Ahle kitab bhi kufr ka izhaar karte hain,[xii] ek to inkaar karke aur doosre iman ko apne dil me chhupa kar. Kuffaar ke yani jo Allah ka inkaar karne wale hain unn ke dost aur wali jhoote devta aur butth hain.[xiii] Jo kaafir hain;
wo logon ko Allah ke raaste se rokte hain,[xiv] aur iss koshish me wo apna maal kharch karte hain.[xv]
Aur wo Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke saath doosron ko shareek karte hain,[xvi] doosre khudaon ko Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke barabar samajhte hain, aur
Wo Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki bad-tareen makhlooq hain,[xvii] aur
Wo nabiyon ka aur jo ahle-haq hain unn ka qatl karte hain,[xviii] aur
Wo Allah aur uss ke Rasoolon me Farq karte hain,[xix] aur
Wo apne faisle Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki bheji huwi kitabon ke mutabiq nahi karte,[xx] yahan hamare liye sabaq hai ke, apne baare me sonchayn, ke kya hum hamari zindagi ke faisle Quran ke mutabiq kar rahe hain ya nahi,
Musalmano ko hukum hai ke wo aise kaafiro se dosti na kare jo Islam ka mazakh udaate hain,[xxii] agar halaat aise hain ke, kuffar se dosti rakhna zaroori hai to hume unn se chaukanna rehna hai.[xxiii] Iss ke saath-saath, humein unn kafiron ke sath acha salook karne se mana nahi kiya gaya hai, jinn logon ne hamare mazhab ki wajah se hum se jung nahi ladi aur na hi hume hamare gharon se nikala hai.[xxiv] Hum Musalmano ko kafiron ki itteba nahi karna hai, balke unn ke khilaf jadd-o-jahd karna hai.[xxv]
Farishte Kafiron ki maut ke waqt unn ke chehron par aur unn ki peeton par marenge, ye kehte huwe ke, “Aag me jalne ka maza chakkho”.[xxvi] Jiss kisi ne Iman ke badle Kufr ikhtiyar kar liya, wo seedhe raaste se gumrah ho gaya.[xxvii] Kufr kin cheezon se associated hai, ya kin cheezon se wabasta hai;
Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki ayaat ka inkaar karne se,[xxviii]
Kuffaar - Arabi me Farmer ko, kisan ko kehte hain, kyun ke wo beenj ko zameen me chhupa deta hai, aur mitti se dhamp deta hai,[xlv]
Kaffara - ka matlab, gunahon ke bure asraat ko hattana ya door karna ya qasme todhne ka kaffara ada karna,[xlvi] ya koi muawaza dena – ghalatiyon ko chhupane ke liye,[xlvii]
Ek hadith me aap (صلى الله عليه وسلم) ne farmaya ke, har bacha jo paida hota hai, wo deen-e-fitrat par paida hota hai, aur uss ka rujhaan islam ki taraf hota hai, uss ke maa-baap uss ko yahoodi, ya isaayi ya kuch aur banate hain... Aur phir Surah Al Aaraf me, Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke, Adam (عَلَيْهِ ٱلسَّلَامُ) ki peet se unn ki aulad ko nikala gaya aur unn se ye gawahi li gayi, ke batao ke tumhara Rabb, tumhara paalne wala malik kaun hai, to Hum sab ne, har insan ne apne paalne wale malik ko gawahi de chuke hain ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) hi hamare Rabb hai.[xlviii]
To issi liye, Lafz-e-Kufr - me Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke inkaar karne me, uss iman ko chhupane ki ghalati hai, jiss ki hum gawahi de chuke hain.[xlix]
Ahadith me aap (صلى الله عليه وسلم) ne lafz-e-Kufr ko kuch iss tarah istemaal kiya aur samjhaya;
Sahih Muslim ki ek hadith hai, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, ye duniya momin ke liye jail hai aur kaafir ke liye jannat hai.[l]
Rasoolullah (صلى الله عليه وسلم) ne Hudaibiya me fajr ki namaz parrhai raat ko barish hone ke baad, aur namaz ke baad aap (صلى الله عليه وسلم) ne Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) se sawal kiya ke, batao tumhare Rabb ne kya kaha? To unhon ne kaha ke, “Allah aur uss ka Rasool behtar jaante hain”. Aap (صلى الله عليه وسلم) ne farmaya ke, Allah SWT ne farmaya ke, “Mere kuch bande subah me dakhil huwe momin bar kar aur kuch bande kafir ban kar, Jis kisi ne kaha ke kal raat barish Allah ke fazal aur rahmat ki wajah se huwi unn ka iman Allah par hai aur Sitaron par nahi, aur jis kisi ne kaha ke kal raat barish kisi sitaare ki wajah se huwi hai to uss ne Mujh se Kufr kiya aur uss sitare par iman laya.”[li]
Muwatta Imam Malik ki ye hadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, agar kisi musalman ne apne bhai se kaha “Aye Kaafir”, to ye dono me se kisi ek ke liye sach hoga.[lii]
Issi silsile me (ek doosre ko jo hum kufr ke fatwe dete hain) Bukhari aur Muslim ki ek aur hadith me, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, agar kisi Musalman ne apne Musalman Bhai ko kaafir kaha, to ye laqab ka mustahaq dono me se ek hai, agar jiss ko kaafir bulaya gaya hai - uss ka kufr sabit ho jayega ya ye laqab, ye kalima kaafir bulane wale ko wapas ho jayega, yani bulane wala kaafir hoga.[liii]
Muslim ki iss hadith me, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, agar ek kaafir neki karta hai to uss ka ajar Allah (سُبْحَانَهُ وَتَعَالَىٰ) uss ko iss duniya me hi de dete hain, aur agar ek Musalman neki karta hai to uss ko ajar aakhirat me milega aur iss duniya me bhi rizq ata karta hai, uss ki ita’at ki wajah se.[liv]
Muwatta Imam Malik ki ye hadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, ek Musalman ek aant me khana khaata hai aur ek kaafir saat aanton me khata hai.[lv]
Bukhari aur Muslim ki ek hadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, ek musalman ek kaafir ka waris nahi, aur kaafir musalman ka waris nahi ho sakta.[lvi]
Muslim ki ek aur hadith jis me, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, agar ek momin ko poora ilm ho jaye ke Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke azab ke baare me, to kisi ko bhi jannat ki lalach nahi hogi, aur agar ek Kafir ko pata ho jaye, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki rahmat ke baare me, to koi bhi Jannat se mayoos nahi hoga.[lvii]
Ek kaafir aur jiss ne usse jung me qatl kiya ek saath dozaq me jama nahi ho sakte, wo iss liye ke, jung me jo musalman ke haathon mara gaya, to uss musalman ke gunah maaf ho jayenge aur wo uss kafir ke sath jama nahi hoga dozaq me.[lviii]
[i] 21:94
[ii] 2:217
[iii] 2:6
[iv] 4:136
[v] 2:34
[vi] 4:141
[vii] 2:98
[viii] 3:32
[ix] 7:101
[x] 13:33
[xi] 9:3
[xii] 2:105
[xiii] 2:257
[xiv] 4:167
[xv] 8:36
[xvi] 6:1
[xvii] 8:55
[xviii] 3:21
[xix] 4:150
[xx] 5:44
[xxi] 9:17
[xxii] 5:57
[xxiii] 3:28
[xxiv] 6:8-9
[xxv] 25:52
[xxvi] 8:50
[xxvii] 2:108
[xxviii] 2:39
[xxix] 40:42
[xxx] 9:97
[xxxi] 2:212
[xxxii] 4:168
[xxxiii] 47:3
[xxxiv] 2:99, 50:24, 80:42
[xxxv] 19:83
[xxxvi] 5:64
[xxxvii] 67:20
[xxxviii] 74:31
[xxxix] 39:59
[xl] 22:38, 31:32
[xli] 2:276
[xlii] 2:253
[xliii] 27:40
[xliv] 27:40
[xlv] 57:20
[xlvi] 5:89
[xlvii] 5:95
[xlviii] Narrated Ibn Shihab: The funeral prayer should be offered for every child even if he were the son of a prostitute as he was born with a true faith of Islam (i.e. to worship none but Allah Alone). If his parents are Muslims, particularly the father, even if his mother were a non-Muslim, and if he after the delivery cries (even once) before his death (i.e. born alive) then the funeral prayer must be offered. And if the child does not cry after his delivery (i.e. born dead) then his funeral prayer should not be offered, and he will be considered as a miscarriage. Abu Huraira, narrated that the Prophet (ﷺ) said, "Every child is born with a true faith (i.e. to worship none but Allah Alone) but his parents convert him to Judaism or to Christianity or to Magainism, as an animal delivers a perfect baby animal. Do you find it mutilated?" Then Abu Huraira recited the holy verses: 'The pure Allah's Islamic nature (true faith i.e. to worship none but Allah Alone), with which He has created human beings.' " (30.30).
حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، قَالَ ابْنُ شِهَابٍ يُصَلَّى عَلَى كُلِّ مَوْلُودٍ مُتَوَفًّى وَإِنْ كَانَ لِغَيَّةٍ، مِنْ أَجْلِ أَنَّهُ وُلِدَ عَلَى فِطْرَةِ الإِسْلاَمِ، يَدَّعِي أَبَوَاهُ الإِسْلاَمَ أَوْ أَبُوهُ خَاصَّةً، وَإِنْ كَانَتْ أُمُّهُ عَلَى غَيْرِ الإِسْلاَمِ، إِذَا اسْتَهَلَّ صَارِخًا صُلِّيَ عَلَيْهِ، وَلاَ يُصَلَّى عَلَى مَنْ لاَ يَسْتَهِلُّ مِنْ أَجْلِ أَنَّهُ سِقْطٌ، فَإِنَّ أَبَا هُرَيْرَةَ ـ رضى الله عنه ـ كَانَ يُحَدِّثُ قَالَ النَّبِيُّ صلى الله عليه وسلم " مَا مِنْ مَوْلُودٍ إِلاَّ يُولَدُ عَلَى الْفِطْرَةِ، فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُنْتَجُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ ". ثُمَّ يَقُولُ أَبُو هُرَيْرَةَ ـ رضى الله عنه – {فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا} الآيَةَ.
Reference : Sahih al-Bukhari 1358
In-book reference : Book 23, Hadith 111
USC-MSA web (English) reference : Vol. 2, Book 23, Hadith 440
https://sunnah.com/bukhari:1358[xlix] 7:172-174
[l] Abu Huraira reported Allah's Messenger (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) as saying: The world is a prison-house for a believer and Paradise for a non-believer.
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا عَبْدُ الْعَزِيزِ، - يَعْنِي الدَّرَاوَرْدِيَّ - عَنِ الْعَلاَءِ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " الدُّنْيَا سِجْنُ الْمُؤْمِنِ وَجَنَّةُ الْكَافِرِ " .
Reference : Sahih Muslim 2956
In-book reference : Book 55, Hadith 1
USC-MSA web (English) reference : Book 42, Hadith 7058
https://sunnah.com/muslim:2956[li] Zaid bin Khalid (May Allah be pleased with him) said: The Messenger of Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) led the Fajr prayer at Al-Hudaibiyyah after a rainfall during the night. At the conclusion of prayer, he turned towards the people and said, "Do you know what your Rubb has said?" They replied: "Allah and His Messenger know better." Upon this he remarked, "He has said: 'Some of My slaves have entered the morning as My believers and some as unbelievers. He who said: We have had a rainfall due to the Grace and Mercy of Allah, believes in Me and disbelieves in the stars; and he who said: We have had a rainfall due to the rising of such and such star, disbelieves in Me and affirms his faith in the stars."' [Al-Bukhari and Muslim].
عن زيد بن خالد رضي الله عنه قال: صلى بنا رسول الله صلى الله عليه وسلم صلاة الصبح بالحديبية في أثر سماء كانت من الليل، فلما انصرف أقبل على الناس، فقال: "هل تدرون ماذا قال ربكم؟ " قالوا: الله ورسوله أعلم. قال: قال: "أصبح من عبادي مؤمن بي وكافر بي ، فأما من قال: مُطِرْنَا بفضل الله ورحمته، فذلك مؤمن بي كافر بالكواكب، وأما من قال: مُطِرْنَا بنوء كذا وكذا، فذلك كافر بي مؤمن بالكواكب" ((متفق عليه)).
والسماء هنا: المطر.
Reference : Riyad as-Salihin 1731
In-book reference : Book 17, Hadith 221
https://sunnah.com/riyadussalihin:1731[lii] Malik related to me from Abdullah ibn Dinar from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "If a man says to his muslim brother, 'O kafir!' it is true about one of them."
حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " مَنْ قَالَ لأَخِيهِ يَا كَافِرُ . فَقَدْ بَاءَ بِهَا أَحَدُهُمَا " .
Sunnah.com reference : Book 56, Hadith 1
USC-MSA web (English) reference : Book 56, Hadith 1
Arabic reference : Book 56, Hadith 1814
https://sunnah.com/malik/56/1[liii] Ibn 'Umar (May Allah be pleased with them) said:
The Messenger of Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said, "When a person calls his brother (in Islam) a disbeliever, one of them will certainly deserve the title. If the addressee is so as he has asserted, the disbelief of the man is confirmed, but if it is untrue, then it will revert to him." [Al-Bukhari and Muslim].
عن ابن عمر رضي الله عنهما قال: قال رسول الله صلى الله عليه وسلم : "إذا قال رجل لأخيه: يا كافر، فقد باء بها أحدهما، فإن كان كما قال وإلا رجعت عليه" ((متفق عليه)).
Reference : Riyad as-Salihin 1732
In-book reference : Book 17, Hadith 222
https://sunnah.com/riyadussalihin:1732[liv] Anas (May Allah be pleased with him) reported: Messenger of Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said, "When an infidel accomplishes any good deed, he is rewarded for it in this world; and in the case of a Muslim, Allah stores up his good acts for him in the Hereafter and provides him with subsistence in this life due to his obedience."
Another narration is: Messenger of Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said, "Allah does not wrong a believer a good deed because he is given blessings for it in this world and will be rewarded for it in the Hereafter. But the infidel is given in the world the reward for good deeds, he has performed for the sake of Allah and when he comes to the Hereafter, there is no good deed for which he can be rewarded". [Muslim].
وعن أنس، رضي الله عنه ،عن رسول الله، صلى الله عليه وسلم، قال: "إن الكافر إذا عمل حسنة، أطعم بها طعمة من الدنيا، أما المؤمن، فإن الله تعالى يدخر له حسناته في الآخرة، ويعقبه رزقاً في الدنيا على طاعته".
وفي رواية: "إن الله لا يظلم مؤمنا حسنة يعطى بها في الدنيا، ويجزى بها في الآخرة، وأما الكافر، فيطعم بحسنات ما عمل لله تعالى، في الدنيا حتى إذا أفضى إلى الآخرة، لم يكن له حسنة يجزى بها" ((رواه مسلم)).
Reference : Riyad as-Salihin 428
In-book reference : Introduction, Hadith 428
https://sunnah.com/riyadussalihin:428[lv] Yahya related to me from Malik from Abu'z-Zinad from al-Araj that Abu Hurayra said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'The muslim eats in one intestine, and the kafir eats in seven!' "
حَدَّثَنِي عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " يَأْكُلُ الْمُسْلِمُ فِي مِعًى وَاحِدٍ وَالْكَافِرُ يَأْكُلُ فِي سَبْعَةِ أَمْعَاءٍ " .
USC-MSA web (English) reference : Book 49, Hadith 9
Arabic reference : Book 49, Hadith 1682
https://sunnah.com/urn/516610[lvi] Usama b. Zaid reported God’s Messenger as saying, “A Muslim may not inherit from an infidel or an infidel from a Muslim.” (Bukhari and Muslim.)
وَعَنْ أُسَامَةَ بْنِ زَيْدٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَا يَرِثُ الْمُسْلِمُ الْكَافِرَ وَلَا الْكَافِرُ الْمُسْلِمَ»
مُتَّفَقٌ عَلَيْهِ (الألباني) حكم :
Reference : Mishkat al-Masabih 3043
In-book reference : Book 12, Hadith 3
https://sunnah.com/mishkat:3043
It was narrated from Usamah bin Zaid that he said: “O Messenger of Allah, will you stay in your house in Makkah?” He said: “Has ‘Aqeel left us any houses?” 'Aqeel had inherited Abu Talib along with Talib. Neither Ja'far nor 'Ali inherited anything because they had been Muslims, and 'Aqeel and Talib had been disbelievers. So on account of that, Omar would say the believer does not inherit from the disbeliever. And Usamah said: the Messenger of Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said "The Muslim does not inherit from the disbeliever nor the disbeliever from the Muslim."
حَدَّثَنَا أَحْمَدُ بْنُ عَمْرِو بْنِ السَّرْحِ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ، أَنْبَأَنَا يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ، أَنَّهُ حَدَّثَهُ أَنَّ عَمْرَو بْنَ عُثْمَانَ أَخْبَرَهُ عَنْ أُسَامَةَ بْنِ زَيْدٍ، أَنَّهُ قَالَ يَا رَسُولَ اللَّهِ أَتَنْزِلُ فِي دَارِكَ بِمَكَّةَ قَالَ " وَهَلْ تَرَكَ لَنَا عَقِيلٌ مِنْ رِبَاعٍ أَوْ دُورٍ " . وَكَانَ عَقِيلٌ وَرِثَ أَبَا طَالِبٍ هُوَ وَطَالِبٌ وَلَمْ يَرِثْ جَعْفَرٌ وَلاَ عَلِيٌّ شَيْئًا لأَنَّهُمَا كَانَا مُسْلِمَيْنِ وَكَانَ عَقِيلٌ وَطَالِبٌ كَافِرَيْنِ . فَكَانَ عُمَرُ مِنْ أَجْلِ ذَلِكَ يَقُولُ لاَ يَرِثُ الْمُؤْمِنُ الْكَافِرَ .
وَقَالَ أُسَامَةُ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " لاَ يَرِثُ الْمُسْلِمُ الْكَافِرَ وَلاَ الْكَافِرُ الْمُسْلِمَ " .
Reference : Sunan Ibn Majah 2730
In-book reference : Book 23, Hadith 12
English translation : Vol. 4, Book 23, Hadith 2730
https://sunnah.com/ibnmajah:2730[lvii] Abu Hurairah (May Allah be pleased with him) reported:
Messenger of Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said, "If a believer had full knowledge of the chastisement of Allah, none would covet His Jannah; and were an infidel to know the Mercy Allah has, none would despair of His Jannah". [Muslim].
وعن أبي هريرة، رضي الله عنه ، أن رسول الله صلى الله عليه وسلم قال" لو يعلم المؤمن ما عند الله من العقوبة، ما طمع بجنته أحد، ولو يعلم الكافر ما عند الله من الرحمة، ما قنط من جنته أحد” ((رواه مسلم)).
Reference : Riyad as-Salihin 443
In-book reference : Introduction, Hadith 443
https://sunnah.com/riyadussalihin:443[lviii] Abu Huraira reported God's Messenger as saying, “An infidel and the one who killed him will never be brought together in hell.” (The meaning is probably that one who kills an infidel in the course of jihad will on that account have his sins forgiven, and will therefore not go to hell where the infidel inevitably goes.) Muslim transmitted it.
وَعَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَا يَجْتَمِعُ كَافِرٌ وَقَاتِلُهُ فِي النَّارِ أبدا» . رَوَاهُ مُسلم - حكم : صَحِيح (الألباني)
Reference : Mishkat al-Masabih 3795
In-book reference : Book 19, Hadith 9
https://sunnah.com/mishkat:3795[lix] 16:71
[lx] 13:16
[lxi] 37:55
[lxii] 4:42
[lxiii] 18:96
[lxiv] 23:28
[lxv] 43:12-13
[lxvi] 75:4
[lxvii] Abu Mas'ud 'Uqbah bin 'Amr Al-Badri Al-Ansari (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, "The person who is best versed in the recitation of the Book of Allah, should lead the prayer; but if all those present are equally versed in it, then the one who has most knowledge of the Sunnah; if they are equal in that respect too, then the one who has emigrated (to Al-Madinah) first, if they are equal in this respect also, then the oldest of them. No man should lead another in prayer where the latter has authority, or sit in his house, without his permission". [Muslim]. In another narration in Muslim: Messenger of Allah (ﷺ) said, "One who is senior most in accepting Islam, should lead the Salat (prayer)". Yet another narration is: Messenger of Allah (ﷺ) said, "A man who is well versed in the Book of Allah and can recite it better, should lead the Salat (prayer); if (all those present) are equal in this respect, then the man who is senior most in respect of emigration, if they are equal in that respect too, then the oldest of them should lead the prayer". [Muslim].
وعن أبي مسعود عقبة بن عمرو البدري الأنصاري رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : "يؤم القوم أقرؤهم لكتاب الله، فإن كانوا في القراءة سواء، فأعلمهم بالسنة، فإن كانوا في السنة سواء، فأقدمهم هجرة، فإن كانوا في الهجرة سواء، فأقدمهم سنًا، ولا يؤمن الرجل الرجل في سلطانه، ولا يقعد في بيته على تكرمته إلا بإذنه" ((رواه مسلم)). وفي رواية له: "فأقدمهم سلمًا" بدل "سنًا" : أو إسلامًا. وفي رواية: يؤم القوم أقرؤهم لكتاب الله، وأقدمهم قراءة، فإن كانت قراءتهم فيؤمهم أقدمهم هجرة، فإن كانوا في الهجرة سواء، فليؤمهم أكبرهم سنًا".
Reference : Riyad as-Salihin 348
In-book reference : Introduction, Hadith 348
Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani wa yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuh
In our last session we completed the Introduction to the Quran Part 2 where we presented several verses of the Holy Quran describing the Holy Quran.
Today, 8-July-2026 corresponding to 23-Muharram-1448 Hijri, we will talk about Part 3 - What the Ahadith say about the Quran?
Part 3 - What Ahadith say about the Quran?
We have divided the ahadith of this session into 14 sections, so the first section is;
1. Azmatul Quran, The Greatness of the Quran
In a hadith in Jami at-Tirmidhi, Rasoolullah (صلى الله عليه وسلم) said, …the superiority of Allah's Speech over the speech of others is like the superiority of Allah over His creation,[1]
In another hadith, he (صلى الله عليه وسلم) said, Every prophet was given miracles because of which people believed, but what I have been given, is Divine Communication, which Allah has revealed to me.[2]
The miracle of Rasoolullah (صلى الله عليه وسلم) was the Quran.
The greatness of the Quran as explained by Rasoolullah (صلى الله عليه وسلم) himself is recorded through Ali (رضي الله عنه), where Rasoolullah (صلى الله عليه وسلم) said, "Indeed there comes a Fitnah" So I (Ali (رضي الله عنه) said: "What is the way out from it, O Messenger of Allah (صلى الله عليه وسلم) ?" He said: "Allah's book.
In it is news for what happened before you, and
Information about what comes after you, and
Judgement for what happens between you.
It is the Criterion (between right and wrong), it is a serious matter not a joke.
Whoever among the oppressive abandons it, Allah crushes him, and
Whoever seeks guidance from other than it, then Allah leaves him to stray.
It is the firm rope of Allah,
It is the wise remembrance,
It is the straight path, and
It is the one that the desires cannot distort, nor
Can the tongues twist it, nor
Can the scholars ever have enough of it, and
It shall not become dull from reciting it much, and
The amazement of it does not diminish.
It is the one that when the Jinns heard it, they did not hesitate to say about it: 'Verily, we have heard a wonderful Recitation (this Qur'an)! 'It guides to the Right Path, and we have believed therein.'
Whoever speaks according to it then he has said the truth, and
Whoever acts according to it he is rewarded, and
Whoever judges by it he has judged justly, and
Whoever invites to it then he guides to the straight path."[3]
It has been reported in Sahih Ibn Hibban, that, Rasoolullah (صلى الله عليه وسلم), came out to them one day and he said, “Rejoice! Do you not witness that there is no God but Allah and I am the messenger of Allah?” They said yes. Rasoollullah (صلى الله عليه وسلم) said, “Verily, this Quran is a rope. One end is in the hand of Allah and the other end is in your hands. Hold fast to it, for you will never be led astray or ruined ever again.” [4]
The words ‘ سَبَبٌ ’, meaning, “cause, reason, ground, means, string, cord, or rope” whose one end in Allah’s hand and the other end is in your hand.
There is some detail, about the rope of Allah, how is the connection, etc? we will describe this some other time, as the rope is not visible.
2. The Best Speech is Quran
In a hadith recorded by Bukhari, Rasoolullah (صلى الله عليه وسلم) said,
إِنَّ أَحْسَنَ الْحَدِيثِ كِتَابُ اللَّهِ، وَأَحْسَنَ الْهَدْىِ هَدْىُ مُحَمَّدٍ صلى الله عليه وسلم.
The best speech is Allah's Book (Qur'an), and the best guidance is the guidance of Muhammad.[5]
When we have the Quran, we do not need to look towards other books. From this hadith it seems that this issue of people reading other scriptures is not new, it has been happening since the time of Rasoolullah (صلى الله عليه وسلم), Ibn Abbas (رَضِيَ ٱللَّٰهُ عَنْه) says, How can you ask the ahlul kitab or people of the Scriptures about their Books while you have Allah's Book (the Qur'an) which is the most recent of the Books revealed by Allah, and you read it in its pure undistorted form?[6]
Umar (رَضِيَ ٱللَّٰهُ عَنْه) was an intellectual, he liked something in the torah (taurait) and he brought a copy of the Torah to Rasoolullah (صلى الله عليه وسلم) saying, “O Messenger of Allah, this is a copy of the Torah.”
When he did not receive any reply, he began to read to the obvious displeasure of Rasoolullah (صلى الله عليه وسلم),
So, Abu Bakr (رضي الله عنه) said, “May the bereaved mothers mourn you! don’t you see the face of Allah’s messenger?
So ‘Umar looked at Rasoolullah (صلى الله عليه وسلم)’s face and said,
أَعُوذُ بِاللَّه من غضب الله وَغَضب رَسُوله صلى الله عَلَيْهِ وَسلم رَضِينَا بِاللَّهِ رَبًّا وَبِالْإِسْلَامِ دِينًا وَبِمُحَمَّدٍ صلى الله عَلَيْهِ وَسلم نَبِيًّا
“I seek refuge in Allah from the anger of Allah and His messenger. We are satisfied with Allah as our Lord, with Islam as religion, and with Muhammad (صلى الله عليه وسلم) as Prophet.”
Then Rasoolullah (صلى الله عليه وسلم) said, “By Him in whose hand Muhammad’s soul is, were Moses to appear to you and you were to follow him and abandon me, you would err from the right way.
Were he alive and came in touch with my prophetic mission he would follow me.”[7]
3. Disputing about the Quran is Kufr (Infidelity)
Allah (سُبْحَانَهُ وَتَعَالَى) says in the Quran in, Surah Sajdah,
The sending down of the book, in which there is nothing doubtful, (is) from the Rabb, the Fosterer of the worlds.[8]
In a hadith reported by Abu Dawood, Rasoolullah (صلى الله عليه وسلم) said,
الْمِرَاءُ فِي الْقُرْآنِ كُفْرٌ
Controverting, Disputing or Disagreeing about the Qur'an is to reject the Quran, it is Kufr, it is disbelief.[9]
4. A Grade of Prophethood
The Messenger of Allah (صلى الله عليه وسلم) said: “Whoever recites the Quran brings Prophethood closer to his right and left, but revelation does not come to him. It is not appropriate for a reciter of the Quran to have the Quran in his chest and then argue with those who argue and become ignorant with the ignorant.”[10]
5. Recitation of the Quran is Noor (Light)
Rasoolullah (صلى الله عليه وسلم) said; …Upon you is Remembrance (Zikr) of Allah and the recitation of His Book, for it is light for you on earth and (a means by which) you will be mentioned in the Heavens.[11]
Abu Dhar Ghifari (رَضِيَ ٱللَّٰهُ عَنْه) reported that, Rasoolullah (صلى الله عليه وسلم) said, You will not come back to Allah with anything better than that which came from Him, i.e. the Quran.[12]
6. Quran will intercede for its Readers
In a hadith in Mustadrak ala Sahihain, Rasoolullah (صلى الله عليه وسلم) said, Fasting and the Quran will intercede for the slave on the Day of Judgement. Fasting will say, ‘O My Lord! I prevented him from good and desires during the day, so accept my intercession for him.’ And the Quran will say, ‘I prevented him from sleep during the night, so accept my intercession for him.’ He (صلى الله عليه وسلم) said: 'Then they will be allowed to intercede.'[13]
Similarly, Sahih Muslim has recorded a hadith where, Rasoolullah (صلى الله عليه وسلم) says, Read the Qur'an, for it will come as an intercessor for its reciters on the Day of Resurrection.[14]
He (صلى الله عليه وسلم) also said…Recite the two bright ones, Surah al-Baqarah and Surah Aal 'Imran, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite Surah al-Baqara, for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it,[15]
In another hadith from Sho’ab al-Iman and authenticated by al-Albani in his Silsilat al-Ahadith as-Sahihah, Rasoolullah (صلى الله عليه وسلم) said, "The Qur'an is an intercessor,
القرآن شافع مشفع
Whose intercession is accepted, and a witness whose testimony is believed.
Whoever places it in front of him (as a guide), it will lead him to Paradise; and
Whoever places it behind his back, it will drive him into the Hellfire.[16]
In Sahih Muslim, Rasoolullah (صلى الله عليه وسلم) says, …that Quran is either a witness on your behalf or against you…[17]
If it is a witness for you, it will lead you to paradise, and
If it is a witness against you, it will lead you to hellfire.
May Allah (رَبُّ الْعِزَّة) make the Quran a witness in our favour, and not against us, Ameen
7. Dawah should be through the Quran
Now this hadith is key to the ones doing Dawah,
In Sahih al-Bukhari, Rasoolullah (صلى الله عليه وسلم) said in a hadith,
بَلِّغُوا عَنِّي وَلَوْ آيَةً
Convey (my teachings) to the people even if it were a single verse,
Tell others the stories of Bani Israel (which have been taught to you), for it is not sinful to do so.
And whoever tells a lie on me intentionally, will surely take his place in the (Hell) Fire.[18]
So, Rasoolullah (صلى الله عليه وسلم) is saying that, Even if it is one ayah, if you know it, convey it to others, don’t hold back - meaning anyone and everyone can do dawah and
Then he (صلى الله عليه وسلم) is setting some rules, Israiliyaat - yani stories of Bani Israil convey them, he said, there is no harm in it.
But you have to be careful, what you convey on behalf of ar-Rasool (صلى الله عليه وسلم) - if he hasn’t said it, then you have lied on Rasoolullah (صلى الله عليه وسلم) - The end result of which is Jahannam.
A similar message is there in another long narration in Musannaf Ibn Abi Shaybah, which shows how Rasoolullah (صلى الله عليه وسلم) used to invite people using the Quran. The Quraysh were fed up with Rasoolullah (صلى الله عليه وسلم) as his followers were growing, Quraysh chose Utbah ibn Rabi’i to go and speak with Rasoolullah (صلى الله عليه وسلم), who goes to the Prophet to convince him to stop doing dawah. Utbah asks few questions, to which ar-Rasool (صلى الله عليه وسلم) does not answer.
Then Rasoolullah (صلى الله عليه وسلم) asks, “Have you finished?”, Utbah replies, “Yes”. Rasoolullah (صلى الله عليه وسلم) then recited the first several verses of Surah al-Fussilat, “In the Name of Allah, the Beneficent, the Merciful.;
حمٓ ~ تَنزِيلٌۭ مِّنَ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Haa Meem. Sent down from the Beneficent, the Merciful
So, if they turn away then say, “I have warned you (of a) thunderbolt like the thunderbolt (which had fallen on the people of) Aad and Samood.”[19]
Utbah said: "Enough! Enough! Do you have anything other than this?" He (صلى الله عليه وسلم) said: "No." So, he returned to Quraysh, and they asked: "What happened?" and all he could remember of the Quran was the Thunderbolt of Aad and Thamud.[20]
This is the impact of the Quran, if we understand this our dawah will have its impact.
8. The Best amongst the Muslims
In a hadith in Sunan Ibn Majah, Rasoolullah (صلى الله عليه وسلم) said, Allah has His own people among mankind.' They said: 'O Messenger of Allah, who are they?' He (صلى الله عليه وسلم) said: 'The people of the Qur'an, the people of Allah and those who are closest to Him.'[21]
It is narrated in Sahih al-Bukhari that He (صلى الله عليه وسلم) said,
خَيْرُكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ
The best among you (Muslims) are those who learn the Qur'an and teach it.[22]
We can see these teachings reflect in the actions of ar-Rasool (صلى الله عليه وسلم) while he was burying the Shuhada, the Martyrs at Uhud, He (صلى الله عليه وسلم) would ask, "Which of them knew more Qur'an?" When one of them was pointed out he would put him first in the grave…[23]
The Prophet (صلى الله عليه وسلم) said, as recorded in Sunan Abi Dawood: If anyone prays at night reciting regularly ten verses, he will not be recorded among the negligent
لَمْ يُكْتَبْ مِنَ الْغَافِلِينَ
He will not be among the negligent;
If anyone prays at night and recites a hundred verses, he will be recorded among those who are obedient to Allah (كُتِبَ مِنَ الْقَانِتِينَ); and
If anyone prays at night reciting one thousand verses, he will be recorded among those who receive huge rewards (كُتِبَ مِنَ الْمُقَنْطَرِينَ).[24]
9. Whose Iman (Faith) is Ajeeb (Amazing/Wonderful)?
This hadith is recorded in Musnad Bazzar, Anas Ibn Malik (رَضِيَ ٱللَّٰهُ عَنْه) reported that, Rasoolullah (صلى الله عليه وسلم) asked;
Who in the creation has the most wonderful faith?
Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) said, “The angels”, ar-Rasool (صلى الله عليه وسلم) said, “But how could the angels not believe?”
Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) said, “The prophets.” Rasoolullah (صلى الله عليه وسلم) said, “But the prophets were given divine revelation, so how could they not believe?”
Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) then said, “Their companions.” Rasoolullah (صلى الله عليه وسلم) replied, “The companions were with their prophets, so how could they not believe?
He (صلى الله عليه وسلم) further explained, the people with the most astonishing, most amazing or wonderful Iman are those who come after you and they find a book of divine revelation,...(The Quran, they read it)... thus they believe in it and follow it. They are the people with the most astonishing faith.[25]
We are these people with amazing Iman, we have not even seen Rasoolullah (صلى الله عليه وسلم) and we read the Quran and we believe.
10. Judging by the Book of Allah (Quran) and Sunnah of Rasoolullah (Hadith)
This hadith we have heard in Part 1 - Session 2, When Rasoolullah (صلى الله عليه وسلم) intended to send Mu'adh ibn Jabal (رضي الله عنه) to Yemen, he (صلى الله عليه وسلم) asked: How will you judge when the occasion of deciding a case arises?
Muadh (رَضِيَ ٱللَّٰهُ عَنْه) replied: I shall judge in accordance with Allah's Book.
Rasoolullah (صلى الله عليه وسلم) asked: (What will you do) if you do not find any guidance in Allah's Book?
Muadh (رَضِيَ ٱللَّٰهُ عَنْه) replied: (I shall act) in accordance with the Sunnah of the Messenger of Allah (صلى الله عليه وسلم).
Rasoolullah (صلى الله عليه وسلم) (What will you do) if you do not find any guidance in the Sunnah of the Messenger of Allah (صلى الله عليه وسلم) and in Allah's Book?
Muadh (رَضِيَ ٱللَّٰهُ عَنْه) replied: I shall do my best to form an opinion and I shall spare no effort.
Rasoolullah (صلى الله عليه وسلم) then patted him on his chest and said: Praise be to Allah Who has helped the messenger of the Messenger of Allah to find something which pleases the Messenger of Allah (صلى الله عليه وسلم).[26]
What will happen if Muslims and their leaders do not give their decision or judgment according to the Quran?
Rasoolullah (صلى الله عليه وسلم) said in a long hadith, “...Unless their leaders rule according to the Book of Allah and seek all good from that which Allah has revealed, Allah will cause them to fight one another.[27]
Look at the state of our Ummah today and think about this hadith. The reason for our situation is because we have distanced ourselves from the Quran.
11. The Importance of Studying and Teaching the Quran
Abu Dawood has recorded a Hadith in which, Rasoolullah (صلى الله عليه وسلم) said: No people get together in a house of the houses of Allah (i.e. a mosque), reciting the Book of Allah, and learning it together among themselves, but calmness (sakinah) comes down to them, (Divine) mercy covers them (from above), and the angels surround them, and Allah (سُبْحَانَهُ وَتَعَالَى) makes a mention of them among those who are with Him.[28]
In Another hadith of Abu Dawood, He (صلى الله عليه وسلم) said, If anyone recites the Qur'an and acts according to its content, on the Day of Judgement his parents will be given to wear a crown whose light is better than the light of the sun in the dwellings of this world if it were among you. So, what do you think of him who acts according to this?[29]
He (صلى الله عليه وسلم) also said: One who is skilled in the Qur'an is associated with the noble, upright recording angels, and he who falters when he recites the Qur'an and finds it difficult for him will have a double reward.[30]
Rasoolullah (صلى الله عليه وسلم) said, If any one of you goes out in the morning to the mosque and learns two verses of the Book of Allah (سُبْحَانَهُ وَتَعَالَى), it is better for him than two large humped and fat she-camels, and three verses are better for him than three (such) she-camels, and so on than their numbers in camels.[31]
Rasoolullah (صلى الله عليه وسلم) was asked about who had the best recitation. He (صلى الله عليه وسلم) said; “When you hear his recitation, you can see that he fears Allah.”[32]
Rasoolullah (صلى الله عليه وسلم) also said, [Whoever recites a letter] from Allah's Book, then he receives the reward from it, and the reward of ten the like of it. I do not say that Alif Lam Mim is a letter, but Alif is a letter, Lam is a letter and Mim is a letter."[33]
This means that reading a letter from the Quran, we will receive 10 fold ajr, for each letter 10 hasanat.
The example Rasoolullah (صلى الله عليه وسلم) gave also is very special, he used those letters from the Quran, which have no meaning.
So, this means that we will get the reward of 10 hasanaat per each letter even if we do not understand it.
He (صلى الله عليه وسلم) said, Indeed, the one who recites the Qur’ān loudly is like the one who gives charity openly, and the one who recites the Qur’ān silently is like the one who gives charity in secret.[34]
The example of a Believer who recites the Qur'an, is that of a citron which smells good and tastes good; And
The example of a Believer who does not recite the Qur'an, is that of a date which has no smell but tastes sweet; and
The example of a hypocrite who recites the Qur'an, is that of an aromatic plant which smells good but tastes bitter; and
The example of a hypocrite who does not recite the Qur'an, is that of a colocynth plant which has no smell and is bitter in taste.[35]
Abdullah ibn Amr (رَضِيَ ٱللَّٰهُ عَنْه) narrates in Sahih al-Bukhari that, Rasoolullah (صلى الله عليه وسلم) said to me, "Recite the whole Qur'an in one month's time." I said, "But I have power (to do more than that)." Allah's Messenger (صلى الله عليه وسلم) said, "Then finish the recitation of the Qur'an in seven days, and do not finish it in less than this period."[36]
Abdullah ibn Amr (رَضِيَ ٱللَّٰهُ عَنْه) narrated, we heard this hadith in our last session, Rasoolullah (صلى الله عليه وسلم) said, "He who recites the Qur'an in less than three (days), he does not understand it."[37]
12. Who will be Punished because of the Quran?
Rasoolullah (صلى الله عليه وسلم) said, "Seek refuge in Allah from the Pit of Sorrows." They said: "O Messenger of Allah (صلى الله عليه وسلم) ! What is the Pit of Sorrows?" He said: "A gorge in Hell from which Hell seeks Allah's refuge a Hundred times every day." It was said: "O Messenger of Allah (صلى الله عليه وسلم) ! Who shall enter it?" He said: "The reciters who were showing off with their deeds."[38]
He (صلى الله عليه وسلم) also said that “Learn the Qur’ān, and ask (Allah) to grant you Paradise by it, before the appearance of people who learn it and ask by it, the worldly pleasures. For indeed, the Qur’ān is learnt by three types of people;
(1) a man who shows off by it,
(2) a man who eats by it (money, dunyah) and
(3) a man who recites it for the sake of Allah Almighty.”[39]
In along hadith in Sahih Muslim, Rasoolullah (صلى الله عليه وسلم) said, …the case of a man who acquired knowledge and imparted it (to others) and recited the Qur'an will be brought on the day of judgement.
He will be brought And Allah will make him recount His blessings and he will recount them (and admit having enjoyed them in his lifetime).
Then Allah will ask: What did you do (to repay these blessings)?
He will say: I acquired knowledge and disseminated it and recited the Qur'an seeking Thy pleasure.
Allah will say: You have told a lie. You acquired knowledge so that you might be called " a scholar," and you recited the Qur'an so that it might be said:" He is a Qari" and such has been said.
Then orders will be passed against him, and he shall be dragged with his face downward and cast into the Fire...[40]
Similar will be the case of a Martyr (a shaheed) and a Wealthy person.
Ibn Abbas (رضي الله عنه) narrated that, Rasoolullah (صلى الله عليه وسلم) said, "Whoever says (something) about the Qur'an without knowledge, then let him take his seat in the Fire."[41]
Ibn Umar (رضي الله عنه) narrated that Rasoolullah (صلى الله عليه وسلم) said, “Do not argue concerning the Qur’ān (i.e. do not oppose/argue against what the Qur’ān says) for in this arguing is Disbelief.”[42]
Rasoolullah (صلى الله عليه وسلم) said, “Do not argue using the Qur’ān (i.e. in a dispute with one another). (The negative result would be) you would deny the Book of Allah by using (one Ayat) against another (Ayat). I swear by Allah;
Indeed, the Believer if he is argued against with the Qur’ān he (out of respect) will lose (not continue the argument) …
Indeed, the hypocrite, if he argues using the Qur’ān, he will win (the argument – because the Believer will not argue back).”[43]
13. Reciting the Quran in a Beautiful Voice
In a hadith in Sahih al-Bukhari, Rasoolullah (صلى الله عليه وسلم) said, 'Whoever does not recite Qur'an in a nice voice is not from us,'...[44]
Regarding recitation of Quran in beautiful voice, there are other ahadith too, such as,
In Sahih Muslim, he said, “Beautify the Qur’ān with your voices for indeed the nice voice increases the beauty of the Qur’ān.”[45]
Also in Bukhari, he (صلى الله عليه وسلم) told Abu Musa (رضي الله عنه), "O Abu Musa! You have been given one of the mazamir (sweet melodious voices) of the family of Dawood.'[46]
Also, Abdullah ibn Qais (رضي الله عنه) who was reciting the Quran when Rasoolullah (صلى الله عليه وسلم) entered the mosque and he praised his voice and recitation.[47]
But these ahadith are different from the first one, where Rasoolullah (صلى الله عليه وسلم) said if we don’t recite the Quran in a good voice, (لَمْ يَتَغَنَّ), then they are not Muslims.
The root of the word yataghanna is Ghayn, Noon, Yaa, the word Ghaniya, means to be Independent, Self-sufficient. Allah (سُبْحَانَهُ وَتَعَالَى) is al-Ghani, He is The Independent, He has everything, He is in no need of anything.
The word Ginna meaning to sing also comes from the same root, Ghayn, Noon, Yaa.
So, this hadith means, instead of singing the Quran, it means those who do not become independent of sin, after reading the Quran, they are not Muslim.
If you read the Quran and also continue to sin, these two cannot go together.
14. Rasoolullah (صلى الله عليه وسلم) and Quran
Narrated Abdullah ibn ash-Shikhkhir (رضي الله عنه): I saw Rasoolullah (صلى الله عليه وسلم) praying and a sound came from his breast like the rumbling of a mill owing to weeping.[48]
Rasoolullah (صلى الله عليه وسلم) asked Abdullah Ibn Masood (رضي الله عنه) to recite the Quran,
He said: Messenger of Allah (صلى الله عليه وسلم), (how) should I recite to you whereas it (yani the Quran) has been sent down to you? He (صلى الله عليه وسلم) said: I desire to hear it from someone else.
So, I recited Surat al-Nisa' till I reached the verse: How then shall it be when We shall bring from every people a witness and bring you against them as a witness?"[49]
I lifted my head or a person touched me in my side, and so I lifted my head and saw his tears falling (from the Holy Prophet (صلى الله عليه وسلم)'s eyes).[50]
Once Abu Bakr (رضي الله عنه) came to see Rasoolullah (صلى الله عليه وسلم) and exclaimed
‘O Messenger of Allah (صلى الله عليه وسلم)! You have become gray.’ (يا رَسُولَ اللَّهِ قَدْ شِبْتَ)
He said: ‘I have gone gray from (Surat) Hud and its sisters, Surah Al-Waqi`ah, Al-Mursalat and `Amma Yatasa'alun and Izash-Shamsu Kuwwirat.’[51]
'Aishah (May Allah be pleased with her) reported: Rasoolullah (صلى الله عليه وسلم) kept standing (in prayer) so long that the skin of his feet would crack. I asked him: "Why do you do this, while you have been forgiven of your former and latter sins?" He (صلى الله عليه وسلم) said, "Should I not be a grateful slave of Allah?"[52]
Mainly, this was for the recitation of the Quran.
Narrated Ibn 'Abbas: I spent a night with the Prophet (صلى الله عليه وسلم), when he woke up from his sleep (in the latter part of the night for prayer) he came to his ablution water. He took the tooth-stick and used it. He then recited the verse: Inna fi khalqis Samawati wal Ardh, wakhtilaafil Laili wan nahaar la-aayaatil li-ulil-Albaab,
"Verily in the creation of the heavens and the earth and the alternation of the night and the day are tokens (of His Sovereignty) for men of understanding" (iii-190),
Then he made wudhu and Prayed and then slept and then got up and prayed again and then slept then he prayed witr.[53]
References
[1] Narrated 'Atiyyah: from Abu Sa'eed, that the Messenger of Allah (ﷺ) said: "The Lord, Blessed and Most High is He, has said: 'Whoever is too busy with the Qur'an for remembering Me and asking Me, then I shall give him more than what I give to those who ask.' And the virtue of Allah's Speech over the speech of others is like the virtue of Allah over His creation.
[2] Narrated Abu Huraira: The Prophet (ﷺ) said, "Every Prophet was given miracles because of which people believed, but what I have been given, is Divine Inspiration which Allah has revealed to me. So I hope that my followers will outnumber the followers of the other Prophets on the Day of Resurrection."
[3] Narrated Al-Harith Al-A'war: "I passed by the Masjid when the people were absorbed in story-telling. So I entered upon 'Ali and said: 'O Commander of the believers! Do you not see the people are becoming engrossed in story-telling?' He said: 'They have been consumed with it?' I said: "Yes.' He said: 'As for me, I heard the Messenger of Allah (ﷺ) saying: "Indeed there comes a Fitnah" So I said: "What is the way out from it O Messenger of Allah?" He said: "Allah's book. In it is news for what happened before you, and information about what comes after you, and judgement for what happens between you. It is the Criterion (between right and wrong) without jest. Whoever among the oppressive abandons it, Allah crushes him, and whoever seeks guidance from other than it, then Allah leaves him to stray. It is the firm rope of Allah, it is the wise remembrance, it is the straight path, and it is the one that the desires can not distort, nor can the tongues twist it, nor can the scholars ever have enough of it, and it shall not become dull from reciting it much, and the amazement of it does not diminish. It is the one that when the Jinns hear it, they did not hesitate to say about it: 'Verily, we have heard a wonderful Recitation (this Qur'an)! 'It guides to the Right Path, and we have believed therein.' Whoever speaks according to it then he has said the truth, and whoever acts according to it he is rewarded, and whoever judges by it he has judged justly, and whoever invites to it then he guides to the straight path." Take this O A'war!'."
[4] Abu Shurayh al-Khuza’i reported: The Messenger of Allah, peace and blessings be upon him, came out to them one day and he said, “Rejoice! Do you not witness that there is no God but Allah and I am the messenger of Allah?” They said yes. The Prophet said, “Verily, this Quran is a rope. One end is in the hand of Allah and the other end is in your hands. Hold fast to it, for you will never be led astray or ruined ever again.”
عَنْ أَبِي شُرَيْحٍ الْخُزَاعِيِّ قَالَ خَرَجَ عَلَيْنَا رَسُولُ اللَّهِ صَلَّى الِلَّهِ عَلَيْهِ وَسَلَّمَ فَقَالَ أَبْشِرُوا وَأَبْشِرُوا أَلَيْسَ تَشْهَدُونَ أَنْ لا إِلَهَ إِلا اللَّهُ وَأَنِّي رَسُولُ اللَّهِ قَالُوا نَعَمْ قَالَ فَإِنَّ هَذَا الْقُرْآنَ سَبَبٌ طَرَفُهُ بِيَدِ اللَّهِ وَطَرَفُهُ بِأَيْدِيكُمْ فَتَمَسَّكُوا بِهِ فَإِنَّكُمْ لَنْ تَضِلُّوا وَلَنْ تَهْلِكُوا بَعْدَهُ أَبَدًا - 122 صحيح ابن حبان كتاب العلم باب الزجر عن كتبة المرء السنن مخافة أن يتكل عليها دون الحفظ لها - 713 المحدث الألباني خلاصة حكم المحدث إسناده صحيح على شرط مسلم في السلسلة الصحيحة
[6] Narrated `Ikrima: Ibn `Abbas said, "How can you ask the people of the Scriptures about their Books while you have Allah's Book (the Qur'an) which is the most recent of the Books revealed by Allah, and you read it in its pure undistorted form?"
[7] Jabir told how ‘Umar b. al-Khattab brought God’s messenger a copy of the Torah saying, “Messenger of God, this is a copy of the Torah.” When he received no reply he began to read to the obvious displeasure of God’s messenger, so Abu Bakr said, “Confound you 1 do you not see how God’s messenger is looking?” So ‘Umar looked at God’s messenger’s face and said, “I seek refuge in God from the anger of God and His messenger. We are satisfied with God as Lord, with Islam as religion, and with Muhammad as Prophet.” Then God’s messenger said, “By Him in whose hand Muhammad’s soul is, were Moses to appear to you and you were to follow him and abandon me, you would err from the right way. Were he alive and came in touch with my prophetic mission he would follow me.” Darimi transmitted it. [1 Literally, may the bereaved be bereaved of you.]
[10] The Messenger of Allah (ﷺ) said: “Whoever recites the Quran brings Prophethood closer to his right and left, but revelation does not come to him (i.e., he reaches the closest level of Prophethood). It is not appropriate for a reciter of the Quran to have the Quran in his chest and then argue with those who argue and become ignorant with the ignorant.” [This hadith is authentic with a chain of transmission, but Imam Bukhari (may Allah have mercy on him) and Imam Muslim (may Allah have mercy on him) did not narrate it.]
Grade: Sahih (al-Hakim) | Reference: Mustadrak al-Hakim 2028 and Shobul Iman by Bayhaqi 2353. Similar wording in Musannaf ibn Abi Shaybah 29953, Akhlaq Hammaltul Quran by Ajurri 15, Mu’jam al-Kabeer by Tabarani 14575 (quoted in Tafsir Ibn Kathir). Included in Targheeb wa-Tarheeb by al-Mundhiri and Tafsir Dur al-Manthur by as-Suyuti. Mentioned in Ibn Kathir under the discussion of Surah 2:267 related to the memorisation of the Quran. Source: A B al-Mehri, 40 Hadith on The Quran, The Quran Project, 2nd Edition, Page 16
[11] Abu Sa’eed al-Khudri (رضي الله عنه) reported that a man came to the Messenger of Allah (صلى الله عليه وسلم) and said advise me. He (صلى الله عليه وسلم) said: “It is imperative for you to have Taqwa (fear / consciousness of Allah) for this is the accumulation of all good. Upon you is Jihad in the path of Allah for it is the monasticism of the Muslims and upon you is Remembrance (Zikr) of Allah and the recitation of His Book, for it is light for you on earth and (a means by which) you will be mentioned in the Heavens.
Grade: Hasan (al-Albani in Silsilah as-Saheehah 555) | Mu’jam as-Saghir of Tabrani 949, Similar wording in Musnad Ahmad 11774, Musnad Abu Yalah, Zuhd by Ibn Mubarak 840, Hilyat al-Awliya by Isbahani and Sahih Ibn Hibban. Quoted in Zad al Ma’ad by Ibn al-Qayyim vol. 3 and Marfu’an in Tafsir Ibn Kathir. Source: A B al-Mehri, 40 Hadith on The Quran, The Quran Project, 2nd Edition, Pages 16-17
555 - "أوصيك بتقوى الله ، فإنه رأس كل شيء و عليك بالجهاد ، فإنه رهبانية الإسلام" و عليك بذكر الله و تلاوة القرآن ، فإنه روحك في السماء وذكرك في الأرض "." قال الألباني في "السلسلة الصحيحة" 2 / 87 : أخرجه أحمد ( 3 / 82 ) حدثنا حسين حدثنا ابن عياش يعني إسماعيل عن الحجاج بن مروان الكلاعي و عقيل بن مدرك السلمي عن أبي سعيد الخدري أن رجلا جاءه فقال : أوصني فقال : سألت عما سألت عنه رسول الله صلى الله عليه وسلم من قبلك : فذكره .
قلت : و رجاله ثقات غير الحجاج بن مروان الكلاعي قال في "التعجيل" : "ليس" بالمشهور "قلت : و هو مقرون بعقيل بن مدرك السلمي وقد روى عنه ثلاثة من" الثقات و ذكره ابن حبان في "الثقات" لكن يؤخذ من ترجمته منه ( 2 / 333 ) و من "التهذيب" أنه من أتباع التابعين ، فقد قال فيه بعد أن ذكر جماعة من التابعين
روى عنهم : "وأرسل عن أبي عبد الله الصنابحي" ." و عليه فهو منقطع بينه وبين أبي سعيد و لا أدري إذا كان الأمر كذلك بين قرينه الحجاج الكلاعي وأبي سعيد و قد وجدت للحديث طريقا أخرى أخرجه الطبراني في "المعجم الصغير" ( ص 197 ) و الخطيب ( 7 / 392 ) وكذا أبو بكر الشافعي في ( الفوائد ) ( 73 / 256 / 1 - 2 ) و أبو محمد الجوهري في "الفوائد المنتقاة" ( 4 / 2 ) و الواحدي في "الوسيط" ( 1 / 126 / 2 ) من طريق ليث عن مجاهد عن أبي سعيد بلفظ : "فإنه نور لك في الأرض و ذكر في السماء" . به نحوه ، و قال الطبراني : "لا يروى عن أبي سعيد إلا بهذا الإسناد" . قلت : وفاته إسناد أحمد و الحديث بمجموع الطريقين عندي حسن . و قال الهيثمي في "المجمع" ( 4 / 215 ) : "رواه أحمد وأبو يعلى ... و رجال" أحمد ثقات و في إسناد أبي يعلى ليث بن أبي سليم وهو مدلس "." قلت : لا أعرف أحدا رماه بالتدليس و إنما هو ضعيف لاختلاطه وكثرة خطئه . و لبعضه شاهد من حديث أنس عن النبي صلى الله عليه وسلم قال : "لكل نبي رهبانية" و رهبانية هذه الأمة الجهاد في سبيل الله ". أخرجه أحمد ( 3 / 266 ) عن زيد" العمي عن أبي إياس عنه . قلت : و هذا سند ضعيف من أجل زيد وهو ابن أبي الحواري وهو ضعيف كما في "التقريب" ، و قد قال فيه الدارقطني و غيره "صالح" فمثله يستشهد به ." ثم وجدت للحديث شاهدا آخر من حديث أبي ذر رضي الله عنه مرفوعا به بلفظ : "فإن ذلك لك نور في السماوات و نور في الأرض" . أخرجه الطبراني في "المعجم" الكبير "( 1 / 82 / 2 ) عن إبراهيم بن هشام بن يحيى الغساني حدثني أبي عن جدي" عن أبي إدريس الخولاني ، عن أبي ذر . لكن إبراهيم هذا ضعيف بل اتهمه بعضهم .
[12] Abu Dhar Ghifari (رَضِيَ ٱللَّٰهُ عَنْه) reported that, Rasoolullah (صلى الله عليه وسلم) said, You will not come back to Allah with anything better than that which came from Him, i.e. the Quran.
Grade: Sahih (al-Hakim) | Reference: Mustadrak al-Hakim 2077, Similar wording in Tirmidhi, Khalq Af’al al-Ibad by Bukhari, al-Asma was Sifat by Bayhaqi, Hilyat al-Awliya by al-Isbahani vol 9. Quoted in Targheeb wa-Tarheeb by al-Mundhari and Majmou al-Fatawa Ibn Taymiyah vol 12 page 517. Source: A B al-Mehri, 40 Hadith on The Quran, The Quran Project, 2nd Edition, Page 18
[13] Abdullah ibn Amr reported that the Prophet Muhammad (صلى الله عليه وسلم) said: “Fasting and the Quran will intercede for the slave on the Day of Judgement. Fasting will say, ‘O My Lord! I prevented him from good and desires during the day, so accept my intercession for him.’ And the Quran wil say, ‘I prevented him from sleep during the night, so accept my intercession for him.’ He (the Prophet) said: 'Then they will be allowed to intercede.'".
Grade: Sahih (al-Hakim) | Reference: Mustadrak al-Hakim 2036. Similar wording in Musnad Ahmad 6626, Shu’b al-Iman by Bayhaqi 1994, Hilyat al-Awliya by al-Isbahani, and Mu’jam al-Kabeer by Tabrani. Quoted in Tafsir Ibn Kathir and Tafsir al-Baghawi. Source: A B al-Mehri, 40 Hadith on The Quran, The Quran Project, 2nd Edition, Page 19
[14] Abu Umamah (May Allah be pleased with him) reported: I heard the Messenger of Allah (ﷺ) saying, "Read the Qur'an, for it will come as an intercessor for its reciters on the Day of Resurrection." [Muslim].
عن أبي أمامة رضي الله عنه قال: سمعت رسول الله صلى الله عليه وسلم يقول: " اقرءوا القرآن فإنه يأتي يوم القيامة شفيعًا لأصحابه" ((رواه مسلم)).
[15] Abu Umama said he heard Allah's Messenger (ﷺ) say: Recite the Qur'an, for on the Day of Resurrection it will come as an intercessor for those who recite It. Recite the two bright ones, al-Baqara and Surah Al 'Imran, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite Surah al-Baqara, for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it. (Mu'awiya said: It has been conveyed to me that here Batala means magicians.)
[16] Jabir (رضي الله عنه) reported that Rasoolullah (صلى الله عليه وسلم) said, "The Qur'an is an intercessor whose intercession is accepted, and a witness whose testimony is believed. Whoever places it in front of him (as a guide), it will lead him to Paradise; and whoever places it behind his back, it will drive him into the Hellfire."
قال: أخبرنا القاضي أبو عمر محمد بن الحسين، حدثنا سليمان بن أحمد بن أيوب اللخمي، حدثنا الحسين بن محمد بن حاتم عبيد العجل الحافظ، حدثنا محمد بن العلاء الهمداني، حدثنا عبد الله بن الأجلح، عن الأعمش، عن أبي سفيان، عن جابر، قال: قال رسول الله صلى الله عليه وسلم: القرآن شافع مشفع وماحل مصدق، فمن جعله إماما قاده إلى الجنة، ومن جعله خلفه ساقه إلى النار.
Grade: Sahih (al-Albani in Silsilat al-Ahadith al-Sahihah 2019). Reference: Shu’b al-Iman by Bayhaqi 1855, Mu’jam al-Kabeer by Tabrani 8655 and Sahih Ibn Hibban 124. Quoted in Tafsir Qurtubi. Source: A B al-Mehri, 40 Hadith on The Quran, The Quran Project, 2nd Edition, Page 21
2019 - "القرآن شافع مشفع و ماحل مصدق من جعله أمامه قاده إلى الجنة و من جعله خلف" ظهره ساقه إلى النار "."
قال الألباني في "السلسلة الصحيحة" 5 / 31 : أخرجه ابن حبان ( 1793 ) عن عبد الله بن الأجلح عن الأعمش عن أبي سفيان عن جابر عن النبي صلى الله عليه وسلم . قلت : و إسناده جيد ، رجاله ثقات و أشار المنذري في "الترغيب" ( 2 / 207 ) إلى تقويته و عزاه السيوطي للبيهقي أيضا في "شعبه" . و له شاهد من حديث عبد الله بن مسعود و لكنه مما لا يفرح به ، فإنه من رواية الربيع بن بدر عن الأعمش عن أبو وائل عنه مرفوعا به . أخرجه الطبراني في "الكبير" ( 3 / 78 / 2 ) و ابن عدي ( 132 / 2 ) و أبو نعيم في "الحلية" ( 4 / 108 ) ، و قال : "غريب" من حديث الأعمش تفرد به عنه الربيع "." قلت : و هو متروك ، و قد خولف . فقال البزار في "مسنده" ( 26 - زوائده ) : حدثنا أبو كريب محمد بن العلاء حدثنا عبد الله بن الأجلح عن الأعمش عن المعلى الكندي عن عبد الله بن مسعود قال : فذكره موقوفا . و قال : و حدثناه أبو كريب : حدثنا عبد الله بن الأجلح عن الأعمش عن أبي سفيان عن جابر عن النبي صلى الله عليه وسلم بنحوه ، و قال : "لا نعلم أحدا يرويه عن جابر إلا من هذا الوجه" . و قال الهيثمي عقبه :@ "رجاله ثقات" . و كذا قال في "مجمع الزوائد" ( 1 / 171 ) و زاد : "و رجال أثر ابن مسعود فيه المعلى الكندي و قد وثقه ابن حبان" . قلت : أورده هو ( 7 / 492 ) و ابن أبي حاتم ( 4 / 1 / 320 ) برواية الأعمش عنه و لم يزد ، فهو مجهول . و سكت المنذري عنه في "الترغيب" ( 1 / 42 ) ، و قال : "و إسناد المرفوع جيد" . قلت : و هو كما قال ، و رجاله كلهم ثقات رجال مسلم غير عبد الله بن الأجلح و هو صدوق كما في "التقريب" .
[17] Abu Malik at-Ash'ari reported: The Messenger of Allah (ﷺ) said: Cleanliness is half of faith and al-Hamdu Lillah (all praise and gratitude is for Allah alone) fills the scale, and Subhan Allah (Glory be to Allah) and al-Hamdu Lillah fill up what is between the heavens and the earth, and prayer is a light, and charity is proof (of one's faith) and endurance is a brightness and the Holy Qur'an is a proof on your behalf or against you. All men go out early in the morning and sell themselves, thereby setting themselves free or destroying themselves.
[18] Narrated `Abdullah bin `Amr: The Prophet (ﷺ) said, "Convey (my teachings) to the people even if it were a single sentence, and tell others the stories of Bani Israel (which have been taught to you), for it is not sinful to do so. And whoever tells a lie on me intentionally, will surely take his place in the (Hell) Fire."
[20] Jabir bin Abdullah (رضي الله عنه) narrates, , “One day some of the Quraysh chiefs were sitting and they said, “Look at this “great” magician, fortune teller and poet. This man has broken our unity and order, vilified our religion. See what he wants.” They said, “We do not know one (better) than Utbah ibn Rabi’i.” They said, “O Abu Waleed (i.e. go to the Prophet)” Utbah went to the Prophet (صلى الله عليه وسلم) and said, “O Muhammad, are you better or Abdullah (i.e. your father)?” Rasoolullah (صلى الله عليه وسلم) remained quiet. He then said, “Are you better than Abdul Muttalib (i.e. your grandfather)?” Rasoolullah (صلى الله عليه وسلم) remained quiet. He then said, “Were they better than you whilst they worshipped idols? And if you think you were indeed better than them, then speak now so we may hear your words. By Allah, we have never seen a newborn animal more ominous to its people than you! I do not see anyone who has harmed his people more than you, broken our unity and order, vilified our religion. People are speaking of a magician of Quraysh, and of a fortune-teller of Quraysh. By Allah, we are waiting for nothing less than the sudden cry of a pregnant woman before we draw swords against each other until we completely destroy ourselves! O man, if it is marriage you desire, choose any women of Quraysh you like, and we will marry you to ten of them. If it is wealth you need, we will pool our wealth for you until you become the single richest man among Quraysh."
The Messenger of Allah (صلى الله عليه وسلم) said: "Have you finished?" He said: "Yes." Rasoolullah (صلى الله عليه وسلم) then recited, “In the Name of Allah, the Beneficent, the Merciful. Ha Meem. Sent down from the Beneficent, the Merciful (is) a book, the signs of which are explained in detail, an Arabic Quran for a people who know,...till he reached…So if they turn away then say, “I have warned you (of a) thunderbolt like the thunderbolt (which had fallen on the people of) Aad and Samood.” [Surah Fussilat, 1-13] Utbah said: "Enough! Enough! Do you have anything other than this?" He said: "No." So he returned to Quraysh, and they asked: "What heppened?" He replied: "I did not leave anything that I thought you would speak to him about except that I spoke to him about it." They said: "Did he answer you?" He said: "Yes." Then he said: "No, by the One Who established it [the Kaaba] as a clear sign, I did not understand anything of what he said except that he warned you of a thunderbolt like the thunderbolt of 'Aad and Thamud." They said: "Woe to you! A man speaks to you in Arabic and you do not know what he said?!" He replied: "No, by Allah, I understood nothing of what he said except for the mention of the thunderbolt."
Reference: Musannaf ibn Abi Shaybah 36560. Quoted with similar wording in Tafseer Ibn Katheer. Source: Source: A B al-Mehri, 40 Hadith on The Quran, The Quran Project, 2nd Edition, Page 21
[21] It was narrated that Anas bin Malik said: "The Messenger of Allah said: 'Allah has His own people among mankind.' They said: 'O Messenger of Allah, who are they?' He said: 'The people of the Qur'an, the people of Allah and those who are closest to Him.'"
حَدَّثَنَا بَكْرُ بْنُ خَلَفٍ أَبُو بِشْرٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ بُدَيْلٍ، عَنْ أَبِيهِ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " إِنَّ لِلَّهِ أَهْلِينَ مِنَ النَّاسِ " . قَالُوا يَا رَسُولَ اللَّهِ مَنْ هُمْ قَالَ " هُمْ أَهْلُ الْقُرْآنِ أَهْلُ اللَّهِ وَخَاصَّتُهُ " .
[23] Narrated Jabir bin `Abdullah: Allah's Messenger (ﷺ) shrouded every two martyrs of Uhud in one piece of cloth and then he would ask, "Which of them knew more Qur'an?" When one of them was pointed out he would put him first in the grave. He said, "I am a witness on these." Then he ordered them to be buried with blood on their bodies. Neither did he offer their funeral prayer nor did he get them washed. (Jabir bin `Abdullah added): Allah's Messenger (ﷺ) used to ask about the martyrs of Uhud as to which of them knew more of the Qur'an." And when one of them was pointed out as having more of it he would put him first in the grave and then his companions. (Jabir added): My father and my uncle were shrouded in one sheet.
حَدَّثَنَا ابْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللَّهِ، أَخْبَرَنَا لَيْثُ بْنُ سَعْدٍ، حَدَّثَنِي ابْنُ شِهَابٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَعْبِ بْنِ مَالِكٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ـ رضى الله عنهما ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ يَجْمَعُ بَيْنَ الرَّجُلَيْنِ مِنْ قَتْلَى أُحُدٍ فِي ثَوْبٍ وَاحِدٍ ثُمَّ يَقُولُ " أَيُّهُمْ أَكْثَرُ أَخْذًا لِلْقُرْآنِ ". فَإِذَا أُشِيرَ لَهُ إِلَى أَحَدِهِمَا قَدَّمَهُ فِي اللَّحْدِ وَقَالَ " أَنَا شَهِيدٌ عَلَى هَؤُلاَءِ ". وَأَمَرَ بِدَفْنِهِمْ بِدِمَائِهِمْ، وَلَمْ يُصَلِّ عَلَيْهِمْ وَلَمْ يُغَسِّلْهُمْ. وَأَخْبَرَنَا الأَوْزَاعِيُّ، عَنِ الزُّهْرِيِّ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ـ رضى الله عنهما ـ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَقُولُ لِقَتْلَى أُحُدٍ " أَىُّ هَؤُلاَءِ أَكْثَرُ أَخْذًا لِلْقُرْآنِ ". فَإِذَا أُشِيرَ لَهُ إِلَى رَجُلٍ قَدَّمَهُ فِي اللَّحْدِ قَبْلَ صَاحِبِهِ. وَقَالَ جَابِرٌ فَكُفِّنَ أَبِي وَعَمِّي فِي نَمِرَةٍ وَاحِدَةٍ. وَقَالَ سُلَيْمَانُ بْنُ كَثِيرٍ حَدَّثَنِي الزُّهْرِيُّ، حَدَّثَنَا مَنْ، سَمِعَ جَابِرًا ـ رضى الله عنه.
[24] Narrated Abdullah ibn Amr ibn al-'As: The Prophet (ﷺ) said: If anyone prays at night reciting regularly ten verses, he will not be recorded among the negligent; if anyone prays at night and recites a hundred verses, he will be recorded among those who are obedient to Allah; and if anyone prays at night reciting one thousand verses, he will be recorded among those who receive huge rewards. [Abu Dawud said: The name of Ibn Hujairah al-Asghar is 'Abd Allah b. 'Abd al-Rahman b. Hujairah.]
[25] Anas reported: The Prophet, peace and blessings be upon him, said, “Who in creation has the most astonishing faith?” They said, “The angels.” The Prophet said, “But how could the angels not believe?” They said, “The prophets.” The Prophet said, “But the prophets were given divine revelation, so how could they not believe?” They said, “Their companions.” The Prophet said, “The companions were with their prophets, so how could they not believe? Rather, the people with the most astonishing faith are those who come after you and they find a book of divine revelation, thus they believe in it and follow it. They are the people with the most astonishing faith.”
Grade: Hasan (al-Albani) | Reference: Musnad Bazzar 7294. Similar wording in Mu’jam al-Kabir by Tabrani. Quoted in Tafsir Ibn Kathir. Source: A B al-Mehri, 40 Hadith on The Quran, The Quran Project, 2nd Edition, Page 29
[26] Some men who were companions of Mu'adh narrated from Mu'adh that the Messenger of Allah (ﷺ) sent Mu'adh to Yemen, so he (ﷺ) said: "How will you judge?" He said: "I will judge according to what is in Allah's Book." He said: "If it is not in Allah's Book ?" He said: "Then with the Sunnah of the Messenger of Allah (ﷺ)." He said: "If it is not in the Sunnah of Messenger of Allah (ﷺ)?" He said: "I will give in my view." He said: "All praise is due to Allah, the One Who made the messenger of the Messenger of Allah suitable."
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا وَكِيعٌ، عَنْ شُعْبَةَ، عَنْ أَبِي عَوْنٍ الثَّقَفِيِّ، عَنِ الْحَارِثِ بْنِ عَمْرٍو، عَنْ رِجَالٍ، مِنْ أَصْحَابِ مُعَاذٍ عَنْ مُعَاذٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم بَعَثَ مُعَاذًا إِلَى الْيَمَنِ فَقَالَ " كَيْفَ تَقْضِي " . فَقَالَ أَقْضِي بِمَا فِي كِتَابِ اللَّهِ . قَالَ " فَإِنْ لَمْ يَكُنْ فِي كِتَابِ اللَّهِ " . قَالَ فَبِسُنَّةِ رَسُولِ اللَّهِ صلى الله عليه وسلم . قَالَ " فَإِنْ لَمْ يَكُنْ فِي سُنَّةِ رَسُولِ اللَّهِ صلى الله عليه وسلم " . قَالَ أَجْتَهِدُ رَأْيِي . قَالَ " الْحَمْدُ لِلَّهِ الَّذِي وَفَّقَ رَسُولَ رَسُولِ اللَّهِ صلى الله عليه وسلم " .
Grade: Sahih (Ibn Abdul Barr), Daif in chain (Darrusalam, al-Albani) | Reference: Jami` at-Tirmidhi 1327. Also in Sunan Abi Dawood, Hadith No. 3592, Darimi, Mishkat 7/3565. Similar wording in Musannaf ibn Abi Shaybah no. 22988, Musnad Ahmad no. 22100 and Sunan as-Sagheer by Bayhaqi no. 3250. Quoted in Tafsir Ibn Kathir and Majmou al-Fatawah Ibn Taymiyyah vol. 16. Source: A B al-Mehri, 40 Hadith on The Quran, The Quran Project, 2nd Edition, Page 30
[27] It was narrated that ‘Abdullah bin ‘Umar said: “The Messenger of Allah (ﷺ) turned to us and said: ‘O Muhajirun, there are five things with which you will be tested, and I seek refuge with Allah lest you live to see them: Immorality never appears among a people to such an extent that they commit it openly, but plagues and diseases that were never known among the predecessors will spread among them. They do not cheat in weights and measures but they will be stricken with famine, severe calamity and the oppression of their rulers. They do not withhold the Zakah of their wealth, but rain will be withheld from the sky, and were it not for the animals, no rain would fall on them. They do not break their covenant with Allah and His Messenger, but Allah will enable their enemies to overpower them and take some of what is in their hands. Unless their leaders rule according to the Book of Allah and seek all good from that which Allah has revealed, Allah will cause them to fight one another.’”
Grade: Sahih (Darussalam) | Reference: Sunan Ibn Majah 4019. Similar wording in Mustadrak al-Hakim, Hilyat al-Awliya by al-Isbahani, Shu’b al-Iman by Bayhaqi no. 3042 and Mu’jam al-Awsat by Tabrani no. 4671. Source: A B al-Mehri, 40 Hadith on The Quran, The Quran Project, 2nd Edition, Pages 31-32
[28] Abu Hurairah reported the Prophet (ﷺ) as saying: No people get together in a house of the houses of Allah (i.e. a mosque), reciting the Book of Allah, and learning it together among themselves, but calmness (sakinah) comes down to them, (Divine) mercy covers them (from above), and the angels surround them, and Allah makes a mention of them among those who are with Him.
[29] Mu'adh al-Juhani reported the Messenger of Allah (ﷺ) as saying: If anyone recites the Qur'an and acts according to its content, on the Day of Judgement his parents will be given to wear a crown whose light is better than the light of the sun in the dwellings of this world if it were among you. So what do you think of him who acts according to this ?
[30] 'Aishah reported the Prophet (ﷺ) as saying: One who is skilled in the Qur'an is associated with the noble, upright recording angels, and he who falters when he recites the Qur'an and finds it difficult for him will have a double reward.
حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هِشَامٌ، وَهَمَّامٌ، عَنْ قَتَادَةَ، عَنْ زُرَارَةَ بْنِ أَوْفَى، عَنْ سَعْدِ بْنِ هِشَامٍ، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " الَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ مَاهِرٌ بِهِ مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ وَالَّذِي يَقْرَؤُهُ وَهُوَ يَشْتَدُّ عَلَيْهِ فَلَهُ أَجْرَانِ " . حكم: صحيح (الألباني)
[31] 'Uqbah b. 'Amir al-Juhani said: When we were in the Suffah, the Messenger of Allah (ﷺ) asked: Which of you would like to go out every morning to Buthan or Al-'Aqiq and bring two large humped and fat she-camels without being guilty of sin and severing ties of relationship ? They (the people) said: Messenger of Allah, we would all like that. He said: If any one of you goes out in the morning to the mosque and learns two verses of the Book of Allah, the Exalted, it is better for him than two she-camels, and three verses are better for him than three she-camels, and so on than their numbers in camels.
[32] Ibn Abbas (ra) reported that the Prophet ﷺ was asked about who had the best recitation. He ﷺ said; “When you hear his recitation, you can see that he fears Allah.”
Grade: The Hadith is corroborated and suitable to quote (Hadith Answers) | Reference: Hiyatul Awliyah by al-Isbahani, Musannaf ibn Abi Shaybah no. 8742, Musannaf Abdur Razzaq no. 4185, Shu’b al-Iman of Bayhaqi no. 1958. Similar wording in Khalq Af’al al-Ibaad by Bukhari, Ibn Majah no. 1339 and Sunan Darimi no. 3532. Source: A B al-Mehri, 40 Hadith on The Quran, The Quran Project, 2nd Edition, Page 46
[33] Narrated Muhammad bin Ka'b Al-Qurazi: "I heard 'Abdullah bin Mas'ud saying: 'The Messenger of Allah (ﷺ) said: "[Whoever recites a letter] from Allah's Book, then he receives the reward from it, and the reward of ten the like of it. I do not say that Alif Lam Mim is a letter, but Alif is a letter, Lam is a letter and Mim is a letter."
[34] Uqbah ibn Amir (ra) reported that the Messenger of Allah ﷺ said; “Indeed, the one who recites the Qur’ān loudly is like one who gives charity openly, and the one who recites the Qur’ān silently is like the one who gives charity in secret.”
Grade: Hasan (Darrusalam) | Reference: Jami al-Tirmidhī 2919. Sunan al-Kubra an-Nasa’i no. 1378. Similar wording in Mu’jam al-Kabeer by Tabrani no. 925. Source: A B al-Mehri, 40 Hadith on The Quran, The Quran Project, 2nd Edition, Page 47
[35] Narrated Abu Musa Al-Ash`ari: Allah's Messenger (ﷺ) said, "The example of a Believer who recites the Qur'an, is that of a citron which smells good and tastes good; And the example of a Believer who does not recite the Qur'an, is that of a date which has no smell but tastes sweet; and the example of a hypocrite who recites the Qur'an, is that of an aromatic plant which smells good but tastes bitter; and the example of a hypocrite who does not recite the Qur'an, is that of a colocynth plant which has no smell and is bitter in taste."
[36] Narrated `Abdullah bin `Amr: Allah's Messenger (ﷺ) said to me, "Recite the whole Qur'an in one month's time." I said, "But I have power (to do more than that)." Allah's Messenger (ﷺ) said, "Then finish the recitation of the Qur'an in seven days, and do not finish it in less than this period."
[38] Abu Hurairah narrated that the Messenger of Allah (s.a.w) said: "Seek refuge in Allah from the Pit of Sorrows." They said: "O Messenger of Allah! What is the Pit of Sorrows?" He said: "gorge in Hell from which Hell seeks Allah's refuge a Hundred times every day." It was said: "O Messenger of Allah! Who shall enter it?" He said: "The reciters who were showing off with their deeds."
It was narrated that Abu Hurairah said: "The Messenger of Allah said: 'Seek refuge with Allah from the pit of grief.' They said: 'O Messenger of Allah, what is the pit of grief?' He said: 'A valley in Hell from which Hell itself seeks refuge four hundred times each day.' It was said: 'O Messenger of Allah, who will enter it?' He said: 'It has been prepared for reciters of the Qur'an who want to show off their deeds. The most hateful of reciters of the Qur'an to Allah are those who visit the rulers.'" (Da'if) Other chains of narrators.
[39] Abu Sa’eed al-Khudri reported that he heard the Messenger of Allah ﷺ say; “Learn the Qur’ān, and ask (Allah) to grant you Paradise by it, before the appearance of people who learn it and ask by it, the worldly pleasures. For indeed, the Qur’ān is learnt by three types of people; (1) a man who shows off by it, (2) a man who eats by it (money, dunyah) and (3) a man who recites it for the sake of Allah Almighty.”
Grade: Hasan (al-Hadees.com) | Reference: Musnad Ahmad 19997, Shu’b al-Iman by Bayhaqi no. 2389. Similar wording in Musannaf ibn Abi Shaybah no.7743 and 30000, and Sharh Sunnah Baghawi no. 1182. Source: A B al-Mehri, 40 Hadith on The Quran, The Quran Project, 2nd Edition, Pages 31-32
[40] It has been narrated on the authority of Sulaiman b. Yasar who said: People dispersed from around Abu Huraira, and Natil, who was from the Syrians. said to him: O Shaikh, relate (to us) a tradition you have heard from the Messenger of Allah (ﷺ). He said: Yes. I heard the Messenger of Allah (ﷺ) say: The first of men (whose case) will be decided on the Day of Judgment will be a man who died as a martyr. He shall be brought (before the Judgment Seat). Allah will make him recount His blessings (i. e. the blessings which He had bestowed upon him) and he will recount them (and admit having enjoyed them in his life). (Then) will Allah say: What did you do (to requite these blessings)? He will say: I fought for Thee until I died as a martyr. Allah will say: You have told a lie. You fought that you might be called a" brave warrior". And you were called so. (Then) orders will be passed against him and he will be dragged with his face downward and cast into Hell. Then will be brought forward a man who acquired knowledge and imparted it (to others) and recited the Qur'an. He will be brought And Allah will make him recount His blessings and he will recount them (and admit having enjoyed them in his lifetime). Then will Allah ask: What did you do (to requite these blessings)? He will say: I acquired knowledge and disseminated it and recited the Qur'an seeking Thy pleasure. Allah will say: You have told a lie. You acquired knowledge so that you might be called" a scholar," and you recited the Qur'an so that it might be said:" He is a Qari" and such has been said. Then orders will be passed against him and he shall be dragged with his face downward and cast into the Fire. Then will be brought a man whom Allah had made abundantly rich and had granted every kind of wealth. He will be brought and Allah will make him recount His blessings and he will recount them and (admit having enjoyed them in his lifetime). Allah will (then) ask: What have you done (to requite these blessings)? He will say: I spent money in every cause in which Thou wished that it should be spent. Allah will say: You are lying. You did (so) that it might be said about (You):" He is a generous fellow" and so it was said. Then will Allah pass orders and he will be dragged with his face downward and thrown into Hell.
[41] Narrated Ibn 'Abbas: that the Messenger of Allah (ﷺ) said: "Whoever says (something) about the Qur'an without knowledge, then let him take his seat in the Fire."
Grade: Hasan Sahih (Tirmidhi) | Reference: Jami` at-Tirmidhi 2950. Similar wording in Musannaf ibn Abi Shaybah no. 30101, Musnad Ahmad no. 2429 and Shu’b al-Iman by Bayhaqi 2079. Quoted in Tafsir Tabari and Tafsir Baghawi. Source: A B al-Mehri, 40 Hadith on The Quran, The Quran Project, 2nd Edition, Page 39
[42] Abdullah ibn Umar (ra) reported that the Prophet ﷺ said; “Do not argue concerning the Qur’ān (i.e. do not oppose/argue against what the Qur’ān says) for in this arguing is Disbelief.”
Grade: Sahih (al-Suyuti) | Reference: Jami as-Saghir 9720, Musnad Abu Dawud at-Taylasi no. 2400 and Shu’b al-Iman by Bayhaqi no. 2061
- لا تجادِلوا في القرآنِ، فإنَّ جدالًا فيه كفرٌ
خلاصة حكم المحدث : صحيح
الراوي : عبدالله بن عمرو | المحدث : السيوطي | المصدر : الجامع الصغير | الصفحة أو الرقم : 9720
| التخريج : أخرجه أبو داود الطيالسي في ((المسند)) (2400)، والبيهقي في ((شعب الإيمان)) (2061) واللفظ لهما، وأبو طاهر في ((المخلصيات)) (1371) باختلاف يسير.
المِراءُ في القُرآنِ كُفرٌ
الراوي : أبو هريرة | المحدث : الألباني | المصدر : صحيح أبي داود
الصفحة أو الرقم: 4603 | خلاصة حكم المحدث : حسن صحيح
التخريج : أخرجه أبو داود (4603)، وأحمد (7835)، والنسائي في ((السنن الكبرى)) (8093)
[43] An-Nawwas bin Sam’an (ra) reported that the Prophet ﷺ said; “Do not argue using the Qur’ān (i.e. in a dispute with one another). (The negative result would be) you would deny the Book of Allah by using (one Ayat) against another (Ayat). I swear by Allah indeed the Believer if he is argued against with the Qur’ān he (out of respect) will lose (not continue the argument)…indeed the hypocrite, if he argues using the Qur’ān, he will win (the argument – because the Believer will not argue back).”
Grade: Hasan (al-hadees.com) | Reference: Musnad Ahmad no. 6741, Musnad Shameen Tabrani no. 942. Similar wording Mu’jam al-Awsat Tabrani no. 515.
[44] Narrated Abu Salama: Abu Huraira said, "Allah's Messenger (ﷺ) said, 'Whoever does not recite Qur'an in a nice voice is not from us,' and others said extra," (that means) to recite it aloud."
حَدَّثَنَا إِسْحَاقُ، حَدَّثَنَا أَبُو عَاصِمٍ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، أَخْبَرَنَا ابْنُ شِهَابٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " لَيْسَ مِنَّا مَنْ لَمْ يَتَغَنَّ بِالْقُرْآنِ ". وَزَادَ غَيْرُهُ " يَجْهَرُ بِهِ ".
[45] Bar’a ibn Azib (ra) reported that the Messenger of Allah ﷺ said; “Beautify the Qur’ān with your voices for indeed the nice voice increases the beauty of the Qur’ān.”
Shu’b al-Iman Bayhaqi in no. 2/868. Similar wordings in Mustadrak al-Hakim no. 2125 and Sunan ad-Darimi 3544.
Abu Burda narrated on the authority of Abu Musa that the Messenger of Allah (ﷺ) had said to Abu Musa: If you were to see me, as I was listening to your recitation (of the Qur'an) yester-night (you would have felt delighted). You are in fact endowed with a sweet voice like that of David himself.
[46] Narrated Abu Musa: That the Prophet (ﷺ) said to him' "O Abu Musa! You have been given one of the mazamir (sweet melodious voices) of the family of David.'
حَدَّثَنَا مُحَمَّدُ بْنُ خَلَفٍ أَبُو بَكْرٍ، حَدَّثَنَا أَبُو يَحْيَى الْحِمَّانِيُّ، حَدَّثَنَا بُرَيْدُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي بُرْدَةَ، عَنْ جَدِّهِ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ لَهُ " يَا أَبَا مُوسَى لَقَدْ أُوتِيتَ مِزْمَارًا مِنْ مَزَامِيرِ آلِ دَاوُدَ ".
Abu Musa Al-Ash'ari (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said to him, "You have been given a Mizmar (sweet melodious voice) out of the Mazamir of Prophet Dawud (David)." [Al-Bukhari and Muslim]. And in a version narrated by Muslim "If you would have seen me, as I was listening to your recitation last night."
وعن أبي موسى الأشعري رضي الله عنه أن رسول الله صلى الله عليه وسلم قال له :" لقد أتيت مزمارا من مزامير آل داود " ((متفق عليه)) .
وفي روايه لمسلم : أن رسول الله صلى الله عليه وسلم قال له : " لو رأيتني وأنا أستمع لقراءتك البارحة".
[47] It was narrated that Abu Hurairah said: “The Messenger of Allah (ﷺ) entered the mosque and heard a man reciting Qur’an. He asked: ‘Who is this?’ It was said: ‘(He is) ‘Abdullah bin Qais.’ He said: ‘He has been given (sweet melodious voice) from the Mazamir of the family of Dawud.’”
حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى، حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، أَنْبَأَنَا مُحَمَّدُ بْنُ عَمْرٍو، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ دَخَلَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ الْمَسْجِدَ فَسَمِعَ قِرَاءَةَ رَجُلٍ فَقَالَ " مَنْ هَذَا " . فَقِيلَ هَذَا عَبْدُ اللَّهِ بْنُ قَيْسٍ . فَقَالَ " لَقَدْ أُوتِيَ هَذَا مِنْ مَزَامِيرِ آلِ دَاوُدَ " .
[48] Narrated Abdullah ibn ash-Shikhkhir: I saw the Messenger of Allah (ﷺ) praying and a sound came from his breast like the rumbling of a mill owing to weeping.
حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدِ بْنِ سَلاَّمٍ، حَدَّثَنَا يَزِيدُ، - يَعْنِي ابْنَ هَارُونَ - أَخْبَرَنَا حَمَّادٌ، - يَعْنِي ابْنَ سَلَمَةَ - عَنْ ثَابِتٍ، عَنْ مُطَرِّفٍ، عَنْ أَبِيهِ، قَالَ رَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يُصَلِّي وَفِي صَدْرِهِ أَزِيزٌ كَأَزِيزِ الرَّحَى مِنَ الْبُكَاءِ صلى الله عليه وسلم . حكم: صحيح (الألباني)
[50] 'Abdullah (b. Mas'ud) reported: The Messenger of Allah (may peace be upon (him) asked me to recite the Qur'an. He said: Messenger of Allah, (how) should I recite to you whereas it has been sent down to you? He (the Holy Prophet) said: I desire to hear it from someone else. So I recited Surat al-Nisa' till I reached the verse: How then shall it be when We shall bring from every people a witness and bring you against them as a witness?" (verse 41). I lifted my head or a person touched me in my side, and so I lifted my head and saw his tears falling (from the Holy Prophet's eyes).
[51] Abu Ishaq narrated from Ikrimah, from Ibn Abbas who said: “Abu Bakr [may Allah be pleased with him] said: ‘O Messenger of Allah! You have become gray.’ He said: ‘I have gone gray from (Surat) Hud, Al-Waqi`ah, Al-Mursalat and `Amma Yatasa'alun and Idhash-Shamsu Kuwwirat.’”
[52] 'Aishah (May Allah be pleased with her) reported:
The Prophet (ﷺ) kept standing (in prayer) so long that the skin of his feet would crack. I asked him: "Why do you do this, while you have been forgiven of your former and latter sins?" He said, "Should I not be a grateful slave of Allah?" [Al-Bukhari and Muslim].
وعن عائشة رضي الله عنها، قالت: كان النبي صلى الله عليه وسلم ، يقوم من الليل حتى تتفطر قدماه، فقلت له: لم تصنع هذا يا رسول الله، وقد غفر لك ما تقدم من ذنبك وما تأخر؟ قال: "أفلا أكون عبدًا شكورًا". ((متفق عليه وعن المغيرة بن شعبة نحوه، متفق عليه)).
[53] Narrated Ibn 'Abbas: I spent a night with the Prophet (sal Allaahu alayhi wa sallam). When he woke up from his sleep (in the latter part of the night for prayer) he came to his ablution water. He took the tooth-stick and used it. He then recited the verse: "Verily in the creation of the heavens and the earth and the alternation of the night and the day are tokens (of His Sovereignty) for men of understanding" (iii-190). He recited these verses up to the end of the chapter or he finished the whole chapter. He then performed ablution and came to the place of prayer. He then said two rak'ahs of prayer. He then lay down on the bed and slept as much as Allaah wished. He then got up and did the same. He then lay down and slept. He then got up and did the same. Every time he used the tooth-stick and offered two rak'ah of prayer. He then offered the prayer known as witr. Abu Dawud said: Fudail on the authority if Husain reported the wording: He then used the tooth-stick and performed ablution while he was reciting the verses: "Verily in the creation of the heaves and the earth..." until he finished the chapter.
This is the book in which there is nothing doubtful,
Or as my Ustaz Dr. Anees used to say, (this is) that book in which there is nothing doubtful,
(there is) guidance (in it) for those who guard (against evil),[1]
In a hadith, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said: Leave what causes you doubt and turn to what does not cause you doubt. Truth is tranquility, but falsehood is doubt.[2]
This statement is the subject of advanced medical science research, and is called "doubt psychology", in which the researchers want to know what are the causes, and why human beings doubt? Because of which they cannot perform at their optimum level,..., we will deal with this in detail, when we talk about this in Surah al-Baqarah.
So, after Surah Fatiha, Allah (سُبْحَانَهُ وَتَعَالَى) starts the Quran with a certificate, and this certificate is valid only if we accept the truth it presents and we will be able to perform at the optimum level only if we follow the Quran, meaning that it will help us do good deeds as it has been declared that there is nothing doubtful in it.
The Quran is the Truth and the absolute truth and nothing but the Truth, it is al-Haq.
The word Quran appear in the Holy Quran in 70 different verses (or 70 different ayaat), meaning the Quran calls itself Quran;
In Surah an-Naml, Allah Ta’ala says;
طس ۚ تِلْكَ آيَاتُ الْقُرْآنِ وَكِتَابٍ مُبِينٍ
Taa Siin. Those are the signs of the Quran and a book that makes (things) clear,[3]
(It was the) month of Ramadan, during which the Quran was sent down (for the) guidance of human beings, and it (contains) clear explanations of the guidance and the distinction (between right and wrong),...[5]
The Quran started by stating that it has nothing doubtful,
And then mentioned that it has guidance for those who guard against evil, for al-Muttaqeen,
And then it said, it is a guidance for the believers, for al-Momineen,
And now it is saying, that it is a guidance for human beings,
Is there a contradiction here,..., After all, for whom is this Quran a guidance?
Our Ustaz, Dr. Anees writes in the summarized commentary in his translation, A Simple Translation of the Holy Quran:
Let us try to understand this categorization through an example. Pedestrians are required to walk on the foot path for their own safety. This is a law for all human beings with an open choice to follow or reject it. This law is followed either by the law abiding good citizens or the accident fearing people. In view of this there is nothing wrong in saying that this the law for people who are
law abiding,
good citizens and
those who are afraid of accidents,
because only these categories follow this law, although it is meant for all human beings, likewise the Holy Quran is a guidance for all Human Beings but only Muttaqeen, Momineen and Muslimeen etc., follow it.
So, these are not contradictory statements but complimentary statements.
The Quran, therefore, guides towards that same straight path, which leads to a peaceful life which human beings have always wanted for themselves.
And from these verses we came know that the Quran was revealed in the month of Ramadan.
Then in Surah al-Qadr Allah Ta’ala says,
إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ
We certainly sent it down during the night of Al Qadr.[6]
Meaning that we sent down the Quran in the night of al-Qadr and al-Qadr Signifies power, honour, dignity, Divine decree, destiny etc.]
وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ
And what will make you realize what the night of Al Qadr is?[7]
لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ
The night of Al Qadr is better than a thousand months.[8]
In Surah Yusuf Allah (رَبُّ الْعِزَّة) says,
الر ۚ تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ
Alif Laam Raa. Those are the signs of the book that makes clear.[9]
And this Quran is not such that it could be invented by someone besides Allah, but it confirms that which is before it and it is a detailed explanation of the book (prescribed law) from the Fosterer of the worlds, in which there is nothing doubtful.[12]
This is a challenge of the Quran that no one other than Allah can produce a book like this and the reason it gives for this is by asking a question in Surah an-Nisa that,
Do they not reflect on the Quran, that had it been from someone other than Allah, they would have found many contradictions in it.[13]
Quran is inviting you, come, read, check - are there any contradictions?
Who can give such a challenge, If I write a book, even after a lot of care, there are mistakes and many a times, people find contradictions in books - this is what we see all the time in this world around us.
If you do not find contradictions in the Quran, then what does it mean?
It means that this book is from Allah!
It is not such a difficult thing to understand this,
Another form of challenge in the Quran is that, in Surah al-Isra Allah Ta’ala is asking Rasooulllah (صلى الله عليه وسلم),
Say (O Muhammad (صلى الله عليه وسلم)), “If mankind and jinn were to gather together on (the project of) bringing (out) a Quran similar to this, they would not be able to bring (out anything) similar to it, even if they help each other.”[14]
So what does this mean? It means that it is impossible for anyone to make something similar to the Quran.
Now we come to the point where the Quran is disclosing who revealed it and upon whom it was revealed, and it does so in a very unique way:
Say (O Muhammad (صلى الله عليه وسلم)), “What thing is greater (as) witness?” Say, “Allah is Witness between me and you. And this Quran has been communicated to me, that with it, I should warn you and whomsoever it reaches…[24]
We narrate to you the best of narratives through that which We have communicated to you (in) this Quran, though before this you were of those unaware (of it).[31]
From the above verses, we come to know that Allah (سُبْحَانَهُ وَتَعَالَى) revealed the Quran to Rasoolullah (صلى الله عليه وسلم), so that the events of the past generations could be communicated to us, about which we did not know, in order not to do the same mistakes which other generations did and were destroyed or they deviated from the straight path because of those actions.
And this book was revealed so that we take heed, we learn the lesson from it, and a good advice will only benefit the one who fears Allah.
That’s why Allah Ta’ala says in Surah Qaaf,
…فَذَكِّرْ بِالْقُرْآنِ مَنْ يَخَافُ وَعِيدِ
therefore remind through the Quran, him who fears My threat.[32]
Again here it says to remind those who take heed, who learn their lesson from the Quran, whatever warnings it provides.
And if one wants to take heed, accept the naseehah, the lesson the Quran provides then it should be accepted with proper manners, with respect;
And We have not taught him (Muhammed (صلى الله عليه وسلم)) poetry and it is not suitable for him, it is nothing but a reminder and a Quran (that makes things) clear,[38]
We will now see a comparison between those who do not want to accept Allah (سُبْحَانَهُ وَتَعَالَى)’s warnings and advice and those who accept the same, respectively;
And when Our clear communications are read to them, those who do not hope to meet Us say, “Bring a Quran other than this or change it.” Say (O Muhammad (صلى الله عليه وسلم)), “It is not for me to change it of my own accord, I follow nothing except that which is communicated to me, I certainly fear the punishment of the great day, if I disobey my Fosterer.”[39]
So, Rasoolullah (صلى الله عليه وسلم) through the Quran was instructed to say that it is not possible for me to bring another Quran.
Those who do not believe want the Quran to be changed, even today we hear these type of things, or people will ask to bring magical miracles in proof of Rasoolullah (صلى الله عليه وسلم) being a prophet of Allah, addressing this Allah Ta’ala says in Surah ar-Ra’d;
And if there were a Quran, with which mountains could be moved or with which the earth could be cleaved asunder or with which the dead could be made to speak (even then they would not have believed). No! the command is wholly Allah’s. Then, do not those who believe know, that if Allah had willed He would have guided the whole of mankind?...[40]
Say (O Muhammad (صلى الله عليه وسلم)), “Had there been (other) gods along with Him as they say, then they would have sought a way to the (Real) Owner of the throne (of the universe).”[42]
So those who do not want to receive guidance or good advice or they do not want to heed the warning then for them;
And We have placed coverings over their hearts, lest they understand it, and in their ears is heaviness, and when you mention (about) your single Fosterer in the Quran, they turn on their backs in hatred.[44]
We know best about that which they wish to hear when they seek to hear you, and when they have secret talks when the unjust say, “You follow none except a man under the influence of magic.”[45]
And in this Quran, We have repeated for mankind every kind of similitude, but the majority of mankind refuses (to understand, and accept nothing) but infidelity.[47]
And We have indeed set forth in this Quran every (kind) of similitude for human beings, and if you come to them with a sign, with an ayah, those who do not believe will definitely say, “You are nothing but those involved in falsehood.”[49]
And those who do not believe say, “We will never believe in this Quran nor in (those books) which were before it.” And if you could see when the unjust will be made to stand before their Rabb, before their Fosterer, one turning to the other in argument. Those who were considered weak will say to those who were considered great, “Had it not been for you, we would have been believers.”[50]
This will be the condition of those who deny the Quran on the Day of Judgement.
And for those who want to take heed, from Allah’s Warnings, how will their state of affairs be?
This Quran certainly guides to that which is the straightest, and gives good news to the believers who do righteous works that for them there is a great reward,[51]
Establish worship (salat) from the decline of the sun till the darkness of the night, and (recite) the Quran at dawn, (recitation of) the Quran at dawn is certainly witnessed.[53]
The Quran was revealed in stages, gradually and after some intervals, so Allah (سُبْحَانَهُ وَتَعَالَى) says;
And We have divided the Quran (in such a manner) that you may recite it to mankind at intervals, and (therefore) We have sent it down, sending it down gradually.[55]
Say (O Muhammad (صلى الله عليه وسلم)), “Believe in it or do not believe.” When it is read out to those who were given knowledge before it, they certainly fall down on their faces prostrating,[56]
And those who do not believe say, “Why has not the whole Quran been sent down on him all at once?” Thus (We have not sent it down all at once) that We may make your heart firm through it, and (therefore) We have caused the Quran to be recited to you gradually (in portions, after) intervals.[59]
So it is clear from here that to keep the heart of Rasoolullah (صلى الله عليه وسلم) intact as one unit, the Quran was not sent down all at once. ,…,Why?,…, The reason is given in Surah al-Hashr;
If We had sent down this Quran on a mountain, you would have seen it fallen down splitting asunder due to the fear of Allah. And these are similitudes We set forth for mankind that they may reflect.[60]
So believe in Allah and His messenger and the light which We have sent down…[61]
In this ayah, what is noor? The Quran is referred to as noor.
And noor translated to English is Light, and according to physics, light exerts pressure, and this light pressure is creating wonders in the world today. Laser is an example of light exerting pressure.
The Quran itself is saying that if the entire Quran was revealed all at once, it would have destroyed the mountains due to Allah’s fear,
Remember what happened, when Musa (عليه السلام) requested to see Allah (سُبْحَانَهُ وَتَعَالَى),
…My Fosterer! show me (Yourself) that I may look at You.” He said, “You cannot see Me, but look at the mountain, so if it stays in its place then you will (be able to) see Me.” So when his Fosterer unveiled Himself to the mountain, He made it crumble to pieces and Musa fell down senseless, unconscious…[62]
Since the Quran is Kalamullah, the speech of Allah, it has the same speciality that is associated with Allah (سُبْحَانَهُ وَتَعَالَى) in it.
Meaning the light of the Quran would have exerted so much pressure that if it was revealed all at once on the heart of Muhammad (صلى الله عليه وسلم) that it would not have survived the event.
In order to keep the heart of Rasoolullah (صلى الله عليه وسلم) safe, the Quran was revealed over a period of 23 years, gradually with intervals.
Then the Quran instructs us to, recite the Quran gradually (giving) intervals.[63]
…وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا
And elsewhere in Surah al-Muzammil, it says,
… ۖ فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ ۚ …
…Therefore recite as much of the Quran as may be easy for you..,[64]
In a hadith in Sunan at-Tirmidhi, Rasoolullah (صلى الله عليه وسلم) said, One has not understood the Quran if he reads it in less than three days.[65]
I am commanded only to serve the Fosterer of this city (of Makkah) which He has made sacred and to Whom belongs everything, and I am commanded to be among those who submit (as Muslims),[66]
By the sun and its light,[68] and the moon when it reflects it,[69]
What is the moon doing? Tilawah
We just said the Quran is also light, it is noor.
So, Tilawatul Quran means, what we have to do?
We also have to reflect it back.
How to reflect the Quran back?
And what is the instruction given to Rasoolullah (صلى الله عليه وسلم)?
(وَأَنْ أَتْلُوَ الْقُرْآنَ), and to read (and follow) the Quran, meaning to reflect the Quran back.
And how did Rasoolullah (صلى الله عليه وسلم) reflect the Quran back?
We already heard this in the Hadith of Ummul Momineen, Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا), where she was asked about the character of Rasoolullah (صلى الله عليه وسلم) and she replied that the character, the conduct, the khuluq of Rasoolullah (صلى الله عليه وسلم) was the Quran,[70]
Allah Ta’ala instructed Rasoolullah (صلى الله عليه وسلم) and he reflected the Quran from his Character.
This is how, we also have to reflect the Quran. This is the meaning of Tilawatul Quran.
The Quran is stored in a secured vault, with such cybersecurity that no one can breach;
بَلْ هُوَ قُرْآنٌ مَجِيدٌ ~ فِي لَوْحٍ مَحْفُوظٍ
No, it is a glorious Quran,[71] in Lauhim mahfooz, in a guarded tablet.[72]
In Surah al-Jinn, Allah Ta’ala says that a party of the Jinn heard the Quran and said,
And we used to sit in some of the sitting places thereof to hear, but now whoever hears, he finds a flame waiting for him.[75]
This happened due to the protection of the Quran from the devils.
The responsibility of the protection of the Quran is upon Allah (سُبْحَانَهُ وَتَعَالَى), He instructs Rasoolullah (صلى الله عليه وسلم) in Surah al-Qiyamah;
(While reciting the Quran) do not move your tongue (fast) with it (so as to) make haste with it.[76] (The responsibility of) collecting it and reciting it, is certainly on Us.[77]
You are the best community raised for humanity. You enjoin that which is recognised (as good) and forbid that which is not recognised (as good) and you believe in Allah;...[80]
So, the Prophethood, or an-Naboowah is completed, it is sealed, no other Nabi is going to come, but the work of an-Nabi (صلى الله عليه وسلم) to propagate the Quran is upon this ummah. We have to fulfill this work. Enjoin what is good and forbid what is evil.
The Quran invites us to reflect on its verses and on the Universe, the skies and the earth.
And I would like to end this session with the verse in Suran al-Qasas, Allah Ta’ala says;
He Who has ordained (the implementation of) the Quran on you will certainly bring you back to the place of return (Makkah). Say, “My Fosterer knows best him who comes with guidance and him who is in clear error.”[81]
Every single instruction of the Quran is fardh on us, otherwise we are thinking that only 5 things are compulsory, if so then;
Who will behave properly with parents, we are asked to do ihsaan with parents, it is compulsory, it is fardh.
Who will take care of the rights of our neighbors?
Who will act rightly in Business Transactions, in our dealings with each other, in weights and measures, who will act rightly according to the straight path?
We are thinking that (إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا) Business or Trade is like Usury, like interest, is part of the Quran and therefore Riba is halal. Have we not made Riba halal today?
And we are forgetting to read the entire ayah and what comes after that statement?
Allah Ta’ala says, Allah has made trade lawful and prohibited Riba, Usury, Mitti, Interest, etc.
The entire Quran has to be implemented by us, as every single ayah is fardh and it is compulsory for us.
Here we will end our today’s session, our next session, what the Ahadith say about the Quran, we will deal with this topic next week In Sha Allah.
Wa aakhirud dawaana anil hamdulillahi Rabbil Alameen,
Allahumma Salli, wa Sallim, wa Barik Ala Nabiyyina Muhammad, wa ala aalihi, wa sahbihi wa barik wa sallim.
Post Session Discussion
Diference between iqra (read) and utlu (read/recite)
In the Arabic language, the words "iqra'" (read) and "utlu" (read/recite) have nearly the same meaning.
So why is it that when Allah Ta’ala urges believers to engage with the Qur'an, He uses the word "utlu" (read/recite) rather than "iqra'" (read)?
The answer becomes clearer when we notice that the word "talā" (to read/recite/follow) appears elsewhere in the Qur'an.
First, when Allah Ta’ala speaks about the moon in Surah al-Shams (91), verses (1&2):
"Those to whom We have given the book read (study to implement) it, as it deserves to be read, those believe in it. And whoever does not believe in it, then those are the persons who are the losers."
In the first verse, it may be understood that the word "talā" simply means to follow, in the sense that the moon comes after the sun. This meaning is the literal meaning of the word "talā" (see the video of the planets and their moons following the sun), however, a deeper meaning can be understood, by realizing what the moon is actually doing, it is reflecting sun light, as we cannot truly see the moon unless it fulfills its role by reflecting the light of the sun.
Likewise, in the second verse, when Allah (سُبْحَانَهُ وَتَعَالَى) instructs believers regarding the Qur'an, He uses the same word related to tilāwah (read/reflect/follow). Like how the moon cannot be seen if it does not reflect the sunlight, we are also unable to read any document if there is no reflection. This conveys the idea that in order to truly benefit from the Qur'an, it must be reflected in our actions and have an effect on our life—just as the moon reflects the light of the sun.
This, then, is the meaning of tilāwah: not merely reading the words, but allowing the Qur'an to be followed and reflected in one's character and actions. Reading itself is also virtuous and rewarded, but tilāwah carries a deeper significance to change our lives in the real sense, as was the case with Rasoolullah (صلى الله عليه وسلم), who has shown us the way by reflecting the Quran in his character.
[2]Al-Hasan b. ‘Ali said: I have retained in my memory these words of God's Messenger, “Leave what causes you doubt and turn to what does not cause you doubt. Truth is tranquility, but falsehood is doubt.” [Ahmad, Tirmidhi and Nasa’i transmitted it, and Darimi transmitted the first part]
[65] Abdullah ibn Amr reported: The Prophet, peace and blessings be upon him, said, “One has not understood the Quran if he reads it in less than three days.”
[70] Narrated Sa'd bin Hisham: I divorced my wife. I then came to Medina to sell my land that was there so that I could buy arms and fight in battle. I met a group of the Companions of the Prophet (ﷺ). They said: Six persons of us intended to do so (i.e. divorce their wives and purchase weapons), but the Prophet (ﷺ) prohibited them. He said: For you in the Messenger of Allah there is an excellent model. I then came to Ibn 'Abbas and asked him about the witr observed by the Prophet (ﷺ). He said: I point to you a person who is most familiar with the witr observed by the Messenger of Allah (ﷺ). Go to 'Aishah. While going to her I asked Hakim b. Aflah to accompany me. He refused, but I adjured him. He, therefore, went along with me. We sought permission to enter upon 'Aishah. She said: Who is this ? He said: Hakim b. Aflah. She asked: Who is with you ? He replied: Sa'd b. Hisham. She said: Hisham son of 'Amir who was killed in the Battle of Uhud. I said: Yes. She said: What a good man 'Amir was! I said: Mother of faithful, tell me about the character of the Messenger of Allah (ﷺ). She asked: Do you not recite the Quran ? The character of Messenger of Allah (ﷺ) was the Qur'an. I asked: Tell me about his vigil and prayer at night. She replied: Do you not recite: "O thou folded in garments" (73:1). I said: Why not ? When the opening of this Surah was revealed, the Companions stood praying (most of the night) until their feet swelled, and the concluding verses were not revealed for twelve months from heaven. At last the concluding verses were revealed and the prayer at night became voluntary after it was obligatory. I said: Tell me about the witr of the Prophet (ﷺ). She replied: He used to pray eight rak'ahs, sitting only during the eighth of them. Then he would stand up and pray another rak'ahs. He would sit only after the eighth and the ninth rak'ahs. He would utter salutation only after the ninth rak'ah. He would then pray two rak'ahs sitting and that made eleven rak'ahs, O my son. But when he grew old and became fleshy he observed a witr of seven, sitting only in sixth and seventh rak'ahs, and would utter salutation only after the seventh rak'ah. He would then pray two rak'ahs sitting, and that made nine rak'ahs, O my son. The Messenger of Allah (ﷺ) would not pray through a whole night, or recite the whole Qur'an in a night or fast a complete month except in Ramadan. When he offered prayer, he would do that regularly. When he was overtaken by sleep at night, he would pray twelve rak'ahs.
The narrator said: I came to Ibn 'Abbas and narrated all this to him. By Allah, this is really a tradition. Has I been on speaking terms with her, I would have come to her and heard it from her mouth. I said: If I knew that you were not on speaking terms with her, I would have never narrated it to you.
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
In our last session we started the introduction to the Quran Part 1 by answering 20 Questions, and we learnt the details of the following:
Who is Allah (سُبْحَانَهُ وَتَعَالَى) and what is His designation.
We found out that the Holy Quran was the speech of Allah (سُبْحَانَهُ وَتَعَالَى) and it provides a great challenge that if you follow it, will achieve a peaceful life in this world and the hereafter,
To convey this message of peace to all Human Beings, Allah (سُبْحَانَهُ وَتَعَالَى) chose His beloved Prophet and Messenger Muhammad (صلى الله عليه وسلم),
We understood that from among the many good qualities of Rasoolullah (صلى الله عليه وسلم) there is one particular quality of forgiving which could only be found in a ‘Rasool’,…, who was chosen by Allah (سُبْحَانَهُ وَتَعَالَى), and no one can achieve the status of Rasool by himself.
The explanation of the Quran and its understanding and details on how to act upon the Quran which was shown by Rasoolullah (صلى الله عليه وسلم) are all recorded in the form of ‘hadith’ literature.
We understood the reality of Human Beings ‘biologically’.
We said that even though Allah (سُبْحَانَهُ وَتَعَالَى) is one and only, but He has many attributes, al-Asma ul-Husna, the expression of these attributes is through the massive creation of Allah (سُبْحَانَهُ وَتَعَالَى) and that this Universe is a proof of His existence and the greatest expression of all is Man himself.
We understood the special relation between Allah (سُبْحَانَهُ وَتَعَالَى) and Man.
Today, 24-June-2026 corresponding to 9-Muharram-1448 Hijri, we will continue with the second session on Part 1 and will answer the balance 15 questions,
Part 1 – Some Questions Answered – Session 2
In the last session we said that things in this world are either living or non-living, but this is just a human perception, in fact everything in this universe is living, everything is conscious. So,
Question 21: How is everything in this universe conscious?
To answer this question in detail, we need one full session, however, let us summarize,
Or did they not see towards the birds above them, spreading and contracting (their wings)? No one holds them except the Beneficent (Allah), He is certainly the Seer of everything.[1]
The above verse of the Quran invites mankind to reflect on the shape of and the forces acting on birds, which keep them in flight. This invitation to reflect on birds could be to inspire human beings to invent means of transport like aeroplanes. The history of aviation too provides us with a proof that birds had dominated the inspiration of man right from the start.[2]
If we think deeply, there are 4 forces acting on birds, because of which there is balance and the bird is able to fly.
It is important to point out that if the bird is not conscious, gravity i.e. one of the forces will take over and it will fall down.
Did you not consider that Allah is He Whom do glorify all who are in the skies and the earth and the birds (too) with wings spread out? Each one knows its worship (method of submission for close association with Allah) and its glorification (method of being occupied obeying Allah's orders). And Allah is the Knower of that which they do.[3]
And then Allah Ta’ala says in Surah al-Isra Verse 44
The seven skies and the earth and whoever is in them, (all) declare His glory, and there is nothing which does not glorify Him by praising Him but you do not understand their glorification. He is certainly Clement, Protectively Forgiving.[4]
And to Allah bows down whoever (and whatever) is in the skies and the earth willingly and unwillingly and their shadows (too), in the mornings and the evenings.
When we reflect on the above verses and a few others in the Quran, we come to a conclusion that both heavenly bodies and birds are glorifying Allah, both of them are busy following His laws, both of them are traveling fast either flying or floating in space.
Heavenly bodies and birds both are able to do what they are doing because Allah Ta’ala is holding them.
I have barely scratched the surface of this topic and what I want to point out is that, if these things are not conscious, then how are they glorifying Allah, following His laws and obeying His orders?
And among His signs is that the sky and the earth subsist by His command,...[5]
Because everything in this universe is obeying the commands of Allah, even Human Beings will know how to pray, and how to obey Allah Ta’ala when they refer back to Quran and Hadith, if someone is not following these two sources of knowledge then they will know the reality of their deeds on the day, when the ‘Reward and Punishment’ are decided and that will be the day, when these things will either bear witness for us or against us.
After creating Human Beings, Allah (سُبْحَانَهُ وَتَعَالَى) presented this Universe with an offer, an option, this was not an order, they could choose to accept that offer or not.
Question 22: What was that option, which Allah (سُبْحَانَهُ وَتَعَالَى) presented to this Universe?
That option was ‘The Power to Choose’.
Question 23: What will the one who accepts this power and will use it, be capable of doing?
By the help of this Power they will be able to decide between ‘Right and Wrong’.
They will be made to pass through different situations and they will be tested based on this responsibility.
The test will be so tough that they will be made to forget their relationship with Allah (رَبُّ الْعِزَّة). They will not remember that they have already accepted Allah Ta’ala as their Rabb.
Along with this responsibility, other powers will be made to submit and they will have control over those powers.
To make the right decisions, Allah Ta’ala would be showing the proof of His existence and would be guiding them from time to time.
If their actions or their choice of decision are based on the instructions sent by Allah (سُبْحَانَهُ وَتَعَالَى), then He will reward them, and if their choice of decision is against the instructions sent by Allah knowingly, then they will be punished on the day of ‘Reward and Punishment’ or the day of judgement.
The entire universe rejected this offer, but who accepted it?
We certainly offered the trust (probably the power of decision to obey or not to obey the orders of Allah) to the skies and the earth and the mountains, but they refused to bear it and became afraid of it, and man (undertook the responsibility of) bearing it (but) he was certainly unjust, ignorant,[6]
In the last session, we said that Allah (سُبْحَانَهُ وَتَعَالَى) has sent many messengers or Rusul, the reason for sending so many messengers is due to the fact that Human history has been through different stages, and in every era to solve the problems each community faced, Allah Ta’ala kept sending a ‘set of instructions’ through His messengers. Similarly, a ‘set of instructions’ in the form of The Holy Quran were also given to the last of the prophets, al-Khaatam an-Nabiyyeen, Habeebana Muhammad (صلى الله عليه وسلم).
Question 24: What is Deen or Religion?
The ‘set of instructions’ along with the method of implementing those instructions is called Deen or Religion.
The name of our Religion is Islam and the code of conduct, the book of law that we follow is the Quran.
The purpose of following the Religion of Islam is for us to be successful in the test for which Allah (سُبْحَانَهُ وَتَعَالَى) has sent us in this world.
By now, we have been able to answer those questions, which we had asked in the beginning of Part 1 and the major question that has been addressed is what is the purpose of our life on earth? So, the purpose of Human life on earth is to be successful in the test for which Allah has sent us.
Question 25: What is the final destination, if one follows the straight path?
Paradise, Jannah, which will be given as a reward that is the final destination.
What is greater than Paradise?
Ridwanum min Allah, the pleasure from Allah. It is given to those successful people who made the right choice and selected the straight path. Allah Ta’ala says in the Quran, in Surah al-Bayyina
Their reward is with their Fosterer: Gardens of everlasting bliss, underneath which rivers flow, they will stay therein forever, Allah pleased with them and they pleased with Him…[7]
Question 26: What is ‘Peaceful life’?
In the light of Quran and Hadith, ‘Peaceful life’ is the one which provides ‘a griefless past and a fearless future’ as Allah says in Surah Yunus
Beware! certainly (for) the friends of Allah, there will neither be any fear on them nor will they grieve.[8]
There are three words in the Quran, which describe this condition, ‘Salaam’, ‘Sakeenah’ and ‘Itmeinan’. We will deal with these words later on in the Quran, when they appear.
But, who does not want peace, security, happiness, contentment, satisfaction, prosperity, etc. Human beings do everything possible to achieve these conditions, but there is no permanent solution.
Many of us even do not know the real meaning of these words, we think Luxurious palaces, Expensive cars, bank balance, respect, beautiful wife or handsome husband, good and tasty food, successful business or a secure and high paying job, no responsibilities, successful and good children, good health, no responsibilities and many more things could be pointed out, which if one possesses, a person thinks he would feel at peace, whereas, in reality it is not so.
Through these things, if Allah (سُبْحَانَهُ وَتَعَالَى) wills He may grant us peace, but Human Beings cannot on their own secure these conditions for themselves or achieve peace on their own using them.
On a personal level, temporarily we can achieve peace, as Allah (سُبْحَانَهُ وَتَعَالَى) tells us in the Quran,
…أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ
…Beware! hearts do find peace in the remembrance of Allah.[9]
If every individual follows and implements Quran and Sunnah in their lives, and makes zikr, meaning he remembers Allah much, and he is satisfied, then a society of such peaceful individuals could be formed.
But peace in the community or on a national level is only possible on the condition that the law of the Quran and the sunnah of the prophet is implemented on every level, every department, whether it be financial system, agriculture, criminal justice system, defense or any other department. Shari’ah must be implemented in all levels and organizations, otherwise peace cannot be achieved.
If it is implemented in one and not implemented in other departments then peaceful life on a national level cannot be achieved. The Quran says in Surah al-Baqarah to enter into Islam completely, Udkhulu fis-Silmi kaaffah…[10] only through this formula, peaceful and secure life in this world can be achieved, where there will be no corruption, and the poor will not be exploited.
The peace and security that we experience in this world is only a part of the Ultimate peace that we will enjoy only in Jannah after leading a life following the Quran and the Sunnah of the Prophet (صلى الله عليه وسلم) always keeping oneself on the straight path, then the condition we spoke about earlier ‘La Khaufun Alaihim wala hum Yahzanoon’ meaning ‘there will neither be any fear on them nor will they grieve’ can be achieved.
This is the peaceful life which Human Beings have always longed for.
Question 27: This life is a test, so what sort of a test is this?
Allah (سُبْحَانَهُ وَتَعَالَى) says in the Holy Quran in several places that Human beings will be tested, basically the life of this world is a test, in Surah al-Baqarah Allah Ta’ala says;
And We will definitely test you with something of fear and hunger and loss in wealth and life and fruits (results of efforts) and convey good news to the patient,[11]
Question 28: But why are we being tested?
Allah Ta’ala says in Surah aal-Imran verses 140-142
And these days (ups and downs) We keep on changing among human beings by turn, so that Allah may know (or Allah may mark out) those who believe and take witnesses from you, and Allah does not love the unjust,[12]
Do you think that you will enter the garden (paradise) while Allah has not yet known (marked out) those who strive (in His way) from among you and known (marked out) those who are patient?[14]
In a Hadith in Sunan Ibn Majah Rasoolullah (صلى الله عليه وسلم) was asked: O Messenger of Allah, which people are most severely tested?’ He said: ‘The Prophets, then the next best and the next best. A person is tested according to his religious commitment. If he is steadfast in his religious commitment, he will be tested more severely, and if he is frail in his religious commitment, his test will be according to his commitment. Trials will continue to afflict a person until they leave him walking on the earth with no sin on him.[15]
Question 29: How can we be successful in this test?
Part of this test is that Allah Ta’ala has told us what is right and what is wrong, as he says in Surah ash-Shams
So, what is right and what is wrong is in our genes, it is our destiny.
In a hadith in Sahih Muslim, Rasoolullah (صلى الله عليه وسلم) was asked, ‘O Messenger of Allah, tell us whether what men do today and strive over is something which has been destined for them and has previously been decreed for them, or whether it is something their prophet has brought them with which they are encountered and which has become binding upon them.” Rasoolullah (صلى الله عليه وسلم) replied, “No, it is something which has been destined for them and previously decreed for them.” The verification of that is found in Allah’s Book which says, “By a soul and Him who formed it and implanted in it its wickedness and its piety.”[20]
In another hadith in Sahih Muslim, Rasoolullah (صلى الله عليه وسلم) said, “There is none of you who does not have his partner from among the jinn and his partner from among the angels put in charge of him.” The hearers asked, “Does this also apply to you, O messenger of Allah?” He replied, “It applies to me too, but Allah has helped me against him (meaning the jinn) and he has accepted Islam, so he commands me to do only what is good.”[21]
This basically means that the angel is giving instructions to do good deeds, and the jinn is giving instructions to do bad deeds. That’s why Rasoolullah (صلى الله عليه وسلم) says that Allah helped Rasoolullah (صلى الله عليه وسلم) with his jinn to make him muslim.
So let us analyze, the angel mentioned in this hadith – is our dhameer, the voice we hear all the time – this voice is always telling you what is good, and it needs to be strengthened by feeding it with Quran and Hadith and if one follows this then good deeds come out, the person is seen doing good actions.
In a hadith in al-Adab al-Mufrad, Rasoolullah (صلى الله عليه وسلم) was asked about righteousness and sin. He said, "Righteousness is good character
الْبِرُّ حُسْنُ الْخُلُق
and sin is what chews or troubles your conscience and that which you dislike for other people to become aware of."[22]
Question 30: Every test has a portion and a syllabus, so what is the syllabus of this life? Which textbook we have to follow?
Usually, for our exams in school, we learn from the syllabus, and write the exam, that’s how we pass the test.
But this procedure may be valid for some subjects in this world, it may not be applicable for everything,
In fact, we have to live this life physically and practically, so we not only have to remember what is in the syllabus but also, we have to understand it and act upon it accordingly,
In a hadith reported by Ibn Majah and at-Tirmidhi, Rasoolullah (صلى الله عليه وسلم) indicated that the purpose of the revelation of the Quran is for us to act upon it. If we do not act upon it, its knowledge will be taken back and the first knowledge that will be taken back from the people is,…, Kushu.[23]
Question 31: How to act upon Deen that we are successful?
Our action shall be similar to how Rasoolullah (صلى الله عليه وسلم) demonstrated it,
In a long hadith in Sahih Muslim, Mother of the believers, Ummul Momineen, Aisha (رضي الله عنهما) was asked, Mother of the Faithful, tell me about the character of Rasoolullah (صلى الله عليه وسلم). She said: Don't you read the Qur'an? The questioner said: Yes. Upon this she said: The character of the Messenger (صلى الله عليه وسلم) was the Qur'an.[24]
خُلُقَ نَبِيِّ اللَّهِ صلى الله عليه وسلم كَانَ الْقُرْآنَ
His khuluq, his actions, his character was the Quran. In another similar hadith in al-Adab al-Mufrad, she said, (خُلُقُهُ الْقُرْآنَ) and asked the questioner, can you recite the Surah (قَدْ أَفْلَحَ الْمُؤْمِنُونَ),
It is the believers who are successful:
those who are humble in their prayer;
those who turn away from worthless talk;
those who actively pay zakat;
those who guard their private parts.
She then said, 'That was the character of Rasoolullah (صلى الله عليه وسلم).[25]
In another famous hadith, which we all remember, the first hadith in Sahih al-Bukhari, Rasoolullah (صلى الله عليه وسلم) said,
…إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ…
The reward of deeds depends upon the intentions
and every person will get the reward according to what he has intended…,[26]
So, this means that if the Niyyah is correct then the deeds will be correct, our actions will be good.
Question 32: How to correct our Niyyah, our intentions?
For this we must know what is right and what is wrong, Allah (سُبْحَانَهُ وَتَعَالَى) calls the Holy Quran, al-Furqan, the Distinction, the book that differentiates between right and wrong.
If we read the Quran, we come to know the difference between right and wrong, from ahadith of ar-Rasool (صلى الله عليه وسلم) we will find the details of our actions, or the details of the right deeds, then our intention will become correct, we have to make the niyyah to do the right things and avoid the wrong things.
All what ar-Rasool (صلى الله عليه وسلم) did, what he instructed us to do, and whatever he instructed us not to do, all of this is recorded in ahadith.
And he (صلى الله عليه وسلم) said in a hadith in Muwatta Imam Malik, I am leaving behind me two things, as long as you hold on to them, you will not go on the wrong path. They are;
كِتَابَ اللَّهِ وَسُنَّةَ نَبِيِّهِ
the Book of Allah and the Sunnah of His Prophet.[27]
In another hadith in Sunan Ibn Majah, Rasoolullah (صلى الله عليه وسلم) said: …I urge you to adhere to what you know of my Sunnah and the path of the Rightly-Guided Caliphs
and cling stubbornly to it. And you must obey, even if (your leader is) an Abyssinian leader.
For the true believer is like a camel with a ring in its nose; wherever it is driven, it complies.[28]
Question 33: When the Quran and Hadith are there, then why is the Sunnah of Sahaba (رضي الله عنهم) required? What is the wisdom behind this?
One of the reasons for this is the hadith of Umar (رضي الله عنه) in Sahih al-Bukhari, where he says, In the lifetime of Rasoolullah (صلى الله عليه وسلم) some people were called to account through Revelation. Now Revelation (or Wahi) has discontinued and we shall judge you by your apparent acts…if you do good publicly, we will trust you…we are not bothered about what you really do in secret, Allah will judge you for that,...if you do evil deeds in public, we will punish you for that, even if you claim that your intention was good.[29]
This is because there is no way of knowing anyone’s intentions, as Wahi or divine revelation is not there anymore.
And the Quran mentions a third authority in Surah an-Nisa, Allah Ta’ala says,
O you who believe! obey Allah (سُبْحَانَهُ وَتَعَالَى) and obey the messenger, ar-Rasool (صلى الله عليه وسلم) and the ‘ulil-amr’ those who are in authority among you…’[30]
Question 34: When we are already following the Quran, yani Allah (سُبْحَانَهُ وَتَعَالَى), the sunnah of the messenger (صلى الله عليه وسلم) and the rightly guided caliphs (رَضِيَ ٱللَّٰهُ عَنْهُم), then why are ulil-amr required?
Allah (سُبْحَانَهُ وَتَعَالَى) is already answering this question in the Quran, so let us analyze some examples;
Allah Ta’ala says in Surah al-Baqarah, Divorce is (permitted) two times, so retain the (women) in a recognised (good manner) or let (them) go in a good manner…[31]
This is verse 229, again further down in verse 233 He (سُبْحَانَهُ وَتَعَالَى) says, And the mothers shall suckle their children for two complete years, for him who desires to complete the suckling. And the duty of feeding and clothing nursing mothers in recognized (good manner), is upon the father of the child…[32]
The word used in these two examples is al-Maroof, which means ‘recognized good’, which is prevalent at the time of implementation, as we say today, what is the industry’s best practice? Or what are the baseline expectations?
Why this matters is because, imagine that your grandfather in his time paid 10 Riyals to the suckling mother - today we cannot say, I will pay 10 riyals also because my grandfather paid 10 Riyals. What is the value of the currency today, and what is the baseline expectation here?
So, imagine how flexible the Quran is, al-Maroof has so much flexibility, it was valid 1450 years ago, it was valid one hundred and 99 years ago and it is valid today!
So, who will define what is al-maroof today?
The people in authority, the ‘ulil-amr’ will decide what is the recognized good today.
In another place in the Quran in Surah al-Anfal, Allah (سُبْحَانَهُ وَتَعَالَى) says, And be prepared for (fighting with) them, with whatever force you can muster, and with companies of horses (cavalry) to frighten thereby the enemy of Allah and your enemy and others besides them, whom you do not know (but) whom Allah knows…[33]
The phrase used here for cavalry or companies of horses is (رِبَاطِ الْخَيْلِ).
Again, in today’s fast paced world of AI and high-tech gadgets and the war is being fought with buttons, what will the cavalry do? So, what is the meaning of Ribaat al-Khail here?
The word Ribaat means, to bind, tie, connect, to give strength, to provide continuous protection, etc.
The word, al-Khail means horses, but also it means imagination, we also say in Urdu khayaal, imagination.
So this phrase would mean, use your collective imagination to create tools, which you think that the enemy has, so the verse would mean, And be prepared for (fighting with) them, with whatever force you can muster, and with the tools you have prepared using your collective imagination (better than what you think the enemy has) and this task has to be done continuously…
So, who is going to decide what the enemy of Allah has prepared themselves with? Again, it is the ulil-amr, and these ulil-amr are different from the ones in the first example, they cannot be the same. Here the ulil-amr or people in authority have to be top-class industry specialists.
Likewise, to solve today’s issues related to insurance, banking, etc. who is going to decide all these things, again we need ulil-amr, the industry specialists.
These ulil-amr should not only have the knowledge of the Quran, but also specialized in their respective fields, who will give advice based on Quran and Hadith and their field of expertise. This is why we need ulil-amr,…, but there is a catch;
Question 35: What if the ulil-amr on a particular matter do not agree with each other, so what is the solution?
Allah (سُبْحَانَهُ وَتَعَالَى) provides the solution in the same verse of Surah an-Nisa,
And if you have a dispute in anything, then refer it to Allah (meaning the Quran) and the messenger (meaning the hadith) if you are believers in Allah and the period hereafter. That is the best (practice) and (the result of such practice is) the best result.[34]
In simple terms, if we want to find the answer to our issues of daily life, we should first look in the Quran, then in the ahadith of the messenger of Allah (صلى الله عليه وسلم) then we will consult the ulil-amr, first among the ulil-amr are the companions, as’haab (رضي الله عنهم);
In a hadith in Abu Dawood, When Rasoolullah (صلى الله عليه وسلم) intended to send Mu'adh ibn Jabal (رضي الله عنه) to Yemen, he (صلى الله عليه وسلم) asked: How will you judge when the occasion of deciding a case arises? He (رضي الله عنه) replied: I shall judge in accordance with Allah's Book. He (صلى الله عليه وسلم) asked: (What will you do) if you do not find any guidance in Allah's Book? He (Mua’dh (رضي الله عنه)) replied: (I shall act) in accordance with the Sunnah of the Messenger of Allah (صلى الله عليه وسلم). He asked: (What will you do) if you do not find any guidance in the Sunnah of the Messenger of Allah (صلى الله عليه وسلم) and in Allah's Book? He (Mua’dh (رضي الله عنه)) replied: I shall do my best to form an opinion and I shall spare no effort. The Messenger of Allah (صلى الله عليه وسلم) then patted him on his chest and said: Praise be to Allah Who has helped the messenger of the Messenger of Allah to find something which pleases the Messenger of Allah (صلى الله عليه وسلم).[35]
In a hadith in Muwatta Imam Malik, Ubada ibn as-Samit (رضي الله عنه) says that We made a contract with the Messenger of Allah (صلى الله عليه وسلم), to hear and obey in ease and hardship, enthusiasm and reluctance, and not to dispute with people in authority (ulil-amr) and to speak or establish the truth wherever we were without worrying about criticism.[36]
Ibn Abbas (رضي الله عنه) said in Sahih al-Bukhari, the verse of Surah an-Nisa we just discussed was revealed in connection with `Abdullah bin Hudhafa bin Qais bin `Adi' (رضي الله عنه) when the Prophet (صلى الله عليه وسلم) appointed him as the commander of an army detachment.[37]
The purpose of these sessions is to understand the Quran, reflect on it, so we will follow this procedure of first understanding the Quran using the verses of the Holy Quran, which will be our next session, what the Quran says about itself, we will deal with this topic next week In Sha Allah.
Wa aakhirud dawaana anil hamdulillahi Rabbil Alameen,
Allahumma Salli, wa Sallim, wa Barik Ala Nabiyyina Muhammad, wa ala aalihi, wa sahbihi wa barik wa sallim.
[15] It was narrated from Mus’ab bin Sa’d that his father, Sa’d bin Abu Waqqas, said: “I said: ‘O Messenger of Allah, which people are most severely tested?’ He said: ‘The Prophets, then the next best and the next best. A person is tested according to his religious commitment. If he is steadfast in his religious commitment, he will be tested more severely, and if he is frail in his religious commitment, his test will be according to his commitment. Trials will continue to afflict a person until they leave him walking on the earth with no sin on him.’”
[20] ‘Imran b, Husain told of two men of Muzaina who said, “Messenger of God, tell us whether what men do to-day and strive over is something which has been destined for them and has previously been decreed for them, or whether it is something their prophet has brought them with which they are encountered and which has become binding upon them.” He replied, “No, it is something which has been destined for them and previously decreed for them.” The verification of that is found in God’s Book which says, “By a soul and Him who formed it and implanted in it its wickedness and its piety.” (Quran, xci, 7f.) [Muslim]
[21] Ibn Mas'ud reported God's messenger as saying, “There is none of you who does not have his partner from among the jinn and his partner from among the angels put in charge of him.” The hearers asked, “Does this also apply to you, messenger of God?” He replied, “It applies to me too, but God has helped me against him and he has accepted Islam, so he commands me to do only what is good.” [Muslim]
[22] It is reported Nawwas ibn Sam'an asked the Messenger of Allah, may Allah bless him and grant him peace, about righteousness and sin. He said, "Righteousness is good character and sin is what gnaws at your conscience and that which you dislike for other people to become aware of."
[23] Ziyad ibn Labid reported: The Prophet, peace and blessings be upon him, said, “There will be a time when knowledge disappears.” I said, “O Messenger of Allah, how can knowledge disappear when we read the Quran and we will teach it to our children until the Day of Resurrection?” The Prophet said, “May your mother be bereft of you, Ziyad! I thought you were the wisest man in Medina. Do not these Jews and Christians read the Torah and the Gospel, but they do not act upon what is in them?”
Narrated Jubair bin Nufair: from Abu Ad-Darda who said: "We were with the Prophet (ﷺ) when he raised his sight to the sky, then he said: 'This is the time when knowledge is to be taken from the people, until what remains of it shall not amount to anything." So Ziyad bin Labid Al-Ansari said: 'How will it be taken from us while we recite the Qur'an. By Allah we recite it, and our women and children recite it?' He (ﷺ) said: 'May you be bereaved of your mother O Ziyad! I used to consider you among the Fuqaha of the people of Al-Madinah. The Tawrah and Injil are with the Jews and Christians, but what do they avail of them?'" Jubair said: "So I met 'Ubadah bin As-Samit and said to him: 'Have you not heard what your brother Abu Ad-Darda said?' Then I informed him of what Abu Ad-Darda said. He said: 'Abu Ad-Darda spoke the truth. If you wish, we shall narrated to you about the first knowledge to be removed from the people: It is Khushu', soon you will enter the congregational Masjid, but not see any man in it with Khushu'.'"
[24] Sa'd b. Hisham b. 'Amir decided to participate in the expedition for the sake of Allah, so he came to Medina and he decided to dispose of his property there and buy arms and horses instead and fight against the Romans to the end of his life. When he came to Medina, he met the people of Medina. They dissuaded him to do such a thing, and informed him that a group of six men had decided to do so during the lifetime of the Messenger of Allah (ﷺ) and the Messenger of Allah (ﷺ) forbade them to do it, and said: Is there not for you a model pattern in me? And when they narrated this to him (Sa'd b. Hisham), he returned to his wife, though he had divorced her and made (people) witness to his reconciliation. He then came to Ibn 'Abbas and asked him about the Witr of the Messenger of Allah (ﷺ). Ibn 'Abbas said: Should I not lead you to one who knows best amongst the people of the world about the Witr of the Messenger of Allah (ﷺ)? He said: Who is it? He (Ibn 'Abbas) said: It is 'A'isha. So go to her and ask her (about Witr) and then come to me and inform me about her answer that she would give you. So I came to Hakim b. Aflah and requested him to take me to her. He said: I would not go to her, for I forbade her to speak anything (about the conflict) between the two groupS, but she refused (to accept my advice) and went (to participate in that corflict). I (requested) him (Hakim) with an oath to lead me to her. So we went to 'A'isha and we begged permission to meet her. She granted us permission and we went in. She said: Are you Hakim? (She recognised him.) He replied: Yes. She said: Who is there with you? He said: He is Sa'd b. Hisham. She said: Which Hisham? He said: He is Hisham b. 'Amir. She blessed him ('Amir) with mercy from Allah and spoke good of him (Qatada said that he died as a martyr in Uhud). I said: Mother of the Faithful, tell me about the character of the Messenger of Allah (ﷺ). She said: Don't you read the Qur'an? I said: Yes. Upon this she said: The character of the Messenger of Allah (ﷺ) was the Qur'an. He said: I felt inclined to get up and not ask anything (further) till death. But then I changed my mind and said: Inform me about the observance (of the night prayer) of the Messenger of Allah (ﷺ). She said: Did you not recite:" O thou wrapped up"? He said: Yes. She said: Allah, the Exalted and the Glorious, made the observance of the night prayer at the beginning of this Surah obligatory. So the Messenger of Allah (may peace be upon him and his Companions around him observed this (night prayer) for one year. Allah held back the concluding portion of this Surah for twelve months in the Heaven till (at the end of this period) Allah revealed the concluding verses of this Surah which lightened (the burden of this prayer), and the night prayer became a supererogatory prayer after being an obligatory one. I said: Mother of the Faithful, inform me about the Witr of the Messenger of Allah (ﷺ). She said: I used to prepare tooth stick for him and water for his ablution, and Allah would rouse him to the extent He wished during the night. He would use the tooth stick, and perform ablution, and would offer nine rak'ahs, and would not sit but in the eighth one and would remember Allah, and praise Him and supplicate Him, then he would get up without uttering the salutation and pray the ninth rak'ah. He would then sit, remember, praise Him and supplicate Him and then utter a salutation loud enough for us to hear. He would then pray two rak'ahs sitting after uttering the salutation, and that made eleven rak'ahs. O my son, but when the Messenger of Allah (ﷺ) grew old and put on flesh, he observed Witr of seven, doing in the two rak'ahs as he had done formerly, and that made nine. O my son, and when the Messenger of Allah (ﷺ) observed prayer, he liked to keep on observing it, and when sleep or pain overpowered him and made it impossible (for him) to observe prayer in the night, he prayed twelve rak'ahs daring the day. I am not aware of Allah's Prophet (ﷺ) having recited the whole Qur'an during one single night, or praying through the night till morning, or fasting a complete month, except Ramadan. He (the narrator) said: I then went to Ibn 'Abbas and narrated to him the hadith (transmitted from her), and he said: She says the truth If I went to her and got into her presence, I would have listened to it orally from her. He said: If I were to know that you do not go to her. I would not have transmitted this hadith to you narrated by her.
[25] Yazid ibn Yabnus said, "We went to 'A'isha and said, 'Umm al-Mu'minin, what was the character of the Messenger of Allah, may Allah bless him and grant him peace, like?' She replied, 'His character was the Qur'an. Can you recite the sura entitled "The Believers"?' She said, 'Recite: "It is the believers who are successful: those who are humble in their prayer; those who turn away from worthless talk; those who actively pay zakat; those who guard their private parts." (23:1-5)' She said, 'That was the character of the Messenger of Allah, may Allah bless him and grant him peace.'"
[26] Narrated 'Umar bin Al-Khattab: I heard Allah's Messenger (ﷺ) saying, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for."
[27] Yahya related to me from Malik that he heard that the Messenger of Allah, may Allah bless him and grant him peace, said, "I have left two matters with you. As long as you hold to them, you will not go the wrong way. They are the Book of Allah and the Sunna of His Prophet."
وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " تَرَكْتُ فِيكُمْ أَمْرَيْنِ لَنْ تَضِلُّوا مَا تَمَسَّكْتُمْ بِهِمَا كِتَابَ اللَّهِ وَسُنَّةَ نَبِيِّهِ
[28] It was narrated from 'Abdur-Rahman bin 'Amr As-Sulami that: He heard Al-'Irbad bin Sariyah say: "The Messenger of Allah (صلى الله عليه وسلم) delivered a moving speech to us which made our eyes flow with tears and made our hearts melt. We said: 'O Messenger of Allah. This is a speech of farewell. What did you enjoin upon us?' He said: 'I am leaving you upon a (path of) brightness whose night is like its day. No one will deviate from it after I am gone but one who is doomed. Whoever among you lives will see great conflict. I urge you to adhere to what you know of my Sunnah and the path of the Rightly-Guided Caliphs, and cling stubbornly to it. And you must obey, even if (your leader is) an Abyssinian leader. For the true believer is like a camel with a ring in its nose; wherever it is driven, it complies." (Sahih)
[29] Narrated `Umar bin Al-Khattab: People were (sometimes) judged by the revealing of a Divine Inspiration during the lifetime of Allah's Apostle but now there is no longer any more (new revelation). Now we judge you by the deeds you practice publicly, so we will trust and favor the one who does good deeds in front of us, and we will not call him to account about what he is really doing in secret, for Allah will judge him for that; but we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good.
[35] Some companions of Mu'adh ibn Jabal said: When the Messenger of Allah (ﷺ) intended to send Mu'adh ibn Jabal to the Yemen, he asked: How will you judge when the occasion of deciding a case arises? He replied: I shall judge in accordance with Allah's Book. He asked: (What will you do) if you do not find any guidance in Allah's Book? He replied: (I shall act) in accordance with the Sunnah of the Messenger of Allah (ﷺ). He asked: (What will you do) if you do not find any guidance in the Sunnah of the Messenger of Allah (ﷺ) and in Allah's Book? He replied: I shall do my best to form an opinion and I shall spare no effort. The Messenger of Allah (ﷺ) then patted him on the breast and said: Praise be to Allah Who has helped the messenger of the Messenger of Allah to find something which pleases the Messenger of Allah.
حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، عَنْ شُعْبَةَ، عَنْ أَبِي عَوْنٍ، عَنِ الْحَارِثِ بْنِ عَمْرِو بْنِ أَخِي الْمُغِيرَةِ بْنِ شُعْبَةَ، عَنْ أُنَاسٍ، مِنْ أَهْلِ حِمْصَ مِنْ أَصْحَابِ مُعَاذِ بْنِ جَبَلٍ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم لَمَّا أَرَادَ أَنْ يَبْعَثَ مُعَاذًا إِلَى الْيَمَنِ قَالَ " كَيْفَ تَقْضِي إِذَا عَرَضَ لَكَ قَضَاءٌ " . قَالَ أَقْضِي بِكِتَابِ اللَّهِ . قَالَ " فَإِنْ لَمْ تَجِدْ فِي كِتَابِ اللَّهِ " . قَالَ فَبِسُنَّةِ رَسُولِ اللَّهِ صلى الله عليه وسلم . قَالَ " فَإِنْ لَمْ تَجِدْ فِي سُنَّةِ رَسُولِ اللَّهِ صلى الله عليه وسلم وَلاَ فِي كِتَابِ اللَّهِ " . قَالَ أَجْتَهِدُ رَأْيِي وَلاَ آلُو . فَضَرَبَ رَسُولُ اللَّهِ صلى الله عليه وسلم صَدْرَهُ وَقَالَ " الْحَمْدُ لِلَّهِ الَّذِي وَفَّقَ رَسُولَ رَسُولِ اللَّهِ لِمَا يُرْضِي رَسُولَ اللَّهِ ". حكم: ضعيف (الألباني)
Ibrahim b. ‘Abd ar-Rahman al-‘Udhri reported God's messenger as saying, "In every successive century those who are reliable authorities will preserve this knowledge, rejecting the changes made by extremists, the plagiarisms of those who make false claims for themselves, and the interpretations of the ignorant.” (The source is lacking. The editor of the Damascus edition of the Mishkat says the tradition is given by Baihaqi in al-Madkhal.)
Narrated Al-Hajjaj bin Muhammad: That Ibn Juraij commented on Allah's saying: Obey Allah and obey the Messenger, and those in authority among you. He said: "Abdullah bin Hudhafah bin Qais bin 'Adi As-Sahmi was sent by the Messenger of Allah (ﷺ) over a military expedition. I was informed of that by Ya'la bin Muslim, from Sa'eed bin Jubair, from Ibn 'Abbas. [Abu 'Eisa said:] This Hadith is Hasan Sahih Gharib. We do not know if it except as a narration of Ibn Juraij.
Ibn Juraij said “O ye who believe, Obey Allaah and obey the Apostle and those charged with authority amongst you.” This verse was revealed about ‘Abd Allaah bin Qais bin ‘Adi whom the Prophet (ﷺ) sent along with a detachment. Ya’la narrated it to me from Sa’id bin Jubair on the authority of Ibn ‘Abbas.
[36] Yahya related to me from Malik that Yahya ibn Said said, ''Ubada ibn al-Walid ibn Ubada ibn as-Samit informed me from his father that his grandfather (Ubada) said, 'We made a contract with the Messenger of Allah, may Allah bless him and grant him peace, to hear and obey in ease and hardship, enthusiasm and reluctance, and not to dispute with people in authority and to speak or establish the truth wherever we were without worrying about criticism.'"
[37] Narrated Ibn `Abbas: The Verse: "Obey Allah and Obey the Apostle and those of you (Muslims) who are in authority." (4.59) was revealed in connection with `Abdullah bin Hudhafa bin Qais bin `Adi' when the Prophet (ﷺ) appointed him as the commander of a Sariyya (army detachment).
حَدَّثَنَا صَدَقَةُ بْنُ الْفَضْلِ، أَخْبَرَنَا حَجَّاجُ بْنُ مُحَمَّدٍ، عَنِ ابْنِ جُرَيْجٍ، عَنْ يَعْلَى بْنِ مُسْلِمٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ {أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الأَمْرِ مِنْكُمْ}. قَالَ نَزَلَتْ فِي عَبْدِ اللَّهِ بْنِ حُذَافَةَ بْنِ قَيْسِ بْنِ عَدِيٍّ، إِذْ بَعَثَهُ النَّبِيُّ صلى الله عليه وسلم فِي سَرِيَّةٍ.
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
By the grace of Allah (رَبُّ الْعِزَّة), all praise and thanks be to Him that He has chosen us to understand and explain His book. We are gathered here today to begin a new journey with a new batch of people, who Allah (سُبْحَانَهُ وَتَعَالَى) has blessed with the same thought of understanding the Quran, this time in the English language.
The session will be held weekly on Wednesdays between 5pm to 6pm, where the topic of discussion will either be one ayah or a group of ayahs, will be presented by the group members, each member has taken the responsibility of one tafseer of the Quran – they are required to read understand and present their understanding of the ayah. Each member will be given 5-8 mins to speak, if the content is more, the member can request more time, in which case the discussion could take more than one week to complete, depending on the content we have at hand.
In the coming sessions, we will describe in detail the rules of Tafseer and and how to go about in these sessions and what the members presenting shall focus on.
We pray that, Allah (سُبْحَانَهُ وَتَعَالَى) accept our niyyah, our efforts in understanding His book and grant us the understanding of The Quran and make it argue on our behalf on the Day of Resurrection and not against us. Aameen.
Introduction
Now, to start off with these sessions, we would first like to introduce the Quran, and we have divided these sessions into 7 Parts:
Part 1: Some very Basic Questions will be answered, this we will do today.
Part 2: What does the Quran say about itself?
Part 3: What does Hadith say about the Quran?
Part 4: History of the Quran
Part 5: Quran and Science
Part 6: Todays Issues
Conclusion
Today, 17-June-2026 corresponding to 2-Muharram-1448 Hijri, we start with,
Part 1 – Some Questions Answered
We see that the things in the world we live in can be divided into two broad categories:
Living beings – which have life them, such as, animals, birds, plants and trees, etc. OR
Non-living things – which do not have life in them, such as, water, mountains, the earth, sun, moon and stars, etc.
Insaan or Human Beings are part of the Living beings and they are made from clay as the Quran says in Surah as-Saffat: Verse 11,[1]
Today, science has confirmed that approximately 60 out of 132 elements found in the earth are also found in some form or another in the human body. The food we eat is derived from the earth, and through this, all these things are present within us too,[2][3][4]
Man is a biological being, like animals and birds, and according to science, human body and its shape are better than all the animals.[5]
Question 1: If humans are like animals, then what is the difference between humans and animals?
There are many differences between humans and animals, but let's look at some important ones,
First difference is that Humans walk on two legs, a characteristic that distinguishes them from other animals, to accommodate this characteristic of walking on two legs, the human brain is unique from other animals.
Second difference is that Humans can talk, this is another characteristic that distinguishes them from other animals, yani,…, Humans can express themselves, either by talking using language, speaking with other Humans or by gestures or by writing.
This exact characteristic of expressing is what the Quran calls, al-Bayan, in the first four verses of Surah ar-Rahman:
He taught him to express (by action, speech, writing etc).[9]
Third difference is that human brain is capable of remembering, thinking, understanding, and processing the information it receives. After processing that information, it arrives at a conclusion, which it also remembers, or stores in its memory, and can then use those conclusions to its advantage or disadvantage. Scientists are calling this Information Processing Theory comparing Human mind to a computer,[10]
Fourth difference is that Humans also possess the ability to make decisions, when faced with one or more options to choose from or when faced with difficulties or any other matter arises, they can make decisions based on their circumstances.
This capability to decide between options, allows Human Beings to distinguish between right and wrong. We call it conscience (yani dhameer in Arabic), because of this, we examine our mistakes, and blame ourselves, because the dhameer, the conscience pricks.
All these qualities distinguish human beings from animals and since all humans have these qualities, they are;
Emotional, so emotions increase love, love increases his family and the human population on earth, we are 8.3 Billion already,
As humanity spreads, the relationship between humans become complex and that creates different societies, communities are formed and that again complicates the relationships human beings form.
Complex relationships require special interactions, special communication mechanisms,
Then some Humans want to dominate others, they have an ‘Urge to dominate’, it is built into our nature, and a few want to rule over others, and thus some exploit others, use them, and take advantage, etc.
Due to this exploitation, some people will become very rich and some people will become very poor, so the issues in the world will increase, causing corruption, and increase in crime. One of the main causes of increase in poverty in the world is corruption.[11]
Human beings will become enemies of one another, and they will kill each other.
So when Allah (سُبْحَانَهُ وَتَعَالَى) informed the angels that He is going to make a khalifa in the earth, what did they say? Do you want to make him the khalifa, who will create corruption and who will kill.[12]
And when Allah Ta’ala was sending Adam and Hawwa (عَلَيْهِ ٱلسَّلَام) on to the earth, what did Allah tell them? You will be enemies of one another. [13]
Today, we talk about human rights, and we all understand that every human being has the right to live a peaceful life free from exploitation. So, this means that there should be some laws, some rules and regulations that all human beings follow, so that we can live a peaceful life in this world.
Question 2: Can human beings make these laws (or) rules & regulations for their peaceful existence themselves?
If we could make laws to live a peaceful life, then there would not be so much injustice, so much corruption, so much crime in the world today.
Question 3: If not Humans, then who will make these laws?
And what do human beings want to achieve by following those laws?
Do they simply want a peaceful life?
Can such a life possibly be found in this world?
What is the purpose of human life on earth?
Has human mind reached such a level or extent that they can make their own laws for living?
We will try to answer these questions step by step.
Despite the great strides science and technology have made today, humans have still not been able to achieve this basic necessity: a peaceful life. But it is worth noting that “Science” and “Man” have a great connection, and this relationship will always be there, and if we break this relationship, then human life on this planet earth will be extremely difficult. Think about it.
Question 4: If it is such an important thing, so what is this thing we call ‘Science’?
We, Humans learn from our experiences, and we all are curious beings, when things happen in a certain way, we observe and we learn, to confirm we experiment, we test our observations and we record the results and thus piece by piece we have accumulated knowledge. This accumulated knowledge we call it, Science. And these are of two types; natural sciences and social sciences.
As described above, in Natural Sciences Humans have made observations and have conducted experiments on the laws of nature, and by now we somewhat know what the laws of nature are? Allah (رَبُّ الْعِزَّة) has created all things with their properties, scientists have to conduct experiments to know what those properties are, and due to this knowledge Human Beings have been able to make a lot of progress in this Duniya. So the advantage of having this progress is that we are able to do things quickly.
Our ustad, Dr. Anees used to say, if we summarize all the scientific and technological development in one word, it is “Speed”. The speed with which we used to do things has increased.
In the olden days, people used to walk or even travel on foot, then due to Man’s progress, he invented things, with which he could ride animals, so the speed of travel increased, then with the invention of wheels, he started driving carts driven by animals, bulls and camels and horses, then cycles, motorcycles, cars, trains, ships and aeroplanes. Now rockets to go out of this earth.
Likewise to convey the news, good or bad, people used to walk or run and deliver messages, then the use of birds to deliver messages was in use, and as the means of transport became faster the delivery of messages became faster, then wired communication using telephones, telex, fax and email and now wireless communication using mobile phones and several messaging apps. This is only to deliver messages quickly.
Several other examples could be given, but I hope you got the point.
Then in Social Sciences we experimented with devising laws for governing ourselves, but go back in history and check, human laws have been for the benefit of only a few people.
We will talk about the relationship between Humans and Science in more detail in Part 5.
Question 5: So, as the human population increased worldwide, human needs and ways of life also changed, so who could fulfill all these needs of all the different types or groups of human beings? Who will be incharge meaning who gets to decide all of this? Whose instructions will be followed? And which path will be chosen?
Let us try to find the answers to these questions and many more questions through a book, whose challenge is open since the last 1450 years;
Question 6: Which book can give such a great challenge?
It is the Holy Quran.
Question 7: What is the Quran’s challenge?
It challenges that it is the only book on the face of this earth, if you follow it, will give you a life full of peace and security. If you have any doubt about this, then bring a book like this, create a way of life complete with peace and harmony on this planet and a way that is better than the Quran.
In Surah al-Kahf the Quran claims that it has a solution to every human problem.[14]
Question 8: Who wrote the Quran?
The Quran answers this question in Surah Taa Haa verses 1 – 8, that this book was revealed by such a personality, whom the Quran calls ‘Allah’, the supreme authority in the universe and this Quran is His kalaam yani it is His speech.[15]
Question 9: So how did this ‘speech’ of Allah, take the form of a book?
We will answer this question in detail in Part 4, but let us first understand what is in this book?
The Quran contains around 7 different subjects, and these subjects are not in any particular order or sequence, but they are distributed throughout the book, and some subjects are repeated and have occurred many times.
First subject is about the introduction of the same personality, who revealed the Quran, it contains details about who is Allah? What are His powers, and it describes His creation as proof for the existence of Allah (سُبْحَانَهُ وَتَعَالَى) and defines the relation between Him and His creation? That relation is the relation of Rabb, because Al Hamdulillahi Rabbil Alameen, All Praise and all Thanks are for Allah the Rabb, the Lord, the Fosterer, the Sustainer, the Maintainer of the Worlds, the seen and the unseen, the Rabb of this universe(s).[16]
Second subject is about the Rahmah of Allah for His creation,[17]
Third subject is about the concept of life after death, the Quran talks about aakhirah,[18]
Fourth subject is about the relation of Allah with Human beings, this relation is that of a Master and His slave, we worship Him and we ask for His Help,[19]
Fifth subject is about that Path, the straight path, if one starts their journey on it, the end result of it is a peaceful life, that peaceful life which we are all searching for, this book, the Holy Quran guides us to that peaceful,[20]
Sixth subject in the Quran is about those successful people who benefitted from choosing the straight path, it talks about those who chose Siraat al-Mustaqeem,[21]
Seventh subject is about those people who did not choose the straight path, how they were dealt with in this world and how they will be dealt with in the hereafter, in the life after death.[22]
By now you must have understood that these seven subjects, are taken from Surah al-Fatiha, we will understand this Surah in detail, In Sha Allah.
Question 10: So, who is this Allah?
The word Allah is the name of a Being, a Personality, the authority who occupies the position called al-ilaha,
Question 11: Who / What is ilaha?
Ilaha is a designation from where the entire Universe is controlled.[23] This designation is the only designation of a Supreme Authority in the Universe and only one personality can occupy it.
Allah (سُبْحَانَهُ وَتَعَالَى) is the only one occupying this designation of ilaha all by Himself, yani no one is above this designation to put someone there, as there is no one above Allah, there is no one beside Him or equal to Him, and there is no one second in command, He is the one and only ilaha. He has been the ilaha in the past, He currently is the ilaha and He is going to be the ilaha in the future.
This means that the Quran presents the concept of one God, one deity, one khuda, one ilaha, one bhagvan. Only One.
The reason why there is only one ilaha, is given in the Quran where it says, Had there been (other) gods in the (skies and the earth), besides Allah, there would have been disorder, chaos in this Universe, and each ilaha, would have taken control of what they have created or taken their creation away, creating that chaos.[24]
To check this, scientists have looked around in the Universe, as far as they can see, and wherever they looked, they have found uniformity and order on the largest possible scales.[25]
This is the proof of the existence of one ilaha.
Question 12: Who are those successful people who benefitted from choosing the straight path?
Successful people are those who have interpreted the book of Allah (سُبْحَانَهُ وَتَعَالَى) correctly i.e. they understood the Quran correctly, and they not only showed us its correct meaning but also they have acted upon the book and explained to us what this straight path is and how we can be successful too?
Question 13: Every path leads us somewhere or another, so what is the destination of as-Sirat al-Mustaqeem?
Siratal Mustaqeem leads all those Human Beings who follow it, to their final destination by providing them a life of peace and harmony.
You mean to say that the purpose of Human life is also to achieve some far away destination, apart from peaceful life. So what is this destination called? This we will find out as we go along.
Question 14: So, who interpreted the Quran and who showed us how to walk the path of Siratal Mustaqeem?
He is none other than the Prophet of Allah, Nabiyyina Muhammad who is Rasool Allah (صلى الله عليه وسلم) and his close followers, whom we call Companions of the Prophet or Ashaab ar-Rasool (صلى الله عليه وسلم) wa (رَضِيَ ٱللَّٰهُ عَنْهُم).
Now we have come to a very important question.
Question 15: How do we know that the following the method of Rasoolullah (صلى الله عليه وسلم) will guide us to Siratal Mustaqeem?
Allah (سُبْحَانَهُ وَتَعَالَى) Himself says in the Quran in a very unique and powerful way,
In the first 4 verses of Surah Yaa Seen, Allah Ta’ala is taking an oath, and He is making the entire Quran as a witness, meaning al-Quran al-Hakeem is a proof
That you, O Muhammad (صلى الله عليه وسلم) is among the Mursaleen, you are among the Messengers of Allah, and you are on as-Siratal al-Mustaqeem, you are on the straight path that leads to Jannah.[26]
And in Surah al-Bayyinah, Allah (سُبْحَانَهُ وَتَعَالَى) certifies the Companions of the Prophet (رضي الله عنهم), and says that those who believe and do righteous works those certainly are the persons who are the best of creatures.[27]
The Quran calls them Khairu al-Barriyyah, the best of creatures and those who do not believe and do not follow the path shown by Rasoolullah (صلى الله عليه وسلم), the Quran calls them Sharru al-Bariyyah, they are the worst of creatures.
Question 16: Who is a ‘Rasool’ and how they are selected?
As we just heard that Human beings have both good characteristics and bad characteristics,
Among the bad deeds people commit, Qatl or Killing someone is a major bad deed, it’s a major sin. It starts with smaller bad actions or bad characteristics like Anger, Hasad or Envy, Hate, the feeling of Revenge, the feeling that one should be famous, etc.
Can we, while having full authority, being powerful, and rich and having full control of armed forces and having no fear – forgive those who remove you from your own house and exiled you from your own city?
Can you forgive someone who spoilt your business?
Who killed your near and dear ones, who killed your relatives and who tortured your friends?
Can you forgive those who became your staunch enemy, who even wanted to kill you? Just because you showed the path to living a peaceful life?
It is not possible for us to forgive such a person, we can’t even imagine forgiving him, in fact we want to take revenge, and we would be planning not only to destroy him but his family as well.
But someone did exactly the opposite,…, He forgave them!
Who do you think it is, who has such level of tolerance? Who is it, who strongly dislikes the evils that lead to bloodshed? Who is it, who possesses such good manners and behaviour?
The owner of such morals and good manners is none other than Muhammad ur Rasoolullah (صلى الله عليه وسلم).
Question 17: How did Muhammad (صلى الله عليه وسلم) become a Rasool?
In the Holy Quran, Allah Ta’ala instructs Rasoolullah (صلى الله عليه وسلم) in Surah al-A’raf, Say (O Muhammad (صلى الله عليه وسلم))! O Mankind! I am certainly a messenger of Allah to you all, Whose is the kingdom of the skies and the earth, there is no ilaha, no god but He, He brings to life and causes to die…[28]
Allah (سُبْحَانَهُ وَتَعَالَى), the Supreme Authority in this universe, has chosen Muhammad (صلى الله عليه وسلم) to deliver his message to the whole of Mankind.
This means that the messenger of Allah are chosen by Allah (سُبْحَانَهُ وَتَعَالَى) and no one else can be appointed to this designation of Rasool without the involvement of Allah.
Question 18: Is Muhammad (صلى الله عليه وسلم) the first Rasool?
The answer is:…, No.
There were other prophets and messengers before Rasoolullah (صلى الله عليه وسلم), Adam (عَلَيْهِ ٱلسَّلَام) was the first Human Being and he was the first Nabi for his children, because human population was limited to his family, so guidance came to the family of Adam through him.
After Adam (عَلَيْهِ ٱلسَّلَام) as the human population grew in number and their requirements not only grew but also changed, human mind and its understanding changed and improved, thereby requiring newer laws, and hence Allah (سُبْحَانَهُ وَتَعَالَى) provided new instructions and solutions for the peaceful existence of Human beings for each period, each community, each time through different messengers.
This way many messengers were sent to their communities, speaking the language they understood who belonged to those communities.
And in the end, to deliver the final message of peaceful existence, Muhammad-ur-Rasoolullah (صلى الله عليه وسلم) was sent, and his message is for all mankind.
So, Rasoolullah (صلى الله عليه وسلم) not only forgave the oppressors of his time, but he also brought a legislation that not only benefitted the people of his time and the later generations, but this legislation is even valid and implementable today, and it remains valid till the last hour and will continue to benefit Human beings to lead a peaceful life till that time.
Allah (سُبْحَانَهُ وَتَعَالَى) calls Rasoolullah (صلى الله عليه وسلم) by the title ‘Rahmat-ul-lil alameen’ in the Quran, meaning Rasoolullah (صلى الله عليه وسلم) is not only a mercy for mankind but he is a mercy for all the worlds.[29]
Question 19: Are the teachings of Rasoolullah (صلى الله عليه وسلم) recorded or not?
Right from the time of Rasoolullah (صلى الله عليه وسلم) his teachings, and his statements known as ahadith have been recorded, by the companions of the prophet and these teachings have been transmitted by them to the next generation.
Each generation of teachers taught their students the ahadith of Rasoolullah (صلى الله عليه وسلم).
Some people particularly al-Quraniyyoon say that ahadith were collected 200 years after the prophet during the time of Bukhari, this is a lie. Ahadith were recorded by the instruction of Rasoolullah (صلى الله عليه وسلم). You can look up the hadith of Abu Shah, where he asked Rasoolullah (صلى الله عليه وسلم) while he was delivering a sermon to write down what he (صلى الله عليه وسلم) is saying, so Rasoolullah (صلى الله عليه وسلم) from his mimbar ordered that write it for Abu Shah (رضي الله عنه).
Then there is the example of Anas ibn Malik (رضي الله عنه), who was a 10-year old boy when he first met Rasoolullah (صلى الله عليه وسلم), he was taught by the prophet himself and he says that he used to write down the ahadith and used to show what he wrote to Rasoolullah (صلى الله عليه وسلم) and made corrections.
So, whoever rejects Hadith let him be careful, what they are rejecting. They are rejecting to follow the prophet (صلى الله عليه وسلم).
This topic needs atleast one full session.
Question 20: How did Allah (سُبْحَانَهُ وَتَعَالَى) transmit messages to His Prophets?
Through Wahi or Divine communication, Allah (سُبْحَانَهُ وَتَعَالَى) communicated with his prophets and messengers, and there are a lot of details about wahi in the statements and teachings of Rasoolullah (صلى الله عليه وسلم).
If we talk about wahi, this will be one complete session, but just to give an idea what Wahi is, Allah Ta’ala says in the Quran in Surah ash-Shuara, And it is not (possible) for a man that Allah should speak to him except (through inspirational) communication or from behind a veil or by sending a messenger who communicates by His permission what He wills,…[30]
The first method of communication we just mentioned is probably what happened with Nuh (عَلَيْهِ ٱلسَّلَام) where he was instructed (وَٱصْنَعِ ٱلْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا) – And build the ship before Our eyes and (according to) Our Wahi, according to Our communication.[31]
If we refer to the history of science, we find that ship was one of the first Human inventions, and here in the Quran, Allah Ta’ala is saying that this very first Human invention was made according to His Wahi, He told us how to make it.
Surprised! This the level of research and tafakkur we need to build in these sessions.
The second type of Wahi is what happened with Musa (عَلَيْهِ ٱلسَّلَام) in the Holy valley of Tuwa, he saw a fire and wanted to get some part of it to warm themselves, so when he went near it, he was called, “O Musa! I am your Fosterer, I am your Rabb, so take off your shoes, you are in the Holy valley of Tuwa. And I have chosen you so listen to that which is being communicated…that was Allah Ta’ala speaking from behind a veil.
Even during Meraj, Rasoolullah (صلى الله عليه وسلم) did not see Allah, but he communicated with Allah (سُبْحَانَهُ وَتَعَالَى), who was behind the veil of light.
And the third form of Wahi we come to know from ahadith, one such hadith in Sahih al-Bukhari, Rasoolullah (صلى الله عليه وسلم) was asked, How is the Divine Inspiration revealed to you?" Rasoolullah (صلى الله عليه وسلم) replied, "Sometimes it is (revealed) like the ringing of a bell, this form of Wahi is the hardest of all and then this state passes off after I have grasped what is inspired. Sometimes the Angel comes in the form of a man and talks to me and I grasp whatever he says."[32]
The word Wahi has been used in the Quran for
Allah’s communication with Angels,
Allah’s communication with Isa (عَلَيْهِ ٱلسَّلَام)’s followers, and He told them to Believe in Him and His Rasool (عَلَيْهِ ٱلسَّلَام),
Allah communicated with the Mother of Musa (عَلَيْهِ ٱلسَّلَام), to put him in a box and put it in the river to save Musa (عَلَيْهِ ٱلسَّلَام) from the soldiers of Firaun.
Allah Ta’ala communicates through Ilhaam, and this is the communication where Allah Ta’ala puts the right things in the hearts of people, in a Hadith Rasoolullah (صلى الله عليه وسلم) said that such people with whom Allah communicates with Ilham are called Muhadathoon and the Muhaddas of my ummah is Umar ibn al-Khattab (رضي الله عنه).
Allah Ta’ala communicates with Honey Bee,
Allah Ta’ala has instructed all the seven skies, what laws they have to follow. Probably, because of this Wahi, there is balance in the Universe.
On the Day of Resurrection, the earth will tell its news, (يَوْمَئِذٍۢ تُحَدِّثُ أَخْبَارَهَا), why because its Rabb would have communicated to her (بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا).
There is too much information on this topic and I can go on and on.
So far, we have covered some of the basics, now let us talk about the attributes of Allah, the most beautiful names, al-Asma ul-Husna.
Allah (سُبْحَانَهُ وَتَعَالَى) is unique, there is no one like Him, but he possesses some qualities, some attributes, such as, Ilaha, Khaaliq, Ghafoor, Rahman, Raheem and many more names and attributes are there, out of which around 125 names and attributes, Allah (سُبْحَانَهُ وَتَعَالَى) has Himself mentioned in His book, the Quran and conveyed through His Rasool (صلى الله عليه وسلم), that’s how we came to know them. Apart from this how many more names and attributes exist we have not been given this knowledge.
However, we come to know from the ahadith of Shifa’ah that on the day of Resurrection, Allah (سُبْحَانَهُ وَتَعَالَى) will teach Rasoolullah (صلى الله عليه وسلم) those names which he did not know, and using those names Rasoolullah (صلى الله عليه وسلم) will make dua and his dua will be accepted, his shifa’ah will be accepted for his ummah.
Because Allah (سُبْحَانَهُ وَتَعَالَى) is:
‘al-Badee’, He creates things without any means, He brings things from non-existence to existence. This Universe did not exist, then He created matter from nothing, electrons, protons and neutrons were formed in the early universe.
He is ‘al-Khaaliq’ is the creator, He used the material that He created to make other things. He used the electrons, protons and neutrons to make Hydrogen and Helium, and then using Hydrogen and Helium gas clouds, He made the Stars. To make tea, we use tea leaves, sugar and water, we boil these ingredients to make tea.
Allah Ta’ala is ‘al-Baari’ it is the attribute or function that comes after creation, whatever is unnecessary, he removes from the process. In our example of making the tea, the tea leaves were unnecessary, so we removed them to make the final product. This is the function of al-Baari, remove what is unnecessary in the process.
He is ‘al-Musawwir’ is the attribute, which gives final shape or form. Once tea is ready, you pour some milk to make it karak. This is the final end product, this is the function of al-Musawwir.
He is ‘al-Fatir’ it is the attribute which allots fitrah to the creation, meaning that each created thing as its own properties, due to which the laws of nature came to be, we discussed this earlier in today’s session.
This is how the entire universe was created, including Man, Animals, Jinn, Angels, Paradise and Hell, Sun, Moon, Stars and Planets, and many more things.
Human beings are Allah’s (سُبْحَانَهُ وَتَعَالَى) best of creations, Allah Ta’ala says in the Quran in Surah at-Teen,[33] Laqad khalaqna al-Insaana Fee Ahsani Taqweem.
We had indeed created man in the best form,
Because of this, our relationship with Allah (سُبْحَانَهُ وَتَعَالَى) is ‘unique’, and is complete different than, the relations between ‘parents and their children’, between ‘brother and sister’, etc: In fact this relationship is like:
If Man is hungry or he needs something, so Allah (سُبْحَانَهُ وَتَعَالَى) is ar-Razzak, he is the provider,
If Man deserves mercy, then Allah (سُبْحَانَهُ وَتَعَالَى) is ar-Rahman and ar-Raheem, He has the capacity to do Rahmah, He has immense stores of mercy and He uses that to benefit the universe, out of 100 parts of mercy, 99 are in store with Him for use on the day of resurrection, only one part is currently distributed among the creation.
If Man commits sin, then Allah (سُبْحَانَهُ وَتَعَالَى) is al-Afuw, He erases the sins. Delete. Deleting sins may not save you from the punishment of sins, so He is al-Ghafoor, He protects you from the punishment of sins, and He forgives you. But forgiveness from sins and protection from punishment does not guarantee Paradise, again you need mercy of Allah to enter Paradise. This is the explanation of wa Afuanna, wa Ghfirlana, wa Rhamna…
If Man is ignorant or Jahil then Allah (سُبْحَانَهُ وَتَعَالَى) is Aaalim, He exposes His Ilm, His knowledge and teaches Man, alladhee a’llama bil-Qalam, Allama al-Insaana Ma Lam Ya’lam. Who taught with the pen.[34] He taught man that which he did not know.[35]
If Man is a slave then Allah (سُبْحَانَهُ وَتَعَالَى) is al-Malik, He is the Master, He is the King.
As you can see, it would not be wrong to say that Man is always connected to every attribute, every quality of Allah (سُبْحَانَهُ وَتَعَالَى) in some way or another.
But there is one more completely different type of link between Allah (سُبْحَانَهُ وَتَعَالَى) and Human Beings, and which is that of a ‘Supreme Creator and His best creation’. Allah Ta’ala is the Supreme Creator and the best among His creation is Man.
[32] Narrated 'Aisha: (the mother of the faithful believers) Al-Harith bin Hisham asked Allah's Messenger (ﷺ) "O Allah's Messenger (ﷺ)! How is the Divine Inspiration revealed to you?" Allah's Messenger (ﷺ) replied, "Sometimes it is (revealed) like the ringing of a bell, this form of Inspiration is the hardest of all and then this state passes off after I have grasped what is inspired. Sometimes the Angel comes in the form of a man and talks to me and I grasp whatever he says." 'Aisha added: Verily I saw the Prophet (ﷺ) being inspired divinely on a very cold day and noticed the sweat dropping from his forehead (as the Inspiration was over).
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، قَالَ أَخْبَرَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ ـ رضى الله عنها ـ أَنَّ الْحَارِثَ بْنَ هِشَامٍ ـ رضى الله عنه ـ سَأَلَ رَسُولَ اللَّهِ صلى الله عليه وسلم فَقَالَ يَا رَسُولَ اللَّهِ كَيْفَ يَأْتِيكَ الْوَحْىُ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " أَحْيَانًا يَأْتِينِي مِثْلَ صَلْصَلَةِ الْجَرَسِ ـ وَهُوَ أَشَدُّهُ عَلَىَّ ـ فَيُفْصَمُ عَنِّي وَقَدْ وَعَيْتُ عَنْهُ مَا قَالَ، وَأَحْيَانًا يَتَمَثَّلُ لِيَ الْمَلَكُ رَجُلاً فَيُكَلِّمُنِي فَأَعِي مَا يَقُولُ " . قَالَتْ عَائِشَةُ رضى الله عنها وَلَقَدْ رَأَيْتُهُ يَنْزِلُ عَلَيْهِ الْوَحْىُ فِي الْيَوْمِ الشَّدِيدِ الْبَرْدِ، فَيَفْصِمُ عَنْهُ وَإِنَّ جَبِينَهُ لَيَتَفَصَّدُ عَرَقًا.
Bismillah,..., Alhamdulillahi wahdah was salaatu was salaamu ala man la nabiya ba’adah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Aaj Ramadan ki 15wi tareekh hai aur ye 1446 Hijri chal rahi hai, ba-Mutabiq 15 March 2025 aur aaj ke dars ka mauzoo Ramadan aur Koshish hai.
Zara ghaur kariye ke, ye poore ka poora mahina hume koshish hi karna hai;
Khana kum khaane ki koshish, din ke auqaat me khana na khaane ki koshish,
Pyaas ko bardasht karne ki koshish,
Nek amaal karne ki koshish,
Hamari roz marra ki zindagi me jin cheezon ki aadat hume hai, unn ko na karne ki koshish, jaise;
Jhoot na bolna, balke iss se zyada sach bolne ki koshish,
Chughli na karna,
Cigarette se door rehna,
Jo log chai aur coffee ke aadi hain, wo to subah utth hi nahi sakte,
Imaandaari se kaam karna,
Inn tamam mushkil kaamo me koshish karne ki training ka mahina hai Ramadan.
Phir Ramadan ke mahine me,
Fajr se pehle utth kar sehri karna, duniya bhar me majority musalman sehri ke waqt nahi utth rahe hain, jis ke baare me Rasoolullah (صلى الله عليه وسلم) ne famaya ke, iss waqt khane me barakat hai,
Phir uss ke baad fajr ka intezaar karna,
Namazein waqt par ada karna,
Iftar karna,
Taraweeh ya qiyamul lail parrhna,
Quran zyada se zyada parrhne ki koshish,
Har buri cheez se parhez ki koshish,
Sadaqa dene me kasrat,
Lailatul Qadr ki talash me koshish,
Rasoolullah (صلى الله عليه وسلم) Ramadan shuru hote hi, apni kamar kas kar ibadaat me koshish karte thay, aur ye tamam koshishen jihad-e-akbar me se hain.
Jihad-e-akbar kya hai?
Apni nafs ke sath jihad karna, yani apne aap ko sudhaarne ki koshish karna,
Lekin, seerat me hum dekhte hain ke, shuru se hi Rasoolullah (صلى الله عليه وسلم) ki zindagi koshishon se bhari huwi hai, jab aap (صلى الله عليه وسلم) 40 baras ki umar ko pahunche to aap (صلى الله عليه وسلم) chahte ke wo akele rahen aur jo halat duniya ke uss waqt thay, unn se mutasir ho kar aap (صلى الله عليه وسلم) apna waqt ghaur-o-fikr me guzaarte aur khaas taur par Maah-e-Ramadan me aap ghaar-e-Hira me guzaarte,
Teen saal tak yehi mamela raha jis ke baad peer ke din, Ramadan ke mahine ki ek raat wahi ka nuzool hota hai, tafseel hum seerat-e-nabawi (صلى الله عليه وسلم) me hum sunn chuke hain, Sheikh Safiur Rahman al-Mubarakpoori apni kitab ar-Raheeq al-Makhtoum me likhte hain ke, 21 Ramadan ki wo raat thi, jab pehli wahi nazil huwi,[1]
Phir jab musalmano par zulm itna badh gaya aur uss saal Rajab ke mahine me pehli hijrat huwi, uss ke baad Ramadan ke mahine me, Masjid-e-Haram me aap (صلى الله عليه وسلم) dakhil huwe aur aap ne Surah an-Najm ki ayaat tilawat karna shuru kiya, wahan baitthe Sardaraan-e-Quraish, pehli baar Quran ki ayaat itne saaf taur par sunn rahe thay, ye itna achanak huwa aur Quran ke alfaaz ki khoobsoorati ne unn ko apni giraft me le liya, jo log Quran ki talawat ke dauran uss ko na sunne ke liye, pukaara karte thay, wo ab hairat me unn alfaaz ko ghaur se sunne lagay, aur jab aap (صلى الله عليه وسلم) ne aakhri ayat ko ye keh kar khatam kiya, “To Allah ke aagay sajdah karo aur ussi ki ibadat karo” to wo anjaane me aur alfaz ke jakad me sajde me girr jaate hain.[2]
Phir wo Ramadan hi ka mahina tha, jab aap (صلى الله عليه وسلم) ke chacha Abu Talib apni aakhri saanse le rahe thay, aur aap (صلى الله عليه وسلم) ne apni poori koshish ki ke wo kalima tayyaba parrh le, lekin, Abu Talib ke sath wahan baitthe Abu Jahl aur Quraish ke sardar unn se keh rahe thay ke, ab kya aakhri waqt tum apne baap dada ke deen ko chhorrh do gay? To Abu Talib ne kaha ke, Main apne baap Abdul Muttalib ke deen par qayem hoon. Iss par Rasoolullah (صلى الله عليه وسلم) kehte hain ke, main Allah se aap ke liye maghfirat mangta rahoonga,[3] to Allah (سُبْحَانَهُ وَتَعَالَىٰ) ne ye ayaat nazil ki “Nabi (صلى الله عليه وسلم) aur ahl-e-iman ko ye zeba nahi deta ke wo mushrikeen ke liye maghfirat ki dua kare, goya ke wo qarabat-daar hi kyun na hon, jab ke unn par wazeh ho chuka hai ke wo log jahannami hain.”[4]
Rasoolullah (صلى الله عليه وسلم) ki Madina Hijrat ke baad, Makkah me jo musalmaan reh gaye thay, aur kisi wajah se hijrat nahi kar paye, unn par Quraish zulm dhaye ja rahe thay. Aur Madina ke kuch mufsid log, Quraish ko uksaa rahe thay ke, Madina par hamla kare aur Musalmano ka aur Rasoolullah (صلى الله عليه وسلم) ka khatema kar de.
Aap (صلى الله عليه وسلم) ki zindagi ko khatra lahaq tha, aur kuch sahaba aa kar aap ke ghar ke bahar pehra dene lagay, issi dauran wahi nazil hoti hai aur inn alfaaz me jung karne ki Musalmano ko ijazat di jaati hai.[5] “Jin logon se jung ki ja rahi hai, unhe bhi jung karne ki ijazat di gayee, kyun ke, wo mazloom hain aur yaqeenan Allah unn ki madad par qadir hai”[6]
Iss ke chalte Musalmano ne apne aap ko tayyar karna shuru kiya, sab se pehle unn qareebi qabeelon se muaheday kiye, jo syria yani shaam ke tijarati raaste me thay, takay uss raaste par apna control qayem kare.
Pehli Hijri ke Ramadan me, aap (صلى الله عليه وسلم) ne ek fauji dasta bheja jo Quraish ke khaafle ko rokay, dono firqay ek doosre ke saamne aate hain lekin wahan koi jung nahi hoti hai.
Phir 2 Hijri me, Shawwal ke mahine me, Abu Sufyan ka khafila wahan se guzra, jis ko rokne ke liye aap (صلى الله عليه وسلم) ne ek aur dasta bheja, teer chalaye gaye lekin koi jung nahi hoti hai. Ye khafila Syria ki taraf rawana ho jaata hai.
Aise hi aur bhi daste aap (صلى الله عليه وسلم) ne bheje aur kisi me aap ne khud hissa liya.[7]
Phir 2 Hijri me hi, Abu Sufyan ka karwan Syria se wapas ho raha tha, aur app (صلى الله عليه وسلم) ko jasooson ke zariye Ramadan ke mahine me khabar milti hai ke, wo khafila ab wapas aa raha hai, uss par hamla karne ki niyyat se aap (صلى الله عليه وسلم) Badr ke muqaam ki taraf rawana hote hain, aur din me garmi zyada hone ki wajah se aap (صلى الله عليه وسلم) ne sahaba (رضي الله عنهم) ko roza khol dene ka hukum diya.
Badr ka muqaam uss zamane me mash’hoor tha aur jahan karwaan ruka karte thay, paani ke liye. Aap (صلى الله عليه وسلم) badr ke muqaam par Abu Sufiyan ke karwaan se pehle pahunchte hain aur wahan se pata chalta hai ke, karwan bas pahunchne wala hai, to aap (صلى الله عليه وسلم) Badr ke north me karwan ko intercept karne ka plan banate hain aur wahan apna padao daalte hain.
Lekin Abu Sufiyan ko qadsha hota hai ke, jo Musalmaan Syria jaate waqt hamla karne ki koshish kare thay, wo phir se hamla kar sakte hain, to wo apne karwan ko Badr ke thoda bahar rok kar, khud moina karne Badr aa kar wahan ke sardar se milte hain, jaise hi unhe pata chalta hai ke, do sawar wahan paani peene aaye thay, wo pata lagate hain ke, wo log Rasoolullah (صلى الله عليه وسلم) ke log thay, aur fauri karwan ko le kar Makkah ki taraf doosre raaste se rawana ho jaate hain aur sath hi, Quraish ko ittela dete hain ke, karwan khatre me hai.
Phir jaise hi, karwan khatre se bahar ho jata hai, Abu Sufiyan doosra paighaam bhejte hain, lekin Quraish ke log jo apni fauj le kar nikal aaye thay, wo doosra paigham milne ka bawajood wapas nahi hote, aur musalmano par hamla karne ke liye Badr ki taraf aagay badh jaate hain.
Rasoolullah (صلى الله عليه وسلم) ko pata chalta hai ke, karwan faraar ho gaya hai aur Quraish ki fauj Badr ki taraf aa rahi hai, aur aap (صلى الله عليه وسلم) iss ki tayyari me lag jaate hain aur apna camp north se hatta kar south ki taraf yani junoob me shift kar dete hain aur Badr ke kuwon par qabza kar lete hain, takay jab Quraish ki fauj aaye to unhe paani na mile.
17 Ramadan ke din Quraish ki fauj Badr pahunchti hai jis ki tedad 900 aur 1000 ke beech hoti hai aur Musalmano ki fauj 300 ke aas paas hoti hai, ek din pehle se hi aap (صلى الله عليه وسلم) apni fauj ko organize karte hain,
Fauj ko iss tarah khada karte hain ke, badr ke kuwin unn ke peechhe hote hain aur subah ki suraj ki kirane fauj ki aankhon me na chubhe, iss ka khayal karte hain,
Aur unhe hukum dete hain ke, apni saff se bahar matt niklo aur ladai jab tak shuru matt karo jab tak ke main hukum na doon,
Teeron ko zaya matt karo, jab ke dushman unn teeron ki range se bahar ho,
Teeron ko ussi waqt chalao jab dushman teer ki range me ho,
Jab dushman qareeb aaye to pehle patthar pheko, uss ke baad neze se hamla karo, uss ke baad talwar se waar karo,
Phir aap (صلى الله عليه وسلم) ne farmaya ke, Allah Ta’ala ne har muamele me acha salook karne ka hukum diya hai, lehaza qatal karte waqt bhi ache tareeqe se qatl karo, matlab ye ke iss me bhi hadd se bahar na niklo,
Ghair zaroori taur par qatal ke waqt torture na karo, aur Auraton aur bachhon ko qatal karna aur dusham ke unn logon ka qatal karna jo ladai me shamil nahi, jaise bawarchi ya koi qadim waghairah mana hai,
Quran ke zariye, Rasoolullah (صلى الله عليه وسلم) ko hukum milta hai ke dushman ke har jodh ya joint par maaro, iss ka maqsad dushman ko aagay ladhne ke qabil na chhorrhna tha, na ke uss ka qatl karna, iss se insaan ki zindagi ki ahmiyat ki qadar ka pata chalta hai,
Jung me ja kar dushman ka qatl na karne ki koshish, lekin sath me dushman ko ladhne ke qabil na chhorrhna maqsad tha,
Rasoolullah (صلى الله عليه وسلم), Allah se dua karne me lag jaate hain aur Allah ki madad aati hai, farishte nazil hote hain aur dushman ke tamam sardar maare jaate hain aur Musalmano ki fatah hoti hai.[8]
Iss ke baad 3 Hijri me Jung-e-Uhad hoti hai aur phir 5 Hijri me, Jung-e-Khandaq Shawwal ke mahine me huwi, iss ka matlab hai ke, Maah-e-Ramadan me khandaq ki khudai chal rahi thi,[9] to jung ki tayyari me sakht koshish huwi jis ke baad jung huwi aur Musalmano ko Allah ne fatah ata ki.
Jung-e-Khandaq ke baad bhi bohot saari jungein aur ghazawaat huwe, 6 Hijri ke Ramadan me, aap (صلى الله عليه وسلم) ne Abu Bakr (رضي الله عنه) ke saath ek fauj Wadi-e-Qurra ko bheja kyun ke, Banu Fazara qabile ki ek shaakh ke logon ne aap (صلى الله عليه وسلم) ko dhoke se qatl karne ka program banaya tha, 30 ghodh-sawar jo iss kaam ke liye muqarrar kiye gaye thay, wo sab iss hamle me maare gaye,[10]
Jungon ka silsila chalta raha aur 7 Hijri ke Ramadan me, aap (صلى الله عليه وسلم) ne 130 faujiyon ka ek dasta bheja Bani Awal aur Bani Abd bin Thalabah ke qabilon ki taraf, iss jung me Osama bin Zaid (رضي الله عنه) ne ek kafir ka qatl kiya uss ke kalima parrhne ke baad, iss baat ki khabar jab Rasoolullah (صلى الله عليه وسلم) tak pahunchi to aap ne farmaya ke, kya tum uss ka dil cheer kar dekhoge ke, wo sach bol raha hai ya jhoott?[11]
Phir 8 Hijri ke Ramadan me, aap (صلى الله عليه وسلم) ne 10,000 ki fauj ke saath Makkah ki taraf nikle aur kisi ko nahi bataya ke aap Makkah ki taraf ja rahe hain, ye ek qism ka new blackout tha, warna log baat karte hain aur khabar dushman tak pahunch jaati hai, al-Juhfa ke muqaam par jab aap (صلى الله عليه وسلم) ka lashkar pahuncha to wahan aap ke chacha al-Abbas (رضي الله عنه) aur unn ke ghar walay aap se aa kar mile aur lashkar me shamil ho gaye, phir Abwa ke muqaam par Abu Sufiyan aur Abdullah bin Umayyah jo abhi tak islam qubool nahi kiye thay, aa kar Musalmano se milte hain.
Jab Rasoolullah (صلى الله عليه وسلم) ka lashkar al-Qadeed ke muqaam par pahucha to aap ne unhe hukum diya ke roza khol do, aur Abu Sufiyan aur al-Abbas (رضي الله عنه) aa kar aap (صلى الله عليه وسلم) se milte hain aur Abu Sufiyan Islam qubool kar lete hain.
Makkah me dakhele ke liye fauj ko teen hisson me batta jata hai, seedhay haath wali fauj ki qiyadat Khalid ibn Waleed (رضي الله عنه) kar rahe thay jo Makkah me nichle hisse se dakhil huwe, Zubair ibn al-Awwam (رضي الله عنه) baye hath ki fauj ke zimmadar thay wo Makkah me ooper ke hisse se dakhil huwe, aur Abu Ubadah (رضي الله عنه) baqi ki fauj ke qaid thay, wo Makkah ke ek side se dakhil huwe aur sab ko ye hukum de diya gaya tha ke, kisi ka qatl nahi karna hai siway hamla hone ki surat me apne bachao ke liye, yani self-defence me qatl kar sakte hain.
Musalman peacefully Makkah me dakhil hote hain, siway ek chotti si jhadap ke jo Khalid ibn Waleed (رضي الله عنه) ki fauj par hamla huwa, jisay khatam kar diya gaya.
Makkah me pahunch kar fauj ne aap (صلى الله عليه وسلم) ke liye ek khaymah tayyar kiya aur aap (صلى الله عليه وسلم) tashreef laye aur wahan shukrane ki namaz parrhi, kyun ke, ek peaceful aur azeem fatah Allah ne aap (صلى الله عليه وسلم) ko ata ki thi. Uss ke baad aap Kabatullah ki taraf rawana hote hain aur wahan jo 360 buth rakhe thay unn se Kabatullah ko paak karte hain, tawaf karte hain aur Qutba dete hain.
Logon ko aam maafi dedi jati hai, aur Fatah Makkah history ki pehli jung thi, jis me fateh qatl-e-aam nahi kiya, aur ek ke baad ek log aap (صلى الله عليه وسلم) ke paas aa kar islam qubool karne lagte hain. Ye aisi victory thi, jo dushman ke dilon ko jeet li.[12]
Phir kuch din baad Ramadan hi ke mahine me, aap (صلى الله عليه وسلم) ne Makkah me rehte huwe, Khalid bin Waleed (رضي الله عنه) ko Nakhlah ke muqaam par bheja jahan al-Uzza ka mandir tha, wahan ja kar wo uss mandir ko khatam kar dete hain, wapasi par aap (صلى الله عليه وسلم) unn se poochhte hain ke, kya unhone wahan kuch dekha, to unhone jawab diya ke nahi, to aap (صلى الله عليه وسلم) unhe wapas Nakhlah bhejte hain aur kehte hain ke al-Uzza ko tum ne nahi khatam kiya, wo wapas jaate hain aur wahan ek kaali aurat ko paate hain, jo nangi thi aur jiss ke baal ukhde huwe thay, Khalid (رضي الله عنه) uss ka qatl karte hain aur wapas aate hain.
Ek aur fauji dasta aap (صلى الله عليه وسلم) Ramadan hi ke mahine me bhejte hain Suwa ke butth ko khatam karne ke liye, iss kaam ke liye Amr ibn Aas (رضي الله عنه) ko bhejte hain, wo uss butth ko khatam kar ke wapas aate hain,
Manat ke butth ko khatam karne ke liye, aap (صلى الله عليه وسلم) al-Mashallal ke muqaam par ek dasta bhejte hain, yahan bhi ek nangi aurat jis ke bikhre huwe baal thay, cheekhte huwe aati hai, jis ka Sad bin Zaid al-Ash’hali (رضي الله عنه) qatl kar dete hain.[13]
Fatah Makkah ke baad, Ghazwa Hunain, phir Ghazwa Ta’if hota hai uss ke baad aap (صلى الله عليه وسلم) Madina wapas aa jaate hain.
Ab Rumiyon ki taraf se Musalmano ko chheda ja raha tha, to aap (صلى الله عليه وسلم) Ghazwa-e-Tabuk par rawana huwe, ab tak ka sab se bada 30,000 ka lashkar le kar, 9 Hijri ke Rajab ke mahine me,[14] Tabuk pahunch kar aap (صلى الله عليه وسلم) intezaar karte rahe lekin dushman ladne ke liye nahi ata, 50 din ke baad aap (صلى الله عليه وسلم) Madina wapas hote hain Ramadan ke mahine me.[15]
Ye aap (صلى الله عليه وسلم) ki Zindagi ka aakhri ghazwa tha, to dekhte chaliye ke kis tarah aap (صلى الله عليه وسلم) ne sakht koshish ki.
Tabuk se wapasi par, Ramadan hi ke mahine me Taif se Thaqif Qabile ka ek delegation Rasoolullah (صلى الله عليه وسلم) se milne ke liye ata hai, aur wo koshish karte hain ke, Islam na qubool kare aur wo chahte hain ke aap (صلى الله عليه وسلم) unn se wada kare ke, al-Laat ka buth wo nahi khatam karenge, unn ke sharait ko Rasoolullah (صلى الله عليه وسلم) nahi maante aur wo apas me mashwara kar ke, Islam qubool kar lete hain, lekin unn ki shart ye thi ke, al-Laat ke buth ka khatema Rasoolullah (صلى الله عليه وسلم) hi karwayenge aur Thaqif ka qabila nahi, jis par aap (صلى الله عليه وسلم) razi ho jaate hain.[16]
10 Hijri ke Ramadan me, Rasoolullah (صلى الله عليه وسلم) bees-20 din itikaaf karte hain, aur Jibraeel (عَلَيْهِ ٱلسَّلَام) Quran ke do daur karte hain.[17] Ye ishara tha ke, ab aap (صلى الله عليه وسلم) ka mission khatam par hai.
Iss ke baad aap (صلى الله عليه وسلم) hajjatul wada par jaate hain, aur waha se Madina wapasi par Rasoolullah (صلى الله عليه وسلم) ki tabiyat bigadhti hai aur teen mahine baad aap (صلى الله عليه وسلم) ka inteqaal 11 hijri me hota hai.
To ye thay chand points Ramadan aur Koshish ke mutalleq, aap (صلى الله عليه وسلم) ki zindagi koshishon se bhari huwi thi, to ye hume himmat aur hosla dena chahiye, koshish karne ke liye, apni zindagi ke har mamele me koshish kare aur Ramadan ka mahina koshish karne ki training deta hai.
Iss ka bhar poor faida utthaye aur sunnat-e-rasool (صلى الله عليه وسلم) par amal karte huwe koshish karne ki training le aur apni zindagi ko kamiyab banaye.
Wa aqirud dawana anil hamdulillahi Rabbil Alameen
Was Salaatu, was salaamu ala Rasoolullahi (صلى الله عليه وسلم) wa ala aalihi wa barik wa sallim
It is stated in the Holy Quran: "Allah certainly holds together the skies and the earth lest they get separated..."[1]
According to science this holding together of the heavenly bodies is due to the natural force of gravitation acting between them. It is further stated in the Holy Quran:
"...and certainly in them (i.e. the rocks) are those which fall down due to the fear of Allah (Khashyatillah)"[2]
We know that rocks fall down due to the force of gravity of the earth. In view of this, is the universal force of gravitation due to the universal fear of Allah (SWT)?
Consciousness counteracts the force of gravity. We are able to stand or walk against the force of gravity of the earth only when we are alire and awake i.e. conscious, the moment we lose consciousness we succumb to the force of gravity of the earth and fall down. The force of gravity is implosive, centripetal acting towards a common center, therefore consciousness which counteracts gravity might be explosive, centrifugal, acting in directions away from a common center.
Is this common center the ''Arsh'' meaning ''The Throne'' referred to in Chapter 21, Verse 22?
Is the fear of Allah (SWT) in the form of the universal force of gravitation counter acted by His own universal consciousness maintaining the observed balance in the universe?
Will the universe come to an end the moment this balance is disturbed by Allah (SWT) Himself?
Ponder over the verses of the Quran!!!
This article was first published in 30 September 2011, republishing it from our archives.
Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani wa yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakaatuhu
Pichle Dars me humne, Surah al-Fatiha ki tafseer ka aathwa aur aakhri hissa suna, aur aaj hum Surah al-Baqarah ka introduction aur chand ayaat ki tafseer sunenge;
Introduction
Surah al-Baqarah Quran ki doosri Surat hai. Iss surah ka naam Surah al-Baqarah (The Cow) iss liye parrh gaya kyun ke, iss surat ki 67 se 73 ayaat me Bani Israeel ka ek waqiya darj hai, jis me Gaaye ka zikr hai. Maulana Maududi apni tafseer me likhte hain ke, Surah al-Baqarah ko al-Baqarah hi kehna chahiye, kyun ke, ye title poore surah ke subjects ko represent nahi kar raha hai, balke ek qisse ki wajah se iss ka naam al-Baqarah parrh gaya hai.[1]
Ek lambi hadith ka yehi mazmoon hai, kisi ne kaha ke Surah al-Baqarah nahi kehna chahiye, balke ye kehna chahiye ke, wo surah jiss me al-Baqarah ka zikr hai. Lekin iss hadith se pata chalta hai ke, Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) iss ko Surah al-Baqarah ke naam se hi refer karte the.[2]
Ab Surah al-Baqarah ki fazeelat ke mutalliq, kuch ahadith hai ke;
Abu Bakr as-Siddeeq (رَضِيَ ٱللَّٰهُ عَنْه), Fajr ki namaz me dono rakaton me Surah al-Baqarah hi parrhi.[3]
Surah al-Baqarah tilawat karne me kitni der lagti hai?
Aram Aram se parrhenge to 3 se 3.5 ghante,
Sheikh Mishary Rashid ki tilawat YouTube par hai, 2 ghante,
Sheikh Maher al-Muaiqly ki tilawat Youtube par hai, 1:45 ghante,
Ye shuyookh jo parrh rahe hain, samajh me bhi aa raha hai,
Sheikh Sudais ki 3 ghante ki qirat ki speed bada kar 59 mins me bhi Surah al-Baqarah Youtube par hai, iss me kuch samajh me nahi aa raha ke kya parrha ja raha hai.
To iss hadith ka ye matlab nahi ke poora surah al-Baqarah do rakaton me parrh liya gaya, iss ka matlab ho sakta hai ke dono rakat me Surah al-Baqarah ka kuch hissa tilawat kiya gaya, kyun ke, Fajr ki azan ke baad se Tulu-e-Aftab, yani Sunrise tak itna time nahi hota ke Surah al-Baqarah complete tilawat kiya jaye.
Rasoolullah (صلى الله عليه وسلم) aur Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) tahajjud ki namaz me Surah al-Baqarah, Surah aal-e-Imran waghairah tilawat kiya karte the, lekin ye namaz kaafi lambi hoti thi, jaisa ke iss hadith me aya hai.
Abu Dawood ki ek Hadith me hai ke, ek waqt aap (صلى الله عليه وسلم) namaz ke liye khade huwe aur pehli rakat me Surah al-Baqarah tilawat kiya,
jab bhi aap (صلى الله عليه وسلم) uss ayat par aate jo Allah ki rahmat ki baat karti hai, to aap (صلى الله عليه وسلم) waha ruk kar dua karte, aur
jab bhi aap (صلى الله عليه وسلم) uss ayat par pahunchte jo Allah ke azab ki baat karti hai, to aap (صلى الله عليه وسلم) waha ruk kar Allah ki panah maangte,
Phir aap (صلى الله عليه وسلم) ne lamba ruku kiya, jitna ke aap ka qiyam tha (jis me Surah al-Baqarah tilawat ki thi)
Aur ruku me aap (صلى الله عليه وسلم) ne kaha, “Subhana zil jabarooti wal malakooti wal kibriyaa’i wal azamati”
Phir aap (صلى الله عليه وسلم) ne sajda kiya aur wo utna hi lamba tha, jitna ke aap ka qiyam,
Phir aap (صلى الله عليه وسلم) doosri rakat me khade huwe aur Surah aal-e-Imran tilawat ki aur phir ek ke baad ek kayee doosre Suratein parrhi.[4]
Rasoolullah (صلى الله عليه وسلم) ki ye namaz report karne wale sahabi Muadh (رَضِيَ ٱللَّٰهُ عَنْه) hain, jinhone apne qabile jaa kar logon ko jama kiya aur aisi hi lambi namaz parrhayee,
Iss ki khabar aap (صلى الله عليه وسلم) ko huwi to aap ne Muadh (رَضِيَ ٱللَّٰهُ عَنْه) ko logon ko takleef me daalne se mana kiya.
Muslim ki ek hadith me aya hai ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya, apne gharon ko qabistan na bana lo, Shaitan uss ghar se door bhaagta hai, jahan Surah al-Baqarah parrha jata hai.[5]
Muslim ki ek aur hadith me aya hai ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Quran parrha karo, kyun ke, ye Shifa’at karega Roz-e-Mehshare me.
Aur Surah al-Baqarah aur Aal-e-Imran parrho, jo do chamakne wali Surataein hain, wo Qiyamat ke din, do badalon ki tarah ya do saye ki tarah ya do parindon ke jhund ki tarah saya bhi dengi aur Allah se shifa’at bhi karengi unn logon ke liye jo inhe parrhte thay,
Phir aap (صلى الله عليه وسلم) ne farmaya ke, Surah al-Baqarah ko parrhne wale ko Barkatein milti hain aur jo iss ko chhorrh deta hai to uss ko Hasratein milti hain, wo regret karenge ke Surah al-Baqarah kyun nahi parrhi, aur jo kahel hain wo iss ko nahi parrh paate.[6]
Muslim ki ek aur hadith me aya hai ke, Qiyamat ke din Quran ko aur uss par jo amal karte thay, unn ko laya jayega, aur Surah al-Baqarah aur Surah aal-e-Imran unn ke aagay aagay chal rahe honge, unn par amal karne walon ke haq me behas karte huwe.[7]
Issi liye iss baat me koi shak nahi ke, Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne salon laga diye, iss surat ko parrhne, samajhne aur amal karne me.
Mufti Shafi Sahab apni tafseer me, Qurtubi ke hawale se likhte hain ke, Umar (رَضِيَ ٱللَّٰهُ عَنْهُم) ne barah saal lagay Surah al-Baqarah ko yaad karne aur uss par ghaur-o-fikr karne.[8]
Ek hadith me ata hai ke, Ibn Umar Surah al-Baqarah par aath saath lagaye, usay parrhne, samajhne, yaad karne ke liye.[9]
Ek Muttafiq alaih hadith me aya hai ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya, jo koi Surah al-Baqarah ki aakhri do ayaat raat ko tilawat karega, wo uss ke liye kaafi hain.[10] Issi silsile me, Tirmishi ki ek hadith me aya hai ke, jis kisi ghar me teen din tak Surah al-Baqarah ki aakhri do ayaat parrhi jaati hai, koi shaitan uss ghar ke qareeb nahi aa sakta.[11]
Darimi, al-Mustadrak al-Hakim, Sahih Ibn Hibban, waghairah me hai ke, aap (صلى الله عليه وسلم) ne farmaya ke, har cheez ka hump hota hai, kuhan ya kub hota hai, aur Quran ka hump, Surah al-Baqarah hai.[12]
Muslim ki ek hadith me, Amma Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) farmati hai ke, jab Surah al-Baqarah ki aakhri ayaat nazil huwi (jo sood aur sharab ki hurmat ki ayaat thi), to aap (صلى الله عليه وسلم) ne bahar ja kar logon ko sunaya, phir aap (صلى الله عليه وسلم) ne unhe hukum diya ke sharab ka karobar aaj se haram hai.[13]
Iss hadith se pata chalta hai ke, sharab ki hurmat pehle se thi, Musalman sharab pi nahi rahe the, lekin bech rahe the,
Jab Surah al-Baqarah me Sharab ki hurmat ki ayaat nazil ho gayee, to aap (صلى الله عليه وسلم) ka iss karobar ko haram kar dene ki wajah se, Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne jitni sharab unn ke paas thi wo saari ki saari undayl di, baha di,[14] Anas bin Malik kehte hain ke sharab Madina ki galiyon me bahne lagi.[15][16]
Jami at-Tirmidhi me ek lambi hadith me, Rasoolullah (صلى الله عليه وسلم) ne ek fauji dasta bheja, aur uss daste ke har shaks se aap (صلى الله عليه وسلم) ne sawal kiya ke tum, Quran kitna jaante ho,
har ek ne jitni Quran aati thi wo aap (صلى الله عليه وسلم) ko bata diya,
ek nau-jawan se bhi aap (صلى الله عليه وسلم) ne yehi sawal kiya, to unhone Suraton ke naam lene shuru kiye, aur kaha ke main Surah al-Baqarah bhi jaanta hoon.
Aap (صلى الله عليه وسلم) ne uss nau-jawan Sahabi (رَضِيَ ٱللَّٰهُ عَنْه) ko, Surah al-Baqarah yaad hone ki bina par - uss fauji daste ka kamaandaar bana diya,
Iss hadith se ilm ki fazilat maloom hoti hai ke, aap (صلى الله عليه وسلم) ne unn Sahaba ko tarjeeh di, jo Quran zyada jaante the.
Shuhada ko dafnaate waqt bhi, aap (صلى الله عليه وسلم) ka yehi amal raha, uss Sahabi ko pehle dafnaya, jo Quran zyada jaante the.
Phir aap (صلى الله عليه وسلم) ne kaha ke, jo shaks Quran ko yaad kare aur uss ko nawafil me parrhe, uss ki misal ek mishk se bhare thailay ki tarah hai, jis ki khushboo chaaron taraf hawa bharti hai…[17]
Jibrail (عَلَيْهِ ٱلسَّلَام), Rasoolullah (صلى الله عليه وسلم) ke saath baitthe the ke, aasmaan se kadakne ki awaz aayee, unhone sar uttha kar ooper dekha aur kaha ke, ye aasmaan ka darwaza hai jo aaj khola gaya aur aaj se pehle nahi khula,
Aur jab ek farishta uss darwaze se nazil huwa, to Jibrail (عَلَيْهِ ٱلسَّلَام) ne kaha, ke ye ek farishta hai jo aaj se pehle nazil nahi huwa hai,
Wo farishta aya aur uss ne salam kiya aur kaha, aap ko ata karda do nooron ki khushi manaiyye, jo aap (صلى الله عليه وسلم) se pehle kisi nabi ko nahi di gayee,
Ek hai Surah al-Fatiha, aur
Doosri hai Surah al-Baqarah ki aakhri do ayaat
Inn dono me se, kabhi koi harf tilawat nahi karoge, jis ka inaam aap ko na diya jayega.[18]
Allah (سُبْحَانَهُ وَتَعَالَى) ke azeem naam, agar uss naam se pukara jaye to wo jawab deta hai, wo teen Suraton me hai;
Ye Surah Makkah se Madina hijrat karne ke baad nazil hona shuru huwa, iss ki kuch ayaat Makkah me nazil huwi, aakhri hajj - jiss me aap (صلى الله عليه وسلم) bhi maujood the, uss ke dauran.
Ye Surah, Quran ka sab se lamba surah hai, aur ye Madina ke daur ka sab se pehla surah hai, iss ki alag alag ayaat, alag alag mauqon par nazil huwi, aur iss ke nuzool ka waqt sab se lamba hai, yahan tak ke, jo Riba, Sood se mutalliq jo ayaat hain wo, aap (صلى الله عليه وسلم) ki zindagi ke aakhri dino me nazil huwi.[21]
Surah ka pas-manzar aur maqsad (Background of Surah and its Purpose)
Ye daur shuru karne se pehle, hum aakhri dus suraton ki tafseer sunn chuke hain, jo aksar o beshtar Makki suratein thi, aur unn suraton ka pas-manzar ya maqsad ek topic ya ek mazmoon par mabni tha, aur unn Makki suraton me Iman bhara huwa tha, laazmi si baat hai, jab log pehli waqt Islam me daakhil honge to unn ka iman badhana aur shirk se paak karna zaroori tha.
Lekin, choo-nke Surah al-Baqarah Madina aane ke baad nazil hona shuru huwa, to Madinat-un-Nabi (صلى الله عليه وسلم) ka socio-political structure Makkah se alag tha, aur yahan aane ke baad kayee mushkilaat ka samna Musalamon ko karna pada aur fauri taur par ahkamaat ki zaroorat pesh aa gayee, ek Islami riyasat ko qayem karne ke liye, jin qawaneen ki, jin laws ki zaroorat pesh aayee, wo Surah al-Baqarah me dheere dheere nazil hoti gayee aur taqreeban 10 saal ke arsay me ye surat mukammal taur par nazil huwi.
William Marmaduke Pickthall, jo Riyasat-e-Hyderabad ke Badeshah Mir Osman Ali Khan, jo Hyderabad ke saatwe Nizam thay, unn ki service me Mohammad Marmaduke Pickthall ho gaye, apni Quran ke translation me, Surah al-Baqarah ke introduction me likhte hain ke, mumkin hai ke Surah al-Baqarah aksar-o-beshtar Hijrat ke baad pehle chaar saal me nazil ho chuki thi,[22] lekin iss ki kuch ayat baad tak nazil hoti rahi.
To,..., jo sab se pehla hissa Surah al-Baqarah ka Madina aatay hi nazil huwa, wo Surah al-Baqarah ka ibtedai hissa tha, jo alif-laam-meem se shuru hota hai.[23]
Jo situation paida ho gayee thi, uss ko define karna zaroori tha, to Surah al-Baqarah shuru hoti hai definitions se,
Momin aur Muttaqeen kaun hai,
Kafir kaun hai,
Munafiq kaun hai?
To iss sab se mujhe kya karna hai, Surah al-Baqarah to phir Madinah me jo situation tha, uss ke liye hogi, Hume kya karna hai?
Issi liye jo Suraton ka arrangement hai, ye hum Quran ke taweel introduction me sunn chuke hain ke, ye tarteeb Allah (سُبْحَانَهُ وَتَعَالَى) ki taraf se hai,
Iss tarteeb ko hum apni marzi se change nahi kar sakte,
To Surah al-Baqarah ko yahan Surah al-Fatiha ke fauri baad iss liye rakha gaya hai, kyun ke,
Ye Surah shuru ho raha hai, uss jawab se jis ka sawal humne Surah al-Fatiha me kiya tha, to iss tarah ek tasalsul, ek continuity hum ko iss surat me milti,
Phir doosra point iss me ye hai ke, hum jaise log, jo by chance Musalman hain, jo ittefaaq se, ya accidentally Musalman ghar me paida ho gaye,
Hum log naam se musalman hain, hum jaison ke liye iman laane ka sawal nahi hai, hume pehle ahkamaat ki zaroorat hai, jurisprudence, do’s and don’ts jiss ko hum kehte hain,
Takay hum amal karna shuru kare, jaisa hamare gharon me hota hai, jaisa jaisa bacha bada hota hai, uss ko ahkamaat hi to sikhaye jaate hain,
Namaz kaise parrhna,
Roza Rakhna,
Zikr Karna,
Dua Karna,
Logon se aur Rishtedaron se acha salook rakhna,
Padosiyon ke saath ache rehna, unn ko takleef nahi pahunchana,
Jhoot nahi bolna,
Nek amal karna aur burai se rukna aur apni isteta’at ke hisab se doosron ko burai se rokna,
Ek Ummat ban kar rehna,
Dhoka nahi dena,
Choghli nahi karna,
Waghairah Waghairah yani poori Quran per amal karna hai.
To jaise jaise hum amal karte jayenge, waise waise hamara iman aur mazboot hota chala jayega, aur jo Suraton ki tarteeb hai uss ka ek khaas maqsad aur faida hai.
Aur jab hum Quran ke aakhri hisse me pahunchte hain, to kyun ke wo Makki suratein wahan rakhi gayee hain, hamara iman aur taza aur mazboot ho jata hai.
To Quran ki ye tarteeb ki bohot ahmiyat hai, iss ka khayal rakhna hai.
Iss surat me kayee mazameen hain jo do main subjects se mutalliq hain;
Pehla mazmoon ya subject ye hai ke, ye surah yahoodiyon ki harkaton par aur khaas taur par unn ka jo rawayya tha, aap (صلى الله عليه وسلم) aur musalmano ke khilaf uss par roshni daalta hai, aur jo munafiqeen ke links yahoodiyon se, Mushrikeen-e-Makkah se aur deegar qabail jo Madinah ke aas-paas the, unn par roshni daalta hai,
Doosra mazmoon, jo hamare liye khaas taur par ghaur karne wala hai, wo ye hai ke iss surat me yahoodiyon ki na-kaami Allah ke ahad ko poora karne me, aur kis tarah Allah (سُبْحَانَهُ وَتَعَالَى) Madinah ki Muslim Riyasat ki awam ko, khaas taur par Musalmano ko hidayat di aur tayyar kiya, yahoodiyon ki beshumar chalon aur jhoot ko benqaab karte huwe, takay wo Allah ke ahad ko poora kare aur iss duniya me Allah ki hukumat ko nafiz kare.[24]
Iss ki tafseel hume, Rasoolullah (صلى الله عليه وسلم) ki Seerat me milti hai, aur ye hum 12 Rabi al-Awwal ke din seerat ke bayan me sunn chuke hain, lekin khulase ke taur par ye hai ke,
Rasoolullah (صلى الله عليه وسلم) aur Musalmano ko Makkah chhorrh kar Madina hijrat karna pada, kyun ke, wahan badhti huwi dushmani aur tashaddud ka mahol tha,
Aur Madinah hijrat karne ke baad Musalmano ko ek milansaar mahol mila,
Lekin Mushkilaat ka phir bhi saamna karna pada,
Kaba, Mushrikeen-e-Makkah ke qabze me tha, aur wahan Butth parasti aur shirk ho raha tha,
Aur Musalmano ko khatra La haq tha, agar wo Makkah jaane ya Hajj karne ki koshish karte,
Madinah me bhi mushkilaat aur tanaze’aat yahood aur nasara ki taraf se sunne me aa rahe the,
Aur ghaur karne ki baat ye hai ke, Surah al-Baqarah me inn tanaze’aat ka jawab diya gaya, yani ye ke, jo log Rasoolullah (صلى الله عليه وسلم) ke aane se pehle tak, Musalmaan ummat ka hissa the, ab unn ko Islam se alag karke Quran me jawab diya ja raha hai,
Aur Allah (سُبْحَانَهُ وَتَعَالَى) ye sabeqa musalmano ko, yani yahood aur nasara ko, Musalman ke position se replace karke khitab kar rahe hain, ab wo musalman nahi, yahood aur nasara kehlaye jayenge,
Aur Quran me Allah (سُبْحَانَهُ وَتَعَالَى) ne Musalmano ko ek nayi community - yani ummatan wasata keh kar khitab kiya,
agar kisi ko tafseel chahiye to wo Bayan, Quranic Resources ke YouTube channel par maujood hai, wahan se sunn sakte hain.
Aur iss surat ki tafseer me, jahan jahan zaroorat pesh ayegi, seerat ke hisson ko bayan kiya jayega.
Structure of the Quran
Quran me mazameen ya subjects ka jo structure aya hai, uss me jo nukaat aye hain, jo points aye hain, wo kuch iss tarah hain:
Surah al-Baqarah ko saath hisso me bata ja sakta hai,
Pehla hissa, Ayat 1 se 39 tak, iss me Iman aur kufr ke beech farq bataya gaya hai, Rasoolullah (صلى الله عليه وسلم) kafiron ko Quran ke zariye challenge dete hain ke iss Quran ke jaisa ek sura bana lao, aur Allah (سُبْحَانَهُ وَتَعَالَى) zindagi dete hain, aur Maut ke baad dobara uttha sakte hain.
Doosra hissa, Ayat 40 se 112 tak, iss me Musa (عَلَيْهِ ٱلسَّلَام) Bani Israeel ko Allah ka qanoon pesh karte hain, aur Bani Israeel Gaye zibah karna nahi chahte. Issi waqiye ki wajah se iss Surah ka naam al-Baqarah padh gaya.
Teesra hissa, Ayat 113 se 141 tak, iss me Ibrahim (عَلَيْهِ ٱلسَّلَام) ko leader banane se pehle jin aazmaishon ka samna unhe karna pada, uss ka zikr hai, aur Ibrahim (عَلَيْهِ ٱلسَّلَام) aur Ismail (عَلَيْهِ ٱلسَّلَام) mil kar Kaba ki tameer karte hain, aur dono mil kar Allah se dua karte hain ke hamari aulad me aakhri nabi bhejiye.
Chohta hissa, Ayat 142 se 152 tak, iss me Kaba ki taraf namaz me rukh karne ka hukum, jo iman ko aazmane ka zariya banta hai, aur neki karne me ek doosre se muqabla karne ka message diya gaya. Ye central hissa hai.
Panchwa hissa, Ayat 153 se 177 tak, iss me aya ke Musalmano ki aazmaish hogi, hajj ke ahkamaat aur baap-dada ka tareeqa aur shirk se mana kiya gaya. Iss hisse ki mushabihat teesre hisse se hai, yani inn dono ke subjects similar hain,
Wahan Ibrahim (عَلَيْهِ ٱلسَّلَام) ko aazmaya gaya tha, aur yahan Musalmano ki aazmaish ka zikr hai.
Wahan Kaba ki tameer ka zikr hai aur yahan ussi Kaba ko hajj ko jaane ke ahkamat hain.
Wahan aulad me aakhri nabi aye dua ki, aur yahan baap dada ke ghalat tareeqon ka inkaar ho raha hai.
Chhetta hissa, Ayat 178 se 242 tak, iss me Rasoolullah (صلى الله عليه وسلم) Musalmano ko Allah ka qanoon pesh kar rahe hain, aur Musalmano ko Islam me poore ke poore daakhil ho jaane ka hukum aya hai. Iss hisse ki mushabihat doosre hisse se hai,
Wahan Musa (عَلَيْهِ ٱلسَّلَام) Bani Israeel ko Allah ka qanoon pesh kar rahe hain, aur yahan Rasoolullah (صلى الله عليه وسلم) Musalmano ko Allah ka qanoon pesh kar rahe hain.
Wahan Bani Israeel Islam me poore ke poore dakhil nahi hona chahte, apni mann marzi ka khuda gaye ko bana liya tha aur uss ko zibah karne ke Allah ke hukum ko nahi maanna chahte the, uss ko taal rahe the aur Yahan Musalmano ko deen-e-Islam me poore ke poore dakhil ho jaane ka hukum aa gaya.
Saatwa hissa, Ayat 243 se 286 tak, iss me Iman walon ko kufr ke khilaf jaddo jahad karne ka hukum aya, Ibrahim (عَلَيْهِ ٱلسَّلَام) badeshah ko challenge karte hain ke Allah Suraj ko Mashriq se nikaalta hai to tu Suraj ko Maghrib se nikaal, aur phir Allah zindagi deta hai aur marne ke baad phir se utta sakte hain. Iss me bhi mushabihat hai pehle hisse se,
Wahan Iman aur Kufr me farq kiya gaya aur yahan Iman walon ko kufr ke khilaf jaddo jahad karne ka hukum aya.
Wahan Rasoolullah (صلى الله عليه وسلم) logon ko Quran ke jaisa surah laane ka challenge de rahe hain aur yahan Ibrahim (عَلَيْهِ ٱلسَّلَام) Badeshah ko challenge kar rahe hain ke Suraj ko East ki jagah West se tulu karwaye.
Aur dono me zindagi aur maut Allah ke haath me hai aur wohi marne ke baad dobara zinda karne ke qabil hai ka paigham diya gaya.
Aur ye saath hisse ek ring bana rahe hain. Jahan se Surah shuru huwa wapas wohi subjects ke saath khatam ho raha hai.
Tarjuma wa Tafseer
Surah al-Baqarah ki tafseer shuru karte hain,
Vs. No. 1
الٓمّٓۚ
Alif Laam Meem
Iss ayat me sirf teen harf hai, teen letters hain, Alif Laam Meem. Tafaseer me kayee batein inn teen huroof par kahi gayee;
Tafseer Ahsan ul-Bayan me, Hafiz Salahuddin Yusuf likhte hain ke, inn huroof ko huroof-e-muqattaat kaha jata hai, matlab ye ke, alahida alahida parrhe jaane wale huroof. Alif Laam Meem. Inn huroof ke maano ke baare me koi mustanad riwayat Rasoolullah (صلى الله عليه وسلم) se nahi milti. Albatta, Rasoolullah (صلى الله عليه وسلم) ne ye zaroor farmaya hai ke, main nahi kehta ke Alif Laam Meem ek huroof hai, balke Alif ek harf hai, Laam ek harf hai aur Meem ek harf hai aur Quran ke har harf ke parrhne par ek neki milti hai aur har neki ka ajr dus gunah hai.[25]
Sab Mufassireen iss baat par ittefaq karte hain ke, Huroof-e-Muqattaat kayee aur suron ke agay bhi aye hain, jaisa Haa-Meem, Taa-Haa, Yaa-Seen, waghairah.
Tanwīr al-Miqbās min Tafsīr Ibn 'Abbās me hai ke, Ibn Abbas (رَضِيَ ٱللَّٰهُ عَنْه) ne farmaya ke,
Alif ke maane Allah ke hain, aur
Laam ke maane Jibrail ke hain, aur
Meem ke maane Muhammad ke hain.
Ye bhi kaha jata hai ke, Alif se murad Allah ki nematein hain,
Laam ka matlab Uss ki Latafat, uss ki Rehmatein hain, aur
Meem ka matlab uss ka mulk, uss ki badeshahat hai,
Aur bhi aisi baatein bayan ki gayee hain,
Ye bhi kaha jata hai ke, inn mutazaad huroof ka matlab sirf Allah hi jaanta hai…[26]
To ye koi hadith se sabit nahi hai, alag alag logon ki raye hai. Raye me ikhtelaaf ho sakta hai.
Aksar ulama ka khayal hai ke, inn alfaaz ke maane kisi ko nahi maloom.
Shiekh Saadi apni tafseer me likhte hain ke, “Sahih ilmi nazariya ye hai ke, hum par lazim hai ke, inn ke maano me khoye baghair inn huroof par iman laye jaise wo hume dikhte hain.
Iss ka ilm sirf Allah ke paas hai aur hume iss ilm ko Allah par chhorrh dena chahiye.
Hum iss baat par iman laate hain ke, ye be-maqsad nazil nahi kiye gaye hain, aur inn ke peeche kuch hikmat hai, jiss se hum waqif nahi hain.[27]
Ibn Kathir ne bhi apni tafseer me, Qurtubi ke hawale se darj kiya hai ke, Abu Bakr Siddique, Umar-e-Farooq, Uthman-e-Ghani, Ali Ibn Abi Talib, Ibn Masood (رَضِيَ ٱللَّٰهُ عَنْهُم) sab iss baat ke khayel thay ke – Alif Laam Meem ke maane Allah ke siway kisi aur ko nahi maloom.[28]
Ibn Kathir aagay likhte hain ke, baaz Mufassireen inn huroof ki tafseer karte hain, lekin inn ki tafseer me ikhtilaf hota hai.
Abd al-Rahman bin Zaid bin Aslam farmate hain ke, ye Suraton ke naam hai.
Allama Abu al-Qasim Mahmood bin Umar Zamahshari, apni tafseer me likhte hain, aksar logon ka isi par ittefaq hai ke, ye alfaz suraton ke naam hain.
Iss ki daleel Bukhari aur Muslim ki ahadith jiss me hai ke, Rasoolullah (صلى الله عليه وسلم) juma ke din, subah ki namaz, yani Fajr ki namaz me, Surah Alif Laam Meem Sajdah aur Hal ata ala al-Insaan (Surah Dahr) parrhte the.[29]
To yahan hum aaj ka dars rok denge, aglay hafte hum Surah al-Baqarah ki tafseer agay sunenge. In Sha Allah.
[2] Al-A 'mash said : "I head Al-Hajjaj say: 'Do not say Surat Al-Baqarah, say: 'The Surah in which the cow (Al-Baqarah) is mentioned."' I mentioned that to Ibrahim, and he said: "Abdur-Rahman bi Yazdi told me, that he was with 'Abdullah when he stoned Jamratul 'Aqabah. He went down the middle of the valley, stood opposite it - meaning the Jamrah - and throew seven pebbiles at it, saying the Takbir with each pebble. I said; "Some people climbed the mountain." He said: "Here - by the One beside Whom there is no other God - is the place where the one to whom Surat Al-Baqarah was revelated stoned."
[3] Yahya related to me from Malik from Hisham ibn Urwa from his father that Abu Bakr as-Siddiq prayed subh and recited suratal-Baqara in the two rak'as.
[4] Narrated Awf ibn Malik al-Ashja'i: I stood up to pray along with the Messenger of Allah (ﷺ); he got up and recited Surat al-Baqarah (Surah 2). When he came to a verse which spoke of mercy, he stopped and made supplication, and when he came to verse which spoke of punishment, he stopped and sought refuge in Allah, then he bowed and paused as long as he stood (reciting Surah al-Baqarah), and said while bowing, "Glory be to the Possessor of greatness, the Kingdom, grandeur and majesty." :Then he prostrated himself and paused as long as he stood up and recited Surat Aal Imran (Surah 3) and then recited many surahs one after another.
[5] Abu Huraira reported Allah's Messenger (ﷺ) as saying: Do not make your houses as graveyards. Satan runs away from the house in which Surah Baqara is recited.
[6] Abū Umāma said he heard God’s messenger say, “Recite the Qur’ān, for on the day of resurrection it will come as an intercessor for those who recite it. Recite the two shining ones, Baqara and sūra Āl Imrān (Qur’ān, 2 and 3). for on the day of resurrection they will come as two clouds or two shades, or two flocks of birds in ranks* pleading for those who recite them. Recite sūra al-Baqara, for using it produces blessing and abandoning it produces regret, and the slothful are unable to recite it.” *The alternative may indicate that the transmitter was not sure which word was used, “clouds” or "shades”. Muslim transmitted it.
[7] An-Nawwas bin Sam'an (May Allah be pleased with him) reported: I heard the Messenger of Allah (ﷺ) saying, "The Qur'an and its people who applied it, will be brought on the Day of Resurrection preceded with Surat Al-Baqarah and Surat Al-'Imran arguing on behalf of those who applied them." [Muslim].
وعن النواس بن سمعان رضي الله عنه قال: سمعت رسول الله صلى الله عليه وسلم يقول: "يؤتى يوم القيامة بالقرآن وأهله الذين كانو يعملون به في الدنيا تقدمه سورة البقرة وآل عمران تحاجان عن صاحبهما " ((رواه مسلم)).
[10] Abu Mas'ud Al-Badri (May Allah be pleased with him) reported: I heard the Prophet (ﷺ) saying, "He who recites the two Ayat at the end of Surat Al-Baqarah at night, they will suffice him." [Al- Bukhari and Muslim].
وعن أبي مسعود البدري رضي الله عنه عن النبي صلى الله عليه وسلم قال : " من قرأ بالآيتين من آخر سورة البقرة في ليلة كفتاه " ((متفق عليه)).
Abū Mas'ūd reported God’s messenger as saying, “If anyone recites the two verses at the end of sūra al-Baqara at night they will avert harm from him.” *Or will be enough for him. (Bukhārī and Muslim.)
[11] Narrated An-Nu'man bin Bashir: that the Prophet (ﷺ) said: "Indeed Allah wrote in a book two thousand years before He created the heavens and the earth, and He sent down two Ayat from it to end Surat Al-Baqarah with. If they are recited for three nights in a home, no Shaitan shall come near it."
[12] ‘Abdallāh b. Mas'ūd said, “Everything has a hump, and the hump of the Qur’ān is sūra al-Baqara. Everything has a kernel, and the kernel of the Qur’ān is al-Mufassal.* *A title given to the sūras from 49 to the end, but several other sūras are also mentioned: 37, 45, 47, 48, 50, 61, 67, and 93. The name is most appropriately explained as meaning that this is the section of the Qur’ān which contains many shorter sūras. Dārimī transmitted it.
الراوي: أبو هريرة المحدث: الحاكم المصدر: المستدرك على الصحيحين الصفحة أو الرقم: 2084 خلاصة حكم المحدث: [سكت عنه وقال في المقدمة رواته ثقات احتج بمثله الشيخان أو أحدهما]
الراوي: سهل بن سعد المحدث: ابن حبان المصدر: صحيح ابن حبان الصفحة أو الرقم: 780 خلاصة حكم المحدث: أخرجه في صحيحه
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إنَّ لكلِّ شيءٍ سَنامًا وإنَّ سَنامَ القرآنِ سورةُ البقرةِ من قرأها في بيتِه ليلًا لم يدخُلِ الشَّيطانُ بيتَه ثلاثَ ليالٍ ومن قرأها نهارًا لم يدخُلِ الشَّيطانُ بيتَه ثلاثةَ أيَّامٍ .
الراوي: سهل بن سعد الساعدي المحدث: المنذري المصدر: الترغيب والترهيب الصفحة أو الرقم: 2/314 خلاصة حكم المحدث: [إسناده صحيح أو حسن أو ما قاربهما]
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[13] 'A'isha (Allah be pleased with her) reported: When the concluding verses of Sura Baqara were revealed, Allah's Messenger (ﷺ) went out and read them out to the people and then forbade them to trade in wine.
[14] Narrated Anas bin Malik: I was serving Abu 'Ubaida, Abu Talha and Ubai bin Ka`b with a drink prepared from ripe and unripe dates. Then somebody came to them and said, "Alcoholic drinks have been prohibited." (On hearing that) Abu Talha said, "Get up. O Anas, and pour (throw) it out! So I poured (threw) it out.
[15] Narrated Anas: The alcoholic drink which was spilled was Al-Fadikh. I used to offer alcoholic drinks to the people at the residence of Abu Talha. Then the order of prohibiting Alcoholic drinks was revealed, and the Prophet ordered somebody to announce that: Abu Talha said to me, "Go out and see what this voice (this announcement ) is." I went out and (on coming back) said, "This is somebody announcing that alcoholic beverages have been prohibited." Abu Talha said to me, "Go and spill it (i.e. the wine)," Then it (alcoholic drinks) was seen flowing through the streets of Medina. At that time the wine was Al-Fadikh. The people said, "Some people (Muslims) were killed (during the battle of Uhud) while wine was in their stomachs." So Allah revealed: "On those who believe and do good deeds there is no blame for what they ate (in the past)." (5.93)
Narrated Anas: I was the butler of the people in the house of Abu Talha, and in those days drinks were prepared from dates. Allah's Messenger (ﷺ) ordered somebody to announce that alcoholic drinks had been prohibited. Abu Talha ordered me to go out and spill the wine. I went out and spilled it, and it flowed in the streets of Medina. Some people said, "Some people were killed and wine was still in their stomachs." On that the Divine revelation came:-- "On those who believe And do good deeds There is no blame For what they ate (in the past)." (5.93)
Abu Sa'id al-Khudri (Allah be pleased with him) reported: I heard Allah's Messenger (ﷺ) addressing in Medina. He said: O people, Allah is giving an indication (of the prohibition) of wine. and He is probably soon going to give an order about it. So he who has anything of it with him should sell that, and derive benefit out of it. He (the narrator) said: We waited for some time that Allah's Apostle (ﷺ) said: Verily Allah, the Exalted, has forbidden wine. So who hears this verse and he has anything of it with him, he should neither drink it nor sell it. He (the narrator) said: The people then brought whatever they had of it with them on the streets of Medina and spilt that.
Anas said, "At the time that wine was made unlawful, there was no drink that the people of Madina liked better than that made from dried dates and unripe dates. I used to give the drink to the Companions of the Messenger of Allah, may Allah bless him and grant him peace. They were in the home of Abu Talha when a man passed by and announced, 'Wine has been forbidden.' They did not say, 'When?' or 'Wait until we see.' They said, 'Anas, break them!' Then they said in the presence of Umm Sulaym, 'Wait until it becomes cool and we have washed ourselves.' Then Umm Sulaym put perfume on them. Then they went to the Prophet, may Allah bless him and grant him peace, and the news was as the man had said."
[17] Narrated Abu Hurairah: "The Messenger of Allah (ﷺ) sent an expedition force [comprised] of many, and he asked each what he could recite, so each one of them mentioned what he could recite - meaning what he had memorized of the Qur'an. He came to one of the youngest men among them and said: 'What have you memorized O so-and-so?' He said: 'I memorized this and that and Surat Al-Baqarah.' He said: 'You memorized Surat Al-Baqarah?' He said: "Yes.' He said: "Then go, for you are their commander.' A man among their chief said: 'By Allah [O Messenger of Allah]! Nothing prevented me from learning Surat Al-Baqarah except fearing that I would not be able to stand with (in voluntary night prayer).' The Messenger of Allah (ﷺ) said: 'Learn the Qur'an to recite it, for indeed the parable of the Qur'an for the one who recites it and stands with it (in prayer) is that of a bag full of musk whose scent fills the air all around. And the parable of the one who learns it then sleeps while it is in his memory is that of a bag containing musk that is tied shut.'"
[18] Ibn 'Abbas reported that while Gabriel was sitting with the Apostle (ﷺ) he heard a creaking sound above him. He lifted his head and said: This is a gate opened in heaven today which had never been opened before. Then when an angel descended through it, he said: This is an angel who came down to the earth who had never come down before. He greeted and said: Rejoice in two lights given to you which have not been given to any prophet before you: Fatihat al-Kitab and the concluding verses of Surah al-Baqara. You will never recite a letter from them for which you will not be given (a reward).
The Greatest Name of Allah, if He is called by which He will respond, is in three Surah: Al-Baqarah, Al 'Imran and Ta-Ha. (Hasan)Another chain for something similar from Al-Qasim, from Abu Umamah, from the Prophet (saas).
Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani wa yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakaatuhu
Pichle hafte humne, Surah al-Fatiha ki tafseer ka chhetta hissa sunay, aur conclusion me dua ke mutalliq kuch batein samajhne ki koshish ki.
Conclusion – 2
Ab tasalsul qayem rakhne ke liye, dua ke mutalliq jo batein humne sunni, uss ki summary bayan karte huwe agay badhte hain. Pichle hafte humne jana ke;
Dua ke saath koshish karna bhi zaroori hai
Be-sabri ke kalimat se duaon ke saath kya hota ye bhi jana
Gham Allah (سُبْحَانَهُ وَتَعَالَى) ki taraf se bhi hota hai aur shaitan ki taraf se bhi
Gham agar shaitan ki taraf se hai toh wo insan ko mayoosi ki taraf le jata hai
aur jo Allah (سُبْحَانَهُ وَتَعَالَى) ki rehmat se mayoos ho jaye wohi zalleen mein se hai
aur agar mayoosi badte badte na-umeedi ki taraf chali gayi to insan zalleen mein se nikal kar kufr mein dakhil ho jata hai
Shaitan apne followers ya doston se darata hai
aur phir gharibi se darata hai
gham, mayoosi aur na-umeedi ka solution dete huwe shaitan fahash kamon ke was-wasa daalta hai
fahash karne wale logon se Allah (سُبْحَانَهُ وَتَعَالَى) nafrat karte hain,
fahash karne wale logon per iss duniya mein lanat thop di jati hai
kuch dua’en aesi hoti hain jin ka result aakhirat mein hi pata chalega
aakhirat mein kuch log aise aayenge jin ke gunah pahad jaise honge aur unhe maaf kar diya jayega iss liye ke wo shirk nahi karte the
Allah (سُبْحَانَهُ وَتَعَالَى) ke saath kisi aur ko shareek karna, Allah (سُبْحَانَهُ وَتَعَالَى) ki zaat mein aur sifaat mein, sab shirk hai.
phir pata chala ke dua bhi ibadat hai
kyon ki ibadat sirf Allah (سُبْحَانَهُ وَتَعَالَى) hi ki ho sakti hai toh ye baat bahut acchi tarah clear ho gayi thi ke dua bhi sirf Allah (سُبْحَانَهُ وَتَعَالَى) hi se maangi ja sakti hai, iss ka matlab ye huwa ke ibadat mein ya dua mein kisi ko shamil nahi kiya ja sakta, warna shirk ho jayega
jin duaon ko Allah (سُبْحَانَهُ وَتَعَالَى) qubool kar lete hain, uss ke liye koi rasta nikaal dete, zariye bana dete hain,
Allah (سُبْحَانَهُ وَتَعَالَى) usay wahan se denge jahan se uss ke zahn-o-guman me bhi na ho
aur jo Allah (سُبْحَانَهُ وَتَعَالَى) ka taqwa ikhtiar karta hai, Allah (سُبْحَانَهُ وَتَعَالَى) se darta hai, Allah (سُبْحَانَهُ وَتَعَالَى) uss ke liye bahar nikalne ka rasta bana dete hain
jo shaks, logon ka shukar ada nahi karta wo Allah (سُبْحَانَهُ وَتَعَالَى) ka shukarguzar nahi ho sakta,
Ab yahan se aage badhte hain
Toh kya log apne aap se ek dusre ka zariya ban sakte hain, madad kar sakte hain? ya ek doosre ko nuqsan pohcha sakte hain?
Surah Fatir ki doosri ayat mein aata hai ke Allah (سُبْحَانَهُ وَتَعَالَى) jo apni rehmat (ka darwaza) logon ke liye khol de, to usay band karne wala koi nahi, aur jisay wo rokle ya band karde, to phir usay siway khud Allah (سُبْحَانَهُ وَتَعَالَى) ke koi kholne wala nahi, aur Allah (سُبْحَانَهُ وَتَعَالَى) Azeez bhi hai aur Hikmat walay bhi hain.[1]
Allah (سُبْحَانَهُ وَتَعَالَى) ke faislon mein hikmat bhi aur istehkam bhi hai, firmness hai, koi Allah (سُبْحَانَهُ وَتَعَالَى) ke faislon ko taal nahi sakta.
Surah Yunus ki 107wi ayat mein ata hai ke, agar Allah (سُبْحَانَهُ وَتَعَالَى) tumhe koi takleef, koi nuksan pohchaye, toh koi nahi hai uss ko door karne wala, siway Allah ke aur agar wo irada karle tumhe bhalai karne ya faida pahunchane ka, to uss ke fazal ko koi rokne wala nahi, Allah (سُبْحَانَهُ وَتَعَالَى) jisay chahte hain apnay bandon mein se, uss per fazal karte hain, aur Allah (سُبْحَانَهُ وَتَعَالَى) gunahon se bachate hain, maaf karte hain aur Reham karne wale hain,[2]
Sahaba (رضي الله عنهم) ka kya mamla tha, ek doosre ke liye?
Surah al-Anfal ki 63wi ayat mein Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain ke, Allah (سُبْحَانَهُ وَتَعَالَى) ne unn momino ke, yani Sahaba (رضي الله عنهم) ke, dilon ko jod diya, unn mein unity daal di, aage Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain ke, “agar Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) duniya bhar ki daulat kharch karte, tabh bhi unn ke dilon ko na jod paate, unity khayam nahi kar pate, magar wo Allah hi hai jis ne inn ke dil jode, beshak Allah (سُبْحَانَهُ وَتَعَالَى) Azeez bhi hai aur Hakeem bhi [3]
Muadh bin Jabal (رَضِيَ ٱللَّٰهُ عَنْهُ) se riwayat hai ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, Allah (سُبْحَانَهُ وَتَعَالَى) farmata hai ke, jo log meri azmat ki khatir, ek doosre se mohabbat karte the, yani mohabbat meri vajah se, ya mere liye ki, to wo log noor ke, roshni ke mimbaron per honge, aur unko dekh kar ambia aur shohada bhi rashk karenge.[4]
Muwatta Imam Malik mein Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْهُ) se riwayat hai ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, Allah (سُبْحَانَهُ وَتَعَالَى) Qayamat ke din kahenge, “kahan hai wo log jo Meri Shaan aur Jalaal ki khatir ek doosre se mohabbat karte the, aaj Mein unhe Apna saya dunga, jis din Mere saaye ke siwa koi aur saya na hoga”[5]
Toh pata chala
ke log ek doosre ko faida ya nuksan nahi pohcha sakte jab tak ke Allah (سُبْحَانَهُ وَتَعَالَى) ki marzi uss mein shamil na ho jaye,
aur ek doosre ko, Apni yani ke Allah (سُبْحَانَهُ وَتَعَالَى) ki rehmat ka zariya bana dete hain,
Wo kis tarha?
Wo iss tarah ke, ek doosre ke dilon ko jodd dete hain
jodte bhi hai aur ajar bhi dete hain,
aisa behtareen ajar jiss ka tasawwur bhi mushkil hai.
Sahih al-Bukhari ki ek hadith me hai ke, Abu Said (رَضِيَ ٱللَّٰهُ عَنْهُ) se riwayat hai ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, “…ye jaan lo ke, jo doosron se bheek maangne se ruk jaye, Allah (سُبْحَانَهُ وَتَعَالَى) usay raazi kar dete hain, ‘content’ kar dete hain, aur wo doosron ka mohtaj nahi hoga. Aur jo sabr karta hai, Allah (سُبْحَانَهُ وَتَعَالَى) uss ko Sabr ata karte hain, aur jo satisfied hai ya jo raazi rehta hai jo uss ke paas hai, Allah (سُبْحَانَهُ وَتَعَالَى) usay be-niyaz ya self-sufficient kar dete hain, aur sabr se behtar aur wasee koi tohfa nahi hai.[6]
Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ka kya mamla tha?
Ek Muttafiq alaih hadith mein, Jabir (رَضِيَ ٱللَّٰهُ عَنْهُ) se riwayat hai ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne kabhi kisi maangne wale ko, jo aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke paas aata, mana nahi kiya,[7]
Ek lambi hadith mein, Anas bin Malik (رَضِيَ ٱللَّٰهُ عَنْهُ) farmate hain ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki hayat-e-tayyaba mein, madina ke log sukhe se pareshan huwe aur juma ke khutbe mein,
ek baddu khade hokar kaha ke “Ya Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) sukhe se maveshi khatam ho rahe aur ghar walon ko, family ko khane ke liye kuch nahi hai, Allah (سُبْحَانَهُ وَتَعَالَى) se barish ke liye dua kijiye”,
Toh Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne ussi waqt, mimbar par khade, apne dono hath utha kar dua farmayi aur thodi dair mein badal jama hogaye aur Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) khutba khatam karne se pehli hi itni barish huwi ke aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki daadhi mubarak se barish ka pani tapak raha tha,
Aur barish hoti rahi, uss din huwi, agle din huwi, agle Juma tak hoti rahi,
Phir wohi baddu ne ya doosre shaks ne khutbe mein khade hokar kaha ke “Ya Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ghar toot gaye hain, aur maveshi doob gaye hain, Allah (سُبْحَانَهُ وَتَعَالَى) se dua kijiye hamare liye”,
Phir Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne hath utha kar dua ki “Aye Allah (سُبْحَانَهُ وَتَعَالَى) hamare atraaf me barish barsaiyye na ke hamare uper”, phir Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne jis direction mein haath ka ishara kiya uss direction mein badal hatt gaye,
Aur badalon ke beech mein ek hole ki tarha ban gaya madina par, aur qanat ki wadi me (wadi kehte hain valley ko), ek mahinay tak barish ka paani behta raha, uss dauran jo koi bhi Madina aata toh wo bahut barish ki baat karta.[8]
Makkah me jab aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) hijrat se pehle the, jab ek saal sukha pada, ahadith me isay year of drought kaha gaya hai, jiss ki wajah se log aur maweshi mar rahe the, toh kuffar-e-Makkah bhi Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke paas aate aur barish ke liye dua karne ki guzarish karte, aur jab barish ho gayi, toh phir apne kufr ki taraf palat gaye.[9]
Jami at-Tirmidhi mein, Uthman bin Hunaif (رَضِيَ ٱللَّٰهُ عَنْهُ) se riwayat hai ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke paas ek andha yani ke blind shaks aaya aur guzarish ki Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) se, Allah se dua kijiye mere liye, jiss se ke ye andhapan door hojaye,
Toh Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke “agar tum chaho toh mein tumhare liye dua karunga lekin agar tum chaho toh sabr karo, yeh tumhare liye behtar hai”,
Toh uss shaks ne kaha ke, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) dua kijiye,
Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne usay wazu karne aur wazu ko mukammil karne ka hukum diya, aur ye dua karne ka hukum diya,
“Aye! Allah (سُبْحَانَهُ وَتَعَالَى) mein aap se sawal karta hoon aur aap ki taraf mutawajjeh hota hoon, aap ke nabi (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke zariye se, aap ke nabi-e-rahmat ke zariye se, yakeenan mein apne Rab ki taraf ruju hoon aap ke zariye, meri iss hajat ke madd-e-nazar, ke wo puri ho jaye, toh “Aye! Allah qabool kar lijiye aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki shifa’at mere liye”[10]
Aisa hi maamla, ek aurat ke saath hota hai, jis mein usay epilepsy ya mirgi ke attacks aate the, aur uss aurat ne sabr karne ka faisla kiya, aur kaha ke, bas aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ), mere liye ye dua kijiye ke, jab ye attacks aaye to meri satar khul na jaye, phir Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne uss ke liye yehi dua ki. [11]
Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke inteqaal ke baad kya mamela raha?
Sahih Bukhari mein, Anas Ibn Malik (رَضِيَ ٱللَّٰهُ عَنْهُ) riwayat karte hain ke, jab kabhi bhi sukha padne ka andesha hota toh,
Umar (رَضِيَ ٱللَّٰهُ عَنْهُ), Abbas Ibn Abdul Muttalib (رَضِيَ ٱللَّٰهُ عَنْهُ) se guzarish karte ke wo, Allah (سُبْحَانَهُ وَتَعَالَى) se barish ki dua kare aur
Abbas (رَضِيَ ٱللَّٰهُ عَنْهُ) ye dua karte, “Aye Allah! hum apne Nabi (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) se guzarish karte the ke wo Aap se barish ki dua kare,
Aur aap hume barish se nawazte the,
aur ab hum Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke chacha se dua karne ki guzarish kar rahe hain, Aye! Allah (سُبْحَانَهُ وَتَعَالَى) hume barish ata farmaiyye, aur Anas Ibn Malik (رَضِيَ ٱللَّٰهُ عَنْهُ) farmate hain ke “phir barish ho jati”[12]
Sunan an-Nasai me hai ke, Abdullah ibn Amr (رَضِيَ ٱللَّٰهُ عَنْه) se riwayat hai ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, Jab Muazzin ko azan dete suno to tum bhi wo dohrao, jo muazzin keh raha hai,
phir mujh par durood bhejo, aur jo koi mujh par ek waqt durood bhejta hai, to durood kya hai, dua hai aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke liye, to Allah (سُبْحَانَهُ وَتَعَالَى) durood bhejne wale par dus rehmatein, dus salawat nazil karte hain,
Phir aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, Allah se mere liye al-Waseela mango, jo ke Jannat me sab se aala maqaam hai, jo sirf Allah (سُبْحَانَهُ وَتَعَالَى) ke khaas bande ko milega, aur mujhe ummeed hai ke wo mujhe milega,
Phir aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, jo koi Allah (سُبْحَانَهُ وَتَعَالَى) se mere liye Waseela mangega, to uss par meri shafa’at lazim hai.[13]
Kya hum log azan ki dua parrhte hain, agar nahi to sonch lein apne baare me ke, hum kya miss kar rahe hain.
Sahih al-Bukhari mein Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْهُ) se riwayat hai ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke Allah (سُبْحَانَهُ وَتَعَالَى) ki lanat ho yahudion per jo ke apne nabi ki qabron ko ibadat ki jagah bana liya hai,[14]
Doosri ahadith mein eesaiyon aur yahudiyon, dono ko lanat me shamil kiya gaya hai, aur
Nabion ke saath naik logon ki qabron ko bhi shamil kiya gaya hai,
Yani ke, lanat ho aise logon per jo ke apne ambiya aur naik logon ki qabron ko ibadat ki gajah bana liye hain.
Yehi mafhoom alag alag rawiyon se record kiya gaya hai, jaise ke,
Aisha (رضي الله عنها)[15] aur Abdullah bin Abbas (رَضِيَ ٱللَّٰهُ عَنْهُ)[16] se, Sahih al-Bukhari mein,
Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْهُ)[17] aur Jundub (رَضِيَ ٱللَّٰهُ عَنْهُ)[18] se, Sahih Muslim me,
Ata Bin Yasar (رَضِيَ ٱللَّٰهُ عَنْهُ) se, Mishkat ul Masabih[19] aur Muwatta Malik me,[20]
Abu Dawood mein Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْه) rivayat karte hain ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke meri qabr ko tehwar ki jagah mat bana dena aur Allah (سُبْحَانَهُ وَتَعَالَى) se mere liye dua karo, tumhari duaein mujh tak pohanch ti hai tum jahan per bhi ho [21]
Sunan Abu Dawood me, Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْه) se riwayat hai ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, agar tum me se koi mujh par salam bhejta hai, toh Allah (سُبْحَانَهُ وَتَعَالَى) meri rooh ko lauta deta hai aur main, uss salam ka jawab deta hoon.[22]
Sunan Abi Dawood, Zaad al-Ma’ad, Sahih at-Targheeb, Mustadrak al-Hakim, Musnad Ahmed, Shoab al-Iman, waghairah me, Aus bin Aus (رَضِيَ ٱللَّٰهُ عَنْه) se riwayat hai ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, …Jumua ke din kasrat se mujh par darood bhejo, kyun ke, iss din tumhare salawaat, tumhare bheje huwe durood mujhe pesh kiye jaate hain. Toh sahaba ne poochha ke, kaise aap (صلى الله عليه وسلم) tak durood pahunchenge, jab ke maut ke baad aap (صلى الله عليه وسلم) ka jism gal jayega, toh aap (صلى الله عليه وسلم) ne farmaya, ke Allah (سُبْحَانَهُ وَتَعَالَى) ne zameen par anbiya (عَلَيْهِم ٱلسَّلَام) ke jismo ko kharab karna, hazam karna haram kar diya hai. [23]
al-Sunan al-Kubra me, Anas (رَضِيَ ٱللَّٰهُ عَنْه) se riwayat hai ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya ke Jumuah ki raat ko aur din ko durood bhejne, salawat bhejne ki kasrat karo, kyun ke, jo koi mujh par ek baar durood bhejta hai, Allah (سُبْحَانَهُ وَتَعَالَى) uss par dus baar rehmatein nazil karta hai.[24]
Ab kuch aise amaal ka zikr aa raha hai, jiss ko zariya bana kar Allah se dua maangi ja sakti hai;
Sahih Bukhari mein, Abdullah bin Omar (رَضِيَ ٱللَّٰهُ عَنْهُ) se ek lambi rivayat hai ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne teen logon ka waqia bayan karte huwe farmaya ke, jab wo teen aadmi chal rahe the aur barish shuru ho gayi, aur unhone pahad ke ek cave ya ghaar mein panah li,
pahad se ek badi chattan, ya ek bada boulder ya patthar roll hota huwa, ludak kar ghaar ka muh band kar gaya,
toh ye teen log aapas mein kehne lage ke, jo nek amaal tum ne sirf Allah (سُبْحَانَهُ وَتَعَالَى) ke liye kiye hain, unn ke baare me soncho aur unn nek amaal ka hawala dekar Allah (سُبْحَانَهُ وَتَعَالَى) se dua karo, taake wo tum se uss patthar ko, uss chattan ko hatta de.
Ek shakhs ne apne maa-baap ki khidmat ka hawala diya, toh patthar thoda hat gaya, lekin itna nahi ke koi bhi uss se bahar nikal sake, lekin unhe aasman dikhnay laga aur roshni andar aagayi,
Doosre shakhs ne apnay uss achhe kaam ka hawala diya, jab ke wo apni cousin behan ke saath ghalat tarikhe se faida utha sakta tha, lekin uss ne aisa nahi kiya, jiss ke badle mein patthar thoda aur hatt gaya, phir bhi itna nahi hatta ke unn mein se koi bhi bahar nikal sake,
Teesre shakhs ne kisi ka haqq kai saal baad wapas kar diya tha, jab uss ne iss nek kaam ka hawala diya toh, Allah (سُبْحَانَهُ وَتَعَالَى) ne wo patthar hata diya aur wo log wahan se nikal gaye.[25]
Toh pata chala ke nek amaal ka hawala de kar bhi duaein mangi ja sakti hain.
Aur shaitan ye was-wasa dalta hai ke, hamari nekiyan kam aur gunah ziyada hain, toh iss liye duaein qubool nahi ho rahi hain, to iss silsile me;
Ibn Majah ki hadith mein Abu Sa’id al-Khudri (رَضِيَ ٱللَّٰهُ عَنْهُ) se rivayat hai ke., “kya mein tumhe na sunau, jo maine Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) se directly suna, mein ne suna aur yaad kar liya”,
Ek shaks ne 99 qatl kiye, phir uss ko khayal aaya ‘taubah’ ka, uss ne poocha zameen per sab se ziyada ilm rakhnay wala shaks kaun hai?
Aur usay ek aadmi ka pata bataya gaya, toh wo uss ke paas pohuncha aur kaha ke “Mein ne 99 logon ka qatl kiya hai, kya meri tauba ho sakti hai?” uss shaks ne poocha “ninety-nine qatl ke baad?” toh usne apni talwar nikali aur uss ka bhi qatl kar diya, iss tarah 100 qatl pure huwe.
Usay phir tauba ka khayal aaya, phir ussne logon se poocha kaun hai jo sabse ziyada ilm rakhnay wala hai, phir usay ek aadmi ka pata bataya gaya, aur wo uss ke paas pahuncha aur poocha ke “Mein ne 100 qatl kiye, kya meri tauba ho sakti hai?”
Uss ilm walay shaks ne kaha, “afsoos! tumhe kaun si cheez rok rahi hai tauba karne se? chhod do apna ye gaon ya shehar jahan gunahgar log rehte hain aur chale jao uss gaon ya shehar ki taraf jahan nek log rehte hain, aisa wala shehar aur ibadat karo apne parwardigar ki.
Toh phir wo nikal pada uss acche gaon ya shehar ki taraf, jaise hi uss ne kuch raasta tay hi kiya tha ke uss ko maut ne jakad liya phir bhi wo apne sine par rengta hua aage bada, hatta ki wo mar gaya,
Aur ek behas chhid gayee, rahmat ke farishton aur saza ke farishton ke beech, ke kaun iss ki rooh ko le jayenge,
Shaitan ne kaha iss per mera haq zyada hai, iss ne mujhe kabhi inkaar nahi kiya”, lekin rehmat ke fariston ne kaha ki ye toh taubah karte huwe nikla tha,
Phir Allah (سُبْحَانَهُ وَتَعَالَى) ne ek fariste ko bhejte hain aur ye case unn ke hawale kar diya gaya, wo farishta kehta hai dekh lo wo kaun se gaon ya shehar ke qareeb hai, aur wo qatil uss gaon ke kharib paya gaya jahan parhezgar log ek fassle ke barabar rehte the, aur iss tarah wo unn (nek logon) mein shamil ho gaya.[26]
Ye hi hadith Bukhari aur Muslim mein bhi reported hai, jiss me Allah (سُبْحَانَهُ وَتَعَالَى) uss shaks ki mayyat se achhe logon wale gaon ko qareeb kar dete hain aur bure logon wale gaon ko door, aur phir rehmat aur azab ke farishton se kehte hain ke ab uss ki mayyat se dono gaon ke faasle naapo, wo ek haath ke barabar achhe logon wale gaon ke qareeb paya jata hai aur uss ki maghfirat ho jaati hai.[27]
Sunan Ibn Majah mein Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْهُ) rivayat karte hain ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) farmate hain ke “agar tum gunah karte raho yahan tak ke tumhare gunah aasman tak pohanch jaye, phir tum tauba karo, toh tumhari tauba qabool ki jayegi” [28]
Tauba poora ek process hai, aur yahan kaha ja raha hai ke tum tauba karoge to tumhari tauba qabool ki jayegi, toh kahan shaitan ne hum ko moghalte mein ya dhoke mein daal rakha hai ke, gunah ziayada hai, iss liye dua qabool nahi ho rahi
Iss dhoke se, iss was-wase se hum ko bahar aana hai, aur khoob dua mangna hai.
Aur shaitan aisa was-wasa dalta jisse ke, logon ke dil sakht ho jate hain;
Surah An’am ki 43wi ayat mein Allah (سُبْحَانَهُ وَتَعَالَى) sawal kar rahe hain ke “unhone kyon nahi apne aap ko jhukaya, jab Meri yani Allah (سُبْحَانَهُ وَتَعَالَى) ki taraf se unn per pareshani / distress aayi, iss ke bar-aks inn ke dil sakht ho gaye aur shaitan ne muzayyen karke dikhaya jo amaal wo karte the,[29]
Pareshani kis ki taraf se aayi?
Allah (سُبْحَانَهُ وَتَعَالَى) farma rahe hain Meri, yani Allah (سُبْحَانَهُ وَتَعَالَى) ki taraf se,
abhi hum sun chuke hain ke koi faida ya nuksan nahi pahuncha sakta sivai Allah (سُبْحَانَهُ وَتَعَالَى) ke,
Dua ki thi qubool nahi huwi, phir se ki qabool nai huwi, phir ki,...,
kisi ke ghar mein inteqal ho gaya (Allah bachaye),
kisi ki talaq ho gayi,
kisi ki job chali gayi, karobar mein nuqsan ho gaya
Log pareshani me kya kehte hain samajhte nahi, Allah (سُبْحَانَهُ وَتَعَالَى) se keh rahe hain, “Ja jo karta kar le”
Ghuroor mein aa kar, dua hi chorrh di, Allah (سُبْحَانَهُ وَتَعَالَى) se mangna hi band kar diya,
Ek hadith ka mafhoom hai ke, agar aazmaish aye to Allah ke aage jhuk jao, agar aur aazmaish aye to aur jhuk jao…
Kuch aise conditions jin ki wajeh se duaein qubool nahi hoti;
Tirmidhi mein, Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْهُ) rivayat karte hain ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke “Aye! logo, yaqeenan Allah (سُبْحَانَهُ وَتَعَالَى) paak hai, aur wo (سُبْحَانَهُ وَتَعَالَى) qubool nahi karte sivai uss ke jo paak hai, aur yaqeenan Allah (سُبْحَانَهُ وَتَعَالَى) ne wohi hukum diya musalmano ko, jo hukum diya nabiyon ko, phir Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne Surah Mu’minun ki 51wi ayat tilawat ki, “Aye Nabiyon! halaal cheezon ko khao aur nek amal karo, yaqeenan Mein (سُبْحَانَهُ وَتَعَالَى) bahut achhi tarah janta hoon ke tum kya karte ho.
Aur aage Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne ek aadmi ke bare mein farmaya, jo ke ek lamba safr tay kar raha hai, jiske bal bikhre huwe hain aur wo dhool mein lipta huwa hai, wo apne haath aasman ki taraf uthata hai aur kehta hai, “Ya Rabb, Ya Rabb!” lekin abhi tak uss ka khana haram se hai, aur uss ka peena haram se hai, aur uss ka pehanna haram se hai, aur uss ki parvarish haram se hai, toh phir wo (dua) kaise qubool ho sakti hai.[30]
Ibn Majah mein Aisha (رضي الله عنها) se rivayat hai ki “maine suna rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko farmate huwe ke, neki ki taraf bulate raho aur burai se rokte raho, iss se pehle ke tum dua mango aur tumhari dua qabool na ho”[31]
To agar dua’in qabool nahi ho rahi hain to, dekho ke kahin haram ko halal to nahi kar liya hai hum ne, aaj kaun sonch raha hai iss baare me, kya hum inn ahadith par amal kar rahe hain?
Agar nahi to iss par amal zaroori hai.
Dua ki qabooliyat se mutalliq kuch ahadith hain ke;
Sunan Abu Dawud mein Anas bin Malik (رَضِيَ ٱللَّٰهُ عَنْهُ) rivayat karte hain ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke Iqama aur Namaz ke dauran mein ki gayi dua, kabhi reject nahi hoti [32]
Adab Al Mufrad mein Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْهُ) rivayat karte hain ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke 3 duaein bila shuba qabool hoti hain
Adab Al Mufrad mein Abu Bakr As Siddiq (رَضِيَ ٱللَّٰهُ عَنْهُ) se suna gaya ke, “‘ek musalman bhai ki dua, jo wo Allah ki khatir kare’ aisi dua qabool hoti hai”[34]
Sahih Muslim mein aata hai ke Qatada (رَضِيَ ٱللَّٰهُ عَنْهُ) ne Anas (رَضِيَ ٱللَّٰهُ عَنْهُ) se poocha ke kaun si dua Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) kasrat se kiya karte the: farmaya Anas (رَضِيَ ٱللَّٰهُ عَنْهُ) ke “Rabbana Aatina fid dunya hasanatan wa fil aakhirati hasanato waqina aazab an naar”, “Aye Allah (سُبْحَانَهُ وَتَعَالَى) hume iss duniya mein bhi bhalayi aata farma aur aakhirat mein bhi bhalai aata farma aur jahannum ke azab se bacha, aur aage Qadata (رَضِيَ ٱللَّٰهُ عَنْهُ) farmate hain ke jab bhi Anas (رَضِيَ ٱللَّٰهُ عَنْهُ) dua karte toh ye wali dua hi karte, aur jab bhi doosri dua ka irada kiya toh uss mein ye hi dua dakhil ki.[35]
toh hume bhi ye hi karna, apni duaon ke saath, iss dua ko zaroor milana hai, kahin per bhi add kar lijiye, behtar hai ke shuru hi iss dua se kijiye
Sunan Abu Dawud mein Aisha (رضي الله عنها) rivayat karti hain ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ), jaame duein pasand karte the, aur doosre duaon ko tark kar dete the[36] yani aesi duaein jiske alfaaz chote hon aur maanay bade hon
Miskat mein Anas (رَضِيَ ٱللَّٰهُ عَنْهُ) se rivayat hai ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) dua mein haat itnay uper utah te ke aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke armpits nazar aate.[37]
Abu Dawud aur Tirmidhi mein Fadalah bin Ubaid (رَضِيَ ٱللَّٰهُ عَنْهُ) rivayat karte hain ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne ek shakhs ko namaz ke baad dua maangte huwe suna ke unhone nahi ki Allah (سُبْحَانَهُ وَتَعَالَى) ki tareef aur nahi maanga Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke liye, toh iss shakhs ke baare mein Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke “ye bahut jaldi mein tha”, phir Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne uss shakhs to bulaya aur farmaya ke, “jab tum mein se koi namaz padh chuka ho aur dua karna chahta ho, toh pehle, yani ke dua ke shuru mein hi Allah (سُبْحَانَهُ وَتَعَالَى) ki tareef karo, Allah (سُبْحَانَهُ وَتَعَالَى) ki bulandi, badayi bayan karo, phir Allah (سُبْحَانَهُ وَتَعَالَى) se mere yani ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke maango, phir uss ke apnay liye jo chaho wo maang lo” [38]
Sahih Muslim mein Anas (رَضِيَ ٱللَّٰهُ عَنْهُ) rivayat karte hain ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, jab tum mein se koi dua kare toh ‘Will’ ke saath, yani ke pakke yaqeen ke saath dua kare aur ye na kahe ke “Ae Allah (سُبْحَانَهُ وَتَعَالَى) agar tu chah he toh mujhe aata farma kyon ke Allah (سُبْحَانَهُ وَتَعَالَى) per jabr karne wala koi nahi hai. [39]
Sahih muslim mein Umm Darda (رضي الله عنها) rivayat karti hain apne shohar se, jinhonay bayan kiya ke, unhone Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko, ye bayan karte huwe suna hai ke “Jo shakhs apne bhai ke liye uss ki peet ke peeche, yani uski ghair maujoodgi mein dua karta hai toh malikul muwakkilu kehte hain “aameen”, aur uss kay jaisa tumhare liye bhi. samajh mein ye aata hai ke malikul muwakkilu, farishte hain, jo duaon ko Allah (سُبْحَانَهُ وَتَعَالَى) ke paas le jate hain, toh ye farishton ne kaha ameen, ke wohi dua qabool hojaye uss ke haqq mein bhi jis ne ye dua maangi [40]
ye hi mafoom Sahih Muslim mein Abu Darda (رَضِيَ ٱللَّٰهُ عَنْهُ) se rivayat kiya gaya hai [41]
Sahih Muslim mein Ibn Abbas (رَضِيَ ٱللَّٰهُ عَنْهُ) rivayat karte hain ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke ruku ke position mein apne Rabb ki azmat aur badayi bayan karo aur sajde mein khoob dua karo. Hadith mein ‘فاجتهدوا’ ke alfaz aaye hain, yani ke jihad kaisa karte waisa dua karo Allah (سُبْحَانَهُ وَتَعَالَى) se, utni intensity aur dil ki kaifiyat aani chahiye. [42]
That which Allah opens for mankind from (His) mercy, there is no withholder for it, and that which He withholds, there is no releaser for it other than Him, and He is the Mighty the Wise.
And if Allah afflicts you with harm, then there is none who can remove it but He, and if He intends good for you, then there is none who can keep back His grace, He grants it to whom He wills of His servants, and He is the Protectively Forgiving, the Merciful.
and He put unity in their hearts. Had you spent all that is in the earth (even then) you would not have been able to put unity in their hearts, but Allah has put unity among them. He is certainly Mighty, Wise.
[4] Mu'adh binJabal narrated that the Messenger of Allah (s.a.w) said: "Allah, the Mighty and Sublime, said: 'Those who love each other for the sake of My Majesty shall be upon podiums of light, and they will be admired by the Prophets and the martyrs.'"
[5] Yahya related to me from Malik from Abdullah ibn Abd ar-Rahman ibn Mamar from Abu'l-Hubab Said ibn Yasar that Abu Hurayra said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Allah, the Blessed, the Exalted, will say on the Day of Rising, "Where are those who loved each other for My majesty? Today I will shade them in My shade on the day when there is no shade except My shade." "'
[6] Narrated Abu Sa`id: Some people from the Ansar asked Allah's Messenger (ﷺ) (to give them something) and he gave to everyone of them, who asked him, until all that he had was finished. When everything was finished and he had spent all that was in his hand, he said to them, '"(Know) that if I have any wealth, I will not withhold it from you (to keep for somebody else); And (know) that he who refrains from begging others (or doing prohibited deeds), Allah will make him contented and not in need of others; and he who remains patient, Allah will bestow patience upon him, and he who is satisfied with what he has, Allah will make him self-sufficient. And there is no gift better and vast (you may be given) than patience."
[7] Jabir (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) never said 'no' to anyone who asked him for anything. [Al-Bukhari and Muslim].
وعن جابر رضي الله عنه قال: ما سئل رسول الله صلى الله عليه وسلم شيئاً قط فقال: لا. ((متفق عليه)).
[8] Narrated Anas bin Malik: In the lifetime of Allah's Messenger (ﷺ) (p.b.u.h) the people were afflicted with a (famine) year. While the Prophet was delivering the Khutba (sermon) on the pulpit on a Friday, a Bedouin stood up and said, "O Allah's Messenger (ﷺ)! The livestock are dying and the families (offspring) are hungry: please pray to Allah to bless us with rain." Allah's Messenger (ﷺ) raised both his hands towards the sky and at that time there was not a trace of cloud in they sky. Then the clouds started gathering like mountains. Before he got down from the pulpit I saw rainwater trickling down his beard. It rained that day, the next day, the third day, the fourth day and till the next Friday, when the same Bedouin or some other person stood up (during the Friday Khutba) and said, "O Allah's Messenger (ﷺ)! The houses have collapsed and the livestock are drowned. Please invoke Allah for us." So Allah's Messenger (ﷺ) raised both his hands and said, "O Allah! Around us and not on us." Whichever side the Prophet (ﷺ) directed his hand, the clouds dispersed from there till a hole (in the clouds) was formed over Medina. The valley of Qanat remained flowing (with water) for one month and none, came from outside who didn't talk about the abundant rain.
حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، قَالَ أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، قَالَ أَخْبَرَنَا الأَوْزَاعِيُّ، قَالَ حَدَّثَنَا إِسْحَاقُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ الأَنْصَارِيُّ، قَالَ حَدَّثَنِي أَنَسُ بْنُ مَالِكٍ، قَالَ أَصَابَتِ النَّاسَ سَنَةٌ عَلَى عَهْدِ رَسُولِ اللَّهِ صلى الله عليه وسلم فَبَيْنَا رَسُولُ اللَّهِ صلى الله عليه وسلم يَخْطُبُ عَلَى الْمِنْبَرِ يَوْمَ الْجُمُعَةِ قَامَ أَعْرَابِيٌّ فَقَالَ يَا رَسُولَ اللَّهِ، هَلَكَ الْمَالُ وَجَاعَ الْعِيَالُ، فَادْعُ اللَّهَ لَنَا أَنْ يَسْقِيَنَا. قَالَ فَرَفَعَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَدَيْهِ، وَمَا فِي السَّمَاءِ قَزَعَةٌ، قَالَ فَثَارَ سَحَابٌ أَمْثَالُ الْجِبَالِ، ثُمَّ لَمْ يَنْزِلْ عَنْ مِنْبَرِهِ حَتَّى رَأَيْتُ الْمَطَرَ يَتَحَادَرُ عَلَى لِحْيَتِهِ، قَالَ فَمُطِرْنَا يَوْمَنَا ذَلِكَ، وَفِي الْغَدِ وَمِنْ بَعْدِ الْغَدِ وَالَّذِي يَلِيهِ إِلَى الْجُمُعَةِ الأُخْرَى، فَقَامَ ذَلِكَ الأَعْرَابِيُّ أَوْ رَجُلٌ غَيْرُهُ فَقَالَ يَا رَسُولَ اللَّهِ، تَهَدَّمَ الْبِنَاءُ وَغَرِقَ الْمَالُ، فَادْعُ اللَّهَ لَنَا. فَرَفَعَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَدَيْهِ وَقَالَ " اللَّهُمَّ حَوَالَيْنَا وَلاَ عَلَيْنَا ". قَالَ فَمَا جَعَلَ يُشِيرُ بِيَدِهِ إِلَى نَاحِيَةٍ مِنَ السَّمَاءِ إِلاَّ تَفَرَّجَتْ حَتَّى صَارَتِ الْمَدِينَةُ فِي مِثْلِ الْجَوْبَةِ، حَتَّى سَالَ الْوَادِي ـ وَادِي قَنَاةَ ـ شَهْرًا. قَالَ فَلَمْ يَجِئْ أَحَدٌ مِنْ نَاحِيَةٍ إِلاَّ حَدَّثَ بِالْجَوْدِ.
[9] Narrated Masruq: One day I went to Ibn Mas`ud who said, "When Quraish delayed in embracing Islam, the Prophet (ﷺ) I invoked Allah to curse them, so they were afflicted with a (famine) year because of which many of them died and they ate the carcasses and Abu Sufyan came to the Prophet (ﷺ) and said, 'O Muhammad! You came to order people to keep good relation with kith and kin and your nation is being destroyed, so invoke Allah I ? So the Prophet (ﷺ) I recited the Holy verses of Sirat-Ad-Dukhan: 'Then watch you For the day that The sky will Bring forth a kind Of smoke Plainly visible.' (44.10) When the famine was taken off, the people renegade once again as nonbelievers. The statement of Allah, (in Sura "Ad- Dukhan"-44) refers to that: 'On the day when We shall seize You with a mighty grasp.' (44.16) And that was what happened on the day of the battle of Badr." Asbath added on the authority of Mansur, "Allah's Messenger (ﷺ) prayed for them and it rained heavily for seven days. So the people complained of the excessive rain. The Prophet (ﷺ) said, 'O Allah! (Let it rain) around us and not on us.' So the clouds dispersed over his head and it rained over the surroundings."
[10] `Uthman bin Hunaif narrated that a blind man came to the Prophet (ﷺ) and said: “Supplicate to Allah to heal me.” He (ﷺ) said: “If you wish I will supplicate for you, and if you wish, you can be patient, for that is better for you.” He said: “Then supplicate to Him.” He said: “So he ordered him to perform Wudu’ and to make his Wudu’ complete, and to supplicate with this supplication: ‘O Allah, I ask You and turn towards You by Your Prophet Muhammad (ﷺ), the Prophet of Mercy. Indeed, I have turned to my Lord, by means of You, concerning this need of mine, so that it can be resolved, so O Allah so accept his intercession for me (Allāhumma innī as’aluka wa atawajjahu ilaika binabiyyka Muḥammadin nabi-ir-raḥmati, innī tawajjahtu bika ila rabbī fī ḥājatī hādhihī lituqḍā lī, Allāhumma fashaffi`hu fīyya).’”
[11] 'Ata' bin Abu Rabah reported: Ibn 'Abbas (May Allah be pleased with them) asked him whether he would like that he should show him a woman who is from the people Jannah. When he replied that he certainly would, he said, "This black woman, who came to the Prophet (ﷺ) and said, 'I suffer from epilepsy and during fits my body is exposed, so make supplication to Allah for me.' He (ﷺ) replied: 'If you wish you endure it patiently and you be rewarded with Jannah, or if you wish, I shall make supplication to Allah to cure you?' She said, 'I shall endure it.' Then she added: 'But my body is exposed, so pray to Allah that it may not happen.' He (Prophet (ﷺ)) then supplicated for her". [Al-Bukhari and Muslim].
وعن عطاء بن أبي رباح قال: قال لي ابن عباس رضي الله عنهما: ألا أريك امرأة من أهل الجنة " فقلت: بلى، قال: هذه المرأة السوداء أتتت النبي صلى الله عليه وسلم فقالت : إني أصرع، و إني أتكشف، فادع الله تعالى لي قال: "إن شئت صبرت ولك الجنة، وإن شئت دعوت الله تعالى أن يعافيك" فقالت: أصبر، فقالت: إني أتكشف ، فادع الله أن لا أتشكف ، فدعا لها. ((متفق عليه)) .
[12] Narrated Anas: Whenever drought threatened them, `Umar bin Al-Khattab, used to ask Al-Abbas bin `Abdul Muttalib to invoke Allah for rain. He used to say, "O Allah! We used to ask our Prophet to invoke You for rain, and You would bless us with rain, and now we ask his uncle to invoke You for rain. O Allah ! Bless us with rain."(1) And so it would rain.
[13] 'Abdullah bin 'Amr said: "I heard the Messenger of Allah (S.A.W) say: 'When you hear the Mu'adhdhin then say what he says, and do Salah upon me, for whoever does Salah upon me once, Allah will Salah upon him ten (times). Then ask Allah to grant me Al-Wasilah, which is a position in paradise which only one of the slaves of Allah will attain, and I hope that I will be the one. Whoever asks for Al-Wasilah for me, will be entitled to my intercession.'"
Narrated Jabir bin `Abdullah: Allah's Messenger (ﷺ) said, "Whoever, after listening to the Adhan (for the prayer) says, 'O Allah, the Lord of this complete call and of this prayer, which is going to be established! Give Muhammad Al-Wasila and Al-Fadila and raise him to Al-Maqam-al-Mahmud which You have promised him,' will be granted my intercession for him on the Day of Resurrection."
حَدَّثَنَا عَلِيُّ بْنُ عَيَّاشٍ، حَدَّثَنَا شُعَيْبُ بْنُ أَبِي حَمْزَةَ، عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ـ رضى الله عنهما ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " مَنْ قَالَ حِينَ يَسْمَعُ النِّدَاءَ اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلاَةِ الْقَائِمَةِ، آتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ، وَابْعَثْهُ مَقَامًا مَحْمُودًا الَّذِي وَعَدْتَهُ، حَلَّتْ لَهُ شَفَاعَتِي يَوْمَ الْقِيَامَةِ ". رَوَاهُ حَمْزَةُ بْنُ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ النَّبِيِّ صلى الله عليه وسلم.
that the Messenger of Allah (ﷺ) said: "Ask Allah to grant me Al-Wasilah." They said: "O Messenger of Allah! And what is Al-Wasilah?" He said: "The highest level of Paradise. No one will attain it except for one man, and I hope that I am him."
[14] Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "May Allah's curse be on the Jews for they built the places of worship at the graves of their Prophets."
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " قَاتَلَ اللَّهُ الْيَهُودَ اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ ".
Reference : Sahih al-Bukhari 437, In-book reference : Book 8, Hadith 86| USC-MSA web (English) reference: Vol. 1, Book 8, Hadith 428
[21] Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "Do not make my grave a place of festivity, and supplicate Allah for me, for your supplication reaches me wherever you are." [Abu Dawud].
وعنه رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: "لا تجعلوا قبري عيدًا وصلوا علي، فإن صلاتكم تبلغني حيث كنتم" رواه أبو داود بإسناد صحيح.
[23] It was narrated from Aws bin Aws that : The Prophet (ﷺ) said: "One of the best of your days is Friday. On this day, Adam was created and on this day he died, on this day the Trumpet will be blown, and on this day all creatures will swoon. So send a great deal of salah upon me on this day, for your salah will be presented to me." They said: "O Messenger of Allah (ﷺ), how will our salah be presented to you when you have decomposed (after death)?" He said: "Allah, the Mighty and Sublime, has forbidden the earth to consume the bodies of the prophets, peace be upon them."
من أفضَلِ أيامِكم يومُ الجمُعةِ، فيه خَلَقَ اللهُ آدَمَ، وفيه قُبِضَ، وفيه النفْخةُ، وفيه الصعْقةُ، فأكْثِروا عليَّ منَ الصلاةِ فيه، فإنَّ صَلاتَكم مَعروضةٌ عليَّ، قالوا: يا رسولَ اللهِ، وكيف تُعرَضُ صَلاتُنا عليكَ وقد أرَمْتَ؟ يَعني: قد بَلِيتَ، قال: إنَّ اللهَ حرَّمَ على الأرضِ أنْ تأكُلَ أجسادَ الأنْبياءِ. .
الراوي: أوس بن أبي أوس وقيل أوس بن أوس والد عمرو المحدث: شعيب الأرناؤوط المصدر: تخريج زاد المعاد الصفحة أو الرقم: 1/354 خلاصة حكم المحدث: إسناده صحيح
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إنَّ مِن أفضَلِ أيَّامِكم يومَ الجُمعةِ؛ فيه خُلِق آدمُ، وفيه قُبِض، وفيه النَّفخةُ، وفيه الصَّعقةُ، فأَكثِروا عليَّ مِن الصَّلاةِ فيه؛ فإنَّ صلاتَكم معروضةٌ عليَّ، قال: قالوا: يا رسولَ اللهِ، وكيف تُعرَضُ صلاتُنا عليك وقد أَرَمْتَ؟ يقولونَ: بَلِيتَ، فقال: إنَّ اللهَ عزَّ وجلَّ حرَّم على الأرضِ أجسادَ الأنبياءِ. .
الراوي: أوس بن أبي أوس وقيل أوس بن أوس والد عمرو المحدث: شعيب الأرناؤوط المصدر: تخريج سنن أبي داود الصفحة أو الرقم: 1047 خلاصة حكم المحدث: صحيح لغيره
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من أَفضلِ أيامِكم يومَ الجُمعةِ فيه خُلِقَ آدمُ وفيه قُبِضَ وفيه النفخةُ وفيه الصعقةُ فأكثِروا عليَّ منَ الصلاةِ فيه فإن صلاتَكم معروضةٌ عليَّ قالوا يا رسولَ اللهِ كيفَ تُعرَضُ عليكَ صلاتُنا وقد أَرَمْتَ يعني وقد بَليتَ فقال إنَّ اللهَ عزَّ وجلَّ حرَّمَ على الأرضِ أن تأكلَ أجسادَ الأنبياءِ .
الراوي: أوس بن أبي أوس وقيل أوس بن أوس والد عمرو المحدث: ابن القيم المصدر: جلاء الأفهام الصفحة أو الرقم: 149 خلاصة حكم المحدث: قواه [بعضهم]
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إنَّ من أفضلِ أيامِكم يومُ الجمعةِ ، فيه خُلِقَ آدمُ ، و فيه قُبِضَ ، و فيه النفخةُ ، و فيه الصعقةُ ، فأكْثِرُوا عليَّ من الصلاةِ فيه ، فإنَّ صلاتَكم معروضةٌ عليَّ . قالوا : و كيف تُعْرَضُ صلاتُنا عليك و قد أَرِمْتَ ؟ أي : بَلِيتَ . فقال : إنَّ اللهَ جلَّ و علا حرَّمَ على الأرضِ أن تأكلَ أجسامَنا .
الراوي: أوس بن أبي أوس وقيل أوس بن أوس والد عمرو المحدث: الألباني المصدر: صحيح الترغيب الصفحة أو الرقم: 696 خلاصة حكم المحدث: صحيح
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مِن أفضَلِ أيَّامِكم يَومُ الجُمُعةِ، فيه خُلِقَ آدمُ، وفيه قُبِضَ، وفيه النَّفخةُ، وفيه الصَّعقةُ، فأكثِروا علَيَّ مِنَ الصَّلاةِ فيه، فإنَّ صلاتَكم مَعروضةٌ علَيَّ. فقالوا: يا رسولَ اللهِ، وكيف تُعرَضُ عليكَ صَلاتُنا وقد أرِمتَ؟ -يَعني وقد بَليتَ- قال: إنَّ اللهَ عزَّ وجلَّ حرَّمَ على الأرضِ أنْ تَأكُلَ أجسادَ الأنبياءِ صَلواتُ اللهِ عليهم. .
الراوي: أوس بن أبي أوس وقيل أوس بن أوس والد عمرو المحدث: شعيب الأرناؤوط المصدر: تخريج المسند لشعيب الصفحة أو الرقم: 16162 خلاصة حكم المحدث: إسناده صحيح
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قالَ لي رَسولُ اللهِ صلَّى اللهُ عليه وسلَّمَ: إنَّ من أفضَلِ أيَّامِكُمُ يَومَ الجُمُعةِ؛ فيه خُلِق آدَمُ، وفيه قُبِضَ، وفيه النَّفخةُ، وفيه الصَّعقةُ؛ فأكثِروا عَلَيَّ منَ الصَّلاةِ فيه؛ فإنَّ صَلاتَكُم مَعروضةٌ عَلَيَّ. قالوا: وكَيفَ تُعرَضُ صَلاتُنا عليكَ وقد أَرَمْتَ؟ قالَ: إنَّ الله عزَّ وجلَّ قد حَرَّم على الأرضِ أن تَأكُلَ أجسادَ الأنبِياءِ. .
الراوي: أوس بن أوس الثقفي المحدث: الحاكم المصدر: المستدرك على الصحيحين الصفحة أو الرقم: 1044 خلاصة حكم المحدث: صحيح على شرط البخاري
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أكثِروا علَيَّ مِنَ الصَّلاةِ يَومَ الجُمُعةِ؛ فإنَّ صَلاتَكم مَعروضةٌ علَيَّ. قالوا: كيف تُعرَضُ عليكَ وقد أرِمْتَ؟ قال: إنَّ اللهَ حَرَّمَ على الأرضِ أنْ تَأكُلَ أجسادَ الأنبياءِ. .
الراوي: أوس بن أبي أوس وقيل أوس بن أوس والد عمرو المحدث: الألباني المصدر: إرواء الغليل الصفحة أو الرقم: 1/34 خلاصة حكم المحدث: إسناده صحيح
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أكثِرُوا عليَّ من الصلاةِ يومَ الجمعةِ ، فإنَّ صلاتَكم معروضةٌ عليَّ ، قالوا : كيف تُعْرَضُ عليك و قد أَرِمْتَ ؟ قال : إنَّ اللهَ تعالَى حرَّمَ على الأرضِ أن تأكلَ أجسادَ الأنبياءِ .
الراوي: أوس بن أبي أوس وقيل أوس بن أوس والد عمرو المحدث: الألباني المصدر: السلسلة الصحيحة الصفحة أو الرقم: 1527 خلاصة حكم المحدث: إسناده صحيح
[24] Anas reported: The Messenger of Allah, peace and blessings be upon him, said, “Increase your supplications for me on the day and night of Friday. Whoever blesses me once, Allah will bless him ten times.” Source: al-Sunan al-Kubrá 5854, Grade: Hasan (fair) according to Al-Albani.
عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَكْثِرُوا الصَّلَاةَ عَلَىَّ يَوْمَ الْجُمُعَةِ وَلَيْلَةَ الْجُمُعَةِ فَمَنْ صَلَّى عَلَىَّ صَلَاةً صَلَّى اللَّهُ عَلَيْهِ عَشْرًا - 5854 السنن الكبرى كتاب الجمعة ومن جماع أبواب الهيئة للجمعة باب ما يؤمر به في ليلة الجمعة ويومها - 1209 المحدث الألباني خلاصة حكم المحدث حسن في صحيح الجامع
[25] Narrated `Abdullah bin `Umar: The Prophet (ﷺ) said, "While three men were walking, It started raining and they took shelter (refuge) in a cave in a mountain. A big rock rolled down from the mountain and closed the mouth of the cave. They said to each other, "Think of good deeds which you did for Allah's sake only, and invoke Allah by giving reference to those deeds so that He may remove this rock from you." One of them said, 'O Allah! I had old parents and small children and I used to graze the sheep for them. On my return to them in the evening, I used to milk (the sheep) and start providing my parents first of all before my children. One day I was delayed and came late at night and found my parents sleeping. I milked (the sheep) as usual and stood by their heads. I hated to wake them up and disliked to give milk to my children before them, although my children were weeping (because of hunger) at my feet till the day dawned. O Allah! If I did this for Your sake only, kindly remove the rock so that we could see the sky through it.' So, Allah removed the rock a little and they saw the sky. The second man said, 'O Allah! I was in love with a cousin of mine like the deepest love a man may have for a woman. I wanted to outrage her chastity but she refused unless I gave her one hundred Dinars. So, I struggled to collect that amount. And when I sat between her legs, she said, 'O Allah's slave! Be afraid of Allah and do not deflower me except rightfully (by marriage).' So, I got up. O Allah! If I did it for Your sake only, please remove the rock.' The rock shifted a little more. Then the third man said, 'O Allah! I employed a laborer for a Faraq of rice and when he finished his job and demanded his right, I presented it to him, but he refused to take it. So, I sowed the rice many time till I gathered cows and their shepherd (from the yield). (Then after some time) He came and said to me, 'Fear Allah (and give me my right)." I said, 'Go and take those cows and the shepherd.' He said, 'Be afraid of Allah! Don't mock at me.' I said, 'I am not mocking at you. Take (all that).' So, he took all that. O Allah! If I did that for Your sake only, please remove the rest of the rock.' So, Allah removed the rock."
[26] It was narrated that Abu Sa'eed Al Khudri said: “Shall I not tell you what I heard directly from the Messenger of Allah (ﷺ)? I heard it and memorized it: 'A man killed ninety-nine people, then the idea of repentance occurred to him. He asked who was the most knowledgeable of people on earth, and he was told of a man so he went to him and said: “I have killed ninety-nine people. Can I repent?” He said: “After ninety-nine people?!” He said: 'So he drew his sword and killed him, thus completing one hundred. Then the idea of repentance occurred to him (again), so he asked who was the most knowledgeable of people, and he was told of a man (so he went to him) and said: “I have killed one hundred people. Can I repent?” He said: “Woe to you, what is stopping you from repenting? Leave the evil town where you are living and go to a good town, such and such town and worship your Lord there.” So he went out, heading for the good town, but death came to him on the road. The angels of mercy and angels of punishment argued over him. Iblis (Satan) said: “I have more right to him, for he never disobeyed me for a moment.” But the angels of mercy said: “He went out repenting.” (One of the narrators) Hammam said: “Humaid At-Tawil narrated to me from Bakr bin Abdullah that Abu Rafi said: 'So Allah (SWT) sent an angel to whom they referred (the case). He said: “Look and see which of the two towns was he closer, and put him with its people.” (One of the narrators) Qatadah said: “Hasan narrated to us: 'When death came to him he strove and drew closer to the good town, and farther away from the evil town, so they put him with the people of the good town.”
[27] Abu Sa'id al-Khudri reported God’s messenger as saying: Among the B. Isra’il there was a man who killed ninety-nine people and then went out to make enquiry. He went to a monk and asked him whether repentance would be accepted for what he had done, and when he replied that it would not, he killed him. He then began to make enquiry, and a man told him to go to such and such a village. When he was upon the point of death he arose to go towards it, and the angels of mercy and the angels of punishment disputed over him. God then told the one village to come near and the other to remove to a distance, and told the angels to measure the distance between them. He was found to be the distance of a span nearer to the one towards which he was going, and so he was forgiven. (Bukhari and Muslim.)
[28] It was narrated from Abu Hurairah that the Prophet (ﷺ) said: “If you were to commit sin until your sins reach the heaven, then you were to repent, your repentance would be accepted.”
حَدَّثَنَا يَعْقُوبُ بْنُ حُمَيْدِ بْنِ كَاسِبٍ الْمَدَنِيُّ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، حَدَّثَنَا جَعْفَرُ بْنُ بُرْقَانَ، عَنْ يَزِيدَ بْنِ الأَصَمِّ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ـ صلى الله عليه وسلم ـ قَالَ : " لَوْ أَخْطَأْتُمْ حَتَّى تَبْلُغَ خَطَايَاكُمُ السَّمَاءَ ثُمَّ تُبْتُمْ لَتَابَ عَلَيْكُمْ " .
[29] Then why did they not humble themselves, when distress from Us came to them? On the contrary, their hearts hardened and the devil made fair seeming to them, that which they did.
[30] Narrated Abu Hurairah: that the Messenger of Allah (ﷺ) said: "O you people! Indeed Allah is Tayyib (good) and he does not accept but what is good. And indeed Allah ordered the believers with what He ordered the Messengers. He (ﷺ) said: 'O you Messengers! Eat of the good things and do righteous deeds. Verily I am well acquainted with what you do (23:51).' And He said: 'O you who believe! Eat from the good things We have provided you (2:172).' He said: "And he mentioned a man: 'Who is undertaking a long journey, whose hair is dishevelled and he is covered with dust. He raises his hands to the heavens and says: "O Lord! O Lord!" Yet his food is from the unlawful, his drink is from the unlawful, his clothing is from the unlawful, and he was nourished by the unlawful. So how can that be accepted?'"
[31] It was narrated that ‘Aishah said: “I heard the Messenger of Allah (ﷺ) say: ‘enjoin what is good and forbid what is evil, before you call and you are not answered.’”
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا مُعَاوِيَةُ بْنُ هِشَامٍ، عَنْ هِشَامِ بْنِ سَعْدٍ، عَنْ عَمْرِو بْنِ عُثْمَانَ، عَنْ عَاصِمِ بْنِ عُمَرَ بْنِ عُثْمَانَ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ يَقُولُ " مُرُوا بِالْمَعْرُوفِ وَانْهَوْا عَنِ الْمُنْكَرِ قَبْلَ أَنْ تَدْعُوا فَلاَ يُسْتَجَابَ لَكُمْ "
[32] Narrated Anas ibn Malik: The supplication made between the adhan and the iqamah is not rejected.
حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنْ زَيْدٍ الْعَمِّيِّ، عَنْ أَبِي إِيَاسٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " لاَ يُرَدُّ الدُّعَاءُ بَيْنَ الأَذَانِ وَالإِقَامَةِ " .
Grade: Sahih (Al-Albani)صحيح (الألباني) حكم | Reference : Sunan Abi Dawud 521
[33] Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, "Three supplications are answered without a doubt: the supplication of someone who is oppressed, the supplication of someone on a journey, and the supplication of parents for their children."
Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah
Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani wa yafqahu qauli
As Salaamu Alaikum wa Rahmatullahi wa Barakaatuhu
Pichle Dars me humne, Surah al-Fatiha ki tafseer ka Panchwa hissa suna, jiss me jo Bande ka hissa hai, uss ki pehli do ayat ki tafseel suni, aaj hum Surah al-Fatiha ki aakhri do ayaat ka tarjuma aur tafseer sunenge aur Surah al-Fatiha par Conclusion ka pehla hissa sunenge, kaafi detail hai iss liye Conclusion ka part 2 bhi hoga;
Tarjuma wa Tafseer – 4
Surah al-Fatiha me, Bande ke hisse me hum Allah (سُبْحَانَهُ وَتَعَالَى) se dua kar rahe hain ke, Iyyaka nastaeen aur Ihdina as-Sirat al-Mustaqeem;
Hum tujh hi se maangte hain aur
Hume Jannat ka seedha raasta, Jannat ke short-cut ki taraf hidayat ki jiye,
Ab ye raasta kaisa hona chahiye, wo bhi specify kar diya gaya hai;
Vs. No. 6
صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِم
Aise logon ka raasta jin per aap ne in’aam kiya hai, aap ka favor raha hai, jin logon ko aapne faida pahonchaya
Iss ayat me samajhne ka ek hi lafz hai: An’amta
ANAMTA (You have favoured) 1:6 أَنعَمتَ
Lafz-e-An’amta ka maddah ya root (ن ع م) hai, An’amta ka matlab In’am, gift, ya in’am kiya gaya;
Issi root se bana, ek aur noun, ek aur ism hai, Ne’mat, jiss ka matlab ehsan karna, barkat dena, faida pahunchana, meherbaani karna, waghairah.
Allah ki ne’mat jin cheezon se wabasta hai, wo hain;
To Kaun si cheez Allah ki ne’mat se bachi huwi hai,
Quran me, Surah an-Nahl ki 18wi ayat me Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain ke, agar tum Allah ki ne’maton ko shumar karna chaho to ginn na sakoge…[12]
ginn kar nahi bata sakte ke kitni ne’matein hain, beshumaar ne’matein Allah ne hume ata ki hain,
Sahih Muslim ki ek hadith me ata hai ke, Qiyamat ke din Allah (سُبْحَانَهُ وَتَعَالَى) ek shaheed ko apni ne’matein yaad dilayenge, aur wo maan lega ke ye ne’matein duniya me usay mili thi, phir Allah (سُبْحَانَهُ وَتَعَالَى) uss se poochhenge, ke tu ne mere liye kya kiya, wo kahega ke, main tere liye shaheed ho gaya. Allah (سُبْحَانَهُ وَتَعَالَى) farmayenge ke, tu ne jhoot kaha, tu shaheed iss liye huwa kyun ke log tujhe shaheed kahe…,[13] iss ko muh ke bal ghaseeto aur dozaq me daal do, yehi mamela ek aalim aur sakhi ke saath bhi hoga.
Apne taur par agar hum Allah ki ne’maton ka hisab karna chahe to hum zaati taur par to nahi kar sakte, lekin agar Allah (سُبْحَانَهُ وَتَعَالَى) hume yaad dilaye to hume yaad aa jayega.
Issi root se ek aur lafz hai, Ni’ma jiss ke maane behtareen, excellent ke hain, aur ye lafz Allah ke attributes, Allah ki jo sifaton se wabasta hain, wo hain;
al-Wakeel, Trustee jaisa Surah aal-Imran ki 173rd ayat me aya hai ke,
…وَقَالُوا۟ حَسْبُنَا ٱللَّهُ وَنِعْمَ ٱلْوَكِيلُ
aur wo kehne lage, humare liye Allah kafi hai aur wohi behtareen karsaaz hai,[14]
Sarparast aur Madadgaar, jaisa Surah al-Anfal ki 40wi ayat me aya hai ke,
نِعْمَ ٱلْمَوْلَىٰ وَنِعْمَ ٱلنَّصِيرُ
Wo (Allah) tumhara behtareen Sarparast hai, himayati hai, aur behtareen hami hai aur madadgaar hai.[15]
Phir Surah as-Saffat me, fala-ne’mal mujibeen aya hai, “To dekho ke hum kaise ache jawab dene wale, dua qabool karne wale hain.[16]
Quran khule taur par ye wazeh kar diya hai ke Allah (سُبْحَانَهُ وَتَعَالَى) ki ne’matein kin logon ko milegi, Surah an-Nisa ki 69th ayat me farmaya ke, “Aur jo log Allah aur uss ke Rasool ki ita’at karte hain, wo Qiyamat ke din, unn logon ke saath honge, jin par Allah ne bada fazl kiya, yani, Anbiya, aur Siddiqeen, aur Shuhada’, aur Saliheen…[23]
Hume chahiye ke, Allah ki ne’maton ka shukr ada karein.[24]
Iss silsile me Sunan Ibn Majah ki ek hadith, Farmaya Rasoolullah (صلى الله عليه وسلم) ne ke, Allah (سُبْحَانَهُ وَتَعَالَى) kisi bande ko koi ne’mat nahi ata karta, aur wo kehta hai “al-Hamdulillah” siway iss ke, ke jo kuch tareef bande ne ki, wo behtar hai, uss ne’mat se jo usay mili.[25]
To pata chala ke banda jab ne’maton par shukr karta hai, to ye kaifiyat Allah ko bohot pasand hai.
Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Agar Allah (سُبْحَانَهُ وَتَعَالَى) kisi par apni ne’matein ata karta hai, to wo pasand karta hai ke, uss ke bande par uss ki ne’mat ka asar nazar aye.[26]
Iss me do cheezen hain, baaz log hote hain, jis ke paas Allah ki ne’matein hoti to hain, lekin wo uss ka izhaar nahi karte.
Iss ke bar-aks, baaz log hote hain, unn ke paas kuch bhi nahi hota aur wo izhaar pe izhaar kiye ja rahe hain, qarz le ke izhar karte.
Ye dono kaifiyaat se bachna chahiye.
Iss hadith me, aap (صلى الله عليه وسلم) ne lafz-e-An’amu istemaal kiya, rahat ya sukoon ke mano me, farmaya ke, Kaifa An ‘amu, main sukoon se kaise baitth sakta hoon, jab ke Israfeel, jo soor phoonkne par tainaat farishte hain, soor ko muh laga kar baitthe hain, iss intezaar me ke Allah kisi bhi waqt soor phookne ka hukum de de.
Aisi baatein sunn kar sahaba pareshaan ho jaate the, to aap (صلى الله عليه وسلم) ne unhe hukum diya ke, Hasbunallaha, wa ne’mal wakeel se rahat haasil karo.
Hamare liye Allah kafi hai, aur wo behtareen intezaam karne wala, behtareen kar-saaz hai.[27]
Matlab ye ke, Israfeel soor apne muh me pakad kar baitthe hain, hukum ke intezaar me, ye to pareshan-kun baat hai. Insaan ko iss ki fikr hona chahiye, lekin, har pareshani Allah ki taraf se hai aur uss ka hal bhi Allah hi ke paas hai.
Zikr karne se insaan ke dil ko itmenaan milta hai.
Ek hadith me, Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) lafz-e-Un’ema istemal kiya, jo bharosa na karna, shak karne ke maano me aya hai.[28]
Ek aur hadith me, Sach bolna bhi Allah ki ne’mat se wabasta hai.[29]
Surah al-Fatiha Quran ka abstract hai, summary hai, yani yahi mazameen sarey Quran mein phaila diye gaye hain,
Aur banda jo maangega, main usay doonga, to humne manga, Ihdinas Sirat al-Mustaqeem, hidayat maangi,
To Surah al-Baqarah ki pehli ayat me, hidayat ka zikr aa gaya, Alif, Laam, Meem, Zalikal Kitabu la raiba feeh, hudali al-Mutaqeen. Ye wo kitab hai jis me koi shak nahi, aur ye hidayat hai, muttaqeen ke liye.
Dua maangi, Allah ne de di, hidayat maangi, hidayat ka raasta bata diya, Quran nazil karke. Jiss me koi shak nahi.
Siratal Lazeena, an’amta alaihim maanga, to humne abhi suna ke, an’amta alaihim ko surah nisa mein samjhaya gaya hai, yeh kaun log hai jin per inaam kiya gaya hai?
Allah aur usske Rasool ki itaa’at kartey hai aur yeh kin ke saath hongey?
Nabiyon ke saath,
siddiqeen ke saath,
saleheen ke saath,
shuhadaa’ ke saath,
kya behtareen company hogi, yeh hai anamta alaihim, jiss per aap ne inaam kiya hai.
Issi silsile me Bukhari ki ek hadith me, Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) farmati hain, Surah an-Nisa ki iss ayat ka hawala dete huwe ke, Allah (سُبْحَانَهُ وَتَعَالَى) Nabiyon ko inteqaal se pehle ek choice deta hai ke wo, duniya ki zindagi ko chune ya aakhirat ki zindagi ko.
Aur wo kehti hain ke, Rasoolullah (صلى الله عليه وسلم) ke aakhri waqt me, beemari ki halat me suna,
aur aap (صلى الله عليه وسلم) ki awaz khur-duri ho rahi thi, aap (صلى الله عليه وسلم) farmaate the,
Unn logon ki sohbat me, jin par Allah ne in’aam kiya hai, aur ye Surah an-Nisa ki 69th ayat ke aakhir tak Aisha RA ne tilawat ki, aur kaha ke, (4:69)
To maine soncha ke aap (صلى الله عليه وسلم) ko ye choice de di gayee.[30]
Aur kya maanga?
Vs.No.7:
غَيرِ المَغْضُوبِ عَلَيهِم وَلَا الضَّآلِّينَ
Un logon ka rasta nahin jiss per aap ka ghazab, aap ki narazgi huwi aur na un logon ka jo gumraah huwe.
Iss ayat me samajhne wale teen alfaz hain: Ghair, al-Maghzoob, az-Zaaleen
GHAYR ( Not or save ) غَيْرِ 1:7
Lafz-e-Ghair ka maddah ya root (غ ى ر) hai, jis ka matlab Not, ya except ke aate hain. Issi root ke alfaz me,
Lafz-e-Yughayyirunna hai, jis ke maane tabdeel karna, alter karne ke aate hain.[31]
Lafz-e-Yughayyiru hai, change karna, badalne ke maane aate hain.[32]
Lafz-e-Ghair ka matlab, doosre ke aaye hain, jaise dozaq me insaan jab jalenge, to unn ka skin, unn ki jild jal jayega to doosri jild se badal di jayegi kaha.[33]
Phir Surah al-Baqarah me, Li ghairi Allah aya hai, zabiha par Allah ka naam se hatt kar kisi aur ka naam lena, other than Allah ke maane aye hain.[34]
Bi ghairi al-Haq aya hai, Yahood nabiyon ka qatl kiya karte the, bi-ghairi al-Haq, baghair haq per rahe, yani na-haq qatl karte the.[35]
Lafz-e-al-Mughiraat aya hai, Surah al-Adiyaat me, Fa al-Mughiraati Sub’ha, chaapa maarna, Raid karne ke maane aaye hain.
Iss ayat ka doosra lafz hai, al-Maghzoob,
AL-MAGZUBB (Those who earn anger) 1:7 اَلْمَغْضُوبِ
Lafz-e-al-Maghzoob ka maddah ya root (غ ض ب) hai, Lafz-e-Ghazab jo issi root se bana huwa hai, uss ke maane ghussay (anger) ke aate hai,[36]
Allah (سُبْحَانَهُ وَتَعَالَى) jin logon se Ghussay me hain ya naraz hain, wo hain;
Jo Nabi ke haathon qatl ho gaya maidan-e-jing me, aur uss shaks par Allah ka ghazab shadeed ho gaya, jiss ne ya jin logon ne Rasoolullah (صلى الله عليه وسلم) ke chehre ko zakhmi kiya.[46] Ye Jung-e-Uhud ka waqiya hai.
Jo log nabiyon ki qabron ko sajda karne ki jagah bana liye,[47]
Ghazab ka, Ghusse ka opposite maghfirat hai,[50] aur
Jo Allah ka Ghazab, uss ka ghussa, ya uss ki nazargi kamate hain, aise logon ka sila jahannam hai.[51]
To hume kya karna chahiye?
Surah al-Fatiha ki iss ayat me to hum dua maang rahe hai ke, aise logon ke Raaste ki taraf hidayat na kijiye, jin par aap ka ghussa ya ghazab huwa ho, phir
Rasoolullah (صلى الله عليه وسلم) ne hume dua sikhayee, jis me panah maangi gayee;
Aur ye hadith humare zehan me hona chahiye ke, Allah (سُبْحَانَهُ وَتَعَالَى) ne likh liya hai jo uss ke paas hai Arsh ke ooper ke,
Meri rehmat mere ghazab ya ghusse par muqaddam hai, ya
Meri Rehmat ko Mere Ghusse par fauqiyat haasil hai,
Aur ek hadith me aya hai ke, Meri Rehmat Mere Ghusse par ghalib aa gayee hai.[53]
Baye haath ko peeth ke peeche karke, teka lene se mana farmaya aap (صلى الله عليه وسلم) ne, kyun ke, ye maghzoobi alaihim jo log hain, wo aisa baitthte hain.[54]
Hume Sadaqa chhupa kerna chahiye, kyun ke, Raazdari me kiya huwa Sadaqah Allah ke ghusse ko bujha deta hai.[55]
Rasoolullah (صلى الله عليه وسلم) ne farnaya ke, yahoodi wo hain jin par Allah ka ghazab aur ghussa hai, aur eesayi wo hain jo Zaalleen hain.[56] ye Zaalleen kaun hain?
AZ-ZAALIIN (Those who go astray) 1:7 اَلضَّآلِيْنَ
Lafz-e-Zaalleen ka maddah ya root (ض ل ل) hai, aur iss ka matlab Wo jo gumrah hain. To Zaalleen kaun log hain? Wo log;
Jo Kufr karte hain, yani Allah ka inkaar karte hain,[57]
Ek lambi hadith hai ke…Jo koi gumrahi ki taraf dawat dega, uss ka bhi hissa hoga uss gunah me jo log karte hain, bina unn logon ke gunah me kami huwe,...[77]
Aap (صلى الله عليه وسلم) ne farmaya, meri ummat ko Allah (سُبْحَانَهُ وَتَعَالَى) gumrahi par, zalalat par jama nahi karega,[78]
Yane az-Zaalleen woh log hain jo gumrah hain aur woh log jo nukhsaan utthaney waley hain.
To aise logon ka rasta matt dikhaiyye, jin par aap ka ghazab, aap ka ghussa raha ho, aur jo Sirat al-Mustaqeem se gumraah ho gaye hon.
Phir kayee ahadith me aya hai ke, jab imam namaz me, Ghairi al-Maghzoobi Alaihim wala az-Zaalleen kahe to Ameen kaho,
Ameen ke kya maaney hai?
Ameen ka matlab, Aye Allah hamari dua ko qabool kijiye aur jawab dijiye.
Dua me, Dua karne wala bhi shamil ho jata hai aur Ameen kehne wala bhi shamil ho jata hai,[79]
Aap (صلى الله عليه وسلم) ne farmaya ke, agar aameen bolne walon ki Aameen, Aasmaan walon se coincide ho, unn ki aameen se mil jaye, same time par ho, to pichle gunah maaf kar diye jaate hain.[80]
Aur Aameen kaise kahenge, uss ko kheench kar parrha aap (صلى الله عليه وسلم) ne,[81]
Yahan Surah al-Fatiha ki tafseer khatam huwi, ab structure of the quran per ek nazar daalte hain, phir conclusion hoga;
Structure of the Quran
Structure of the Quran ki rooh se, humne iss se pehle suna tha ke, jo Allah ka hissa hai, uss me mazameen repeat hone ki wajah se ek ring ban gaya hai,
Ye aakhri teen ayaat me bhi, mazameen repeat hone ki wajah se ek ring ban raha hai,
Ihdina as-Sirat al-Mustaqeem, Hume seedha raasta ki taraf hidayat ki jiye, iss me mazmoon ya subject; hidayat hai,
Sirat al-lazeena an’amta alaihim, Unn logon ka raasta jiss par aap ka in’aam huwa ho, iss me Rehmat ka izhaar hai,
Ghairi al-Maghzoobi alaihim, Unn logon ka raasta nahi, jiss par aap ka ghazab ya ghussa huwa ho, iss me Allah ke ghazab ki nafi hai, Ghazab aur Ghusse ko negate kiya ja raha hai, to iss aitebaar se ye bhi Rehmat hai,
Wala al-Zaalleen, aur na unn logon ka raasta jo gumraah huwe, iss hisse me hidayat ki kami hai.[82]
To ring kis tarah ban raha hai, yahan par, pehle hidayat, phir rehmat do waqt repeat huwi aur phir hidayat ke subject aye.
Agar poore Surah al-Fatiha ko, ek nazar me dekhenge to;
Iss ke teen hisse hain, structure ke aitebaar se,
Pehla hissa, ek Ring hai, jiss me Ibadat hai aur iss Ring me Rehmat ka zikr do waqt hai, double Rehmat hai.
Doosra hissa, center hai, uss me adha hissa Ibadat hai aur adha hissa dua hai
Teesra hissa, ek Ring hai, jiss me Dua hai aur iss Ring me bhi Rehmat ka zikr do waqt hai, doube Rehmat hai.
To iss tarah se, subject concentric circles me aa rahe hain.
Conclusion
Surah al-Fatiha ki tafseer ke conclusion me;
Dua maangne se mutalliq hai, kyon ke,
Ek to Surah al-Fatiha bhi ek dua hai, aur
Doosre ye ke, sara masala mangnay ka hi to hai,
Toh conclusion, dua par hona chahiye aur unn masalon par roshni daalna zaroori hai, jo aaj hume pesh aa rahe hain.
Maangi huwi duaon ke saath kya maamla hota hai, wo hum “Summary of Quran” mein sun chuke hain
aur ye pata chala ke jo duaein qubool nahi huwi, uss ke badle mein Allah (سُبْحَانَهُ وَتَعَالَى ) aakhirat mein baday baday ajar denge,
yahan ye jaanna zaroori hai ke ye ajar tab hi milega jab banda duaon
ke saath koshish bhi karay phir bhi kamyab na ho
jaiz khwahish hai ke, exam mein top karenge, dua bhi kar rahe hain, lekin books ko hath nahi laga rahe
jaiz khwahish hai ke, badi post per kaam karna hai, dua bhi kar rahe hain, lekin CV nahi bhej rahe hain,
Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki zindagi ka jaiza lenge toh ye bhi pata chalega ke sari zindagi koshish ki, itni koshish ki ke, koi aur misal nahi milti, deen ko phailane ke liye koshish, uss ke liye finally jung bhi karna pada, aur zakhmi bhi huwe, khoon bhi baha, dandaan bhi shaheed huwe, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke,
Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ki ahadith parrhenge to aisa lagta hai ke, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko Allah par mukammal yaqeen tha, duaon ko dekhenge to aisa lagta hai ke, bass dua maangi aur kaam poore ho gaye,
Lekin sath hi sath seerat parrhenge to pata chalega ke, dua ke saath, aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne koshish bhi ki, koshish aisi kare ke, aisa lagta hai ke, poora focus koshish par hai, duaon par nahi.
To sunnat-e-rasool ye hai ke, dua ke saath koshish zaroori hai.
Ek Muttafiq alaih hadith mein Abu Huraira (رَضِيَ ٱللَّٰهُ عَنْهُ) se riwayat hai ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke “har kisi ki dua qubool hoti rehti hai, jab tak ke wo sabr se rahe aur ye na kahe ke “maine dua ki thi aur qabool nahi huwi” [83]
toh, na-sabri se kya huwa?
jab banda ye kahe ke, meri dua qabool nahi ho rahi hai,
dua qabool hona band ho gayee,
jo musibatein tal gayi thi, unhe phir khula chod diya gaya, wo phir aa sakti hain,
akhirat me jo duaon ko paal kar bada kiya ja raha tha wo process band ho gaya,
toh behtar ye hai ke, hum sabr ke saath rahein
iss ka matlab ye hai ke hum logon se shikayat karte na phirey, “kya toh bi hai ki, kitti bhi dua karlo qaboolich nai hoti”,
agar logon se na bhi bolein tab bhi apnay andar ek feeling hai, eh ehsaas lekar ghoom rahe hain ke, duaein qabool nahi ho rahi hain,
To ye khayal ko aur iss ehsaas ko khatam karna hai, kyon ki, ye khayal aur ye ehsas gham ki taraf le jata hai,
Surah Mujadhila ki 10wi ayat mein aaya hai ke,..., “secret batein shaitan ki taraf se hain ya uss ke wasswasse aate hain, taake imaan walon ko gham mein daal de…, [84]
Musnad Ahmed ki hadith, Aisha (رضي الله عنها) se riwayat hai ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke “agar kisi bande ke gunah bahut ziyada hon aur uss ki talafi ke liye, gunahon ko balance karne ke liye, nek amaal na hon, to Allah (سُبْحَانَهُ وَتَعَالَى ) uss ke liye kaffare ke taur par usay ranj-o-gham mein daal dete hain,[85]
To yahan pata chala ke gham Allah (سُبْحَانَهُ وَتَعَالَى) ki taraf se bhi ho sakta hai aur shaitan ki taraf se bhi ho sakta hai
Hum kaise pehchane ke, gham kis ki taraf se hai?
agar ye gham,...., na umeedi ya mayoosi ki taraf leja raha hai, to surah Hijr ki 56wi ayat mein aata hai ke, “jo Allah (سُبْحَانَهُ وَتَعَالَى) ki rehmat se mayoos ho gaya wohi zaalleen mein se hai, yani ke, wo gumrah hain.”[86]
‘zaalleen’ kaun log hai,..., ye tafseel hum sun chuke hain,
To gham ki wajah se agar na-umeedi ya mayoosi ho rahi hai, to ye shaitan ke waswason ki wajah se hai, iss se bachna chahiye,
Iss ke aage ki kaifiyat ye hai ke, na-umeedi badhte badhte, iss level tak pahonch jati ke, insan zaalleen se nikal kar kufr mein dakhil ho jata hai, Surah Yusuf ki 87th ayat mein farmaaya ke, “yaqeenan Allah (سُبْحَانَهُ وَتَعَالَى) ki rahmat se koi na-umeed nahi ho sakta siwai unn ke, jo imaan nahi rakhte”[87]
To pehli kaifiyat ho gayi gham ki, doosri kaifiyat kya ho rahi hai?
Gham ke saath darr bhi lag raha hai, Surah aal-Imran ki 175th ayat mein Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain ke, “Ye khauf daalne wala to Shaitan hai, jo apne doston se daraata hai, [88]
Ye kis ke andar darr paida kar raha hai? hamaray, yani ke musalmano ko dara raha hai,
ye consultant hai, iss se daro, ye tumhara kaam reject kardega, ya
ye tumhara boss hai, iss se daro nahi toh wo tumhe naukri se nikal dega
waghairah, waghairah
Shaitan aur kis se daraata hai?
Surah al-Baqarah ki 268th ayat mein aata hai ke shaitan insan ko garibi se,..., yani poverty se daraata hai,
gunah ki taraf dawat de kar,
rishwat lelo kuch bi nai hota, sab log le rahe hain, iss ke ba-ghair ghar kaisa chalega? bache ka admission hai, kahan se layenge? aisay khayalat dimagh mein aate hain.
Ghareebi se darata bhi hai aur darane ke saath solution bhi deta hai, ji sahi suna aapnay, solution bhi deta hai, toh kya hai shaitan ka solution?
Surah al-Baqarah ki 268th ayat me aagay aata hai ke,...., gharibi se dara ker gunah ki taraf bulata hai, kaun se gunah ki taraf bulata hai? towards immorality yani “fahesh gunahon” ki taraf bulata hai,
Sahih Bukhari ki ek hadith mein ata hai ke, Allah (سُبْحَانَهُ وَتَعَالَى) se ziyada Ghairatmand koi nahi, aur isi liye Allah (سُبْحَانَهُ وَتَعَالَى) ne be-hayayi ke gunahon ko haram qarar diya hai, fahash kam, yani be-sharami ke kaam, jo ke khulay mein kiye gaye hon ya chupa kar, sab ko haram yani ke illegal karaar diya hai,...,[89]
iss se andaza ho jata hai ke fahash kaam kaun se hain.
Aaj poori duniya kis taraf ja rahi hai, log relax karne ke liye, tension ko door karne ke liye, fahash me mubtala ho rahe hain,[90]
Tirmidhi ki ek aur hadith me ata hai ke, Abu Darda (رَضِيَ ٱللَّٰهُ عَنْهُ) se riwayat hai ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) farmate hain ke, Allah (سُبْحَانَهُ وَتَعَالَى) fahash logon se nafrat karte hain[91]
Ek aur lambi hadith mein ata hai ke, Abu Huraira (رَضِيَ ٱللَّٰهُ عَنْهُ) farmate hain ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke jab Allah (سُبْحَانَهُ وَتَعَالَى) kisi banday se nafrat karte hain toh Jibreel (عليه السلام) ko bulate hain aur kehte hain ke “mein iss banday se nafrat karta hoon aur tum bhi uss se nafrat karo”, aur
Jibreel (عليه السلام) bhi uss bande se nafrat karne lagte hain, aur saray aasmano mein elaan kar dete hai ke, yaqeenan Allah (سُبْحَانَهُ وَتَعَالَى) uss falan banday se nafrat karta hai, toh tum sab bhi uss se nafrat karo, aur
Wo sab bhi uss se nafrat karne lagte hain, hatta ye ke wo iss duniya mein lanat ka nishana bann jaata hai, [92]
Toh kya behtareen solution laaya shaitan, Allah (سُبْحَانَهُ وَتَعَالَى) ki nafrat aur iss duniya mein lanat.
Aur teesri kaifiyat ye hai ke shaitan ye waswasa dalta hai ke, hamari nekiyan bahut kam hai, aur gunah ziyada hai, iss liye hamari dua qabool nahi ho rahi hai,
kuch duaen aesi hai jin ka result iss duniya mein hi pata chal jata hai ke, fauran dua qabool hui ke nahi, ya phir unn duaon ke saath Allah (سُبْحَانَهُ وَتَعَالَى) ne kuch doosra maamla kar diye hain, lekin kuch duaen aisi hain jinka result sirf aakhirat mein hi pata chalega,
Jaisa ke, kisi nay jannat maang li, wisay aaj-kal koi mangta nahi hai, hum sab duniya maangne me masroof hain, phir bhi agar kisi ne jannat maang li toh,
Abu Musa Al Ashari (رَضِيَ ٱللَّٰهُ عَنْهُ) se riwayat hai ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, qayamat ke din musalmano mein kuch log aisay aayenge jin ke gunah pahad ke barabar honge aur Allah (سُبْحَانَهُ وَتَعَالَى) unhe maaf kar denge, [93]
Muad bin Jabal (رَضِيَ ٱللَّٰهُ عَنْهُ) ki riwayat se pata chalta hai ke, mafi ki shart ya condition ye hai ke banday ne shirk na kiya ho[94]
toh, shirk kya hai? ye detail mein In-Sha Allah aage samjhenge jab shirk ka lafz aayega, yahan ye jaanna zaroori hai ke,
Surah Al Anam ki 82wi ayat mein aaya ke wo log jo iman laye aur unhone apnay iman ko zulm ya injustice se cover nahi kiya ya dhaapa nahi, toh aise logon ke liye security ya hifazat hai aur aese log hidayat per hai. [95]
Iss ayat mein koi action nahi hai, iman dil-o-dimagh ki kaifiyat hai, apne khayalat ko theek karna aasan kaam nahi hai,
Jab ye aayat nazil huwi toh Sahaba (رضي الله عنهم) bahut pareshan huwe aur Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke paas gaye aur arz kiya “Ya Rasool Allah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) hum mein se aisa kaun hai jis ne apne ooper zulm ya ziyadati na ki ho”, Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, “iss ayat ka matlab aisa nahi hai, balke iss ka matlab ye hai ke, banda ibadat mein Allah (سُبْحَانَهُ وَتَعَالَى) ke saath kisi aur ko sharik na kare, aage Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya, “kya tumne Luqman (عليه السلام) ki nasihat nahi suni jo unhone apne bete ko di, phir Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne surah luqman ki 13wi aayat tilawat ki [96],
“Aur uss waqt ko yaad karo, Jab Luqman (عليه السلام) ne apnay betay ko naseehat karte huwe, advice karte huwe kaha ke, “Aye mere bete! Allah (سُبْحَانَهُ وَتَعَالَى) ke saath kisi ko sharik na karna, kyon ke, shirk karna zulm-e-azeem hai, bohot bada zulm hai.[97] Zulm-e-azeem yani ke gunah-e-azeem.
Hadith-e-qudsi hai ke, Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْهُ) se riwayat hai ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke, Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain ke, Allah (سُبْحَانَهُ وَتَعَالَى) itnay self-sufficient hai, itnay khud-mukhtar hain, unhe kisi associate ki ya kisi partner ki ya kisi shareek ki zaroorat nahi hai, aur agar koi kisi aur ke liye amal kare aur Allah ke liye bhi kare, toh Allah (سُبْحَانَهُ وَتَعَالَى) uss amal ko apnay se alag kar dete hain uss ke liye jis ko Allah (سُبْحَانَهُ وَتَعَالَى) ke saath shareek kiya tha,[98]
Goya ke Allah (سُبْحَانَهُ وَتَعَالَى) ke saath kisi aur ko shareek karna, Allah (سُبْحَانَهُ وَتَعَالَى) ki zaat mein aur sifaat mein, sab shirk hai.
an-Nauman (رَضِيَ ٱللَّٰهُ عَنْهُ) se riwayat hai ke Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya ke “dua bhi ibadat hai”[99]
kyon ki ibadat sirf Allah (سُبْحَانَهُ وَتَعَالَى) hi ki ho sakti hai toh ye baat bahut acchi tarah clear ho gayi ki dua bhi sirf Allah (سُبْحَانَهُ وَتَعَالَى) hi se maangi ja sakti hai, iss ka matlab ye huwa ki ibadat mein ya dua mein kisi ko shamil nahi kiya ja sakta.
warna shirk ho jayega, aur Allah (سُبْحَانَهُ وَتَعَالَى) shirk ko pasand nahi karte.
Jin duaon ko Allah (سُبْحَانَهُ وَتَعَالَى) qubool kar lete hain, wo puri ho jati hai aur unke pure honay mein Allah (سُبْحَانَهُ وَتَعَالَى) raste bana dete hain, zariye bana dete hain.
Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْهُ) se riwayat hai ke, Rasoolullah (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne farmaya, jo logon ka shukar ada nahi karta wo Allah (سُبْحَانَهُ وَتَعَالَى) ka shukar guzar nahi hai[100]
Surah Talaq ki doosri ayat mein Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain ke, jo koi Allah (سُبْحَانَهُ وَتَعَالَى) per aur youm-e-akhirat per yakeen rakta hai, aur Allah (سُبْحَانَهُ وَتَعَالَى) ka taqwa ikhtiar karta hai, Allah (سُبْحَانَهُ وَتَعَالَى) se darta hai, Allah (سُبْحَانَهُ وَتَعَالَى) uss ke liye bahar nikalne ka rasta bana dete hain[101]
aur Surah Talaq ki teesri ayat mein aaya hai ke, Allah (سُبْحَانَهُ وَتَعَالَى) usay wahan se denge jahan se uss ke zahn-o-guman me bhi na ho,[102]
toh dua qabool hone ke baad Allah (سُبْحَانَهُ وَتَعَالَى) zariya bana dete hain logon ko ya doosri cheezon ko,
Yahan rok denge, agle hafte dua per jo conclusion hai uss ka doosra hissa hum sunenge, In-Sha Allah
[11] Al Quran, Surah al-Maidah, Chapter 5: Verse 3
[12] Al Quran, Surah an-Nahl, Chapter 16: Verse 18
[13] It has been narrated on the authority of Sulaiman b. Yasar who said: People dispersed from around Abu Huraira, and Natil, who was from the Syrians. said to him: O Shaikh, relate (to us) a tradition you have heard from the Messenger of Allah (ﷺ). He said: Yes. I heard the Messenger of Allah (ﷺ) say: The first of men (whose case) will be decided on the Day of Judgment will be a man who died as a martyr. He shall be brought (before the Judgment Seat). Allah will make him recount His blessings (i. e. the blessings which He had bestowed upon him) and he will recount them (and admit having enjoyed them in his life). (Then) will Allah say: What did you do (to requite these blessings)? He will say: I fought for Thee until I died as a martyr. Allah will say: You have told a lie. You fought that you might be called a" brave warrior". And you were called so. (Then) orders will be passed against him and he will be dragged with his face downward and cast into Hell. Then will be brought forward a man who acquired knowledge and imparted it (to others) and recited the Qur'an. He will be brought And Allah will make him recount His blessings and he will recount them (and admit having enjoyed them in his lifetime). Then will Allah ask: What did you do (to requite these blessings)? He will say: I acquired knowledge and disseminated it and recited the Qur'an seeking Thy pleasure. Allah will say: You have told a lie. You acquired knowledge so that you might be called" a scholar," and you recited the Qur'an so that it might be said:" He is a Qari" and such has been said. Then orders will be passed against him and he shall be dragged with his face downward and cast into the Fire. Then will be brought a man whom Allah had made abundantly rich and had granted every kind of wealth. He will be brought and Allah will make him recount His blessings and he will recount them and (admit having enjoyed them in his lifetime). Allah will (then) ask: What have you done (to requite these blessings)? He will say: I spent money in every cause in which Thou wished that it should be spent. Allah will say: You are lying. You did (so) that it might be said about (You):" He is a generous fellow" and so it was said. Then will Allah pass orders and he will be dragged with his face downward and thrown into Hell.
[24] Al Quran, Surah an-Nahl, Chapter 16: Verse 114
[25] It was narrated from Anas that : the Messenger of Allah (ﷺ) said: 'Allah does not bestow a blessing upon any slave and he says: 'Al-hamdu Lillah (praise is to Allah),' except that what he gives (the praise) is better than what he received (the blessing)."
حَدَّثَنَا الْحَسَنُ بْنُ عَلِيٍّ الْخَلاَّلُ، حَدَّثَنَا أَبُو عَاصِمٍ، عَنْ شَبِيبِ بْنِ بِشْرٍ، عَنْ أَنَسٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " مَا أَنْعَمَ اللَّهُ عَلَى عَبْدٍ نِعْمَةً فَقَالَ الْحَمْدُ لِلَّهِ . إِلاَّ كَانَ الَّذِي أَعْطَاهُ أَفْضَلَ مِمَّا أَخَذَ " .
[26] Abu Raja’ said : ‘Imran b. Husain came out to us wearing a robe of silk ware with ornamented borders and declared that God's messenger had said, “If God shows favour to anyone, He likes the mark of His favour to be seen on His servant."
Narrated 'Imran bin Husain (RA): The Prophet (ﷺ) said: "When Allah grants His blessings to His servant, He loves to see the traces of His favour upon him." [Reported by al-Baihaqi].
وَعَنْ عِمْرَانَ بْنِ حُصَيْنٍ رَضِيَ اَللَّهُ عَنْهُمَا; أَنَّ رَسُولَ اَللَّهِ - صلى الله عليه وسلم -قَالَ: { إِنَّ اَللَّهَ يُحِبُّ إِذَا أَنْعَمَ عَلَى عَبْدٍ أَنْ يَرَى 1 أَثَرَ نِعْمَتِهِ عَلَيْهِ } رَوَاهُ اَلْبَيْهَقِيُّ 2 . 1 - تحرف في"أ" إلى: "ترى". 2 - صحيح. رواه البيهقي (3/271)، وهو وإن كان ضعيف السند، إلا أن له شواهد أخرى يصح بها.
Sunnah.com reference: Book 2, Hadith 461 | English translation: Book 2, Hadith 528 | Arabic reference: Book 2, Hadith 530 | https://sunnah.com/bulugh/2/461
[27] Abu Sa'id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, "How can I feel at ease when the Angel of the Trumpet, (Israfil) has put his lips to the Trumpet and is waiting for the order to blow it". He (ﷺ) perceived as if this had shocked his Companions, so he (ﷺ) told them to seek comfort through reciting: 'Hasbunallah wa ni'mal-Wakil [Allah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us)]". [At-Tirmidhi, who classified it as Hadith Hasan].
وعن أبي سعدي الخدرى، رضي الله عنه، قال: قال رسول الله، صلى الله عليه وسلم "كيف أنعم وصاحب القرن قد التقم ، واستمع الإذن متى يؤمر بالنفخ فينفخ" فكأن ذلك ثقل على أصحاب رسول الله ، صلى الله عليه وسلم فقال لهم:"قولوا :حسبنا الله ونعم الوكيل" ((رواه الترمذي وقال حديث حسن)).
[28] Narrated `Aisha: Two old ladies from among the Jewish ladies entered upon me and said' "The dead are punished in their graves," but I thought they were telling a lie and did not believe them in the beginning. When they went away and the Prophet (ﷺ) entered upon me, I said, "O Allah's Messenger (ﷺ)! Two old ladies.." and told him the whole story. He said, "They told the truth; the dead are really punished, to the extent that all the animals hear (the sound resulting from) their punishment." Since then I always saw him seeking refuge with Allah from the punishment of the grave in his prayers.
[29] Narrated `Abdullah bin Ka`b: I heard Ka`b bin Malik at the time he remained behind and did not join (the battle of) Tabuk, saying, "By Allah, no blessing has Allah bestowed upon me, besides my guidance to Islam, better than that of helping me speak the truth to Allah's Messenger (ﷺ) otherwise I would have told the Prophet (ﷺ) a lie and would have been ruined like those who had told a lie when the Divine Inspiration was revealed:-- "They will swear by Allah to you (Muslims) when you return to them.. the rebellious people." (9.95-96)
[30] Narrated `Aisha: Used to hear (from the Prophet) that no Prophet dies till he is given the option to select either the worldly life or the life of the Hereafter. I heard the Prophet (ﷺ) in his fatal disease, with his voice becoming hoarse, saying, "In the company of those on whom is the grace of Allah ..( to the end of the Verse )." (4.69) Thereupon I thought that the Prophet (ﷺ) had been given the option.
Narrated `Aisha: I heard Allah's Messenger (ﷺ) saying, "No prophet gets sick but he is given the choice to select either this world or the Hereafter." `Aisha added: During his fatal illness, his voice became very husky and I heard him saying: "In the company of those whom is the Grace of Allah, of the prophets, the Siddiqin (those followers of the prophets who were first and foremost to believe in them), the martyrs and the pious.' (4.69) And from this I came to know that he has been given the option.
حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ حَوْشَبٍ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ أَبِيهِ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " مَا مِنْ نَبِيٍّ يَمْرَضُ إِلاَّ خُيِّرَ بَيْنَ الدُّنْيَا وَالآخِرَةِ ". وَكَانَ فِي شَكْوَاهُ الَّذِي قُبِضَ فِيهِ أَخَذَتْهُ بُحَّةٌ شَدِيدَةٌ فَسَمِعْتُهُ يَقُولُ {مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ} فَعَلِمْتُ أَنَّهُ خُيِّرَ.
[44] Al Quran, Surah ash-Shura, Chapter 42: Verse 16
[45] Al Quran, Surah Taa-Haa, Chapter 20: Verse 81
[46] Narrated Ibn `Abbas: Allah's Wrath gets severe on a person killed by a prophet, and Allah's Wrath became severe on him who had caused the face of Allah's Messenger (ﷺ) to bleed.
[47] Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar that the Messenger of Allah, may Allah bless him and grant him peace, said, "O Allah! Do not make my grave an idol that is worshipped. The anger on those who took the graves of their Prophets as places of prostration was terrible."
وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " اللَّهُمَّ لاَ تَجْعَلْ قَبْرِي وَثَنًا يُعْبَدُ اشْتَدَّ غَضَبُ اللَّهِ عَلَى قَوْمٍ اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ " .
USC-MSA web (English) reference: Book 9, Hadith 88 | Arabic reference: Book 9, Hadith 419 | https://sunnah.com/urn/504190
[48] Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, "Allah is angry with someone who does not ask of Him."
حَدَّثَنَا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، قَالَ: حَدَّثَنَا مَرْوَانُ بْنُ مُعَاوِيَةَ، قَالَ: حَدَّثَنَا أَبُو الْمَلِيحِ صُبَيْحٌ، قَالَ: حَدَّثَنَا أَبُو صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ: مَنْ لَمْ يَسْأَلِ اللَّهَ غَضِبَ اللَّهُ عَلَيْهِ.
[49] Isma’ll b. Umayyah said: I asked about a man who intertwines his fingers while he is engaged in prayer. He said that Ibn ‘Umar had said: This is the prayer of those who earn the anger of Allah.
[52] A`ūdhu bikalimāti ‘llāhit-tāmmāti min ghaḍabihi wa `iqābihi wa sharri `ibādih, wa min hamazātish-shayāṭīni wa an yaḥḍurūn. I seek refuge in the Perfect Words of Allah from His anger and His punishment, from the evil of His slaves, and from the taunts of devils and from their presence.
Reference: Abu Dawud 4/12. See also Al-Albani, Sahih At- Tirmidhi 3/171
[53] Abu Huraira reported God’s messenger as saying, “When God completed the creation He wrote the following which is with Him above His Throne, ‘My mercy has taken precedence over my anger’.” A version says, “Has prevailed over my anger.” (Bukhari and Muslim).
[54] Ash-Sharid bin Suwaid (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) passed by me when I was sitting with my left hand behind my back and leaning on my palm. On seeing me in this posture he said, "Do you sit like those upon whom the Wrath of Allah has descended?" [Abu Dawud].
وعن الشريد بن سويد رضى الله عنه قال: مر بي رسول الله صلى الله عليه وسلم وأنا جالس هكذا، وقد وضعت يدي اليسرى خلف ظهري، واتكأت على إلية يدي فقال: "أتقعد قعدة المغضوب عليهم؟!" ((رواه أبو داود بإسناد صحيح)).
[55] Anas bin Malik narrated that : the Messenger of Allah said: "Indeed charity extinguishes the Lord's anger and it protects against the evil death."
[75] Jabir reported God’s messenger as saying, “To proceed: The best discourse is God’s Book, the best guidance is that given by Muhammad, and the worst things are those which are novelties. Every innovation is error.” Muslim transmitted it.
Sunnah.com reference: Book 2, Hadith 371 | English translation: Book 2, Hadith 0 | Arabic reference: Book 2, Hadith 451 | https://sunnah.com/bulugh/2/371
On the authority of Abu Najeeh al-’Irbaad ibn Saariyah (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessings of Allah be upon him) gave us a sermon by which our hearts were filled with fear and tears came to our eyes. So we said, “O Messenger of Allah! It is as though this is a farewell sermon, so counsel us.” He (peace and blessings of Allah be upon him) said, “I counsel you to have taqwa (fear) of Allah, and to listen and obey [your leader], even if a slave were to become your ameer. Verily he among you who lives long will see great controversy, so you must keep to my Sunnah and to the Sunnah of the Khulafa ar-Rashideen (the rightly guided caliphs), those who guide to the right way. Cling to it stubbornly [literally: with your molar teeth]. Beware of newly invented matters [in the religion], for verily every bidah (innovation) is misguidance.” [Abu Dawud] It was related by at-Tirmidhi, who said that it was a good and sound hadeeth.
[77] Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, "If anyone calls others to follow right guidance, his reward will be equivalent to those who follow him (in righteousness) without their reward being diminished in any respect, and if anyone invites others to follow error, the sin, will be equivalent to that of the people who follow him (in sinfulness) without their sins being diminished in any respect". [Muslim].
وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: "من دعا إلى هدى كان له من الأجر مثل أجور من تبعه لا ينقص ذلك من أجورهم شيئاً، ومن دعا إلى ضلالة كان عليه من الإثم مثل آثام من تبعه لا ينقص ذلك من آثامهم شيئاً" ((رواه مسلم)).
[78] Ibn ‘Umar reported God’s messenger as saying, “God will not cause all my people (or he said, Muhammad’s people) to err. God’s hand is over the community, and he who is separate from it will be separate in hell.” Tirmidhi transmitted it.
[80] Abu Huraira reported: The Messenger of Allah (ﷺ) said: When the reciter (Imam) utters:" Not of those on whom (is Thine) wrath and not the erring ones," and (the person) behind him utters Amin and his utterance synchronises with that of the dwellers of heavens, all his previous sins would be pardoned.
Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "When the Imam says: 'Ghair-il-Maghdubi `alaihim Walad-Dallin (i.e. not the path of those who earn Your Anger, nor the path of those who went astray (1.7)), then you must say, 'Ameen', for if one's utterance of 'Ameen' coincides with that of the angels, then his past sins will be forgiven."
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ سُمَىٍّ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " إِذَا قَالَ الإِمَامُ {غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّالِّينَ} فَقُولُوا آمِينَ. فَمَنْ وَافَقَ قَوْلُهُ قَوْلَ الْمَلاَئِكَةِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ ".
[81] Wa’il b. Hujr said that he heard God’s Messenger recite, “Not of those with whom Thou art angry, nor of those who go astray” (Al-Qur’an 1:7) and say “Amen”, prolonging the word. Tirmidhi, Abu Dawud, Darimi and Ibn Majah transmitted it.
[82] Raymond Farrin, Structure and Quranic Interpretation, White Cloud Press, Page 6
[83] Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “Every one of you will have his supplications answered, as long as he is not impatient and he says: I have supplicated but I was not answered.”
Source: Ṣaḥīḥ al-Bukhārī 6340, Ṣaḥīḥ Muslim 2735
Grade: Muttafaqun Alayhi (authenticity agreed upon) according to Al-Bukhari and Muslim
The secret talks (i.e. the evil suggestions) of the devil are only to grieve those who believe but he cannot harm them in anything, except with Allah’s permission, so let the believers put their trust in Allah.
[85] Aisha reported: The Messenger of Allah, peace and blessings be upon him, said, “If the sins of a servant are numerous and he does not have good deeds to compensate, Allah will afflict him with sadness as an expiation for him.”
O my sons! Go and search diligently for Joseph and his brother. And do not lose hope in the mercy of Allah, for no one loses hope in Allah’s mercy except those with no faith.” Quran - 12:87
[88] Al Quran, Surah aal-Imran, Chapter 3: Verse 175
That warning was only from Satan, trying to prompt you to fear his followers. So do not fear them; fear Me if you are true believers. Quran - 03:175
[89] Narrated `Abdullah bin Mas`ud: Allah's Messenger (ﷺ) said, "None has more sense of ghaira than Allah, and for this He has forbidden shameful sins whether committed openly or secretly, and none loves to be praised more than Allah does, and this is why He Praises Himself."
[91] Abu ad-Darda (RAA) narrated that the Messenger of Allah (ﷺ) said: “Allah hates the profligate and the obscene.” Related by At-Tirmidhi who graded it to be Sahih.
وَعَنْ أَبِي اَلدَّرْدَاءِ - رضى الله عنه - قَالَ: قَالَ رَسُولُ اَللَّهِ - صلى الله عليه وسلم -{ إِنَّ اَللَّهَ يُبْغِضُ اَلْفَاحِشَ اَلْبَذِيءَ } أَخْرَجَهُ اَلتِّرْمِذِيُّ, وَصَحَّحَهُ. 1 .1 - . صحيح. رواه الترمذي (2002)، وله شواهد، وأوله:" ما شيء أثقل في ميزان المؤمن من خلق حسن، فإن الله......" الحديث. وسيأتي برقم (1623). وقال:" هذا حديث حسن صحيح".
Sunnah.com reference : Book 16, Hadith 66 | English translation : Book 16, Hadith 1545 | Arabic reference : Book 16, Hadith 1502 | https://sunnah.com/bulugh/16/66
[92] Abu Huraira reported that Allah's Messenger (ﷺ) said: When Allah loves a servant, He calls Gabriel and says: Verily, I so and so; you should also love him, and then Gabriel begins to love him. Then he makes an announcement in the heaven saying: Allah loves so and so and you also love him, and then the inhabitants of the Heaven (the Angels) also begin to love him and then there is conferred honour upon him in the earth; and when Allah is angry with any servant He calls Gabriel and says: I am angry with such and such and you also become angry with him, and then Gabriel also becomes angry and then makes an announcement amongst the inhabitants of heaven: Verily Allah is angry with so-and so, so you also become angry with him, and thus they also become angry with him. Then he becomes the object of wrath on the earth also.
[93] Abu Musa Al-Ash'ari (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, "On the Day of Resurrection, Allah will deliver to every Muslim, a Jew or a Christian and say: 'This is your ransom from Hell-fire."'
Another narration is: Messenger of Allah (ﷺ) said, "There would come people amongst the Muslims on the Day of Resurrection with sins as heavy as a mountain, and Allah would forgive them".
[Muslim].
وعن أبي موسى الأشعري، رضي الله عنه، قال: قال رسول الله، صلى الله عليه وسلم: إذا كان يوم القيامة دفع الله إلى كل مسلم يهودياً أونصرانياً فيقول: هذا فكاكك من النار". وفي رواية عنه عن النبي، صلى الله عليه وسلم قال: "يجئ يوم القيامة ناس من المسلمين بذنوب أمثال الجبال يغفرها الله لهم " ((رواه مسلم)).
[94] Narrated Anas bin Malik: "Once Mu`adh was along with Allah's Messenger (ﷺ) as a companion rider. Allah's Messenger (ﷺ) said, "O Mu`adh bin Jabal." Mu`adh replied, "Labbaik and Sa`daik. O Allah's Messenger (ﷺ)!" Again the Prophet (ﷺ) said, "O Mu`adh!" Mu`adh said thrice, "Labbaik and Sa`daik, O Allah's Messenger (ﷺ)!" Allah's Messenger (ﷺ) said, "There is none who testifies sincerely that none has the right to be worshipped but Allah and Muhammad is his Apostle, except that Allah, will save him from the Hell-fire." Mu`adh said, "O Allah's Messenger (ﷺ) ! Should I not inform the people about it so that they may have glad tidings?" He replied, "When the people hear about it, they will solely depend on it." Then Mu`adh narrated the above-mentioned Hadith just before his death, being afraid of committing sin (by not telling the knowledge).
Those who believe and do not cover their belief with injustice, those are the persons for whom there is security and they are (rightly) guided. Al Quran - 06:82
[96] Narrated `Abdullah: When the Verse:-- 'Those who believe and mix not their belief with wrong.' was revealed, the Muslims felt it very hard on them and said, "O Allah's Messenger (ﷺ)! Who amongst us does not do wrong to himself?" He replied, "The Verse does not mean this. But that (wrong) means to associate others in worship to Allah: Don't you listen to what Luqman said to his son when he was advising him," O my son! Join not others in worship with Allah. Verily joining others in worship with Allah is a great wrong indeed." (31.13)
And ˹remember˺ when Luqmân said to his son, while advising him, “O my dear son! Never associate ˹anything˺ with Allah ˹in worship˺, for associating ˹others with Him˺ is truly the worst of all wrongs.”
Al Quran - 31:13
[98] On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said: Allah (glorified and exalted be He) said: I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else's sake as well as Mine will have that action renounced by Me to him whom he associated with Me. It was related by Muslim (also by Ibn Majah).
[101] So when they reach (the end of) their term, then either hold them in a recognised (good manner) or separate them in a recognised (good manner). And call to witness two just men from among you and establish (correct) evidence for (the sake of) Allah. With that is advised he who believes in Allah and the period hereafter, and whoever fears Allah He will make for him a way out,
[102] and He will provide him from a place unthought of. And whoever puts his trust in Allah, then He is sufficient for him. Allah certainly fulfils His command, Allah has indeed made a program for everything.
Spreading lies and misinformation is dangerous for society, among which are forwarded messages which if circulated without references and without cross verification could land us in hellfire:
Allah (سُبْحَانَهُ وَتَعَالَى) says in Surah al-Hujurat, Chapter 49: Verse 6 to verify the news before taking any action and then be sorry:[1]
O you who believe! if a transgressor comes to you with (some) news, then verify it, lest you harm a people in ignorance then become sorry for what you did.
So it is mandatory that we check the information before forwarding on social media, as instructed by the above verse of the Holy Quran, in a Hadith Umar (رَضِيَ ٱللَّٰهُ عَنْه) says that if we convey everything that we hear, it is as if we are lying:[2]
It is enough of a lie for a man that he narrates everything he hears
We must stop this chain of forwarded messages, verify them, and you will find that most of the messages do not have any basis, it is what people have heard and they are spreading it. According to the above hadith, we are part of the lies that is being spread. And if such lies are related to the prophet, then know that it is a recipe for disaster:
Narrated Abu Hurairah (رَضِيَ ٱللَّٰهُ عَنْه) that Rasoolullah (صلى الله عليه وسلم) said:[3]
Whoever lies upon me intentionally, then let him take his seat in the Fire.
Narrated Abdullah Ibn Amr Ibn al-Aas (رَضِيَ ٱللَّٰهُ عَنْهُما) that Rasoolullah (صلى الله عليه وسلم) said:[4]
"Convey from me even an Ayah of the Qur'an; relate traditions from Banu Israel, and there is no restriction on that; but he who deliberately forges a lie against me let him have his abode in the Hell."
One might think that relating a hadith is a good deed, how come one can lie about the prophet, the following narration clarifies that narrating a hadith is a very sensitive matter:
Muhammad bin Yahyā bin Sa’īd al-Qattān, on authority of his father, he said:[5]
We do not see the righteous more false in anything than they are regarding Ḥadīth.
Based on the above, it is important for each one of us to stop forwarding messages without verifying them.
[2] Yahyā bin Yahyā narrated to us, Hushaym informed us, on authority of Sulaymān at-Taymī, on authority of Abī Uthmān an-Nahdī, he said, Umar bin ul-Khattāb, may Allah be pleased with him, said: ‘It is enough of a lie for a man that he narrates everything he hears’.
[3] Muhammad bin Ubayd il-Ghubarī narrated to us, Abū Awānah narrated to us, on authority of Abī Hasīn, on authority of Abī Sālih, on authority of Abū Hurayrah, he said, the Messenger of Allah, peace and blessings of Allah upon him, said: ‘Whoever lies upon me intentionally, then let him take his seat in the Fire’.
وَحَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدٍ الْغُبَرِيُّ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " مَنْ كَذَبَ عَلَىَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ " .
[4] 'Abdullah bin 'Amr bin Al-'As (May Allah be pleased with them) reported: The Prophet (ﷺ) said, "Convey from me even an Ayah of the Qur'an; relate traditions from Banu Israel, and there is no restriction on that; but he who deliberately forges a lie against me let him have his abode in the Hell." [Al- Bukhari].
وعن عبد الله بن عمرو بن العاص رضي الله عنهما أن النبي صلى الله عليه وسلم قال: "بلغوا عني ولو آية وحدثوا عن بني إسرائيل ولا حرج، ومن كذب علي متعمدًا فليتبوأ مقعده من النار" ((رواه البخاري)).
[5] Muhammad bin Abī Attāb narrated to me, he said Affān narrated to me, on authority of Muhammad bin Yahyā bin Sa’īd al-Qattān, on authority of his father, he said: ‘We do not see the righteous more false in anything than they are regarding Ḥadīth’. Ibn Abī Attāb said: ‘So Muhammad bin Yahyā bin Sa’īd al-Qattān and I met and I asked him about it and he said on authority of his father: ‘You will not see the people of good (Ahl ul-Khayr) more false in anything than they are regarding Ḥadīth.’ Muslim said: ‘He was saying that falsehood flows upon their tongues although they do not intend to lie’.
Abu Umama reported that the Prophet, may Allah bless him and grant him peace, said: "Allah says:
'O son of Adam, when I take what is precious from you and you are steadfast in the face of the blow and reckon that your reward is with Allah, the only reward which I am content for you to have is the Garden."
عَنْ أَبِي أُمَامَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم: يَقُولُ اللَّهُ: "
Narrated Masruq: I said to `Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا), "O Mother! Did Prophet Muhammad (صلى الله عليه وسلم) see his Lord?" Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) said, "What you have said makes my hair stand on end ! Know that if somebody tells you one of the following three things, he is a liar:
Whoever tells you that Muhammad (صلى الله عليه وسلم) saw his Lord, is a liar." Then Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) recited the Verse: 'No vision can grasp Him, but His grasp is over all vision. He is the Most Courteous Well-Acquainted with all things.' (6.103) 'It is not fitting for a human being that Allah should speak to him except by inspiration or from behind a veil.' (42.51)
`Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) further said, "And whoever tells you that the Prophet (صلى الله عليه وسلم) knows what is going to happen tomorrow, is a liar." She then recited: 'No soul can know what it will earn tomorrow.' (31.34)
She added: "And whoever tell you that he concealed (some of Allah's orders), is a liar." Then she recited: 'O Apostle (صلى الله عليه وسلم)! Proclaim (the Message) which has been sent down to you from your Lord..' (5.67)
`Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) added. "But the Prophet (صلى الله عليه وسلم) saw Gabriel in his true form twice."[1]
Narrated Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا): Whoever claimed that (the Prophet) Muhammad (صلى الله عليه وسلم) saw his Lord, is committing a great fault, for he only saw Gabriel in his genuine shape in which he was created covering the whole horizon.[2]
Narrated 'Abdullah bin Shaqiq: "I said to Abu Dharr (رَضِيَ ٱللَّٰهُ عَنْه): 'If I saw the Prophet (صلى الله عليه وسلم) then I would ask him." He said: 'What is it that you would have asked him about?' I said: 'I would have asked him if Muhammad (صلى الله عليه وسلم) saw his Lord?' He said: 'I did ask him that, and he (صلى الله عليه وسلم) said: I saw light.'"[3]
Narrated Ibn 'Abbas (رَضِيَ ٱللَّٰهُ عَنْه): that the Prophet (صلى الله عليه وسلم) said: "My Lord, Blessed is He and Most High, came to me in the best of appearances. So he said: 'O Muhammad (صلى الله عليه وسلم)!' I said: 'Here I am O my Lord! And I am at Your service.' He said: 'What is it that the most exalted group busy themselves with?' I said: '[Lord] I do not know.' So He placed His Hand between my shoulders, until I sensed its coolness between my breast, so I knew what was in between the east and the west. He said: 'O Muhammad (صلى الله عليه وسلم)!' I said: 'Here I am O my Lord! And I am at Your service.' He said: 'What is it that the most exalted group busy themselves with?' I said: 'In the acts that raise ranks and the acts that atone, and in recording the footsteps to the congregation, Isbagh Al-Wudu in difficulties, and awaiting the Salat after the Salat. And whoever preserves them, he shall live in goodness and die upon goodness, and his sins shall be like that on the day upon which his mother bore him.'"[4]
Narrated Ash-Sha'bi: "Ibn ‘Abbas (رَضِيَ ٱللَّٰهُ عَنْه) met Ka'b at Arafat, so he asked him about something and he kept on saying the Takbir until it reverberated off of the mountains. So Ibn ‘Abbas (رَضِيَ ٱللَّٰهُ عَنْه) (finally) said: 'We are Banu Hashim.' So Ka'b said: 'Indeed Allah divided His being seen and His speaking between Muhammad (صلى الله عليه وسلم) and Musa. He spoke to Musa two times, and Muhammad (صلى الله عليه وسلم) saw Him two times.' Masruq said: 'I entered upon 'Aishah (رَضِيَ ٱللَّٰهُ عَنْهَا) and asked her if Muhammad (صلى الله عليه وسلم) saw his Lord.' She said: 'You have said something that makes my hair stand on end.' I said: 'Take it easy.' Then I recited: Indeed he saw of the great signs of his Lord (53:18). So she said: 'What do you mean by that? That is only Jibra'il. Whoever informed you that Muhammad (صلى الله عليه وسلم) saw his Lord, or that (صلى الله عليه وسلم) concealed something he was ordered with, or he knew of the five things about which Allah, [Most High] said: Verily Allah, with Him is the knowledge of the Hour, He sends down the rain (31:34) - then he has fabricated the worst lie. Rather he (صلى الله عليه وسلم) saw Jibra'il, but he did not see him in his (real) image except two times. One time at Sidrat Al-Muntaha and one time in Jiyad, he had six-hundred wings which filled the horizon.'"[5]
Narrated Masruq: "I was reclining in the presence of 'Aishah (رَضِيَ ٱللَّٰهُ عَنْهَا) when she said: 'O Abu 'Aishah! There are three things, whoever speaks of one of them, then he has uttered one of the worst lies against Allah. Whoever claims that Muhammad (صلى الله عليه وسلم) saw his Lord. Then he has uttered one the worst lies against Allah, Allah says: No vision can grasp Him, but His grasp is over all vision, and He is the Most Subtle, Well-Acquainted with all things (6:103). It is not for any human being that Allah should speak to him unless (it be) by revelation or from behind a veil (42:51).' I was reclining so I sat up an said: 'O Mother of the Believers! Take your time with me and do not be hasty with me! Did Allah Most High not say: And indeed he saw him at a second descent (53:13). (And) 'And indeed he saw him in the clear horizon (81:23).' She said 'By Allah! I was the first who asked the Messenger of Allah (صلى الله عليه وسلم) about this. He said: "That was only Jibril. I did not see him in the appearance he was created in except for these two times. I saw him descending from the heavens, and due to his tremendous size he filled what was between the heavens and the earth." "And whoever claimed that Muhammad (صلى الله عليه وسلم) hid anything that Allah revealed to him, then he uttered one of the worst lies against Allah. Allah says: O Messenger! Proclaim what has been sent down to you from your Lord (5:67)." "And whoever claimed that he (صلى الله عليه وسلم) knew what would be tomorrow, then he has uttered one of the worst lies against Allah. Allah says: Say: 'None in the heavens and in the earth knows the unseen but Allah (27:65).'"[6]
فإنّ أصدق الحديث كتاب الله , و خير الهدي هدي محمدّ (صلى الله عليه وآله وسلم) قوله: شرّ الامور محدثاتها، وكلّ محدثة بدعة و كلّ بدعة ضلالة , و كلّ ضلالة في النار
~ اللَّهُمَّ ارنالحق حقاً وَّالرزقن الطباء و ارنالباطل باطلاً والرزقنالجتنابه
~ اللَّهُمَّ وفِّقنا لِما تُحِبُّ و ترضا
~ اللَّهُمَّ ارحمنا بالقرآنِ العظيم و جَعَلهُ لنا إماماً و نوراً. و هُداً و رحمة
~ اللَّهُمَّ ذكِّرنا منهُ ما نَسِينا و علِّمنا منهُ ما جَهِلنا وارزُقنا تلاوتهُ أنآء الليل و أطراف النَّهار واجَعَلهُ حجَّتاً لنا ولا علينا يا ربَّ العالمين -- آميـن
أعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيم
Main Allah se Panah maangta hoon, Allah (سُبْحَانَهُ وَتَعَالَى) ke protection mein ata hoon, Shaitaan se jo mardood hai, dhutkaara huwa hai, Lafz e Rajeem Rajam se hai, jiss ke maane patthar maar kar bhaga dene ke aate hain.
بِسمِ اللَّهِ الرَّحمَانِ الرَّحِيم
Allah ke naam se shuru karta hoon, jo hum per taras kha ker, humein faida pahunchane wala hai.
Ye jiss khutbe se hum aaj ka session shuru kare, wo Rasoolullah (صلى الله عليه وسلم) ka masnoon khutba hai, uss ke baad humne durood parrha aur dua ki
Allah ke fazl-o-karam se, Allah (سُبْحَانَهُ وَتَعَالَى) ka shukr hai ke uss ne humein, apni kitab ko samajhne aur samjhane ke liye chuna hai. Hamara ye silsila, pehle topic wise discussion ke taur par shuru huwa, to pehla session me “communication” par discussion huwa, aur kyun ke, topics ya subjects jab insaan tayy karta hai, to phir wo silsila zyada der tak nahi chal sakta. Iss liye pehle Surah al-Fatiha par discussion huwa, aur al-Humdulillah pichle 7 mahino hamara ye program chal raha hai, 24 sessions huwe hain, jis me hum ne, abh tak;
aakhri dus sooraton ki tafseer suni, jiss me
Tarjuma aur Tafseer ke section me Alfaz ke maane samjhe, abh tak humne 100 alfaaz ke maane jaane;
Structure of the Quran me - Suraton ke alag nazariye se organization ya tarteeb kaise hai ye samajh rahe hain,
Surah ka pas-manzar (ya background) aur Surah Nazil hone ke Maqsad (ya Purpose) me Rasoolullah (صلى الله عليه وسلم) ki Seerat sunni,
Scientific Explanation jahan zaroori hai, wo jana
Surah ka Analysis, contexts, aur Hume kya karna chahiye, apni zindagi me kaise implement kare,
Ahadith, Surah se Mutalliq kya hain, ye sunn rahe hain.
Ab, kyun ke, ye ek Dars-e-Quran ki shakal ikhtiyaar kar liya hai, to phir Quran ka Introduction tafseel ke saath hona chahiye aur jiss tarah humne 10 suraton ki tafseer aur tarjuma suna, ussi tariqe se Quran ko shuru kiya jana chahiye aur baqaya suraton ka dars mukammal hona chahiye. Ye sessions Facebook aur Youtube par live ho rahe hain, aap sab suniye, hamare channels ko subscribe kariye aur agay doosron tak share kariye. Allah (سُبْحَانَهُ وَتَعَالَى) hamari niyat ko poora kare aur humari ye koshish qabool kar le (aameen)
Introduction
Iss Quran ke Introduction ko humne 5 sections mein banta hai:
Pehle Section: mein hum kuch cheezon ko define karenge, sawalat ke zariye,
Doosre Section: mein hum dekhenge ke Quran apne bare mein kya kehta hai,
Teesre Section: mein hum dekhenge ke Hadith, Quran ke bare kya kehti hai mein,
Chohte Section: mein Tareekh mein kya aya hai dekhenge,
Akhri aur Panchwe Section: mein aaj ke masail aur unka hal, Quran ki nazar se kya hai, iss per roshni daalenge.
Aaj hum pehla jo section hai, usse samajhne ki koshish karenge,
Hum dekhte hain ke duniya mein jo cheezein hai, unhe do zumron me ya do broad categories mein taqseem kiya ja sakta hai:
living yani ke wo jo zinda hai, jis mein jaan hai, jaise janwar, parinde, pedh, paudhe waghairah ya
non-living yani ke wo jis mein jaan nahi hai, jaise pani, pahad, zameen, chand, sooraj, waghairah
Insaan zinda wali category mein aata hai, aur insaan mitti se bana hua hai,[1]
Aaj science iss baat ki tasdeekh karti hai ke zameen mein jo elements paye jaate hain wo 118 mein se 60 ke qareeb kisi na kisi shakal mein insani jism mein bhi paye jaate hain, Insaan jo ghiza khaata hai wo zameen se paida hui hai, aur issi zariye se hamare andar bhi ye saari cheezen maujood hain,[2][3][4]
Insaan ek biological being hai, jaise ke janwar, parinday wa ghaira, science ki tahqeeq ke mutabiq insaan ka jism aur uska shape saare janwaron se behtar hai,[5]
Insaan agar janwar jaisa hai, to insaan aur janwar mein kya fark hai?
Insaano aur Janwaron mein waisay to bahut sare farkh hain lekin kuch zaroori cheezon per nazar daalte hain,
Insaan do pairon par chalta hai, ye ek aisi khasiyat hai jo doosre janwaron se behtar insaan me hai. Insaan ka dimag iss khasiyat ko qayam rakhne ke liye doosre janwaron se alag hai.
Insaan baat kar sakta hai, ye doosri khasiyat hai jo doosre janwaron se alag hai, yani ke insaan cheezon ko bayan kar sakta hai, chahe wo baat cheet ke zariye se ho ya ishaaron ke zariye se, ya likhne ke zariye se ho.[6]
Issi khasiyat ko Quran mein Surah Rahman ki pehli chaar Ayat mein Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain:
الرَّحْمَنُ
Ar-Rahman, Allah (سُبْحَانَهُ وَتَعَالَى) ka naam aur sifat hai, Faida Pahunchane wala, kaisa Faida Pahunchaya?
عَلَّمَ الْقُرْآنَ
Quran sikhaya,
خَلَقَ الْإِنسَانَ
Insaan ko paida kiya
عَلَّمَهُ الْبَيَانَ
Insaan ko Bayan sikhaya, baat karna sikhaya
Insaan ka dimagh, cheezon ko yaad rakhne, soonchne, samajhne aur jo information usay milta hai uss ko process karne ki salahiyat rakhta hai, aur uss information ko process karne ke baad wo ek nateeje par pahunchta hai, aur uss nateeje ko bhi wo yaad rakhta hai, yani store kar leta hai, phir unn nateejon ko apne fayde ya nuksan ke liye istemal kar sakta hai,[7]
Insaan ke andar faisla karne ki salahiyat bhi hai, yani power of taking decisions. Jab insaan ke saamne ek ya ek se zyada raaste hote hain, ya uss ko pareshaniyon ka saamna hota hai, ya koi aur soorat-e-haal pesh aati hai to, wo apne halaat ke mutabiq faisla kar sakta hai.
Iss faisla karne ki salahiyat ki wajah se insaan sahih aur ghalat cheezon mein farq kar sakta hai. Iss ko hum zameer kehte hain, issi ki wajah se hum apni ghalatiyon per malamat karte hain.
Ye tamam cheezen Insaano ki, unn ko janwaron se alag karti hain. Ye cheezein saare insaanon me hone ki wajhe se insaan;
Emotional hai, yani ke wo mohabbat karega, khandan badhayega, isse insaaniyat phailegi,
Insaniyat phailegi, to alag alag societies banayega, aur complex rishte ya relations qayam karega,
Complex rishte honge, to unn mein interaction badhega,
Kyon ki insaan ke andar ek urge hai, ‘Urge to dominate’, in-build hai to, wo hukumat karna chahega, kuch log ek doosre ko exploit karenge,
Iss exploitation ki wajah se kuch log bohot zyada ameer honge aur kuch log bohot zyada ghareeb honge, to masle masail badhenge, aur wo insaan ko corruption ki taraf le jayenge, aur iss ki wajah se crime badhega,[8]
Iss ki wajah se khoon rezi hogi, yani ek doosre ka qatal karega.[9][10]
Aaj hum bahaisiyat-e-insaan, Human rights ki baat karte hain, aur hum sab ye samajhte hai ke har insaan ko, ek pur-sukoon zindagi jeene ka haq hai, jahan exploitation na ho. To iss ka matlab ye hai ke kuch aisa qanoon hona chahiye, kuch rules aur regulations hone chahiye jise sare insaan follow karein, taake iss duniya mein insaan ek pur-sukoon zindagi guzar sake.
Kya ye Qanoon (ya) rules & regulations insaan khud bana sakta hai?
Agar pur-sukoon zindagi guzarne ka qanoon bana sakta, to aaj duniya mein itna inteshar, itna corruption, itna crime nahi hota.
Phir ye Qanoon banayega kaun?
Aur uss qanoon per chal kar insaan karna kya chahta hai?
Sirf pur-sukoon zindagi chahta hai?
Kya aisi zindagi iss duniya mein mil sakti hai?
Insaan ki zindagi ka maqsad kya hai?
Kya insaan ka dimagh uss level ya hadd tak pahunch sakta hai ke wo apne liye khud jeene ke qanoon bana le?
Aaj science’ aur ‘technology’ ki badi badi chotiyon per pahunchane ke bawjood bhi insaan apne liye ye bunyadi zaroorat, yani ke ‘pur-sukoon zindagi’ haasil nahi kar paya. Lekin ye baat ghaur karne ki hai ke ‘science’ aur ‘insaan’ ka bada hi gehra taluq hai aur rahega, iss talluq ko khatam kardenge to aaj ke daur mein iss duniya per insaani zindagi bahut mushkil hogi.
To itni ahmiyat wali cheez hai! To kya hai ye ‘Science’?
Insaan apne tajrube ya experience se cheezon ko seekhta hai, aur insaan ke andar inquisitiveness ki kaifiyat hai, yani wo experiment karke ilm hasil karna chahta hai, iss ilm ko hum science kehte hain. Chahe wo natural sciences ho ya social sciences.
Natural Sciences mein insaan ne tajruba hasil kiya, ye tajrube qanoon-e-qudrat per the, hain aur rahenge. Taake maloomat hasil ki jaye ke, ye qanoon-e-qudrat hai kya? Duniya mein jo cheezen hain unn ki fitrat kya hai, iss ki wajah se aaj insaan itni taraqqi kar liya ke, insaan har cheez tez raftaari se kar sakta hai.
Hamare ustad, Dr. Aneesuddin sahab kaha karte the ke, scientific development ko agar ek lafz me bayan karenge, to wo hai “Speed”
Pehle log paidal chala karte the, insaan ki iss taraqqi ki wajah se pehle wo janwaron per safar karta tha, phir bail bandi, ghoda gaadi, car, train, pani aur hawai jahaz, aur aakhir mein rocket bana liya tez safar karne ke liye.
Pehle log khabar pahunchane ke liye paidal chal kar jaate the, phir kabootaron aur parindon ka istemal shuru hua, jaise jaise insaan tez raftaari se safar karne laga, waise waise khabar ke pahunchne ke intezaam bhi tez raftaar ho gaye, phir telephone, telex, fax, email, aur ab mobile per be shumaar chat aur messaging programs hain. Ye sab sirf iss liye ke khabar hum ek doosre tak jaldi pahuncha payen.
Behisaab misaalein di ja sakti hain, jis ki yahan gunjayesh nahi.
Social Sciences me insaan ne tajrube ya experiments karke kuch qanoon apne liye bana to liya, lekin tareekh gawah hai ke, insaani qanoon sirf kuch logon ke faide ke liye hi rahe.
Aage hum dekhenge ke ye gehra talluq ‘insaan’ aur ‘science’ ka, kahan tak saath chalta hai? Kis muqaam per ye ladkhada jata hai? Iski hadd (ya) hadein kya hai?
To jaisay jaisay insaani aabadi duniya mein badti gayi, waise hi insaan ki zaroorat aur jeene ke tariqe badalte gaye, to inn saari zarooriyat ko kaun poora karega? Kiski baat mani jayegi? Aur kaun sa rasta chuna jayega?
Inn saare aur kayi sarae sawalon ka jawab, chaliye doondte hain ek aisi kitaab mein, jiss ka challenge 1450 saal se khula hai;
Ye Kaun si kitab hai, jo itna bada challenge de rahi hai? Ye Kitab Quran hai.
Ye kya challenge karti hai? Ye kehti hai ke iss jaisi koi aur kitab agar tum bana sakte ho to bana lo. Yani Insaan iss zameen per pur-aman aur salamati wali zindagi guzaarne ka tareeqa, iss Kitab yani Quran ke tareeqe se behtar tareeqa agar bana sakta hai to bana le,
Yani ke, ye kitaab dawa karti hai surah Kahf ki 54 ayat me ke, iss mein insaano ke har maslay ka hal maujood hai.[11]
Kisne likhi ye kitaab (ya Quran)?
Isi Quran mein aata hai Surah Taa Haa ki 1 se 8 ayaat me ke, ye kitaab ek aisi shaksiyat ya personality, jise khud Quran ‘Allah’ kehti hai, ye unn ka kalaam ya speech hai.[12]
To ye ‘speech’, kitab ki shakal mein kaise aayi?
Iski tafseel hum InshaAllah aage wale section me dekhenge, pehle ye samajhte hain ke iss kitab mein kya hai?
Iss mein saath mazameen ya subjects hain, aur ye subjects kisi ek tarteeb ya sequence mein nahi hai, balke alag alag muqamat per aaye hain
Pehle mazmoon ya subject me, ussi shaksiyat yani ke Allah ka ‘tarruf’ hai, yani ye Quran ye batati hai ke Allah kaun hai, unki kya qudrat hai, aur unki khilqat ya creation ka zikr hai jo Allah ke Wajood ka saboot hai. Allah aur unki iss khilqat ke beech rishta kya hai? Ye rishta Rabb ka hai, kyun ke, Al Hamdulillahi Rabbil Alameen, Iska bhi zikr hai.[13]
Doosre mazmoon ya subject me, ‘Allah ki rahmat unki kainat ke saath’ iska zikr hai,[14]
Teesre me, ye Quran ‘maut ke baad ki zindagi’ ka concept paish karti hai,[15]
Chauthey me, Allah ke saath insaan ka talluq kaisa hai ye bataya gaya hai,[16]
Paanchwe me, seedhay raste yani ke ‘uss pur sukoon zindagi’ jiski insaan ko talaash hai, uss zindagi tak pahunchne ka jo rasta hai uski taraf hidayat karti hai,[17]
Chhatay mein iss seedhay raste per chalne ki wajeh se jin logon ko inamaat diye gaye unn ka zikr hai,[18]
Saathwe me, iss seedhay raste per nahi chalne walon ka kya haal huwa, wo log achai ke bajaye burai par chalte hain, unn ka zikr hai.[19]
Ye saath mazameen Surah al-Fatiha se liye huwe hain, jo hum tafseel me Suratul Fatiha ki tafseer me samjhenge.
To ye Allah kaun hai?
Lafz-e-Allah ism e zaat hai, yani ye naam hai uss authority ka jise hum ilaha kehte hain,
Ye ilaha kaun hai?
Ilaha ek aisa designation ya ohda hai, jiss se saari kayenaat ko control kiya jata hai.[20] Yeh ohda ek hi hai, do ya teen nahi hai.
Allah (سُبْحَانَهُ وَتَعَالَى) iss ilaha ke ohde per khud se kahyam the, hain aur rahenge. Iska matlab ye hai ke Quran ek khuda, ek ilaha, ek bhagvan, ek God ki baat karti hai. Sirf Ek.
Ilaha ke, Ek hone ki wajah ya reason, Quran mein aya hai ke agar ek se zyada ilaha hote to tum iss kayenaat mein inteshaar hi inteshaar paate, there would be chaos in the universe, aur har ilaha, jo uss ne paida kiya hai ya banaya hai wo le jaata.[21]
To iss ko check karne ke liye, science-daano ne iss kayenaat me dekha, jiss taraf bhi dekhte, unn ko uniformity, order, aman-o-amaan, yeksaaniyat dikhayi di.[22]
Ye iss baat ka saboot hai ke, iss kayenaat me ek hi ilaha hai.
Inaam kiye huwe log kaun hain?
Inaam kiye huwe log wo hain jinhone Allah (سُبْحَانَهُ وَتَعَالَى) ki Kitab yani Quran ki sahih tashreeh ki, aur humein bataya ke iss Qurani Ayaat ka sahih matlab kya hai aur uss per amal karke bhi dikhaya aur bataya ke Siratal Mustaqeem (seedha raasta) kya hai?
Har raasta kahin na kahin jaata hai, to Siratal Mustaqeem kahan jaata hai?
Siratal Mustaqeem ek pur-aman aur salamati wali zindagi dete huwe sare insano ko unki aakhri manzil tak le jata hai.
Iss ka matlab ye huwa ke, insaan ki zindagi ka maqsad ek pur-aman aur salamati wali zindagi ke ilawa kuch aur manzil ko haasil karna bhi hai. To ye manzil kya hai? Iski tafseel aage chal kar mil jayegi.
To ye interpretation kis ne kiya aur Siratal Mustaqeem per sabse pehle chal kar kis ne dikhaya?
Ye koi aur nahi balke Allah ke Nabi, Muhammad Ur Rasool Allah (صلى الله عليه وسلم) hain aur aap (صلى الله عليه وسلم) ke qareebi followers jinhe Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) kaha jata hai.
To hame kaise maaloom ke Rasoolullah (صلى الله عليه وسلم) ka tareekha-e-amal Siratal Mustaqeem hai?
Iss tareekha-e-amal ki khud Allah (سُبْحَانَهُ وَتَعَالَى) ne Quran hi mein gawahi di hai ke,
Yaa Seen, Quran-e-Hakeem ki qasam, beshak aap (صلى الله عليه وسلم) rasoolon me se hain, aur Siratal Mustaqeem par hain, wo seedha raasta jo jannat ko le jaata hai.[23]
Aur Surah Bayyinah mein Allah (سُبْحَانَهُ وَتَعَالَى) Sahaba ko certify karte huwe kehte hain ke, …wo log jo iman laye aur amal-e-saleh kiya, yahi wo log hain jo sab se behtareen hain. “They are the best of creatures''.[24]
‘Rasool’ kaun hai, aur kaise bante hain?
Jaisa ke humne abhi suna ke insaan ke andar acchaiyon ke saath buraiyan bhi hai,
Tamam badi buraiyon mein khoon rezi bhi ek bahut badi burai hai, iski buniyaad choti choti buraiyon se shuru hoti hai jaisa ke ghussa, hasad, keena, badle ki khwahish, naam, shohrath, wagairah wagairah…
Kya hum, puri taqat, quwwat, dawlat, hukumat rakte huwe, baghair kisi bhi khauf ke, uss shaks ya unn logon ko maaf kar denge jisne hume, hamare ghar se nikal diya?
Jiss ne hamara business kharab kar diya?
Aur jo hamaray qareebi rishtaydaron ka qatal kardiya?
Kya hum maaf kar sakte hain usse jiss ne hamaray milne walon ko jismani taur per ‘torture’ kiya?
Aur jo hamari jaan ke dushman ban gaye? Sirf isliye ke hum ne pur-sukoon zindagi guzarne ka ek sahi rasta pesh kiya?
Aise shaks ko maaf karna hamare liye mumkin nahi, har kisi ke bas ki baat nahi, aisa soonchna bhi asaan nahi, balke hamara bas chale to hum uss shaks ko to kya uss ke khandaan ko, uski naslon tak ko barbaad kar denge.
Lekin aisa hi kiya kisi ne,..., maaf kar diya.
Kaun hai jiske andar itni bardasht hai? Kaun hai jo sari buraiyon ko, jo khoon rezi ki taraf le jati hai, itna na-pasand karta hai? Iss tarah ka ‘behaviour’ kiska ho sakta hai?
Aisa behavior, aise akhlaaq, Allah ke Rasool, janab e Muhammad ur Rasoolullah (صلى الله عليه وسلم) ka tha.
Muhammad (صلى الله عليه وسلم) Rasool kaise bane?
Yehi kitaab (yani ke ye Quran) kehti hai ke Aap (صلى الله عليه وسلم) ko Allah (سُبْحَانَهُ وَتَعَالَى) ne, yani ke jo Supreme Authority hai iss kayenaat ki, Uss ne pasand kiya, taake Apna ‘paighaam’, apne bandon tak pohchaye.
To matlab ye huwa ke ‘rasool’ jo hote hain, wo Allah (سُبْحَانَهُ وَتَعَالَى) ke chune huwe banday hai aur doosra koi iss qualification tak nahi pahunch sakta.
Kya Muhammad (صلى الله عليه وسلم) pehle Rasool the?
Nahi, Aap (صلى الله عليه وسلم) se pehle aur bhi nabi aur rasool aye, Adam (سُبْحَانَهُ وَتَعَالَى) sab se pehle insaan bhi the aur unki aulad ke liye sab se pehle nabi bhi the aur inn ke baad jaisay jaisay insaano ki zarooriyat badhti gayi, dimaagi salahiyaten badti aur badalti gayi waisay waisay Allah (سُبْحَانَهُ وَتَعَالَى) apna paigham, apne ahkamaat, insaano ki pur-sukoon zindagi ke solutions bhejhte gaye inn rasoolon ke zariye.
To iss tarikhe se kai sare rasool aaye hain, aur inn mein jo aakhri rasool hain wo Muhammad-ur-Rasool Allah (صلى الله عليه وسلم) hain.
To Aap (صلى الله عليه وسلم) ne zalimon ko na sirf maaf kardiya balke, ek pura ‘legislation’ ya qanoon diya hai insaano ko, jo pichle waqt ke logon ko faida huwa, aaj bhi ye legislation valid hai, aur qiyamat tak aane wale sare insaano ke liye, aap (صلى الله عليه وسلم) ke tariqe me Allah (سُبْحَانَهُ وَتَعَالَى) ne faida hi faida rakh diya.
Isi personality ko khud Allah (سُبْحَانَهُ وَتَعَالَى) ne ‘Rehmat-ul-lil alameen’ kaha hai, yani ke na sirf insaano ke liye balke saare alameen ke liye Aap (صلى الله عليه وسلم) rehmat hai.[25]
1450 bars pehle ye huwa tha to aisay rasool ki baatein ‘record’ bhi hain ya nahi?
Haan Rasoolullah (صلى الله عليه وسلم) ke zamane se hi aap (صلى الله عليه وسلم) ki baatein record hona shuru ho gayee thi jinhein Ahadith kaha jata hai, inn ahadith ki mazeed tafseel hum, Surah al-Feel ke teesre hisse me sunn chuke hain.
Allah (سُبْحَانَهُ وَتَعَالَى) ne inn rasoolon ko message kis tarha pohanchaya?
Allah (سُبْحَانَهُ وَتَعَالَى) wahi ke zariye nabiyon se communicate karte rahe hai, ahadith mein iss ki kaafi detail ayee hai.
Aur Allah ke Rasool (صلى الله عليه وسلم) ke saath wahi ka jo maamla tha hum, Surah an-Nasr ki tafseer ke teesre hisse me sunn chuke hain, wahan par Quran, Hadith aur scientific explanation ke saath poora ek session maujood hai, wahi par.
To humay yahan tak kuch buniyadi cheezon ka pata chal gaya, Allah kaun hai, Rasool kaun hote hain, Quran kya hai, hadith kya hai, insan kaun aur kya hai, science kya hai aur inn sab ka aapas mein Rishta ya ‘relation’ kya hai.
Ab yahan se aage badhte hain:
Allah (سُبْحَانَهُ وَتَعَالَى) ek hi hain, lekin unke kayi sare attributes hain jaise ke, Ilaha, Khaaliq, Ghafoor, Rahman, Raheem aur kai an-ginat attributes ya naam hain, jin mein se takhreeban 125, khud Allah (سُبْحَانَهُ وَتَعَالَى) ne apne kalaam (yani Quran me) aur apne rasool ke zariye se insaano ko bataye hain. Baqi aur kitne asma hain, iss ka ilm hum ko nahi diya gaya hai.
Allah (سُبْحَانَهُ وَتَعَالَى) chunke:
‘Badee’ hai, cheezon ko ba-ghair kisi zariye ke paida karte hai, cheezon ko adam se wajood mein le aate hain yani non existence se existence mein laate hain,
‘Khaaliq hai’ to in cheezon ko proportion karte hain, yani jo cheezen maujood hain, unn ko istemal karke doosri cheezen banate hain,
‘Baari hai’ to khilqat ke baad unmein se be-zaroorat cheezon to nikaal dete hain,
‘Musawwir hai’ to unko final form ya shape dete hain, final product bana dete hain,
‘Fatir hai’ to unn cheezon ko fitrat ata karte hain, aur inn mukhtalif cheezon ke liye qawaneen-e-qudrat bhi bana diye,
Isi tariqe se saari kayinaat banayi, insaan, janwar, jinn, farishtay, jannat, dozak, sooraj, chand sitaare, jaza aur saza ka din, aur bhi bahut kuch banaya.
Inn sab ka description InshaAllah hum Quran ki tafseer me aage sunenge.
Insaan, Allah (سُبْحَانَهُ وَتَعَالَى) ka akhri aur sab se behtareen creation hai, jiska zikr surah at-Teen mein aaya hai,[26] iski wajah se Allah (سُبْحَانَهُ وَتَعَالَى) ka insaano ke saath jo rishta hai wo bahut hi ‘unique’ hai, sab se alag hai, ye ‘maa-baap aur bachon’ ka, ‘bhai aur behan’ ka, nahi balke ye ke:
Agar insaan bhooka hai ya uss ko kisi cheez ki zaroorat hai to Allah (سُبْحَانَهُ وَتَعَالَى) Razzak hai, Rizk dene wale hain,
Insaan taras ke qabil hai to Allah (سُبْحَانَهُ وَتَعَالَى) Rahman aur Raheem hai, taras kha kar faida pohchate hain,
Insaan gunahgaar hai to Allah (سُبْحَانَهُ وَتَعَالَى) Afuw hai, gunahon ko maaf karne wale hain,
Insaan jahil hai to Allah (سُبْحَانَهُ وَتَعَالَى) Aaalim hai, Apne Ilm ka izhaar bhi karte hai aur insano ko sikhate bhi hain,
Insaan ghulam hai to Allah (سُبْحَانَهُ وَتَعَالَى) malik hain,
Iss tarha, ye kehna ghalat nahi hoga ke insaan Allah (سُبْحَانَهُ وَتَعَالَى) ke har asma ya attributes se har waqt kisi na kisi tariqe se juda huwa hai, kabhi kuch zyada ya kam,
Lekin inn sab se alag, ek aur talluq Allah (سُبْحَانَهُ وَتَعَالَى) aur insaano ke beech mein jo hai wo ek ‘Supreme Creator and His best creation ka hai’.
Hum ne iss session ke shuru mein ye suna tha ke, cheezein ya to zinda hain ya murda, ye ek human perception hai, dar asal iss kayenaat ki har cheez zinda hai ya ba-shaoor hai, kis tarha ba-shaoor hai? Ye hum parindo par ghaur-o-fikr karte huwe samjhe the pichle dars me, inshaAllah aage jab ‘consciousness’ ka mauzu aayega Surah al-Baqarah me, wahan aur tafseel ayegi gravity ke comparison me.
Lekin ye baat ghaur karne wali hai ke, iss kayenaat ki har cheez Allah (سُبْحَانَهُ وَتَعَالَى) ke ahkamaat ki pabandagi mein lagi huwi hai, insaano ko unki ibadat ke bare mein tabhi pata chalega jab wo inki asliyat Quran aur Hadith ki roshni mein dekhenge, agar koi insaan aisa nahi karta to inn cheezon ki haqiqat unhe uss ‘jaza aur saza’ wale din zaroor pata chalegi, jab ye cheezein insaan ke khilaaf ya unke haq mein gawahi dengi.
Insaan ko banane ke baad Allah (سُبْحَانَهُ وَتَعَالَى) ne sari kayenaat ke aage ek bahut hi khaas pesh-kash ki, ye koi hukum nahi tha, chahe to wo uss pesh-kash ko qabool karle ya nahi. To ye pesh-kash kya thi? Ye pesh-kash thi intekhaab karne ki quwwat ya ‘the power to choose’, iss quwwat (ya) taqat ko ‘qubool aur istemal’ karne ki jo zimmadari uthalega, Uss ke saath kya mamela hoga?
Wo iss taqat ki buniyaad per ‘sahi aur ghalat’ me faisla karne ke qabil hoga.
Usse Mukhtalif marhalon se ya alag alag situations se guzara jayega, aur iss zimmadari ki buniyad per aazmaish hogi, aisi sakht aazmaish ke kaynaat ki uss shai aur Allah (سُبْحَانَهُ وَتَعَالَى) ka jo talloq hai, uss se bhula diya jayega,
Iss ke saath saath uss ke aage doosri taqaton ko jhuka diya jayega.
Sahih faisla karne ke liye Allah (سُبْحَانَهُ وَتَعَالَى) waqtan-fa-waqtan apne wajood ki nishaniyan batate rahenge aur instructions bhejte rahenge.
Ahkamaat ya Instructions ke hisaab se choice huwi to Allah (سُبْحَانَهُ وَتَعَالَى) ki taraf se inamaat honge aur agar nahi huwi, ghalat choice jaante bhoojte chun li to phir saza hogi, ek khaas ‘jaza aur saza’ ke din.
Saari ki saari kayenaat ne iss taqat ko qabool karne se mana kardiya,
Quran mein aata hai ke, zameen aur aasman aur pahadon ko Allah (سُبْحَانَهُ وَتَعَالَى) ne ye pesh kash ki,[27]
Unhone mana kar diya, kyun ke, wo darr gaye, aisi badi zimmadari ko qabool karne se,
Lekin insaan ne ‘accept’ karliya, Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain ke, insaan zalim aur jahil tha ke, iss taqat ko qabool karliya.
Jaisa ke, humne pehle suna ke, Allah (سُبْحَانَهُ وَتَعَالَى) ne kayee rasool bheje hain, iss ki wajah ye rahi ke insaan ki tareekh mukhtalif darjon se guzri hai, aur har daur mein, har qaum ke paas jo masail the unn ko hal karne ke liye, Allah (سُبْحَانَهُ وَتَعَالَى) ne apne rasoolon ke zariye kuch ahkamaat ya ‘set of instructions’ bhejte rahe. Aisay hi ‘set of instructions’, Allah (سُبْحَانَهُ وَتَعَالَى) ne apne aakhri nabi Muhammad Ur Rasool Allah (صلى الله عليه وسلم) ke zariye, Quran ki shakal mein humay diye hain.
To ye ‘set of instructions’ aur uss per chalne ke tarikhe ko ‘deen’ ya ‘madhhab’ kehte hain, take insaan inn per amal karke Allah (سُبْحَانَهُ وَتَعَالَى) ki aazmaish mein kamiyaab hojaye. Hamaray iss deen ka naam ‘Islam’ hai aur iski qanooni kitaab Quran hai.
To hamay yahan kuch sawalat ke jawab mil gaye jo ke iss section ke shuru mein huwe the. Sabse bada sawal ye tha ke hamari iss zindagi ka maqsad kya hai? Pata chala ke ‘aazmaish mein kamiyabi’ hamari zindagi ka maqsad hona chahiye.
Wo aakhri manzil kaun si hai?
Jannat jo inaam ke taur per di jayegi wohi aakhri manzil hai. Aur iss jannat se bhi badh kar cheez kya hai? Allah (سُبْحَانَهُ وَتَعَالَى) ki raza, ye unn inaam kiye huwe logon ko milti hai jo Allah (سُبْحَانَهُ وَتَعَالَى) se razi aur Allah (سُبْحَانَهُ وَتَعَالَى) unse razi.[28]
‘Pur-sukoon zindagi’ kise kehte hain?
Quran aur hadith ki roshni mein pur-sukoon zindagi wo hai, jiss mein insaan ko na to koi khauf hoga aur na koi gham, yani ‘a grief less past and fearless future’.[29]
Quran mein teen alfaaz iss kaifiyat ko apne hi andaaz mein bayan kar rahe hain, wo hai, ‘salaam’, ‘sukoon’ aur ‘itmenaan’, inn sab ka matlab inshaAllah hum aage dekhenge jab lafz-ba-lafz inn ke maanay samajh ni koshish karenge.
Bahar-haal Sukoon, peace, happiness, contentment, satisfaction, khush haali, befikri, kise nahi chahiye. Inhe hasil karne ke liye insaan kya kuch nahi kar raha hai, lekin ye ke kuch permanent solution nahi nikalta.
Hum mein se kayee log aisay bhi hain jinhe sukoon, peace, khush haali ka sahi matlab tak nahi maloom,
Aalishan mahal, badi gadiyan, bank balance, izzat, khoobsurat biwi ya handsome shohar, behtareen khana, bada business (ya) secure job, koi zimmedariyan nahi, kamiyaab aur nek aulad, behtareen sehat, koi pabandiyan nahi, aur kai sari cheezein ginayi ja sakti hain jo agar paas ho to insaan apne aap ko sukoon ki kaifiyat mein mehsoos karta hai, jabke haqeeqat mein aisa nahi hota. In cheezon ke zariye agar Allah (سُبْحَانَهُ وَتَعَالَى) chahe to sukoon de sakte hai, lekin insaan khud apne taur per in cheezon se sukoon hasil nahi kar sakta.
Personal level per aur immediate sukoon zaroor hasil kiya ja sakta hai, Allah (سُبْحَانَهُ وَتَعَالَى) farmate hain ke, ala bizikari Allahi tatma innul quloob, matlab ye ke Allah (سُبْحَانَهُ وَتَعَالَى) ke zikr mein hi dil-o-dimagh ko itmenaan (ya) satisfaction milta hai, individual level per har insaan Quran aur Hadith ko implement karke, Allah ka zikr karte huwe mutmaeen hoga, satisfied hoga, to ek achi society ban sakti hai.
Lekin Society aur National level per sukoon ussi surat mein hasil kiya ja sakta hai jabke quran aur hadith ke bataye huwe qanoon har shobe mein naafiz kiye jayein, chahe wo financial system ho, ya agricultural ho, criminal justice ho, ya phir defense hi kyun na ho, har shobe mein nafiz hona chahiye. Agar ek shobe mein kiya aur doosre mein nahi to phir ye sukoon mumkin nahi. Quran mein aata hai ke Udkhulu fis-silmi kaaffa,[30] puray ke puray is (deen mein) dakhil ho jao. Iss zariye se pur-aman aur salamti wali zindagi iss duniya mein hasil ki ja sakti hai, corruption ko roka ja sakta hai, jahan kamzor logon ko exploit na kiya jayega.
Duniya mein jo sukoon ya pur-aman zindagi hum mehsoos karte hain, wo uss Ultimate sukoon ki kaifiyat ka namoona hai jo insaan ko quran aur hadees ki roshni mein sirat-ul-mustaqeem per hamesha chalne se jannat mein hi hasil hogi, jaisa ke humne abhi suna ke Allah (سُبْحَانَهُ وَتَعَالَى) ek aisi kaifiyat denge jiss ki wajah se na to koi khauf hoga aur na koi gham. Yehi hai wo pur sukoon zindagi jiss ki insaan ko hamesha se talash hai.
To pata chala ke dil-o-dimagh ka sukoon Allah (سُبْحَانَهُ وَتَعَالَى) ke zikr mein hai, to dekhte hain Zikr kya hai? Allah (سُبْحَانَهُ وَتَعَالَى) ne Quran ko az-Zikr kaha, iss ke bare mein agle hisse mein baat karenge.
References
[1] Al Quran, Surah as-Saffat, Chapter 37: Verse 11 [i] Quran 37:11, mentions that human beings are made of clay.
[9] Al Quran, Surah al-Baqarah, Chapter 2: Verse 30 - Human beings will kill each other
[10] Al Quran, Surah al-Baqarah, Chapter 2: Verse 36 - When Allah sent down Adam & Eve to earth, he said, some of you will be enemies of others.
[11] Al Quran, Surah al-Kahf, Chapter 18: Verse 54 - And We have indeed repeated in this Quran, every kind of similitude for mankind, but man is disputing in most of the things.
[12] Al Quran, Surah TaaHaa, Chapter 20: Verses 1-8
[13] Al Quran, Surah al-Fatiha, Chapter 1: Verse 1
[14] Al Quran, Surah al-Fatiha, Chapter 1: Verse 2
[15] Al Quran, Surah al-Fatiha, Chapter 1: Verse 3
[16] Al Quran, Surah al-Fatiha, Chapter 1: Verse 4
[17] Al Quran, Surah al-Fatiha, Chapter 1: Verse 5
[18] Al Quran, Surah al-Fatiha, Chapter 1: Verse 6
[19] Al Quran, Surah al-Fatiha, Chapter 1: Verse 7
[20] Ref: quantum physics states that the universe cannot exist without an Observer
[21] Al Quran, Surah al-Anbiya, Chapter 21: Verse 22 and Chapter 17: Verse 42
[30] Al Quran, Surah al-Baqarah, Chapter 2: Verse 208
Al Quran, Surah az-Zumar, Chapter 39: Verse 9
The verse starts by asking a question, see The Quran Asks 39-09 for details and then the Qurans responds to this query by asking Rasoolullah Salla Allahu Alaihi wa Sallam to SAY: the part you posted this morning...
...Say (O Muhammad Salla Allahu Alaihi wa Sallam), “Are those who know and those who do not know equal?” Only men of understanding are mindful.
How beautiful is the question and the answer? So the faith of a Muslim is not blind faith, Quran is tickling our minds to think by asking questions and responds and satisfies the soul by providing answers to those questions. In this ayah the answer is another question.
Is he who devoutly prostrates and stands (for worship) during the hours of night, being cautious of the hereafter, and hopes for the mercy of his Fosterer (equal to one who does not do this)?...
Then the Qurans responds to this query by asking Rasoolullah Salla Allahu Alaihi wa Sallam to SAY:
...Say (O Muhammad Salla Allahu Alaihi wa Sallam), “Are those who know and those who do not know equal?” Only men of understanding are mindful.
How beautiful is the question and the answer? So the faith of a Muslim is not blind faith, Quran is tickling our minds to think by asking questions and responds and satisfies the soul by providing answers to those questions. In this ayah the answer is another question.
Ab kyun ke Ramazan shuru ho gaya hai, to Ramazan ke Roze Musalman kyun rakhte hain aur hamare liye kya ahkamaat hain, iss par nazar daalte hain
Pehli Wahi, Ramadan ke mahine me Nazil huwi, Shab-e-Qadr ya Lailatul-Qadr ko.
Surah Al Baqarah ki 183 aur 184 Ayat me Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmata hai ke, “Aye Iman Walo! Tum par bhi roze rakhna farz kiya gaya hai, jaise ke tum se pehle qaumo par farz kiya gaya tha, taakay tum taqwa wale bano. Ginti ke chand din hain, iss par bhi jo tum me se bimar ho ya safar par ho, to doosre dino me (chhute huwe) rozon ki ginti poora karle, jo iss ki taqat rakhte hain. Aur jo Roza na rakh sake, unn par fidya hai, ek miskeen ka khana khila na. Aur jo apni marzi se koi khair karna chahe to uss ke liye khair hai aur wo Roza Rakh le ye tumhare liye behtar hai.”
Aaj weight loss - ke naam par, diabetic treatment ke naam par, jo ilaaj ho raha hai wo roze rakha kar ilaaj kiya ja raha hai - Tum Roze Rakh lo - ye tumhare liye behtar hai. Tamam bimariyon se bacha liye jaoge, aaj kal ke bimariyon ki ek list hai, jo rozon se theek ho jaate
Obesity - Motapa
Type 2 Diabetes - reverse ho jaati
Auto immune diseases hain, unn ka ilaaj roza hai
Poly-Cystic Overies
Blood-Pressure, Triglycerides and Cholestrol Level ko control karne
Cancer se prevention, waghairah
Surah Al Baqarah ki 185 ayat
me Allah (سُبْحَانَهُوَتَعَالَىٰ) farmata hai ke, Ramadan wo mahina hai jiss me Quran Nazil kiya gaya, jo insano ke liye hidayat hai aur iss me aisi nishaniya hai, jo haq-o-batil me farq karti hain. To jo koi iss mahine me maujood ho, usse chahiye ke poore mahine ke roze rakhe, aur jo bimar hain ya safar me ho to doosre dino me (inn chhute huwe rozon) ko poora kar le,...
To Ramadan ke Roze, hum iss shukrane me rahte hain, ke Allah (سُبْحَانَهُوَتَعَالَىٰ) ne hume hidayat di.
Surah Al Baqarah ki 187 ayat me hai ke, Roze ki raaton me tumhare liye hala kar diya gaya hai, apni biwiyon ke paas jana, wo tumharay liye libas hain aur tum unkay liye libas ho, Allah (سُبْحَانَهُوَتَعَالَىٰ) ko pata
hai ke, tum apne aap se khiyanat kar rahe the, Allah (سُبْحَانَهُوَتَعَالَىٰ) tumhari taraf rehmat ki nazar ki hai aur tumhare gunaho ko maaf kiya hai, ab tumhe ijazat hai ke apni biwiyon ke milo aur Allah ne jo tumhare liye likh diya hai wo hasil karo. Raat ko khao aur piyo yahan tak ke subah ki safed dhari - raat ki kaali dhari se alag nazar na ajaye. Phir roza rakh kar raat tak poora karo, aur jab raat ko itikaaf ki halat me ho to phir apni biwiyon ke paas na jao. Aur ye Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke hudood hain, these are the limits, inn ke qareeb bhi matt jao. Issi tarah Allah (سُبْحَانَهُوَتَعَالَىٰ) apni ayat ko khol khol kar bayan karta hai, taake wo nek bane.
Ramadan Quran ka mahina hai, to Quran jitna parrh sakte hain, samajh kar maano ke saath parrhe, ye chand ahadith ko yaad rakhe ke, aap (صلىاللهعليه وسلم) ne farmaya ke,
jiss kisi ne Quran ko teen din se kum me khatam kiya, uss ne Quran ko nahi samjha,
Chaand ko dekh kar, Roza Rakhna shuru karo aur Chaand ko dekh kar Roza rakhna chhorrh do, aur agar aasmaan abar-alood hai to mahine ki ginti 30 ki kar lo,
Sehri khao, ke iss me barakat hai, Musalmano aur ghair muslim ke roze me Sehri ka farq hai,
Meri ummat me khair uss waqt tak baaqi rahega, jab tak wo iftar me jaldi kare,
Jo shaks iman ke saath, sawab hasil karne ki niyyat se, qiyamul layl kare, namaz me khada ho, uss ke agle gunah maaf kar diye jaate hain,
Ramadan me aap (صلىالله عليهوسلم) safar karte to roza nahi rakhte ya agar roza rakhe huwe hote to roza kohl lete,
Roza ek dhaal hai, jo gunaho se bachata hai
Jo koi, roza bhi rakhe aur gunah ko na chhorrhe, to Allah (سُبْحَانَهُوَتَعَالَىٰ) ko uss ke roze ki, yani khana-peena chhorrhne ki zaroorat nahi,
Roze me buri baat kehne se ruke, agar koi gaali de ya jhagda kare to uss se kahe ke mera roza hai,
Ramadan me aasmaan ke darwaze khol diye jaate hain, aur Jahannam ke darwaze band kar diye jaate hain, aur sarkash shayateen ko bediyan pehna di jaati hain, aur iss me ek raat aisi hai jo ek hazar mahino se behtar hai. Jo iss ke khair se mehroom raha, to wo mehroom hi raha
Aakhri ashray me lailatul qadr ko talash karein, aur ye dua kasrat se parrhe, “Allahumma innaka Afuwwun tuhibbul afwa Fa’fuanni” - Aye Allah tu maaf karne wala hai aur maafi aur dar-guzar ko pasand karta hai, to tu mujhe maaf farma de,
Allah SWT farmate hai, ke Ibn Adam ke tamam amaal uss ke liye hain, siway roze ke, wo mere liye roza rehta hai aur main hi iss ki jaza doonga,
Aap (صلىالله عليهوسلم) ne farmaya ke roze daar ke muh ki booh, Allah ke nazdeek mishq ki khushboo se zyada pasandeeda hai,
Rozedaar ke liye do khushiyan hai, ek khushi roza kholne ke waqt hoti hai, aur doosri khushi, apne rab se milne ke waqt usse hogi,
Jannat ka ek darwaza hai, jiss me se sirf rozedaar dakhil honge aur jab Rozedaar dakhil ho chuke honge, to wo darwaza band kar diya jayega.
The following image was shared with a question, which hadith is this?
Image source: Shared by questioner
Translation of Hadith
O Son of Adam! I desire something and you desire something but only what I desire occurs. If you submit yourself to my desire i.e. obey Him, I will be sufficient for you in your desire. If you do not submit yourself to me (by disobeying Him), I will tire you in what you desire and (at the end of the day) only what I wish happens and occurs.” [1]
A bit of research shows that a couple of sites have used this Hadith to justify their ideas, [2][3] however, the following two websites have given the ruling regarding the hadith:
Sheikh Assim Al Hakeem: “This is a fabricated hadeeth and has no origin for it.” [1]
Mufti Ismail Moosa: “We have been unable to locate this statement with a reliable Sanad (chain of transmission) to the Prophet (sallallahu alayhi wa sallam). Yes, Imam Ghazali (may allah be pleased with him) has quoted it with a ‘Seegha Tamreedh’ (words denoting upon weakness) in Ihyaa ‘Ulum ad-Deen, 4/346. This is not suitable proof, since no Sanad or grading on the narration has been given. The responsibility of proving it to be a authentic Hadith Qudsi will be upon the one who attributes it to the Prophet (sallallahu alayhi wa sallam)” [4]
Dorar.net: Graded the hadith: "There is no existence of such narration in books of Ahadith."[5]
Conclusion
Based on the above, we cannot attribute the above statement to Rasoolullah (sallallahu alayhi wa sallam) nor call it a hadith, due to the fact that it is neither found in any books of ahadith nor is it listed in any preface, forward, nor in any introductions by hadith scholars. Wallahu Alam
Latest scientific research, published in SciTechDaily on May 29, 2021 has highlighted the surprising similarities between quark-gluon plasma, the first matter thought to have filled the early Universe, and water that comes from our tap. [16] First thought that comes to one’s mind is the verse quoted below:
11-7: And He it is Who created the skies and the earth in six periods when His throne was on water (Fluid), that He may test you as to which of you is best in action…[1]
There are two words requiring analysis, Arsh and Ma’a both appear in the Quran and Ahadith several times, so let us analyze:
…O Allah's Messenger (ﷺ)! We have come to ask you about this matter (i.e. the start of creations)." He said, "First of all, there was nothing but Allah, and (then He created His Throne). His throne was over the water, and He wrote everything in the Book (in the Heaven) and created the Heavens and the Earth." … See complete hadith in references.[2]
Abdullah bin 'Amr bin al-'As reported: I heard Allah's Messenger (ﷺ) as saying: Allah ordained the destiny (program) of the creation fifty thousand years before He created the heavens and the earth, as His Throne was upon water.[3]
Narrated Waki' bin Hudus: from his uncle Abu Razin who said: "I said: 'O Messenger of Allah! Where was our Lord before He created His creation?' He said: 'He was (above) the clouds - no air was under him, no air was above him, and He created His Throne upon the water.'"[4]
… The first thing Allah created was the pen. He said to it: Write. It asked: What should I write, my Lord? He said: Write what was decreed about everything till the Last Hour comes…[5]
From the above it is clear regarding Arsh (Throne) that:
In the beginning there was no one except Allah (SWT),
Reading in between the lines there was water first over which the Arsh (Throne) was created, it is important to note that the Arsh (Throne) was needed before the next steps could be implemented,
Then the destiny (program) was ordained (instructed, established), probably Arsh was involved in this ordainment of destiny,
Then the pen was created, which wrote down destiny (program) of how the creation is to take shape till the last hour, fifty thousand years prior to the creation of the universe (the heavens and the earth),
Then the skies and the earth (universe) was created.
7-54: Your Fosterer is certainly Allah Who created the skies and the earth in six periods, then He set the balance on the throne (of the universe). He makes the night to cover the day, which (i.e. the day) seeks the (night) rapidly (in succession). And the sun and the moon and the stars are compelled to follow His command. Is not His the creation and the command? Blessed be Allah the Fosterer of the worlds.[6]
Dr. Mir Aneesuddin in his summarized commentary on the above verse in the Quran explains:
“Our Fosterer is Allah (SWT) Who created the heavenly bodies and Who has laid down laws for their peaceful existence which we call ‘The laws of nature’. Every nation has a capital from where orders are issued and affairs managed. al-Arsh (The Throne) appears to be the capital of the Universe: Following is the summary of verses of the Quran on the topic of al-Arsh translated as ‘Throne’ which signifies ‘Sovereign Power’
Before the creation of the skies and the earth al-Arsh was on a fluid 11:7 (This may refer to the plasmic state of matter before the ‘Big Bang’).
After the creation of the skies and the earth balance was set on al-Arsh for regulation of the affairs (of the Universe) 10:3.[7]
Allah (SWT) is the Fosterer of the al-Arsh 9:129.[9]
Angels go round al-Arsh. This indicates that al-Arsh occupies space 39:75.[10]
Eight (angels) will bear the al-Arsh above them 40:7,[11] 69:17.[12]
al-Arsh therefore appears to be a place and something representing central control. It may be the capital of the Universe from where all affairs are controlled and not the seat of Allah (SWT) because nothing can encompass Him as He encompasses everything 4:126.”
2) What is al-Ma’a (Water or Fluid)?
The word used to define the state of matter in the verse we started this article with is al-Ma’a meaning water, but the Quran also uses the word al-Ma’a to refer to any fluid other than water.[13]
As suggested by Dr. Anees in the previous section, if al-Ma’a (Fluid) refers to the plasmic state of matter (due to its fluid nature) then the current understanding of the laws of nature are insufficient to define the properties of matter that existed prior to the big bang. The laws of nature we know of, through experimental verification and discovery, belong only to this universe and we are limited by the inability of science to explain the state of matter or even determine whether matter existed or not prior to the Big Bang?
However, the Quran and Ahadith of Rasoolullah (ﷺ) state that water or some kind of fluid existed prior to the creation upon which al-Arsh was created. The following ahadith put things in perspective, as the throne was and is currently on water:
It was narrated that Ibn Mas’ood said: Between the first heaven and the one above it is (a distance of) five hundred years. Between each of the heavens is (a distance of) five hundred years. Between the seventh heaven and the Kursiy is (a distance of) five hundred years. Between the Kursiy and the water is (a distance of) five hundred years, and the Throne is above the water. Allah SWT is above the Throne, and nothing whatsoever of your deeds is hidden from Him.[14]
Narrated Abu Hurairah: "The Messenger of Allah (ﷺ) said: 'Ar-Rahman's Hand is full, He spends without any decrease, night and day.' He said: 'Do you not see how much He has spent since He created the heavens and the earth, yet it has not decreased what is in His Hand, and His Throne is over the water, and in His Other Hand is the Mizan (Scale) which He raises and lowers.'"[15]
3) Conclusion
al-Arsh (the Throne) is the most powerful thing in the universe/multiverse, as Allah SWT says in the Quran: "...then say, “Allah is sufficient for me, there is no god but He, in Him have I put my trust and He is the Lord (Rabb) of the great (mighty) throne (of the universe).”[17] The capital or the central control of the universe/multiverse.
al-Arsh is currently on water (al-Ma'a), since we do not know what happened before the big bang we do not know the properties of matter that existed before it, in particular the properties of al-Ma'a (Water or Fluid or quark-gluon plasma?) on which al-Arsh (the Throne) is, as scientists think that nothing existed before space-time was created, is as if the infant inside its mother's womb thinking that there is nothing outside of it! We need religion and the divine texts to understand what lies before and beyond this universe, that knowledge too is limited. It is not in the scope of this article to discuss:
Is al-Ma'a, quark-gluon plasma, from which this universe(s) was created?
What happened before the big bang?
How this universe will end?
Are they multiple parallel universes?
Are the properties of matter different in other universes?
Is there life after death and how this life will be sustained and for how long?
How will we be transported to other universe?
Please bookmark our website and read more as new articles are added from time to time.
Wallahu Alam!
4) References
[1] And He it is Who created the skies and the earth in six periods when His throne was on water (Fluid), that He may test you as to which of you is best in action. And if you say, “You will be raised up after death,” those who do not believe will definitely say, “This is nothing but clear magic.” Al Quran, Surah Hud, Chapter 11: Verse 7
[2] Reference: Sahih al-Bukhari 3191 | In-book reference: Book 59, Hadith 2 | USC-MSA web (English) reference: Vol. 4, Book 54, Hadith 414
Narrated Imran bin Husain: I went to the Prophet (ﷺ) and tied my she-camel at the gate. The people of Bani Tamim came to the Prophet (ﷺ) who said "O Bani Tamim! Accept the good tidings." They said twice, 'You have given us the good tidings, now give us something" Then some Yemenites came to him and he said, "Accept the good tidings, O people of Yemem, for Bani Tamim refused them." They said, "We accept it, O Allah's Messenger (ﷺ)! We have come to ask you about this matter (i.e. the start of creations)." He said, "First of all, there was nothing but Allah, and (then He created His Throne). His throne was over the water, and He wrote everything in the Book (in the Heaven) and created the Heavens and the Earth." Then a man shouted, "O Ibn Husain! Your she-camel has gone away!" So, I went away and could not see the she-camel because of the mirage. By Allah, I wished I had left that she-camel (but not that gathering).
[3] Reference: Sahih Muslim 2653b | In-book reference: Book 46, Hadith 27 | USC-MSA web (English) reference: Book 33, Hadith 6416
Abdullah bin 'Amr bin al-'As reported: I heard Allah's Messenger (ﷺ) as saying: Allah ordained the measures (of quality) of the creation fifty thousand years before He created the heavens and the earth, as His Throne was upon water.[3]
[4] Jami at-Tirmidhi | Grade: Hasan (Darussalam) | English translation: Vol. 5, Book 44, Hadith 3109 | Arabic reference: Book 47, Hadith 3394
Narrated Waki' bin Hudus: from his uncle Abu Razin who said: "I said: 'O Messenger of Allah! Where was our Lord before He created His creation?' He said: 'He was (above) the clouds - no air was under him, no air was above him, and He created His Throne upon the water.'"
[5] Grade: Sahih (Al-Albani) | Reference: Sunan Abi Dawud 4700 | In-book reference: Book 42, Hadith 105 | English translation: Book 41, Hadith 4683
Ubadah b. al Samit said to his son: Son! You will not get the taste of the reality of faith until you know that what has come to you could not miss you, and that what has missed you could not come to you. I heard the Messenger of Allah (ﷺ) say: The first thing Allah created was the pen. He said to it: Write. It asked: What should I write, my Lord? He said: Write what was decreed about everything till the Last Hour comes. Son! I heard the Messenger of Allah (ﷺ) say : He who dies on something other than this does not belong to me.
Your Fosterer is certainly Allah Who created the skies and the earth in six periods, then He set the balance on the throne (of the universe). He makes the night to cover the day, which (i.e. the day) seeks the (night) rapidly (in succession). And the sun and the moon and the stars are compelled to follow His command. Is not His the creation and the command? Blessed be Allah the Fosterer of the worlds.
Your Fosterer is certainly Allah Who created the skies and the earth in six periods, then He set the balance on the throne (of the universe), directing the affair. No mediator (can recommend) without (obtaining) His permission. That is Allah your Fosterer, so serve Him. Will you not then mind?
[9] Al Quran, Surah at-Taubah, Chapter 9: Verse 129
So if they turn back, then say, “Allah is sufficient for me, there is no god but He, in Him have I put my trust and He is the Lord of the great throne (of the universe).”
[10] Al Quran, Surah az-Zumar, Chapter 39: Verse 75
And you will see the angels inclining from (all) round (towards) the throne (Probably the capital of the Universe) glorifying by praising their Fosterer. And it will be judged between them with justice and it will be said, “Praise is due only for Allah, the Fosterer of the worlds.”
[11] Al Quran, Surah al-Mumin, Chapter 40: Verse 7-9
40-7: Those who bear (the burden of) the throne (of the universe) and those around it, glorify by praising their Fosterer and they believe in Him and seek protective forgiveness for those who believe: “Our Fosterer! You embrace everything in mercy and knowledge, so protectively forgive those who repent and follow Your way and save them from the punishment of hell.
40-8: Our Fosterer! and make them enter the gardens of everlasting bliss which You have promised them, and whoever is righteous from among their fathers and their mates and their descendants, You are certainly the Mighty, the Wise
40-9: And save them from evil deeds, and whom You save from (the consequences of) evil deeds on that day, You have indeed shown mercy to him, and that is the great achievement.” (R 1)
The word ‘Wahiyatum’ means weakening of the links through which something is tied. The heavenly bodies are supposed to be held together by the force of gravitation.
69-17: And the angels will be on its sides, and on that day, eight will bear the throne of your Fosterer above them
[13] Al Quran, Surah at-Tariq, Chapter 86: Verse 5-6
86-5: So let man see from what he was created.
فَلْيَنْظُرِ الْإِنْسَانُ مِمَّ خُلِقَ
86-6: He was created from gushing water (fluid).
خُلِقَ مِنْ مَاءٍ دَافِقٍ
[14] Ibn Khuzaymah in al-Tawheed, p. 105; by al-Bayhaqi in al-Asmaa’ wa’l-Sifaat, p. 401
[15] Jami at-Tirmidhi | Grade: Sahih (Darussalam) | English translation: Vol. 5, Book 44, Hadith 3045 | Arabic reference: Book 47, Hadith 3319
Narrated Abu Hurairah: "The Messenger of Allah (ﷺ) said: 'Ar-Rahman's Hand is full, He spends without any decrease, night and day.' He said: 'Do you not see how much He has spent since He created the heavens and the earth, yet it has not decreased what is in His Hand, and His Throne is over the water, and in His Other Hand is the Mizan (Scale) which He raises and lowers.'"
[17] Al Quran, Surah at-Tauba, Chapter 9: Verse 129
So if they turn back, then say, “Allah is sufficient for me, there is no god but He, in Him have I put my trust and He is the Lord of the great throne (of the universe).”
Shawwal is the tenth month of the Islamic Calendar, its significance and importance is due to the fact that the first day of Shawwal is celebrated as Eid al-Fitr all around the Muslim World. It is the day we break our fasts of the month of Ramadan and is forbidden to fast on the two days of Eid, as Rasoolullah (ﷺ) said in a hadith:
Abu ‘Ubaid said: I was present at Eid with ‘Umar, and he started with the prayer before the khutbah. He said: The Messenger of Allah ﷺ forbade fasting on these two days. The day of al-Fitr is the day when you break your fast, and on the day of al-Adha, eat the meat of your sacrifices. [30]
What follows in this article are ahadith on Shawwal classified based on topics.
Seeing the crescent of the month of Shawwal is the signal to stop fasting the month of Ramadan as the first day of Shawwal is the day of Eid al-Fitr
Narrated Ibn `Umar: I heard Allah's Messenger (ﷺ) saying, "When you see the crescent (of the month of Ramadan), start fasting, and when you see the crescent (of the month of Shawwal), stop fasting; and if the sky is overcast (and you can't see it) then regard the month of Ramadan as of 30 days." [1][2][3]
'Abdullah b. 'Umar (Allah be pleased with both of them) reported Allah's Messenger (ﷺ) as saying: The month (of Ramadan) may consist of twenty nine days; so when you see the new moon observe fast and when you see (the new moon again at the commencement of the month of Shawwal) then break It, and if the sky is cloudy for you, then calculate it (and complete thirty days). [4]
Narrated Abu Huraira: The Prophet (ﷺ) or Abul-Qasim said, "Start fasting on seeing the crescent (of Ramadan), and give up fasting on seeing the crescent (of Shawwal), and if the sky is overcast (and you cannot see it), complete thirty days of Sha'ban." [5][6]
Narrated Rib'i b. Hirash: On the authority of a man from the Companions of the Prophet (ﷺ): People differed among themselves on the last day of Ramadan (about the appearance of the moon of Shawwal). Then two bedouins came and witnessed before the Prophet (ﷺ) swearing by Allah that they had sighted moon the previous evening. So the Messenger of Allah (ﷺ) commanded the people to break the fast. The narrator Khalaf has added in his version: "and that they should proceed to the place of prayer (for 'Id)". [7]
It was narrated that ‘Umair bin Anas bin Malik said: “My paternal uncles among the Ansar who were among the Companions of the Messenger of Allah (ﷺ) told me: ‘The new crescent of Shawwal was covered with clouds, so we fasted the next day. Then some riders came at the end of the day and testified to the Prophet (ﷺ) that they had seen the new crescent the night before. The Messenger of Allah (ﷺ) commanded them to break their fast and to go out to offer the ‘Eid prayer the following morning.’” [8]
Yahya related to me from Malik that he had heard that once in the time of Uthman ibn Affan the new moon had been seen in the afternoon and Uthman did not break his fast until evening had come and the sun had set.
Yahya said that he had heard Malik say that some one who sees the new moon of Ramadan when he is on his own should start the fast and not break it if he knows that that day is part of Ramadan. He added, "Some one who sees the new moon of Shawwal when he is on his own does not break the fast, because people suspect the reliability of someone among them who breaks the fast. Such people should say, when they sight the new moon, 'We have seen the new moon.' Whoever sees the new moon of Shawwal during the day should not break his fast but should continue fasting for the rest of that day. This is because it is really the new moon of the night that is coming ."
Yahya said that he heard Malik say, "If people are fasting on the day of Fitr thinking that it is still Ramadan and then definite evidence comes to them that the new moon of Ramadan had been seen one day before they began to fast and that they are now into the thirty- first day, then they should break the fast on that day at whatever time the news comes to them. However, they do not pray the id prayer if they hear the news after the sun has begun to decline." [9]
Kuraib reported that Umm Fadl, daughter of Harith, sent him (Fadl, i.e. her son) to Mu'awiya in Syria. I (Fadl) arrived in Syria, and did the needful for her. It was there in Syria that the month of Ramadan commenced. I saw the new moon (of Ramadan) on Friday. I then came back to Medina at the end of the month. Abdullah b. 'Abbas (Allah be pleased with him) asked me (about the new moon of Ramadan) and said: When did you see it? I said: We saw it on the night of Friday. He said: (Did) you see it yourself? I said: Yes, and the people also saw it and they fasted and Mu'awiya also fasted, whereupon he said: But we saw it on Saturday night. So we will continue to fast till we complete thirty (fasts) or we see it (the new moon of Shawwal). I said: Is the sighting of the moon by Mu'awiya not valid for you? He said: No; this is how the Messenger of Allah (ﷺ) has commanded us. Yahya b. Yahya was in doubt (whether the word used in the narration by Kuraib) was Naktafi or Taktafi. [10]
2) Fasting in Shawwal
Abu Ayub narrated that : the Messenger of Allah (ﷺ) said: "Whoever fasts Ramadan, then follows it with six from Shawwal, then that is (equal in reward) to fasting everyday." [11][12][13][14]
Narrated `Amra: Aisha said, "the Prophet (ﷺ) used to practice I`tikaf in the last ten days of Ramadan and I used to pitch a tent for him, and after offering the morning prayer, he used to enter the tent." Hafsa asked the permission of `Aisha to pitch a tent for her and she allowed her and she pitched her tent. When Zainab bint Jahsh saw it, she pitched another tent. In the morning the Prophet (ﷺ) noticed the tents. He said, 'What is this?" He was told of the whole situation. Then the Prophet (ﷺ) said, "Do you think that they intended to do righteousness by doing this?" He therefore abandoned the I`tikaf in that month and practiced I`tikaf for ten days in the month of Shawwal." [15][16]
Narrated `Aisha: The Prophet (ﷺ) intended to practice I`tikaf and when he reached the place where he intended to perform I`tikaf, he saw some tents, the tents of `Aisha, Hafsa and Zainab. So, he said, "Do you consider that they intended to do righteousness by doing this?" And then he went away and did not perform I`tikaf (in Ramadan) but performed it in the month of Shawwal for ten days. [17][18][19]
Yahya related to me from Malik from Hisham ibn Urwa, from his father, that the Messenger of Allah (ﷺ) only did three umras, one of them in Shawwal, and two in Dhu'l-Qada. [21]
Yahya related to me from Malik that Yahya ibn Said used to hear Said ibn al-Musayyab say, "Anyone that does umra in Shawwal, Dhu'l-Qada or Dhu l-Hijja, and then stays in Makka until it is time for the hajj, is doing tamattu if he then does hajj. He must sacrifice whatever animal it is easy for him to obtain, and if he cannot find one then he must fast three days during hajj and seven days when he returns." [22]
Ibn 'Abbas said that he has been asked regarding Hajj-at-Tamattu' on which he said: "The Muhajirin and the Ansar and the wives of the Prophet (ﷺ) and we did the same. When we reached Makkah, Allah's Messenger (ﷺ) said, "Give up your intention of doing the Hajj (at this moment) and perform 'Umra, except the one who had garlanded the Hady." So, we performed Tawaf round the Ka'bah and [Sa'y] between As-safa and Al-Marwa, slept with our wives and wore ordinary (stitched) clothes. The Prophet (ﷺ) added, "Whoever has garlanded his Hady is not allowed to finish the Ihram till the Hady has reached its destination (has been sacrificed)". Then on the night of Tarwiya (8th Dhul Hijjah, in the afternoon) he ordered us to assume Ihram for Hajj and when we have performed all the ceremonies of Hajj, we came and performed Tawaf round the Ka'bah and (Sa'y) between As-Safa and Al-Marwa, and then our Hajj was complete, and we had to sacrifice a Hady according to the statement of Allah:
"... He must slaughter a Hady such as he can afford, but if he cannot afford it, he should observer Saum (fasts) three days during the Hajj and seven days after his return (to his home)…." (V. 2:196).
And the sacrifice of the sheep is sufficient. So, the Prophet (ﷺ) and his Companions joined the two religious deeds, (i.e. Hajj and 'Umra) in one year, for Allah revealed (the permissibility) of such practice in His book and in the Sunna (legal ways) of His Prophet (ﷺ) and rendered it permissible for all the people except those living in Makkah. Allah says: "This is for him whose family is not present at the Al-Masjid-Al-Haram, (i.e. non resident of Makkah)." The months of Hajj which Allah mentioned in His book are: Shawwal, Dhul-Qa'da and Dhul-Hijjah. Whoever performed Hajj-at-Tamattu' in those months, then slaughtering or fasting is compulsory for him. [23]
5) Aisha (RA) was married and her marriage consummated in Shawwal
Aishah narrated: "The Messenger of Allah married me in Shawwal, and he took up residence with me in Shawwal." [24]
Narrated 'Urwah: It was narrated from 'Urwah, that 'Aishah said: "The Messenger of Allah married me in Shawwal and my marriage was consummated in Shawwal." --'Aishah liked for her women's marriages to be consummated in Shawwal --"and which of his wives was more beloved to him than me?" [25]
It was narrated that 'Aishah said: "The Prophet, married me in Shawwal, and he consummated the marriage with me in Shawwal, and which of his wives was more favored to him than I." 'Aishah used to like marriage to be consummated with her female relatives in Shawwal. [26][27][28][29]
6) References
[1] Reference: Sahih al-Bukhari 1900 | In-book reference: Book 30, Hadith 10 | USC-MSA web (English) reference: Vol. 3, Book 31, Hadith 124
ہم سے یحییٰ بن بکیر نے بیان کیا ، کہا ہم سے لیث نے بیان کیا ، ان سے عقیل نے ، ان سے ابن شہاب نے بیان کیا کہ مجھے سالم نے خبر دی کہ ابن عمر رضی اللہ عنہما نے کہا میں نے رسول کریم صلی اللہ علیہ وسلم سے سنا ، آپ صلی اللہ علیہ وسلم نے فرمایا کہ جب رمضان کا چاند دیکھو تو روزہ شروع کر دو اور جب شوال کا چاند دیکھو تو روزہ افطار کر دو اور اگر ابر ہو تو اندازہ سے کام کرو ۔ ( یعنی تیس روزے پورے کر لو ) اور بعض نے لیث سے بیان کیا کہ مجھ سے عقیل اور یونس نے بیان کیا کہ ” رمضان کا چاند “ مراد ہے ۔
حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، قَالَ حَدَّثَنِي اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، قَالَ أَخْبَرَنِي سَالِمٌ، أَنَّ ابْنَ عُمَرَ ـ رضى الله عنهما ـ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " إِذَا رَأَيْتُمُوهُ فَصُومُوا، وَإِذَا رَأَيْتُمُوهُ فَأَفْطِرُوا، فَإِنْ غُمَّ عَلَيْكُمْ فَاقْدُرُوا لَهُ ". وَقَالَ غَيْرُهُ عَنِ اللَّيْثِ حَدَّثَنِي عُقَيْلٌ وَيُونُسُ لِهِلاَلِ رَمَضَانَ.
[2] Reference: Sahih al-Bukhari 1906 | In-book reference: Book 30, Hadith 16 | USC-MSA web (English) reference: Vol. 3, Book 31, Hadith 130
Narrated `Abdullah bin `Umar: Allah's Messenger (ﷺ) mentioned Ramadan and said, "Do not fast unless you see the crescent (of Ramadan), and do not give up fasting till you see the crescent (of Shawwal), but if the sky is overcast (if you cannot see it), then act on estimation (i.e. count Sha'ban as 30 days).
ہم سے عبداللہ بن مسلمہ قعنبی نے بیان کیا ، ان سے امام مالک نے ، ان سے نافع نے اور ان سے عبداللہ بن عمر رضی اللہ عنہما نے بیان کیا کہ رسول اللہ صلی اللہ علیہ وسلم نے رمضان کا ذکر کیا تو فرمایا کہ جب تک چاند نہ دیکھو روزہ شروع نہ کرو ، اسی طرح جب تک چاند نہ دیکھ لو روزہ موقوف نہ کرو اور اگر بادل چھا جائے تو تیس دن پورے کر لو ۔
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ـ رضى الله عنهما ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم ذَكَرَ رَمَضَانَ فَقَالَ " لاَ تَصُومُوا حَتَّى تَرَوُا الْهِلاَلَ، وَلاَ تُفْطِرُوا حَتَّى تَرَوْهُ، فَإِنْ غُمَّ عَلَيْكُمْ فَاقْدُرُوا لَهُ ".
[3] Reference: Sahih Muslim 1080e | In-book reference: Book 13, Hadith 8 | USC-MSA web (English) reference: Book 6, Hadith 2367
Ibn'Umar (Allah be pleased with-both of them) reported Allah's Messenger (ﷺ) as saying: The month of Ramadan may consist of twenty-nine days. So do not fast till you have sighted it (the new moon) and do not break fast, till you have sighted it (the new moon of Shawwal), and if the sky is cloudy for you, then calculate.
وَحَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا إِسْمَاعِيلُ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، - رضى الله عنهما - قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " إِنَّمَا الشَّهْرُ تِسْعٌ وَعِشْرُونَ فَلاَ تَصُومُوا حَتَّى تَرَوْهُ وَلاَ تُفْطِرُوا حَتَّى تَرَوْهُ فَإِنْ غُمَّ عَلَيْكُمْ فَاقْدِرُوا لَهُ " .
[4] Reference: Sahih Muslim 1080f | In-book reference: Book 13, Hadith 9 | USC-MSA web (English) reference: Book 6, Hadith 2368
[5] Reference: Sahih al-Bukhari 1909 | In-book reference: Book 30, Hadith 19 | USC-MSA web (English) reference: Vol. 3, Book 31, Hadith 133
ہم سے آدم بن ابی ایاس نے بیان کیا ، کہا ہم سے شعبہ نے بیان کیا ، کہا ہم سے محمد بن زیاد نے بیان کیا ، کہا کہ میں نے ابوہریرہ رضی اللہ عنہ سے سنا ، آپ نے بیان کیا کہ نبی کریم صلی اللہ علیہ وسلم نے فرمایا ، یا یوں کہا کہ ابوالقاسم صلی اللہ علیہ وسلم نے فرمایا چاند ہی دیکھ کر روزے شروع کرو اور چاند ہی دیکھ کر روزہ موقوف کرو اور اگر بادل ہو جائے تو تیس دن پورے کر لو ۔
حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا مُحَمَّدُ بْنُ زِيَادٍ، قَالَ سَمِعْتُ أَبَا هُرَيْرَةَ ـ رضى الله عنه ـ يَقُولُ قَالَ النَّبِيُّ صلى الله عليه وسلم أَوْ قَالَ قَالَ أَبُو الْقَاسِمِ صلى الله عليه وسلم " صُومُوا لِرُؤْيَتِهِ، وَأَفْطِرُوا لِرُؤْيَتِهِ، فَإِنْ غُبِّيَ عَلَيْكُمْ فَأَكْمِلُوا عِدَّةَ شَعْبَانَ ثَلاَثِينَ ".
[6] Reference: Sahih Muslim 1081a | In-book reference: Book 13, Hadith 20 | USC-MSA web (English) reference: Book 6, Hadith 2378
Abu Huraira reported Allah's Messenger (ﷺ) as saying: Whenever you sight the new moon (of the month of Ramadan) observe fast. and when you sight it (the new moon of Shawwal) break it, and if the sky is cloudy for you, then observe fast for thirty days.
حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، أَخْبَرَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ، الْمُسَيَّبِ عَنْ أَبِي هُرَيْرَةَ، - رضى الله عنه - قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " إِذَا رَأَيْتُمُ الْهِلاَلَ فَصُومُوا وَإِذَا رَأَيْتُمُوهُ فَأَفْطِرُوا فَإِنْ غُمَّ عَلَيْكُمْ فَصُومُوا ثَلاَثِينَ يَوْمًا " .
[7] Grade: Sahih (Al-Albani) | Reference: Sunan Abi Dawud 2339 | In-book reference: Book 14, Hadith 27 | English translation: Book 13, Hadith 2332
نبی اکرم صلی اللہ علیہ وسلم کے اصحاب میں سے ایک شخص سے روایت ہے ، وہ کہتے ہیں رمضان کے آخری دن لوگوں میں ( چاند کی رویت پر ) اختلاف ہو گیا ، تو دو اعرابی آئے اور انہوں نے رسول اللہ صلی اللہ علیہ وسلم کے سامنے اللہ کی قسم کھا کر گواہی دی کہ انہوں نے کل شام میں چاند دیکھا ہے ، چنانچہ رسول اللہ صلی اللہ علیہ وسلم نے لوگوں کو افطار کرنے اور عید گاہ چلنے کا حکم دایا ۔
حَدَّثَنَا مُسَدَّدٌ، وَخَلَفُ بْنُ هِشَامٍ الْمُقْرِئُ، قَالاَ حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ مَنْصُورٍ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، عَنْ رَجُلٍ، مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم قَالَ اخْتَلَفَ النَّاسُ فِي آخِرِ يَوْمٍ مِنْ رَمَضَانَ فَقَدِمَ أَعْرَابِيَّانِ فَشَهِدَا عِنْدَ رَسُولِ اللَّهِ صلى الله عليه وسلم بِاللَّهِ لأَهَلاَّ الْهِلاَلَ أَمْسِ عَشِيَّةً فَأَمَرَ رَسُولُ اللَّهِ صلى الله عليه وسلم النَّاسَ أَنْ يُفْطِرُوا زَادَ خَلَفٌ فِي حَدِيثِهِ وَأَنْ يَغْدُوا إِلَى مُصَلاَّهُمْ .
حكم: صحيح (الألباني)
[8] Grade: Sahih (Darussalam) | Reference: Sunan Ibn Majah 1653 | In-book reference: Book 7, Hadith 16 | English translation: Vol. 1, Book 7, Hadith 1653
ابوعمیر بن انس بن مالک کہتے ہیں کہ میرے انصاری چچاؤں نے جو رسول اللہ صلی اللہ علیہ وسلم کے صحابہ میں سے تھے ، مجھ سے بیان کیا ہے کہ ہمارے اوپر شوال کا چاند مشتبہ ہو گیا تو اس کی صبح ہم نے روزہ رکھا ، پھر شام کو چند سوار آئے اور انہوں نے نبی اکرم صلی اللہ علیہ وسلم کے پاس گواہی دی کہ انہوں نے کل چاند دیکھا ہے تو رسول اللہ صلی اللہ علیہ وسلم نے لوگوں کو حکم دیا کہ وہ روزہ توڑ دیں اور دوسرے دن صبح عید کے لیے نکلیں ۱؎ ۔
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا هُشَيْمٌ، عَنْ أَبِي بِشْرٍ، عَنْ أَبِي عُمَيْرِ بْنِ أَنَسِ بْنِ مَالِكٍ، قَالَ حَدَّثَنِي عُمُومَتِي، مِنَ الأَنْصَارِ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ قَالُوا: أُغْمِيَ عَلَيْنَا هِلاَلُ شَوَّالٍ. فَأَصْبَحْنَا صِيَامًا. فَجَاءَ رَكْبٌ مِنْ آخِرِ النَّهَارِ فَشَهِدُوا عِنْدَ النَّبِيِّ ـ صلى الله عليه وسلم ـ أَنَّهُمْ رَأَوُا الْهِلاَلَ بِالأَمْسِ. فَأَمَرَهُمْ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ أَنْ يُفْطِرُوا وَأَنْ يَخْرُجُوا إِلَى عِيدِهِمْ مِنَ الْغَدِ .
[9] Reference: Muwatta Malik | USC-MSA web (English) reference: Book 18, Hadith 4 | Arabic reference: Book 18, Hadith 636
[12] Grade: Sahih (Al-Albani) | Reference: Sunan Abi Dawud 2433 | In-book reference: Book 14, Hadith 121 | English translation: Book 13, Hadith 2427
Narrated Abu Ayyub: The Prophet (ﷺ) as saying: If anyone fasts during Ramadan, then follows it with six days in Shawwal, it will be like a perpetual fast.
ابوایوب رضی اللہ عنہ سے روایت ہے کہ نبی اکرم صلی اللہ علیہ وسلم نے فرمایا : ” جس نے رمضان کے روزے رکھے اور اس کے بعد چھ روزے شوال کے رکھے تو گویا اس نے پورے سال کے روزے رکھے “ ۔
حَدَّثَنَا النُّفَيْلِيُّ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ، عَنْ صَفْوَانَ بْنِ سُلَيْمٍ، وَسَعْدِ بْنِ سَعِيدٍ، عَنْ عُمَرَ بْنِ ثَابِتٍ الأَنْصَارِيِّ، عَنْ أَبِي أَيُّوبَ، صَاحِبِ النَّبِيِّ صلى الله عليه وسلم عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " مَنْ صَامَ رَمَضَانَ ثُمَّ أَتْبَعَهُ بِسِتٍّ مِنْ شَوَّالٍ فَكَأَنَّمَا صَامَ الدَّهْرَ "
حكم: صحيح (الألباني)
[13] Grade: Sahih (Darussalam) | Reference: Sunan Ibn Majah 1716 | In-book reference: Book 7, Hadith 79 | English translation: Vol. 1, Book 7, Hadith 1716
It was narrated from Abu Ayyub that the Messenger of Allah (ﷺ) said: “Whoever fasts Ramadan then follows it with six days of Shawwal, it is as if he fasted for a lifetime.”
ابوایوب رضی اللہ عنہ کہتے ہیں کہ رسول اللہ صلی اللہ علیہ وسلم نے فرمایا : ” جس نے رمضان کا روزہ رکھا ، پھر اس کے بعد شوال کے چھ روزے رکھے ، تو وہ پورے سال روزے رکھنے کے برابر ہو گا “ ۔
حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ نُمَيْرٍ، عَنْ سَعْدِ بْنِ سَعِيدٍ، عَنْ عُمَرَ بْنِ ثَابِتٍ، عَنْ أَبِي أَيُّوبَ، قَالَ: قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " مَنْ صَامَ رَمَضَانَ ثُمَّ أَتْبَعَهُ بِسِتٍّ مِنْ شَوَّالٍ، كَانَ كَصَوْمِ الدَّهْرِ " .
[14] Reference: Sahih Muslim 1164a | In-book reference: Book 13, Hadith 264 | USC-MSA web (English) reference: Book 6, Hadith 2614
Abu Ayyub al-Ansari (Allah be pleased with him) reported Allah's Messenger (ﷺ) as saying: He who observed the fast of Ramadan and then followed it with six (fasts) of Shawwal. it would be as if he fasted perpetually.
[15] Reference: Sahih al-Bukhari 2033 | In-book reference: Book 33, Hadith 8 | USC-MSA web (English) reference: Vol. 3, Book 33, Hadith 249
ہم سے ابوالنعمان محمد بن فضل دوسی نے بیان کیا ، کہا کہ ہم سے حماد بن زید نے بیان کیا ، ان سے یحییٰ قطان نے ، ان سے عمرہ نے اور ان سے عائشہ رضی اللہ عنہا نے بیان کیا کہ نبی کریم صلی اللہ علیہ وسلم رمضان کے آخری عشرہ میں اعتکاف کیا کرتے تھے ۔ میں آپ صلی اللہ علیہ وسلم کے لیے ( مسجد میں ) ایک خیمہ لگا دیتی ۔ اور آپ صلی اللہ علیہ وسلم صبح کی نماز پڑھ کے اس میں چلے جاتے تھے ۔ پھر حفصہ رضی اللہ عنہا نے بھی عائشہ رضی اللہ عنہا سے خیمہ کھڑا کرنے کی ( اپنے اعتکاف کے لیے ) اجازت چاہی ۔ عائشہ رضی اللہ عنہا نے اجازت دے دی اور انہوں نے ایک خیمہ کھڑا کر لیا جب زینب بنت جحش رضی اللہ عنہا نے دیکھا تو انہوں نے بھی ( اپنے لیے ) ایک خیمہ کھڑا کر لیا ۔ صبح ہوئی تو رسول اللہ صلی اللہ علیہ وسلم نے کئی خیمے دیکھے تو فرمایا ، یہ کیا ہے ؟ آپ کو ان کی حقیقت کی خبر دی گئی ۔ آپ صلی اللہ علیہ وسلم نے فرمایا ، کیا تم سمجھتے ہو یہ خیمے ثواب کی نیت سے کھڑے کئے گئے ہیں ۔ پس آپ صلی اللہ علیہ وسلم نے اس مہینہ ( رمضان ) کا اعتکاف چھوڑ دیا اور شوال کے عشرہ کا اعتکاف کیا ۔
حَدَّثَنَا أَبُو النُّعْمَانِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، حَدَّثَنَا يَحْيَى، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ كَانَ النَّبِيُّ صلى الله عليه وسلم يَعْتَكِفُ فِي الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ، فَكُنْتُ أَضْرِبُ لَهُ خِبَاءً فَيُصَلِّي الصُّبْحَ ثُمَّ يَدْخُلُهُ، فَاسْتَأْذَنَتْ حَفْصَةُ عَائِشَةَ أَنْ تَضْرِبَ خِبَاءً فَأَذِنَتْ لَهَا، فَضَرَبَتْ خِبَاءً، فَلَمَّا رَأَتْهُ زَيْنَبُ ابْنَةُ جَحْشٍ ضَرَبَتْ خِبَاءً آخَرَ، فَلَمَّا أَصْبَحَ النَّبِيُّ صلى الله عليه وسلم رَأَى الأَخْبِيَةَ فَقَالَ " مَا هَذَا ". فَأُخْبِرَ فَقَالَ النَّبِيُّ صلى الله عليه وسلم " آلْبِرُّ تُرَوْنَ بِهِنَّ ". فَتَرَكَ الاِعْتِكَافَ ذَلِكَ الشَّهْرَ، ثُمَّ اعْتَكَفَ عَشْرًا مِنْ شَوَّالٍ.
[16] Reference: Sahih al-Bukhari 2045 | In-book reference: Book 33, Hadith 20 | USC-MSA web (English) reference: Vol. 3, Book 33, Hadith 261
Narrated `Amra bint `Abdur-Rahman from `Aisha: Allah's Messenger (ﷺ) mentioned that he would practice I`tikaf in the last ten days of Ramadan. `Aisha asked his permission to perform I`tikaf and he permitted her. Hafsa asked `Aisha to take his permission for her, and she did so. When Zainab bint Jahsh saw that, she ordered a tent to be pitched for her and it was pitched for her. Allah's Messenger (ﷺ) used to proceed to his tent after the prayer. So, he saw the tents ans asked, "What is this?" He was told that those were the tents of Aisha, Hafsa, and Zainab. Allah's Apostle said, "Is it righteousness which they intended by doing so? I am not going to perform I`tikaf." So he returned home. When the fasting month was over, he performed Itikar for ten days in the month of Shawwal.
حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ أَبُو الْحَسَنِ، أَخْبَرَنَا عَبْدُ اللَّهِ، أَخْبَرَنَا الأَوْزَاعِيُّ، قَالَ حَدَّثَنِي يَحْيَى بْنُ سَعِيدٍ، قَالَ حَدَّثَتْنِي عَمْرَةُ بِنْتُ عَبْدِ الرَّحْمَنِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم ذَكَرَ أَنْ يَعْتَكِفَ الْعَشْرَ الأَوَاخِرَ مِنْ رَمَضَانَ، فَاسْتَأْذَنَتْهُ عَائِشَةُ فَأَذِنَ لَهَا، وَسَأَلَتْ حَفْصَةُ عَائِشَةَ أَنْ تَسْتَأْذِنَ لَهَا فَفَعَلَتْ فَلَمَّا رَأَتْ ذَلِكَ زَيْنَبُ ابْنَةُ جَحْشٍ أَمَرَتْ بِبِنَاءٍ فَبُنِيَ لَهَا قَالَتْ وَكَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا صَلَّى انْصَرَفَ إِلَى بِنَائِهِ فَبَصُرَ بِالأَبْنِيَةِ فَقَالَ " مَا هَذَا ". قَالُوا بِنَاءُ عَائِشَةَ وَحَفْصَةَ وَزَيْنَبَ. فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " آلْبِرَّ أَرَدْنَ بِهَذَا مَا أَنَا بِمُعْتَكِفٍ ". فَرَجَعَ، فَلَمَّا أَفْطَرَ اعْتَكَفَ عَشْرًا مِنْ شَوَّالٍ.
[17] Reference: Sahih al-Bukhari 2034 | In-book reference: Book 33, Hadith 9 | USC-MSA web (English) reference: Vol. 3, Book 33, Hadith 250
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ أَنَّ النَّبِيَّ صلى الله عليه وسلم أَرَادَ أَنْ يَعْتَكِفَ، فَلَمَّا انْصَرَفَ إِلَى الْمَكَانِ الَّذِي أَرَادَ أَنْ يَعْتَكِفَ إِذَا أَخْبِيَةٌ خِبَاءُ عَائِشَةَ، وَخِبَاءُ حَفْصَةَ، وَخِبَاءُ زَيْنَبَ، فَقَالَ " آلْبِرَّ تَقُولُونَ بِهِنَّ ". ثُمَّ انْصَرَفَ، فَلَمْ يَعْتَكِفْ، حَتَّى اعْتَكَفَ عَشْرًا مِنْ شَوَّالٍ.
[18] Reference: Sahih Muslim 1173a | In-book reference: Book 14, Hadith 6 | USC-MSA web (English) reference: Book 6, Hadith 2641
'A'isha (Allah be pleased with her) reported that when the Messenger of Allah (ﷺ) decided to observe i'tikaf, he prayed in the morning and then went to the place of his i'tikaf, and he commanded that a tent should be pitched for him, and it was pitched. He (once) decided to observe i'tikaf in the last ten days of Ramadan. Zainab (the wife of the Holy Prophet) commanded that a tent should be pitched for her. It was pitched accordingly. And some other wives of Allah's Apostle (ﷺ) commanded that tents should be pitched for them too. And they were pitched. When the Messenger of Allah (may peace he upon him) offered the morning prayer, he looked and found (so many) tents. Thereupon he said: What is this virtue that these (ladies) have decided to acquire? He commanded his tent to be struck and abandoned i'tikaf in the month of Ramadan and postponed it to the first ten days of Shawwal.
حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، أَخْبَرَنَا أَبُو مُعَاوِيَةَ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ، - رضى الله عنها - قَالَتْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا أَرَادَ أَنْ يَعْتَكِفَ صَلَّى الْفَجْرَ ثُمَّ دَخَلَ مُعْتَكَفَهُ وَإِنَّهُ أَمَرَ بِخِبَائِهِ فَضُرِبَ أَرَادَ الاِعْتِكَافَ فِي الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ فَأَمَرَتْ زَيْنَبُ بِخِبَائِهَا فَضُرِبَ وَأَمَرَ غَيْرُهَا مِنْ أَزْوَاجِ النَّبِيِّ صلى الله عليه وسلم بِخِبَائِهِ فَضُرِبَ فَلَمَّا صَلَّى رَسُولُ اللَّهِ صلى الله عليه وسلم الْفَجْرَ نَظَرَ فَإِذَا الأَخْبِيَةُ فَقَالَ " آلْبِرَّ تُرِدْنَ " . فَأَمَرَ بِخِبَائِهِ فَقُوِّضَ وَتَرَكَ الاِعْتِكَافَ فِي شَهْرِ رَمَضَانَ حَتَّى اعْتَكَفَ فِي الْعَشْرِ الأَوَّلِ مِنْ شَوَّالٍ .
[19] Grade: Sahih (Al-Albani) | Reference: Sunan Abi Dawud 2464 | In-book reference: Book 14, Hadith 152 | English translation: Book 13, Hadith 2458
'Aishah said: When the Messenger of Allah (ﷺ) intended to observe I'tikaf, he prayed the fajr prayer and then entered his place of seclusion. Once he intended to observe I'tikaf during the last ten days of Ramadan. She said: He ordered to pitch a tent for him, and it was pitched. She said: The other wives of the Prophet (ﷺ) also ordered to pitch tents for them and they were pitched. When he offered the fajr prayer, he saw the tents, and said: What is this ? Did you intend to do an act of virtue ? She said: He then ordered to demolish his tent, and it was demolished. Then his wives also ordered to demolish their tents and they were demolished. He then postponed I'tikaf till the first ten days, that is of Shawwal.
Abu Dawud said: This tradition has been transmitted by Ibn Ishaq and al-Auza'i from Yahya b. Sa'id in a similar manner, and Malik narrated it from Yahya b. Sa'id, saying: He observed I'tikaf during twenty days of Shawwal.
ام المؤمنین عائشہ رضی اللہ عنہا کہتی ہیں کہ رسول اللہ صلی اللہ علیہ وسلم جب اعتکاف کرنے کا ارادہ کرتے تو فجر پڑھ کر اعتکاف کی جگہ جاتے ، ایک مرتبہ آپ صلی اللہ علیہ وسلم نے رمضان کے آخری عشرہ میں اعتکاف کرنے کا ارادہ فرمایا ، تو خیمہ لگانے کا حکم دیا ، خیمہ لگا دیا گیا ، جب میں نے اسے دیکھا تو اپنے لیے بھی خیمہ لگانے کا حکم دیا ، اسے بھی لگایا گیا ، نیز میرے علاوہ دیگر ازواج مطہرات نے بھی خیمہ لگانے کا حکم دیا تو لگایا گیا ، جب آپ صلی اللہ علیہ وسلم نے فجر پڑھی تو ان خیموں پر آپ کی نگاہ پڑی آپ نے پوچھا : یہ کیا ہیں ؟ کیا تمہارا مقصد اس سے نیکی کا ہے ؟ ۱؎ ، پھر آپ صلی اللہ علیہ وسلم نے اپنے نیز اپنی ازواج کے خیموں کے توڑ دینے کا حکم فرمایا ، اور اعتکاف شوال کے پہلے عشرہ تک کے لیے مؤخر کر دیا ۔ ابوداؤد کہتے ہیں : اسے ابن اسحاق اور اوزاعی نے یحییٰ بن سعید سے اسی طرح روایت کیا ہے اور اسے مالک نے بھی یحییٰ بن سعید سے روایت کیا ہے اس میں ہے آپ نے شوال کی بیس تاریخ کو اعتکاف کیا ۔
[23] Reference: Sahih al-Bukhari 1572 | In-book reference: Book 25, Hadith 58 | USC-MSA web (English) reference: Vol. 2, Book 26, Hadith 643
The words: 1. Ar-Rafatha means sexual intercourse. 2. Al-Fasuq means all kinds of sin, and 3. Al-Jidal means to dispute.
اور ابو کامل فضیل بن حسین بصریٰ نے کہا کہ ہم سے ابو معشر یوسف بن یزید براء نے بیان کیا ، کہا کہ ہم سے عثمان بن غیاث نے بیان کیا ، ان سے عکرمہ نے ، ان سے ابن عباس رضی اللہ عنہما نے ، ابن عباس رضی اللہ عنہما سے حج میں تمتع کے متعلق پوچھا گیا ۔ آپ نے فرمایا کہ حجۃ الوداع کے موقع پر مہاجرین انصار نبی کریم صلی اللہ علیہ وسلم کی ازواج اور ہم سب نے احرام باندھا تھا ۔ جب ہم مکہ آئے تو رسول اللہ صلی اللہ علیہ وسلم نے فرمایا کہ اپنے احرام کو حج اور عمرہ دونوں کے لیے کر لو لیکن جو لوگ قربانی کا جانور اپنے ساتھ لائے ہیں ۔ ( وہ عمرہ کرنے کے بعد حلال نہیں ہوں گے ) چنانچہ ہم نے بیت اللہ کا طواف اور صفا و مروہ کی سعی کر لی تو اپنا احرام کھول ڈالا اور ہم اپنی بیویوں کے پاس گئے اور سلے ہوئے کپڑے پہنے ۔ آپ صلی اللہ علیہ وسلم نے فرمایا تھا کہ جس کے ساتھ قربانی کا جانور ہے وہ اس وقت تک حلال نہیں ہو سکتا جب تک ہدی اپنی جگہ نہ پہنچ لے ( یعنی قربانی نہ ہولے ) ہمیں ( جنہوں نے ہدی ساتھ نہیں لی تھی ) آپ صلی اللہ علیہ وسلم نے آٹھویں تاریخ کی شام کو حکم دیا کہ ہم حج کا احرام باندھ لیں ۔ پھر جب ہم مناسک حج سے فارغ ہو گئے تو ہم نے آ کر بیت اللہ کا طواف اور صفا مروہ کی سعی کی ، پھر ہمارا حج پورا ہو گیا اور اب قربانی ہم پر لازم ہوئی ۔ جیسا کہ اللہ تعالیٰ کا ارشاد ہے ” جسے قربانی کا جانور میسر ہو ( تو وہ قربانی کرے ) اور اگر کسی کو قربانی کی طاقت نہ ہو تو تین روزے حج میں اور سات دن گھر واپس ہونے پر رکھے ( قربانی میں ) بکری بھی کافی ہے ۔ تو لوگوں نے حج اور عمرہ دونوں عبادتیں ایک ہی سال میں ایک ساتھ ادا کیں ۔ کیونکہ اللہ تعالیٰ نے خود اپنی کتاب میں یہ حکم نازل کیا تھا اور رسول اللہ صلی اللہ علیہ وسلم نے اس پر خود عمل کر کے تمام لوگوں کے لیے جائز قرار دیا تھا ۔ البتہ مکہ کے باشندوں کا اس سے استثناء ہے ۔ کیونکہ اللہ تعالیٰ کا فرمان ہے ” یہ حکم ان لوگوں کے لیے ہے جن کے گھر والے مسجدالحرام کے پاس رہنے والے نہ ہوں “ ۔ اور حج کے جن مہینوں کا قرآن میں ذکر ہے وہ شوال ، ذیقعدہ اور ذی الحجہ ہیں ۔ ان مہینوں میں جو کوئی بھی تمتع کرے وہ یا قربانی دے یا اگر مقدور نہ ہو تو روزے رکھے ۔ اور «رفث» کا معنی جماع ( یا فحش باتیں ) اور «فسوق» گناہ اور «جدال» لوگوں سے جھگڑنا ۔
[26] Grade: Sahih (Darussalam) | Reference: Sunan Ibn Majah 1990 | In-book reference: Book 9, Hadith 146 | English translation: Vol. 3, Book 9, Hadith 1990
ام المؤمنین عائشہ رضی اللہ عنہا کہتی ہیں کہ نبی اکرم صلی اللہ علیہ وسلم نے مجھ سے شوال میں شادی کی اور شوال ہی میں ملن بھی کیا ، پھر کون سی بیوی آپ کے پاس مجھ سے زیادہ نصیب والی تھی ، اور عائشہ رضی اللہ عنہا اپنے یہاں کی عورتوں کو شوال میں ( ان کے شوہروں کے پاس ) بھیجنا پسند کرتی تھیں ۔
[27] Grade: Sahih (Darussalam) | Reference: Sunan an-Nasa'i 3377 | In-book reference: Book 26, Hadith 182 | English translation: Vol. 4, Book 26, Hadith 3379
It was narrated that 'Aishah said: "The Prophet married me in Shawwal, and he consummated the marriage with me in Shawwal, and which of his wives find more favor with him than me?"
She (Aisha RA) said: “God’s Messenger married me in Shawwal and cohabited with me in Shawwal, so which of the wives of God’s Messenger was more beloved by him than I?" – Muslim transmitted it.
[29] Reference: Sahih Muslim 1423a | In-book reference: Book 16, Hadith 85 | USC-MSA web (English) reference: Book 8, Hadith 3312
'A'isha (Allah be pleased with her) reported: Allah's Messenger (ﷺ) contracted marriage with me in Shawwal and took me to his house as a bride during Shawwal. And who among the wives of Allah's Messenger (ﷺ) was dearer to him than I, and' A'isha liked that the women (of her family) should enter the houses as brides during the month of Shawwal.
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَزُهَيْرُ بْنُ حَرْبٍ، - وَاللَّفْظُ لِزُهَيْرٍ - قَالاَ حَدَّثَنَا وَكِيعٌ، حَدَّثَنَا سُفْيَانُ، عَنْ إِسْمَاعِيلَ بْنِ أُمَيَّةَ، عَنْ عَبْدِ اللَّهِ بْنِ عُرْوَةَ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، قَالَتْ تَزَوَّجَنِي رَسُولُ اللَّهِ صلى الله عليه وسلم فِي شَوَّالٍ وَبَنَى بِي فِي شَوَّالٍ فَأَىُّ نِسَاءِ رَسُولِ اللَّهِ صلى الله عليه وسلم كَانَ أَحْظَى عِنْدَهُ مِنِّي . قَالَ وَكَانَتْ عَائِشَةُ تَسْتَحِبُّ أَنْ تُدْخِلَ نِسَاءَهَا فِي شَوَّالٍ .
[30] Grade: Sahih (Darussalam) [ al Bukhari (1990) and Muslim (1137)] (Darussalam) | Reference: Musnad Ahmad 163
In-book reference: Book 2, Hadith 80
Al Quran, Surah az-Zumar, Chapter 39: Verse 9
The verse starts by asking a question, see The 
