬

‫ِيم حَمِ ي ٍد‬ ِ َ ‫} ََل يَأْتِي ِه ا ْلبَاطِ ُل مِ ن بَي ِْن يَ َد ْي ِه َو ََل مِ ْن َخ ْل ِف ِه ت‬41{ ‫اب ع َِزي ٌز‬
ٌ َ ‫َوإِنَّهُ لَ ِكت‬
Verily it is an honourable, well fortified, respected book. Falsehood cannot come to it from before
it or behind it, (it is) sent down from the All Wise, The Praiseworthy. Fussilat-41/42.
It contains knowledge of sciences and other matters which the Arabs generally and The Prophet (SAW)
particularly was not familiar with, and other scholars of that time from other nations also possessed no
comprehensive knowledge of what The Holy Qur’aan contained and no book that existed at that time
contained the kind of knowledge introduced by The Holy Qur’aan. Indeed Allah (SWT) has spoken the
truth when he said:
}27{ َ‫آن مِ ن ك ُِل َمثَ ٍل لَّعَلَّ ُه ْم يَتَذَ َّك ُرون‬ ِ ‫اس فِي َهذَا ا ْلقُ ْر‬ ِ َّ‫َولَقَ ْد ض ََر ْبنَا لِلن‬
And indeed We have put forth for men in this Qur’aan every kind of similitude in order that they
may reflect. Surah Az Zumar-27.
The scientific miracle becomes apparent to the reader of The Book of Allah (SWT) which is well
connected with human sciences and the other universal sciences. There is not a scientific reality that the
human mind discovers, except that he would find the origin of this reality in The Book of Allah either
implicit or explicit.1

There is no end to this miracle of The Holy Qur’aan. Every time human knowledge increases the vastness of
this miracle of The holy Qur’aan, its splendour and sublime nature becomes clear to the scholars. Indeed Allah
The Mighty, The Wise speaks the truth when He states:

}53{ َ ُ‫ْف بِ َربِكَ أَنَّه‬

َ ‫علَى ك ُِل‬
‫ش ْيءٍ ش َِهي ٌد‬ ِ ‫ق أَ َولَ ْم يَك‬
ُّ ‫س ِه ْم َحتَّى يَتَبَيَّنَ لَ ُه ْم أَنَّهُ ا ْل َح‬
ِ ُ‫اق َوفِي أَنف‬
ِ َ‫يه ْم آيَاتِنَا فِي ْاْلف‬
ِ ‫سنُ ِر‬
َ
We will show them Our signs in the universe and in their own selves, until it becomes manifest to them that
this is the truth. Is it not sufficient in regard to your Lord that He is a witness over all things? Fussilat-53.

The enchantment that grips the hearts of the listeners, and the awe that strikes the hearts when it is
recited, due to its powerful effect. Hence the effect of The Holy Quraan on those who denied it was
greater and more dangerous. They use to fear the effect of The Holy Qur’aan on themselves, their
women and their children. They use to say due to fear of its effect:
ِ ‫س َمعُوا ِل َهذَا ا ْلقُ ْر‬
}26{ َ‫آن َوا ْلغَ ْوا فِي ِه لَعَلَّ ُك ْم ت َ ْغ ِلبُون‬ ْ َ ‫َو َقا َل الَّ ِذينَ َكفَ ُروا ََل ت‬
And those who disbelieve say: Do not listen to this Qur’aan; rather create a din in the midst of its
recitation so that you may overcome it. Fussilat -26.
As or the believers enchantment of this qur’aan, the power of its effect and the awe that it creates in their
hearts caused them to intensely love this divine book, so much so they discarded all the poetry and other
literature and lived with The Quraan that made them blossom like the plants of spring, what is the secret
of that? What is this new spirit that flowed in the blood of the believers? What is this magic that took
control of the hearts of the believers? Indeed it is The Book of Allah (SWT) that did all this. Allah
(SWT) states:

‫َّللا ذَ ِلكَ هُدَى ه‬

ِ‫َّللا‬ ِ َّ ‫شع ُِّر مِ ْنهُ ُجلُو ُد الَّ ِذينَ يَ ْخش َْونَ َربَّ ُه ْم ث ُ َّم تَلِي ُن ُجلُو ُدهُ ْم َوقُلُوبُ ُه ْم ِإلَى ِذك ِْر‬ َ ِ‫ث ِكتَابا ً ُّمتَشَا ِبها ً َّمثَان‬
َ ‫ي ت َ ْق‬ َ ْ‫َّللا نَ َّز َل أَح‬
ِ ‫سنَ ا ْل َحدِي‬ ُ َّ
َ ‫َّللا َف َما لَهُ مِ ْن‬
}23{ ‫ها ٍد‬ ْ ُ‫يَ ْهدِي ِب ِه َم ْن يَشَا ُء َو َمن ي‬
ُ َّ ‫ض ِل ْل‬
Allah has sent down the best statement, a Book (this Qur’aan) its parts resembling each other and
oft repeated. The skins of those who fear their Lord shiver due to it. Then their skins and their
hearts soften to the remembrance of Allah. That is the guidance of Allah, He guides therewith
whom He wills, and whosoever Allah sends astray there is no guide for him. Az Zumar -23.
1) Sharra’itul I’jaazil Imi fil Qur’aanil Kareem-As Shayk Az Zindaani /Dr. Zaglool An Najjaar

Assignment
1) Explain the objective of belief in The Books of Allah.
2) Mention some of the merits of The Holy Quraan.
3) Explain some of the dimensions of the miracles of The Holy Qur’aan.
 Section Four
From The
Autobiography of
The Messenger
(SAW)
 Lesson 1

Seclusion of The Messenger (SAW) to the Cave of Hira

Practical Objectives:

• The learner must explain the purpose of his (SAW) seclusion in the cave of Hira.
• The learner must explain the benefits of secluding oneself with Allah The Mighty ,The Lofty.
• The learner must implement some practical means by which seclusion with Allah (SWT)
materialises.
• The learner must mention some of the benefits he experienced due to his seclusion with Allah
(SWT).

Devotional Seclusion:

Indeed this devotional seclusion that was made beloved to the heart of The Messenger (SAW) has great
benefits in the lives of Muslims generally and the lives of those involved in calling to Allah (SWT) particularly.
Some of these benefits are:

Attuning the heart to love Allah (SWT) as intellectual satisfaction is not sufficient, if this was so then the
orientalist would supersede the believers who are the lovers of Allah (SWT) and His Messenger (SAW).
Or have you heard any of the scholars sacrificing his life due to his belief in a mathematical law or one of the
issues related to algebra!?Certainly the only to develop love for Allah (SWT) after believing in Him is:
Constant reflection in the signs of His greatness, the favours of His grace and His virtues.
Remembering Him abundantly with the tongue and the heart.
Being consistent with the obligatory rituals and increasing the complementary rituals, this can only be facilitated
by being in solitude with Allah (SWT) often.
Treating the illnesses of the soul and monitoring it. Indeed the human soul has illnesses and the evil of these
illnesses cannot be prevented except by secluding oneself from people, and then reckoning the soul by honestly
looking into the causes of these illnesses like pride, conceit, boastfulness, jealousy and love for the world. All
these illnesses penetrate and dominate the innermost recess o the heart, it extinguishes the light of he heart and
blinds it, this even though the soul may be outwardly adorned with pious deeds, abundant rituals even
occupation with calling and others to Allah and guiding them.
Devotional Seclusion and reflection aids man to discover the reality of his soul, its need for Allah (SWT) and
His assistance every moment of his life. He would discover the reality of the fact that man is weak and
incapable of benefiting him or harming him in any way, thus, there is no benefit in praising anyone or criticizing
anyone, just as he would discover many other facts, hence this would make him sincere and humble. He would
discover the illnesses o his soul in the light of the realities that repeated devotional seclusion assisted him to
discover.

Practical Suggestions:
This can only be accomplished by distancing oneself from worldly affairs, its uproar and its fake adornments by
engaging in devotional seclusion for periods of time repeatedly for days and nights monthly or yearly, example:
Remaining in the mosque (I’tikaaf) for the last ten nights of Ramadaan or a night every month.
The time to seek forgiveness (Istigfaar) in the last third of the night every night.
The time for invocations in the morning and the evening.
The time when one sits to take account of himself just before sleep, the time when one engages in reciting the
prescribed invocations before sleep.
When leaving early for salaah in the mosque, while waiting for the commencement of salaah.
In the last sitting of salaah while waiting for its termination and the invocation.
Even while one is listening to the adhaan and repeating it after the muaddhin. It is during these times that one
relives ones heart of the concerns of this world and reconnects it with Allah The Mighty The Lofty.

Assignment

1) Explain the purpose of The Messengers (SAW) seclusion in the cave of Hira.
2) Explain some of the benefits of secluding oneself with Allah (SWT).
3) Explain some of the practical means by which seclusion with Allah (SWT) may materialise.
4) Mention some of the practical means you have personally adopted, due to which you materialised
seclusion with Allah (SWT), and what were the benefits and effects of this seclusion.
 Lesson 2

The Beginning of Revelation

Practical Objectives:

The learner must mention the events that led to the descending of revelation.
The earner must mention the position of As Sayyidah Khadijah (RA) when revelation began descending.
The learner must mention what Waraqah ibnu Naufal said when The Messenger of Allah (SAW)
described to him what happen to him in the cave.
The learner must extract lessons and guidance from the event of the descending of revelation.

Imaam Al Bukhaari (RA) reports from As Sayyidah Aaisha (RA)the description of how revelation began, she
states, initially The Messenger of Allah (SAW) use to experience true dreams while asleep, there was not a
dream that he had except that it was as clear as the dawn. Seclusion was then made beloved to him, hence he
use to go to the cave of Hira ad engage in devotions for many nights, before returning to his family and
replenishing his provisions for this practice, and then returning to cave to spend more time, then returning to
Khadija (RA) and replenishing his provisions again. This practice continued until the truth came to him while he
was in the cave of Hira.

The angel came to him and said, read! I said, “I cannot read”. He grabbed me by the collar, and pulled me until
I lost my breadth and said, read! I said, “I cannot read.”He grabbed me and pulled me until I lost my breadth
and said, read! I said, “I cannot read.” He grabbed me and pulled me for the third time then he released me
and said: (Read in the name of your Lord Who created {1} He created man from blood {2} Read and your Lord
is most generous {3} He Who taught with the pen {4} He taught man what he did not know {5}.

The characteristics of those whom Allah (SWT) will never disgrace:

The Messenger (SAW) returned with it, his heart pounding, he entered the house of Khadijah bint Khuwaylid
(RA) saying, “wrap me up, wrap me up”, so they wrapped him up and waited until the fear subsided. He then
said to Khadijah informing her about what had happen, Saying, “I fear for my well being.” She said, “Never! I
swear by Allah, Allah will never disgrace you, you maintain relations with your family, you assist the weak, you
support the deprived, you entertain guests, and you assist against vicissitudes of truth.

The testimony of a scholar and a tradition that has been decreed:

Khadijah took him Waraqah ibnu Naufal; he was the son of her paternal uncle. He became a Christian during
the era of ignorance and he use to write from The Injeel in Aramaic whatever Allah desired he must write. He
was elderly and blind. Khadijah said to him, “O son of my uncle, listen to the son of your brother. Waraqah
said to him: “O son of my brother what do you see? The Messenger of Allah (SAW) informed him about he
saw. Waraqah said to him, “It is this honour (Jibraaeel and revelation) that descended upon Moosa with
prophet hood while he was young and strong. O how I wish I am alive when your people banish you (from
Makkah). The Messenger (SAW) said, “Are they going to banish me?” He said, yes, no

man has come with the like of what you bring except that he is opposed. If that day of yours sees me alive, I
will definitely assist you. It was not long after this Waraqah passed away and revelation stopped.

Imaam Al Bukhaari (RA) reports from Jaabir ibnu Abdullah, he stated that The Messenger of Allah (SAW) said
while relating the period when revelation seized for a while (While I was walking suddenly I heard a voice in
the heavens, I raised my eyes and lo and behold the angel who came to me in the cave of Hira was sitting on a
chair between the heaven and the earth, I was scared of him, so I returned and I said, “wrap me up, wrap me
up!”Then Allah (SWT) revealed: “

}5{ ‫الرجْ َز فَا ْه ُج ْر‬ َ َ‫} َوثِيَابَكَ ف‬3{ ‫} َو َر َّبكَ فَك َِب ْر‬2{ ‫} قُ ْم فَأَنذ ِْر‬1{ ‫يَا أَ ُّيهَا ا ْل ُمدَّثِ ُر‬
ُّ ‫} َو‬4{ ‫ط ِه ْر‬
O you who are wrapped in garments, Arise and warn, and proclaim the greatness of your Lord, and purify
your garments, and keep away from the idols.

Revelation was then protected then it continued. Narrated by Imaam Al Bukhaari. As for the period when
revelation was withheld, the scholars numerous opinions regarding it, but the accepted view is that it was for
a few days. Ibnu Sa’d narrates from ibnu Abbaas a narration that supports this view. (Refer Ar Raheeq al
Maktoom- Safiyyur Rahmaan Al Mubakpuri)

Assignment

1) It is imperative that a believer allocates time to go into seclusion and take account of himself.
Explain this statement. How do feel when you discover that you are falling short of this practice?

2) It is imperative that a believer develops certain characteristics so that Allah (SWT) does not disgrace
him. Which of these characteristics do you see yourself i need of perfecting?
3) Ponder upon the statement of Waraqah, “. O how I wish I am alive when your people banish you
(from Makkah).”How do you feel when this statement?
 4) Extract lessons and guidance that you benefitted from the incident of the beginning of revelation to
The Messenger of Allah (SAW).

Ar Raheequl Makhtom- Safiyyur Rahmaan Al Mubaarukpuree

Lessons 3

Propagating the Message Secretly

Practical Objectives:

• The learner must explain the objective of propagating the message secretly.
• The learner must explain the significance of those meetings in the house of Al Arqam for
training.
• The learner must mention the names of those individuals who were the first to enter into Islam.
• The must extract advises and lessons that he benefitted from this lesson.

The Messenger of Allah began his response to the command of Allah (SWT) by inviting the people to the
servitude of Allah (SWT) Alone and forsaking the idols. However he did secretly, adopting caution so that he
does not offend the Quraish who were fanatical about idolatry. The Messenger of Allah (SAW) abstained from
publicly proclaiming his mission in the public gatherings of the Quraish. He only invited those with whom he
enjoyed a close relationship and about whom he had prior knowledge.

The Forbearers of Islam:

The foremost people to accept Islam were, Khadijah bint Khuwaylid (RA), Ali ibnu Abi Taalib (RA), Zaid ibnu
Haaritha (RA), the attendant of the Prophet (SAW),and his adopted son, Abu Bakr ibnu Abi Quhaafah,
Uthmaan ibnu Affaan, Az Zubayr ibnul Awaam, Abdur Rahmaan ibnu Auf, and Sa’d ibnu Abi Waqqaas. These
are those, besides others, whom Abu Bakr (RA) invited to Islam.

Meetings for training and education in the house of Al Arqam:

These Muslims use to secretly meet with the Prophet (SAW). When one of them desired to perform his prayer
or execute any form of worship, he use to go to the valleys of Makkah to conceal himself from the sight of the
Quraish. Then when the number of Muslims increased to thirty men and women, The Messenger of Allah
(SAW) chose a house for them, it was the house of al Arqam ibnu Abil Arqam, so that he may meet with them
in this house to teach them, train them and study the issues of propagation (da’wah).The results produced by the
efforts of propagation during this period was approximately forty men and women, most of them were from
among the poor, the slaves and those who do not enjoy any status in the makkan society.
This secretive nature of propogation that was adopted by the early Muslims was out of desire for the progress of
the mission, and not out of fear for their lives. There is no doubt that The Messenger Of Allah did not conceal
his call to Islam during the first three years of his mission out of fear for his life, because if Allah 9SWT)
instructed him to publicly proclaim his mission from the very first day, he would not have rested an hour, even
if that brought about his ruin.
But Allah (SWT) inspired him to begin his mission in a covert and secret manner, and he must only preach to
those whom he strongly suspects will accept respond to his call and believe in it. This is a lesson for all those
who engage in the field of propagation after him (SAW) that they should put their trust and dependence upon
Allah (SWT) Alone so that the root of their belief in Allah (SWT) will not be weakened.

Based on this, it is permissible for those who engage in Islamic propagation, in any era, to adopt flexibility in
the strategy they choose to execute their activities with relation to being covert or overt, according to the
demands of the conditions and circumstances of the time in which they live. This flexibility is defined by the
Islamic Shariah on the bases of the movement of The Messenger (SAW) during the four stages that has been
mentioned. One should always consider the interest of the Muslims and the mission (da’wah) when determining
a strategy.
Due to this the majority of the jurists agree that if the Muslims are a minority and they are ill equipped for
militantly to such an extent that the assumption that they would be killed without causing any loss whatsoever
for the enemy is stronger than the assumption that they would cause some damage, then it would be appropriate
to give preference to protecting the lives of the Muslims, because the issue of protecting the religion may or
may not materialise, while the loss of Muslim lives will materialise.
The reality of giving preference to the protection of life in this situation is based on what is apparent. As for the
reality of the issue and its long term aim, in reality it is in the interest of the religion, as the interest of the
religion demands in this situation, that the lives of the Muslims must remain safe and intact so that they can
advance and engage in struggles in other domains that may not be so risky that lives would be lost, as
destruction of the lives of Muslims contributes to the destruction of the religion itself.
Why were the weak and the poor the first to respond to the call of Islam? History tells us that the first people to
enter into Islam were, during this stage, were a mixture of the weak, the poor and slaves, what is the wisdom
behind this? What is the secret in the Islamic state being established on a foundation like this?
The answer: This phenomenon is the natural result of the mission of the prophets in its first stage.
The secret in that: The reality of this religion with which Allah (SWT) sent all His prophets and messengers is
to liberate people from the authority and law of men to the authority and law of Allah (SWT) Alone. This reality
firstly injures the divinity of the so called human divines the domination of those who desire it, and the
authority of those claim it. Hence, it is only suits the condition of the weak, oppressed and enslaved and the
reaction to this call to submission to Allah Alone will certainly be arrogance and pride from those so called
human divines, and those who desire domination and authority over the weak and oppressed. This reality is
clearly evident in the conversation that took place between Rustum the leader of the Persian army and Rib’iy
ibnu Aamir (RA) ,the simple minded soldier in the army of Sa’d ibnu Abi Waqqaas (RA).
Rustum said to him: “What has motivated you to declare war against us and to be passionate about taking over
our country?” He responded: “We have come to liberate, whosoever desires, from the servitude of man to the
servitude of Allah (SWT) Alone,” then he looked at the rows of people bowing on the right and the left of
Rustum. Then he said amazed, “We use to dream about you people, but I have not seen a people more stupid
than you. We the community of Muslims do not enslave, I assumed that you share your possessions the way we
do. It would have been better if you informed me that some of you are lords of others....”
The weak who were amazed turned to one another whispering, By Allah this arab has spoken the truth.
As for the leaders and those who enjoyed authority the treated the words of Rib’iy (RA) as a thunderbolt that
struck their existence and crushed it. Some of them said to the others, “ He has certainly shot us with words that
would never cease to cause our slaves to incline towards it!”

Assignment
1) Certainly The Messenger was eager to gather the Muslims in the house of A Arqam ibnu Abil
Arqam, what is your opinion about the significance of these meetings? How do you benefit from it?
2) “We are a people whom Allah has sent to liberate, whoever desires, from the servitude of mankind to
the servitude to the Lord of mankind. Who uttered this statement? How do you feel when you read
this statement? What does it indicate upon?
3) Mention the names of those who were the first to believe in The Messenger of Allah (SAW). Did
you observe that most of them were the youth? What do you benefit from that?
4) Indeed The Messenger (SAW) began inviting his relatives first, upon what does this indicate? What
do you do with your relatives?
5) Mention the lessons that you have personally derived from studying this aspect of the autobiography
of The Messenger (SAW).
 Lesson 4
Public Proclamation of the Call

Practical Objectives:

• The learner must explain how The Messenger (SAW) began his public proclamation of the call.
• The learner must explain the position of the Quraish regarding the public proclamation.
• The learner must extract lessons that he benefitted from this chapter of The Messengers life.
• The learner must explain to what extent he benefitted personally from these advises and lessons.

Ibnu Hishaam states: Then the people entered Islam in groups, men and women so much so the mention of
Islam spread in Makkah and it was the topic of discussion. The time period between the Messengers
clandestine call to Islam until Allah (SWT) instructed him to go public was three years since he was
commissioned with prophethood.

At this point The Messenger of Allah (SAW) executed the command of his Lord,in response to the Instruction
of Allah (SWT):

}94{ ْ ‫ص َد ْع بِ َما ت ُ ْؤ َم ُر َوأَع ِْر‬

َ‫ض ع َِن ا ْل ُمش ِْر ِكين‬ ْ ‫فَا‬
Therefore proclaim openly that with which you have been commanded and turn away from the idolaters. Al
Hijr-94

Hence, he climbed Safaa and he began announcing, O children of Fihr, O chidren of Adiyy, until they
assembled. He who could not respond to the call sent a messenger to see what the matter is. The Messenger
(SAW) said: “Inform me, if I told you that there is an army in the valley that desires to attack you would you
believe me?” They said we did not experience lies from you. He said: “I am nothing but a warner before a
severe punishment afflicts you.” Abu Lahab said: “May you be destroyed throughout the day, did you
assemble us for this? Allah (SWT) sent down the verse:
}1{ ‫ب‬ ٍ ‫تَبَّتْ يَدَا أَبِي لَ َه‬
َّ َ‫ب َوت‬
Perish the hands of Abu Lahab and perish he!

The Messenger (SAW) came down the mountain and he responded to the command of Allah (SWT):

}214{ َ‫يرتَكَ ْاْل َ ْق َربِين‬

َ ‫ش‬ َ ‫َوأَنذ ِْر‬
ِ ‫ع‬
And warn your tribe of near kindred. As Shuaraa-214

He (SAW) assembled his household, his relatives and his tribe and said: “O children of Ka’b ibnu Lu’wiy , save
yourselves from the fire, O children of Murrah ibnu Ka’b,save yourselves from the fire,O children of Abdu
Shams ,save yourself from the fire, O children of Abdu Manaaf ,save yourself from the fire, O children of Abdul
Muttalib,save yourself from the fire, O Faatimah save yourself from the fire, I have absolutely no power over
your destiny before Allah, but you are my relatives and I will maintain the relationship.”

The Quraish reacted to his public call by turning away from him and snubbing his call, saying that they cannot
forsake the religion they inherited from their forefathers, just as Allah (SWT) states about them:

َ َ‫علَ ْي ِه آبَاءنَا أَ َولَ ْو كَانَ آبَا ُؤ ُه ْم َلَ يَ ْع ِقلُون‬

‫}البقرة‬170{ َ‫شيْئا ً َوَلَ يَ ْهتَدُون‬ َ ‫نز َل َّللاُ قَالُواْ بَ ْل نَتَّبِ ُع َما أَ ْلفَ ْينَا‬
َ َ‫َوإِذَا قِي َل لَ ُه ُم اتَّبِعُوا َما أ‬

When it is said to them follow what Allah has sent down, they say, rather we follow that which we found
our forefathers upon. Even though their forefathers did not understand a thing and they were not guided. Al
Baqarah-170.

When he (SAW) found fault with their idols and considered their leaders foolish and their worship of the idols
a crime because it is nothing but emulation of their fathers and forefathers, so much so, he described their
fathers as those who lack intelligence. This is when their treated the issue seriously, they disapproved of him
and they agreed to oppose him and treat him as an enemy, except those whom Allah (SWT) protected with
Islam and his uncle Abu Taalib who was affectionate to him, protected him and defended him.

The Household and the Family....First:

Question: Why did Allah (SWT) instruct The Prophet (SAW) to direct his call specifically to his household and
relatives?

Answer: Indeed in this is an indication to the levels of responsibility that is connected to every Muslim
generally and to those engaged in the field of propagation specifically.

The lowest level of responsibility: It is the responsibility of an individual for him self. Due to giving this level of
responsibility its due attention, hence, the halting of revelation during the initial stage of revelation for that
long period, as we have seen, so that The Messenger of Allah may have time to ease into the reality of
accepting the fact that he is a prophet sent by Allah (SWT), and that what is descending upon him is revelation
from Allah (SWT), so that he, himself would believe firstly, and he would be prepared to accept whatever he
receives of fundamentals, systems and laws.

AS for the level that follows it: It is the responsibility of a Muslim for his household and his relatives. Out of
guidance to execute this responsibility as it should Allah (SWT) specifically mentions the necessity of warning
and conveying the message to the household and the relatives after He (SWT) instructed with a public and
general conveyance of the message. Every Muslim who is a head of a household and has relatives has to
participate in bearing the burden of this level of responsibility. There is o difference between the mission of
The Messenger among his people and the mission of a Muslim within his household and among his relatives,
except that The Messenger was inviting to a new law which descended upon him from Allah (SWT), while the
Muslim is conveying the message from The Messenger and speaking with his tongue.

The Third Level: The responsibility of the scholar and the one involved in the field of propagation (Daa’iy) for
his area or city, and the responsibility of the governor for his state and his people.

Assignment

1) Explain the significance of declaring the call of Islam publicly.

2) The most effective means of publicly proclaiming the call is being a role model and adhering
to what you call towards, explain this?
3) “And warn your tribe of near kindred.” What do you benefit from this announcement?
Explain that using practical examples that you have experienced.
4) Extract the beneficial lessons and admonitions from this chapter.
5) Explain to what extent have you benefitted from your study of this chapter from the
biography of The Messenger (SAW).
 Lesson 5

The Different Means Adopted to Encounter this Mission

Practical Objectives:

• The learner must enumerate the different means adopted by the Quraish to encounter the mission
of Islam.
• The learner must explain the means adopted by the Quraish to encounter the mission of Islam.
• The learner must create a link between the old and new strategies to encounter the mission of
Islam.
• The learner must extract advises and lessons from this chapter.

When the Quraish realised that denying and ignoring Muhammad (SAW) will not turn him away from his
mission they applied their minds once again and chose different strategies to subvert this mission. These
strategies can be summarised as follows:

Mockery, humiliation, denial and derision, they did this intending to isolate the Muslims, and weaken their
morale. They attributed ridiculous allegations against The Prophet (SAW) vituperation, they abused him and
they addressed him as crazy:

}6{ ٌ‫الذك ُْر ِإنَّكَ لَ َمجْ نُون‬ َ ‫َوقَالُواْ َيا أَ ُّيهَا الَّذِي نُ ِز َل‬
ِ ‫علَ ْي ِه‬
They said, O you unto whom revelation was sent, indeed you are noting but insane. Al Hijr-6.

They described him as a magician and a liar:

}4{ ٌ َّ‫اح ٌر َكذ‬

‫اب‬ ِ ‫س‬َ ‫َوع َِجبُوا أَن جَاء ُهم ُّمنذ ٌِر ِم ْن ُه ْم َوقَا َل ا ْلكَافِ ُرونَ َهذَا‬
 They were amazed that a warner from among them had come to them, the disbelievers said, this is a
magician, a habitual liar. Saud-4

They use to meet him and receive him with flaming and vengeful looks and agitated feelings:

}51{ ٌ‫الذك َْر َو َيقُولُونَ ِإنَّهُ لَ َمجْ نُون‬ ِ ‫َو ِإن َيكَا ُد الَّ ِذينَ َكفَ ُروا لَيُ ْز ِلقُونَكَ ِبأ َ ْبص‬
َ ‫َار ِه ْم لَ َّما‬
ِ ‫س ِمعُوا‬

And verily those who disbelieve will almost make you slip with their eyes (through hatred) when they hear
the reminder (The Qur’aan) and they say indeed he is crazy. Al Qalam -51

When the weak and the poor from among his companions sat around him, they mocked them saying, are
these his companions whom:

‫علَي ِْهم ِمن بَ ْينِنَا‬

َ ُ‫َمنَّ َّللا‬
Is it these (poor believers) whom Allah has favoured from amongst us. Al Anaam-53

Allah (SWT) responds saying:

}53{ َ‫ْس َّللاُ ِبأ َ ْعلَ َم ِبالشَّا ِك ِرين‬

َ ‫أَلَي‬
Does not Allah know best those who are grateful. Al Anaam-53.

They were just as Allah (SWT) relates to us:

ْ‫} َو ِإذَا انقَلَبُواْ ِإلَى أَ ْه ِل ِه ُم انقَلَبُوا‬30{ َ‫} َو ِإذَا َم ُّرواْ ِب ِه ْم َيتَغَا َمزُون‬29{ َ‫ض َحكُون‬
ْ ‫ِإنَّ الَّ ِذينَ أَجْ َر ُموا كَانُواْ ِمنَ الَّ ِذينَ آ َمنُوا َي‬
}33{ َ‫علَي ِْه ْم حَافِ ِظين‬ ِ ‫} َو َما أ ُ ْر‬32{ َ‫} َو ِإذَا َرأَ ْو ُه ْم قَالُوا ِإنَّ َهؤ ََُلء لَضَالُّون‬31{ َ‫فَ ِك ِهين‬
َ ‫سلُوا‬
Verily, (during the worldly life) those who committed crimes use to laugh at those who believed. And
whenever they passed them, they use to wink to one another (in mockery). And when they returned to their
families, they returned jesting. And when they saw them, they said: Verily these have indeed gone astray.
But they, (the disbelievers and sinners) were not sent as guardians over them (the believers).

Al Mutaffifeen- 29-33.

Distorting his teachings, creating doubt, spreading false claims and misinformation about his teachings and his
personality. They went on an intensive campaign doing all this so that the general masses do not have any to
ponder and reflect upon his mission. They use to say about The Holy Qur’aan:
}5{ ً‫علَ ْي ِه بُك َْرةً َوأَ ِصيَل‬ َ ‫ي ت ُ ْملَى‬ َ ‫َو َقالُوا أَسَاطِ ي ُر ْاْل َ َّو ِلينَ ا ْكتَتَبَهَا َف ِه‬
And they say: Tales of the ancients, which he has written down, and they are dictated to him
morning and evening. Al Furqaan-5
َ ُ‫َو َقا َل الَّ ِذينَ َكفَ ُروا إِ ْن َهذَا إِ ََّل إِ ْفكٌ ا ْفت َ َراهُ َوأَعَانَه‬
َ‫علَ ْي ِه َق ْو ٌم آ َخ ُرون‬
The disbelievers say: This (The Qur’aan) is nothing but a lie that he has invented and others
helped him at it. Al Furqaan-4.
 َ َ‫( ِإنَّ َما يُ َع ِل ُمهُ ب‬Indeed a human teaches him) An Nahl -103.They use say regarding The
They use to say: ‫ش ٌر‬
Messenger (SAW): ‫اق‬ َّ ‫سو ِل يَأ ْ ُك ُل ال‬
ِ ‫طعَا َم َوي َْمشِي فِي ْاْلَس َْو‬ َّ ‫( َو َقالُوا َما ِل َهذَا‬What is with this messenger, he eats
ُ ‫الر‬
food and he walks in the markets). Al Furqaan -7.Thre are many examples like this in The Holy
Quraan that responds to their fabrications after narrating these fabrications or without narrating them.
Opposing The Holy Qur’aan with tales of the past, and occupying the minds of the people with it so as
to distract them from The Holy Qur’aan. The scholars mention that An Nadr ibnul Haarith once said to
the Quraish: O people of Quraish! I swear by Allah such a calamity has befallen you that you have no
response for it. Indeed Muhammad was a young boy among you, the most pleasing among you, the most
honest in speech among you and the most trustworthy until when you saw the signs of maturity on his
temple he brought you what he brought. You said he is a magician. Never, By Allah he is not a
magician! We have see magicians, their blowing incantations and their tying of knots. You said he is a
soothsayer. Never, By Allah he is not a soothsayer! We have seen soothsayers, their animations and we
have heard their rhymes. You said he is a poet. Never, By Allah he is not a poet. You said he is crazy,
we have seen craziness, what he produces is not the effects of craziness nor the whisperings of craziness
nor the confusion produced by it. O people of Quraish, look into this affair of yours, By Allah a great
calamity has befallen you.

An Nadr then went to Hiyara where he learnt the stories of the Persian kings, the stories of Rustum
Isbandiyaar. Whenever The Messenger of Allah (SAW) use to sit i a gathering to remind the people
about Allah (SWT) and warn them about His punishment, An Nadr came after him saying: By Allah
Muhammad is not better in speech than I am, then he use t relate to them the

stories of the kings of Persia and Rustum Isbandiyaar. Then he use to ask, how can Muhammad be better
than me in speech.
Sayyiduna Abdullah ibnu Abbaas narrates that An Nadr use to buy singing girls, every time he heard of
some person who is inclined to The Messenger (SAW) , he use to release one of his girls to feed this
person, provide him with drinks and sing for him until he becomes totally disinclined to Islam. A verse
was revealed regarding him:
‫َّللا‬
ِ َّ ‫س ِبي ِل‬ ِ ‫شت َ ِري لَه َْو ا ْل َحدِي‬
َ ‫ث ِليُ ِض َّل عَن‬ ِ َّ‫َومِ نَ الن‬
ْ ‫اس َمن َي‬
And from mankind is he who purchases idle talks (music, singing, etc) to mislead men from the
path of Allah. Luqmaan -6.
The politics of negotiating. The scholars of the biography of The Messenger (SAW) state that Utbah
ibnu Rabeeah who was a leader with vision and acumen among his people stated in one of the gatherings
of the Quraish: O people of Quraish, should I not approach Muhammad and talk to him. I will suggest
some proposals to him, perhaps he may accept any of them and we will give him whatever he desires
and he will leave us alone. They said, sure approach him O Abal Waleed and talk to him. So Utbah came
to The Messenger (SAW) and sat next to him and said: O son of my brother indeed you are aware of the
honour and the status you enjoy among us with regard to your lineage. Indeed you have brought your
people a great calamity, you have torn them apart and you have made a mockery of their idols. So listen
to me ,I will present you with some proposals so that you may think about it perhaps you may accept
some of it. The Messenger of Allah (SAW) said: O Abal Waleed I am listening.
He said: O son of my brother, if you desire wit what you have brought of this calamity upon us wealth,
we will gather all the wealth for you from our wealth so that you may have the most wealth among us. If
you desire honour we will make you our leader and we will not take any decision in your absence. If you
want kingdom, we will appoint you as our king. If this thing that you see is a dream and you cannot
 protect yourself from it, we will seek medication for you and we will spend all our wealth until we cure
you from it. The Messenger of Allah (SAW) said: Have you finished O Abal Waleed? He said yes.... He
(SAW) said listen to me, then he read:
‫ض أَ ْكثَ ُرهُ ْم َف ُه ْم ََل‬
َ ‫} بَشِيرا ً َونَذِيراً َفأَع َْر‬3{ َ‫اب فُ ِصلَتْ آيَاتُهُ قُ ْرآنا ً ع ََر ِبيا ً ِلقَ ْو ٍم يَ ْعلَ ُمون‬ ٌ َ ‫} ِكت‬2{ ‫يم‬ ِ ِ‫الرح‬
َّ ‫الر ْح َم ِن‬ ِ َ ‫} ت‬1{ ‫حم‬
َّ َ‫نزي ٌل ِمن‬
‫} قُ ْل ِإنَّ َما أَنَا بَش ٌَر‬5{ َ‫َاب َفا ْع َم ْل ِإنَّنَا عَامِ لُون‬ٌ ‫} َو َقالُوا قُلُوبُنَا فِي أ َ ِكنَّ ٍة ِم َّما ت َ ْدعُونَا ِإلَ ْي ِه َوفِي آذَانِنَا َو ْق ٌر َومِ ن بَ ْينِنَا َوبَ ْينِكَ حِ ج‬4{ َ‫س َمعُون‬
ْ َ‫ي‬
}6{ َ‫ست َ ْغ ِف ُروهُ َو َو ْي ٌل ِل ْل ُمش ِْر ِكين‬ ْ ‫ي أَنَّ َما ِإلَ ُه ُك ْم ِإلَهٌ َواحِ ٌد َفا‬
ْ ‫ستَقِي ُموا ِإلَ ْي ِه َوا‬ َّ َ‫ِمثْلُ ُك ْم يُوحَى ِإل‬
Haa Meem. A revelation from Allah, The Most Gracious, The Most Merciful. A book that has been
explained in detail, an Arabic Qur’aan for people who know. Giving glad tidings (to those who believe)
and a warning (to the disbelievers) but most of them turn away, so they hear not. And they say our hearts
are under screens from that to which you invite us, and in our ears is deafness and between us you is a
screen, so you do your duty, indeed we will do our duty. Say (O Muhammad) I am nothing but a human
being like you, it has been revealed to me that your god is One, so hasten to Him (in obedience) and seek
His forgiveness and woe to the idolators. Fussilat -1-6. Then The Messenger of Allah (SWT) continued
reading while Utbah listened until he reached the words of Allah (SWT):
}13{ ‫َف ِإ ْن أَع َْرضُوا َفقُ ْل أَنذَ ْرت ُ ُك ْم صَا ِعقَةً ِمثْ َل صَا ِعقَ ِة عَا ٍد َوثَ ُمو َد‬

So if they turn away (O Muhammad) then say I have warned about a destructive thunderbolt like
the thunderbolt that overtook the people of Aad and Thamud.Fussilat-6.

Utbah held his mouth and pleaded with him to stop reading out fear of what the verse contains of treats.
Utbah then returned to his companions, when he sat among them they enquired: What have you left behind you
O Abal Waleed? He replied, behind I have heard words that I have never ever heard the like of it! By Allah, it is
not poetry nor is it magic or soothsaying. By Allah, it certainly has sweetness and indeed it is adorned with
beauty! It is not the word of a human, indeed it will only rise and it will not be superseded. O people of Quraish
obey me and leave this man alone to what he is doing, keep away from him. By Allah , most certainly his words
that I have heard from him will have a great impact, if the Arabs survive this impact then you would be sufficed
against him with the help of others, and if his words conquers the Arabs then his kingdom id your kingdom and
his honour is your honour.
They said: By Allah, he has bewitched you with his tongue O Abal Waleed. He said: This is my opinion, you
may do what you think is best!
Imaam At Tabari and Imaam ibnu Katheer and others report that a group of idolaters among whom was Al
Waleed ibnul Mughayrah and Al Aas ibnu Waail approached The Messenger of Allah (SAW) and presented a
proposals to him, they said to him that they will give hi all the weath so much so he would be the wealthiest
among them and they would marry him to the most beautiful virgin among them, on condition that he abstains
from abusing their gods and making a mockery of their traditions. When he refused everything except the
mission to invite to the truth with which he was sent, they suggested that they worship his god for one day and
he must worship they god for one day, he refused that also and Allah (SWT) revealed surah Al Kaafiroon:
ْ َ‫} َو ََل أَنت ُ ْم عَا ِبدُونَ َما أ‬4{ ‫عبَدت ُّ ْم‬
}5{ ‫عبُ ُد‬ َ ‫} َو ََل أَنَا عَا ِب ٌد َّما‬3{ ‫} َو ََل أَنت ُ ْم عَا ِبدُونَ َما أ َ ْعبُ ُد‬2{ َ‫} ََل أ َ ْعبُ ُد َما ت َ ْعبُدُون‬1{ َ‫قُ ْل يَا أَيُّهَا ا ْلكَا ِف ُرون‬

}6{ ‫ِين‬
ِ ‫يد‬َ ‫لَ ُك ْم دِينُ ُك ْم َو ِل‬
 Say O disbelievers, I will not worship what you worship and you are not worshippers of what I
worship and I am not a worshipper of what you worship, and you are not worshippers of what I
worship, so for you is your religion and for me is my religion.
Then the elders of the Quraish returned and pondered upon the effort of Utbah ibnu Rabeeah, then all of them
went to him (SAW) and offered him leadership and wealth and they offered him medical help if what he is
seeing is from the jinn. The messenger of Allah (SAW) said to them: “I am not affected by what you mention.
I have not come with what i have brought to you to seek wealth and honour among you, nor do I seek
leadership over you. But, Allah has sent me as a messenger to you, and He has sent a book down to me
and He instructed me to be a giver of glad tidings and a warner. I have conveyed to you the messages of
my Lord and I have advised you. If you accept that which I have brought to you, then it would be your
share in this word and in the hereafter, and if you throw it back at me, then I will persevere upon the
command of Allah until Allah between me and you.”
They said to him: “If you do not accept any of the offers we have presented to you, then indeed you are aware
that there is no one who is more restricted in our city than us, nor is there anyone who has lesser wealth than us
,nor is there anyone who leads a harsher life than us, so request your Lord Who has sent you with what He has
sent you to move this mountains that has restricted us, bring forth rivers like the rivers of As Shaam and Iraq,
resurrect our forefathers who have passed on for us and Qusayy ibnu Kilaab must be among those who are
resurrected, as indeed he was an honest and learned man, so we could ask him whether what you say is truth or
falsehood. Ask Him to create gardens, palaces, and treasures of gold and silver so that it may enrich you and
you would not desire what we assume that you desire.... If you do this, we will believe in you, we would
recognise your position with Allah (SWT) and that He has sent you as a messenger as you claim. He (SAW)
said to them, I will not do it, and I will not be the one to request this from his Lord. Then they said after a long
conversation and debate- Indeed it has reached us that this man from Al Yamaamah who is called Ar Rahmaan
teaches you and verily, we, By Allah, will never ever believe in Ar Rahmaan.We have presented our excuse to
you O Muhammad and certainly, By Allah, we will never leave you and what you have done to us until we
destroy you or you destroy us. Then they stood up and left.
Harm, when the Quraish realised that all the strategies that they have adopted did not benefit them in any in
preventing the call of Islam to proceed in its path, they began harming and punishing The Messenger (SAW)
and his companions.

Imaam Al Bukhaari reports form Sayyiduna Abdullah ibnu Mas’ood (RA) that The Prophet (SAW) use to
perform salaah at The Ka’bah, and Abu Jahl and some of his companions were sitting there. Some of them
said to the others who would bring the ski of the new born from the slaughter camel of so and so and
place it on the back of Muhammad. The most miserable of them (Uqbah ibnu Abi Mueet) stood up and
brought it and watched, as soon as The Prophet of Allah (SAW) went into prostration he placed it on his
back between his shoulders. I was observing all this, but I could not help in any way even if I had the
power. He (SayyidunaAbdullah ibnu Mas’ood ) states, they began laughing and leaning against one
another out of joy and arrogance while The Messenger (SAW) was in prostration. He did not raise his
head until Faatimah (RA) came and threw it off his back, then he raised his head and said, O Allah, You
suffice me against Quraish ,three times. His prayer against them caused them anxiety (because they
observed that prayer in that city was answered.)
They use also throw hints, insults and abuse when he was among them or walked pass them in their paths or
gatherings.
Imaam At Tabari and ibnu Ishaaq (RA) report that some of them took a handful f sand and threw it on his head
while he was walking on the streets of Makkah, he returned to his house with the dust on his head. One of his
daughters washed the dust and crying and The Messenger of Allah (SAW) was saying, O my beloved daughter
do not cry for indeed Allah (SWT) will protect your father. The violated his dignity in other despicable ways
despite him enjoying respect and dignity among the general masses, the Muslim nobles and the protection of
Abi Taalib, and despite his tolerance and lofty position in the community.

As for his companions (May Allah be pleased with them) indeed each one of them experienced some form of
torture, such torture that one who is gentle would fear mentioning it, so much so there were those who
passed away because ofthe torture and those who lost their sight , but that did not turn them away from the
religion of Allah (SWT).If we have to discuss each case the research would become to lengthy, but we would
mention some striking examples of the torture experienced by some of them.

The Paternal uncle of Sayyiduna Uthmaan ibnu Affaan use to wrap him in a mat made up of the leaves of the
palm then light a fire under him.

When the mother of Mus’ab ibnu Umayr learnt about his submission, she starved him and she chased him out
the house. He lived the most luxurious life among the people of Makkah; so much so, his skin became dry and
shrunk the way skin of a snake shrinks.
Bilaal was the slave of Ummayyah ibnu Kalaf Al Jumahy. Umayyah use to take him out at noon when the
desert sand of Makkah is extremely hot, then he use to instruct that a big rock must be placed on his chest, then
he use to say to Bilaal (ra0 you will remain like this until you die or you must disbelieve in Muhammad and
worship al laat and al uzza. He would respond saying, Ahad, Ahad(The One, The One).
Ammaar ibnu Yaasir was a slave of Bani Makhzoom, him aznd both his mother and father accepted Islam. The
idolaters led by Abu Jahl use to take them out to the desert when it became extremely hot and torture them in its
heat. The Prophet (SAW) passed by them while they were being punished and he use to say, perservere O
family of Yaasir, indeed your abode is heaven. Yaasir passed away due to the punishment and Abu Jahl stabbed
Sumayyah Umm Ammaar in her vagina with a spear and she passed away. She is the first martyr in Islam. They
became extreme with their torture of Ammaar in the heat, sometimes they placed a rock on his chest and
sometimes they drowned him. They use to say we wil not leave you until you swear Muhamad or you speak
good about al laat and al uzzah. He agreed to that out of compulsion and he came crying and apologising to The
Prophet (SAW) Allah (SWT) revealed:

‫ان‬ ِ ‫اَّلل ِمن بَ ْع ِد إي َمانِ ِه ِإَلَّ َم ْن أُك ِْر َه َوقَ ْلبُهُ ُم ْط َمئِنٌّ ِب‬
ِ ‫اْلي َم‬ ِ ‫َمن َكفَ َر ِب‬
Whoever disbelieved in Allah after his belief, except he who is forced to disbelieve, whilehis heart is at
rest with faith. An Nahl -106.
Banu Abdid Daar had a slave called Aflah, they use to tie up his legs with rope then pull him on the hot ground.
Khabbaab ibnul Aratt (RA), the idolaters made him taste different kinds of punishment, many a times they made
him lie on burning hot rocks, then they would pace a stone on him so that he cannot stand. They use to place
rocks on his back, when these rocks use to cool, they use to fall and leave big holes on him.
The list of the names of those who were tortured for the sake of Allah is long and very painful. There was not a
person that the idolaters were aware of his submission except that they confronted him and harmed him. We
will quote here what Imaam Al Bukhaari has narrated from Khabbaab ibnul Aratt. He states: “I approached The
Prophet (SAW) whie he was lying on a cloak in the shade of The Ka’bah, we certainly experienced severity
from the idolaters so I said, O messenger of Allah (SAW), he sat up ad his face was red, then he (SAW) said,
there use to be people before you who use to be combed with a steel comb so much so the flesh and nerves use
to torn from his bones , but that did not turn them away from their religion.Indeed Allah (SWT) will certainly
establish this religion so much so, a rider will travel from San’aa to Hadramaut fearing nothing but Allah and
the wolf that would attack his sheep and goats, but you people are hasty.”

Assignment
1) Enumerate the strategies that the Quraish used to counteract the mission (da’wah).
2) Explain the strategies of The Quraish in encountering this mission.
3) Allah (SWT) states: (Thus, no prophet was sent to anyone of them from before except that they said,
a magician or a crazy man) In light of this verse link the strategies adopted by The Quraish to
counteract this mission during the era of The Messenger of Allah (SAW) and the strategies that are
being adopted in this age to counteract those who follow the path of The Messenger of Allah (SAW)
and proclaim his message publicly. What is the semblance?
4) Extract advises and lessons from this chapter.
5) Explain, to what extent have you personally benefitted from these advises and lessons.

Portrayals from
the Lives
Of
 The Companions
(May Allah be Pleased with Them)
Uthmaan ibnu Affaan (RA)
Abu Ubaydah ibnu Jarraah (RA)
Salman Al Farsi (RA)
Sa’d ibnu Abi Waqqaas (RA)

Uthmaan ibnu Affaan (RA)

Practical Objectives:

• The Learner must summarise the history of Sayyiduna Uthmaan ibnu Affaan in a few lines.
• The learner must mention his name, his birth and his description.
• The learner must mention how he became a Muslim.
• The learner must explain the position of Sayyiduna Uthmaan (RA) regarding (The Messenger of
Allah (SAW), Sayyiduna Abu Bakr (RA) and Sayyiduna Uthmaan (RA) during the khilaafah
{Leadership} of each of these two companions).
• The learner must extract beneficial lessons from the position adopted by Sayyiduna Uthmaan
(RA) regarding The Messenger of Allah (SAW) and Sayyiduna Abu Bakr (RA) and Sayyiduna
Umar (RA) during their leadership.
• The learner must explain the admonitions and beneficial lessons fro the life of Sayyiduna
Uthmaan (RA).
• The learner must explain the most understanding features of the greatness of Sayyiduna Uthmaan
(RA).
• The learner must explain how he would implement these beneficial lessons in his personal life.
 • The learner must explain the most outstanding characteristics or attitudes that influenced him
from the life of Sayyiduna Uthmaan (RA).

A Brief History of Sayyiduna Uthmaan (RA):

He was born in the fifth year after the incident of the army of the elephants.
He was the fifth of the first five people to accept Islam.
He was fifty years old when The Messenger of Allah (Saw) passed away.
He was unique among the companions due to his marriage to two daughters of The Messenger of Allah
(SAW) and their demise during his lifetime.
One of his eternal deeds is his uniting the people upon one copy of The Holy Qur’aan and one
recitation.
He took the reins of leadership (khilaafah) at the beginning of Muharram in the year 24 ah.
He was seventy when he took the reins of leadership.
He was martyred on the 15th Dhul Hijjah 35 ah.
He was eighty two when he was martyred.
His leadership lasted for twelve years except eight days.
He married eight women, four survived him, and they are, Faakhitah, Ummul Baneen, Ramlah, and
Naailah.
He had nine sons and eight daughters; Abdullah the elder, Abdullah the younger, Amr, Umar, Khalid, Al
Waleed, Saeed and Abdul Malik.

His Name:
He is Uthmaan ibnu Affaan ibnu Abil Aas ibni Umayyah ibnu Abdi Shams ibnu Abdi Manaaf Al
Umawi Al Qurashi.

His Birth:
He was born five years after The Messenger of Allah (SAW). He was thirty five when The Messenger of
Allah (SAW) became a prophet.

His Description:
He was medium height, handsome, soft skinned, of brown complexion, he had a thick beard, and he was
bald with broad shoulders.
His Acceptance of Islam:
During his pre-islamic days he was chaste, noble and of stable character. He was known for his
intelligence and strong opinion. As soon as Sayyiduna Abu Bakr (RA) invited him to Islam he accepted
the invitation. He announced his acceptance f Islam in the presence of the Messenger of Allah (SAW).
He was among the first few people to accept Islam. When his uncle Al Hakam got to know about his
Islam, he shackled him and said to him, you have turned away from the religion of your forefathers to a
new religion? I swear by Allah I will not untie you until you forsake what you are on. Sayyiduna
Uthmaan (RA) replied saying, I swear by Allah I will not forsake it nor would I separate from it. His
uncle became helpless against him so he left to be as he desires.
With The Messenger (SAW)
He was an example of a sincere Muslim with The Messenger of Allah (SAW), one who gave his life,
soul and rest to Allah (SWT) and His messenger (SAW). Not log after he accepted Islam The Messenger
of Allah (SAW) married him to his daughter Ruqayyah. Then he migrated with her to Ethiopia in the
company of ten men and five women, then he returned with her to Makkah before the migration to
Madeenah .He was then among those who migrated to Madeenah with his wife. He stick wit The
Messenger of Allah (SAW) in all his battles and all his gatherings. He did not miss a single battle except
Badr and that was due to his wife Ruqayyah being ill, hence, The Messenger of Allah (SAW) permitted
him to remain with his wife so that he may nurse her. The Messenger f Allah (SAW) gave him a share
from the booty of Badr just as he gave those who witnessed Badr. When The Messenger of Allah (SAW)
departed for the Battle of Gatfaan he appointed him as governor over Madeenah until he returns. His
wife passé away the year The Battle of Uhud was fought. The Messenger of Allah (SAW) then married
him to his second daughter Umm Kulthoom, thus he was named (Dhun Noorayn) The Possessor of Two
lights. In The Battle of Hudaybiyyah he was the messenger of The Prophet (SAW) to the Quraish, he
told them that The Messenger (SAW) does not desire war, all he desires with the Muslims who are with
him is a visit to the sacred house. A rumour was spread among the Muslims that he was murdered. The
Messenger (SAW) resolved to engage them in battle. He invited the Muslims to swear allegiance to
death in the path of Allah (SWT). The Messenger of Allah (SAW) extended one of his hands and said ,
“this is the hand of Uthmaan,” and he struck that hand with his other hand just as one does when he
swears allegiance. In The Battle of Tabook he had a great share in equipping the army and spending on
its needs. The Messenger of Allah (SAW) did not leave this world until he testified that Sayyiduna
Uthmaan is a dweller of paradise. Reported by Al Bukhaari. He was considered as one of the senior
companions, those who shared their wealth and their energy in spreading this religion and establishing
its pillars.
With Sayyiduna Abu Bakr (RA) And Sayyiduna Umar (RA):
During the era of Sayyiduna Abu Bakr and Sayyiduna Umar (RA), he was among the elders of the state
who were consulted regarding calamities and who were depended upon regarding all the evets and
incidents that occurred. He was never sparring and stingy towards them or the state with assistance or
material or other support until he took the reins of leadership after the assassination of Sayyiduna Umar
(RA).

During his Leadership (Khilaafah):

Allegiance was given to him among six of the elders whom Sayyiduna Umar (RA) appointed for
khilaafah. He ruled for six years. The Muslims enjoyed safety and security during these six years. He
perpetuated the conquests and he expanded the borders of the state.During his era the turks were
conquered, the muslims also penetrated Khurasaan,Qahistaan and Takhaaristaan. They conquered
Taflees and Qubrus. During his era the first navy squadron was fromed for the muslims and the victories
of the Muslims continued successively on the seas, so much so the Islamic state became a state that
conquers from the oceans. Then, the trails and tribulations began. The affairs of the Muslims became
chaotic for another six years during his leadership, until he was martyred inn his house by the hands of a
group of miserable people who led the rebellion against him.
The rebellion began due to the conspiracies of a Jew called Abdullah ibnu Saba’ah, a shi’ite, who
pretended he is one of those who are loyal to Sayyiduna Ali (RA), and he undermined the position of
Sayyiduna Uthmaan (RA). He began spreading lies about his politics and his actions. He found among
the masses of the big cities like Kufa, Basra, and Egypt fertile grounds to spread his lies. The leaders of
evil who aspired for leadership, and those who were new to Islam and unaware of the status of
Sayyiduna Uthmaan (RA) ,and did not witness his sacrifices and suffering for the mission of Islam and
his unhesitant response to the invitation to Islam, just as they were unaware that The Messenger of Allah
(SAW) was pleased with him and testified that he is one of the dwellers of paradise, responded to his
call for rebellion. Hence, the Jewish conspiracy was complemented by the worldly desires, the rashness
of the youth, and forgetfulness of the etiquettes of Islam regarding authority, the senior companions of
The Messenger (SAW) and the pioneers of the call to Islam. All this complemented the creation of this
great calamity that with the assassination of this noble companion, the khalifah, when he passed eighty
years of his life. This led to the disintegration of the unity of the Muslims and the creations groupings
and parties. Each party was happy with what its ideology.
They mastered the causes of rebellion, so much so they surrounded the oppressed Khalifah from all sides
and they incited the populace in all the cities to rebel against their governors, so that safety and security
will collapse and chaos will be the norm of the day. Then they wrote to each and every city lying and
misinforming them about the situation i the other cities. So much so, that those who heard these lies
believed that injustice, chaos and oppression has become a permanent feature in that city. Then the y
held Sayyiduna Uthmaan the leader of the believers responsible for the state of affairs. They did all this
to achieve their goal of taking over the leadership by stirring the masses. They all agreed in the name of
the pilgrimage to meet in Madeenah the base of the leadership, to put it under siege and carry out their
crime which they have potted. The youth of Egypt, Kufa and Basra arrived; each one took a different
route, so that they may surround Madeenah. Sayyiduna Ali (RA) came out to meet them and debated the
issues with them and nullified all their arguments. He clarified for them the fabrications they concocted
against the khalifah and how they are transgressing the truth. They pretended that they accept whatever
he has to say and that they are convinced about it, so that Sayyiduna Ali (RA) may return to Madeenah,
and the companions may be at ease that the rebellion has been aborted. But it was not long

before they suddenly entered Madeenah at night; they took occupation of the city and spread out to the
different corners, announcing a revolution against the leader of the muslims.Sayyiduna Uthmaan (RA)
debated with them regarding the reasons why they want to revolt and overthrow him. It became clear to
him that they do not have just one reason that calls for rebellion and to strike at the soul of Islam and
weaken it. They took Sayyiduna Uthmaan to task for completing the salaah in Minaa, while The
Messenger of Allah (SAW) and his two companions shortened the salaah in Minaa. He responded
saying, I went to a city wherein my family resides, furthermore there are those who have just recently
accepted Islam performing hajj, and hence, I feared that they may assume that prayer is always
shortened in Minaa. Thus, I read the complete prayer for these two reasons. Then he asked them, isn’t
that so? They replied, sure! Then they accused him of repossessing some of the privately owned grazing
fields, putting it under the curatorship of the public treasury and allowing the camels of the public
treasury and the sheep and goats of the general public to graze on it. He responded saying that he did this
in the interest of the general Muslim public and not for his personal interest; he has gained absolutely
nothing from this. Indeed he too over the leadership while ha owned the most camels among the Arabs
yet today he does not own a single sheep and he only owns two camels that he requires for the
pilgrimage. Then he asked them, isn’t that so? They replied, sure!
They then took him to task for unifying the compilation of The Holy Quraan as there were many
different copies before he did this. I swear by Allah, if Sayyiduna Uthmaan had no other legacy except
united the people upon one copy of The Holy Qur’aan and one recitation, this would have sufficed for
him to be remembered with pride. But, hatred and ignorance transformed this eternal legacy into a
reason for criticism. He responded to them saying, indeed The Holy Quraan is one, it came from One
(Allah [SWT]). All I did was followed he who preceded me, and he is Sayyiduna Abu Bakr (RA). Then
he asked them, isn’t that so? They said sure!
They then took him to task for appointing the youth for high ranking positions and to govern states. He
responded saying he only employed those who are tolerable, composed and acceptable as indeed The
Messenger of Allah 9SAW) appointed Usaamah as the commander of the army when he was just
eighteen, he (SAW) did this while there were senior disciples from among the muhaajiroon (immigrants
from Makkah) and The Ansaar (the Muslims of Madeenah) available. He asked them, isn’t that so? They
replied, sure!
They then took him to task for appointing some of his close relatives to high ranking positions. He
responded saying that The Messenger of Allah (SAW) appointed some of his close relatives to high
ranking positions and it does not tarnish the integrity of the ruler to appoint some of his relatives to
govern if they are virtuous, pious and stable. In this manner Sayyiduna Uthmaan (RA) furnished them
with evidence. If they revolution was out of quest for the truth, they would have listened to him and
resided with him in Madeenah, but they were in quest of leadership and power, as Sayyiduna Uthmaan
mentioned in one of his lectures- scouts of mischief, recent embraces of Islam, satan inspired the to
engage in evil with rejection of oppression, and desire for reformation as a justification. They have
oppressed the nation and spread mischief in the state. They have torn Islam to such an extent that it can
never be mended. They surrounded the khalifah and confined him to his house. They prevented him
from attending prayer in the mosque, and they with held food and water from him, while he was begging
them in the name of Allah to remember his companionship with The Messenger (SAW), his trails and
tribulations for the sake of Islam and his spending of his wealth in the The Path of Allah, but these
tyrants were not moved by the that Sayyiduna Uthmaan (RA)b is one of the early Muslims, nor were

they moved by his sacrifices for Islam. These were people who did not enjoy honour for being among
the first to accept Islam nor were they of those who made any sacrifice or spent they wealth for Islam so
that they recognise the honour of those who spent in the path of Islam for their benevolence and their
virtue. They continued to besiege the house, while the khalifah prevented anyone from taking arms
against them, to avoid staining his hands with the blood of muslims. They insisted that he steps down
from the position of leadership. He refused to mantle with which Alah (SWT) clothed him or to abandon
the trust of the muslims with which he was commissioned. These were just a handful of dissidents who
did represent the muslim community as a whole, nor were they voicing the opinion of the community as
a whole. The khalifah sought help from the other cities, the so called revolutionaries feared that he may
get help- there was some movement from Basra and AsShaam-and their actual intentions will be
exposed and their movement will fail. So they climbed onto the house of Sayyiduna Uthmaan 9RA) and
they burnt the doors of the house. Some of these miserable people advanced and struck him on the head,
while he was reciting the Book of Allah (SWT). His faithful and righteous wife Naailah tried to go
between him and the sword by sticking her hand out but her fingers got sliced. Then another one of these
miserable people attacked him and took hold of his beard and sliced his head in the manner the butcher
slaughters a sheep. The ruh (soul) of the oppressed khalifah rose to Allah (SWT). The propagators of
mischief are cursed by the tongue of eighty two years, each day of these years is more honoured by
Allah (SWT) and more righteous to Islam than the days of the lives of these miserable people put
together. These miserable louts were not content with their crime, the stole all the furniture that was in
the house then they came to the public treasury and looted it. The news of the assassination of the
khalifah spread in Madeenah. That was on the eighteenth of Dhul Hijjah the year 30 ah.

The Most Outstanding Features of his Greatness:

We will confine ourselves –even though the discussion regarding his greatness has no end- to the most
outstanding feature of his greatness and that is his outstanding generosity in the path of the mission of
Islam, his spending in the path of this mission during the lifetime of The Messenger of Allah (SAW) and
after his passing away, and what almost distinguished him from the other disciples of The Messenger
(SAW). He spent ten thousand dinar on the army of the Muslims during the battle of Tabook in addition
to the three hundred camels with saddles and saddle blankets, fifty horses and providing for three
hundred jurists to be part of the army. This deed of Sayyiduna Uthmaan (RA) had such a great effect on
The Messenger of Allah (SAW) that he said, “No matter what Uthmaan does after today, it will not
harm him!”This statement has been authenticated by Al Haakim and Adh Dahabi. The he (SAW) raised
his hands to the heavens and said, “O Allah be pleased with
Uthmaan as I am pleased with him!” A report by Abu Saeed states that The Messenger of Allah
(SAW) said: “Oh Allah I am pleased with Uthmaan, so You be pleased with him,” three times.
One of his glorious deeds during the lifetime of The Messenger of Allah (SAW) was his response to the
Prophets (SAW) request, “Whoso ever digs the well of Ruma, he would earn paradise,”Sayyiduna
Uthmaan (RA) purchased the well then he donated it to the poor. He use to take water from this well just
like the rest of the community during the year of Rimaadah, and during the khilaafate of Sayyiduna
Umar (RA) when the people and animals were eating vegetation due to the famine, he donated a
thousand camels laden with food and other provisions, this he did while merchants were already
negotiating with him to buy all this from him. He said: “I have sold it to Allah; indeed it is charity for
the Muslims.”

Uthmaan ibnu Affaan and The Noble Qur’aan:

Sayyiduna Umar (RA) states regarding the verse of Allah (SWT):
‫اجدا ً َوقَائِما ً يَحْ ذَ ُر ْاْل ِخ َرةَ َويَ ْر ُجو َرحْ َمةَ َربِ ِه‬
ِ ‫س‬َ ‫أَ َّم ْن ُه َو قَانِتٌ آنَاء اللَّ ْي ِل‬
Is one who is obedient to Allah, prostrating or standing (in prayer) during the hours of the night
fearing the hereafter and hoping for the Mercy of his Lord. Az Zumar -9
He said regarding this verse, this verse refers to Sayyiduna Uthmaan ibnu Affaan. Sayyiduna Abdullah
ibnu Abbaas (RA) states regarding the verse:
ٍ ‫ستَ ِق‬
‫يم‬ َ ‫ستَ ِوي ُه َو َو َمن َيأ ْ ُم ُر ِبا ْل َع ْد ِل َو ُه َو‬
ْ ‫علَى ِص َراطٍ ُّم‬ ْ ‫َه ْل َي‬
Is such a man equal to one who commands with justice and is himself on the straight path? An
Nahl -76. He said that he is Uthmaan.
Imaam Sufyaan ibnu Uyaynah (RA) states, I heard Al Hasan say that Uthmaan said, “If only our hearts
were pure, we would not be satiated with the words of our Lord (SWT), indeed I hate that a day passes
by me without me looking into The Holy Quraan. Sayyiduna Uthmaan (RA) did not pass away, except
that his copy of The Holy Quraan was perished due to him constantly reading it. Sayyiduna Anas (RA)
and Sayyiduna Muhammad ibnu Siereen (RA) state, the wife of Sayyiduna Uthmaan said on the day
they surrounded his house, kill him or leave him, I swear by Allah, he use to read the Quraan in one
Rak’ah of Tahajjud. Many of the disciples said that he did not awake anyone from his family when he
got p for tahajjud to assist him with his ablution, except if he found someone awake, and he use to fast
consistently, he was reprimanded for that, he was told, why don’t you awake some of your attendants to
assist you? He use to respond saying, the night is for them to relax. When he use to bathe, he never
raised his lower garment even though he was locked up in his house, and he never stood up straight out
of extreme modesty (May Allah be pleased with him).
One of his greatest virtues and memorable deeds is his uniting of the Muslims upon one recitation of
The Holy Quraan. He wrote The Holy Quraan on the bases of the last presentation of Jibraaeel (AS) to
The Messenger of Allah (SAW) in the last two years of his life. The reason for this was the experience
of Sayyiduna Hudhaifah ibnul Yamaan in one of the battles. A great many people from Ash Shaam who
read The Holy Quraan in the manner Al Miqdaad ibnul Aswad and Abud Dardaa (RA) read it and
people from Iraq who read The Holy Quraan in the manner that Abdullah ibnu Mas’ood and Abu Moosa
Al Ash’ari read it gathered, among them were those who were unaware that The Holy Quraan can be
read in seven different dialects, thus these people preferred they own dialect of recitation over the others,
resulting in some of them accusing others of reading The Holy Quraan incorrectly and at times even
declaring them to be disbelievers. This led to dissension and the spread of unpleasant words among the
people. Sayyiduna Hudhaifah rode to Sayyiduna Uthmaan and said, O Leader of The Believers, catch up
with this community before they differ about The book of Allah, the way the Jews and the Christians
differed regarding their books. He mentioned to Sayyiduna Uthmaan what he witnessed of the
differences regarding the recitation of The Quraan. Upon that Sayyiduna Uthmaan (RA) assembled the
disciples and consulted with them regarding that. It was his view that The Holy Quraan be written in one
dialect and all the Muslims in the different areas must read it in this one dialect without any regard for
the other dialects. He did this because it was his view that it would benefit the Muslims and prevent
disputes and differences. He requested for the copy that Sayyiduna Abu Bakr instructed Sayyiduna Zaid
ibnu Thaabit to compile. This copy was with Sayyiduna Abu Bakr during his lifetime, then it was with
Sayyiduna Umar, when he passed away, it was in the possession of Ummul Mu’mineen Hafsah
(RA).Sayyiduna Uthmaan (RA) requested her for it ,then he instructed Zaid ibnu Thaabit Al Ansaari to
write, while Saeed ibnul aas Al Umuwiy dictates in the presence of Abdullah ibnuz Zubayr Al Asadi

and Abdur Rahmaan ibnul Haarith ibnu Hishaam Al Makhzoomi. He instructed them that if they
differed about anything they must write it in the language of the Quraish. He wrote a copy for the people
of Ash Shaam, a copy for the people of Eygpt, he sent a copy to Basra, one to Kufa, Makkah and Yemen
and one copy remained in Madeenah. These copies are called Al Aimmah. All of them are not in the
hand writing of Sayyiduna Uthmaan, rather not a single one is in his writing, rather all these copies are
in the hand writing of Zaid ibnu Thaabit. These copies are only called Al Masaahiful Uthmaaniyyah
because it was written due to his instruction, in his time and during his leadership, just as the dinar of the
time and country of Herculeus is called dinar Herculiyy.
Al Waaqidiy states: Ibnu Abi Sabura informed from Suhail ibnu Abi Sawlih who narrates from his
father who narrates from Abu Hurairah (RA), others have narrated this with a different chain of narrators
from Abu Hurairah (RA), He states that when Sayyiduna Uthmaan (RA) copied the copies of The Hoy
Quraan, Abu Hurairah 9RA) called upon him and said, you have achieved and you have been guided, I
bear witness that I have heard The Messenger of Allah (SAW) say: “Indeed the people who would
have the most intense love for me from among my ummah, are a people who will come after me,
they would believe in me yet they have not seen me, they would act upon what is in the suspended
paper.”I said, which paper, (I had no knowledge of it) until I saw the copies of The Holy Quraan. Al
Waaqidiy states: Sayyiduna Uthmaan was impressed with that and instructed that Sayyiduna Abu
Hurairah be given ten thousand dinar.He then went for the remaining copies of The Holy Quraan that
were in the possession of the people and differed from what he wrote and burnt them so that no
differences occur due to it. Suwayd ibnu Gaflah states that Sayyiduna Ali said to him when Sayyiduna
Uthmaan burnt the copies of The Holy Quraan that differed from what he compiled, “if he did not do
that I would have done it.” This is how Imaam Abu Dawood narrates it...Suwayd ibnu Gaflah states that
Sayyiduna Ali said , O people abstain from your extreme criticism of Sayyiduna Uthmaan, you say that
he burnt the copies of the Holy Quraan, I swear by Allah he did it in the presence of the disciples of
Muhammad (SAW), if I was in charge of what he was in charge I would have did what he did.

He is happy when he does not witness disobedience:

Sayyiduna Uthmaan (RA) was informed that some people gathered to engage in a despicable act, so he
went out to them, but when he got there he found that they had dispersed, however the traces of their act
remained. He praised Allah (SWT) for protecting him from encountering them while they were
committing the sinful act, and he freed a slave to demonstrate his appreciation.(Ar Riyaadun Nadirah, V-
2,P-112)
Look at this understanding of the religion of Allah (SWT) and compare it with the with what some
ignorant religious people do by prying into the private lives of the people, and spreading rumours about
them. Satan dupes them that this is anger for the sake of Allah (SWT) and protection of virtue; so much
so, they incite the people to take arms against those about whom rumours were spread, out of
accountability to Allah, The Mighty, The Wise! We seek Allah’s protection from deviating from the true
understanding of deen, how much more harmful is this to the religion than one who commits a sin and is
ashamed of his sin!

Fear for Allah (SWT):

Sayyiduna Umar (RA) said: If I was between paradise and the fire, and i did know to which one of them
I would be instructed to enter, certainly, I would rather to be ashes, before I get to know to which one of

them I would be sent. Ar Riyaadun Nadeera, V-2, P-111). Sayyiduna Uthmaan had a slave; he said to
him, I use to twist your ears so take revenge from me. The slave caught him by his ears, Sayyiduna
Uthmaan said, apply more pressure. How wonderful reprisal can take place in this world and there
would be no reprisal in the hereafter. (Ar Riyaadun Nadeera, V-2, P-126).

Modesty is part of Imaan:

Sayyiduna Uthmaan said on the day he was surrounded by his assassins, I swear by Allah I did not
commit adultery in jaahiiliyah or in Islam, in fact when I accepted Islam my sense of shame increased.
(Ar Riyaadun Nadeera, V-2, P-108).

The believer looks with The Light of Allah:

A man who looked at a woman who is forbidden for him visited Sayyiduna Uthmaan (RA), Sayyiduna
Uthmaan (RA) looked at him and said, does anyone visits me while the signs of adultery are in his eyes?
The man said, is revelation coming down after The Messenger of Allah (SAW)? He (RA) replied, rather
it is the perceptiveness of the truthful.

He transacts with Allah (SWT) and he profits:

The people experienced drought during the era of Sayyiduna Abu Bakr (RA), a thousand camels laden
with wheat and food that belonged to Sayyiduna Uthmaan arrived. The merchants approached him in the
morning and said, it has reached us that a thousand camels laden with wheat and food that belongs to
you has arrived, sell it to us so that we may distribute it among the poor of Madeenah. Sayyiduna
Uthmaan said to them how would you pay me for my sale? They said for every ten, twelve. He said
someone has offered me more. They asked, who has offered you more we are the merchants of
Madeenah. He said for every dirham they offered ten, can you offer anymore? They said no. He said, O
assembly of merchants Allah is my witness that this is charity for the people of Madeenah.

The Muslim governor with his people:

Sayyiduna Uthmaan (RA) use to feed the people luxury foods while he use to eat vinegar and oil.
Abdullah ibnu Shaddaad states, I saw Sayyiduna Uthmaan (RA) addressing the people on Friday while
he was the leader of the believers, he was wearing a garment worth four or five dirhams.

The perceptivity of a Muslim servant:

Sayyiduna Uthmaan never use to awaken anyone fro his household at night unless he found them awake,
he would call him and give him his ablution water. Look at this noble islamic attitude that considers
disturbing people and burdening them negates one’s service to Allah. Compare this attitude with the
attitude of the many ignorant worshippers who display ruthlessness, harshness and oppression towards
people, they use them for all they chores without considering whether they are able to do it or whether
they have the time to do it.

Be part of the majority (Al Jama’ah):

Abu Qataadah and another man visited Sayyiduna Uthmaan (RA) while he was surrounded and sought
his permission to perform the pilgrimage, he permitted them. They then asked him, if these people who
invite to mischief overpower you, who should we join? He said stick with the majority. They then asked

if the majority are those who overpower you, then who should we join? He said stick with the majority
wherever they are! (Ar Riyaadun Nadeera, V:2, P:128).
This is the true understanding of the religion of Allah and this is the submission (Islam) that the disciples
o The Messenger of Allah (SWT) carried for us, not the Islam of those who divide the ranks and forsake
the majority and they claim that they are upon truth. Nothing is more harmful to the truth
than their differences, their rebellion, and satan deceiving them that they alone are on truth and rest of
mankind are misguided and deviant, we seek protection with Allah (SWT) from desertion, and riding the
vehicle of our personal whims and fancies.

Some of his eternal words:

He said in his first letter that he sent to his workers in the cities: “As for what comes after,Indeed Allah
(SWT) instructed the leaders to be shepherds, He (SWT) did not instruct them to be tax collectors.
Behold! Indeed the most just course is to look into the affairs of the muslims and what is obligatory
upon them, they should then grant them their rights and ensure that they fulfil their obligations.”
He wrote to the masses in the different cities saying to them, “Command with good and forbid from evil,
a believer must not humiliate himself. Indeed, I am with the weak against the strong, as long as the weak
is oppressed if Allah wills.”
He wrote in his letter to the people engaged in pilgrimage before his assassination: “As for what comes
after, Indeed, there are a people who had an opinion regarding this issue, they display to the masses that
they are calling to The Book of Allah The Mighty, The Lofty, and the truth, they claim they do not
desire the material world nor any dissension, but when they are presented with the truth they forsake it,
and they desire a position without any right.”

The Advice of Sayyiduna Uthmaan (RA):

When Sayyiduna Uthmaan was martyred, they searched his belongings and they found a box that was
locked. They opened it and fond a paper in it, written on this paper was, “This is the Advise of
Uthmaan”, In The Name of Allah, The Beneficent, The Merciful, Uthmaan ibnu Affaan bears testimony
that there is no god but Allah Alone, He has no partner and that Muhammad is His servant and
messenger and that paradise is a physical reality, and that Allah will resurrect those who are in the
graves for day about which there is no doubt, indeed Allah does not dishonour His promise. Upon it we
live and upon we die and upon it we will be raised if Allah wills.” (AR Riyaadun Nadeera, V:2, P:133.
May Alah be pleased with him, grant him what pleases him and reward him. May Allah (SWT)have
mercy on Uthmaan due to the trails and tribulations he bore for the sake of Islam, his generosity for the
mission of Islam, his perseverance at the time of persecution and his martyrdom at the hands of those
who called to corruption.

Assignment
1) Summarise the history of Sayyiduna Uthmaan ibnu Affaan in a few lines.
2) Mention the name ,birth and description of Sayyiduna Uthmaan (RA).
3) Mention how Sayyiduna Uthmaan (RA) became a Muslim.
4) Explain the position of Sayyiduna Uthmaan (RA) regarding (The Messenger of Allah (SAW),
Sayyiduna Abu Bakr (RA) and Sayyiduna Uthmaan (RA) during the khilaafah {Leadership} of each
of these two companions).
5) Extract beneficial lessons from the position adopted by Sayyiduna Uthmaan (RA) regarding The
Messenger of Allah (SAW) and Sayyiduna Abu Bakr (RA) and Sayyiduna Umar (RA) during their
leadership.
6) Explain the admonitions and beneficial lessons fro the life of Sayyiduna Uthmaan (RA).
7) Explain the most understanding features of the greatness of Sayyiduna Uthmaan (RA).
8) Explain how he would implement these beneficial lessons in his personal life.
9) Explain the most outstanding characteristics or attitudes that influenced you from the life of
Sayyiduna Uthmaan (RA).
 Abu Ubaydah Aamir ibnul Jarraah (RA)
(40bh-18ah)(584ad-649ad)
Practical Objectives:
• The learner must identify who is “The Trustworthy of The Ummah” (Ameen ul Ummah).
• The learner must explain the most outstanding feats of Abu Ubaydah ibnul Jarraah (RA).
• The learner must mention the advice of Abu Ubaydah ibnul Jarraah (RA) to his army at the time
of his death.
• The learner must mention what did he learn from studying the personality of Abu Ubaydah ibnul
Jarraah (RA).

His History in a few lines:

He is Aamir ibnu Abdullah ibnul Jarraah ibnu Hilaal ibnu Uhayb ibnu Dabbah ibnul Haarith ibnul Fihr ibnu Maalik, his
lineage meets the lineage of The Messenger of Allah (SAW) at Fihr ibnu Maalik. His mother is Umaymah ibnatu Ganam
ibnu Jaabir ibnu Abdul Uzzah ibnu Aamirah. His agnomen is Abu Ubaydah, The Messenger of Allah (SAW) gave him the
title “Al Ameen” (The trustworthy). His father persisted upon idolatry, disbelief and misguidance; hence he was not
successful in convincing his father to embrace Islam.Both of them et face to face on the day of Badr and he threw him
down to the ground!!! Regarding this Allah (SWT) revealed the verse:

‫يرتَ ُه ْم‬
َ ‫ش‬ َ ‫سولَهُ َولَ ْو كَانُوا آبَاء ُه ْم أَ ْو أَ ْبنَاء ُه ْم أَ ْو إِ ْخ َوانَ ُه ْم أَ ْو‬
ِ ‫ع‬ ُ ‫َّللا َو َر‬ ِ َّ ِ‫ََل تَ ِج ُد قَ ْوما ً يُ ْؤ ِمنُونَ ب‬
َ َّ ‫اَّلل َوا ْليَ ْو ِم ْاْل ِخ ِر يُ َوادُّونَ َم ْن حَا َّد‬
ِ ْ ‫ب فِي قُلُوبِ ِه ُم‬
َ‫اْلي َمان‬ َ َ‫أ ُ ْولَئِكَ َكت‬
You will not find any people who believe in Allah and The Last Day to those who challenge Allah and His
Messenger, even though they may be their fathers, or their sons or their brothers or their kindred. For such
people He (Allah) has written faith in their hearts. Al Mujaadalah, V-22.

Abu Ubaydah ibnul Jarraah (RA) was a thin and tall man with a sparse beard, an expert horseman, courageous,
a daring hero with a strong physique and firm structure. He was an ascetic, extremely humble and fearful of
Allah (SWT), courageous in war while fearful in the presence of Allah (SWT). He was firm, powerful and strong.

Sayyiduna Abu Ubaydah Aamir ibnul Jarraah (RA) hastened to Islam immediately after Sayyiduna Abu Bakr
invited him. He stood in front of The Messenger of Allah announced his Islam (SAW) and testified that there is
no god but Allah and that Muhammad is the messenger of Allah truthfully and honestly and that the only
religion acceptable to Allah is Islam (submission). It is narrated from Abu Hurairah (RA) that The Prophet (SAW)
said; “What an excellent man is Abu Ubaydah.”

Indeed, The Messenger of Allah (SAW) said: “Indeed for each nation is a trustworthy person, the trustworthy
person of this nation is Abu Ubaydah ibnul Jarrah (RA).”

Most certainly he migrated with The Messenger of Allah (SWT) to Habasha, and then he returned from there
to be besides Al Mustafaa (SAW). He witnessed all the important events and he was present at all the battles.
After the demise of The Messenger of Alah (SAW) he continued on this path and he dedicated his support and

spending for the religion. He lived the life of an ascetic in this world as a means of providing for the hereafter.
He was extreme in piety, abstinence, loyalty and trustworthiness.

Most certainly The Messenger of Allah (SWT) loved Sayyiduna Abu Ubaydah and Sayyiduna Abu Ubaydah (RA)
also loved The Messenger of Allah (SAW). During the battle of Uhud when that incident with the Muslims
occurred, Sayyiduna Abu Ubaydah (RA) was a protective fort for The Messenger of Allah (SAW), he defended
him with all his strength and dedication.

When the delegation of Najraan came to The Prophet (SAW) from Yemen desiring Islam, The Messenger of
Allah (SAW) said to them: “I will certainly send a trustworthy man with you, truly trustworthy....truly
trustworthy....truy trustworthy, and he (SAW) sent Abu Ubaydah Aamir ibnul Jarraah (RA) with them to teach
them The Holy Qur’aan.

The Asceticism of Abu Ubatdah ibnul Jarraah (RA):

Imaam At Tabaraani narrates from Maalik (RA) that Sayyiduna Umar ibnul Khattaab (RA) took four hundred
dinar and put it in a purse and said to a slave boy, take this to Abu Ubaydah ibnu Jarraah then pass some time
in his house and see what he does. The boy took it to him and said, the Leader of the Believers said that you
must use this for some of your needs. He said, May Allah Bless him and May Allah have Mercy on him. He then
said, come here O slave girl, take this seven dinar to so and so, this five to so and so, this seven to so and so,
until he finished all the dinars. The slave boy returned to Sayyiduna Umar (RA) and informed him about what
happened. Imaam Al Bukhaari narrates in his book At Taareekh As Sageer ffrom Zaid ibnu Aslam who reports
from his father that Sayyiduna Umar ibnul Khattaab (RA) said to his companions: “Make a wish, one of them
said I wish to have a house full of dirhams so that I can spend it in The Path of Allah. Again he said to them,
make a wish, another said I wish I have a house full of gold so that I can spend it in The Path of Allah and
another said the same. Sayyiduna Umar (RA) then said, I wish I had a house full of men like Abu Ubaydah ibnul
Jarraah, Muaadh ibnul Jabal and Hudhaifah ibnul Yamaan (May Allah be pleased with all of them), so that I
may use them in the obedience of Allah9SWT)! He then sent money to Abu Ubaydah ibnul Jarraah and he
distributed it, he sent money to Muaadh ibnu Jabal and he distributed and he sent money to Hudhaifah ibnul
Yamaan and he distributed. Sayyiduna Umar (RA) then said to his companions, this is what i told you.

Imaam Al Bayhaqi narrates from Aslam, he said, when it the was the year of drought and the land became
parched, Sayyiduna Umar ibnul Khattaab (RA) summoned Sayyiduna Abu Ubaydah ibnul Jarraah (RA), so he
came to meet Sayyiduna Umar (RA) ,when he returned Sayyiduna Umar (RA) sent a thousand dinaars to him.
Sayyiduna Abu Ubaydah said, I do not work for you O ibnul Khattaab! Indeed I work for Allah (SWT), and I do
not take any reward for that. Sayyiduna Umar (RA) said, but The Messenger of Allah (SAW) use to give us
something for performing chores, we disapproved of that but the Messenger of Allah (SAW) insisted that we
accept it, so you must accept it O MAN! Use it to assist you in your religion and your worldly life, so Abu
Ubaydah accepted it. This incident is also narrated by ibnu Khuzaimah and Al Haakim.

Sayyiduna Umar (RA) states in his report that when Umar (RA) came to Ash Shaam, all the people and the
dignitaries of the land came out to meet him, Sayyiduna Umar said, where is my brother? They asked, who?
He replied, Abu Ubaydah. They said he will come to you now. When he did come Sayyiduna Umar got off his
mount and embraced him then he went into his house, the only things he saw in his house were his sword, his
shield and his saddle. Sayyiduna Umar (RA) said: “Why did you not take what your companions took!”

He replied Leader of The Believers; this will convey me to the resting place.

His sensitivity, composure and humility:

Sayyiduna Abu Ubaydah (RA) was a living example of sensitivity and composure, a soul like this soul deserves
appreciation and admiration.

When Sayyiduna Umar ibnul Khattaab The Leader of the Believers sent him a letter as soon as he occupied the
khilaafate, instructing him to take charge of the affairs Islamic army engaged in battle in the place of Khalid
ibnul Waleed, at a time when Khalid was on the verge of entering the battlefield after a few days for the two
armies to be fully engaged. When the letter reached Abu Ubaydah, he pondered and he analysed the difficult
situation he was experiencing, so he decided to conceal this instruction from Khalid ibnul Waleed until the
decisive battle comes to an end. He advanced with impeccable manners and utmost humility to Khalid ibnul
Waleed and said to him, this is a letter from The Leader of The Believers, and he handed the letter to Khalid
ibnul Waleed. Khalid said, “May Allah have mercy on you O Abu Ubaydah, what prevented you from informing
me when the letter reached you??”

Abu Ubaydah (RA) responded saying, “I hated to break the spirit of your war, we do not desire the power of
the world, and we do not work for this world, all of us, in The Sight of Allah are brothers.”

A man, for whose leadership and the point of his sword the areas of Persia and the roman playboys submitted.
The borders of his empire expanded into Ash Shaam, but he was always seen in the simplest form and easiest
make up because he had no connection with the ephemeral and he gave no attention to it. Rather he
appeared as an ordinary man, one from among the masses, in fact those he did not know him could not
distinguish him from his people.

Regarding his humility, Abdur Razzaaq, Al Kharaaity in his Makaarimul Akhlaaq,Al Bayhaqi, and ibnu Asaakir
narrate from Tameem ibnu Salamah, he states: “ When Sayyiduna Umar (RA) came to Ash Shaam, Sayyiduna
Abu Ubaydah ibnul Jarraah (RA) received him, they shook hands and he kissed his (Sayyiduna Omar’s) hand,
then they released one another’s hand and began crying.” Tasmeem use to say that kissing the hand is
Sunnah. (Kanzul Ummaal, V:5, P:54)

His advice to his soldiers at the time of his demise:

Sayyiduna Abu Ubaydah (RA) was afflicted by the plague during the era of Ameerul Mu’mineen Umar (RA), in
Jordan. When death stared him in the face, he advised his soldiers saying:

“Indeed I am giving you some advice, which if you accept, you will never cease to attain good:

Establish prayer ,pay the obligatory charity, fast in the month of Ramadaan, give voluntary charity, perform
the major pilgrimage (Hajj) and the minor pilgrimage (Umrah), counsel one another, advise your leaders, don’t
betray and deceive them. Never allow the world to distract you, indeed a man, even if he lives for a thousand

years, it is imperative that his fate would be this destruction you witness. Certainly Alah (SWT) has written
death for the children of Adam, hence they are already dead, and the most intelligent among them is the most
obedient to his Lord and the one who does the best deeds for the day of his appointment! May the Peace and
Mercy of Allah be upon you.”

He then turned to Sayyiduna Muaadh ibnu Jabal and said, “O Muaadh perform the prayer with the people,
then it was long after that ,that his pure soul gave up the ghost Sayyiduna Muaadh (RA) stood up and said, O
people you have been stricken by the death of a man- I swear by Allah- I do not know if I have ever seen a man
who is more righteous at heart or more further from ruin, or more enthusiastic about destiny, or more
concerned about the masses than he was, so ask Allah to have mercy on him, and may Allah have mercy on
you.

Sayyiduna Abu Ubaydah (RA) took his last breadth upon which he fought and upon which he was tried and
tested to the utmost, then he was buried in the same earth after he purified it from the filth of idolatry and
the worship of idols and he spread justice and wisdom.
When the message of the death of Sayyiduna Abu Ubaydah (RA) reached Sayyiduna Umar ibnul Khattaab (RA),
he said, If Abu Ubaydah (RA) outlived me, I would have appointed him as khalifah without consultation, and if I
was questioned about it I would say, I have appointed one who was confirmed as trustworthy by Allah (SWT)
and by the Messenger of Allah (SAW)!

Certainly Sayyiduna Abu Ubaydah (RA) was hones with himself, honest with his Lord and honest with The
Messenger of Allah (SAW) and absolutely loyal to his beliefs.

May Allah have mercy upon Abu Ubaydah and grant him the privilege of drinking from the fount of salsasabeel
in paradise.

Assignment

1) Mention the most outstanding feats of Sayyiduna Abu Ubaydah ibnul Jarraah (RA) and what you have
learnt from them.
2) Mention the advice of Sayyiduna Abu Ubaydah ibnul Jarraah (RA) to his soldiers at the time of his
demise, and explain what are the lessons and admonitions in these advices.
3) Mention the beneficial lessons that you have extracted from studying the personality of Sayyiduna Abu
Ubaydah (RA).

Salmaan Al Faarisi (RA)

Practical Objectives:

• The learner must mention the story of the effort exerted by Sayyiduna Salmaan (RA) to attain the reality
of the truth.
• The learner must summarise the admonitions and lessons benefitted from the stances and feats of
Sayyiduna Salmaan Al Faarisi (RA).
• The learner must explain how to implement these admonitions and lessons in his personal life.
• The learner must explain what did he personally learn from studying the personality of Sayyiduna
Salmaan Al Faarisi.

His History in a few lines:

This story is the story of one who is in earnest quest behind the truth, one in search of Allah....

The story of Salmaan Al Faarisi (May Allah be pleased with him and shower His Pleasure upon him), Let us leave Salmaan
himself to narrate for us the events of his story...his feelings are more profound and his narration is more detailed and
more authentic.

Salmaan states I was a Persian boy from among the people of Isfahan (a city in the centre of Iran), from a village called
Jiyaan.My father was the chief of the village, the wealthiest and the one who occupied the highest position. I was the
most beloved creation of Allah to him since I was born. His love for me never cased to become more intense and
increase as the days passed, so much so he prevented me from leaving the house because he feared for my life , just as
young women are prevented from leaving the house.

I exerted all my efforts in Mazdaism (religion of the fire worshippers), so much so, I was appointed as the caretaker of
the fire that we worshipped. I was entrusted to keep the fire burning continuously so much so it must not die off, not
even for an hour during the day or the night.

My father had a massive estate, hence it produced massive crop for us. My father use to supervise this estate and he use
to harvest the crop. One day he was so occupied with something that he did not go to the village. So he said, O my son, I
am occupied and I cannot go to the estate as you can see, so you go today and tae charge of its affairs. I left in tending to
go to our estate, while I was walking on one of the roads i passed by a Christian church, I heard their voices in it while
they were praying and that caught my attention.

I knew nothing about the religion of the Christians or the religion of anyone else for that matter, because of the long
duration for which my father detained me in our house. When I heard their voices I entered the church to see what they
are doing and when I reflected upon what they are doing their prayer impressed me, I was interested in their religion
and I said, By Allah, this is better than that upon which we are. I swear by Allah, I did not leave them until the sun set and
I did not go to my father’s estate .Then I asked them, where the source of this religion? They replied, Ash Shaam (Syria).

When the night approached, I returned to my house, my father met me and asked me about what I did. I said, O my
father, I passed by a people praying in their church, what I saw of their religion impressed me, so I remained with them
until the sun set....

My father was terrified about what I did, so he said, O my son there is no good in that religion, your religion ands the
religion of your fathers are better than that religion.

I said: “Never- I swear by Allah- Indeed their religion is certainly better than our religion. My father feared what I said, he
was sacred that I may turn away from my religion, so he imprisoned me in the house and he chained my legs.

When an opportunity arose I sent a message to the Christians saying to them, if a caravan comes to you desiring to go to
Ash Shaam, please inform me.

It was long after that a caravan came to them heading towards Ash Shaam, so they informed me. I devised a plan to
loosen the chains until I opened it. I went with them, concealing myself until we reached Ash Shaam.

When we alighted there, I said, who is the most pious man of the people of this religion?
They said, the priest who is the caretaker of the church. So I went to him and said, I am interested in Christianity and I
would like to stay wit you, serve you, learn from you and pray with you. He said, enter. So I entered and began serving
him.

Then it was not long before I discovered that the man is evil. He use to instruct his followers with charity, and encourage
them to attain the rewards OF charity. When they gave him something to spend in the path of Allah (SWT) , he use to
hoard it for himself, he did not give the poor and the destitute any of it, so much so, he saved seven pitchers of gold.

I hated him intensely because of what I witnessed of him. Then it was not long before he died. The Christians gathered
to bury him. I said to them, “This priest of yours was an evil man, he use to instruct you with charity and encourage you
to donate, but when you gave him anything, he eroded it for himself and he did not give the poor any of it.” They said,
how did you know that?!

I said, I will show you his treasure. They said, yes, show us. I show them its location. They took out seven pitchers of gold
and silver. When they saw it, they said, by Allah, we will never bury him. They then crucified him and stoned him.

Then it was not long before they appointed another man in his place. So I stayed with him, I have not seen another man
more abstemious than him from the material world nor more desirous than him for the hereafter or more consistent
than him with worship during the day and the night. I loved him intensely. When death approached him, I said to him O
so and so, to who do you advise me to go, who you advise me to accompany after you.

He said, i do not now anyone who is upon my religion except a man in Mousal, he did not deviate nor did he change, so
go to him. So when my mentor passed away, I went to the man in Mousal. When I reached him I related my story to him,
I said to him, so and so advised me to come to you after he passes away, he informed me that you adhere to the truth
upon which he lived his life. So he said reside with me, so I resided with him and I found him to be in the best of
conditions. Then it was not long before he died. When death approached him, I asked him, O so and so, as you can see
the command of Allah has come to you, and you know what you know of my affair, so to whom do you advise e to go?
With whom do you instruct me to keep company?

He said, O my dear son, I do not know any man who is upon what we are except a man in Nasiebeen, he is so and so, go
to him. When he was laid to rest in his grave, I went to the man in Nasiebeen. I informed him about my story and with

what my previous company instructed me. He said you may reside with me, so I resided with him and I found him to be
upon the religion of my previous two companions. I swear by Allah, it was not long after that, and death descended
upon him. When death approached him, I told him; certainly you know of my affair what you know, so who do you
advise me to go to?

He said, O y dear son, I swear by Allah, I do not no anyone who is upon our religion, except one man in Amooriyyah, he is
so and so, so go to him. So I went to him and I informed him about myself. So he said, reside with me. So I resided with a
man whom, I swear by Allah, was upon the guidance of the previous mentors. I certainly earned, while I was with him
cows and booty.

Then it was not before what befell his companions before him of the command of Allah, befell him. When death
approached him I said to him, you know what you know of my affair, to whom do you advise me to go? What do you
instruct me to do?

He said, O my dear son, I do not know anyone who remains on the face of this earth adhering to what we were upon,
but the time is close, when there would appear in the land of the Arabs, a prophet who would be sent with the religion
of Abraham, then he will migrate from his and to a land that has palm trees between two mountains. He would have
signs that would not be concealed....He would accept gifts for himself but he would not consume charity, between his
shoulder blades would be the seal of prophet hood. If you are able to go to that city, then you must go. Then death
terminated his life. I remained in Amooriyyah for a while, until a group of Arab merchants from the tribe of “Kulb”
passed by, I said to them, if you transport me to the land of the Arabs, I would give you these cows of mine and this
booty of mine, they said, ok we will transport you. So I gave them my possessions and they took me with them, but
when we reached Waadil Quraa, they betrayed me and sold me to a man from among the Jews, henece I had to serve
him.

Then it was not long before the son of his uncle from Banu Quraizah visited him, and he bought e from him and he took
me to Yathrib.I saw the palm trees that my mentor in Amooriyyah mentioned to me, I recognised the city as he
described it, aqnd I remained in it with him. At this time The Prophet (SAW), was inviting his people in Makkah to Islam,
but I did not hear any mention of him due to the duties slavery has imposed on me.

It was not long after that ,that The Messenger (SAW) migrated to Yathrib. I swear by Allah, I was of a date palm that
belonged to my master doing some work, and my master was sitting under it. Suddenly the son of one of his uncles
appeared and said to him, May Allah kill Banu Qayla (The Aus and The Khazraj tribes), By Alah they have gathered at
Qubaa with a man who has arrived today from Makkah claiming that he is a prophet.

As soon as I heard what he said something resembling a fever afflicted me, I experienced a violent convulsion, so much
so I feared that I may fall on my master, so I hastened to descend down the date palm. Then I began saying to the man
what are you saying?! Repeat the news for me, my master became angry and gave me a cracking slap and said to me,
what is your business with this? Return to the work you were engaged in.

When evening approached I took some of the dates that I have gathered and I went with it to where The Messenger
(SAW) was, I entered into his room and said to him, It has reached that you are a pious man, and you have some of your
companions with you who are strangers and are in need, here is something I have with me as charity, I feel that you
have more right to it than anyone else, Then I placed it before him, and he said to his companions eat, he restrained
himself and did not eat of the dates. I said to myself this is one of the signs.

Then I went away and I began gathering some dates. When The Messenger (SAW) moved from Qubaa to Madinah, I
went to him and said to him, I see that you did not eat what I presented as charity, here is a gift with which I woud like
to honour you, he ate from it and he instructed his companions to eat with him.

I said to myself ,this is the second sign ....Then I came to The Messenger while he was in Baqee ul Garqad where he was
concealing one of his companions, I saw him sitting down and on him were two cloaks, I greeted him with peace, then I
turned to look at his back hoping to see the seal that my mentor in Amooriyya described to me.

When The Messenger (SAW) saw me looking at his back, he realised my objective, so he dropped his cloak from his back.
I looked and I saw the seal, and I recognised it. I fell onto it and I began kissing it and crying. The Messenger of Allah
(SAW) enquired, what is your story?

I related my story to him, he was impressed with it and he was pleased that his companions heard it from me. I made al
of them listen to it. They were extremely amazed with it and they were very pleased with it.
Salmaan is of us, A member of our household (Ahlul Bait)

Salmaan (RA) was one of those disciples who were close to the heart of The Messenger of Allah (SAW), so much so, The
Messenger of Alah (SAW) use to say “Salmaan is one of us.” Al Haakim narrates from Anas ibnu Maalik (RA), he states,
Salmaan called upon Umar ibnul Khattaab (RA) while he was reclining on a cushion, so he laid the cushion down for
Salmaan (RA), Salmaan (RA) said, Allah and His Messenger have spoken the truth. Umar (RA) said relate a hadith for us O
Abu Abdullah! He said: “I called upon The Messenger of Allah (SAW) while he was reclining on a cushion; he laid it down
for me, and then said to me, O Salmaan there is not a Muslim who calls upon his brother Muslim and he lays a cushion
for him out of respect for him except that Allah (SWT) forgives him.”

Sayyiduna Salmaan (RA) was one of the members of the consultative council.Al Mubaarukpuri states in his book Ar
Raheequl Makhtoom: “The Messenger of Allah (SAW) to establish a higher council for consultation which would with
issues related to the defence of Madeenah, after some debate that occurred between the leaders of the army and the
members of the consultative council, they agreed upon a suggestion presented by the noble disciple Salmaan Al Faarisi
(RA). Salmaan (RA) said, O Messenger of Allah (SAW), when we were in Persia, whenever we were surrounded we dug a
trench around us- this was a wise plan which the Arabs did not know of before- The Messenger hastened to execute this
plan. He entrusted every ten men to dig forty yards of the trench.

Sayyiduna Salmaan has immense knowledge, Imaam Al Bukhaari narrates in hi “Saheeh” from Abu Juhaifah (RA), he
states: “The Prophet (SAW) established a bond of brotherhood between Sayyiduna Salmaan (RA) and Sayyiduna Abud
Dardaa (RA). Sayyiduna Salmaan visited Sayyiduna Abud Dardaa (RA) and he saw Ummud Dardaa (RA) in a shabby state,
so he said to her, why are you in this condition? She replied, your brother Abud Dardaa, he has no need for the worldly
life! Abud Dardaa came so Salmaan prepared some food for him and said, eat! He said I am fasting. Salmaan said I will
not eat until you eat, so he ate. When night approached Sayyiduna Abud Dardaa went to perform tahajjud prayer.
Sayyiduna Salmaan said, sleep! He slept, and then he arose again to perform tahajjud prayer, Sayyiduna Salmaan said,
sleep! When the last part of the night appeared Sayyiduna Salmaan (RA) said you may arise and pray now! So both of
them prayed. Sayyiduna Salmaan said to him, Indeed your Lord has a right over you, your body has a right over you and
your family has a right over you, so give each one that has a right his right! He came to The Prophet (SAW) and
mentioned that to him. The Prophet (SAW) said: Salmaan has spoken the truth. In one narration it is reported that he
said indeed Salmaan has immense knowledge.

The Abstinence of Salmaan:

Abu Nuaym narrates in his book “Al Hilyah” volume 1, page 198, From Itiyyah ibnu Aamir (RA) , he said, I saw Salmaan Al
Faarisi (RA) being forced to eat more while he was having a meal, he said, Enough! Enough! Indeed I have heard The
Messenger of Allah (SAW) say; “ indeed those people who are most satiated in this world would be hungry for the
longest in the hereafter, O Salmaan, Indeed the world is the prison of the believer and the paradise of the disbeliever.”
Reported by Al Askari in A Amthaal.

Abu Nuaym reports in Al Hilyah also from Al Hasan, he states that the wage of Salman was five thousand dirham, he was
the ameer (responsible for) approximately five thousand Muslims. He use to address the people dressed in a cloak like
woollen wrap, he spread part of it on the floor and he wore part of it. When his wage was allocated to him, he use to
waive it, he use to eat of the earnings of his hands. Ibnu Sa’d reported the like of this narration from Al Hasan.

Ibnu Sa’d narrates in volume 3, page 163 from Ma’n who narrates from Maalik ibnu Anas, he said that Salmaan Al Faarisi
(RA) use to see shade where ever it was available, he did not have a permanent home. A man said to him, should I not
build you a house so that you may seek shade in it from the heat and heat in it from the cold? Sayidduna Salmaan (RA)
said, yes. When he turned away Salmaan shouted out to him and asked him, how are you going to build it? He said I will
build it in such away that if you stand the roof will touch your head and if you lie down it would touch your leg. Salmaan
said, ok.

The fear of Sayyiduna Salmaan for the influx of material gains and his crying over it:

At Tabaraani narrates from a man from Bani Abs, he said: “I was travelling with Salmaan (RA) on the bank of the Tigris
River, so he said, O brother of Bani Abs! Descend and drink! So I drank, then he said, has your drinking did not decrease
anything from the Tigris?! So I said how can it ever decrease! He said, so is knowledge, parts of it is taken but it does not
decrease. Then he said, ride! We passed by heaps of some wheat and barley, so he said, do you think the conquest of
this for us while it was scarce among the disciples of Muhammad (SAW) is good for us or bad for us ?! I said, I do not
know. He said, but I know, it is bad for us and good for them. Then he said, The Messenger of Allah (SAW) was not
satiated from hunger for three days continuously until he met Allah The Mighty, The Wise.”

Abu Nuaym narrates in Al Hilyah volume 1 ,page 195, that Sa’d ibnu Abi Waqqaas (RA) called upon Salmaan (RA) to visit
him, and Salmaan cried, so Sa’d said to him, why are you crying? You will meet your companions and you will reach The
Messenger of Allah (SAW) at the pond, furthermore The Messenger of Allah (SAW) passed away while he was pleased
with you! He said, I am not crying out of fear of death or out of greed for the worldly things, but The Messenger of Allah
(SAW) took a covenant with us saying, “Let the worldly possessions of one of you be like that of a traveller!” And here
there are cushions around me (There was nothing around him except a container for washing clothes, a pot, detergents
and the like) {Ibnu Hibbaan and At Tabaraani narrate that the wealth of Salmaan was gathered and its value was just
between fifteen and twenty dirham} Sa’d said to him, entrust us with something we may adhere to after your demise.
He said to him, remember your Lord with your plan when you plan, with your judgement when you judge, and with your
hand when you distribute. Al Haakim so narrated this in At Targeeb, volume:5.

Peace be upon Salmaan al Faarisi the day he began searching for the truth in every place, peace be upon Salmaan Al
Faarisi the day he recognised the truth and believed in it with firm conviction, peace be upon him the day he passed
away and peace be upon him the day he is resurrected alive.

Assignment

1) Mention the story of Sayyiduna Salmaan Al Faarisi’s quest for the truth.
2) Extract beneficial admonitions and lessons from the different circumstances and feats of Sayyiduna
Salmaan Al Faarisi.
3) Explain how you would implement these admonitions and lessons in your persona reality.
4) Explain what you have personally learnt from your study of the life of Sayyiduna Salmaan Al Faarisi
(RA).
 Sa’d ibnu Abi Waqqaas (RA)
(23 bh-55 ah) (603 ad- 675 ad)

Practical Objectives:

• The learner must know who was the first person to shed blood against the enemy in Islam?
• The learner must mention the status and position of Sa’d ibnu Abi Waqqaas (RA).
• The learner must mention his position with his mother when she tried to bargain with him regarding his
beliefs.
• The learner must explain the heroic feats of Sa’d ibnu Abi Waqqaas in Al Qaadisiyyah and Al Madaain.
• The learner must extract lessons and admonitions from the different circumstances of Sa’d (RA).
His history in a few lines:

He is Sa’d ibnu Maaik ibnu Uhayb ibnu Abdi Manaaf ibnu Zuhra ibnu Kilaab ibnu Murrah, his lineage meets with the
lineage of The Prophet at Kilaab ibnu Murrah.Abdu Manaaf is the grandfather of Sa’d and the paternal uncle of Aamina
bint Wahb the mother of The Prophet (SAW).

It is narrated that Abu Hurairah (RA) said that The Messenger of Allah (SAW) said: “O Sa’d you are the helper of the
religion where ever you are.”

The merit and honour enjoyed by Sa’d can be realised by what The Messenger of Allah (SAW) said to him while joking
with him: “This is my maternal uncle, can any man show me his maternal uncle!!!”

He announced his Islam with those whom Sayyiduna Abu Bakr convinced to accept Islam, they are Sayyiduna Uthmaan
ibnu Affaan (RA), Sayyiduna Az Zubayr ibnul Awwaam (RA),Sayyiduna Abdur Rahmaan ibnu Auf (RA) and Sayyiduna Talha
ibnu Ubaidullah (RA).

The Messenger of Allah 9SAW) never said to anyone I will sacrifice my mother and father or you except to Sa’d ibnu Abi
Waqqaas (RA). On the day of Uhud he (SAW) said to him: “Shoot O Sa’d....I will sacrifice my mother and father for you!”

Sayyiduna Sa’d states: “No one accepted Islam except on the day I accepted Islam, seven days passed by and I was one
third of Islam.” Narrated by Al Bukhaari.

Sa’d (RA) reorts that The Messenger of Allah (SAW) said: “O Allah respond to Sa’d when he calls upon You.” In another
narration he states, “ O Allah guide his shot with his arrow and respond to his call.”Al Fadaaily narrates this from
Sayyiduna Anas ibnu Maalik (RA), he states while we were sitting with The Messenger of Allah (SAW), he said a man will
enter now and he is from among the dwellers of paradise, and Sa’d ibnu Abi Waqqaas entered, so much so, the following
day The Messenger of Allah (SAW) said the same thing and again Sa’d entered.

Abdullah ibnu Amr ibnul Aas narrates that The Messenger of Allah (SAW) said: “ The first person to enter through this
door is a man who is from among the dwellers of paradise, and Sa’d ibnu Abi Waqqaas entered.

He was very proud of the fact that he was the first person from among the Arabs to shoot an arrow in The Path of Allah.
This is an honour no honour can equate or supersede, a deep rooted glory that no other glory can reach, and a greatness
that belittles the greatest of men. He constantly uttered thanks for the favours of Allah (SWT). He use to say, I swear by
Allah, I am the first man from among the Arabs to shoot an arrow in The Path of Allah.

Righteousness to one’s mother is the greatest virtue:

One of the things that stir the concealed sorrow is the fact that Sa’d ibnu Abi Waqqaas was known for his extreme love
for his mother, his righteousness towards her and his care and concern for her. But when he became a muslim, while she
was still a disbelieving idolatress, he was put in a tight corner. His disbelieving idolatress mother persisted upon her
destructive belief and he (RA) does not desire any alternative to the monotheistic belief. While at the same time the
compassion to be righteous to his mother all the time, maintain relations with her by displaying his compassion and to
be loyal to her is calling out to him, but the mother is steadfastly adhering to her idolatry and her son is persistent upon
his religion and his belief, so what must he do? His mother wanted to test his feelings and compassion towards her and
shake his belief by putting him in a critical and sensitive situation, she went on a complete hunger strike until he returns
to her just as he was.

But Sa’d ibnu Abi Waqqaas (RA) after he tasted sweetness of Islam and the greatness of Imaan, it became impossible for
him to return to the state of idolatry, no matter what was at stake, no matter how violent the compassion that hi
concealed for his mother in the innermost recess of his heart was. Certainly his solidarity with Isalm far more intense
and greater than his solidarity with his mother. Regarding his attitude a verse in The Holy Qur’aan which muslims engage
in worship by reciting it, was revealed:

َ‫ي َم ْر ِجعُ ُك ْم فَأُنَبِئُكُم بِ َما كُنت ُ ْم تَ ْع َملُون‬

َّ َ‫ْس لَكَ بِ ِه ِع ْل ٌم فَ ََل ت ُ ِط ْع ُه َما إِل‬
َ ‫سنا ً َوإِن جَا َهدَاكَ ِلتُش ِْركَ بِي َما لَي‬
ْ ‫سانَ بِ َوا ِل َد ْي ِه ُح‬ ِ ْ ‫ص ْينَا‬
َ ‫اْلن‬ َّ ‫َو َو‬
} 8{

And We have enjoined on man to be good and dutiful to his parents, but if they strive to make you associate
partners with Me, of which you have no knowledge, then do not obey them. Unto Me is your return and I
shall tell you what you use to do. Al Ankabut -8.

When his mother realised that she has no way out of losing her son due to her devotion to idolatry and
paganism, she began ate and drank and she began invoking the idols against Sa’d, because he said to her very
clearly and forcefully (Do you know O my mother if you had a hundred souls and each soul came out one by
one,I will not leave my religion, so if you wish you may eat, and if you wish you may not).

This is certain faith, the greatness of a Muslim, his firmness, and his persistence upon helping truth and justice.

And The Day of Qaadisiyyah is no Secret.......!!

Indeed he is like lion with its claws... The leader of the believers handed the flag to his right over to him, he lead thirty
thousand monotheist from among the heroes and horsemen of Islam, but opposite him the Persian enemy stood with a
boisterous, clamorous and frightening army with numerous troops and every kind of weapon. It was a ruthless, huge

army. Fully armoured soldiers, idol worshipping arrogant disbelieving horsemen whose numbers reached about a
hundred thousand soldiers, were patrolling.

Thirty thousand soldiers whose only weapon was certainty (yaqeen) and faith (imaan) had an eye for the unseen reward
which is paradise, that is they ultimate desire. If one of them was chopped with swords, that would have been most
satisfying for him and there would have been nothing any greater than that for him. Hence, they competed with one
another putting their chests forward to meet death without any fear, panic or hesitance.

Sa’d ibnu Abi Waqqaas (RA) awaits the command of Ameerul Mu’mineen Umar (RA). The letter of Ameerul Mu’mineen
reaches him stating (O Sa’d don’t let the fact that it is said the uncle of The Messenger of Allah (SAW) and his disciple
deceive you. Certainly Allah, there is no relationship between HIM and anyone except due to obeying HIM... People, the
noble among them and the humble are equal in The Sight of Allah (SWT)... Allah (SWT) is their Lord and they are His
servants. They only enjoy superiority over one another due sound health and they achieve that which is in store by Allah
due to obedience, so reflect upon the stance which you have witnessed The Messenger of Allah (SAW) adhere to from
the time he was sent as a prophet until he departed from us, and strictly adhere to it, for indeed that is the way....) Then
Ameerul Mu’mineen Umar proceeded saying, (write to me and keep me informed about all your different situations and
circumstances.... how did you descend.... what is the position of the enemy from you.... and ensure, that you write to me
in such a manner as though I am looking at you.) Sayyiduna Sa’d ibnu Abi Waqqaas (RA) responds to Ameerul
Mu’mineen with the finest detail of everything that Sayyiduna Umar (RA) wanted to be reported with clear manifest and
satisfying explanations. Sayyiduna Umar (RA) once again writes to him (Do not allow what you hear from them bother
you, nor should you allow what you do not hear bother you. Seek help from Allah and depend upon Him. Send men with
foresight, courage and intelligence to Rustum to invite him to Allah.... And write to me everyday....)

The letter of Sayyiduna Sa’d ibnu Abi Waqqaas (RA) to Rustum inviting him to Islam and monotheism was not successful.
The idol worshipping general persisted upon his deviant ways and false beliefs. Sa’d (RA) found it necessary to go to war.
His eyes were filled with tears....while he was shouting at the top of his voice:

}105{ َ ‫الذك ِْر أَنَّ ْاْل َ ْرضَ ي َِرثُهَا ِعبَاد‬

َ‫ِي الصَّا ِل ُحون‬ ِ ‫ور مِ ن بَ ْع ِد‬ َّ ‫َولَقَ ْد َكت َ ْبنَا فِي‬
ِ ُ‫الزب‬

And indeed We have revealed in The Zaboor (i.e. all the revealed books, The Taurah, The Injeel, The Psalms
and The Quraan) after (We have already written in) Al Lauhul Mahfooz (The Book that is in the heavens with
Allah) that My righteous slaves shall inherit the land. Al Ambiyaa-105

After his delivered his talk to his men, he prayed the noon prayer with them, the he screamed at the top of his voice:
Allah is Great.... Allah is Great.... Allah is great. He then instructed his horsemen to pounce on the troops of the Persians
who were assembled for them, waiting in ambush for them. It was like the roar and shudder of an angry lion. He dusted
his face, and then he proceeded like predestined fate mowing them down left and right until he killed the general of the
Persian army who fell prostrate under the hooves of the horse. His soldiers collapsed one after the other, their hearts
trembled with panic and fear due to the force of the Muslim army, rather they disintegrated due to the heroic feats of
the Muslims and the unseen help with which Allah (SWT 0 aided them. How true is what a poet said about them:

The stab does not strike except their throats and from the founts of death they have no escape.

Thus they shook the throne of Kusroe and defeated him so much so they even defeated Nahaawand then Al Madaain.

And in the battlefield of Al Madaain also, Sa’d was not any less than the Sa’d in Al Qaadisiyyah. The Battle of Al Madaain
occurred approximately two years after The Battle of Al Qaadisiyyah. Those who for whom life was predestined after the

Battle of Qaadisiyyah began gaining strength and increasing due to their training i the different battle fields and their
preparation to avenge The Muslim army that defended monotheism.

Sa’d (RA) , the lion with its dangerous claws, pondered and reflected upon pursuing this fleeing renegade group. He
instructed his soldiers to cross the Tigris to a safe place which is void of danger against him and his valiant soldiers. Sa’d
the hero drives his men to the furnace of a vicious battlefield and none except Allah (SWT) knows their outcome or the
outcome of the battle.

Sa’d instructs his men to say, Allah is sufficient for us and what an excellent trustee is He.... Then he plunged with his
horse into the Tigris River, his army plunged into it behind him, not a single soldier remained behind. They travelled on
the water as though they are travelling on the surface of the earth, which was due to the serenity, and safety they felt,
their conviction in The Command of Allah, and His Help, His Promise and His Support.
Allah (SWT) decreed certain help on the hand of Sa’d ibnu Abi Waqqaas (RA), he conquered the fort of the disbelieving
idolaters. Him and his soldiers entered the white palace, wherein the throne Khusroe the king of the Persians is located
and went into prostration for Allah (SWT) and he read the verse:

}28{ َ‫} َكذَ ِلكَ َوأَ ْو َرثْنَا َها َق ْوما ً آ َخ ِرين‬27{ َ‫} َونَ ْع َم ٍة كَانُوا فِيهَا َفا ِك ِهين‬26{ ‫يم‬
ٍ ‫وع َو َمقَ ٍام ك َِر‬
ٍ ‫} َو ُز ُر‬25{ ‫ون‬
ٍ ُ‫عي‬ ٍ ‫َك ْم ت َ َركُوا مِ ن َجنَّا‬
ُ ‫ت َو‬

They left behind many gardens and springs, and green crops and luxury places, and comforts of life wherein
they use to take delight. Thus (it was) and We made other people inherit them (i.e. We made the children of
Israel inherit Egypt.) Ad Dhukhaan-25-28.

There was not a single battle that occurred during the era of Al Farooq Umar (RA) except that Sa’d ibnu Abi
Waqqaas (RA) participated in it with his sword, his opinion, his intelligence, his reflection and his consultation.

Indeed Sa’d ibnu Abi Waqqaas (RA)lived as a soldier in The Path of Allah, to raise the religion of Allah, to make
the word of Allah supreme, and to make the word of the disbelievers inferior.

His Demise:

One day in the year fifty four after hijrah, when Sa’d already passed eighty years of his age.He perceived the
approach of his demise, and behold, his son Mus’ab ibnu Sa’d ibnu Abi Waqqaas (RA) was sitting with him, he
his fathers head on his lap and trying to comfort his father while he was in the throes of death. Then Mus’ab
began crying uncontrollably, the elderly man raised his head a little while in the throes of death and asks his
son, why do you cry? (Indeed Allah wil never punish me and indeed I am from the inhabitants of paradise) He
requested for a perished woolen overcoat and said shroud me with this, indeed I met the idolaters on the day
of Badr draped in this, I want to meet Allah The Mighty, The Lofty wearing it also.

Sa’d ibnu abi Waqqaas (RA) passed away and met his Lord while He was pleased with him, he was buried in AL
Baqee in Al Madeena among the pure and pious predecessors. He was the last Muhaajir (immigrant) to pass
away.

May Allah make his earth pure and honour his abode. O Allah unite us with their group in the gardens of
eternity.

Assignment

1) Who is the first person to shed the blood of the enemy in Islam.
2) Mention the status and position of Sayyiduna Sa’d ibnu Abi Waqqaas (RA).
3) Mention the stance he adopted with his mother when she was negotiating with him regarding his belief-
What did you earn from this?
 4) Explain the heroic feats of Sayyiduna Sa’d ibnu Abi Waqqaas (RA) in Al Qaadisyyah and Al Madaain.
5) Extract admonitions and lessons from the stances adopted by Sa’d (RA) and which incident influenced
you the most.

For additional reading on the lives of the disciples refer:

• Suwarun min Hayaatis Sahaabah. Dr. Abdur Rahman Ra’fatul Baash.

• Hayaatus Sahaabah. Muhammad Yusuf Al Khandlawi.
• Uzamaa una fit Taarikh. Dr. Mustafaa As Sibaa’i
• Al Isaabah.
• Usud al Gaabah
• Sifatus Safwah
• Siyaru A’laam an Nubalaa’i
 Section Six
General Objective
The learner must be enthusiastic about changing himself for the better and he must hasten
towards that end:

1) The learner must realise that due to his make up, he has the potential to do good and evil.
2) The learner must explain the significance of reforming the soul for the better and the
necessity for that.
3) The learner must explain the characteristics of the human soul and its shortcomings.
4) The learner must explain the means of reforming the soul.

The First Objective of This Phase: The learner must realise that man has the potential to
do good and evil
Practical Objectives:

• The learner must explain the potential of the human soul to do good and evil.
 • The learner must explain the different categories of people with regard to their interaction with their
souls.

A) The Potential of the Human Soul to do Good and Evil:

Allah (SWT) states:
َ ‫سا‬
10{ ‫ها‬ َ ‫} َو َق ْد َخ‬9{ ‫} َق ْد أَ ْفلَ َح َمن َزكَّا َها‬8{ ‫ور َها َوتَ ْق َوا َها‬
َّ ‫اب َمن َد‬ َ ‫} َفأ َ ْل َه َمهَا فُ ُج‬7{ ‫س َّوا َها‬
َ ‫َونَ ْف ٍس َو َما‬
By the soul and He who perfected it in proportion. Then He inspired it with that which is
sinful for it, and that which is righteous for it. Indeed he succeeds who purifies his self. And
indeed he fails who corrupts his self. Ash Shams-7-10.

َّ‫} َف ِإن‬40{ ‫س ع َِن ا ْله ََوى‬ َ ‫} َوأ َ َّما َم ْن َخ‬39{ ‫ِي ا ْل َمأ ْ َوى‬
َ ‫اف َمقَا َم َر ِب ِه َونَهَى النَّ ْف‬ َ ‫َفأ َ َّما َمن‬
َ ‫} َف ِإنَّ ا ْلجَحِ ي َم ه‬38{ ‫} َوآثَ َر ا ْل َحيَاةَ ال ُّد ْنيَا‬37{ ‫طغَى‬
}41{ ‫مأ ْ َوى‬ َ ‫ِي ا ْل‬ َ
َ ‫ا ْل َجنَّة ه‬
As for he who transgressed all bounds, and preferred the life of this world, indeed his abode
will be the fire of hell. But as for him who feared standing before his Lord, and restrained
himself from impure evil desires and lusts, verily paradise will be his abode!
An Naaziaat-37-41

In the light of these verses and their like, the theory of Islam regarding the make up of man in a holistic manner
is brought to light for us.... indeed this being is created with a dual nature, dual potential and dual inclination.
The word dua here refers to the nature of mans make up (from the dust of the earth and the breadth of Allah
from His Spirit), he is equipped with equal potential to do good and to do evil, equal potential to seek guidance
and to deviate. He has the power to distinguish between that which is virtuous and that which is evil. He has
equal power to direct his soul towards that which is virtuous and that which evil. This potential is hidden within
his existence. The Holy Qur’aan expresses it at times with inspiration: By the soul and He Who perfected it in
proportion Then He inspired it with that which is sinful for it, and that which is righteous for it. (Ash
Shams-7-8) And at times it expresses it with guidance: And We guided him to the two ways [good and evil. (Al
Balad-10)

It is concealed in his being in the form of his potential, in addition to this there are external influences like the messages
and directives of Allah (SWT) and other external influences that awaken these potentials, sharpen them and direct them
here and there. Then, alongside these natural potentials that are concealed within his being ,there is the power of
perception which is also innate. It is this power to which the responsibility is entrusted. Whosoever uses this potential to
purify his soul, cleanse it, develop his potential to good to such an extent that it subdues his potential to do evil has
certainly succeeded and whosoever desensitises this potential, conceals it and weakens it certainly failed, Indeed he
succeeds who purifies his self. And indeed he fails who corrupts his self.(Ash Shams-9-10) {Tafseer Fi Zilaal-
Surah, Ash Shams}

(The Mercy of Allah (SWT) upon man is the fact that He (SWT) did not leave man to his natural potentials, rather He
(SWT) assisted man with messages that establishes for him detailed and stable scales and reveals for him the signs of
virtue within himself. Hence the path becomes clear for him and the power of perception takes control with insight and it
chooses the inclination that leads to virtue) {Tafseer fi Zilaal}.

When Allah (SWT) created the human soul, He created with it, the potential to do good or evil, and he empowered man to
utilise this characteristic that He instilled in him to adopt any path. In fact man has absolute choice in adopting a path in
life, (Then He inspired it with that which is sinful for it, and that which is righteous for it.)
This freedom of choice leads to either reward or punishment on the Day of Reckoning. The verse: Indeed he
succeeds who purifies his self. And indeed he fails who corrupts his self, alludes to this.

Allah (SWT) created for every servant of his a soul that constantly instructs him to engage in evil to test the scope of his
truthfulness in his servitude to Him. He (SWT) made ignorance, oppression and stinginess its most significant
characteristics; it is these characteristics that cause man to incline towards evil and to have an aversion for everything that
is virtuous. These characteristics also make him averse to hardships and responsibilities. Allah (SWT) created the soul
with t5hese characteristics with these characteristics so that it may serve as the critical test and field of action to determine
the truthfulness of servitude and loyalty to Him Alone. If this was not present, we would be no different form the angels,
we will not disobey a single command of Allah (SWT). Allah The Mighty, The Lofty has requested us to struggle against
our souls and help Him against it. So that we may succeed with His Pleasure an paradise, Allah (SWT) states: But as for
him who feared standing before his Lord, and restrained himself from impure evil desires and lusts, verily paradise
will be his abode!

B) The different categories of people with regard to their interaction with their souls.

People are of three different categories regarding their interaction with their souls.

1) One who struggles against his soul:

He is the kind of person who is characterised with the following qualities and actions:

• He is certain that the greatest obstacle that prevents him from devoting his servitude to his Lord is
his soul which is within him, it is his greatest enemy, so he raises the flag of holy war against it, and
he waits in ambush for it and he constantly reckon every minor and major whisper of his soul.
• He opposes his desires, he does not give his soul any share of its desire except that which is
permissible, but in moderation ,as he does not want his soul to become rebellious, nor does he
prevent it from its rightful share of pleasure ,as he does not want to affect his deeds and worship. He
has sold his soul to Allah (SWT) for a very high price,
َ‫س ُه ْم َوأَ ْم َوالَ ُهم ِبأَنَّ لَ ُه ُم ال َجنَّة‬
َ ُ‫شت َ َرى مِ نَ ا ْل ُمؤْ مِ نِينَ أَنف‬ َ َّ‫ِإن‬
ْ ‫ّللا ا‬

Indeed Allah has purchased from the believers their souls and their wealth because for them is paradise.
(At Taubah-111)

• The wealth of the soul is contentment, he does not take delight when the material world turns towards
him , nor does he grieve when it turns away from him, and he does not look at those who are wealthier to
him (He does not envy them).

• He puts his trust in Allah and he is pleased with whatever Allah (SWT) decrees for him. He constantly
gives preference to the interest of the religion over the interest of the material world.
• He is intent on consuming nothing except that which is permissible (halaal) and he distances himself
from everything that is doubtful. He is of good character, he protects the rights of others and he honours
al trusts and promises.
• He does not transgress the bounds with his opinion, he constantly recalls the saying of Imaam Ash
Shaafi (RA), “My opinion is correct, but it could probably be incorrect, the opinion of others is
incorrect, but it probably could be correct.”
 • He is particular about adopting the Sunnah (tradition of The Prophet [SAW]) in all his words and deeds,
and he constantly hastens to repentance and seeking forgiveness.

2) The servant of his soul and his desires:

• Those who belong to this category are in constant pursuit of their desires and their whims and
fancies; they never hesitate in fulfilling any of the cravings and desires of the soul.
• This category of people is ruined without any doubt- unless The Mercy of Allah reaches them-
and why not? He has transformed his servitude of his Lord , Creator and Master, to servitude of
his soul and its desires, his condition is in conformity with the words of Allah The Might, The
Lofty:

}43{ َ ‫أ َ َرأَيْتَ َم ِن ات َّ َخذَ إِلَ َههُ َه َواهُ أ َ َفأَنتَ تَكُو ُن‬

ً‫علَ ْي ِه َوكِيال‬

Have you seen he who has taken his own vain desires as his God! Can you then be a disposer of his
affairs? (Al Furqaan-43)

His soul drives him to the earth, it adorns the beauties of the earth for him, hence he revels in his carnal desires,
he releases the reins of his sight and sexual organs, and he fills his stomach with everything his soul desires
without any concern about whether it is permissible or forbidden.

• His soul is incapable of bearing the burdens of hardships nor can it execute commandments. There is no
prayer that it protects, nor does it adheres to any fast, or any other form of worship. He has become a
slave of his soul, a prisoner shackled by his desires.
• He does not desire any goodness for anyone else except for himself. He will not engage in any activity
unless it serves his vested interest and his motto in life (The end justifies the means).
• He follows Satan, hence he becomes part of his army and his party.

ِ ‫ان هُ ُم ا ْل َخا‬
َ‫س ُرون‬ ِ ‫ط‬َ ‫ش ْي‬ َ ‫ان أ َ ََل ِإنَّ حِ ْز‬
َّ ‫ب ال‬ ِ ‫ط‬َ ‫ش ْي‬ ُ ‫أ ُ ْو َلئِكَ حِ ْز‬
َّ ‫ب ال‬

Those are the party of Satan, behold the party of Satan, they are the losers!(Al Mujaadalah-19)

3) He who opposes his soul at times and he pursues the desires of his soul at other times:
Those of this category have triumphed over their souls on many occasions, but their souls have also
triumphed over them at other times. Many of the symptoms of power and weakness are present in them
before their souls. This weakness is present in many of us if not most of us- if not most of us- fall under
this category. It is indeed sad that some are deceived by the symptoms of strength when confronted by
the desires of the souls on some occasions, particularly when the desire is for something physical and
visible, hence, they assume that they have totally conquered their desire. But, they do not take
cognizance of the means of its deception, hence they prevent it from its share that is apparent and
physical but they remain in pursuit of its share that is hidden, resulting in it triumphing over them and
leading them without them perceiving anything.
Those who assume that the battle with the soul is an easy battle and confined to certain domains, are
mistaken. Rather, it’s an enormous battle that does not end except with death. Therefore it is imperative
upon us to consistently take account of our souls and engage in introspection.
 The Muslim believes that his bliss in both his lives-the first and the second- is dependant upon the
extent he disciplines his soul, purifies it and cleanses it. Just as he believes that it is the goodness of his
faith and pious deeds upon which his soul becomes clean and pure and the soul becomes impure and
corrupt due to the evil of disbelief and disobedience. Allah (SWT) states:
‫ت‬ َّ ‫ت يُ ْذ ِه ْبنَ ال‬
ِ ‫س ِـيئ َا‬ ِ ‫ط َر َفي ِ النَّه‬
َ ‫َار َو ُزلَفا ً ِمنَ اللَّ ْي ِل إِنَّ ا ْل َح‬
ِ ‫سنَا‬ َّ ‫َوأَق ِِم ال‬
َ َ‫صالَة‬
And perform prayer at the two ends of the day and some part of the night. Verily the good deeds
remove the evil deeds. Hud-114
He The Mighty and The Lofty also states:
}14{ َ‫سبُون‬ ِ ‫علَى قُلُو ِب ِهم َّما كَانُوا يَ ْك‬ َ َ‫ك ََّال بَ ْل َران‬
Nay but on their hearts is the covering of sin and evil deeds which they use to earn.
Al Mutaffifeen-14
Due to this the Muslim constantly makes an effort to refine his soul ,purify it and cleanse it, as it is most
appropriate that the soul is disciplined first. (Minhaaj ul Muslim)

Assignment
1) Explain the potential of the human soul to do good and evil.
2) Explain the different categories of people with relation to their interaction with their souls.
3) From which category of people are you in relation to you interaction with your soul and what action
is compulsory for you to undertake.

The Second Objective of This Phase: The learner must explain the significance
of change for the better and its necessity.
Practical Objectives:

• The learner must explain the attention The Noble Qur’aan and The Pure Sunnah gives to purification of
the soul.
 • The learner must explain the need of the Ummah for mentors for those who engage in purification of the
soul.

1) The attention The Noble Qur’aan and The Pure Sunnah gives to purification of the soul.

In The Holy Qur’aan:

Indeed the activity of changing the soul for the better, purifying it and reforming it are issues to
which The Holy Qur’aan has given great attention. The Holy Qur’aan uses the word- (Tazkiyah)
purification -to refer to it.
The Holy Qur’aan has highlighted the significance and necessity for it on many occasions.We will
mention a few as examples:
-}10{ ‫سا َها‬ َ ‫} َو َق ْد َخ‬9{ ‫} َق ْد أَ ْفلَ َح َمن َزكَّا َها‬8{ ‫ور َها َوتَ ْق َوا َها‬
َّ ‫اب َمن َد‬ َ ‫} َفأ َ ْل َه َمهَا فُ ُج‬7{ ‫س َّوا َها‬
َ ‫َونَ ْف ٍس َو َما‬

By the soul and He who perfected it in proportion. Then He inspired it with that which is
sinful for it, and that which is righteous for it. Indeed he succeeds who purifies his self. And
indeed he fails who corrupts his self. Ash Shams-7-10.

Allah (SWT) describes those who strive to purify their souls as the successful and He (SWT) describes those
who neglect it, tarnish it and do not strive to purify it as the losers.

-The words of Allah (SWT):

ٍ ‫اب َوا ْلحِ ْك َمةَ َوإِن كَانُواْ مِ ن َق ْب ُل لَفِي ضَال ٍل ُّم ِب‬
‫ين‬ َ َ‫علَ ْي ِه ْم آيَاتِ ِه َويُ َزكِي ِه ْم َويُعَ ِل ُم ُه ُم ا ْل ِكت‬ ِ ُ‫سوَلً ِم ْن أَنف‬
َ ‫س ِه ْم يَتْلُو‬ َ َ‫علَى ا ْل ُمؤمِ نِينَ إِ ْذ بَع‬
ُ ‫ث فِي ِه ْم َر‬ َ ُ‫لَقَ ْد َمنَّ ّللا‬
}164{

Indeed Allah conferred a great favour upon the believers when He sent among them a Messenger from
among themselves, reciting unto them His verses and purifying them and instructing them with The Book
(The Holy Qur’aan) and wisdom (The practice of The Prophet [SAW]). Ale Imraan-164.

ALLAH (SWT) has certainly favoured the believers by sending a messenger among them from among
themselves. The most outstanding significance and value of this favour is it purifies them. It is worthy to note
that in this verse Allah (SWT) mentions purification before He mentions teaching of The Book and wisdom.

-The words of Allah (SWT):

‫علَ ْيكَ أَ ََّل‬ َ َ‫} َفأَنتَ لَهُ ت‬5{ ‫ستَ ْغنَى‬

َ ‫} َو َما‬6{ ‫صدَّى‬ ِ ُ‫} أ َ ْو َيذَّ َّك ُر َفتَنفَ َعه‬3{ ‫} َو َما يُد ِْريكَ لَ َعلَّهُ َي َّزكَّى‬2{ ‫} أَن جَاء ُه ْاْل َ ْع َمى‬1{ ‫س َوت َ َولَّى‬
ْ ‫} أ َ َّما َم ِن ا‬4{ ‫الذك َْرى‬ َ ‫ع َب‬
َ
َ ‫} ك ََّال ِإنَّهَا تَ ْذك‬10{ ‫ع ْنهُ تَلَهَّى‬
}11{ ٌ‫ِرة‬ َ َ‫} َفأَنت‬9{ ‫} َوه َُو َي ْخشَى‬8{ ‫س َعى‬ ْ ‫} َوأَ َّما َمن َجاءكَ َي‬7{ ‫َي َّزكَّى‬

He frowned and turned away. Because a blind man came to him (Abdullah ibnu Ummi Makhtoom came
to him while he was preaching to some of the leaders of Quraish). And how can you know that he might
become pure from sin. Or he might receive admonition and the admonition may benefit him. As for he
who thinks of himself as self-sufficient. To him you give your attention. There is no blame upon you if he
does not become pure. But as for he who came running to you, and is afraid (of Allah and His
punishment). Of him you are neglectful ad you divert your attention to another. Behold (do not behave in
this manner) indeed it (The Holy Qur’aan) is an admonition. (Abasa: 1-11)

Allah The mighty ,The Lofty reprimands his messenger (SAW) for turning away from a blind man who came
running to him to seek knowledge....hoping to purify himself. The Messenger (SAW) turned away from him
because he was occupied with what he assumed was of greater importance of greater consequence for the
interest of the mission, which is his invitation to the leaders of the Quraish and his interest in them and those
behind them, from among the Arab tribes, accepting Islam. What is this important issue that makes The
Messenger (SAW) deserve reprimand from Allah (SWT)?Indeed Allah (SWT) reprimanding His beloved
Messenger (SAW) is a clear indication to the elevated status of one who is desirous of purifying his soul, just as
it indicates upon the gravity of the activity of purification in the scales of Allah (SWT).

- The words of Allah (SWT):

ْ َ ‫} َوأَ ْه ِديَكَ إِلَى َربِكَ َفت‬18{ ‫} َفقُ ْل َهل لَّكَ إِلَى أَن ت َ َزكَّى‬17{ ‫طغَى‬
}19{ ‫خشَى‬ َ ُ‫ا ْذ َه ْب إِلَى ف ِْرع َْونَ إِنَّه‬

Go to Pharaoh, verily he has transgressed all bounds. And say to him, would you purify yourself. And
that I guide you to your Lord, so that you may fear Him. An Naaziaat: 17-19.

Indeed Allah (SWT) sent Sayyiduna Moosa (AS) to Pharaoh for no other reason but to invite him to purify
himself (Would you like to purify yourself from the filth of tyranny, and the impurity of disobedience? Would
you like to know the path of prayer and blessings? Would you like to know the path of your Lord? (Fi Zilaal).

It is no secret in this brief message of Sayyiduna Moosa (AS) to Pharaoh that is just a fewwords, the
significance and status of purification of the soul is highlighted.

In The Pure Sunnah:

- In one of the invocations of The Messenger (SAW) he use to read: “O Allah grant my soul its piety,
and purify it, You are the best who can purify it, You are its Guardian and its Master. Narrated by
Imaam Muslim from Abu Hurairah (RA).
- The Messenger of Allah (SAW) said to Rabee’ah Al Aslamy when he requested him for his
companionship in paradise: (Assist me to assist you by engaging in abundant prostration).

In The Athaar (Words and Deeds of The Disciples):

-On one occasion when Sayyiduna Abu Bakr (RA) was advising Sayyiduna Umar (RA) he said: “The first thing
are warn you to be cautious of is your soul which is between your sides (within you).”

-Sayyiduna Umar (RA) use to say: “Take stock of your self before you are reckoned, weigh your acts before it
is weighed, and adorn yourself for the great presentation (The Day of Judgement).”

- One of the Aimmah use to say: “ He who disciplines and teaches his soul has more right to respect than
he who disciplines and teaches people.”
 - Here we have Al Hatee’ah the poet mocking Az Zabarqaan ibnu Badr with one verse and he becomes
angry and he complains to Umar ibnul Khattaab (RA) because he accused him about something
despicable which he could not tolerate. Do you know what it was? He told him (Refrain from
honourable characteristics, do not strive to attain it, restrain yourself from this, for indeed you eat and
you dress up).
- You have no relationship with honourable character, as long as you eat, drink and dress up, so do not tire
your soul in trying to purify it or anything else.... Sayyiduna Umar (RA) prohibited him from uttering
such words and was on the verge of punishing him, had he not justified what he said, by saying that the
only reason Allah (SWT) preferred him over the rest of creation was to his recognition of Allah, and his
efforts to earn the Pleasure of Allah by “purifying his soul”, and if one neglects this act and is satisfied
with food, drink and serving his carnal desires, such a person falls lower than the level of animals.
- Regarding this Imaam Abu Haamid Al Ghazaali (RA) states: “The horse may be the same as the donkey
in its capacity to carry loads, but at the same time it is distinguished from the donkey with the speciality
of attack and retreat on the battlefield and its beautiful shape. This is what the horse was created for; if it
neglects this it falls to the level of the donkey. Like that, if man neglects his duty to respect and honour
himself and is content in participating with the animals in their desires and actions, he falls to their
level.” Al Ihyaa: V: 3, P: 9.

The Need of The Ummah for Spiritual Mentors:

Now we know something about the significance of self purification and its status in the religion, as for spiritual mentors
who safe guard the field of self purification with their knowledge and their deeds, their are the spirit that permeate this
Ummah and revive it with the permission of Allah, in this regard, Ash Shaheed Hasan Al Bannaa states: “It is impossible
for the Ummah to rise without this real awakening in the souls, the spirit and the conscience, therefore I am able to say,
the first thing that we must give attention to in our mission (da’wah), and the most important factor we depend upon for
growth, manifestation and progress. This is the spiritual awakening for which we hope. The first thing we desire is the
awakening of the spirit (ruh), the life of the hearts, a real awakening of the emotions and the perceptions.The things we
desire with this mission of its branches of reformation with relation to the different areas of activities, does not concern us
as much enforcing this idea into our souls.(ArRasaail- Our Mission at a new level). He explained in one word that the
medication for our Ummah is (Treatment of the soul and rectification of the character of the masses). (Ar Rasaail- The
Fifth Conference)

The wisdom of Allah The Mighty The Lofty demands that the activity of self purification is linked with your own desire
to change yourself ,and you must take the first step.

-Indeed Allah The Mighty The Lofty states:

‫َّللا َلَ يُغَيِ ُر َما بِقَ ْو ٍم َحتَّى يُغَيِ ُرواْ َما بِأ َ ْنفُس ِِه ْم‬
َ َّ‫إِن‬

Indeed Allah Will not change the condition of a people until they change that which is within themselves.
(Ar Ra’d:11)

-Allah The Mighty The Lofty states:

}17{ ‫َوالَّ ِذينَ ا ْهتَد َْوا َزا َدهُ ْم هُدًى َوآتَاهُ ْم ت َ ْقواهُ ْم‬
 And those who accept guidance; He increases their guidance and bestows on them their piety.
(Muhammad: 17)

The sequence of the events in this verse calls for reflection....Those who accept guidance, they took the
initiative to seek guidance and accept it, Allah rewards them with extra guidance and He rewards them with that
which is more profound and ore complete (and bestows on them their piety.) Piety is a condition ofthe heart
that makes it fearful of the Awe of Allah, makes it perceive His constant supervision, fear His anger, strive for
His pleasure, and avoiding being seen by Allah in a position or state with which He is not pleased. This
sensitive perception is defined as piety (taqwa). It is a reward Allah The Mighty The Lofty grants to
whomsoever He pleases from among His servants when they themselves accept guidance and they themselves
are enthusiastic about attaining The Pleasure of Allah The Mighty The Lofty.

-Allah (SWT) states about the people on Nabi Moosa (AS):

ُ َّ ‫َّللا قُلُوبَ ُه ْم َو‬

ِ ‫َّللا ََل يَ ْهدِي ا ْلقَ ْو َم ا ْلفَا‬
َ‫س ِقين‬ }5 { ُ َّ ‫غ‬َ ‫غوا أ َ َزا‬
ُ ‫َفلَ َّما َزا‬
So when they turned away (from The Path of Allah), Allah turned their hearts away (from The Right Path),
and Allah does not grant guidance to the sinful people. (As Saff:5)

They went astray after all the means of stability was expended for them, so Allah (SWT) increased them in
misguidance. He (SWT) turned their hearts away from The Straight Path, their hearts were no longer in a state
to accept guidance, hence, they deviated so Allah (SWT) decreed misguidance for them for ever (And Allah
does not grant guidance to the sinful people.)

-Regardin this Allah (SWT) states:

}10{ َ ‫} َف‬9{ ‫سنَى‬

‫سنُيَس ُِرهُ ِل ْلعُس َْرى‬ ْ ‫ب بِا ْل ُح‬ ْ ‫} َوأَ َّما َمن بَخِ َل َوا‬7{ ‫سنُيَس ُِرهُ ِل ْليُس َْرى‬
َ َّ‫} َو َكذ‬8{ ‫ست َ ْغنَى‬ َ ‫} َف‬6{ ‫سنَى‬
ْ ‫ق بِا ْل ُح‬ َ ‫َفأ َ َّما َمن أ َ ْع‬
َ ‫} َو‬5{ ‫طى َواتَّقَى‬
َ ‫ص َّد‬

- As for he who gives in charity,keeps his duty to Allah and fears Him, and believes in Al Husnaa
(The article of faith or reward from Allah), We will smoothen the path of ease for him. But as for
he who is a greedy miser and thinks of himself as self sufficient, and belies Al Husnaa, We will
smoothen for him the path of hardship. (Al Layl: 5-10)

The two keys are in your hands, the two paths are in front of you, you alone have the choice within the bounds of the
desire of Allah (SWT).

- In a hadith qudsi narrated from The Lord of Might: “Whosoever approaches Me an inch, I approach
him a yard, and whosoever approach me a yard, I approach him a mile. Whosoever comes to me
walking, I go to him galloping.” If you are truthful in your first blessed steps towards self purification
-

- for the sake of pleasing Allah (SWT), divine attention will reach you, it will shorten the path to self
purification for you, and it would covey you to your goal. Allah The Mighty The Lofty states:
ْ ‫ض ٍل َويَ ْهدِي ِه ْم إِلَ ْي ِه ِص َراطا ً ُّم‬
- }175{ ً ‫ستَقِيما‬ ْ ‫سيُ ْدخِ لُ ُه ْم فِي َر ْح َم ٍة ِم ْنهُ َو َف‬
َ ‫ص ُمواْ بِ ِه َف‬ ِ ِ‫َفأ َ َّما الَّ ِذينَ آ َمنُواْ ب‬
َ َ ‫اَّلل َوا ْعت‬
So as for those who believed in Allah and held fast to him, He will admit them to His Mercy and
Grace and guide them to Himself with the Straight Path. (An Nisaa:175)
Allah (SWT) also states:
}54{ ‫ِيم‬ ٍ ‫ستَق‬ ْ ‫َّللا لَهَا ِد الَّ ِذينَ آ َمنُوا ِإلَى ِص َراطٍ ُّم‬َ َّ َّ‫َو ِإن‬
 And indeed Allah certainly guides those who believe to the straight path. (Al Hajj: 54)

Hasten, arise with firm resolve and take a step forward with seriousness on the path of self purification
and self reformation, seeking the help of your Lord.
- So much so, in this awakening and that first step Allah (SWT) states:
}21{ ‫علِي ٌم‬
َ ‫َّللا سَمِ ي ٌع‬ َ َّ َّ‫علَ ْي ُك ْم َو َر ْح َمتُهُ َما َزكَا مِ نكُم ِم ْن أ َ َح ٍد أَبَدا ً َولَ ِكن‬
ُ َّ ‫َّللا يُ َزكِي َمن يَشَا ُء َو‬ َ ‫َّللا‬ ْ ‫َولَ ْو ََل َف‬
ِ َّ ‫ض ُل‬

Had it not been for the Grace of Allah upon you and His Mercy, non of you would of ever become
pure, but Allah purifies whomsoever He pleases and Allah is All Hearer, All Knower. (An Nur: 21)

Practical Activity
1) Invoke Allah (SWT) every time you prostrate with the
following invocation: O Allah grant my soul its piety and
purify it, You are the best to purify it, You are its Guardian
and You are its Master.
2) Be enthusiastic about participating in any activity that
would assist you in purifying your soul.
3) Adhere to the company of the pious as this purifies souls.

Assignment

1) Explain the attention given by The Holy Qur’aan and The Pure Sunnah to self purification.
2) Explain the need of the Muslims for spiritual mentors.

The Third Objective of This Phase: The Learner Must understand The
Characteristics of The Soul and The Aspect of Its Shortcomings.

Practical Objectives:
 • The learner must exolain the most outstanding categories of the soul that The Holy Qur’aan
mentions.
• The learner must explain some of the characteristics ofthe human soul.

(Indeed this soul (nafs) that Allah (SWT) instilled in us has many characteristics, and sometimes
the conflicting characteristics in one soul are numerous) 1 (Sometimes it could be at peace with
the remembrance of Allah, His promises, His commands, His Prohibitions, His religion, and His
Messenger (SAW), while at other times it could constantly blame its personality for its
shortcomings in worship, and at time it could be weak ,so much so ,it constantly instructs with
evil.) 2 Thus it is imperative that we recognise the different kinds of soul so that we may be
empowered to adorn it with the best characteristics and abstain from the evil characteristics. The
most outstanding categories of souls are those Allah (SWT) mentioned in His Book The Noble
Qur’aan 3:-

A) The Different Categories of Souls Mentioned In The Holy Qur’aan:

1) The Soul that constantly dictates with evil:

(When the spiritual mentors and guides talk about the soul and engaging in a struggle against it
and opposing it, they are referring to that aspect of the soul which is composed of anger and
carnal desires or the source of the blameworthy characteristics in man) 4 (If we want to
understand the danger of the soul against man, then let us read the verse of Allah (SWT) about
Qaabeel (Kane the son of Nabi Aadam {AS}):
َ ‫صبَ َح مِ نَ ا ْل‬
}30{ َ‫خاس ِِرين‬ ْ َ ‫سهُ َقتْ َل أَخِ ي ِه َفقَتَلَهُ َفأ‬ َ ‫َف‬
ُ ‫ط َّوعَتْ لَهُ نَ ْف‬
So his (Kanes) soul encouraged him to kill his brother, so he murdered him and he became
one of the losers. (AL Maaidah : 5)
Allah (SWT) states on the tongue of Ya’qoob (AS) when he addresses his sons:
ً ‫س ُك ْم أَ ْمرا‬
ُ ُ‫س َّولَتْ لَ ُك ْم أَنف‬
َ ‫بَ ْل‬
Nay, but your souls have made up a tale. Yusuf: 18
The words of Allah (SWT) upon the tongue of Saamiry who made the cow for the children of Israaeel:
}96{ ‫س َّولَتْ لِي نَ ْفسِي‬ َ َ‫َو َكذَ ِلك‬
Thus my inner self suggested to me. Taha: 96.
The words of Allah (SWT) upon the tongue of the wife of the king of Egypt:
َ ‫ي إِنَّ َربِي‬
ٌ ُ‫غف‬
}53{ ‫ور َّرحِ ي ٌم‬ َ ِ‫ارةٌ بِالسُّوءِ إَِلَّ َما َرحِ َم َرب‬ َ ‫س ْل َ َّم‬ ُ ‫َو َما أُب َِر‬
َ ‫ئ نَ ْفسِي إِنَّ النَّ ْف‬
And I do not declare myself innocent. Indeed the human soul constantly dictates with evil,
except when my Lord bestows His Mercy. Verily my Lord is Oft Forgiving, Most Merciful.
Yusuf: 53.

(I do not purify my soul nor do I declare it to be innocent, indeed the human soul is intensely inclined to
responding to desires)4. Imaam Al Qurtubi states in his tafseer that the soul is desirous of evil. (The evidence of
its subjugation of man and leading him to its desires are too many, therefore Imaam Ibnu Qayyimul Jawziyyah
(RA) states: “All the diseases of the heart emanates from the soul. Everything corrupt flows to it and then
springs from it to all the other limbs. The first thing that it affects is the heart.” The Prophet (SAW) sought
protection from general evil and the evil of the actions that emanate fro it. The saalikoon (Those who tread the
path of self purification) agree that the soul (nafs) is what come s between the heart and The Lord, and that He
(SWT) will not connect with a person or reach a person until he overpowers the dictates of his soul and opposes
it. The Aarifeen (Those who recognise Allah as Lord) said the journey of those who seek Allah (SWT)ends
when they triumph over their soul, whosoever overcomes his soul has succeeded and whosoever is defeated by
his soul has lost and is ruined. Allah (SWT) states:
َ ‫} َوأ َ َّما َم ْن َخ‬39{ ‫ي ا ْل َمأ ْ َوى‬
َ ‫اف َمقَا َم َر ِب ِه َونَهَى النَّ ْف‬
َ ‫س ع َِن ا ْله‬
}40{ ‫َوى‬ َ ‫َفأ َ َّما َمن‬
َ ‫} َف ِإنَّ ا ْلجَحِ ي َم ِه‬38{ ‫} َوآث َ َر ا ْل َحيَاةَ ال ُّد ْنيَا‬37{ ‫طغَى‬
}41{ ‫مأ َوى‬ ْ َ
َ ‫َف ِإنَّ ا ْل َجنَّة ِه‬
َ ‫ي ا ْل‬
As for he who transgresses all bounds, and preferred the life of this world, indeed his abode
will be hell fire. But as for he who feared standing before his Lord, and restrained himself
from impure evil desires and lust,Indeed paradise is his abode. An Naaziaat:37-41.
(The general law is that the soul constantly dictates with evil, the exception is the opposite. The soul is the cause
of hardships and misery; it is the hideout of evil and corruption and source of oppression and transgression. It is
in need of the power of faith so that it may become pure and its desires remain in conformity with the law of
Allah (SAW). The Messenger of Allah (SAW) emphasises this saying: “What do you have to say about a
companion of yours whom you honour, you feed and you clothe, but he leads you to the most evil goal,
and if you humiliate him, keep him naked and hungry, he leads you to the most evil goal. They said O
messenger of Allah (SAW), this is the most evil companion on earth! He (SAW) said I swear by He in
Whose hands is my soul, indeed that is your souls which is between your sides!”5
The human soul by nature constantly inclines towards carnal appetite, except the soul of he who strives in
disciplining it. Such a soul transforms from one that constantly dictates with evil to one that constantly dictates
with virtue. Its nature changes from one that constantly dictates with evil due to the abundant discipline to
another nature, one that constantly blames commiting any act that distances one from the Pleasure of Allah
(SWT).

2) The Soul that constantly blames:

Allah (SWT) states:
ِ ‫َو ََل أ ُ ْق‬
‫س ُم ِبالنَّ ْف ِس اللَّ َّوا َم ِة‬ }2{
And I swear by the sef reproaching soul.
(Qurrah ibnu Khalid reports from Imaam Al Hasan Al Basasri regarding this verse: “ Verily the believer ,I
swear by Allah, except blaming his soul. He constantly says,what did I desire with my words? What did I desire
with my eating? What did I want with my tought? As for the sinner he moves forward in life without
reproaching his soul.)6 The believer constantly cleanses his soul from what clings to it everyday of words and
deeds that delay it from entering paradise. Imaam Mujaahid describes it saying: “It blames itself because of
what it misses of virtue and it demonstrates remorse. He blames his soul because of the evil in which it engaged,
why did you do it? And the virtue, why didn’t you engage in it more frequently? He constantly recalls his far
past and his recent past, what did he commit in it of disobedience? He squeezes his heart because of that black

past. He is extremely remorseful over the lost time in the disobedience of Allah and not exploiting that time in
seeking The Pleasure of Allah (SWT). He displays remorse over his submission to the adornments of Satan. He
is constantly in a court with his reproachful soul. Thus, it is a sensitive living soul that has the potential to
perceive what is beautiful and what is ugly.
Sayyid Qutub (RA) states: “This reproachful, mindful, clean, fearful, apprehensive soul that reckons itself,
examines itself, understands the reality of its inclinations and it is cautious of its deceptions. This is a soul that
is noble in the sight of Allah (SWT), so much so, He (SWT) mentions this soul with The Day of Resurrection.
Then, it is also a soul that is a portrayal that is opposite to a sinful soul. A soul of a person who desires to sin
and move forward in sin, a person who lies, turn away and goes to his family strutting with out reckoning
himself, without reproaching himself, without any anguish, and without the least care!”He constantly perceives
the evil of his soul. He is on his guard, wary lest his soul overpowers him unexpectedly. He reminds his soul
morning and evening and when he goes to bed: “Say O Allah The Knower of the unseen and the visible, Creator
of the heavens and the earth, The Lord of everything and The zOwner of everything. I bear testimony that there
is no god but you, I seek protection with You from the evil of my soul and the evil of satan and his agents.” He
seeks the provisions to stand before his soul, it is the first thing that makes him to seek refuge with Allah, and if
he persists upon this characteristic, it would convey him to another characteristic, a natural result of his
adherence to this characteristic, behold it is serenity.

3) The serene soul:

Allah (SWT) states:
َ ‫} َوا ْد ُخلِي‬29{ ‫} َفا ْد ُخلِي فِي ِعبَادِي‬28{ ً‫اضيَةً َّم ْر ِضيَّة‬
}30{ ‫جنَّتِي‬ ْ }27{ ُ‫س ا ْل ُم ْط َمئِنَّة‬
ِ ‫ار ِجعِي إِلَى َربِكِ َر‬ ُ ‫يَا أَيَّتُهَا النَّ ْف‬

O serene soul, return to your Lord well please (with yourself) and well pleasing (unto Him), Enter you then
among My (honoured) slaves, And enter My Paradise.

Imaam Al Qurtubi states: “ The serene soul refers to a peaceful and certain soul, a soul that is certain that
Allah (SWT) is its Lord, therefore it submitted.”

Sayyiduna Abdullah ibnu Abbaas (RA) states: “It is at peace with the reward of Allah (SWT).”

Imaam Mujaahid (RA) states, a soul that is pleased with the decree of Allah (SWT), the decree that it knows
whatever it missed ,it was never meant to attain, and whatever it attained it was never meant to miss.

Imaam Al Hasan Al Basari (RA) states: “Indeed when Allah (SWT) decides to take away the ruh (life) of his
believing slave, the sou is at peace with Allah (SWT) and Allah (SWT)is at peace with the soul.”

How can it have such a description if it was not for its constant reckoning of each word, each thought, each
moment and each step? Indeed this constant reckoning adjusts regulates its movement until it settles on an
established line of movement and the straight path. It is not influenced by the winds of temptation, the beauty
of the world, the extremities of hardships and the seduction of Satan. The serene soul makes s a mockery of all
this with the serenity of the certain believer with the Power of Allah and with submission to His Will.

Sayyid Qutub (RA) states regarding this soul: “A soul that is serene for better or for worse, when in prosperity
and when in hardship, when it receives and when it is deprived. A soul that is serene it does not have any

doubts, a soul that is serene it does not deviate, a soul that is serene, it does not hesitate on the path, a soul
that is serene it does not fear the day of horror and terror.”

When people fear, when people are terrified, when people fall, when people panic and when people sway, it is
forever stable, like an inanimate mountain, nothing can change it, due to the serenity that encompasses it.
 B) The Characteristics of the Human Soul:

(Indeed this soul (nafs) that Allah (SWT) instilled in us has many characteristics, and sometimes the conflicting
characteristics in one soul are numerous) What is requested by the shar’iah is that a Muslim rears his soul with
praiseworthy characteristics, and that he relieves his soul of all the blameworthy characteristics. Among these
characteristics are:

1) Coupling in The Human Soul:

Allah (SWT) states:
‫سا َها‬ َ ‫} َو َق ْد َخ‬9{ ‫} َق ْد أ َ ْفلَ َح َمن َزكَّا َها‬8{ ‫ور َها َوت َ ْق َوا َها‬
َّ ‫اب َمن َد‬
}10{ َ ‫} َفأ َ ْل َه َمهَا فُ ُج‬7{ ‫س َّوا َها‬
َ ‫َونَ ْف ٍس َو َما‬
By the soul and He who perfected it in proportion. Then He inspired it with that which is sinful for it, and
that which is righteous for it. Indeed he succeeds who purifies his self. And indeed he fails who corrupts
his self. Ash Shams-7-10
Indeed the potential to choose which Allah (SWT) instilled in this being, has the power to do good and to do
evil, and he would be made to account on The Day of Resurrection according to that. Thus, this soul has the
potential to change either for the better or for the worse, and that depends on how much this being expends in
striving to change it. Changing for the better is called “Tazkiyah” (Purification) and changing for the worse is
called “Tadsiyah” (Adulteration), therefore Allah (SWT) states:
َ ‫َو َما أَصَابَكَ مِ ن‬
ِ ‫سيِئ َ ٍة َفمِ ن نَّ ْف‬
َ‫سك‬
Whatever afflicts you of evil is due to your soul (inner self). An Nisaa:79.
Due to his own choice, he did not pursue the truth so he was afflicted by evil.
He who claims that he has no power to engage in virtue and distance himself from evil is a liar, because Allah
(SWT) created him with this potential. Stability materialises for this being on the bases of his choice for virtue
or evil. Coupling of opposing characteristics is innate in mans creation; it is not an independent characteristic in
its elaborate meaning.

2) The capacity to bear burdens and take responsibility:

ْ ‫َّللا نَ ْفسا ً ِإَلَّ ُو‬
‫س َعهَا‬ ُ ‫ِف‬ ُ ‫َلَ يُكَل‬
Allah does not burden a soul except with its capacity.
When Allah (SWT) created the potential in the human soul to engage in virtue and to engage in evil, with that
He created the power to engage in the good wit which He instructed, so that executing it becomes easy upon
him.
Allaamah Ibnu Katheer (RA) states: “He does not burden anyone with anything that is above his capacity. This
is due to His benevolence upon His creation, His compassion for them and His favour upon them. This is the
relieving abrogation when the disciples were consumed with concern due to the words of Allah (SWT):

‫َّللا‬ ِ ‫س ُك ْم أ َ ْو ت ُ ْخفُوهُ يُحَا‬

ُ ‫س ْبكُم ِب ِه‬ ِ ُ‫َو ِإن ت ُ ْبدُواْ َما فِي أَنف‬

If you reveal what is in your souls or you conceal it, Allah will make you account for it. Al Baqarah:284.
He, even if He makes one account for ones deeds or He questions him, He will only punish him for what he
could avoid, as for what he could not avoid like the whispering of the soul and its incitement, this not with what
man was burdened.”

3) Subjugation:
One of the characteristics of the soul is that it incites man and makes engaging in evil easy to his eyes, and
makes him forget the consequences of what he intends to do, he sees the execution of that act as easy, hence , he
goes ahead with the act. Allah (SWT) relates the story of the two sons of Aadam, Qaabeel and Haabeel, when
Qaabeel contemplated the murder of his brother:
ْ َ ‫سهُ َقتْ َل أَخِ ي ِه َفقَتَلَهُ َفأ‬
َ ‫صبَ َح مِ نَ ا ْل‬
}30{ َ‫خاس ِِرين‬ َ ‫َف‬
ُ ‫ط َّوعَتْ لَهُ نَ ْف‬

So his inner self encouraged him and the murder of brother seem fair to him, so he murdered him and
became of the losers. Al Maaidah:30.
Imaam Al Qurtubi (RA) states: “ It enticed him, It made murder appear to be easy to him, it encouraged him and
it portrayed the murder of his brother as spontaneous and simple.1

4) Seduction:
Seduction or adornment, i.e. the soul adorns the committing of sin to its possessor. Beauty is placed on an act so
much so, it is transformed from its reality and the soul accepts it. Allah (SWT) states:
َ َ‫سو ِل َفنَبَ ْذتُهَا َو َكذَ ِلك‬
}96{ ‫س َّولَتْ لِي نَ ْفسِي‬ َّ ‫ضتُ َق ْبضَةً ِم ْن أَث َ ِر‬
ُ ‫الر‬ ْ َ‫ص ُروا بِ ِه َفقَب‬ ُّ ‫َقا َل َف َما َخ ْطبُكَ يَا سَامِ ِر‬
ُ ‫} َقا َل بَص ُْرتُ بِ َما لَ ْم يَ ْب‬95{ ‫ي‬

And he (Moses) said, what is the matter with you O Saamiri? Saamiri said, I saw what they saw not, so I
took a handful (of dust) from the (hoof) of the messenger {Gabriel’s horse} and threw it {into the fire in
which were put the ornaments of Pharaoh’s people or into the calf}.Thus my inner self suggested to me.
Imaam Al Qurtubi states: i.e. what is your problem, what is it that motivated you to do what you did? He said, I
saw what they did not see. I saw Gabriel on the horse of life, so it occurred to me to take a handful of dust from
the hoof of his horse; there is not a thing that I threw this dust on except that spirit (ruh) flesh and blood
materialised. When they asked me to create a god for them, my inner self adorned that idea to me.2
This word “tasweel” (seduction) appears in the chapter Yusuf (AS), when Ya’qub (AS) said:
َ ‫س ُك ْم أ َ ْمرا ً َف‬
‫صب ٌْر جَمِ ي ٌل‬ ُ ُ‫س َّولَتْ لَ ُك ْم أَنف‬
َ ‫بَ ْل‬
Nay, but your own selves made a tale, so (for me) patience is most fitting. Yusuf: 18.
He told them the same thing when Yusuf (AS) kept his brother with them.

5) Whispers:
Whispers are a silent inner voice that others do not hear, thus it is one of the characteristics of the soul. As for
the soul’s whispers to its possessor, it is either virtuous or evil. If the possessor of this soul is one who strives in
purifying it, then it will only command him with good, but if he is not of those who strive to purify their souls,
then it will whisper to him and entice him with evil.

Assignment

1) Explain the most outstanding categories of the soul that The Holy Qur’aan mentions.

2) Present your soul before these categories then identify in which category do you fall and what do you intend
to do regarding that.
3) Explain some of the characteristics of the human soul.
The Fourth Objective of this Phase: The Learner Must Explain the Means of purifying the
Soul

Indeed purification of the soul, disciplining it, elevating it, and reforming it is the door to all that is virtuous and
the path to every success. While at the same time it is an objective that is painful to attain, it has a high price, it
requires truthfulness, firm resolve, departure from established habits and great effort, just as it requires
numerous means, a long struggle and striving. It does not depend on wishful thinking and hope to attain the
Pleasure of Allah and to develop a serene soul. We will soon deal with some of the most important means to
purify the soul in some detail.

1) Fear of Allah and Preventing the Soul from Impure Evil Desires and Lust
Practical Objectives:
• The learner must explain the objective of fear of Allah.
• The learner must explain the significance of fear of Allah.
• The learner must mention an example of supervision of the soul from the life of the disciples
(Sahaabah).
• The learner must estimate the extent to which his soul fears Allah and the extent to which he is
conscious of Allah.

A) The Object of Fear of Allah:

Allah (SWT) states:
}41{ ‫مأ ْ َوى‬ َ ‫} َف ِإنَّ ا ْل َجنَّةَ ِه‬40{ ‫س ع َِن ا ْله ََوى‬
َ ‫ي ا ْل‬ َ ‫َوأ َ َّما َم ْن َخ‬
َ ‫اف َمقَا َم َر ِب ِه َونَهَى النَّ ْف‬
But as for him who feared standing before his Lord and restrained himself from impure evil desires
and lust. Indeed, paradise is his abode. (An Naaziaat: 40-41)
Imaam Al Qurtubi (RA) narrates the opinion of Mujaahid (RA) regarding this verse (It is his fear of Allah
The Mighty, The Lofty in the world, when a sin is committed, he desist. He prevents his soul from impure
evil desires and lust, i.e. he prevents it from disobedience and everything that is forbidden.1
Sayyiduna Abdullah ibnu Mas’ood seeks protection from an era that would come after him when impure
evils desires and lust will have authority ad engage in assaults. He use to say : “You are living in an era
when the truth leads impure evil desires and lust, but here will be a time when impure evil desires and lust
will lead the truth, so seek protection with Allah from that time.”2 Fear is fundamental to prevent the soul
from impure evil desires and lust that leads one who entertains it to disobedience. It is impossible for man to
have the power to prevent his soul from impure evil desires, and lust without fear for Allah, a fear that
stimulates him to do that.

B) The Significance of Fear for Allah:

}5{ ‫ماء‬
َ‫س‬ ِ ‫ش ْي ٌء فِي اْل َ ْر‬
َّ ‫ض َوَلَ فِي ال‬ َ ‫علَ ْي ِه‬ َ َ‫إِنَّ َّللاَ َلَ يَ ْخف‬
َ ‫ى‬
Indeed Allah, nothing on the earth or in the heavens is concealed from Him. (Ale Imraan: 5)

Just as no deed or word in the day or the night is concealed from Allah (SWT). Allah (SWT) states:
ِ ‫ب بِالنَّه‬
}10{ ‫َار‬ َ ‫ف بِاللَّ ْي ِل َو‬
ٌ ‫س ِار‬ ٍ ‫ست َ ْخ‬ َ َ ‫س َواء ِمنكُم َّم ْن أ‬
ْ ‫س َّر ا ْلقَ ْو َل َو َمن َجه ََر بِ ِه َو َم ْن ه َُو ُم‬ َ
It is the same to Him whether any of you conceal his speech or declares it openly, whether he hides by
night or conducts his affairs openly by day. (Ar Ra’d: 10) All that is accounted for, for us.
Allah (SWT) also states:
َ ‫علَى ك ُِل‬
ٍ‫ش ْيء‬ َ ُ‫ِب َمن يَشَا ُء َوَّللا‬ ِ ‫س ُك ْم أ َ ْو ت ُْخفُوهُ يُحَا‬
ُ ‫س ْبكُم بِ ِه َّللاُ َفيَ ْغ ِف ُر ِل َمن يَشَا ُء َويُعَذ‬ ِ ُ‫ض َوإِن ت ُ ْبدُواْ َما فِي أَنف‬ ِ ‫ت َو َما فِي اْل َ ْر‬
ِ ‫س َماوا‬
َّ ‫َّلل ما فِي ال‬
ِ َّ ِ
}284{ ‫َقدِي ٌر‬
 To Allah belongs all that is in the heavens and al that is on the earth, so whether you disclose what is in
your souls or you conceal it, Allah will call you to account for it. Then He forgives whom He wills and He
punishes whom He wills and He has power over everything. (Al Baqarah: 284)1
The Muslim individual fears Allah (SWT) in all his interactions, movements, mannerism, and his thoughts at all
times. He firmly believes that Allah (SWT) is looking at everything he conceals and everything he reveals.
Thus, he executes whatever he intends to execute of any act, in unison with the commands of Allah and His
prohibition. He would only execute an act only if it is virtuous and solely for the sake of Allah. And he abstains
from it, if it entails any disobedience, sin, or impure evil lust of the soul.
The Holy Qur’aan is replete with verses that refers to this meaning, Allah the Blessed and The High states:
}19{ ‫صدُو ُر‬ ُّ ‫يَ ْعلَ ُم َخائِنَةَ ْاْل َ ْعيُ ِن َو َما ت ُ ْخفِي ال‬
Allah knows the deception of the eyes and al that the breasts conceal. (Al Gaafir; 19)
Allah The Lofty states in another chapter:
َ َّ َّ‫أَلَ ْم يَ ْعلَ ْم بِأَن‬
}14{ ‫َّللا ي ََرى‬
Does he not know that Allah sees. (Al Alaq: 14)
Allah (SWT) states:
}4{ ‫ير‬ َّ ‫َوه َُو َمعَ ُك ْم أ َ ْينَ َما كُنت ُ ْم َو‬
ٌ ‫َّللاُ بِ َما ت َ ْع َملُونَ ب َِص‬
He is with you wherever you may be, and Allah is All Seer of whatever you do. (Al Hadeed: 4)
The Wise and The All Aware states:
ُ ِ‫} أ َ ََل يَ ْعلَ ُم َم ْن َخلَقَ َوه َُو اللَّط‬13{ ‫ُور‬
َ ‫يف ا ْل‬
}14{ ‫خبِي ُر‬ ِ ‫صد‬ ُّ ‫ت ال‬ ِ ‫علِي ٌم بِذَا‬َ ُ‫َوأَس ُِّروا َق ْولَ ُك ْم أ َ ِو ا ْج َه ُروا بِ ِه إِنَّه‬
And whether you keep your talk secret or disclose it, indeed He is The All Knower of what is in the
breasts (of men). Should He Who created not know? And He is the Most kind and Courteous (to His
slaves) All Aware (of everything) (Al Mulk: 13-14)
Allah (SWT) states:
َ ‫} َولَ ْو أَ ْلقَى َمعَاذ‬14{ ٌ‫يرة‬
}15{ ُ‫ِيره‬ َ ‫س ِه ب َِص‬ ِ ‫علَى نَ ْف‬ َ ‫سا ُن‬ َ ‫اْلن‬ِ ْ ‫بَ ِل‬
Nay, man will be a witness against himself {as his body parts [skin, hands, legs, etc] will speak about his
deeds}. Though he may put forth his excuses (to cover his evil deeds). (Al Qiyaamah:14-15)
Allah (SWT) states:
ِ ُ‫َّللا َي ْعلَ ُم َما فِي أَنف‬
‫س ُك ْم َفا ْحذَ ُرو ُه‬ َ َّ‫َوا ْعلَ ُمواْ أَن‬
And know that Allah knows what is in your souls, so be wary of Him. (Al Baqarah:235)
The Mighty and The Lofty states:

َ ‫أ َ َف َم ْن ه َُو َقآئِ ٌم‬

َ ‫علَى ك ُِل نَ ْف ٍس ِب َما َك‬
ْ‫سبَت‬
Is then He (Allah) who takes charge (guards, maintains, provides) for every soul, and knows all that he
has earned (like any other diety). (Ar Ra’d:33)
These verses indicate upon the fact that the soul of a person who believes in Allah as The Lord, is certain that
He watches over him, is all aware of his secrets and is watchful over all his deeds. Therefore, such an individual

is also watchful of himself by way of his conscience which is alive and aware. He executes whatever he needs
to execute of deeds and words ,in unison with what is obligatory upon him in the light of the fundamentals that
are extracted from the Hoy Qur’aan and the sunnah, without differentiating between what is related to worship
and what is related to social and commercial interaction. If his conscience is not sure about something and his
heart is not at ease with it, he seeks the guidance of Allah (SWT) by performing the “Istikhaarah Prayer”. He
executes hat he intends seeking The Pleasure of Allah (SWT) calling to mind the words of Allah (SWT:
}162{ َ‫ب ا ْلعَالَمِ ين‬
ِ ‫َّلل َر‬
ِ ِ ‫َاي َو َم َماتِي‬
َ ‫س ِكي َو َم ْحي‬ َ َّ‫قُ ْل إِن‬
ُ ُ‫صَلَتِي َون‬
 Say, indeed my prayer, my rituals of pilgrimage, my life and my death are for Alah The Lord of the
worlds. (Al An’aam: 162)
The Muslim individual whose heart is linked with Allah (SWT), and whose limbs become humble at the mere
mention of Allah (SWT), has the potential to be in command of his soul that constantly incites with evil, and he
has the potential to dominate his lusts, therefore he observes his soul himself. He fears Allah (SWT) in all his
words and deeds and in the manner in which he conducts his words and deeds. The Truth, Who is Blessed and
High states in this respect:
ِ ُ‫َّللا يَ ْعلَ ُم َما فِي أَنف‬
ُ‫س ُك ْم َفا ْحذَ ُروه‬ َ َّ‫َوا ْعلَ ُمواْ أَن‬
And know that Allah knows what is in your souls, so be wary of Him. (Al Baqarah: 235).
He also states in another chapter of The Hoy Quraan:
َ ‫ب لَ ُهم َّم ْغف َِرةٌ َوأَ ْج ٌر‬
}12{ ‫كبِي ٌر‬ ِ ‫إِنَّ الَّ ِذينَ يَ ْخش َْونَ َربَّ ُهم بِا ْلغَ ْي‬
Indeed those who fear their Lord unseen (They did not see Him or His punishment in the hereafter), for
them is a great reward (Paradise) (Al Mulk: 12)
The muslim believes that he will be called to account before Him on The Day of Resurrection....and it is this
belief that stimulates virtue and protects him from engaging in what Alah (SWT) has prohibited.
SayyidQutub (RA) states (He who fears standing before his Lord does not dare to engage in disobedience, and if
he engages in it due to his human weakness, this fear of august standing before his Lord, leads him to display
remorse and seeking forgiveness and repentance, thus, he never ceases to be in the confines of repentance.)
He forbids his soul from impure evil desires and lust; this is the fortified position within the confines of
obedience. Lust is the strongest motivator towards every excess, every transgression, and disobedience. It is the
root of misfortune and the axis of evil. Rarely does a man commit a sin except due to lust and his own personal
whims and fancies. The treatment of evil is easy, but lust, after acquiring knowledge of it is the calamity of the
soul that requires a long difficult struggle to treat it.
Fear of Allah is the firm shield against the intense temptations of lust. Rarely can any other shield stand firm
before these intense temptations of lust.1
Lust and evil temptations are aggressive and intense, so much so, they blind the power of reason and lead it., it
requires enormous power to destroy it, power that centres around fear for Allah (SWT), fear of being exposed
on The Day of Resurrection, and fear of misery in this world and in the hereafter. This is how the disciples of
the companions of The Prophet (SAW) and those who followed them use to discipline their souls with the fear
of Allah (SWT) and an equal amount of hope for His Pardon and Mercy. The Prophet (SAW) The Messenger of
Allah was supported by revelation use to say; “I am the most fearful among you for Allah.”2
-He who fears Allah (SWT), fears His anger, fears His punishment, and abstains from whatever He has declared
forbidden.
- He who fears Allah (SWT) leaves in the morning with the purest heart among people, he purest soul, eyes that
tears the most and hands that are most generous. The Messenger of Allah (SAW) has spoken the truth when he
said: “O Allah grant me eyes that are most tearful that heals my heart with the flowing tears, due to my fearing
you You before the tears become blood.”3

Examples of Supervising the Soul from the Lives of The Disciples and The Pious

*The Sheppard and Umar ibnul Khattaab (RA):

Abdullah ibnu Dinaar (RA) states: “ I went with Umar ibnu Khattaab to Makkah and we camped the night
somewhere along the road. A Sheppard descended upon us from the mountain, Sayyiduna Umar (RA) said to
him, O Sheppard, sell me a sheep from among these. The Sheppard said I am a slave. Umar said, tell your
master that a wolf ate it. The Sheppard said, so where is Allah! Umar broke down crying. He then wet to the
master of the Sheppard, bought him from him and freed him. He said to the Sheppard, these words of yours
freed you from slavery in this world, I hope it saves you from the fire in the hereafter.”

This story enshrines many meaningful lessons, among them is the Muslim individual who disciplines himself in
accordance with the Path of Allah (SWT), has no fear for anyone. The material world does not bind such a
people, nor does wealth entice them, because what Allah has in store is better and eternal. These are the people
who have been disciplined in the institution of Islam, thus they emerged as people who fear Allah (SWT) and
they do not fear worldly leaders.

The Vendor of Milk and Sayyiduna Umar ibnul Khattaab (RA):

Aslam states: While I was with Omar ibnul Khattaab when he was on patrol investigating the condition of his
people in Madeenah, he leaned on the side of a wall in the darkness of the night.... and behold a woman is
saying to her daughter, go to that milk and mix it with water. The young girl said to her mother, don’t you know
what was the decision of The Leader of The Believers? The mother said, what was his decision Oh my dear
daughter? The girl said, he instructed his announcer to announce, water must not be mixed with milk! The
mother said to her daughter mockingly, O my daughter go to the milk and mix it with water for indeed you are
in a place where neither Umar nor his announcer can see you. The girl said to her mother angrily, no O mother I
will not obey him in public and disobey him in secret, is the Lord of Umar hidden from us when Umar is
absent? Sayyiduna Umar heard this whole conversation and he said to Aslam, note the door and take cognizance
of this place. Then Umar went away. In the morning he said, O Aslam, let us go to that place and see, who made
this statement, and to whom it was said? And does she have a husband? I went t the place and behold the girl
has no husband and so does her mother, so I informed Umar. He gathered his sons and said to them, is anyone
of you in need of a wife so that I may marry him off? If your father had any desire for women ,none of you
would beat him in getting this young lady! All ofthem refused except Aasim ibnu Umar, so he married her and a
daughter was born out of this marriage and that daughter gave birth to Umar ibnu Abdil Azeez.

The Story of The Elderly Man, The Young Boy and The Bird:
It is narrated that one of the shuyukh had a young student, he use to honour him and favour hi over the others.
Some of his companions said to him, how can you honour this young boy while we are elderly? He requested
some birds and he gave each one of them a bird and a knife and he said, each one of you must slaughter his bird
in such a place where no one sees him. He gave the boy one also and said the same to him. Each one of them
returned with his bird slaughtered, but the boy returned with his bird in hs hand alive. So the sheikh said to him,
what is wrong with you, why didn’t you slaughter your bird just as your companions slaughtered theirs? The
boy replied, I could not find a place where no one can see me, I found Allah watching me at every place. All the
elderly students approved of this consciousness of his and they said ,it is your right to be honoured.

One should evaluate his soul regarding the fear of Allah and consciousness of Allah:
Where are you from the fear of Allah O my beloved brother? Do you remember Him before engaging in any
act: Indeed you are being watched and you will be called to account for everything!

Self Evaluation Card Regarding The Extent To which The Learner Has Materialised Fear For Allah
(SWT)
No Conduct Always Most of Sometimes Rarely Never
The Time
1 I perceive when I am Alone with
myself that Allah (SWT) is
watching me
2 I know which of my actions are
for Allah and those that are for
my self interest
3 I know that all my actions are
watched and I am ashamed of the
angels who watch me
4 I improve my deeds when I call
that Allah is watching me
5 I explain the to others the
meaning of being aware and
being fearful of Allah

Calculate your level, if you find that it is good, praise Allah (SWT), if you find it otherwise then refer to your
soul regarding its fear for Allah (SWT).

Assignment
1) Define the means of purifying the soul.
2) Explain the means of purifying the soul.
3) Explain the objective of fear of Allah.
4) Explain the significance of fear of Allah.
5) Mention an example of supervision of the soul from the life of the disciples (Sahaabah) and the pious.
6) Evaluate the extent to which your soul fears Allah and the extent to which you are conscious of Allah.
7) Mention an incident that you experienced that portrays the fear of Allah The Mighty, The Lofty and
what was the effect of that incident on your soul.
8) Mention practical situations that you have experienced whereby fear of Allah (SWT) had an influence in
you evaluating your conduct and realising a mistake you almost committed.

2) Self Reckoning (Introspection)

Practical Objectives:
• The learner must explain the objective of introspection.
• The learner must explain the significance of introspection.
 •
The learner must mention examples of the disciples of The Prophet (SAW) and the pious
engaging in introspection.
• The learner must accustom himself to introspection.
• The learner must evaluate the extent to which he engages in self reckoning.
A) The Object of Self Reckoning (Introspection):

Al Muhaasabah (To take account) is derived from the word Al Hisaab (appraisal, reckoning) which is settling of accounts
to get to know profits and losses.

Introspection means that the individual must voluntary take the initiative to take account of his soul by himself,
gradually. He must begin with his actions, then his condition followed by his conduct and then his dealings, the apparent
and the hidden. So much so he must be fully aware of his condition and that must be in the light of what is legitimate.
He must evaluate himself by himself whenever he discovers some deviation, it must be done before he misses the
opportunity, the termination of his life, and before he stands in the presence of Allah (SWT) for accountability in the
hereafter. Introspection is the path of the God fearing, the provision of the pious believers the measure to determine
fear of Allah (SWT) and the guides of those who are travelling to the Lord of the Worlds.

B) The Significance of Introspection:

Allah (SWT) states in His Noble Book:
َ ‫س َّما َق َّد‬
}18{ ‫متْ ِلغَ ٍد‬ َ َّ ‫يَا أَيُّهَا الَّ ِذينَ آ َمنُوا اتَّقُوا‬
ُ ‫َّللا َو ْلتَن‬
ٌ ‫ظ ْر نَ ْف‬
O you believe, fear Allah and keep your duty to Him, and let every soul look to what it has
advanced for tomorrow. (Al Hashr: 18)
This verse is indicative of introspection.
The Messenger of Allah (SAW) trained the early Muslims to engage in introspection (examine their
souls). He use to warn them about the intensity of the accountability in the hereafter. These Muslim were
aware that Allah (SWT) is ever watchful of them and that they will be summoned to account for every
word and deed on The Day of Resurrection, and that nothing will deliver them except introspection and
honestly observe their words and deeds. Who so ever engages in self reckoning before he is summoned
to be reckoned, for him reckoning on The Day of Resurrection would be light. His answers will come
forth instantly when questioned and his return would be a joyous one. He who does not engage in self
reckoning, his sorrow would be eternal and his standing before Allah (SWT) would be prolonged. It is
reported from Ubaadah ibnu Saumit that The Messenger of Allah (SAW) said to a man who requested
him to advise him and admonish him, He (SAW) responded saying, (when you desire to do something,
ponder about its consequence, if it leads to righteousness, proceed, but if it leads to deviation, abstain.)
Just as Shaddaad ibnu Aus (RA) reported from The Prophet (SAW) that he said: (“The intelligent
person is he who engages in self reckoning and subjugates his soul and acts for what comes after

death. The incapable and negligent person is he who allows his soul to pursue its desires and he wishes
that Allah The Mighty The Lofty will forgive him.”)1-2
(The Intelligent Person :He engages in self reckoning and sol searching now before he is summoned to give
account for his words and deeds. He who prolongs the process of self reckoning now, would be delivered from
the reckoning on The Day of Reckoning. Every the self reckoning of a person increases, his flaws decrease and
his merits increase and his strategy for self reformation is
successful. Therefore Sayyiduna Umar (RA) use to say : Take account of yourselves before you are summoned
to give account, weigh your deeds before it is weighed and prepare for the great presentation : ‫ي َْو َمئِ ٍذ تُع َْرضُونَ ََل‬
}18{ ٌ‫ تَ ْخفَى مِ ن ُك ْم َخا ِفيَة‬That day you will be presented ,not a secret of yours will be hidden. Al Haaqah: 18.
Imaam Al Hasan use to say: “The believer is upright with his soul, he reckons himself.”
It is reported from Maymoon ibnu Mihraan that he said: “A servant cannot be from among the God fearing until
he reckons himself more thoroughly than he reckons his partner. Partners reckon one another after action.”
The most important characteristic of the believing, fearing and abstinent soul reckoning of interactive dealings
and deeds, that which is apparent and that which is hidden. Such a soul engages in this until it is certain that it
treading on the track of stable path as it is defined by The Holy Qur’aan, as The Messenger (SAW) clarified it
and as the pious predecessors and those who followed them trod on it. It engages in it until the mistakes and
deviations of the path it chooses to adopt becomes clear and it returns to the path of truth, and adheres firmly to
it ,so much so it must not deviate and become wretched. The Muslim whose Islam (Submission) is authentic has
the power to engage in self reckoning, and the power to take control of his deals and his deeds. The intelligent
person reproaches his soul when it errs, because he fears The Great Day of Accountability when he stands
before Allah The Most Noble, The All Powerful.

It is imperative that the believer is not unmindful of self reckoning and constraining it in every situation and
thought. Every breadth of life is a precious jewel with which it is possible to purchase treasures that offer
unlimited ease eternally. Wasting these breadths or trading it for what would bring about ruin is greatest loss
that none but the most ignorant and foolish of people would allow, those who have the least amount of
intelligence. Indeed, this reality of this loss will only become apparent to him on The Day of Resurrection, a
day when wealth and children will be of no avail; only those who meet Allah (SWT) with a sound heart will be
saved.
(How often does a muslim strive in this life day and night for what would bring him bliss in the hereafter,
because this world is the place for his actions, it becomes imperative that he looks at his compulsory
obligations, just as a merchant looks at his capital, he must look at his sins and disobedience as a loss in his
business of life .To do this he must go into isolation for an hour at the end of each day and he must take
account f his deeds for the day. If he discovers deficiencies in his obligations he must reproach and reprimand
himself then take the necessary action to remedy his condition. If it is something that can be settled he must
settle it immediately, if it cannot be settled, he must complement it with supplementary devotional acts. If he
discovers shortcomings in his supplementary acts, he must substitute the shortcoming and remedy it. If he
discovers a loss due to committing a forbidden act, he must seek forgiveness, display remorse, repent and
good deeds that would remedy what he what he corrupted)1
This is the meaning of introspection (Self Reckoning), this is one of the ways of reforming, disciplining,
purifying and cleansing the soul.

C) Examples of Introspection (Self Reckoning):

*It is reported from Sayyiduna Umar (RA) that he use to whip his feet with a whip when the darkness of
the night fell, and say to himself, what did you do today?

*Anas ibnu Maalik states, I heard Umar ibnul Khattaab (RA) on the day him and I left the house
together until we reached an orchard, say, there was just a wall between him and I in the orchard:
“Umar ibnul Khattaab Leader of The Believers, excellent, bravo!! I swear by Allah, you will certainly fear
Allah or He will certainly punish you.”
*Al Buhtariy ibnu Haaritha states: I once visited a worshipper and behold he was standing in front of a
fire that he kindled while he was taking account of his soul and reprimanding it, he did this until he
died.
 * It is said that ibnus Saummah was taking account of him self one day when he was sixty years old. He
counted the number of days in these sixty years and he found it to be twenty thousand five hundred
days. He screamed and said, O my misfortune, I must meet The King with twenty one thousand five
hundred sins?! How would it be if there were ten thousand sins everyday!! Then he fainted.
* One of the disciples of the companions of The Prophet (SAW) {Taabiy} increased his ritual worship
and sacrifices for Allah (SWT) to such an extent, so much so, when he use to prostrate sparrows use to
come and peck his back as though he is a fallen wall)1Despite all this worship he was in a state of
constant fear. He use to continuously engage in self reckoning so that his words are not in conflict with
his deeds and this use to make say (There is not an occasion when I compared my word with my deed
except that I feared that I am a liar) With this kind of self reckoning good deeds increase and it protects
the soul from deviation and rebellion.
This is how the sahaabah (Disciples of The Prophet {SAW}) and the pious use to take account of their
souls, should we not follow their example so that we may be saved from accountability on The Day of
Resurrection, the day when it will be said:
َ َ‫علَ ْيك‬
}14{ ً ‫حسِيبا‬ ِ ‫ا ْق َرأْ َكتَابَكَ َكفَى بِنَ ْف‬
َ ‫سكَ ا ْلي َْو َم‬
Read your book, you yourself are sufficient as a reckoner against you this day. (Al Israa:14)

D) One must accustom oneself upon introspection:

Introspection is of different kinds, introspection at regular intervals, introspection after long periods of time,
introspection after a major sin, and regular introspection; this is the best form as a man engages in
introspection whenever he errs. To begin with this kind of introspection is not possible without total attention
and awareness of the movements and indictments of the soul, as the soul is an ignorant adversary.

(When Yahya ibnu Muaadh was asked, who is your adversary? He replied, my soul, it trades paradise and what
it has of eternal luxury for an hour of pleasure). 1Indeed it is nothing but the thoughts of the soul, it beautifies
the adornments of the world for man, it beautifies the acts of the desire, it eases the execution of these acts for him and
it belittles the sin for his eyes. It is nothing but a battle between the believer and his soul that constantly dictates with
evil that makes him forget all the pleasures of paradise, blinds him of these pleasures and manifest for him the pleasures
of this temporary world. It is these factors that made Imaam Yahya ibnu Muaadh make that statement. If these were not
the reasons then why else would someone like him want trade paradise and its eternal luxuries just for an hour of
pleasure? That is so because he realised that it is impossible for one to engage in self reckoning without giving attention
to soul and its indictments.

*Constant Awareness:

Thus, it is imperative upon a muslim to give total attention to his soul, he must not give it a single opportunity to get the
better of him and divert him from the straight path. He must treat himself as the lowest of people, if he sees someone
better than him, he must say to himself, this person has surpassed me with faith and good deeds, he is better than me,
and if he sees someone inferior to him, he must say I have surpassed this person with sin and disobedience, he is better

than me. When his colleagues respect him and venerate him, he says they are just patronising me, and if sees
shortcomings in them, then he says, this is due to a sin i have committed.2
He surrounds his soul at all times, he does not allow it to breath, nor does he give it an opportunity to hunt him down.
The soul of the human being has expansive resources to mislead him, it wanders and attacks him, but it has no power
over the believer who is constantly aware.

Introspection can materialise by adopting the following measures:

1) Allocate time for it, it could perhaps be every moment or an hour or at the end of the day etc.
2) The individual must devote that time to recall all his actions and dealings that were completed during the
period before engaging in introspection. (It is possible to seek assistance with a schedule for
introspection)
3) He must distinguish his good actions, thank Allah (SWT) for that and strive to perfect these actions and
increase them. He must also distinguish his deficiencies and losses and reproach and reprimand his soul.
He must then repent and desist from acts that are causing the losses and force himself to repay the losses
with good deeds.

Practical Activity
Do not sleep tonight before you sit aone in your room, put out the lights and lock the doors for a period
of half an hour to take account of what you have done for the day. If you did any good ,then perform two
rak’aah of salaah out of thanks to Allah (SWT), if what was anything else then repent and make a firm
resolution that you would only do good.

E) Are you of those who engage in introspection:

It is possible to use a self evaluation card like the on below to evaluate yourself for the purpose of
“Muhaasabah” (Self Evaluation), so that you may be able to identify whether you are of those who are
aware of their souls or those who are unmindful of it or those who are in between. In this manner you
would be able to supplement what you have missed of good deeds before its too late- Remember there is
still time to reform your soul- before The Reckoning after which there is no return occurs.

Self Evaluation Card to Determine the Scope of Introspection

No Conduct Always Often Sometimes Rarely Never
Highest Level 28 4 3 2 1 0
1` Every time I go to sleep I feel as though
my soul will not return to life.
2 Every time I awake I feel as though I have
been given another opportunity to attain
blessings.
3 Whenever I miss one of the obligatory
acts of Allah (SWT) I feel a great loss.
4 I am grieved when i find that I have not
added to the good deeds of yesterday.
5 The feeling that I am in this world for a
limited time overcomes me.
6 I remid myself that life and death
alternate daily.
7 I recall my actions at every salaah and I
seek forgiveness for my shortcomings.

If you find that you have scored more than 20 points then you are of those who engage in introspection,
adhere to that and praise Allah (SWT) for that. If you have scored less than 14 points, then be wary of
being of those who do not engage in introspection and hasten to engage in introspection before the time
elapses.

Assignment
1) Explain the objective of introspection.
2) Explain the significance of introspection.
3) Mention examples of the disciples of The Prophet (SAW) and the pious engaging in introspection.

4) How is it possible to accustom oneself to introspection?

5) What practical advice could you give, based on your experience of introspection, to those who desire
to engage in introspection.
6) Mention incidents you have experienced due to engaging in introspection you have heard from those
who engage in introspection, and what effect did these experiences have on you?
7) The learner must evaluate the extent to which he engages in self reckoning.
8) Are you of those who engage in introspection? Do you engage with yourself for the purpose of self
reckoning at the end of everyday? If your answer is no, or there is some shortcomings, then what do
you intend to do regarding this and with what do you advise yourself?
 4) Turning to Allah (SWT) in Repentance
Practical Objectives:

• The learner must explain the reality of turning to Allah (SWT) [Repentance]
• The learner must explain the obligation repentance.
• The learner must explain the conditions of repentance.
• The learner must explain the merit of repentance.
• The earner must explain the method of repentance.
• The learner must evaluate himself regarding repentance.
A) The reality of Repentance:

(Know that repentance tantamount to a meaning that is composed of three elements,knowledge , conditions
and action.

As or knowledge: It is recognition of the great harm of sins, and it being a screen between the servant and the
beloved.

Condition: Indeed the heart no matter how little it perceives its negligence of its beloved, it grieves. This grief
which is cause due to a neglected action for the sake of the beloved is called regret.

Action: when this grief overwhelms the heart and dominates it triggers thoughts of the negligent actions the
present the past and the future.

As for its relationship with the present: It motivates one to desist from sin if it exists.

As for the future: It motivates one to desist from sin until the end of ones life.

As for the past: It motivates one to do the good deeds he has neglected by fulfilling them if it can be fulfilled.

Very often the word repentance (Taubah) is used synonymously with regret or remorse (Nadam). In this
regard The Messenger (SAW) said: ‫( النَّ َد ُم تَ ْوبَة‬Remorse is repentance), this hadith is narrated by ibnu Maajah,
ibnu Hibbaan and Al Haakim from the hadith of Anas and he said that it is authentic according to the
conditions of Imaam Al Bukhaari and Imaam Muslim (RA).Hence, regret cannot be void of the knowledge that
produced it and from the resolution that would follow it.1 Al Ihyaa

The meaning of repentance is to free oneself from all sin and disobedience, to display remorse for all sins past
shortcomings and to make a firm resolution not to commit the sin again for the rest of ones life.2minhaajul muslim

B) The Obligation of Repentance (Turning to Allah [SWT])

Allah (SWT) states in Surah At Tahreem verse 8:
‫جْري مِ ن تَ ْحتِهَا ْاْل َ ْنهَا ُر‬ َ ‫سى َربُّ ُك ْم أَن يُكَف َِر عَن ُك ْم‬
ٍ ‫سيِئَاتِ ُك ْم َويُ ْدخِ لَ ُك ْم َجنَّا‬
ِ َ‫ت ت‬ َ ً ‫َّللا ت َ ْوبَةً نَّصُوحا‬
َ ‫ع‬ ِ َّ ‫يَا أَيُّهَا الَّ ِذينَ آ َمنُوا ت ُوبُوا إِلَى‬

O you who believe turn to Allah with sincere repentance, perhaps your Lord will expiate your sins form you,
and admit you into gardens under which rivers flow. (At Tahreem :8)

Allah (SWT) also states in Surah Nur verse 31:

 َ‫َّللا جَمِ يعا ً أَيُّهَا ا ْل ُم ْؤمِ نُونَ لَ َعلَّ ُك ْم ت ُ ْف ِل ُحون‬
ِ َّ ‫َوت ُوبُوا ِإلَى‬

And turn to Allah in repentance all together, O believers, perhaps you may be successful. Nur:31

Allah (SWT) states in Surah Al Hujuraat,verse 11

}11{ َّ ‫َو َمن لَّ ْم يَت ُْب َفأ ُ ْولَئِكَ هُ ُم ال‬

َ‫ظا ِل ُمون‬

And whosoever does not repent they are the oppressors. Al Hujuraat: 11

Allah The Mighty, The Lofty states in Surah Al Baqarah, verse 222:

}222{ َ َ ‫ب ا ْل ُمت‬
َ‫ط ِ هه ِرين‬ ُّ ِ‫ب الت َّ َّوا ِبينَ َويُح‬ َ ‫ِإنَّ ه‬
ُّ ِ‫ّللا يُح‬

Indeed Allah loves those who constantly repent and those who constantly maintain purity.

Al Baqarah:222

The Messenger of Allah (SAW) said: “O People turn to Allah in repentance for indeed I turn to Him in
repentance a hundred times daily.”1 Muslim

The Messenger of Allah (SAW) also said: “The one who repents is the beloved of Allah, one who repents from
a sin is like one who has no sin.”2 ibnu Maajah from the hadith of ibnu Mas’ood.

All the scholars of the muslim community agree that repentance is obligatory. Imaam Al Qurtubi (RA) states:
“It is the consensus of the Ummah that repentance is obligatory (fard) upon the believers.” Al Jaami Li Ahkaamil
Quraan:5/90

Ibnu Qudaamah Al Maqdasi in his book Minhaajul Qaasideen states, there is a general consensus upon the
obligation of repentance, because sins are destructive, and they distance on from Allah (SWT). It is imperative
that one runs away from sin immediately.

This is so, because each and every human being without exception is prone to err and slip up. The Messenger
of Allah (SAW) said: “All the sons of Aadam constantly err; the best of those who constantly err are those who
constantly repent.”This hadith is narrated by Imaam At Tirmidhi, Imaam Ibnu Maajah and others.

C) Repentance has conditions:

The scholars have mentioned conditions for repentance; these conditions are extracted from quraanic verses
and authentic ahaadith, which are:

1) Displaying remorse for committing a sin. The Messenger of Allah (SAW) said: “Remorse is
repentance.” This is narrated by Imaam Ahmad and others.
2) Desisting from committing sins.
3) Committing oneself to a firm resolution that one would not return to that sin again.
4) Fulfilling all the consequential rights or returning what has been usurped as a result of a sin, or seeking
for pardon or surrendering the rights of others. This applies if the sin was in violation of the right of
man.
It is appropriate for one desires to repent to search his soul and examine it for sins and disobediences
that he committed in violation of the rights of Allah (SWT) and those that he committed in violation
 of the rights of man, just as it is imperative upon him to establish the gravity of each sin he committed,
then he must engage in a good deed that would equate the gravity of each of those sins
or surpass it. Allah (SWT) states in surah Hud, verse:114:
‫ت‬ َّ ‫ت يُ ْذ ِه ْبنَ ال‬
ِ ‫س ِـيئ َا‬ َ ‫ِإنَّ ا ْل َح‬
ِ ‫سنَا‬
Indeed good deeds erase evil deeds.
The Messenger of Allah (SAW) said: “Follow a evil deed with a good deed, it would erase it.”
Just as it is imperative upon one who desires to repent to ensure that his repentance is purely for the
Pleasure of Allah (SWT), not for any other objective or because he does not have the power to commit
sin anymore. Example, a person who stops stealing because he cannot find anything to steal will not be
considered as one who desires to repent ,nor would one who abstains from intoxicants because the
doctor warned him about its harmful effects or because he does not have any.

Those who repent are of four categories:

- One who possesses a serene soul: He repents and he is stable upon his repentance until the end of his
life. Such a person realises the excesses in his affairs, hence he does not incite his soul to return to sins.
This is sincere repentance.
- One who possesses a reproachful soul: He repents and he treads the path of stability in the most
important acts of obedience and he abstains from all the major sins, but he is tested by falling into
blameworthy situations without him intending to do so. However every time he is caught in such a
situation he reproaches his soul, he displays remorse, he is sorry and he renews his resolution to abstain
from everything that leads to such situations.
- One who possesses a weak soul: He repents and he is stable for a period of time, then lust overpowers
him and he engages in some sins intentionally and voluntarily, then he displays remorse and he hopes if
only Allah (SWT) empowers him He would suffice him against evil, but his soul (inner self) incites him
and he delays his repentance time and again.
- One who possesses a soul that constantly dictates with evil: He repents and he is stable for some time,
but then he returns to committing sins without even giving a thought to repentance and without even
being sorry for his actions. Such a person, an evil end is feared for him. May Allah (SWT) protect us
from that.

D) The merit of repentance (Turning to Allah [SWT]):

1-Repentance erases sins:
The Messenger of Allah (SAW) said:
َ ‫ب َك َم ْن َلَ ذَ ْن‬
" ُ‫ب لَه‬ ِ ‫ِب مِ نَ الذَّ ْن‬
ُ ‫" التَّائ‬
The one who repents from a sin is like one who has no sin. Ibnu Maajah.

2- Repentance transforms evil deeds to good deeds:

Allah (SWT) states in Surah Al Furqaan, verse: 70:

}70{ َ ‫َّللا‬
ً ‫غفُوراً َّرحِ يما‬ ٍ ‫سنَا‬
ُ َّ َ‫ت َوكَان‬ َ ‫سيِئ َاتِ ِه ْم َح‬ ُ َّ ‫ع َمَلً صَالِحا ً َفأ ُ ْولَ ِئكَ يُب َِد ُل‬
َ ‫َّللا‬ َ َ ‫إِ ََّل َمن ت‬
َ ‫اب َوآ َمنَ َوعَمِ َل‬

Except those who repent and believe and do good deeds, they are those for whom Allahwill
transform evil deeds into good deeds. And Allah is Oft Forgiving, Most Merciful.
3- Repentance is the cause of a life of serenity and increase in sustenance and strength:
Allah (SWT) states in Surah Hud, verse :3
ْ ‫ض ٍل َف‬
ُ‫ضلَه‬ ْ ‫ت ُك َّل ذِي َف‬ َ ‫سنا ً ِإلَى أ َ َج ٍل ُّم‬
ِ ‫س ًّمى َويُ ْؤ‬ ْ ‫َوأ َ ِن ا‬
َ ‫ست َ ْغ ِف ُرواْ َربَّ ُك ْم ث ُ َّم ت ُوبُواْ ِإلَ ْي ِه يُ َمتِ ْعكُم َّمتَاعا ً َح‬
And if tou seek the forgiveness of your Lord and you turn to Him in repentence, he will grant you
with good enjoyment for an appointed term and He will give those who have the right to possess
grace form His abounding grace
Allah (SWT) also states in Surah Nuh, verses: 10-12:

ٍ ‫} َويُ ْم ِد ْد ُك ْم بِأ َ ْم َوا ٍل َوبَنِينَ َويَ ْجعَل لَّ ُك ْم َجنَّا‬11{ ً ‫علَ ْيكُم ِمد َْرارا‬
‫ت َويَجْ عَل لَّ ُك ْم‬ َ ‫س َماء‬ ِ ‫} يُ ْر‬10{ ً ‫غفَّارا‬
َّ ‫س ِل ال‬ ْ ‫َفقُ ْلتُ ا‬
َ َ‫ست َ ْغ ِف ُروا َربَّ ُك ْم إِنَّهُ كَان‬
}12{ ً ‫أ َ ْنهَارا‬
I said to them seek the forgiveness of your Lord indeed He is Oft Forgiving. He will send rain from
the heavens upon you in abundance. He will increase you in wealth and children and He will
create gardens and He will create rivers for you.

4- Repentance purifies the heart of one who repents:

The Messenger of Allah (SAW) said:
‫إن العبد إذا أخطأ خطيئة نكتت في قلبه نكتة سوداء فإن هو نزع واستغفر وتاب صقل قلبه فإن عاد زيد فيها حتى تعلوا قلبه فهو‬
) ‫الران الذي قال هللا تعالى ( كَل بل ران على قلوبهم ما كانوا يكسبون‬
Indeed a servant ,when he commits a sin it creates a black spot in his heart, if he desist and seek
forgiveness and repents, he shines his heart, but if he returns (to the sinning) these black spots
increase until it covers his heart, and that is the rust that is mentioned in The book of Allah (Nay,
what they have earned has formed rust on their hearts)

5- Repentence is the cause of success in this world and the hereafter:

The words of Allah, The Truth (SWT) indicates upon this:
ُ ‫سى أَن يَكُونَ مِ نَ ا ْل‬
}67{ َ‫م ْفلِحِ ين‬ َ َ‫اب َوآ َمنَ َوعَمِ َل صَالِحا ً َفع‬ َ َ ‫َفأ َ َّما َمن ت‬
And as for he who repents and believes and does good deeds, he will be among the successful. Al
Qasas:67
Allah (SWT) states in Surah Maryam, verse: 60,
َ َ‫ب َوآ َمنَ َوعَمِ َل صَالِحا ً َفأ ُ ْولَئِكَ يَ ْد ُخلُونَ ا ْل َجنَّةَ َو ََل يُ ْظلَ ُمون‬
}60{ ً ‫شيْئا‬ َ ‫ِإ ََّل َمن تَا‬
Except those who repents and does good deeds, they will enter paradise and they will ot be
wronged at all.

E) How should I repent:

*Be aware of belittling a sin no matter how minor it may be:
The first step one must take in the process of repentance is to immediately desist from all sins- major
and minor- because minor sins, when they accumulate against you it could perhaps destroy you. The
Messenger (SAW) said: “Abstain from minor sins, indeed the like of minor sins is the like of a people
who descended to the bottom of a valley, this man came with a straw and that man came with a straw,

until they gathered what is sufficient to bake their bread, indeed minor sins, when the one who commits
them are taken to task due to them, they destroy him.Ahmad So O my beloved brother do not look at the
lightness of a sin, rather look at the greatness of The One you are disobeying.
Then there are sins that the general masses consider to be minor due to its abundant occurrence and due
to people engaging in them publicly, but in the eye of the believer and the sight of Allah (SWT), it is
serious. It is reported in the Musnad of Imaam Ahmad from Abu Saeed Al Khudri (RA) that he said,
“you engage in acts which in your sight is as trivial as a strand of hair, but we use to consider it in the
era of The Messenger of Allah (SAW) as destructive.”

Ponder upon the statement of The Messenger of Allah (SAW), “Indeed a man utters a word that stirs the
Anger of Allah and he does not give it any thought, and he falls seventy levels due it.”
*Be cautious of engaging in sin publicly and informing people about the sins you commit even
though it may be in the past :
This si so because of the statement of The Messenger of Allah (SAW): “Every member of my Ummah
will be pardoned except those who publicly announce their sins. Indeed it is a public announcement
when a man commits a sin at night and he arises in the morning and Allah (SWT) has concealed his sin
but he says, O so and so, last night I committed such and such sin. Such a person certainly spent the
night with Allah (SWT) concealing him but arises in the morning exposing what Allah concealed of his
action.”Al Bukhaari and Muslim.
One of the factors that public announcements about sins is the fact the public announcements about sins
leads people to consider such sins as trivial and minor and this contributes to making sin widespread in
the community. Allah (SWT) states in Surah An Nur, verse 19:
ُ َ‫َّللاُ يَ ْعلَ ُم َوأَنت ُ ْم ََل تَ ْعل‬
}19{ َ‫مون‬ َّ ‫اب أَلِي ٌم فِي ال ُّد ْنيَا َو ْاْلخِ َر ِة َو‬ٌ َ‫عذ‬ َ ‫إِنَّ الَّ ِذينَ يُحِ بُّونَ أَن تَشِي َع ا ْلفَاحِ شَةُ فِي الَّ ِذينَ آ َمنُوا لَ ُه ْم‬
Indeed those who love to spread sinful deeds among those who believe, for them is a painful
punishment in this world and in the hereafter, Allah knows and you do not know.
This does not mean that one should be neglectful regarding sins when one is alone as long as he does not
inform anyone about it.
The Messenger of Allah (SAW) cautioned us about his saying: “I certainly know of people from my
Ummah who will come on the Day of Resurrection with good deeds like the white mountains of
Tihaamah, but Allah (SWT) will transform these good deeds to nought.Behod! Indeed they are
your brothers of your skin, they spend the night as you do, but when they are alone they violate
those things that Allah has declared sacred.”ibnu Maajah
Be on your guard about publicly announcing your sins,and be on your guard against treating the
committing if sins lightly when you are alone. Allah (SWT) has absolute knowledge of what we conceal
and what we reveal, and He has knowledge of everyting.
*Beware of-May Allah have mercy on me and n you- of delaying and postponing repentance:
Allah (SWT) states in Surah Az Zumar, verse 54:
}54{ َ‫ص ُرون‬ ُ َ‫س ِل ُموا لَهُ مِ ن َق ْب ِل أَن يَأْتِيَ ُك ُم ا ْلعَذ‬
َ ‫اب ث ُ َّم ََل ت ُن‬ ْ َ ‫َوأَنِيبُوا ِإلَى َر ِب ُك ْم َوأ‬
And turn to your Lord and submit to Him before the punishment comes to you, and then you will
not be helped.
You do not know when death will catch up with you and at the time of death repentance will be o no
avail. The Messenger of Allah (SAW) said: “Indeed Allah accepts the repentance of a servant as long as
he does not reach the throes of death.”Ahmad and timidhi.

Hasten to repentance from every sin and do not delay it, The messenger of Allah (SAW) said: “There is
not a single servant who commits a sin, then he performs ablution, and he performs ablution with
 perfection, then he stands up and performs two units of prayer,then he seeks the forgiveness of Allah due
to that sin, except that Allah (SWT) forgives him.”ahmad and others.
*Beware of being persistent upon a sin:
This, due to The Words of Allah in Surah Ale Imraan, verse 135:
‫علَى َما َفعَلُواْ َوهُ ْم‬
َ ْ‫َّللا َولَ ْم يُ ِص ُّروا‬ ْ ‫َّللا َفا‬
َ ُ‫ست َ ْغفَ ُرواْ ِلذُنُو ِب ِه ْم َو َمن يَ ْغف ُِر الذُّن‬
ُ َّ‫وب ِإَل‬ َ ْ‫س ُه ْم ذَ َك ُروا‬ َ ‫َوالَّ ِذينَ ِإذَا َفعَلُواْ َفاحِ شَةً أ َ ْو‬
َ ُ‫ظلَ ُمواْ أ َ ْنف‬
}135{ َ‫مون‬ ُ َ‫يَ ْعل‬

Those whom when they engage in vile deeds or they wrong them selves, they remember Allah,and they
seek forgiveness for they sins, and forgives sins besides Allah. And they do not persist upon what they do of
sins knowingly.

*Beware of despairing of the Mercy of Allah:

The Truth may He be Blessed and High states in Surah Al Hijr, verse 56:
}56{ َ‫ه إَِلَّ الضَّآلُّون‬ ِ ِ‫ط مِ ن َّر ْح َم ِة َرب‬ ُ َ‫َو َمن يَ ْقن‬
And who despairs of the mercy of his Lord except those who are astray.
Allah (SWT) also states in Surah Az Zumar verse 53:
}53{ ‫الرحِ ي ُم‬
َّ ‫ور‬ َ ُ‫َّللاَ يَ ْغ ِف ُر الذُّن‬
ُ ُ‫وب جَمِ يعا ً إِنَّهُ ه َُو ا ْلغَف‬ َّ َّ‫َّللا إِن‬
ِ َّ ‫طوا مِ ن َّر ْح َم ِة‬ ِ ُ‫علَى أَنف‬
ُ َ‫س ِه ْم ََل ت َ ْقن‬ َ ‫ِي الَّ ِذينَ أَس َْرفُوا‬
َ ‫قُ ْل يَا ِعبَاد‬
Say, O My servants who have transgressed against themselves, despair not of the mercy of Allah,
verily Allah forgives all sin. Truly He is Oft Forgiving Most Merciful.
*Follow an evil deed with a good deed it will erase it:
Allah (SWT) states in surah Hud, verse 114:
‫ت‬ َّ ‫ت يُ ْذ ِه ْبنَ ال‬
ِ ‫س ِـيئ َا‬ ِ ‫سنَا‬ َ ‫ِإنَّ ا ْل َح‬
Indeed good deeds erase bad deeds.
Allah (SWT) states in surah Al Furqaan, verse 70:
}70{ ً ‫غفُورا ً َّرحِ يما‬ َ ‫َّللا‬
ُ َّ َ‫ت َوكَان‬ٍ ‫سنَا‬
َ ‫س ِيئ َاتِ ِه ْم َح‬ ُ َّ ‫ع َمَلً صَالِحا ً َفأ ُ ْولَئِكَ يُب َِد ُل‬
َ ‫َّللا‬ َ َ ‫ِإ ََّل َمن ت‬
َ ‫اب َوآ َمنَ َوعَمِ َل‬
Except he who repents and does good deeds, those are whom; Allah will transform their evil deeds
into good deeds.
Just as Alah (SWT) states in a hadith qudsi that Imaam Muslim narrates in his saheeh, “Whosoever
comes to Me a spans length, I will come to him an arms length, and whosoever comes to Me an
arms length, I will come to him a spans length, and whosoever comes to me walking, I will come to
him running.” In this regard Allaamah Ibnu Taymiyyah (RA) states.. “An intelligent person is he who
never ceases to do good deeds that would erase the evil deeds.” So have a good opinion of The Most
Merciful (SWT) of those who are merciful and journey towards Him in repentance, seeking forgiveness
and with total certainty that there is no refuge from Allah except to Him. Hasten towards good deeds and
keeping the company of His pious servants who would assist you in doing good deeds. Do not keep the
company of evil companions who would ease engagement in evil easy for you. Be consistent upon
remembering Allah (SWT) at all times. The remeberance of Allah (SWT) is one of the greatest means
that assists in repelling satan, just as it is of utmost importance for you to strive to recognise those deeds
that erase sins and to engage in these acts. We would mention some of them:

- Performing ablution with perfection and walking to the mosque. The Messenger of Allah (SA) said:
“Should I not show you the acts with which Allah (SWT) erases sins and raises the levels? They said,
sure O Messenger of Allah. He (SAW) said, perfoming ablution properly even in adverse conditions,
 taking many steps towards the mosque and enthusiastically awaiting the next prayer after a prayer, that
is your defence, that is your defence , that is your defence.” Malik and Muslim.
- Fasting on the Day of Arafah and Aashoora. The Messenger of Allah (SAW) said: “The fasting of The
Day of Arafah, I anticipate that Allah erases the sins of the year before it and the year after it, and fasting
The Day of Aashoora, I anticipate that Allah erases the sins of the year after it”At Tirmidhi.
- Night vigil in the month of Ramadaan (Tahajjud). The Messenger of Allah (SAW) said: “Whosoever
engages in tahajjud in Ramadaan out of faith and anticipation (of rewards), his previous sins will be
firgiven.”Al Bukhaari and Muslim.
- A righteous pilgrimage. The Messenger of Allah (SAW) said: “Whosoever performs the pilgrimage and
does not behave in an obscene manner and does not engage in sin, he returns like the day his mother
gave birth to him.”Al Buhaari.
- Spreading the greeting of peace and uttering pleasant words.He (SAW) said: “Indeed from among the
acts that make forgiveness compulsory is spreading the greeting of peace and uttering pleasant words.”Al
Kharaaity authenticated by Al Baani.

- Executing the five daily prayers, the Friday prayer and fasting in Ramadaan. He (SAW) said: “The five
daily prayer, the Friday until next Friday prayer and Ramadaan to Ramadaan erases (the sins) between
them when the major sins are avoided.”Muslim
- Invocations erase sin. He (SAW) said: Whosoever eats a meal then says:
" ‫غف َِر لَهُ َما تَقَ َّد َم مِ ْن ذَ ْنبِ ِه‬ َ ‫َّلل الَّذِي أ َ ْطعَ َمنِي َهذَا َو َر َز َقنِي ِه مِ ْن‬
ُ . ‫غي ِْر ح َْول مِ نِي َوَلَ قُ َّو ٍة‬ ِ َّ ِ ‫ ا ْلح َْم ُد‬.
All praise is due to He Who fed me this and sustained me with it, without any power or strength
from myself, his past sins are forgiven. At Tirmidhi.
He also said: “Whosoever wears a garment and says: All praise is due to He Who dressed me with
this and sustained me with it, without any power or strength from myself, he would be forgiven for
his past sins.Abu Dawood. There are many invocations for the different occasions of the day and the night
and the morning and the evening and others that is the cause of abundant good, that must never bypass
us, and Allah Alone is The Helper.

Practical Activity
1) Pray to Allah (SWT) that your soul is one of the serene souls.
2) Stand and pray a two rak’ah prayer (salaah) ,then seek the forgiveness of Allah for the
sin that you have committed.
3) Make a firm resolution that you will not return to nay sin and you will not neglect any
obligation from now on, and pray to Allah (SWT) to assist you to do that
4) Be consitent woth the ivocation called Sayyidul Istighfaar :
‫ وأنا على عهدك ووعدك ما استطعت‬،‫ خلقتني وأنا عبدك‬، ‫ َل إله إَل أنت‬،‫اللهم أنت ربي‬
‫ فاغفر لي فإنه َل يغفر‬،‫ وأبوء بذنبي‬،‫أعوذ بك من شر ما صنعت أبوء لك بنعمتك علي‬
‫الذنوب إَل أنت‬
O Allah, You are my Lord, there is no god except You, You have created me and I
am your slave, I am upon Your Covenant and promise to the best of my
capability, I seek your protection from the evil that I have committed, I return to
You with Yor Favour and I Return to You with my sin, so forgive my sins ,indeed
none forgive sins except You. Read this threetimes morning and evening.

F) One should evaluate one’s self regarding once repentance to Allah (SWT):
 Seek assistance with this self evaluation card to determine your condition with relatin to
repentance and returning to Allah (SWT), one may also add some of the points mentioned in the
previous chapter called-How Should I Repent. You must evaluate your level, re examine your
condition and rectify your shortcomings. The best of those who constantly sin are those who
constantly repent!

No Conduct Always Freque Someti Rarely Never

4 ntly mes 1 0
3 2
1 I feel as though sin distances me from Allah

2 My soul reproaches me when I commit a sin

openly and it exposes its harm for me

3 My soul adopts means that prevent it from

returning to sin.

4 I do not intentionally commit sins for which I

have repented before.

5 I wish I did not commit a sin

6 I strive to realise the conditions of repentance

7 I strive to repent and seek forgiveness many

times a day

8 I intend to repent once a day and once at

night

9 I desist from commiting a sin when I

remember

10 I am determined not to commit a sin for the

rest of my life

11 I treat the effects of past sins with

compensation executing the obligations that I
neglected.

Assignment

1) Explain the reality of turning to Allah (SWT) [Repentance]

2) Explain the obligation repentance.
3) Explain the conditions of repentance.
4) Explain the merit of repentance.
5) Explain the method of repentance.
6) Evaluate yourself regarding repentance.
 5) Remembering Death
Practical Objectives:
• The learner must explain the significance of remembering death.
• The learner must explain the factors that assist one to prepare for death.
• The learner must mention practical means that would aid him in remembering death.
A) The Significance of Remembering Death
Indeed one of the greatest means of purifying the soul id the remembrance of death and preparing for it.
Whosoever imagines that the angel of death is at is doorstep, it becomes imperative upon him to prepare
for the journey with him either to paradise or to hell. There is no abode after this world except paradise
or the fire, death is a reality that must occur. It is the goblet of each and every being and each and every
being would drink of it. Allah (SWT) states in surah Qaf verse 19-22:
}21{ ‫هي ٌد‬
ِ‫ش‬َ ‫ق َو‬ٌ ِ‫سائ‬َ ‫} َو َجاءتْ ُك ُّل نَ ْف ٍس َّمعَهَا‬20{ ‫ُّور ذَ ِلكَ ي َْو ُم ا ْل َوعِي ِد‬ ِ ‫} َونُ ِف َخ فِي الص‬19{ ‫َق ذَ ِلكَ َما كُنتَ مِ ْنهُ تَحِ ي ُد‬ ِ ‫ت بِا ْلح‬ ِ ‫سك َْرةُ ا ْل َم ْو‬
َ ْ‫َو َجاءت‬
}22{ ‫حدِي ٌد‬ ْ
َ ‫ص ُر الي َْو َم‬َ‫ك‬ َ
َ َ‫فب‬ َ‫اءك‬ َ
‫ِغط‬ َ‫َنك‬ َ
‫شفنا ع‬ ْ َ َ َ َ ْ َ ْ َ
َ ‫لقد كُنتَ فِي غفل ٍة ِمن هذا فك‬ ْ َ َ
And the throes of death will come in truth, which is what you have been avoiding. And the
trumpet will be blown, that would be day about which you have been warned. And every soul will
come forth with and angel that leads him and an angel that will bear testimony. Indeed you were
heedless of this, now We have removed from you your covering and sharp is your sight.
This world is the abode of action awhie the hereafter is the abode of accountability, so gaqther
provisions O my brother for your returning and ensure that your provisions are abundant before the time
elaspses.Allah (SWT) states in surah Al Munaafiqoon, verse 10:
}10{ َ‫ق َوأ َكُن ِمنَ الصَّالِحِ ين‬ َّ َ ‫ب َفأ‬
َ ‫ص َّد‬ ٍ ‫ب لَ ْو ََل أ َ َّخ ْرتَنِي ِإلَى أ َ َج ٍل َق ِري‬ َ ِ‫َوأَن ِفقُوا مِ ن َّما َر َز ْقنَاكُم ِمن َق ْب ِل أَن يَأْت‬
ِ ‫ي أ َ َح َد ُك ُم ا ْل َم ْوتُ َفيَقُو َل َر‬
And spend in (charity) of that which We have provided you before death comes to one of you, and
he says, my Lord, if only You would give me respite for a little while, so that I coud give charity
and I could be of the pious.

B) Factors that aid preparation for death (Messages before it arrives):

Your visitor (Death) has certainly sent messages that announces the closeness of its arrival and the
approaching termination of your lifespan, so have you prepared for its reception....As for the messages,
they are:
1) Illness:
People began visiting Muhammad ibnu Waasi during his illness that led to his death, he said, O my
brothers, O my brothers, suppose I and you requested Allah (SWT) for return (to Him) and he
granted you your request and he rejected me... so do not cause losses for yourself!
When Abdul Malik ibnu Marwaan became ill before his death, he began reproaching his soul and
hitting his hands on his head and saying, how I’d love that i earned daily what would suffice me

(after death) and I occupied myself with the obedience of Allah (SWT). That statement of his was
mentioned to Abu Haazim and he said, All Praise is for Allah Who made them wish, at the time of
 death, for what we are presently doing and we will not wish at the time of death to be in their
condition.
O my brother....whosoever considers the time of his death to be far away, prolongs his hopes and
forgets his grave, he must read the advice of Imaam Al Hasan Al Basri when he said: “He who does
not die suddenly becomes ill suddenly, so be conscious of Allah (SWT) and be cautious of the
unexpected decrees of your Lord.
Indeed the doctor with his treatment and hid medicine
cannot defend death when it comes,
What would happen to the doctor who dies
due to the similar sickness that he use to treat in the past?
The doctor and the patient died and he who
carried the medication, he who sold and he who bought it.

2) Old Age:
Action must happen before old age descends. Indeed when old age does descend, the zeal to do
things become languid, strength declines, desire becomes weak and it does not assist the ability. You
would hear sayings of the Prophet (SAW) regarding the virtuous deeds, you would wish to engage in
those deeds but you will not have the ability. So seize the opportunities youth offers before your old
age as The Messenger of Allah (SAW) advised.
May Allah have Mercy on Imaam Al Hasan Al Basari when he alerted the elderly with is statement,
“O assembly of elderly, what does a crop await when it matures?! The replied, reaping. He alerted
the youth saying, O assembly of youth indeed destruction can reach a crop before it matures!
3) Departure of those who are Beloved:
A man from among the pious predecessors, whenever the death news of the death of one of his
brothers reached him he would say, indeed we belong to Allah and indeed unto Himis our returning,
I was almost, I swear by Allah, the victim of death, and Allah will increase him ,due to that
statement in seriousness and determination.
A man came to Al Fudhayl ibnu Ayaad and said to him, give me some advise. He responded saying;
did your parent pass away? He said yes. Al Fudhayl said ten leave, indeed one who needs someone
to advise him after the death of his parents, no advice can benefit him. It has been said: “Death
suffices as an advisor.”
4) The Silent Admonisher (The Grave)
O my beloved brother, how many times did you listen to the admonition of the grave?! Did you
reflect upon your grave?! Whatkind of companion did you prepare for it? Increase your visits of the
grave ,for indeed it reminds about the hereafter. The Messenger of Allah (SAW) said: “ I use to
forbid you from visiting the cemetery.Behold, visit it, for indeed it reminds you about the hereafter.”
This is an authentic hadith.

C) How do I Remember Death?

-A man cannot remember death unless he remembers it with his tongue, his heart, and his limbs.
-When you go to bed every night, remember death. Read the dua at the time of sleeping:
‫ باسمك اللهم أحيا وأموت‬With Your name O Allah I live and die and when you awaken from sleep, read:
‫الحمد هلل الذي أحيانا بعدما أماتنا وإليه النشور‬All praise is for Allah Who has granted life and granted death
and unto Him is The Resurrection.
-Increase your visits to the sick, those in difficulties and the hospitals for indeed such visits remind one
of death.
-When of your relatives or dear ones pass away, be eager to be present at the time of his bathind and
shrouding.
-Prepare your shroud (kafan) and your fragrances (hanoot) during your life time because you do not
know when your time would come.
-Prepare your legal will and inform your family about it.
-Do not spend any part of your time in deeds that you may regret after death and bear in mind that you
will be summoned to account for those deeds after death.

-When you perform your prayer (Salaah), perform the prayer of one bidding farewell, as though t is your
last prayer.
-Spend out of your wealth today in The path of Allah, before it is distributed among your heirs tomorrow
and you will be held accountable for it.
-Yearn to visit the cemetery, particularly the graves of those you know from among your beloved ones,
your relatives and your contemporaries who preceded you to the grave.
- Be eager to escort the deceased to the cemetery.

Assignment

1) Explain the significance of remembering death.

2) Explain the messages that motivate man to prepare for death.
3) Mention practical issues that remind man about death.
4) Explain the practical means you have personally adopted to prepare for death.
 5) Invocation (Dua)
Practical Objectives:
• The learner must explain the significance and virtue of invocation.
• The learner must explain the etiquettes of invocation.

The Significance and Merit of Invocation:

Invocation is one of the most effective means to purify the soul, rather The Messenger (SAW) said:
“Invocation is the essence of worship.”Reparted by Ahmad and authenticated by Al Baani.Invocation is like the equipment of
the load that constantly loads the heart with strength and sensitivity. It is part of the remembrance with which
man remembers his Creator (SWT), takes refuge with Him due to his human weakness and his enemies that
exist within himself and among these enemies is the soul that constantly dictates with evil.
We observe the eagerness of As Siddeeq (RA) in learning what purifies the soul from the pure fountain (of
knowledge). Sayyiduna Abu Hurairah (RA) narrated that Sayyiduna Abu Bakr As Siddeeq (RA) said to The
Messenger of Allah (SAW) : “Instruct me with something that I may say in the morning and the evening. He
(SAW) said, say, O Allah, The Knower of the invisible and the visible, Creator of the heavens and the earth,
The Lord of everything and its Owner. I bear Testimony that there is no god except You, I seek protection with
you from the evil of my soul and the evil of satan and his partners. Reported by Ahmad and At Tirmidhi and authenticated by Al
Baani.

In the hadith of Abu Raashid Al Hadraani there is some addition, “And that I commit any evil against my soul
or any muslim.At Tirmidhi.
Imaam Ibnu Qayyimul Jauziyyah (RA) states, this hadith contains the teaching of seeking protection from evil,
its causes, and its consequences. Indeed evil, all evil either emanates from the soul, or from satan and its
consequences either effects the perpetrator or his brother muslim.The hadith deals with the two sources of evil
that emanates from these two sources and the consequences that results. The fact that this is the advise of the
most pious human being to the most beloved human being to him to adhere to it morning and evening, indicates
upon the fact that dua (invocation) is a significant mean to discipline the soul.
This is not the only invocation with which the Prophet (SAW) instructed his noble disciples as a means to
discipline the soul, rather indeed one who pages through the chapters on invocations in the books of traditions,
will discover a great treasure or disciplining the soul.
The Key to Guidance:
Imaam Ibnul Qayyim states, “The scholars have come to a consensus that guidance (tawfeeq) means that Allah
does not entrust you to your self and disappointment is when He (SWT) releases you to your soul. If the origin
of all good is guidance, then it is in the Hands of Allah (SWT) and not in the hands of the slave. The key to
guidance is dua, neediness, honestly seeking refuge with Allah (SWT), desire for Allah and fear of Him. When
a slave is given this key ,then certainly Allah (SWT) desires to open the door of guidance for him, and when
Allah (SWT) misguides him from the key, the door of all good remains locked.”Al fawaaid page 127, An Nafaais page 128.
Since invocation is the door to all goodness and guidance, the taabi’iyoon [those who met and followed the
companions of the Propphet (SAW)] depended on it as one of the basic treatments of the soul, Abu Rawwaad in
one of his narrations from them states, “I saw Tawoos and his companions when they performed the late noon
prayer (asr), they use to face the qiblah and none of them would talk and they use to supplicate humbly.”Sifatus
Safwah, volume 2,page :288.
*Counselling One Another:
They use to-May Allah be pleased with them- cousel one another to adhere to this basic fundamental of
disciplining the soul. One of the narrations of the Mufti of Makkah ,the noble taabiy’iy Atta ibnu Abi Rabaah
states that he narrates from his companion Tauwoos, he said: “Tauwoos said to me, o Ataa, do not go with your
need to one who closes his doors on you and puts a screen on his door (appoints a gate keeper). Rather take your
need to He Whose door is open for you until The Day of Judgement. He instructed you to invoke Him and He
guaranteed you that He will respond.”Asraarul Istijaabah.There is no doubt that this noble generation were well aware
of the causes that produce a response. Among these causes are consumption of permissible (halaal) food,
choosing the appropriate time for invocation, preceding the invocation with praises of Allah, desisting from
requesting for severance o family ties, and other causes of response to invocations, except that the secrets of
perceptible response which most people are not aware of was explained by the tabiy’yoon so that they may be
signs with which we may seek guidance, to recognise the closeness of the response after the appearance of these
signs, or torecognise acceptance from rejection. A man came to the scholar of Yemen, the noble taabi’iy
Tauwoos Al Kaisaani and said to him, “pray to Allah for us, he said I do not perceive any fear in my heart to
pray for you.” Siyaru A’laamin Nubalaa ,V:5 ,P:42.
He intended two objectives with this answer, firstly the man must learn that he must pray for himself, there is no
screen between Allah and His servant, he also wanted to discipline his soul not to be deceived due to people
coming and requesting him to pray for them. Despite this he did not lie when he responded with that answer,
because fear of Allah is the secret of which many are unaware when they prayer is not answered. The taabi’iy
Thaabit Al Bunaani narrates for s from one of the pious servants, “indeed i know when my Lord The Mighty,
The Lofty answers my prayer.”The people were surprised with this statement of his so they said; you know
when your Lord answers your prayer? He said, yes. They said how do you know that? He said when my heart is
overwhelmed with fear, I tremble, my eyes overflow with tears and I pray spontaneously, then I know my
prayer is answered.” Sifatus Safwa V:3,P:261.These secrets all of them are not beyond what Tauwoos said when he
answered that man that requested him to pray for him, the statement of Ameerul Mu’mineen Al Faarouq
emphasis one aspect of these secrets: “ I do not carry the burden of being concerned about the response to my
prayer, rather it is the cocern of prayer, when I am inspired to pray, then indeed the response comes with the
prayer.Al Fawaaid, P:126 An Nafaais, P:128.

Some Anecdotes of Their Prayer:

Due to that fear which Tauwoos and Thaabit Al Bunaani talk about, Allah (SWT) inspires them with remarkable
prayers. It is narrated from Zaynul Arbedeen that he said in his prayer: “O Allah I seek protection with You
from my public life being impressive outwardly, while my private life is disgusting in secret. O Allah as lond as
I commited sins You never cease being good to me, so if I return to sin You return to doing good to me.”Siyaru
A’laamin Nubalaa, V:3, P:396.
One of the prayer of the great Tabi’iy from Basra a great ascetic was Talq ibnu Habeeb
was, “O Allah I beseech You for the knowledge of those who fear You, the era of the scholars who fear You,
the certainty of those who put their trust upon You, the trust of those who have certain knowledge of You, the
repentance of those who are devoted to You, the devotion of those who turn to You in repentance, the
gratefulness of those who persevere for You and unite with the living who are sustained by You.”Siyarul A’laam, V: 4,
P: 62-603.
C) The Etiquettes of Invocation:
Dua (Invocation) has many etiquettes, we will mention a few of them, perhaps we may adhere to them when we
invoke Allah The Mighty, The Lofty.
-Praise Allah The Mighty ,The Lofty before the invocation and greet and send salutations upon The Messenger
of Allah (SAW).
-Always maintain apostive opinion of Allah The Mighty, The Lofty.
-Be resolute with your quest and persistent with your prayer.
-Pray three times for your request.
-The one calling upon Allah (SWT) should display humility and should beg when praying.
-The prayer should be concise and meaningful and one should recite those prayers that are reported from The
Messenger (SAW).
-The one engaged in invocation and stretch his hands out to the height of his shoulders.
-One engaged in invocation should conclude the invocation with the word Ameen.

Assignment
1) Explain the significance and merit of invocation.
2) Mention the etiquettes of invocation.
3) Evaluae to what extent do you adhere to the etiquettes of invocation.
 References
1) Fi Zilaalil Quraan- Sayyid Qtub
2) Manhajit Tabiy’yeen fi Tabiyyatin Nufoos- Ustaadh Abdul Hamid al Bilaaly
3) Ihyaa’u Uloomid Deen- Al Imaam Abu Haamid Al Ghazaali.
4) Mukhtasar Minhaajul Qaasideen- Al Imaam ibnu Qudaamah al Maqdasi
5) Minhaajul Muslim- Ash Sheikh Abu Bakr Al Jazaairi
6) The Phenomenon of Human Weakness- Dr. Majdi Al Hilaali
7) At Tazkiyyah- Ustaadh Nabeel Haaid Al Muaadh.
8) Muhaasabatun Nafs- Dr. Husain Shahaatah
9) Mashroo Barnaamij Tarbawiyy Islaamy Li Islaahin Nafs- Dr Abdul Hayy Al Farmaawi
10) Ar Rasaail (Da’watuna Al Mu’tamarul Khaamis)- Al Imaam Hasan Al Bannaa
11) Tafseerul Quraanil Azeem- Allamah ibnu Katheer
12) Al Jaami Li Ahkaamil Qur’aan- Al Imaam All Qurtubi.
13) Fal Nab’da bi Anfusina- Dr. Majdi Al Hilaali
14) Siyaru A’alamin Nubalaa- Adh Dhahabi
15) Sifatus Safwa- ibnul Jawziyyah
16) Al Bidaayah wan Nihaayah- ibnu Katheer.
 Section Seven
General Objectives
The earner must link his knowledge of Islam with the two sources, The Holy Qur’aan and The
Sunnah and his emulation of The Messenger of Allah (SAW) regarding that by following
someone he trusts and receiving is knowledge fro him.

Objectives of This Phase:

• The learner must explain the sources of his knowledge of Islam.

• The learner must explain the significance of seeing assistance from one who is more earned than he is in
the understanding of Islam.
• The learner must seek assistance for his knowledge of Islam from these sources from someone whom he
trusts for his piety and knowledge.
• The learner must act upon emulating The Messenger (SAW) and the pious predecessors in all the
different situations he encounters.
• The learner must strive to materialise holistic worship.
 The First objective of this Phase: The Learner must explain the sources of his knowledge of Islam.

Practical Objectives:

• The learner must explain the first source for the understanding of Islam.
• The learner must explain the second source for the understanding of Islam.

Islam is distinguished from other legal systems by virtue of the fact that the source from which it is
extracted is divine revelation. It has been coloured with the colour if divinity and it contains its light.
‫اْلي َما ُن َولَكِن َجعَ ْلنَاهُ نُورا ً نَّ ْهدِي بِ ِه َم ْن نَّشَاء مِ ْن ِعبَا ِدنَا‬ ِ ْ ‫اب َو ََل‬ ُ َ ‫َو َكذَ ِلكَ أ َ ْو َح ْينَا إِلَ ْيكَ ُروحا ً ِم ْن أ َ ْم ِرنَا َما كُنتَ تَد ِْري َما ا ْل ِكت‬
And thus We have sent to you a revelation of Our Command. You knew what is the Book, nor
what is the Faith. Rather We haqve made it (this Quraan) a light, We guide with it whomsoever
We desire from among Our saves. (As Shurah :52)
Revelation (wahiy) is what Allah (SWT) has revealed of The Book and the Sunnah. The Book is with
the words and the meanings of Allah (SWT), the Sunnah is the words of The Messenger (SAW) but the
inspiration of Allah (SWT). The Messenger of Allah (SAW) said: I left what if you hold firm to after me
you will never ever go astray, The Book of Allah and my Sunnah.Al Haakim ,he authenticated it in his Mutadrakh.Allah
(SWT) states:
}132{ َ‫مون‬ ُ ‫سو َل لَعَلَّ ُك ْم ت ُْر َح‬ َّ ‫( َوأَطِ يعُواْ َّللاَ َو‬Obey Allah and His Messenger perhaps you may receive mercy)
ُ ‫الر‬
Al Imraan :132. Allah (SWT) states:
ُ
ِ ِ‫سو ِل إِن كُنت ُ ْم ت ُْؤمِ نونَ ب‬
‫اَّلل‬ ُ ‫الر‬ ِ ‫ش ْيءٍ َف ُردُّوهُ إِلى‬
َّ ‫َّللا َو‬ َ َ ‫از ْعت ُ ْم فِي‬َ َ‫سو َل َوأ ُ ْولِي اْل َ ْم ِر مِ ن ُك ْم َف ِإن تَن‬ َّ ْ‫يَا أَيُّهَا الَّ ِذينَ آ َمنُواْ أَطِ يعُواْ َّللاَ َوأَطِ يعُوا‬
ُ ‫الر‬
ِ ْ ‫سنُ تَأ‬
}59{ ً‫ويَل‬ َ ‫َوا ْلي َْو ِم اْلخِ ِر ذَ ِلكَ َخ ْي ٌر َوأ َ ْح‬
O You who believe obey Allah and obey The Messenger and those who have authority among you,
and if you differ among yourselves about anything, then refer it to Allah and His Messenger, if you
believe in Allah and The Last Day. That is better and more suitable for the final determination. An
Nisaa: 59.

ً ‫سنَ أُولَـ ِئكَ َرفِيقا‬

}69{ ُ ‫ش َهدَاء َوالصَّالِحِ ينَ َو َح‬ ِ ‫ع َلي ِْهم ِمنَ ال َّن ِب ِيينَ َو‬
ُّ ‫الصدِي ِقينَ َوال‬ ُ ‫سو َل َفأ ُ ْو َلـ ِئكَ َم َع ا َّل ِذينَ أ َ ْن َع َم‬
َ ‫َّللا‬ ُ ‫الر‬
َّ ‫َّللا َو‬
َ ‫َو َمن يُطِ ِع‬
Whosoever obeys Allah and The Messenger, then they would be with those whom Allah has
favoured from among the prophets, the truthful, the martyrs and the pious. And how excellent
these are for companions. An Nisaa: 69.

‫ع ْنهُ َفانت َ ُهوا‬

َ ‫سو ُل َف ُخذُو ُه َو َما نَهَا ُك ْم‬ َّ ‫َو َما آتَا ُك ُم‬
ُ ‫الر‬
And whateverThe Messenger gives you, take it, and from whatsoever he forbids you abstain. Al
Hasr: 7

}80{ َ ‫َّللا َو َمن ت َ َو َّلى َف َما أ َ ْر‬

َ َ‫س ْل َناك‬
ً ‫علَ ْي ِه ْم َحفِيظا‬ َ ‫ع‬ َ َ ‫سو َل َف َق ْد أ‬
َ ‫طا‬ َّ ‫َّم ْن يُطِ ِع‬
ُ ‫الر‬
Whosoever obeys The Messenger has certainly obeyed Allah, and whosoever turns away, then We
have not sent you as a watcher over them. An Nisaa: 80
Allah (SWT) also states:
ُ َ‫سو ِلنَا ا ْلبَال‬
ُ ‫غ ا ْل ُم ِبي‬
}92{ ‫ن‬ َ ‫سو َل َواحْ ذَ ُرواْ َف ِإن ت َ َولَّ ْيت ُ ْم َفا ْعلَ ُمواْ أَنَّ َما‬
ُ ‫علَى َر‬ َّ ْ‫ّللا َوأَطِ يعُوا‬
ُ ‫الر‬ َ ‫َوأَطِ يعُواْ ه‬
Obey Allah and obey The Messenger and beware, if you turn away then you should know that the only duty
of Our Messenger is to convey the message in the clearest way. Al Maaida: 92

The Holy Qur’aan and The Sunnah are the only sources to get to know the laws of Islam and its teachings
regarding beliefs and concepts...be it worship or legal matters... character and etiquettes....and in all the
different spheres of life. Thus it is imperative upon every Muslim to understand The Qur’aan and The Sunnah
correctly. This is what we will try to clarify in the following pages:

A) The First Source to Understand Islam (The Qur’aan)

The Qur’aan: [It is the words of Allah (SWT), He sent it down with Ar Ruhul Ameen (Gabriel) upon the heart of
The Messenger of Allah Muhammad ibnu Abdullah (SAW) with its Arabic words,and its true meaning as a
constitution or mankind so that they may be guided with its guidance, a means of gaining proximity by
worshipping Allah with its recitation. It is recorded between the covers of The scriptures. It begins with Suratul
Faatihah and it concludes with Suratun Naas. It has been conveyed to us repetitively in writing and orally
generation after generation, protected from any change or alteration, confirming the words of Allah in Suratul
Hijr, verse: 9:

}9{ ُ ‫ِإنَّا نَ ْحنُ نَ َّز ْلنَا ال ِذهك َْر َو ِإنَّا لَهُ لَحَا ِف‬
َ‫ظون‬

Indeed We revealed the dhikr (Quraan) and indeed We will protect it.

Al Qur’aan is revelation which was sent down by Allah The Mighty, The Lofty, in word and meaning:

}195{ ‫ين‬
ٍ ‫ان ع ََر ِبي ٍ ُّم ِب‬
ٍ ‫س‬ َ }193{ ‫ح ْاْلَمِ ي ُن‬
َ ‫} ِب ِل‬194{ َ‫علَى َق ْل ِبكَ ِلتَكُونَ مِ نَ ا ْل ُمنذ ِِرين‬ ُّ ‫} نَ َز َل ِب ِه‬192{ َ‫ب ا ْلعَالَمِ ين‬
ُ ‫الرو‬ ِ َ ‫َو ِإنَّهُ لَت‬
ِ ‫نزي ُل َر‬

And indeed it is a revelation from the Lord of the worlds (universe), which the trustworthy spirit (Gabriel)
has brought down, upon your heart so that you may be of the warners, in the clear Arabic language. (Ash
Shuaraa: 192-194)

The Messenger of Allah (SAW) said about The Holy Qur’aan: “It contains the information of those before you
and of those after you and the law of what is between you. It is the deciding word and it is no joke.
Whosoever forsakes it from among the tyrants Allah will break him, and whosoever seeks guidance from
any source besides it, Allah will lead him astray. It is the strong rope of Allah and the clear light of Allah. It is
the wise reminder and the stable path. Whims cannot go astray with it, tongues cannot be ambiguous with
it, views cannot be split with it. The scholars cannot be satiated with it and the pious cannot become bored
with it, refutations cannot make it perish, its marvels cannot come to an end. It is the b ook that did not
prevent the jinn to say when they heard it (‫ش ِد َفآ َمنَّا ِب ِه‬ َ ً ‫ ) ِإنَّا سَمِ ْعنَا قُ ْرآنا‬Indeed we have heard a
ُّ ‫} يَ ْهدِي ِإلَى‬1{ ً ‫عجَبا‬
ْ ‫الر‬
strange recitation, it leads to righteousness so we believed in it. (A Jinn:1-2).He who knows it succeeds, he
who talks with is truthful, he who judges with it is just, he who acts with it will be rewarded and he who
calls to it will be guided to the straight path.”Part of a hadith narrated by Tirmidhi V:1, P:149. Imaam Al Qurtubi referred to it in his Jaami Li
Ahkaamil Qur’aan V:1 ,P:4

It is The Book of Allah that possesses a strange nature, so how can it be encompassed.

The Second source for The Understanding of Islam (As Sunnah)

If The Noble Qur’an is the first source of of the law then indeed The pure Sunnah has to be the second source,
due to the words of The Truth (SWT):

}4{ ٌ ‫} ِإ ْن ه َُو ِإ ََّل َو ْح‬3{ ‫ق ع َِن ا ْله ََوى‬

‫ي يُوحَى‬ ُ ِ‫َو َما يَنط‬

He does not speak of his personal whims; it is nothing but revelation that has been revealed. An Najm: 3-4

‫ع ْنهُ َفانت َ ُهوا‬

َ ‫سو ُل َف ُخذُو ُه َو َما نَهَا ُك ْم‬ َّ ‫َو َما آتَا ُك ُم‬
ُ ‫الر‬

And whatever The Messenger gives you, take it, and from whatsoever he forbids you abstain. Al
Hasr: 7
These verses indicate that the Sunnah is part of revelation. He (SAW) said: “ Behold I have been given
The Qur’aan and the like of it with it.” Narrated b Imaam As Suyuti from Al Miqdaam ibnu
Ma’dikarib (An authentic hadith). The Sunnah is an explanation of The Noble Qur’aan:
ِ َّ‫الذك َْر ِلتُبَيِنَ لِلن‬
‫اس‬ َ َ ‫َوأ‬
ِ َ‫نز ْلنَا إِلَ ْيك‬
And We have sent The Qur’aan down to you so that you may explain (it) to the people. An Nahl:44
The Sunnah could be a statement, a deed, or an approval of The Messenger (SAW) of the deed of a
disciple. The definition of a sunnah is a manner or a way, it could be some thing with which The rophet
(SAW) commanded us, or prohibited us ,or something he en courage s to do, either uttering certain
words or engaging in certain deeds, or any issue. It is those things which he confirmed the The Book of
Allah does not mention.Thus it is said that the primary evidence of the shariah is The book and The
Sunnah,i.e. The Quraan and The Hadith. An Nihaayah fi gareebil Hadith wal Athar,V:2, P:409. The Sunnah can aso be
defined as [Whateverhas been narrated from The Prophet (SAW) of sztatements , deeds and approvals
An example of a statement is, “Indeed actions are judged by intentions.”An example of deeds is what
disciples narrated about issues pertaining to worship and other aspects of life. An example of his
approval, is his approval of how his disciples applied their minds regarding the asr prayer in the battle of
Bani Quraizah, and his approval of Khalid ibnul Waleed eating the desert iguana. As Sunnah and its position in
Islamic Law by As Sibaaiy.

*The Validity of The Sunnah as Evidence:

It is the consensus of the muslims that whatever has been narrated to us of the statements, deeds and
approvals of The Messenger of Allah (SAW), and the objective of this was affirmation and emulation,
and it was received by us from an authentic chain of narrators that benefits conclusive evidence or
assumed evidence that is in favour of his honesty, is evidence against the Muslims and it is a source of
legislation from which the qualified scholars may extract shariah laws relating to the actions of those
who are accountable. This means that those laws that are come to us from the sunnh, with those laws
that come to us fro The Holy Qur’aan are obligatory upon us to follow. Ilmu Usoolil Fiqh-Abdul Wahhaab Khallaaf.

The Relationship of The Sunnah with The holy Qur’aan:

Firstly ,as a source of evidence it is the second source after The Holy Qur’aan, meaning the qualified
scholar will not refer to The Sunnah unless he cannot find anything in The Holy Quraan regarding the
law which he desires to know.

Secondly, regarding the laws that are mentioned in The Sunnah, they can only be one of three
categories:
1-The Sunnah confirms and emphasis a law that appears in The Holy Qur’aan, like the commands and
prohibitions upon which verses of The Holy Qur’aan indicate and the Sunnah of The Messenger (SAW)
support , like prohibition from idolatry, righteousness towards parents, prohibition from falsely
testifying and taking a life without any right.
2-It could elaborate upon and explain what appears in The Holy Quraan briefly, or it could attach
conditions to what appears in The Holy Quraan without conditions, or it could be specific about
something that is general in The Holy Quraan, because Allah (SWT) has granted His Messenger (SAW)
the right to explain the texts of The Holy Quraan. In this regard Allah (SWT) states:
‫اس َما نُ ِز َل إِلَ ْي ِه ْم‬ِ َّ‫الذك َْر ِلتُبَيِنَ لِلن‬ َ َ ‫َوأ‬
ِ َ‫نز ْلنَا إِلَ ْيك‬
And We have sent The Qur’aan down to you so that you may explain (it) to the people what was
sent down to them
( An Nahl: 44)
It is the sunnahs of this category that explains the establishment of prayer, the giving of alms, the
pilgrimage to the Ka’bah. The Holy Quraan instructed with the establishment of prayer, the giving of
charity and the pilgrimage, but it did not explain the number of units in each salaah, or the amounts for
charity or the rites of the pilgrimage. The sunnah that enshrines deeds and statements explains this
summation. Allah (SWT) permitted sales and He prohibited usury, the sunnah explained which category
of sales are valid and which are invalid and it explained the categories of usury that are forbidden. Allah
(SWT) prohibited us from consuming any mammal that died naturally, the sunnah explained the
meaning of that, and that if mammals of the sea die naturally, its consumption will be permissible. There
are many other examples of summations that the sunnah explains in detail, laws that are mentioned in
The Holy Qur’aan without any conditions and the sunnah explains the conditions and general laws
mentioned in The Holy Qur’aan about which the sunnah is specific.
3-It could confirm and construct a law about which The Hoy Qur’aan is silent, this category of law is
confirmed by the Sunnah and no text of The Hoy Qur’aan indicates upon it, examples f this category of
law is the prohibition of marrying a woman and her paternal or maternal aunt, prohibition of consuming
any animal that has canines and any bird that has claws, prohibition of wearing silk and gold rings by
men, the hadith mentions , “Whatever is prohibited due to blood relationship is prohibited due to
breast feeding,”and other laws that have been established by the sunnah alone and its source is
inspiration of Allah to His Messenger (SAW) or the mental application of The Messenger (SAW)
himself.
This explains that it is impossible for any conflict to occur between The Holy Quraan and The
Sunnah.Abdul Wahhaab Al Khallaaf- Imu Usoolil Fiqh.
The reference for understanding the laws of Islam (the permissible, the forbidden, the recommended
[mandoob], that which is allowed [mubaah] and the undesirable) is the trustworthy scholars of hadith, as
Imaam Al Bannaa indicates to it in its twenty fundamentals: “The Noble Qur’aan and The Pure Sunnah
is the reference of each and every muslim to get to know the laws of Islam. He must understand The
Holy Quraan according to the laws of the Arabic language without any constraints or inaccuracies, and
to understand The Pure Sunnah he must refer to the authentic scholars of hadith.The second fundamental of the
twenty fundamentals-Risaalatut Ta’aaleem- Al Imaamush Shaheed Hasanal Bannaa.
 Assignment
1) The first source for understanding Islam is.......................... , and the second source
is.............................
2) The Qur’aan is...........................................................................................................................................
3) Mention the definition of The Sunnah in detail, its validity and its relationship to The Holy Qur’aan.
 The Second Objective of This Phase: The Learner must explain the significance of seeing assistance with
someone who is more learned than he is to understand Islam.

Practical Objectives:

• The learner must explain the status and merit of the scholars (Ulamaa).
• The learner must explain the significance f knowledge and learning.

Know that it was The Law of Allah (SWT) to send messengers in the language of their people to
complete His correspondence with them (‫ان َق ْومِ ِه ِليُب َِينَ لَ ُه ْم‬
ِ ‫س‬َ ‫سو ٍل ِإَلَّ ِب ِل‬ َ ‫)و َما أ َ ْر‬
ُ ‫س ْلنَا مِ ن َّر‬ َ And We have not sent
a messenger except in the language of his people to explain to them) Ibrahiem: 4.

(}151{ َ‫اب َوا ْلحِ ْك َمةَ َويُ َع ِله ُمكُم َّما لَ ْم تَكُونُواْ ت َ ْعلَ ُمون‬
َ َ ‫علَ ْي ُك ْم آيَا ِتنَا َويُ َز هكِي ُك ْم َويُ َع ِله ُم ُك ُم ا ْل ِكت‬ َ ‫َك َما أ َ ْر‬
ُ ‫س ْلنَا فِي ُك ْم َر‬
َ ‫سوالً ِ همن ُك ْم َيتْلُو‬

Just as We have sent a messenger to you from among you, reciting to you Our verses and purifying you and
teaching you the book and wisdom and teaching you what you did not know. Al Baqarah :151. The
Messenger of Allah (SAW) was the first teacher to explain the desire of Allah (SWT) to His creation, he taught
them what they did not know, they questioned him and they made he made them understand, they erred and
he corrected them: “Take your rites of pilgrimage from me.” Ammaar (RA) states in his hadith: “I was in a
state of major impurity and I could not find water, so I rolled in the dust, that was mentioned to The
Prophet (SAW), he said, this was sufficient for you, he (SAW) beat the earth with his palms, he blew into
them and he wiped his faced and hands with them.” Al Bukhaari and Muslims.

Imaam Al Bukhaari and Imaam Muslim (RA) report from Adiy ibnu Haatim (RA), he states: When the verse
(Until white thread becomes clear from the black thread at dawn) [Al Baqarah: 187] I took a black cord and a
white cord and kept it under my pillow and I began looking at it at night but it did not become clear to me. In the
morning I went to The Messenger of Allah (SAW) and I mentioned that to him, he (SAW) said, indeed that means the
blackness of the night and the brightness of the day.

In fact The Messenger of Allah (SAW) use to become angry and disapprove of any man issuing legal rulings without
referring to him or any of the scholars. Jaabir (RA) states, we went out on a journey, a man from amongst us was struck
by a stone and it split his head. That night he experienced nocturnal emission (wet dream), he enquired from his
companions can they find any concession for him to purify himself with the use of dust (tayammum)? They said we
cannot find any concession for you while you are able to use water. So he bathed with water and he passed away. When
we returned to The Messenger of Allah (SAW) we informed him about that. He said: “They killed him, May Allah kill
them, why did they not ask if they did not know, indeed the cure for ignorance is questioning. Indeed it was sufficient
for him to use dust (tayammum) or bandage the wound with a piece of cloth, then wipe on it and wash the rest of his
body.”Abu Dawood, ibnu Maajah and Ad Daraqutni, authenticated by ibnus Sakan.

The Messenger of Allah (SAW) said: “The one among you who is most bold to issue legal rulings (fataawa), is most bold
to enter the fire.”This hadith was reported by Ad Daarimi only from Abdullah ibnu Jatar- Sunan Ad Daarimi hadith no 152.Whosoever desires to learn, he
must follow an authority in the religion, receive knowledge from him and learn from him, as this the methodology The
Prophet (SAW) bequeathed to the pious predecessors, and they bequeathed it to those who followed them and those
who followed them, bequeathed it to those who followed them and so on until The Day of Resurrection. This
methodology of learning is the law of Allah (SWT) that will not change for the following reasons:
A) The Status and The Merit of The Scholars:-
*The Scholars are The Heirs (Inheritors) of The Prophets:-
The scholars are those who have inherited the responsibility, the responsibility of propogation,
explaining, clarifying, and educating after The Messenger of Allah (SAW), The Messenger of Allah
(SAW) says: “Whomsoever Allah desires god for him, He grants him understanding of religion. Indeed
knowledge comes with learning, and indeed the prophets did not bequeath dinars and dirhams, indeed
they bequeathed knowledge, so whosoever takes it, takes a great share.”Imaam Al Buhaari (RA)
narrated this hadith in The Chapter of Knowledge precedes words and deeds.
So let your medium for referring to The Book of Allah and The Sunnah of His Messenger (SAW) for the
knowledge of the laws of Allah (SWT) in any issue be the scholars, just as Allah (SWT) instructed us in
ِ ‫سأَلُواْ أَ ْه َل‬
His Book:}43{ َ‫الذك ِْر إِن كُنت ُ ْم َلَ تَ ْعلَ ُمون‬ ْ ‫َفا‬

Ask the people of knowledge if you do not know. An Nahl: 43.The disciples (Sahaabah)[RA] have
come to a consensus upon this. The general masses among them use to seek legal rulings from them and
they use to answer their questions non among them disapproved f this. It is not permissible for a layman
to seek legal rulings from anyone except from those in whom he confides and they are people of piety. If
a city has many experts in the field of religion, then he may ask anyone of them about religious issues, it
is not imperative upon him to refer to the most learned, as it is permissible to enquire from one whose
knowledge is of a lesser degree while one who has knowledge of a greater degree exists.Al Minhaajul Mubeen
Sharhul Usoolil Ishreen-As Shiekh Al Washly.

*The Scholars are The Protectors of This Religion:-

The scholars in every era are the bearers of the shariah, they defend it from the excesses of those who
are excessive the deviance of those who are deviant and the falsehood of the liars. They are those who
challenge the agnostics and the disbelievers. Sayyiduna Abdullah ibnu Umar (RA) narrates that The
Messenger of Allah (SAW) said: “Certainly Allah (SWT) will not extract knowledge from the
people after granting it to them, rather knowledge will be lost due to the loss of the scholars.
Whenever a scholar passes away, his knowledge will go away with him, so much so, there would be
none but ignorant leaders remaining, when they are questioned they would give answers without
knowledge, they would go astray and they would lead others astray.”Agreed upon. Imaam Al Bukhaari narrated it in
the chapter on Knowldege, hadith no:98.

The scholars are those who established the principles of each science and they defended it. Among them
are the scholars of jurisprudence, the likes of Imaam Abu Haneefah (RA), Imaam Ahmad (RA) and
Imaam Ash Shaafi (RA), they established the principles of understanding worship and commercial
interaction. Then there are scholars like Imaam ibnu Taymiyyah and Imaam ibnul Qayyim, they
challenged those who are extreme and excessive from among the sufi sects and the internaist (Al
Baatiniyyah). In our era we have Imaam Hasan Al Bannaa, Ash Sheikh Al Ghazaali, Ash Sheikh Ash
Sha’raawi and Al Qardaawi. They explained to the masses how to understand Islam and they challenged
the destructive wave of materialism that confused the thoughts and created chaos in the minds.

*Respecting the scholars is a means of gaining proximity to Allah (SWT):-

Respecting the scholars is a means of gaining closeness to Allah (SWT), rather it is obligatory in the
light of the shariah. Imaam At Tahaawi states: “The scholars of the past and those who came after them
from among the taabiyyeen [Disciples of the disciples of The Prophet (SAW)], who are people of virtue
and tradition, scholars of jurisprudence and philosophy cannot be remembered except with reverence
and those who mention anything abusive of them is not on the path of the believers.”
The commentator of this statement states: “It is imperative upon every Muslim, after devoting loyalty to
Allah (SWT) and His Messenger (SAW), to devote loyalty to the believers, particularly the scholars who
are the heirs of the prophets, those whom Allah (SWT) has given the status of stars, those with whom
guidance is sought in the darkness of the land and the oceans. The Muslim have come to a consensus
that they are guided and learned, as the scholars of every other nation before The Prophet (SAW) were
the most evil personalities of those nations except among the Muslims. Indeed the scholars of the
Muslim nation are the best among them. They are the successors of The Messenger (SAW) from his
nation (Ummah), they are those who revive his traditions that have been forsaken, so much so he states,
“they enjoy merit and precedence over us as they convey what The Messenger (SAW) has been sent
with and they explain what is not within the understanding of the masses, thus Allah is pleased with
them and He makes them pleasing to the masses.”Usoolul Aqeedah –Ibnu Tayy Al Izziy P:197-198.
Ash Shaheed Hasan AL Bannaa states: “Love of the pious, respecting them and praising them for what
is known f their sood deeds is a means of earning proximity to Allah (SWT).”
Al Ahnaf (RA) states: “Any honour that is not fortified by knowledge will eventually lead to the
humiliation of losing that honour.”
Sayyiduna Ali (RA) said: “The scholar is better than one who fasts, engages in prayer at night and fights
in the Path of Allah. When a scholar passes away he leaves a gap in Islam that cannot be filled except by
one who succeeds him.”

*Knowledge must be taken from those who are specialist:-

The scholars of religion, they are the experts of this sphere. If anyone of us lacks knowledge of any of
the worldly sciences like medicine, engineering, accounting, manufacturing, agriculture or carpentry we
go to the specialist in these fields, so why don’t we go to the specialist of shariah when we want to learn
this religion, and why don’t we hand ourselves o the scholars seeking fro them learning and
understanding. Allah(SWT) states:
ِ ‫سأَلُواْ أ َ ْه َل‬
ُ َ‫الذك ِْر ِإن كُنت ُ ْم َلَ ت َ ْعل‬
}43{ َ‫مون‬ ْ ‫َفا‬
Ask The people of knowledge if you do not know. (An Nahl: 43)
Just as Allah (SWT) states in surah Al Furqaan, verse 59: (Ask Him as He is The All Knower)
ً‫سأ َ ْل ِب ِه َخ ِبيرا‬
ْ ‫ َفا‬.In surah Faatir, verse 14, Allah (SWT) states: (‫ير‬ ٍ ‫)و ََل يُنَ ِبئ ُكَ مِ ثْ ُل َخ ِب‬
َ And none can inform you
like He Who is The All Knower.
The scholars are implied in the statement of The Messenger (SAW): “The permissible is clear and the
forbidden is clear, between them are doubtful things; many people are unaware of them.” Ibnu
Rajab Al Hambali states: “It means the absolutely permissible in clear, there is no confusion about it and
the absolutely forbidden is also clear, but between these two there are things that are confusing for many
people, are they from among the permissible or the forbidden. As for those who are firmly grounded in
knowledge these things do not confuse them, they know from which category they are.”Jaami ul Uloom wal
Hikam- ibnu Rajab Al Hambali.

Imaam An Nawawi states: “As for the confusing things, it means that its permissibility is not clear nor is
its prohibition. This category, many from among the masses do not know them, they do not know the
law regarding them, but as for the scholars they know the law regarding them either through the text, or
logical analysis or by association (Istishaab) or any other source.”Aunul Ma’bood Sharhu Matani Abi Dawood-Ibnit Tayyib
Muhammad-V:9, P:178.
Taking knowledge from those who are specialist is a human tradition that existed since the time of
Aadam (AS) till this day of ours. This a story in the era of the Persians that is recorded in the book
“Kaleelah wad Dimnah” “A man sought knowledge of eloquent speech so he approached a friend of his
who was fro among the scholars of eloquent language and informed him about his need to learn
eloquence, so his friend wrote for him on a yellow page eloquent speech, its articulation and its different
styles, so he took it to his house and he began reading it abundantly, without pondering upon its meaning
and he did know its interpretation. He read it until he memorised all of it and he believed that he had all
encompassing knowledge of what is in it. Then one day he sat in a gathering of people who are specialist
in literature, he began conversing with them, he incorrectly used a word in the process of the
conversation, so some of the people in the gathering informed hi that he made a mistake, the usage of the
word is incorrect. He said how can I make mistake when I read he yellow page, I have it at my house?
These words of his only made evidence against him more profound and brought him closer to ignorance
and far from literature.”Kaleelah wad Dimnah- Abdullah ibnu Muqaffah.
Abu Haamid Al Ghazaali states: “Indeed Allah (SWT) granted the heart of the scholar knowledge, and
this is his specific quality and he is like a treasure of his most valuable treasures, then he is permitted to
spend of his treasures upon anyone who is need of it, so which level can be more noble than a servant
being a means between his Lord and the creation of his Lord in bringing them closer to Allah and
leading them to the paradise of Allah.

B-The Significance of Knowledge and Learning:

*The wise have many opinions regarding knowledge and learning, we will mention a few:
-Al Hakeem Luqmaan said to his son: “O my son sit among the scholars, and be close to them with your
knees (sit close to them), as indeed Allah (SWT) revives the heart with the light of wisdom just as He
revives the earth with the rain of the heavens.”
-One of the wise personalities said: “The fundamentals of knowledge are five, the teacher, the student,
the knowledge, the means and the tools, whosoever posses the fundamentals possess knowledge. Allah
(SWT) said: “Read and indeed your Lord is most generous, He Who taught with the pen, He
taught man what he did not know. Surah Al Alaq: 3-5. Indeed these verses enshrine the fundamentals
of knowledge, the teacher is Allah The Mighty, The Lofty, the student is man, the knowledge is every
science that man is in need of, even though it may be the manufacturing of a needle, the means of
knowledge is reading, and the tools are the pen and writing.
-Another wise man said: “Whosoever treats his book as his teacher, he is more often mistaken than
correct.”
-Imaam Al Bannaa said: “It is advisable for every Muslim who does not qualify to examine the evidence
of secondary laws to follow an Imaam from among the scholars of the religion. It is advisable for him
with this following of a scholar, to strive his utmost to identify the proofs and to accept the every
guidance that accompanies the proof, when the qualification of he who guides him is authentic and
sufficient. But he must strive to overcome his deficiencies relating to knowledge until he reaches the
level of those who qualify to examine the different evidences of shariah.”
-Abu Uthmaan An Nisapuri states: “The Company of Allah (SWT) requires excellent etiquettes,
constant fear and awareness, the company of The Messenger (SAW) requires following his traditions
(Sunnah) and adherence to apparent knowledge, and the company of the scholars requires respect and
tolerance.”
*A Negativity that must be removed:-
A sect from among the Muslims that does not desire the company of the scholars has appeared,
sometimes they justify their view by saying, the scholars are men and we are men, and sometimes when
it is said to one of them, wont you come with me to Abdur Razzaaq so that we may hear some
knowledge from Abdur Razzaaq? He replies, what can we do by hearing from Abdur Razzaaq, who will
hear from The Creator? He means who will receive knowledge directly from The Holy Quraan. These
words and the like of it, is ignorance and satanic statements. Had it not been for Abdur Razzaaq and his
peers from among the narrators of hadith, nothing of Islam would have reached us.” Tahzeeb Madaarikus
Saalikeen.

The scholars are the yardstick of the masses, Allah The Mighty,The Lofty summons the testimony of the
scholars for the most noble testimony, that is monotheism. He (SWT) linked their testimony with his
testimony and the testimony of the angels:
َ ‫َّللا أَنَّهُ َلَ إِلَـهَ إَِلَّ ه َُو َوا ْل َمَلَئِكَةُ َوأ ُ ْولُواْ ا ْل ِع ْل ِم َقآئِ َما ً بِا ْل ِقسْطِ َلَ إِلَـهَ إَِلَّ ه َُو ا ْلعَ ِزي ُز ا ْل‬
}18{ ‫حكِي ُم‬ ُ ‫ش ِه َد‬
َ
Allah bears witness that none has the right to be worshipped but He, and the angels and those
having knowledge (also bear witness); (He always) maintains His creation in justice, none has the
right to be worshipped but He, The All Mighty, The All Wise. Al Imraan:18
*Benefit:-
Know, O my beloved brother, that he who habituate himself to study the history of the scholars and
those who strove in The Path of Allah and the autobiographies of the pious jurists and the pious
servants, his soul yearns to emulate them and to embark upon their deeds. Perhaps Allah (SWT) may
bless such a person with guidance and he may reach their level, as Imaam Al Junaid said, “Narrations (of
the pious) are like soldiers from the troops of Allah (SWT), the hearts become strong with these
narrations.” It was said to him, is there any evidence for that? He said yes the verse:

َ‫س ِل َما نُثَبِتُ بِ ِه فُؤَادَك‬ ُّ ‫علَ ْيكَ مِ ْن أَنبَاء‬

ُ ‫الر‬ َ ُّ‫َوكُـَلًّ نَّقُص‬
And all that We relate to you of the news of the messengers is in order that We make your heart
strong and firm. Hud:120.
So strive O y beloved brother to read the autobiographies of the scholars, jurists, and the legists and try
to emulate them in their perseverance, endurance and piety.
Emulate them even if you cannot be like them Indeed emulation of men is success.
 Assignment
1) Explain the significance of seeking assistance from one who is more learned than you are in his
understanding of Islam.
2) Explain the status and merit of the scholars,
3) Explain the status of knowledge and learning.
4) Explain to what extent do you seek assistance in your desire to know Islam from its original sources
wit people of knowledge and piety and why?
 The Third Objective of this Phase: The learner must seek assistance for his knowledge of Islam
from the sources with someone whom he trusts for his piety and knowledge

Practical Objectives:
• The learner must explain the characteristics of whom it is imperative for us to trust for his piety
and knowledge.
• The learner must explain the characteristics of a student.
• The learner must explain the extent of his adoption of the characteristics of a student.

Indeed The Messenger of Allah was a practical human example among the first muslims, he had a strong effect in
enlightening the muslims about Islam theoretically and practically, they emulated him and followed him in every minor
and major aspect, it made no difference whether it was aspects of worship, commercial interactions, or activities of the
day and night related to eating, drinking, sleeping, dress, and every other aspect.

If we add to that the enthusiasm of The Messenger (SAW) to guide the muslims to everything that is good and to forbid
them from everything that is harmful for them, we would know the extent to which the first muslims achieved of
goodness due to their emulation of the best role model. The following generations inherited this goodness after the
generation of the disciples of The Prophet (SAW) until it reached us so that we and those after us may inherit it if Allah
wills .

The disciples of The Messenger (SAW) certainly understood the meaning of their emulation and imitation of The
Messenger (SAW), they were all ears and eyes for the knowledge of whatever The Messenger (SAW) did, said and
approved of, so that they may follow it and adhere to it. Then, they also memorised it and narrated it to those who came
after them until it reached us. How could the disciples (RA) not take their lifestyle from The messenger (SAW) while he
was the first one to implement this religion with all its aspects and requirements. This was due to support and direction
from Allah (SWT) through the medium of revelation. There is not a single human being who has a better understanding
and more knowledge of all the different aspects this religion than The Messenger of Allah (SWT). Thus his(SAW)
lifestyle is worthy of exploration and emulation for whoever hopes for Allah and The Last Day, and whoever desires to
execute his obligation to Islam in the correct manner by learning and teaching mankinknd and practising.Kitaabul Qudwah ala
Tareekud Da’wah.

It is imperative for our knowledge of Islam that that we devote the same effort as the disciple devoted for their
knowledge of this religion. Just as they maintained strict companionship with the Messenger (SAW) we also have to
maintain strict companionship of a scholar from among the known pious scholars whom we trust in his religion and
piety. Such scholars always existed not a single era was void of such scholars, aqnd we should live in anenviroment that
woud assist upon emulating the pious and the virtuous, far from the evil doers. Among the quraanic verses that
encourage us to do that are:(‫ّللا َف ِب ُهدَاهُ ُم ا ْقت َ ِده‬
ُ ‫) أ ُ ْولَـ ِئكَ الَّ ِذينَ َهدَى ه‬They are those whom Allah has guided, so follow their
guidance. Al An’aam:90. Allah (SWT) states:

}6{ ‫ي ا ْلحَمِ ي ُد‬

ُّ ِ‫َّللا ه َُو ا ْلغَن‬ َ َّ ‫سنَةٌ ِل َمن كَانَ ي َْر ُجو‬
َ َّ َّ‫َّللا َوا ْلي َْو َم ْاْلخِ َر َو َمن يَت َ َو َّل َف ِإن‬ َ ‫لَقَ ْد كَانَ لَ ُك ْم فِي ِه ْم أُس َْوةٌ َح‬

Certainly in them is an excellent example (for you to follow) for those who look forward to (the Meeting)
with Allah and The Last Day.And whosoever turns away , then verily Allah is free of all need, worthy ofall
praise. Al Mumtahinah:6.

The Holy Qur’aan also warns us from keeping our distance from the evildoers, Allah (SWT) states:
 ‫الذك ِْر بَ ْع َد ِإ ْذ‬ َ َ ‫} لَقَ ْد أ‬28{ ً‫} يَا َو ْيلَتَى لَ ْيتَنِي لَ ْم أَتَّخِ ْذ فُ ََلنا ً َخلِيَل‬27{ ً‫س ِبيَل‬
ِ ‫ضلَّنِي ع َِن‬ َ ‫سو ِل‬ َّ ‫علَى يَ َد ْي ِه يَقُو ُل يَا لَ ْيتَنِي ات َّ َخ ْذتُ َم َع‬
ُ ‫الر‬ َّ ‫َوي َْو َم يَعَضُّ ال‬
َ ‫ظا ِل ُم‬
}29{ ً‫خذُوَل‬ َ ‫ان‬ِ ‫س‬ َ ‫ِْلن‬ َ ‫ش ْي‬
ِ ْ ‫طا ُن ل‬ َّ ‫جَاءنِي َوكَانَ ال‬

And remember the day when the wrongdoer will bite at his hands, he will say, O would that I have taken a
path with The Messenger. Ah! Woe to me, would that I have never taken so and so as an intimate friend. He
indeed led me astray FROM THE REMINDER (The Quraan) after it had come to me. And satan is to man a
deserter in the hour of need. Al Furqaan:27-29.Allah (SWT) further states:

َّ‫غي ِْر ِه ِإنَّ ُك ْم ِإذا ً ِمثْلُ ُه ْم ِإن‬ ٍ ‫ستَه َْزأ ُ ِبهَا َفَلَ ت َ ْقعُدُواْ َمعَ ُه ْم َحتَّى يَ ُخوضُواْ فِي َحدِي‬
َ ‫ث‬ ْ ُ‫َّللا يُ َكفَ ُر ِبهَا َوي‬
ِ ‫ت‬ ِ ‫ب أ َ ْن ِإذَا سَمِ ْعت ُ ْم آيَا‬ َ ‫َو َق ْد نَ َّز َل‬
ِ ‫علَ ْي ُك ْم فِي ا ْل ِكتَا‬

}140{ ً ‫َّللاَ جَامِ ُع ا ْل ُمنَا ِف ِقينَ َوا ْلكَاف ِِرينَ فِي َج َهنَّ َم جَمِ يعا‬

And it has already been revealed to you in The Book (The Qur’aan) that when you hear The Verses of Allah
being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you
stayed with them) certainly in that case you be like them. Surely Allah will gather the hypocrites and the
disbelievers all together in hell. An Nisaa:140

There is a hadith of the Messenger of Allah (SAW) in this meaning narrated by Sayyiduna Abu Moosa Al Ash,ari
(RA), he reports that The Messenger of Allah (SAW) said: “Indeed the like of the one who sits with a pious
person and the on e who sits with an evil person, is the like of the one who carries (sells) musk and the like
of the one who blows into the bellow (ironsmith). As for the seller of musk, he will either give you the price
of the fragrance or you will buy from him or you would smell the sweet fragrance. As for the ironsmith , he
will either burn your clothes or you will take a unpleasant odour from him. Agreed upon.

**The question we now ask is, with whom should we live in these times to take our knowledge of Islam? So
that the signs may become clear to us and we will tread upon guidance. Indeed those who qualify has
characteristics that distinguish them from others, these characteristics are apparent in their conduct and their
appearance. If you find these characteristics then stick with such people, because rarely would you find such
people in this age, this age in which materialism has taken over the spirit (rooh). These characteristics are:

The characteristics of he whom you may trust for his piety and knowledge:

1) They prefer the hereafter over this world:

Allah (SWT) identifies the people of knowledge as those who prefer the hereafter over this world:
‫} َو َقا َل الَّ ِذينَ أُوت ُوا ا ْل ِع ْل َم‬79{ ‫يم‬ ُ ‫ي َق‬
ٍ ِ‫ارو ُن ِإنَّهُ لَذُو ح ٍَظ عَظ‬ َ ِ‫علَى َق ْومِ ِه فِي ِزينَتِ ِه َقا َل الَّ ِذينَ يُ ِريدُونَ ا ْل َحيَاةَ الدُّنيَا يَا لَيْتَ لَنَا مِ ثْ َل َما أُوت‬ َ ‫َف َخ َر‬
َ ‫ج‬
}80{ َ‫ها ِإ ََّل الصَّا ِب ُرون‬ َ ‫َّللا َخي ٌْر ِل َم ْن آ َمنَ َوعَمِ َل صَالِحا ً َو ََل يُلَقَّا‬ ُ ‫َو ْيلَ ُك ْم ث َ َو‬
ِ َّ ‫اب‬
So he went forth before his people in his pomp. Those who were desirous of the life of this world
said: “Ah, would that we had the like of what Qarun (Korah) has been given! Verily he is the
owner of a great fortune.” But those who have been given religious knowledge said: “Woe to you!
The reward of Allah (in the hereafter) is better for this who believe and do righteous deeds, and
this none shall attain except those who persevere.” Al Qasass: 79-80.
Sayyiduna Jaabir (RA) reports that The Messenger of Allah (SAW) said: “Do not sit with a scholar
except one who calls you from five things to five things: from doubt to certainity, from show to
sincereity, from desire (of the world) to abstinence, from pride to humility and from enmity to
purity.”Repoted by Abu Nuaym in Al Hilyah and ibnul Jauzi in Al Maudooaat.
 It is reported that Imaam Al Hasan al Basari, a man from Khurasaan carried a bag to him after he left his
gathering, there were five thousand dirhams and ten fine silk garments in the bag. The man said, O abu
Saeed, this is money and this is clothes. Imaam Al Hasan Al Basari said, May Allah (SWT) protect you,
keep your money and your clothes, I have no need for that. Indeed he who sits in a gathering like this
one of mine, and accepts the like of this from the people, he will meet Allah (SWT) on The Day of
Judgement and there would be no share for him. Ihyaa u Uloomud Deen.
Abu Hurairah (RA) narrates that The Messenger of Allah (SAW) said: “Whosoever seeks the kind of
knowledge with which The Pleasure of Allah is desired and attains worldly goods with it, he will not
smell the fragrance of paradise on The Day of Judgement.” Reported by Abu Dawood and ibnu Maajah..
Do you see the hereafter is fundamental to them, they look at everything around them through the
hereafter (The Hereafter is their yardstick), they look at wealth and they realise that the reward of Allah
(SWT) is better for them, and in the same manner they look at everything else.

2) His deeds must not be in conflict with his words:

It is also one of their characteristics that their deeds are not in conflict with their words, rather they will
never instruct with any act unless they are the first ones to execute that act, Allah (SWT) states:
َ ُ‫س ْونَ أَنف‬
‫س ُك ْم‬ َ َّ‫أَتَأ ْ ُم ُرونَ الن‬Do you instruct the people with righteousness while you forget
َ ‫اس بِا ْلبِ ِر َوتَن‬
yourselves? Al Baqarah: 44.Allah (SWT) also states:}3{ َ‫َّللا أَن تَقُولُوا َما ََل تَ ْفعَلُون‬ ِ َّ ‫ َكبُ َر َم ْقتا ً عِن َد‬How hateful
it is by Allah to say that which you do not do. As Saff: 3. Allah (SWT) states when relating the story
of Nabi Shuaib (AS):ُ‫ع ْنه‬ َ ‫ َو َما أ ُ ِري ُد أَ ْن أ ُ َخا ِلفَ ُك ْم إِلَى َما أ َ ْنهَا ُك ْم‬I do not desire to contradict you in that which I
forbid you. Hud: 88. Sayyiduna Muaadh (RA) that The Messenger of Allah (SWT) said: “Learn
whatever you desire to learn, Allah will never reward you until you practise (upon what you
learn).”Ad Daarimi.
Practising upon knowledge is evidence of righteousness and piety as Allah (SWT) and His Messenger
(SAW) explains, thus conflict between knowledge and action is from among the characterisrics of
hypocrisy. Ibnu Sammaak (RA) states; “Many people are reminded of Allah but they are forgrtful of
Allah, and many people are frightened with the mention of Allah, but they are bold to disobey Allah.
Many people attempt to get close to Allah but they Are far from Allah ,Many people call to Allah, but
they themselves run away from Allah, and many people recite The Book of Allah but they bereft of the
(teachings of) The Verses of Allah.”
Imaam Al Hasan Al Basari states: “Learn whatever you desire, I swear by Allah, Allah will not reward
you until you practice (what you learn). Indeed the fools, their concern are narration, and the scholars
their concern is observance.”
Yes, then the scholars of talk have increased in this age, they advise people but they do not take
admonition, they show the way to Allah (SWT), but they do not act for the sake of Allah. So it is
imperative upon you O my brother to investigate who you sit with to take knowledge from him, and
observe the statement of Sayyiduna Abdullah ibnu Mas’ood (RA): Knowledge is not about
(possessing) abundant narrations, rather knowledge is fear (of Allah).”
The Messenger of Allah (SAW) said: “Indeed satan at times delays you with knowledge.” It was said
how is that so O Messenger of Allah? He (SAW) said: “He would say seek knowledge but do not
practise until you know, he would go on talking about knowledge but he would delay action so
much so the person would pass away and not engage in knowledge.”
3) Maintaining a distance from luxuries:
One of the characteristics of the scholars of the hereafter is their lack of inclination toward towards
luxury food, drink, clothes, and other pleasures and beautiful homes and furniture. Rather they prefer
moderation in all that and they emulate the pious predecessors regarding lifestyle. They are content with
little regarding all that.
In reality luxuries are not forbidden, but indulging in it materialises a state of being accustomed to it, so
much so , abstaining from it becomes difficult. Maintaining these luxuries is impossible except by
adopting means, in most cases, and maintaining these means necessitates engaging in sinful acts, like
flattery, consideration for (interests) of the people and to behave hypocritically and other attitudes and
conduct that are forbidden, hence ,prudence requires abstinence from luxuries, as many scholars once
they became extravagant with food ,drink, and other luxuries, the rulers governed them, thus they did
not say except what the rulers desired, and they did not forbid the people except from what the rulers
desired. They prevented the practice of the Sunnah and they declared war on the religion among the
youth who were devoted to Allah, out of fear that the rulers would terminate their sustenance, so they
depended upon them due to their extravagance in luxuries. May Allah protect us and you from this.

4) Maintaining one’s distance from the kings and leaders:

It is imperative that those we seek assistance from, for our knowledge of Islam are far and distant from
the rulers and the influential, they never call upon them as long as the can fid a way to avoid them,
because mixing with the rulers and influential leads to hypocritical behaviour to seek they pleasure and
attention.
Hudhayfah (RA) said: “Abstain fro positions of temptation, it was said what is it? He said, the doors of
the leaders, one of you calls upon a leader and accepts his lie as a truth and say things about him that are
not true.”
Sayyiduna Umar ibnu Abdil Azeez (RA) wrote to A Hassan: “Refer me to people from whom I seek
assistance regarding the commands of Allah.” He wrote to him: “As for the people og religion, they do
not desire you, and as for the worldly people, you do not desire them. You must keep the cpmpany of
the dignified, because indeed they protect their dignity from tarnishing it with deception.”

5) He struggles against himself and he focuses upon his Lord:

Among the characteristics of the scholar of the hereafter is that he gives the greater of his attention to
knowledge of the heart, knowledge of the path to the hereafter, genuine hope and he displays that with
maximum struggle against the soul and intense focus on his Lord. Scholars constantly give attention to
focussing upon Allah, materialising His Pleasure, and being in the company of Allah, The Al Mighty,
The All Lofty by engaging their hearts with pure thoughts and isolating themselves with Allah (SWT).
When you sit with such a person he makes Allah beloved to you, he guides you to Allah, remind you to
be sincere to Allah in all your actions and he assists you when you remember Allah. These are his most
important characteristics.

6) He gives intense attention to strengthening certainty (Yaqeen)

Certainty (Yaqeen) is the capital of religion, The Messenger of Allah (SAW) said: “Certainty
(Yaqeen) is faith in totality.”Al Baihaqi from the hadith of ibnu Mas’ood with a good chain of narrators.They give attention to
it because of the words of the Messenger of Allah (SAW): “Learn certainty (yaqeen)”Abu Nuaim Mursalan..
 This means keep the company of those who have attained certainty, listen to the knowledge of yaqeen
(certainty) from them and be consistent in following them so that your certainty mat strengthen just as
they certainty strengthened. A small amount of certainty is better than a lot of deeds. You will witness
them extracting from tribulations gems and from difficulties help due to their certainty in Allah.
It is mentioned in the advice of Luqmaan (AS) to his son: “O my dear son no deed can be executed
except with certainty, a man does not act except according to the degree of his certainty and he does not
execute any deed in a haphazard manner except due to the deficiency of his certainty.” And you O my
brother, you will never find that except with those who desire the hereafter.

7) Serenity and Sobriety:

From among their characteristics is serenity and sobriety, this is due to the fact tha they are always
silent and humble, they display humility in their attitude, their clothes, their conduct, they movement,
their stagnation, their speech and their silence. None look at them except that they are reminded about
Allah (SWT). His appearance indicates upon his action. It has been said: “Alah (SWT) does not clothe a
servant with a garment more beautiful that humility in serenity.”It is the garment of prophets and
particularly the garment of the pious and the scholars.
As for superfluous and enunciated talk, excessive laughing and sharpness in movement and speech, all
these characteristics are effects of arrogance and inadvertence of the severity of the punishment of Allah
(SWT) and His intense anger. Allah (SWT) states in surah Faatir, verse, 28:
‫َّللاَ مِ ْن ِعبَا ِد ِه ا ْلعُلَ َماء‬
َّ ‫إِنَّ َما ي َْخشَى‬
Indeed none from among His servants except the scholars fear Allah.
When The Messenger of Allah (SAW) was asked regarding who is the best company to sit with, he
(SAW) said: “Those whom when they are seen Allah is remembered.”Az Zuhd-ibnul Mubaarak.
Know that if you see somebody and he reminds you about Allah (SWT), then hold firm to his company,
and never be pleased about having him replaced, be humble in his presence, compassionate towards him
,as if you do so, you will extract valuables knowledge from him.

8) He must not be one who engages in innovations:

One of the characteristics of the scholars of the hereafter is they intense caution against innovations,
even though the majority of the masses may agree to its practice. The silence of the masses regarding
what they have innovated does not deceive him, he is overzealous about investigating the condition of
the disciples (sahaabah), their lifestyle, their deeds and what was they greatest concern. Was it
controlling the awqaaf (endowment fund), usurping the wealth of the orphans, associating with the
rulers and engaging in flattery when interacting with them? Or where they in constant fear, grief,
contemplation, struggle against the soul, mindfulness of Allah (SWT) abstinence from major and minor
sins, eager to realise the subtle lusts of the soul and conspiracies of satan and other issues related to the
science of purification of the soul. It was due to this The Messenger (SAW) said: “The best of us is he
who is the most adherent of us to this religion.” So be zealous O my brother to follow him who
follows The Messenger of Allah (SAW) under all conditions in word, in deed and everything that The
Messenger (SAW) approved. Follow he who distances himself from all new practices as every new
practice is an innovation and every innovation is misguidance and every misguidance is in the fire.
These are eight signs of the scholars of the hereafter, so hold firm to the company of these scholars O
my brother, that is wholesome and pure companionship, company in which these characteristics are
 abundant. We ask Allah (SWT) to make us of those who are deceived by the material world and other
deceptions.

B) The Characteristics of the Student

It is imperative that the student possesses certain characteristics that qualifies him to live among this
special creation (Scholars of the hereafter), among them is:

1) Humility:
Sayyiduna Umar ibnul Khattaab (RA) said: “Be humble for those from whom you learn, so that
those who learn from you will be humble for you , don’t be from among the arrogant scholars
as your knowledge cannot be evaluated with their ignorance.” A student is not arrogant to learn
not does he command his teacher; rather he hands over the reins of his affairs, all of it without any
exception, to his teacher. He submits to his advice in the same manner a sick and ignorant person
submits to the advice of a compassionate and competent doctor. Imaam Ash Sha’by states: “ Zaid
ibnu Thaabit performed a funeral prayer, his mule was brought to him so that he may ride it, ibnu
Abbaas (RA) took its stirrup, Zaid said release it, O uncle of The Messenger (SAW). Ibnu Abbaas
said, this is how we were instructed to behave with our great scholars. Zaid ibnu Thaabit kissed his
hands and said, this is how we were instructed to treat those of the household of The Messenger
(SAW).” Ihyaa Ulumud Deen. V: 1.

2) The desire to reach the truth:

It is imperative upon the student, in his quest or knowledge, not to desire except the Pleasure of
Allah. The Messenger of Allah (SAW) said: “Whosoever seeks that category of knowledge, with
which the Pleasure of Allah is desired, to acquire a worldly gain, he will not smell the fragrance of
Paradise on The Day of Resurrection.”Abu Dawood with a good chain of narrators.
The Messenger of Allah (SAW) said: “Indeed all actions are judged by intentions and for each man
is what he intends.”Agreed upon.
Allah (SWT) states in surah Az Zumar, verse:9
ْ ‫اجدا ً َو َقائِما ً َي ْحذَ ُر ْاْلخِ َرةَ َوي َْر ُجو َر ْح َمةَ َر ِب ِه قُ ْل َه ْل َي‬
‫ستَ ِوي الَّ ِذينَ َي ْعلَ ُمونَ َوالَّ ِذينَ ََل َي ْعلَ ُمونَ ِإنَّ َما َيتَذَك َُّر‬ ِ ‫س‬َ ‫أَِ َّم ْن ه َُو َقانِتٌ آنَاء اللَّ ْي ِل‬
}9{ ‫ب‬ ِ ‫أ ُ ْولُوا ْاْل َ ْلبَا‬
Is one who is obedient to Allah, prostrating himself or standing in (prayer) during the hours of
the night, fearing the hereafter and hoping for the Mercy of his Lord (like one who
disbelieves). Say are those who know equal to those who know not? It is only men of
understanding who will remember.

3) Respect for the one from whom you take knowledge:

It is imperative that a student respects his mentor; he must not persistently question him and interrupt
him when he speaks. When the mentor speaks he must listen attentively and not turn his sight away
from him. When the mentor stands up to leave the gathering, he must not grab onto his garment or
object to his leaving, he must be like a feather in the wind, and his mentor must not feel his burden.
He must not prescribe for his mentor about what he must talk, and he must debate with his mentor.
4) The learner must be loyal to fundementals and not personalities:
Yes the student, despite this respect and veneration for his mentor,his loyalty must be devoted to
Allah (SWT), His Messenger (SAW) and the fundamentals of Islam not to the personality of the
mentor. Imaam Al Bannaa states: “Every personality, we may accept from his speech and reject,
except The Immune Messenger (SAW).Ar Rasaa’il- Risaalatut Ta’aalim Sayyiduna Umar (RA) states: “The
error of a scholar, many from among the creation err due to it.”Jaami u Uloom wal Hikam
Protect yourself from error; devote your loyalty to Allah (SWT) and not to personalities.

The learner must evaluate the extent of his adoption of the characteristics of a student.
Personal evaluation card with which the learner must evaluate his adoption o the characteristics of a
student:
No Characteristic of the Student Always Sometimes Rarely
Over 85% From 50% to Less than
85% 50%
1 I humble myself for my teacher
2 I am not arrogant to accept knwledge
3 I submit to the advise of my teacher
4 I respect and venerate my teacher
5 I do not persistently question my teacher
6 I do not interrupt my teacher when he talks
7 I listen to my teacher when he talks
8 Ido not turn my attention from him
9 I do not make my teacher feel that I am a burden
10 I do not engage in arguments with my teacher
11 I desire the Pleasure of Allah with my knowledge
12 I desire to reach the truth with my knowledge
13 I am loyal to principles and not to personalities
14 I am not embarrassed to ask my teacher questions
about what concerns me

The learner may identify with the aid of this card the extent to which these characteristics exist in him. If
he discovers good in himself, he must praise Allah (SWT) for it and strive to maintain the good. If he
discovers any deficiency, he must strive to treat the deficiency with the aid of someone he trusts
regarding piety and knowledge.

Assignment
1) Explain the characteristics of he whom it is imperative to trust regarding piety and knowledge.
2) Explain the most significant characteristics of a student.
3) Haved you found someone you could trust regarding piety and knowledge? Why?
4) Evaluate the extent to which you have adopted the characteristics of a student, and explain the causes
of the deficiencies that you have discovered and what do you intend to do regarding the treatment of
these deficiencies.
 The Fourth Objectiver of This Phase: The Learner must practice upon emulating The Messenger (SAW) and
the pious predecessors in all conditions and circumstances

Practical Objectives:

• The learner must explain the link between knowledge and action.
• The learner must explain the manner of following The Messenger (SAW) and the pious predecessors
under all conditions and circumstances.
• The learner must evaluate to what extent he follows The Messenger (SAW) and the pious predecessors
under all conditions and circumstances.

1) The Link Between Knowledge and Action:

Indeed Islam is a system of life, a system that must be implemented. The pillars of Islam cannot be complete except with
action.Faith (Imaan) cannot materialise except wit confirmation of the heart, utterance of the tongue and action that
must be followed with action of the limbs.

If the issue is confined to knowledge without action and implementation, it could be transformed into a trial and source
of destruction against one who confines him to knowledge only.

Indeed The Messenger of Allah cautioned us about the consequences of this while he (SAW) was portraying the
condition reached by him who acquires knowledge but does not practice upon his knowledge and his words contradict
his deeds. He (SAW) said: “A man would be brought on the Day of Judgement and he would be thrown into the fire,
his intestines will be spilt and it would revolve just as the donkey revolves around its quern. The inhabitants of the
fire will gather around him and say: O so and so ,what is wrong with you, should you not instruct with good and forbid
rom evil? He would say,I use to instruct you with good but I shoud not practice upon it and I use to forbid you from
evil, but I use to engage in it....”Narrated by Imaaam Al Buhaari and imaam Muslim ,the wording is from Muslim which he reported from Usaamah ibnu Zaid.

Abu Hurairah (RA) states that The Messenger (SAW) said: “The first to be burnt with the fire on The Day of Judgement
would be three categories of people...among them woud be a man who acquired knowledge, he taught it and he
recited The Qur’aan, he would be brought on The Day of Judgement and his favours would be identified to him and he
would recognise it. It woud then be said to him, what did you do with it? He would say I acquired knowledge and I
taught it and I recited The Holy Qur’aan for Your Pleasure.It woud be said to him you are a liar, you acquired
knowledge so that it may said that you are a reciter (Qaari) and it was said. Then the instruction regarding him would
be given, he would be dragged on his face unti he is thrown into the fire....”Narrated by Imaam Muslim And An Nasai.

The measure of piety in man is his adherence to Islam and his implementation of The System of Allah in his life. Piety
cannot be measured by what a man possesses of knowledge, if that was the case, then many of the orientalist who have
acquired abundant knowledge of Islam, and many of them have more knowledge than muslims who a very low level of
knowledge regarding the Islamic sciences.

The path to the Pleasure of Allah The All Mighty, The Lofty cannot materialise except with pious deeds and the
realisation of holistic servitude of Allah The All Mighty, The Lofty.

1) Emulation of The Messenger (SAW) and the pious predecessors:-

 The Methodolgy of Acquiring Knowledge:

The methodology of the disciples (sahaabah) was to acquire knowledge for the sake of implementation, as Sayyiduna
Umar (RA) stated : “We use to be in the company of The Messenger of Allah (SAW), ten verses use to come down, we
ever stood up from our place because each one of us hastened to memorise them and practice upon them, hence, we
learnt knowledge and action together.” In another narration he states: “So much so, when we went home we taught or
sons and wives.”

Indeed The Messenger ofAllah (SAW) reared his disciples upon this methodology. When some one enquired form him:
When is the hour of judgement? He (SAW) said: “what did you prepare for it?!”

With relation to the implementation of Islam ,indeed or example is The messenger of Allah (SAW), his
noble companions and our pios predecessors. The Messenger of Alah (SAW) was a living embodiment
of The Holy Qur’aan, as As Sayyidah Aaisha (RA) informs us when she was questioned about The
Messenger (SAW), she said : “His character was The Qur’an.”His disciples were, in their
adherenceand their implementation of Islam, a living example of what they learnt and the manner in
which they were reared upon the hands of The Messenger (SAW). The description, “They were the
walking Qur’aan on earth,” certainly holds true of them.Also the prdecessors of this Ummah who
inherited tis methodology, they were the best of generations and the best predecessors, “The best
generation is my generation, then those who follow them, then those who follow them...”
Our Lord The All Mighty and The High instructed us to adopt The Messenger of Allah (SAW) as our
example:Allah (SWT) statesa in surah Al Ahzaab, verse:21
}21{ ً ‫كثِيرا‬
َ ‫َّللا‬ َ َّ ‫سنَةٌ ِل َمن كَانَ ي َْر ُجو‬
َ َّ ‫َّللا َوا ْلي َْو َم ْاْلخِ َر َوذَك ََر‬ َ ‫َّللا أُس َْوةٌ َح‬ ُ ‫لَقَ ْد كَانَ لَ ُك ْم فِي َر‬
ِ َّ ‫سو ِل‬
Most certainly or you in The aaaaaamessenger of Allah is an excellent example or he who hopes
for Allah and The Last Day and he remembers Allah abundantly.
Allah (SWT) also states in surah Al Hashr, verse: 7
‫ع ْنهُ َفانت َ ُهوا‬ َ ‫سو ُل َف ُخذُوهُ َو َما نَهَا ُك ْم‬ َّ ‫َو َما آتَا ُك ُم‬
ُ ‫الر‬
And whatever The Messenger gives you take, and from whatever he forbids you, abstain.
In surah Ale Imraan, verse: 31,Allah (SWT) states:
}31{ ‫ور َّرحِ ي ٌم‬ٌ ُ‫غف‬َ ُ‫قُ ْل إِن كُنت ُ ْم تُحِ بُّونَ َّللاَ َفاتَّبِعُونِي يُ ْحبِ ْب ُك ُم َّللاُ َويَ ْغف ِْر لَ ُك ْم ذُنُوبَ ُك ْم َوَّللا‬
Say, if you love Allah then follow me, Allah will love you and forgive your sins, and Allah is The
Most Forgiving, The Most Merciful.
The Messenger of Allah (SAW) instructed us to tread upon the guidance of his disciples when he said:
“Hold firm to my tradition and the tradition of the rightly guided successors after me....”
 The learner must evaluate to what extent he emulates The Messenger (SAW) and the pious predecessors
under all circumstances and conditions.

My beloved brother: O you who strive to emulate The Messenger (SAW) and the pious predecessors under all
circumstances and conditions; you must evaluate yourself against his (SAW) guidance and lifestyle in each and
every aspect of yor life:

- Do you refer to the Book of Allah to get to know The Law of Allah in all your affairs and conduct
(seeing help for that from someone you trust regarding piety and knowledge)? Most certainly his
character (SAW) was The Qur’aan.
- Have you pursued the deeds and words of The AMssenger (SAW) in your deeds and words?
- Do you emulate The Messenger (SAW) in the different forms of your worship and your character?
- Do you emulate The Messenger (SAW) in your conduct and your interactions?
- Have you aqccepted the opinion of he whom you trust for his piety and knowledge even though it may
be in conflict with your opinion?
- Have you accepted the truth even though it may be against your personal whims and fancies and even
though it may be bitter?
- Do you search for the truth when faced with a situation, or do you search for a way out for yourself only
even though it may be at the expense of the truth?

With your answers to thes questions and the like of them, you would be able to evaluate yourself
regarding your emulation of The Messeger of Allah (SAW) and thepious predecessors. This would also
assist you in identifying your deficiencies and to search for treatment from the guidance of The
Messenger of Allah (SAW), whie at the same time it wold motivate you to enquire from those whom
you trust regarding their piety and knowledge. Perhaps Allah (SWT) will take you by your hand to the
truth and stabilise you on it.
It would be possible to establish a debating circle to deal with the practical situations that an individual
encounters, while at the same time this circle should deal with emulating The Messenger of Allah
(SAW) or this circle should have one who is trusted regarding piety and knowledge so that he may be
questioned regarding these issues.

Assignment
1) Explain the manner in which one should emulate The Messenger (SAW) and the pios predecessors.
2) (The yardstick to measure the piety of a man , his adherence to Islam and his implementation of
Islam in his ife does not depend only upon the amount of knowledge he attained) Explain this
statement.
3) Explain to what extent yo emulate The Messenger (SAW) and the pious predecessors, identifying
your points of weakness and explaining the factors that lead to these weak points and the means you
intend using to treat these weaknesses.
 Bibliography

1) Al Manhajul Mubeen fi Sharhi Usoolil Ishreen- AsShaykh Al Washly

2) Al Wajeez fi Usoolil Fiqh- Dr. Abdul Kareem Zaydaan
3) Tahdheebu Madaarijis Saalikeen- Al Imaam Ibnul Qayyim
4) Jaamiul Uloom wal Hikam- Ibnu Rajab Al Hambali
5) Aounul Ma’dood fi Sharhi Matani Sunan Abi Dawood- Ibnut Tayyib Muhammad
6) Usoolul Aqeedah- Ustaadh Abdul Mun’im Sawlih Al Izziy
7) Al Qudwah alaa Tareeqid Da’wah- Ustaadh Mustafaa Mashoor
8) Ihyaa,o Uloomid Deen “Baabul Ilm- Al Imaam Al Ghazaali
9) Az Zhud- Ibnl Mubaarak.
 Operational Timetable of The Book

No Al Qur’aan Hadith/Seerah Aqeedah/General Objectives

1 Surah Al Inshiqaaq (1- The Eight Hadith The second Pillar Beleif in The Angels
15)
2 Surah Al Inshiqaaq His Seclusion in The Cave of To realise that man has the potential for good and evil
(16-25) Hiraa
3 Suratul. Burooj (1-11) The Ninth Hadith To explain the significancr of changing for the better and its
neccessity
4 Suratu Burooj (12-22) Uthmaan ibnu Affaan To realise the chatacteristics of the soul and its defeciencies
5 Sratut Taariq (1-10) The Tenth Hadith The Third Pillar Belief in The Books of Allah
6 Suratut Taariq (11-17) The Begining of revelation Fear of Allah and forbidding the soul from lust
7 Suratul A’laa (1-12) The Eleventh Hadith Introspection
8 Suratul A’laa (14-19) Abu Ubaidah ibnul Jarraah Workshop on Introspection
9 Suratul Ghaashiyaah The Twelfth Hadith Turning to Allah in Repentance
(1-16)
10 Suratul Ghaashiyaah The Secret Call Rememberance of Death
(17-26}
11 Suratul Fajr (1-14) Revision of Hadith Invocation (Dua)
12 Suratul Fajr (15-20) Salmaan Al Faarisi Evaluation of the general objective (The desire to change for
the better....)
13 Suratul Balad The Thirteenth Hadith The Sources of Islamic Knowledge
14 Suratush Shams The Public Call The significance of seeking help from oe who is superior to you
in the understanding of Islam
15 Suratul Lail The Fourteenth Hadith To seek assistance for the knowledge of Islam from one whom
you trust for his piety and knowledge
16 Suratud Duhaa Sa’d ibnu Abi Waqqaas To practice upon emulating the Messenger (SAW) and the
pious predecessors
17 Revision of Qur’aan The different strategies for Evaluation of beliefs and the general objective (To link his
and Seerah encountering the call understanding of Islam with its sources...)
 Accompanying Activities (On average an activity should be exected forthnightly)

The First Month : Presentation of video on Companions of The Trench and a solitary journey (Reflection) with the
verses of Surah Al Inshiqaaq

The Second Month: Night vigil and the mentor must present thoughts about fear of Allah (SWT)and a quiz regarding
the personalties of Sayyiduna Uthmaan (RA) and Sayyiduna Abu Ubaydah Ibnul Jarraah (RA).

Third Month : Night vigil and presentation of thoughts about invocation (Dua),Video of Amr Khalid At Tauba

Fourth Month :Visit To the cemetery,solitary journet (reflection) about the etiquettes and debate about etiquettes
of the student, and quiz regarding the personalities of Sa’d ibnu Abi Waqqaas and Salmaan Al Faarisi (RA).

Notes

1) The fiqh syllabus mus revolve around salaah (prayer) from the beginig until salaatul jumu’ah.
2) A computer should be used to improve recitation And the laws of tajweed.
3) The hadith should be heard at the end of each session and revision of five hadith must take place.
4) Accompanying activities is a fundamentalpart of the timetable, it is meant t seek guidance.
5) It is imperative that the students strive to co exist in a harmonious manner.

Desired Conduct

1) It is imperative that the learner adheres to introspection (self reconing) for which he allocated time for
himself.
2) It is imperative that the learner increases his recitation of salutations upon The Prophet on the day and
the night of Friday.
3) The learner must begin by memorising the invocations (duas) of the morning and the evening and he
must repeat it in its appropriate times, in the same manner he must recite all the other invocations that
are related to particular times, like sleep, entering the toilet, etc, as taught to us by The Prophet (SAW).