Hayatul Muslimin

‫ﺣﻴﺎة اﻟﻤﺴﻠﻤﻴﻦ‬
Living as a True Muslim
Hakīmul Ummat Maulānā Ashraf ‘Alī Thānwī

Rahimahullāh
Translated by
Maulānā Mahomed Mahomedy
TITLE: LIVING AS A TRUE MUSLIM
AUTHOR: HAKĪMUL UMMAT MAULĀNĀ
ASHRAF ‛ALĪ THĀNWĪ
RAHIMAHULLĀH.
TRANSLATED BY: MAULĀNĀ MAHOMED
MAHOMEDY
ISBN: 978-0-620-86426-8
PUBLISHED BY:
AL QAMAR PUBLICATIONS &
MAKTABA DARUL MAARIF
1110 Obote Road
Lusaka, Zambia
TABLE OF CONTENTS
TRANSLATOR’S FOREWORD 5
INTRODUCTION 8
100 VERSES FROM THE QUR’ĀN 19
ISLAM AND ĪMĀN 76
ACQUIRING AND IMPARTING ISLAMIC KNOWLEDGE
81
STUDYING AND TEACHING THE QUR’ĀN 91
LOVE FOR ALLĀH AND LOVE FOR RASŪLULLĀH 103
BELIEF IN PREDESTINATION AND PLACING ONE’S
TRUST IN ALLĀH 116
BESEECHING ALLĀH 130
ASSOCIATING WITH THE PIOUS 140
THE CHARACTER OF RASŪLULLĀH 154
FULFILLING THE RIGHTS OF MUSLIMS 176
THE RIGHTS OF ONE’S SELF 199
STEADFASTNESS IN SALĀH 219
CONSTRUCTING MASĀJID 234
REMEMBRANCE OF ALLĀH 251
ZAKĀH 268
OTHER CHARITABLE AND WELFARE WORKS 283
FASTING 303
HAJJ 321
QURBĀNĪ 341
INCOME AND EXPENDITURE 353
MARRIAGE 371
DETACHMENT FROM THIS WORLD AND CONCERN
FOR THE HEREAFTER 395
ABSTAINING FROM SIN 415
PATIENCE AND GRATITUDE 440
GOOD SOCIAL CONDUCT 456
THE MUSLIM IDENTITY 472
CONCLUSION 487
TRANSLATOR’S NOTE 489
GLOSSARY 490
Translator’s Foreword 5
TRANSLATOR’S FOREWORD
All praises are due solely to Allāh ta‛ālā. Peace and
salutations to Muhammad Rasūlullāh sallallāhu ‛alayhi
wa sallam.
Hakīmul Ummat Hadrat Maulānā Ashraf ‛Alī Thānwī
rahimahullāh was a prolific writer. His written works
number over one thousand. From among all these, he
holds Hayāt al-Muslimīn in the highest regard. He says
with reference to it:
People do not look at it in this way, but it is
so beneficial and sufficient for the physical
and spiritual success of the Muslims that I
– Allāh willing – expect forgiveness as a
reward for writing it.
Hakīmul Ummat Hadrat Maulānā Ashraf ‛Alī Thānwī
rahimahullāh endeavoured to write in a clear, flowing
and comprehensive style. He describes the amount of
effort he had to exert for the writing of this book:
I do not think I had to bear as much fatigue
in any of my other books. This was the only
book for which I had to prepare two
manuscripts for some topics, and three
manuscripts for other topics.
The importance of Hayāt al-Muslimīn is evidenced from
the above quotations. A perusal of the book will also
highlight its value and significance.
Hayāt al-Muslimīn was translated into English
previously. A need was felt to include Arabic texts for
all the verses of the Qur’ān and Ahādīth. This would
increase the substance of the book, and the referencing
of the Ahādīth will be an added benefit for scholars. I
was initially hesitant to take up this task, but after
consulting with Hadrat Maulānā Muhammad Qamar
az-Zamān Sāhib Allāhābādī, he not only concurred but
stressed the need for including the Arabic texts.
The arduous task of finding and refencing the Arabic
text was a long and challenging one. By the grace of
Allāh ta‛ālā , I received the help of Maulānā
Muhammad Is-hāq Sāhib of Benoni, South Africa and
his team. I am deeply indepted to them. Muftī
Zakarīyyā Mākdā, a senior lecturer of Hadīth at
Madrasah Ta‛līm ad-Dīn, Durban, South Africa, was
meticulous in sourcing some Ahādīth and their
references. May Allāh ta‛ālā increase him in knowledge
and practice. I am also deeply indebted to Hadrat Muftī
Ibrāhīm Salejee Sāhib, the principal of Madrasah Ta‛līm
ad-Dīn, Durban, South Africa, for translating the
Persian texts in the introduction, and other texts which
I found difficulty in understanding. May Allāh ta‛ālā
reward him abundantly, and bless him with long life
and good health. Āmīn.
Most of the Arabic texts were typed manually. Despite
checking and re-checking them, there are bound to be
typographical errors. I request our scholars to inform
me of such errors so that they could be corrected for
future editions. I also request their input on ways to
improve this work.
This work could never be accomplished without the
help and inspiration of Allāh ta‛ālā and the prayers of
my teachers and seniors. May Allāh ta‛ālā reward them
with the best of rewards in both worlds. Āmīn. May
Allāh ta‛ālā illuminate the graves of those of them who
have passed on, and confer good health and wellbeing
to those who are still alive. Āmīn.
ُ ْ ِ ‫ﻮاب ا‬%‫ا‬
ُ َ ََْ َ ْ َُ ُْ َْ ُْ
َ ْ َ‫اﻧﻚ ا‬ َ َْ َ ْ ََ َ َ
‫ﺮﺣﻴﻢ‬ ‫ﻧﺖ‬ ِ ‫اﻟﻌﻠﻴﻢ وﺗﺐ ﻋﻠﻴﻨﺎ‬
ِ ‫ﺴﻤﻴﻊ‬ِ ‫ر ﻨﺎ ﻘﺒﻞ ِﻣﻨﺎ ِاﻧﻚ اﻧﺖ ا‬
As with all human endeavours, there are bound to be
errors, mistakes, and slip-ups in the translation. I
humbly request the reader to inform me of them so
that these could be corrected in future editions.
Constructive criticism and suggestions will be highly
appreciated.
Mahomed Mahomedy
Durban, South Africa
[email protected]
Introduction 8
INTRODUCTION
ْ ‫ا)ْي ا َﻧ َْﺰَل‬
:‫ ِﻛﺘَِﺎﺑِﻪ‬- ُ ْ ْ َ
ِ ِ ‫ﷲ‬ِ ِ ‫ا& َﻤﺪ‬
All praise is due to Allāh ta‛ālā who revealed in His
Book:
‫ﺎس‬ ْ ِ ‫ ْٰﻨُﻪ َوَﺟَﻌﻠْﻨَﺎ َ ُ; ﻧُْﻮًرا <ْﻤ‬8َ‫ﺣﻴ‬

ِ >‫ ا‬-ِ ‫= ِﺑِﻪ‬
ْ ََ ًْ َ َ َ ْ َ ََ
‫ن ﻣﻴﺘﺎ ﻓﺎ‬4 ‫او ﻣﻦ‬
ْ َ َ ْ َ ُ B ُ ُ‫َﻛَﻤْﻦ ﻣﺜَﻠ‬
‫ﺎرٍج ِّﻣﻨَﻬﺎ‬ ِ D ِ ‫ﺲ‬ 8 ‫ﻟ‬ ‫ﺖ‬ ِ ‫ﻤ‬ٰ ‫اﻟﻈﻠ‬ - ِ ‫ﻪ‬
Can he who was dead and whom We gave
life thereafter, and gave him a light whereby
he walks among people – [can he be] equal
to the one who is lying in the pits of
darkness from which he cannot emerge?1
َٰ ُ َ َ ُ ٰ
ُ َ َ ْ ;‫ َرُﺳْﻮ‬M
:‫َﻄﺎﺑِِﻪ‬D
ِ ِ ‫ﻓﻪ‬O ‫ا)ي‬ِ ِِ ‫َوا ﺼﻠﻮة وا ﺴﻼم‬
Salutations and peace to His Messenger whom He
honoured with His address:
َ َْ ّ َ َ َْ َ َ ٰ َ
‫ِﺮﻧﺎ‬U‫ْﻚ ُرْوًﺣﺎ ِﻣْﻦ ا‬T‫ﺬ ِﻚ اْوَﺣﻴﻨﺂ ِا‬Q‫َو‬
In like manner We sent to you an angel by
Our command.2
1 Sūrah al-An‛ām, 6: 122.

2 Sūrah ash-Shūrā, 42: 52.
Introduction 9
َ ْ
:;ِِ‫ ﻗْﻮ‬- ََ ْ َ ٰ َُ ُ َ ََ
ِ ‫ِﻞ ﺛﻮِاﺑِﻪ‬Y‫ ﺟِﺰ‬X‫ اﻣﺘﻪ ِا‬W‫ود‬
He invited his ummat towards His abundant reward
when He said:
ُ َ َ
‫_ْﻢ َِﻤﺎ‬Wَ‫ﷲ َو ِﻠﺮُﺳْﻮِل ِاذا د‬ ْ ُ ْ َ ْ ُ َ ٰ ْ ‫<َﻬﺎ‬Bَ ‫ﻳٰﺎ‬
ِ ِ ‫ا)<َﻦ اﻣﻨﻮا اﺳﺘِﺠﻴﺒﻮا‬
ِ
ُ ُْ
‫ْﻢ‬aْ‫`ِﻴﻴ‬
O believers! Obey the order of Allāh and the
Messenger when he calls you to that which
gives you life.1
َ ْ
:;ِِ‫ ﻗْﻮ‬- ََ ْ َ ٰ ْ َُ ََ
ِ ‫ﻴِﻊ ﺟﻨِﺎﺑِﻪ‬cِ‫ ر‬X‫وﻗﺎدﻫﻢ ِا‬
He directed them towards His exalted self when He
said:
ْ ُ َ َ ْ ْ ُ ُُْ ْ َ ََ َ ٰ ُ
‫اﻻ<َﻤﺎن َواﻳَﺪﻫْﻢ ِﺑُﺮْو ٍح ِّﻣﻨُﻪ‬
ِ ‫ ﻗﻠﻮ ِِﻬﻢ‬-ِ ‫ﻚ ﻛﺘﺐ‬d‫و‬
ِ ‫ا‬
Allāh inscribed īmān in their hearts and
helped them by His hidden inspiration.2
ٰ َ ُ َ َ ْ ََ ََُْ
:X‫اﷲ َﻌﺎ‬ ‫ﻘﺪ ﻗﺎل‬c ،‫و ﻌﺪ‬
Allāh ta‛ālā says:
ْ ََ ْ ُ ٰ ُْ َ َ َ ّ َ َ َ ْ َ
‫َﻨُﻪ‬8‫ﺆِﻣٌﻦ ﻓﻠﻨُﺤِﻴ‬Uُ ‫ َوﻫَﻮ‬i‫ﺎ& ًﺎ ِﻣْﻦ ذﻛٍﺮ اْو اﻧ‬ ِ ‫ﻣﻦ ﻋِﻤﻞ ﺻ‬
َ ُ ْ َ ُ َ ْ َ ُ ْ َ ْ َ ً ً ‫َﺣٰﻴ‬
.‫ﻧْﻮا <ﻌَﻤﻠْﻮن‬4 ‫ﻨُﻬْﻢ اﺟَﺮﻫْﻢ ِﺑﺎﺣَﺴِﻦ َﻣﺎ‬Yَ‫ﻮة َﻃ ِﻴّﺒَﺔ َو>َﺠِﺰ‬
1 Sūrah al-Anfāl, 8: 24.

2 Sūrah al-Mujādalah, 58: 22.
Introduction 10
Whoever did good, be it man or woman, and
is a believer, to him We will give a good life.
We will grant them their reward for the
good deeds which they used to do.1
ٰ َ َ َ
:X‫َوﻗﺎل َﻌﺎ‬
ُ ُ ْuَ ‫ و‬tًْ‫ َْﺸًﺔ َﺿﻨ‬8‫ْﻦ ِذْﻛﺮْي َﻓِﺎن َ ُ; َﻣﻌ‬qَ ‫َوَﻣْﻦ اَْﻋَﺮَض‬
‫ُه ﻳَْﻮَم‬v ِ ِ
ْ َ ْ
.xٰ‫اﻟِﻘٰﻴَﻤِﺔ اﻋ‬
Whoever turns away from My
remembrance, for him is a life of
constriction, and on the day of Resurrection
We shall raise him up blind.2
Add to the above verses, the following verse which is in
reference to the dwellers of the Hell-fire:
ََ َْ ُ ْ ُ َ َ ُ
ٰ ْ َ ‫وﻻ‬
y` ‫ﻴﻬﺎ‬cِ ‫{ﻢ ﻻ <ﻤﻮت‬
He will neither die nor live in it.3
After stringing the above verses together, we can say as
an introduction that the essence of these verses is that
although a life devoid of comfort and sweetness is not
death externally, at the same time it is also not a real
life. After combining them, the verses of the sermon
and those after the sermon most clearly and
categorically state – based on the interpretations of the
1 Sūrah an-Nahl, 16: 97.

2 Sūrah Tā Hā, 20: 124.
3 Sūrah al-A‛lā, 87: 13.
Introduction 11
erudite scholars - that a spiritual and celestial life, and
an external and worldly life; are exclusively for those
who obey the truth.
However, despite such clarity and explicitness, our
Muslim brothers are so heedless on this issue that it is
as if the proofs in this regard were never seen by their
eyes, heard by their ears, nor thought of in their
hearts. Even as regards these two types of life [life of
this world and life of the Hereafter], they recognize, to a
certain extent, that the life of the Hereafter is exclusive
for the obedient servants of Allāh ta‛ālā, but do not
believe that this worldly life is also exclusively for them.
This is why Muslims throughout the world – and the
Muslims of India in particular – are presently engulfed
by calamities upon calamities, and miseries after
miseries. Despite this, their minds neither focus on this
pitiable condition, their tongues do not speak about it,
nor do their pens write on it.
Even if someone focuses on providing a treatment, the
prescriptions which are given can – without any
hesitation – be referred to as stated in the following
Persian couplets:
Whatever medication he administered was
not restoring; it was destroying.
He is unaware of his inner self. I seek the
protection of Allāh from their false
allegations.
His problems are not because of a chemical
imbalance (yellow and black bile). From
every heap, worms began appearing.
The essential consequence of this unprincipled
treatment will be:
Introduction 12
Whatever treatment was administered only
increased the problem, and the problem
could not be solved.
Halīlah1 aggravated the constipation and
the stomach is not functioning well. The
water only added fuel to the fire.
The weakness of the heart just increased,
and so did the insomnia. The eyes became
inflamed, and the heart was filled with grief.
Despite this failure upon failure, the condition of these
prescriptive physicians is like that physician who
misdiagnosed a patient and prescribed a laxative for
him. Each time the patient sent a message to him that
his diarrhoea was increasing, the physician replied by
saying: “All the harmful matter is being expelled; let it
continue.” The patient eventually died. Even after
hearing about the death of the patient, the physician
felt that his diagnosis was correct and said: “It is much
better that he died because of the harmful matter
leaving his body. Had it not come out, we don’t know
what would have happened to him!”
The reason for this practical ignorance is nothing but
practical ignorance due to which these people do not
fully affirm the texts of the Qur’ān and statements of
Rasūlullāh sallallāhu ‛alayhi wa sallam which identify
and specify the causes of these calamities and
miseries.
1 A tree native to Asia. Known as myrobalan or cherry plum.

It probably has a laxative effect.
Introduction 13
O brother! You believe in Allāh ta‛ālā and Rasūlullāh
sallallāhu ‛alayhi wa sallam. This means that you have
to affirm them in every command and everything which
they say, and consider them to be true. What kind of
affirmation is this that you affirm certain things while
you refuse to affirm other things.
ْ َ ُْ َ
‫ﻔُﺮْون ِﺑﺒَﻌٍﺾ‬a‫ﺐ َوﺗ‬ ٰ ْ‫ﺘُْﺆﻣﻨُْﻮَن ﺑﺒَْﻌﺾ اﻟ‬cََ ‫ا‬
ِ ‫ﻜﺘ‬
ِ ِ ِ ِ
Do you believe in certain portions of the
Qur’ān and reject some portions?1
This is why a severe need was perceived to re-caution
[our brothers] for their feigned ignorance or
heedlessness. The illness may be diagnosed and they
may be convinced with the correct treatment. After this
diagnosis and conviction, they can turn their attention
to removing the causes and obtaining the treatment.
It has been clearly established through rational and
traditional proofs, and also through observation and
experience that learning and understanding these
causes and treatments in these times are confined to
the blessed personality of Rasūlullāh sallallāhu ‛alayhi
wa sallam. Thus, without fearing any opposition in the
least, the following is a genuinely true claim with
regard to the lofty status of Rasūlullāh sallallāhu
‛alayhi wa sallam:
His person is perfect, full of substance
(treasure), like sunlight in the midst of
shade.
1 Sūrah al-Baqarah, 2: 85.

Introduction 14
Call him a perfectionist because he is
perfect. Declare him to be truthful because
he is honest and truthful.
His cure is absolute magic. Just look at the
power of Allāh in His mannerisms.
The person who believes in the correctness of his
diagnosis and acts on his prescription will
spontaneously announce:
He is like the nūr of Allāh: removing
problems, supporting consistency and the
key to all avenues of good.
You are the answer to every problem. Every
difficulty is resolved without any lengthy
discussion.
You express the problems that are
concealed. Hold on to his hand! O you who
are in the slippery mud!
Even if the person does not understand the reason
behind any of his prescription, his belief and conviction
will compel him to say:
All that he has received is revelation, and a
divine address. Whatever he says is
absolutely priceless.
The one who has granted life has the right
to take life. He is the deputy of Allāh ta‛ālā.
His hand is like the hand of Allāh.
Just as Ismā‛īl ‛alayhis salām had placed
his neck before Him joyfully and happily,
place your heart before his sword.
So that you heart will remain eternally
happy. O Allāh! Let the heart be pure like
Introduction 15
the heart of Rasūlullāh sallallāhu ‛alayhi
wa sallam.
When the lovers drink of the cup of love,
they take in abundant good at your hands.
O you who are attracted by this sovereign
[Allāh], he is drawn to the throne and
greatest of positions [of proximity].
By virtue of his extreme kindness and mercy,
Rasūlullāh sallallāhu ‛alayhi wa sallam presented the
full import of his teachings to the creation in general.
After that, it is left to the good fortune or wretchedness
of those who practise on them and those who do not.
When anyone practised on them, he experienced
nothing but rectitude and success. As for the one who
discarded them – if he has some level of conviction and
love – then by virtue of his conviction and love, he is
deprived of immediate rectitude and success so that
this may serve as a warning for him to rectify himself
and reform his ways.
However, if a person is devoid of conviction and love,
the evil consequence of this is that he is given
superficial and immediate success as a way of
enticement, while in reality and in the end he will
experience nothing but deprivation. Immediate
deprivation is obvious, and real deprivation is testified
to by his internal condition in the sense that he himself
finds that he has no comfort and satisfaction within
himself.
The following verses make reference to this immediate
and superficial success, and the eternal and actual
failure:
Introduction 16
ْ ُ َ ُ َُ َْ َ ْ ْ ُ B ُ َ َ َ ُْ َ ََْ
-ِ ‫…ﺴﺎرع ﻬﻢ‬
ِ ‚ƒِ ‫ﻣﺎل و‬
ٍ ‫ﺑﻪ ِﻣﻦ‬
ِ ِ ‫ﻧﻤﺪﻫﻢ‬ ِ ‫•ﻤﺎ‬€ ‫أ`ﺴﺒﻮن‬
َ ْ ُ ُ ْ َ ْ َ ‫َْ ْ ٰ ط‬
.‫ﺸﻌﺮون‬‰ ‫ا‡†ِت ﺑﻞ ﻻ‬
Do they think that in continually giving
them this wealth and offspring. We are
hastening in providing them with virtues? It
is not so. Rather, they do not understand
(the reason for it).1
ّ َ ُ ُ ُ ْ ُ َ ‫َ َ ُ ْ ْ َ َ ْ َ ُُ ْ َ َ َ َْ ُ ُ ْط‬
ُ َ ‫ﻌﺬ‬T
ْ‫ﻬﻢ‬Œ
ِ ِ ‫ﺪ اﷲ‬Y‫ﻳﺮ‬ ِ ‫ﻮا ﻬﻢ وﻵ أوﻻدﻫﻢ ِإ•ﻤﺎ‬U‫ﻌﺠﺒﻚ أ‬ ِ ‫ﻓﻼ‬
َ ْ ُ ٰ ْ َُ ْ ُ ُ ُ ْ َ ْ
َ َََْ َ B ْ َ
.‫ﻔﺮون‬ ِ _ ‫•ﻴﺎ وﺗﺰﻫﻖ أ•ﻔﺴﻬﻢ وﻫﻢ‬Ž‫ﻮة ا‬ ٰ َ - ‫ﺑﻬﺎ‬
ِ ‫ا&ﻴ‬ ِ ِ
Let not, then, their wealth and their
children amaze you. Allāh only intends to
punish them by these means in this worldly
life (as well), and that their souls should
depart while they remain unbelievers.2
Now that it has been proven through observation and
evidence that rectitude and success are confined to the
prescription of the “clinic” of Rasūlullāh sallallāhu
‛alayhi wa sallam, it becomes obligatory on those
Muslim brothers who are aware of their ailments but
not of the causes and prescriptions for them, to get rid
forever their feigned negligence and ignorance, or their
feigned practical laziness and indolence. They must
utilize those absolute and supreme prescriptions, and
thereby witness additional and multiple rectitude and
success both in this world and in the Hereafter, in its
outer form and in reality.
1 Sūrah al-Mu’minūn, 23: 55-56.

2 Sūrah at-Taubah, 9: 55.
Introduction 17
This is an all-encompassing counsel for the attraction
of benefits and the repulsing of harms on the correct
path. The detailed counsel is the pure Sharī‛at in its
entirety. However, the all-encompassing and concise
counsel is not enough because action without details is
not possible. At the same time, it is difficult to learn the
detailed counsel [the Sharī‛at] in a short period of time.
Bearing in mind the present condition of our Muslim
brothers whose treatment cannot be delayed any
further, it is necessary to identify and explain – to the
extent of necessity – parts of the detailed counsel [the
Sharī‛at] which, due to a specific fundamental, have to
be taught first.
The precedent for this is like medicine. Some medicines
cure the ailment by their very nature while others treat
the ailment indirectly. Furthermore, medicines have a
direct effect, e.g. the sickness was due to excessive
heat, so it was treated with medicine which is cooling
by nature. Other medicines have an indirect curing
effect. The excessive heat was because of some
chemical imbalance, so it was treated with a medicine
that will moderate this imbalance and thereby remove
the excess heat.
In the same way, the spiritual physicians and sages of
the ummat – who are really experts in the mysteries of
Dīn – are able to see via their special effulgence and
emotional perception that actions are effective through
their peculiar nature. This includes all the Sharī‛ats.
Others are effective on the basis of the condition. Then
some of them are effective directly, and others
indirectly.
Presently, in order to realize quick benefits and to
make it easy for people to accept, I decided to present
some portions of the second type [detailed aspects of
Introduction 18
the Sharī‛at], especially those which are easy to
understand and practise upon. In order to make it even
more easy for them, I decided to present one section at
a time. In a short while, they will all be collated.
The portions and sections which I am referring to will
comprise the following: Islam, knowledge of Dīn, salāh,
zakāh, the Qur’ān, good character, good social
transactions, earning halāl, abstaining from
extravagance, stories of the pious, du‛ā’, and so on.
Bearing in mind the essence of these different sections
and portions, I am giving this collection the name
Hayāt al-Muslimīn, and referring to the sections as
arwāh (plural of rūh, which means “soul”) which are
actually the foundations of life. As regards the multiple
effects which these multiple souls will have on every
Muslim, they will be like the multiple pure souls which
are found in the animalistic, carnal and natural souls.
َُ َ ْ َ َُ َ ّ َ َ َ ْ B َ ‫واﷲ‬
ُ َ
‫وا&ﻤﺎﻳﺔ‬ ِ ِ ‫ َو‬،‫ﻬﺪاﻳﺔ‬
ِ ‫ﻳﺔ‬W‫ﻴﺪهِ ا ِﺮ‬ ِ ِ ‫و• ا‬ِ
Allāh is the dispenser of guidance, and in
His control is protection and assistance.
Ashraf ‛Alī
Jumādā al-Ukhrā 1346 A.H.
100 Verses From The Qur’ān 19
100 VERSES FROM THE QUR’ĀN

(English translation based on the translation of
Hadrat Muslihul Ummat Shāh Wasīyyullāh Sāhib
rahimahullāh)
﴾1﴿
ْ ُ َ ُ ْ َ ‫ﻓﺎ“ﺘﻠﻮآ‬
‫ﻢ‬a‫أ•ﻔﺴ‬ ْ ُ ُ ْ َ ‫ﻢ‬a‫ﺑﺎرﺋ‬
ْ ُ َ ٰ َُُْْ
ِ ِ X‫ﺘﻮ ﻮآ ِإ‬c
So turn to your Creator. Then some people
should kill others. (This order was given to
the people of Hadrat Mūsā ‛alayhis salām
when they made the calf an object of
worship).1
﴾2﴿
َ َ َْ َََْ ْ َُ َْ ْ ًَْ ْ َُ َ َ ْ
َ ْ َ ‫ﻗﻮﻻ‬ َ ََ
M ‫ﻓﺄﻧﺰ>ﺎ‬ ‫ا)ي ِ“ﻴﻞ ﻬﻢ‬ ِ †— ‫ا)<ﻦ ﻇﻠﻤﻮا‬ ِ ‫ﺒﺪل‬c
َ ُْ ُ َْ ُْ َ َ
.‫<ﻔﺴﻘﻮن‬ ‫ﻧﻮا‬4 ‫ﺴﻤﺂء ِﺑﻤﺎ‬ ْ ُ َ َ ‫ا)<ﻦ‬
ّ ً ْ ‫ﻇﻠﻤﻮا‬
ِ َ ‫رﺟﺰا ِﻣ َﻦ ا‬ َ ِْ
ِ
Then the transgressors changed the word
with a different word from what they had
been asked to utter. So We sent upon the
transgressors a heavenly punishment
because they had been disobeying the
order.2

﴾3﴿
ّ َ َ ‫ﺎءوا‬ َُ َ ْ َْ َ ُ ّ ُ َْ َ ْ َ ُ َ
ْ ُ َ ‫ﻤﺴﻜﻨﺔ ق َو‬
ِ ‫ﺑﻐﻀﺐ ِﻣ َﻦ‬
‫اﷲ‬ ٍ ِ ‫ا)ﻟﺔ وا‬
ِ ‫ﻋﻠﻴﻬﻢ‬
ِ ‫و™ ﺖ‬
ِ
َ‚ْ ‫ﻴ‬ž> ُ
َ ْ ََُْ
ّ ‫ﻘﺘﻠﻮن ا‬Y‫و‬ ٰ ٰ َ ْ ُُْ َ ُْ َ ْ ُ َ َ ٰ ‫ط‬
ِِ ‫اﷲ‬
ِ ‫ﻔﺮون ِﺑﺎﻳ ِﺖ‬a‫ﻧﻮا ﻳ‬4 ‫ذ ِﻚ ِﺑ••ﻬﻢ‬
َ ْ ُ َ ْ َ ْ ُ َ ْ َ َ َ َ ٰ ‫َ ْ َْ ّ ط‬
.‫<ﻌﺘﺪون‬ ‫ﻧﻮا‬4‫ا&ﻖ ذ ِﻚ ِﺑﻤﺎ ﻋﺼﻮا و‬ ِ †‫ﺑﻐ‬ ِ ِ
Humiliation and degradation were struck
upon them (in the sense that they fell from
grace in the eyes of others and they
themselves no longer possessed fortitude
and determination). They became eligible
for Allāh’s wrath. This was because they
were rejecting Allāh’s orders and were
killing the Prophets. (The killing too was)
unjust (according to them). (Moreover) this
was because they disobeyed and
transgressed the bounds (of obedience).1
﴾4﴿
َ ْ B ‫ا&ﻴﻮة‬ْ ٌ ْ ْ ُ ْ َ ٰ ُ َ ْ ْ َ ُ َ َ ‫ﻤﺎ‬c
ََ
‫•ﻴﺎ‬Ž‫ا‬ ِ ٰ َ -ِ ‫ﻢ ِإﻻ ِﺧﺰي‬a‫ﺟﺰآء ﻣﻦ <ﻔﻌﻞ ذ ِﻚ ِﻣﻨ‬
َ َْ ّ ََ ٰ َ ْBَُ َٰ ْ َ ََْ ‫ج‬
.‫اﻟﻌﺬاب‬
ِ ‫أﺷﺪ‬ ِ ‫اﻟﻘﻴ‬
ِ X‫ﻤﺔ ﻳﺮدون ِإ‬ ِ ‫ﻮم‬Y‫و‬
What other punishment can there be for a
person among you who does such a thing
except humiliation in the worldly life and

[that they be] cast into a very severe
punishment on the day of Resurrection?1
﴾5﴿
ُ ُ ْ َْ َ َ ْ ُ ْ َ
ٰ َ َ ‫اﺳﻤﻪ‬ َ ٰ َ ََ ْ َُ َْ ْ ََ
¡‫وﺳ‬ ‫ﻴﻬﺎ‬cِ ‫اﷲ أن ﻳﺬﻛﺮ‬ ِ ‫ﺴ ِﺠﺪ‬U ‫ﻤﻦ ﻣﻨﻊ‬Uِ ‫وﻣﻦ أﻇﻠﻢ‬
‫ْ َ ط‬ َ َْ ُ ْ ْ ْ ُ َ َ َ َ ٰ ُ ‫ْ َ َ َ ط‬
ُ َ َ
‚‫ﺧﺂﺋﻔ‬
ِ ِ ‫ن ﻬﻢ أن ﻳﺪﺧﻠﻮﻫﺂ ِإﻻ‬4 ‫ﻚ ﻣﺎ‬d‫أو‬ ِ ‫ﺧﺮاﺑﻬﺎ‬
ِ -ِ
ٌ ْ َ ‫ﻋﺬاب‬ٌ َ َ ‫ﺧﺮة‬ ْ َ
ْ ُ ٌ ْ َْB ْ َُ
.‫ﻋﻈﻴﻢ‬ِ ِ َ ِ ‫ اﻵ‬-ِ ‫•ﻴﺎ ِﺧﺰي و ﻬﻢ‬Ž‫ ا‬-ِ ‫ﻬﻢ‬
Who can be more unjust than that person
who bars the remembrance of Allāh in
Allāh’s masājid and (from worshipping
Him)? And he strives to render them
deserted. Such people ought not to even
place a foot therein fearlessly (and
audaciously. Instead, when they enter
them, they must do so with fear and
respect). Such people shall suffer
humiliation in this world, and for them is a
severe punishment in the Hereafter.2
﴾6﴿
ْ ًَ َ َ َْ B َ ٰ َ َ ُْ ُ ْ ْ ُْ َ
ِ َ ِ ‫ اﻵ‬¢‫و‬
‫ﺧﺮة‬ ِ ‫ﺣﺴﻨﺔ‬ ‫•ﻴﺎ‬Ž‫ا‬ -ِ ‫ﺗﻨﺎ‬ ِ ‫وﻣﻨﻬﻢ ﻣﻦ <ﻘﻮل ر ﻨﺂ ا‬ ِ
‫َ ُ ْ ط‬ َ ّ ٌ ْ َ ‫ﻬﻢ‬ َ َ ٰ ُ
ْ ُ ‫ﻚ‬d‫ أو‬.‫ﻋﺬاب ا>ﺎر‬ َ َ
َ َ ‫وﻗﻨﺎ‬ ً َ َ َ
‫ﻤﺎ ﻛﺴﺒﻮا‬Uِ ‫ﻧﺼﻴﺐ‬ ِ ِ ِ ِ ‫ﺣﺴﻨﺔ‬
َ ْ ُ ْ َ ‫واﷲ‬
.‫ا&ﺴﺎب‬ ُ َ
ِ ِ ‫ﻊ‬Y£ ِ

Some people (who are believers) say (when
they are making du‛ā’): O our Sustainer!
Give us the best in this world and the best
in the Hereafter as well. And save us from
the punishment of Hell. For such people is
a major share (in both worlds) by virtue of
that action of theirs (i.e. seeking both
worlds). Allāh is swift in reckoning.1
﴾7﴿
‫ْ ٰ َ ج‬ ٰ ْ ََُ َ ْ ََْ َ َُْ َ ْ ُ َ َ
‫ﻤﺔ‬
ِ ‫اﻟﻘﻴ‬ ِ ْ َ X‫_ﻔﺮوآ ِإ‬
ِ ‫ﻳﻮم‬ ‫ا)<ﻦ‬ ِ ‫ا)<ﻦ ا ﺒﻌﻮك ﻓﻮق‬ ِ ‫وﺟﺎﻋﻞ‬
ِ
ْ ْ ُْ ُ َْ ْ ُ ََْ ُ ُ ْ ََ ْ ُ ُ ْ َ َ ُ
‫ﻴﻪ‬c
ِ ِ ‫ﻴﻤﺎ ﻛﻨﺘﻢ‬cِ ‫ﻢ‬a‫ﻨ‬8‫ﻢ ﺑ‬a‫ﻢ ﻓﺎﺣ‬a‫ﺮﺟﻌ‬U ِ ¥‫{ﻢ ِإ‬
ً ْ َ ‫ﺬاﺑﺎ‬ ً َ ‫ﻬﻢ َﻋ‬Œ ّ َ َُ ْ ُ َ َ َ ْ
ْ ُ ُ ‫ﻓﺄﻋﺬ‬ ََ َ ْ ُ ََْ
-ِ ‫ﺷﺪﻳﺪا‬ ِ ِ ‫ا)<ﻦ _ﻔﺮوا‬ ِ ‫ ﻓﺄﻣﺎ‬.‫¦ﺘﻠﻔﻮن‬ ِ
َ ْ ¨‫ﻣﻦ ﻧ‬ ْ ُ َ ‫وﻣﺎ‬
ْ ‫ﻬﻢ‬ َ َ ‫ﺧﺮة ز‬ ْ َْB
.‫ﻦ‬Y© ِ ِ ِ ِ َ ِ ‫•ﻴﺎ َواﻵ‬Ž‫ا‬
Those who obey you, I will give them power
over those who reject (you) until the day of
Resurrection. Then to Me will you all
return. Then (at that time) I will decide
(practically) between you on those matters
regarding which you differed. (Details of
this decision is that) those who were
unbelievers (from those who differed), I will
punish them severely (in both worlds) – in
this world and in the Hereafter. They will
have no protectors.2
1 Sūrah al-Baqarah, 2: 201-202.

2 Sūrah Āl ‛Imrān, 3: 55-56.
﴾8﴿
ْ َ َْ ْ َ ْ ُ ََُْ ُْ ََْ ََ ُْ َ ََ
ْ ُ ْ ُ ‫إن‬
َ ْ ْ B ‫ﻛﻨﺘﻢ‬
‚‫ﻣﺆﻣﻨ‬
ِِ ِ ‫ﺗﻬﻨﻮا وﻻ «ﺰﻧﻮا وا•ﺘﻢ اﻷﻋﻠﻮن‬ ِ ‫وﻻ‬
Do not lose courage nor grieve, and you
alone will (eventually) be triumphant if you
remain complete believers.1
﴾9﴿
B ُ ‫واﷲ‬ ْ ََ َ ْ ُ َ َْ B َ ََ ُ ُ َُٰٰ
ِ ُ َ ‫ﺧﺮة‬
‫َ ط‬
‫`ﺐ‬ ِ ِ ‫اب اﻵ‬
ِ ‫•ﻴﺎ وﺣﺴﻦ ﺛﻮ‬Ž‫ﻓﺎﺗﻬﻢ اﷲ ﺛﻮاب ا‬
َْ ْ ُْ‫ا‬
.‚ƒ‫ﻤﺤﺴ‬
ِ ِ
Allāh ta‛ālā gave the recompense of this
world and the excellent reward of the
Hereafter as well. Allāh loves such doers of
good.2
﴾10﴿
‫ﺑﺎﷲ َﻣﺎ‬ ْ ُ َ ْ َ ‫ﺑﻤﺂ‬ َ ْ B ‫_ﻔﺮوا ا‬

َ ‫ﺮﻋﺐ‬ َ ْ ِ ‫ﻗﻠﻮب‬
ُ َ َ ‫ا)<ﻦ‬ ُُْ -ْ ِ ¬‫ﺳﻨﻠ‬
ْ
ُْ َ
ِ ِ ‫ﻮا‬QO‫أ‬ ِ ِ ِ
َْ َ َ ْ َ ‫ُ ط‬ ُُ ٰ ْ َ َ ‫ُ ْ ٰ ً ج‬ َُّْ َْ
‫ﺑﻪ ﺳﻠﻄﻨﺎ وﻣﺄوﻫﻢ ا>ﺎر و ِ¯ﺲ ﻣﺜﻮى‬ ِ ِ ‫ل‬-< ِ ‫ﻢ‬
َ ْ ‫اﻟﻈ‬
.‚‫ﻠﻤ‬
¨
ِِ
We will very soon cast awe into the hearts
of the unbelievers because they have
ascribed such partners to Allāh ta‛ālā for
which Allāh ta‛ālā did not send down any
1 Sūrah Āl ‛Imrān, 3: 139.

evidence. Their abode is Hell. It is an evil
abode for the unjust.1
﴾11﴿
َ َ ْ ‫إ•ﻤﺎ‬
ُ ُ ²‫اﺳ‬
‫ﻬﻢ‬ ٰ ْ َ ْ ±%‫ا‬
َ ‫ﻤﻌﻦ ﻻ‬°‫ا‬ َ َْ َ ْ َ ْ ُ ْ ْ ََ َ ْ
‫ﻢ ﻳﻮم‬a‫ا)<ﻦ ﺗﻮﻟﻮا ِﻣﻨ‬
ِ ِ ِ ‫ِإن‬
َ َْ ُ ْٰ
ْ ُ َ ‫ﺑﺒﻌﺾ َﻣﺎ‬
.‫ﻛﺴﺒﻮا‬ ِ ِ ‫ا ﺸﻴﻄﻦ‬
Surely those of you who turned away on the
day the two armies (Muslims and
unbelievers) fought against each other,
there was nothing apart from the fact that
Shaytān caused them to slip because of
some of their actions.2
﴾12﴿
ْ ُ َ ‫ﺳﻮء ﻻ وا‬
‫ﺒﻌﻮا‬ ْ ُ ْ َ ْ َ ‫ﻟﻢ‬
ٌ ْ ُ ‫<ﻤﺴﺴﻬﻢ‬ ْ ‫وﻓﻀﻞ‬ْ ََ
‫اﷲ‬ ‫ﻦ‬ َُْ َْ َ
َ ْ ‫ﻓﺎ•ﻘﻠﺒﻮا‬
َ ‫ﺑﻨﻌﻤﺔ ِّﻣ‬
ٍ ِ ٍ ِ ِ
ْ‫ﻓﻀﻞ َﻋﻈﻴﻢ‬ْ َ ُْ ُ َ ‫ط‬ َ َ ْ
.ٍ ِ ٍ ‫اﷲ واﷲ ذو‬ ِ ‫ِرﺿﻮان‬
These people then returned with the favour
and grace of Allāh ta‛ālā. They experienced
no harm whatsoever, and they remained
subservient to the pleasure of Allāh (in this
incident). Allāh possesses mighty grace.3

﴾13﴿
ً ْ َ ‫—ﻤﺎ‬
‫ﻛﺜ†ا‬ ً َ ‫ﺮ‬U
ٰ ُ ‫رض‬َْْ ْ َ ْ َ ْ ْ َ B ‫وﻣﻦ‬
ْ ََ
ِ ِ ‫ اﻷ‬-ِ ‫ﺪ‬³ ِ ‫اﷲ‬
ِ ‫ﻴﻞ‬ž‫ﺳ‬
ِ ِ -ِ ‫<ﻬﺎﺟﺮ‬
ِ
ًَ َ
‫وﺳﻌﺔ‬
Whoever emigrates in Allāh’s path will find
many places to go to on earth and much
scope (to demonstrate his religion).1
﴾14﴿
‫ﻬﻢ‬ ْ ُ ‫ﻃﻴٰﺒﺖ‬
ْ ُ َ ‫أﺣﻠﺖ‬ ّ َ ْ ْ َ َ ‫ﺣﺮﻣﻨﺎ‬
َْ َ ُْ َ َ ْ ْ ُ َ
َ ‫ﻓﺒﻈﻠﻢ ِّﻣ‬
ِ ٍ ِ ‫ﻋﻠﻴﻬﻢ‬ ِ ‫ﻫﺎدوا‬ ‫ا)<ﻦ‬ِ ‫ﻦ‬ ٍ ِ
ْ‫•ﻬﻮا‬ ْ َ َ ٰ ّ ُ ْ ََ ًْ َ
ُ ُ ‫وﻗﺪ‬ ْ َ ْ َ ْ ‫ﺼﺪ‬ ّ َ َ
‫وأﺧﺬﻫﻢ ا ِﺮ ﻮا‬
ِ ِ .‫ﻛﺜ†ا‬ ِ ‫اﷲ‬
ِ ِ ‫ﻦ‬q ‫و ِ ِ ِﻫﻢ‬
َْ َ َ َْ ْ ْ ََ ُْ َ
.‫ﺑﺎ´ﺎﻃﻞ‬
ِ ِ ِ ‫ا>ﺎس‬ ِ ‫ﻮال‬U‫ﻠﻬﻢ أ‬µ‫وأ‬ ِِ ‫ﻨﻪ‬q
It is because of the major sins of the Jews
that We forbade them many pure things
which had been permissible to them. Also
because they used to prevent many people
from the path of Allāh. And also because
they used to take usury whereas they were
prohibited from it (in the Taurāh). And
because they used to devour the wealth of
people unjustly.2
1 Sūrah an-Nisā’, 4: 100.

2 Sūrah an-Nisā’, 4: 160-161.
﴾15﴿
ٌ َ َ ‫ﺧﺮة‬
ٌ ْ َ ‫ﻋﺬاب‬ ْ ْ َُ َ ْ B ٌ ْ ْ َُ َ ٰ
.‫ﻋﻈﻴﻢ‬
ِ ِ َ ِ ‫ اﻵ‬-ِ ‫•ﻴﺎ َو ﻬﻢ‬Ž‫ ا‬-ِ ‫ذ ِﻚ ﻬﻢ ِﺧﺰي‬
This (punishment) for the bandits is severe
humiliation in this world, and the severe
punishment (which) they will receive in the
Hereafter (is a separate matter).1
﴾16﴿
ُ ُ ‫اﷲ‬ َ ْ َ ُْ َ ٰ َ ْ َ َُْ ُ َ َ َ َ َ ‫وﻣﻦ‬ْ ََ
‫ﻫﻢ‬ ِ ‫ﻓﺈن ِﺣﺰب‬
ِ ‫وا)<ﻦ اﻣﻨﻮا‬ِ ;‫<ﺘﻮل اﷲ ورﺳﻮ‬
َ ُْ ْٰ
‫ﻠﺒﻮن‬ ِ ‫اﻟﻐ‬
Whoever befriends Allāh and His
Messenger, and the believers, then the
party of Allāh is certainly triumphant.2
﴾17﴿
ُ َ َ ‫ﻣﻦ‬ ْ َ ‫ﻋﻨﺪ اﷲ ط‬ َ ْ ً َ ْ ُ َ َ ٰ ْ ‫ ّﻣ‬v· َ ْ ُ َُُّ ْ َ ُْ
‫ﻟﻌﻨﻪ‬ ِ ِ ‫ﻢ ِ ٍّ ِ ﻦ ذ ِﻚ ﻣﺜﻮ ﺔ‬a‫ﺌ‬ž‫أﻧ‬ ِ ‫ﻗﻞ ﻫﻞ‬
َ َ َ َ ‫ﺮ‬Y‫وا‡ﻨﺎز‬ ْ
َ ْ َ َ َ ‫اﻟﻘﺮدة‬َََ ْ ُ ُ ْ َ َ َ َ ِ ْ َ َ ‫وﻏﻀﺐ‬
َ َ َ ‫اﷲ‬
ُ
‫ﺒﺪ‬q‫و‬ ِ ِ ‫ﻋﻠﻴﻪ وﺟﻌﻞ ِﻣﻨﻬﻢ‬ ِ
ْ ‫ﺳﻮآء ا‬ َ َ ‫ﻦ‬q B َ َ ً َ º َ َ ٰ ُ‫ُْ َ ط‬
ْ َ ‫وأﺿﻞ‬
.‫ﻴﻞ‬ž‫ﺴ‬
ِ ِ ِ ‫ﻧﺎ‬t‫ ﻣ‬O ‫ﻚ‬d‫أو‬ ِ ‫اﻟﻄﺎﻏﻮت‬
Say: Should I inform you of a way which is
worse than that in retribution in Allāh’s
sight? It is the way of those people whom
Allāh has distanced [from His mercy],
1 Sūrah al-Mā’idah, 5: 33.

became angry with, made them into apes
and pigs, and they worshipped Shaytān.
(Now look which way is evil). Such people
are extremely evil as regards the place, and
very far away from the straight path.1
﴾18﴿
َ ُ ‫اﻟﻘﻴ َﻤﺔ ط‬ ْ ْ َ ٰ َ َ ْ َْ َ َ َ َ َ ْ ُ َُْ َ َْ َََْ
‫»ﻤﺂ‬ ِ ٰ ِ ‫ﻳﻮم‬ ِ X‫ﻨﻬﻢ اﻟﻌﺪاوة وا´ﻐﻀﺂء ِإ‬8‫وأﻟﻘﻴﻨﺎ ﺑ‬
َْ ْ َ َْ ََْ ‫ُ ﻻ‬ َََ َْ ْ َ ّْ ً َ ْ ََُْ
‫رض‬ِ ‫ اﻷ‬-ِ ‫ﺴﻌﻮن‬‰‫ﻠﺤﺮب أﻃﻔﺄﻫﺎ اﷲ و‬ ِ ‫أوﻗﺪوا ﻧﺎرا ِﻟ‬
َْ ْ ُْ B ُ َ ُ َ ‫َ َ ً ط‬
.‫ﻤﻔﺴﺪ<ﻦ‬
ِ ِ ‫`ﺐ ا‬ ِ ‫ﻓﺴﺎدا واﷲ ﻻ‬
We cast enmity and malice between them
until the day of Resurrection. Whenever
they want to ignite the fire of war (with the
Muslims), Allāh ta‛ālā extinguishes it. They
continue spreading (clandestine) corruption
in the country. Allāh does not like those
who spread corruption.2
﴾19﴿
َ ُْ َ َ َْ ْ ْ َ َٰ ْ
ْ ْ َ ‫أﻧﺰل‬
ْ ّ ‫ﻬﻢ ّﻣ ْﻦ ر‬T‫إ‬ ُ َ َ ‫•ﻬﻢ‬€
ْ ُ َ ‫َو َ ْﻮ‬
‫ﻬﻢ‬ ِِ ِ ِ ِ ِ ‫وﻣﺂ‬ ‫½ﻴﻞ‬ِ ِ‫واﻹ‬ ‫ة‬ ‫ﻮر‬%‫ا‬ ‫ﻮا‬U‫أﻗﺎ‬
ٌ َ َْ B ٌ ُ ْ ُْ ‫ََ َ ُْ ْ َْ ْ َ ْ َْ َ ْ ُ ْط‬
‫ﻣﻘﺘﺼﺪة‬ِ ‫أرﺟﻠﻬﻢ ِﻣﻨﻬﻢ أﻣﺔ‬
ِِ ‫«ﺖ‬
ِ ‫وﻣﻦ‬ ِ ‫ﻓﻮﻗﻬﻢ‬
ِ ِ ‫ﻠﻮا ِﻣﻦ‬µ‫ﻷ‬
َ ُْ َ ْ َ َ َ َ ْ ُْ ّ ٌْ ََ ‫ط‬
.‫<ﻌﻤﻠﻮن‬ ‫ﺜ† ِﻣﻨﻬﻢ ﺳﺂء ﻣﺎ‬Q‫و‬ ِ

Had these people adhered fully to the
Taurāh, the Injīl, and the Book (Qur’ān)
which was sent (now) to them from their
Sustainer, they would have eaten freely
from above and below. There is (also) a
group from them which is treading the
straight path, while the majority of them
have very bad character.1
﴾20﴿
-ِ ‫ﻬﻢ‬
¨
ْ ُ ‫ﻣﻜﻨ‬ ‫ﻗﺮن‬ْ َ ‫“ﺒﻠﻬﻢ ّﻣ ْﻦ‬ ْ ْ َ ‫ﻣﻦ‬ ْ ‫أﻫﻠﻜﻨﺎ‬ َ ْ َ ْ َ ‫_ﻢ‬ ْ َ َ ‫أَ َ ْﻢ‬
ْ َ ‫ﻳﺮوا‬
ٍ ِ ِِ ِ
ْ َ َ َ ْ َ ُ ّ َُ َْ َ َْ
ْ
‫ﻋﻠﻴﻬﻢ‬ َ َ ‫وأرﺳﻠﻨﺎ ا‬
‫ﺴﻤﺂء‬ َ ْ َ ‫ﻢ‬a‫ﻟ‬ ْ ْ a‫•ﻤ‬
‫ﻦ‬ ِ ‫ﻢ‬ ‫ﻣﺎ‬ ‫رض‬ ِ
ْ ‫اﻷ‬
ِ
ٰ ْ َ ْ َ َ ‫«ﺘﻬﻢ‬
ْ‫ﻓﺄﻫﻠﻜﻨ ُﻬﻢ‬ ْ ْ َ ‫ﻣﻦ‬ ْ ‫¿ﺮي‬ ْ ْ َ ‫ﻧﻬ َﺮ‬ ْٰ َ ْ َ ْ َ َ ‫ّ ْ َ ً ص‬
‫وﺟﻌﻠﻨﺎ اﻷ‬ ‫ِﻣﺪرارا‬
ِِ ِ ِ
ْ َ
َ ْ َ ‫ﻗﺮﻧﺎ ٰا‬
.‫ﻦ‬Y‫ﺧﺮ‬
ً ْ َ ْ ْ َ ‫ُ ُ ْ ْ َ ْ َ َ ْم‬
‫ﻌﺪﻫﻢ‬Œ
ِ ِ ‫ِﺑﺬﻧﻮ ِ ِﻬﻢ وأ…ﺸﺄﻧﺎ ِﻣﻦ‬
ِ
Did they not see how many nations We
destroyed before them to whom We had
given such (physical and monetary)
strength which We did not give to you? We
sent down rains in abundance to them and
We caused rivers to flow (beneath their
farms and orchards). We then destroyed
them because of their sins, and created
other nations after them.2

﴾21﴿
َ ٰ‫ﻛﺬﺑﻮا ﺑﺎٰﻳ‬
‫ﻨﺎ‬À ْ ُ َ ‫ا)<ﻦ‬ َ ْ َ ْ َ َ ‫اﻟﻔﻠﻚ‬
َ ْ ِ ‫وأﻏﺮ“ﻨﺎ‬ ْ ُْ َْْٰ ََ
َ ْ ِ َ ‫ﻓﺄ½ﻴﻨ ُﻪ‬
ُ َ َ ‫وا)<ﻦ‬
-ِ ‫ﻣﻌﻪ‬
ِ ِ ِ
َ ْ َ ‫ﻗﻮﻣﺎ‬
.‚‫ﻋﻤ‬ ْ ُ َ ‫إ•ﻬﻢ‬
ً ْ َ ‫ﻧﻮا‬4 ْ ُ ‫ط‬
ِ ِ
We then saved (Hadrat) Nūh (‛alayhis
salām) and those who were with him in the
ship. And We drowned those who rejected
our verses. Those people were certainly
blind.1
﴾22﴿
ْ ُ َ ‫ا)<ﻦ‬
َ ْ ِ ‫داﺑﺮ‬ َ ْ َ َ َ ‫ﺔ ّﻣﻨﺎ‬Á‫ﺑﺮ‬
َ َ ‫و“ﻄﻌﻨﺎ‬ َ ْ َ ‫ﻣﻌﻪ‬ ْ َ ُ َْْٰ ََ
ُ َ َ ‫وا)<ﻦ‬
َ
‫ﻛﺬﺑﻮا‬ ِ ِ ٍ ِ ِ ‫ﻓﺄ½ﻴﻨﻪ‬
ْ ُ َ ‫وﻣﺎ‬
َ ْ ْ ُ ‫ﻧﻮا‬4
.‚‫ﺆﻣﻨ‬U َ ٰ‫ﺑﺎٰﻳ‬
َ َ ‫ﻨﺎ‬À
ِِ ِ ِ
We then saved him and his companions by
Our mercy. And We completely uprooted
those who belied Our verses and were not
such as to embrace īmān.2
﴾23﴿
َ ْ ‫دارﻫﻢ ٰﺟ‬
.‚‫ﺜﻤ‬ ْ َ - ْ ْ ُ َ ْ َ َ ‫ﺮﺟﻔﺔ‬
‫ﻓﺄﺻﺒﺤﻮا‬
ُ َ ْ ُ ُْ َ َ ََ
‫ﻓﺄﺧﺬ ﻬﻢ ا‬
ِِ ِِ ِ
Thereupon an earthquake seized them.
They then lay lifeless in their homes.3
1 Sūrah al-A‛rāf, 7: 64.

﴾24﴿
َ ْ َ ْ َ َ َ ْ ٰ ْ َ ْ َ َ Â‫ْ َ َ َ ُ ﺻ‬ ْ ََ ُ َْْٰ ََ
ُ َ ‫وأﻫ‬
‫وأﻣﻄﺮﻧﺎ‬ .‫ﻦ‬YÃِِ ‫اﻟﻐ‬ ‫ﻣﻦ‬
ِ ‫ﻧﺖ‬4 ‫ﺮأﺗﻪ‬U‫ا‬ ‫إﻻ‬ِ ‫ﻠﻪ‬ ‫ﻓﺄ½ﻴﻨﻪ‬
ْ َُ َ َ َ َْ ْ ُْ َ ‫َ َْ ْ َ ً ط‬
َ ْ ْ ُ ‫ﻗﺒﺔ ا‬W َ
.‚‫ﻤﺠﺮﻣ‬
ِِ ِ ‫ن‬4 ‫ﻋﻠﻴﻬﻢ ﻣﻄﺮا ﻓﺎ•ﻈﺮ ﻛﻴﻒ‬ ِ
We saved (Hadrat) Lūt (‛alayhis salām) and
his associates except his wife; she remained
with those who lingered behind in the
punishment. We rained upon them a new
type of rain (which was of stones). Just look
at what the fate of the criminals was!1
﴾25﴿
ُ َ ‫ا)<ﻦ‬
ْ‫ﻛﺬﺑﻮا‬ َ ْ ِ َ .‚‫ﺜﻤ‬َْ ‫ﺟ‬ ْ َ -
ٰ ‫دارﻫﻢ‬ ْ ُ َ ْ َ َ ‫ﺮﺟﻔﺔ‬
ْ‫ﻓﺄﺻﺒﺤﻮا‬ َُْ ُ ُ
‫ﻓﺄﺧﺬ ﻬﻢ ا‬
ْ َ َ ََ
ِِ ِِ ِ
ُ ُ ‫ﻧﻮا‬4 َ
ْ ُ ‫ﺷﻌﻴﺒﺎ‬ ً ْ َ ُ ‫ﻛﺬﺑﻮا‬
ُْ َ ْ َ
َ ِ ‫ﻴﻬﺎ ج‬c َ ْ ‫ﻐﻨﻮا‬ ْ َ ْ َ َ ًْ َ ُ
ْ َ < ‫ﻛﺄن ﻟ ْﻢ‬
‫ﻫﻢ‬ ‫ا)<ﻦ‬ ِ ‫ﺷﻌﻴﺒﺎ‬
َ ْ ٰ ‡‫ا‬ ْ
.‫ﻦ‬YÅ ِ ِ
Thereupon an earthquake seized them.
They then lay lifeless in their homes. Those
who had belied Hadrat Shu‛ayb ‛alayhis
salām had become as though they had
never lived in those homes. Those who had
belied Hadrat Shu‛ayb ‛alayhis salām had
(themselves) fallen into loss.2
1 Sūrah al-A‛rāf, 7: 83-84.

2 Sūrah al-A‛rāf, 7: 91-92.
‫‪100 Verses From The Qur’ān‬‬ ‫‪31‬‬
‫﴿‪﴾26‬‬
‫ﺑﺮ‪Q‬ﺖ ِّ َ‬ ‫َ ْ َََ َْ َ َْ ْ َ ٰ‬ ‫أﻫﻞ ْ ُ ٰ‬
‫اﻟﻘﺮى ٰ َ ُ ْ‬ ‫ََْ َ َ ْ َ‬
‫ﻣﻦ‬ ‫ﻋﻠﻴﻬﻢ َ ٍ‬
‫ِ‬ ‫ﻘﻮا ﻟﻔﺘﺤﻨﺎ‬ ‫اﻣﻨﻮا َوا‬ ‫و ﻮ أن‬
‫ﺑﻤﺎ َ‪ْ ُ 4‬‬ ‫ﻛﺬﺑﻮا َ َ َ ْ ٰ ُ ْ‬
‫ﻓﺄﺧﺬﻧﻬﻢ َ‬ ‫َ ُْ‬ ‫ْ‬ ‫ٰ‬ ‫َ‬ ‫ْ‬
‫ﺴﻤﺂء َ ْ‬ ‫ا َ ِ‬
‫ﻧﻮا‬ ‫ِ‬ ‫وﻟ‪a‬ﻦ‬‫واﻷرض َ ِ‬ ‫ِ‬
‫َ ْ ُْ َ‬
‫ﻳ‪a‬ﺴﺒﻮن‪.‬‬ ‫ِ‬
‫‪Had the residents of the towns believed and‬‬
‫‪abstained, We would have opened upon‬‬
‫‪them the blessings of the heavens and the‬‬
‫‪earth. But they belied (the Prophets) so We‬‬
‫)‪(too) seized them because of their (evil‬‬
‫‪actions.1‬‬
‫﴿‪﴾27‬‬
‫ﻀﻔﺎدع َ َ‬ ‫َ َ ْ َ ْ َ َ َ ْ ُ ‪َ َ َ َ ُ ْ َ َ َ َْ َ َ َ ْ B‬‬
‫وا‪Ž‬م‬ ‫ِ‬ ‫ﻋﻠﻴﻬﻢ اﻟﻄﻮﻓﺎن وا‪°‬ﺮاد واﻟﻘﻤﻞ وا‬ ‫ِ‬ ‫ﻓﺄرﺳﻠﻨﺎ‬
‫‪Æ‬ﺮﻣ‚‪َ .‬و َﻤﺎ َ َ َ‬
‫و“ﻊ‬ ‫ﻗﻮﻣﺎ ‪َ ْ ْ B‬‬
‫ِِ‬
‫و‪Ç‬ﻧﻮا َ ْ ً‬ ‫ﻣﻔﺼﻠ ٰﺖ ﻗﻒ َ ْ َ ْ َ ُ ْ‬
‫ﻓﺎﺳﺘﻜ‪Ã‬وا َ َ ُ ْ‬ ‫ٰٰ ‪َ B‬‬
‫اﻳ ٍﺖ‬
‫ٍ‬
‫ْ َ َ ج‬ ‫ﻋﻠﻴﻬﻢ ا ّﺮ ْ ُ َ ُ ْ ٰ ُ ْ َ ْ ُ َ َ َ َ َ َ َ‬ ‫َ َْ ُ‬
‫ﻋﻬﺪ ِﻋﻨﺪك‬ ‫ِ ِﺟﺰ ﻗﺎ ﻮا ﻳﻤﻮ‪ È‬ادع >ﺎ ر ﻚ ِﺑﻤﺎ ِ‬
‫ﻣﻌﻚ َ ْ‬ ‫ّ ْ َ َُْ َ َ َ ََُْ َ َ َ َ‬ ‫َ ْ َ َ ْ َ َ‬
‫ﺑ‪Ê‬‬ ‫ِ‬ ‫وﻟ‪Ë‬ﺳﻠﻦ‬ ‫ِ‬ ‫>ﺆﻣ‪ Ì‬ﻚ‬ ‫ِ‬ ‫ﻛﺸﻔﺖ ‪q‬ﻨﺎ ا ِﺮﺟﺰ‬ ‫ﻟ‪É‬‬‫ِ‬
‫َ ُ ْ ٰ ُ ُْ َ‬ ‫َ‬ ‫ٰ‬ ‫‪q‬ﻨﻬﻢ ا ّﺮ ْ َ‬ ‫ْ َ َْ ََ َ َ ْ َ‬
‫ﻛﺸﻔﻨﺎ َ ْ ُ ُ‬
‫ﻠﻐﻮه ِإذا‬ ‫أﺟﻞ ﻫﻢ ﺑ ِ‬ ‫ٍ‬ ‫ﺟﺰ ِإ‪X‬‬ ‫ِ‬ ‫إ‪£‬آءﻳﻞ‪ .‬ﻓﻠﻤﺎ‬
‫ِ ِ‬
‫ﺑ••ﻬﻢ َﻛﺬ ُ ْ‬
‫ا‪T‬ﻢ ُ ْ‬ ‫َ‬ ‫َّ‬ ‫ْ‬ ‫َ‬
‫ُ ْ َ ْ ُ ُْ َ َ ََْ َْ ُْ ْ َ ْ َ ُْٰ ْ‬
‫ﺑﻮا‬ ‫ﻫﻢ <ﻨﻜﺜﻮن‪ .‬ﻓﺎ•ﺘﻘﻤﻨﺎ ِﻣﻨﻬﻢ ﻓﺄﻏﺮﻗﻨﻬﻢ ِ‪ِ ِ -‬‬
‫‪4‬ﻧﻮا‬‫ا)<ﻦ َ ُ ْ‬ ‫اﻟﻘﻮم ِ ْ َ‬ ‫وأور{ﻨﺎ ْ َ ْ َ‬ ‫ٰ ٰ َ َ َ ُ ْ َ ْ َ ٰ ْ َ‪َ ْ َ ْ َ َ .‬‬
‫ﻔﻠ‚‬ ‫ِﺑﺎﻳ ِ‪À‬ﻨﺎ و‪Ç‬ﻧﻮا ‪q‬ﻨﻬﺎ ﻏ ِ ِ‬
‫َْ ط‬ ‫َ‬ ‫ْ‬ ‫َََ‬ ‫ُْ َ ْ َُْ َ َ َ َ َْ‬
‫اﻟ‪ Í‬ﺑ ٰ َﺮ‪Q‬ﻨﺎ ِ‪c‬ﻴﻬﺎ‬ ‫وﻣﻐﺎر َ َﻬﺎ ْ‬ ‫رض‬ ‫ِ‬
‫اﻷ ْ‬ ‫‪U‬ﺸﺎرق‬ ‫‪‰‬ﺴﺘﻀﻌﻔﻮن‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫‪1‬‬ ‫‪Sūrah al-A‛rāf, 7: 96.‬‬

ْ ُ َ َ ‫ﺑﻤﺎ‬ َ ْ َ ْ ْ َ ٰ َ ٰ ْ ُْ َ ّ َ ُ َ َ ْ َ َ
َ ‫آءﻳﻞ ﻻ‬£‫إ‬
‫وا‬Ã‫ﺻ‬ ِ ِ ِ Ê‫ ِﺑ‬M Î‫»ﻤﺖ ر ِﻚ ا&ﺴ‬ ِ ‫و ﻤﺖ‬
َ َ َ
َ ْ ُ ْ ُْ ََ ُ ََُْ ُ َْ ْ َُ ْ َ َ َ َْ ََ ‫ط‬
.‫<ﻌﺮﺷﻮن‬ِ ‫ﻧﻮا‬4 ‫ن ﻳﺼﻨﻊ ِﻓﺮﻋﻮن وﻗﻮﻣﻪ وﻣﺎ‬4 ‫ودﻣﺮﻧﺎ ﻣﺎ‬
We then sent upon them the flood, locusts,
weevil, frogs and blood – all distinct signs.
Yet they remained haughty; and they were a
sinful people. When any punishment
afflicted them, they would say: “O Mūsā!
Supplicate on our behalf to your Sustainer
as He has promised you. If you remove this
punishment from us, we will certainly
believe in you and we will release the Banī
Isrā’īl to go with you. But when We removed
the punishment from them until a term
which they should reach, they would
promptly break their promise. Therefore We
took vengeance on them and drowned them
in the sea for they had belied Our signs and
were totally heedless of them. We caused
those who were considered to be weak to
inherit the eastern and western part of the
land which We had blessed. The gracious
promise of your Sustainer was fulfilled
upon the Banī Isrā’īl because of their
patience. We utterly destroyed whatever
Pharaoh and his people had built and
whatever high edifices they had erected.1
1 Sūrah al-A‛rāf, 7: 133-137.

﴾28﴿
ٌ َ ْ ّ ْ ّ ٌ َ َ ْ ُُ ََ َ َ ْ ْ ْ ُ َ َ ْ
-ِ ‫وذﻟﺔ‬
ِ ‫ﻨﺎ ﻬﻢ ﻏﻀﺐ ِﻣﻦ ر ِ ِﻬﻢ‬8‫اﻟﻌﺠﻞ ﺳ‬ ِ ‫ا)<ﻦ ا¦ﺬوا‬ ِ ‫ِإن‬
ْ
َ ْ َ ْ ُ ‫½ﺰى ا‬
.‫ﻦ‬YÏ‫ﻤﻔ‬
َ
‫ﻚ‬ِ
َ
ْ َ ٰ َ ‫َْ ط‬B
‫ﺬ‬Q‫و‬ ‫•ﻴﺎ‬Ž‫ا‬ ‫ﻮة‬
ِ ٰ َْ
‫ا&ﻴ‬
ِ ِ
Those who worshipped the calf (if they still
do not repent then) they will very soon
suffer the wrath of their Sustainer and
disgrace in this worldly life. (And this is not
for them only). This is how We punish all
those who fabricate lies.1
﴾29﴿
B َ َ ْ ََْ َ ْ َ ْ َ َْ ْ ُ ‫ذﻛ‬ ّ ُ َ ْ َُ ََ
‫ﺴﻮء‬
ِ ‫ﻋﻦ ا‬ ِ ‫<ﻨﻬﻮن‬ ‫ا)<ﻦ‬ ِ ‫أ½ﻴﻨﺎ‬ ‫ﺑﻪ‬
ِ ِ ‫ﺮوا‬ ِ ‫ﻓﻠﻤﺎ …ﺴﻮا ﻣﺎ‬
َ ْ ُ ُ ْ َ ْ ُ ‫ﺑﻤﺎ‬ َ َ ‫ﺲ‬8‫ﺑﺌ‬ ْ َ َ َ ‫ﻇﻠﻤﻮا‬ َ
ْ ُ َ ‫ا)<ﻦ‬ َْ َ ََ
َ ْ ِ ‫وأﺧﺬﻧﺎ‬
.‫<ﻔﺴﻘﻮن‬ ‫ﻧﻮا‬4 ِ ‫ٍم ِ ٍ م‬ ‫ﺑﻌﺬاب‬ ِ
ٰ
َ ْ ‫ﻗﺮدة ﺧ‬ ً َ َ ‫ﻛﻮﻧﻮا‬ ُ
ْ ُ ْ ‫ﻬﻢ‬ َ
ْ ُ ‫ﻗﻠﻨﺎ‬ ْ
َ ‫ﻨﻪ‬q ُ ْ
ُ َ ‫•ﻬﻮا‬ ْ ُ ُ ‫ﻦ ﻣﺎ‬q ْ َ ‫ﺘﻮا‬q
ْ َ َ ‫ﻓﻠﻤﺎ‬ََ
.‚¯‫ﺴ‬ ِ ِ ِ
ْ ُ ُ ْ ُ ‫ﻣﻦ‬ ْ َ ‫اﻟﻘﻴ َﻤﺔ‬ ْ َْ ٰ ْ َْ َ َ َََْ َ Bَ َ ََ ْ َ
‫ﻬﻢ‬U‫ﺴﻮ‬‰ ِ ٰ ِ ‫ﻳﻮم‬ ِ X‫ﻋﻠﻴﻬﻢ ِإ‬ ِ Ð‫ﺒﻌ‬T ‫ذ ﺗﺄذن ر ﻚ‬Ñ‫و‬ ِ
َ َْ َْ ُ
ِ ‫ﺳﻮء‬
When they continually discarded what was
being explained to them (i.e. they did not
accept), We saved those who had been
forbidding this evil and seized those who
had been transgressing (the aforementioned
order) in a severe punishment. In other
words, when they went beyond the limits

from what they were prohibited, We said to
them (as a torment): “Become apes,
detested.” You ought to remember that time
when your Sustainer declared that He will
certainly empower (some) person (or the
other) over the Jews until (close to) the
Resurrection who will continually inflict a
severe punishment on them.1
﴾30﴿
‫ْ َ ٰ َ ُ ْ ط‬ ََ ْ ُ َ َ ّْ َ َ ٰ َْ َ َ Bَ ْ ُْ ْ
ُ ّž‫ﺜ‬c
‫ا)<ﻦ اﻣﻨﻮا‬ ِ ‫ﺘﻮا‬ ِ ‫ﻢ‬a‫ ﻣﻌ‬Ó€ِ ‫ﺌﻜﺔ‬ ِ ِ ‫ ا ﻤﻠ‬X‫ ر ﻚ ِإ‬Ò‫ﻳﻮ‬ ِ ‫ِإذ‬
ََْ ُْ ْ َ َ ْ B ُ َ َ ‫ا)<ﻦ‬َ ْ ِ ‫ﻗﻠﻮب‬ ُُْ -ْ ِ ¬‫ﺳﺄﻟ‬
ْ ُْ َ
‫ﻓﻮق‬ ‫ﻓﺎ™ ﻮا‬
ِ ‫ﺮﻋﺐ‬ ‫ا‬ ‫_ﻔﺮوا‬ ِ ِ
B ْ ُ َ َ ٰ
َ ‫ ذ ﻚ ﺑ••ﻬﻢ ﺷﺂﻗﻮا‬.‫ﻨﺎن‬Œ Ô ‫ﻨﺎق َوا™ ﻮا ﻣﻨﻬﻢ‬qْ ‫اﻷ‬
َ َ َ ُ ْ ُ ْ ْ ُ ْ َ َْ
‫اﷲ‬ ِ ِ ٍ ِ ِ ِ
َ ْ ُْ َ َ َ َُْ ُ َ َ َ َ B ْ َ َ ‫َ َ ُ َُْج‬
.‫اﻟﻌﻘﺎب‬
ِ ِ ‫ﺷﺪﻳﺪ‬ ِ ‫ﻓﺈن اﷲ‬ ِ ;‫ﺸﺎﻗﻖ اﷲ ورﺳﻮ‬‰ ِِ ‫ورﺳﻮ; وﻣﻦ‬
Remember the time when your Sustainer
gave an order to (those angels) [saying]: I
am with you (and I am your helper). So
(after considering Me to be your helper), you
must increase the courage of the believers. I
will soon cast terror into the hearts of the
unbelievers. Strike, then, the necks (of the
unbelievers) and strike off every limb of
theirs. This is in punishment for their
defiance of Allāh ta‛ālā and His Messenger
(sallallāhu ‛alayhi wa sallam). Whoever
defies Allāh ta‛ālā and His Messenger
1 Sūrah al-A‛rāf, 7: 165-167.

(sallallāhu ‛alayhi wa sallam), Allāh ta‛ālā
inflicts a severe punishment (on him).1
﴾31﴿
ٰ ْ َْ ُ ُْ َ
َ ْ a‫اﻟ‬ َ
.‫ﻦ‬Y‫ﻔﺮ‬
ِِ ‫ﻛﻴﺪ‬ ِ ‫َوأن اﷲ‬
ِ ‫ﻮﻫﻦ‬U
Allāh ta‛ālā had willed to weaken the plot of
the unbelievers.2
﴾32﴿
َّ ُ ً َُْ ْ ُ
‫ﻔْﺮ‬aY‫و‬
ََْْ َ ُ َ ْ َُْٰ َ ْ َBَ
ِ ‫ﻢ ﻓﺮﻗﺎﻧﺎ‬a‫ﻌﻞ ﻟ‬³ ‫ﻣﻨﻮآ ِإن ﺘﻘﻮا اﷲ‬ ‫ا)<ﻦ ا‬ِ ‫ﻳٰ•<ﻬﺎ‬
ْ َ ْ ْ َ ْ ‫واﷲ ُذو‬
.‫اﻟﻌﻈﻴﻢ‬ ْ ُ َ ‫ﻐﻔﺮ‬Y‫و‬
ُ َ ‫ﻢ ط‬a‫ﻟ‬ ْ ُ ٰ‫ﺳﻴﺎ‬
ْ ْ َ َ ‫ﻢ‬a‫ﺗ‬ ّ َ ْ ُ َْ
ِ ِ ‫اﻟﻔﻀﻞ‬
ِ ِ ِ ِ ‫ﻢ‬a‫ﻨ‬q
O believers! If you continually fear Allāh, He
will give you something decisive and expiate
you of your sins and forgive you. Allāh is
immensely bountiful.3
﴾33﴿
ْ َ ْ B ُ َ ْ ُ َ ُ ُ ُ َ ّ َ ُ َ ْ َُ َ َ
ْ َ ْ ‫ﻳﺼﺪون َﻋﻦ ا‬
ِ َ َ ‫ﻤﺴﺠﺪ‬
‫ا&ﺮام‬ ِ ِ ِ ‫ﻬﻢ اﷲ وﻫﻢ‬Œ‫<ﻌﺬ‬ِ ‫ﻻ‬€ ‫وﻣﺎ ﻬﻢ‬
َ ْ َ
ْ ُ َ ‫ﻦ‬a‫ﻤﺘﻘﻮن َوﻟ‬ ٰ َ ْ ُ ُ ْ َ ْ ‫َ َ َ ُْ َ ْ َ َُط‬
ُ ُ َ ِ ْ ‫إن‬
‫ﻫﻢ‬Öµ‫أ‬ ِ ‫ﺂؤه ِإﻻ ا‬T‫أو‬ ِ ‫ﺂءه‬T‫أو‬
ِ ‫ﻧﻮآ‬4 ‫وﻣﺎ‬
َ ََُْْ َ
.‫<ﻌﻠﻤﻮن‬ ‫ﻻ‬
1 Sūrah al-Anfāl, 8: 12-13.

What right do they enjoy that Allāh ta‛ālā
should not punish them (in the least) seeing
that they hinder from the Masjid-e-Harām
when they are not even (worthy of
becoming) the guardians of that Masjid. Its
guardians are none other than those who
are pious, but most people do not have
knowledge (of their unworthiness).1
﴾34﴿
¨ َ ‫ﻗﻮم‬ َ َٰ َ َ ََْ ً َ ّْ ًَّ ُ ُ َ َْ َ َ َ ٰ
×‫ﺣ‬ ٍ ْ M ‫أ•ﻌﻤﻬﺎ‬ ‫ﻣﻐ†ا ِﻧﻌﻤﺔ‬
ِ ‫ذ ِﻚ ِﺑﺎن اﷲ ﻢ ﻳﻚ‬
ٰ َْ َ ٌْ َ ٌْ َ َ ََ ‫ُ َُّ ْ َ َُْ ْ ﻻ‬
‫ﻛﺪاب اِل‬ِ .‫ﻋﻠﻴﻢ‬ِ ‫ﺳﻤﻴﻊ‬ ِ ‫اﷲ‬ ‫وان‬ ‫ﻔﺴﻬﻢ‬
ِ ِ •‫<ﻐ†وا ﻣﺎ ِﺑﺄ‬
ِ
ٰ ْ َ ْ َ َ ‫ﻬﻢ‬
ْ‫ﻓﺎﻫﻠﻜﻨ ُﻬﻢ‬ ْ ّ ‫ﻛﺬﺑﻮا ﺑﺎٰﻳٰﺖ َر‬
ْ ُ َ ‫“ﺒﻠﻬﻢ ط‬
ْ ْ َ ‫ﻣﻦ‬ َْ َ ‫ْ َ ْ َ ﻻ‬
ْ ‫وا)<ﻦ‬ ‫ِﻓﺮﻋﻮن‬
ِِ ِ ِ ِِ ِ ِ
ْ ُ َ Ø‫و‬
َ ْ ‫ﻧﻮا ٰﻇ‬4 ºَُ ‫ُُْ ْ ََ َْ َْ َٰ ْ َ ْ َج‬
.‚‫ﻠﻤ‬ ِِ ‫ِﺑﺬﻧﻮ ِ ِﻬﻢ واﻏﺮ“ﻨﺂ ال ِﻓﺮﻋﻮن‬
The reason for this (not punishing without
a crime) is that Allāh never changes the
bounty which He had bestowed on a people
until they change their own actions. And it
is an established fact that Allāh is all-
hearing, all-knowing. Their condition is like
that of Pharaoh and the condition of those
before them. They belied the words of their
Sustainer. We then destroyed them for their
sins and We drowned the people of
Pharaoh. All of them were wrong doers.2

2 Sūrah al-Anfāl, 8: 53-54.
﴾35﴿
ُ ‫<ﻌﻠﻢ‬َ ْ ْ ‫ ُْ َّ ْ ْ َْ ْ ُ ْ ّ َ َْ ْ ٰ ﻻ‬B َ Bَ ٰ
‫اﷲ‬ ِ ‫ى ِإن‬£ ‫ﻢ ِﻣﻦ اﻷ‬a‫أﻳﺪﻳ‬ِ -ِ ‫ ﻗﻞ ِﻤﻦ‬Ù>‫ا‬ ِ ‫ﻳﺎ<ﻬﺎ‬
ْ ْ َ َ ‫ﻢ‬a‫ﻣﻨ‬ َ ُ ّ ًْ َ ْ ُ ْB ًْ َ ْ ُ ُُْ ْ
ْ ُ ْ ‫اﺧﺬ‬
‫ﻐﻔﺮ‬Y‫و‬
ِ ِ ِ ‫ﻤﺂ‬Uِ ‫ﺧ†ا‬ ‫ﻢ‬a‫ﻳﺆﺗ‬ ِ ‫ﻢ ﺧ†ا‬aِ ‫ ﻗﻠﻮ‬-ِ
ٌ ْ ‫—ﻔﻮر‬
.‫رﺣﻴﻢ‬ ٌ ْ ُ َ ‫واﷲ‬ ْ ُ َ
ُ َ ‫ﻢ ط‬a‫ﻟ‬
ِ
O Prophet! Say to the captives who are in
your hands (those of whom who have
become Muslims): “If Allāh finds any īmān
in your hearts (i.e. you have become
Muslims with your hearts), He will give you
something better (in this world) than what
was taken from you (as ransom), and He
will forgive you (in the Hereafter). Allāh is
most-forgiving (this is why He will forgive
you) and He is most-merciful (this is why
He will give you an excellent recompense).1
﴾36﴿
َْ َْ َ
‫ﺒﺪﻳﻞ‬
ِ ‫ﻻ‬
‫ط‬ ْ
‫ﺧﺮة‬ َ ْ B ‫ا&ﻴﻮة‬
َ ‫•ﻴﺎ‬Ž‫ا‬ ِ ٰ َ ْ - ‫ى‬vž‫اﻟ‬ٰ ْ ُ ْ ‫ﻬﻢ‬ُ َُ
ِ ِ
ْ َ ْ ‫اﻟﻔﻮز‬
ُ.‫اﻟﻌﻈﻴﻢ‬ ُ ْ َ ْ ‫ﻫﻮ‬
َُ ‫ﻚ‬ َ ٰ ‫ط‬ ٰ َ ِ
ِ ِ ‫اﷲ ذ‬
ِ ‫ﻤ ِﺖ‬Ú‫ﻟ‬ ِ
For them are glad tidings (from Allāh ta‛ālā
of being safe from fear and worry) in the
worldly life and in the Hereafter. There is no
change in the words (promises) of Allāh.

(The glad tiding which has been given) is a
supreme triumph.1
﴾37﴿
َ ْ ْ ُ ْ ‫ﻤﻞ ا‬q
.‫ﻤﻔﺴﺪ<ﻦ‬
ََ َ ُ ْ ُ َ َ
‫ﻳﺼﻠﺢ‬
ِ ِ ِ ‫ِإن اﷲ ﻻ‬
Allāh ta‛ālā does not allow the work of the
corrupters to be accomplished.2
﴾38﴿
َ ْ B ‫ا&ﻴﻮة‬ْ ْ ِ ْ ‫ﻋﺬاب‬
َ َ َ ‫ﻨﻬﻢ‬q َْ َ َ َُْٰ َ
ْ ُ ْ َ ‫ﻛﺸﻔﻨﺎ‬
‫•ﻴﺎ‬Ž‫ا‬ ِ ٰ َ -ِ ‫ا‡ﺰي‬
ِ ‫ﻤﺂ اﻣﻨﻮا‬
ْ ٰ ْ ُْٰ ََ
ٍ ِ X‫وﻣﺘﻌﻨﻬﻢ ِإ‬
.‚‫ﺣ‬
When they believed, We raised from them
the humiliating punishment in this worldly
life and gave them life (with goodness) until
a specified time (until death).3
﴾39﴿
ً َ َ W‫ﻣﺘﺎ‬ ّ َ ُ ‫ﻪ‬T‫إ‬
ْ ُ ْ ‫<ﻤﺘ‬
ً َ ‫ﻢ‬a‫ﻌ‬ ْ َ ْ ُ ْ ُ ُ ْ ُ َ ْ ُ ْ َ ْ ‫وأن‬ََ
‫ﺣﺴﻨﺎ‬ ِ ِ ِ ‫ﻢ {ﻢ ﺗﻮ ﻮآ‬a ‫اﺳﺘﻐﻔﺮوا ر‬ ِ ِ
ُ َ ْ َ ْ َ ‫ذي‬ ْ Ôُ ‫ﺆت‬Y‫و‬ َُْ Ü َ B َ َ ٰ
.‫ﻓﻀﻞ ﻓﻀﻠﻪ‬ ٍ ِ ِ ٍ X‫ِإ‬
x‫أﺟﻞ ﻣﺴ‬
And (also) that you people have your sins
(disbelief, polytheism, etc.) forgiven by your
Sustainer. Then (after embracing īmān)
1 Sūrah Yūnus, 10: 64.

remain focussed to Him (through worship).
He will confer you with a good life (in this
world) until an appointed time (the time of
death), and each extra doer of good deeds
will receive extra rewards (in the
Hereafter).1
﴾40﴿
َ َ ‫ﻳﺮﺳﻞ ا‬ ْ ُ ‫ﻪ‬T‫ا‬َ ْ ُ ‫ﻢ ُ{ﻢ‬a
ْ ُ ‫َر‬ ْ ُ ْ َ ْ ‫ﻘﻮم‬Y‫و‬ َ
‫ﺴﻤﺂء‬ ِِ ِْ ِ ‫ﺗﻮ ُ ْﻮآ‬ ‫اﺳﺘﻐﻔﺮوا‬
ِ ِْ َٰ
ََ ْ ُ ُ
ْ َ َ َ ‫وﻻ‬ ٰ ً ُ ْ ُ ْ َ ْ ُ َْ َ
ً َ ْ ّ ‫ﻢ‬a‫ﻋﻠﻴ‬
‫ﺘﻮﻟﻮا‬ ‫ﻢ‬a‫ﻗﻮﺗ‬ِ X‫ﻗﻮة ِا‬ ‫ﺰد_ﻢ‬Y‫و‬
ِ ‫ﻣﺪرارا‬ ِ
َْ ُْ
.‚‫ﺮﻣ‬Æ ِِ
O my people! Seek forgiveness for your sins
(disbelief, polytheism, etc.) from your
Sustainer (i.e. embrace īmān) then (after
embracing īmān) turn to Him. he will send
torrents of rain to you and (through the
blessing of īmān and good deeds) He will
give strength to you by adding to your
(present) strength. (Embrace īmān) and do
not turn away (from īmān) by remaining
sinners.2
﴾41﴿
َ ْ ُ ْ ُ َُ َْ ْ ُ ٰ ُْ َ ُْ َ Bَ َ َ َ َ
.‫ﺼﻠﺤﻮن‬U
ِ ‫ﺑﻈﻠﻢ واﻫﻠﻬﺎ‬
ٍ ِ ‫ﻬﻠﻚ اﻟﻘﺮى‬T
ِ ِ ‫ن ر ﻚ‬4 ‫وﻣﺎ‬
1 Sūrah Hūd, 11: 3.

2 Sūrah Hūd, 11: 52.
Your Sustainer is not such as to destroy the
settlements because of their unbelief while
their inhabitants are occupied in rectifying
(themselves and others).1
﴾42﴿
َْ َ ٰ ََ ‫ط‬ ًْ ً ْ ُ ُ ٰ ْ َ ٰ ُ ُ َ ‫ﺑﻠﻎ‬
َََ ََ
‫½ﺰي‬
ِ ‫ﺬ ِﻚ‬Q‫و‬ ‫وﻋﻠﻤﺎ‬
ِ ‫ﻨﻪ ﺣﻜﻤﺎ‬8‫اﺷﺪه اﺗ‬ ‫و ﻤﺎ‬
َْ ْ ُْ‫ا‬
.‚ƒ‫ﻤﺤﺴ‬
ِ ِ
When he reached his age of strength, We
bestowed him with wisdom and knowledge.
This is how We recompense the righteous
people.2
﴾43﴿
ُ ْ َ َْ ُ َََ ‫َْ ْ ج‬
ُ َ َ ‫ﺣﻴﺚ‬ َ ُُْ َ َ ٰ َ
‫ﺸﺂء‬‰ ‫ﺒﻮا ِﻣﻨﻬﺎ‬À‫اﻻرض ﻳ‬ ِ -ِ ‫ﻮﺳﻒ‬T ِ ‫ﺬ ِﻚ ﻣﻜﻨﺎ‬Q‫َو‬
َ ْ ْ ُ ْ ‫اﺟﺮ ا‬
.‚ƒ‫ﻤﺤﺴ‬ َ ْ َ ‫ﻧﻀﻴﻊ‬
ُ ْ ُ ‫وﻻ‬ََ ُ َ ْ َ َ َْ َ ُ ْ ُ ‫ط‬
‫ﺘﻨﺎ ﻣﻦ …ﺸﺂء‬Á‫ﺑﺮ‬
ِ ِ ِ ِ ِ ‫ﻧﺼﻴﺐ‬ ِ
َ ْ ُ َ ُْ ََ ُْ َ ٰ َ ْ ّ ٌْ َ َ ْ ُ ْ َ ََ
.‫ﻧﻮا <ﺘﻘﻮن‬Ç‫<ﻦ اﻣﻨﻮا و‬ß‫ﻟ‬ ِ ِ †‫اﻵﺧﺮة ﺧ‬
ِ ِ ‫وﻻﺟﺮ‬
In this (astounding) way We gave power to
Yūsuf (‛alayhis salām) in the land; he could
take possession therein wherever he liked.
We convey Our mercy to whomever We will
and We do not waste the reward of the
righteous ones. The reward of the Hereafter
1 Sūrah Hūd, 11: 116.

2 Sūrah Yūsuf, 12: 22.
is far better for those who have īmān and
piety.1
﴾44﴿
Bَُ َْ ٌ َ َ ْ َُ َ َ ْ ُُْ ُ ْ ُ َ َ َ ْ ُ ََ ََ
‫«ﻞ‬ ‫ﻗﺎرﻋﺔ او‬
ِ ‫ﺻﻨﻌﻮا‬ ‫ﺑﻤﺎ‬
ِ ‫ﺗﺼﻴﺒﻬﻢ‬
ِ ‫_ﻔﺮوا‬ ‫ا)<ﻦ‬
ِ ‫ﻳﺰال‬ ‫وﻻ‬
ُ ُْ َ َ ْ
ُ ْ َ ‫ﺣ× َﻳﺎ‬ ْ َ ‫ﻣﻦ‬
¨ َ ‫دارﻫﻢ‬ ًْ َ
ْ ّ ‫ﺒﺎ‬Y‫ﻗﺮ‬
ِ ‫ َوﻋﺪ‬à
‫ط‬
‫ﻠﻒ‬áِ ‫اﷲ ِان اﷲ ﻻ‬ ِ ِِ ِ ِ
َ َْ ْ
.‫ﻤﻴﻌﺎد‬ ِ ‫ا‬
These unbelievers live in such a condition
that they are continually afflicted by some
calamity or the other because of their (evil)
doings, or it descends close to their homes.
Until Allāh’s promise comes (while they are
in that same condition). Allāh certainly does
not go back on His promise.2
﴾45﴿
ْ ُ َ ‫وﻣﺎ‬ B َ َ ‫اﻵﺧﺮة‬
َ َ ‫اﺷﻖ ج‬ ْ ُ َ ََ َْ B ْ ٌ َ َ ْ َُ
‫ﻬﻢ‬ ِ َ ِ ‫•ﻴﺎ َوﻟﻌﺬاب‬Ž‫ا&ﻴﻮة ا‬
ِ ٰ َ -ِ ‫ﻬﻢ ﻋﺬاب‬
.‫واق‬ ْ َ ِّ
ٍ ‫اﷲ ِﻣﻦ‬ ِ ‫ﻣﻦ‬
For them is punishment in this worldly life
(as well) and the punishment of the
Hereafter is much more severe. They have
no one to save them from Allāh’s
(punishment).3
1 Sūrah Yūsuf, 12: 56-57.

2 Sūrah ar-Ra‛d, 13: 31.
﴾46﴿
ُ َ ‫ط‬ َ َ ْ َ ‫ﻣﻦ‬ ْ ‫•ﻨﻘﺼﻬﺎ‬ َ ْ َْ َْ َ ْ ََ َََْ
َ ُ ُ ْ َ ‫اﻻرض‬
‫واﷲ‬ ‫اﻃﺮاﻓﻬﺎ‬
ِ ِ à‫ﻧﺎ‬
ِ ‫او ﻢ ﻳﺮوا اﻧﺎ‬
ْ
َ ِ ‫ﻊ‬Y£ َُ ‫ط‬
ُ ْ َ ‫وﻫ َﻮ‬ ْ َ ّ َ ُ ‫ﻢ َﻻ‬a`
ُ ِ ‫ﻣﻌﻘﺐ‬ ُ ُ َْ
.‫ا&ﺴﺎب‬
ِ ِ ‫&ﻜﻤﻪ‬
ِ ِ ِ
Do they not see how We reduce the land,
reducing it from all its sides? Allāh decrees
(whatever He wills). There is no one to
repeal His decree. He is very swift in
reckoning.1
﴾47﴿
ُْ َ َ ْ ََ ْ ُ َ ْ َ َ ْ ُْ َ َ ْ َ ْ ُ Bَ َ ََ ْ َ
‫_ﻔﺮ ْﻢ‬ É‫وﻟ‬
ِ ‫ﻢ‬a‫ﺪﻧ‬Y‫ ﺷﻜﺮ ﻢ ﻻ ِز‬É‫ﻟ‬ ِ ‫ﻢ‬a ‫واذ ﺗﺎذن ر‬ ِ
ٌْ ََ ْ َ َ
.‫ﺸﺪﻳﺪ‬
ِ â‫ﻋﺬا‬
ِ ‫ِان‬
Remember the time when your Sustainer
informed you (through me): “If you are
grateful, I will give you more bounties. And
if you are ungrateful (then understand well)
that My punishment is extremely severe.”2
1 Sūrah ar-Ra‛d, 13. 41.

2 Sūrah Ibrāhīm, 14: 7.
﴾48﴿
ُ ُ َِ ْ ََُ َ َُْ ْ ُBَ ْ َْ
َ ْ ¨ ‫ﻦ‬a‫>ﻬﻠ‬ ٰ ََْ
‫ﻢ‬a‫ﺴﻜﻨﻨ‬ƒ‫وﻟ‬ .‚‫اﻟﻈﻠﻤ‬
ِِ ِ ‫ﻬﻢ ر ﻬﻢ‬T‫ا‬
ِ ِ ã‫ﻓﺎو‬
َ َ ْ ََ َ َ ْ َ َ ٰ ‫ْم َ ْ ْ ط‬ َ َْْ
‫ َوﺧﺎف‬å‫ﻣﻘﺎ‬
ِ ‫ﻤﻦ ﺧﺎف‬ ِ ‫ﻌﺪﻫﻢ ذ ِﻚ‬Œ
ِ ِ ‫اﻻرض ِﻣﻦ‬
ْ
ِ ِ َ
.‫ﻴﺪ‬q‫و‬
Their Sustainer then sent revelation to
those Messengers (for their consolation)
that We (alone) will certainly destroy those
transgressors. And after (their destruction)
We will inhabit you in their land. This
(promise) is made to every such person who
fears standing before Me and fears My
warning.1
﴾49﴿
َْ ََْ َ َْ َٰ َ َْْ ُ ٰ ْ َ َ َ ْ َ
ْ ُ ْ ‫ﻓﺎ•ﺘﻘﻤﻨﺎ‬
َ ُ َ ‫ﻣﻨﻬﻢ م‬
‫وا•ﻬﻤﺎ‬
ِ ِ .‚‫ﻟﻈﻠﻤ‬
ِ ِ ‫ﺔ‬a
ِ ‫ن اﺻﺤﺐ اﻻﻳ‬4 ‫وان‬ ِ
ْ B َ َ
.‚‫ﻣﺒ‬
ٍ ِ ‫´ﺎﻣﺎم‬
ٍ ِِ
The dwellers of the thicket (the people of
Hadrat Shu‛ayb ‛alayhis salām were also)
wrongdoers. So We took revenge from them
(as well). The towns (of both nations) are
(situated) on a clear road.2
1 Sūrah Ibrāhīm, 14: 13-14.

2 Sūrah al-Hijr, 15: 78-79.
﴾50﴿
َْ َ ّ ْ ُ َ َُْ ُ َََ ْ ْ َ ْ َ ْ َ َ َ ْ َ
ِ ِ َ ‫ﻣﻦ‬
‫اﻟﻘﻮاﻋﺪ‬ ِ ‫ﻴﺎ•ﻬﻢ‬ƒ‫ اﷲ ﺑ‬æ‫“ﺒﻠﻬﻢ ﻓﺄ‬ِ ِ ‫ا)<ﻦ ِﻣﻦ‬
ِ ‫ﻗﺪ ﻣﻜﺮ‬
ْ َ
ُ ْ ْ ُ َ َ ُ ُٰ َ ْ َْ ْ ُْ ُ ْ َ َ ‫ﻓﺨﺮ‬
َ َ
‫ﻣﻦ َﺣﻴﺚ‬ ِ ‫ﻓﻮﻗﻬﻢ وأﺗﻬﻢ اﻟﻌﺬاب‬
ِِ ‫ﻋﻠﻴﻬﻢ ا ﺴﻘﻒ ِﻣﻦ‬
ِ
َ ْ ُُ َْ َ
.‫ﺸﻌﺮون‬‰ ‫ﻻ‬
Those who were before them, they (too) had
resorted to major plots (against the
Prophets). Allāh then razed their buildings
from their foundations. (They became so
helpless that it was as though) the roof fell
upon them from above. (In addition to their
helplessness) the punishment (of Allāh)
came upon them in a manner which they
did not even perceive.1
﴾51﴿
ْ ُ َ ّ َ ُ َ ‫ﻇﻠﻤﻮا‬
-ِ ‫ﻨﻬﻢ‬è‫>ﺒﻮ‬ ْ ُ ُ ‫ﻌﺪ َﻣﺎ‬Œ ْ َ ‫ْم‬
‫اﷲ ِﻣﻦ‬ َ ِْ َ
ْ ُ َ َ ‫وا)<ﻦ‬
ِ ِ ِ ِ -ِ ‫ﻫﺎﺟﺮوا‬
ُ َ ْ َ ‫اﻵﺧﺮة‬ ْ ُ ْ َََ ‫ َْ َ َ ًَط‬B
.Ãµ‫أ‬ ِ َ ِ ‫وﻷﺟﺮ‬ ‫•ﻴﺎ ﺣﺴﻨﺔ‬Ž‫ا‬
Those who left their homeland (Makkah) for
the sake of Allāh ta‛ālā after having suffered
oppression (at the hands of the
unbelievers), We will certainly give them a
good abode in this world. And the reward of
the Hereafter is much greater (than it).2

﴾52﴿
َ َْْ ُ ُ
ْ َ ‫اﻷرض‬ َ ْ ْ َ ّٰ ُ َ َ ‫ا)<ﻦ‬ َ َََِ
َ ْ ِ ‫أﻓﺄﻣﻦ‬
‫أو‬ ‫ﺑﻬﻢ‬ِِ ‫اﷲ‬ ‫ﺴﻒ‬á ِ ‫أن‬ ‫ﺴﻴﺎت‬
ِ ‫ا‬ ‫ﻣﻜﺮوا‬
ْ ُ َ ُ ْ َ ْ َ َ ْ ُ ْ َ َ ُ ِْ َ ْ ُ َ َ ْ ُ َ ْ َ
ْ ‫ أو ﻳﺄﺧﺬﻫﻢ‬.‫ﺸﻌﺮون‬‰
- ُ ‫ﻴﻬﻢ اﻟﻌﺬاب ِﻣﻦ ﺣﻴﺚ ﻻ‬ ُ ِ ‫ﻳﺄ‬
ِ
ََ ٰ َ ْ ُ َ ُ َْ َْ َ ْ ْ ُ ْ ُ َ َ ْ B ََ
.‫¦ﻮف‬ٍ B M ‫أو ﻳﺄﺧﺬﻫﻢ‬ .‫ﻦ‬Y‫ﺑﻤﻌﺠﺰ‬
ِ ِ ِ ‫ﻤﺎ ﻫﻢ‬c ‫ﻘﻠﺒﻬﻢ‬ ِِ
Are those who plot evil (in trying to falsify
the true religion still) feeling secure that
Allāh does not sink them into the earth (for
their unbelief), or that punishment befalls
them from where they do not even perceive?
Or that He seizes them in (a calamity) in
their comings and goings? (If any of these
things happen) they can never defeat Allāh.
Or that He seizes them after instilling fear
in them?1
﴾53﴿
ُ َ ْ ُ َ َ ‫ﺆﻣﻦ‬U
ٌ ِ ْ ُ ‫وﻫﻮ‬ ُْٰ َْ َ َ ْ ّ ً َ َ َ ْ َ
َ ُ َ i‫أﻧ‬
‫ﻨﻪ‬8‫ﻓﻠﻨﺤﻴ‬
ِ ‫ذﻛﺮ أو‬
ٍ َ ‫ﺻﺎ&ﺎ ِﻣﻦ‬
ِ ‫ﻋﻤﻞ‬
ِ ‫ﻣﻦ‬
َ
َ ُْ َ ْ َ ُْ َ َ َ ْ ْ ُ َ ْ ْ ُ َ ْ َََ ‫َ ٰ ً َ ًَّج‬
.‫<ﻌﻤﻠﻮن‬ ‫ﻧﻮا‬4 ‫ﺑﺄﺣﺴﻦ ﻣﺎ‬
ِ ِ ‫ﻨﻬﻢ أﺟﺮﻫﻢ‬Y‫و>ﺠﺰ‬
ِ ‫ﻃﻴﺒﺔ‬
ِ ‫ﺣﻴﻮة‬
Whoever does good, be it man or woman,
provided he is a believer, to him We will give
an enjoyable life (in this world). And We will
grant them their reward (in the Hereafter)
for their good deeds.2
1 Sūrah an-Nahl, 16: 45-47.

﴾54﴿
‫رز“ﻬﺎ‬ َ ُ ْ ‫ﻴﻬﺎ‬ َ ْ ْ‫ﺌﻨﺔ ﻳﺄ‬ ً َ ْ B ًَ ٰ ْ َ َ ًََْ ًََ ُ َ َ َ َ

ِ ِ ِ ‫اﻣﻨﺔ ﻣﻄﻤ‬ ِ ‫ﻧﺖ‬4 ‫ﺔ‬Y‫و™ب اﷲ ﻣﺜﻼ ﻗﺮ‬
َ َ ‫اﷲ‬ ََ َََ ُ َْ ْ َ َ َ َ َ َ Ô ُّ ْ ّ ً َ َ
‫´ﺎس‬ ِ ُ ‫اﷲ ﻓﺄذا“ﻬﺎ‬ ِ ‫ﺑﺄ•ﻌﻢ‬ ِ ِ ‫ﻔﺮت‬a‫ن ﻓ‬t‫ﻣ‬ ٍ ِ ‫رﻏﺪا ِﻣﻦ‬
ٌْ َُ ْ ُ َ َ ْ َََ َ َُْ ْ َ ُْ َ َ
‫ وﻟﻘﺪ ﺟﺂءﻫﻢ رﺳﻮل‬.‫ﻧﻮا ﻳﺼﻨﻌﻮن‬4 ‫وا‡ﻮف ِﺑﻤﺎ‬ ْ َ ْ َ ‫ﻮع‬°‫ا‬ ِ ُْ
ْ
ِ
‫ﻤﺎ‬Uِ ‫ﻮا‬Ú‫ﻓ‬ ْ ُ ُ َ .‫ﻇﻠﻤﻮَن‬ ْ ُ ٰ ‫وﻫﻢ‬ ْ ُ َ ‫اﻟﻌﺬاب‬ ُ َ َ ْ ‫ﻓﺄﺧﺬﻫﻢ‬ُ ُ َ َ َ َ ‫ﻓﻜﺬﺑﻮه‬ ُ ْ ُ َ َ ‫ﻣﻨﻬﻢ‬ ْ ُْ ّ
ِ
ِ
ْ ُ ْ ‫إن‬ ُ ْ َ َ ْ ْ ُ ْ ‫ﻃﻴﺒﺎ ص‬ ُ ً ّ َ ‫اﷲ َﺣﻠﻼ‬ ً ٰ ُ ‫ﻢ‬a‫رزﻗ‬ ُ ُ َََ
‫ﻛﻨﺘﻢ‬ ِ ‫اﷲ‬ ِ ‫واﺷﻜﺮوا ِﻧﻌﻤﺖ‬ ِ
‫ﺮ‬Y-‡‫ا‬ ْ ْ ْ ‫و&ﻢ‬ َ ْ َ َ ‫م‬Ž‫وا‬
َ َ ‫ﻤﻴﺘﺔ‬ ََْ َْ ُ ُ َْ َ َ َ َ َ ْ ُ ُْ َ ُ
‫ﻢ ا‬a‫ ِإ•ﻤﺎ ﺣﺮم ﻋﻠﻴ‬.‫ِإﻳﺎه ﻌﺒﺪون‬
ِ ِ ِ
َ َ َ َ †— َ َْ ُ ْ َ َ ‫ﻟﻐ† اﷲ ﺑﻪ ج‬ َْ ُ ََ
‫ﻓﺈن‬ ِ ٍ ‫د‬W ‫وﻻ‬ ٍ
‫ﺑﺎغ‬ ‫اﺿﻄﺮ‬ ‫ﻤﻦ‬c
ِ ِ ِ ِ ِ ِ ِ ‫وﻣﺂ‬ ‫أﻫﻞ‬
َ َ ْ ‫ﻢ‬a‫ﺘ‬ƒ‫ﺴ‬ ُ ُ ُ َ ْ ‫ﺗﺼﻒ أ‬ َ ُ َ َ ُْْ َُ ََ ٌْ ٌ ْ ُ َ َ
‫اﻟﻜﺬب‬ ِ ِ ِ ‫ وﻻ ﻘﻮ ﻮا ِﻤﺎ‬.‫رﺣﻴﻢ‬ ِ ‫اﷲ —ﻔﻮر‬
َ ْ ِ ‫اﻟﻜﺬب ط إن‬ َ َ ْ ‫ اﷲ‬M ََ ْ َُ ْ َّ ٌ َ َ َ ٰ ٌٰ َ َ ٰ
‫ا)<ﻦ‬ ِ ِ ِ ‫وا‬Ï‫ﻔ‬%ِ ‫ﻫﺬا ﺣﻠﻞ وﻫﺬا ﺣﺮام‬
ْ ُ َ ‫ﻗﻠﻴﻞ ص و‬ ٌْ َ ٌ َ َ َ ْ ُ ْ ُ َ َ َ ْ ََ َ ْ َُْ َ
‫ﻬﻢ‬ ِ ‫ ﻣﺘﺎع‬.‫<ﻔﻠﺤﻮن‬ ِ ‫اﻟﻜﺬب ﻻ‬ ِ ‫اﷲ‬
ِ M ‫ون‬Ï‫<ﻔ‬
َ َْ َ ْ َ َ َ َْ َ ُْ َ َ ْ ََ ٌْ َ ٌ َ َ
‫ﻗﺼﺼﻨﺎ َﻋﻠﻴﻚ‬ ‫ا)<ﻦ ﻫﺎدوا ﺣﺮﻣﻨﺎ ﻣﺎ‬ ِ M‫ َو‬.‫ﻢ‬T‫أ‬ ِ ‫ﻋﺬاب‬
َ ُْ ْ َ ْ ُ َ ُْ ُْ َ ْ َ ٰ َ
ْ ُ ٰ ْ َ ‫وﻣﺎ‬
َ ‫ﻇﻠﻤﻨﻬﻢ‬ َ َ ‫“ﺒﻞ ج‬ َُْ ْ
.‫<ﻈﻠﻤﻮن‬ ِ ‫ﻧﻮآ أ•ﻔﺴﻬﻢ‬4 ‫ﻦ‬a‫وﻟ‬ ِ ‫ِﻣﻦ‬
(In order to warn you of the consequences
of unbelief) Allāh sets forth a similitude of a
town that was (living) with peace and
tranquillity. Its sustenance used to come to
it in abundance from everywhere. It was
ungrateful for the bounties of Allāh. Allāh
then made it taste an all-encompassing
hunger and fear as recompense for what
the inhabitants used to do. There had come
to them a Messenger (from Allāh ta‛ālā) who
was from their own selves, but they belied
him (as well). A punishment (from Allāh)
then seized them when they were bent on
wrongdoing. Eat, then, of the lawful and
pure sustenance which Allāh gave you. And
be grateful for Allāh’s bounty if you (really)
worship Him (or claim to worship Him
alone). Allāh has forbidden to you only
carrion, blood, the flesh of swine (etc.), and
that over which any name other than
Allāh’s has been invoked. But whoever is
totally compelled (because of poverty)
provided he does not seek enjoyment nor
does he transgress (the bounds of need),
then Allāh is forgiving, merciful. Do not say
concerning what your tongues claim falsely:
“This is lawful and this is unlawful,” for it
will mean that you are fabricating lies
against Allāh. Surely those who fabricate
lies against Allāh cannot prosper. This is a
short enjoyment in this world. And (after
death) there is a painful punishment for
them. Only to the Jews We had prohibited
those things which We had related to you
previously (in Sūrah al-An‛ām). (Even in
prohibiting those things to them) We did
not wrong them. Rather, they used to wrong
their own selves.1
1 Sūrah an-Nahl, 16: 112-118.

﴾55﴿
َ َ ‫ﻴﻬﺎ‬c ْ ُ َ َ َ ‫ﻴﻬﺎ‬cÏ‫ﻣ‬
َ ْ ‫ﻔﺴﻘﻮا‬c َْ ََ ًََْ َ ْB ْ َ َََْ َ َ
َ ْ َ ْ ُ ‫ﺮﻧﺎ‬U‫أ‬
‫ﻓﺤﻖ‬ ِ ِ ‫ﺔ‬Y‫•ﻬﻠﻚ ﻗﺮ‬ِ ‫ذآ أردﻧﺂ أن‬Ñ‫و‬ ِ
ْ ْ َ ‫ﻓﺪﻣﺮﻧﻬﺎ‬
ً.‫ﺗﺪﻣ†ا‬ ُْ َْ ََْ َ
َ ٰ ْ َ َ ‫اﻟﻘﻮل‬
ِ ‫ﻋﻠﻴﻬﺎ‬
When We decide to destroy a town, We
order its prosperous people. Then (when)
they (do not pay heed, and instead) make
mischief therein, the evidence is completed
against them. We then destroy that town
and tear it down.1
﴾56﴿
ً‫ﺧ†ا‬ ْ َ ‚َ ‫ﻳﺆ‬ ْ B ْ َ ْ ّ َ ٰ َ َ ًَ َ ً َ َ ْ َ َ ََ َ َ ْ
ِ ِ ‫ أن‬ê‫ر‬ ِ ë‫ﻌ‬c .‫ا‬Ž‫ﺗﺮن أﻧﺎ أﻗﻞ ِﻣﻨﻚ ﻣﺎﻻ وو‬ ِ ‫ِإن‬
َ ْ ُ ‫ﺴﻤﺂء‬ َ ً َ ْ ُ َْ َ
َ ِّ ‫ﺣﺴﺒﺎﻧﺎ‬ َ َ َ َ ‫ﻣﻦ‬ ْ ّ
‫ﺘﺼﺒﺢ‬c ِ ِ َ ‫ﻣﻦ ا‬ ‫ﺮﺳﻞ ﻋﻠﻴﻬﺎ‬Y‫و‬ ِ َ ‫ﺟﻨﺘﻚ‬
ُْ
ِ ِ
ًَ َ ُ َ َ ْ َ ْ َ ْ َ َ ً ْ َ َ ُ َ َ ْ ُ ْ َ ً َ َ ً ْ َ
.‫ﺴﺘﻄﻴﻊ ; ﻃﻠﺒﺎ‬ì ِ ‫ﻳﺼﺒﺢ ﻣﺂؤﻫﺎ ﻏﻮرا ﻓﻠﻦ‬ ِ ‫ أو‬.‫ﺻﻌﻴﺪا زﻟﻘﺎ‬ ِ
ْ
َ ‫أ•ﻔﻖ‬ َ ْ َ
َ ‫ َﻣﺂ‬M ‫<ﻘﻠﺐ ﻛﻔﻴﻪ‬ ٰ َ ْ َ ُ ّ َ ُ ََ ْ َ َ َ
َ ‫وأﺣﻴﻂ‬ َ َُ
ْ
í‫و‬ َ ِ َ ‫ﻴﻬﺎ‬c ِ ِ ِ ‫ﻓﺄﺻﺒﺢ‬ ِ ‫ﺑﺜﻤﺮه‬ ِ
ِ ِ
َْ َ ً َ َ ْ ّ َ ْ ْ ُ ْ َ ْ َ ْ َ ٰ ُ ْ ُ َ َ َ ْ ُ ُ ٰ َ ٌ َ َ
‫ و ﻢ‬.‫ أﺣﺪا‬ê‫ﺑﺮ‬ ِ ِ ‫ك‬O‫أ‬ ِ ‫ ﻢ‬ÊÀ‫ﻳﻠﻴ‬ ِ ‫ﻘﻮل‬Y‫ﻋﺮوﺷﻬﺎ و‬ ِ M ‫ﺔ‬Y‫ﺧﺎو‬ ِ
َ ْ ُ َ َ َ ْ ُ ْ ُ َ ْ ُ ْ ٌ َ ْ ُ َ
ً ِ
.‫ﻣﻨﺘ©ا‬ ‫ن‬4 ‫اﷲ َوﻣﺎ‬ ِ ‫دون‬ ِ ‫<ﻨ©وﻧﻪ ِﻣﻦ‬ ُ ‫ﻦ ُ; ِﻓﺌﺔ‬a‫ﺗ‬
.‫ﻘﺒﺎ‬qً ْ ُ †‫وﺧ‬ ٌ ْ َ ‫ﺛﻮاﺑﺎ‬ ً َ َ †‫ﺧ‬ ٌ ْ َ ‫ﻫﻮ‬ َ ُ ‫ا&ﻖ ط‬ ّ َ ْ ‫ﻮﻻﻳﺔ ﷲ‬ ََُ َْ َ َ ُ
‫ﻫﻨﺎ ِﻚ ا‬
ِ ِ ِ
(An irreligious man was boasting about his
orchard and other wealth. A religious man
said to him): If you see me less than you in
1 Sūrah Banī Isrā’īl, 17: 16.

wealth and offspring, I feel the time is
drawing close when my Sustainer will give
me an orchard better than yours and send
upon your orchard a whirlwind from the
sky reducing it to a barren field at once. Or
that its water goes deep (into the earth) and
you will not be able to even make efforts (to
retrieve) it. (After this conversation) all the
assets of that person were encompassed by
a calamity and he was left wringing his
hands over the wealth which he had spent
on that orchard. The orchard was lying
fallen on its trellises. He began saying:
“How nice it would have been had I not
ascribed any partner to my Sustainer. He
had no group that could help him apart
from Allāh nor could he take revenge
himself. It is on such occasions that to help
is solely the work of Allāh, the True One.
His reward alone is the best and His
recompense alone is the best.1
﴾57﴿
Ü ُ ٰ ْ ُ َُ ُ َ ْ َ َ ٰ ¨ ُ َ َ َُْٰ َ ْ
.‫ﻦ ُودا‬Á‫ﺮ‬ ‫ﺼﻠﺤﺖ ﺳﻴﺠﻌﻞ ﻬﻢ ا‬ِ ِ ‫وﻋﻤﻠﻮا ا‬
ِ ‫ا)<ﻦ اﻣﻨﻮا‬ ِ ‫ِإن‬
Surely those who have believed and did
good deeds – Allāh ta‛ālā will create love for
them (in the hearts of the creation).2
1 Sūrah al-Kahf, 18: 39-44.

2 Sūrah Maryam, 19: 96.
﴾58﴿
َ ْ ُ َ ْ َ ٰ َْ
َ َ ‫ﻘﻮل َﻻ‬ َ َ َ ْ َْ َ َ َ
.‫ﺴﺎس‬U ِ ‫ا&ﻴﻮة أن‬
ِ -ِ ‫ﻓﺈن ﻚ‬
ِ ‫ﻗﺎل ﻓﺎذﻫﺐ‬
M s (‛alayhis sal m) said (to S mir ): “The punishment for you in
this (worldly) life is that you go around saying: ‘Do not touch
me.’”1
﴾59﴿
َ َ ْ َ َْ َ ْ َ ً َ َ ْ َ َ َ ْ َ ْ َ ْ َ َ ْ َ َ
ً ْ َ ‫ﻌﺪﻫﺎ‬Œ
‫ﻗﻮﻣﺎ‬ ‫ﻧﺖ ﻇﺎ ِﻤﺔ وأ…ﺸﺄﻧﺎ‬4 ‫ﺔ‬Y‫ﻗﺮ‬ ٍ ‫ﻢ ﻗﺼﻤﻨﺎ ِﻣﻦ‬Q‫و‬
َ َ ْ ُ ُ َْ َْ ّ ْ ُ َ َ َ َْ ْ B َ َ ََ َ ْ َ ٰ
‫ ﻻ‬.‫ ﻓﻠﻤﺂ أﺣﺴﻮا ﺑﺄﺳﻨﺂ ِإذا ﻫﻢ ِﻣﻨﻬﺎ ﻳﺮﻛﻀﻮن‬.‫ﻦ‬Y‫اﺧﺮ‬ ِ
ُ ََ ْ ُ
ْ‫ﻢ‬a‫ﻟﻌﻠ‬ ٰ َ َ ْ ْ ُ ْ ُْ َ ٰ ْ ُ ْ َ ْ ُ ُ َْ
‫ﻢ‬a‫ﺴﻜﻨ‬U‫و‬
ِِ ِ ِ ‫ﺘﻢ‬c‫أﺗﺮ‬
‫ﻴﻪ‬c ِ ‫ ﻣﺂ‬X‫وارﺟﻌﻮآ ِإ‬
ِ ‫ﺗﺮﻛﻀﻮا‬
ْ َ
َ ّ ْ َ ََ َْ ٰ ُ َ َْ ْ َ َ َُْ ُْ
َ ُ
‫زاﻟﺖ ِﺗﻠﻚ‬ ‫ﻤﺎ‬c .‚‫ﻇﻠﻤ‬ ِ ِ ‫ﻠﻨﺂ ِإﻧﺎ ﻛﻨﺎ‬Y‫ ﻗﺎ ﻮا ٰﻳﻮ‬.‫ﺴﺌﻠﻮن‬ì
َ ْ ِ ٰ ‫ﺣﺼﻴﺪا‬ ً ْ َ ْ ُْٰ َ َ ¨ َ ْ ُ ٰ ْ َ
.‫ﺪ<ﻦ‬ï ِ ِ ‫دﻋﻮﻫﻢ ﺣ× ﺟﻌﻠﻨﻬﻢ‬
We destroyed many towns whose
inhabitants were wrongdoers, and We
created other nations after them. When
those wrongdoers saw Our punishment
approaching, they began fleeing from that
town (to save themselves from the
punishment. Allāh ta‛ālā says): “Do not flee.
Return to your possessions of luxury and to
your homes perhaps someone may ask you
(what happened)?” They said: “O to our
wretchedness! We were certainly
wrongdoers.” This remained their cry until
1 Sūrah Tā Hā, 20: 97.

We reduced them as crops are mowed
down, and as a fire turns cold.1
﴾60﴿
َ ْ َ ْ َ ْ ‫ﻓﺠﻌﻠﻨﻬﻢ‬
.‫ﻦ‬YÅ‫اﻷﺧ‬ ُ ُ ٰ ْ َ َ َ ‫ﻛﻴﺪا‬ ْ ُ َََ
ً ْ َ ‫وأرادوا ﺑﻪ‬
ِ
ِ ِ
They sought to do evil with him (Hadrat
Ibrāhīm ‛alayhis salām), so We caused them
to be losers.2
﴾61﴿
َ ْ ْ ُ ْ ‫ ا‬ð‫•ﻨ‬
.‚‫ﻤﺆﻣﻨ‬
ْ ُ َ ٰ َ َ ‫َ ْ َ َ َْ َُﻻ َ َ ْٰ ُ َ ْ َ ّط‬
ِِ ِ ‫ﺬ ِﻚ‬Q‫اﻟﻐﻢ و‬ ِ ‫ﻓﺎﺳﺘﺠﺒﻨﺎ ; و½ﻴﻨﻪ ِﻣﻦ‬
We accepted his supplication and delivered
him from distress. Thus do We deliver the
believers.3
﴾62﴿
َ َْْ َ ْ ّ
َ ُ َ ‫اﻷرض‬ ْ َ ‫ْم‬ َْ َ َ ْ ََ َ
ْ ُ ‫ ا ﺰ‬- ‫ﻨﺎ‬ž‫ﻛﺘ‬
‫ﻳﺮ{ﻬﺎ‬ِ ‫أن‬ ‫ا)ﻛﺮ‬
ِ ِ ‫ﻌﺪ‬Œ
ِ ‫ﻣﻦ‬ِ ‫ﻮر‬
ِ ِ ‫وﻟﻘﺪ‬
َ ْ ُ ¨ َ َ
.‫ﺼﻠﺤﻮن‬ ِ ‫ﻋﺒﺎدي ا‬ِ ِ
We wrote in the books after the Preserved
Tablet that the owners of this land will be
My righteous servants.4
1 Sūrah al-Ambiyā’, 21: 11-15.

2 Sūrah al-Ambiyā’, 21: 70.
﴾63﴿
َٰ ٌَ َ َ َ ٌَ َ َ َ َْٰ َ ْ َ ََْ ْ ّ ََّْ َ
M ‫ﺔ‬Y‫ﺧﺎو‬ ñ‫ﻓ‬ ِ ‫ ﻇﺎ ِﻤﺔ‬í‫و‬ ِ ‫ﺔ أﻫﻠﻜﻨﻬﺎ‬Y‫ﻗﺮ‬ ٍ ‫ﻓﻜ•ﻳﻦ ِﻣﻦ‬ ِ
َْ ْ ِ ْ ُ ْ َ ْ َ َ َ ْ ْ َ َ َ B ْ َ َ ْ ُُ
‫اﻷرض‬ ِ -ِ ‫ﺴ†وا‬‰ ِ ‫ أﻓﻠﻢ‬.‫ﻣﺸﻴﺪ‬ ٍ ِ ©‫وﻗ‬ ٍ ‫ﻣﻌﻄﻠﺔ‬
ٍ ò
ٍ ِ ‫ﻋﺮوﺷﻬﺎ و‬ ِ
َ َ ‫ﺑﻬﺎ ج‬ َ ‫ﺴﻤﻌﻮن‬‰ ٰ َ
َ َُْ ْ ٌ َ ْ َ َ ْ ْ ٌ ْ ُ ْ ُ َ ُْ ََ ُ ُ َ
‫ﻓﺈ•ﻬﺎ‬ ِ ِ ‫<ﻌﻘﻠﻮن ِﺑﻬﺂ أو اذان‬ ِ ‫ﺘﻜﻮن ﻬﻢ ﻗﻠﻮب‬c
.‫ﺼﺪور‬ ْ ُ B ‫ ا‬- Í‫اﻟ‬ ْ ‫اﻟﻘﻠﻮب‬ ُ ْ ُ x‫ﻌ‬ُ ْ ْ ٰ َ ‫اﻷﺑﺼﺎر‬
َ ْ َ ‫ﻦ‬a‫وﻟ‬ ُ َ ْ َ ْ x‫ﻌ‬ َ ْ َ ‫َﻻ‬
ِ ِ ِ ِ
ً‫ﻳﻮﻣﺎ‬ ْ َ ‫ن‬Ñ‫وﻋﺪه ط َو‬ ُ َ ْ َ ‫اﷲ‬ ُ ‫ﻠﻒ‬á َ ْB ْ ََ َ َْ َ َُْ َْ ََْ
ِ ِ ‫وﻟﻦ‬ ‫ﺑﺎﻟﻌﺬاب‬
ِ ِ ‫ﺴﺘﻌﺠﻠﻮﻧﻚ‬‰‫و‬ ِ
َ
ُ ْ ْ ‫ﺔ أ‬Y‫ﻗﺮ‬ َ َ
َ ْ ّ ْ ّ َ .‫ﻌﺪون‬ َ َ َ ْ B َُ ّ َ َ ْ َ َ َ َْ
‫ﻠﻴﺖ‬U ٍ ْ ‫•ﻳﻦ ِﻣﻦ‬Q‫و‬ ِ ‫ﻤﺎ‬Uِ ‫ﺳﻨﺔ‬ ٍ ‫ﻛﺄﻟﻒ‬ ِ ‫ِﻋﻨﺪ َر ِّﻚ‬
ُ ْ َ ْ ‫ ا‬¥Ñ‫و‬ َ َ ‫ََ َ َ َ َ ٌ ُ َ َ ْ ُ َ ج‬
.†‫ﻤﺼ‬ ِ ِ ‫ ﻇﺎ ِﻤﺔ {ﻢ أﺧﺬ ﻬﺎ‬í‫و‬ ِ ‫ﻬﺎ‬
Many towns did We destroy whose
condition was that they were disobedient.
Now they are lying fallen on their roofs.
Many a well lies abandoned and many a
fortified palace. Have they not traversed the
land whereupon they would have hearts
with which they could understand, or ears
whereby they could hear? It is not the eyes
that become blind. Rather, it is the hearts
which are in the chests that become blind.
They ask you to hasten the punishment
whereas Allāh will never go against His
promise. A single day by your Sustainer is
equal to a thousand years which you count.
Many towns have I given respite to while it
was disobedient. Then I seized it. And to Me
is the return.1
﴾64﴿
ٰ ¨ ُ َ َ ْ ُ ْ ْ ُ ‫اﻣ‬َ ٰ ‫ا)<ﻦ‬ َ ْ ِ ‫اﷲ‬ ُ َ َ َ
‫ﺼﻠﺤﺖ‬
ِ ِ ‫وﻋﻤﻠﻮا ا‬ ِ ‫ﻢ‬a‫ﻨﻮا ِﻣﻨ‬ ‫وﻋﺪ‬
‫ْ ص‬
‫“ﺒﻠﻬﻢ‬ْ َ ْ َ ْ ‫اﺳﺘﺨﻠﻒ‬ ََ ْ َْ َ َ ْ َ ْ - ‫ﺴﺘﺨﻠﻔﻨﻬﻢ‬8‫ﻟ‬
ْ ُ َ ْ َ ْ ََ
ِِ ‫ا)<ﻦ ِﻣﻦ‬ ِ ‫اﻷرض ﻛﻤﺎ‬ ِ ِ ِ
َ َ
ْ َ ‫ْ َ ٰ ُ ْ َ ُ َ ّ ُ ْ ْم‬ َ ُ ُ َ ْ ‫ﻬﻢ‬ َ
ْ ُ Ì‫ﻤﻜ‬T‫و‬ َ ّ َََُ
‫ﻌﺪ‬Œ
ِ ‫ﺒﺪ>ﻬﻢ ِﻣﻦ‬T‫و‬ ِ ‫ ﻬﻢ‬ó‫ا)ي ارﺗ‬ ِ ‫د<ﻨﻬﻢ‬ ِ ِ
َ َ َ ‫وﻣﻦ‬ ْ َ َ ‫ﺌﺎ ط‬8‫ﺷ‬ًْ َ â ُ َ
َ ْ ُْ ْ َْ َُُْ ‫َ ْ ْ ًْ ط‬ َ
‫_ﻔﺮ‬ ْ ‫ﻮن‬Qv‰
ِ ِ ‫ ﻻ‬Ê‫<ﻌﺒﺪوﻧ‬ ِ ُ
‫ﺧﻮﻓﻬﻢ أﻣﻨﺎ‬ ِِ
َ ُْ ٰ ْ ُ ُ َ ِ َ ‫ﻚ‬ ٰ َ ََْ ٰ
.‫اﻟﻔﺴﻘﻮن‬
ِ ‫ﻚ ﻫﻢ‬d‫ﻓﺄو‬ ِ ‫ﻌﺪ ذ‬Œ
Allāh promises those who have īmān from
among you and who did good deeds that He
will make them leaders in the land as He
had made leaders those who were before
them. He will establish for them their
religion which He chose for them and He
will change their fear for security. Provided
they continue worshipping Me and they do
not ascribe any partner to Me. Whoever is
ungrateful thereafter, it is such people who
are truly disobedient.2
1 Sūrah al-Hajj, 22: 45-48.

2 Sūrah an-Nūr, 24: 55.
﴾65﴿
ُ ْ َ ‫ﻗﺮة‬
‚q‫أ‬ َ ُ ‫ﻨﺎ‬ÀY‫وذر‬ َ َ ْ َ ‫ﻣﻦ‬
َ ¨ ّ ُ َ ‫أزواﺟﻨﺎ‬ َ َ ‫ﻫﺐ‬
ْ ‫>ﺎ‬ َ ُْْ ُ َ َ ْ َ
ْ َ ‫ﻮن َر َﻨﺎ‬ ‫وا)<ﻦ <ﻘﻮ‬
ٍ ِ ِ ِ ِ ِ
ْ
َْ ُ َ َ ْ
ً َ ‚‫ﻠﻤﺘﻘ‬ ْ
.‫إﻣﺎﻣﺎ‬ِ ِ ِ ‫واﺟﻌﻠﻨﺎ‬
(The servants of the Merciful are those) who
supplicate thus: “O our Sustainer! Give us
in our wives and in our offspring the
coolness of the eyes, and make us leaders
of the righteous ones.1
﴾66﴿
ََ ً ْٰ ُ َ ُ َ ََُْ َ َ ْ َ َ َ ُ َ B ُ َ َ َ َ
‫ﺳﻠﻄﻨﺎ ﻓﻼ‬ ‫ﺑﺎﺧﻴﻚ و½ﻌﻞ ﻟﻜﻤﺎ‬ ِ ِ ‫ﺸﺪ ﻋﻀﺪك‬ƒ‫ﻗﺎل ﺳ‬
َ ُْ ْٰ َ ُ ََ َ ُ ْ َ ‫ﻳﺼﻠﻮن‬
َ َ َ ُ ْ َ َ ٰ ٰ ‫ﻜﻤﺎ‬T‫ا‬ َ ُْ َ
.‫اﻟﻐﻠﺒﻮن‬
ِ ‫وﻣﻦ ا ﺒﻌﻜﻤﺎ‬
ِ ‫ﻨﺎ ا•ﺘﻤﺎ‬À‫ﺑﺎﻳ‬ِ ِ ِ ِ
(Allāh ta‛ālā) said (to Mūsā ‛alayhis salām):
We will strengthen your arm through your
brother, and endow both of you with power
due to which those people will not be able
to reach you. Go with Our miracles. You
two and those who follow you will be
victorious.2
1 Sūrah al-Furqān, 24: 74.

2 Sūrah al-Qasas, 28: 35.
﴾67﴿
َ ٰ ُْ َ ْ َ ََ َ ْ َ ْ َ َ ََْ ْ َْ َ َْ ْ ََ
‫اﻟﻘﺮى ْﻢ‬ ‫ﻓﺘﻠﻚ‬ ِ ‫ﺸﺘﻬﺎ‬8‫ﻣﻌ‬ ِ ‫ﺑﻄﺮت‬ ِ ‫ﺔ‬Y‫ﻗﺮ‬ ٍ ‫ﻢ اﻫﻠﻜﻨﺎ ِﻣﻦ‬Q‫و‬
َ َ ََ َْ ٰ ُْ ْ َ ُ ً ْ َ ْ ْ َ ‫ﻣﻦ‬ ْ ّ ‫ﻦ‬a‫ﺴ‬ìْ َ ُْ
‫ن‬4 ‫وﻣﺎ‬ .‚{‫ﻮر‬
ِ ِ ‫ﻦ ا‬u ‫ وﻛﻨﺎ‬،‫ﻗﻠﻴﻼ‬ ِ ‫ﻌﺪﻫﻢ ِاﻻ‬Œِ ِ ِ
ْ ْ ْ َ ‫<ﺘﻠﻮا‬
‫ﻋﻠﻴﻬﻢ‬
ًْ َُ َ ُّ ْ َ ََْ ¨ َ ٰ ُْ َ ْ ُ َ Bَ
ْ ُ ْ ‫رﺳﻮﻻ‬ ‫ﻬﺎ‬U‫ا‬
ِ ِ -ِ ‫ﻬﻠﻚ اﻟﻘﺮى ﺣ× <ﺒﻌﺚ‬U ِ ‫رﻚ‬
َ ُْ ٰ َ ْ َُ َ ْ
ٰ ُ ô‫ﻬﻠ‬U ُْ ُ َ َ َ ٰٰ
.‫ﻇﻠﻤﻮن‬ ِ ‫اﻟﻘﺮى ِاﻻ واﻫﻠﻬﺎ‬ ِ ِ ‫ وﻣﺎ ﻛﻨﺎ‬،‫ﻨﺎ‬À‫اﻳ‬ ِ
Many towns We destroyed that exulted in
their means of livelihood! Now these are
their houses, they have not been dwelt in
after them except for a short while.
Eventually, it is We who remain the owners.
Your Sustainer does not destroy the towns
without having sent to their capital, a
Messenger who would recite to them Our
verses. We do not destroy the towns unless
their inhabitants commit a lot of mischief.1
﴾68﴿
َ ْ َ َ َ ََ َ َْْ
ُ َ ْ ُ ُ ْ ‫ﻓﺌﺔ‬ َ َْ َ َ َ
‫<ﻨ©وﻧﻪ‬ ٍ ِ ‫ن ُ; ِﻣﻦ‬4 ‫ﻤﺎ‬c ،‫ﺪاره اﻻرض‬ ِ ِ ِ ‫ﺑﻪ َو‬
ِ ِ ‫ﻓﺨﺴﻔﻨﺎ‬
َ ْ َ ْ ُ ْ ‫ﻣﻦ ا‬
.‫ﻦ‬Y©‫ﻤﻨﺘ‬
َ َ ََ
َ ِ ‫ن‬4 ‫ وﻣﺎ‬،‫اﷲ‬ ُْ ْ
ِ ِ ِ ‫دون‬ ِ ‫ِﻣﻦ‬
We then made Qārūn and his palace to sink
into the ground. He had no group which
1 Sūrah al-Qasas, 28:58-59.

could help him against Allāh nor could he
save himself.1
﴾69﴿
ْ ُ ْ َ ،‫ﺣﺎﺻﺒﺎ‬
‫وﻣﻨﻬﻢ‬ ً َ ‫ﻋﻠﻴﻪ‬ َ ْ َ ْ َ ‫ﻣﻦ‬
ْ َ َ ‫ارﺳﻠﻨﺎ‬ ْ ُ ْ َ ‫ﺑﺬﻧﺒﻪ‬
ْ ‫ﻓﻤﻨﻬﻢ‬ ْ َ َ َْ َ َ Üُ َ
ِ ِ ِ ِ ِ ِ ‫ اﺧﺬﻧﺎ‬õ‫ﻓ‬
ْ ُ ْ َ ،‫اﻻرض‬ َ َْْ َ ْ َ َ ْ ْ ُ ْ َ ،‫ﺼﻴﺤﺔ‬ ُ َ ْ ُ ْ َ َ َ ‫ﻣﻦ‬ْ
‫وﻣﻨﻬﻢ‬ ِ ‫ﺑﻪ‬
ِ ِ ‫وﻣﻨﻬﻢ ﻣﻦ ﺧﺴﻔﻨﺎ‬ ِ ‫اﺧﺬﺗﻪ ا‬
ْ ُ َ ُ ْ َ ‫ﻧﻮا‬4
‫ا•ﻔﺴﻬﻢ‬ ْ ٰ َ ‫ﻈﻠﻤﻬﻢ‬T
ْ ُ َ ‫ﻦ‬a‫وﻟ‬ ْ ُ َ ْ َ ‫اﷲ‬ُ ‫ن‬4 َ َ ََ َْ َْ َ ْ
‫ وﻣﺎ‬،‫ﻣﻦ اﻏﺮ“ﻨﺎ‬
ِ ِ ِ
َ ُْ َْ
.‫ﻠﻤﻮن‬ ِ ‫<ﻈ‬
Then every one of them We seized as
punishment for his sin. There were those
upon whom We sent a wind casting down
pebbles. There were those whom an awful
scream seized. There were those whom We
caused to be swallowed into the earth.
There were those whom We drowned. It was
not Allāh who wronged them. Rather, these
people were wronging themselves.2
﴾70﴿
َْ ْ َ َ َ َ ْ َْ َ َّْ ُ َ َْ َ َ َ
‫ا>ﺎس‬
ِ ‫اﻳﺪي‬
ِ ‫وا´ﺤﺮ ِﺑﻤﺎ ﻛﺴﺒﺖ‬ِ Ã‫اﻟ‬
ِ -ِ ‫اﻟﻔﺴﺎد‬ ‫ﻇﻬﺮ‬
ْ ُ ْ ‫ﻗﻞ‬ َ
ُْ َ ُْ َْ ْ ُ َ ْ َ ْ ُ َ َْ ْ َُْ ُ
-ِ ‫ﺳ†وا‬ ِ .‫ﻳﺮﺟﻌﻮن‬
ِ ‫ﻋﻤﻠﻮا ﻟﻌﻠﻬﻢ‬ ِ ‫ا)ي‬ ِ ‫ﻌﺾ‬Œ ‫ﺬ<ﻘﻬﻢ‬T ِ ِ

2 Sūrah al-‛Ankabūt, 29: 40.
َ َ َُْ ْ َ ْ
‫ن‬4 ‫ﻣﻦ “ﺒﻞ‬
َُ َ َ َ ََْ ْ ُ ُْ َ َْْ
ِ ‫ا)<ﻦ‬
ِ ‫ﻗﺒﺔ‬W
ِ ‫ن‬4 ‫اﻻرض ﻓﺎ•ﻈﺮوا ﻛﻴﻒ‬ ِ
ْ ُ َُْ َ
َ ْ ْ B ‫ﻫﻢ‬Öµ‫ا‬
.‚Qv‫ﻣ‬
ِِ
Calamities have spread on land and in the
sea on account of peoples’ actions. So that
Allāh ta‛ālā may make them taste the
consequence of some of their actions, so
that they may desist. Say: “Journey into the
land and see what was the fate of those who
passed away.” Most of them were
polytheists.1
﴾71﴿
ْ‫ﺻﻴﺎﺻﻴﻬﻢ‬ َ َ ‫ﻣﻦ‬ َ ْ ‫أﻫﻞ‬
ْ ‫اﻟﻜﺘﺎب‬ َْ ْ ْ ُ َُ َ َ ََََْ
ِ ِ
ْ
ِ ِ ِ ِ ‫ا)ﻳﻦ ﻇﺎﻫﺮوﻫﻢ ِﻣﻦ‬ ِ ‫وأﻧﺰل‬
ُ ْ
ً َ َ ُ ََ َ ُ َ ً َ َ ْ B ُ ْ ُ ُ َ َََ
.‫ﻘﺎ‬Y‫ﻓﺮ‬ِ ‫ون‬£‫وﺗﺄ‬
ِ ‫ﻘﺘﻠﻮن‬ ‫ﻘﺎ‬Y‫ﻓﺮ‬
ِ ‫ﺮﻋﺐ‬ ‫ا‬ ‫ﻬﻢ‬
ِ ِ ‫ﻠﻮ‬ ‫ﻗ‬ -ِ ‫وﻗﺬف‬
َ ُ َ َ ْ َ ً ْ ََ ْ َُ َ ْ ََ ْ ُ َ َ َ ْ ُ َ ْ َ ْ ُ َ َ ْ ََ
‫ﻮا ﻬﻢ وأرﺿﺎ ﻢ ﻄﺌﻮﻫﺎ‬U‫ودﻳﺎرﻫﻢ وأ‬ ِ ‫ﻢ أرﺿﻬﻢ‬a‫وأورﺛ‬
ً ِ َ ‫ء‬ö َ ُّ ٰ َ ُ َ ََ
.‫ﻗﺪﻳﺮا‬ ٍ ْ Ô ِ M ‫ن اﷲ‬Ç‫و‬
Those people of the Book who helped (these
polytheists), He brought them down from
their forts and cast terror in their hearts for
you. Some you killed and some you made
captive. He caused you to inherit their land,
their homes, their wealth, and a land on
which you never placed your foot. Allāh has
power to do everything.2
1 Sūrah ar-Rūm, 30: 41-42.

2 Sūrah al-Ahzāb, 33: 26-27.
﴾72﴿
َ ْ ُ ْ ُْ َ ٌ َ َ ْ ُُْ ْ َ َ ُ َ ُْ ََْ َْ ْ َ
َ <)‫وا‬
‫ﻤﺮﺟﻔﻮن‬ ِ ‫وا‬ ‫ﺮض‬U ‫ﻬﻢ‬ِِ ‫ﻗﻠﻮ‬ -ِ ِ ‫ﻤﻨﺎﻓﻘﻮن‬
‫ﻦ‬ ِ ‫ﺘﻪ ا‬ƒ‫ﻳ‬
ِ ‫ ﻢ‬É‫ﻟ‬ ِ
ًْ َ َ ْ َ َ ْ ُ َ ُ ‫ﺑﻬﻢ ُ{ﻢ ﻻ‬ َ ْ ‫ﻨﻚ‬Y‫>ﻐﺮ‬ َ
َ َ ُْ َْ َ ْ
.‫ﻗﻠﻴﻼ‬ ِ ‫ﻴﻬﺎ ِإﻻ‬cِ ‫ﺎوروﻧﻚ‬³ ِ ِِ ِ ‫ﻨﺔ‬ ِ <‫ﻤﺪ‬ِ ‫ ا‬-ِ
َ ُ ً ُ
ْ ْ َ ْ ّ ُ َ ‫أﺧﺬوا‬ ْ ُ ُ َ
َ َ ْ ‚•
ْ ُ ُ ‫أ<ﻨﻤﺎ‬ ُْْ َ
َ ْ ‫ﻠﻌﻮ‬U
-ِ ‫ﷲ‬ ِ ‫ ﺳﻨﺔ ا‬.‫وﻗﺘﻠﻮا ﻘ ِﺘﻴﻼ‬ ِ ِ ‫ﺛﻘﻔﻮا‬ ِ ِ
ً َْ َ َ ْ ََ َُْ ْ َْ َ َ ْ
.‫ﺒﺪﻳْﻼ‬ ِ ‫ﷲ‬ ِ ‫ﺴﻨﺔ ا‬ ِ ُ ِ ‫¿ﺪ‬ ِ ‫ا)<ﻦ ﺧﻠﻮا ِﻣﻦ “ﺒﻞ وﻟﻦ‬ ِ
If the hypocrites, and those in whose hearts
is a disease and those who spread false
rumours in Madīnah do not desist, We will
certainly empower you over them, then they
will be able to live with you in Madīnah for
a very short while. They are cursed;
wherever they are found, they will be seized
and put to death. Such has been the way of
Allāh with those who passed before. You
will not find any change in Allāh’s way.1
﴾73﴿
َ َ َ ْ َ َ َ ‫آﻳﺔ‬ ٌَ ْ َ ْ َ َ َ ْ ََ
َ َ ‫ن‬4
‫ﺷﻤﺎل‬
ٍ ِ ‫ﻳﻤ‚ و‬ ٍ ِ ‫ﻦ‬q ‫ﺟﻨﺘﺎن‬ ِ ‫ﺴﻜﻨﻬﻢ‬U
ِِ -ِ ٍ‫ﺴﺒﺈ‬ ِ ‫ﻟﻘﺪ‬
ٌ ُ َ ‫ورب‬
.‫—ﻔﻮر‬ º َ َ ٌ َ ّ َ ٌ َْ َ َُ ُ ُ ْ َ ْ ُ ّ َ ْ ْ ُُ
‫ﻃﻴﺒﺔ‬ِ ‫ﻢ واﺷﻜﺮوا ; ﺑ÷ة‬aِ ‫رزق ر‬ ِ ِ ‫»ﻮا ِﻣﻦ‬
ْ ْ َ ‫ﻨ‬øَ ‫ﺪ>ﺎﻫﻢ‬ ْ ُ َ ْ َ ‫اﻟﻌﺮم َو‬ َ ْ ‫ﺳﻴﻞ‬ َْ َ ْ َْ َ َْ َ ََْ ْ ُ َ ْ ََ
‫ﻴﻬﻢ‬Àِ ِ ِ ِ ‫ﻋﻠﻴﻬﻢ‬
ِ ‫ﻓﺄﻋﺮﺿﻮا ﻓﺄرﺳﻠﻨﺎ‬
َ ٰ َ ْ ْ ْ َ َ ‫وأﺛﻞ‬ ْ َ َْ ُ ُ َْ َ َ َْ َ
َ
‫ ذ ِﻚ‬.‫ﻗﻠﻴﻞ‬ٍ ِ ‫ﺳﺪر‬
ٍ ِ ‫ﻣﻦ‬ ِ ‫ء‬ö‫و‬
ٍ ٍ ‫ﻂ‬ï ٍ ‫ﻞ‬µ‫أ‬ ٍ à‫‚ ذوا‬À‫ﺟﻨ‬ ِ
ُ
َ.‫اﻟﻜﻔﻮر‬ َ ْ ْ َ ُ ْ َ َ ْ ُ َ َ َ ْ ُ ََْ َ
‫½ﺎزي ِإﻻ‬ ِ ‫ﻨﺎﻫﻢ ِﺑﻤﺎ _ﻔﺮوا وﻫﻞ‬Y‫ﺟﺰ‬
1 Sūrah al-Ahzāb 33: 60-62.

For the people of Saba’ there were signs in
their dwelling-place: two gardens to the
right and to the left. (We ordered them): Eat
from the provision of your Sustainer and
give thanks to Him. The land is pleasant,
and the Sustainer is forgiving. But they
turned away. So We let loose upon them a
fierce flood and We gave them, in exchange
for their two gardens, two other gardens
which had some bitter fruit, tamarisks, and
a few lote-trees. This was Our retribution to
them because they were ungrateful. This is
Our retribution to those who are
ungrateful.1
﴾74﴿
‫اﻷرض‬ ْ َ ْ - ‫اﺳﺘﻜﺒﺎرا‬ ً َ ْ ْ .‫•ﻔﻮرا‬ ً ُ ُ ‫زادﻫﻢ إﻻ‬ ْ ُ َ َ ‫ﻧﺬﻳﺮ َﻣﺎ‬ ٌ َ ‫ﺟﺎءﻫﻢ‬ ْ ُ َ َ ‫ﻓﻠﻤﺎ‬ ََ

ِ ِ ِ ِ ِ
ََْ َْ ُ ّ ‫ﻤﻜﺮ ا‬ ُ ْ َ ْ ‫`ﻴﻖ ا‬ ُ َ ‫وﻻ‬ ََ ّ َْ ََ
‫ﻬﻞ‬c ‫ﺑﺄﻫﻠﻪ‬ ِ ِ ِ ‫ﺴﻴﺊ ِإﻻ‬ ِ ِ ‫ﺊ‬
ِ ‫ﺴﻴ‬
ِ ‫ا‬ ‫وﻣﻜﺮ‬
ْ‫وﻟﻦ‬ ََ ً َْ ُ َ َ ََْ َ َْ َ ُ َ ُ َُْ
‫ﺒﺪﻳﻼ‬ ِ ‫ﷲ‬ ِ ‫ﺴﻨﺔ ا‬ ِ ِ ‫¿ﺪ‬ ِ ‫اﻷوﻟ‚ ﻓﻠﻦ‬ ِ ‫<ﻨﻈﺮون ِإﻻ ﺳﻨﺔ‬
‫ﻴﻨﻈﺮوا‬cُ ُ ْ َ َ ‫اﻷرض‬ ْ َ ْ - ‫ﺴ†وا‬‰ ُ َ ‫أو َ ْﻢ‬ َ َ ً َْ
.‫ﻼ‬Y‫«ﻮ‬ ‫ﷲ‬ ُ َ َ
ِ ِ ِ ِ ِ ‫ﺴﻨﺔ ا‬ ِ ِ ‫¿ﺪ‬ ِ
َ َ ‫ﻗﻮة‬ ً ْ ُُ ْ َ َ ُ َ ْ ْ ‫ﻣﻦ‬ َ ْ ‫ا)ﻳﻦ‬ ُ َ َ ‫ن‬4 ‫ﻛﻴﻒ‬ َ َ َ َْ
‫وﻣﺎ‬ ‫ﻧﻮا أﺷﺪ ِﻣﻨﻬﻢ‬Ç‫“ﺒﻠﻬﻢ َو‬ ِِ ِ َ ِ ‫ﻗﺒﺔ‬W ِ
ُ ْ َ ْ - ‫وﻻ‬ ََ َ ‫ ا‬- ‫ء‬ö ْ َ ‫ﻣﻦ‬ْ ‫ﻌﺠﺰه‬T ْ ُ َ َ
‫اﻷرض ِإﻧﻪ‬ ِ ِ ِ َ
‫ﺴﻤﺎوات‬ ِ ٍ ِ َُ ِ ُِ ‫ﷲ‬ ‫ن ا‬4
َ َ َ ‫ﻛﺴﺒﻮا َﻣﺎ‬
‫ﺗﺮك‬ ُ َ َ ‫ﺑﻤﺎ‬ َ ‫ا>ﺎس‬ َ ‫ﷲ‬ُ ‫ﻳﺆاﺧﺬ ا‬ ُ َُ ََْ ً َ ً َ َ َ
ِ ِ ‫ و ﻮ‬.‫ﻗﺪﻳﺮا‬ ِ ‫ﻋﻠﻴﻤﺎ‬ ِ ‫ن‬4
1 Sūrah Saba’, 34: 15-17.

َ َ Ü َ ُ َ َ ٰ ْ ُ ُ ّ َُ ْ ٰ َ ْ َ ْ َ َٰ
‫ﻓﺈذا‬
ِ x‫ﺴ‬U ‫أﺟﻞ‬
ٍ X‫إ‬
ِ ‫ﻳﺆﺧﺮﻫﻢ‬
ِ ‫ﻦ‬a‫وﻟ‬
ِ ‫داﺑﺔ‬
ٍ ‫ﻇﻬﺮﻫﺎ ِﻣﻦ‬ِ M
َ ‫ن‬4
ً َ ‫ﺑﻌﺒﺎده‬ َ
َ َ َ ْ ُ َ َ َ َ
ُ
.‫ﺑﺼ†ا‬
ِ ِِ ِِ ‫ﷲ‬ ‫ا‬ ‫ﻓﺈن‬
ِ ‫ﺟﺎء أﺟﻠﻬﻢ‬
Then when there came to (the Quraysh) a
Messenger (Muhammad sallallāhu ‛alayhi
wa sallam), their aversion only increased
due to their considering themselves
superior in the land and plotting evil. The
divine vengeance for evil plots falls on those
very persons who plot. Are they waiting for
the same norm which was meted out to the
previous unbelievers? You will never find
the norm of Allāh changing. You will never
find the norm of Allāh deviating. Have they
not journeyed in the land and seen what
the destiny was of those who were before
them? They were superior to them in
strength. Allāh is not such that anything in
the heavens and the earth could defeat
Him. He is all-knowing, all-powerful. Were
Allāh to take the people to task for their
sins, He would not have left on the surface
of the earth even a single creature. However
He gives them respite till an appointed time.
Once their appointed time comes, Allāh will
personally look at His servants.1
1 Sūrah al-Fātir, 35: 43.

﴾75﴿
ٰ َْ َ ََ َ ّ َ ُْ َ َ َ ُ َ َََْ
ِ ْ َ X‫ﻄﻨﻪ ِإ‬Œ
‫ﻳﻮم‬ ِ ِ -ِ ‫ﻠﺒﺚ‬
ِ .‚‫ﻤﺴﺒ ِﺤ‬
ِ ‫ن ِﻣﻦ ا‬4 ‫ﻧﻪ‬€ ‫ﻓﻠﻮﻻ‬
َ ُ ُْ
.‫<ﺒ َﻌﺜﻮن‬
Had he (Yūnus) not been from among those
who glorify Allāh, he would have remained
in its belly until the day of Resurrection.1
﴾76﴿
ُ َ ْ َ ‫ﻳﻦ‬ß
-ِ ‫أﺣﺴﻨﻮا‬ َ ِ ِ ‫ ْﻢ‬a ُ َ ُ ُ َ ‫ا)ﻳﻦ‬
‫آﻣﻨﻮا ا ﻘﻮا ر‬ َ ِ ‫ﻋﺒﺎدي‬ َ َ ُْ
ِ ِ ‫ﻗﻞ ﻳﺎ‬
َ ُ ٌَ َ
َ ‫واﺳﻌﺔ‬
َ ُ ‫إ•ﻤﺎ‬ ُ َْ ٌَ َ َ َْB ٰ
‫ﺼﺎﺑﺮون‬
ِ ‫ا‬ ú‫ﻳﻮ‬ ِ ِ ‫ﷲ‬
ِ ‫ا‬ ‫ض‬ ‫•ﻴﺎ ﺣﺴﻨﺔ وأر‬Ž‫ﺬه ا‬ ِِ‫ﻫ‬
َ
.‫ﺣﺴﺎب‬ ْ َُْ َ
ْ َ ‫أﺟﺮﻫﻢ‬
ٍ ِ †‫ﺑﻐ‬
ِ ِ
Say: “O My servants who believe! Continue
fearing your Sustainer.” Those who do good
in this world, for them is a good
recompense. The earth of Allāh is vast.
Those who remain firm (in religion) shall
receive their reward without measure.2
﴾77﴿
َ َْ ْ
ُ ُ ‫ﻓﺮﻋﻮن‬ َ َ َ ْ َُ َ َ َّ َ ُ ُ َ ََ
‫ﺳﻮء‬ ِ ِ ‫ﺌﺎت ﻣﺎ ﻣﻜﺮوا وﺣﺎق‬
ِ ‫ﺑﺂل‬ ِ 8ِ ‫ﻓﻮﻗﺎه اﷲ ﺳ‬
َ َْ
ِ
1 Sūrah as-Sāffāt, 37: 143-144.

2 Sūrah az-Zumar, 39: 10.
Allāh then saved him (believer) from the evil
schemes which they (people of Pharaoh)
plotted, and a miserable punishment
descended on the people of Pharaoh.1
﴾78﴿
ُ ُ َ ‫ﻮم‬Y‫و‬ َْ
َ ْ B ‫ا&ﻴﺎة‬
َ ْ َ َ ‫•ﻴﺎ‬Ž‫ا‬ ُ َ َ َ ‫رﺳﻠﻨﺎ‬ ُ ُ ْ َ َ ‫إﻧﺎ‬
َ َ ُ ُ ©‫>ﻨ‬
‫<ﻘﻮم‬ ِ َ -ِ ‫وا)ﻳﻦ آﻣﻨﻮا‬
ِ ِ
ُ َ َْْ
.‫اﻷﺷﻬﺎد‬
We certainly help Our Messengers and the
believers in the life of the world and also on
the day when the witnesses will stand.2
﴾79﴿
ُ ْ َ َ ‫ل‬-À‫ﺗ‬
ُ َََ ُ ََ ْ
‫ﻮا‬U‫ﷲ {ﻢ اﺳﺘﻘﺎ‬
ُ ُ ُ َ َ
‫ َﻨﺎ ا‬B ‫ا)ﻳﻦ ﻗﺎ ﻮا َر‬ ِ ‫ِإن‬
ِ
ْ ُ ْ ُ Í‫ﻨﺔ اﻟ‬°‫ﺑﺎ‬ ْ َ ُ ََْ ََ ُ ََ
ُ ِ ْ َ ‫«ﺰﻧﻮا‬ َ ُ َ َ َْ
‫ﻛﻨﺘﻢ‬ َ
ِ ِ ِ ‫وا‬v·‫وأ‬ ‫ﻻ ¦ﺎﻓﻮا وﻻ‬€ ‫ﺔ‬a‫ﻤﻼﺋ‬
َ
ِ ‫ا‬
ْ ْ
َ َ ْ B ِ َ َ ‫ ا‬- ‫ﺎؤ_ﻢ‬T‫أو‬
ْ ُ ُ َ ْ ‫ﻦ‬u َ
ْ َ ُ َ ُ
ِ َ ِ ¢‫و‬
.‫اﻵﺧﺮة‬ ِ ‫•ﻴﺎ‬Ž‫&ﻴﺎة ا‬ ِ ِ ُ .‫ﺗﻮﻋﺪون‬
Surely those who said: “Our Sustainer is
Allāh”, and then remained steadfast on this,
angels will descend upon them [saying]: “Do
not fear, nor grieve! Rejoice over the
Paradise which you were promised. We are
your companions in this world and will
remain with you in the Hereafter as well.3
1 Sūrah Ghāfir, 40: 45.

2 Sūrah Ghāfir, 40: 51.
3 Sūrah Hā Mīm as-Sajdah, 41: 30-31.
﴾80﴿
ْ ُ ْ َ ْ َ َ َ َ َ ‫ﺼﻴﺒﺔ‬
.‫ﻢ‬a‫أﻳﺪﻳ‬ َ ‫ﻣ‬B ‫ﻣﻦ‬ ْ ُ َ َ َ ‫وﻣﺎ‬
ْ ‫ﻢ‬a‫أﺻﺎﺑ‬ ََ
ِ ‫ﻓﺒﻤﺎ ﻛﺴﺒﺖ‬ ِ ٍ ِ ِ
Whatever calamity befalls you, it is because
of what your hands have earned.1
﴾81﴿
َ ُ َْ ُ َ َ ْ َْ ُ ْ َ َ ْ َ
ٰ ْ ُ ْ ‫ا´ﻄﺸﺔ ا‬
.‫ﻣﻨﺘﻘﻤﻮن‬
ِ ‫ى ِإﻧﺎ‬Ã‫ﻟﻜ‬ ِ ‫ﻳﻮم‬
‫•ﺒﻄﺶ‬
The day when We will seize you with the
greatest seizure, We will certainly exact
retribution.2
﴾82﴿
ْ ََُّ ْ ُ ْ ُ ْ َ َ
‫ﺖ‬ ‫ﺒ‬üY‫و‬ ‫ﻨ©وا اﷲ <ﻨ©_ﻢ‬
ْ
ُ ُ ْ َ ‫إن‬ َُ َ َBَ َ
ِ ِ ‫ا)ﻳﻦ آﻣﻨﻮا‬
ِ ‫<ﻬﺎ‬€ ‫ﻳﺎ‬
ْ ُ َ ََْ
.‫ﻢ‬a‫أﻗﺪاﻣ‬
O believers! If you help (the Dīn of) Allāh,
He will help you and make firm your feet.3
﴾83﴿
ْ ُ َ َ ‫اﷲ‬ َ َْ ْ َْ ُ ََُْ ْ
ُ ‫اﻷﻋﻠﻮن َو‬ َ ُ ََْ ُ َ ََ
‫ﻢ‬a‫ﻣﻌ‬ ‫ ا ﺴﻠ ِﻢ وأ•ﺘﻢ‬X‫وﺗﺪﻋﻮا ِإ‬ ‫ﺗﻬﻨﻮا‬
ِ ‫ﻓﻼ‬
َ
ْ َ ٌ ْ َ َ ٌ َ َ ْ B ُ َ َْ َ ْ ُ َ َ ْ ْ ُ َ َ ْ َ َ
‫ن‬Ñ‫و‬ِ ‫ﻟﻌﺐ و ﻬﻮ‬ ِ ‫•ﻴﺎ‬Ž‫ ِإ•ﻤﺎ ا&ﻴﺎة ا‬.‫ﻢ‬a‫ﻤﺎﻟ‬q‫ﻢ أ‬QÏ‫ﻳ‬ ِ ‫وﻟﻦ‬

2 Sūrah ad-Dukhān, 44: 16.
3 Sūrah Muhammad, 47: 7.
ُ َ َ َْ ْ ُ َْ ْ َ ََ ْ َُ ُ ُ ْ ُ ُْ ُ ََ ُ ُْ
ْ.‫ﻢ‬a‫ﻮاﻟ‬U‫أ‬ ‫ﻢ‬a‫ﺴﺄﻟ‬‰ ‫ﻢ وﻻ‬Q‫ﻢ أﺟﻮر‬a‫ﻳﺆﺗ‬ ِ ‫ﺗﺆﻣﻨﻮا و ﺘﻘﻮا‬ ِ
ْ ُ َ َ ْ ‫ﺮج‬á‫و‬ َ ْ ْ َُ ُ َ َ ْ ُ ْ ُ َ ُ َ ُ ْ َ ْ
.‫ﻢ‬a‫أﺿﻐﺎﻧ‬ ِ ‫ﻢ ْﺒﺨﻠﻮا‬a‫ﻴﺤﻔ‬c ِ ‫ﺴﺄﻟﻜﻤﻮﻫﺎ‬‰ ْ َ ‫إن‬
ِ
َ
ْ ُ ْ ‫ﻴﻞ اﷲ‬ž‫ َﺳ‬- ‫ﻨﻔﻘﻮا‬%
ْ َ ‫ﻢ‬a‫ﻓﻤﻨ‬ ُ ْ َ َْ ُْ َ ُٰ ُْ َ ْ َ
‫ﻣﻦ‬ ِ ِ ِ ِ ِ ِ ُ ِ ‫ﺆﻻء ﺗﺪﻋﻮن‬ ِ ‫ﻫﺎأ•ﺘﻢ ﻫ‬
ُ ُ ْ َ َ Ê‫اﻟﻐ‬
‫وأ•ﺘﻢ‬ B َْ ‫ﷲ‬ ُ ‫•ﻔﺴﻪ َوا‬ َْ ْ َ ُ َ َْ َ َ ْ َ َْ ْ ََ ُ َ َْ
ِ ِ ِ ‫ﻦ‬q ‫ﻓﺈ•ﻤﺎ <ﺒﺨﻞ‬ ِ ‫<ﺒﺨﻞ وﻣﻦ <ﺒﺨﻞ‬
ُ ُ َ ُ ْ َُْ َ ً َْ ْ َْ ْ َ ْ َََ ْ َ ُ َ َ ُْ
‫ﻮﻧﻮا‬a‫ﻢ {ﻢ ﻻ َﻳ‬Q†— ‫ﺒﺪل ﻗﻮﻣﺎ‬À‫ﺴ‬‰
ِ ‫ن ﺘﻮﻟﻮا‬Ñ‫و‬ ِ ‫اﻟﻔﻘﺮاء‬
ْ ُ َ ََْ
.‫ﻢ‬a‫أﻣﺜﺎﻟ‬
Do not lose courage by asking for peace
when it is you who will remain victorious.
Allāh is with you and He will never let your
deeds go to waste. This worldly life is mere
play and amusement. If you believe and
remain conscious [of Him], He will give you
your reward and He will not ask you for
your wealth. If He asks you for your wealth
and strongly constrains you, you will act
niggardly and Allāh will expose your
annoyance. Listen! You are called upon to
spend in the cause of Allāh; then (even for
this) there are some among you who is
miserly. Whoever is miserly, he is miserly to
his own self. Allāh is not in need of anyone
while you all are in need (of Him). If you
turn away, He will replace you by another
nation, and it will not be like you.1
1 Sūrah Muhammad, 47: 35-38.

﴾84﴿
َ ‫«ﺖ ا‬ َ ْ َ ‫<ﺒﺎﻳﻌﻮﻧﻚ‬َ َ ُ َُ ْ َ ْ ُْ َ ُ َ َ ْ ََ
َِ
‫ﺸﺠﺮة‬ ِ ‫ﻤﺆﻣﻨ‚ ِإذ‬ ِ ِ ‫ﻋﻦ ا‬ ِ ‫ اﷲ‬ý‫ر‬ ِ ‫ﻟﻘﺪ‬
ً ْ َ ‫ﻬﻢ‬Œ‫ﺛﺎ‬ َ
ْ ُ َ َ ‫ﻋﻠﻴﻬﻢ َوأ‬ َ
ْ ْ َ ‫ﺴﻜﻴﻨﺔ‬ ََ َ َ
َ ْ َ ‫ﻬﻢ‬ ُ
ْ ‫ ُﻗﻠﻮ‬- ‫ﻌﻠﻢ َﻣﺎ‬c َ ََ
‫ﺘﺤﺎ‬c ِ ِ ‫ﻓﺄﻧﺰل ا‬ ِِ ِ ِ
َ ََ ََ ُ ُ َ ًَ ْ َ ً َ
ً َ ‫ﺰا‬Y‫ﻋﺰ‬
.‫ﺣﻜﻴﻤﺎ‬ ً َ ‫اﷲ‬ ُ ‫ن‬Ç‫و‬ ‫ﻛﺜ†ة ﻳﺄﺧﺬو•ﻬﺎ‬ َ ِ َ َ َ .‫ﺒﺎ‬Y‫ﻗﺮ‬
ِ ِ ِ ‫وﻣﻐﺎﻧﻢ‬ ِ
ٰ ْ ُ َ َ َ َ ََ ُ ُ َْ ًَ َ َ َ َ ُ ُ ُ َ َ َ
‫ﺬه‬
ِ ِ ‫ﻢ ﻫ‬a‫ﻌﺠﻞ ﻟ‬c ‫ﻛﺜ†ة ﺗﺄﺧﺬو•ﻬﺎ‬ ِ ‫ﻣﻐﺎﻧﻢ‬ ِ ‫وﻋﺪ_ﻢ اﷲ‬
َ ْ ُ ‫آﻳﺔ‬
‚‫ﻠﻤﺆﻣﻨ‬
ْ ً َ ‫ﻜﻮن‬%‫و‬ ُ
َ َ َ ْ ُ َْ
ِ ‫ﻢ‬a‫ﻨ‬q ‫ا>ﺎس‬ َ ْ َ ‫ﻒ‬Q‫و‬
‫أﻳﺪي‬
ََ
ِِ ِ ِ ِ
ْ َ ََْ َ ُ ْ َ َْ ٰ ْ َُ ً َ ْ ُ ً َ ْ ُ َ ََْ
‫ﻋﻠﻴﻬﺎ ﻗﺪ‬ ‫ﻘﺪروا‬ ِ ‫ وأﺧﺮى ﻢ‬.‫ﺴﺘﻘﻴﻤﺎ‬U ِ ‫اﻃﺎ‬þِ ‫ﻢ‬a‫ﻬﺪﻳ‬Y‫و‬ ِ
ً ِ ‫ء‬ö
.‫ﻗﺪﻳﺮا‬
َ
ٍ ْ Ô
َ ّ ُ
M
ٰ َ ُ ‫ن ا‬Ç‫و‬
‫ﷲ‬
َ
َ َ َ ُ
‫ﺑﻬﺎ‬ ‫ﷲ‬ ‫ا‬ َ َ َ
‫أﺣﺎط‬
ِ ِ
Allāh was certainly pleased with those
Muslims when they were pledging their
allegiance to you under the tree. He knew
whatever (sincerity, etc.) was in their
hearts. He sent tranquillity upon them and
rewarded them with a near victory. And
many spoils which they are taking. Allāh is
mighty, wise. Allāh has promised you many
spoils which you will take. So He hastened
this spoil to you and restrained the hands
of the people from you so that it may be an
example for the believers and He might
guide you along a straight path. There is
another victory which has not come within
your power (as yet). It is in the control of
Allāh. Allāh has power over all things.1
1 Sūrah al-Fath, 48: 18-21.

﴾85﴿
َ َ ُ َ ْ ُ ّ َْ
ّ M ٰ ُ ْ ‫رﺳﻮ; ﺑﺎ‬
َ ‫ﻬﺪى‬ َ ََْ
ُ َ ُ َ ‫أرﺳﻞ‬ َُ
‫ﻳﻦ‬Ž‫ا‬
ِ ِ ‫ﻈﻬﺮه‬T
ِ ِ ‫ا&ﻖ‬
ِ ‫ودﻳﻦ‬
ِ ِ ِ ‫ا)ي‬
ِ ‫ﻫﻮ‬
ً َ ‫ ٰ ﺑﺎﷲ‬Q‫و‬ ََ ُّ
.‫ﺷﻬﻴﺪا‬ِ ِ ِ ‫»ﻪ‬
ِِ
It is Allāh who sent His Messenger by giving
him guidance and the true religion so that
He may make it prevail over all religions.
Allāh is sufficient as a witness.1
﴾86﴿
ٌ َ َ ُ ََُ ّ ُ َ ْ َ ٍ ُ ‫ﻮم‬ ْ ُ َ ْ َ ‫ﻛﺬﺑﺖ‬
ُ ْ ‫“ﺒﻠﻬﻢ َﻗ‬ ْ َ َ
‫د‬W‫و‬ .‫ﺮس و{ﻤﻮد‬ِ ‫ﻧﻮح َوأﺻﺤﺎب ا‬
ºُ ُ ُ َْ َ َ َْْ ُ َ ْ ََ ُ ُ َْ َ ُ َْ ْ َ
Ô ‫ﺒﻊ‬ ٍ ‫ﺔ وﻗﻮم‬a‫اﻷﻳ‬
ِ ‫ وأﺻﺤﺎب‬.‫ﻮط‬ ٍ ‫ﺧﻮان‬Ñ‫و‬ ِ ‫وﻓﺮﻋﻮن‬ ِ
َ َ َ ُB َ َ
ِ ِ َ ‫ﻛﺬب ا ﺮﺳﻞ ﻓﺤﻖ‬
.‫ﻴﺪ‬q‫و‬
The people of Nūh, the people of Rass, the
Thamūd, the ‛Ād, Pharaoh, the people of
Lūt, the people of Aykah and the people of
Tubba‛ rejected before them. They all belied
the Messengers. And so, My threat has
been established (against all of them).2
1 Sūrah al-Fath, 48: 28.

2 Sūrah Qāf, 50: 12-14.
﴾87﴿
َ B َ ُ َ ُ ْ َْ ُ َ ْ ُ َ ٌ َ ْ ُ ٌ َ ُ ْ َ َ ُ ُ َ ْ َ
َ ُ B ‫ﻮﻟﻮن‬Y‫و‬
.‫ﺑﺮ‬Ž‫ا‬ ‫ﻤﻊ‬°‫ ﺳﻴﻬﺰم ا‬.©‫ﻣﻨﺘ‬ ِ ‫ﻦ ِ ﻴﻊ‬u ‫أم <ﻘﻮ ﻮن‬
َ
B َ َ ٰ ‫أد‬َ
ْ َُ َُ
ْ ُ ُ ْ َ ‫ﺴﺎﻋﺔ‬ َ
.‫ﺮ‬U‫وأ‬ ‫ﻮﻋﺪﻫﻢ َوا ﺴﺎﻋﺔ‬Uِ ‫ﺑﻞ ا‬
ِ
Do they say: “Our group is such that it will
certainly be victorious”? This group will
soon be vanquished and they will turn their
backs in flight. Rather, the Resurrection is
their appointed time. And that hour is most
grievous and extremely bitter.1
﴾88﴿
ُّْ ُ ْ ُ َ ََ َ َ ْ ُ ُ ُ َ ََ َ ٰ ُ
ٍ ِ ‫ﻳﺪﻫﻢ‬€‫اﻹﻳﻤﺎن و‬
.‫ﺑﺮوح ِﻣﻨﻪ‬ ِ ‫ ﻗﻠﻮ ِ ِﻬﻢ‬-ِ ‫ﻚ ﻛﺘﺐ‬d‫او‬
ِ
Allāh has inscribed īmān in their hearts
and gave them strength by His grace.2
﴾89﴿
َ ْ B ‫ﻬﻢ ا‬
ُ ‫ﻗﻠﻮ‬ ُُ َ َ َ َ ُ ََْ َْ ُ ْ َ ْ ُ ُ ُ َََ
‫ﺮﻋﺐ‬ ِِ - ِ ‫وﻗﺬف‬ ‫ﺴﺒﻮا‬À`
ِ ‫ﻓﺄﺗﺎﻫﻢ اﷲ ِﻣﻦ ﺣﻴﺚ ﻢ‬
ُ َ ُ َ ْ َ َ ْ ُْ َْ َ ْ ْ َ ْ ُ َ ُ ُ َ ُ ْ ُ
•‫أو‬
ِ ‫وا ﻳﺎ‬Ã‫ﺘ‬q‫ﻓﺎ‬ ِ ‚‫ﻤﺆﻣﻨ‬
ِ ِ ‫وأﻳﺪي ا‬ ِ ‫ﺑﺄﻳﺪﻳﻬﻢ‬ ِ ِ ِ ‫ﻴﻮ ﻬﻢ‬Œ ‫ﺮ ﻮن‬áَِ
ُ
ْ َ َ َ َ ْ
َ َ ‫ﻋﻠﻴﻬﻢ‬ ُ ْ َ َ َ َ َ ْ َ
ُ ‫ َو ْﻮﻻ أن ﻛﺘﺐ ا‬.‫ْاﻷﺑﺼﺎر‬
َ َ َ ْ
-ِ ‫ﻬﻢ‬Œ‫ﻟﻌﺬ‬ ‫ﻼء‬°‫ا‬ ِ ‫ﷲ‬ ِ
1 Sūrah al-Qamar, 54: 44-46.

2 Sūrah al-Mujādilah, 58: 22.
B َ ْ ُ َ َ ٰ
َ‫ﺷﺎﻗﻮا اﷲ‬ َ ِ ْ - ‫ﻬﻢ‬
ُ َ َ ‫اﻵﺧﺮة‬ ْ ُ َ ‫•ﻴﺎ َو‬Ž‫ا‬
َْB
‫ ذ ِﻚ ِﺑ••ﻬﻢ‬.‫ا>ﺎر‬
ِ ‫ﻋﺬاب‬ ِ ِ
َ ْ ُ َ َ َ َ ّ َ ُ ْ َ َ َُ ُ َ َ
.‫اﻟﻌﻘﺎب‬
ِ ِ ‫ﺷﺪﻳﺪ‬ ِ ‫ﻓﺈن اﷲ‬ِ ‫ﺸﺎق اﷲ‬‰ ِ ‫ورﺳﻮ; وﻣﻦ‬
But Allāh’s (punishment) came upon them from where
they did not even imagine. He cast terror into their
hearts. They thus destroyed their houses by their own
hands as well as the hands of the Muslims. Learn a
lesson, then, O you who are endowed with insight! Had
Allāh not decreed banishment for them, He would have
punished them in this very world. And in the Hereafter
there is the punishment of the Hell-fire for them. This
is because they opposed Allāh and His Messenger.
Whoever opposes Allāh – then Allāh is severe in
punishment.1
﴾90﴿
ْ ‫_ﻔﺮوا‬ ُ ََ َ ُ َ ْ َ ُ َُ َُ َ َ َ ََ ََْ
‫ﻣﻦ‬ ِ ‫ا)ﻳﻦ‬ ‫ﻹﺧﻮاﻧﻬﻢ‬
ِ ِِ ِِ ‫ﻮن‬ ‫<ﻘﻮ‬ ‫ﻘﻮا‬c‫ﻧﺎ‬ ‫)ﻳﻦ‬ ِ ‫ا‬ X‫إ‬ ِ ‫أ ﻢ ﺗﺮ‬
ُ ُ ‫وﻻ‬ ََ ْ ُ َ َ َ ُ ْ ََ ْ ُ ْ ْ ْ َ ُ َ ْ ‫أﻫﻞ‬ َْ
‫ﻧﻄﻴﻊ‬ ِ ‫ﻢ‬a‫ﻣﻌ‬ ‫>ﺨﺮﺟﻦ‬ ‫أﺧﺮﺟﺘﻢ‬ ِ É‫ﻟ‬ ِ ِ ‫اﻟﻜﺘﺎب‬
ِ ِ
ْ‫إ•ﻬﻢ‬ ُ ‫ﺸﻬﺪ‬‰ ْ ُ َ ُ ََْ ْ ُْ ُ ْ َ ً ََ ً َ َ ْ ُ
ُ َ ْ َ ُ ‫ﻢ َوا‬a‫>ﻨ©ﻧ‬
ِ ‫ﷲ‬ ‫ﻗﻮﺗﻠﺘﻢ‬ِ ‫ن‬Ñ‫و‬ ِ ‫ﻢ أﺣﺪا أﺑﺪا‬a‫ﻴ‬cِ
َ ُ ُ ْ ََ ْ َُ َ َ ُ َُْ َ ُ ْ ُ ْ َ َ ُ ََ
‫ﻗﻮﺗﻠﻮا ﻻ‬ ِ É‫وﻟ‬ ِ ‫ﺮﺟﻮن ﻣﻌﻬﻢ‬á ‫ﺧﺮﺟﻮا ﻻ‬ ِ ‫ أ‬É‫ﻟ‬ ِ .‫ذﺑﻮن‬t‫ﻟ‬ِ
َ ُ َ ُْ َ ُ َ َْ َ ْ B َ
َ ُ ‫ﻧ©وﻫﻢ‬ْ ُ ُ َ َ É‫وﻟ‬ َ ْ َُ ُ ُ َْ
ْ َ ‫<ﻨ©و•ﻬﻢ‬
.‫<ﻨ©ون‬ ‫اﻷدﺑﺎر {ﻢ ﻻ‬ ‫ﻮﻟﻦ‬T ِ
َ ٌَْ ْ ُ َ َ ٰ ْ
َ ِ ‫ﺻﺪورﻫﻢ‬ ُ ُ - ‫رﻫﺒﺔ‬ ًََْ B ََ ََُْْ
‫ﻗﻮم ﻻ‬ ‫ﷲ ذ ِﻚ ِﺑ••ﻬﻢ‬ ِ ‫ﻣﻦ ا‬ ِِ ِ ‫ﻷ•ﺘﻢ أﺷﺪ‬
ْ ‫أو‬ َ َ َُ ًُ ً َ ‫ﻢ‬a ْ ُ َ‫<ﻘﺎﺗﻠﻮﻧ‬ ُ َُ َ َ ََُْ
‫ﻣﻦ‬ ِ ْ ‫ﺼﻨﺔ‬ ٍ ‫ ﻗﺮى‬-ِ ‫ﻴﻌﺎ ِإﻻ‬ ِ ِ ‫ ﻻ‬.‫<ﻔﻘﻬﻮن‬
1 Sūrah al-Hashr, 59: 2-4.

ُ ُ َ ً َ ْ ُُ َ َْ ٌ َ ْ ََُْ ْ ُ ُ َْ ُ ُ َ َ
ْ‫وﻗﻠﻮ ُ ُﻬﻢ‬ ‫ﺷﺪﻳﺪ «ﺴﺒﻬﻢ ِ ﻴﻌﺎ‬ ِ ‫ﻨﻬﻢ‬8‫ﺟﺪر ﺑﺄﺳﻬﻢ ﺑ‬ ٍ ‫وراء‬
ِ
َ ُ ْ َ َ ٌَْ ْ ُ َ َ ٰ ¨ َ
.‫<ﻌﻘﻠﻮن‬
ِ ‫ﺷ× ذ ِﻚ ِﺑ••ﻬﻢ ﻗﻮم ﻻ‬
Have you not observed the condition of
those hypocrites who are saying to their
brothers who are unbelievers from the
people of the Book: “By Allāh, If you are
expelled we will also go out with you. We
will never obey anyone in matters related to
you. If you are attacked, we will certainly
help you.” Allāh testifies that they are
absolute liars. If the people of the Book are
expelled, these will not go out with them. If
they are attacked, they will not help them.
Even if they help them, they will turn their
backs in flight. Then they will find no help.
Their fear of you is more intense in their
hearts than their fear of Allāh. This is
because they are a people who do not
possess understanding. They will not be
able to fight you all together except in
fortified towns or from behind walls. Their
fighting amongst themselves is severe. O
you who are addressed! You assume them
to be united, whereas their hearts are
divided. This is because they are a people
who do not possess intellect.1
1 Sūrah al-Hashr, 59: 11-14.

﴾91﴿
ً َ َ ‫ﻣﻨﻬﻢ‬ ْ ُ ْ َ َ ‫ا)ﻳﻦ‬
ْ ُ ْ ‫د<ﺘﻢ‬W َ ْ َ ‫ﻢ َو‬a‫ﻨ‬8‫ﺑ‬ َََْ ْ َ ُ
ْ ُ َ ْ َ ‫ﻌﻞ‬³ َ
‫ﻮدة‬U ِ َ ِ ‚ ‫ اﷲ أن‬ë‫َﻋ‬
It is hoped that Allāh will place friendship
between you and those of them who are
your enemies.1
﴾92﴿
ٌ ْ َ َ ‫ﻣﻦ اﷲ‬
ٌ َ ‫ﺘﺢ‬c‫و‬ ُ
َ َ B ُ ‫وأﺧﺮى‬
.‫ﺐ‬Y‫ﻗﺮ‬ ِ ٌ ْ َ ‫«ﺒﻮ•ﻬﺎ‬
َ ِ ©‫ﻧ‬ ِ ْٰ َ
ِ
There is also another benefit which you
desire: Help from Allāh and a quick victory.2
﴾93﴿
َ َ َ ُْ َٰ ْ َ ْ َ ‫ﺴﻤﺎوات‬ ُِ َ َ ‫ﷲ‬
َ َ ‫ﺧﺰاﺋﻦ ا‬
‫ﻤﻨﺎﻓﻘ‚ ﻻ‬ ِ ِ ‫ﻦ ا‬a ِ ‫واﻷرض وﻟ‬
ِ ِ ِ ِ ‫َو‬
َ َ ْ ‫ﺨﺮﺟﻦ‬T
B‫اﻷﻋﺰ‬ َ ْ ُ َ ‫ﻤﺪﻳﻨﺔ‬َ َ ْ ‫ ا‬X‫رﺟﻌﻨﺎ َإ‬َ ْ َ َ É‫ﻟ‬ ْ َ ‫ﻮن‬َ ُ َُ َ ََُْ
‫ <ﻘﻮ‬.‫<ﻔﻘﻬﻮن‬
ِ ِ ِ ِ ِ
َٰ َ ُْْ َ ُ
ُ َ ‫اﻟﻌﺰة َو‬ ْ َ ََْ َْ
‫ﻦ‬a ِ ‫وﻟ‬ ‚‫ﻠﻤﺆﻣﻨ‬ ‫و‬
ِ ِ ِ ِِ ِ ;‫ﺮﺳﻮ‬ ِ ِ ِ ‫ﷲ‬ ‫و‬ ‫اﻷذل‬ ‫ِﻣﻨﻬﺎ‬
َ ََُْ َ َ َ ُْ
.‫<ﻌﻠﻤﻮن‬ ‫ﻤﻨﺎﻓﻘ‚ ﻻ‬
ِِ ‫ا‬
To Allāh belongs the treasures of the
heavens and the earth, but the hypocrites
do not understand. They (hypocrites) say:
“If we return to Madīnah, the powerful ones
will expel there-from those who are weak.”
Power belongs to Allāh alone, His
1 Sūrah al-Mumtahinah, 60: 7.

2 Sūrah as-Saff, 61: 13.
Messenger and the believers; but the
hypocrites do not know.1
﴾94﴿
َْ
‫<ﻬﺪ‬ ْ ْ ُ ‫وﻣﻦ‬ ْ
ْ َ َ ‫ﺑﺈذن اﷲ‬ َ ُ ْ َ َ َ َ
ِ ‫ﷲ‬ ِ ‫ﻳﺆﻣﻦ ِﺑﺎ‬
ِ ِ ِ ِ ِ ‫ﺼﻴﺒﺔ ِإﻻ‬U
ٍ ِ ‫ﻣﺎ أﺻﺎب ِﻣﻦ‬
َُْ َ
.‫ﻗﻠﺒﻪ‬
No misfortune befalls except by the order of
Allāh. Whoever believes in Allāh, He shows
the path to his heart.2
﴾95﴿
َ ُ ْ ُْ ُ ْ ََ ً ََْ َُ ْ ََْ َ َ ْ ََ
‫ﻣﻦ َﺣﻴﺚ ﻻ‬ ْ ‫ﺮزﻗﻪ‬Y‫و‬
ِ .‫ﻌﻞ ; ﺮﺟﺎ‬³ ‫<ﺘﻖ اﷲ‬ ِ ‫وﻣﻦ‬
َْ ُ َ َ ُُ ْ َ ََُ ََ ْ َََ ْ ََ ُ ََْ
‫ﺮه‬U‫أ‬
ِ ِ ‫ﺑﺎﻟﻎ‬ ِ ‫ﻬﻮ ﺣﺴﺒﻪ ِإن اﷲ‬c ‫اﷲ‬
ِ M Ø‫<ﺘﻮ‬ ‫ﺴﺐ وﻣﻦ‬À` ِ
ً ْ َ ‫ء‬ö َ ّ ُ َ
ُ ‫ﺟﻌﻞ ا‬ َْ
َ َ ‫ﻗﺪ‬
.‫ﻗﺪرا‬ ٍ ْ ِ ‫ﷲ ِﻟ‬
Whoever fears Allāh, He makes a way out
for him. And provides him with sustenance
from sources he did not even imagine.
Whoever places his trust in Allāh, Allāh is
sufficient for him. Surely Allāh
accomplishes His purpose. Allāh has placed
a measure for everything.3
1 Sūrah al-Munāfiqūn, 63: 7-8.

2 Sūrah at-Taghābun, 64: 11.
3 Sūrah at-Talāq, 65: 2-3.
‫‪100 Verses From The Qur’ān‬‬ ‫‪72‬‬
‫﴿‪﴾96‬‬
‫َ َ َ َْ َ‬ ‫‪q‬ﻦ َ ْ َ ّ َ ُ ُ‬
‫ﺘﺖ َ ْ‬ ‫ﻣﻦ َ ْ َ‬
‫ﻗﺮ‪Y‬ﺔ َ‪ْ َ q‬‬ ‫َََ‬
‫و‪•Q‬ﻳّ ْﻦ ْ‬
‫ﺳ‪ž‬ﻨﺎﻫﺎ‬ ‫أ‪U‬ﺮ ر ِﻬﺎ َ ِ ِ‬
‫ورﺳﻠﻪ ﻓﺤﺎ‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬
‫َ ً َ ً َ َ َْ َ َ َ ً ُ ْ ً َ َ َ ْ ََ َ َْ َ‬
‫ﺷﺪﻳﺪا وﻋﺬ‪Œ‬ﻨﺎﻫﺎ ﻋﺬاﺑﺎ ﻧ‪a‬ﺮا‪ .‬ﻓﺬاﻗﺖ و ﺎل ِ‬
‫أ‪U‬ﺮﻫﺎ‬ ‫ِﺣﺴﺎﺑﺎ ِ‬
‫َ‬
‫ََ َ َ َُ ْ َ‬
‫أ‪U‬ﺮﻫﺎ ُ ْ ً‬
‫ﺧ‪Å‬ا‪.‬‬ ‫‪W‬ﻗﺒﺔ ِ‬ ‫و‪Ç‬ن ِ‬
‫‪Many a town has rebelled against the order‬‬
‫‪of its Sustainer and His Messengers. And‬‬
‫‪so, We seized them with a severe reckoning‬‬
‫‪and We inflicted them with a very heavy‬‬
‫‪punishment.‬‬ ‫‪They‬‬ ‫‪then‬‬ ‫‪tasted‬‬ ‫‪the‬‬
‫‪punishment of their actions. And the end of‬‬
‫‪their actions was ruin.1‬‬
‫﴿‪﴾97‬‬
‫‪©T‬ﻣﻨﻬﺎ‬ ‫أﻗﺴﻤﻮا َ َ ْ ُ َ‬ ‫إذ َ ْ َ ُ‬‫َ َ ْ َ ُ ْ َ َ َ َ ْ َ َ ْ َ َ َْ ْ‬

‫ِ‬ ‫ا‪°‬ﻨﺔ ِ‬
‫ِ‬ ‫ِاﻧﺎ ﺑﻠﻮﻧﺎﻫﻢ ﻛﻤﺎ ﺑﻠﻮﻧﺎ أﺻﺤﺎب‬
‫َ‬ ‫ٌ‬ ‫َ‬
‫‪c‬ﻄﺎف َ ْ َ‬ ‫َ‬ ‫َ ََ َ ْ َُْ َ‬
‫‪‰‬ﺴ‪À‬ﺜﻨﻮن‪َ َ .‬‬ ‫ُ ْ‬
‫ﻣﻦ َر ِّﻚ‬ ‫ﻋﻠﻴﻬﺎ َﻃﺎﺋﻒ ْ‬
‫ِ‬ ‫ِ‬ ‫‪U‬ﺼﺒﺤ‚‪ .‬وﻻ‬ ‫ِ ِ‬
‫َ َ‬ ‫َََ َ ْ ُ ْ‬ ‫َ ُ ْ َ ُ َ ََ ْ َ َ ْ َ‬
‫أن‬‫ِ‬ ‫‪.‬‬‫‪U‬ﺼﺒﺤ‚‬‫ِ ِ‬ ‫‪c‬ﺘﻨﺎدوا‬ ‫‪.‬‬ ‫©‪Y‬ﻢ‬
‫ِ ِ‬ ‫‪4‬‬ ‫ﻧﺎﺋﻤﻮن‪ .‬ﻓﺄﺻﺒﺤﺖ‬ ‫وﻫﻢ ِ‬
‫ﻓﺎ•ﻄﻠﻘﻮا َ ُ ْ‬ ‫َ َ َْ َُ‬ ‫ﻛﻨﺘﻢ َ‬‫إن ُ ْ ُ ْ‬ ‫َٰ َ ْ ُ ْ ْ‬ ‫ُْ‬
‫وﻫﻢ‬ ‫ﺻﺎرﻣ‚‪.‬‬‫ِِ‬ ‫ﺣﺮﺛ‪a‬ﻢ ِ‬ ‫ِ‬ ‫اﻏﺪوا ‪M‬‬
‫‪U‬ﺴﻜ‚‪ْ َ َ َ .‬‬ ‫ﻴ‪a‬ﻢ ْ ٌ‬ ‫ا‪T‬ﻮم َﻋﻠَ ْ ُ ْ‬ ‫ﻳﺪﺧﻠﻨﻬﺎ ْ َ ْ َ‬
‫أن َﻻ َ ْ ُ َ َ‬ ‫ََ َ َُ َ َ ْ‬
‫وﻏﺪوا‬ ‫ِ‬ ‫ِ‬ ‫<ﺘﺨﺎ‪c‬ﺘﻮن‪.‬‬
‫ﺑﻞ َ ْ ُ‬ ‫َ َ ‪َْ َ B‬‬ ‫َ ََ َ َْ َ ُ‬ ‫َ‬ ‫ََ َ ْ َ‬
‫‪u‬ﻦ‬ ‫رأوﻫﺎ ﻗﺎ ﻮا ِإﻧﺎ ﻀﺎﻟﻮن‪.‬‬ ‫ﻗﺎدر‪Y‬ﻦ‪ .‬ﻓﻠﻤﺎ‬‫ِ‬ ‫ﺣﺮد ِ‬‫ٍ‬ ‫‪M‬‬
‫َُْ ُ َ َ َ ْ َ ُ ُ ْ َْ ُْ َ ُ ْ ََْ ُ َ ّ َ َ ُ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫‪ì‬ﺴﺒ ُﺤﻮن‪ .‬ﻗﺎ ﻮا‬ ‫ﺮو‪U‬ﻮن‪ .‬ﻗﺎل أوﺳﻄﻬﻢ أ ﻢ أﻗﻞ ﻟ‪a‬ﻢ ﻮﻻ ِ‬
‫‪1‬‬ ‫‪Sūrah at-Talāq, 65: 8-9.‬‬

ْ َ ٰ َ ْ ُ ُ ْ َ ََََْ َ َ ُ ََّ َ َ ْ ُ
‫ﻌﺾ‬Œ ٍ M ‫ﻌﻀﻬﻢ‬Œ ‫ ﻓﺄ“ﺒﻞ‬.‚‫ﺳﺒﺤﺎن ر ِﻨﺎ ِإﻧﺎ ﻛﻨﺎ ﻇﺎ ِ ِﻤ‬
ْ َ َ ‫ﻠﻨﺎ إﻧﺎ ُﻛﻨﺎ‬Y‫و‬ َ َُ َََ
َ َ ْ َ ‫ َﻗﺎ ُﻮا َﻳﺎ‬.‫ﻮن‬U‫<ﺘﻼو‬
‫ َﻨﺎ أن‬B ‫ َر‬ë‫ﻋ‬
ٰ َ .‚—‫ﻃﺎ‬
َ
ِ ِ
ُ َ َْ ‫ﻚ‬
‫اﻟﻌﺬاب‬
َ ٰ َ َ ُ َ ََّ ٰ ََ ِ ْ ُ
َ ْ ً ْ َ ‫<ﺒﺪ>ﺎ‬
ِ ‫ ﻛﺬ‬.‫راﻏﺒﻮن‬ِ ‫ ر ِﻨﺎ‬X‫ﺧ†ا ِﻣﻨﻬﺎ ِإﻧﺎ ِإ‬
َ َُ ْ َ ُ َ َْ َُْ َ َ ْ ُ َ َََ
.‫<ﻌﻠﻤﻮن‬ ‫ﻧﻮا‬4 ‫ ﻮ‬Ãµ‫اﻵﺧﺮة أ‬ ِ ِ ‫وﻟﻌﺬاب‬
We have tried them as We tried the people
of the orchard. When they took an oath that
they will pluck its (the orchard’s) fruit in the
morning. And they did not say: “If Allāh
wills.” A visitor from your Sustainer came
down upon the orchard while they
remained asleep. Then in the morning it
was all cut up. At daybreak they called out
to one another: “Go early to your crop if you
want to pluck [the fruit].” Off they went,
whispering to one another: “No needy
person should enter upon you in it today.”
They left early, hastening and with full
force. But when they saw it, they said:
“Surely we have lost the way. No! Our
fortune has been lost.” The one who was
(somewhat) upright among them said: “Did
I not tell you: ‘Why are you not extolling the
purity of Allāh?’” They said: “Pure is our
Sustainer. It is we who are at fault.” Then
they turned upon one another, blaming
each other. They said: “We certainly
transgressed the limits. Perhaps our
Sustainer will give us a better orchard than
it. We turn to our Sustainer.” This is how
calamity strikes. And the calamity of the
Hereafter is more than this. If only these
people understood.1
﴾98﴿
َ َ ‫ﻳﺮﺳﻞ ا‬
‫ﺴﻤﺎء‬ ْ ُ ً َ َ َ ُ ْ ُ َ ُ ْ َ ْ ‫ﻘﻠﺖ‬c ُ ْ َُ
ِ ِ .‫ن —ﻔﺎرا‬4َ ‫ﻢ ِإﻧﻪ‬a ‫اﺳﺘﻐﻔﺮوا ر‬ ِ
ْ ُ َ ‫ﻌﻞ‬³‫و‬
‫ﻢ‬a‫ﻟ‬
ََْْ َ َ ََ َْ ْ ُ ْ َُْ ً َ ْ ْ ُ َْ َ
‚ƒِ ‫ﻮال و‬U‫ﺑﺄ‬
ٍ ِ ‫ﻤﺪد_ﻢ‬Y‫و‬
ِ .‫ﻢ ِﻣﺪرارا‬a‫ﻋﻠﻴ‬
َ ْ ُ َ ‫ﻌﻞ‬³‫و‬
ً َ ْ ‫ﻢ‬a‫ﻟ‬ ََْْ َ َ
.‫أ•ﻬﺎرا‬ ‫ﺟﻨﺎت‬
ٍ
Hadrat Nūh ‛alayhis salām relates: (O my
Sustainer) I said to them: Ask your
Sustainer to forgive you your sins, surely
He is most-forgiving. He will send abundant
rains upon you. He will increase you in
wealth and children. He will make for you
gardens and cause rivers to flow for you.2
﴾99﴿
ً َ َ ً َ ْ ُ َْ َ ْ َ َ َ ََ ُ ََ ْ َ ْ ََ
.‫ﻣﺎء ﻏﺪﻗﺎ‬ ‫ﻘﺔ ﻷﺳﻘﻴﻨﺎﻫﻢ‬Y‫اﻟﻄﺮ‬
ِ ِ M ‫ﻮا‬U‫اﺳﺘﻘﺎ‬ ‫وأن ِﻮ‬
Had these people remained steadfast on the
path, We would have provided them with
abundant water.3
1 Sūrah al-Qalam, 68: 17-33.

2 Sūrah Nūh, 71: 10-12.
3 Sūrah al-Jinn, 72: 16.
﴾100﴿
ْ َ ْ ُ َ ْ َ ْ ََْ ََْ
.‫ﺗﻀﻠﻴﻞ‬
ٍ ِ -ِ ‫ﻌﻞ ﻛﻴﺪﻫﻢ‬³ ‫أ ﻢ‬
Did your Sustainer not confound their
(people of the elephant’s) plotting?1
1 Sūrah al-Fīl, 105: 2.

Islam And Īmān 76
ISLAM AND ĪMĀN

The words “Islam” and “īmān” are very close in
meaning.
﴾1﴿
ُ َ ْ ْ ‫ﻋﻨﺪ اﷲ‬
‫اﻻﺳﻼم‬
ّْ
َ ْ ‫< َﻦ‬Ž‫ا‬
ِ ِ ِ ِ ‫ِان‬
Undoubtedly the [true] religion in Allāh’s
sight is Islam.1
﴾2﴿
ْ ُْ ََْB ْ ََ ًْ
َ ُ َ ،‫ﻣﻨﻪ‬ َ ْ ْ َْ َ َْ ْ َ َ
ِ َ ِ -ِ ‫وﻫﻮ‬
‫اﻵﺧﺮة‬ ِ ‫اﻻﺳﻼم ِد<ﻨﺎ ﻓﻠﻦ <ﻘﺒﻞ‬
ِ ِ †— ‫ﺘﻎ‬ž‫ﻳ‬
ِ ‫وﻣﻦ‬
َ ْ ٰ ْ ‫ﻣﻦ‬
‫ﻦ‬YÅ‡‫ا‬ َ ِ
ِ ِ
Whoever seeks a religion other than Islam,
it will never be accepted from him. And in
the Hereafter he is doomed.2
﴾3﴿

Islam And Īmān 77
َ ٰ َُ ٌ َ َ ُ َ ْ ََُ ْ ْ َ ْ ُ ْ ْ َْ ْ َ َ
‫ﻚ‬d‫و‬ِ ‫ﻓﺮ ﻓﺎ‬4
ِ ‫ﻴﻤﺖ وﻫﻮ‬c ‫دﻳﻨﻪ‬ ِ ِ ِ ‫ﻦ‬q ‫ﻢ‬a‫ﻳﺮﺗﺪد ِﻣﻨ‬ ِ ‫وﻣﻦ‬
َ ٰ ُ
ُ ٰ ْ َ ‫ﺧﺮة ج َوا‬ ْ َْB ُ َ
ْ ُ َ ْ ْ َ َ
‫ا>ﺎر‬
ِ ‫ﻚ اﺻﺤﺐ‬d‫و‬ ِ ِ َ ِ ‫•ﻴﺎ َواﻵ‬Ž‫ ا‬-ِ ‫ﻤﺎ ﻬﻢ‬q‫ﺣﺒﻄﺖ ا‬ ِ
َ ْ ُ ٰ َْ ْ ُ ‫ج‬
.‫÷ون‬ ِ ‫ﻴﻬﺎ ﺧ‬cِ ‫ﻫﻢ‬
Whoever from among you turns away from
his religion [Islam] and dies in the state of
unbelief, then the [good] deeds of such have
been ruined in this world and in the
Hereafter. They are destined to live in the
Hell-fire. They will abide therein forever.1
The ruin of one’s deeds in this world means that the
person’s wife comes out of his marriage, he will not
receive any share of inheritance if any of his Muslim
relative passes away from whom he could have received
an inheritance; and when he dies, no janāzah salāh is
performed for him. His ruin in the Hereafter entails
remaining in the Hell-fire forever and ever.
Note: If this person re-enters the fold of Islam, he will
have to enter into a new marriage with his wife
provided she is willing. If she is not, he cannot compel
her to marry him.
﴾4﴿
َ َ ْ ٰ ْ َ ;‫ورﺳﻮ‬ْ ُ ْ ُ ٰ ْ ُ َ ٰ َ ْ ‫<ﻬﺎ‬ َ B َ ‫ﻳٰﺎ‬
‫ا)ي ﻧﺰل‬ِ ‫ﺐ‬ ِ ‫واﻟﻜﺘ‬
ِ ِ ِ َ َ ‫ﺑﺎﷲ‬
ِ ِ ‫ا)<ﻦ اﻣﻨﻮآ ا ِﻣﻨﻮا‬ ِ
ْ ُ ْ ‫وﻣﻦ‬ ُْ َ ْ َ ََْ ْ
ْ َ َ ‫“ﺒﻞ ط‬ ٰ ْ َ ;‫رﺳﻮ‬ ُ َٰ
‫ﻔﺮ‬a‫ﻳ‬ ‫ا)ي اﻧﺰل ِﻣﻦ‬
ِ ‫ﺐ‬ ِ ‫واﻟﻜﺘ‬
ِ ِِْ َ M

Islam And Īmān 78
ًٰ ْ ََ ْ َْْ َ ُ ُ َ ُ َُ َ ٰ َ َ
‫ﻘﺪ َﺿﻞ َﺿﻠﻼ‬c ‫ﺧﺮ‬ ِِ ‫ﻮم اﻵ‬T‫وا‬
ِ ‫ورﺳﻠﻪ‬
ِِ ‫ﺘﺒﻪ‬
ِ ِ Q‫ﺌﻜﺘﻪ و‬
ِ ِ ِ ‫ﻠ‬U‫ﺑﺎﷲ و‬
ِ ِ
ُ ْ ََُ ُ َُْٰ ُ ْ ََُ ُ َُْٰ َ ْ ًْ َ
‫ا)<ﻦ اﻣﻨﻮا {ﻢ _ﻔﺮوا {ﻢ اﻣﻨﻮا {ﻢ _ﻔﺮوا {ﻢ‬ ِ ‫ ِان‬.‫ﺑﻌﻴﺪا‬ِ
َ َ
ْ ُ ْ َ ‫ﻬﻢ َوﻻ‬ َ
ْ ُ ‫ﻐﻔﺮ‬T ْ ُ ‫ﻦ‬a‫ﻳ‬
َ ِ َ ِ ‫اﷲ‬ ُ َ ْ ً ُ ْ ُْ َْ
‫ﻬﺪ<ﻬﻢ‬T ِ ِ ِ ‫ازدادوا _ﻔﺮا ﻟﻢ‬
ً ْ َ
.‫ﻴﻼ‬ž‫ﺳ‬ِ
O believers! Have conviction in Allāh, in His
Messenger, in the Book which He revealed
to His Messenger, and in the Book which
He revealed previously. Whoever does not
believe in Allāh, His angels, His Books, His
Messengers, and in the day of Resurrection,
he has strayed very far away. Those who
became Muslims and then became
unbelievers, then became Muslims, then
became unbelievers, then continued
increasing in their unbelief [i.e. until death]
– Allāh will never forgive them nor will He
show them the way [to Paradise].1
﴾5﴿
َ ُ ‫ﻧﺎرا ط‬ ً َ ‫ﻧﺼﻠﻴﻬﻢ‬
ْ ْ ْ ُ ‫ﺳﻮف‬ َ ْ َ َ ٰٰ ْ ُ َ َ َ ْ ِ ‫ان‬
‫»ﻤﺎ‬ ِ ِ ‫ﻨﺎ‬Àِ ‫ا)<ﻦ _ﻔﺮوا ِﺑﺎﻳ‬ ِ
‫ط‬ َ َ َ ْ ُ ُ َ
ْ َ ِ ‫—†ﻫﺎ‬ ْ َ
َ ‫ﺟﻠﻮدا‬ ً ُ ُ
ْ ‫ﻬﻢ‬ ُ
ْ >‫ﺑﺪ‬ ْ ُ ُ
ٰ َ ‫ﺟﻠﻮدﻫﻢ‬ُ
ْ ْ ‫ﻧﻀﺠﺖ‬ُ ْ َ َ
‫ﺬوﻗﻮا اﻟﻌﺬاب‬T ِ
ٰ ‫وﻋﻤﻠﻮا ا ¨ﺼ‬ ُ َ َ َُْٰ َ ْ َ ًْ َ ًْ َ َ َ َ
‫ﻠﺤِﺖ‬ ِ ِ ‫وا)<ﻦ اﻣﻨﻮا‬ ِ .‫ﺣﻜﻴﻤﺎ‬ ِ ‫ﺰا‬Y‫ﻋﺰ‬ ِ ‫ن‬4 ‫ِان اﷲ‬
1 Sūrah an-Nisā’, 4: 136-137.

Islam And Īmān 79
ً َ َْ َ ْ ٰ ُ َْْٰ َ َْ ْ ْ َْ ¨ َ ْ ُُ ْ ُ َ
‫ﻴﻬﺂ ا َﺑﺪا‬c
ِ ‫÷<ﻦ‬ ِ ِ ‫«ﺘﻬﺎ اﻻﻧﻬﺮ ﺧ‬
ِ ‫¿ﺮي ِﻣﻦ‬
ِ ‫ﺳﻨﺪﺧﻠﻬﻢ ﺟﻨ ٍﺖ‬ِ
ً ْ َ Ü ْ ُُ ْ ُ ‫ َ َ ٌز‬B ٌ َ ْ َ َْ ْ َُ ‫ط‬
.‫ﻇﻠﻴﻼ‬ ِ ‫وﻧﺪﺧﻠﻬﻢ ِﻇﻼ‬
ِ ‫ﻴﻬﺂ ازواج ﻣﻄﻬﺮة‬cِ ‫ﻬﻢ‬
Surely those who rejected Our verses [i.e.
they did not choose īmān], We shall cast
them into the Hell-fire. [Their condition in it
will be that] when their skins get burnt [by
the fire], We will change their skins for
other skins so that they may continuously
taste the punishment. Surely Allāh is
powerful, wise. Those who believed and did
good deeds, We shall certainly enter them
into gardens beneath which rivers flow,
abiding therein forever. For them, therein,
are spouses purified. And We shall enter
them in a dense shade.1
These verses describe – to a certain extent – the
bounties of Paradise for the Muslims and the torments
of the Hell-fire for the non-Muslims. Other verses and
Ahādīth contain many descriptions of the bounties of
Paradise and the numerous torments in the Hell-fire.
O Muslims! This worldly life is very short. If you remain
steadfast on Islam and accept that you will have to
bear some hardships, then the moment you pass away,
you will experience such comfort and peace that you
will forget all your hardships. If – Allāh forbid – a
person turns away from Islam out of certain motive or
to save himself from some type of calamity, then the
moment he dies, he will have to face such torments
which will cause him to forget all the comforts and
1 Sūrah an-Nisā’, 4: 56-57.

Islam And Īmān 80
luxuries of this world. Subsequently, he will never gain
salvation from these calamities. A person having a little
intelligence will not forsake Islam even if he were to
receive the kingship of the entire world.
O Allāh! Guide our brothers and set right their
intellects.
Acquiring And Imparting Islamic Knowledge 81
ACQUIRING AND IMPARTING ISLAMIC KNOWLEDGE

﴾1﴿
ٌ َ ْ ْ ُ َ َ َ ََ َْ َ ُ ُْ َُ َ َ
‫َْﻀﺔ‬Y‫ﺐ اﻟِﻌﻠِﻢ ﻓِﺮ‬ ‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ ﻃﻠ‬Â‫اﷲ َﺻ‬
ِ ‫ﻗﺎل رﺳﻮل‬
ُّ ٰ َ
.‫ْﺴِﻠٍﻢ‬Uُ Ôِ M
Rasūlullāh sallallāhu ‛alayhi wa sallam
said: [Striving] to acquire [Islamic]
knowledge is compulsory on every Muslim.
This Hadīth proves that it is compulsory on every
Muslim – whether male or female, city dweller or
villager, wealthy or poor - to acquire knowledge of
Islam. The seeking of knowledge is not confined to
learning Arabic. Rather, it means that a person must
learn about Islam whether by studying Arabic books,
Urdu books, learning verbally from ‛ulamā’ or from
reliable lecturers and speakers. Women who are unable
to read and have no access to an ‛ālim must ask the
‛ulamā’ via their men.
﴾2﴿
ُ َْ ْ ََ َ َ ْ َ َ ‫اﷲ‬
َ َ َ ‫ﻋﻠﻴﻪ‬ ُْ َُ َ َ
ُ Â‫رﺳﻮل اﷲ َﺻ‬
‫ ﻷن ﻐﺪَو‬،‫ ﻳَﺎ أﺑَﺎ ذٍّر‬:‫وﺳﻠﻢ‬ ِ ِ ‫ﻗﺎل‬
َْ َ َ َ ّ َ ُ ْ َ ْ َ َ ٌ ْ َ َ ْ ًَ َّ ََُ
.‫ﻌٍﺔ‬Q‫اﷲ ﺧ† ﻚ ِﻣﻦ أن ﺗﺼ ِ َ ِﻣﺎﺋﺔ ر‬ ِ ‫ﺎب‬
ِ ‫ﺘﻌ ِﻠﻢ آﻳﺔ ِﻣﻦ ِﻛﺘ‬c
.‫ ﻃﻠﺐ اﻟﻌﻠﻢ‬M ‫ﺑﺎب ﻓﻀﻞ اﻟﻌﻠﻤﺎء وا&ﺚ‬ ، ، :‫اﺑﻦ ﻣﺎﺟﺔ‬1

َْْ ُ َْ َْ َ ُ ْ ْ َ ً َ َََُّ َ ُ َْ ْ َََ
– ‫ﺘﻌ ِﻠﻢ ﺑﺎﺑﺎ ِﻣﻦ اﻟِﻌﻠِﻢ – ﻋِﻤﻞ ِﺑِﻪ أو ﻢ <ﻌﻤﻞ‬c ‫وﻷن ﻐﺪو‬
ْ ََْ ّ ُ ْ َ ٌ ْ ‫َﺧ‬
.‫َﻌٍﺔ‬Q‫† ِﻣْﻦ أن ﺗَﺼ ِ َ أﻟﻒ َر‬
said: O Abū Dharr! Learning a single verse
of the Qur’ān is better for you than
performing 100 rak‛ats of [optional] salāh. If
you go to learn just one theme of [Islamic]
knowledge – whether you practise on it or
not – is better for you than performing
1 000 rak‛ats of [optional] salāh.
Look at the great virtue of acquiring Islamic knowledge
as gauged from this Hadīth! This Hadīth also proves
the error of some people who claim: “What is the
benefit of learning and asking when you do not
practise?” The Hadīth clearly states that the virtue will
be acquired irrespective of whether the person
practises on that knowledge or not. There are three
reasons for this: (1) When a person learns something of
Islam, he is saved from misguidance. This in itself is a
great boon. (2) Now that a person has acquired
knowledge of Islam, Allāh willing – he will get the
inspiration to practise. (3) He will teach it to someone
else. This is also essential and rewarding.
.‫ ﻓﻀﻞ ﻣﻦ ﺗﻌﻠﻢ اﻟﻘﺮآن وﻋﻠﻤﻪ‬- ‫ ﺑﺎب‬، ، ، :‫اﺑﻦ ﻣﺎﺟﺔ‬1

﴾3﴿
َ ْ َ َ ُ َْ َ َ َْ ُ َ َ َََُْ ْ َ ْ َ
‫ﻨُﻪ ﻗﺎل أﻓَﻀﻞ ا ﺼَﺪﻗِﺔ أن <ﺘََﻌﻠَﻢ‬q ‫اﷲ‬ ýِ ‫ﺮة ر‬Y‫ ﻫﺮ‬âِ ‫ﻦ أ‬q
ْ َ َ ّ ُ ُ ْ ْ ْ ْ
.‫ا َﻤْﺮُء ا ُﻤِﺴﻠُﻢ ِﻋﻠًﻤﺎ {ﻢ <َﻌ ِﻠُﻤُﻪ أﺧُﺎه ا ُﻤْﺴِﻠَﻢ‬
said: The most superior act of charity is for
a Muslim to learn something about Islam
and then to teach it to his fellow Muslim.
It is proven from this Hadīth that whatever you learn of
Dīn, you must teach it to your fellow Muslims. The
reward for it is superior to all acts of charity.
Glory to Allāh! Look at Allāh’s mercy! Just for moving
your tongue for a short while, you receive a reward
which is superior to spending thousands of rupees.
﴾4﴿
ْ ُ ْ ْ َ َ ‫ﻢ‬a‫ا•ﻔﺴ‬
ً َ ‫ﻢ‬a‫واﻫﻠﻴ‬
‫ﻧﺎرا‬ ْ ُ َ ُ ْ َ ‫ﻗﻮا‬ ْ ُ َ ٰ ‫ا)<ﻦ‬
ْ ُ ‫اﻣﻨﻮا‬ َ Bَ ٰ
َ ْ ِ ‫ﻳﺎ<ﻬﺎ‬
ِ
O believers! Save yourselves and your
family from the Hell-fire.2
.†‡‫ ﺑﺎب ﺛﻮاب ﻣﻌﻠﻢ ا>ﺎس ا‬، ، ، ،‫اﺑﻦ ﻣﺎﺟﻪ‬1

2 Sūrah at-Tahrīm, 66: 6.
ُ َ َ َ ْ َُْ ُ َ ْ َ ْ َ
‫ ﻗْﻮا‬X‫ ﻗْﻮِِ; َﻌﺎ‬- ِ ‫ﻨﻪ‬q ‫اﷲ‬ ýَ ِ ‫َر‬ َ ْ
ٍ ‫ ﻃِﺎﻟ‬âِ ‫ﻦ ﻋ ِ ٍ ّ ﺑِﻦ أ‬q
‫ﺐ‬
ُ ُْ َ ّ َ َ ً َ‫ﻧ‬ ُ َْ ُ َُْ
‫ْﻢ‬a‫ َﻋ ِﻠُﻤْﻮا أ•ﻔَﺴ‬:‫ﻗﺎل‬ ،‫ﺎرا‬ ‫ْﻢ‬aْ‫ْﻢ َوأﻫِﻠﻴ‬a‫أ•ﻔَﺴ‬
ْ ُ ُ ْ ْ ََ
َ ْ َ ‡‫ا‬
.† ‫ﻢ‬a‫وأﻫِﻠﻴ‬
Hadrat ‛Alī radiyallāhu ‛anhu says in his
explanation to the above verse: “Teach
yourself and your family goodness (i.e.
Dīn).”
We learn from this Hadīth that it is compulsory to
teach Dīn to one’s wife and children. Failing to do this
will result in punishment of the Hell-fire.
﴾5﴿
ُ Â‫رﺳﻮل اﷲ َﺻ‬ ُْ َُ َ َ َ َ ُْ َ ُ َ َ َََْ ُ ْ َ ْ َ
‫اﷲ‬ ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل‬q ‫ اﷲ‬ýِ ‫ﺮة ر‬Y‫ ﻫﺮ‬âِ ‫ﻦ أ‬q
َ ْ ْ ْ َْ َ
‫َﻤِﻠِﻪ َوَﺣَﺴﻨَِﺎﺗِﻪ‬q ‫ﻤﺎ ﻳَﻠَﺤُﻖ ا ُﻤﺆِﻣَﻦ ِﻣْﻦ‬Uِ ‫ ِإن‬:‫وﺳﻠﻢ‬ َ َ َ ‫ﻋﻠﻴﻪ‬
ِ
َ َ
.‫اﻟﺦ‬...‫ُﻪ‬Q‫ﺎ& ًﺎ ﺗَﺮ‬ َ َ َ َ َ … ‫ْﻮِﺗِﻪ ِﻋﻠًْﻤﺎ‬Uَ ‫ْﻌَﺪ‬Œَ
ِ ‫ا ﺻ‬Žً‫ َوَو‬،‫ُه‬v
said: The following are from among the good
actions of believers which continue
reaching them after their death: (1)
Knowledge (of Dīn) which has been
imparted to others. (2) Righteous children
whom he leaves behind…
.‫ﻢ‬Y‫ﺤﺮ‬%‫ ﺗﻔﺴ† ﺳﻮرة ا‬، ، ، ،‫ا ﺴﺘﺪرك‬1

. ، ، ،‫ اﺑﻦ ﻣﺎﺟﺔ‬. ، ، ،‫ﺎﻣﻊ ﺸﻌﺐ اﻹﻳﻤﺎن‬°‫ا‬2
(The Hadīth mentions other forms of continuous
reward as well).
In other words, a person teaches someone something of
Dīn or a ruling is explained to him. This knowledge is
propagated (e.g. by writing books on Islam, purchasing
books and giving them as endowments or giving them
to students, students of Dīn are provided with food and
clothing. These students then propagate Islam). The
person who helped and supported them will also be a
partner in their propagation.
﴾6﴿
َْ َُ َ ّ َ ْ َ ْ َ ْ َ َْ ُ ْ َ ْBَ ْ َ
Â‫اﷲ َﺻ‬
ِ ‫ل‬‫ﻦ ﺟ ِﺪِه أن رﺳﻮ‬q ‫ﻴِﻪ‬Œِ‫ﻦ أ‬q È‫ﻮ‬U ‫ﻳﻮب ﺑِﻦ‬€ ‫ﻦ‬q
َ
َ َ ْ ْ َ ْ ُ ََ َ ٌ َ َ ََ َ َ َ َ َ َ ْ َ َ ُ
ْ ‫أﻓﻀﻞ‬
‫ﻣﻦ‬
ِ ‫ﻞ‬u
ٍ ‫ه ِﻣﻦ‬Ž‫ و‬Ž‫وا‬ ِ ‫ﻞ‬u ‫ ﻣﺎ‬:‫اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ ﻗﺎل‬
ََ
َ َ ‫أدب‬
.‫ﺣﺴﻦ‬
ٍ ٍ
said: “No parent gave his children anything
better than sound etiquette (in other words,
Islamic knowledge).”
﴾7﴿
ُ Â‫رﺳﻮل اﷲ َﺻ‬ ُْ َُ َ َ َ َ ُْ َ ُ َ َ َ ْ َ
‫اﷲ‬ ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل‬q ‫ اﷲ‬ýِ ‫ﺎس ر‬ ٍ ‫ﺒ‬q ‫ﻋِﻦ اﺑِﻦ‬
‫ات‬ َ ََْ َ ُ َ ْ ْ َ َ‫ﻨ‬Œَ ‫َل َﺛَﻼ َث‬Wَ ‫ َوَﻣْﻦ‬:‫وﺳﻠﻢ‬ َْ َ
َ َ َ ‫ﻋﻠﻴﻪ‬
ِ ‫ﺎت أو ِﻣﺜﻠﻬﻦ ِﻣﻦ اﻷﺧﻮ‬ ٍ ِ
َ ْ َ ُ
،‫ َﻨﺔ‬°‫اﷲ ُ; ا‬ ‫ﺐ‬ َ ‫ أَْوَﺟ‬،‫اﷲ‬
ُ ‫ُﻬﻦ َﺣ¨× ُ<ْﻐﻨﻴَُﻬﻦ‬Á َ ِ ‫ُﻬﻦ َوَر‬Œَ‫ﻓَﺄَد‬
ِ
. : :¬‫ى ﻠﺒﻴﻬ‬Ã‫ ا ﻜ‬Ì‫ ا ﺴ‬. ، ، ‫ ص‬:‫ﻣﺬي‬Ï‫ اﻟ‬Ì‫ﺳ‬1

ْ‫ َﺣ¨× َﻮ‬،‚ْ َ‫َﺘ‬ƒْ ‫ َﻗَﺎل َأو ا‬،‚ْ ‫ََﺘ‬ƒْ ‫ ﻳَﺎ َرُﺳْﻮَل اﷲ َواﺛ‬:‫َﻘَﺎل َرُﺟٌﻞ‬cَ
ِ ِ ِ ِ
َ ََ ً َ َ َْ ُْ َ
.‫اﺣَﺪًة‬
ِ َ
‫و‬ ‫ﺎل‬ ‫اﺣﺪة ﻟﻘ‬
ِ ‫ﻗﺎ ﻮا أو و‬
said: “The person who takes the
responsibility for the upbringing of three
daughters or three sisters, teaches them
etiquette (knowledge) and is affectionate
towards them until he becomes free of his
responsibility over them (by getting them
married), then Allāh ta‛ālā will make
Paradise obligatory on such a person.” A
person asked about two [daughters or
sisters]. Rasūlullāh sallallāhu ‛alayhi wa
sallam said: “The same virtue applies to two
as well.” Another person asked about one
[daughter or sister]. Rasūlullāh sallallāhu
‛alayhi wa sallam said: “The same virtue
applies to one as well.”
These and many other Ahādīth mention the obligation
of acquiring knowledge of Dīn and the rewards for
studying and teaching knowledge of Dīn. The
fundamental form of studying and teaching is the
method through which a person becomes an ‛ālim, i.e.
a Maulānā. However, every person neither has the
courage nor the opportunity to do this. I am therefore
providing a simple programme through which ordinary
people could also fulfil this obligation and acquire
rewards. Details are as follows:
.( ) ‫ داؤد‬â‫ أ‬Ì‫ﺳ‬1
1. Those who can read Urdu or learn it easily must
read authentic Urdu books on Dīn, e.g. Bahishtī Zewar,
Bahishtī Gauhar, Ta‛līm ad-Dīn, Qasd as-Sabīl and
Tablīgh-e-Dīn.1 He must try and obtain as many parts
of Tas-hīl al-Mawā‛iz2 and have someone to read them
to him as formal lessons. If he cannot find someone to
read them to him, he must continue reading them on
his own. If he comes across a place which he does not
understand or is in doubt, he must mark it with a
pencil and then consult a learned person later on who
would then explain those places to him. Whatever he
learns in this way must be conveyed to others either by
sitting in the masjid and reading it to them or reading
it to others in his house. He must also read them to his
wife and children. Those who heard it from him must
try to remember as much as they can and convey it to
others.
2. Those who cannot read Urdu must obtain the
services of a well-read and well-educated person who
will read the above-listed books to them. They must
listen attentively to him and also ask him matters of
Dīn. It will be best if such a person can be obtained
permanently. If the person has to be paid for his
services, a few people must get together, make a
collection and pay him. Thousands of rupees are
wasted on unnecessary things of this world. It is not
such a serious thing to spend a small amount to learn
about the essentials of Dīn. One precautionary point in
1 All praise is due to Allāh ta‛ālā most of these books have

been translated to English. (translator)
2 Tas-hīl al-Mawā‛iz is currently being translated. Three
volumes have already been translated and published by al-

Fārūq Publishers under the title: The Simplified Lectures.
this regard is that the person whom you get and the
books which you study must be appointed and
approved after obtaining the advice of a reliable Allāh-
fearing ‛ālim.
3. There is one point which you must adhere to.
When you have to embark on anything - whether
worldly or Dīnī – and you do not know whether it is
good or bad from the beginning, you must ponder over
it carefully and then make a point of consulting an
Allāh-fearing ‛ālim. Thereafter, remember well whatever
he says. You must then convey this to others as well
[so that they may also learn it]. If you do not have the
opportunity of going to such an ‛ālim, you must write to
him and also include a self-addressed envelope. In this
way, it will be easy for him to reply and you will receive
it quickly.
4. You must also make it a point of meeting Allāh-
fearing ‛ulamā’ on a regular basis. It will be best if you
leave with the intention of going to meet them. If you do
not have such an opportunity and an ‛ālim of this type
is not nearby – as is the case with villagers – then when
you go to the city for any work, and there is such an
‛ālim there, go and sit in his company for a short while.
You may also ask him anything which you need to
inquire about.
5. Consider this one point to be essential. Invite an
‛ālim once every month or every two months to your
town to deliver a lecture. In this way, love and fear of
Allāh ta‛ālā will develop in your heart. This makes it
easy to practise on Dīn.
This is a short explanation on the different ways of
learning about Dīn. The ways which have been
explained are extremely easy. If they are followed
regularly, the essentials of Dīn will be acquired without
much effort.
Bear in mind two additional points which are like
precautions.
(1) Never attend the assemblies of unbelievers and
deviated people. The first harm of attending such
assemblies is that the words of unbelievers and
deviates create a darkness in the heart. The second
harm is that you may become angry at hearing their
utterances. If you were to give vent to your anger, it
could result in problems. These problems could also be
worldly. Sometimes they result in court cases which
are both a waste of time and money. All this is
distressful. If you cannot give vent to your anger, it
results in grief and affliction in your heart. What is the
benefit of bringing on worries on yourself?
(2) Do not get into debates and discussions with
anyone. In most cases, these have the same harms as
described above.
Another major harm with regard to these two points is
that by attending assemblies of this nature or engaging
in debates and discussions, something about unbelief
and misguidance may fall into your ears and could
cause doubts in your heart. Now you do not have so
much of knowledge to repulse that doubt from your
heart. Why, then, should you do something which
causes so much of harm? If anyone tries to engage you
in a debate or discussion, say to him frankly: “Do not
speak about these matters to me. If you really have to
ask anyone, go and ask the ‛ulamā’.”
If you bear in mind all these points, you will be
combining the “medication” with the “precaution”.
Allāh willing, you will always remain “healthy” in
matters of Dīn. You will never suffer from “illness” in
Dīn. Inspiration is from Allāh ta‛ālā.
Studying And Teaching The Qur’ān 91
STUDYING AND TEACHING THE QUR’ĀN

﴾1﴿
َ َ َ ‫ﻣﻦ‬
‫ﻌﻠﻢ‬ ْ ُ ْ َ :‫ﻗﺎل‬
ْ َ ‫ﻢ‬Q†‫ﺧ‬ َ َ َ ََ َْ َ ُ
‫ﻋﻠﻴﻪ وﺳﻠﻢ‬ ‫ اﷲ‬Â‫ َﺻ‬Ù>‫ا‬
ّ َ
ِ ِ ِ ‫ﻋﻦ‬ِ
ُ َ َ َ َ ْ ُْ
.‫وﻋﻠﻤﻪ‬ ‫اﻟﻘﺮآن‬
said: “The best of you is the one who
studies the Qur’ān and teaches it.”
﴾2﴿
َْ ُ ُْ َُ ْ َ َ َ َ َ َ ْ ُ َ
‫اﷲ َﻋﻠﻴِﻪ‬ Â‫اﷲ َﺻ‬
ِ ‫ل‬ ‫ٍﺮ ﻗﺎل ﻗﺎل )أي رﺳﻮ‬UِWَ ‫ﻘﺒَﺔ ﺑ ِْﻦ‬q ‫ْﻦ‬q
َُ ْ َ َْ َُ ََْ ْ َ ْ ‫ ا‬X‫اﺣﺪ_ﻢ َإ‬ ُ َْ َََ َ ََ
ْ ُ ُ َ َ ‫<ﻐﺪو‬
‫ﻴﻌﻠﻢ أو <ﻘﺮأ‬c ‫ﻤﺴﺠﺪ‬ ِ ِ ِ ‫ أﻓﻼ‬:(‫وﺳﻠﻢ‬
ْ ;ُ َ †‫ﺧ‬
‫ﻣﻦ‬
ٌ ََ َ َْ َ َ ْ َُ ٌْ َ
ٌ ْ َ ‫وﺛﻼث‬ ،‚‫ﻧﺎ“ﺘ‬ ‫اﷲ ﺧ† ; ِﻣﻦ‬ َ ْ ََْٰ
ِ ِ ِ ‫ﻛﺘﺎب‬
ِ ِ ‫‚ ِﻣﻦ‬À‫اﻳ‬ِ
ْ َ َ ْ َ ْ َ َْ َ ْ َُ ٌْ َ ٌ َْ ََ ََ
ِ ِ ‫اﻹ‬
.‫ﺑﻞ‬ ِ ‫أﻋﺪادﻫﻦ ِﻣﻦ‬
ِ ِ ‫وﻣﻦ‬
ِ ،‫ وأر ﻊ ﺧ† ; ِﻣﻦ أر ٍﻊ‬،‫ﺛﻼث‬ ٍ
said: “Why does any of you not go to the
masjid and learn two verses of the Qur’ān.
These are better than receiving two camels.
Three verses are better than three camels
and four verses are better than four camels.
Any number of verses is better than any
number of camels.”
.( ) ‫ﺻﺤﻴﺢ ا´ﺨﺎري‬1
.( ) ‫ داؤد‬â‫ أ‬Ì‫ﺳ‬2
The reason for verses of the Qur’ān being better than
camels is obvious. Camels are of benefit only in this
world while the verses of the Qur’ān benefit a person in
both worlds. Camels have been used as an example
because they were one of the most desired possessions
of the Arabs. In actual fact, the entire world holds no
value whatsoever in comparison to a single verse of the
Qur’ān.
It is also learnt from this Hadīth that even if a person
has read just a part of the Qur’ān and not the entire
Qur’ān, he has acquired a great bounty.
﴾3﴿
َ َ ‫ﺑﺎﻟﻘﺮآن‬
‫ﻣﻊ‬ ْ ُ ْ ‫ﻤﺎﻫﺮ‬
ُ َ ْ َ َ َ ِ ْ َ َ ‫اﷲ‬
ُ Â‫رﺳﻮل اﷲ َﺻ‬ ُ َُ َ َ
ِ ِ ِ ‫ ا‬:‫ﻋﻠﻴﻪ وﺳﻠﻢ‬ ِ ‫ﻗﺎل‬
َ ُ َ ‫ﻴﻪ‬c ُ
ْ ُ َ ْ َ َ َ َ ْ ُ ْ َ ْ َ ‫وا)ي‬ َ َ َ ْ ‫اﻟﻜﺮام‬
ْ َ ‫رة‬Ã‫اﻟ‬ ْ ََ
‫وﻫﻮ‬ ِ ِ ‫ﺘﻌﺘﻊ‬ÀY‫<ﻘﺮأ اﻟﻘﺮآن َو‬ ِ ِ ِ َ ِ ‫ﺴﻔﺮة‬
ِ ‫ا‬
َ
َ ْ ;ُ َ ‫ﺷﺎق‬
º َ َْ َ
.‫أﺟﺮان‬
ِ ‫ﻋﻠﻴﻪ‬
ِ
said: “The one who is an expert of the
Qur’ān shall be with the noble, righteous
angels. The one who recites the Qur’ān
while stuttering in its recitation and it is
difficult for him [to recite it] shall receive a
double reward.”
The second person will receive a double reward – one
for reading and the other for the extra effort which he
has to put in the reading. He cannot read properly so
he bears more pain in trying to read. What a great
.( ) ‫ ﺻﺤﻴﺢ ا´ﺨﺎري‬،( ) ‫ﺴﻠﻢ‬U ‫ﺻﺤﻴﺢ‬1

consolation for the one who does not remember the
Qur’ān well! This is done so that he does not become
fed up, loses hope and discards reading it totally. Such
a person may think to himself: “What is the benefit in
reading if I cannot remember it?” Rasūlullāh sallallāhu
‛alayhi wa sallam gives him the glad tiding of a double
reward.
﴾4﴿
ُ Â‫ﻨُْﻪ َﻗَﺎل َﻗَﺎل َرُﺳْﻮُل اﷲ َﺻ‬qَ ‫اﷲ‬
‫اﷲ‬ ُ ý َ ِ ‫ﺎس َر‬ َ ْ َ
ٍ ‫ﺒ‬q ‫ﻋِﻦ اﺑِﻦ‬
ِ
ْ ُ ْ ‫ﻣﻦ‬
‫اﻟﻘﺮآن‬ ٌ ْ َ ‫ﺟﻮﻓﻪ‬
َ ِّ ‫ء‬ö ْ َ -
ْ ِ ‫ﺲ‬8‫ﻟ‬ َ ْ َ ‫ا)ي‬
ْ َ َْ َ
ِ ‫ ِإن‬:‫ﻋﻠﻴِﻪ َوﺳﻠَﻢ‬
ِ ِِ
.‫ا‡ﺮب‬َ ْ ‫´ﻴﺖ‬4ْ َْ َ
ِ ِ ِ
said: “The one who does not have any part
of the Qur’ān in his chest is like a deserted
house.”
This emphasises the point that no Muslim should be
devoid of the Qur’ān.
﴾5﴿
ً َ َََ ْ َ َ َ َ َْ َ ُ ُ َُ َ َ
ْ ‫ﺣﺮﻓﺎ‬
‫ﻣﻦ‬ ِ ْ ‫ﻗﺮأ‬ ‫ ﻣﻦ‬:‫ﻋﻠﻴﻪ وﺳﻠﻢ‬
ِ ‫ اﷲ‬Â‫اﷲ َﺻ‬ ِ ‫ﻗﺎل رﺳﻮل‬
ُ َُ َ َ ْ َ ْ َ ُ َ َ َْ َ ٌ َ َ َ ُ َ َ ‫ﻛﺘﺎب اﷲ‬
:‫ ﻻ أﻗﻮل‬،‫ أﻣﺜﺎ ِ َﻬﺎ‬v‫ﺑﻌ‬
ِ ِ ‫وا&ﺴﻨﺔ‬ ‫ﺣﺴﻨﺔ‬ ‫ﺑﻪ‬
ِ ِ ‫ﻓﻠﻪ‬ ِ
َ
ِ ِ
ٌْ َ ٌ َ ٌْ َ ٌ ََ ٌْ َ ٌ َ ْ َٰ ٌْ َ
.‫ﺣﺮف‬ ‫وﻣﻴﻢ‬
ِ ‫ﻦ ِأﻟﻒ ﺣﺮف وﻻم ﺣﺮف‬a ِ ‫)ا ﻢ( ﺣﺮف وﻟ‬
.( ) ‫ﻣﺬي‬Ï‫ اﻟ‬Ì‫ﺳ‬1
said: The one who recites a single letter of
the Qur’ān shall receive one reward, and
each reward is multiplied ten times. I do
not say “alif lām mīm” is one letter, rather
alif is one letter, lām is one letter, and mīm
is one letter.
This is an example. If a person reads al-hamdu (which
contains five Arabic letters), he will receive 50 rewards.
What a great virtue! The condition of that person is
extremely sorrowful who does not take the courage to
earn such vast treasures of rewards.
﴾6﴿
َ ُ َ َ ْ َ ْ َ ّ َ ُْ َ ُ ‫ﺳﻬﻞ ْﺑﻦ‬ ْ َ ْ َ َ
Â‫اﷲ َﺻ‬ ِ ‫ﻴﻪ أن رﺳﻮل‬Œ‫أ‬ ِ ِ ‫ﻦ‬q Ê‫ﻬ‬°‫ا‬ ِ ِ ‫ﻣﻌﺎذ‬
ٍ ِ ِ ‫ﻦ‬q‫و‬
ْ ُ
َ ‫ﻴﻪ‬c ‫ﺑﻤﺎ‬ َ َ ْ
َ َ ْ ُ َ َ ‫ﻣﻦ‬ َ َ
ْ َ :‫وﺳﻠﻢ َﻗﺎل‬ َ َ َ ‫ﻋﻠﻴﻪ‬ َ
ْ َ ‫اﷲ‬ ُ
‫ﺲ‬ž‫أﻟ‬ِ ِ ِ ِ ‫وﻋﻤﻞ‬ ِ َ ‫ﻗﺮأ اﻟﻘﺮآن‬ ِ
ْ ْ َ ْ ُ َ ْ َ ُُْ َ َ َ ْ َ َْ ً َ ُ َ َ
-ِ ‫ﺸﻤﺲ‬ ِ ‫ﺿﻮء ا‬
ِ ‫اﻟﻘﻴﺎﻣﺔ ﺿﻮءه أﺣﺴﻦ ِﻣﻦ‬ ِ ِ ‫اه ﺗﺎﺟﺎ ﻳﻮم‬Ž‫وا‬ ِ
َ َ ْ ُ B َ َ ْ ُ َ َ
ْ َ ْ َ B َ ْ ُُ
‫ﻋﻤﻞ‬ِ ‫ﺑﺎ)ي‬ ِ ِ ‫ﻢ‬a‫ﻤﺎ ﻇﻨ‬c ‫ﻢ‬a‫ﻴ‬cِ ‫ﻧﺖ‬4 ‫•ﻴﺎ ﻮ‬Ž‫ﻴﻮت ا‬Œ ِ
َ ٰ
!‫ﺑﻬﺬا؟‬ ِ
Sahl ibn Mu‛ādh al-Juhanī narrates from
his father that Rasūlullāh sallallāhu ‛alayhi
wa sallam said: “The person who recites the
Qur’ān and practises on it, then on the day
of Resurrection his parents will be made to
.( ) ‫ﻣﺬي‬Ï‫اﻟ‬1
. \ \ :‫ﺪ‬Á‫ﺴﻨﺪ أ‬U .‫ ﺛﻮاب ﻗﺮاءة اﻟﻘﺮآن‬- ‫ ﺑﺎب‬، ، ، ‫أﺑﻮ داؤد ص‬2
wear a crown whose light will be better than
the light of the sun if it were to be in the
houses of this world. (In other words, can
you even imagine the amount of light that
will come into your house if the sun were to
come into it! The light of this crown will
surpass such light).[If this is the reward for
the person’s parents], can you imagine
what the reward will be for the person who
practises on it?”
Look at the virtue of children reciting the Qur’ān, as
gauged from this Hadīth! Muslims must make it a point
of teaching the Qur’ān to their children – both boys and
girls. If you cannot teach them the whole Qur’ān, teach
as much as you can – as learnt from Hadīth number
two. If you cannot teach them to memorize it, at least
teach them to read it. If you can make them memorize
the Qur’ān, then this is superior. There is more virtue
in it as will be learnt from the next Hadīth.
﴾7﴿
َْ ُ ُْ َُ َ َ َ َ ُْ َ ُ َ َ َ ْ َ
‫اﷲ َﻋﻠﻴِﻪ‬ Â‫اﷲ َﺻ‬ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﻦ ﻋ ِ ٍ ّ ر‬q
ُ َ َ َ ‫ﻓﺄﺣﻞ‬
َ َ َ ;‫ﺣﻼ‬ َ
َ َ ‫ﻓﺎﺳﺘﻈﻬﺮه‬ َ
َ ْ ُْ ََ ْ َ َ َ َ
ُ َ َ ْ َ ْ َ ‫اﻟﻘﺮآن‬
‫وﺣﺮم‬ ‫ ﻣﻦ ﻗﺮأ‬:‫وﺳﻠﻢ‬
َْ ْ ْ َ ْ َ ْ َُ ََ َ َ ُ َُ َ َْ ُ َ َ َ
َ ْ
‫ﺘﻪ‬8‫ﺑ‬
ِ ِ ‫أﻫﻞ‬
ِ ‫ة ِﻣﻦ‬v‫ﻋ‬ ٍ -ِ ‫ﻨﺔ وﺷﻔﻌﻪ‬°‫ أدﺧﻠﻪ اﷲ ا‬،‫ﺣﺮاﻣﻪ‬
ُ ;ُ َ ‫وﺟﺒﺖ‬
.‫ا>ﺎر‬
ْ َ َ َ ‫ﻗﺪ‬ ْ َ ْ ُBُ
‫»ﻬﻢ‬
‫ اﺑﻦ‬Ì‫ ﺳ‬. \ \ ‫ﺪ‬Á‫ﺴﻨﺪ أ‬U . ، ، ‫ ص‬،‫ ﻓﻀﻞ ﻗﺎري اﻟﻘﺮآن‬- ‫ ﺑﺎب ﻣﺎ ﺟﺎء‬،‫ﻣﺬي‬Ï‫اﻟ‬1
. ، ، ‫ﻣﺎﺟﻪ ص‬
said: “The person who reads the Qur’ān,
memorizes it, considers its lawful to be
lawful, and its unlawful to be unlawful;
Allāh ta‛ālā will certainly admit him into
Paradise and accept his intercession in
favour of ten members of his family who
had been destined to the Hell-fire.”
This Hadīth shows a superior virtue of memorizing the
Qur’ān. The closest relatives of a person are his
parents. The intercession of a child who memorized the
Qur’ān is therefore definite in respect of his parents.
Just look at the virtue of making one’s child a hāfiz!
﴾8﴿
‫اﷲ‬ُ Â‫ﻨُْﻪ َﻗَﺎل َﻗَﺎل َرُﺳْﻮُل اﷲ َﺻ‬qَ ‫اﷲ‬ُ ý َ ِ ‫َﻤَﺮ َر‬qُ ‫َﻋﻦ اﺑ ْﻦ‬
ِ ِ ِ
َ ُ ْ َْ ُ َ ْ َ َ َ ُ َ ْ َ َ ْ ُ ُ ْ ٰ َ َ َْ َ
‫ا&ﺪﻳﺪ ِإذا‬
ِ ‫ﻫﺬه اﻟﻘﻠﻮب ﺗﺼﺪأ ﻛﻤﺎ ﻳﺼﺪأ‬ ِ ِ ‫ ِإن‬:‫ﻋﻠﻴِﻪ َوﺳﻠﻢ‬
ْ ُ َْ َ َ َ َ ُ َ َ َْ ُ َ َ َْ ُ َْ َُ َ َ
‫ذﻛﺮ‬
ِ ِ ‫ة‬Ö‫ﻛ‬ ‫ﻗﺎل‬ . ‫ﻫﺎ‬‫ﺟﻼؤ‬
ِ ‫ﻣﺎ‬ ، ‫اﷲ‬
ِ ‫رﺳﻮل‬ ‫ ِ“ﻴﻞ ﻳﺎ‬.‫أﺻﺎﺑﻪ ا ﻤﺎء‬
ْ ُ ْ ‫وﺗﻼوة‬
.‫اﻟﻘﺮآن‬
ُ َ َ َ ‫ﻤﻮت‬ ْ َْ
ِ ِ ِ ‫ا‬
said: “The hearts also rust just as steel
rusts when moisture gets into it.” He was
asked: “O Rasūlullāh! What is it that will
cleanse the hearts?” He replied: “Abundant
remembrance of death and recitation of the
Qur’ān.”
. ، ، ‫ ص‬،‫ﺎﻣﻊ ﺸﻌﺐ اﻹﻳﻤﺎن‬°‫ا‬1

﴾9﴿
ُْ ُ َ ََْ َ َ َ َ َ َ ُْ َ ُ َ َ َ
Â‫اﷲ َﺻ‬ِ ‫ﺧﺮج ﻋﻠﻴﻨﺎ رﺳﻮل‬ :‫ﻨﻪ ﻗﺎل‬q ‫ اﷲ‬ýِ ‫ْﻦ َﺟِﺎﺑٍﺮ ر‬q
َ َ ْ ُْ َُ َْ ُ َْ َ َ َ َ َْ َ ُ
B ‫ﻴْﻨَﺎ ْاﻷْﻋَﺮ‬cِ‫ َو‬،‫آن‬
â‫ا‬ ‫ﻦ •ﻘﺮأ اﻟﻘﺮ‬u‫اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ و‬
ِ
ºُ َ ْ َُْ َ َ َ B َ َْ َ
...‫َﺣَﺴٌﻦ‬ ‫ ِاﻗﺮءوا ﻓ‬:‫ﻘﺎل‬c . ِ ‫واﻟﻌﺠ‬
Hadrat Jābir radiyallāhu ‛anhu narrates:
came to us while we were reading the
Qur’ān. There were a few Bedouins and
non-Arabs among us. (In other words, there
were some who could not read the Qur’ān
very well. Bedouins are generally
uneducated. Those who are not Arabs are
not very clear in their reading). Rasūlullāh
sallallāhu ‛alayhi wa sallam said: “Continue
reading. They are all excellent people.”
In other words, do not lose heart if you cannot read
well. Furthermore, those who read well must not scorn
them. Allāh ta‛ālā looks at the heart.
We learn from this that we should not worry if our
reading is not very clear or if we are gone old, we will
not be able to read well, so we will not be rewarded, or
we may be committing a sin. Look at how Rasūlullāh
sallallāhu ‛alayhi wa sallam consoled all of them and
asked them to continue reading.
. ، ، ‫ ص‬،‫ﺎﻣﻊ ﺸﻌﺐ اﻹﻳﻤﺎن‬°‫ ا‬. ، ، ‫ ص‬،‫أﺑﻮ داؤد‬1

﴾10﴿
َ ُ َْ َُ َ َُْ ُ َ َ َََُْ ْ َ ْ َ
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫اﷲ َﺻ‬ِ ‫ﻨﻪ أن رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﺮة ر‬Y‫ ﻫﺮ‬âِ ‫ﻦ أ‬q
َ َ ‫ﻛﺘﺎب اﷲ َﻋﺰ‬ َ ‫ﻣﻦ‬ ٰ ٰ َ َ َ ْ ‫ َﻣﻦ‬:‫َوَﺳﻠَﻢ َﻗَﺎل‬
ْ ‫ َاﻳﺔ‬X‫اﺳﺘﻤﻊ إ‬
‫وﺟﻞ‬ ِ ِ ِ ِ ٍ ِ ِ
َ‫ﻳﻮم‬ ً ْ ُ ;ُ َ ‫ﻧﺖ‬4
ْ َ ‫ﻧﻮرا‬ ْ َ َ َ ََ ْ َ َ ً َ َ َ ُ َُُ َ َ ْ َ ُ
‫ وﻣﻦ ﺗﻼﻫﺎ‬،‫ﻔﺔ‬q‫ﻀﺎ‬U ‫ﺘﻪ‬ƒ‫ﻛﺘﺒﺖ ﺣﺴ‬ ِ
َ َ ْ
.‫اﻟﻘﻴﺎﻣﺔ‬
ِ ِ
said: If a person listens to just one verse of
the Qur’ān attentively, a good deed will be
recorded in his favour which will continue
expanding. (We are not told to what extent
it will expand. We hope that Allāh ta‛ālā
has no limit for its expansion and that it
continues to expand forever). As for the one
who recites that verse, it will be a light for
him on the day of Resurrection (which will
be more than that expanding good deed).
Allāh is the greatest! Look at the high position of the
Qur’ān! As long as a person cannot read the Qur’ān but
he listens attentively to its recitation, then he too will
be showered with its rewards. O servants of Allāh! This
is certainly not difficult to do.
. ، ، ‫ ص‬،‫ﺪ‬Á‫ﺴﻨﺪ أ‬U1
﴾11﴿
َْ َُ ُ ْ َ َ َ َُْ ُ َ َ ََ َُ ْ َ ْ َ
Â‫اﷲ َﺻ‬
ِ ‫ﺳﻤﻌﺖ رﺳﻮل‬ ِ :‫ﻨﻪ ﻗﺎل‬q ‫ اﷲ‬ýِ ‫ أﻣﺎﻣﺔ ر‬âِ ‫ﻦ أ‬q
ْ ْ َ ْ ُْ َُْ ُْ َُ َ َ َ َْ َ ُ
ُ َ ‫اﻟﻘﺮآن‬
َ َ َ ْ َ ْ َ ‫ﻓﺈﻧﻪ‬
‫اﻟﻘﻴﺎﻣﺔ‬
ِ ِ ‫ ﻳﻮم‬à‫ﻳﺄ‬ ِ ِ ‫ ِإﻗﺮءوا‬:‫اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ <ﻘﻮل‬
َ ْ َ ‫ﺷﻔﻴﻌﺎ‬
.‫ﻷﺻﺤﺎﺑﻪ‬ ًْ َ
ِِ ِ ِ
said: Continue reading the Qur’ān because
it will come as an intercessor for its reader
on the day of Resurrection (and it will have
him pardoned).
﴾12﴿
َ ُ َ
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫ َﺻ‬Ù ّ >‫ﻨُْﻪ َﻋﻦ ا‬qَ ‫اﷲ‬ ُ ý َ ِ ‫َْﺮَة َر‬Y‫ ُﻫَﺮ‬â ْ ‫ْﻦ أ‬qَ
ِِ ِ ِ
َ َ‫ُء َﺻﺎﺣُﺐ اﻟُْﻘْﺮآن ﻳَْﻮَم اﻟْﻘﻴ‬ð
ّ‫ﻴَُﻘْﻮُل ﻳَﺎ َرب‬cَ ‫ﺎﻣﺔ‬ َ َ
ْ ‫ َﻳ‬:‫َوَﺳﻠَﻢ ﻗﺎل‬
ِ ِ ِ ِ ِ ِ
ُ‫َﺲ‬žْ‫ﻴُﻠ‬cَ .‫ ُ{ﻢ َ<ُﻘْﻮُل ﻳَﺎ َرّب زْدُه‬.‫اﻣﺔ‬ َ ‫ﻜَﺮ‬َ ْ َ َ ُ ََُْ ُ ُ
‫ﺲ ﺗﺎج اﻟ‬ž‫ﻴﻠ‬c ،‫ﺣﻠﻪ‬
ِ ِ ِ
ُ ْ َ َ †c ْ َ َ ،‫ﻨﻪ‬q
ُ ْ َ ‫ارض‬ َ ْ ّ َ َ ْ َُ ُ َ ََ ْ َ ُ
ُ
،‫ﻨﻪ‬q ‫رب‬ِ ‫ {ﻢ <ﻘﻮل ﻳﺎ‬.‫اﻟﻜﺮاﻣﺔ‬ ِ ‫ﺣ ﻠﺔ‬
ٌَ ٰ ُّ ُ ْ ُ
.‫ ِﻞ اﻳٍَﺔ َﺣَﺴﻨﺔ‬a‫َﺰاد ِﺑ‬Yُ‫وارق َو‬ ْ َ ‫إﻗﺮأ‬َ ْ :‫ﻴﻘﺎل‬c ََُ
ِ ِ
said: The one who used to recite the Qur’ān
will come forward on the day of
Resurrection. The Qur’ān will say: “O Allāh!
. ، ، :‫ﺴﻠﻢ‬U1
. ، ، :‫ ا&ﺎ_ﻢ‬. ، ، ،‫ﻣﺬي‬Ï‫ اﻟ‬Ì‫ﺳ‬2
Clothe him with a set of garments.” He will
be made to wear a crown of honour.” The
Qur’ān will say: “O Allāh! Make him wear
something more.” He will be made to wear
garments of honour. The Qur’ān will say: “O
Allāh! Be pleased with him.” Allāh ta‛ālā
will be pleased with him. He will then be
told: “Continue reading the Qur’ān and
continue ascending in rank.” One reward
will be recorded in his favour for each verse.
Details with regard to this recitation and ascension are
provided in another Hadīth. He will be told: Read
carefully and guardedly as you used to read in the
world, and continue ascending in rank. Your abode will
be at the last verse which you read.1
O Muslims! Ponder and reflect over these Ahādīth.
Learn the Qur’ān and make efforts to teach it to your
children. If you cannot read or teach the whole Qur’ān,
do as much as you can. If you cannot memorize
properly or cannot read clearly and correctly, there is
no need for you to become distressed. Just remain
attached to it, you will still be rewarded. If you cannot
memorize it, at least look inside and read, and teach it.
There are many virtues in this as well. If you do not
have the time or courage to acquire the whole Qur’ān,
you should at least sit in the company of a person who
can read it and listen to him reading (after having
obtained permission from him).
‫ إﻗﺮأ وارﺗﻖ‬،‫ ﺼﺎﺣﺐ اﻟﻘﺮآن‬Ê‫ ﻳﻌ‬،‫ ﻳﻘﺎل‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Â‫ ﺻ‬Ù>‫ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮو ﻋﻦ ا‬1
، ،‫ أﺑﻮ داؤد‬. ، ، :‫ﻣﺬي‬Ï‫ اﻟ‬.‫ﻚ ﻋﻦ آﺧﺮ آﻳﺔ ﺗﻘﺮأ ﺑﻬﺎ‬%-‫ ﻓﺈن ﻣ‬،‫ﻧﻴﺎ‬Ž‫ ا‬- ‫ورﺗﻞ ﻛﻤﺎ ﻛﻨﺖ ﺗﺮﺗﻞ‬
. ، ، :‫ اﺑﻦ ﺣﺒﺎن‬. ،
You have read the rewards for all this in the previously-
quoted Ahādīth. It is commonly understood that when
it is necessary to do something and there is reward for
it, then it is essential to adopt its means and there are
also rewards for the means. Based on this, it will be
necessary to adopt the means for the teaching and
learning of the Qur’ān, and one will be rewarded for
them as well. The means for this is that Muslims of
each area must get together and establish a maktab
where the Qur’ān is taught to their children. Elderly
people must also set aside some time from their jobs to
learn a little Qur’ān at a time. If a teacher cannot be
obtained to teach for free, they must get together to pay
him a liveable wage. Poor children must be provided
with food and clothing so that they could devote their
time to learning the Qur’ān. Whatever portions of the
Qur’ān the boys learn in the maktab, they must go
home and teach it to the women and sisters. In this
way, everyone in the house – the men and women – will
learn to read the Qur’ān. If a person cannot learn by
looking inside, he or she must memorize a few short
surahs.
There are certain rights which are due to the Qur’ān.
They are:
1. A person must constantly keep to reading the
Qur’ān no matter how much he knows – the whole
Qur’ān or a part of it. He must continue reading so that
he remembers it. If he does not, he will soon forget
everything.
2. If a person has an inclination to study a
translation of the Qur’ān, he must not study it by
himself because there is a strong possibility of his
misunderstanding something. He should rather study
it in lessons under an ‛ālim.
3. Utmost respect must be shown to the Qur’ān. Do
not stretch your legs towards it, do not turn your back
to it, do not sit in a place which is higher than it, do
not place it on the ground or floor. You should rather
place it on a desk or a pillow.
4. If it gets torn, wrap it in a clean cloth and bury it
in a spot where people do not normally walk.
5. When reading the Qur’ān, think to yourself that
you are conversing with Allāh ta‛ālā. If you do this, you
will see the effulgence which you will experience in your
heart.
LOVE FOR ALLĀH AND LOVE FOR RASŪLULLĀH

﴾1﴿
َ ُ ُْ َُ َ َ َ َ ُْ َ ُ َ َ ََ ْ َ
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫اﷲ َﺻ‬
ِ ‫ل‬ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮ‬q ‫ اﷲ‬ýِ ‫ﻦ أ…ٍﺲ ر‬q
‫ َﻣْﻦ‬.‫ﺎن‬ َ ْ ْ ‫ﻴْﻪ َوَﺟَﺪ ﺑﻬﻦ َﺣَﻼَوَة‬c ‫_ﻦ‬ ُ ْ َ ٌ ََ َ ََ
‫ ﺛﻼث ﻣﻦ‬:‫وﺳﻠﻢ‬
ِ ‫اﻹ<ﻤ‬ِ ِِ ِ ِ
َ َ ُ َ َ ُ ُ ‫َن‬4َ
‫ﺒًْﺪا‬q ‫ َوَﻣْﻦ أَﺣﺐ‬،‫ﻤﺎ ِﺳَﻮاﻫَﻤﺎ‬Uِ ‫ِْﻪ‬T‫اﷲ َوَرُﺳْﻮُ; أَﺣﺐ ِإ‬
ْ َ ْ ْ ُ ْ َ َ ْ َ ْ ُB ُ َ
‫ﻌَﺪ أن‬Œَ ‫ﻔِﺮ‬a‫ اﻟ‬-ِ ‫َﺮُه أن <ُﻌْﻮد‬a‫ َوَﻣْﻦ َﻳ‬،‫ﷲ‬ ِ ِ ‫`ﺒﻪ ِإﻻ‬ ِ ‫ﻻ‬
ْٰ ُ ْ َ ُ َ ْ َ َ َ ُ ْ ُ ُ َ َ ْ َ
.‫ﺎر‬
ِ >‫ ا‬-ِ ±‫ﺮه أن ﻳﻠ‬a‫أ•ﻘﺬه اﷲ ِﻣﻨﻪ ﻛﻤﺎ ﻳ‬
Hadrat Anas radiyallāhu ‛anhu narrates
that Rasūlullāh sallallāhu ‛alayhi wa sallam
said: “There are three qualities which, if
found in a person, he will experience the
sweetness of īmān: (1) Allāh ta‛ālā and His
Messenger sallallāhu ‛alayhi wa sallam are
more beloved to him than everything else.
(2) He loves a person solely for the sake of
Allāh ta‛ālā (not for any worldly motive. He
loves the person solely because he is a man
of Allāh). (3) He detests returning to
unbelief after Allāh ta‛ālā rescued him from
it just as he detests being cast into the fire.”
. ، ، :‫ﺴﻠﻢ‬U . ، ، :‫ا´ﺨﺎري‬1
﴾2﴿
ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫أ…ﺲ ر‬ ٍ ‫ﻦ‬q
َ
ْ ْ ‫أﺣﺐ‬ َ
َ ‫ﻮن‬µ‫أ‬َ ْ ُ َ َ
ْ ُ ُ َ ‫ﻳﺆﻣﻦ‬
¨ َ ‫أﺣﺪ_ﻢ‬ َ
ُ ِ ْ ُ ‫َوَﺳﻠَﻢ ﻻ‬
ِ ِ ِ َ ‫ﻪ ِﻣﻦ‬T‫إ‬
‫ه‬Ž‫وا‬ ِ ِ ×‫ﺣ‬
َ ْ َ ْ َ‫ه َوا>ﺎس أ‬Ž‫وو‬ َ
.‚‫ﻌ‬ ِ ِ ِِ ََ
said: “None of you is a complete believer
until he loves me more than his father, his
children and all people.”
﴾3﴿
ِ ‫رﺳﻮل‬ ‫ﻨﻪ ﻗﺎل ﻗﺎل‬q ‫ اﷲ‬ýِ ‫أ…ﺲ ر‬ ٍ ‫ﻦ‬q
َ ْ َ َ َ َ
َ َ ُ ¨ َ ٌْ َ ْ َ َ
ِ ِ ‫ِْﻪ ِﻣْﻦ أﻫِﻠِﻪ َوﻣ‬T‫ْﻮن أﺣﺐ ِإ‬µ‫ﺒﺪ ﺣ× أ‬q ‫ ﻻ ُﻳﺆِﻣُﻦ‬:‫َوﺳﻠَﻢ‬
;‫ﺎ‬
َ ْ ‫َوا>ﺎس َأ ْ َ ﻌ‬
.‚ ِ ِ
َ ْ َ َ ‫ﻨُْﻪ‬qَ ‫اﷲ‬
‫ﻷﻧﺖ َﻳﺎ‬ ُ ý َ ِ ‫ﻤﺮ َر‬q َُْ ّ َ ُْ َ َ ْ َ
َ َ ُ ‫ﻗﻮل‬ :‫ﺎر ِي‬
ِ ‫ ِرواﻳٍﺔ ِﻠﺒﺨ‬¢ِ ‫و‬
َ َ ََ َْ ْ ْ َ ُّ ْ َ B َ َ َْ َُ
‫ ﻻ‬:‫ﻘﺎل‬c . ْ ِ ‫ﻣﻦ •ﻔ‬ ِ ِ‫إﻻ‬ ‫ء‬ö
ٍ Ô
ِ ‫ ِﻣﻦ‬¥‫اﷲ أﺣﺐ ِإ‬ ِ ‫رﺳﻮل‬
َ َْ َ َ َ َ ُ َ َْ ْ َ
.‫ْﻚ ِﻣْﻦ •ﻔِﺴﻚ‬T‫ْﻮن أَﺣﺐ ِإ‬µ‫ﻴَِﺪِه َﺣ¨× أ‬Œِ ْ ِ ‫وا)ي •ﻔ‬ ِ
. ، ، :‫ﺴﻠﻢ‬U . ، ، :‫ا´ﺨﺎري‬1
. ، ، :‫ﺴﻠﻢ‬U2
ْ‫ ﻣﻦ‬¥َ ‫ﺐ إ‬B‫ﻚ ْاﻵَن َواﷲ أََﺣ‬َ َ َُْ ُ َ َ َُ ُ َ ََ
‫ ﻓِﺈﻧ‬:‫ﻨﻪ‬q ‫ اﷲ‬ýِ ‫ﻤﺮ ر‬q ‫ﻘﺎل‬c
ِ ِ ِ
َ ُ ْ َ ُ َ َْ َ َ َ َْ
.‫َﻤُﺮ ﻢ ِإ<َﻤﺎﻧﻚ‬q ‫ اﻵن ﻳَﺎ‬:‫ﻘﺎل‬c . ْ ِ ‫•ﻔ‬
said: “A person cannot be a true believer
until he loves me more than his family and
all people.”
A narration of Bukhārī from ‛Abullāh ibn Hishām
states that Hadrat ‛Umar radiyallāhu ‛anhu said: O
Rasūlullāh! I most certainly love you more than
everything except my own life. (In other words, it does
not seem as if I love you as much as I love my own
life).” Rasūlullāh sallallāhu ‛alayhi wa sallam said: “I
take an oath in the Being in whose control is my life,
you will not be a true believer unless you love me more
than your own life.” Hadrat ‛Umar radiyallāhu ‛anhu
said: “I now feel as if I love you more than my own life.”
Rasūlullāh sallallāhu ‛alayhi wa sallam said: “O ‛Umar!
You are now a true believer.”
This point can be easily understood as follows: Hadrat
‛Umar radiyallāhu ‛anhu did not think that one feels
the same amount of pain at the discomfort of others as
one feels for one’s own discomfort. This is why he felt
his life was more beloved to him. When he thought
about it, he realized that if the time came to give his
life, then every Muslim will certainly be prepared to give
his life to save the life of Rasūlullāh sallallāhu ‛alayhi
wa sallam. In the same way, a true Muslim will never
. :‫ا´ﺨﺎري‬1
turn away from giving his life for Islam. In this way,
Rasūlullāh sallallāhu ‛alayhi wa sallam is more beloved
than one’s own life.
﴾4﴿
َ ُ ّ >‫ﻨُْﻪ َﻋﻦ ا‬qَ ‫اﷲ‬ َ ْ َ
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫ َﺻ‬Ù ِِ ِ
ُ ý َ ِ ‫ﺎس َر‬ٍ ‫ﺒ‬q ‫ﻋِﻦ اﺑِﻦ‬
ّ ُ ْ ‫وأﺣﺒﻮ‬ َ
ْ B َ ‫ﻧﻌﻤﻪ‬ َ ‫ﻣﻦ‬ ْ ُ ْ ُ ْ َ ‫اﷲ َﻤﺎ‬
ْ ‫<ﻐﺬو_ﻢ ﺑﻪ‬ َ ‫أﺣﺒﻮا‬B َ :‫َوَﺳﻠَﻢ‬
‫&ﺐ‬ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
َ ‫اﷲ‬
.‫إﻳﺎي‬ ِ ِ
Hadrat ‛Abdullāh ibn ‛Abbās radiyallāhu
‛anhu narrates that Rasūlullāh sallallāhu
‛alayhi wa sallam said: “Love Allāh ta‛ālā
because He gives you of His bounties in
your food, and love me because Allāh ta‛ālā
loves me.”
This does not mean that we must love Allāh ta‛ālā
solely because He gives us food. Rather, what it means
is that Allāh’s bounties and favours are countless and
many. If a person cannot understand and fathom
them, he can at least understand this one favour which
is so obvious and can never be denied. Thus,
understand this one favour and love Allāh ta‛ālā for it.
﴾5﴿
َ َ َ ََ ْ َ
َ ََ َ ُ
:‫ﻘﺎل‬c ‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‬ Â‫ َﺻ‬Ù ّ >‫ ا‬Xَ‫ ِإ‬â‫ا‬
º ‫ﺎء أْﻋَﺮ‬ ‫ﺟ‬ ‫ﺲ‬ ٍ …‫ﻦ أ‬q
ِِ ِ
َ َ َ َ ْ َ ْ َ َ َ َ ُ َ
‫ َﻣﺎ‬:‫ﺎﻋﺔ؟ ﻗﺎل َﻣﺎ أﻋﺪدت َﻬﺎ؟ ﻗﺎل‬ ‫ َﻣَ× ا ﺴ‬،‫اﷲ‬ ْ َُ َ
ِ ‫ﻳﺎ رﺳﻮل‬
. ، ، :‫ﻣﺬي‬Ï‫اﻟ‬1
َ‫ﺐ اﷲ‬B‫ أُﺣ‬Ó ْ َّ َ َ َ َ َ َْ َ ََ ُ ْ َ ْ َ
ِ ِ € ‫ إِﻻ‬،‫أﻋﺪدت ﻬﺎ ﻛِﺜ† ﺻﻼٍة وﻻ ِﺻﻴٍﺎم‬
ْ َ َ ُ ُْ َُ َ َ ََ َْ َُ
‫ ا َﻤْﺮُء َﻣَﻊ‬:‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‬ Â‫اﷲ َﺻ‬ ِ ‫ﻘﺎل ُ; رﺳﻮل‬c .;ُ‫َورﺳﻮ‬
‫·=ٍء‬ْ َ ‫ﻓﺮﺣﻮا‬ ْ ُ َ ‚‫ﻤﺴﻠﻤ‬ ُ ْ َ َ ‫ﻤﺎ‬c
َ ْ ْ ُ ْ ‫رأﻳﺖ ا‬ ٌ َ َ ‫ﻗﺎل‬
َ َ :‫أ…ﺲ‬ َ َ
. ‫ﺐ‬ َ َ‫َﻣْﻦ أ‬
‫ﺣ‬
ِ ِ ِِ
َ ٰ ْ َُ َْ َ ْ ْ ََْ
.‫ﻓﺮﺣﻬﻢ ِﺑﺬ ِﻚ‬ ‫اﻹﺳﻼم‬
ِ ِ ‫ﻌﺪ‬Œ
that a Bedouin came to Rasūlullāh
sallallāhu ‛alayhi wa sallam and said: “O
Rasūlullāh! When will the Final Hour take
place?” Rasūlullāh sallallāhu ‛alayhi wa
sallam asked: “What preparations have you
made for it?” (that you are so enthusiastic
about its arrival) The man said: “I do not
have many salāhs and fasts, but I certainly
love Allāh and His Messenger.” Rasūlullāh
sallallāhu ‛alayhi wa sallam said: “(On the
day of Resurrection) each person will be
with the one whom he loved. (You will
therefore be with me. And the one who is
with me in the Hereafter will be with Allāh
ta‛ālā as well).” Hadrat Anas radiyallāhu
‛anhu said: “After embracing Islam, I did
not see the Muslims rejoicing over anything
as much as they rejoiced over this
[statement of Rasūlullāh sallallāhu ‛alayhi
wa sallam].”
What a great glad tiding in this Hadīth! Even if a
person does not have a large treasure of acts of
. ، ، :‫ﺴﻠﻢ‬U1
worship, he will receive such a great reward solely due
to his love for Allāh ta‛ālā and Rasūlullāh sallallāhu
‛alayhi wa sallam.
﴾6﴿
ُ Â‫ﻗﺎم َرُﺳْﻮُل اﷲ َﺻ‬ َ َ ‫ﻨُْﻪ ﻗََﺎل‬qَ ‫اﷲ‬ َ
‫اﷲ‬ ِ
ُ ýَ ِ ‫ َذّر َر‬âْ ‫ْﻦ أ‬qَ
ٍ ِ
ْ ُ ْ ّ َ ُ ‫ان‬
ُ ‫ﻬﻢ َﻓﺎ‬Œ‫ﻌﺬ‬
ْ‫•ﻬﻢ‬ ْ َُ ْ َ َٰ َ َ ْ َ ¨ َ َ َ َ َْ َ
ِ ِ ِ :‫ واﻵﻳﺔ‬،‫ﻋﻠﻴِﻪ وﺳﻠﻢ ﺣ× أﺻﺒﺢ ِﺑﺎﻳٍﺔ‬
ْ ُ ْ َ ْ ‫اﻧﺖ‬
ُ ْ ِ َ ‫ﺰ‬Y‫اﻟﻌﺰ‬ َ ْ َ ‫ﻓﺎﻧﻚ‬
َ َ ْ َُ ْ ْ َ ْ َ َ ُ َ
.‫ا&ﻜﻴﻢ‬ ِ ِ ‫ﻐﻔﺮ ﻬﻢ‬ِ ‫وان‬ ِ ‫ِﻋﺒﺎدك‬
Hadrat Abū Dharr Ghifārī radiyallāhu ‛anhu
narrates that Rasūlullāh sallallāhu ‛alayhi
wa sallam spent the entire night (in
tahajjud salāh) reading this verse:
ُ ْ َ ْ ‫اﻧﺖ‬
‫ﺰ‬Y‫اﻟﻌﺰ‬ َ ْ َ ‫ﻓﺎﻧﻚ‬
َ َ ْ َُ ْ ْ َ ْ َ َ ُ َ ْ ُ َ ْ ُْ ّ َ ُ ْ
ِ ‫ﻐﻔﺮ ﻬﻢ‬
ِ ِ ‫وان‬ ِ ‫ﻓﺎ•ﻬﻢ ِﻋﺒﺎدك‬
ِ ‫ﻬﻢ‬Œ‫ﻌﺬ‬ ِ ‫ِان‬
ُ ْ ِ َْ
‫ا&ﻜﻴﻢ‬
(O Allāh) If You punish them (my ummat),
they are Your servants (You have every
right over them). If You forgive them,(it is
not difficult at all for You because) You
alone are powerful (You can carry out the
biggest of tasks), and You are all-wise (if
You pardon sinners, it will be based on
wisdom).2
Shaykh Dehlawī rahimahullāh says that the theme of
this verse is a statement of Hadrat ‛Īsā ‛alayhis salām
. ، ، : ‫ﺴﺎ‬ƒ‫ اﻟ‬. ، ، :‫اﺑﻦ ﻣﺎﺟﻪ‬1

with respect to his people. Rasūlullāh sallallāhu ‛alayhi
wa sallam most probably made a similar
representation before Allāh ta‛ālā and requested the
forgiveness of his own ummat. Shaykh Dehlawī
rahimahullāh used the word “probably” as a precaution
although no other possibility exists. Now look at the
affection which Rasūlullāh sallallāhu ‛alayhi wa sallam
has for his ummat! He sacrificed his comfort for the
entire night for the sake of his ummat, continued
making du‛ā’ for his followers and sought pardon for
them. Can there be a person so heartless as to hear
such kindness and affection and still not develop love
for Rasūlullāh sallallāhu ‛alayhi wa sallam!?
﴾7﴿
ُ Â‫ﻨُْﻪ َﻗَﺎل َﻗَﺎل َرُﺳْﻮُل اﷲ َﺻ‬qَ ‫اﷲ‬ ُ ý َ ‫َْﺮَة‬Y‫ ُﻫَﺮ‬â َ ْ َ
‫اﷲ‬ َ ِ ‫ر‬ ْ
ِ
َ ِ ‫ﻦ أ‬q
ْ َ َ ََ ً َ َََْْ َ َ َ َ
‫ﺎءت َﻣﺎ‬ ‫ﺎرا ﻓﻠﻤﺎ أﺿ‬ ‫َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ َﻣﺜ ِ ْ ﻛَﻤﺜِﻞ َرُﺟٍﻞ اﺳﺘﻮﻗﺪ ﻧ‬
ْ ََ
‫ﺎر <ﻘﻌَﻦ‬ ُ ََ ْ B َ ٰ َ ُ َ ْ َ َ َ ََ ْ َ
ِ َ >‫ ا‬-ِ ‫ ﻘﻊ‬Íِ ‫واب اﻟ‬Ž‫ﺣﻮ ﻬﺎ ﺟﻌﻞ اﻟِﻔﺮاش وﻫِﺬِه ا‬
ٌ ٰ َ َ َ َ ْ ُ َْ َ
‫ ﻓﺄﻧﺎ اِﺧﺬ‬،‫ﻴَْﻬﺎ‬cِ ‫ﻴَﺘَﻘﺤْﻤَﻦ‬c ‫ﻐِﻠﺒْﻨَُﻪ‬Yَ‫ َوَﺟَﻌﻞ `ُﺠُﺰﻫﻦ َو‬،‫ﻴَْﻬﺎ‬cِ
ْ َ ََ َْ َ ْ ُ َ ُ
.‫ﻴَﻬﺎ‬cِ ‫ﺎر َوأ•ﺘُْﻢ ﻘﺤُﻤْﻮن‬ ِ >‫ﻢ ﻋِﻦ ا‬Q‫ِ ﺠِﺰ‬
Hadrat Abū Hurayrah radiyallāhu ‛anhu
wa sallam said: My similitude and your
similitude is like that of a person who
ignited a fire. Moths begin falling into it
while he is driving them away from it. They
. :‫ﺴﻠﻢ‬U ‫ﺻﺤﻴﺢ‬1
pay no heed to him and fall into the fire.
Similarly, I am holding you by your waists
and saving you from falling into the fire (by
stopping you from things which will cast
you into the Hell-fire), but you are falling
into it.
Look at the concern and attention of Rasūlullāh
sallallāhu ‛alayhi wa sallam in trying to save his
ummat from the Hell-fire! If this is not love, what is it?
It is most sorrowful if we cannot love someone who
shows so much of love for us.
﴾8﴿
َْ َُ َ ُْ َ ُ َ َ َ ْ َ ْ َ
Â‫اﷲ َﺻ‬ ِ ‫ل‬ ‫ﻨﻪ أن رﺳﻮ‬q ‫ اﷲ‬ýِ ‫اس ر‬ ٍ ‫ْﺮد‬Uِ ‫ﺎس ﺑِﻦ‬ ِ ‫ﺒ‬q ‫ﻦ‬q
ْ َُ ْ ْ ََ َ ُ َ َْ ُ
‫ ﻓﺄِﺟﻴَﺐ‬،‫ ِﻷﻣِﺘِﻪ َﻋِﺸﻴﺔ َﻋَﺮﻓﺔ ِﺑﺎ َﻤﻐِﻔَﺮِة‬Wَ‫اﷲ َﻋﻠﻴِﻪ َوَﺳﻠَﻢ د‬
ُ ْ ْ ٌ ٰ ّْ َ َ ْ َ َ َ ُ َ َ ْ َ ّْ َ
‫ اِﺧﺬ ِﻠَﻤﻈﻠْﻮ ِم‬Ó ‫ ﻓ ِ ِﺈ‬،‫ ﻗﺪ —ﻔْﺮت ُﻬْﻢ َﻣﺎ ﺧﻼ ا َﻤﻈﺎ ِِﻢ‬Ó ِ€
َْ َ َ ْ ُ ْ َ ْ َ ْ َ ْ َ َ ْ ْ ّ َ ْ َ َ َ ُ ْ
‫ﻨِﺔ‬°‫ﻄﻴﺖ ا ﻤﻈﻠﻮم ِﻣﻦ ا‬q‫ ِإن ِﺷﺌﺖ أ‬،‫ أي ر ِب‬:‫ ﻗﺎل‬.‫ِﻣﻨﻪ‬
َ ْ ْ َ ََ ُ ْ ُ ََْ َ ْ ََ َ
‫ ﻓﻠﻤﺎ أﺻﺒََﺢ ِﺑﺎ ُﻤْﺰدِﻟِﺔ‬.‫ﺘَﻪ‬8‫ﺐ َﻋِﺸ‬³ ِ ‫و—ﻔﺮت ِﻠﻈﺎ ِِﻢ ﻓﻠﻢ‬
ُ ْ ُ َ َ َ َ َ ََ َ َ ٰ َ ْ َُ َ B َ َ َ
‫اﷲ‬ِ ‫ ﻗﺎل ﺿِﺤﻚ رﺳﻮل‬.‫ ﻣﺎ ﺳﺄل‬X‫َء ﻓﺄﺟِﻴﺐ ِإ‬WŽ‫د ا‬W‫أ‬
ْ َ َ َ ََ َ َ َ َ َْ ُ
‫ٍﺮ‬aَ‫ﻘﺎل ُ; أﺑُْﻮ ﺑ‬c .‫َﺴَﻢ‬ž‫اﷲ َﻋﻠﻴِﻪ َوَﺳﻠَﻢ أْو ﻗﺎل ﺗ‬ Â‫َﺻ‬
ُ ْ َ َ ُْ َ ًَ ََ ٰ ُ َ َْ َ ُ َ ُ َ
‫ﺖ ﺗﻀَﺤﻚ‬ ‫ إِن ﻫِﺬِه ﺴﺎﻋﺔ ﻣﺎ ﻛﻨ‬،å ْ ّ ِ ‫ﺖ َوأ‬ ‫ أﻧ‬â ْ ‫ ﺑﺄ‬:‫ﻤﺮ‬q‫و‬
ِ ِ
ُ َ َ َ َ ُ َ َ ْ َ َ َ َ ْ َ ْ َ َ َْ
‫ ﻗﺎل إِن ﻋﺪو‬.‫ أﺿﺤﻚ اﷲ ِﺳﻨﻚ‬،‫ا)ي أﺿﺤﻜﻚ‬ ِ ‫ﻤﺎ‬c ،‫ﻴﻬﺎ‬cِ
ْ َ َ َ َ َ َ َ َ َ َ ْ ْ
ْ Wَ‫ﺎب ُد‬ َ ‫اﺳﺘََﺠ‬ ‫ﺲ ﻤﺎ ﻋِﻠﻢ أن اﷲ ﻋﺰ وﺟﻞ ﻗِﺪ‬8‫اﷲ ِإﺑِﻠ‬ ِ
ِ
ْ‫ْﺪُﻋﻮ‬Yَ‫ َرأْﺳﻪ َو‬M ٰ َ َُُْْ َ َ َ َ َ َB َ َ َ ْ ُ َ َ َ َ
‫اب ﻓﺠﻌﻞ `ﺜﻮه‬Ï‫ أﺧﺬ اﻟ‬،Íِ ‫و—ﻔﺮ ِﻷﻣ‬
ِ ِ
ُ ْ ‫ َﻣﺎ َرأَﻳ‬Ê َ َ ْ ََ ْ ُB َ ْ َْ
.‫ﺖ ِﻣْﻦ َﺟَﺰِﻋِﻪ‬ ْ ‫ﻜ‬
ِ ‫ ﻓﺄﺿﺤ‬.‫ِﻞ وا ﺒﻮِر‬Y‫ِﺑﺎ ﻮ‬
Hadrat ‛Abbās ibn Mirdās radiyallāhu ‛anhu
wa sallam sought forgiveness for his
ummat in the evening on the day of ‛Arafah.
He received a reply from Allāh ta‛ālā
stating: “I have pardoned them except for
rights which they owe to fellow humans
(e.g. I will certainly exact retribution from
the oppressor on behalf of the oppressed.
The former will not be forgiven without
being punished).” Rasūlullāh sallallāhu
‛alayhi wa sallam said: “O Allāh! If You
wish, You can give the oppressed person’s
right from Paradise and pardon the
oppressor.” However, this supplication was
not accepted on that evening. Rasūlullāh
sallallāhu ‛alayhi wa sallam made the same
supplication the next morning in
Muzdalifah, and his supplication was
accepted. He smiled when it was accepted.
When Abū Bakr radiyallāhu ‛anhu and
‛Umar radiyallāhu ‛anhu asked him the
reason for his smiling, he said: “When
Shaytān learnt that my supplication has
been accepted and the ummat has been
pardoned, he began pouring soil on his
. ، ، :‫اﺑﻦ ﻣﺎﺟﻪ‬1
head and rueing. I smiled when I saw his
agitation and restlessness.”
This Hadīth does not mean that the rights which are
owed to fellow humans will be unilaterally pardoned.
Nor does it mean that by performing hajj, they will be
pardoned without punishment. Before the acceptance
of this du‛ā’, there exists two possibilities: (1) A person
may have to remain in Hell forever as punishment for
the rights which he owes to fellow humans. (2)
Although he does not have to remain in Hell forever, he
will certainly be punished. After the acceptance of this
du‛ā’, two promises are realized: (1) After being
punished, there will certainly come a time when a
person will receive salvation. (2) Sometimes, even
without being punished, the person will receive
salvation by conferring bounties to the wronged person
and obtaining his approval.
Just ponder carefully! How much of concern and pain
Rasūlullāh sallallāhu ‛alayhi wa sallam had to endure
in obtaining this rule. Will this still not cause love for
him to gush forth from your heart!
﴾9﴿
‫اﷲ‬ ‫ل‬
ََْ ََ َ ََ َْ َ ُ
‫ﻮ‬ ‫ﻗ‬ ‫ﻼ‬ ‫ﺗ‬ ‫ﻢ‬ ‫ﻠ‬ ‫ﺳ‬ ‫و‬ ‫ﻪ‬ ‫ﻴ‬‫ﻠ‬ ‫ﻋ‬ ‫اﷲ‬ Â َ Ù>‫ْﻤﺮو أَن ا‬qَ ‫َﻋﻦ اﺑ ْﻦ‬
‫ﺻ‬
ِ ِ ِ ٍ ِ ِ
ُ ْ ّ َ ُ ْ ْ َ َ ّ ُ َ َ َ َ ْ
ْ َ َ ‫ إﺑ َْﺮ‬-
‫ﻬْﻢ‬Œ‫ ِإن ﻌ ِﺬ‬ëٰ8‫ َوﻗْﻮل ِﻋ‬،Ê ْ ‫ ﻓﺈﻧﻪ ِﻣ‬Ê
ِ
ْ
ِ ِ ‫ﻤﻦ ﺗِﺒﻌ‬c ‫اﻫﻴﻢ‬ ِ ِ ْ ِ
ُ ُ
،Í ْ ‫ أﻣ‬Í ْ ‫ ا َ! أﻣ‬:‫َﻊ ﻳََﺪﻳ ِْﻪ َوﻗََﺎل‬cَ‫ ﻓََﺮ‬.‫ﺎدَك اﻵﻳﺔ‬ ُ َ ْ ُ َ
‫ﻓِﺈ•ﻬﻢ ِﻋﺒ‬
ِ ِ
َ َُْ َُ ٰ ْ َ ْ ُ ْ َ ُ َ َ َ ٰ ََ
‫ﻘﻞ ُ; ِإﻧﺎ‬c ‫ ﻤٍﺪ‬X‫ْﻞ ِاذﻫﺐ ِإ‬YÃ ِ ‫ﻘﺎل اﷲ ﻳﺎ ِﺟ‬c .‫ﻰ‬a ‫و‬
َ َ َ ُ ْ َ ْ ُْ َ
.‫ أﻣِﺘﻚ َوﻻ …ُﺴْﻮُءَك‬-ِ ‫ِﺿﻴﻚ‬Ë‫ﺳ‬
َ ْ َ َ َ ُْ ْ ْ َ ْ ُ ْ َْ َ َ ْ َ َ
‫ﺎس‬ ٍ ‫ﺒ‬q ‫ﺸِﺎﺑِﻪ ﻋِﻦ اﺑِﻦ‬À‫ ﺗﻠِﺨﻴ ِﺺ ا ﻤ‬- ِ ‫وأﺧﺮج ا‡ِﻄﻴﺐ‬
َ َ ٰ ََْ َ Bَ َ ْ ْ ُ َْ َ ََ َْ ْ ُْ َ ُ َ َ
‫ ﻗﺎل‬، Ïc ‫ ﻗﻮِِ; و ﺴﻮف <ﻌِﻄﻴﻚ ر ﻚ‬-ِ ‫ﻨﻪ‬q ‫ اﷲ‬ýِ ‫ر‬
ُ ْ ٌ َ َ ٌ َُ ٰ َْ َ
‫ر‬Ž‫ ا‬- ‫ ﻛﺬا‬.‫ﺎر‬ ِ >‫ا‬ - ِ ‫ﻪ‬
ِ ‫ﺘ‬
ِ ‫ﻣ‬ ‫اﺣﺪ ِﻣﻦ أ‬ ِ ‫ﻤﺪ وو‬ ‫ﻻ ﻳﺮ‬
.‫ا ﻨﺜﻮر‬
Hadrat ‛Abdullāh ibn ‛Amr ibn al-‛Ās
radiyallāhu ‛anhu narrates that Rasūlullāh
sallallāhu ‛alayhi wa sallam read those
verses in which mention is made of the
supplications of Hadrat Ibrāhīm ‛alayhis
salām and Hadrat ‛Īsā ‛alayhis salām for
their respective ummats. He then raised
both his hands in supplication and said: “O
Allāh! My ummat. My ummat.” He then
began to cry. Allāh ta‛ālā said: “O Jibrīl! Go
to Muhammad (sallallāhu ‛alayhi wa
sallam) and ask him: ‘What is the reason
for your crying?’” He went and asked
Rasūlullāh sallallāhu ‛alayhi wa sallam who
then said to him whatever he had to say.
Allāh ta‛ālā said to Jibrīl: “Go to
Muhammad (sallallāhu ‛alayhi wa sallam)
. ، ، :‫ﺴﻠﻢ‬U1
.‫ ا>ﺎر‬- ‫ﻤﺪ وواﺣﺪ ﻣﻦ أﻣﺘﻪ‬ ‫ ﻻ ﻳﺮ‬:‫ ﻗﺎل‬، Ï‫ﺲ ﻳﻌﻄﻴﻚ ر ﻚ ﻓ‬8‫ أو ﻟ‬:;‫ ﻗﻮ‬- ‫ﻋﻦ اﺑﻦ ﻋﺒﺎس‬2
. \ :‫ر ا ﻨﺜﻮر‬Ž‫ ا‬. \ ،‫ﺸﺎﺑﻪ‬À ‫ﺗﻠﺨﻴﺺ ا‬
and say: “We will please you with regard to
your ummat and will not cause you any
grief.”
Ibn ‛Abbās radiyallāhu ‛anhu said:
“Rasūlullāh sallallāhu ‛alayhi wa sallam
will never be happy for as long as a single
person of his ummat remains in the Hell-
fire.”
Allāh ta‛ālā promised that He will keep Rasūlullāh
sallallāhu ‛alayhi wa sallam happy. Thus, Allāh willing,
not a single person from his ummat will remain in the
Hell-fire. O Muslims! If you are not going to love that
personality through whose blessings you received all
these bounties and favours, who are you going to love?
﴾10﴿
َُْ ُ ْ ً َ َُْ ُ ْ ُ َ
‫ﺒﺪ‬q ‫ﻨﻪ أن َرُﺟﻼ ِاﺳُﻤﻪ‬q ‫اﷲ‬ ý َ ِ ‫ا‡ َﻄﺎب َر‬
ِ ‫َﻤَﺮ ﺑ ِْﻦ‬q ‫ْﻦ‬q
َ ُ ُ ْ َ َ ً َ ُ َُ
‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‬ Â‫ َﺻ‬Ùِ >‫ن ﻳُﻀِﺤﻚ ا‬4 ،‫ﺎرا‬ Áِ ‫اﷲ ﻳﻠﻘﺐ‬ ِ
ٌ ُ َ َ َ َ َ ُ َ َ َُ ً َْ َ َُ َ َ
َُ َ َْ
‫ﻘﺎل رﺟﻞ‬c ÷ِ ‫ﺮ ِﺑِﻪ ﻓﺠ‬Uِ‫ ِﺑِﻪ ﻳﻮﻣﺎ ﻓﺄ‬àِ ‫ ﻓﺄ‬،‫اب‬ ِ v ‫ ا‬-ِ ‫ﻗﺪ ﺟ÷ه‬
Â‫ َﺻ‬Ù B >‫َﻘَﺎل ا‬cَ ،$ٰ ‫ َﻣﺎ ُﻳْﺆ‬Öَ َ µَْ‫ ا َ! اﻟَْﻌﻨُْﻪ َﻣﺎ أ‬:‫ِﻣَﻦ اﻟَْﻘْﻮِم‬
ِ
َ‫ﺐ اﷲ‬ B `ُ ‫ﺖ إﻧُﻪ‬ُ ْ َ َ ََ ُُْ َْ َ َ َ َ َْ َ ُ
ِ ِ ‫اﷲ ﻣﺎ ﻋِﻠﻤ‬ ِ ‫اﷲ ﻋﻠﻴِﻪ َوﺳﻠﻢ ﻻ ﺗﻠﻌﻨﻮه ﻓﻮ‬
َ
.;ُ‫َوَرُﺳْﻮ‬
Hadrat ‛Umar radiyallāhu ‛anhu relates that
there was a man whose name was
. ، :‫ا´ﺨﺎري‬1
‛Abdullāh and whose title was Himār.
Rasūlullāh sallallāhu ‛alayhi wa sallam had
punished him for consuming alcohol. He
was brought a second time and an order
was issued for his punishment again.
Someone said: “O Allāh! Curse him. He is
brought here so often!” Rasūlullāh
sallallāhu ‛alayhi wa sallam said: “Do not
curse him. By Allāh, as far as I know, he
loves Allāh and His Messenger.”
Look at the value which is attached to love for Allāh
ta‛ālā and Rasūlullāh sallallāhu ‛alayhi wa sallam.
Despite committing such a major crime, permission
was not given to curse him.
O Muslims! Where can you obtain such a treasure
which comes for free without any hardship and
difficulty? Do not let it slip by. Imbibe and absorb the
love of Allāh ta‛ālā and Rasūlullāh sallallāhu ‛alayhi
wa sallam in every vein of your body.
Belief In Predestination 116
BELIEF IN PREDESTINATION AND PLACING ONE’S TRUST IN

ALLĀH
This belief and practice has the following benefits:
1. No matter how calamitous or worrisome an
incident may be, the heart of the person who has this
belief will remain firm. He will think to himself that this
is what Allāh ta‛ālā had willed, and anything to the
contrary would certainly not have happened. Allāh
ta‛ālā will repulse it when He wills.
2. Once a person has understood the above point,
if there is any delay in the warding away of the
calamity, he will not become distressed, despondent
and weak-hearted.
3. Once a person has understood this, then in
order to remove the calamity, he will not follow a
course of action which would cause the displeasure of
Allāh ta‛ālā.
4. After understanding all the above and after
adopting all the means, he will occupy himself in
supplication. This is because he will realize that if the
calamity can only be removed by Allāh’s will, there is
more hope of benefit in beseeching Him alone. By
occupying himself in supplication, his bond with Allāh
ta‛ālā will be strengthened. This is the root of all
comforts.
5. When a person has the conviction of Allāh’s
power alone when doing every task, if he experiences
success in it, he will not vex pride or make claims to
success on the basis of his planning or intelligence.
The essence of all the above benefits is that the person
will be grateful during success and patient at the time
of failure. These benefits are encapsulated by Allāh
ta‛ālā in the following verse:
ُ ٰٰ َ ْ ُ َ ْ َ ََ ْ ُ َ َ َ ٰ َ ْ َ َْ َْ َ
ْ.‫ﻢ‬a‫اﺗ‬ ‫ﻢ وﻻ ﻔﺮﺣﻮا ِﺑﻤﺂ‬a‫ ﻣﺎ ﻓﺎﺗ‬M ‫ِﻟﻜﻴﻼ ﺗﺄﺳﻮا‬
So that you may not grieve over what has
missed you nor be boastful over what He
has given you.1
All this does not mean that a person can use
predestination as an excuse to give up the necessary
planning and adopting of means in accordance with the
Sharī‛ah. Instead, such a person will not give up even a
weak plan and he will have hope that Allāh ta‛ālā can
instil the necessary effect in it. This is why he will never
lose hope. Some people err in this regard.
Let alone Dīn which is a very great thing, the Hadīth
speaks out against the evils of lack of courage in even
the essentials of life. ‛Auf ibn Mālik radiyallāhu ‛anhu
narrates that Rasūlullāh sallallāhu ‛alayhi wa sallam
passed a decision on a certain case. The one who lost
the case said:
ُْ َْ َ ْ َ ُ َ ْ َ
‫ﻴﻞ‬Q‫ﻮ‬
ِ ‫وﻧﻌﻢ ا‬ِ ‫ اﷲ‬Ù‫ﺣﺴ‬
ِ
Allāh is enough for me. What an excellent
dispenser of affairs He is.
What he meant was that Allāh’s pleasure is my destiny.
Rasūlullāh sallallāhu ‛alayhi wa sallam said: “Allāh
dislikes absence of courage but a person must still
resort to his intelligence, (i.e. he must not be deficient
1 Sūrah al-Hadīd, 57: 23.

in his effort and planning). After this, if any task goes
beyond your control, you may say:
ُْ َْ َ ْ َ ُ َ ْ َ
‫ﻴﻞ‬Q‫ﻮ‬
ِ ‫وﻧﻌﻢ ا‬ِ ‫ اﷲ‬Ù‫ﺣﺴ‬
ِ
Allāh is enough for me. What an excellent
dispenser of affairs He is.1
I now relate those Ahādīth which make mention of
predestination.
﴾1﴿
ٌْ َ ُ ُْ َ َََُ ُْ َ ُ َ َ
َ ِ ْ ُ ×‫ﺒﺪ َﺣ‬q َ ْ َ
‫ﻳﺆﻣﻦ‬ ‫ﻳﺆﻣﻦ‬ِ ‫ﻌﻪ ﻻ‬c‫ﻨﻪ ر‬q ‫ اﷲ‬ýِ ‫ﺟﺎﺑﺮ ر‬ ٍ ِ ‫ﻦ‬q
ُ َ َ َ ‫<ﻌﻠﻢ َأن َﻣﺎ‬
ْ ُ َ ‫أﺻﺎﺑﻪ َ ْﻢ‬ َ َ ْ َ ×‫ﺣ‬¨ َ ‫ه‬O‫و‬ َ ْ َ ‫ﺑﺎﻟﻘﺪر‬ْ َْ
‫ﻦ‬a‫ﻳ‬ ِ ِّ َ ِ‫ﺧ†ه‬
ِ ِ ِ
ُ.‫ﺼﻴﺒﻪ‬T
َ ْ ُ ‫ﻦ‬a‫ﻳ‬ َُ َ ْ َ َ َ َ ُ َ ْ
ْ ُ َ ‫أﺧﻄﺄه َ ْﻢ‬
ِ ِ ‫ﺨﻄﺌﻪ وأن ﻣﺎ‬T ِ ُِ
Hadrat Jābir radiyallāhu ‛anhu narrates
said: A person cannot be a true believer
until he believes in predestination –
whether good or bad - until he is convinced
that whatever was to happen could not be
averted, and whatever was to miss him
could never befall him.
. \ \ :‫أﺑﻮ داؤد‬1
. :‫ﻣﺬي‬Ï‫اﻟ‬2
﴾2﴿
‫اﷲ‬ُ Â‫ َﺻ‬Ù ّ >‫ﺖ َﺧﻠَْﻒ ا‬ ُ ْ‫ﻨُْﻪ ُﻛﻨ‬qَ ‫اﷲ‬

ُ ý َ ِ ‫ﺎس َر‬ َ ْ َ
ِِ
َْ َ َ ‫ﻚ‬ َ ُّ َ ُ ّْ ُ َ ُ َ ْ َ َ َ َ َ َ َْ َ
‫ ِاﺣﻔ ِﻆ‬:‫ﺎت‬ ٍ ‫»ﻤ‬ ِ ‫ أﻋ ِﻠﻤ‬Óِ ‫ ِإ‬،‫ ﻳﺎ ﻏﻼم‬¥ِ ‫ﻘﺎل‬c ‫ﻋﻠﻴِﻪ وﺳﻠﻢ‬
ْ َ
ْ َ َ َ َ َ َ َُ ُْ َ َ َ ْ َ ْ ََْ َ
‫ﺖ ﻓﺎﺳﺌَِﻞ‬ ‫ إِذا ﺳﺄﻟ‬،‫¿ﺪه ¿ﺎﻫﻚ‬ ِ ‫ ِاﺣﻔ ِﻆ اﷲ‬،‫اﷲ `ﻔﻈﻚ‬
َ َ ُْ َ َْ ْ َْ َ َ ََْْ َ
‫ َواﻋﻠْﻢ أن اﻷﻣﺔ ِﻮ‬.‫ﺎﷲ‬ ِ ‫ذا اﺳﺘﻌﻨﺖ ﻓﺎﺳﺘِﻌﻦ ِﺑ‬Ñِ‫ َو‬،‫اﷲ‬
َ
َْ ْ َ َ ْ ُ َ ْ َ ْ َ ْ َ ‫<ﻨﻔﻌﻮك‬ َ ُ َ ْ َ ‫أن‬ ْ َ َٰ ْ َََْ
‫=ٍء ﻗﺪ‬ ِ · ‫·=ء ﻢ <ﻨﻔﻌﻮك ِإﻻ‬ ٍ ِ ْ M ‫اﺟﺘﻤﻌﺖ‬
َْ ْ َ َ ْ B ُ َ ْ َ ٰ َ ْ ُ َ َ ْ َ َ َ ُ ََُ َ
‫·=ء ﻢ‬ ٍ ِ ‫ أن ﻳ&وك‬M ‫ن اﺟﺘﻤﻌﻮا‬Ñ‫و‬ ِ ِ ،‫ﻛﺘﺒﻪ اﷲ ﻚ‬
ُ َ ْ َ ْ ‫رﻓﻌﺖ‬
‫اﻷﻗﻼم‬ َ ُ َ ْ َ َ ُ ُ َ َ َ ْ َ ْ َ ‫ﻳ&وك إﻻ‬
ٍ ِ ِ ْ B َ
َ ُ
ِ ِ .‫·=ء ﻗﺪ ﻛﺘﺒﻪ اﷲ ﻋﻠﻴﻚ‬
ُ ُ B ُ
.‫ﺼﺤﻒ‬ ِ َ
‫وﺟﻔﺖ ا‬
Hadrat Ibn ‛Abbās radiyallāhu ‛anhu
narrates: I was behind Rasūlullāh
sallallāhu ‛alayhi wa sallam [on an animal].
He said: “O boy! I am about to teach you
some facts: Uphold the injunctions of Allāh
and He will safeguard you. Uphold the
injunctions of Allāh and you will find Him
with you. If you have to ask, ask from Allāh
alone. If you seek help, seek help from Allāh
alone. Have this conviction that if the entire
creation were to get together to benefit you
in any way, they will not be able to benefit
you in any way except with what Allāh had
already destined for you. And if they were to
. \ \ :‫ﻣﺬي‬Ï‫اﻟ‬1
harm you in any way, they will not be able
to harm you in any way except with what
Allāh had already destined for you. The
pens [recording the destinies] have been
raised and the pages [on which the
destinies are recorded] have dried, [so there
can be no alterations, additions or
erasures].”
﴾3﴿
ْ ‫ﺲ‬ï ْ َ ‫ﻣﻦ‬
ْ ‫ﺒﺪ‬q َْ Ô ُّ ٰ ُ َ ََ ُ َ َ َ َْ َ ْ َ
‫ﻣﻦ‬
ِ ٍ ِ ٍ ِ ِ X‫إ‬ ‫اﷲ‬ ‫ﻓﺮغ‬ ‫ﻌﻪ‬c‫ر‬ ‫رداء‬Ž‫ا‬
ِ â‫أ‬
ِ ‫ﻦ‬q
َ َ َ
ٌ
.‫وﺷ¬ أْم َﺳِﻌﻴْﺪ‬º ِ َ َ ‫ﻌﻪ‬ َ ْ َ َ َ
ِ ِ ‫ﻀﺠ‬U‫ﻤﻠﻪ َو‬q‫و‬
ِ ِ َ ‫ورزﻗﻪ‬
ْ
ِ ِ ِ َ ‫أﺟﻠﻪ‬
ِِ
Hadrat Abū Dardā’ radiyallāhu ‛anhu
narrates that Allāh ta‛ālā has dispensed
with five things as regards every servant: (1)
his life-span, (2) his sustenance, (3) his
actions, (4) place of burial, (5) whether he
will be fortunate or unfortunate as regards
his destiny.
﴾4﴿
َ َ َ ْ َ Mَٰ َ َ َْ َ َََُ ََ َ ُ ْ َ
‫ﻦ اﻧﻚ ِإِن‬B‫ُﻈ‬ ‫ٍء‬ö ‫ﻌﻪ ﻻ ﻌﺠﻠﻦ‬c‫ﺔ ر‬Y‫ﺎو‬ ِ ‫ﻦ ﻣﻌ‬q
َ ٰ ْ َْ َْ ُ ‫َن‬4َ ‫ْن‬Ñ‫ُﻪ َو‬Qُ‫ﻚ ُﻣْﺪر‬
َ َ َ
ْT‫ﺖ إ‬ َ ْ‫اﺳﺘَْﻌَﺠﻠ‬
ْ
،‫<ﻘﺪر ذ ِﻚ‬
ِ ‫ﻢ‬ ‫اﷲ‬ ِ ِ ‫ﻧ‬ € ‫ﻪ‬
ِ ِ
. \ \ :‫ ا ﻌﺠﻢ اﻷوﺳﻂ‬. \ \ :‫ﺴﻨﺪ اﻟ'ار‬U . \ :‫ﺪ‬Á‫ﺴﻨﺪ أ‬U1

ٌ ُْ ْ َ ُ َ ُْ َ َ ْ َ َْ ْ َ َ B َُ َ َْ ْ َ ََ
‫ﻧﻪ ﻣﺪﻓﻮع‬€ ‫ﻨﻪ‬q ‫إن اﺳﺘﺄﺧﺮت‬ ِ ِ ‫ﻧﻚ‬€ ‫ﺴﺘﺄﺧﺮن ﻈﻦ‬ì
ِ ‫وﻻ‬
َ َ
َ ْ َ َُ َ ْ َ ُ َ ْ َ َ ْ َ
.‫ﻋﻠﻴﻚ‬ ‫ن اﷲ ﻗﺪ ﻗﺪره‬4 ‫ن‬Ñ‫و‬
ِ ،‫ﻨﻚ‬q
Hadrat Mu‛āwiyah radiyallāhu ‛anhu
wa sallam said: Do not hasten towards
something thinking that if you rush
towards it you will acquire it even if Allāh
ta‛ālā has not destined it for you. Do not
move away from something thinking that if
you move away from it, it will be averted
from you even if Allāh ta‛ālā has destined it
for you.
In other words, both these thoughts are wrong. In fact,
the thing which is not destined for you will not be
acquired even if you advance towards it. It is therefore
futile to go forward while thinking in this way. In the
same way, the thing which is destined for you cannot
be averted even if you try to avert yourself from it. It is
futile to save one’s self from such thoughts.
﴾5﴿
َ ُ ََْ َ َٰ ْ ْ ُ َ َ َ ُْ َ ُ َ َ َََْ ُ ْ َ ْ َ
‫<ﻨﻔﻌﻚ‬ ‫ ﻣﺎ‬M ‫إﺣﺮص‬ ِ ِ ‫ﻌﻪ‬c‫ﻨﻪ ر‬q ‫ اﷲ‬ýِ ‫ﺮة ر‬Y‫ ﻫﺮ‬âِ ‫ﻦ أ‬q
َّ ْ َ ْ ُ َ َ َ ٌ َ َ َ َ َ ْ َ ْ َ ْ َ َ َ ْ َْ َ
ْ ‫ء ﻓﻼ ﻘﻞ ﻮ‬ö
Ó€ ْ ‫ن أﺻﺎﺑﻚ‬Ñ‫ و‬،‫ﺑﺎﷲ وﻻ ﻌﺠﺰ‬ ِ ِ ‫واﺳﺘﻌﻦ‬
ِ
ِ ِ
َ َ َ َ ََ ُ َ َ ُْ ْ ٰ َ َ َ َ َ ََ ُ ََْ
.‫َﻌﻞ‬c ‫ﺎء‬ ‫ﻦ ﻗﻞ ﻗﺪر اﷲ وﻣﺎ ﺷ‬a ِ ‫ َوﻟ‬،‫ﺬا‬Q‫ن ﻛﺬا َو‬t‫ﻌﻠﺖ ﻟ‬c
. \ \ :†‫ ا ﻌﺠﻢ ا ﻜﺒ‬. \ \ :‫ا ﻌﺠﻢ اﻷوﺳﻂ‬1

. \ \ :‫ﺴﻠﻢ‬U2
wa sallam said: Strive to acquire that which
is of benefit to you, and ask Allāh ta‛ālā for
His help and do not lose hope. If any
incident befalls you, do not say: “Had I done
this, then this would have been its
outcome.” Instead, you must say: “This is
what Allāh ta‛ālā had decreed, and He did
what He willed.”
The above Ahādīth by and large dealt with the issue of
predestination. The following verses and Ahādīth are
more on the subject of reliance, and a little on
predestination.
﴾6﴿
ََ ْ َََ َ ْ ََ َ َ ‫َْْ ج‬
َ ‫ اﷲ ط ان‬M ْ ُْ ََ
‫اﷲ‬ ِ ِ Ø‫ﺘﻮ‬c ‫ﺮ ﻓِﺎذا ﻋﺰﻣﺖ‬Uِ ‫ اﻻ‬-ِ ‫وﺷﺎورﻫﻢ‬ِ
ْ ّ ََ ُْ B ُ
َ‚(‫ﻤﺘﻮ‬
ِ ‫`ﺐ ا‬ ِ
Take counsel from them in all matters.
Once you have decided over the matter,
place your trust in Allāh. Allāh loves those
who place their trust in Him.1
Can there be a greater treasure than Allāh ta‛ālā
having love for those who place their trust in Him!?
When Allāh ta‛ālā loves a person, can there be any
doubt about his success?

We learn from this verse that reliance must be
accompanied by planning and adopting measures.
After all, taking counsel from others is for the sake of
planning. However, one must not rely on one’s
planning. Instead, he must adopt the measures and
then place his trust in Allāh ta‛ālā.
﴾7﴿
ْ ُ ْ َ ْ َ ‫ ْﻢ‬a‫ﻟ‬ ُ َ ََُْ َْ َ ُ ُ ُ َ ‫ﻗﺎل‬
َ َ َ ْ َ
‫ﻓﺎﺧﺸﻮﻫﻢ‬ ‫ا>ﺎس ِان ا>ﺎس ﻗﺪ ﻌﻮا‬ ‫ﻬﻢ‬ ‫ا)<ﻦ‬ِ
ُْ َ َ ْ َ ُ ْ ْ ُ َُ ْ َ ْ
ْ َ ‫وﻧﻌﻢ ا‬ ُ َ Â‫َ ً ﺻ‬ ْ ْ َُ ََ
‫ﻓﺎ•ﻘﻠﺒﻮا‬ ِ َ ِ َ ‫ﻨﺎ اﷲ‬ž‫َوﻗﺎ ﻮا ﺣﺴ‬
.‫ﻴﻞ‬Q‫ﻮ‬ ‫ﻓﺰادﻫﻢ ِا<ﻤﺎﻧﺎ‬
َ َ ْ َُْ ‫ْ َْ َ ْ ُ ْ ُ ٌْﻻ‬ ْ ََ ّ َْ
‫رﺿﻮان‬ ِ ‫وﻓﻀﻞ ﻟﻢ <ﻤﺴﺴﻬﻢ ﺳﻮء وا ﺒﻌﻮا‬ ٍ ِ ‫ﺑﻨﻌﻤﺔ ِﻣ َﻦ‬
‫اﷲ‬ ٍ ِِ
ْ َ ْ َ ُ
ْ ‫واﷲ‬ ُ َ ‫اﷲ ط‬
.‫ﻋﻈﻴﻢ‬
ٍ ِ ‫ﻓﻀﻞ‬ ٍ ‫ذو‬ ِ
Those to whom the people said: “The people
[residents of Makkah] have gathered
equipment to confront you, therefore fear
them!” But their īmān increased further
and they said: “Allāh is sufficient for us,
and what an excellent dispenser [of affairs]
He is!” Then the Muslims returned with the
favour and bounty of Allāh, no harm
whatsoever afflicted them, and they became
subservient to the pleasure of Allāh. And
the favour of Allāh is great.1
These verses make reference to an incident in which
the Sahābah radiyallāhu ‛anhum benefited both

materially and spiritually. Allāh ta‛ālā demonstrates
that they received these two treasures by virtue of their
reliance on Him.
﴾8﴿
َ َ ‫َ َ َ َ ُ ََ ج ُ َ َ ْ َٰ ج‬ ََْ B ْ ُْ
ِ M‫ﻮ>ﺎ َو‬U
‫اﷲ‬ ‫ﻨﺂ ِاﻻ ﻣﺎ ﻛﺘﺐ اﷲ >ﺎ ﻫﻮ‬ž‫ﻳﺼﻴ‬ ِ ‫ﻗﻞ ﻟﻦ‬
َ ْ َ ْ ُ ََ ْ َ ُْ َ ُْ ْ ُْ
َ ‫ﺼﻮن‬ َََْ َ
‫ﺑﻨﺂ ِاﻻ ِاﺣﺪى‬ ِ ‫ ﻗﻞ ﻫﻞ ﺗﺮ‬.‫ﻤﺆﻣﻨﻮن‬ ِ ‫ ا‬Ø‫ﻓﻠﻴﺘﻮ‬ ِ
َ َ ُ ُ ُ َْ B ْ َ ْ ُ َ َ َ ‫ﻦ‬u‫و‬
ُ Ï• ْ َ َ ْ ُْ
ُ ْ َ َ ‫ﻴ‚ ط‬ƒ‫ا&ﺴ‬
‫ﺑﻌﺬاب‬
ٍ ِ ‫اﷲ‬ ‫ﻢ‬a‫ﺼﻴﺒ‬ ِ ‫ﻳ‬ ‫ن‬ ‫ا‬ ‫ﻢ‬a‫ﺑ‬ ِ ‫ﺺ‬ ِ
َ ْ ُ ََّB ْ ُ َ َ ْ ُ َ َ َ Â‫ّ ْ ْ َ ْ َ ْ ْ َ ﺻ‬
.‫ ِﺼﻮن‬Ï‫ﻢ ﻣ‬a‫ ﺼﻮآ ِاﻧﺎ ﻣﻌ‬Ïc ‫ﻳﺪ<ﻨﺎ‬ ِ ‫ﻋﻨﺪهِ او ِﺑﺎ‬
ِ ِ ‫ِﻣﻦ‬
Say: “Nothing will ever afflict us except
what Allāh has ordained for us. He alone is
our master.”(It is obligatory on the slave to
be pleased with whatever the master
ordains). It is in Allāh alone that the
Muslims should place their trust. Say: “Are
you hopefully waiting for us but one of the
two good things?1 While we are hopefully
waiting for you that Allāh afflicts you with a
punishment from Himself or at our hands.
Wait, then, we are also waiting with you.”2
It is established from the above that the effect of
tawakkul is that even if a disagreeable situation
presents itself, a believer is not worried by it. He
considers it best. If the good outcome of it is not
1 Just as a good situation is good for us, a difficult situation

– as regards its outcome – is also good for us because our
ranks increase and our sins are pardoned.
2 Sūrah at-Taubah, 9: 51-52.
realized in this world, it will certainly be realized in the
Hereafter which is our original and final abode. That is
where good will always come to our benefit.
﴾9﴿
ْ ُْ ََ َْ َ َ ْ ُ ْ َ ٰ ْ ُ ْ ُ ْ ِ ْ َ ‫ ٰﻳ‬È‫ﻮ‬U ٰ ُْ َ ََ
‫ﺗﻮ(ﻮآ ِان‬ ‫ﻌﻠﻴﻪ‬c
ِ ‫ﺑﺎﷲ‬
ِ ِ ‫ﻘﻮم ِان ﻛﻨﺘﻢ اﻣﻨﺘﻢ‬ ‫وﻗﺎل‬
ْ
ًَْ َْ ََْ َ َ َ ‫ََ َ ج‬ َ َ ُْ َ َ َْ ْ B ْ ُْ ُ
‫ﻓﺘﻨﺔ‬ِ ‫اﷲ ﺗﻮ(ﻨﺎ ر ﻨﺎ ﻻ ¿ﻌﻠﻨﺎ‬ ِ M ‫ﻘﺎ ﻮا‬c .‚‫ﻣﺴﻠﻤ‬ ِِ ‫ﻛﻨﺘﻢ‬
َ ْ ‫ﻠﻘﻮم اﻟ̈ﻈ‬ َّْ
.‚‫ﻠﻤ‬ِِ ِ ْ ‫ِﻟ‬
Mūsā said: “O my people! If you have
indeed believed in Allāh, place your trust in
Him if you are obedient.” They said: “It is in
Allāh that we have placed our trust. O our
Sustainer! Do not test us by the force of
this oppressive people.”1
We learn from this that a supplication is more
acceptable when it is accompanied by tawakkul.
﴾10﴿
َ ُ َ ‫اﷲ‬
ُ ُ ْ َ ‫ﻬﻮ‬c ََ ْ ََ ْ ََ
.‫ﺣﺴﺒﻪ‬ ِ M Ø‫<ﺘﻮ‬ ‫وﻣﻦ‬
Whoever places his trust in Allāh, He is
sufficient for him.2
Allāh suffices for him physically or spiritually.
1 Sūrah Yūnus, 11: 84-85.

2 Sūrah at-Talāq, 65: 3.
Look at the promise which is made for having
tawakkul. Spiritual sufficiency may not be known for
now, but it is understood quite soon.
﴾11﴿
َْ ُ ُْ َُ َ َ َ َ َُْ ُ َ َ ْ َ ْ َ
‫اﷲ َﻋﻠﻴِﻪ‬ Â‫اﷲ َﺻ‬ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﻦ ﺳﻌٍﺪ ر‬q
َ ُ َ َ َٰ َ
‫ َوِﻣْﻦ‬،;ُ ‫اﷲ‬ ó‫ ِﻣْﻦ َﺳَﻌﺎدِة اﺑ ِْﻦ ادَم ِرَﺿُﺎه َِﻤﺎ ﻗ‬:‫َوَﺳﻠَﻢ‬
َ َ ٰ ‫ﺷﻘﺎوة ْاﺑﻦ‬
‫ادم‬ َ َ َ ‫وﻣﻦ‬ َ َ َ ْ ‫ﺗﺮﻛﻪ‬
ْ َ .‫اﺳﺘﺨﺎرة اﷲ‬ ُ ُ ْ َ ‫ﺎوة اﺑ ْﻦ ٰاَد َم‬
َ َ َ
ِ ِ ِ ِ ِ ِ ِ ‫ﺷﻘ‬
َ ُ َ َ َ ُ ُ َ َ
.;ُ ‫اﷲ‬ ó‫ﺑﻤﺎ ﻗ‬ ِ ‫ﺳﺨﻄﻪ‬
Hadrat Sa‛d radiyallāhu ‛anhu narrates that
said: The good fortune of a person lies in
being pleased with whatever Allāh ta‛ālā
has decreed for him. A person’s deprivation
is when he gives up asking Allāh ta‛ālā for
good. He is also a deprived person when he
is displeased with what Allāh ta‛ālā decreed
for him.
﴾12﴿
‫اﷲ‬
ُْ َُ َ َ َ َ ُْ َ ُ َ َ َ ْ ‫ﻤﺮو ْﺑﻦ‬q
ْ َ ‫ﻦ‬q
ْ َ
ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫اﻟﻌﺎص ر‬
ِ ِ ِ
ٌَْ ُ َ ّ ُ ََٰ ْ َ َْ َ ََ َْ َ ُ َ
‫ﺷﻌﺒﺔ‬ ‫واد‬
ٍ ‫ﻞ‬a‫ﺑ‬
ِ ِ ‫اﺑﻦ ادم‬ِ ‫ ِإن ﻗﻠﺐ‬:‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬Â‫ﺻ‬
. \ \ :‫ﺪ‬Á‫ﺴﻨﺪ أ‬U . \ \ :‫ﻣﺬي‬Ï‫اﻟ‬1

ُ َ ََْ َ ّ َ ُ َُ َْ َ ُ َ ْ ّ َُْ َ ََ ََ
،‫اد أﻫﻠﻜﻪ‬ ِ ‫ﻤﻦ ا ﺒﻊ ﻗﻠﺒﻪ ا ِﺸﻌﺐ »ﻬﺎ ﻢ <ﺒ‬c
ٍ ‫ﺎل اﷲ ِﺑﺄ ِي و‬ ِ
ََ َ ََ ْ َ َ
َ ‫ اﷲ َﻛَﻔُﺎه ا ّﺸْﻌ‬M
.‫ﺐ‬ ِ ِ Ø‫وﻣﻦ ﺗﻮ‬
Hadrat ‛Amr ibn al-‛Ās radiyallāhu ‛anhu
wa sallam said: A person’s heart is
branched out in every direction. Allāh ta‛ālā
does not bother about which direction the
person is destroyed when he allows his
heart to run in each of those directions. As
for the one who places his trust in Allāh
ta‛ālā, He suffices him with respect to all
those branches.
In other words, he does not experience any worry and
difficulty.
﴾13﴿
َ َ ‫ اﷲ َﻋﺰ‬Xَ ‫ا•ﻘﻄﻊ إ‬
‫وﺟﻞ‬ َ َ َ ْ ‫ َﻣﻦ‬:‫َﻌُﻪ‬cَ‫ان ﺑْﻦ ُﺣَﺼ ْ‚ َر‬َ َْ ْ َ
ِ ِ ِ ٍ ِ ‫ﻦ ِﻋﻤﺮ‬q
‫وﻣﻦ‬ ُ َ ْ َ ‫ﺣﻴﺚ َﻻ‬
َ َ .‫ﺴﺐ‬À` ُ َْ ْ َََُ َ ََُْ ُ ُ ُ ََ
‫ﻣﺌﻮﻧﺔ ورزﻗﻪ ِﻣﻦ‬ Ô ‫ﻛﻔﺎه اﷲ‬
ِ ِ ٍ
َ
َ ْ ‫اﷲ‬ َ َ ْ B X‫ا•ﻘﻄﻊ َإ‬
ُ َ ‫•ﻴﺎ‬Ž‫ا‬
ُ ‫و(ﻪ‬ َ ََْ
.‫ﻬﺎ‬T‫إ‬ ِ ِ
Hadrat ‛Imrān ibn Husayn radiyallāhu
‛alayhi wa sallam said: When a person
hands himself over totally to Allāh ta‛ālā,
He takes it upon Himself to fulfil all his
. \ \ :‫اﺑﻦ ﻣﺎﺟﻪ‬1
. \ \ :‫ﻫﻴﺐ‬Ï‫ﻏﻴﺐ واﻟ‬Ï‫اﻟ‬2
responsibilities. He gives him sustenance
from places he never imagined. As for the
one who attaches himself to the world,
Allāh ta‛ālā leaves him to the world.
﴾14﴿
َ ُ َ َ َْ ُ َ
‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‬ Â‫ﻨُﻪ ﻗﺎل َﺻ‬q ‫اﷲ‬ َ ِ ‫ْﻦ أ… ٍَﺲ َر‬qَ
ý
َ ْ ْ :‫ اﷲ‬M َ َ ُ ْ ََ َ َ َ َْ َْ َ َ ْ َ ْ َ َ ّ َ ْ َ ْ
‫إﻋﻘﻠﻬﺎ‬ِ ِ ِ ‫ا´ﻌ† وﻗﺎل ﺗﻮ(ﺖ‬ ِ ‫ ﻤﺎ أن أﻫﻤﻞ‬â‫ﻸﻋﺮا‬ِِ ِ
ْ َََ
.Ø‫وﺗﻮ‬
Hadrat Anas radiyallāhu ‛anhu narrates: A
Bedouin left his camel open and said: “I
place my trust in Allāh.” Rasūlullāh
sallallāhu ‛alayhi wa sallam said to him:
“Tie your camel and trust in Allāh.”
In other words, taking precautions is not prohibited. A
person may take physical and mental precautions, but
he must not rely on them.
﴾15﴿
ُ Â‫ َﺻ‬Ù>‫ ا‬æ‫أ‬ ََ ً ُ َ َ َُْ ُ َ َ ََ َ ُ ْ َ ْ َ
‫اﷲ‬ ِ ‫ﻨﻪ أن رﺟﻼ‬q ‫ اﷲ‬ýِ ‫ ﺧﺰاﻣﺔ ر‬âِ ‫ﻦ أ‬q
ٰ َ َ َ ‫ودواء‬
ً َ َ َ ‫“ﻴﻬﺎ‬Ï‫…ﺴ‬ ً ُ َ ََْ َ َ َ َ َ َ َ َْ َ
َ ْ ْ َ ْ َ *‫ر‬
،‫•ﺘﺪاوى ِﺑِﻪ‬ ِ ‫ أرأﻳﺖ‬:‫ﻘﺎل‬c ‫ﻋﻠﻴِﻪ وﺳﻠﻢ‬
. \ \ :‫ﻣﺬي‬Ï‫اﻟ‬1
َْ َ ِ ‫ ﻗََﺎل‬.‫ ْﺌًﺎ‬8‫اﷲ َﺷ‬
‫ ِﻣْﻦ ﻗﺪِر‬í
ْ َ ْ B َ ْ َ َْ َ ً َُ
ِ ‫ ﻫﻞ ﺗُﺮد ِﻣﻦ ﻗﺪِر‬،‫َو ﻘﺎة •ﺘِﻘﻴﻬﺎ‬
.‫اﷲ‬
ِ
Hadrat Abū Khuzāmah radiyallāhu ‛anhu
narrates that someone asked Rasūlullāh
sallallāhu ‛alayhi wa sallam: “Can
medicines and spiritual measures defer
divine decree?” He replied: “Resorting to
these measures is part of predestination.”
In other words, it is also decreed that a certain
medication or spiritual measure will benefit.
Conclusion
O Muslims! Take a lesson from these verses and
Ahādīth. No matter what the difficulty, do not lose hope
and do not move away from Dīn. Allāh ta‛ālā will help
you.
. :‫ﻣﺬي‬Ï‫ اﻟ‬Ì‫ﺳ‬1
Beseeching Allāh 130
BESEECHING ALLĀH
Beseeching Allāh ta‛ālā means that whatever you need
– whether material or spiritual, whether you have to
strive for it or whether it is beyond your effort and
control – you must beg for it from Allāh ta‛ālā.
However, you must be very cautious about not asking
for something sinful. This definition encompasses
everything.
Take the following examples:
1. If a person is engaged in farming or trade, he
has to toil and also have the necessary
implements and goods. At the same time, he
must make du‛ā’ to Allāh ta‛ālā by saying: “O
Allāh! Bless my farm and save it from loss.”
2. If an enemy is vexing you – whether for worldly
reasons or Dīnī reasons – you have to make
plans to protect yourself from him. The plan
could be within your power or it could entail
obtaining the help of the ruler [police, etc.].
Together with resorting to these plans, you have
to make du‛ā’ to Allāh ta‛ālā by saying: “O Allāh!
You destroy this enemy.”
3. A person is sick. He has to resort to medical
treatment and medication. At the same time, he
Allāh! You remove this ailment.”
4. You have wealth. You have to adopt the means
to safeguard it, e.g. by placing it in a secure
place which has strong locks, or guarding it by
appointing workers or house people to keep
watch over it. Together with this, you have to
make du‛ā’ to Allāh ta‛ālā by saying: “O Allāh!
Protect it from thieves.”
5. You made a claim in a court or someone made a
claim against you. You have to follow its
procedures. You will have to make arrangements
for lawyers and witnesses. Together with all this,
you must make du‛ā’ to Allāh ta‛ālā by saying:
“O Allāh! Give me victory in this case and save
me from the mischief of the wrongdoer.”
6. You are studying the Qur’ān and knowledge of
Dīn. You must pay full attention to it, be
punctual and work hard. At the same time you
Allāh! Make my studies easy for me and embed
the facts in my brains.”
7. You were not performing salāh and not fasting
previously, and you started doing all this. Or,
acting under the advice of pious elders, you
started carrying out other acts of worship. You
must combat your laziness and ruses of your
carnal self with courage and uphold these acts of
worship. However, you must also make du‛ā’ to
Allāh ta‛ālā by saying: “O Allāh! Assist me, keep
me steadfast and accept these acts of worship
from me.”
These are a few examples which we provided. In the
same way, for every other task or at the time of every
calamity, you must resort to the appropriate measures
and procedures. At the same time, you must continue
beseeching Allāh ta‛ālā and submitting yourself before
Him in humility.
As for those things which are not influenced in the
least by man’s plans, all efforts must be directed
towards du‛ā’. For example, asking Allāh ta‛ālā for rain,
for one’s children to remain alive, recovery from an
untreatable disease, protection against the deception of
Shaytān and one’s self, protection against plagues,
protection against tyrant rulers. In all these cases,
none but Allāh ta‛ālā can be the doer. They cannot be
done by anyone else even superficially.
This is why, planning needs to be directed to the works
which require planning; and du‛ā’ must be made for
those works which do not require planning. In other
words, works which require planning have an element
of planning and some portion for du‛ā’. As for the works
which are not influenced by man’s planning, there is
nothing but du‛ā’ for them.
Du‛ā’ does not entail learning a few words and merely
reading them like a parrot after the salāh. This is not
du‛ā’, it is merely a mimicry of du‛ā’. The reality of du‛ā’
is to present one’s request in Allāh’s court. The least is
for a person to present a request in Allāh’s court just
as he would do in the court of the government. He will
have his eyes focussed on the judge, he will be paying
full attention to him, and his demeanour will be like
one who is totally helpless. If he has to say something,
he will say it with utter respect and deference. When he
needs his plea to be accepted, he presents it with full
force and spends all his energies to convince [the court]
by saying: “I have all my hopes that full attention will
be given to my request.
If the ruling is not as he requested and the judge
expresses his apology for not being able to fulfil his
request, the person will immediately respond: “Sir! I
have no regret or complaint. I either had no knowledge
of the law in this regard or there was a shortcoming in
my obedience to the law. Sir! You did your best.”
If the person has this need at some time in the future,
he will say: “I have not lost any hope. I will make a
presentation in the future. The fact of the matter is that
your honour’s mercy is more beloved to me than the
work. The work is for a certain time or of a limited level,
whereas your honour’s kindness is forever and it is an
unlimited bounty.”
O Muslims! Do you accord the same treatment to Allāh
ta‛ālā at the time of making du‛ā’ or when the effect of
your du‛ā’ is not realized? Think about it and feel
ashamed. When you do not accord this treatment to
Allāh ta‛ālā, how can you even consider your du‛ā’ to
be a du‛ā’!? The fact of the matter is that the defect is
in you, and this is why your request was not fulfilled.
On the other hand, Allāh ta‛ālā is so considerate that
He did not even specify any time for you to present
your request. You can make your request and
supplicate to Him whenever you want. It is you who set
aside the time after salāh for supplication. Although
this time is more blessed than other times, and you
can engage in more du‛ā’ then, but you must keep
making du‛ā’ at other times as well. The moment you
think of a need, turn to supplication immediately either
in your heart or with your tongue as well.
Now that you have learnt the reality of du‛ā’, make it
accordingly and you will see its blessings. The blessing
of du‛ā’ does not mean you will receive whatever you
ask for. Sometimes a person receives what he asked
for, e.g. when he asks for something related to the
Hereafter, because there is nothing but good for a
person in it. However, īmān and obedience are
prerequisites because things of the Hereafter are
reserved for a person who possesses these. Sometimes
a person does not receive what he asked for, such as
something related to this world. This is because it
could be advantageous to him or to his detriment.
When Allāh ta‛ālā wills good for the person, he receives
what he asked for. If not, he does not receive it. Like a
father who sometimes gives his child money when the
latter asks for it and sometimes refuses when he sees
that his child will buy and eat something which the
doctor forbade.
Blessing does not mean receiving the thing which was
asked for. Rather, it refers to Allāh ta‛ālā turning His
attention to the person when he makes du‛ā’ to Him. If,
due to some wisdom, the person does not receive what
he asked for, his heart experiences peace and strength
through the blessing of the du‛ā’, and stress and
weakness leave him. This is the effect of Allāh’s special
attention on the person which he receives through the
blessing of du‛ā’. This special attention is that absolute
level of acceptance which Allāh ta‛ālā promised to the
person who makes du‛ā’. The fulfilment of his need is
the next level1 of Allāh’s acceptance which is not
without a precondition. Rather, the precondition is that
it must not be disadvantageous to the person. It is also
this special attention [of Allāh ta‛ālā] in the face of
which the biggest need and the greatest treasure are
nothing. This special attention is the fundamental
asset of a person through which he will be blessed with
genuine and everlasting comfort in this world, and
1 For example, a person requests a doctor to prescribe a

laxative for him. The first thing is for the doctor to permit a
treatment of a laxative for him. The next level will be to
actually give him the laxative. The precondition is that there
must be good cause for it.
unlimited and eternal bounties and sweetness in the
Hereafter. How can a person who makes du‛ā’ to Allāh
ta‛ālā ever have the fear of loss and deprivation in the
presence of these blessings in du‛ā’?
A few Ahādīth on the virtues and etiquette of du‛ā’ are
now presented:
﴾1﴿
ُ Â‫ﻨُْﻪ َﻗَﺎل َﻗَﺎل َرُﺳْﻮُل اﷲ َﺻ‬qَ ‫اﷲ‬ ُ ý َ ‫َْﺮَة‬Y‫ ُﻫَﺮ‬â َ ْ َ
ِ ِ ‫ﻦ أ‬q
َ َ ْ ْ ُ َْ َْ َ َْْ ُ َ َ ُْ َ ََ َْ َ
‫ﺎﻹﺛِﻢ أْو ﻗِﻄﻴَْﻌِﺔ‬ ِ ‫ﺴﺘﺠﺎب ِﻠﻌﺒِﺪ ﻣﺎ ﻢ ﻳﺪع ِﺑ‬‰ :‫ﻋﻠﻴِﻪ وﺳﻠﻢ‬
ُ ْ ْ َْ ُ َ َ َْ ْ َْ ْ َ َْ َ
‫اﻻْﺳِﺘﻌَﺠﺎل؟‬ ِ ‫اﷲ ﻣﺎ‬
َ
ِ ‫ ِ“ﻴﻞ ﻳﺎ رﺳﻮل‬،‫ﺴﺘﻌِﺠﻞ‬‰ ‫رِﺣٍﻢ ﻣﺎ ﻢ‬
َ
،¥ْ ‫ﺴﺘﺠﺎب‬‰ُ َ َ ْ ُ ‫ َ<ُﻘْﻮُل َﻗْﺪ َدَﻋْﻮُت َوﻗَْﺪ َدَﻋْﻮُت َﻓﻠَْﻢ‬:‫ﻗََﺎل‬

ِ
ُ َََ َ ٰ َْ ُ ْ َ ْ ََ
َ B ‫ﺪع‬Y‫و‬
.‫َء‬WŽ‫ا‬ ‫ ِﻋﻨﺪ ذ ِﻚ‬Å‫ﺴﺘﺤ‬8‫ﻓ‬ ِ
wa sallam said: “A person’s supplication
will always be accepted as long as he does
not ask for something sinful, for the
severing of ties of kinship, and as long as
he is not hasty.” The Sahābah radiyallāhu
‛anhum asked: “O Rasūlullāh! What is the
meaning of being hasty?” He replied: “When
the person says: ‘I made many
supplications but I do not see them
accepted.’ He thus becomes tired and gives
up supplications.”
This Hadīth emphasises the point that even if a person
feels that his du‛ā’s are not being accepted, he must
continue making them. This was explained previously.
﴾2﴿
ُ Â‫رﺳﻮل اﷲ َﺻ‬ُْ َُ َ َ َ َ ُْ َ ُ َ َ َََْ ُ ْ َ ْ َ
‫اﷲ‬ ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل‬q ‫ اﷲ‬ýِ ‫ﺮة ر‬Y‫ ﻫﺮ‬â‫ﻦ ِأ‬q
ََ ُ َْ َ ٌ ْ َ َ َْ َ ََ َْ َ
ِ َ B ‫ﻣﻦ‬
.‫ء‬WŽ‫ا‬ َ ِ ‫اﷲ‬
ِ M ‫ﺮم‬µ‫أ‬ ‫ء‬ö ‫ﺲ‬8‫ ﻟ‬:‫ﻋﻠﻴِﻪ وﺳﻠﻢ‬
wa sallam said: “There is nothing more
valuable than du‛ā’ in the sight of Allāh
ta‛ālā.”
﴾3﴿
َ ُْ َُ َ َ َ َ َُْ ُ َ َ ََ ُ ْ َ
‫اﷲ‬
ِ Â‫اﷲ ﺻ‬ ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﻤﺮ ر‬q ‫ﻋِﻦ اﺑِﻦ‬
ْ َْ َْ َََ َ َ B ‫إن‬:‫َﻋﻠَﻴِْﻪ َوَﺳﻠَﻢ‬
ُ َ ْ َ ‫ء‬WŽ‫ا‬
،‫ل‬-<
ِ ‫ﻤﺎ ﻢ‬U‫و‬ِ َ ‫ﻧﺰل‬ ‫ﻤﺎ‬Uِ ‫<ﻨﻔﻊ‬ ِ
ِ َ B ِ ‫اﷲ‬
.‫ء‬WŽ‫ﺑﺎ‬
َ َ ْ ُ َََْ
ِ ‫ﻢ ِﻋﺒﺎد‬a‫ﻌﻠﻴ‬c
Hadrat Ibn ‛Umar radiyallāhu ‛anhu
wa sallam said: “Du‛ā’ is beneficial in every
matter – for the calamity which has already
. :‫ اﺑﻦ ﻣﺎﺟﻪ‬. :‫ﻣﺬي‬Ï‫ اﻟ‬Ì‫ﺳ‬1

descended and for the one which is yet to
come. O servants of Allāh! Adhere to du‛ā’.”
﴾4﴿
ُْ َُ َ َ َ َ ُْ َ ُ َ َ َََْ ُ ْ َ ْ َ
َْ َ ْ َ ْ َ َ َ ْ َ ‫ﻣﻦ َ ْﻢ‬
ْ َ :‫َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ‬
.‫ﻋﻠﻴﻪ‬
ِ ‫ﺴﺌﻞ اﷲ <ﻐﻀﺐ‬‰
ِ ِ
wa sallam said: “Allāh ta‛ālā is angry at the
person who does not supplicate to Him.”
The one who has no concern for Allāh ta‛ālā and has
no time for Him is excluded from this.
﴾5﴿
َ
ُ ْ َ ،‫ﺑﺎﻹﺟﺎﺑﺔ‬
‫واﻋﻠﻤْﻮا‬ َ َ ْ َ ُْ ْ ُ ْ ََُْ َ ُ ُْ َ َ َْ َ
ِ ِ ِ ‫ﻮﻗﻨﻮن‬U ِ ‫ أدﻋﻮا اﷲ وا•ﺘﻢ‬:‫ﻋﻠﻴِﻪ َوﺳﻠﻢ‬
َ َ َْ ْ ً َ ُ ُ ْ َ َْ َ َ َ
.‫ﻻه‬
ٍ ‫ﻓﻞ‬+ٍِ ‫ﻗﻠﺐ‬ ٍ ‫ﻣﻦ‬ِ ‫ء‬W‫د‬ ‫ﺴﺘﺠﻴﺐ‬‰
ِ ‫ﻻ‬ ‫اﷲ‬ ‫أن‬
wa sallam said: “You must supplicate to
Allāh ta‛ālā in such a way that you have full
conviction in its acceptance, and know well
that Allāh ta‛ālā does not accept a
supplication which emanates from a heart
which is filled with heedlessness.”
Du‛ā’ must be made with full concentration and
attention. The two levels of acceptance of du‛ā’ were
explained previously.
﴾6﴿
ُ ْ ُ َ َ َ َ َ ُ ْ َ ُ َ َ ّ ْ ُْ ْ َ ْ َ ْ َ
‫اﷲ‬
ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ ﺳِﻌﻴِﺪ ا‡ﺪِر ِي ر‬âِ ‫ﻦ أ‬q
َْ ْ ْ َ ُ
‫َﺲ‬8‫ْﺴِﻠٍﻢ ﻳَﺪُﻋْﻮا ِﺑَﺪﻋَﻮٍة ﻟ‬Uُ ‫ َﻣﺎ ِﻣْﻦ‬:‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‬ Â‫َﺻ‬
ََ ْ
،‫اﷲ ِﺑَﻬﺎ ِإﺣٰﺪى ﺛﻼ ٍث‬ ُ ‫َﻄُﺎه‬qَْ‫ﻴَْﻬﺎ إْ{ٌﻢ َوَﻻ َﻗﻄﻴَْﻌُﺔ َرﺣﻢ إﻻ أ‬c
ِ ٍِ ِ ِ ِ
ْ َ َ ْ َ َُ ْ َ َ َ ّ ُ ْ َ
‫ﻣﺎ‬Ñِ‫ َو‬،‫ اﻵِﺧَﺮِة‬-ِ ;ُ ‫ﻣﺎ أن ﻳَﺪِﺧَﺮﻫﺎ‬Ñِ‫ِإﻣﺎ أن <َﻌ ِﺠﻞ ُ; دﻋَﻮﺗﻪ َو‬
ُ ‫ َﻗَﺎل‬،Ö ُ a ْ ُ ً ُْ َ ََْ ْ B َ ُْ َ َ ْ َ ْ َ
‫اﷲ‬ ِ ‫ ﻗﺎ ﻮا إِذا ﻧ‬.‫ﻨﻪ ِﻣﻦ ا ﺴﻮِء ِﻣﺜﻠﻬﺎ‬q ‫©ف‬ ِ ‫أن ﻳ‬
ُ َ µَْ‫أ‬
.Ö
Hadrat Abū Sa‛īd Khudrī radiyallāhu ‛anhu
wa sallam said: “When a Muslim makes a
du‛ā’ for which there is no sin nor the
severance of family ties, Allāh ta‛ālā most
certainly gives him one of three things by
virtue of his supplication: (1) He
immediately gives him what he asked for.
(2) He stores it for him in the Hereafter. (3)
He averts a calamity from him.” The
Sahābah radiyallāhu ‛anhum said: “If that
is the case, we will make du‛ā’ profusely.”
. :‫ﺪ‬Á‫أ‬1
said: “Allāh ta‛ālā has even more [to give].”
In short, no du‛ā’ goes to waste.
﴾7﴿
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫اﷲ َﺻ‬ ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﻦ أ…ٍﺲ ر‬q
ْ َ ‫رواﻳﺔ‬َ ْ ‫زاد‬ ُ
َ َ َ ََُ َ ُ َ ْ ُ ُ َ َ ْ َ َ ََ َ َ
‫ﻦ‬q ٍ َِ - ِ .‫ﺴﺌﻞ اﺣﺪ_ﻢ ر ﻪ ﺣﺎﺟﺘﻪ »ﻬﺎ‬8‫ ِﻟ‬:‫وﺳﻠﻢ‬
ُ َ ْ ‫ﺴﺌﻠﻪ ﺷ‬‰
‫ﺴﻌﻪ‬
َ
ُ َ ْ َ ×‫ﺣ‬ َ ْ ْ ‫ﺴﺌﻠﻪ ا‬‰
¨ َ ‫ﻤﻠﺢ‬ ُ َ َ ْ َ ×‫ﺣ‬
¨ َ :‫ﻨُْﻪ‬qَ ‫اﷲ‬ُ ý َ ِ ‫ﺛﺎﺑﺖ َر‬ َ
ِ ِ ٍ ِ
َ َ َ ْ ‫إذا‬َ
.‫ا•ﻘﻄﻊ‬ ِ
said: “Every one of you must ask Allāh
ta‛ālā for the fulfilment of his needs (a
narration of Thābit adds): He must even ask
Him for salt, and ask Him for his shoe strap
when it breaks.”
In other words, do not think: How can I ask for such an
insignificant thing from someone so great! Even
something big is insignificant in the sight of Allāh
ta‛ālā.
Associating With The Pious 140
ASSOCIATING WITH THE PIOUS

One needs to sit in the company of the pious so that he
may hear good things from them, learn good
characteristics, and learn about pious people who have
departed from this world by reading books about them.
Reading about the pious or listening about their lives is
similar to sitting in their company and listening to their
talks, and learning good qualities from them.
Allāh ta‛ālā placed this capability in man of being able
to accept the thoughts and conditions of another
person very quickly, with full force and without much
effort. This applies to good and bad. This is why good
company is extremely beneficial and bad company is
most damaging.
Good company refers to the company of a person who
has knowledge of Dīnī matters when needed, whose
beliefs are sound, who protects himself against
polytheism, innovations and baseless customs. He does
good deeds, he is strict with salāh, fasting and other
acts of worship, his dealings are good, his transactions
are transparent, he is cautious about the lawful and
prohibited, his outward character is sound, there is
humbleness in his temperament, he does not
inconvenience anyone unnecessarily, he does not scorn
the poor and needy, his internal character is good, he
has Allāh’s fear and love for Him in his heart, he does
not hanker after this world, he does not bother about
wealth, comfort and respect in opposition to Dīn, he
does not love the world more than the Hereafter and he
is patient and thankful in every situation.
The company of a person who possesses these qualities
is an elixir. The person who cannot identify these
qualities fully in a person must look for the person
whom most of the pious people of his time (those whom
most Muslims consider to be pious) consider to be
righteous. Furthermore, by sitting in his company 10-
12 times, the person’s heart shifts away from evil and
starts to incline towards good. If these signs are found
in a person, you must consider him to be good and
choose his company.
As for the one in whom evil qualities are observed, do
not intermingle and interact with him unless there is
an imposing need. The reason for this is that one’s Dīn
is completely destroyed and sometimes it also causes
worldly harm, and poses a danger to one’s life. You will
have to suffer discomfort or stress, sometimes you will
experience monetary loss by spending in the wrong
places, or you will be deceived into giving it to the
wrong person. You may have given it out of blind love
or given it as a loan, and then cannot reclaim it.
Sometimes your honour may be at stake in the sense
that when evil people are maligned and disgraced, you
are included among them.
As for the one in whom you cannot distinguish good
and evil qualities, your thoughts about him must be
good but do not join his company.
In short, experience teaches us that righteous company
plays a major role in setting right one’s Dīn and
strengthening one’s heart. So is the case with evil
company in spoiling one’s Dīn and weakening one’s
heart.
A few Qur’ānic verses and Ahādīth on the virtues of
good company and harms of bad company are
presented.
﴾1﴿
َ ْ ‫ﻣﻊ ا ¨ﺼ‬
‚“‫ﺪ‬ ْ ُ ْ ُ َ ‫اﷲ‬
َ َ ‫ﻮﻧﻮا‬Q‫و‬ ْ ُ َ ‫ا)<ﻦ ٰا‬
َ ‫ﻣﻨﻮا ا ُﻘﻮا‬ َ B َ ‫ﻳٰﺎ‬
َ ْ ِ ‫<ﻬﺎ‬
ِ ِ
O believers! Continually fear Allāh and
remain with the truthful.1
Remaining with them includes physical companionship
and following their ways.
﴾2﴿
ْ ْ ََ َ ٰٰ ْ َ ْ ُ َُْ َ ْ
ْ ُ ْ َ ‫ﻋﺮض‬
¨ َ ‫ﻨﻬﻢ‬q َ ْ َ ‫َوا َذا َرا‬
×‫ﺣ‬ ِ ‫ﺎ‬ ‫ﻓ‬ ‫ﻨﺎ‬À
ِ ‫ﻳ‬ ‫ا‬ -ِ ‫ﻮﺿﻮن‬á ‫ا)<ﻦ‬
ِ ‫ﻳﺖ‬ ِ
ََ ُ ْٰ َ َ ُْ ‫ْ ط‬ َ ْ َ - ْ ُ َُْ
‫ﻨﻚ ا ﺸﻴﻄﻦ ﻓﻼ‬8‫ﺴ‬ƒ‫ﻳ‬ ِ ‫َوِاﻣﺎ‬ ‫—†ه‬
ِِ ِ ْ ِ ‫ﻮﺿﻮا‬á
ٍ ‫ﺣﺪ‬
‫ﻳﺚ‬
َ ْ ‫اﻟﻈ‬ ¨ ْ َْ َ َ ٰ ْ ّ َ ْ َ ْ ُ َْ
‚‫ﻠﻤ‬ ِ ِ ‫اﻟﻘﻮم‬ ِ ‫ا)ﻛﺮى ﻣﻊ‬ ِ ‫ﻌﺪ‬Œ ‫ﻘﻌﺪ‬
When you see those who dispute in Our
verses, turn away from them until they
occupy themselves in some other
conversation. If Shaytān were to cause you
to forget (i.e. you forget the prohibition of
sitting in such an assembly), do not sit,
after recollection, with the wrong doers
(rather get up from there immediately).2
َ ْ B ‫ﻮة‬ ْ ُ ُْ َ ً َْ ً َ ْ َُْ ْ ُ َ َ ْ
ُ ‫ا&َٰﻴ‬ ََ
‫•ﻴﺎ‬Ž‫ا‬ ‫ﻟﻌﺒﺎ و ﻬﻮا وﻏﺮ ﻬﻢ‬
ِ ‫ا)<ﻦ ا¦ﺬوا ِد<ﻨﻬﻢ‬
ِ ‫وذر‬
ِ

Leave those alone who consider their
religion to be a play and amusement, and
whom the life of this world has deluded…1
﴾3﴿
B َ ‫رﺳﻮل اﷲ‬
‫أي‬
َْ ُ َ َ َْ َ َ ُْ َ ُ َ َ
‫ ِ“ﻴﻞ ﻳﺎ‬:‫ﻨﻪ ﻗﺎل‬q ‫ اﷲ‬ýِ ‫ﺎس ر‬
َ ْ َ
ِ
ْ ِ ‫اد‬
-
َ َ َ َُُُْ َ
‫ وز‬،‫ﺘﻪ‬Y‫ﻢ اﷲ رؤ‬Q‫ذﻛﺮ‬ ُ ُ َ َ ‫ﻣﻦ‬ َ َ ٌْ َ َ َ َ ُ
ْ َ :‫ﻗﺎل‬ .†‫ﺟﻠﺴﺎﺋﻨﺎ ﺧ‬
ِ
ُ َ ْ ُ َ ُ ْ ُ ْ
.‫َﻤﻠُﻪ‬q ‫ْﻢ ِﺑﺎﻵِﺧَﺮِة‬Q‫ َوذﻛَﺮ‬،‫ْﻢ َﻣﻨِﻄﻘُﻪ‬a‫ِﻋﻠِﻤ‬
narrates that someone asked: “O
Rasūlullāh! Who is the best person in
whose company we should sit?” He replied:
“[Sit in the company of the one] who when
you merely look at, he reminds you of Allāh
ta‛ālā, whose speech increases you in [Dīnī]
knowledge, and whose actions remind you
of the Hereafter.”
I listed some signs of a righteous person previously.
Some of those major signs are mentioned in the
present Hadīth.
﴾4﴿
َْ ُ ُْ َُ َ َ َ َ َ َ َُ ْ َ ْ َ
‫ ِإن‬:‫اﷲ َﻋﻠﻴِﻪ َوَﺳﻠَﻢ‬ Â‫اﷲ َﺻ‬
ِ ‫ل‬ ‫ اﻣﺎﻣﺔ ﻗﺎل ﻗﺎل رﺳﻮ‬âِ ‫ﻦ أ‬q
َ ْ َ َ َ ُ َ َْ َ َُ َ ْ َ َ َ َ ُْ
ْ َ ْ َ ،‫اﻟﻌﻠﻤﺎء‬
‫واﺳﻤﻊ‬ ِ َ ُ ‫ﺴﺔ‬ِ ‫ ﻋﻠﻴﻚ ِﺑﻤﺠﺎ‬ÊŒ ‫ ﻳﺎ‬:‫ﻻﺑﻨﻪ‬
ِ ِ ِ ‫ﻟﻘﻤﺎن ﻗﺎل‬

. :Â‫أﺑﻮ ﻳﻌ‬2
ْ ْ ُ َ ّ َْ َ ْ َْ ْ ُ َ َ َ َ ُْ َ َ َ
‫ا&ﻜَﻤِﺔ‬
ِ ‫ اﻟﻘﻠﺐ ا ﻤ ِﻴﺖ ِﺑﻨْﻮِر‬- ِ ‫ﻳ‬ ‫اﷲ‬ ‫ﻓﺈن‬ِ ‫ا&ﻜﻤﺎء‬
ِ ‫م‬,
ْ َ َ َ َ ْ ُْ َ َ
.‫ اﻷْرض ا َﻤﻴْﺘَﺔ ِﺑَﻮِاﺑِﻞ ا َﻤَﻄِﺮ‬- ِ ‫ﻛﻤﺎ ﻳ‬
Hadrat Abū Umāmah radiyallāhu ‛anhu
wa sallam said: Hadrat Luqmān said to his
son: “O my son! Impose on yourself to sit in
the company of the ‛ulamā’ and to listen to
the talks of those who possess wisdom
(wisdom refers to the intricate matters of
Dīn, e.g. those which are uttered by the
genuine Sufis) because Allāh ta‛ālā revives
a dead heart with the light of wisdom just
as He revives a dead land with continuous
rain.”
﴾5﴿
َْ َُ ُ ْ َ َ َ َُْ ُ َ َ ََ ْ َ َ ُ ْ َ
‫اﷲ‬
ِ ‫ﻨﻪ ﻗﺎل ﺳِﻤﻌﺖ رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﻦ ﻣﻌﺎذ ﺑِﻦ ﺟﺒٍﻞ ر‬q
َ
ْ َ ‫وﺟﺒﺖ‬ ٰ ُ ‫ ﻗﺎل‬:‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ <ﻘْﻮل‬
ْ َ َ َ X‫اﷲ َ َﻌﺎ‬ َ َ ُ ُ َ ُ Â‫َﺻ‬
Í‫ﺒ‬ِ ِ
.-ِ ‚ َ ْ ‫ َوا ُْﻤﺘََﺠﺎ ﺴ‬- ‚‫ﻠﻤﺘﺤﺎﺑ‬
َّْ َ َ ُْ
ِِ ِ ِ ِ
Hadrat Mu‛ādh ibn Jabal radiyallāhu ‛anhu
wa sallam said: Allāh ta‛ālā says: “My love
becomes incumbent on those who love each
. \ :‫ﻫﻴﺐ‬Ï‫ﻏﻴﺐ واﻟ‬Ï‫اﻟ‬1
. \ :‫ ا ﻮﻃﺄ‬. :‫ ﺻﺤﻴﺤﻪ‬- ‫اﺑﻦ ﺣﺒﺎن‬2
other solely for My sake and meet each
other solely for My sake…”
The words “for My sake” mean: solely for the sake of
Dīn.
﴾6﴿
َ ُ ُ َ َ َ َ َ َ
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫اﷲ َﺻ‬ ِ ‫ ﻗﺎل ﻗﺎل َرُﺳْﻮل‬È‫ْﻮ‬Uُ â ْ ‫ْﻦ أ‬qَ
ِ
ََ ْ ْ َ َ ْ B َ ْ َْ ُ َ َ َ َ َ
‫وﻧﺎﻓﺦ‬
ِ ِ ‫ﻤﺴﻚ‬ ِ ِ ‫ﻞ ا‬U‫ﻛﺤﺎ‬
ِ ِ ‫ﺴﻮء‬
ِ ‫ﺼﺎﻟﺢ وا‬ ِ ِ ‫ﺲ ا‬8‫ﻠ‬°‫ا‬ ِ ِ ‫ﻣﺜﻞ‬:‫وﺳﻠﻢ‬
ُ ْ ‫ﺘﺎع‬ž‫ﺗ‬َ ََْ ْ َ َ ‫`ﺬﻳﻚ‬ َ َ ُْ ْ َ ْ ْ ‫ﻞ ا‬U‫ﻓﺤﺎ‬
ُ َ َ ْ ْ
،‫ﻣﻨﻪ‬ ِ ‫ﻣﺎ أن‬Ñ‫و‬ ِ ِ ‫أن‬ ‫ﺎ‬ ‫إﻣ‬
ِ ‫ﻤﺴﻚ‬
ِ ِ ِ ،†‫اﻟﻜ‬
ِ ِ
َ ُْ ْ َ ْ ْ ً
ُ ََ َّ َ ً ُْ َ ْ ْ َ َ َ
‫`ﺮق‬ ِ ‫اﻟﻜ† ِإﻣﺎ أن‬ ِ ِ ‫وﻧﺎﻓﺦ‬ ِ ،‫ﻃﻴﺒﺔ‬ ِ ‫¿ﺪ ِﻣﻨﻪ ِر`ﺎ‬ ِ ‫ﻣﺎ أن‬Ñ‫و‬ ِ
ًَْ َ ًْ ُْ َ َ ْ َ َ َ َ َ
.‫ﺜﺔ‬8‫ﺧﺒ‬ ِ ‫¿ﺪ ِﻣﻨﻪ ِر`ﺎ‬ ِ ‫ﻣﺎ أن‬Ñ‫و‬ ِ ‫ِ{ﻴﺎﺑﻚ‬
Hadrat Abū Mūsā radiyallāhu ‛anhu
wa sallam said: “The similitude of a good
companion and an evil companion is like
that of a perfumer and an iron-monger. The
perfumer will either give you some perfume,
you may purchase it from him, or you will
at least inhale a good fragrance from him.
As for the one who blows the bellows, he
will either burn your clothes or you will
inhale a foul smell from him.”
In other words, even if you do not derive full benefit
from good company, its effects will certainly come to
. :‫ﺴﻠﻢ‬U ‫ ﺻﺤﻴﺢ‬. :‫ﺻﺤﻴﺢ ا´ﺨﺎري‬1

you. And even if you are not fully harmed from bad
company, some harm will certainly come to you.
﴾7﴿
َ ُ َُ َ ُ َ َ
‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ <ﻘْﻮل ﻻ‬ Â‫ َﺻ‬Ùِ >‫ﻧُﻪ َﺳِﻤَﻊ ا‬€ ‫ َﺳِﻌﻴٍْﺪ‬â ْ ‫ْﻦ أ‬qَ
ِ
ُْ
ً.‫ﺆﻣﻨﺎ‬U ْ َ ُ
ِ ‫ﺗﺼﺎﺣﺐ ِإﻻ‬ ِ
Hadrat Abū Sa‛īd radiyallāhu ‛anhu
narrates that he heard Rasūlullāh
sallallāhu ‛alayhi wa sallam saying: “Do not
choose the company of anyone but a
believer.”
This could have two meanings: (1) Do not sit in the
company of an unbeliever. (2) Do not sit in the
company of one who does not have perfect īmān.
Thus, the one who is most eligible for your company is
one who is a believer, and especially one who is a
perfect believer, i.e. he adheres strictly to the Dīn.
﴾8﴿
ُْ ُ َ َُ َ َ ُ َ ُْ َ ُ َ َ َ ّْ َ ْ َ ْ َ
Â‫اﷲ َﺻ‬ِ ‫ﻧﻪ ﻗﺎل ; رﺳﻮل‬€ ‫ﻨﻪ‬q ‫ اﷲ‬ý ِ ‫ﻦ ر‬Y‫ ز ِر‬âِ ‫ﻦ أ‬q
ْ ْ َ ْ َ َ
ٰ ‫ﻼك‬U M ‫أدﻟﻚ‬ ٰ َ B
َ ُ َ ْ َ َ ََ َْ َ ُ
‫ا)ي‬ِ ‫ﺮ‬U‫اﻷ‬
ِ ‫ﻫﺬا‬ ِ ِ ‫ﻫﻞ‬ ‫اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬
َْ َ َ َ ْ ََ ْ ْ
َ B َ ْ َ ‫ﺗﺼﻴﺐ ﺑﻪ‬ ُ ْ ُ
‫أﻫﻞ‬
ِ ‫ ﻋﻠﻴﻚ ِﺑﻤﺠﺎ ِ ِﺲ‬،‫واﻵﺧﺮة‬ ِ َ ِ َ ‫•ﻴﺎ‬Ž‫ﺧ† ا‬ ِِ ِ
. :‫ﺪ‬Á‫ أ‬. :‫ﻣﺬي‬Ï‫ اﻟ‬Ì‫ ﺳ‬. :‫ داؤد‬â‫ أ‬Ì‫ﺳ‬1

ْ ْ ّ
َ ْ َ َ ْ َ َ َ َ ْ ّ َ َ َ ْ َ َ َ َ ،‫ا)ﻛﺮ‬
،‫اﷲ‬
ِ ‫ذا ﺧﻠﻮت ﻓﺤ ِﺮك ِﺴﺎﻧﻚ ﻣﺎ اﺳﺘﻄﻌﺖ ِﺑِﺬﻛِﺮ‬Ñ‫و‬ ِ ِ ِ
ْ َْ َ ََ
.‫اﷲ‬
ِ -ِ ‫ﺾ‬ ‫ﻐ‬Œ‫ا‬‫و‬ ‫اﷲ‬
ِ -ِ ِ ‫وأ‬
‫ﺐ‬ ‫ﺣ‬
Hadrat Abū Zarrīn radiyallāhu ‛anhu
wa sallam said to him: “Should I not teach
you something on which a (major) portion of
Dīn rests and through which you can
acquire the good of this world and the
Hereafter? (1) Hold on firmly to the
assemblies of the people of Allāh’s
remembrance. (2) When you are in solitude,
keep your tongue occupied in Allāh’s
remembrance as much as you can. (3) Love
solely for Allāh’s sake and abhor solely for
Allāh’s sake…”
It is also learnt from experience that good company is
the source of Dīn in its entirety. Pious company is the
greatest of all means to acquiring the reality of Dīn, the
sweetness of Dīn and the power of Dīn.
﴾9﴿
ُ ْ ُ ‫ﻨُْﻪ َﻗَﺎل‬qَ ‫اﷲ‬ َ
Â‫اﷲ َﺻ‬ ِ ‫رﺳﻮل‬
َ َ ‫ﻛﻨﺖ‬
ْ ُ َ ‫ﻣﻊ‬ ُ ý َ ِ ‫َْﺮَة َر‬Y‫ ُﻫَﺮ‬â ْ ‫ْﻦ أ‬qَ
ِ ِ
َ ْ َ َ َ ُ ْ ُ
ُ Â‫ﻘﺎل َرﺳﻮل اﷲ ﺻ‬c ‫اﷲ ﻋﻠﻴﻪ َوﺳﻠَﻢ‬ َ َ َ َ ْ َ َ ُ
‫اﷲ ﻋﻠﻴِﻪ َوﺳﻠَﻢ ِان‬ ِ ِ
َ َ ََْ ْ ٌ َ ُ ََْ َ ْ ُ َ ‫ﻣﻦ‬ ً َ َ َ َْ
‫ﺮﺟﺪ َﻬﺎ‬ ٍ ‫ﻏﺮف ِﻣﻦ ز‬ ‫ﻳﺎﻗﻮت ﻋﻠﻴﻬﺎ‬ٍ
ْ ‫ﻟﻌﻤﺪا‬
ِ ‫ﻨﺔ‬°‫ا‬
ِ -ِ
ُ َ َ B ّ B ُ ْ َ ُ ْ ُ َ ُ ْ ُ ٌ َ َ ُ ٌ ََْ
َ ْ َ
‫ﻘﺎ ْﻮا َﻳﺎ‬c .‫ري‬Ž‫ا‬ ِ ‫ء اﻟﻜﻮﻛﺐ‬.‫ﺗ‬ ِ ‫ء ﻛﻤﺎ‬.‫ﺗ‬ ِ ‫أﺑﻮاب ﻣﻔﺘﺤﺔ‬
.‫ﻜﺘﺒﺔ ا ﺮﺷﺪ‬U ‫ ﻃﺒﻌﺔ‬، :‫ ا ﺮﻗﻢ‬،¬‫ﺷﻌﺐ اﻹﻳﻤﺎن ﻠﺒﻴﻬ‬1

َ َ َ ُْ َ َ َ ُ ُ ْ َ ‫ﻣﻦ‬
ْ َ ‫رﺳﻮل اﷲ‬ َْ َُ
‫اﷲ‬
ِ -ِ ‫ ْﻮن‬B‫ﻤﺘﺤﺎﺑ‬ ‫ ﻗﺎل ا‬،‫ﺴﻜﻨﻬﺎ‬‰ ِ
َ ُْ ََ ُْ َ ْ ُ َ َ ُْ
ِ -ِ ‫اﷲ َوا ﻤﺘﻼﻗﻮن‬
.‫اﷲ‬ ِ -ِ ‫َوا ﻤﺘﺠﺎ ِﺴﻮن‬
narrates: I was with Rasūlullāh sallallāhu
‛alayhi wa sallam when he said: “Paradise
has pillars made of sapphires with upper-
storeys made of chrysolite. They have open
doors which glitter like brilliant stars.” The
people asked: “O Rasūlullāh! Who will live
in those upper-storeys?” He replied: “Those
who love each other for Allāh’s sake (for the
sake of His Dīn), who sit in the company of
others for Allāh’s sake, and meet for the
sake of Allāh ta‛ālā.”
﴾10﴿
َ َْ ْ ُْ ُ َ ُ َ ُ َ َ َ ُْ َ ُ َ َ َ َ ُ َ ْ َ
‫‚ َوﻻ‬Qv‫ﻤ‬
ِ ِ ‫ﺴﺎﻛﻨﻮا ا‬ìِ ‫ﻌﻪ ﻻ‬c‫ﻨﻪ ر‬q ‫ اﷲ‬ýِ ‫ﻦ ﺳﻤﺮة ر‬q
ْ َ َ ‫ﺎﻛَﻨُﻬْﻢ َأْو َﺟ‬
.‫ُﻬَﻮ ِﻣﻨُﻬْﻢ‬c ‫ﺎﻣَﻌُﻬْﻢ‬
َ َ ْ َ َ ْ ُ ْ ُ َُ
‫ﻤﻦ ﺳ‬c ‫ﺎﻣﻌﻮﻫﻢ‬ ِ ¿
Hadrat Samurah radiyallāhu ‛anhu
wa sallam said: “Do not live among the
idolaters nor be with them (do not sit in
their assemblies). The one who lives among
them or remains with them is part of them.”
. \ :‫ﺴﻨﺪ اﻟ'ار‬U1
All the above verses and Ahādīth prove one point, viz.
to sit in the company of pious people so that one may
hear good words from them and learn good qualities
from them. The other point remains, viz. studying the
books of the pious people of the past so that their
excellent life conditions may be learnt because this
brings about the same benefit as sitting in their
company. This second point is now explained.
﴾11﴿
َْ ْ َ َْ َ B ُ Ü َُ
ُ ّ َ ُ َ ُ B ‫ا•ﺒﺂء ا‬
َ َ َ ُ ‫ﺒﺖ ﺑﻪ‬ü‫ﻧ‬
‫ﻓﺆادك‬ ِ ِ ِ ‫ﺮﺳﻞ ﻣﺎ‬ ِ ِ َ ‫ﻣﻦ‬ ِ ‫ •ﻘﺺ ﻋﻠﻴﻚ‬/‫و‬
All that We relate to you of the accounts of
the Messengers (i.e. of Hadrat Nūh, Hadrat
Hūd, Hadrat Sālih, Hadrat Ibrāhīm, Hadrat
Lūt, Hadrat Shu‛ayb and Hadrat Mūsā)
whereby We strengthen your heart.1
This is one of the benefits of relating the stories of the
pious. That is, the heart is strengthened and consoled
in the sense that just as they [pious of the past]
remained firm on the truth, so must we. Just as Allāh
ta‛ālā helped them by virtue of their fortitude, He will
help us for our firmness. Allāh ta‛ālā makes reference
to this in another verse of the Qur’ān:
َُ َ ََْ َْB
ُ ْ ‫<ﻘ‬ ْ ْ ُ َ ٰ َ ْ َ ‫رﺳﻠﻨﺎ‬ ُ ُ ْ َ َ ‫ِاﻧﺎ‬
َ َ ُ ُ ©‫>ﻨ‬
‫ﻮم‬ ِ ٰ َ -ِ ‫وا)<ﻦ اﻣﻨﻮا‬
‫ﻮم‬Y‫•ﻴﺎ و‬Ž‫ا&ﻴﻮة ا‬ ِ
ُ َ َْْ
‫اﻻﺷﻬﺎد‬
1 Sūrah Hūd, 11: 120.

We help Our Messengers and the believers
in the life of the world and [We will help
them] on the day when the witnesses
[angels] will stand.1
Allāh’s help in the Hereafter is obvious in the sense
that those who were obedient to Him will be successful
while those who disobeyed Him will be failures. As for
His help in this world, it could be in the form of
success for believers or it could happen that those who
were disobedient to Him enjoyed power over His
obedient ones; but He will certainly enable the believers
to exact revenge. History bears testimony to this.2
We are also consoled by these stories by thinking that
just as the past peoples will be great in the Hereafter by
virtue of remaining firm on Dīn, as stated by Allāh
ta‛ālā:
َ ُْ ٰ ‫ُ ْ ط‬ َ َ َ َٰ ُْ َ ْ َ ُْ ُْ َ َ ْ ّ َُْ
.‫ﻋﻤﻠﻮن‬ِ ‫ﻢ ِاﻧﺎ‬a‫ﻧﺘ‬t‫ﻣ‬
ِ M ‫ﻤﻠﻮا‬q‫ﻳﺆﻣﻨﻮن ا‬ ِ ‫<ﻦ ﻻ‬ß‫ﻟ‬ ِ ِ ‫وﻗﻞ‬
َ ْ ُ َْ ُ ‫َ َْ ُ ْ ج‬
.‫ﻣﻨﺘﻈﺮون‬
ِ ‫وا•ﺘﻈﺮوا ِاﻧﺎ‬
ِ
Say to those who do not believe: “Continue
acting according to your ability, we are also
acting. And wait, we are also waiting.”3
In the same way, we are promised greatness. Allāh
ta‛ālā says in this regard:
‫ﻤﺔ‬َ ٰ ْ ‫ﻳﻮم‬ ْ ُ َ ْ َ ‫ﻘﻮا‬

َ ْ َ ‫ﻓﻮ“ﻬﻢ‬ َ ِْ َ
ْ َ ‫وا)<ﻦ ا‬
ِ ‫اﻟﻘﻴ‬ِ
1 Sūrah al-Mu’min, 40: 51.

2 Tafsīr Ibn Kathīr.
3 Sūrah Hūd, 11: 121-122.
Those who are pious shall be above the
unbelievers on the day of Resurrection.1
﴾12﴿
0 ّ َ ‫َْﺴ‬8ْ‫ﺎ َﻓﻠ‬Ü‫َﻨ‬À‫ْﺴ‬Uُ ‫َن‬4َ ‫ﻨُْﻪ َﻗَﺎل َﻣْﻦ‬qَ ‫اﷲ‬ ُ ý َ ِ ‫ْﺴُﻌْﻮٍد َر‬Uَ ‫َﻋﻦ اﺑ ْﻦ‬
ِ ِ ِ
َ ٰ َ َُْ ْ َْ َ ُ َ ُْ َ َ ْ َ َ َ َْ ْ َ
‫ﻚ‬d‫و‬ ِ ‫ أ‬،‫ ﻻ ﻳﺆﻣﻦ ﻋﻠﻴِﻪ اﻟِﻔﺘﻨﺔ‬-‫ِﺑﻤﻦ ﻗﺪ ﻣﺎت ﻓِﺈن اﻟ‬
َ َْ ُ َ َ ُ َُ ُ َ ْ َ
‫ﻧْﻮا أﻓَﻀﻞ ٰﻫِﺬِه‬4 ،‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‬ Â‫ﺎب ﻤٍﺪ َﺻ‬ ‫أﺻﺤ‬
ُ‫ﺎرُﻫﻢ‬ B
ْ ً َ َ َ َ َ ً
َ َ‫ﺧﺘ‬ َ ْ َ َ
ََ ْ َ ًْ ُ َ َُ َ ُْ
‫ ِا‬،‫ﻠﻔﺎ‬a‫ وأﻗﻠﻬﺎ ﺗ‬،‫ﻤﻘﻬﺎ ِﻋﻠﻤﺎ‬q‫ أﺑﺮﻫﺎ ﻗﻠﻮ ﺎ وأ‬،‫اﻷﻣِﺔ‬
،‫ﺎﻣِﺔ ِدﻳ ِْﻨِﻪ‬ َ َ‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ َوﻹﻗ‬ ُ Â‫ﻴّﻪ َﺻ‬žَ‫ﺤﺒَِﺔ ﻧ‬ ْ ُ ُ
‫اﷲ ِﺼ‬
ِِ ِ ِِِ
ُ َ َ
َ َٰ ُ َ ْ َ َ ُ ْ َ
‫ َو َﻤﺴﻜْﻮا ِﺑَﻤﺎ‬،‫ أﺛِﺮِﻫْﻢ‬M ‫ﻓﺎﻋِﺮﻓْﻮا ُﻬْﻢ ﻓﻀﻠُﻬْﻢ َواﺗِﺒُﻌْﻮﻫْﻢ‬
َ ْ ََ ُْ َ ْ ُ َ َ ‫ﺧَﻼﻗﻬْﻢ َوﺳ‬ ْ َ ْ ُْْ ََْ
‫ ا ُﻬﺪى‬M ‫ﻧﻮا‬4 ‫ﻓﺈ•ﻬﻢ‬ ‫ﻢ‬ ‫ﻫ‬
ِ ِِ ِ ِ† ِِ ‫اﺳﺘﻄﻌﺘﻢ ِﻣﻦ أ‬
ْ َ ْ ُْ
.‫ﻤﺴﺘﻘﻴﻢ‬
ِ ِ ‫ا‬
Hadrat ‛Abdullāh ibn Mas‛ūd radiyallāhu
‛anhu said: The one who wants to adopt a
certain way (permanently) must adopt the
way of those who have passed on because
there is still the possibility of a living person
slipping up (a living person’s way can be
adopted as long as he remains on the path).
Those whose path can be permanently
adopted are the Sahābah of Rasūlullāh
sallallāhu ‛alayhi wa sallam. (The end of
this Hadīth states): As far as possible, make

. :‫ة ا ﺼﺎﺑﻴﺢ‬t‫ﺸ‬U ‫ﺞ‬Y‫¦ﺮ‬2
their [Sahābah’s] character and habits the
standard.
Adopting the characteristics and ways of the Sahābah
radiyallāhu ‛anhum will only be possible if we know
what they are. It thus becomes essential to read books
which contain their biographies.
﴾13﴿
The Qur’ān contains many stories of the Prophets
‛alayhimus salām, ‛ulamā’ and auliyā’ so that we may
emulate them. This is gauged from the verse:
َ ْ ُ ُ ‫ﻓﺒﻬﺪ‬
ْ‫ا“ﺘﺪه‬ ٰ ُ َ ‫اﷲ‬ َ َ ‫ا)<ﻦ‬
ُ ‫ﻫﺪى‬ َ ٰ ُ
َ ِْ ‫ﻚ‬
ِ ‫ﻫﻢ‬ ِ d‫و‬
ِ ‫ا‬
These were the people whom Allāh guided,
so tread their path.1
In the same way, the Ahādīth contain many stories of
these personalities. Most Hadīth collections dedicate a
chapter titled: The Book of Stories. This too proves the
benefit of such stories and the need to be engrossed
with them. This is why the pious personalities have
always paid particular attention to compiling books
containing stories of this nature.
I now provide a list of books which should be read or
listened to. It will be much better if you can find an
‛ālim to read them to you.
1. Tārīkh Habīb-e-Ilāh.
2. Nashr at-Tīb.
3. Maghāzī ar-Rasūl.

4. Qisas al-Ambiyā’.
5. Majmū‛ah Futūh ash-Shām wa al-Misr wa al-‛Ajam.
6. Futūh al-‛Irāq.
7. Futuhāt Phansā.
8. Firdaus Āsiyah.
9. Hikāyāt as-Sālihīn.
10. Tadhkirah al-Auliyā’.
11. Anwār al-Muhsinīn.
12. Nuzhah al-Basātīn.
13. Imdād al-Mushtāq.
14. Neyk Bībiyā.
Note: Some of the themes in book numbers 11, 12, 13,
and the section titled “Malfūzāt” in book number 14
may not be understood by ordinary people. They must
not read them.
Ashraf ‛Alī Thānwī.
The Character of Rasūlullāh 154
THE CHARACTER OF RASŪLULLĀH

It is essential to embed in our hearts the character and
habits of Rasūlullāh sallallāhu ‛alayhi wa sallam so
that love for him increases and we are encouraged to
adopt those habits.
A few Qur’ānic verses and Ahādīth are presented in
this regard.
﴾1﴿
ْ َ ُ ُ Â‫ﻟﻌ‬
‫ﻋﻈﻴﻢ‬
ََٰ َ
ٍ ِ ‫ﺧﻠﻖ‬
ٍ ‫ِاﻧﻚ‬
You have been created on a sublime
standard of character.1
﴾2﴿
ْ َ َ ‫ﺰ‬Y‫ﻋﺰ‬
ْ B َ ‫ﻋﻠﻴﻪ َﻣﺎ‬ ٌ ْ َ ‫ﻢ‬a‫•ﻔﺴ‬ْ ُ َُْ ْ ّ ٌْ ُ َ ْ ُ َ َ ْ ََ
‫ﻋﻨﺘﻢ‬
ِ ِ ِ ِ ‫ﻟﻘﺪ ﺟﺂء_ﻢ رﺳﻮل ِﻣﻦ ا‬
ٌ ْ ‫رءوف‬ ٌ َ ْ ‫ﻤﺆ‬
ْ ُ َ ‚‫ﻣﻨ‬ ْ ُْ ْ ُ َْ َ ٌ ْ َ
.‫رﺣﻴﻢ‬ ِ ِ ِ ‫ﻢ ِﺑﺎ‬a‫ﺺ ﻋﻠﻴ‬Y‫ﺣﺮ‬ ِ
There has come to you a Messenger from
amongst you. It weighs heavily on him that
which harasses you. [He is] anxious over
your wellbeing. [He is] extremely
compassionate and merciful to the
believers.2
1 Sūrah al-Qalam, 68: 4.

﴾3﴿
َ ُ َ ْ ُ ْ ْ ْ َ ْ ََ ُْ َ َ ْ ُ ٰ
‫واﷲ ﻻ‬ ‫ﻢ‬a‫ ِﻣﻨ‬2‫ﺴﺘﺤ‬8‫ﻓ‬
ِ Ù>‫ا‬
ِ ‫ﻳﺆذي‬
ِ ‫ن‬4 ‫ﻢ‬a‫ذﻟ‬ ِ ‫ِان‬
ّْ َ َ
ْ ْ َ َْ
ِ ‫ ِﻣﻦ‬2‫ﺴﺘﺤ‬‰
.‫ا&ﻖ‬ ِ
Surely this would cause harm to the
Prophet and he might feel shy of [asking]
you [to leave]. Allāh is not shy of saying the
truth.1
Just look at the noble-mindedness of Rasūlullāh
sallallāhu ‛alayhi wa sallam that he even feels shy to
say to his own servants: “You may now leave and
occupy yourselves in your own works.” And this too
was with regard to his own private matters, not with
regard to conveying the injunctions of Allāh ta‛ālā.
Ahādīth
﴾1﴿
َ ُ
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫ َﺻ‬Ù>‫ا‬ ُ ْ َ :‫ﻨُْﻪ َﻗَﺎل‬qَ ‫اﷲ‬
‫ﺧﺪﻣﺖ‬ ُ ý َ ِ َ ‫ْﻦ أَ… َﺲ‬qَ
‫ر‬
ِ ِ ٍ
َ َ َ َ َ ،‫“ﻂ‬ َ ّ ُ
B ‫ أف‬¥ْ ‫ﻤﺎ ﻗﺎل‬c َ َ َ
َ ‚ƒ‫ﺳ‬
َ ْ ْ
َ َ ‫َوَﺳﻠَﻢ‬
ٍ ْ ِ ¥ْ ِ ‫وﻣﺎ ﻗﺎل‬
‫=ء‬ ٍ ِ ِ ِ v‫ﻋ‬
َ ْ َ َ ‫ َﻢ‬:‫ﺘﻪ‬Q‫ﺗﺮ‬
...‫ﺘُﻪ‬Q‫ﺗﺮ‬ ُ ُ ْ َ َ ‫=ء‬ َ َ ََُْ َُُْ
ِ ٍ ْ ِ ‫ َوﻻ‬،‫ ِ َﻢ َﺻﻨﻌﺘﻪ‬:‫َﺻﻨﻌﺘﻪ‬
Hadrat Anas radiyallāhu ‛anhu narrates: I
served Rasūlullāh sallallāhu ‛alayhi wa
1 Sūrah al-Ahzāb, 33: 53.

sallam for ten years. He never said “Oeff”1
to me. If I did something, he never asked
me: ‘Why did you do that?’ If I did not do
something, he never asked me: ‘Why did
you not do that?’”
It is no ordinary matter not to say a single word of
reproach to an attendant who served for ten years. Do
you think he did not do even a single thing which was
against Rasūlullāh’s fine temperament?!
﴾2﴿
ُ Â‫َن َرُﺳْﻮُل اﷲ َﺻ‬4َ :‫ﻨُْﻪ َﻗَﺎل‬qَ ‫اﷲ‬ َ
‫اﷲ‬ ِ
ُ ý َ ِ ‫ْﻦ أ… ٍَﺲ َر‬qَ
َ ْ َ ْ َ ََ َْ َ
‫ﺎﺟٍﺔ‬َ َ & ‫ ﻳَْﻮًﻣﺎ‬Ê
ِ ْ َ‫ َﻓﺄْرَﺳﻠ‬،‫ﺎس ُﺧﻠًُﻘﺎ‬ِ >‫ا‬ ‫ﻦ‬ ‫ﺴ‬ َ ‫ﺣ‬ ‫ﻋﻠﻴِﻪ وﺳﻠﻢ ِﻣﻦ أ‬
َ ِ َ َ ِ
َْ ْ َْ ْ َ ُ ََْ َ ُ ْ‫ُﻘﻠ‬cَ
‫َﺮ ِ ْ ِﺑِﻪ‬Uَ‫ •ﻔ ِ ْ أن أذﻫَﺐ َِﻤﺎ أ‬¢ ِ ‫و‬ ‫ﺐ‬ ‫ﻫ‬ ‫ذ‬ ‫أ‬ ‫ﻻ‬ ‫اﷲ‬
ِ َ ‫ﺖ‬
‫و‬
َٰ َُ ¨ َ ُ ْ َ َ َ َ ََ َْ َ ُ ُْ َُ
M ‫ﺮ‬U‫ ﻓﺨﺮﺟﺖ ﺣ× أ‬.‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬Â‫اﷲ َﺻ‬ ِ ‫رﺳﻮل‬
ُ Â‫ َﻓﺈَذا َرُﺳْﻮُل اﷲ َﺻ‬،‫ﺴْﻮق‬B ‫ ا‬- ‫ﺻﺒْﻴَﺎن َوُﻫْﻢ ﻳَﻠَْﻌﺒُْﻮَن‬
‫اﷲ‬ ِ ِ ِ ِ ٍ ِ
َْ ُ ْ َ َ َ َ َ ْ َ َ ْ َ َ َ َ َ َ ْ َ َ َ َ ْ َ َ
‫ِﻪ‬T‫ﻨﻈﺮت ِإ‬c ‫ ﻗﺎل‬، ِ ‫ﻋﻠﻴِﻪ وﺳﻠﻢ ﻗﺪ “ﺒﺾ ِﺑﻘﻔﺎي ِﻣﻦ ورا‬
ُ ْ‫ ُﻗﻠ‬،‫ﻚ‬َ ُْ ََ ُ ْ َ َ ْ َ ََ ُ َُْ َ َ َ َ ُ َ ْ َ َ ُ َ
‫ﺖ‬ ‫ﺮﺗ‬U‫ أذﻫﺒﺖ ﺣﻴﺚ أ‬،‫ﺲ‬8‫ﻘﺎل ﻳﺎ أﻧ‬c ،‫وﻫﻮ ﻳﻀﺤﻚ‬
َْ ُ َ َ ُ َ ْ َ ََ ْ َ َ
.‫اﷲ‬
ِ ‫ل‬ ‫•ﻌﻢ أﻧﺎ أذﻫﺐ ﻳﺎ رﺳﻮ‬
Hadrat Anas radiyallāhu ‛anhu narrates:
Rasūlullāh sallallāhu ‛alayhi wa sallam was
the most pleasant in character. He sent me
1 An interjection expressing anger or displeasure.

on an errand one day. I said: “I am not
going” while I had it in my heart that I will
go wherever he orders me to go.” (He was a
young boy and it is understandable for him
to say this). I proceeded and passed by a
few boys playing near the market place.
suddenly came and held my neck from the
back. When I turned to look at him he
smiled and said: “Are you going where I had
asked you to go?” I replied: “Yes, O
Rasūlullāh, I am going.”
﴾3﴿
ْ ُ َ ‫ﻣﻊ‬ َ َ =U‫أ‬ ْ َْ ُ ُْ َ َ ُْ َ ُ َ َ ََ ْ َ
‫اﷲ‬
ِ ‫رﺳﻮل‬ ِ ِ ‫ ﻛﻨﺖ‬:‫ﻨﻪ ﻗﺎل‬q ‫ اﷲ‬ýِ ‫ﻦ أ…ٍﺲ ر‬q
َ ْ ُ ْ َ Ó‫½ﺮا‬ َْ ٌُْ َْ َ َ َ ََ َْ َ ُ
ِ ِ َ ‫ﻏﻠﻴﻆ‬
،‫ا&ﺎﺷﻴﺔ‬ ِ º ِ َ ‫وﻋﻠﻴﻪ ﺑﺮد‬ ِ ‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬Â‫َﺻ‬
ُ ْ َ َ ×‫ﺣ‬ ¨ َ ،‫ﺷﺪﻳﺪة‬ ً َ ْ َ ‫ﺟﺒﺬة‬ ً َ ْ َ ‫ﺑﺮداﺋﻪ‬ َ َُ َ َ َ º َ ْ َ ُ ََ ََْ
‫•ﻈﺮت‬ ِ ِ ِ ِ ِ ‫ ﻓﺠﺒﺬه‬â‫أﻋﺮا‬ ِ ‫ﻪ‬Q‫ﻓﺄدر‬
َ
ْ َ َْ َ ََ ْ َ ُ َ ْ ُ َ ‫ﺗﻖ‬Wَ ‫ﺻﻔﺤﺔ‬ َ ْ َ X‫إ‬ ٰ
‫ﺛﺮت‬€ ‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ ﻗﺪ‬Â‫اﷲ َﺻ‬ ِ ‫رﺳﻮل‬ِ ِ ِ ِ ِ
ْ ُ ُ َ ُ َ َ َ ُ َ ْ َ ْ ْ ُ ْ ُ َ َ َ
¥ْ ِ ‫ﺮ‬U ‫ {ﻢ ﻗﺎل ﻳﺎ ﻤﺪ‬،‫ﺟﺒﺬﺗﻪ‬ ِِ ِ ِ ‫ ِد ِﻣﻦ‬Ã‫ﺣﺎﺷﻴﺔ اﻟ‬
‫ﺷﺪة‬ ِ ‫ِﺑﻬﺎ‬
ُ Â‫رﺳﻮل اﷲ َﺻ‬ ُ ْ ُ َ ‫ﻪ‬T‫إ‬ َ ْ
َ َ َ َ ،‫ﻋﻨﺪك‬ َ َ ْ ‫ا)ي‬ ْ َ ْ
‫اﷲ‬ ِ ِ ْ ِ ‫ﻔﺖ‬%‫ﻓﺎ‬ ِ ِ ‫اﷲ‬ ِ ‫ﻣﺎل‬ ِ ‫ِﻣﻦ‬
َ َ َ َ َ ‫ﺿﺤﻚ ُ{ﻢ‬ َ َ ُ َ ََ َْ َ
ٍ َ ِ ;ُ ‫ﺮ‬U‫أ‬
.‫ﺑﻌﻄﺎء‬ ِ ‫ﻋﻠﻴِﻪ وﺳﻠﻢ {ﻢ‬
Hadrat Anas radiyallāhu ‛anhu narrates: “I
was walking with Rasūlullāh sallallāhu
‛alayhi wa sallam while he was wearing a

Najrānī sheet which had thick edges. A
Bedouin met him and tugged his sheet with
full force. When I looked at the shoulder of
Rasūlullāh sallallāhu ‛alayhi wa sallam I
saw a mark on it because of the force with
which the Bedouin had tugged it. The man
then said: ‘O Muhammad! Issue an order
for some of the wealth of Allāh which you
have to be given to me.’ Rasūlullāh
sallallāhu ‛alayhi wa sallam turned towards
him, smiled, and then ordered that
something be given to him.”
﴾4﴿
ُْ َُ َ ُ َ َ َ ُْ َ ُ َ َ
ُ Â‫رﺳﻮل اﷲ َﺻ‬ َ ْ َ
‫اﷲ‬ ِ ‫ﺳﺌﻞ‬
ِ ‫ﻨﻪ ﻗﺎل ﻣﺎ‬q ‫ اﷲ‬ýِ ‫ﻦ ﺟِﺎﺑٍﺮ ر‬q
َ َ َ َ B َ ًْ َ َ َ َ َْ َ
.‫ﻘﺎل ﻻ‬c ‫“ﻂ‬ ‫ﺌﺎ‬8‫ﻋﻠﻴِﻪ وﺳﻠﻢ ﺷ‬
Hadrat Jābir radiyallāhu ‛anhu narrates:
“Whenever Rasūlullāh sallallāhu ‛alayhi wa
sallam was asked for something, he never
refused.”
If he had it, he would give it. If he did not, he would
apologize and promise to give it at some other time.
﴾5﴿
َ ُ ُْ َُ َ ُ َ ُْ َ ُ َ َ ََ ْ َ
ِ ‫ل‬ ‫ﻨﻪ ﻣﺎ ﺳِﺌﻞ رﺳﻮ‬q ‫ اﷲ‬ýِ ‫ﻦ أ…ٍﺲ ر‬q
َ ٌُ َ َ َ ُ َْ َ َ ْ ْ ً‫ ْﺌ‬8‫َوَﺳﻠَﻢ َﺷ‬
Â‫ َﺻ‬Ù>‫ا‬ ّ
ِِ X‫إ‬ ِ ‫رﺟﻞ‬ ‫ﺟﺎء‬ .‫ﺎه‬ ‫ﻄ‬q‫أ‬ ‫ﻻ‬ ‫إ‬
ِ ‫م‬
ِ ‫ﻼ‬ ‫ﺳ‬‫اﻹ‬
ِ -ِ ‫ﺎ‬

ََٰ ُ ُ َ ْ ََ ََْ َ ََْ ًَ َ ََُ َ َ َ َ َ َْ َ ُ
æ‫ ﻓﺄ‬.‫ﻄﺎه ِإﻳﺎه‬q‫ ﻓﺄ‬،‚‫ﺟﺒﻠ‬
ِ ‚Œ ‫اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ ﻓﺴﺌﻠﻪ —ﻨﻤﺎ‬
ً َ َ ‫ﻌﻄﻲ‬ َ ً َ ُ ‫ﻓﻮاﷲ إن‬
ْ ِ ْ ُT ‫ﻤﺪا‬ َ َ ُْ ْ َ َْ ْ َ َ ََ ُ ََْ
‫ﻄﺎء‬q ِ ِ ‫أﺳﻠﻤﻮا‬
ِ ،‫ﻗﻮم‬
ِ ‫ﻘﺎل أي‬c ‫ﻗﻮﻣﻪ‬
َ ْ َ ْ ‫ﺎف‬á
.‫اﻟﻔﻘﺮ‬
َ ََ َ
‫ﻣﺎ‬
was never asked anything in the name of
Islam without giving it. A man came to him
and asked him for goats (which belonged to
Rasūlullāh sallallāhu ‛alayhi wa sallam)
and were grazing between two mountains.
gave the entire heard of goats to him. The
man returned to his people and said: ‘O my
people! Embrace Islam, for Muhammad
sallallāhu ‛alayhi wa sallam gives like a
person who has no fear whatsoever of
poverty.’”
﴾6﴿
Â‫اﷲ َﺻ‬ ْ ُ َ َ َ ُ ْ ‫ َﺴ‬‰ ‫ ْﻨََﻤﺎ ُﻫَﻮ‬8َ‫ﻧُﻪ ﺑ‬€َ ‫ْﻦ ُﺟﺒَ ْ† ﺑ ْﻦ ُﻣْﻄﻌﻢ‬qَ

ِ ‫† ﻣﻊ رﺳﻮِل‬ ِ ٍِ ِ ِ
َ َ َْ ُ ْ ُ َ ْ َ ُ َ ُ َ َ َ َ َ َ ْ‫اﷲ َﻋﻠَﻴ‬
ُ
‫‚ ﻋِﻠﻘِﺖ‬ ٍ ‫ﻨ‬ ‫ﺣ‬ ‫ﻦ‬ ‫ﻣ‬
ِ ‫ﻪ‬ ‫ﻠ‬ ‫ﻔ‬ ‫ﻘ‬ ‫ﻣ‬ ‫ﺎس‬ >‫ا‬ ‫ﻪ‬ ‫ﻌ‬ ‫ﻣ‬ ‫و‬ ‫ﻢ‬ ‫ﻠ‬ ‫ﺳ‬ ‫و‬ ‫ﻪ‬
ِ
َ ‫ﺖ رَد‬ ْ ‫ َﺳُﻤَﺮة َﻓَﺨﻄَﻔ‬Xٰ‫ﺮْوُه إ‬B‫اﺿَﻄ‬ ْ َ ‫ َْﺴﺌَﻠُْﻮﻧَُﻪ‬‰ ‫اب‬ ُ ‫اﻷْﻋَﺮ‬َْ
‫اءُه‬ ِ ِ ٍ ِ × ‫ﺣ‬
ْ‫ َﻮ‬، ْ ‫ُﻄْﻮ ْ رَدا‬qَْ‫َﻘَﺎل أ‬cَ ‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ‬ ُ Â‫ َﺻ‬Ù B >‫ﻓََﻮَ“َﻒ ا‬
ِ ِ ِ ِ ِ
َ ُ ْ ُ ََْ ُ ُ ْ َ ََ ٌ َ َ َ ْ ُ َ ْ َ َ
‫ﻢ {ﻢ ﻻ‬a‫ﻨ‬8‫ﺑ‬ ‫ َﻋﺪد ٰﻫِﺬِه اﻟِﻌﻀِﺎه •ﻌﻢ ﻟﻘﺴﻤﺘﻪ‬¥ ِ ‫ن‬4
َ
ً ََ َ ًْ ُ َ َ ً َ ْ ُ َ
ْ ْ ‫¿ﺪو‬
.‫ﺟﺒﺎﻧﺎ‬ ‫ﻴﻼ َوﻻ ﻛﺬو ﺎ وﻻ‬D ِ ِ ِ
Hadrat Jubayr ibn Mut‛im radiyallāhu
‛anhu narrates that he was with Rasūlullāh
sallallāhu ‛alayhi wa sallam when he was
returning from Hunayn. Bedouins
assembled around him and began asking
him. They eventually forced him against an
acacia tree and snatched his sheet from
him. Rasūlullāh sallallāhu ‛alayhi wa
sallam stood up and said: “Give me my
sheet. If I had camels equal to the number
of these trees, I would have given them to
you. You would have neither found me to be
miserly, a liar nor cowardly.”
﴾7﴿
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫اﷲ َﺻ‬ ِ ‫ن رﺳﻮل‬4 ‫ﻨﻪ ﻗﺎل‬q ‫ اﷲ‬ý ِ ‫ﻦ أ…ٍﺲ ر‬q
ْ ٰ َ ْ ْ َ َ َ َ َ َ َ ْ َ
‫ﻴَﻬﺎ‬cِ ‫َِﺘِﻬْﻢ‬8‫ﺎء ﺧﺪُم ا َﻤِﺪ<ﻨِﺔ ِﺑﺎِﻧ‬ ‫ اﻟﻐﺪاة ﺟ‬Â‫َوَﺳﻠَﻢ إِذا َﺻ‬
ْ ُ ‫ﻓﺮ َﻤﺎ َﺟﺎ‬ُ َ ،‫ﻴﻬﺎ‬c
َ ْ ‫ﻳﺪه‬ ُ َ َ ‫—ﻤﺲ‬ َ َ َ ‫ﺑﺈﻧﺎء إﻻ‬ َ َ ُْ َ َ ُ َْ
- ‫ؤوُه‬ ِ ِ ٍ ِ ِ $‫ﻤﺎ ﻳﺆ‬c ،‫ا ﻤﺎء‬
َ ْ ‫ﻳﺪه‬
ُ َ َ ‫ﻴﻐﻤﺲ‬c َ ْ َ َْ
ُ َ ْ َ َ ‫ا´ﺎردة‬
.‫ﻴﻬﺎ‬c ِ ِ ِ َ ‫اﻟﻐﺪاة‬
ِ
that when Rasūlullāh sallallāhu ‛alayhi wa
. :‫ﺻﺤﻴﺢ ا´ﺨﺎري‬1
sallam used to complete the fajr salāh, the
slaves of the people of Madīnah used to
come with utensils of water. He would place
his blessed hand in whichever utensil was
presented to him (for the sake of blessings).
Sometimes it used to be on a cold winter’s
morning but he would still place his blessed
hand in the water.
﴾8﴿
ُ Â‫ْﻦ َرُﺳْﻮُل اﷲ َﺻ‬a ُ َ َْ َ َ ُْ َ ُ َ َ ََ ْ َ
‫اﷲ‬ ِ ‫ﻨﻪ ﻗﺎل ﻢ ﻳ‬q ‫ اﷲ‬ýِ ‫ﻦ أ…ٍﺲ ر‬q
َ ً َ َ ً َ َ ََ َْ َ ُ َ َ َ َْ َ
‫ﺎﺣﺸﺎ َوﻻ ﻟﻌﺎﻧﺎ َوﻻ‬ ِ ‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ ﻓ‬Â‫ﻋﻠﻴِﻪ َوﺳﻠﻢ ﺻ‬
ُ ُْ َ َ ْ ْ َْ ُ َُ َ َ
.‫ﻨﻪ‬8‫ن <ﻘْﻮل ِﻋﻨﺪ ا َﻤﻌﺘَﺒَِﺔ َﻣﺎ ُ; ﺗِﺮَب َﺟِﺒ‬4 ،‫َﺳﺒﺎﺑًﺎ‬
Rasūlullāh sallallāhu ‛alayhi wa sallam was
neither obscene, one to curse nor vulgar. If
he had to reprimand, he would say: “What
is it with such and such person? May his
forehead be soiled.”
There is no real discomfort in this especially if it is
soiled by going into prostration. In such a case it is
actually a prayer for the person to become a regular
performer of salāh. Furthermore, salāh has the quality
of preventing a person from evil; so this is really a
prayer for the person’s reformation.
﴾9﴿
َ َ َ َ ُ ْ َ ُ َ َ ّ ْ ُْ ْ َ ْ َ ْ َ
Â‫ َﺻ‬Ù>‫ا‬
B
ِ ‫ن‬4 ‫ﻨﻪ ﻗﺎل‬q ‫ اﷲ‬ýِ ‫‡ﺪري ر‬ ِ ِ َ ‫ﺳﻌﻴﺪ ا‬
ٍ ِ â‫ﻦ ِأ‬q
َ َ َ ْ ْ ْ
َ ْ َ ‫ﻣﻦ‬ ً َ َ ‫أﺷﺪ‬
َ ِ ‫ﺣﻴﺎء‬ َ َ ََ َْ َ ُ
‫ﻓﺈذا‬
ِ ،‫ﺧﺪرﻫﺎ‬
ِ ِ -ِ ‫اﻟﻌﺬراء‬
ِ ‫اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬
ْ ْ ُ َ ْ َ َ ُ ُ َ ْ َ ًْ َ َٰ
ِِ َ -
.‫وﺟﻬﻪ‬ ِ ‫ﻨﺎه‬c‫ﺮﻫﻪ ﻋﺮ‬a‫ﺌﺎ ﻳ‬8‫راى ﺷ‬
wa sallam was more bashful than a virgin
girl in her private chamber. If he observed
anything which he disapproved of, (he
would not express it verbally due to his
bashfulness), rather, we would see the
effect of his disapproval on his face.
﴾10﴿
َ ُ َ َ َ َ َ َ ُ َْ َ َ َ َ َْْ َ
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫ َﺻ‬Ù>‫ا‬
B
َِ ‫ن‬4 ‫ﺸﺔ ﻣﺎ‬4W
ِ ‫اﻷﺳﻮد ﻗﺎل ﺳﺄﻟﺖ‬
ِ ‫ﻋﻦ‬
ِ
َ
ْ َْ ْ َ َ ْ َ َْ ْ َُ ْ َ َ ََ
.‫أﻫﻠﻪ‬
ِ ِ ‫ﻬﻨﺔ‬U ِ ِ -ِ ‫ن‬4 ‫ﺘﻪ؟ ﻗﺎﻟﺖ‬8‫ﺑ‬
ِ ِ -ِ ‫وﺳﻠﻢ ﻳﺼﻨﻊ‬
Hadrat Aswad radiyallāhu ‛anhu narrates: I
asked Hadrat ‛Ā’ishah radiyallāhu ‛anhā:
“What did Rasūlullāh sallallāhu ‛alayhi wa
sallam do when he was in his house?” She
replied: “He used to assist his house-folk in
the domestic chores.” (Examples of this are
related in the next Hadīth)
﴾11﴿
َ ُ ُْ َُ َ َ ْ َ َ َ َ َ ْ َ
‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‬ Â‫اﷲ َﺻ‬ِ ‫ن رﺳﻮل‬4 ‫ ِﺸﺔ ﻗﺎﻟﺖ‬4W ‫ﻦ‬q
ُ ْ َ َ ْ ْ َََُْ ََُْ ُْ َ َ ََُْ ُ َْ
‫ِﺘِﻪ ﻛَﻤﺎ <ﻌَﻤﻞ‬8َ‫ ﺑ‬- ِ ‫ﻌﻤﻞ‬Y‫ و‬،‫ﻴﻂ ﺛﻮ ﻪ‬á ِ ‫ و‬،‫ِﺼﻒ •ﻌﻠﻪ‬á
ْ َ ْ ّ ‫<ﻔ‬ ْ
َُ ََ َ ً ََ َ َ ْ ََ َ َْ ْ ْ ُ ُ َ َ
‫ﺛﻮ َ ُﻪ‬ ِ ِ ،vž‫اﻟ‬ ‫ﻣﻦ‬ ِ ‫ا‬v· ‫ن‬4 ‫وﻗﺎﻟﺖ‬ . ‫ﻪ‬
ِ ‫ﺘ‬
ِ 8‫ ﺑ‬-ِ ‫أﺣﺪ_ﻢ‬
ُ َ ْ َ ‫ﺪ ُم‬á‫و‬
.‫•ﻔﺴﻪ‬ ُ ْ َ َ ‫ﺷﺎﺗﻪ‬ ُ َْ َ
ُ َ َ ‫و`ﻠﺐ‬
ِ
Hadrat ‛Ā’ishah radiyallāhu ‛anhā narrates
used to mend his own shoes and stitch his
own garments. He used to carry out
domestic tasks just like any ordinary
person from among you carries out these
tasks in his house. She adds: Rasūlullāh
sallallāhu ‛alayhi wa sallam was a human
like everyone else (he neither lived like a
lord in the house nor did he assume a
distinguished position for himself). He used
to remove lice from his clothes (which came
from someone else because Rasūlullāh
sallallāhu ‛alayhi wa sallam was pure from
this) and milk his goats. (These are
examples of carrying out domestic chores
which are normally left to the women to do).
He also used to carry out his personal
tasks.
. :Â‫ أﺑﻮ ﻳﻌ‬. :‫ﺪ‬Á‫أ‬1

. :‫ﺻﺤﻴﺢ اﺑﻦ ﺣﺒﺎن‬2
﴾12﴿
ُْ ُ َ َ َ َ َ ْ َ َ َْ َ ُ َ َ َ َ َ ْ َ
Â‫اﷲ َﺻ‬ ِ ‫™ب رﺳﻮل‬ ‫ ﻣﺎ‬:‫ﻨﻬﺎ ﻗﺎﻟﺖ‬q ‫ اﷲ‬ýِ ‫ﺸﺔ ر‬4W ِ ‫ﻦ‬q
َْ َ
ً َ ‫ﺮأة َوﻻ‬U‫ا‬ َ َ
ً َ ْ ‫ﻴﺪه َوﻻ‬Œ َ B َ ًْ َ َ َْ َ ُ
‫ﺧﺎدﻣﺎ ِإﻻ أن‬ ِ ِ ِ ِ ‫ﺌﺎ “ﻂ‬8‫اﷲ ﻋﻠﻴِﻪ َوﺳﻠَﻢ ﺷ‬
ْ ‫ﺘﻘﻢ‬ƒ‫ﻴ‬c
‫ﻣﻦ‬ ِ ُ ِ
َ ْ َ َ ‫“ﻂ‬ ٌ ْ َ ‫ﻣﻨﻪ‬
B َ ‫ء‬ö ُ ْ ‫•ﻴﻞ‬ َْ َ
ِ ِ ‫ َوﻣﺎ‬،‫اﷲ‬ِ ‫ﻴﻞ‬ž‫ﺳ‬
ْ َ ْ َ َُ
ِ ِ َ -ِ ‫ﺎﻫﺪ‬³ ِ
َْ َ َ َ
ََ ْ ٌ ْ َ ََُْ ْ َ
ِ ِ ‫ﺘِﻘُﻢ‬ƒ‫ﻴ‬c ‫اﷲ‬
.‫ﷲ‬ ِ ‫ﺎرِم‬ ِ ‫ء ِﻣﻦ‬ö ‫ﺘﻬﻚ‬ƒ‫ﺻﺎﺣﺒﻪ ِإﻻ أن ﻳ‬ ِِِ
did not strike anyone or anything himself –
neither any woman nor any servant. Yes,
waging jihād in Allāh’s cause is another
matter. (Striking anyone in this context
refers to striking them out of anger).
never exacted revenge from anyone who
caused him harm. However, if anyone
committed any of the prohibitions of Allāh
ta‛ālā then Rasūlullāh sallallāhu ‛alayhi wa
sallam would certainly exact revenge for
Allāh’s sake.
﴾13﴿
َ ُ َْ َُ ُ ْ َ ُْ َ ُ َ َ ََ ْ َ
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫اﷲ َﺻ‬ ِ ‫ﻨﻪ ﺧِﺪﻣﺖ رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫أ…ﺲ ر‬ٍ ‫ﻦ‬q
َ
Êْ ‫َﻤﺎ َﻻَﻣ‬cَ ‚َ ْ ƒ‫ ﺳ‬v َ َ ُُْ َ َْ
ِ ِ َ ‫ ﺧِﺪﻣﺘﻪ ﻋ‬.‚ƒِ‫ﺎن ِﺳ‬
ََ ُْ َ َ َ ََ
ِ ‫ﻦ {ﻤ‬Œ‫وﺳﻠﻢ وأﻧﺎ ا‬
ِ
َْ ْ ٌ َ ْ َ َ ْ َ ََ َٰ ْ َ ُ Bَ ْ َ َٰ
‫ ﻻِﺋﻢ ِﻣﻦ أﻫِﻠِﻪ‬Êِ ‫ ﻳﺪي ﻓِﺈن ﻻﻣ‬M ‫ﻴِﻪ‬cِ àِ ‫ٍء “ﻂ أ‬ö M
َ َ ْ َ َ ُ َْ ُ َ ُْ ُ َ َ َ
.‫ن‬4 ‫ٌء‬ö .ِ ‫ﻗﺎل دﻋﻮه ﻓِﺈﻧﻪ ﻮ ﻗ‬
Hadrat Anas radiyallāhu ‛anhu narrates: I
was eight years old when I came into the
service of Rasūlullāh sallallāhu ‛alayhi wa
sallam and remained in his service for the
next ten years. He never reprimanded me if
I caused any damage with my hands. If any
of the house-folk reprimanded me, he
would say: “Let him be. Had something else
been decreed it would have taken place.”
﴾14﴿
َ ُ ُ َُّ ُْ َ ُ َ َ ََ ْ َ
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫ َﺻ‬Ù>‫ا‬
ّ
ِِ ْ ِ
َ ‫`ﺪث‬
‫ﻋﻦ‬ ِ ‫ﻨﻪ‬q ‫ اﷲ‬ýِ ‫أ…ﺲ ر‬ ٍ ‫ﻦ‬q
َ َ َ َ ‫ﺒﻊ‬ÀY‫و‬ َ ْ َ َُُْ َ َ ُ َ َ ََ
ُ َ َ ‫ﺾ‬Y‫ﻤﺮ‬ ْ
...‫ﻨﺎزة‬°‫ا‬ ِ ِ ‫ن <ﻌﻮد ا‬4 ‫ﻧﻪ‬€ ‫وﺳﻠﻢ‬
used to visit the sick and attend funerals…
﴾15﴿
َْ ُ َ َ َُْ ُ َ
‫اﷲ َﻋﻠﻴِﻪ‬ Â‫ﻨﻪ أن َرُﺳْﻮل اﷲ َﺻ‬q ‫اﷲ‬ َ ِ ‫ْﻦ أ… ٍَﺲ َر‬qَ
ý
ْ َْ َْ َُ
ْ ‫ع ﻳََﺪُه‬ َ َ َ َ َ َ ََ
×¨‫ﻣﻦ ﻳَِﺪِه َﺣ‬ِ -
ِ < ‫ﻢ‬ ‫ﻞ‬ ‫ﺟ‬‫ﺮ‬ ‫ا‬ َ ‫ﺎﻓ‬
‫ﺢ‬ ‫ن ِإذا ﺻ‬4 ‫وﺳﻠﻢ‬
. :‫ﺪ ﺑﻨﺤﻮه‬Á‫ وأ‬. \ :‫ة ا ﺼﺎﺑﻴﺢ‬t‫ﺸ‬U ‫ﺞ‬Y‫ ¦ﺮ‬:Ó‫اﺑﻦ ﺣﺠﺮ اﻟﻌﺴﻘﻼ‬1

.†‫ﺴ‬‰ ‫( ﺑﺎﺧﺘﻼف‬ ) ‫( واﺑﻦ ﻣﺎﺟﻪ‬ ) ‫ﻣﺬي‬Ï‫أﺧﺮﺟﻪ اﻟ‬2
ْ َ ْ ُ ْ َ ََ ََُ ُ َْ ْ ُ َ ْ ُ َ
‫ْﻦ َوﺟِﻬِﻪ‬q ‫©ف َوﺟَﻬُﻪ‬ ِ ‫ وﻻ ﻳ‬،‫ع ﻳﺪه‬- ِ < ‫ا)ي‬ ِ ‫ﻮن ﻫَﻮ‬a‫ﻳ‬
َ ُ ‫ َو َ ْﻢ‬،‫ﺟﻬِﻪ‬
‫ﻳﺮ‬
ْ َ ْ َ ُ َْ َ ُ ْ َ ْ ُ َ ْ ُ َ ¨ َ
ِ ‫ﻮن ﻫَﻮ‬a‫ﺣ× ﻳ‬
ِ ‫ﻦ و‬q ‫©ف وﺟﻬﻪ‬ ِ ‫ا)ي ﻳ‬
َ ْ ْ َ َ ْ ُ ‫ﻣﻘﺪﻣﺎ‬
َ ْ َ ‫ﻴﻪ‬À‫رﻛﺒ‬
ْ َ َ ‚Œ ً ّ َُ
.;ُ ‫ٍﺲ‬8‫ﻳﺪي َﺟِﻠ‬ ِ ِ
sallam shook hands with anyone, he would
not withdraw his hand until the other
person withdrew his hand, and he would
not turn his face away until the other
person did. Rasūlullāh sallallāhu ‛alayhi wa
sallam was never seen sitting with his
thighs ahead of the one sitting next to him.
(Instead, he would sit in line with the rest of
the people. Another meaning could be that
he was never seen stretching his legs
towards anyone who was seated near him).
﴾16 & 17﴿

ُ Â‫ْﻦ ُدُﺧْﻮل َرُﺳْﻮل اﷲ َﺻ‬qَ â َ ُ َْ َ َ ْ َ ْ َ
‫اﷲ‬ ْ ‫ﺖأ‬ ‫‚ ﻓ ﺴﺄ ﻟ‬ ُ
ِ ِ ِ ِ ِ ‫ﻋِﻦ ا&ﺴ‬
ََ ََ َُْ ُ ُ َ َ َْ ٰ َٰ َ َ َ َ ََ َ ََ َْ َ
‫ِِ; ﺟﺰء دﺧﻮ; ﺛﻼﺛﺔ‬- ِ ‫ َﻣ‬Xِ‫ن إِذا أوى إ‬4 ‫ﻘﺎل‬c ،‫َﻋﻠﻴِﻪ وﺳﻠﻢ‬
ُ َْ ًْ ُ َ ْ ْ
‫ {ﻢ‬،‫ وﺟﺰءا ِ>ﻔِﺴِﻪ‬،‫ َوُﺟْﺰًءا ِﻷﻫِﻠِﻪ‬،‫ﷲ َﻋﺰ َوَﺟﻞ‬ ْ ُ ٍ ‫ﺟَﺰ‬
ِ ِ ‫اء ﺟﺰًءا‬ ‫أ‬
ْ ََ ْ َ ٰ Bََُ ََْ ُ ََْ
‫ اﻟَﻌﺎﻣِﺔ‬M ‫†د ذ ِﻚ ِﺑﺎ‡ َﺎﺻِﺔ‬ c ‫ﺎس‬ِ >‫ﻨﻪ َو ‚ ا‬8‫ﺟﺰَء ﺟْﺰَءُه ﺑ‬
ُ َ
ُْ ْ ُ
ُ َ‫اﻷﻣِﺔ اْ<ﺜ‬ َ ْ ‫َن ِﻣْﻦ ﺳ‬Çَ‫ َو‬،‫ ْﺌًﺎ‬8‫ﻨُْﻬْﻢ َﺷ‬qَ ‫َوَﻻ ﻳَﺪﺧُﺮ‬
‫ﺎر‬ ِ ‫ ﺟﺰِء‬- ْ ‫†ِﺗِﻪ‬ ِ ِ
ِ
.( ) ‫ اﺑﻦ ﻣﺎﺟﻪ‬،( ) ‫ﻣﺬي‬Ï‫اﻟ‬1

ْ.‫ﻳﻦ‬Ž‫ا‬ ّ - ‫ َﻗْﺪر َﻓْﻀﻠﻬْﻢ‬M َٰ ُُ ْ ََ ْ ْ َْ َْ
ِِ ِ ِِ ِ ‫أﻫِﻞ اﻟﻔﻀِﻞ ِﺑِﺈذِﻧِﻪ وﻗﺴﻤﻪ‬
َْ َ ُ ْ ُ ْ َ ْ َ َ َْ ُ ْ ُ ْ َ َ َْ ُ ْ ُ ْ َ
.‫ وِﻣﻨﻬﻢ ذو ا&ﻮِاﺋ ِﺞ‬،‚ ِ ‫ﻓِﻤﻨﻬﻢ ذو ا&ﺎﺟِﺔ وِﻣﻨﻬﻢ ذو ا&ﺎﺟﺘ‬
ُ
َ ْ ُ ْ ُ ْ َُ َ َ َ
‫ﻴَْﻤﺎ ﻳَﺼﻠُﺤُﻬْﻢ َواﻷﻣﺔ ِﻣْﻦ‬cِ ‫ ُﺸِﻐﻠُﻬْﻢ‬‰‫ﺸﺎﻏﻞ ِﺑِﻬْﻢ َو‬Àَ‫ﻴ‬c
َ ّ ُ ُ ْ ُ َ َ ْ َُ ْ َْ َ ْ ْ َ َُْ ْ ََ ْ َ
‫ﺒَ ِﻠﻎ‬T ِ ‫ﻘﻮل‬Y‫ و‬.‫ ﻬﻢ‬5ِ ‫ﺒ‬ƒ‫ﺎ)ي ﻳ‬
ْ َ‫ﺧﺒ‬
ِ ‫ﺎرِﻫﻢ ِﺑ‬
ِ Ñِ‫ﻨﻪ و‬q ‫ﺴﺌﻠِﺘِﻬﻢ‬U
َ َ َ َ ْ ْ ُ ََْ َ َْ ُ ُ ْ ُ
‫ َْﺴﺘَِﻄﻴُْﻊ‬‰ ‫ﺎﺟﺔ َﻣْﻦ ﻻ‬ ‫ وأﺑِﻠﻐﻮ ِ ﺣ‬.‫ﻢ اﻟﻐِﺎﺋﺐ‬a‫ﺎﻫﺪ ِﻣﻨ‬ ِ ‫اﺸ‬
َْ َ ْ َ َ َ ْ َ َْ ْ َ َ َ ُ َ َ َ َ َْ
‫ َوﻻ ﻳُﺬﻛُﺮ ِﻋﻨﺪُه ِإﻻ‬.‫ﺎﻣِﺔ‬ ‫ {ﺒﺖ اﷲ ﻗﺪﻣﻴِﻪ ﻳﻮم اﻟِﻘﻴ‬.‫ِإﺑﻼ—ﻬﺎ‬
َ ُ َْ َ َ ً ُ َ ُْ ُ ْ َ َُْ َ َ َ ْ َُ ْ َ ََ َ ٰ
َ
‫ﻗْﻮن‬Ï ِ ‫ ﻳﺪﺧﻠﻮن روادا وﻻ <ﻔ‬.‫ذ ِﻚ وﻻ <ﻘﺒﻞ ِﻣﻦ أﺣٍﺪ —†ه‬
ْ َْ َ َ ْ ْ َ ً َ َ ْ ُ ُ ْ َ َ ََ ْ َ
.†
ِ ‡‫ ا‬M Êِ ‫ﺮﺟﻮن أِدﻟﺔ <ﻌ‬á‫ و‬.‫اق‬ ٍ ‫ﻦ ذو‬q ‫ِإﻻ‬
The Shamā’il-e-Tirmidhī contains two lengthy Ahādīth
under: The Chapter on Humility and Good Character. A
few sentences from them are quoted here.
Hadrat Husayn radiyallāhu ‛anhu narrates
from his father Hadrat ‛Alī radiyallāhu
‛anhu that when Rasūlullāh sallallāhu
‛alayhi wa sallam used to go to his house,
he would divide his time into three parts.
One part was for Allāh’s worship, the
second for his family (for the fulfilment of
their rights) and the third part for himself.
He would subdivide the third part between
himself and his close Companions who
would then convey the blessings of what
they learnt to the general public. (In other
words, this part was dedicated to his
. \ :‫ ا ﻘﺎت‬:‫ اﺑﻦ ﺣﺒﺎن‬. \ :‫ دﻻﺋﻞ ا>ﺒﻮة‬:¬‫ا´ﻴﻬ‬1

special and close Companions. They were
permitted to come to him, benefit from him
and convey what they learnt to the general
public). When doing this, it was his practice
to give preference to people of excellence
(i.e. people of knowledge and practice) over
others. He used to divide this time by
allotting to each one according to his
religious virtue. This is because a person
might have one need, another may have two
while a third may have several needs. Thus,
he used to occupy himself with them
accordingly. He would also occupy these
people in doing things which would be of
benefit to them and to the ummat. For
example, by asking rulings and informing
him of prevailing conditions.
They would come as seekers to him. In
addition to academic benefits, they used to
eat something and then leave as guides to
Dīn. (This was the nature of his special
assembly).
ْ‫اﷲ َﻋﻠَﻴﻪ‬ ُ Â‫†ة َرُﺳْﻮل اﷲ َﺻ‬ َ ْ ‫ْﻦ ﺳ‬qَ â َ ُ َْ َ ْ َ ْ َ
ْ ُ
ِ ِ ِ ِ ِ ِ ‫‚ ﺳﺄ ﻟ ﺖ أ‬ ِ ‫ﻋِﻦ ا&ﺴ‬
َ ُ ُْ َُ َ َ َ ََ َ َ ُ ْ ‫َوَﺳﻠَﻢ‬
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫اﷲ َﺻ‬ ِ ‫ن رﺳﻮل‬4 :‫ﻘﺎل‬c ‫ ﺟﻠﺴِﺎﺋِﻪ‬- ِ
َّ ْ َ ْ
َ َّ َ ُ ُ ْ َ ْ َ ْ ْ َ َ َ ََ
،‫َﺲ ِﺑﻔ ٍﻆ‬8‫ ﻟ‬،‫ﺐ‬ ِ ‫ِﺎﻧ‬°‫ ﻟ ِ‚ ا‬،‫ ﺳﻬﻞ ا‡ﻠِﻖ‬،v ِ žِ‫وﺳﻠﻢ دِاﺋﻢ اﻟ‬
َ َ ََ َ َ َ ََ ْ َ ََ
‫ َوﻻ‬،‫ﺎب‬ ٍ ‫ﻴ‬q ‫ وﻻ‬،‫ﺎش‬ ٍ ‫ َوﻻ ﻓﺤ‬،‫ﺎب‬ ٍ ‫ وﻻ ﺻﺨ‬،‫وﻻ ﻏِﻠﻴ ٍﻆ‬
ُ َ ُْ ْ ُ َ ْ َ‫ َْﺸﺘ‬‰ ‫ﻤﺎ َﻻ‬qَ ‫ﺎﻓُﻞ‬ َ َََ
‫ﻴُْﺐ‬á ِ ‫ِ¯ُﺲ ِﻣﻨﻪ َوﻻ‬Y‫ َوﻻ ﻳﻮ‬،ñ ِ ‫ <ﺘﻐ‬،‫ﺎح‬ ٍ ‫ﺸ‬Uُ
َ
‫ﺎر َوَﻣﺎ ﻻ‬ َ‫اء َو ْاﻹْﻛﺒ‬ َ ُْ ََ ْ ُ َ َْ َ ََ َْ ْ
ِ ِ َ ِ ‫ ا ﻤﺮ‬،‫ ﻗﺪ ﺗﺮك •ﻔﺴﻪ ِﻣﻦ ﺛﻼ ٍث‬،‫ﻴِﻪ‬cِ
َ ُ َ َ َ ََ َ >‫ َوﺗََﺮَك ا‬.‫َ<ْﻌﻨﻴْﻪ‬
‫م أَﺣًﺪا َوﻻ ﻳَِﻌﻴْﺒُُﻪ‬B‫ن ﻻ ﻳَﺬ‬4 ،‫ﺎس ِﻣْﻦ ﺛﻼ ٍث‬ ِ ِ
َ ُ َ ْ َ َ َ َُ ُ ُ‫َوَﻻ َ<ْﻄﻠ‬
‫ذا‬Ñِ‫ َو‬،‫ﻴَﻤﺎ َرَﺟﺎ ﺛَﻮاﺑَﻪ‬cِ ‫ُﻢ ِإﻻ‬Úَ‫ َوﻻ <ﺘ‬،‫ﺐ َﻋْﻮَرﺗﻪ‬
َ َ ُْ ُ َٰ ََ ُ َ َ َ َ َ
‫ ﻓِﺈذا‬،† ‫ ُرؤْوِﺳِﻬْﻢ اﻟﻄ‬M ‫ﻠَﻢ أْﻃَﺮق ُﺟﻠَﺴﺎؤُه ﻛ••َﻤﺎ‬a‫ﺗ‬
َ َ َ ْ ْ َ َ َََ َ ْ ُ َ َ َ َ َ
‫ﻠَﻢ‬a‫ َوَﻣْﻦ ﺗ‬،‫ﺎزُﻋْﻮن ِﻋﻨَﺪُه ا& َِﺪﻳ ْﺚ‬ ‫ﻨ‬À‫ ﻻﻳ‬،‫ﻠﻤﻮا‬a‫ﺳﻜﺖ ﺗ‬
َ ُ ْ ُْ َ َْ َ َْ َْ
،‫ َﺣِﺪ<ﺜُﻬْﻢ ِﻋﻨَﺪُه َﺣِﺪﻳ ْﺚ أو ِِﻬْﻢ‬،‫ِﻋﻨﺪُه أﻧَﺼﺘُْﻮا ُ; َﺣ¨× <ﻔُﺮغ‬
َ َ ُ ‫ﺘََﻌﺠ‬Yَ‫ َو‬،‫ﻜْﻮَن ﻣﻨُْﻪ‬ ُ َ ْ َ ُ ْ
،‫ﻤﺎ <َﺘَﻌﺠﺒُْﻮن‬Uِ ‫ﺐ‬ ِ ‫ﻤﺎ ﻳﻀﺤ‬Uِ ‫ﻳَﻀَﺤﻚ‬
ْ َ ْ ْ َ ْ َْ َ َ ْ َْ ُ ْ ََ
‫ْﺴﺌَﻠِﺘِﻪ َﺣ¨× ِإن‬Uَ‫ َﻣﻨِﻄِﻘِﻪ َو‬- ِ ‫ﻔﻮِة‬°‫ ا‬M ‫ﺐ‬ ِ Y‫ ِﻠﻐِﺮ‬Ãِ ‫ﺼ‬Y‫و‬
‫ﺎﺟٍﺔ‬ َ ‫ﺐ َﺣ‬ َ ‫ُﻘْﻮُل إَذا َرأَْ<ﺘُْﻢ َﻃﺎﻟ‬Yَ‫ َو‬،‫ َْﺴﺘَﺠﻠْﺒُْﻮَ•ُﻬْﻢ‬‰ ‫َن أَْﺻَﺤﺎﺑُُﻪ‬4َ
ِ ِ ِ
َ
ُ‫ َوﻻ َ<ْﻘَﻄﻊ‬،‫ﻓﺊ‬tَ‫ﺎء إﻻ ﻣْﻦ ُﻣ‬ َ َ َُ ْ َ ََ ُْ ُ ْ َ َُُ ْ َ
ٍ ِ َ ِ ِ ‫ وﻻ <ﻘﺒﻞ ا ﻨ‬،‫<ﻄﻠ َﺒﻬﺎ ﻓﺎرِﻓﺪوه‬
ْ َ ُُ َََْ َ َُْ ¨ َ َُْ َ َ َٰ
.‫ أْو ِ“ﻴٍَﺎم‬ñ ٍ ‫ﻴﻘﻄﻌﻪ ِﺑﻨ‬c ‫ﻮز‬³ ×‫ أﺣٍﺪ ﺣِﺪ<ﺜﻪ ﺣ‬M
I then asked my father about the nature of
Rasūlullāh’s conduct when sitting with his
companions. (He gave a detailed description
of it. This is quoted from another Hadīth
also related by him). Hadrat ‛Alī radiyallāhu
‛anhu says that Rasūlullāh sallallāhu
‛alayhi wa sallam was always smiling,
lenient and soft-natured. He was neither
stern nor hard-hearted. He would not speak
in a loud and uncouth manner and he was
not vulgar in his speech. He was not in the
habit of finding faults. He would feign
disregard for something which he did not
like. People would not argue in his
presence. When anyone spoke to him, they
would remain silent until the person
finished speaking. He used to tolerate the
impolite and crude ways of speaking and
posing questions of the Bedouins to the
extent that his Companions used to like it
when the Bedouins came to him.1 He would
not interrupt any person’s speech unless
the person transgressed the limits, at which
time he would cut him off either by
stopping him or getting up from their and
leaving. (This was the nature of
Rasūlullāh’s general assembly).2
This was Rasūlullāh’s treatment of those who were
attached and aligned to him. His treatment of his
opponents is now described.
﴾18﴿
ُ ُْ َْ ُ َ َ َْ َ َ ُْ َ ُ َ َ َََْ ُ ْ َ ْ َ
‫ ادع‬،‫اﷲ‬ِ ‫رﺳﻮل‬ ‫ ِ“ﻴﻞ ﻳﺎ‬:‫ﻨﻪ ﻗﺎل‬q ‫ اﷲ‬ýِ ‫ﺮة ر‬Y‫ ﻫﺮ‬âِ ‫ﻦ أ‬q
ًَْ َ ُ ْ ُ َ َ ً َ ْ َ ُْ َْ ّْ َ َ َْ ْ ُْ ََ
. ‫ﺔ‬Á ‫•ﻤﺎ ﺑِﻌﺜﺖ ر‬Ñِ‫ﻌﺚ ﻟﻌﺎﻧﺎ و‬Œ‫ ﻢ أ‬Óِ ‫ ﻗﺎل ِإ‬،‚Qِv
ِ ‫اﻤ‬M
narrates that someone said to Rasūlullāh
sallallāhu ‛alayhi wa sallam: “O Rasūlullāh!
Curse the polytheists.” He replied: “I have
not been sent to curse, I have been sent as
a mercy.”
1 This is because they had no formalities and would ask

about things which the Companions were hesitant or shy to
ask about.
2 This is not a full translation of the Hadīth quoted. The
translation is based on the original Urdu text of Hadrat

Thānwī rahimahullāh. (translator)
‫‪The Character of Rasūlullāh‬‬ ‫‪171‬‬
‫‪This is why Rasūlullāh’s habit was to pray for goodness‬‬
‫‪for even his enemies. To occasionally beseech Allāh‬‬
‫‪ta‛ālā to save him from their mischief is another‬‬
‫‪matter.‬‬
‫﴿‪﴾19‬‬
‫َْ َٰ‬ ‫َ ْ َ َ َ َ َ ُ َ َْ َ َ َ َ ْ َ َ ُ َْ‬
‫اﷲ‪ ،‬ﻫﻞ أ‪æ‬‬ ‫ِ‬ ‫ل‬ ‫‪q‬ﻦ ‪ِ 4W‬ﺸﺔ ر ِ‪ ý‬اﷲ ‪q‬ﻨﻬﺎ ‪•€‬ﻬﺎ ﻗﺎﻟﺖ ﻳﺎ رﺳﻮ‬
‫ﺖ ِﻣْﻦ‬ ‫ﻚ ﻳَْﻮٌم َ‪َ4‬ن أََﺷﺪ ﻣْﻦ ﻳَْﻮِم أُُﺣﺪ‪َcَ ،‬ﻘَﺎل َﻟَﻘْﺪ َﻟﻘﻴْ ُ‬ ‫َ َْ َ‬
‫ﻋﻠﻴ‬
‫ِ‬ ‫ٍ‬ ‫ِ‬
‫ﺖ ﻣﻨُْﻬْﻢ ﻳَْﻮَم اﻟَْﻌَﻘﺒَﺔ إْذ َﻋَﺮْﺿ ُ‬ ‫َ َ َ َ َ ْ ُ‬ ‫َ‬ ‫َْ‬
‫ﺖ‬ ‫ِ ِ‬ ‫ﻗﻮِ‪ِU‬ﻚ َو‪Ç‬ن أﺷﺪ ﻣﺎ ﻟِﻘﻴ ِ‬
‫َ ْ‬ ‫ٰ‬ ‫ََ ََ ُْ‬ ‫َ‬ ‫َ‬ ‫َ•ْﻔ ِ ْ َ َ‬
‫‪ M‬اﺑ ِْﻦ ‪q‬ﺒِْﺪ ﻳَﺎ ِ‪ْT‬ﻞ ﺑ ِْﻦ ‪ٍ,‬ل ﻓﻠْﻢ ‪ِ³‬ﺒِْ‪ِْ Ê‬إ‪َ X‬ﻣﺎ أَردُت‬
‫َ‬ ‫َ َْ َْ ُ َََ َ ْ ُ ْ ٌ َ ٰ َ ْ ْ ََ َ ْ‬
‫‪ ،ñ‬ﻓﻠْﻢ اﺳﺘَِﻔْﻖ ِإﻻ ِﺑﻘْﺮِن‬ ‫ﻓﺎ•ﻄﻠﻘﺖ وأﻧﺎ ‪U‬ﻬﻤﻮم ‪ M‬وﺟ ِ‬
‫َ‬ ‫َ‬ ‫َ َْ ُ ْ‬
‫‪Ê‬‬‫‪َ 6‬ﻓﺈَذا أﻧَﺎ ·َﺴَﺤﺎﺑٍَﺔ َﻗْﺪ أَﻇﻠﺘْ ْ‬ ‫ﺖ َرأ ِ ْ‬ ‫ﺐ‪ ،‬ﻓَﺮ‪c‬ﻌ‬ ‫َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ا ﻌِﺎﻟ ِ‬
‫َ َْ‬ ‫َََ ْ ُ َ َ َْ َْ ُْ ََ َ ْ َ َ َ‬
‫اﷲ ﻗﺪ َﺳِﻤَﻊ‬ ‫ا‪c Ó‬ﻘﺎل إِن‬ ‫‪c‬ﻨﻈﺮت ﻓِﺈذا ِ‪c‬ﻴﻬﺎ ِﺟ‪èِÃ‬ﻴﻞ‪c ،‬ﻨﺎد ِ‬
‫َْ‬ ‫َ‬
‫ََْ َْ َ ََ َ‪ُ َ َ ْ َ ََ ََْ َ َْ َ ْB‬‬
‫َ‬
‫ﺎل‬ ‫ا‪°‬ﺒ ِ‬ ‫ﻗﻮل ﻗﻮِ‪U‬ﻚ وﻣﺎ ردوا ﻋﻠﻴﻚ‪ ،‬وﻗﺪ ‪Œ‬ﻌﺚ ِإ‪T‬ﻚ ‪U‬ﻠﻚ ِ‬
‫َُْ َُ َ ْ َ ْ ْ َ َ ََ َ ْ َ َ ُ ْ َ َ َ َ َ َ‬
‫ﺎل ﻓﺴﻠﻢ ﻋ‬ ‫ِ‪%‬ﺄ‪U‬ﺮه ِﺑﻤﺎ ِﺷﺌﺖ ِ‪c‬ﻴِﻬﻢ‪ ،‬ﻗﺎل ‪c‬ﻨﺎد ِا‪U Ó‬ﻠﻚ ِ‬
‫ا‪°‬ﺒ ِ‬
‫َ َ ْ َ َ ََْ َْ َ َََ َ َ ُ‬ ‫َُ ٌ‬ ‫ُ َ َ‬
‫{ﻢ ﻗﺎل ﻳَﺎ ﻤﺪ‪ِ ،‬إن اﷲ ﻗﺪ ﺳِﻤﻊ ﻗﻮل ﻗﻮِ‪U‬ﻚ‪ ،‬وأﻧﺎ ‪U‬ﻠﻚ‬
‫َ َ ْ َ ََ ْ َ‪ْ َ َ ْ ْ َ َْ ْ َ َُْ َ َْ َ B‬‬ ‫َْ‬
‫ﺖ أن‬ ‫ﺎل‪ ،‬وﻗﺪ ‪Œ‬ﻌﺜ ِ‪ Ê‬ر ﻚ ِإ‪T‬ﻚ ِ‪%‬ﺄ‪U‬ﺮ ِ ِﺑﺄ‪ِU‬ﺮك ِإن ِﺷﺌ‬ ‫ا‪°‬ﺒ ِ‬ ‫ِ‬
‫ُ َ َْ‬ ‫ُ‬ ‫أَُﻃﺒَّﻖ َﻋﻠﻴْﻬُﻢ اﻷﺧﺸ‪c ،‚َž‬ﻘﺎل َرُﺳ ْ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫اﷲ َﺻ‪ Â‬اﷲ ﻋﻠﻴِﻪ‬ ‫ِ‬ ‫ل‬ ‫ﻮ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
َ‫اﷲ ِﻣْﻦ َأْﺻَﻼﺑﻬﻢ َﻣْﻦ َ<ْﻌﺒُُﺪ اﷲ‬
ُ ‫ْﺮَج‬á ُ ْ َ ْ ُ َْ َْ َ ََ
ِ ‫وﺳﻠﻢ ﺑﻞ أرﺟﻮ أن‬
ِِِ
ْ َ ُْ َ َُ ْ َ
.‫ﺌًﺎ‬8‫ُك ِﺑِﻪ ﺷ‬vِ ‰ ‫وﺣﺪه ﻻ‬
Hadrat ‛Ā’ishah radiyallāhu ‛anhā relates a
lengthy incident about Rasūlullāh’s journey
to Tā’if. He was so hurt by the taunts and
insults of the unbelievers that he said later
on that it was worse than what he suffered
in the Battle of Uhud. At the time, Jibra’īl
‛alayhis salām brought the angel who was
in charge of the mountains to Rasūlullāh
sallallāhu ‛alayhi wa sallam. He offered
salām to him and said: “O Muhammad! I
am the angel who is deputed over the
mountains. Allāh ta‛ālā sent me so that you
can instruct me to cause these two
mountains to crush on these people [of
Tā’if].” Rasūlullāh sallallāhu ‛alayhi wa
sallam replied: “No. Rather, I hope that
Allāh ta‛ālā will create from their progeny
people who will worship none but Allāh and
will ascribe no partners to Him.”
If it was not the occasion to take physical revenge,
Rasūlullāh sallallāhu ‛alayhi wa sallam could have
easily made a verbal statement against them, especially
when bearing in mind that he was assured that a mere
order from him will cause the entire populace to be
smashed into smithereens. Despite this, Rasūlullāh
sallallāhu ‛alayhi wa sallam resorted to kindness. This
was his treatment to those who were his sworn
‫‪The Character of Rasūlullāh‬‬ ‫‪173‬‬
‫– ‪enemies. He had other enemies who were his subjects‬‬
‫‪over whom he had control and authority. Now observe‬‬
‫‪his treatment to them as related in the next Hadīth.‬‬
‫﴿‪﴾20‬‬
‫‪Ã‬‬ ‫اﷲ َ‪q‬ﻨُْﻪ أَن َ<ُﻬْﻮدﻳ‪Ü‬ﺎ َ‪َ4‬ن ُ<َﻘُﺎل َ ُ; ُﻓَﻼٌن ﺣ ْ ٌ‬ ‫‪ُ ý‬‬ ‫َ‪ْq‬ﻦ َﻋ ّ َر ِ َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫ُ َ َْ َ َ َ ََ ُْ َََ َ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫َ َ َ ُ ٍَ َ‬
‫اﷲ ﺻ‪ Â‬اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ دﻧِﺎ•†‪c ،‬ﺘﻘﺎ‬ ‫‪4‬ن ; ‪ M‬رﺳﻮِل ِ‬
‫ْ‬ ‫َ‬ ‫َ‬ ‫ََ َ‬ ‫ُ َ‬
‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‪c ،‬ﻘﺎل ُ;‪ :‬ﻳَﺎ <ُﻬْﻮِدٌي َﻣﺎ ِﻋﻨِﺪْي‬ ‫ا> ِ‪َ Ù‬ﺻ‪Â‬‬
‫ﻚ ﻳَﺎ ُ َﻤٌﺪ َﺣ× ُ ْﻌِﻄﻴَ ْ‬ ‫َ ُ ْ ُْ َ َ َ َ ّْ َ َُ ُ َ‬
‫‪،Ê‬‬ ‫ِ‬ ‫ﺎرﻗ‬ ‫ﻣﺎ أﻋِﻄﻴﺘﻚ‪ ،‬ﻗﺎل ﻓِﺈ ِ‪ Ó‬ﻻ أﻓ ِ‬
‫َ‬ ‫ً ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‪َc‬ﻘَﺎل َرُﺳْﻮُل اﷲ َﺻ‪ُ Â‬‬
‫اﷲ َﻋﻠﻴِﻪ َوَﺳﻠَﻢ ِإذا أﺟِﻠُﺲ َﻣَﻌﻚ‪،‬‬ ‫ِ‬
‫‪ْ B‬‬ ‫َ‬
‫ُ ْ‬ ‫ُ‬ ‫َ َ َ َ َ َُ َ َ َُ ْ‬
‫اﷲ َﻋﻠﻴِﻪ َوَﺳﻠَﻢ اﻟﻈﻬَﺮ‬ ‫اﷲ َﺻ‪Â‬‬ ‫ﻓﺠﻠﺲ ﻣﻌﻪ ﻓﺼ‪ Â‬رﺳﻮل ِ‬
‫ﺎء ْاﻵﺧَﺮَة َواﻟَْﻐَﺪَاة‪َ ،‬وَ‪َÇ‬ن َأْﺻَﺤﺎبُ‬ ‫َ َْ ْ َ َْ ْ َ ْ َ‬
‫© َوا ﻤﻐِﺮب َواﻟِﻌﺸ َ ِ‬ ‫واﻟﻌ‬
‫َ‬ ‫ّ ُ َ‬ ‫ُ‬ ‫َ‬
‫اﷲ َﻋﻠﻴِﻪ َوَﺳﻠَﻢ <َﻬ ِﺪدْوﻧُﻪ َوَ‪َY‬ﺘَﻮﻋُﺪْوﻧُﻪ‪،‬‬
‫ْ‬ ‫َرُﺳْﻮل اﷲ َﺻ‪ُ Â‬‬
‫ِ‬ ‫ِ‬
‫ْ َ َ‬ ‫َ‬
‫َ‪َc‬ﻔﻄَﻦ َرُﺳْﻮل اﷲ َﺻ‪َ َ ْ َ ُ Â‬‬ ‫ُ‬
‫ا)ْي ﻳَﺼﻨُﻌْﻮن‬ ‫اﷲ ﻋﻠﻴِﻪ َوﺳﻠَﻢ ﻣﺎ ِ‬ ‫ِ‬ ‫ِ‬
‫َُْ ‪ُْ َُ َ ََ َ ُ َْ º‬‬ ‫َ َ ُْ َ َ ُ َْ‬
‫اﷲ‬
‫اﷲ <ﻬﻮِدي `ِ‪ž‬ﺴﻚ‪c ،‬ﻘﺎل رﺳﻮل ِ‬ ‫ِﺑِﻪ‪c ،‬ﻘﺎ ﻮا ﻳﺎ رﺳﻮل ِ‬
‫ﺎﻫًﺪا َوَ— ْ َ‬ ‫ُ َ‬ ‫َ‬ ‫َ‬
‫ُ َ َْ ََ َ َََ ْ َّْ ْ ْ‬
‫†ُه‪،‬‬ ‫‪ ê‬أن أﻇِﻠَﻢ ﻣﻌ ِ‬ ‫ِ‬ ‫َﺻ‪ Â‬اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ ﻣﻨﻌ ِ‪ Ê‬ر‬
‫اﷲ‬ ‫ا‪ُT‬ﻬْﻮد‪º‬ي أَْﺷَﻬُﺪ أَْن َﻻ إَٰ; إﻻ ُ‬ ‫ﺎر َﻗَﺎل ْ َ‬ ‫ﻓَﻠَﻤﺎ ﺗََﻮﺟَﻞ ا>َﻬ ُ‬
‫ِ ِ‬ ‫ِ‬
‫ََ‬ ‫ََ ْ َ َ ْ ْ َ ْ‬ ‫َ ْ َ ُ َ َ َُ َْ‬
‫اﷲ‪ .‬أﻣﺎ َو ِ‬
‫اﷲ‬ ‫‪ -‬ﺳِ‪ž‬ﻴِﻞ ِ‬ ‫اﷲ وﺷﻄﺮ ﻣ ِﺎ‪ِ ¥‬‬ ‫َوأﺷﻬﺪ ‪€‬ﻧﻚ رﺳﻮل ِ‬
‫َ َْ َ‬ ‫َْ‬ ‫ْ ََْ ُ َ‬ ‫َ ََْ ُ َ‬
‫ﺖ ِﺑﻚ إِﻻ ِﻷ•ُﻈَﺮ إِ‪• X‬ﻌِﺘﻚ ِ‪-‬‬ ‫ا)ي ‪c‬ﻌﻠ‬ ‫ﻣﺎ ‪c‬ﻌﻠﺖ ِﺑﻚ ِ‬
‫َ‬ ‫َ ْ ُُ َ َ ََُ‬ ‫ْ َ َُ ُ ْ َ ْ‬
‫ﺎﺟَﺮُه ِﺑَﻄﻴْﺒَﺔ‬ ‫اﷲ ‪U‬ﻮ ِ‪Ž‬ه ِﺑﻤﻜﺔ و‪U‬ﻬ ِ‬ ‫ا‪%‬ﻮرِاة ﻤﺪ ‪ُŒ‬ﻦ ‪q‬ﺒِﺪ ِ‬
‫َْ َ َ ّ ََ َ ْ ََ َ‬ ‫َُ ْ َ ُ‬
‫ﺎب ِ‪-‬‬ ‫و‪U‬ﻠﻜﻪ ِﺑﺎ ﺸِﺎم‪ ،‬ﻟ‪8‬ﺲ ِﺑﻔ ٍﻆ وﻻ ﻏِﻠﻴ ٍﻆ وﻻ ﺳﺨ ٍ‬
َ;ٰ ‫ أَْﺷَﻬُﺪ أَْن َﻻ إ‬،‫ا‡ َﻨَﺎ‬
ْ ْ َ ََ ُ ُْ ّ ََ ُ ََ َ َْْ
ِ ‫ ٍي ِﺑﺎﻟﻔﺤِﺶ وﻻ ﻗﻮِل‬²‫اق وﻻ ﻣ‬ ِ ‫اﻷﺳﻮ‬
ُْ ُ َ َ ََ ُ
.‫اﷲ‬
ِ ‫ﻧﻚ رﺳﻮل‬€‫ِإﻻ اﷲ و‬
Hadrat ‛Alī radiyallāhu ‛anhu relates a
lengthy incident about a Jew who was living
as a subject of the Muslims in Madīnah.
owed him some money and this person
became so insensitive towards him that he
refused him to leave the masjid and go
home from zuhr until the next morning.
When some people threatened this Jew,
said: “Allāh ta‛ālā has prohibited me from
wronging those with whom we have a
covenant and also those with whom we do
not have a covenant.”
It is said that when the sun rose considerably, the Jew
said:
ُْ َُ َ َ ُ َ َْ ُ َ ٰ ِ ‫ان ﻻ‬
ِ ‫ا; ِاﻻ اﷲ َواﺷﻬﺪ اﻧﻚ رﺳﻮل‬
‫اﷲ‬
َْ ُ َ َْ
‫اﺷﻬﺪ‬
I testify that there is none worthy of
worship except Allāh and I testify that you
are the Messenger of Allāh.
The man added: “I did all this to you
because I read in the Taurāh that
Muhammad is the son of ‛Abdullāh, he will
be born in Makkah, he will emigrate to
Madīnah and his rule will extend to Syria
. :‫ة ا ﺼﺎﺑﻴﺢ‬t‫ﺸ‬U ‫ﺞ‬Y‫ ¦ﺮ‬:Ó‫اﻷ´ﺎ‬1

(this was realized later on). [I also read that]
you are kind-hearted, not ill-tempered, you
do not engage in any clamour and noise in
the bazaars, you neither commit acts of
immorality nor is immodesty in your
temperament. I did all this to test you (and
see if these qualities are found in you. I
have tested you and found these qualities
in you). This is why I testify that there is
none worthy of worship except Allāh and I
testify that you are the Messenger of Allāh.
Advice: If you study just a few of the above Ahādīth
daily, you will see how quickly you will reform and
become good.
Fulfilling The Rights of Muslims 176
FULFILLING THE RIGHTS OF MUSLIMS

Qur’ānic Verses
ٌ ْ َ ْ ْ
.‫ِا•َﻤﺎ ا ُﻤﺆِﻣﻨُْﻮن ِاﺧَﻮة‬
The believers are brothers (to each other).1
ُ ُ َْ َ ّ َ َ َ ُ ٰ ْ َ Bَ َ
‫ْﻮﻧْﻮا‬a‫ ان ﻳ‬ëٰ‫ َْﺴﺨْﺮ ﻗْﻮٌم ِﻣْﻦ ﻗْﻮٍم َﻋ‬‰ ‫ا)<َﻦ اَﻣﻨْﻮا ﻻ‬
ِ ‫ﻳﺎ ا<ﻬﺎ‬
ً ْ ‫ﻦ َﺧ‬aُ َْ ّ ّ ٌ َ ََ ْ ُْ ّ ًْ َ
‫†ا‬ ‫ ان ﻳ‬ëٰ‫ﺎء َﻋ‬ ٍ ‫ﺎء ِﻣْﻦ … َِﺴ‬ ‫ وﻻ … ِﺴ‬،‫ﺧ†ا ِﻣﻨﻬﻢ‬
َْ ََْ ْ ْ َُ ََ ََ ْ ُ َ َُْ ْ ُ ْ َ ََ ُْ ّ
‫ ِﺑ¯ﺲ‬.‫ﺎب‬ ِ ‫ﻢ وﻻ ﻨﺎﺑﺰوا ِﺑﺎﻻﻟﻘ‬a‫ وﻻ ﺗﻠِﻤﺰوا ا•ﻔﺴ‬،‫ِﻣﻨﻬﻦ‬
ُ َ ٰ َُ ْ َُ َْ ْ َ َ
‫ﻚ ﻫُﻢ‬d‫و‬ َ ْ ْ ‫ْﻌَﺪ‬Œَ ‫اﻻْﺳُﻢ اﻟُْﻔُﺴْﻮُق‬
ِ ‫ وﻣﻦ ﻢ <ﺘﺐ ﻓﺎ‬،‫ﺎن‬ ِ ‫اﻻ<ﻤ‬ِ ِ
َ ُْ
.‫اﻟﻈﺎ ِﻤﻮن‬
O believers! Let not any people ridicule
another people. It may well be that they are
better than them. Neither should women
ridicule other women. It may well be that
they are better than them. Neither find
faults with each other nor insult each other
with nicknames. Vile is the name of sin
after īmān. Whoever does not repent – it is
they who are the wrongdoers.2
ْ َ ْ ّ ً ْ َ ‫ُﺒْﻮا‬ƒَ‫اﺟﺘ‬
ْ َ ْ َ Bَ َ
‫ﻌﺾ اﻟﻈِّﻦ ِا{ٌﻢ‬Œَ ‫ ِان‬،‫ﻛﺜ†ا ِﻣَﻦ اﻟﻈِّﻦ‬ِ ِ ‫ا)<ﻦ‬ِ ‫ﻳﺎ ا<ﻬﺎ‬
ً ْ َ ‫ﻢ‬a‫ﻌﻀ‬Œ
ْ ُ ُ ْ ‫<ﻐﺘﺐ‬ ََ ْ ُ ََ َ
ْ َ ْ َ ‫وﻻ‬
.‫ﻌﻀﺎ‬Œ ‫وﻻ ¿ﺴﺴﻮا‬
1 Sūrah al-Hujurāt, 49: 10.

O believers! Abstain from much suspicion.
Surely some suspicions amount to sin.
Neither spy on one another nor backbite
one another.1
Ahādīth
﴾1﴿
ُْ َُ َ َ َ َ َُْ ُ َ َ ُْ ْ َ ْ َْ ْ َ
‫اﷲ‬
ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﺴﻌﻮد ر‬U
ٍ ‫ﺑﻦ‬
ِ ‫اﷲ‬ِ ‫ﺒﺪ‬q
ِ ‫ﻦ‬q
.‫_ﻔﺮ‬ ُ ُ َ ِ َ ‫ﻓﺴﻮق‬
ٌ ْ ُ ;‫وﻗﺘﺎ‬ ٌْ ُ ُ ْ ُْ ُ َ َ َ َ َْ َ ُ
‫ﻤﺆﻣﻦ‬
ِِ ‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ ِﺳﺒﺎب ا‬Â‫َﺻ‬
‛alayhi wa sallam said: It is a flagrant sin to
verbally abuse a Muslim and to kill him
(without justification) is (close to) unbelief.
﴾2﴿
َ
ْ ُ ُ َ ْ ‫ﻬﻮ‬c ْ ُ َ ‫ا>ﺎس‬ َ َ َ ُُ َ َ َ َ
.‫أﻫﻠﻜﻬﻢ‬ ُ ‫ﺮﺟﻞ ﻫﻠﻚ‬ ‫َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ ِإذا ﻗﺎل ا‬
wa sallam said: When a person says that
people have been destroyed (when he says
this after looking at the faults of people and

. :‫ﺴﻠﻢ‬U . :‫ﺻﺤﻴﺢ ا´ﺨﺎري‬2
. :‫ﺴﻠﻢ‬U ‫ ﺻﺤﻴﺢ‬3
considers himself to be free of fault), then
he is the one who is most destroyed
(because he is scorning Muslims).
﴾3﴿
َْ َُ ُ ْ َ َ َ ُْ َ ُ َ َ َََْ ُ ْ َ
Â‫اﷲ َﺻ‬
ِ ‫ﺳﻤﻌﺖ رﺳﻮل‬ ِ ‫ﻨﻪ ﻗﺎل‬q ‫ اﷲ‬ýِ ‫ﻦ ﺣﺬ<ﻔﺔ ر‬q
ٌ َ َ َْ ُ ُ ْ َ َ ُ ْ ُ َ َ َ َ ْ َ َ ُ
.‫ﻨﺔ “ﺘﺎت‬°‫ا‬ ‫اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ <ﻘﻮل ﻻ ﻳﺪﺧﻞ‬
Hadrat Hudhayfah radiyallāhu ‛anhu
sallallāhu ‛alayhi wa sallam saying: A
carrier of tales (who is not punished by law)
will not enter Paradise.
﴾4﴿
ُ Â‫ اﷲ ﻋﻨﻪ َﻗَﺎل َﻗَﺎل َرُﺳْﻮُل اﷲ َﺻ‬ý‫َْﺮَة ر‬Y‫ ُﻫَﺮ‬â َ ْ َ
‫اﷲ‬ ْ
ِ ِ ‫ﻦ‬q
‫أ‬
َ َْ َ َ ْ َ َْ َ َ ُ َ َ ََ َْ َ
‫اﷲ ذا‬
ِ ‫ﺎس ﻳﻮم اﻟِﻘﻴﺎﻣِﺔ ِﻋﻨﺪ‬ ِ >‫ ا‬O ‫¿ﺪْون‬ ِ ‫ﻋﻠﻴِﻪ وﺳﻠﻢ‬
ْ ْ
َُ ْ ََ ْ َ َُٰ ْ َ ْ ْ ْ َ ْ َْ
.‫ ٰﻫﺆﻻِء ِﺑَﻮﺟٍﻪ‬à‫ﺄ‬Y
ِ ‫ ﻫﺆﻻِء ِﺑﻮﺟٍﻪ و‬àِ ‫ا)ي ﻳﺄ‬
ِ ‚ِ ‫ا ﻮﺟﻬ‬
wa sallam said: The person in the worst
condition on the day of Resurrection shall
be the one who is two-faced. That is, he
plays to the tune of one person when in his
. :‫ﺴﻠﻢ‬U ‫ ﺻﺤﻴﺢ‬. ، :‫ﺻﺤﻴﺢ ا´ﺨﺎري‬2
company, and to the tune of another when
in the latter’s company.
﴾5﴿
ِ ‫ﻨﻪ أن رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﺮة ر‬Y‫ ﻫﺮ‬â‫ﻦ ِأ‬q
َ َ ُ َ ْ َ ُُْ ُ َ َ ُ َ ُْ َ َُْ ْ َ َ ْ ُ ْ ََ َ َ َ َ َ
‫ ﻗﺎل‬،‫ ﻗﺎ ﻮا اﷲ ورﺳﻮ; أﻋﻠﻢ‬،‫اﻟﻐﻴﺒﺔ‬ ِ ‫وﺳﻠﻢ ﻗﺎل أﺗﺪرون ﻣﺎ‬
ُْ َُ َ ْ َ َ ْ َ ََْ َ َْ َُ ْ َ َ َ َ َ َ ُ ْ
‫ﻴِﻪ ﻣﺎ أﻗﻮل؟‬cِ ‫ن‬4 ‫ ِ“ﻴﻞ أرأﻳﺖ ِإن‬،‫ﺮه‬a‫ِذﻛﺮك أﺧﺎك ِﺑﻤﺎ ﻳ‬
ُ َ ْ ْ ْ ََ ُ َُ َ َ ْ َ َ
‫ﻴِْﻪ َﻣﺎ‬cِ ‫ْﻦ‬a‫ن ْﻢ َﻳ‬Ñِ‫ َو‬،‫ﺘَُﻪ‬žَ‫ﻘِﺪ ا—ﺘ‬c ‫ﻴِْﻪ َﻣﺎ ﻘْﻮل‬cِ ‫ن‬4 ‫ﻗﺎل إِن‬
ُ ْ ََ ُ َُ
.‫َﻬﺘﻪ‬Œَ ‫ﻘﺪ‬c ‫ﻘْﻮل‬
wa sallam asked: “Do you know what is
backbiting?” The Companions replied:
“Allāh ta‛ālā and His Messenger sallallāhu
‛alayhi wa sallam know best.” He said:
“Speaking about your brother about
something which he dislikes.” He was
asked: “What if what I am talking about my
brother is really found in him?” He replied:
“If what you say about him is really found
in him, you have certainly engaged in
backbiting about him. But if what you say
is not found in him, you have certainly
slandered him.”
﴾6﴿
ُ
ُ ْ َ ‫ﻨُْﻪ َﻗ َﺎل‬qَ ‫اﷲ‬
‫ﺳﻤﻌﺖ‬ِ
ُ ý ّ ِ َ ْ َ ْ ‫ﺳﻔﻴﺎن ْﺑﻦ أَﺳﻴْ ٍﺪ‬
َ ِ ‫ َر‬å&&‫ا‬ َ َْ ُ ْ َ
‫ﻦ‬q
ِ
َْ ً َ َ ْ َ ُ َ ُ ْ ُ َ َ َ َ ْ َ َ ُ ِ
َ
‫ت ِﺧﻴﺎﻧﺔ أن‬Ã‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ <ﻘﻮل ﻛ‬Â‫اﷲ َﺻ‬ ِ ‫رﺳﻮل‬
ْ َُ
ٌ َ ‫وأﻧﺖ َُ; ﺑﻪ‬ َ ْ َ َ ‫ﺼﺪق‬U
ٌ ّ َ ُ َ َ َ ُ ًْ َ َ َ َ َ ّ َُ
.‫ذب‬4ِ ِِ ِ ‫ﺑﻪ‬
ِ ِ ‫ﻫﻮ ﻚ‬ ‫ﺣﺪ<ﺜﺎ‬ ِ ‫«ﺪث أﺧﺎك‬ ِ
Hadrat Sufyān ibn Usayd al-Hadramī
radiyallāhu ‛anhu narrates: I heard
saying: “It is extremely treacherous of you
to say something to your (Muslim) brother
which he believes to be true while you are
lying to him.
﴾7﴿
َ ُ ُْ َُ َ َ َ َ َُْ ُ َ َ َ ُ ْ َ
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫اﷲ َﺻ‬ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﻣﻌﺎذ ر‬
ٍ ‫ﻦ‬q
َُ َ ْ َ ¨ َ ْ ُ َ ْ َ ْ َ ُ َ َ َ َ ْ َ َ َ َ
.‫ﺑﺬﻧﺐ ﻢ <ﻤﺖ ﺣ× <ﻌﻤﻠﻪ‬ ٍ ِ ‫† أﺧﺎه‬q ‫وﺳﻠﻢ ﻣﻦ‬
Hadrat Mu‛ādh radiyallāhu ‛anhu narrates
said: “If a person taunts his (Muslim)
brother over a certain sin, he will not die
until he himself commits the same sin.”
. :‫ داؤد‬â‫ أ‬Ì‫ﺳ‬1
This is the consequence of taunting. Yes, the above
consequence will not apply if the sinner is advised and
admonished in an affectionate manner.
﴾8﴿
ُ Â‫رﺳﻮل اﷲ َﺻ‬ ُْ َُ َ َ َ َ ُْ َ ُ َ َ ََ َ ْ َ
‫اﷲ‬ ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل‬q ‫ اﷲ‬ýِ ‫واﺛﻠﺔ ر‬
ِ ‫ﻦ‬q
ُ ُ ُ َ ْ َ َ ‫ﻷﺧﻴﻚ‬
َ ْ َ ََ َ ُْ َ َ ََ َْ َ
‫اﷲ‬ ‫ﻪ‬Á†c ِ ِ ‫ﻈﻬﺮ ا ﺸﻤﺎﺗﺔ‬
ِ ِ ‫ﻋﻠﻴِﻪ وﺳﻠﻢ ﻻ‬
َ ْ َْ ََ
.‫ﺘﻠﻴﻚ‬žY‫و‬
ِ
Hadrat Wāthilah radiyallāhu ‛anhu narrates
said: “Do not express joy over the plight of
your (Muslim) brother (i.e. over worldly or
Dīnī harm). It may well be that Allāh ta‛ālā
will show mercy to him and cause you to
fall in that plight.”
﴾9﴿
َ ْ َ َ ْ ََ َ َ ْ ْٰ َ َ
Â‫ َﺻ‬Ùِ >‫ٍْﺪ أن ا‬Y‫ﺎء ِﺑﻨِﺖ ﻳَِﺰ‬ ‫ِﻦ ﺑِﻦ —ﻨٍﻢ وأﺳﻤ‬Á‫ﺒِْﺪ ا ﺮ‬q ‫ْﻦ‬q
ْ َ ُ َْ َ ُ َ ‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ َﻗَﺎل‬
‫ﺎءْون ِﺑﺎ>ِﻤﻴَﻤِﺔ‬ ‫اﷲ ا ﻤﺸ‬
ِ ‫ﺎد‬ ِ ‫ار ِﻋﺒ‬O ِ ِ
ُ
َْ ََْ َ ْB َ ُْ
...‫‚ اﻷِﺣﺒِﺔ‬Œ ‫ا ﻤﻔِﺮﻗﻮن‬
Hadrat ‛Abd ar-Rahmān ibn Ghanam
radiyallāhu ‛anhu and Hadrat Asmā’ bint
Yazīd radiyallāhu ‛anhā narrate that
. \ :‫ﻫﻴﺐ‬Ï‫ﻏﻴﺐ اﻟ‬Ï‫اﻟ‬2
said: “The worst people are those who carry
tales and cause separation between
friends.”
﴾10﴿
َْ ُ َ َُْ َ َ ‫َﻋﻦ ْاﺑﻦ‬
‫اﷲ َﻋﻠﻴِﻪ‬ Â‫ َﺻ‬Ù>‫ا‬
ّ
ِ ِ ‫ﻋﻦ‬ ِ ‫ﻨﻪ‬q
ُ ý
‫اﷲ‬ َ ِ ‫ﺒﺎس َر‬q
ٍ ِ ِ
ُ ْ َ ‫وﻻ‬
ً ْ َ ‫ﺗﻌﺪه‬ ََ ُ ْ َُ ََ َ َ َُ َ َ َ َ ََ
َ‫أﺧﺎك‬
‫ﻮﻋﺪا‬Uِ ِ ‫ﻤﺎزﺣﻪ‬
ِ ‫وﻻ‬ ‫ﻤﺎر‬
ِ ‫وﺳﻠﻢ ﻗﺎل ﻻ‬
ُ َ ْ َُ
.‫ﺘﺨﻠﻔﻪ‬c
ِ
wa sallam said: “Do not dispute with your
(Muslim) brother unnecessarily nor joke
with him in a manner which would offend
him. And do not make a promise to him
which you cannot fulfil.”
If a person has a valid reason for not being able to fulfil
his promise, he will be excused.
Hadrat Zayd ibn Arqam radiyallāhu ‛anhu narrates a
Hadīth in this regard:
َ َ َ َ ُ َ
‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ ﻗﺎل ِإذا‬ Â‫ َﺻ‬Ù ّ >‫ِْﺪ ﺑ ْﻦ أْرَ“َﻢ َﻋﻦ ا‬Y‫ْﻦ َز‬qَ
ْ َ َ ;ُ َ 7‫ﻳ‬
ْ‫ﺊ‬³َ ‫ﻓﻠﻢ َﻳﻒ َو َ ْﻢ‬ َ ْ َ ِ ِ ْ ِ َ ُ َ َ ُِ ُ َ َ
ِ ِ َ ِ ‫ﺘﻪ أن‬8‫ﻧ‬
ِ ِ ِ ‫وﻣﻦ‬ ِ ‫َوﻋﺪ ا ﺮﺟﻞ أﺧﺎه‬
ْ َ َ ‫إ{ﻢ‬
َ ْ ‫ﻓﻼ‬ ََ َْ ْ
.‫ﻋﻠﻴﻪ‬
ِ ِ ‫ﻠﻤﻴﻌﺎد‬
ِ ِ ِ
said: “If a person makes a promise and had
the intention of keeping to his word but was
unable to uphold it, had promised to come
to him at a certain time but could not make
it at the appointed time, then there is no
sin on him.”
﴾11﴿
َْ َُ َ َُْ ُ َ َ ّ َ ُْ َ َ ‫ﻦ‬q
ْ َ
Â‫اﷲ َﺻ‬
ِ ‫ﻨﻪ أن رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ر‬8
ِِ ‫ﺎﺷ‬
ِ ‫ﻴﺎض ا ﻤﺠ‬qِ
َ َ ‫ أَْن ﺗََﻮ‬¥َ ‫ إ‬ãٰ‫اﷲ أَْو‬
‫اﺿُﻌْﻮا َﺣ¨× ﻻ‬ َ ‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ َﻗَﺎل إن‬
ُ
ِ ِ ِ
َ َٰ ٌ َ َ َْ َ َ َ َٰ ٌ َ َ َ َْ
.‫ أَﺣٍﺪ‬M ‫ وﻻ <ﻔﺨَﺮ أَﺣﺪ‬،‫أﺣﺪ‬ ٍ M ‫ أﺣﺪ‬5‫<ﺒ‬ ِ
‛Iyād Mujāsha‛ī radiyallāhu ‛anhu narrates
said: “Allāh ta‛ālā sent revelation to me that
everyone should inculcate humility to the
extent that no one commits a wrong against
another, and no one vexes pride over
another.”
This is because oppression stems from pride.
. :‫أﺑﻮ داؤد‬1
﴾12﴿
ُْ َُ َ َ َ َ َُْ ُ َ َ ْ َ ْ ‫ﺮ‬Y‫ﺟﺮ‬ ْ َ ْ َ
‫اﷲ‬
ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫اﷲ ر‬
ِ ‫ﺒﺪ‬qِ ‫ﺑﻦ‬ ِ ِ ِ ‫ﻦ‬q
َ
.‫ا>ﺎس‬ ُ َ ْ َ ‫ﻣﻦ َﻻ‬
‫ﻳﺮﺣﻢ‬ ْ َ ‫اﷲ‬ ُ َ ْ َ ‫اﷲ َﻋﻠَﻴِْﻪ َوَﺳﻠَﻢ َﻻ‬
ُ ‫ﻳﺮﺣﻢ‬ ُ Â‫َﺻ‬
Hadrat Jarīr ibn ‛Abdillāh radiyallāhu ‛anhu

wa sallam said: “Allāh ta‛ālā does not show
mercy to the one who does not have mercy
for people.”
﴾13﴿
َ ُ ْ 4َ ‚‫ﻜ‬ْ ْ ْ َ َ َْْ ََ ْ َ َْ
ْ ِ ‫ﻤﺠﺎﻫﺪ‬
- ِ ِ ِ ِ ‫ﻠﺔ وا ِﻤﺴ‬U‫اﻷر‬
ِ ِ ِ ‫َﻋﻠﻴِﻪ َوَﺳﻠَﻢ ا‬
M 9‫ﺴﺎ‬
.‫اﷲ‬ ْ َ
ِ ِ
wa sallam said: “The one who strives in
fulfilling the tasks of widows and the poor is
like a person striving in jihād in Allāh’s
cause.”
As regards the rewards which he will receive.
. :‫ﺴﻠﻢ‬U . :‫ا´ﺨﺎري‬1
﴾14﴿
َ ُ ُ َ َ َ َ ْ ْ َ
‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‬ Â‫ْﻦ َﺳﻬِﻞ ﺑ ِْﻦ َﺳﻌٍﺪ ﻗﺎل ﻗﺎل َرُﺳْﻮل اﷲ َﺻ‬q
ْ ْ َ ‫ َوأََﺷ‬،‫ﻜَﺬا‬
‫ﺎر ِﺑﺎ ﺴﺒﺎﺑَِﺔ َوا ُﻮﺳٰﻄﻰ‬
َ ٰ َْ ْ َْ ُ ََ ََ
‫ﻨِﺔ ﻫ‬°‫ ا‬-ِ ‫ﻴِﻢ‬ÀِT‫ا‬ ‫ِﻓﻞ‬Ç‫أﻧﺎ و‬
ً ْ َ ‫ﻨﻬﻤﺎ‬8‫ﺑ‬
.‫ﺌﺎ‬8‫ﺷ‬ َ ََ
َ ُ َ ْ َ ‫وﻓﺮج‬
Sahl ibn Sa‛d radiyallāhu ‛anhu narrates

said: “I and the person who takes care of an
orphan will be in Paradise like this.” He
then indicated with his index and middle
fingers and left a slight gap between them.
The reason for leaving a slight gap is to show that there
has to be a difference in rank between a Prophet and a
non-Prophet. Nonetheless, it is no small feat to be with
Rasūlullāh sallallāhu ‛alayhi wa sallam in Paradise.
﴾15﴿
ُْ َُ َ َ َ َ ُْ َ ُ َ َ ْ َ ْ َْB َ
‫اﷲ‬
ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫·ﺸ† ر‬
ٍ ِ ‫ﺑﻦ‬ ِ ‫ا>ﻌﻤﺎن‬
ِ ‫ﻋﻦ‬
ِ
ْ ّ َ َ َ ‫ﻬﻢ‬Á‫ﺗﺮا‬
‫وﺗﻮادﻫﻢ‬ ْ ُ ََ - َْ ْ ُْ ََ َ َ َ َْ َ ُ
ْ ‚‫ﻤﺆﻣﻨ‬ َ
ِ ِ ِِ ِ ِ ِ ‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ ﺗﺮى ا‬Â‫ﺻ‬
ٰ َ َ ٌ ْ ُ ٰ َ ْ َ َ َْ
ُ ِ َ ;ُ َ ;‫ﺗﺪا‬ ََ َ ْ ُ َََ
‫ﺳﺎﺋﺮ‬ ‫ ﻋﻀﻮ‬:‫ﺴ ِﺪ ِإذا اﺷﺘ‬°‫ﻛﻤﺜﻞ ا‬ِ ‫ﻌﺎﻃﻔﻬﻢ‬
ِِ ‫و‬
ُْ َ َ َ ْ
.x&‫ﺴﺪ ِﺑﺎ ﺴﻬِﺮ وا‬°‫ا‬ ِ َ
Hadrat Nu‛mān ibn Bashīr radiyallāhu
‛alayhi wa sallam said: “The similitude of
the believers in their love for each other,
their mercy for each other and their
affection towards each other is like that of a
body. When one part of the body
experiences pain, the entire body responds
with restlessness and fever.”
﴾16﴿
ُ‫إذا َ َأﺗﺎه‬َ َ ََ َْ َ ُ َ B َ َ ٰ ُْ ْ َ ْ َ
ِ ‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬Â‫ ﺻ‬Ù>‫ا‬ ِ ‫ن‬4 È‫ﻮ‬U َ â‫ﻦ ِأ‬q
ْ َ َ ْ ُ َ ْ ُ ْ َ ْ ُ َ ْ َ َ َ َْ ُ َ ‫أو‬ ُ
ْ ‫ﺴﺎﺋﻞ‬
.‫ﻘ‬Y‫و‬ ِ ،‫ﺎﺟﺔ ﻗﺎل اﺷﻔﻌﻮا ﻓﻠﺘﺆﺟﺮوا‬ ِ &‫ﺻﺎﺣﺐ ا‬ ِ ِ ‫ا‬
َ َ ‫رﺳﻮ; َﻣﺎ‬
.‫ﺷﺎء‬ ُ
ِ ِ ْ َ ‫ﺴﺎن‬ َ َٰ ُ
ِ ِ M ‫اﷲ‬
narrates that when any beggar or person in
need used to come to Rasūlullāh sallallāhu
‛alayhi wa sallam he used to say (to the
Sahābah): “Intercede in his favour and you
will be rewarded. Allāh ta‛ālā will then
instruct His Messenger to say whatever He
wills.”
In other words, I can only say what Allāh ta‛ālā wills
me to say, but you will receive the reward for free.
This instruction to intercede on behalf of another only
applies when the one who is being petitioned is not
offended by the intercession, as was the case here
wherein Rasūlullāh sallallāhu ‛alayhi wa sallam
himself asked them to intercede to him.
﴾17﴿
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫اﷲ َﺻ‬ ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫أ…ﺲ ر‬
ٍ ‫ﻦ‬q
َْ ُ َ َ ٌ ُ َ َ ََ ً ُْ ْ َ َْ ً َ َ َ َ ْ ُ ُْ َ َ َ
‫ﻘﺎل رﺟﻞ ﻳﺎ رﺳﻮل‬c .‫وﺳﻠﻢ أﻧ© أﺧﺎك ﻇﺎ ِﻤﺎ أو ﻣﻈﻠﻮﻣﺎ‬
َْ َ ً َ َ َ َ َ ََََْ ً ُْ ْ َ َ َ َ ُُ ُ َْ
‫ﻛﻴﻒ‬ ‫ن ﻇﺎ ِﻤﺎ‬4 ‫ أﻓﺮأﻳﺖ ِإذا‬،‫ن ﻣﻈﻠﻮﻣﺎ‬4 ‫اﷲ أﻧ©ه ِإذا‬ ِ
ُُ ْ َ ‫ﻚ‬ َ ٰ ْ َ
َ B َ ُ َُْ َ ْ ُُ ُ ْ َ َ َ ُُ ُ َْ
.‫ﻧ©ه‬ ِ ‫اﻟﻈﻠﻢ ﻓﺈن ذ‬
ِ ‫ ﻗﺎل «ﺠﺰه أو ﻤﻨﻌﻪ ِﻣﻦ‬.‫أﻧ©ه؟‬
said: “Help your brother irrespective of
whether he is the wrongdoer or the one who
is wronged.” Someone asked: “O
Rasūlullāh! I can help him when he is
wronged, but how can I help him when he
is the one who is committing the wrong?”
said: “Stop him from committing the wrong.
That is your help to him.”
﴾18﴿
َْ ُ َْ َُ َ َُْ ُ َ َ ََ ُ ْ َ
‫اﷲ َﻋﻠﻴِﻪ‬ Â‫اﷲ َﺻ‬ ِ ‫رﺳﻮل‬ ‫ﻨﻪ أن‬q ‫ اﷲ‬ýِ ‫ﻤﺮ ر‬q ‫اﺑﻦ‬ ِ ‫ﻋﻦ‬ ِ
ُ ُ ْ ُ ‫وﻻ‬
ْ‫ َﻣﻦ‬،‫ﺴﻠﻤﻪ‬‰ ََ ُ ُ ْ َ َ ْ ُ َ
ْ ُ ُ ْ َُْ َ َ َ َ َ
ِ ‫<ﻈﻠﻤﻪ‬
ِ ‫ ﻻ‬،‫ﻤﺴﻠﻢ‬ ِِ ‫ﻤﺴﻠﻢ أﺧﻮ ا‬
ِ ‫ ا‬:‫وﺳﻠﻢ ﻗﺎل‬
ْ َ ‫ﻓﺮج‬َ َ ‫وﻣﻦ‬ْ َ َ ،‫ﺣﺎﺟﺘﻪ‬ َ َ - ُ ‫ن‬4 َ َ ْ َ َ َ - َ َ
‫ﻦ‬q ِِ ْ ِ ‫اﷲ‬ ‫أﺧﻴﻪ‬
ِ ِ ‫ﺣﺎﺟﺔ‬
ِ ْ ِ ‫ن‬4
َ َ ْ ِ ْ َ ‫ﻛﺮب‬
،‫اﻟﻘﻴﺎﻣﺔ‬ َ ُ ‫ﻛﺮ َ ًﺔ ِﻣ ْﻦ‬
ْ ُ ‫ﻨﻪ‬q
َُْ ُ َ َ ًَْ ُ ْ ُ
ِ ِ ‫ﻳﻮم‬ ِ ‫ﺴﻠﻢ ﻛﺮ ﺔ ﻓﺮج اﷲ‬U ٍِ
َ َ ْ َ ْ َ ُ ‫ه‬Ï‫ﺳ‬
.‫اﻟﻘﻴﺎﻣﺔ‬ ُ َ َ َ ‫ﺴﻠﻤﺎ‬U َ َ َ ‫وﻣﻦ‬
ً ْ ُ Ï‫ﺳ‬ ْ ََ
ِ ِ ‫اﷲ ﻳﻮم‬ ِ
wa sallam said: “A Muslim is a brother of
another Muslim. He neither wrongs him nor
hands him over to the enemy. Whoever
fulfils the need of a Muslim, Allāh ta‛ālā will
fulfil his need. Whoever removes a difficulty
from a Muslim, Allāh ta‛ālā will remove
from him one of the difficulties of the day of
Resurrection. Whoever conceals [the fault
of] a Muslim, Allāh ta‛ālā will conceal his
fault on the day of Resurrection.”
﴾19﴿
ُ‫ اﷲ‬Â‫ﻨُْﻪ َﻗَﺎل َﻗَﺎل َرُﺳْﻮُل اﷲ َﺻ‬qَ ‫اﷲ‬ ُ ý َِ‫َْﺮَة ر‬Y‫ ُﻫَﺮ‬â َ ْ َ
َ ْ
ِ ِ ‫ﻦ أ‬q
ْ َ َ ْ ُ ْ َ ْ ْ َ َ ََ َْ َ
،‫ أن `ِﻘَﺮ أﺧُﺎه ا ُﻤْﺴِﻠَﻢ‬v ّ َ
ِ ‫ئ ِﻣﻦ ا‬ٍ ‫ِﺮ‬U‫ﺐ ا‬ ِ ‫ﻋﻠﻴِﻪ وﺳﻠﻢ ِ ﺴ‬
ُ ُ ْ َ ;‫وﻣﺎ‬ُ َ ُ َُ ٌ َ َ ْ ُ ْ ‫ا‬M ََ ْ Bُ
.‫وﻋﺮﺿﻪ‬ ِ ُ َ ‫ دﻣﻪ‬،‫ﺣﺮام‬ ‫ﻤﺴﻠﻢ‬
ِِ ‫ ا ُﻤْﺴِﻠِﻢ‬Ô
wa sallam said: “It is sufficient as an evil
for a person to despise his Muslim brother.
(In other words, if a person has this habit
.; ‫ وا ﻠﻔﻆ‬، :‫ﺴﻠﻢ‬U . :‫ا´ﺨﺎري‬1

. :‫ﺴﻠﻢ‬U2
and does not have any other evil in him, he
is still not found wanting in evil).
Everything of a Muslim is prohibited to
other Muslims – his life, his wealth and his
honour.”
It is neither permissible to cause pain to his life, loss to
his wealth nor attack his honour in any way, e.g. by
disclosing his faults, backbiting him, and so on.
﴾20﴿
َْ ُ ُْ َُ َ َ َ َ ُْ َ ُ َ َ ََ ْ َ
ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫أ…ﺲ ر‬
ٍ ‫ﻦ‬q
ْ َ ُ ¨ َ ٌَْ ُ ُْ َ َ َْ ْ َ َ ََ
‫ﻷﺧﻴﻪ‬
ِ ِ ِ ‫`ﺐ‬ ِ ×‫ﺒﺪ ﺣ‬q ‫ﻳﺆﻣﻦ‬ ِ ِ ِ ْ ِ ‫وا)ي •ﻔ‬
ِ ‫ ﻻ‬،‫ﻴﺪه‬Œ ِ ‫وﺳﻠﻢ‬
َْ B ُ َ
.‫>ﻔﺴﻪ‬
ِ ِ ِ ‫`ﺐ‬ ِ ‫ﻣﺎ‬
said: “I take an oath in the name of the
Being in whose control is my life, no person
can be a perfect believer unless he loves for
his (Muslim) brother what he loves for
himself.”
﴾21﴿
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫اﷲ َﺻ‬ِ ‫ﺳﻮل‬ ‫ﻨﻪ ﻗﺎل ﻗﺎل ر‬q ‫ اﷲ‬ýِ ‫أ…ﺲ ر‬ ٍ ‫ﻦ‬q
ْ
ُ َ َ َ ُ ُ َ ُ َ َ َ ْ َ َ َْ ُ ُ ْ َ َ َ َ َ
.‫ﺑﻮاﺋﻘﻪ‬ِ ‫ﻨﺔ ﻣﻦ ﻻ ﻳﺄﻣﻦ ﺟﺎره‬°‫وﺳﻠﻢ ﻻ ﻳﺪﺧﻞ ا‬
said: “That person will not enter Paradise
whose neighbours are not safe from his
mischief.”
In other words, they constantly fear harm from him.
﴾22﴿
ُ Â‫رﺳﻮل اﷲ َﺻ‬ُْ َُ َ َ َ َ ُْ َ ُ َ َ َ ْ َ
‫اﷲ‬ ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل‬q ‫ اﷲ‬ýِ ‫ﺒﺎس ر‬q ٍ ‫اﺑﻦ‬
ِ ‫ﻋﻦ‬ِ
ّ َُ ََْ ََْ َ ْ َ َْ َْ ْ َ
ْ‫ﻳﻮﻗﺮ‬ َ َْ َ ََ َْ َ
ِ ‫ﺻﻐ†ﻧﺎ و ﻢ‬ِ ‫ﺲ ِﻣﻨﺎ ﻣﻦ ﻢ ﻳﺮﺣﻢ‬8‫ﻋﻠﻴِﻪ وﺳﻠﻢ ﻟ‬
َ ْ ُْ َ َََْ ْ ُ ْ َْ ْ ََُْ ََْ َ
.‫ﻤﻨﻜﺮ‬
ِ ‫ﻋﻦ ا‬
ِ ‫ﻨﻪ‬Y‫ﻤﻌﺮوف و‬
ِ ‫ﺮ ِﺑﺎ‬U‫ﺄ‬Y‫ و‬،‫ﻛﺒ†ﻧﺎ‬ِ
wa sallam said: “That person is not of us
who does not show mercy to our juniors,
abstains from respecting our elders, does
not enjoin good, and does not forbid evil.”
It is also a right of a Muslim to teach him about Dīn
when the occasion demands it. However, it should be
done in an affectionate and cultured manner.
. :‫ﺪ‬Á‫أ‬1
﴾23﴿
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫اﷲ َﺻ‬ ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫أ…ﺲ ر‬ٍ ‫ﻦ‬q
ٰ ْ
ْ َ َ ُ ْ َ َ ُ َ ُ ْ ُ ُْ ُ ُ َ ْ َ ْ َْ ََ َ ََ
‫©ِه‬ِ ‫ ﻧ‬M ‫وﺳﻠﻢ وﻣِﻦ اﻏِﺘﻴﺐ ِﻋﻨﺪه أﺧﻮه ا ﻤﺴِﻠﻢ وﻫﻮ <ﻘِﺪر‬
َ ُ َ ‫<ﻨ©ه‬ ْ َ َ ْ َ َْ B
ُ ْ ُ ْ َ ‫ﻓﺈن َ ْﻢ‬ ُ ‫ﻧ©ه‬ ُ َ َ َ ‫©ُه‬َ َ َ‫ﻨ‬cَ
‫وﻫﻮ‬ ِ ،‫واﻵﺧﺮة‬
ِ ِ ‫•ﻴﺎ‬Ž‫ ا‬-ِ ‫اﷲ‬
َ ْ َ ‫•ﻴﺎ‬Ž‫ا‬
.‫واﻵﺧﺮة‬ َ ْ B - ‫اﷲ ﺑﻪ‬ ُ َ َ ْ َ ‫ﻧ©ه‬
ُ ‫ﻪ‬Q‫أدر‬ ْ َ َٰ ُ َْ
ِِ ِ ِِ ِ ِ M ‫<ﻘﺪر‬ ِ
said: “If a Muslim brother is backbitten in
the presence of a person and the latter has
the ability to defend him and does so, Allāh
ta‛ālā will come to his defence in this world
and in the Hereafter. If he does not defend
him despite having the power to do so,
Allāh ta‛ālā will take him to task in this
world and in the Hereafter.”
﴾24﴿
ُْ َُ َ َ َ َ َُْ ُ َ َ َ ْ ُ َ
Â‫اﷲ َﺻ‬ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ٍﺮ ر‬UِWَ ‫ﻘﺒَﺔ ﺑ ِْﻦ‬q ‫ْﻦ‬q
َ ْ َ ‫ﻛﻤﻦ‬
y‫أﺣ‬ ْ َ َ ‫ن‬4َ َ َ َ َ َ َ ً َ ْ َ َٰ ْ َ َ َ َ ْ َ َ ُ
‫ﻫﺎ‬Ï‫اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ ﻣﻦ راى ﻋﻮرة ﻓﺴ‬
ًَُْْ َ
.‫ﻮءودة‬U
، :‫ ا ﺴﻨﺪ‬- ‫ ا&ﺎرث‬. :‫ ذم اﻟﻐﻴﺒﺔ وا>ﻤﻴﻤﺔ‬- ‫ﻧﻴﺎ‬Ž‫ ا‬â‫ اﺑﻦ أ‬. :‫ﺎﻣﻊ‬°‫ ا‬- ‫اﺑﻦ وﻫﺐ‬1
.†‫ﺴ‬‰ ‫ﺑﺎﺧﺘﻼف‬
. :‫ﺪ‬Á‫ أ‬. : ‫ﺴﺎ‬ƒ‫ اﻟ‬. :‫أﺑﻮ داؤد‬2
Hadrat ‛Uqbah ibn ‛Āmir radiyallāhu ‛anhu
wa sallam said: “A person who sees a fault
in another but conceals it (i.e. he does not
relate it to others) is like one who saved the
life of a girl who was to be buried alive.”
﴾25﴿
ًَ َٰ ْ َ ْ َ ُ ْٰ ْ ُ َ َ َ َ ‫َﻋﻠَﻴِْﻪ َوَﺳﻠ‬
‫ﺑﻪ أذى‬
ِ ِ ‫ﻓﺈن راى‬ِ ،‫ﺧﻴﻪ‬
ِ ِ ‫أ‬ ‫ﺮاة‬U
ِ ‫أﺣﺪ_ﻢ‬ ‫إن‬
ِ ‫ﻢ‬
ْ ُْ َ
ُ ْ َ ‫ﻓﻠﻴﻤﻂ‬
.‫ﻨﻪ‬q ِ
wa sallam said: “Each one of you is a
mirror to his fellow Muslim. If he sees any
evil in him, he must remove it.”
Just as he would remove a mark which he sees on his
face when looking in a mirror. In other words, he only
shows it to the one who has the fault and to no one
else. In the same way, this person must rectify his fault
very subtly without embarrassing him.
﴾26﴿
َ ُ َ َْ َ ُ َ َ َ ْ َ
‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‬ Â‫ َﺻ‬Ù>‫ا‬
ِ ‫أن‬ ‫ﻨﻬﺎ‬q ‫ اﷲ‬ý َ ِ ‫ﺸﺔ َر‬4W ِ ‫ﻦ‬q
َ َ َ ‫ا>ﺎس‬
ْ ُ ‫ﻣﻨﺎز‬ َ ُ َْ َ َ
.‫ﻬﻢ‬ ِ ‫ﻮا‬ ‫أﻧﺰ‬
ِ ‫ﻗﺎل‬
said: “Treat people according to their
ranks.”
In other words, interact with them according to their
ranks and positions. All of them cannot be treated
equally.
﴾27﴿
َْ َُ ُ ْ َ َ َ ُْ َ ُ َ َ َ ْ َ
Â‫اﷲ َﺻ‬ ِ ‫ﺳﻤﻌﺖ رﺳﻮل‬ ِ ‫ﻨﻪ ﻗﺎل‬q ‫ اﷲ‬ýِ ‫ﺒﺎس ر‬q ٍ ‫اﺑﻦ‬
ِ ‫ﻋﻦ‬ ِ
ُ َ َ ‫ﺸﺒﻊ‬‰
ُ‫وﺟﺎره‬ ْ
ُ َ َ ‫ﻤﺆﻣﻦ ا) ْي‬
ُ ُْ ْ َ ْ َ ُ ْ ُ َ َ َ َ ْ َ َ ُ
ِ ِ ‫ﺲ ا‬8‫ ﻟ‬:‫اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ <ﻘﻮل‬
َْ ٰ ٌ َ
‫ﺟﻨﺒﻪ‬
ِ ِ X‫ﺟﺎﺋﻊ ِإ‬ ِ
sallallāhu ‛alayhi wa sallam saying: “That
person is not a perfect believer who eats to
his fill while his neighbour remains
hungry.”
﴾28﴿
ِ ‫ﻨﻪ أن رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﺮة ر‬Y‫ ﻫﺮ‬â‫ﻦ ِأ‬q
َ َ ُ ََْ َ ْ َ ْ َْ َ َ َ ٌ َْ َ ُ ْ َُْ َ َ َ َ َ
‫ﻴﻤﻦ ﻻ ﻳﺄﻟﻒ وﻻ‬cِ †‫ﻤﺆﻣﻦ ﻣﺄﻟﻒ وﻻ ﺧ‬ ِ ‫ ا‬:‫وﺳﻠﻢ ﻗﺎل‬
َُْ
‫ُﻳﺆﻟﻒ‬
( ) ‫ى‬Ã‫ ا ﻜ‬Ì‫ا ﺴ‬2
wa sallam said: “A believer is a repository of
kindness and affection. There is no good in
the person who is not affectionate to anyone
and from whom none can find solace.”
In other words, he remains aloof from everyone and
does not have contact with anyone. Abstaining from
having ties with a person or reducing ties with him for
the sake of Dīn is excluded from this ruling.
﴾29﴿
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫اﷲ َﺻ‬ِ ‫رﺳﻮل‬ ‫ﻨﻪ ﻗﺎل ﻗﺎل‬q ‫ اﷲ‬ýِ ‫أ…ﺲ ر‬ ٍ ‫ﻦ‬q
َ
ْ ُ ًَ َ ْ ُ ّ َ ٰ َ
‫ُه ِﺑَﻬﺎ‬Åُ َ ‰ ‫ْﺪ أن‬Y‫ﺎﺟﺔ ﻳُِﺮ‬ ‫ ﺣ‬Íِ ‫ ِﻷَﺣٍﺪ ِﻣْﻦ أﻣ‬ó‫َوَﺳﻠَﻢ َﻣْﻦ ﻗ‬
َُ َ َْ َ َ £َ ‫َﻘْﺪ‬cَ ْ £َ ‫ َوَﻣْﻦ‬، ْ £َ ‫َﻘْﺪ‬cَ
‫اﷲ أدﺧﻠﻪ‬ £َ ‫ َوَﻣْﻦ‬،‫اﷲ‬ ِ ِ
َ ْ ُ
.‫ َﻨﺔ‬°‫اﷲ ا‬
said: “The one who fulfils the need of
another solely to bring joy to him has in
fact brought joy to me. The one who brings
joy to me has made Allāh ta‛ālā happy. And
the one who makes Allāh ta‛ālā happy shall
be admitted into Paradise.”
( ) ‫ﺪ‬Á‫ أ‬،( ) ‫ى‬Ã‫ ا ﻜ‬Ì‫ا ﺴ‬1

( ) ‫ﺷﻌﺐ اﻹﻳﻤﺎن‬2
﴾30﴿
Â‫اﷲ َﺻ‬
ُْ َُ َ َ َ َ ُْ َ ُ َ َ
ِ ‫ﺑﻦ َﻣﺎ ِ ٍﻚ ر‬ ْ ‫ﻦ َ َأ…ﺲ‬q ْ َ
ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ِ
ً ََ َ ُ
‫اﷲ ُ; ﺛﻼﺛﺎ‬ َ َ‫ﻠُْﻬْﻮﻓًﺎ َﻛﺘ‬Uَ ‫ َث‬+َ ‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ َﻣْﻦ َأ‬
‫ﺐ‬ ُ
ِ
‫ﺎن‬ َ ْ َ ّ ُ ‫ﺮه‬Uَْ‫ﻴَْﻬﺎ َﺻَﻼُح أ‬c ‫ َواﺣَﺪٌة‬،‫‚ َﻣْﻐﻔَﺮًة‬ َ ْ ‫َوَﺳﺒْﻌ‬
ِ ‫ﺘ‬ƒ‫ وِﺛ‬،‫»ِﻪ‬
ِ ِِ ِ ِ ِ ِ
ْ َ
ٌ َ ََ ُ َ ُْْ ََ
َ َ‫ﺎت َﻳْﻮَم اﻟﻘﻴ‬
.‫ﺎﻣِﺔ‬ ِ ‫وﺳﺒﻌﻮن ; درﺟ‬
said: “When a person assists a person in
distress, Allāh ta‛ālā shall record 73 points
of forgiveness in his favour. Just one point
of forgiveness is sufficient to rectify all his
works, while the remaining 72 will become
his ranks on the day of Resurrection.”
﴾31﴿
َ ُ َ َُْ ُ َ َ ْ َ ُ â‫أ‬ َ ْ َ
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫ َﺻ‬Ù>‫ا‬ ِ َ ‫أن‬ ‫ﻪ‬ ‫ﻨ‬q ‫اﷲ‬ َ ِ ‫ﺮة َر‬Y‫ﻫﺮ‬
ý ْ ‫ﻦ‬q
ِ
َُ ُ َ َ ُ َ ً َ َ َْ ً ْ َ َ َ ْ َ َ َ َ ََ
‫ﻣﻨﺎد‬
ٍ ‫اﷲ ﻧﺎداه‬ ِ -ِ ; ‫ﻀﺎ أو زار أﺧﺎ‬Y‫ﺮ‬U ِ ‫د‬W ‫وﺳﻠﻢ ﻗﺎل ﻣﻦ‬
ً ْ َ َْ َ َ ْ َ َ َ َ َ ْ َ َ َ َ َ ْ ْ َ
.‫ﻻ‬-‫ﻣ‬ِ ‫ﻨﺔ‬°‫ا‬
ِ ‫ﻤﺸﺎك و ﺒﻮأت ِﻣﻦ‬U ‫أن ِﻃﺒﺖ وﻃﺎب‬
wa sallam said: “Whoever visits a sick
( ) ‫ﺷﻌﺐ اﻹﻳﻤﺎن‬1
( ) ‫ﻣﺬي‬Ï‫اﻟ‬2
person or a brother of his solely for the
pleasure of Allāh ta‛ālā, a caller [angel]
announces to him saying: ‘You have done
well. May your walking [to meet him] be
blessed and may you receive an abode in
Paradise.’”
﴾32﴿
ُْ َُ َ َ َ َ ُْ َ ُ َ َ ّ َ َْْ َ ْBَ ْ َ ْ َ
‫اﷲ‬
ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫اﻷﻧﺼﺎري ر‬
ِ ِ ‫ﻳﻮب‬€ â‫ﻦ ِأ‬q
َ
ََْ ُ َ َ ُ َْ ْ َ َ
ْ ُ B َ ‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ ﻻ‬ ُ Â‫َﺻ‬
‫ﻓﻮق‬ ‫ﻤﺴﻠﻢ أن <ﻬﺠﺮ أﺧﺎه‬ ٍ ِ ِ ‫`ﻞ‬ ِ ِ
َ ٰ ُ ْ َُ َ ٰ ُ ْ َُ َ ََْ
َ ُ ُ ْ َ َ ،‫ﻫﺬا‬ َ َ ‫ﺛﻼث‬ ََ
‫وﺧ†ﻫﻤﺎ‬ ‫ﻌﺮض‬Y‫و‬
ِ ‫ﻫﺬا‬ ‫ﻴﻌﺮض‬c
ِ ‫ﻴﺎن‬
ِ ‫ﻳﻠﺘﻘ‬
ِ ،‫ﺎل‬T
ٍ ِ
َ ََُْ ْ
.‫ﺴﻼم‬
ِ ‫ا)ي <ﺒﺪأ ِﺑﺎ‬ ِ
Hadrat Abū Ayyūb Ansārī radiyallāhu ‛anhu
wa sallam said: “It is not lawful for a person
to sever ties with his brother for more than
three days in the sense that the two meet
while each one turns his face away from the
other. The better of the two is the one who
initiates the salām.”
﴾33﴿
ََ ْ ْ ُ َ ْ َ َ َ ْ ُ َ ََ َْ َ
ِ ِ َ ‫ﺬب‬µ‫ﻓﺈن اﻟﻈﻦ أ‬
‫ وﻻ‬،‫ا&ﺪﻳﺚ‬ ِ ،‫ﻋﻠﻴِﻪ وﺳﻠﻢ ِإﻳﺎ_ﻢ واﻟﻈﻦ‬
.( ) ‫ﺴﻠﻢ‬U ،( ) ‫ﺎري‬D1
َ ْ ُ َ ََ ََ ْ ُ َ ََ ََ ْ ُ ََ ََ ْ ُ ََ
‫ َوﻻ‬،‫«ﺎﺳﺪوا‬ ‫ وﻻ‬،‫ وﻻ ﻨﺎﻓﺴﻮا‬،‫ وﻻ ¿ﺴﺴﻮا‬،‫«ﺴﺴﻮا‬
ً َْ َ َ ُْْ ُ ْ َُ ََ ََ ْ ُ َ ََ
.‫إﺧﻮاﻧﺎ‬ ِ ‫ﻮﻧﻮا ِﻋﺒﺎد‬Q‫ َو‬،‫ﺗﺪاﺑﺮوا‬
ِ ‫اﷲ‬ ‫ وﻻ‬،‫ﺒﺎﻏﻀﻮا‬
wa sallam said: “Save yourself from evil
thoughts about others because this is the
worst of lies. Do not spy on another –
neither in good nor in evil. Do not cheat
each other by raising the price of an item
while having no intention of purchasing it,
do not be envious of each other, do not bear
malice towards each other, and do not
backbite each other. O servants of Allāh!
Live as brothers to each other.” Another
narration states: “Do not have doubts about
each other.”
﴾34﴿
ُ َْ º ْ ُْ‫ا‬M ََ ْ ُ ْ ‫ﺣﻖ ا‬
B َ ‫َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ‬
‫ َﻣﺎ ﻫﻦ َﻳﺎ‬:‫“ﻴﻞ‬ ِ .‫ﻤﺴﻠﻢ ِﺳﺖ‬ ِِ ‫ﻤﺴﻠﻢ‬
ِِ ِ
َ
ُ ْ َ ‫ك‬W‫د‬ َ
َ َ ْ َ ْ َ َ َُْ َ
َ َ َ ‫ذا‬Ñ ّ َ َ َ َ ْ َُ
،‫ﻓﺄﺟﺒﻪ‬ِ ِ ‫ و‬،‫ﻋﻠﻴﻪ‬
ِ ‫ﻓﺴﻠﻢ‬
ِ ‫ﻟﻘﻴﺘﻪ‬ ِ ‫ ِإذا‬:‫اﷲ؟ ﻗﺎل‬ ِ ‫رﺳﻮل‬
َ ‫ﻓﺤﻤﺪ‬ َ َ َ َ َ َ َ َ َُ ْ َ ْ َ َ َ َ َْ ْ َ َ
‫اﷲ‬ ِ ‫ﻄﺲ‬q ‫ذا‬Ñ‫و‬ ِ ،; ‫ﻨﺼﺤﻚ ﻓﺎﻧﺼﺢ‬À‫ذا اﺳ‬Ñ‫و‬ ِ
ْ َ َ َ َ َ ُْ َُ َ َ َ َ ُّْ َ َ
ُ.‫ﻓﺎﺗﺒﻌﻪ‬
ِ ‫ذا ﻣﺎت‬Ñ‫و‬ ِ ،‫ﻌﺪه‬c ‫ﺮض‬U ِ ‫ذا‬Ñ‫و‬
ِ ،‫ﻓﺴﻤﺘﻪ‬ ِ
( ) ‫ﺴﻠﻢ‬U ،( + ) ‫ﺎري‬D1
wa sallam said: “A Muslim has six rights
over another Muslim.” (It was an occasion
of mentioning these six. There are other
rights as well).
He was asked: “What are they, O Rasūlullāh?” He
replied: (1) Offer him salām when you meet him. (2)
Accept his invitation when he invites you. (3) Advise
him when he seeks your advice. (4) When he sneezes
and says al-hamdu lillāh, you must say yarhamukallāh.
(5) Visit him when he falls ill. (6) Attend his funeral
when he passes away.
﴾35﴿
ُْ َُ َ َ َ َ َُْ ُ َ َ ّْ ّ ْ ْ َ ْ َ
‫اﷲ‬
ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ٍﺮ ا ِﺼ ِﺪﻳِﻖ ر‬aَ‫ ﺑ‬âِ ‫ﻦ أ‬q
ََ َ ْ َ ً ْ ُ َ ْ َ ٌ ْ ُ ْ َ َ َ َ ْ َ َ ُ
.‫ﺆِﻣﻨﺎ أو ﻣﻜﺮ ِﺑِﻪ‬U ‫ﻠﻌﻮن ﻣﻦ ﺿﺎر‬U ‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬Â‫َﺻ‬
Hadrat Abū Bakr radiyallāhu ‛anhu
wa sallam said: “That person is cursed who
causes harm to a Muslim or cheats him.”
The above are the general rights of Muslims which
occur profusely. There are other specific rights for
specific occasions. I wrote these in Huqūq al-Islam. Try
your utmost to fulfil all these rights because a lot of
disregard is shown to them. May Allāh ta‛ālā inspire
us. Āmīn.
The Rights of One’s Self 199
THE RIGHTS OF ONE’S SELF

Our life also belongs to Allāh ta‛ālā. He gave it to us as
a trust. It is therefore our responsibility to protect it
according to how He instructed. Its protection entails
the following:
1. Safeguarding its health.
2. Safeguarding its strength.
3. Safeguarding its peace. This means that we
must not do anything wilfully which would put
our life into stress.
A defect in any of the above results in weakness in
carrying out Dīnī works. Moreover, a person cannot
serve and extend a helping hand to those in need.
Sometimes he loses his īmān due to ingratitude and
impatience.
A few Qur’ānic verses and Ahādīth are quoted in this
regard:
Qur’ānic verses
﴾1﴿
Allāh ta‛ālā quotes a statement of Hadrat Ibrāhīm
‛alayhis salām in which he enumerates the favours of
Allāh ta‛ālā:
ْ َْ ََُ B
.‚‫ﺸﻔ‬‰ َ َ َ
ِ ِ ‫ﻬﻮ‬c ‫ﺮﺿﺖ‬Uِ ‫واذا‬
ِ
When I fall ill, it is He who cures me.1
This clearly demonstrates the desirability of good
health.
﴾2﴿
.‫ﻮة‬
ُ ْ ّ ُْْ ََْ ْ َُ ْ B َ َ
ٍ ‫واﻋﺪوا ﻬﻢ ﻣﺎ اﺳﺘﻄﻌﺘﻢ ِﻣﻦ ﻗ‬ِ
Prepare for the fight with them whatever
you can muster of strength.2
This verse instructs us to safeguard our strength.
Muslim ibn ‛Uqbah ibn ‛Āmir narrates that Rasūlullāh
sallallāhu ‛alayhi wa sallam explained this to refer to
archery. It is referred to as strength because both Dīn
and the heart are strengthened through it. A person
has to run and move around swiftly to accomplish this.
It therefore strengthens the body as well. The bow and
arrow was the weapon of choice in those days. The
weapons of today will fall under the bow and arrow.
Additional details in this regard are to be found in the
discussion under Hadīth number 13.
﴾3﴿
ًْ َِْ ََ
ْ ّ َ ُ ‫وﻻ‬
.‫ﺒﺬﻳﺮا‬ ‫ﺒﺬر‬ِ
Do not squander (wealth) senselessly.3
1 Sūrah ash-Shu‛arā’: 26: 80.

Paucity of wealth causes stress to the body. We are
ordered to save ourselves from this stress. The things
which cause more stress to us will have to be avoided
even more. This demonstrates the importance of having
peace of mind.
Ahādīth
﴾1﴿
َ َ َ َ َْ ُ َ َ
‫ﻨُﻪ ﻗﺎل ﻗﺎل‬q ‫اﷲ‬ ýِ ‫ﺎص ر‬ َْ ْ ْ َ ْ َْ ْ َ
ِ ‫ﻤِﺮو ﺑِﻦ اﻟﻌ‬q ‫اﷲ ﺑِﻦ‬
ِ ‫ﺒِﺪ‬q ‫ﻦ‬q
Ü َ َْ َ َ َ َ َ َْ َ ُ ُْ َُ
‫ﺴﺪك َﻋﻠﻴﻚ َﺣﻘﺎ‬°
ِ ِ ‫ اﷲ ﻋﻠﻴِﻪ َوﺳﻠﻢ ِإن‬Â‫اﷲ ﺻ‬
َ
ِ ‫رﺳﻮل‬
Ü َ َْ َ َ َْ
.‫ﻋﻠﻴﻚ َﺣﻘﺎ‬ ‫ﻟﻌﻴﻨﻚ‬
ِ ِ ‫ن‬Ñ‫و‬
ِ
َ

radiyallāhu ‛anhumā narrates that
said (with reference to the prohibition of
excessive night worship and optional
fasting): Your body has a right over you.
Your eyes have a right over you.
This means that excessive striving and remaining
awake are detrimental to one’s health and could result
in inflammation of the eyes.
. :‫ أﺑﻮ داؤد‬. :‫ﺴﻠﻢ‬U . :‫ا´ﺨﺎري‬1

﴾2﴿
‫اﷲ‬ ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل‬q ‫ اﷲ‬ýِ ‫ﺒﺎس ر‬q
ٍ ‫اﺑﻦ‬
ِ ‫ﻋﻦ‬ِ
ُ ّ َ ٌ ْ َ َ ْ ٌ ُْْ َ ََْ َ ََ َْ َ
‫ا>ﺎس ا ِﺼﺤﺔ‬
ِ ‫ﻛﺜ† ِﻣﻦ‬ ِ ‫ﻴﻬﻤﺎ‬c
ِ ِ ‫ﻧﻌﻤﺘﺎن ﻣﻐﺒﻮن‬
ِ ِ ‫ﻋﻠﻴِﻪ وﺳﻠﻢ‬
ُ َ َْ َ
.‫واﻟﻔﺮاغ‬
wa sallam said: There are two bounties
regarding which people are unmindful (they
do not use them in a manner which would
result in Dīnī benefit). They are good health
and peace of mind.
We learn from this that good health and peace of mind
are bounties through which the Dīn is supported.
Peace of mind is experienced when a person has
sufficient wealth and he has no stress. The conclusion
to which we come from this is that we must strive to
save ourselves from poverty and stress.
﴾3﴿
َْ َُْْ ْ َْ َ ْ َ
ُ‫ اﷲ‬Â‫اﻷْودّي َﻗَﺎل َﻗَﺎل َرُﺳْﻮُل اﷲ َﺻ‬
ِ ِ ِ ‫ﻤﺮو ﺑِﻦ ﻣﻴﻤﻮٍن‬q ‫ﻦ‬q
َْ َ ْ َ ً ْ َ ْ َ ْ ُ ُ َ َ ُ َ ُ َ َ َ َ ْ َ َ
،‫ٍﺲ‬ï ‫ﺴﺎ “ﺒﻞ‬ï ‫ﻋﻠﻴِﻪ وﺳﻠﻢ ِﺮﺟٍﻞ وﻫﻮ ﻳِﻌﻈﻪ ِا—ﺘِﻨﻢ‬
ََْ َ َ َ َ ْ ُ ََْ َ َ َ َ ََْ َ َ
‫ﺎك “ﺒﻞ‬ ‫ وِﻏﻨ‬،‫ َوِﺻﺤﺘﻚ “ﺒﻞ ﺳﻘِﻤﻚ‬،‫ﻚ‬Uِ‫ﺷﺒَﺎﺑَﻚ “ﺒﻞ ﻫَﺮ‬
َ َ َ َ َ َ ْ ُ َ َ َ َ َ َْ
.‫ْﻮِﺗﻚ‬Uَ ‫ َوَﺣٰﻴﻮﺗﻚ “ﺒْﻞ‬،‫ َوﻓَﺮاﻏﻚ “ﺒْﻞ ﺷﻐِﻠﻚ‬،‫ﻘِﺮَك‬c
Hadrat ‛Amr ibn Maymūn al-Awdīy narrates
advised a person as follows: Treasure five
things before the arrival of five things (and
make them the means for Dīnī works). (1)
Youth before old age. (2) Good health before
illness. (3) Wealth before poverty. (4) Peace
of mind before stress. (5) Life before death.
This also demonstrates the desirability of good health,
peace and wellbeing.
﴾4﴿
ُ Â‫رﺳﻮل اﷲ َﺻ‬ ُْ َُ َ َ َ َ ُْ ْ َُْ ْ َ
‫اﷲ‬ ِ ‫ﺼﻦ ﻗﺎل ﻗﺎل‬ٍ ِ ‫ﺑﻦ‬ َِ ‫اﷲ‬
ِ ‫ﺒﻴﺪ‬q ِ ‫ﻦ‬q
ً
ْ ِ >‫ﻣﻌﺎ‬
- َ ُ ،‫ ﻪ‬£ ْ ْ ‫اﻣﻨﺎ‬ ً ْ ُ ْ ََ ْ ْ َ َ ََ َْ َ
ٰ
ِِ ِ - ِ ِ ‫ﻢ‬a‫ﻋﻠﻴِﻪ وﺳﻠﻢ ﻣﻦ أﺻﺒﺢ ِﻣﻨ‬
َ ْ B ;ُ َ ‫ﺣ?ت‬ْ َْ َ َ َ َ ،‫ﻳﻮﻣﻪ‬ ُ ُْ َُْ
ْ َ ‫ﻗﻮت‬ َ
‫•ﻴﺎ‬Ž‫ا‬ ِ ‫ﻓﻜ••ﻤﺎ‬ ِِ ‫ ِﻋﻨﺪه‬،‫ﺟﺴﺪه‬ِِ َ
َ ْ ََ
.‫†ﻫﺎ‬c‫ﺬا‬
ِ ِ ِ
Hadrat ‛Ubaydullāh ibn Muhsin radiyallāhu
‛alayhi wa sallam said: Whoever gets up in
the morning at peace with himself, with his
body experiencing good health, having his
. \ :‫ح ا ﺴﻨﺔ‬O - ‫ا´ﻐﻮي‬1

food for the day; then it is as if all the
treasures of the world have been given to
him.
From this Hadīth too we learn the desirability of good
health, peace and wellness.
﴾5﴿
ََ ْ َ ْ ً َْ ْ ً َ َ َْ B َ َ َ ْ َ َ ََ َْ َ
َ ‫اﺳﺘﻌﻔﺎﻓﺎ‬
‫ﻤﺴﺌﻠﺔ‬
ِ ‫ﻋﻦ ا‬ ِ ِ ‫•ﻴﺎ ﺣﻼﻻ‬Ž‫ﻋﻠﻴِﻪ وﺳﻠﻢ ﻣﻦ ﻃﻠﺐ ا‬
ْ َٰ ً Bَََ َْ َٰ ًْ ََ
َ َ
ِ ِ ‫اﷲ ﻳﻮم‬
َ ْ َ َ ¬‫ﻟ‬ َ ِ َ ‫ﺟﺎره‬
ِِ
َ M ‫أﻫﻠﻪ و ﻌﻄﻔﺎ‬
ِ ِ M ‫وﺳﻌﻴﺎ‬
ْ
ْ َ َ َْ َ َْ ُْ ُ ُ ْ َ َ
.‫ا´ﺪر‬
ِ ‫اﻟﻘﻤﺮ ﻳﻮم‬
ِ ‫ووﺟﻬﻪ ِﻣﺜﻞ‬
wa sallam said: The person who seeks the
lawful of this world so that he may save
himself from begging, earn for the fulfilment
of the rights of his family, and see to his
neighbours’ needs, then he will meet Allāh
ta‛ālā on the day of Resurrection with his
face beaming like the full moon…
We learn that to earn wealth to the extent of necessity
in order to protect one’s Dīn and fulfil one’s obligations
is extremely meritorious. The desirability of peace of
mind is gauged from this.
Ó‫ا‬Ã‫ واﻟﻄ‬،( ) ‫ اﻟﻌﻴﺎل‬M ‫ ا>ﻔﻘﺔ‬- ‫ﻧﻴﺎ‬Ž‫ ا‬â‫ اﺑﻦ أ‬. \ :‫ﺔ‬T‫ ا ﻄﺎﻟﺐ اﻟﻌﺎ‬- Ó‫اﺑﻦ ﺣﺠﺮ اﻟﻌﺴﻘﻼ‬1
.( ) ‚‫ﺴﻨﺪ ا ﺸﺎﻣﻴ‬U -
﴾6﴿
َ ُ َ ‫ﻨُْﻪ‬qَ ‫اﷲ‬ ّ َ â‫أ‬ َ ْ َ
‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‬ Â‫ َﺻ‬Ù>‫ا‬ ّ
ِِ ِ ‫ﻋﻦ‬ ُ ý َ ِ ‫ذر َر‬
ٍ ِ
ْ ‫ﻦ‬q
َ‫إﺿﺎﻋﺔ‬ َ ‫وﻻ‬ َ َ َ َْ ْ ْ َ ْ َ َْ َْB ُ َ َ َ َ
ِ ِ ‫ا&ﻼل‬
ِ ‫ﻢ‬Y‫ﺑﺘﺤﺮ‬
ِ ِ ِ ‫ﺴﺖ‬8‫ﻟ‬ ‫•ﻴﺎ‬Ž‫ا‬ - ِ ‫ﺰﻫﺎدة‬ ‫ا‬ ‫ﻗﺎل‬
.‫ﻤﺎل‬ َْ
ِ ‫ا‬
Hadrat Abū Dharr radiyallāhu ‛anhu
wa sallam said: Abstention from the world
(which we are ordered to do) is neither from
making unlawful what is lawful nor from
destroying one’s wealth…
This Hadīth clearly explains the evil of destroying one’s
wealth because peace of mind disappears when one’s
wealth is destroyed.
﴾7﴿
ُْ َُ َ َ َ َ ُْ َ ُ َ َ َْ
‫اﷲ‬ ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل‬q ‫ اﷲ‬ýِ ‫رداء ر‬Ž‫ا‬
ِ â‫ﻦ ِأ‬q
َ ُّ َ َ َ َ َ َ َ َ َََْ َ َْ
‫داء‬
ٍ ِ ِ ‫ﻟ‬ ‫وﺟﻌﻞ‬ ،‫واء‬Ž‫وا‬ ‫اء‬Ž‫ا‬ ‫أﻧﺰل‬ ‫َﻋﻠﻴِﻪ َوَﺳﻠَﻢ ِإن اﷲ‬
ََ ْ َ َََ ً ََ
َ ْ َ َ َ ‫وﻻ‬
ٍ َ ِ ‫ﺗﺪاووا‬
.‫ﺮام‬ ‫ﺘﺪاووا‬c ،‫دواء‬
Hadrat Abū ad-Dardā’ radiyallāhu ‛anhu
wa sallam said: Allāh ta‛ālā sent down both
illnesses and medications into this world.
. :‫ اﺑﻦ ﻣﺎﺟﻪ‬. :‫ﻣﺬي‬Ï‫اﻟ‬1

He created a cure for every ailment, so
continue seeking medication but do not
resort to unlawful medication.
This is a clear instruction to seek good health.
﴾8﴿
ٌَ َ َْ ُ ْ ُ ُ َ
،‫واردة‬ ‫ﻬﺎ‬T‫إ‬
َ
‫واﻟﻌﺮوق‬
ْ َ َ ْ ‫ﺣﻮض‬
،‫ا´ﺪن‬
ُ ْ َ ُ َ ْ َْ َ َ َ ْ َ َ
‫ﻋﻠﻴِﻪ وﺳﻠﻢ ا ِﻤﻌﺪة‬
ِ ِ ِ
َ
َ َ َ َ ،‫وق ﺑﺎ ّﺼﺤﺔ‬ ُْ ُُ ْ َُْ ْ
َ َ َ ‫ﻤﻌﺪة‬ َ َ
َ ‫ﻓﺈذا‬
ِ ‫ذا ﻓﺴ‬Ñ‫و‬
‫ﺪت‬ ِ ِ ِ ِ ‫اﻟﻌﺮ‬ ‫ﺻﺪرت‬
ِ ِ ‫ا‬ ‫ﺻﺤﺖ‬
ِ ِ
ْ B ُْ ُُ ْ َ َ َ ‫ﺪة‬ ْ ْ
ُ َ ‫ﻤﻌ‬
.‫ﺴﻘﻢ‬
ِ ‫ﺻﺪرت اﻟﻌﺮوق ِﺑﺎ‬ ِ ِ ‫ا‬
wa sallam said: The stomach is the
fountain of the body. The veins come to it
(to acquire nourishment). If the stomach is
sound, the veins take good health with
them. If the stomach is unsound, the veins
take illness from it.
This Hadīth teaches us to give special attention to the
stomach.
.†‫ﺴ‬‰ ‫( ﺑﺎﺧﺘﻼف‬ ) ¬‫ ﺷﻌﺐ اﻹﻳﻤﺎن ﻠﺒﻴﻬ‬. \ :Ó‫ا‬Ã‫ا ﻌﺠﻢ اﻷوﺳﻂ ﻠﻄ‬1

﴾9﴿
ُْ ُ َ َ َ َ َ َ ْ َ َ َْ َ ُ َ َ ْ ُْ ّ ُ ْ َ
‫اﷲ‬
ِ ‫ دﺧﻞ ﻋ رﺳﻮل‬:‫ﻨﻬﺎ ﻗﺎﻟﺖ‬q ‫ اﷲ‬ý ِ ‫ﻦ أ ِم ا ﻤﻨِﺪِر ر‬q
َ َ
ْ ‫ َﻗﺎﻟ‬،‫ َو>َﺎ َدَوال ُﻣَﻌﻠَﻘٌﺔ‬، º ‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ َوَﻣَﻌُﻪ َﻋ‬ ُ Â‫َﺻ‬
‫ﺖ‬ ٍ ِ ِ
ُْ َ ُ َ ‫ﻓََﺠَﻌَﻞ َرُﺳْﻮُل اﷲ‬
º ‫ُﻞ َوَﻣَﻌُﻪ َﻋ‬µ‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ ﻳَﺄ‬ Â ‫ﺻ‬ ِ
ِ
ْ َ ْ َ ّ َ َ ََ ْ َ ُ َ َ ُ ْ ُ َ َ َ َ ُ ُ َْ
‫ ﻣﻪ ﻣﻪ‬: ٍ ِ ‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ ِﻟﻌ‬Â‫اﷲ ﺻ‬ ِ ‫ﻘﺎل رﺳﻮل‬c .‫ﻞ‬µ‫ﻳﺄ‬
ْ َ َ ُ ُ ْ َ َ
‫ ﻗﺎﻟﺖ‬،‫ﻞ‬µ‫ ﻳَﺄ‬Ù B >‫ َوا‬º ‫ َﻗﺎل َﻓَﺠﻠَﺲ َﻋ‬،‫ﺎﻗٌﻪ‬ َ َ َ
ِ ‫ ﻓﺈِﻧﻚ ﻧ‬، º ِ ‫ﻳﺎ ﻋ‬
َ َ
ِ ِ
َ ُ
‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‬ Â‫ َﺻ‬Ù B >‫َﻘَﺎل ا‬cَ ‫†ا‬ً ْ ‫ﺖ َُﻬْﻢ ﺳﻠًْﻘﺎ َوَﺷﻌ‬ ُ ْ‫ﻓََﺠَﻌﻠ‬
ِ ِ ِ
َ َ ُ َ َْ ُ َ ْ ََ َ ٰ ْ º َ َ
.‫ﻖ ﻚ‬c‫ ِﻣﻦ ﻫﺬا ﻓﺄِﺻﺐ ﻓِﺈﻧﻪ أو‬، ِ ‫ﻳﺎ ﻋ‬
Hadrat Umm Mundhir radiyallāhu ‛anhā
narrates: Rasūlullāh sallallāhu ‛alayhi wa
sallam accompanied by ‛Alī radiyallāhu
‛anhu came to me. We had unripe dates
hanging [so that they may get ripe].
began eating them and ‛Alī joined him.
said to ‛Alī radiyallāhu ‛anhu: “Do not eat
these dates because you are just recovering
from an illness.” ‛Alī radiyallāhu ‛anhu then
sat down while Rasūlullāh sallallāhu ‛alayhi
wa sallam continued eating. I [Umm
Mundhir] then prepared some beet and
barley for them. Rasūlullāh sallallāhu
‛alayhi wa sallam said: “O ‛Alī! Eat this, it is
more suited to you.”
This Hadīth prohibits us from recklessness as regards
our food because it is harmful to our health.
﴾10﴿
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫اﷲ َﺻ‬ ِ ‫ﻨﻪ أن رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﺮة ر‬Y‫ ﻫﺮ‬â‫ﻦ ِأ‬q
َ ْ ‫ﻓﺈﻧﻪ‬
ُ َ ‫ﻮع‬°‫ا‬ ْ
ْ ُ ‫ﻣﻦ‬ َ ِ ‫ﺑﻚ‬َ ُُْ َْ ّ َ ُْ َُ َ َ َ ََ
‫ﺑ¯ﺲ‬ ِ ِ ِ ِ ‫أﻋﻮذ‬ Ó‫إ‬ِ ِ !‫ا‬ : ‫<ﻘﻮل‬ ‫ن‬4 ‫وﺳﻠﻢ‬
ُْ
.‫ﻀﺠﻴﻊ‬
ِ ‫ا‬
Hadrat Abū Hurayrah radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam used to make
this supplication: “O Allāh! I seek refuge in You from
hunger for it is surely an evil companion…”
Mirqāt quotes from Tībī the reason for seeking refuge
from hunger. Hunger weakens a person’s physical
powers and causes mental anguish. This proves the
desirability of good health, strength and peace of mind
because severe starvation causes a loss of all these
bounties. The virtue of hunger [as mentioned in other
Ahādīth] does not necessarily mean that hunger and
illness are to be essentially acquired, [rather the
rewards for exercising patience over hunger and illness
is intended].
. :‫ اﺑﻦ ﻣﺎﺟﻪ‬. : ‫ﺴﺎ‬ƒ‫ اﻟ‬. :‫أﺑﻮ داؤد‬1

﴾11﴿
َْ َُ ُ ْ َ َ َ ُْ َ ُ َ َ ََْ ُ ْ َ
َ ْ ‫ﻘﺒﺔ‬q
‫اﷲ‬
ِ ‫ﺳﻤﻌﺖ رﺳﻮل‬ ِ ‫ﻨﻪ ﻗﺎل‬q ‫ اﷲ‬ýِ ‫ﺮ ر‬UW ٍ ِ ‫ﺑﻦ‬ ِ ‫ﻦ‬q
َ
ْ ُ ْ َ ‫ﻮا‬U‫وار‬ ُ َ
ْ ُ َ ‫اﷲ َﻋﻠﻴْﻪ َوَﺳﻠَﻢ‬
ْ ُ ْ َ :‫<ﻘﻮل‬ ُ Â‫َﺻ‬
.‫وارﻛﺒﻮا‬ ِ
narrates: I heard Rasūlullāh sallallāhu
‛alayhi wa sallam saying: Practise archery
and horsemanship.
Horsemanship is also a physical exercise which
increases physical strength.
﴾12﴿
َْ َُ ُ ْ َ َ َ ُْ َ ُ َ َ ََْ ُ ْ َ
َ ْ ‫ﻘﺒﺔ‬q
‫اﷲ‬
ِ ‫ﺳﻤﻌﺖ رﺳﻮل‬ ِ ‫ﻨﻪ ﻗﺎل‬q ‫ اﷲ‬ýِ ‫ﺮ ر‬UW ٍ ِ ‫ﺑﻦ‬ ِ ‫ﻦ‬q
َ ْ َ َ ‫ﻪ‬Q‫ﺗﺮ‬
‫ﺲ‬8‫ﻓﻠ‬ ُ َ َ َ ‫ ُ{ﻢ‬å‫ﺮ‬
َ ْ ‫ﻋﻠﻢ ا‬
َ َ ‫ﻣﻦ‬ ُْ َُ َ ََ َْ َ ُ
ْ َ :‫<ﻘﻮل‬ ‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬Â‫َﺻ‬
ِ
َ َْ َْ
.@‫أو ﻗﺪ َﻋ‬ .‫ِﻣﻨﺎ‬
‛alayhi wa sallam saying: “Whoever gives up
archery after having learnt it is not of us.”
Or he said: “He has become disobedient.”
Look at the emphasis on the preservation of one’s
physical strength. The absence of it was explained
under verse number three. Additional details about this
and the previous Hadīth are given in the next Hadīth.
﴾13﴿
‫ﻤﺆﻣﻦ‬
ْ
ُْ َ
‫اﷲ ِﻣﻦ ا‬
َ B َ َ ٌ ْ َ B َ ْ ‫ﻤﺆﻣﻦ‬ُ ِ ْ ُ ْ َ ‫َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ ا‬
ِِ ِ X‫اﻟﻘﻮي ﺧ† وأﺣﺐ ِإ‬ ِ ِ
ٌ ْ َ Ô ¢‫و‬ّ ُ ْ َ ِِْ ‫ا‬
.†‫ﺧ‬ ٍ ِ ‫ﻀﻌﻴﻒ‬
wa sallam said: A strong believer is better
and more beloved to Allāh ta‛ālā than a
weak believer; but there is good in both…
Bearing in mind that strength is so beloved to Allāh
ta‛ālā, it is required of us to do things which would
maintain and increase our strength, and to take
precautions against the things which would reduce it.
This includes the following:
1. Eating too little.
2. Sleeping too little.
3. Engaging in excessive conjugal relations which
is more than what is within our power.
4. Eating foods which cause illness.
5. Not taking the required precautions when eating
thereby resulting in an illness getting worse or a
delay in its removal.
We have to abstain from all the above. We also have to
do the following:
1. Exercising and running to increase our physical
strength.
2. Getting into the habit of walking.
3. Practising the use of those weapons which the
law permits or for which permission can be
obtained.
At the same time, we must not break the limits of the
Sharī‛ah nor the limits of the law because if we do, the
peace of mind and comfort which are required by the
Sharī‛ah will be destroyed.
﴾14﴿
َ ‫ْﻦ َﺟّﺪِه أَن َرُﺳْﻮَل‬qَ ‫ﻴْﻪ‬Œَ‫ْﻦ أ‬qَ ‫ْﻤﺮو ﺑ ْﻦ ُﺷَﻌﻴْﺐ‬qَ ‫ْﻦ‬qَ
‫اﷲ‬ ِ ِ ِ ٍ ِ ِ
َ ٌ ْ َ ُ َ َ َ َ ْ ََ ُ
‫ﺎن‬ ِ ‫ َوا ﺮ‬،‫اﻛﺐ ﺷﻴَﻄﺎن‬
ِ ‫اﻛﺒ‬ ِ ‫ ا ﺮ‬:‫اﷲ ﻋﻠﻴِﻪ َوﺳﻠَﻢ ﻗﺎل‬ Â‫َﺻ‬
ٌ ْ َ ‫ﻼﺛﺔ‬
.‫ﺐ‬Q‫ر‬
َُ َ َ َ َْ َ
‫ وا‬،‫ﺎن‬
ِ ‫ﺷﻴﻄﺎﻧ‬
Hadrat ‛Amr ibn Shu‛ayb rahimahullāh
narrates from his father who narrates from
his grandfather that Rasūlullāh sallallāhu
‛alayhi wa sallam said: A person travelling
alone is one Shaytān. Two persons
travelling together are two Shaytāns. Three
persons travelling together constitutes a
caravan.
. :‫ﺪ‬Á‫ أ‬. : ‫ﺴﺎ‬ƒ‫ اﻟ‬. :‫ﻣﺬي‬Ï‫ اﻟ‬. :‫أﺑﻮ داؤد‬1

This was applicable when there was a danger to lone
travellers. We learn from this that it is necessary to
adopt measures for one’s safety.
﴾15﴿
َ ُ َ َ َ َ ُ ْ َ ُ َ َ ّ َ ُْ َ َ َ ْ َ ْ َ ْ َ
‫ا>ﺎس ِإذا‬ ‫ن‬4 :‫ﻨﻪ ﻗﺎل‬q ‫اﷲ‬ ýِ ‫ ر‬Ê‫ا‡ﺸ‬ِِ ‫ {ﻌﻠﺒﺔ‬â‫ﻦ ِأ‬q
ُْ َُ َ ََ َ ْ َ َ ْ َ ّ ْ ُ َ َ ً ْ َ ‫ﻧﺰ ُ ْﻮا‬
‫اﷲ‬
ِ ‫ﻘﺎل رﺳﻮل‬c ،‫واﻷودﻳﺔ‬ ‫ﺸﻌﺎب‬ ََ
ِ ِ ِ ِ ‫ ا‬-ِ ‫ﻻ ﻔﺮﻗﻮا‬-‫ﻣ‬ ِ
‫ﺸﻌﺎب‬ َ ّ ٰ ْ ‫ﻢ‬a‫ﻔﺮﻗ‬ْ ُ َ B َ َ ‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ إن‬ ُ Â‫َﺻ‬
ِ ِ ‫ﻫﺬه ا‬ ِِ - ِ ِ ِ
َ ٰ َْ ُ َْ ََْ
‫ﻌﺪ ذ ِﻚ‬Œَ ‫ ْﻮا‬-< ‫ﻓﻠﻢ‬ . ‫ﺸﻴﻄﺎن‬ َ ْ ‫ﻣﻦ ا‬ ْ ُ ٰ ‫إ•ﻤﺎ‬
َ ِ ‫ﻢ‬a‫ذﻟ‬ َ َْْ َ
َ ‫واﻷودﻳﺔ‬
ِ ِ ِ ِ ِ ِ
َ ُ ‫<ﻘﺎل ْﻮ‬َ َ َُ ¨ َ َْ ٰ ْ ُ ُ ْ َ ‫اﻧﻀﻢ‬ َ ْ ً َْ
‫·ﺴﻂ‬ ِ ×‫ﻌﺾ ﺣ‬Œ ٍ X‫ﻌﻀﻬﻢ ِإ‬Œ ‫ﻻ ِإﻻ‬-‫ﻣ‬ ِ
ُ َ َ ‫ﺛﻮب‬
ْ.‫ﻟﻌﻤﻬﻢ‬ ٌ َْ ْ َْ َ
ِ
Hadrat Abū Tha‛labah al-Khushanī
radiyallāhu ‛anhu narrates that when
people used to stop over at a station, they
used to disperse in the passes and low-lying
sections of the land. Rasūlullāh sallallāhu
‛alayhi wa sallam said: “Your dispersing in
the passes and low-lying sections is from
Shaytān” (because if someone is attacked,
the others will not come to know of it).
Subsequently, when they used to stop over
at a station, they used to remain so close
together that if a cloth was thrown over
them, it would cover them all.
This Hadīth also proves the importance of taking
precautions for one’s safety.
﴾16﴿
ْ ْ ْ َ َ
‫ِْﻞ‬Y‫ ا& َِﺪﻳ ِْﺚ اﻟﻄِﻮ‬-ِ ‫ َﺳِﻌﻴٍْﺪ ا‡ ُﺪِرِّي‬â ْ ‫ْﻦ أ‬qَ ‫ ا ﺴِﺎﺋﺐ‬â‫ْﻦ أ‬qَ
ِْ ِ ِ
َ‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠﻢ‬ ُ Â‫ َْﺴﺘَﺄذُن َرُﺳْﻮَل اﷲ َﺻ‬‰ ×َ‫ﻚ اﻟَْﻔ‬ َ ٰ َ ََ
ِ ‫ن ذ‬t‫ﻓ‬
ِ ِ ِ
َُ َ َ َ ً ْ َ ُ َ َ ْ َ ْ َ ْ َ ٰ ُ ْ َ َ َ َ ْ ‫ﺑﺄَﻧ‬
; ‫ﻘﺎل‬c ‫ أﻫِﻠِﻪ ﻓﺎﺳﺘﺄذﻧﻪ ﻳﻮﻣﺎ‬X‫†ِﺟﻊ ِإ‬c ‫ﺎر‬ ِ ‫ﻬ‬ >‫ا‬ ‫ﺎف‬ ِ ‫ﺼ‬ ِ
ْÓّ ‫ﻚ َﻓﺈ‬
َ َ َ َ َْ َ ْ ُ َ ََ َْ َ ُ
‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ ﺧﺬ ﻋﻠﻴﻚ ِﺳﻼﺣ‬Â‫اﷲ ﺻ‬ َ
ِ ‫رﺳﻮل‬
ُْ َُ
ِِ
ُ َ ُ َ َ
َ َ َ ُ َ َ َ ْ َ
.‫ ﻓﺄﺧﺬ ا ﺮُﺟﻞ ِﺳﻼَﺣُﻪ {ﻢ َرَﺟَﻊ‬،‫َْﻈﺔ‬Y‫ َﻋﻠﻴْﻚ ﻗَﺮ‬A‫أﺧ‬
Hadrat Abū as-Sā’ib narrates from Hadrat
Abū Sa‛īd Khudrī radiyallāhu ‛anhu that
said (to a person who sought his
permission): “Carry your weapons with you
because I suspect the Banū Qurayzah (a
Jewish tribe which was an enemy of
Islam).” The man took his weapons and
proceeded to his house.
This is part of a lengthy Hadīth.
This Hadīth proves the need to carry lawful weapons at
times of danger.
﴾17﴿
ُ ْ َ ‫ن‬4 َ َ َ َ َ َُْ ُ َ َ ُْ ْ َ ْ َْ ْ َ
‫ﻳﻮم‬ ‫ﻨﻪ ﻗﺎل ﻤﺎ‬q ‫ اﷲ‬ýِ ‫ﺴﻌﻮد ر‬U ٍ ‫ﺑﻦ‬ِ ‫اﷲ‬
ِ ‫ﺒﺪ‬q ِ ‫ﻦ‬q
َ â‫أ‬ َ ُ ْ َ َ ََ ُ َُْ َ َ َ ْ َ ٰ َ َ ََ Bُ ْ َ
‫ﻃﺎﻟﺐ‬ٍ ِ ْ ‫ﻦ‬Œ
ِ B ‫ن أﺑﻮ َ´ﺎﺑﺔ وﻋ‬t‫ ﻓ‬،†‫ﺑﻌ‬ ٍ ِ M ‫ﺛﻼﺛﺔ‬ ٍ Ô ‫ﺑﺪر‬ ٍ
ِ
َ ْ َ ََ َ َ ََ ْ َ ُ َ َ َ ْ ُ َ َْ ْ َ
‫ﻧﺖ ِإذا‬t‫ ﻗﺎل ﻓ‬.‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬Â‫اﷲ ﺻ‬ ِ ‫رﺳﻮل‬ ِ ‫زﻣﻴ‬
ِ
َ َ
ُ ْ ‫اﷲ َﻋﻠﻴْﻪ َوَﺳﻠَﻢ َﻗﺎﻻ‬ َ ُ Â‫رﺳﻮل اﷲ َﺻ‬ ُ
ْ ُ َ ‫ﻘﺒﺔ‬q َ ْ ُ ‫ﺟﺎﺋﺖ‬ ْ َ َ
‫ﻦ‬u ِ ِ ِ
َ ٰ ْ َ ََ َ َ ّْ ٰ َْ ََُْ َ َ َ َ ْ َ ْ َْ
‫ﻋﻦ‬ِ Î‫ وﻣﺎ أﻧﺎ ِﺑﺄﻏ‬Ê‫ﻣ‬ ِ ِ ‫ ﻗﺎل ﻣﺎ أ•ﺘﻤﺎ ِﺑﺄﻗﻮى‬،‫ﻨﻚ‬q =‫•ﻤ‬ ِ
َُ ْ ْ َ ْ
.‫اﻷﺟﺮ ِﻣﻨﻜﻤﺎ‬ ِ
‛anhu narrates: Three of us were sharing
one camel on the day of Badr. Hadrat Abū
Lubābah and Hadrat ‛Alī radiyallāhu
‛anhumā were sharing an animal with
Rasūlullāh sallallāhu ‛alayhi wa sallam.
When it used to be the turn of Rasūlullāh
sallallāhu ‛alayhi wa sallam to walk, the
two would say to him: “We will walk on your
behalf.” Rasūlullāh sallallāhu ‛alayhi wa
sallam would reply: “You are not stronger
than me and I am not in a lesser need than
you for reward.” In other words, I also need
the reward for walking.
This proves that we must develop the habit of walking
and we must not desire excessive comfort.
. \ : ‫ﻤﻊ ا ﺰواﺋﺪ ﻠﻬﻴﺜ‬Æ1

﴾18﴿
ََ َ ُ ٌ ُ َ َ َ َ َ َََُْ ْ
ْ َ ُ ‫ﻟﻔﻀﺎﻟﺔ ْﺑﻦ‬ َْ ْ َ
‫ﺒﻴﺪ َﻣﺎ‬q
ٍ ِ ِ ‫ ﻗﺎل رﺟﻞ‬:‫ﺪة ﻗﺎل‬Y‫ﺑﻦ ﺑﺮ‬ ِ ‫اﷲ‬ ِ ‫ﺒﺪ‬q ِ ‫ﻦ‬q
َ َ َ ُ َْ َُ َ َ ً َ َ ََ ْ
‫ن‬4 ‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‬ Â‫اﷲ َﺻ‬
ِ ‫ ﻗﺎل ِإن رﺳﻮل‬.‫ﺷﻌﺜﺎ‬ ِ ‫ أراك‬¥ِ
َ ْ ََ َ َ َ ْ َ َ َْ َ
‫ﻋﻠﻴﻚ‬ ‫أرى‬ٰ ‫ﻻ‬¥ ْ ‫ َﻗﺎل َﻣﺎ‬،‫اﻹرﻓﺎه‬
ََ
ِ ِ ‫ﻣﻦ‬ َ ِ †‫ﻛﺜ‬ ْ ‫ﻦ‬q
ِ
ْ َ ‫<ﻨﻬﺎﻧﺎ‬
ِ ٍ
ْ َ َ ُ َُْ َ َ َ َْ َ ُ ُْ َُ َ َ َ َ ً َ
‫ﺮﻧﺎ أن‬U‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ ﻳﺄ‬Â‫اﷲ َﺻ‬ ِ ‫ن رﺳﻮل‬4 ‫ ﻗﺎل‬،‫ﺣﺬاء‬ ِ
َ
ً َ ْ َ ََْ
.‫أﺣﻴﺎﻧﺎ‬ 7‫ﺘ‬u
ِ
A man said to Hadrat Fudālah ibn ‛Ubayd
radiyallāhu ‛anhu narrates: “Why are you
dishevelled?” He replied: “Rasūlullāh
sallallāhu ‛alayhi wa sallam used to
prohibit us from seeking excessive
comforts.” The man asked: “Why are you
not wearing shoes?” He replied: “Rasūlullāh
sallallāhu ‛alayhi wa sallam used to order
us to walk bare-footed occasionally.”
The same point as in the previous Hadīth is proven
here, with the addition of walking bare-foot.
﴾19﴿
َ ُ ُْ َُ َ َ َ َ َ ْ َ ْ َ ْ َ
‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‬ Â‫اﷲ َﺻ‬
ِ ‫ﺣﺪرد ﻗﺎل ﻗﺎل رﺳﻮل‬ ٍ â‫ﻦ ِأ‬q
ً َ ُ ْ ُ َ ْ ُ َْ َ
.‫ﺸْﻮا ُﺣﻔﺎة‬U‫ َوا‬،‫َﻤﻌﺪدْوا َواﺧﺸْﻮِﺷﻨْﻮا‬
Hadrat [‛Abdullāh] narrates [from his father]
Abū Hadrad2 radiyallāhu ‛anhu that
said: Make do with poverty, adopt a firm
gait and walk bare-footed.
This proves the desirability of firmness, solitude and a
free-going attitude.
﴾20﴿
ُ Â‫رﺳﻮل اﷲ َﺻ‬ ُْ َُ َ َ َ َ َُْ ُ َ َ َََْ ُ ْ َ
‫اﷲ‬ ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل‬q ‫ اﷲ‬ýِ ‫ﻦ ﺣﺬ<ﻔﺔ ر‬q
ََْ ُ َ ُ َ َْ
‫ ﻗﺎ ْﻮا ﻛﻴﻒ‬،‫•ﻔﺴﻪ‬ ُ ْ َ ْ ُ ْ 5‫ﺒ‬ƒ‫ﻳ‬
‫ﻳﺬل‬ ْ ََْ َ َ َ َ َْ َ
ِ ‫ﻠﻤﺆﻣﻦ أن‬
ِ ِ ِ ِ ‫ﻋﻠﻴِﻪ وﺳﻠﻢ ﻻ‬
.‫ﻳﻄﻴُْﻖ‬ُ َ َ ِ َ َ ْ ‫ﻣﻦ‬ ُ َََ َ َ ُ َ َْ B ُ
َ ِ ‫<ﺘﻌﺮض‬
ِ ‫ا´ﻼء ِﻤﺎ ﻻ‬ ‫ ﻗﺎل‬،‫ﻳﺬل •ﻔﺴﻪ‬ِ
:‫ ﻣﻌﺮﻓﺔ ا ﺼﺤﺎﺑﺔ‬- ‫ أﺑﻮ ﻧﻌﻴﻢ‬. :‫ ﻣﻌﺠﻢ ا ﺼﺤﺎﺑﺔ‬- ‫ ا´ﻐﻮي‬. \ :Ó‫ا‬Ã‫ا ﻌﺠﻢ اﻷوﺳﻂ ﻠﻄ‬1
.
2 He is Abū Hadrad al-Aslamī radiyallāhu ‛anhu who was
from the children of Aslam ibn Afsā. There are different
opinions about his name. (Refer to al-Istī‛āb fī Asmā’ al-As-
hāb of Ibn ‛Abd al-Barr, vol. 2, p. 384, Dār al-Fikr).
wa sallam said: “It does not behove a
believer to humiliate himself.” Someone
asked: “How does he humiliate himself?” He
replied: “It refers to presenting himself to a
problem which he cannot handle.”
The reason is obvious. When a person does this, his
worry increases. This includes everything which is
beyond a person’s control. In fact, even if your
opponent displays any opposition to you, repulse it via
the authorities irrespective of whether the authorities
do it themselves or permit you to make arrangements
for it. If you experience any disagreeable incident from
the authorities themselves, inform them of your
complaint in a cultured manner. If it is still not
redressed, exercise patience. Do not fight it with your
actions, verbally or by the pen. Make du‛ā’ to Allāh
ta‛ālā to remove your misery.
Three Qur’ānic verses and 20 Ahādīth were quoted.
Note:
1. The quest for good health, strength, peace of
mind, wellness and comfort is clearly proven
from these Qur’ānic verses and Ahādīth. This
was pointed out at the relevant places.
2. If certain actions are impediments to the above-
mentioned objectives, and the objectives are
obligatory, and the impediment is definite and
severe, then such actions are totally prohibited.
If not, they are detestable.
3. If certain incidents are faced from Allāh ta‛ālā,
and not by the wilful action of a person himself,
and these [incidents] destroy the objectives of
good health, strength, peace of mind and so on,
then the person is rewarded for these calamities,
he receives divine assistance and is not
distressed. He must therefore exercise patience
and remain pleased. All the Prophets ‛alayhimus
salām and Auliyā’ had to experience these. The
Qur’ān and Hadīth are filled with examples of
this nature.
Steadfastness in Salāh 219
STEADFASTNESS IN SALĀH
Qur’ānic verses and Ahādīth are quoted in this regard.
Qur’ānic verses
﴾1﴿
Allāh ta‛ālā says in His description of those who fear
Him:
َ ٰ َ ُْْ َُ
...‫ﻘﻴﻤﻮن ا ﺼﻠﻮة‬Y‫و‬
ِ ...
…and (they) establish salāh.1
This includes performing it correctly, at its appointed
time, and all the time.
﴾2﴿
َ ٰ ُْ ََ
...‫وا“ﻴﻤﻮا ا ﺼﻠﻮة‬
ِ
Establish salāh.2
The order to perform salāh is mentioned in many
places in the Qur’ān.
﴾3﴿
ٰ ْ َُٰ َ ْ
ْ ُ ْ َ ْ ‫اﻣﻨﻮا‬ َ Bَ ٰ
...‫ﺼﻠﻮة‬
ِ ‫ َوا‬Ã‫ﺼ‬
ِ ‫ﺑﺎ‬
ِ ‫اﺳﺘﻌﻴﻨﻮا‬
ِ ‫ا)<ﻦ‬ِ ‫ﻳﺎ<ﻬﺎ‬
O believers! Seek help through patience and
salāh [for the removal and lessening of grief
and pain]…1
This verse mentions a special quality of salāh which
every person needs.
﴾4﴿
َ ْ ‫ﻮا ﷲ ٰﻗ‬U‫وﻗﻮ‬ ٰ ْ ُ ْ ‫ﺼﻠﻮت َوا ﺼﻠ ٰﻮة ا‬
ْ ُ ْ ُ َ ،‫ﻮﺳﻄﻰ‬ َ ََ ْ ُ ٰ
،‚À‫ﻨ‬ِِ ِ ِ ِ ِ ٰ ‫ ا‬M ‫ﻔﻈﻮا‬ِ‫ﺣ‬
ْ ً
ً َ ُ َْ َ َ ُْْ ْ َ
.‫رﻛﺒﺎﻧﺎ‬ ‫ﻓﺮﺟﺎﻻ او‬ِ ‫ﻓﺎن ِﺧﻔﺘﻢ‬
ِ
Be watchful of all the salāhs and of the
middle salāh. And stand before Allah with
respect. If you have fear of anyone [e.g. the
enemy], perform salāh on foot or while
riding [in whichever way you can, even if
you cannot face the qiblah and have to
perform the bowing and prostrating
postures through gestures. Be mindful of
your salāh even in these situations and do
not abandon it].2
Look at the emphasis on salāh! We are not permitted to
discard it even in the above-described situations.
﴾5﴿
ٌَ
ْ ُ ْ‫ﻃﺂﺋﻔﺔ ّﻣﻨ‬ ْ َُْ َ َ ٰ ُ ُ َ ‫“ﻤﺖ‬
َ ْ َ َ ‫ﻴﻬﻢ َﻓﺎ‬c
ْ ْ ‫ﻛﻨﺖ‬ َ ْ ُ ‫َوا َذا‬
‫ﻬﻢ‬ ِ ِ َ ‫ﻬﻢ ا ﺼﻠﻮة ﻓﻠﺘﻘﻢ‬ ِ ِ ِ
ُ ْ َ
ْ ُ ْ َ ‫ﺳﺠﺪوا‬
ْ ‫ﻓﻠﻴﻜﻮﻧﻮا‬ َ َ
ْ ُ َ َ ‫ﺳﻠﺤﺘﻬْﻢ ﻗﻒ ﻓِﺎذا‬ َ
ُ َ َ ْ ‫ﺧﺬوآ ا‬ ُ ْ
ْ ُ ‫ﺎ‬T‫و‬ ْ َ
َ َ ‫ﻣﻌﻚ‬ َ
‫ﻣﻦ‬ ِ ِ

2 Sūrah al-Baqarah, 2: 238-239.
َ َ َ ْ B َ ُْ َ ْ B َ ُ ْ َ ٰ ْ ُ ٌ َ َ ْ َْ َ ‫َ ُ ْص‬
‫ﻣﻌﻚ‬ ‫ﻃﺂﺋﻔﺔ اﺧﺮى ﻢ ﻳﺼﻠﻮا ﻓﻠﻴﺼﻠﻮا‬ ِ ‫ﺎ ِت‬%‫ﻢ و‬a‫ورآﺋ‬ ِ
َْ ْ ُ َ َ
‫ا)<ﻦ _ﻔﺮوا ﻮ‬
َْ
ِ ‫َود‬
َ
‫َ ُ ْ َ ْ َ َ ُ ْ ج‬
‫ﺳﻠﺤﺘﻬﻢ‬
ْ ْ ُ َْْ َ
ُ
ِ ‫ﺎﺧﺬوا ِﺣﺬرﻫﻢ وا‬T‫و‬
ْ ُ ْ َ َ ‫ﻴﻤﻴﻠﻮن‬c
‫ﻢ‬a‫ﻋﻠﻴ‬
َ ُْْ ََ ْ ُ َ ََْ ْ ُ َ َْ ْ َ َ ُْ َُْ
ِ ‫ﻢ‬a‫ﻣﺘﻌﺘ‬ ِ ِ ‫ﻢ وا‬a‫ﺳﻠﺤﺘ‬ ِ ِ ‫ﻦ ا‬q ‫ﻐﻔﻠﻮن‬
ّ ً َ ْ ُ ‫ن‬4 َ َ ْ ْ ُ َْ َ َ َ ُ ََ ‫َ ًط‬ ًَْ
‫ﻢ اذى ِﻣْﻦ‬a‫ﺑ‬ ِ ‫ﻢ ِان‬a‫واﺣﺪة وﻻ ﺟﻨﺎح ﻋﻠﻴ‬ ِ ‫ﻣﻴﻠﺔ‬
ْ ُ َ َ ْ َ ‫ﺗﻀﻌﻮآ ا‬
ْ ُ ُ َ ‫ﻢ ج‬a‫ﺳﻠﺤﺘ‬
‫وﺧﺬوا‬ ْ ُ َ َ ‫ﻣﺮ ٰ ا َْن‬ ْ ُ ْ ُ ‫ﻣﻄﺮ ا َ ْو‬
ْ ‫ﻛﻨﺘﻢ‬ َ
ِ ٍ
ً ْ B ‫ﻋﺬاﺑﺎ‬ ً َ َ ‫ﻦ‬Y‫ﻔﺮ‬
َ ْ a‫ﻠ‬ ٰ ْ َ َ َ ‫ْ َ ُ ْ ط‬
.‫ﻬﻴﻨﺎ‬U ِ ِِ ِ ‫ﻢ ِان اﷲ اﻋﺪ‬Q‫ﺣﺬر‬ ِ
When you are present among them and you
lead them in salāh, a group of them should
stand with you and carry their weapons
with them. Once they prostrate, they
should move away from you and the second
group which did not offer its salāh should
come. They should offer their salāh with
you and take their precautions and
weapons. The unbelievers wish that you are
oblivious of your weapons and possessions
so that they may pounce upon you at once.
There is no sin on you if you are troubled
by rain or you are ill that you lay down your
weapons and take your precautions. Surely
Allāh has prepared for the unbelievers a
humiliating punishment.1
The point to reflect on is the essentiality of salāh. We
are not permitted to discard it even in extremely
dangerous situations. Nonetheless, Allāh ta‛ālā

changed the method of performing the salāh in such
situations for our benefit.
﴾6﴿
ْ ُ ْ َ ‫ ا ﺼﻠ ٰﻮة‬Xَ ‫“ﻤﺘﻢ ا‬
ْ ُ َ ْ ُ ُ ‫ﻓﺎﻏﺴﻠﻮا‬
‫ﻢ‬a‫وﺟﻮﻫ‬ ْ ُ َ ‫ا)<ﻦ ٰا‬
ْ ُ ْ ُ ‫ﻣﻨﻮآ ا َذا‬ َ ْ ِ ‫<ﻬﺎ‬ َ B َ ‫ﻳٰﺎ‬
ِ ِ ِ ِ
ْ ُ َ ُ ْ َ ‫ﻢ َوا‬a‫ﺑﺮءوﺳ‬
ْ ُ ْ ُ ُ ‫ﺴﺤﻮا‬U‫وا‬ ْ ُ َ ْ َ ‫ﻤﺮاﻓﻖ‬ َ ْ َ ْ ُ َ ْ َ ‫َوا‬
‫ﻢ‬a‫رﺟﻠ‬ ِ ِ ِِ َ ‫ ا‬X‫ﻢ ِا‬a‫ﻳﺪﻳ‬ ِ
ُ
ٰ ْ ْ ُْ ْ َ ‫َْْ ط َ ْ ُْ ْ ُ ًُ َ ُ ْ ط‬ ُ َ ْ َ
‫اﻟﻜﻌﺒ‚ وِان ﻛﻨﺘﻢ ﺟﻨﺒﺎ ﻓﺎﻃﻬﺮوا وِان ﻛﻨﺘﻢ ﻣﺮ‬ ِ X ‫ِا‬
ٰ َ
ُ ُ ْ َ ‫اﻟﻐﺂﺋﻂ ا ْو‬ ْ
َ َ ّ ْ ُ ّْ ٌ َ َ َ ْ َ َ َ َ ٰ َ َ
‫ﻤﺴﺘﻢ‬ ِِ ‫ﻢ ِﻣﻦ‬a‫ﺳﻔﺮ او ﺟﺂء اﺣﺪ ِﻣﻨ‬ ٍ M ‫ا ْو‬
ًْ َ ْ ُ َََ ً َ ْ ُ َ ْ ََ َ َ ّ
ّ َ ‫ﺻﻌﻴﺪا‬
.‫ﻃﻴًﺒﺎ‬ ِ ِ ‫ﺘﻴﻤﻤﻮا‬c ‫¿ﺪوا ﻣﺂء‬ ِ ‫ﺴﺂء ﻓﻠﻢ‬ƒ‫اﻟ‬ ِ
O believers! When you stand up for salāh
wash your faces and your hands up to the
elbows, and wipe your heads, and [wash
your] feet up to the ankles. If you are
impure, purify yourselves thoroughly. If you
are ill, on a journey, if anyone from among
you has come from the toilet or approached
women and thereafter you do not find
water, then take resort to pure soil…1
If water will be harmful due to illness or it is not
available, tayammum will be performed in place of
wudū’ and ghusl. Similarly, if it is difficult for a person
to stand and perform salāh, he is permitted to sit
down. If he cannot even sit, he may lie down; but he is
not excused from salāh.
﴾7﴿
َ َ ْ َ ْ َ ‫اﻟﻌﺪاوة‬
-ِ ‫وا´ﻐﻀﺂء‬ َ َ َ َ ْ ‫ﻢ‬a‫ﻨ‬8‫ﺑ‬ َ ْ B ‫ﺸﻴﻄُﻦ ا َ ْن‬
ُ ُ َ ْ َ ‫ﻳﻮﻗﻊ‬
ِ
ٰ ْ ‫ﺪ ا‬Y‫ﻳﺮ‬
ُ ْ ُ ‫•ﻤﺎ‬ َ ‫ا‬
ِ
ِ
ٰ َ َ ْ ْ َ ْ ُ ْ
ُ َ َ ْ 8‫ا‡ﻤﺮ َوا َﻤ‬َْ ْ
.‫ﻮة‬
ِ ‫وﻋﻦ ا ﺼﻠ‬ِ ‫اﷲ‬ ِ ‫ذﻛﺮ‬
ِ ِ ‫ﻦ‬q ‫ﺼﺪ_ﻢ‬Y‫ و‬Å ِ ِ ِ
[In explaining the reason for the prohibition
of wine and gambling, Allāh says]: Shaytān
only seeks to breed enmity and malice
among you by means of wine and gambling,
and to turn you away from the
remembrance of Allāh and from salāh
[which is the most superior way of
remembering Allāh].1
Look at the high status of salāh! The thing which could
prevent a person from performing salāh has been made
unlawful so that it does not cause any defect in the
salāh.
﴾8﴿
ْ Ž‫ا‬ّ - ‫ﻢ‬a‫ﺧﻮاﻧ‬ َ ٰ
ْ ُ ُ َ ْ ‫ﻮة َﻓﺎ‬ َٰ َ ٰ
ُ َ‫واﺗ‬ ُ َ َ ‫ﺗﺎﺑﻮا وا‬ ْ َ
ْ ُ َ ‫ﻓﺎن‬
.‫ﻳﻦ‬
ِ ِ ِ ِ ‫ﺰﻛ‬ ‫ا‬ ‫ا‬‫ﻮ‬ ‫ﻮة‬ ‫ﺼﻠ‬ ‫ا‬ ‫ﻮا‬U‫ﻗﺎ‬ ِ
[Allāh says with reference to some people
who caused every type of harm to Islam and
Muslims]: If they [unbelievers] repent
[become Muslims], establish salāh and
continually give zakāh, they are your

brothers in religion [and their past crimes
will be pardoned].1
This verse refers to salāh as an indication of Islam. If a
person did not see an unbeliever uttering the kalimah
but saw him performing salāh, then all scholars are of
the view that it is obligatory to consider him to be a
Muslim. As for zakāh, there is no specific physical form
for it, this is why it is not considered to be an
indication [of Islam] on the same level as salāh is.
﴾9﴿
َ ٰ ‫اﺿﺎﻋﻮا ا‬
ُ َ ‫ﺼﻠﻮة َوا‬ ٌ ْ َ ْ ْ َ ‫ْم‬
ُ َ َ ‫ﺧﻠﻒ‬ ََ َ َ
‫ﺒﻌﻮا‬ ‫ﻌﺪ ِﻫﻢ‬Œ
ِ ‫ﻓﺨﻠﻒ ِﻣﻦ‬
َ ْ ََْ َْ َ َ ٰ َ
Ü َ ‫ﻳﻠﻘﻮن‬
.‫—ﻴﺎ‬ ‫ﺸﻬﻮت ﻓﺴﻮف‬
ِ ‫ا‬
[Allāh speaks about a group of Prophets
who were followed by unworthy successors]:
There came in their place successors who
abandoned salāh and went after their lusts.
They will, later on, see destruction
[punishment].2
Look at the stern warning against those who abandon
salāh.
﴾10﴿
َ ْ َ َ Ã‫واﺻﻄ‬ ٰ
ْ َ ْ َ ‫ﺼﻠﻮة‬ َ َ ْ َ ْ َُْ
‫ﻋﻠﻴﻬﺎ‬ ِ ِ ‫ﺮ اﻫﻠﻚ ِﺑﺎ‬U‫وا‬

2 Sūrah Maryam: 19: 59.
Command your house people to establish
salāh and you yourself remain steadfast on
it.1
This order is issued to Rasūlullāh sallallāhu ‛alayhi wa
sallam so that others may hear it and realize that if he
is not excused from salāh, how can others be excused
from it? Another point which we learn from this is that
just as it is essential for a person to be particular about
performing his salāh, it is necessary for him to
emphasize it on his family people.
There are many other verses on this subject. We are
sufficing with these at present.
Ahādīth
﴾1﴿
ُ Â‫ﻨُْﻪ َﻗَﺎل ﻗََﺎل َرُﺳْﻮُل اﷲ َﺻ‬qَ ‫اﷲ‬ َ
‫اﷲ‬ ِ
ُ ý َ ِ ‫َْﺮَة َر‬Y‫ ُﻫَﺮ‬â ْ ‫ْﻦ أ‬qَ
ِ
ْ‫ﻴﻪ‬c ‫َﺴُﻞ‬À‫_ْﻢ َ<ْﻐ‬ ُ َ َ َ ً ْ َ َ َْ ْ ََُْ َ َ َ َ َْ َ
ِ ِ ِ ‫ﺎب أﺣِﺪ‬
ِ ‫ﻋﻠﻴِﻪ وﺳﻠﻢ أرأ<ﺘﻢ ﻮ أن •ﻬﺮا ِﺑﺒ‬
َْ َ َ ُْ َ ٌ ْ َ َ َ ْ َْ َ ْ َ َ َ َْ َْ ُ
±‫ ﻗﺎ ﻮا ﻻ <ﺒ‬،‫ء‬ö ‫ ِﻣﻦ درِﻧِﻪ‬±‫ات ﻫﻞ <ﺒ‬ ٍ ‫ﺮ‬U ‫ﺲ‬ï ‫ ﻳﻮٍم‬Ô
ُ ْ َ ‫ا‡ﻤﺲ‬
‫<ﻤﺤﻮ‬ ْ َ ْ ‫ﻠﻮات‬ََ ََُ َ ٰ َ َ َ ٌ ْ َ ََ ْ
ِ ِ ‫ ﻗﺎل ﻓﺬ ِﻚ ﻣﺜﻞ ا ﺼ‬.‫ء‬ö ‫درﻧﻪ‬
ِ ِ ‫ِﻣﻦ‬
َ َ َ ْ ‫اﷲ ﺑﻬﻦ‬
.‫ا‡ﻄﺎﻳﺎ‬ ُ
ِِ
Rasūlullāh sallallāhu ‛alayhi wa sallam said: “Tell me!
If a person has a stream outside his house and he
1 Sūrah Tā Hā, 20: 132.

takes a bath in it five times a day, will any dirt and
grime remain on his body?” The people replied: “No dirt
and grime will remain on his body.” Rasūlullāh
sallallāhu ‛alayhi wa sallam said: “The same can be
said about the five salāhs. Allāh ta‛ālā wipes out the
sins because of the five salāhs.”
This proves the great virtue of salāh. A Hadīth of
Muslim contains the precondition of abstaining from
major sins. [In other words, the person’s sins will be
wiped out provided he abstains from major sins]. This
is still certainly not an insignificant virtue.
﴾2﴿
َ ُ ُْ َُ َ َ َ َ ُْ َ ُ َ َ َ ْ َ
ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﺟﺎﺑﺮ ر‬
ٍ ِ ‫ﻦ‬q
ٰ ْ ُ ْ َََْ َْْ ََْ َ ََ
ُ ْ َ ‫ﻔﺮ‬a‫اﻟ‬
.‫ﺼﻠﻮة‬
ِ ‫ﺗﺮك ا‬ ِ ‚ ‫اﻟﻌﺒﺪ و‬
ِ ‚Œ ‫وﺳﻠﻢ‬
said: “The difference between a believer and
a non-believer is the abandonment of
salāh.”
When a believer abandons salāh, the difference
between the two is removed and unbelief enters. Even if
the unbelief does not enter the person and only comes
close to him, it is certainly not far from him.
Look at the severe warning for abandoning salāh! It
takes a person close to unbelief.
. :‫ﻣﺬي‬Ï‫ اﻟ‬. :‫ أﺑﻮ داؤد‬. :‫ﺪ‬Á‫ أ‬. : ‫ﺴﺎ‬ƒ‫ اﻟ‬. :‫ﺴﻠﻢ‬U1

﴾3﴿
‫اﷲ‬ُ Â‫ َﺻ‬Ù ّ >‫ﻨُْﻪ َﻋﻦ ا‬qَ ‫اﷲ‬ ُ ý َ ِ ‫ْﻤﺮو َر‬qَ ‫اﷲ ﺑ ْﻦ‬ َْ ْ َ
ِِ ِ ٍ ِ ِ ‫ﺒِﺪ‬q ‫ﻦ‬q
‫ﺖ‬ ْ َ‫ﻧ‬4َ ‫ َﻆ َﻋﻠَﻴَْﻬﺎ‬c‫ﺎ‬َ َ ْ َ َ ََ ًَْ َ ٰ َ َ
‫ﻘﺎل ﻣﻦ ﺣ‬c ‫َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ ذﻛَﺮ ا ﺼﻠﻮة ﻳﻮﻣﺎ‬
َ
َ َْ ْ َُ َْ ْ َ َ َ َ ْ َ َْ ً ََ َ ً َ ْ َُ ً ُْ َُ
‫ﺎﻓﻆ َﻋﻠﻴَﻬﺎ ْﻢ‬ ِ ` ‫ وﻣﻦ ﻢ‬،‫; ﻧﻮرا و ﺮﻫﺎﻧﺎ و½ﺎة ﻳﻮم اﻟِﻘﻴﺎﻣِﺔ‬
ْ َ َ ‫ْﻦ َ ُ; ﻧُْﻮًرا َوَﻻ ﺑُْﺮَﻫﺎﻧًﺎ َوَﻻ‬a
َ ِ ُ ‫ َو‬،‫½ًﺎة‬ ُ َ
‫ﺎﻣِﺔ َﻣَﻊ‬ َ َ‫ َﻳْﻮَم اﻟﻘﻴ‬v‫ﺣ‬
ِ ‫ﺗ‬
ْ َ ْ ََُّ َ َ َ َ َ ْ َ ْ َ َ ْ ُ َ
.‫ ﺑِﻦ ﺧﻠٍﻒ‬âِ ‫ﻗﺎرون وِﻓﺮﻋﻮن وﻫﺎﻣﺎن وأ‬
Hadrat ‛Abd ar-Rahmān ibn ‛Amr ibn al-‛Ās
radiyallāhu ‛anhu narrates that one day
spoke about salāh. He said: “It will be a
source of light, a certification and source of
salvation for the one who safeguards it. As
for the one who does not safeguard it, it will
neither be a source of light, a certification
nor a source of salvation for him. On the
day of Resurrection, the latter will be with
Qārūn, Pharaoh, Hāmān and Ubayy ibn
Khalaf.”
In other words, he will be in the Hell-fire with them.
Even if he does not remain with them forever, just
being with them is a most serious matter.
. :‫ اﺑﻦ ﺣﺒﺎن‬. :å‫ار‬Ž‫ ا‬. :‫ﺪ‬Á‫أ‬1

﴾4﴿
ُ Â‫رﺳﻮل اﷲ َﺻ‬ ُْ َُ َ َ َ َ ُْ َ ُ َ َ َََُْ ْ َ
‫اﷲ‬ ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل‬q ‫ اﷲ‬ýِ ‫ﺪة ر‬Y‫ﻦ ﺑﺮ‬q
ََ َ َ ْ َ َ ُ ٰ ْ ُ َ‫ﻨ‬8ْ َ ‫ﻨﻨﺎ َو‬8‫ﺑ‬
َََْ ْ ُ ْ ََْ َ َْ َ
‫ﻬﺎ‬Q‫ﻤﻦ ﺗﺮ‬c ،‫ﻬﻢ ا ﺼﻠﻮة‬ ِ ‫ﻋﻠﻴِﻪ َوﺳﻠَﻢ اﻟﻌﻬﺪ‬
‫ا)ي‬
ْ ََ
َ َ َ ‫ﻘﺪ‬c
.‫_ﻔﺮ‬
Hadrat Buraydah radiyallāhu ‛anhu
wa sallam said: Salāh is the one thing
which is a cause of a covenant between us
and others. The one who discards it has
become an unbeliever (we will treat him like
we treat unbelievers because we do not find
any other sign of Islam in him. His
appearance, clothing, manner of speech –
everything is like theirs, so we will consider
him to be an unbeliever).
One point which is proven from this is that discarding
salāh is a sign of unbelief. Even though we will not
consider him to be an unbeliever when we see some
other indication of Islam in him, merely opting for a
sign of unbelief is in itself extremely serious.
. :‫ﺪ‬Á‫ أ‬. :‫ اﺑﻦ ﻣﺎﺟﻪ‬. : ‫ﺴﺎ‬ƒ‫ اﻟ‬. :‫ﻣﺬي‬Ï‫اﻟ‬1

﴾5﴿
ُْ َُ َ َ َ َ ّ َ ْ َ ْ َ ْ َ ْ َ ُ ‫ﻤﺮو ْﺑﻦ‬qَ ْ َ ‫ﻦ‬q ْ َ
‫رﺳﻮل‬ ‫ﻦ ﺟ ِﺪهِ ﻗﺎل ﻗﺎل‬q ‫ﻴﻪ‬Œ‫أ‬ ِ ِ ‫ﻦ‬q ‫ﺷﻌﻴﺐ‬ ٍ ِ
ْ ُ َ ‫ﺼﻠﻮة‬
‫وﻫﻢ‬
ٰ ْ ُ َ َ ْ َ ‫ﺮوا‬U
‫أوﻻد_ﻢ ِﺑﺎ‬ ْ ُ ُ ‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ‬ ُ Â‫اﷲ َﺻ‬
ِ ِ ِ
َ ْ v‫ﻋ‬ َ َ
ْ َ ُ َْ ْ ُ َ َْ َ ْ ُ ُْ ْ َ َْ ْ َ ُ ََْ
.‚ƒ‫ﺳ‬ ِ ِ ِ ‫ﻨﺎء‬Œ‫وا™ ﻮﻫﻢ ﻋﻠﻴﻬﺎ وﻫﻢ ا‬ ِ ،‚ƒ‫ﺳ‬ ِ ِ ‫ﺳﺒﻊ‬
ِ ‫ﻨﺎء‬Œ‫ا‬
Hadrat ‛Amr ibn Shu‛ayb rahimahullāh
narrates from his father who in turn
narrates from his grandfather that
said: Emphasize salāh on your children
when they reach the age of seven, and beat
them [for not performing it] when they
reach the age of ten.
﴾6﴿
َ
Ò ّ َ ‫َن َرُﺟَﻼن ِﻣْﻦ‬4َ ‫ﻨُْﻪ َﻗَﺎل‬qَ ‫اﷲ‬ ُ ý َ ِ ‫َْﺮَة َر‬Y‫ ُﻫَﺮ‬â ْ ‫ْﻦ أ‬qَ
ِ ِ ِ
َ‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠﻢ‬ ُ Â‫اﻋَﺔ أَْﺳﻠََﻤﺎ َﻣَﻊ َرُﺳْﻮل اﷲ َﺻ‬ َ ‫ُﺧَﺰ‬
ِ ِ ِ
ُ ُ ْ َ َ ً َ ْ ّ ُ ُ َ ْ ُ ْ َ
‫ﺒَﻴِْﺪ‬q ‫ُﻦ‬Œْ ‫ ﻗﺎل َﻃﻠَﺤﺔ‬.‫ﺸِﻬَﺪ أَﺣُﺪﻫَﻤﺎ َوأ ِﺧَﺮ اﻵﺧُﺮ َﺳﻨَﺔ‬À‫ﺎﺳ‬ ‫ﻓ‬
ْ َ َْ َ ْ َ ْ ُ ْ َ ْ َ
ُ ْ ‫اﷲ ﻓََﺮأﻳ‬
.‫ َﻨﺔ “ﺒﻞ ا ﺸِﻬﻴِﺪ‬°‫ﺖ ا ُﻤﺆﺧَﺮ ِﻣﻨُﻬَﻤﺎ أدِﺧﻞ ا‬ ِ
ُ Â‫ َﺻ‬Ù>‫ﺖ ﻓﺬﻛْﺮُت ذ ﻚ ا‬ َ ٰ َ َ َ ُ ‫ﺤ‬ ْ َ ْ َ َ َ ٰ ُ ْ‫ﺘََﻌﺠﺒ‬cَ
‫اﷲ‬ ِ ِ ‫ﺒ‬‫ﺻ‬ ‫ﺄ‬ ‫ﻓ‬ ‫ﻚ‬ ِ ) ِ ‫ﺖ‬
َ‫ ْﺲ‬8َ‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ أَﻟ‬ ُ Â‫َﻘَﺎل َرُﺳْﻮُل اﷲ َﺻ‬cَ .‫َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ‬
ِ ِ ِ
َ َ َ َ ْ َ َ ًَ َ َ َْ َ َ َْ
‫ﺬا‬Q‫ﺬا َو‬Q‫ َو‬،‫َﻌٍﺔ‬Q‫ َﺳﻨﺔ آﻻف َر‬Â‫ َوَﺻ‬،‫ﻀﺎن‬Uَ‫ﻌﺪُه َر‬Œَ ‫ﺎم‬ ‫ﻗﺪ ﺻ‬
َ َ َ ًََْٰ
.‫ِﺘِﻪ‬ƒ‫ﻮة َﺳ‬ ‫ﻌﺔ ﺻﻠ‬Q‫ر‬
َْ َ َ َ ُ َََ ُْ َ ََ َ ُْ َ
‫ﻨُﻬَﻤﺎ‬8َ‫ ﻛْﻮن ﻓْﺮِق َﻣﺎ ﺑ‬Wً‫ْﺮﻓْﻮ‬Uَ ‫ﺎن •ﻘﻼ‬ ٍ ‫ﻦ ِﺣﺒ‬Œ‫ﻦ ﻣﺎﺟﺔ وا‬Œ‫وا‬
َْ َ ْ Œَ ‫ﻤﺎ‬U Ö َْ َ
.‫ﺎء َواﻷْرِض‬ِ ‫‚ ا ﺴَﻤ‬ ِ َ µ‫أ‬
narrates that two people from the Khuzā‛ah
tribe became Muslims at the hands of
One of them was martyred and the other
passed away a natural death a year later.
Hadrat Talhah ibn ‛Abdillāh radiyallāhu
‛anhu relates: I saw the one who died a year
later in a dream and observed that he was
admitted into Paradise before the one who
was martyred. I was most surprised so I
related my dream to Rasūlullāh sallallāhu
‛alayhi wa sallam the next day. He said:
“Did the one who died later not fast for one
more year in Ramadān, and did he not
perform thousands of rak‛ats more than
him?”
If we were to calculate only the fard, wājib and sunnat-
e-mu’akkadah, it will be almost 10 000 rak‛ats. This is
why he surpassed the martyr.
Ibn Mājāh and Ibn Hibbān have the following addition
in their narrations: Rasūlullāh sallallāhu ‛alayhi wa
. \ :‫ﻤﻊ ا ﺰواﺋﺪ‬Æ - ‫ﻴﺜ‬B‫ ا‬. :‫ واﻟ'ار‬. :‫ﺪ‬Á‫أ‬1

sallam said: The difference in levels between these two
is more than the distance between the skies and the
earth.
Obviously salāh plays a major role in this superior
rank. This is why Rasūlullāh sallallāhu ‛alayhi wa
sallam made mention of it. Salāh is thus something
through which a person can surpass the rank of a
martyr.
﴾7﴿
ُ Â‫ َﺻ‬Ù>‫ا‬
‫اﷲ‬ ّ َ َُْ ُ َ َ َْ ْ َ ْ َ
ِ ِ ‫ﻋﻦ‬
ِ ‫ﻨﻪ‬q ‫ اﷲ‬ýِ ‫اﷲ ر‬ِ ‫ﺒﺪ‬q
ِ ‫ﺑﻦ‬ِ ‫ﺟﺎﺑﺮ‬
ِ ِ ‫ﻦ‬q
ْ ُ َْ َ َ َ َْ َ
ُ ٰ ‫ﻨﺔ ا‬°‫ا‬
.‫ﺼﻠﻮة‬ ِ َ ‫ﻋﻠﻴِﻪ َوﺳﻠَﻢ ﻗﺎل ِﻣﻔﺘﺎح‬
Hadrat Jābir ibn ‛Abdillāh radiyallāhu
‛alayhi wa sallam said: Salāh is the key to
Paradise.
Specific mention of salāh shows that it surpasses all
acts of worship in conveying people to Paradise.
﴾8﴿
Â‫اﷲ َﺻ‬
ِ ‫ﺑﻦ َﻣﺎ ِ ٍﻚ ر‬ْ ‫ﻦ َ َأ…ﺲ‬q
ْ َ
ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ِ
َ َ ْ ََْ َُْْ ُ َ َُ َ ُ َ َ َ َْ َ ُ
ِ ِ ‫ﺑﻪ اﻟﻌﺒﺪ ﻳﻮم‬ ِ ِ ‫اﷲ ﻋﻠﻴِﻪ َوﺳﻠﻢ أول ﻣﺎ `ﺎﺳﺐ‬
. :‫ﺪ‬Á‫ أ‬. :‫ﻣﺬي‬Ï‫اﻟ‬1

ْ َ َََْ ْ ََ ْ َ ُ َ ْ َ ٰ َ ْ ُ َُْ ُ ٰ
‫ن‬Ñ‫و‬
ِ ،‫أﻓﻠﺢ‬ ‫ﻘﺪ‬c ‫ﺻﻠﺤﺖ‬ ‫ﻓﺈن‬
ِ ‫ﺻﻠﻮﺗﻪ‬
ِ ِ -ِ ‫ <ﻨﻈﺮ‬،‫ا ﺼﻠﻮة‬
َ ِ َ َ ‫ﺧﺎب‬ ْ َ َ َ
َ َ ‫ﻓﺴﺪت‬
.Å‫وﺧ‬
Hadrat Anas ibn Mālik radiyallāhu ‛anhu
wa sallam said: Salāh is the first thing
which a person will be questioned about on
the day of Resurrection. If his salāh was in
order, his other actions will follow suite. If
his salāh was not in order, he will be a loser
and a failure [because his other actions will
follow suite].
We learn from this that the blessedness of salāh has an
effect on other acts of worship. Can there be a greater
proof for its greatness!?
﴾9﴿
ُ Â‫رﺳﻮل اﷲ َﺻ‬ ُْ َُ َ َ َ َ َُْ ُ َ َ ََ ُ ْ َ
‫اﷲ‬ ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل‬q ‫ اﷲ‬ýِ ‫ﻤﺮ ر‬q ‫اﺑﻦ‬ ِ ‫ﻋﻦ‬ ِ
ٰ ُ ْ َ َ ُ َ ٰ
َ َ َ ْ َ َ ْ َ َ َ َ َ ََ
ْ
‫ﺼﻠﻮة‬
ِ ‫ﻮﺿﻊ ا‬Uِ ‫ ِإ•ﻤﺎ‬،; ‫ﻋﻠﻴِﻪ وﺳﻠﻢ وﻻ ِد<ﻦ ِﻤﻦ ﻻ ﺻﻠﻮة‬
َ ْ َ ِ ‫ﺮأس‬ ْ ْ َ َ ‫ﻳﻦ‬Ž‫ا‬ّْ َ
ِ َ ‫ﻣﻦ‬
.‫ﺴﺪ‬°‫ا‬ ِ ‫ﻛﻤﻮﺿﻊ ا‬
ِ ِ ِ ِ ‫ِﻣﻦ‬
wa sallam said: There is no Dīn in the
person who has no salāh. Salāh in Dīn is
like the head in a body.
. \ :‫ﻤﻊ ا ﺰواﺋﺪ‬Æ - ‫ﻴﺜ‬B‫ ا‬. \ :‫ﻫﻴﺐ‬Ï‫ﻏﻴﺐ واﻟ‬Ï‫اﻟ‬1

. \ :‫ﻫﻴﺐ‬Ï‫ﻏﻴﺐ واﻟ‬Ï‫ اﻟ‬. :‫ ا ﻌﺠﻢ اﻷوﺳﻂ‬- Ó‫ا‬Ã‫اﻟﻄ‬2
A body without a head is a dead body. Similarly, if
there is no salāh in a person’s life, his other actions are
lifeless.
If salāh is of such paramount importance in Dīn, it is a
major error to discard it and consider other good deeds
to be sufficient.
﴾10﴿
َ ُ َْ َُ ُ ْ َ َ َ َْ ََ َْ َ ْ َ
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫اﷲ َﺻ‬ِ ‫ﺳﻤﻌﺖ رﺳﻮل‬ ِ ‫ﺗﺐ ﻗﺎل‬t‫اﻟ‬
ِ ِ ‫ﻦ ﺣﻨﻈﻠﺔ‬q
ْ ُ ُ َ ‫رﻛﻮﻋﻬﻦ‬ْ ُ ُ ‫ا‡ﻤﺲ‬ ْ َْ ٰ ََ ََ َ ْ َ َ ََ
‫وﺳﺠﻮدﻫﻦ‬
ِ ِ ِِ ِ ‫ﺼﻠﻮة‬
ِ ‫ ا‬M ‫ﻆ‬c‫ﺣﺎ‬ ‫وﺳﻠﻢ ﻣﻦ‬
َ َ َ َ ْ ََ َ º َ ُ َ َ ْ َََ
‫ أْو ﻗﺎل‬،‫ َﻨﺔ‬°‫اﷲ دﺧﻞ ا‬ ِ ‫•ﻬﻦ ﺣﻖ ِﻣَﻦ‬€ ‫ َوﻋِﻠَﻢ‬،‫ﻮا“ﻴِﺘِﻬﻦ‬U‫و‬ ِ
َ َ َ ُ َ َ َ ْ َ َ َْ ُ َ ْ َ َ َ
.‫ﺎر‬
ِ >‫ ا‬M ‫ أو ﻗﺎل ﺣﺮم‬،‫ﻨﺔ‬°‫وﺟﺒﺖ ; ا‬
Hadrat Hanzalah radiyallāhu ‛anhu
‛alayhi wa sallam saying: “The one who
upholds salāh – the bowing posture, the
prostration and its times – and believes that
salāh is a duty from Allāh ta‛ālā, will enter
Paradise.” Or he said: “Paradise will become
incumbent for him.” Or he said: “He will be
made forbidden to the Hell-fire.”
The meaning of all is the same.
.‫ﺪ رﺟﺎل ا ﺼﺤﻴﺢ‬Á‫ رﺟﺎل أ‬. \ :‫ﻤﻊ ا ﺰواﺋﺪ‬Æ : ‫ﻴﺜ‬B‫ا‬1

Constructing Masājid 234
CONSTRUCTING MASĀJID
This includes helping physically and financially in the
construction of a masjid, donating a land for its
construction, renovating and repairing it whenever
there is a need. Fulfilling the rights of a masjid
includes the following:
1. Performing salāh in it, especially with
congregation.
2. Keeping it clean.
3. Respecting it.
4. Attending to its needs.
5. Frequenting it.
A few Qur’ānic verses and Ahādīth in this regard are
quoted below.
Qur’ānic Verses
﴾1﴿
ُ ُ ْ ‫ﻴﻬﺎ‬c
ٰ َ َ ‫اﺳﻤﻪ‬ َ ُْ َْ
َ ْ ‫ﻳﺬﻛﺮ‬ َ ٰ َ ‫ﻣﻨﻊ‬
َ َ ‫ﻤﻦ‬U
ْ ‫ﻇﻠﻢ‬ َ َْ ْ َ
¡‫وﺳ‬ ِ َ ‫اﷲ ان‬
ِ ‫ﺴ ِﺠﺪ‬U ِ ُ ‫َوﻣﻦ ا‬
َ َ َ -
‫ﺧﺮاﺑﻬﺎ‬ ْ
ِ ِ
Who can be more unjust than the one who
bars in the masājid of Allāh that His name
be taken therein and strives in their
destruction?1

﴾2﴿
َ َ َ‫ﻮم ْاﻵﺧﺮ َوا‬T‫وا‬
‫ﻗﺎم‬
ْ
ِ ْ َ َ ‫ﺑﺎﷲ‬ َ َ ‫ﻣﻦ ٰا‬ْ َ ‫ﺠﺪ اﷲ‬ َ ‫ﺴ‬U ُ ُ ْ َ ‫•ﻤﺎ‬
ٰ َ ‫<ﻌﻤﺮ‬ َ ‫ا‬
ِِ ِ ِ ‫ﻣﻦ‬ ِ ِ ِ
َْ َ ٰ ُ ٰ َ َ ‫َ ﻗﻒ‬ َ
َ َْ ْ َ ٰ َ َٰ ٰ
‫ﻚ ان‬d‫أو‬ ِ ë‫ﻌ‬c ‫ﺶ ِاﻻ اﷲ‬á ‫ ا ﺰﻛﻮة َو ﻢ‬æ‫ا ﺼﻠﻮة َوا‬
َ ْ ِ َ ْ ُ ْ ‫ﻣﻦ ا‬
.‫ﻤﻬﺘﺪ<ﻦ‬ ُْْ ُ
َ ِ ‫ﻮﻧﻮا‬a‫ﻳ‬
Only he shall inhabit the masājid of Allāh

who believed in Allāh and the Last Day,
who established salāh, continually gave
zakāh, and did not fear [anyone] other than
Allāh. Such people are hopeful of being
among the guided.1
This verse gives glad tidings of īmān and Paradise to
those who inhabit masājid. Abū Sa‛īd Khudrī
radiyallāhu ‛anhu narrates that Rasūlullāh sallallāhu
‛alayhi wa sallam said: “When you see a person
concerned about the masjid (concerned about serving it
and frequenting it) you must testify to his īmān
because Allāh ta‛ālā says: “Only he shall inhabit the
masājid of Allāh…”2
﴾3﴿
ُ ُ ْ ‫ﻴﻬﺎ‬c َ ْ َُ ََُْ ْ َ ُ َ َ ُُْ ْ
َ ْ ‫ﺬﻛﺮ‬Y‫و‬
‫اﺳﻤﻪ‬ ِ َ ‫ﻊ‬c‫أذن اﷲ أن ﺗﺮ‬
ِ ‫ﻴﻮت‬Œ
ٍ -ِ

.( :‫ اﺑﻦ ﻣﺎﺟﻪ‬. :‫ﻣﺬي‬Ï‫)اﻟ‬...‫إذا رأﻳﺖ ا ﺮﺟﻞ ﻳﺘﻌﺎﻫﺪ ا ﺴﺠﺪ ﻓﺎﺷﻬﺪوا ; ﺑﺎﻹﻳﻤﺎن‬2
In those houses which Allāh has ordained
to be respected and that His name be
remembered therein.1
This refers to the masājid, and their respect entails
what is explained in the following Ahādīth.
Ahādīth
﴾1﴿
ُْ َُ َ َ َُْ ُ َ َ َ ْ َ َُْ ْ َ
Â‫اﷲ َﺻ‬ِ ‫ﻨﻪ ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﺎن ر‬
ٍ ‫ﻔ‬q ‫ﺜﻤﺎن ﺑِﻦ‬q ‫ﻦ‬q
َ ْ َ ‫ ﺑﻪ‬5‫ﺘ‬ž‫ﻳ‬
َ َ ‫وﺟﻪ اﷲ‬
ُ ‫ ا‬ÎŒ َ ْ َ ً ْ َ Î‫ﺑ‬ ٰ َ ‫ﻣﻦ‬ْ َ ‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ‬ ُ
‫ﷲ‬ ِ ِ ِ ْ ِ ‫ﺴﺠﺪا‬U ِ ِ
ْ ُ َ ْ َ ُ ÎŒ َ َ ‫رواﻳﺔ‬
َ ْ َ ،‫ﺘﺎ‬8‫ﺑ‬ ً ْ َ ;ُ َ
ِ َ -ِ ‫اﷲ ُ; ِﻣﺜﻠﻪ‬
.‫ﻨﺔ‬°‫ا‬ ٍ َ ِ ¢‫و‬ ِ
Hadrat ‛Uthmān radiyallāhu ‛anhu narrates
said: The one who constructs a masjid
solely for Allāh’s pleasure (and not for any
ulterior motive), Allāh ta‛ālā will construct a
similar house for him in Paradise.”
[In addition to learning the virtue of constructing a
masjid] we learn the importance of having a correct
intention. We also learn that a person will still be
rewarded if he does not build a new masjid but repairs
one which is already built. This is because Hadrat
‛Uthmān radiyallāhu ‛anhu quoted this Hadīth when he
renovated Masjid-e-Nabawī. This point is also proven
from other Ahādīth.

Hadrat Jābir radiyallāhu ‛anhu narrates that the one
who constructs a masjid even if it is the size of the nest
of a sand grouse [a type of bird], Allāh ta‛ālā will
construct a house for him in Paradise.1 (constructing
includes spending one’s wealth and physical body.
Jam‛ al-Fawā’id quotes from Razīn rahimahullāh who
said: Hadrat Abū Sa‛īd radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam was carrying
unbaked bricks at the time when Masjid-e-Nabawī was
being constructed).2
From this Hadīth we also learn the virtue of
contributing towards a masjid which is under
construction because the only meaning to “equal to the
size of a nest” is that the person could not build an
entire masjid. Instead, he made a small contribution
through which this small part [equal to the size of a
nest] was constructed.
It should not be understood from the above Hadīth that
the person will receive a house in Paradise which is
equal to the size of a nest. The similitude does not
intend to demonstrate similarity in size. Rather, the
person will be rewarded according to his sincerity,
while the house which he receives will be massive.
Hadrat ‛Abdullāh ibn ‛Umar radiyallāhu ‛anhu narrates
in this regard that Rasūlullāh sallallāhu ‛alayhi wa
‫ )أﺧﺮﺟﻪ‬.‫ﻨﺔ‬°‫ ا‬- ‫ﺘﺎ‬8‫ اﷲ ; ﺑ‬Î‫ﺴﺠﺪا ﷲ ﻛﻤﻔﺤﺺ ﻗﻄﺎة أو أﺻﻐﺮ ﺑ‬U Î‫ ﻣﻦ ﺑ‬:‫ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ اﷲ‬1
.†‫ﺴ‬‰ ‫ﺑﺎﺧﺘﻼف‬ :‫ﺸ اﻵﺛﺎر‬U ‫ح‬O - ‫واﻟﻄﺤﺎوي‬.; ‫وا ﻠﻔﻆ‬ :‫اﺑﻦ ﻣﺎﺟﻪ‬
َ ُ َُْ َ ُ َ ُ ْ ََُ َُْ ْ َ ُ ُ َ َ ُ ُ َْ َ َ َ َْ َ ُ َ ُْ َُ َ ََ2
‫ ) ﻢ أﺟﺪ‬...C‫اﻟﻠ‬
ِ ‫ وﻫﻮ <ﻨﻘﻞ‬،‫ﻘﻮل‬Y‫ﻴﺎﻧﻪ و‬ƒ‫ﺑ‬
ِِ -ِ C‫اﻟﻠ‬
ِ ‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ <ﻨﻘﻞ ﻣﻌﻬﻢ‬Â‫اﷲ ﺻ‬ ِ ‫وﻃﻔﻖ رﺳﻮل‬
ِ
.‫ اﷲ ﻋﻨﻪ‬ý‫ ﺳﻌﻴﺪ ر‬â‫ﻪ اﷲ ﻋﻦ أ‬Á‫ﻬﺎﻧﻮي ر‬%‫ف ﻋ ا‬O‫ﻬﺎ ﺳﻤﺎﺣﺔ ا ﺸﻴﺦ أ‬T‫ أﺷﺎر إ‬Í‫ا ﺮواﻳﺔ اﻟ‬
.( :‫ ﺻﺤﻴﺢ ا´ﺨﺎري ا ﺮﻗﻢ‬- ‫ اﷲ ﻋﻨﻪ ﺑﻬﺬه اﻷﻟﻔﺎظ ﻛﻤﺎ‬ý‫وروى ﻋﺮوة ﺑﻦ ا ﺰ † ر‬
sallam said: “The one who constructs a masjid for
Allāh’s sake, Allāh ta‛ālā will construct for him a house
in Paradise which will be much larger than it.”1
﴾2﴿
َ َ ْ ْ ُ ُ َْ ُ ًَْ َٰ ْ َ َ َْ َ
‫ﺎل َﺣﻼٍل‬
ٍ ‫ﻴِﻪ ِﻣﻦ ﻣ‬cِ ‫ﺘﺎ <ﻌﺒﺪ اﷲ‬8‫ﷲ ﺑ‬ ِ ِ Î‫ﻋﻠﻴِﻪ َوﺳﻠَﻢ ﻣﻦ ﺑ‬
ُ ُ ْ ْ َ ُ
.‫ﺎﻗْﻮٍت‬Yَ‫َﻨِﺔ ِﻣْﻦ دٍّر َو‬°‫ ا‬-ِ ‫ﺘًﺎ‬8َ‫اﷲ ُ; ﺑ‬ ÎَŒَ
wa sallam said: “The one who constructs a
building for worship with lawful wealth
Allāh shall build for him a house of pearls
and sapphires in Paradise.”
An etiquette with regard to a masjid is taught here.
That is, harām wealth should not be used for it
irrespective of whether it is harām wealth, harām
building materials or harām property. Some people are
in the habit of constructing a masjid on the property of
another person without the latter’s permission. When
the person tries to stop them, they are prepared to fight
and argue with him and consider this to be a great
service to Islam. This is especially if the land belongs to
a non-Muslim. These people then consider it to be a
fight between Islam and kufr. Understand this well:
.‫ﻨﺔ‬°‫ ا‬- ‫ﺘﺎ أوﺳﻊ ﻣﻨﻪ‬8‫ ; ﺑ‬Êž‫ ﻓﺈن اﷲ ﻳ‬،‫ﺴﺠﺪا‬U ‫ ﷲ‬Î‫ ﻣﻦ ﺑ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Â‫ﻗﺎل رﺳﻮل اﷲ ﺻ‬1
.(‫ﺆﺳﺴﺔ ا ﺮﺳﺎﻟﺔ‬U ‫ ﻃﺒﻌﺔ‬، :‫ ا ﺮﻗﻢ‬،‫ﺪ‬Á‫ﺴﻨﺪ أ‬U)
. :‫ ا ﻌﺠﻢ اﻷوﺳﻂ‬- Ó‫ا‬Ã‫اﻟﻄ‬2
The masjid which is built on such a property is not
even classified as a masjid from the very beginning.
Permission must first be sought from the landlord,
transfer the property and then build the masjid.
﴾3﴿
َُ ُ َْ َ ْ َ َ َ َ َُْ ُ َ
‫اء ﻘﻢ‬ ‫ﻧﺖ ﺳﻮد‬4 ‫ﻨﻪ ﻗﺎل‬q ‫ اﷲ‬ý َ ِ ‫ َﺳِﻌﻴٍْﺪ َر‬â ْ ‫ْﻦ أ‬qَ
ِ
ُ Â‫رﺳﻮل اﷲ َﺻ‬ ُ َ َ َ ً
َ َ ْ ‫ ﻓﻠﻤﺎ‬،‫ْﻼ‬T ‫ﺖ‬
ْ ُ َ ‫أﺻﺒﺢ‬ َ ْ َ‫ﺘُُﻮﻓﻴ‬c ‫ا َْﻤْﺴﺠَﺪ‬
ّ َ
‫اﷲ‬ ِ ِ ِ
َ ْ َ َ َ َ َ ْ ْ ُ ُ ْ َ ٰ ََ َ َ َ َ َ ْ ُ َ َ َ ْ َ َ
‫ﺑﺄﺻﺤﺎﺑِﻪ‬
ِ ِ ‫ ﻓﺨﺮج‬، ِ ‫ﻘﺎل أﻻ اذ•ﺘﻤﻮ‬c ،‫ ِﺑﻬﺎ‬Ã‫أﺧ‬ ِ ‫ﻋﻠﻴِﻪ وﺳﻠﻢ‬
ُ َ َ َ َ ُ َْ َ ُ َ ََْ َ َ َ َ َ َْ ٰ َ َ َ ََ
‫ َﻬﺎ {ﻢ‬W‫ود‬ ،‫ ﻋﻠﻴﻬﺎ وا>ﺎس ﺧﻠﻔﻪ‬Ã‫ﻫﺎ ﻓﻜ‬Ã“ ِ M ‫ﻓﻮ“ﻒ‬
ََ َ ْ
.‫اﻧ©ف‬
narrates that there was a dark
complexioned woman (probably an
Abyssinian) who used to sweep the masjid.
She passed away at night and Rasūlullāh
sallallāhu ‛alayhi wa sallam was informed
about her the next morning. He said: “Why
did you not inform me at night?” Rasūlullāh
sallallāhu ‛alayhi wa sallam then proceeded
with a few Sahābah radiyallāhu ‛anhum,
stood at her graveside, said the takbīr (i.e.
he performed the janāzah salāh), made
du‛ā’ for her and returned.
. \ :‫ﻫﻴﺐ‬Ï‫ﻏﻴﺐ واﻟ‬Ï‫ اﻟ‬. :‫ﺻﺤﻴﺢ اﺑﻦ ﻣﺎﺟﻪ‬1

Another narration states that Rasūlullāh sallallāhu
‛alayhi wa sallam asked her: “Which action did you
find to be most virtuous?” She replied: “The action of
sweeping the masjid.”1
Just look! Rasūlullāh sallallāhu ‛alayhi wa sallam was
not informed of the death of a poor unknown
Abyssinian woman because of her poverty and
anonymity. Look at how Rasūlullāh sallallāhu ‛alayhi
wa sallam valued her, even complained for not being
informed of her death, then went to her grave and
performed the janāzah salāh – this action is reserved
for Rasūlullāh sallallāhu ‛alayhi wa sallam – and then
made du‛ā’ for her. When Rasūlullāh sallallāhu ‛alayhi
wa sallam asked her about her most virtuous action,
she said sweeping the masjid. Unfortunately people
nowadays consider it below their dignity to sweep the
masjid.
﴾4﴿
ُ Â‫ َﺻ‬Ù>‫ﺳﻤﻊ ا‬ َ َ ‫ﻧﻪ‬€ ُ َ ُْ َ ُ َ َ ََ َ َْ ْ َ ْ َ
‫اﷲ‬ ِ ِ ‫ﻨﻪ‬q ‫ اﷲ‬ýِ ‫ ﻗﺮﺻﺎﻓﺔ ر‬â‫ﻦ ِأ‬q
ْْ ُ ُ ْ ُ ُ َ ْ ْ
َ َ َ ‫اج‬ ُْ َُ َ ََ َْ َ
َ ْ َ :‫<ﻘﻮل‬
ُ ‫ﺧﺮ‬Ñ‫و‬
‫ا&ﻮر‬
ِ ‫ﻬﻮر‬U ‫ﻣﻨﻬﺎ‬ِ ‫اﻟﻘﻤﺎﻣﺔ‬
ِ ِ ‫ﻋﻠﻴِﻪ وﺳﻠﻢ‬
َْْ
.‚‫اﻟﻌ‬
ِ
Hadrat Abū Qarsāfah radiyallāhu ‛anhu
relates in a lengthy Hadīth that Rasūlullāh
sallallāhu ‛alayhi wa sallam said:
. \ :E‫ى ﻠﺴﻴﻮ‬Ã‫ا‡ﺼﺎﺋﺺ ا ﻜ‬1

. \ :‫ ا ﺠﻤﻊ ا ﺰواﺋﺪ‬- ‫ﻴﺜ‬B‫ ا‬. \ :‫ﻫﻴﺐ‬Ï‫ﻏﻴﺐ واﻟ‬Ï‫اﻟ‬2
“Removing dirt from the masjid is the dowry
for the doe-eyed damsels of Paradise.”
﴾5﴿
ُ ْ ُ َ َ َ َ َ ُ ْ َ ُ َ َ ّ ْ ُْ ْ َ ْ َ ْ َ
‫اﷲ‬
ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ا‡ﺪري ر‬
ِ ِ ‫ﺳﻌﻴﺪ‬
ِ ِ â‫ﻦ ِأ‬q
ْ
ْ َ ‫ﻣﻦ ا‬ َ َ
ً َ َ ْ ْ َ َ ََ َْ َ ُ
‫اﷲ‬ َ َ ‫ﻤﺴﺠﺪ‬
ُ ÎŒ
ِ ِ َ ِ ‫أذى‬ ‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ ﻣﻦ أﺧﺮج‬Â‫َﺻ‬
ْ ًَْ َ
ِ َ -ِ ‫ﺘﺎ‬8‫ُ; ﺑ‬
.‫ﻨﺔ‬°‫ا‬
wa sallam said: “When a person removes a
harmful object from the masjid (e.g. dirt, a
thorn, a pebble, etc.) Allāh ta‛ālā will
construct a house in Paradise for him.”
﴾6﴿
ُ Â‫ﻮل اﷲ َﺻ‬ ُْ ُ َ َ َ ََ ْ َ َ َْ َ ُ َ َ َ َ َ ْ َ
‫اﷲ‬ ِ ‫ﺮﻧﺎ رﺳ‬U‫ﻨﻬﺎ ﻗﺎﻟﺖ أ‬q ‫ اﷲ‬ýِ ‫ﺸﺔ ر‬4W ِ ‫ﻦ‬q
َ
َ َُ ْ َ ْ B
َ َ ُ ‫ﻨﻈﻒ َو‬ َ َ ْ ‫ﻨﺎء ا‬ž‫ﺑ‬
َ َْ َ
.‫ﻄﻴﺐ‬ ‫ور وأن‬Ž‫ا‬
ِ -ِ ‫ﻤﺴﺎﺟﺪ‬
ِ ِ ِ ِ ِ ‫ﻋﻠﻴِﻪ َوَﺳﻠَﻢ‬
Hadrat ‛Ā’ishah radiyallāhu ‛anhā narrates:
instructed us to construct masājid in every
residential area and to keep them clean and
pure.
. :‫اﺑﻦ ﻣﺎﺟﻪ‬1
. :‫ اﺑﻦ ﻣﺎﺟﻪ‬. :‫ﻣﺬي‬Ï‫ اﻟ‬./ :‫أﺑﻮ داؤد‬2
Keeping them pure means that an impure person must
not enter a masjid, one must not enter it with impure
clothes, or one must not allow impure substances to go
into it. Keeping it clean means that dirt and other
similar items must be removed from it regularly.
﴾7﴿
ُ Â‫ َﺻ‬Ù>‫ﻨُْﻪ َأن ا‬qَ ‫اﷲ‬
ُ ý َ َْْ ْ ََ َ ْ َ
َ ِ ‫اﻷﺳﻘﻊ َر‬
‫اﷲ‬ ِ ِ ‫ﺑﻦ‬
ِ ‫واﺛﻠﺔ‬
ِ ‫ﻦ‬q
َْ ُ َْ َُّ َ َ ََ َْ َ
َ
.‫ﻤﻊ‬°‫ا‬
ِ -ِ ‫ﺮوﻫﺎ‬ ِ ‫ﻋﻠﻴِﻪ وﺳﻠﻢ ﻗﺎل‬
Hadrat Wāthilah ibn al-Asqa‛ radiyallāhu
‛anhu narrates in a lengthy Hadīth that
said: “Smoke the masājid [with perfume] on
Fridays.”
This order is not restricted to Fridays. The wisdom
behind mentioning Fridays is that this is the day when
there are more people than normal in the masjid, and
all types of people come on this day. Smoking the
masjid, applying perfume to it or sprinkling perfume,
etc. occasionally are all the same.
﴾8﴿
َْ ُ َْ َُ َ َُْ ُ َ َ َََُْ ْ َ ْ َ
‫اﷲ َﻋﻠﻴِﻪ‬ Â‫اﷲ َﺻ‬ ِ ‫ﻨﻪ أن رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﺮة ر‬Y‫ ﻫﺮ‬âِ ‫ﻦ أ‬q
ُْ ْ ُ َ ْ ُ ْ َ ْ َْ َ َ َ
:‫ﻘﻮ ﻮا‬c ‫ ا َﻤْﺴِﺠِﺪ‬-ِ ‫ﺘَﺎع‬žَ‫ﻴُﻊ أْو ﻳ‬žَِ‫ ِإذا َرأ<ﺘُْﻢ َﻣْﻦ ﻳ‬:‫َوَﺳﻠَﻢ ﻗﺎل‬
. :‫اﺑﻦ ﻣﺎﺟﻪ‬1
ً َ ْ ُ ُْ ْ َ ْ ََُْ َ َ َ ََ َ ُ َ َ ْ َ َ
‫ﻴِﻪ ﺿﺎﻟﺔ‬cِ ‫ِﺸﺪ‬ƒ‫ذا رأ<ﺘﻢ ﻣﻦ ﻳ‬Ñِ‫ و‬،‫ﻻ أﺑﺮح اﷲ ِ¿ﺎرﺗﻚ‬
َ َ ُ َ َ ُْْ ُ َ
.‫اﷲ َﻋﻠﻴْﻚ‬ ‫ﻘﻮ ﻮا ﻻ رد‬c
wa sallam said: “When you see a person
engaging in transactions in the masjid, you
must say: ‘May Allāh give you no profit in
your trade.’ When you see a person
announcing his lost item in the masjid, you
must say: ‘May Allāh not return that item to
you.’”
ْ ً َ ُ ُْ َُ َ َ
‫ِﺸُﺪ‬ƒُ‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ َﻣْﻦ َﺳِﻤَﻊ َرُﺟﻼ ﻳ‬ Â‫ َﺻ‬:‫اﷲ‬
َ َ َ
‫ ﻓِﺈن‬،‫اﷲ َﻋﻠﻴْﻚ‬ ُ ‫ ا َْﻤْﺴﺠﺪ َﻓﻠْﻴَُﻘْﻞ َﻻ َردَﻫﺎ‬- ‫َﺿﺎﻟًﺔ‬
ِ ِ ِ
َ ٰ َُْ َْ َ َ َْ
.‫ ِﻬﺬا‬C ‫ﺎﺟﺪ ﻢ‬ ِ ‫ا ﻤﺴ‬
Another narration states: “Masājid have not
been made for these purposes.”
This refers to announcing an item which was lost
outside the masjid. The person comes and announces
it in the masjid because a large number of people are
present, and someone may have knowledge about the
lost item. This prayer against the person is to act as a
warning. If there is a fear of a fight or dispute, one
must say this prayer in his heart. This Hadīth
.( ‫ )ح‬، ‫ ص‬، ‫ ج‬:‫ﻣﺬي‬Ï‫اﻟ‬1

. ‫ ص‬، ‫ ج‬:‫ﺴﻠﻢ‬U2
mentions the internal respect for a masjid in the sense
that worldly activities inside it must be abstained from.
﴾9﴿
ٌ َ ُ ْ َُ ْ َ َ ُ ْ َ
‫ ِﺧَﺼﺎل‬:‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‬ Â‫اﷲ َﺻ‬ِ ‫ﻦ رﺳﻮِل‬q ‫ﻤَﺮ‬q ‫ﻋِﻦ اﺑِﻦ‬
ْ َ ً ُ َ ُ َ ْ ْ َ‫ ْﺒ‬ƒَ‫َﻻ ﺗ‬
‫ﻴِْﻪ‬cِ ‫ ُﺸَﻬُﺮ‬‰ ‫ َوﻻ‬،‫ْﻘﺎ‬Y‫ ﻻ <ﺘﺨﺬ َﻃِﺮ‬:‫ ا َﻤْﺴِﺠِﺪ‬-ِ 5 ِ
B‫ َوَﻻ ُ<َﻤﺮ‬،‫ﻴِْﻪ َ•ﺒٌْﻞ‬cِ Ö ُ َ ْƒُ‫ َوَﻻ ﻳ‬،‫ﻴِْﻪ ﺑَﻘْﻮٍس‬cِ ‫ ْﺒَُﺾ‬ƒُ‫ َوَﻻ ﻳ‬،‫ِﺳَﻼٌح‬
ِ
َ َ ْ ْ B َُ ََ º َ ْ ُ َ ْ ُ ََ ْ َ ْ
،‫ﻴِﻪ ِﻣﻦ أﺣٍﺪ‬cِ ‫ وﻻ <ﻘﺺ‬،‫ﻴِﻪ ﺣﺪ‬cِ ‫ وﻻ ﻳ&ب‬،‫ﻴِﻪ ِﺑﻠﺤٍﻢ‬cِ
ً ُ َ ُ َ
.‫َوﻻ <ﺘﺨﺬ ُﺳْﻮﻗﺎ‬
wa sallam said: “There are a few actions
which are not suited to a masjid: It must
not be made into a thorough-fare (some
people use it as a shortcut by entering from
one entrance and leaving from the opposite
exit), weapons must not be drawn in it, a
quiver must not be pulled in it, arrows
must not be thrown about (because
someone could get injured), one should not
pass by it with raw meat, punishment
should not be meted out to anyone in it,
revenge should not be exacted from anyone
(known as qisās in the Sharī‛ah), and it
should not be turned into a market place.”
.( ‫ )ح‬، ‫ ص‬، ‫ ج‬:‫اﺑﻦ ﻣﺎﺟﻪ‬1

All the above actions are against the etiquette of the
masjid.
﴾10﴿
َ ُ ُْ َُ َ َ َ َ َْ ْ َ
:‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‬ Â‫اﷲ َﺻ‬
ِ ‫ ﻗﺎل رﺳﻮل‬:‫اﷲ ﻗﺎل‬ ِ ‫ﺒِﺪ‬q ‫ﻦ‬q
ْ ِ ‫ْﻮُن َﺣِﺪْ<ﺜُُﻬْﻢ‬a
ُ َ ٌَْ َ ْ ِ ‫ﻜْﻮُن‬ُ َ َ
- ‫ﺎن ﻗﻮم ﻳ‬ ِ ‫آﺧِﺮ ا ﺰﻣ‬ِ - ‫ﺳﻴ‬
ٌَ َ ْ ْ َ
َ ْ ْ َ َ
.‫ﺎﺟﺔ‬ ‫ﻴِﻬﻢ ﺣ‬cِ ‫ﷲ‬
ِ ِ ‫ﺲ‬8‫ ﻟ‬،‫ﺎﺟِﺪِﻫﻢ‬ ِ ‫ﺴ‬U
‛alayhi wa sallam said: “There will come a
time when people will conduct their
conversations in the masājid. Allāh ta‛ālā
will not bother about them (He will not be
pleased with them).”
It is disrespectful to engage in worldly conversations in
masājid.
﴾11﴿
ُْ َُ َ َ َ َ ُْ َ ُ َ َ ْ َ ْ َْ ْ َ
‫اﷲ‬
ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﻤٍﺮو ر‬q ‫اﷲ ﺑِﻦ‬
ٌ َ َ َ َ َْ َ َ َ ْ َ َ ََ َْ َ ُ
‫ﺎﻋِﺔ ﻓﺨْﻄَﻮة‬ ‫ﻤ‬°‫ْﺴِﺠِﺪ ا‬Uَ X‫اح ِإ‬ ‫ ﻣﻦ ر‬:‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬Â‫َﺻ‬
.‫اﺟًﻌﺎ‬ َ َ ً ‫ َذ‬،‫ﺐ َ ُ; َﺣَﺴﻨٌَﺔ‬ ْ ُ ٌَ ْ َ َ ًَّ َ ْ ُ ْ َ
ُ َ‫ﺘ‬a
ِ ‫اﻫﺒﺎ ور‬
ِ ‫ وﺧﻄﻮة ﺗ‬،‫ﺌﺔ‬8ِ ‫ﻤﺤﻮ ﺳ‬
. ‫ح‬. - \ :‫ اﻹﺣﺴﺎن‬:‫اﺑﻦ ﺣﺒﺎن‬1

.( ) ، \ :†‫ ا ﻌﺠﻢ ا ﻜﺒ‬،( ) ‫ اﺑﻦ ﺣﺒﺎن‬،( ) ‫ﺪ‬Á‫أ‬2
Hadrat ‛Abdullāh ibn ‛Umar radiyallāhu
‛alayhi wa sallam said: “When a person
walks to the masjid for the congregation,
then for each step that he takes, one sin is
wiped off and one good deed is recorded in
his favour. This is recorded for his going to
the masjid and returning from it.”
Just look at Allāh’s mercy. A person is rewarded when
proceeding to the masjid and also when he returns
from it!
﴾12﴿
َ ُ ُْ َُ َ َ َ َ َْ َ ْ َ
:‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‬ Â‫اﷲ َﺻ‬ِ ‫ل‬ ‫ﻮ‬ ‫ﺳ‬‫ر‬ ‫ﺎل‬ ‫ﻗ‬ ‫ﺎل‬ ‫ﻗ‬ ‫اء‬
ِ ‫د‬ ‫ر‬Ž‫ا‬ â ِ ‫ﻦ أ‬q
ُ ُ ُ َ
‫اﷲ ﻧْﻮًرا ﻳَْﻮَم‬ َ َْ َ ْ ََ َ ْ َ َ ْ َ
ِ ‫ ا ﻤﺴ‬X‫ ﻇﻠﻤِﺔ اﻟﻠﻴِﻞ ِإ‬-ِ AU ‫ﻣﻦ‬
‫ﺎﺟِﺪ آﺗﺎه‬
.‫ﺎﻣِﺔ‬َ َ‫اﻟْﻘﻴ‬
ِ
wa sallam said: “The one who proceeds to
the masjid in the darkness of the night
shall meet Allāh ta‛ālā on the day of
Resurrection with [a special] light.”
. ‫ ح‬، \ :‫ ا ﻌﺠﻢ اﻷوﺳﻂ‬:Ó‫ا‬Ã‫اﻟﻄ‬1

﴾13﴿
َ ُ َ
‫اﷲ َﻋﻠﻴِْﻪ‬ ّ >‫ﻨُْﻪ َﻋﻦ ا‬qَ ‫اﷲ‬
Â‫ َﺻ‬Ù ُ ý َ ِ ‫َْﺮَة َر‬Y‫ ُﻫَﺮ‬â ْ ‫ْﻦ أ‬qَ
ِِ ِ ِ
ُ‫ اَ ْﻹَﻣﺎم‬،‫ُﻪ‬B‫ ﻇﻠّﻪ ﻳَْﻮَم َﻻ ﻇﻞ إﻻ ﻇﻠ‬- ُ ُ B ُ ٌ َ ْ َ َ
ِ ِ ِ ِ ِ ِ ِ ْ ِ ‫ ﺳﺒﻌﺔ ﻳِﻈﻠﻬﻢ اﷲ‬:‫َوﺳﻠَﻢ‬
ُ
َْ ٌ َ َ ْ َ ََ º ََ ُ َْ
‫ َوَرُﺟﻞ ﻗﻠﺒُُﻪ ُﻣَﻌﻠٌﻖ‬،‫اﷲ َر ِِّﻪ‬
ِ ‫ ِﻋﺒﺎدِة‬- ِ ‫ وﺷﺎب …ﺸﺄ‬،‫ﺎدل‬ ِ ‫اﻟﻌ‬
ْ
.‫اﻟﺦ‬...‫ ا َﻤْﺴِﺠِﺪ‬-ِ
‛alayhi wa sallam saying: “There are seven
types of people whom Allāh ta‛ālā will shade
on the day when there will be no shade
except for His shade… One such person is
the one whose heart is attached to the
masjid.”
﴾14﴿
ُ َ ُ ُْ َُ َ َ َ َ ََ ْ َ
‫ إِﻳﺎ_ْﻢ‬:‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‬ Â‫اﷲ َﺻ‬ِ ‫ﻦ أ…ٍﺲ ﻗﺎل ﻗﺎل رﺳﻮل‬q
َ ُْ ُ ْ ََ َ َُُْ ُ َْ ْ َ َْ َْ ُْ ََْ ْ َْ َْ ََ
‫ﻠﻮ•ﻬﻤﺎ وﺗﺪﺧﻠﻮن‬µ‫‚ أن ﺗﺄ‬ ِ À‫ِﻨ‬À‫‚ ا ﻤﻨ‬ ِ ‫‚ ا´ﻘﻠﺘ‬ ِ ‫وﻫﺎ‬
‫ﺎر‬ >‫ﺎ‬ ‫ﺑ‬ ‫ﺎ‬ َ ‫ﺎ“ﺘُﻠُْﻮُﻫ‬
‫ﻤ‬
ْ َ َ ُُْ
‫ﻓ‬ ،‫ﺎ‬ ‫ﻤ‬‫ﻫ‬‫ﻮ‬»‫آ‬ ‫ﺪ‬ ُ‫ َﻓﺈْن ُﻛﻨْﺘُْﻢ َﻻ ﺑ‬،‫َﺴﺎﺟَﺪﻧَﺎ‬Uَ
ِ ِ ِ ِ ِ
ًَْ
.‫“ﺘﻼ‬
.‫ دار ا ﻨﻬﺎج‬، ‫ ح‬، \ :‫ﺴﻠﻢ‬U .‫ دار ا ﻨﻬﺎج‬، ‫ح‬، \ :‫ا´ﺨﺎري‬1

.‚‫ دار ا&ﺮﻣ‬، ‫ ح‬، \ :‫ اﻷوﺳﻂ‬:Ó‫ا‬Ã‫اﻟﻄ‬2
said: “Beware of coming to our masājid with
those foul-smelling items (i.e. onions, garlic
and so on). If you need to eat such items,
kill their smell with fire (i.e. by cooking
them. Do not eat them raw).”
﴾15﴿
ّ ُ َ ًْ َ َ َََ ْ َ َ ْ َ َ
‫†ا أْو <َﻌ ِﻠَﻤُﻪ‬‫ُْﺪ ِإﻻ أن <ﺘﻌﻠﻢ ﺧ‬Y‫ ا َﻤْﺴِﺠِﺪ ﻻ ﻳُِﺮ‬X‫َﻣْﻦ ﻏَﺪا ِإ‬
Ü َ‫ﺎج ﺗ‬ ْ َ َُ َ َ
.‫ﺠﺘُﻪ‬
َ ‫ﺎﻣﺎ َﺣ‬ ّ ‫ﺟُﺮ َﺣ‬
ٍ ‫ن ; أ‬4
wa sallam said: “The person who goes to
the masjid with the sole intention of
learning something good (i.e. about Dīn) or
teaching it shall receive the reward
equivalent to the one performing hajj.”
We learn from this that just as the masjid is for the
purpose of salāh, it is also for studying and teaching
Dīn. This is why a masjid ought to have someone who
teaches matters related to Dīn.
Course of Action
The following points are established from the
previously-quoted Qur’ānic verses and Ahādīth:
. \ ،( ) †‫ا ﻌﺠﻢ ا ﻜﺒ‬1

1. A masjid in accordance with the needs of every
small or large inhabitancy must be constructed.
2. It must be constructed with lawful wealth and
on lawful land.
3. Respect must be shown to the masjid. In other
words, it must be kept pure and clean, it must
be swept regularly, attention must be paid to
essential services, one must not enter it with
foul-smelling substances or after having
consumed such substances, e.g. tobacco, no
worldly activities or conversations must take
place in it.
4. Males must perform salāh in a masjid and not
discard the congregation without a strong valid
reason. One of the benefits of salāh in a masjid
and with congregation is that mutual bonds are
strengthened and we are able to learn each
other’s situations. This is further proven by the
Hadīth of Mālik rahimahullāh. On one occasion,
Hadrat ‛Umar radiyallāhu ‛anhu found
Sulaymān ibn Abī Hathmah absent from the fajr
salāh. Hadrat ‛Umar radiyallāhu ‛anhu
proceeded to the market and passed by the
house of Sulaymān, so he asked his mother: “I
did not see Sulaymān for the fajr salāh?” She
replied: “He spent the night in [optional salāh]
and sleep overcame him [at the time of fajr].”
Hadrat ‛Umar radiyallāhu ‛anhu said: “I prefer
performing the fajr salāh with congregation than
spending the night standing in [optional salāh].”1
The ‛ulamā’ included this point [on the
importance of salāh with congregation] in their
explanation to this Hadīth.
5. Such a person must be appointed to a masjid
who is able to teach rules and regulations of Dīn
to the people of the locality.
6. A person must go to the masjid whenever he gets
an opportunity and sit there. However, when he
goes, he must occupy himself in matters related
to Dīn. If everyone does this regularly, then in
addition to the rewards they will accrue, the
congregation will be strengthened.
Note: The Ahādīth clearly state that women receive
more rewards for performing salāh at home than in
masājid.
‫ ا ﺴﻮق‬X‫ وأن ﻋﻤﺮ ﺑﻦ ا‡ﻄﺎب ﻏﺪا إ‬.‫ ﺻﻼة ا ﺼﺒﺢ‬- ‫ ﺣﺜﻤﺔ‬â‫أن ﻋﻤﺮ ﺑﻦ ا‡ﻄﺎب ﻓﻘﺪ ﺳﻠﻴﻤﺎن ﺑﻦ أ‬1
‫ ﻓﻘﺎﻟﺖ‬،‫ ا ﺼﺒﺢ‬- ‫ ﻢ أر ﺳﻠﻴﻤﺎن‬:‫ﺎ‬B ‫ ﻓﻘﺎل‬،‫ ا ﺸﻔﺎء أم ﺳﻠﻴﻤﺎن‬M ‫ ﻓﻤﺮ‬،‫ﻦ ﺑ‚ ا ﺴﺠﺪ وا ﺴﻮق‬a‫ﺴ‬U‫و‬
.‫ﻠﺔ‬T ‫ ﻣﻦ أن أﻗﻮم‬¥‫ﻤﺎﻋﺔ أﺣﺐ إ‬°‫ ا‬- ‫ ﻷن أﺷﻬﺪ ﺻﻼة ا ﺼﺒﺢ‬:‫ ﻓﻘﺎل ﻋﻤﺮ‬،‫إﻧﻪ ﺑﺎت ﻳﺼ ﻓﻐﻠﺒﺘﻪ ﻋﻴﻨﺎه‬
.( ) ‫ ص‬، ‫ ج‬،‫ﻮﻃﺄ ﻣﺎ ﻚ‬U)
Remembrance of Allāh 251
REMEMBRANCE OF ALLĀH
This refers to taking the name of Allāh ta‛ālā as much
as one can. The Qur’ān and Hadīth instruct us to do
this, and also contain its virtues. Furthermore, it is not
a difficult thing to do. Thus, to disregard such an easy
action or to be lazy about it, acting against Allāh’s
order and depriving one’s self of such immense rewards
is a most harmful and evil thing to do. When repeating
the name of Allāh ta‛ālā, there is no restriction to the
number, the time, the need to have a tasbīh, to repeat
His name in a loud voice, to have wudū’, to face the
qiblah, to be in a specific place, to sit in one place, etc.
We have the full freedom and choice in this regard.
What, then, is so difficult about it?
If a person wishes to repeat Allāh’s name on a tasbīh
either because he wants to keep a count or because
holding it in his hand reminds him and makes him
more conscious, then not only is it permissible but
preferable to have a tasbīh. He must not think that
holding a tasbīh in his hand will result in showing off,
because showing off comes from one’s intention. In
other words, he has this in his mind that those who see
him with a tasbīh will consider him to be a pious
person. If a person does not have such an intention,
holding it in his hand does not entail ostentation. To
consider it to be ostentation and to give up Allāh’s
remembrance on this premise is a deception from
Shaytān. He deceives us in this way to deprive us of
rewards.
Another deception of Shaytān is that he causes us to
think that if the heart is engrossed in worldly activities,
what is the benefit of repeating Allāh’s name on the
tongue? Understand well that this is also an error.
When you have made an intention just once in your
heart that you are commencing the remembrance of
Allāh ta‛ālā for the sake of reward, and your heart then
becomes diverted to other things but your intention
remains the same, you will continue receiving rewards.
However, when you are free from other tasks and
activities, you must try to direct your heart towards
dhikr. Let it not divert you towards futile thoughts so
that you can accrue as much rewards as possible. A
few Qur’ānic verses and Ahādīth with reference to
dhikr are now quoted.
Qur’ānic Verses
﴾1﴿
ْ ُ ْ ُ ْ َ ْ ‫ﻓﺎذﻛﺮو‬
‫اذﻛﺮ_ﻢ‬ ْ ُُْ َ
ِ
Remember Me and I will remember you.1
﴾2﴿
َٰ ًُُْ ً َ َ َ ْ ُُ َْ َ ْ َ
ْ ُ ُ M‫و‬
ْ ‫ﺟﻨﻮ‬
‫ﻬﻢ‬
ِِ ‫ا)<ﻦ ﻳﺬﻛﺮون اﷲ ِ“ﻴﺎﻣﺎ و“ﻌﻮدا‬
ِ
Who remember Allāh [in all conditions]:
standing, sitting and lying down.2

﴾3﴿
ْ َْ َ ْ ُ ً َ ْ
َ ِ ‫ﻬﺮ‬°‫ا‬ َ َْ ْ َ
ً B َ َ ‫•ﻔﺴﻚ‬ ْ ُْ َ
‫ﻣﻦ‬ ِ ‫وﺧﻴﻔﺔ ودون‬ ِ W&‫ﺗ‬ ِ -ِ ‫واذﻛﺮ ر ﻚ‬
ْٰ َ ّ ْ ُ َ ََ َ ْ َ ّ ُ ُْ ْ َْ
َ ْ ‫اﻟﻐ‬
.‚‫ﻔﻠ‬ ِ ِ ‫ﻦ ِﻣﻦ‬a‫ﺻﺎل وﻻ ﺗ‬ ِ ‫ﺑﺎﻟﻐﺪو واﻵ‬
ِ ِ ‫اﻟﻘﻮل‬
ِ
Continually remember your Sustainer in
your heart with humility and awe, and
without raising your voice. [Remember Him]
by morning and evening and do not remain
heedless.1
There is no reward in excessively loud dhikr, but if a
saint who adheres strictly to the Sharī‛ah teaches loud
dhikr as a treatment, it will be permissible. The
meaning of this treatment is that loud dhikr has more
effect on certain hearts. However, when engaging in
dhikr of this nature, be mindful of not disturbing
anyone who is busy in worship or is sleeping. If not,
you will be sinning.
﴾4﴿
ْ ََ ‫ط‬ ْ ْ ُ ُ É‫ﻄﻤ‬
ْ ُ ُ ‫ﻗﻠﻮ‬ ْ ُ َ ٰ ‫ا)<ﻦ‬
B َ ْ َ ‫اﻣﻨﻮا َو‬ َ ِْ َ
‫اﷲ‬
ِ ‫ﺑﺬﻛﺮ‬
ِ ِِ ‫اﻻ‬ ‫اﷲ‬
ِ ‫ﺑﺬﻛﺮ‬
ِ ِِ ‫ﻬﻢ‬ ِ
ُ ْ ُ ُ ْ É‫ﻄﻤ‬
.‫اﻟﻘﻠﻮب‬ B َ َْ
ِ
Those who believed and whose hearts find
tranquillity in the remembrance of Allāh.
Behold! It is only through the remembrance
of Allāh that the hearts find tranquillity.2

﴾5﴿
ٰ َ َ ْ ْ َ ٌَْ َ ٌَ َ ْ ْ ُْ ٌ َ
‫ﻮة‬
ِ ‫ﻗﺎم ا ﺼﻠ‬
ِ ‫وا‬ِ ‫اﷲ‬
ِ ‫ذﻛﺮ‬
ِ ِ ‫ﻦ‬q ‫ﻴﻊ‬Œ ‫ﺗﻠﻬﻴﻬﻢ ِ¿ﺎرة وﻻ‬
ِ ِ ‫ِرﺟﺎل ﻻ‬
ٰ ْ َ
‫ﻮة‬ ِ َ ‫وا‬
ِ ‫<ﺘﺂء ا ﺰﻛ‬ ِ
Men whom neither trade nor sale can divert
from the remembrance of Allāh, the
establishing of salāh and the giving of
zakāh.1
﴾6﴿
ْ َ
ُ َ ْ َ ‫و)ﻛﺮ اﷲ‬
Ãµ‫ا‬ ِ ُ ِ َ
The remembrance of Allāh is the greatest.2
﴾7﴿
ْ َ
ً ْ َ ‫ذﻛﺮا‬ ُ ُ ْ ‫اﻣﻨﻮا‬
ُ َ ٰ ‫ا)<ﻦ‬ َ Bَ ٰ
‫ﻛﺜ†ا‬ِ ً ِ ‫اذﻛﺮوا اﷲ‬
O believers! Remember Allāh in
abundance.3
﴾8﴿
ْ ُ ُ َ ْ َ ‫وﻻ‬
ْ َ ‫اوﻻد_ﻢ‬ ََ ْ ُ ُ ََْ ْ ُ ُْ َ َُْٰ َ ْ َ Bَ
‫ﻦ‬q ‫ﻢ‬a‫ﻮاﻟ‬U‫ﻢ ا‬a‫ﺗﻠﻬ‬ ِ ‫ا)<ﻦ اﻣﻨﻮا ﻻ‬ ِ ‫ٰﻳﺎ<ﻬﺎ‬
ْ
‫اﷲ‬
ِ ‫ذﻛﺮ‬
ِ ِ

2 Sūrah al-‛Ankabūt, 29: 45.
O believers! Let not your wealth and
children make you unmindful of Allāh’s
remembrance.1
﴾9﴿
ًْ َْ َْ ْ َََ َ َّ َ ْ ُ ْ َ
‫ﺘﻴﻼ‬ž‫ﺗ‬
ِ ‫ﻪ‬T‫ا‬
ِ ِ ‫ﺘﻞ‬ž‫واذﻛﺮ اﺳﻢ ر ِﻚ وﺗ‬
ِ
Continue remembering the name of your
Sustainer and devote yourself to Him,
staying aloof from everyone else.2
﴾10﴿
¨ َ َ َّ َ ْ َ َ ََ
Â‫ﻓﺼ‬ ‫وذﻛﺮ اﺳﻢ ر ِ ِﻪ‬
And remembers the name of his Sustainer,
then offers the salāh.3
Ahādīth
﴾1﴿
ْ َ ُ َ َ ْ َ ْ ََ ُْ َ ُ َ َ َ َْ َ ُ ْ َ ْ َ
:‫ﻨُﻬَﻤﺎ‬q ‫اﷲ‬ ýِ ‫ ﺳِﻌﻴٍﺪ ر‬âِ ‫ﻨﻪ وأ‬q ‫ اﷲ‬ýِ ‫ﺮة ر‬Y‫ ﻫﺮ‬âِ ‫ﻦ أ‬q
َ َْ َ َ ُ ُْ َُ َ َ َ َ
‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ ﻻ <ﻘُﻌُﺪ ﻗْﻮٌم‬ Â‫اﷲ َﺻ‬
ِ ‫ﻗﺎل ﻗﺎل رﺳﻮل‬
1 Sūrah al-Munāfiqūn, 62: 9.

2 Sūrah al-Muzzammil, 73: 8.
3 Sūrah al-A‛lā, 87: 15.
ْ َ َُ َ ْ ْ َ ‫ﻳَْﺬُﻛُﺮْوَن‬
‫َﺘُﻬُﻢ‬8‫ﺔ َوﻏِﺸ‬a‫اﷲ َﻋﺰ َوَﺟﻞ ِإﻻ َﺣﻔﺘُﻬُﻢ ا َﻤﻼِﺋ‬
ُ
.‫ﻜﻴْﻨَﺔ‬ َْ َ ْ َ َ َُْ
ِ ‫ﺔ َوﻧَﺰﻟﺖ ﻋﻠﻴِﻬُﻢ ا ﺴ‬Á‫ا ﺮ‬
and Abū Sa‛īd radiyallāhu ‛anhu narrate
said: “The angels most certainly surround
those who assemble for Allāh’s
remembrance, Allāh’s mercy envelops them
and tranquillity descends upon them.”
﴾2﴿
َ ُ َ
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫ َﺻ‬Ù B >‫ﻨُْﻪ َﻗَﺎل َﻗَﺎل ا‬qَ ‫اﷲ‬
ُ ý َ ِ ‫ َر‬Èٰ‫ْﻮ‬Uُ â ْ ‫ْﻦ أ‬qَ
ِ ِ
ْ ُ َ ُ ْ َ
ّ َ ‫ا)ْي ﻻ ﻳَﺬﻛُﺮ َﻣﺜﻞ اﻟ‬ ُ ُ ْ َ ْ ُ َ َ َ
- ِ ِ ‫ا)ي ﻳﺬﻛُﺮ َر ﻪ َو‬ ِ ‫َوﺳﻠَﻢ ﻣﺜﻞ‬
ْ
.‫َوا َﻤ ِﻴِّﺖ‬
wa sallam said: “The one who remembers
Allāh ta‛ālā and the one who does not are
likened to the living and the dead.”
In other words, the first person is like a living person
while the other is like a dead person. This is because
the life of a soul lies in Allāh’s remembrance. If this is
absent, the soul is dead.
.‫ دار ا ﻨﻬﺎج‬، ‫ ح‬، \ :‫ﺴﻠﻢ‬U1

.‫ دار ا ﻨﻬﺎج‬، \ :‫ﺴﻠﻢ‬U ‫ رواﻳﺔ‬¢‫ و‬.‫ دار ا ﻨﻬﺎج‬، ‫ ح‬، \ :‫ا´ﺨﺎري‬2
﴾3﴿
َ ُ َ
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫ َﺻ‬Ù B >‫ﻨُْﻪ َﻗَﺎل َﻗَﺎل ا‬qَ ‫اﷲ‬
ُ ý َ ِ ‫َْﺮَة َر‬Y‫ ُﻫَﺮ‬â
ْ ‫ْﻦ أ‬qَ
ِ ِ
َ ُ َ َ َََ ْ ْ ْ َ ّ َ َ ْ ََ ٰ َ َ ُ ُْ ُ َ َ َ َ
‫ وأﻧﺎ ﻣﻌﻪ ِإذا‬âِ ‫ﺒِﺪي‬q ‫ أﻧﺎ ِﻋﻨﺪ ﻇ ِﻦ‬X‫ <ﻘﻮل اﷲ ﻌﺎ‬:‫وﺳﻠﻢ‬
ْ ‫ْن َذَﻛَﺮ‬Ñ‫ َو‬، ْ ِ ‫ َ•ْﻔ‬-
ْ ‫ َ•ْﻔِﺴِﻪ َذَﻛْﺮﺗُُﻪ‬-
ْ ْ ‫ َﻓﺈْن َذَﻛَﺮ‬، ْ ‫َذَﻛَﺮ‬
ِ ِ ِ ِ ِ ِ ِ
َ ْ َْ َ َ ْ ُُْ َ َ ََ ْ
(‫)اﻟﺦ‬...‫† ِﻣﻨﻬﺎ‬ ٍ ‫ﻺﺧ‬ ٍ U -ِ ‫ﻺ ذﻛﺮﺗﻪ‬ ٍ U -ِ
wa sallam said: “Allāh ta‛ālā says: ‘…I am
with My servant when he remembers Me. If
he remembers Me in his self, I remember
him in My self. If he remembers Me in a
gathering, I remember him in a greater
gathering...”
That is, in the gathering of angels and Prophets.
Allāh ta‛ālā remembering a person in His self does not
mean that He has a self. Rather, it means that He
remembers the person while no one knows about it. It
is unlike when a person remembers Allāh ta‛ālā in a
gathering [because in this case, everyone else knows
about it]. The meaning of a better gathering means that
the majority of those in the gathering of Allāh ta‛ālā are
better than the majority of those in the gathering of
this world. It does not necessarily mean that every
person of one gathering is better than every person of
the other gathering. Thus, if there is a gathering in
.‫ دار ا ﻨﻬﺎج‬، ‫ ح‬، \ :‫ﺴﻠﻢ‬U .‫ دار ا ﻨﻬﺎج‬، ‫ ح‬، \ :‫ا´ﺨﺎري‬1

which Rasūlullāh sallallāhu ‛alayhi wa sallam is
present – as was the case in his lifetime – it will not
entail any angel or Prophet being superior to
﴾4﴿
َ ُ َْ َُ َ َ ‫ْﻦ أَ… ََﺲ ﺑ ْﻦ‬qَ
ِ ‫ل‬ ‫ﻮ‬ ‫ﺳ‬‫ر‬ ‫ن‬ ‫أ‬ ‫ﻚ‬ ‫ﺎ‬
ٍ ِ ِ‫ﻣ‬
ُ َ َ َ ْ ُ َ ْ ُ َ ْ َ َْ َ ْ ُْ َ َ َ َ
‫ﺎض‬Y‫ وﻣﺎ ِر‬:‫ ﻗﺎ ﻮا‬.‫ﻨِﺔ ﻓﺎر ﻌﻮا‬°‫ﺎض ا‬ ِ Y‫َﺮر ﻢ ِﺑِﺮ‬U ‫ ِإذا‬:‫ﻗﺎل‬
ْ ّ َُ َ َ ْ
.‫ا)ﻛِﺮ‬ ِ ‫ ِﺣﻠﻖ‬:‫ َﻨِﺔ؟ ﻗﺎل‬°‫ا‬
said: “When you pass the gardens of
Paradise, you must graze to your heart’s
content.” The Sahābah radiyallāhu ‛anhum
asked: “What are the gardens of Paradise?”
replied: “The assemblies of dhikr.”
﴾5﴿
ُ Â‫ْﻦ َرُﺳْﻮل اﷲ َﺻ‬qَ ‫ﻨُْﻪ‬qَ َ
‫اﷲ‬ ِ ِ
ُ ý
‫اﷲ‬ َ ِ ‫َْﺮَة َر‬Y‫ ُﻫَﺮ‬â
ِ
ْ َ ُ ْ َ ً ْ َ َ َ َ ُ َ َْ
‫ﻴِﻪ‬cِ ‫“َﻌﺪ َﻣﻘَﻌﺪا ْﻢ ﻳَﺬﻛِﺮ اﷲ‬ ‫ َﻣْﻦ‬:‫ﻧﻪ ﻗﺎل‬€ ‫َﻋﻠﻴِﻪ َوَﺳﻠَﻢ‬
.å‫ دار اﻟﻐﺮب اﻹﺳﻼ‬، ‫ح‬، \ :‫ﻣﺬي‬Ï‫اﻟ‬1

ُ ْ َ ْ ْ ًَ َ َْ َ ْ َ َ
‫ﻀِﺠًﻌﺎ ﻻ ﻳَﺬﻛُﺮ‬Uَ ‫ َوَﻣِﻦ اﺿَﻄَﺠَﻊ‬،‫ﺗﺮة‬ ِ ‫اﷲ‬
ِ ‫ﻧﺖ ﻋﻠﻴِﻪ ِﻣﻦ‬4
.‫اﷲ ِﺗَﺮًة‬ َْ َ ْ َ َ ْ َ
ِ ‫ﻧﺖ ﻋﻠﻴِﻪ ِﻣَﻦ‬4 ‫ﻴِﻪ‬cِ ‫اﷲ‬
wa sallam said: “The person who sits in a
place where he does not remember Allāh
ta‛ālā shall suffer loss from Him. The one
who lies down in a place where he does not
remember Allāh ta‛ālā shall suffer loss from
Him.”
This means that there must be no occasion and no
situation which is devoid of Allāh’s remembrance.
﴾6﴿
َْ َُ َ َ َ ً ُ َ َ َُْ ُ َ َ ُْ ْ َْ ْ َ
‫ﻨﻪ أن رﺟﻼ ﻗﺎل ﻳﺎ رﺳﻮل‬q ‫ اﷲ‬ýِ ‫ ر‬Å· ٍ ‫ﺑﻦ‬ِ ‫اﷲ‬
ِ ‫ﺒﺪ‬qِ ‫ﻦ‬q
ُ َ ََ ْ َ ْ ْ ْ ََ َ َ ْ َُ َ َ ْ ْ َ َ َ
‫ﺸﺒﺚ‬ì‫·=ء أ‬
ٍ ِ ِ Ã‫ﻓﺄﺧ‬ ِ ‫ت ﻋ‬Ö‫اﻹﺳﻼم ﻛ‬
ِ ِ ‫اﺋﻊ‬Oِ ‫ ِإن‬،‫اﷲ‬
ِ
ْ ْ ً َْ َ ُ َ ُ ََ َ َ َ
ِ ‫ ﻗﺎل ﻻ ﻳﺰال ِﺴﺎﻧﻚ رﻃﺒﺎ ِﻣﻦ ِذﻛِﺮ‬،‫ﺑﻪ‬
.‫اﷲ‬ ِِ
Hadrat ‛Abdullāh ibn Busr radiyallāhu
‛anhu narrates that a person said: “O
Rasūlullāh! The actions of Islam are too
much for me (This refers to optional actions
because the obligatory actions are few.
What he meant was that there are many
deeds which earn rewards and it is difficult
.‫ ا ﺮﺳﺎﻟﺔ اﻟﻌﺎ ﻴﺔ‬، ‫ح‬، \ :‫أﺑﻮ داؤد‬1

.å‫ دار اﻟﻐﺮب اﻹﺳﻼ‬، ‫ح‬، \ :‫ﻣﺬي‬Ï‫اﻟ‬2
to remember them all and practise on
them). Show me an action which I can stick
to (and which will suffice for all other
optional actions).” Rasūlullāh sallallāhu
‛alayhi wa sallam said: “Ensure that your
tongue remains moist in Allāh’s
remembrance.”
﴾7﴿
َ ُ َ ْ ُ َ َ ّ ْ ُْ ْ َ ْ َ ْ َ
ِ ‫ ﺳِﻌﻴٍﺪ ا‡ﺪِر ِي أن رﺳﻮل‬â ِ ‫ﻦ أ‬q
َ َ َ َ ََْ ْ َ
َ ْ ً َ َ َ ُ َ ْ َ‫ي اﻟﻌﺒ‬B‫ُﺳﺌَﻞ أ‬ ْ َ
:‫ ﻗﺎل‬.‫ﺎﻣِﺔ‬ ‫اﷲ ﻳﻮم اﻟِﻘﻴ‬ ِ ‫ﺎد أﻓﻀﻞ درﺟﺔ ِﻋﻨﺪ‬ ِ ِ ِ
َْ َُ َ ُ ُْ َ َ ُ َ َ
ً ْ ‫اﷲ ﻛﺜ‬ َ ‫ا َ)اﻛُﺮْوَن‬
،‫اﷲ‬ ِ ‫ ﻳﺎ رﺳﻮل‬:‫ ﻗﻠﺖ‬:‫ ﻗﺎل‬.‫اﻛﺮات‬ ِ )‫†ا َوا‬ ِ ِ
ُ ْ ْ َ َ َ َ ْ َ َ َ ْ َ ْ ‫َوﻣَﻦ اﻟَﻐﺎزْي‬ ْ
ِ ‫ اﻟﻜﻔ‬-ِ ‫ ﻮ ™ب · ِﺴﻴِﻔِﻪ‬:‫اﷲ؟ ﻗﺎل‬
‫ﺎر‬ ِ ‫ﻴِﻞ‬žِ‫ ﺳ‬- ِ ِ ِ
َ َ َ َ ً َ َ َ ْ َ َ ‫‚ َﺣ¨× َ<ﻨْﻜ‬َ َ ْ Qvْ ‫َوا ُﻤ‬ ْ
‫اﻛُﺮْون‬ ِ )‫ن ا‬t‫ﺘِﻀﺐ دﻣﺎ ﻟ‬á‫ َو‬Å ِ ِِ
ً َ َ َ ُْ َ َ َْ ًْ َ َ
.‫اﷲ ﻛِﺜ†ا أﻓﻀﻞ ِﻣﻨﻪ درﺟﺔ‬
wa sallam was asked: “Who is the most
superior among Allāh’s servants and the
one who will surpass all on the day of
Resurrection?” Rasūlullāh sallallāhu ‛alayhi
wa sallam replied: “Men and women who
remember Allāh ta‛ālā in abundance.” The
person asked: “Will they be superior to the
one who wages jihād in Allāh’s cause?”
.‫ﺆﺳﺴﺔ ا ﺮﺳﺎﻟﺔ‬U ، ‫ح‬، \ :‫ﺪ‬Á‫ أ‬.å‫ دار اﻟﻐﺮب اﻹﺳﻼ‬، ‫ج‬، \ :‫ﻣﺬي‬Ï‫اﻟ‬1
replied: “If a person fights the unbelievers
and polytheists to the extent that his sword
breaks and he too is covered in blood, the
one engaging in Allāh’s remembrance will
be superior even to him.”
The reason is obvious. Jihād is laid down for Allāh’s
remembrance like how wudū’ is laid down for salāh. A
clear reference to this is made in the following verse:
ٰ
َ‫ﺰﻛﻮة‬ ُ َ َٰ َ ٰ ُ ََ ْ َْ ْ ُ¨ ْ َ ْ َ
‫ﻮا ا ﺼﻠﻮة واﺗﻮا ا‬U‫اﻷرض أﻗﺎ‬ ِ -ِ ‫ﻣﻜﻨﻬﻢ‬ ‫ا)<ﻦ ِإن‬ ِ
ْ ُ ُ ْ ُ َ َ َ ُْ ْ َ ْ َ ََ ْ ُ ْ َ ْ ُ َََ
ْ
.‫ﻮر‬U‫اﻷ‬ ‫ﻗِﺒﺔ‬W ‫وﷲ‬ َ ‫ط‬
ِ ِ ‫ﻤﻨﻜﺮ‬ ‫ﻋﻦ ا‬
ِ ِ ِ ‫ﻤﻌﺮوف و•ﻬﻮا‬ ِ ‫ﺮوا ِﺑﺎ‬U‫وأ‬
Those whom, when We give them power in
the land, they establish salāh, give zakāh,
command good and prohibit evil. In Allāh’s
hands is the final outcome of all events.1
Thus, Allāh’s remembrance is the fundamental thing
and the superiority of the fundamental is obvious.
﴾8﴿
ُ Â‫ َﺻ‬Ù
‫اﷲ‬ ّ >‫ﻨُْﻪ َﻋﻦ ا‬qَ ‫اﷲ‬ُ ý َ ِ ‫َﻤَﺮ َر‬qُ ‫اﷲ ﺑ ْﻦ‬ َْ ْ َ
ِِ ِ ِ ِ َ ‫ﺒِﺪ‬q ‫ﻦ‬q
ََ َ ٌَ َ ْ َ ّ ُ ‫َن َ<ُﻘْﻮُل إن ِﻟ‬4َ ‫ﻧُﻪ‬€ ‫َﻋﻠَﻴِْﻪ َوَﺳﻠَﻢ‬
‫ن ِﺳﻘﺎﻟﺔ‬Ñِ‫ َو‬،‫ٍء ِﺳﻘﺎﻟﺔ‬ö ِ ِ
ْ ُْ ُْ
ِ ‫اﻟﻘﻠﻮِب ِذﻛُﺮ‬
.‫اﷲ‬
1 Sūrah al-Hajj, 22: 41.

.( ) ‫ﺷﻌﺐ اﻹﻳﻤﺎن‬2
‛alayhi wa sallam used to say: “There is a
polish for everything, and Allāh’s
remembrance is the polish for the heart.”
﴾9﴿
‫اﷲ‬ُ Â‫ﻨُْﻪ َﻗَﺎل َﻗَﺎل َرُﺳْﻮُل اﷲ َﺻ‬qَ ‫اﷲ‬ُ ý َ ِ ‫ﺎس َر‬ َ ْ َ

ِ
َ ِ ُ ‫ َﻓﺈَذا‬،‫آدَم‬
َ ْ َْ َٰ ٌ َ ُ َْ َ َ ََ َْ َ
Ž‫و‬ ِ ِ ‫ ﻗﻠ‬M ‫ﻋﻠﻴِﻪ وﺳﻠﻢ ا ﺸﻴﻄﺎن ﺟِﺎﺛﻢ‬
‫ﺐ اﺑِﻦ‬
َ َ َ ‫ َﻓﺈَذا َذَﻛَﺮ‬،‫ﺎن‬
َ ‫اﷲ َﻋﺰ َوَﺟﻞ َذَﻫ‬ ُ َْ ُ َ َ َ
‫ذا ْﻢ‬Ñِ‫ َو‬،‫ﺐ‬ ِ ‫ﺴﻪ ا ﺸﻴﻄ‬ƒ‫ﺧ‬
َْ َٰ َ ََ َ ُ ْ
.‫ ﻗﻠِﺒِﻪ‬M ‫ﺖ‬ ‫ﻳَﺬﻛِﺮ اﷲ {ﺒ‬
Hadrat Ibn ‛Abbās radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: “Shaytān
remains attached to a person’s heart. When he is born,
he withdraws from him. When the person engages in
Allāh’s remembrance, Shaytān moves away. When he
becomes unmindful [of Allāh’s remembrance], Shaytān
casts whisperings in his heart.”
﴾10﴿
ُ Â‫ ﻗََﺎل َرُﺳْﻮُل اﷲ َﺻ‬:‫ﻨُْﻪ ﻗََﺎل‬qَ ‫اﷲ‬
‫اﷲ‬ ُ ýَ ِ ‫َﻤَﺮ َر‬qُ ‫َﻋﻦ اﺑ ْﻦ‬
ِ ِ ِ
َ َْ َ َ ْ َْ َ ََ ْ ُ ْ ُ َ َ َ َ َْ َ
‫ة‬Ö‫ ﻓِﺈن ﻛ‬،‫اﷲ‬
ِ ‫† ِذﻛِﺮ‬
ِ ‫م ِﺑﻐ‬õ‫وا اﻟ‬Öِ a‫ ﻻ ﺗ‬:‫ﻋﻠﻴِﻪ وﺳﻠﻢ‬
.( ) \ :‫ا´ﺨﺎري‬1
َ‫ﺎس ِﻣﻦ‬ َ ََْ َ ْ َْ ٌَ ْ َ ْ َْ ََ ْ
ِ >‫ﻌﺪ ا‬Œ‫ن أ‬Ñِ‫ و‬.‫ﺐ‬
ِ ‫اﷲ ﻗﺴﻮة ِﻠﻘﻠ‬ِ ‫† ِذﻛِﺮ‬ ِ ‫ﻐ‬ ‫ﺑ‬
ِ ‫م‬ ِ õ ‫اﻟ‬
ْ
ْ ِ ‫ﺐ اﻟَﻘ‬ ْ ْ
ُ ‫اﷲ اﻟَﻘﻠ‬
.6‫ﺎ‬ ِ
wa sallam said: “Abstain from excessive
speech apart from Allāh’s remembrance
because excessive speech without Allāh’s
remembrance creates hard-heartedness.
And a hard heart is furthest from Allāh
ta‛ālā.
The collective message of the last three Ahādīth is that
fundamental purity comes from good deeds while
fundamental hardness comes from evil deeds. The
source of both types of deeds is the intention of the
heart, and the mind is the source of intention. When
there is a dearth of Allāh’s remembrance, Shaytān
creates various evil thoughts in the heart. This results
in evil intentions and an absence of enthusiasm for
good deeds. Thus, good deeds are not carried out while
evil deeds are committed. When there is an abundance
of Allāh’s remembrance, evil thoughts do not develop in
the heart. Thus, there is no evil intention and sins are
also not committed. Intention for good deeds and the
doing of good deeds continue. In this way, purity and
cleanliness is developed in the heart. However, these
things do not happen on their own; they are realized
with action. If a person only engages in dhikr but has
no intention to do good and abstain from evil, he is in
deception.
.å‫ دار اﻟﻐﺮب اﻹﺳﻼ‬، ‫ ح‬، \ :‫ﻣﺬي‬Ï‫اﻟ‬1

﴾11﴿
َ ْ ُ َ َ ُ ْ َ ُ َ َ ّ ْ ُْ ْ َ ْ َ ْ َ
Â‫اﷲ َﺻ‬
ِ ‫ﻨﻪ أن رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ ﺳِﻌﻴِﺪ ا‡ﺪِر ِي ر‬âِ ‫ﻦ أ‬q
ََ َْ B َ ُ ُ ْ َ َ َ َ ُ
M ‫•ﻴﺎ‬Ž‫ ا‬-ِ ‫اﷲ ﻗْﻮًﻣﺎ‬ ‫َﺬﻛَﺮن‬T :‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ ﻗﺎل‬
ٰ ْ َ َ ُ ُُ ْ ُ َ َ ُْ ُْ
.Â‫ﺎت اﻟَﻌ‬
ِ ‫رﺟ‬Ž‫ ﻳﺪِﺧﻠﻬﻢ ا‬،‫اﻟﻔُﺮ ِش ا ﻤﻤﻬﺪِة‬
wa sallam said: “There are many who are
engaged in Allāh’s remembrance on soft
comfortable beds. Allāh ta‛ālā shall admit
them to lofty ranks.”
One should not assume that Allāh’s remembrance is
only useful when one abandons all comforts.
﴾12﴿
َ ُ َ ْ ُ َ ّ َ ّ ْ ُْ ْ َ ْ َ ْ َ
ِ ‫ل‬ ‫ ﺳِﻌﻴِﺪ ا‡ﺪِر ِي أن رﺳﻮ‬âِ ‫ﻦ أ‬q
ٌ َُْ ُ ُ َ ْ ْ ُ ْ َ َ َ
.‫ﻨْﻮن‬Æ ‫اﷲ َﺣ¨× <ﻘْﻮ ْﻮا‬
ِ َ
‫ﺮ‬ ‫ﻛ‬‫وا ِذ‬Öِ µ‫ أ‬:‫ﻗﺎل‬
wa sallam said: “Engage in so much of
dhikr that people refer to you as a lunatic.”
.( ) ‫اﺑﻦ ﺣﺒﺎن‬1
.‫ﺆﺳﺴﺔ ا ﺮﺳﺎﻟﺔ‬U ، ‫و‬ ‫ح‬، \ :‫ﺪ‬Á‫أ‬2
﴾13﴿
ُ Â‫رﺳﻮل اﷲ َﺻ‬ُْ َُ َ َ َ َ ُْ َ ُ َ َ َ ْ َ
‫اﷲ‬ ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل‬q ‫ اﷲ‬ýِ ‫ﺒﺎس ر‬qٍ ‫اﺑﻦ‬
ِ ‫ﻋﻦ‬ ِ
ُ
ْ‫ﻢ‬a َ ُْ َُ ْ ُ ْ َُ ً ْ َ ُ ُ ْ َ ََ َْ َ
ُ
‫ﺎﻓﻘﻮن ِإﻧ‬
ِ ‫ﻋﻠﻴِﻪ وﺳﻠﻢ اذﻛﺮوا اﷲ ِذﻛﺮا <ﻘﻮل ا ﻤﻨ‬
َ ُْ َُ
.‫اءون‬ ‫ﺗﺮ‬
wa sallam said: “Engage in so much of
dhikr that hypocrites (irreligious people)
refer to you as show offs.”
﴾14﴿
ُْ َُ َ َ َ َ ُْ َ ُ َ َ َ َ ْ َ َ ُ ْ َ
Â‫اﷲ َﺻ‬ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﻦ ﻣﻌﺎذ ﺑِﻦ ﺟﺒٍﻞ ر‬q
َ ‫ َﺳ‬Mَٰ ْ َ
ُْ ُ َ ََ َ َْ َ ََ َْ َ ُ
‫ﺎﻋٍﺔ‬ ‫ َﻨِﺔ ِإﻻ‬°‫ أﻫﻞ ا‬Å ‫ﺲ <ﺘﺤ‬8‫ ﻟ‬:‫اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬
َ ‫ت ﺑﻬْﻢ َْﻢ ﻳَْﺬُﻛُﺮوا‬
.‫ﻴَْﻬﺎ‬cِ ‫اﷲ‬
ْ َ
ِ ِ ‫ﺮ‬U
Hadrat Mu‛ādh ibn Jabal radiyallāhu ‛anhu
wa sallam said: “The people of Paradise will
have no regret except those moments which
were not spent in the remembrance of Allāh
ta‛ālā.”
This regret will not be like the worldly discomfort which
is experienced on such occasions. This removes the
.( ) ‫( و ﺷﻌﺐ اﻹﻳﻤﺎن‬ ) †‫ا ﻜﺒ‬1

.( ) †‫ ا ﻜﺒ‬- Ó‫ا‬Ã‫اﻟﻄ‬2
doubt about experiencing any type of discomfort in
Paradise.
﴾15﴿
ََ َ َ َ َ َ
ْ ‫ َِﺸَﺔ ﺑﻨِْﺖ َﺳْﻌِﺪ ﺑ ْﻦ أ‬4Wَ ‫ْﻦ‬qَ
‫ﻧُﻪ دﺧﻞ َﻣَﻊ‬€ ‫ﻴَْﻬﺎ‬Œِ‫ْﻦ أ‬q ‫ﺎص‬
ٍ ‫ َوﻗ‬â ِ ِ ِ
ٌ َُ َْ ََ َََْ ََ ْ ََ َ َ َ َْ َ ُ َ ْ َُ
‫ﺮأٍة و ‚ ﻳﺪ<ﻬﺎ ﻧﻮاة‬U‫ ا‬M ‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬Â‫اﷲ ﺻ‬ ِ ‫رﺳﻮِل‬
ُ ً َ
.‫َﺴ ِﺒُّﺢ ِﺑِﻪ‬ì @‫أْو ِﺣ‬
Hadrat ‛Ā’ishah bint Abī Waqqās
radiyallāhu ‛anhā narrates from her father
who related that he was with Rasūlullāh
sallallāhu ‛alayhi wa sallam when they
passed a woman who had date pits or
pebbles in front of her which she was using
as counters to say Sub-hānallāh, Sub-
hānallāh…(and Rasūlullāh sallallāhu
‛alayhi wa sallam did not prohibit her from
doing this).
This is a proof for the permissibility of using a tasbīh as
a counter (as confirmed by Shāmī).
To this point, we wrote about dhikr in general. There
are certain specific forms of dhikr for which specific
rewards are mentioned. A few simple forms are quoted
here to serve as examples.
َٰ َ
ُ ‫ا; اﻻ‬
‫اﷲ‬ ِ ِ‫ﻻ‬
Or to add the following to it:
. :‫ﻣﺬي‬Ï‫ اﻟ‬. :‫أﺑﻮ داؤد‬1

ُْ ُ ٌ َُ
‫اﷲ‬
ِ ‫ﻤﺪ رﺳﻮل‬
ُ َ ْ َ ‫اﷲ‬
ُ َ ،‫ﻤﺪ ِﷲ‬ ْ َ
ُ ْ َ &‫ا‬ َ َ ْ ُ
.Ãµ‫ا‬ ِ ،‫اﷲ‬
ِ ‫ﺳﺒﺤﺎن‬
َ ُ َ َْ َ َ
ِ ِ ‫ﻻ ﺣﻮل َوﻻ ﻗﻮة ِاﻻ‬
‫ﺑﺎﷲ‬
َ ُ ْ َُ َ ُ ْ َ ْ َ
ِ ْ ِ ‫اﺳﺘﻐﻔﺮ اﷲ َواﺗﻮب‬
‫ﻪ‬T‫ا‬ ِ
Different forms of salutations to Rasūlullāh sallallāhu
‛alayhi wa sallam. A simple one is:
َُ ٰ ٰ َ َُ ٰ َ ّ َ َ
‫ﻤﺪ‬
ٍ ‫ال‬
ِ M‫ﻤﺪ و‬
ٍ M ‫ﺻﻞ‬ِ !‫ا‬
To sum up: Do not be unmindful of Allāh’s
remembrance irrespective of whether (1) you engage in
a specific form or a general form, (2) you engage in the
same form all the time or different forms for different
times, (3) you engage in dhikr without counting, or by
counting on your fingers or on a tasbīh.
There are certain du‛ā’s for specific occasions and
times. If you are desirous of learning them, consult a
pious ‛ālim. If not, the above examples will suffice. May
Allāh ta‛ālā inspire us all.
Zakāh 268
ZAKĀH
Like salāh, zakāh is a pillar of Islam and an injunction
of major importance. Many verses of the Qur’ān
mention the order to pay zakāh, the rewards for it and
the punishments for not giving it. There are many
verses in which the order to pay zakāh is mentioned
with salāh. These can be very easily found in the
Qur’ān. The one who does not know Arabic can find
them in the translations of the Qur’ān. This is why I
will only quote a few Ahādīth on this subject.
﴾1﴿
ُ Â‫ﻨُْﻪ ﻗََﺎل َﻗﺎَل َرُﺳْﻮُل اﷲ َﺻ‬qَ ‫اﷲ‬ َ َ َ
‫اﷲ‬ ِ
ُ ý ِ ‫ْرد‬Ž‫ ا‬âِ‫ْﻦ أ‬q
َ ِ ‫اء َر‬
َ ْ َُ ََْ ُ َ َ َ ََ َْ َ
.‫اﻹْﺳﻼِم‬ ِ ‫ة “ﻨﻄﺮة‬4‫ ا ﺰ‬:‫ﻋﻠﻴِﻪ وﺳﻠﻢ‬
wa sallam said: “Zakāh is a bridge or a tall
building of Islam.” (If a person does not pay
zakāh, he cannot tread the path of Islam or
he will remain in the bottom level of Islam).
This proves the great status of zakāh, and the severe
loss for not paying it.
.‚‫ دار ا&ﺮﻣ‬، ‫ح‬، \ :‫ اﻷوﺳﻂ‬:Ó‫ا‬Ã‫اﻟﻄ‬1

Zakāh 269
﴾2﴿
َ َْ ٌ َ َ َ َ َْ ُ َ َ َ
‫ ﻳَﺎ َرُﺳْﻮل‬:‫ﻨُﻪ ﻗﺎل ﻗﺎل َرُﺟﻞ ِﻣَﻦ اﻟﻘْﻮِم‬q ‫اﷲ‬ ýِ ‫ْﻦ َﺟِﺎٍﺑﺮ ر‬q
َْ ُ ُْ َُ َ َ َ َ َ ٌُ ¨َ َ
‫اﷲ َﻋﻠﻴِﻪ‬ Â‫اﷲ َﺻ‬ ِ ‫ﺎ;؟ ﻗﺎل رﺳﻮل‬ ِ ِ ‫ة ﻣ‬Ç‫ ِإذا أدى َرﺟﻞ َز‬،‫اﷲ‬ ِ
B َ ‫ﻨُْﻪ‬qَ ‫ﺐ‬ َ
َ ‫َﻘْﺪ َذَﻫ‬cَ ;‫َة َﻣﺎ‬Çَ‫ َﻣْﻦ أ¨دى َز‬:‫َوَﺳﻠَﻢ‬
.‫ُه‬O ِِ
َ ُ ْ‫ﺒ‬qَ ‫ْﻦ َﺟﺎﺑﺮ ﺑ ْﻦ‬qَ
‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‬ Â‫ َﺻ‬Ù ّ >‫اﷲ َﻋﻦ ا‬
ِِ َ ِ ِ ‫ﺪ‬
ِ ِ ِ َِ
َ َ ْ َ َ ْ َ ْ
B ‫ﻨﻚ‬q ‫ﻘﺪ أذﻫﺒﺖ‬c ‫ة ﻣﺎ ِﻚ‬Ç‫ﺖ َز‬
.‫ُه‬O
ْ َ َ َ َ َ َ َ ْ ‫ إَذا أدﻳ‬:‫ﻗََﺎل‬
ِ
Hadrat Jābir radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: “When a
person pays zakāh on his wealth he has removed the
evil of his wealth.” (In other words, the damage and
filth which comes into wealth by not giving zakāh is
removed through it).
This shows that there is no blessing in the wealth on
which zakāh is not given. Details in this regard are to
be found under Hadīth numbers 13 and 14.
﴾3﴿
ُ Â‫ﺖ َرُﺳْﻮَل اﷲ َﺻ‬
‫اﷲ‬ ُ ‫ﻨُْﻪ َﺳﻤْﻌ‬qَ ‫اﷲ‬
ُ ý َ ِ ‫َﻤَﺮ َر‬qُ ‫َﻋﻦ اﺑ ْﻦ‬
ِ ِ ِ ِ
َ‫ة‬Çَ‫َن ُﻳْﺆﻣُﻦ ﺑﺎﷲ َوَرُﺳْﻮ; َﻓﻠْﻴَُﺆّد َز‬4َ ‫ َﻣْﻦ‬:‫َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ َ<ُﻘْﻮُل‬
ِ ِِ ِ ِ ِ ِ
.;‫ﺎ‬ َ
ِِ ‫ﻣ‬
.‚‫ دار ا&ﺮﻣ‬، ‫ ح‬، \ :‫ اﻷوﺳﻂ‬:Ó‫ا‬Ã‫اﻟﻄ‬1

.å‫ ا ﻜﺘﺐ اﻹﺳﻼ‬، ‫ ح‬، \ :‫ﻤﺔ‬Y‫اﺑﻦ ﺧﺰ‬2
Zakāh 270
‛alayhi wa sallam saying: “The one who
believes in Allāh and the Messenger must
pay the zakāh on his wealth.”
This shows that there is a defect in a person’s īmān
when he does not pay zakāh.
﴾4﴿
ْ َ َ ْ ََ َُ َ َ ْ َ ٌ ََ َََ َ ُ ْ َْ ْ َ
‫ﻃﻌﻢ َﻃﻌَﻢ‬
ِ ‫ﻘﺪ‬c ‫ﻌﻠﻬﻦ‬c ‫ ﺛﻼث ﻣﻦ‬:‫ﺔ‬Y‫اﷲ ﺑِﻦ ﻣﻌﺎو‬ ِ ‫ﺒِﺪ‬q ‫ﻦ‬q
ُ ‫ا; إﻻ‬
،‫اﷲ‬ َ ٰ ِ ‫ َوَﻋﻠَﻢ أَْن َﻻ‬،‫ﺣَﺪُه‬ ْ َ َ َََ ْ َ
‫ﺒﺪ اﷲ و‬q ‫ ﻣﻦ‬:‫ﺎن‬ َْ ْ
ِ ِ ِ ‫اﻹ<ﻤ‬
ِ
ُ ْ ٌ َ َ ُ ُ َ َ َّ َ َ َ َ ٰ ْ ََ
َ ْ ٌ َ
.‫ٍم‬Wَ Ô ‫اﻓﺪة َﻋﻠﻴِﻪ‬ ِ ِ ‫ة ﻣ‬Ç‫وأﻋﻄﻰ ز‬
ِ ‫ﺎ; ﻃ ِﻴﺒﺔ ِﺑﻬﺎ •ﻔﺴﻪ ر‬
Hadrat ‛Abdullāh ibn Mu‛āwiyah
sallallāhu ‛alayhi wa sallam said: “There
are three actions which if a person does he
will get the taste of īmān: (1) he worships
Allāh ta‛ālā alone, (2) he believes that there
is none worthy of worship except Allāh
ta‛ālā, (3) he gives the zakāh on his wealth
annually in a manner that his self is happy
about giving it and urges him to give it.
The high rank of zakāh is displayed from the fact that
it is mentioned with belief in the Oneness of Allāh
.ê‫اث اﻟﻌﺮ‬Ï‫ دار إﺣﻴﺎء اﻟ‬، \ :†‫ ا ﻜﺒ‬:Ó‫ا‬Ã‫اﻟﻄ‬1

.( ) ‫ ﺷﻌﺐ اﻹﻳﻤﺎن‬،( ) †‫ ا ﻌﺠﻢ ا ﺼﻐ‬،( ) ‫أﺑﻮ داؤد‬2
Zakāh 271
ta‛ālā. The other point which becomes clear is that the
taste of īmān increases when zakāh is given.
﴾5﴿
ُ Â‫ﻨُْﻪ َﻗَﺎل َﻗَﺎل َرُﺳْﻮُل اﷲ َﺻ‬qَ ‫اﷲ‬ َ
‫اﷲ‬ ِ
ُ ý ّ ِ ‫َْﺮَة َر‬Y‫ ُﻫَﺮ‬â
ِ
َ‫َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ َﻣﺎ ﻣْﻦ َﺻﺎﺣﺐ َذَﻫﺐ َوَﻻ ﻓﻀﺔ َﻻ ﻳَُﺆّدْي ﻣﻨْﻬﺎ‬
ِ ِ ٍ ِ ٍ ِ ِ ِ ِ
َ
َ ْ ُ َ َ ُ ْ َ ُ َ َ َ َْ َ َ َ ْ َ َ
ٍ ‫ن ﻳﻮم اﻟِﻘﻴﺎﻣِﺔ ﺻِﻔﺤﺖ ; ﺻﻔِﺎﺋﺢ ِﻣﻦ ﻧ‬4 ‫ﺣﻘﻬﺎ إِﻻ إِذا‬
‫ﺎر‬
ْ َُ َ َ َ َ ْ ََْ َ
َ‫ ُ»ﻤﺎ‬،‫ﻜ ٰﻮى ﺑَﻬﺎ َﺟﻨْﺒُُﻪ َوَﻇْﻬُﺮُه‬ َ ْ َُ
ِ ‫ﻴ‬c ‫ﺎر ﺟﻬﻨﻢ‬ ِ ‫ ﻧ‬-ِ ‫ﻓﺄﺣ ِ ﻋﻠﻴﻬﺎ‬
َْ َ َ ْ ْ َ ُ ُ َ ْ َ َ ْ َ ْ ُ َ ْ َ ْ ُ ْ َ ُ َ
‫ِﺴ‚ أﻟﻒ‬ï ‫ن ِﻣﻘﺪاره‬4 ‫ ﻳﻮ ٍم‬-ِ ; ‫ﻴﺪت‬qِ‫ﺑﺮدت أ‬
.‫ﺴﻠﻢ‬U ‫وﻫﺬا ﻟﻔﻆ‬...‫َﺳﻨٍَﺔ‬
wa sallam said: The one who stores gold
and silver without paying its due (zakāh)
will find on the day of Resurrection that
tablets will be made with his gold and silver
which will then be heated in the Hell-fire,
and his side, forehead and back will be
branded with them. When the tablets start
to cool, they will be reheated. This will
occur on the day which will extend for
50 000 years (i.e. on the day of
Resurrection)…
.‫ دار ا ﻨﻬﺎج‬، ‫ح‬، \ :‫ ا´ﺨﺎري‬.‫ دار ا ﻨﻬﺎج‬، ‫ ح‬، \ :‫ﺴﻠﻢ‬U1

Zakāh 272
﴾6﴿
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫اﷲ َﺻ‬ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﻦ ﻋ ِ ٍ ّ ر‬q
ْ َ َ
ْ ْ َْ ْ ُ ْ َ ٰ
ْ َ َ َ َ
‫َﻮا ِِﻬْﻢ ﺑِﻘﺪِر‬U‫ أ‬-ِ ‚‫ﺎء ا ﻤﺴِﻠِﻤ‬ ِ َ‫ أﻏِﻨﻴ‬M ‫اﷲ ﻓَﺮض‬ ‫ ِإن‬:‫َوَﺳﻠَﻢ‬
ُ ‫اء إﻻ إَذا َﺟ‬
‫ﺎﻋْﻮا‬ ُ َ َ ُْ َ ََْ ْ ََ ْ ُ َ َ َ ُ ُ َ َ ْ ِ
ِ ِ ‫ﻬﺪ اﻟﻔﻘﺮ‬³ ‫ وﻟﻦ‬،‫ﻘﺮاءﻫﻢ‬c ‫ﺴﻊ‬‰ ‫ا)ي‬
َُ َ ََ ْ ُ ُ َ ْ َ ُ َ ْ َ َ
‫ﺎﺳﺒُُﻬْﻢ‬
ِ ` ‫ن اﷲ‬Ñِ‫ أﻻ َو‬،‫َوﻋَﺮوا إِﻻ ِﺑﻤﺎ ﻳﺼﻨﻊ أﻏِﻨﻴﺎؤﻫﻢ‬
ْ َ
َ َ ّ َ
.‫ًْﻤﺎ‬Tِ ‫ُﻬْﻢ َﻋﺬاﺑًﺎ أ‬Œَ‫َﻌ ِﺬ‬Yُ‫ِﺣَﺴﺎﺑًﺎ ﺷِﺪﻳ ًْﺪا َو‬
Hadrat ‛Alī2 radiyallāhu ‛anhu narrates that
said: Allāh ta‛ālā imposed a certain amount
on the wealthy people [zakāh] which will
suffice the poor. If the poor ever suffer from
hunger and lack of clothing, it will be
because of the actions of the wealthy (who
do not give their zakāh). Remember that
Allāh ta‛ālā will take them to account
severely and inflict a painful punishment on
them.
ْ َْ ٌ ْ َ ُ Â‫ﻗََﺎل َرُﺳْﻮُل اﷲ َﺻ‬
ِ َ‫ْﻞ ِﻸﻏِﻨﻴ‬Y‫ َو‬:‫اﷲ َﻋﻠﻴِﻪ َوَﺳﻠَﻢ‬
‫ﺎء ِﻣَﻦ‬ ِ
َ ُ َ َ‫اﻟُْﻔَﻘَﺮاء ﻳَْﻮَم اﻟﻘﻴ‬
ْ ‫ َر ﻨَﺎ َﻇﻠُﻤْﻮﻧَﺎ ُﺣُﻘْﻮَ“ﻨَﺎ اﻟ‬:‫ﺎﻣِﺔ َ<ُﻘْﻮ ْﻮَن‬
Í
ْ
ِ ِ ِ
. \ ،‫ﻫﻴﺐ‬Ï‫ﻏﻴﺐ واﻟ‬Ï‫ اﻟ‬،‫ا ﻨﺬري‬1

.‫ﺮﻓﻮع ﺣﻜﻤﺎ‬U ‫ ﻋ وﻫﻮ أﺷﺒﻪ ﻜﻨﻪ‬M ‫ﻮﻗﻮﻓﺎ‬U ‫وروى‬2
Zakāh 273
َ
¥ِْ‫ َوَﺟﻼ‬I
ْ ‫ َوِﻋﺰ‬:‫اﷲ َﻋﺰ َوَﺟﻞ‬ ََ ‫ﺖ‬
ُ ‫ﻴَُﻘْﻮُل‬cَ .‫>ﺎ َﻋﻠَﻴْﻬْﻢ‬ َ ‫ﻓََﺮْﺿ‬
ِ ِ
َُ ْ ُ َ َُْ
.‫ﺎﻋَﺪ•ُﻬْﻢ‬ َ‫ﻷﺑ‬
ِ ‫ﻢ َو‬a‫ﻨ‬8‫ﻷدِﻧ‬
Another Hadīth states that on the day of
Resurrection the poor people will complain
before Allāh ta‛ālā about the wealthy ones
by saying: “You had imposed our rights over
them but they did not convey them to us.”
Allāh ta‛ālā will reply: “I take an oath by My
honour and greatness! I will make you My
close friends and distance them.”
﴾7﴿
َ َ ُ َ َ َُْ ُ َ َ ُْ ْ َ ْ َْ ْ َ
‫ْﺮﻧﺎ ِﺑِﺈﻗِﺎم‬Uِ‫ أ‬:‫ﻨﻪ ﻗﺎل‬q ‫اﷲ‬ ýِ ‫ﺴﻌﻮٍد ر‬U ‫اﷲ ﺑِﻦ‬ ِ ‫ﺒِﺪ‬q ‫ﻦ‬q
َ َ َ ََ ّ َ َ َ َْ َ
.;ُ ‫َﻤْﻦ ْﻢ ﻳَُﺰ ِك ﻓﻼ َﺻﻼة‬c ،‫ِة‬4‫ﺎء ا ﺰ‬
ِ ‫<ﺘ‬Ñِ‫ا ﺼﻼِة َو‬
‛anhu narrates: We were ordered to perform
salāh regularly and to pay zakāh. The one
who does not pay his zakāh will find that
even his salāhs are not accepted.
َ َ‫َﻣْﻦ أَﻗ‬
ُ‫ َْﺲ ﺑُﻤْﺴﻠﻢ َ<ﻨَْﻔُﻌﻪ‬8َ‫َة َﻓﻠ‬4َ‫ﺎم ا ﺼَﻼَة َو َْﻢ ﻳُْﺆت ا ﺰ‬
ٍِ ِ ِ
ُ َ
.‫َﻤﻠُﻪ‬q
.( ) †‫ اﻷوﺳﻂ وا ﺼﻐ‬:Ó‫ا‬Ã‫اﻟﻄ‬1
.( ) Ó‫ا‬Ã‫اﻟﻄ‬2
.( )، ‫ ص‬، ‫ ج‬،‫ﻫﻴﺐ‬Ï‫ﻏﻴﺐ واﻟ‬Ï‫ اﻟ‬- Ó‫إﺳﻤﺎﻋﻴﻞ اﻷﺻﺒﻬﺎ‬3
Zakāh 274
Another narration states that he said: The
one who is strict in performing salāh but
does not pay zakāh is not a (complete)
Muslim.
This does not mean that such a person must give up
salāh as well because if he does, he will receive a
separate punishment for it. What this Hadīth means is
that the person must start paying his zakāh as well.
﴾8﴿
‫اﷲ‬ ِ
ِ
َ‫ﺗَُﻪ ُﻣﺜَّﻞ ﻳَْﻮم‬Çَ‫ َﻓﻠَْﻢ ُﻳَﺆّد َز‬،‫اﷲ َﻣًﺎﻻ‬ ُ ‫َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ َﻣْﻦ آﺗَُﺎه‬
ِ ِ ِ
ُ َ َ ْ َ َْ ُّ َُ ْ َ ُ ْ َ ٌ ُ َ َ ْ
‫ {ﻢ‬،‫ <ﻄ ِﻮﻗﻪ ﻳﻮم اﻟِﻘﻴﺎﻣِﺔ‬،‫ﺒَﺘَِﺎن‬8ِ ‫ ُ; َز‬،‫ﺎﻣِﺔ ﺷَﺠﺎع أﻗَﺮع‬ ‫اﻟِﻘﻴ‬
ََ َ ُ َ َ َ ُ ْ ُ َ ُ ْ َ ْ
‫ أﻧﺎ ﻣﺎ ﻚ أﻧﺎ‬:‫ {ﻢ <ﻘﻮل‬،‫ﺪ“ﻴﻪ‬ ‫ﺷ‬ ْ
Ê
ْ
‫ﻌ‬
َ
< ْ َ َ ْ ‫ﻳَﺄ ُْﺧﺬ‬
،‫ﺑﻠﻬﺰﻣﺘﻴﻪ‬
ُ
ِ ِ ِ ِ ِ ِِ
َ َُ َ
.‫ اﻵﻳﺔ‬...‫ا)<َﻦ <ﺒْﺨﻠْﻮن‬
ْ َ َ ْ َ ََ ُ َ ُْ َ
َ
ِ C‫ {ﻢ ﺗﻼ ﻻ `ﺴ‬،‫ك‬-‫ﻛ‬
wa sallam said: If Allāh ta‛ālā has blessed a
person with wealth and he does not give
zakāh for it, then on the day of
Resurrection the wealth will take the form
of a serpent with two black spots on its eyes
(this snake is extremely poisonous) which
will then be strung around his neck. The
serpent will bite at the jaws of the person
Zakāh 275
and say: “I am your wealth which you
accumulated.” Rasūlullāh sallallāhu ‛alayhi
wa sallam then recited this verse:
َ ُ ‫ﻓﻀﻠﻪ‬ْ َ ْ ُ ُ ُٰٰ َ َ ُْ َ َْ َ ْ َ َ ْ َ ‫وﻻ‬ ََ
‫ﻫﻮ‬ ِِ ‫ا)<ﻦ <ﺒﺨﻠﻮن ِﺑﻤﺂ اﺗﻬﻢ اﷲ ِﻣﻦ‬ ِ C‫`ﺴ‬
ْ ُ َ َ َ ْ ُ َ ُ َ ‫ ُ ْ ط‬º َ ‫ﻫﻮ‬
َ ْ َ ‫ﻠﻮا ﺑﻪ‬D
‫ﻳﻮم‬
َْ ‫َ ًْ ُ ْ ط‬
َ ُ ‫ﺑﻞ‬
ِ ِ ِ ‫ ﻬﻢ ﺳﻴﻄﻮﻗﻮن ﻣﺎ‬O ‫ﺧ†ا ﻬﻢ‬
.‫ﻤﺔ‬ َٰ ْ
ِ ‫اﻟﻘﻴ‬
ِ
Those who are miserly with that which
Allāh has given them through His grace
should not think that this miserliness is
good for them. Instead, it is extremely evil
for them. That wealth in which they are
miserly will be made into a necklace and
hung around their necks on the day of
Resurrection.1
﴾9﴿
ُ Â‫ َﻗَﺎل َﻗَﺎل َرُﺳْﻮُل اﷲ َﺻ‬å ّ ِ& ْ ْ َ ْ َ ْ َ
َ ْ َ &‫ا‬
‫اﷲ‬ ِ ِ ‫ﺎد ﺑِﻦ ﻧِﻌﻴِﻢ‬
ِ Y‫ﻦ ِز‬q
َ َ ْ
َ ‫َﻤْﻦ َﺟ‬c ،‫ اﻹْﺳﻼِم‬- ‫اﷲ‬ َ
ُ ‫ أْر َ ٌﻊ َﻓَﺮَﺿُﻬﻦ‬:‫َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ‬
‫ﺎء‬ ِ ِ ِ
َ َ َ ْ ْ َ َْ ْ ُ َ ََ
‫ ا ﺼﻼُة‬.‫ﺌًﺎ َﺣ¨× ﻳَﺄ ِ َ‚ ِﺑِﻬﻦ ِ ﻴًْﻌﺎ‬8‫ﻨُﻪ ﺷ‬q ‚َ ‫ِﺑﺜﻼ ٍث ْﻢ <ﻐِﻨ‬
.‫ا´ﻴِْﺖ‬َ ْ ‫ﺞ‬B ‫ﺎن َوَﺣ‬َ َ ََ ُ َ َ ُ َ َ
‫ﻀ‬U‫ة وِﺻﻴﺎم ر‬4‫وا ﺰ‬

‫ ﻛﺘﺎﺑﻪ‬- ‫ ورواه ا ﻨﺬري‬.‫ﺎد ﺑﻦ ﻧﻌﻴﻢ‬Y‫ﺪ ﻋﻦ ز‬Á‫ﺴﻨﺪ أ‬U ‫ …ﺴﺨﺘﻨﺎ ﻣﻦ‬- ‫ ﻫﻜﺬا وﻗﻊ‬.( ) ‫ﺪ‬Á‫أ‬2
.‫ واﷲ أﻋﻠﻢ‬.‫ اﻷﻗﺪم‬X‫ﻖ ﻋﻤﺎرة و…ﺴﺒﻪ إ‬Y‫ﻫﻴﺐ ﻣﻦ ﻃﺮ‬Ï‫ﻏﻴﺐ واﻟ‬Ï‫اﻟ‬
Zakāh 276
Hadrat ‛Umārah ibn Hazm radiyallāhu
‛alayhi wa sallam said: In addition to belief
in:
‫اﷲ‬
ُْ ُ ٌ َُ ُ َٰ َ
ِ ‫ﻻ ِا; ِاﻻ اﷲ ﻤﺪ رﺳﻮل‬
Allāh ta‛ālā made four things compulsory. If
a person practises on three of them, they
will not avail him unless he does all four.
They are salāh, zakāh, fasting in the month
of Ramadān and pilgrimage to the House of
Allāh.
We learn from this that even if a person has been
performing salāh, fasting and performing hajj, but not
paying zakāh, then these other actions are not enough
for his salvation.
﴾10﴿
ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﻦ أ…ٍﺲ ر‬q
ْ
َ َ َ َْ َ ُ َ َ ََ
.‫ﺎر‬
ِ >‫ ا‬-ِ ‫ِة ﻳﻮم اﻟِﻘﻴﺎﻣِﺔ‬4‫وﺳﻠﻢ ﻣِﺎﻧﻊ ا ﺰ‬
wa sallam said: The one who does not pay
zakāh will go into the Hell-fire on the day of
Resurrection.
.( ) †‫ ا ﺼﻐ‬- Ó‫ا‬Ã‫اﻟﻄ‬1
Zakāh 277
﴾11﴿
‫اﷲ‬ ُ ý َ ِ ‫َﻤَﺮ َر‬qُ ‫َﻋﻦ اﺑ ْﻦ‬
ِ ِ ِ
ْ َ َ َ َُْ ََ ُ َ
ُ‫ﺖ َُﻬﻢ‬ ُ ُ َ ْ َ َ َ َ ََ َْ َ
‫ وﺧِﻔﻴ‬،‫ﻘِﺒﻠﻮﻫﺎ‬c ‫ ﻇﻬﺮت ﻬﻢ ا ﺼﻼة‬:‫ﻋﻠﻴِﻪ وﺳﻠﻢ‬
َ ُ َ ُْ ُ ُ َ ٰ ُ َ ُْ َ ََ ُ َ
.‫ﺎﻓﻘْﻮن‬
ِ ‫ﻚ ﻫﻢ ا ﻤﻨ‬d‫و‬ ِ ‫ ا‬،‫ﻠﻮﻫﺎ‬µ‫ة ﻓﺄ‬4‫ا ﺰ‬
wa sallam said: Salāh is performed in the
presence of all, so people accept the order
to perform it. Zakāh is a secret action, so
they devour it (they do not give it to its
rightful people). Such people are hypocrites.
In other words, some people perform salāh solely
because if they do not, others will come to know of it.
They do not pay their zakāh because none knows about
it. This was the practice of the hypocrites, whereas
Allāh ta‛ālā ordered us to fulfil both obligations.
﴾12﴿
ُْ َُ َ َ َ َ ْ َ ْ َ َََُْ ْ َْ ْ َ
Â‫اﷲ َﺻ‬
ِ ‫ل‬ ‫ﻴِﻪ ﻗﺎل ﻗﺎل رﺳﻮ‬Œِ‫ﻦ أ‬q ‫ﺪة‬Y‫اﷲ ﺑِﻦ ﺑﺮ‬ ِ ‫ﺒِﺪ‬q ‫ﻦ‬q
ُ ‫ﺘََﻼُﻫُﻢ‬Œ‫َة إﻻ ْا‬4َ‫ َﻣﺎ َﻣﻨََﻊ َﻗْﻮٌم ا ﺰ‬:‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ‬
‫اﷲ‬ ُ
ِ ِ
َ َ َ ْ ‫ﻨﻬﻢ ا‬q
.‫ﻤﻄﺮ‬ ُ ُ ْ َ ‫اﷲ‬ َ َ َ ‫رواﻳﺔ إﻻ‬
ُ ‫ﺲ‬ž‫ﺣ‬ َ َ ْ َ .‚ َ ْ ƒ‫ﺑﺎ ّﺴ‬
ِ ٍ ِ ¢‫و‬ ِ ِ ِ ِ
.(‫ار‬£‫( )ﻛﺸﻒ اﻷ‬ ) ‫اﻟ'ار‬1

.(٤٥٧٧) Ó‫ا‬Ã‫اﻟﻄ‬2
Zakāh 278
Hadrat Buraydah radiyallāhu ‛anhu
narrates from his father that Rasūlullāh
sallallāhu ‛alayhi wa sallam said: “When a
nation stops paying zakāh, Allāh ta‛ālā
imposes drought on it.” Another Hadīth
states: “Allāh ta‛ālā withholds rain from it.”
﴾13﴿
َ ُ َ َْ ُ
‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‬ Â‫ َﺻ‬Ùِ >‫ﻨَﻬﺎ أن ا‬q ‫اﷲ‬ ýَ ِ ‫ َِﺸَﺔ َر‬4Wَ ‫ْﻦ‬qَ
َْ ََْ ً َُ َ َ َ َ
.‫ َﻣﺎ ﺧﺎﻟَﻄِﺖ ا ﺼَﺪﻗﺔ َﻣﺎﻻ إﻻ أﻫﻠﻜﺘُﻪ‬:‫ﻗﺎل‬
said: Zakāh destroys the wealth in which it
is mixed.
Zakāh being mixed means that zakāh was compulsory
on that wealth and it is not taken out. Destroying the
wealth means that the wealth itself is destroyed or its
blessing is removed, as mentioned in the next Hadīth.
﴾14﴿
َْ َ َّ ْ ٌ َ َ َ َ
‫ﺑﺮ َوﻻ ٍﺮ إﻻ‬ َْ ْ ََ ُ ْ َ
ٍ -ِ ‫ﺗﻠﻒ ﻣﺎل‬
ِ ‫ ﻣﺎ‬:‫ﺎب‬
ِ ‫ﻤﺮ ﺑِﻦ ا‡ﻄ‬q ‫ﻦ‬q
َ َْ
.‫ِة‬4‫ﺲ ا ﺰ‬žِ ِ
Hadrat ‛Umar radiyallāhu ‛anhu narrates
.( ) ‫ ﻛﺸﻒ اﻷﺳﺘﺎر ﻋﻦ زواﺋﺪ اﻟ'ار‬،( ) ‫ﺷﻌﺐ اﻹﻳﻤﺎن‬1

.‫ﻜﺘﺒﺔ ا ﺮﺷﺪ‬U ، ‫ ح‬، ‫ ص‬، ‫ ج‬،‫ﻦ‬Y‫ﻤﻊ ا´ﺤﺮ‬Æ2
Zakāh 279
said: When wealth is destroyed on land or
at sea, it is because of non-payment of
zakāh.
If wealth is occasionally destroyed or lost despite
having paid zakāh, then this is not destruction or loss
in reality because its reward will be received in the
Hereafter. As for the loss which is experienced due to
not paying zakāh, it is a punishment for which there is
no promise of reward.
﴾15﴿
ّ >‫ ا‬M ََ ْ َ َ َ ََ ُ ْ َ َ ْ َ َ ْ َ ْ َ َ ْ َ ْ َ
Ù ِ َِ Íِ ‫ دﺧﻠﺖ أﻧﺎ وﺧﺎﻟ‬:‫ٍﺪ ﻗﺎﻟﺖ‬Y‫ﻦ أﺳﻤﺎء ِﺑﻨِﺖ ﻳِﺰ‬q
َ ‫َﻘَﺎل‬cَ .‫ذﻫﺐ‬ َ َ ْ ٌَ ْ َ ََْ َ َ َ َ َ َْ َ ُ
:‫>ﺎ‬ ٍ ‫أﺳﻮرة ِﻣﻦ‬ ِ ‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ وﻋﻠﻴﻬﺎ‬Â‫َﺻ‬
ْ َ َ ََ ََ َ َ َ َْ ُ َ ْ َ َ َُ َ َ ْ َُ
‫¦ﺎﻓﺎن أن‬ِ ‫ أﻣﺎ‬:‫ ﻗﺎل‬.‫ ﻻ‬:‫ﻘﻠﻨﺎ‬c :‫ﺗﻪ؟ ﻗﺎﻟﺖ‬Ç‫ﻌﻄﻴﺎن ز‬ ِ ِ ‫أ‬
ُ َ Çَ َ َ ّ َ َ ْ ً َ ْ َ ُ ‫ﻤ‬Q‫ﺴﻮر‬‰َ َُ ّ َُ
.‫ﺗﻪ‬ ‫ﻧﺎر؟ ِأدﻳﺎ ز‬
ٍ ‫ﻣﻦ‬
ِ ‫أﺳﻮرة‬
ِ ‫اﷲ‬ ‫ﺎ‬ ِ
Hadrat Asmā’ bint Yazīd radiyallāhu ‛anhā
narrates: My aunt and I went to Rasūlullāh
sallallāhu ‛alayhi wa sallam while we were
wearing gold bangles. He asked us: “Do you
give the zakāh for these bangles?” We
replied: “No.” Rasūlullāh sallallāhu ‛alayhi
wa sallam said: “Do you not fear that Allāh
ta‛ālā will make you wear bangles of fire?
You must give the zakāh for them.”
The following points are established from the above
Ahādīth:
.‫ﻮﺳﺴﺔ ا ﺮﺳﺎﻟﺔ‬U ، ‫ح‬، \ :‫ﺪ‬Á‫أ‬1

Zakāh 280
1. The obligation and virtue of zakāh.
2. The consequences and punishment for not
paying zakāh. In this world it entails destruction
of one’s wealth or absence of blessings. In the
Hereafter it entails the Hell-fire.
3. The salāh, fasting and other acts of worship of a
person who does not pay zakāh are not
accepted.
4. The condition of a person not paying zakāh is
similar to that of a hypocrite. This was explained
under Hadīth number 11.
5. Zakāh is likened to the rights of fellow humans,
as explained under Hadīth number six. In this
way, the emphasis on zakāh is more than other
acts of worship.
I now present a few essential points on zakāh:
Zakāh is compulsory on several items.
(1) Gold and silver whether in the form of coins, notes,
utensils or jewellery; whether in your possession, owed
to you for which you have proof or acknowledged by
your debtor.
If the gold and/or silver reach the nisāb amount and
they are under your ownership for one lunar year, then
one fortieth of it will be compulsory as zakāh.
(2) Stock in trade when it is equal to or more than the
nisāb amount. Its value can be ascertained by the
amount of stock as well. There are many Muslims on
whom zakāh is compulsory because there are very few
who do not own this amount of jewellery or stock in
trade, yet they are unmindful of it. Particular attention
must be given in this regard.
Zakāh 281
(3) Livestock – camels, cattle, buffaloes, sheep and
goats – which are kept for milk and breeding purposes,
and are left to graze. The minimum number which
makes zakāh on these animals can be learnt from the
‛ulamā’.
(4) The produce of ‛ushrī land. Rulings in this regard
must also be learnt from the ‛ulamā’.
Sadaqatul Fitr
This is compulsory on the day of ‛īd on all those who
are liable for zakāh. Sadaqatul fitr has to be paid for
one’s self and for one’s minor children. There are also
some people who, although zakāh is not wājib on them,
are liable to pay sadaqtul fitr. Refer to the ‛ulamā’ for
an explanation.
The most eligible recipient of zakāh is your poor
relative, whether he lives nearby or in a distant place.
This is followed by the poor of one’s residential area. If
residents of another area are poorer, they will have
more right.
Zakāh cannot be given to the Banū Hāshim, i.e. the
descendants of Rasūlullāh sallallāhu ‛alayhi wa sallam.
Zakāh cannot be given to one’s ascendants,
descendants and to spouses.
It is not permissible to give zakāh for a masjid or
funeral arrangements. It may be given to the family
members of the deceased who will then have the choice
of using it for the funeral arrangements if they wish.
It is not permissible to give zakāh to every type of
organization or madrasah administrators until they are
questioned about the manner in which they spend the
zakāh monies. Once they give an answer, you must
Zakāh 282
consult an ‛ālim and check with him if zakāh is fulfilled
if it is spent in the manner described by them.
Poverty is a major cause of Muslims’ physical and
spiritual stress. Zakāh is a sufficient treatment for it. If
the wealthy abstain from unwarranted spending and
extravagance, and strong and healthy people do
physical tasks and jobs, and those who are weak and
excused are assisted through zakāh, not a single
Muslim will remain hungry and unclothed. This point
is clearly made by Rasūlullāh sallallāhu ‛alayhi wa
sallam in Hadīth number six.
Other Charitable Works 283
OTHER CHARITABLE AND WELFARE WORKS

Do not become unconcerned and merciless after having
fulfilled your zakāh. Do not think to yourself that now
you have no other social responsibilities. Zakāh is just
one responsibility. There are many other works where
we have to spend our wealth if the occasion demands
it. If a person does not have the wealth or the task does
not need wealth, it is also necessary to aid with one’s
life. The status and level of what is necessary can be
learnt from the ‛ulamā’. A short proof will be provided
from the Qur’ān and Hadīth, and we will revert to a few
details.
‫ﺎل‬ َ ْ ‫ ا‬- ‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ أََﻻ إن‬

‫ﻤ‬ ُ Â‫ َﺻ‬Ù ّ >‫ﺎﻃَﻤَﺔ َﻋﻦ ا‬ َ ْ َ
ِ ِ ِ ِِ ِ ِ ‫ﻦ ﻓ‬q
َْ َ َْ ْ ‫ ُ{ﻢ ﺗََﻼ ٰﻫِﺬِه اْﻵﻳََﺔ اﻟ‬.‫ِة‬4َ‫ﻘﺎ ِﺳَﻮى ا ﺰ‬Üَ &
َ
‫َﺲ‬8‫ ﻟ‬:‫ا´ﻘَﺮِة‬ -ِ Í ِ
ُ َ B ُ ْ َ ْ
...‫ْﻢ‬a‫ أن ﺗَﻮﻟْﻮا ُوُﺟْﻮﻫ‬Ãِ ‫اﻟ‬
Hadrat Fātimah bint Qays radiyallāhu
‛anhā narrates that Rasūlullāh sallallāhu
‛alayhi wa sallam said: “In addition to
zakāh, there are other obligations on
wealth.” Rasūlullāh sallallāhu ‛alayhi wa
sallam then read this verse (in support of
what he said):
َْ ْ َ َْ
ْ B َ ُ ‫ان‬
...‫ﺗﻮﻟﻮا‬ Ã‫اﻟ‬
ِ ‫ﺲ‬8‫ﻟ‬
The proof from this verse is that Allāh ta‛ālā mentions
zakāh and spending from one’s wealth on certain
.å‫ دار اﻟﻐﺮب اﻹﺳﻼ‬. - ‫ ح‬. - \ :‫ﻣﺬي‬Ï‫اﻟ‬1

occasions. This shows that these occasions are
different from the paying of zakāh.1
What we said at the beginning is proven from the
Qur’ān and Hadīth from the above narration. A few
examples of other charities are given in Tībī and Mirqāt.
For example, do not refuse a beggar or a person who
asks you for a loan. Do not refuse everyday items of
use such as water, salt, fire, etc. These items must be
given for free.
Qur’ānic verses
﴾1﴿
ْ َ ْ ْ ُ ََْ
‫اﷲ‬
ِ ِ -ِ ‫واﻧﻔﻘﻮا‬
ِ
1 The full verse reads as follows:

َ ٰ َْ َ ْ َْْ َ َ َ ٰ ْ َ ْ ‫ﻦ‬aٰ ‫ﻤﻐﺮب َوﻟ‬ ْ َْ َ ْ َْ ََ ْ ُ َْ ُ ُ ْBَُ ْ َ ْ َ َْ
‫ﺌﻜﺔ‬
ِ ِ ‫ﺧﺮ وا ﻤﻠ‬ ِ ِ ‫ﻮم اﻵ‬T‫وا‬ِ ‫ﺑﺎﷲ‬
ِ ِ ‫ ﻣﻦ اﻣﻦ‬Ã‫اﻟ‬ ِ ِ ِ ِ ‫ق وا‬v‫ﻤ‬ِ ِ ‫ﻢ ِﻗﺒﻞ ا‬a‫ أن ﺗﻮﻟﻮا وﺟﻮﻫ‬Ã‫اﻟ‬ ِ ‫ﺲ‬8‫ﻟ‬
َ َ ْ َ ‫ْ ﻻ‬ َ ْ َ َ ْ ٰ َْ َ ٰ َْٰ َ ٰ ْ ُْ َ ّ ُ ٰ َ َ َْ َ َٰ ‫َ ْ ٰ َ ّ َ ج‬
¢‫و‬ ِ ‚‫ﺴﺂﺋﻠ‬ ِ ِ ‫ﻴﻞ وا‬ž‫ﺴ‬ ِ ‫ﻦ ا‬Œ‫ﻜ‚ وا‬ ِ ‫ وا ﻤﺴ‬x‫ﺘ‬T‫ وا‬J‫ ﺣﺒ ِﻪ ذوي اﻟﻘﺮ‬M ‫ ا ﻤﺎل‬æ‫‚ وا‬ž>‫وا‬ ِ ‫ﺐ‬ِ ‫واﻟﻜﺘ‬
ِ
ْ ْ ِ ْ ¨ ‫ٰ َ ِج ِْ ُ ْ ُ ْ َ َ ْ ْ َ ٰ َ ُ ج‬ َ َٰ َ ٰ َََ ‫ّ َ ج‬
‫&آء‬ َ
‫ا´ﺄﺳﺂء وا‬ َ َ َ
-ِ ‫ﻦ‬YÃ َ ْ َ َ
ِ ِ ِ ِ ‫ﺑﻌﻬﺪﻫﻢ ِإذا ﻋﻬﺪوا وا ﺼ‬ ِ ِ ِ ‫ ا ﺰﻛﻮة وا ﻤﻮﻓﻮن‬æ‫ﻗﺎب وأﻗﺎم ا ﺼﻠﻮة وا‬ ِ ‫ا ِﺮ‬
َ ْ ُ ُْ ُ ُ َ ٰ َُ ‫َ ْ َ َْْ ط ُ ٰ َ ْ َ َ َ ُْ ط‬
.‫ِﻚ ﻫﻢ ا ﻤﺘﻘﻮن‬d‫ا)<ﻦ ﺻﺪﻗﻮا وأو‬ ِ ‫ِﻚ‬d‫ا´ﺄس أو‬ ِ ‚‫وﺣ‬ ِ
Virtue is not merely that you turn your faces towards the
east or the west - but great virtue is of him who believes in
Allāh, the Last Day, the angels, all the Books, and the
Prophets; and gives wealth, out of His love, to relatives, the
orphans, the needy, the travellers, the beggars, and in the
freeing of slaves (and captives); and is constant in salāh, and
continually gives the zakāh; and (virtuous are) the keepers of
their promise when they make a promise, and the patient in
adversity and hardship, and at the time of war. These are the
people who are true, and it is these who are pious. (Sūrah al-
Baqarah, 2: 177)
Continue spending in Allāh’s cause.1
﴾2﴿
ً َ ْ َ َُ ُ َ ٰ ُ َ ً َ َ ً ْ َ َ ُ ُْ ْ َ ْ َ
‫أﺿﻌﺎﻓﺎ‬ ; ‫ﻴﻀ ِﻌﻔﻪ‬c ‫<ﻘﺮض اﷲ ﻗﺮﺿﺎ ﺣﺴﻨﺎ‬ ِ ‫ا)ي‬ِ ‫ﻣﻦ ذا‬
ًَْ َ
‫ﻛﺜ†ة‬
ِ
Who is that person who will lend to Allāh a
good loan? Thereafter Allāh will multiply it
numerous times.2
﴾3﴿
ْ ُ ْ ُ ‫وﻣﺎ‬
ْ ‫ﻨﻔﻘﻮا‬ ََ ‫ط‬ َ ْB ُ ْ ُ ْ ُ ×‫ﺣ‬ ¨ َ Ã‫ﻟﻦ َ َﻨﺎ ُﻮا ْاﻟ‬
َْ
‫ﻣﻦ‬
ِ ِ ‫«ﺒﻮن‬ ِ ‫ﻤﺎ‬Uِ ‫ﻨﻔﻘﻮا‬ِ ِ
ٌ ْ َ ‫اﷲ ﺑﻪ‬
َ ‫ﻓﺎن‬ َ ْ َ
.‫ﻋﻠﻴﻢ‬
ِ ِِ ِ ‫ ٍء‬ö
You will never be able to acquire perfection
in virtue until you spend something of what
you love. And whatever you spend, Allāh is
aware of it.3
﴾4﴿
َ ْ ُ ّ ْ ّ ْ َ ٰ
‫ﻋﺮﺿﻬﺎ ا ﺴٰﻤٰﻮُت‬
َ ُ ْ َ ‫وﺟﻨﺔ‬
ٍ َ ‫ﻢ‬aِ ‫ِﻣﻦ ر‬ ٍ َ ِ X‫ِإ‬
‫ﻣﻐﻔﺮة‬ ُْ ََ
‫وﺳﺎرﻋﻮآ‬
ِ
َ ُْ ُْ َ ْ َْ ُْ ْ ُ ‫ﻻ‬ ُ َْْ َ
‫آء‬Å
ِ ‫ ا‬-ِ ‫<ﻨﻔﻘﻮن‬ ِ ‫ا)<ﻦ‬ ِ .‚‫ﻠﻤﺘﻘ‬
ِ ِ ‫أﻋﺪت‬ ِ ‫واﻷرض‬
.‫&آء‬
ِ ‫َوا‬

Hasten towards forgiveness of your
Sustainer and towards Paradise whose
breadth is the heavens and the earth -
prepared for the pious who go on spending
in prosperity and in adversity.1
﴾5﴿
َ ْ َُ َ ْ ََ ْ ُ َ ُ َْ َ ْ ْ ُْ َ
ُ ُ َ ‫ﺑﺄن‬
‫ﻬﻢ‬ ٰ َ ْ ‫اﷲ‬
َ ‫إن‬
ِ ‫ﻮا ﻬﻢ‬U‫ﻤﺆﻣﻨ‚ أ•ﻔﺴﻬﻢ وأ‬ ِ ِ ‫ى ِﻣﻦ ا‬Ï‫اﺷ‬ ِ
ُ َْ
‫ﻨﺔ‬°‫ا‬
Allāh has purchased from the Muslims
their lives and their wealth for the price
that for them is Paradise.2
﴾6﴿
َ ْ ُ َ ْ َ َ ًَْ َ َ ًَْ َ ً َ ََ َ ْ ُ ْ ُ َ َ
ً َ ‫<ﻘﻄﻌﻮن‬
‫وادﻳﺎ ِإﻻ‬
ِ ‫ﻛﺒ†ة وﻻ‬ِ ‫ﺻﻐ†ة وﻻ‬ ِ ‫وﻻ <ﻨ ِﻔﻘﻮن •ﻔﻘﺔ‬
َ
َ ْ ُ َ ْ َ ْ ُ َ َ َ َ ْ ُ ُ ُ َ ْ َ ْ َُ َ ُ
.‫<ﻌﻤﻠﻮن‬ ‫ﻧﻮا‬4 ‫ﻬﻢ اﷲ أﺣﺴﻦ ﻣﺎ‬Y‫ﺠﺰ‬T
ِ ِ ‫ﻛﺘﺐ ﻬﻢ‬ ِ
They do not spend any sum – be it small or
great – nor do they traverse any field, but
that it is written in their favour so that
Allāh may recompense them with the best
of what they used to do.3

﴾7﴿
ّ َُ ََ ْ َ ْ ْ ْ ‫ﺣﻘﻪ َوا‬
َ ْ َ ‚‫ﻤﺴﻜ‬ ٰ ْ ُْ َ َٰ
ُ َ J‫اﻟﻘﺮ‬
‫ﺒﺬْر‬
ِ ‫ﻴﻞ وﻻ‬ž‫ﺴ‬
ِ ِ ‫ا‬ ‫ﻦ‬Œ‫وا‬ ِ ِ ‫وا ِت ذا‬
ًْ َِْ
‫ﺒﺬﻳﺮا‬
Give to the kinsman his right, and to the
needy and the traveller. And do not
squander senselessly.1
﴾8﴿
ُ ُ ْ ُ ‫ﻬﻮ‬c
َ ُ َ ‫ء‬ö َ ْ ّ ْ ُ ْ ََْ َ َ
‫ﻠﻔﻪ‬áِ ٍ ْ ‫ﻣﻦ‬ ِ ‫وﻣﺂ ا•ﻔﻘﺘﻢ‬
Whatever it be that you spend, He replaces
it.2
﴾9﴿
ً ْ َ ‫ﻴﻤﺎ‬ÀY‫و‬
‫واﺳ†ا‬ ً ْ َ ‫ﺴﻜﻴﻨﺎ‬U
ً ْ ْ ‫ﺣﺒﻪ‬ُّ َٰ َ َ َ ُْ َُْ
ِ ِ ِ ِ ِ ِ M ‫ﻄﻌﻤﻮن اﻟﻄﻌﺎم‬Y‫و‬
ِ
They give food, for His love, to the needy,
the orphan and the prisoner.3

2 Sūrah Saba’, 34: 39.
3 Sūrah ad-Dahr, 76: 8.
Ahādīth
﴾1﴿
َ َْ ُ ُْ َ َ ٰ َ ْ َ ْ َْ َ َ َ َْ َ
.‫أﻧﻔﻖ َﻋﻠﻴﻚ‬
ِ ‫ﻦ ادم‬Œ‫أﻧﻔﻖ ﻳﺎ ا‬
ِ ‫ﻋﻠﻴِﻪ وﺳﻠﻢ‬
wa sallam said: Allāh ta‛ālā says: “O
children of Ādam! Spend (in good causes)
and I will spend on you.”
﴾2﴿
ٍ ِ ‫ﻦ‬q
ُ َ َ َ َ ْ َ َ ََْ B َ B ُ
.‫ْﻢ‬a‫ن “ﺒْﻠ‬4 ‫ﻣﻦ‬ ‫ َوا ﻘﻮا ا ﺸﺢ ﻓِﺈن ا ﺸﺢ أﻫﻠﻚ‬...‫َوَﺳﻠَﻢ‬
said: “Save yourself from greed because it
destroyed those before you.”
.( ) ‫ﺴﻠﻢ‬U2
﴾3﴿
ُ ‫ﻨُْﻪ َﻗَﺎل َﻗَﺎل َرُﺳْﻮُل‬qَ ‫اﷲ‬ ُ ý ْ ْ َ ْ َ ْ َ
َ ِ ‫ا‡ ُْﺪرّي َر‬
‫اﷲ‬ ِ ِ ‫ ﺳِﻌﻴٍﺪ‬âِ ‫ﻦ أ‬q
ْ َ َ
َ ْ ‫ ﻷْن َ<ﺘََﺼﺪَق ا َﻤْﺮُء‬:‫اﷲ َﻋﻠَﻴِْﻪ َوَﺳﻠَﻢ‬
‫ َﺣﻴَِﺎﺗِﻪ ِﺑَﺪْرﻫٍﻢ‬- ُ Â‫َﺻ‬
ِ
َْ َ َ َ َْ َ ٌْ َ
.‫ْﻮِﺗِﻪ‬Uَ ‫† ُ; ِﻣْﻦ ان <ﺘََﺼﺪق ِﺑَﻤﺎﺋٍﺔ ِﻋﻨﺪ‬ ‫ﺧ‬
wa sallam said: “It is better for a person to
spend a single dirham in charity in his
lifetime than spending 100 dirhams in
charity when he is on his deathbed.”
﴾4﴿
ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﻦ ﻋ ِ ٍ ّ ر‬q
َ َ َ َ َ َْ َ َ َ
.‫ا´ﻼَء ﻻ <ﺘَﺨﻄﺎﻫﺎ‬ ‫ﺎدُرْوا ِﺑﺎ ﺼﺪﻗِﺔ ﻓِﺈن‬ َ َ َ
ِ ‫َوﺳﻠﻢ ﺑ‬
Hadrat ‛Alī radiyallāhu ‛anhu narrates that
said: “(As far as possible) be hasty in giving
charity because a calamity cannot surpass
it.”
Charity stops a calamity. In addition to the reward for
charity, a worldly benefit is mentioned here.
.( ) ‫أﺑﻮ داؤد‬1
.( ) ‫ة ا ﺼﺎﺑﻴﺢ‬t‫ﺸ‬U ،( ) ‫ﺟﺎﻣﻊ اﻷﺻﻮل‬2
﴾5﴿
‫اﷲ‬ ِ
ِ
ََ ّ َ ْ َ ْ ََْ ْ َ َ َ َ ْ َ َ ََ َْ َ
‫ﺐ وﻻ‬ ٍ ‫ﺐ ﻃ ِﻴ‬ ٍ ‫ ﻣﻦ ﺗﺼﺪق ِﺑﻌﺪِل ﻤﺮٍة ِﻣﻦ ﻛﺴ‬:‫ﻋﻠﻴِﻪ وﺳﻠﻢ‬
ْ ُ ْ ُ َ َ َ ُ ‫َ<ﺘََﻘﺒُﻞ‬
‫ﻴَِﻤﻴِﻨِﻪ {ﻢ ﻳَُﺮ ِّﻴَﻬﺎ‬Œِ ‫اﷲ <ﺘَﻘﺒﻠَﻬﺎ‬ ‫ن‬Ñِ‫ َو‬،‫اﷲ ِإﻻ َﻃ ِﻴّﺒًﺎ‬
ْ َْ َ ُ َ ُُ ُ ُ َ ّْ َُ َ َ
.‫ َﺒَِﻞ‬°‫ْﻮن ِﻣﺜﻞ ا‬a‫ أَﺣﺪ_ْﻢ ﻓﻠﻮُه َﺣ¨× ﺗ‬ê ِ ‫ﺎﺣِﺒِﻪ ﻛﻤﺎ ﻳﺮ‬
َ
ِ ‫ِﺼ‬
wa sallam said: When a person gives the
equivalent of one date from his pure
earnings in charity – and Allāh only accepts
what is pure – Allāh takes it in His right
hand (the meaning of this is known to Allāh
alone) and increases it just as you take care
of a foal. Allāh increases [the date] until it
becomes the size of a mountain.
﴾6﴿
ُ ý َ ‫َْﺮَة‬Y‫ ُﻫَﺮ‬â َ ْ َ
ِ ِ ‫ﻦ أ‬q
.‫ﺎل‬ َ ْ ٌَ َ َ ْ َ ََ َ َ ََ َْ َ
ٍ ‫ﻋﻠﻴِﻪ وﺳﻠﻢ ﻣﺎ •ﻘﺼﺖ ﺻﺪﻗﺔ ِﻣﻦ ﻣ‬
wa sallam said: Giving in charity does not
. ‫ ح‬، \ :‫ﺴﻠﻢ‬U .‫ دار ا ﻨﻬﺎج‬، ‫ح‬، \ :‫ا´ﺨﺎري‬1

.( ) ‫ﺴﻠﻢ‬U2
allow wealth to decrease (rather, a person’s
income increases, he experiences blessings,
or rewards increase in his favour).
﴾7﴿
ُ Â‫ َرُﺳْﻮُل اﷲ َﺻ‬¥ َ
‫اﷲ‬ ِ ْ ‫ﻨُْﻪ َﻗَﺎل َﻗَﺎل‬qَ ‫اﷲ‬
ُ ý َ ِ ‫ َذّر َر‬â
ِ ٍ ِ
ْٰ َ ْ َ ََْ ًْ َ ْ ْ ْ َ َ َ
±‫ﺌﺎ و ﻮ أن ﺗﻠ‬8‫ ﻻ «ِﻘَﺮن ِﻣَﻦ ا ﻤﻌُﺮْوِف ﺷ‬:‫َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‬
َ
ْ َ َ َ
.‫ﺎك ِﺑَﻮﺟٍﻪ َﻃِﻠٍﻖ‬ ‫أﺧ‬
wa sallam said: Do not consider any type of
good to be insignificant even if it means
meeting your (Muslim) brother with a
smiling face.
﴾8﴿
َ‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠﻢ‬ ُ Â‫ َﺻ‬Ù ّ َ ّ َ َْْ َُْ ْ َ ْ َ
ِ ِ ِ >‫ اﻷﺷﻌِﺮ ِي ﻋِﻦ ا‬È‫ﻮ‬U ٰâِ ‫ﻦ أ‬q
َ
ْ ْ ْ َ َ َ َ َ ُْ َ َ ٌَ َ َ ْ ُ ّ ُ Mَ :‫ﻗََﺎل‬
.‫ﺪ‬³ ِ ‫ﻤﻦ ﻢ‬c ،‫اﷲ‬ ِ Ùِ ‫ ﻳﺎ ﻧ‬:‫ﻘﺎ ﻮا‬c .‫ﺴِﻠٍﻢ ﺻﺪﻗﺔ‬U Ô ِ
ْ َ َْ ْ َ ُْ َ ُ َ َََ ُ َ ْ َ ُ َََْ َ ُ َ ْ َ َ َ
.‫ﺪ‬³ ِ ‫ ﻓِﺈن ﻢ‬:‫ ﻗﺎ ﻮا‬.‫ﺘﺼﺪق‬Y‫ﻴﻨﻔﻊ •ﻔﺴﻪ و‬c ‫ﻴِﺪِه‬Œِ ‫ﻗﺎل <ﻌﻤﻞ‬
َ َ ْ َ َْ ْ َ ُْ َ
‫ ﻗﺎل‬.‫ﺪ‬³ ْ ُ ْ َ ْ َ َْ َ َ َ ُ ْ ُ َ َ
ِ ‫ ﻗﺎ ﻮا ﻓِﺈن ﻢ‬،‫ ذا ا&ﺎﺟِﺔ ا ﻤﻠﻬﻮِف‬M ‚‫ ﻳِﻌ‬:‫ﻗﺎل‬
ٌَ َ َ ْ ْ ُ َ ْ ُ ْ َْ ْ َ ْ َْ َ
.‫ ﻓﺈ•َﻬﺎ ُ; َﺻَﺪﻗﺔ‬v ّ
ِ ‫ﻤِﺴﻚ ﻋِﻦ ا‬Tِ ‫ﻓﻠﻴﻌﻤﻞ ِﺑﺎ ﻤﻌﺮوِف و‬
.‫ دار ا ﻨﻬﺎج‬، ‫ ح‬، \ :‫ﺴﻠﻢ‬U1

.‫ دار ا ﻨﻬﺎج‬، ‫ ح‬، \ :‫ﺴﻠﻢ‬U .‫ دار ا ﻨﻬﺎج‬، ‫ ح‬، \ :‫ا´ﺨﺎري‬2
Hadrat Abū Mūsā Ash‛arī radiyallāhu ‛anhu
wa sallam said: “Some charity or the other
is obligatory on every Muslim.” The people
asked: “What if a person does not have
anything?” Rasūlullāh sallallāhu ‛alayhi wa
sallam said: “He must do physical work
with his hands (and earn money). He must
then spend it for his needs and give in
charity as well.” The people asked: “What if
a person cannot do this much also (due to a
valid reason)? Or (inadvertently) does not do
this?” Rasūlullāh sallallāhu ‛alayhi wa
sallam said: “He must help a needy person
(because this is also charity).” The people
asked: “What if he cannot do this much
also?” Rasūlullāh sallallāhu ‛alayhi wa
sallam said: “He must teach a good deed to
someone.” The people asked: “What if he
cannot do this?” Rasūlullāh sallallāhu
‛alayhi wa sallam said: “He must not cause
harm to anyone. This is also a charity in his
favour.”
These different acts are referred to as charity because
just as people benefit from charity, they benefit from
these good actions. No matter what, the basic meaning
of charity is to spend one’s wealth in Allāh’s cause.
Look at the mercy [of Rasūlullāh sallallāhu ‛alayhi wa
sallam] when he included “not causing harm to others”
under “conveying benefit to others”!
﴾9﴿
‫اﷲ‬ ِ
ِ
ْ‫ ﻳَﻮٍم‬Ôُ ‫ ﻣَﻦ ا>ﺎس َﻋﻠَﻴْﻪ َﺻَﺪﻗٌَﺔ‬Kٰ ‫ َﺳَﻼ‬Ô Bُ َ َ َ َْ َ
:‫ﻋﻠﻴِﻪ وﺳﻠﻢ‬
ِ ِ ِ
ْ
ُ ْ ‫ﻌ‬Yُ‫ َو‬،‫َ ْ‚ َﺻَﺪﻗٌَﺔ‬ƒْ ‫‚ اﻹﺛ‬ َ ْ Œَ ‫ َ<ْﻌﺪل‬.‫ﻴْﻪ ا ﺸْﻤُﺲ‬c ‫َ ْﻄﻠُُﻊ‬
ُ
‚ ِ ِ ِ ِ ِ ِ
َ َ َ
َ َ‫ُﻊ َﻋﻠﻴَْﻬﺎ َﻣﺘ‬cَ‫ﺤﻤُﻞ َﻋﻠﻴَْﻬﺎ أْو ﻳَْﺮ‬ ْ ََ ٰ
َ َ َُ
‫ﺎﻋُﻪ‬ ِ ‫ﻴ‬c ‫ داﺑِﺘِﻪ‬M ‫ا ﺮﺟﻞ‬
َ َُ َ ُ ٌَ َ ُ ُ َْ ٌَ َ َ
Xِ‫ﻄَﻬﺎ إ‬Bá ‫ ﺧْﻄَﻮٍة‬Ø‫ و‬،‫َﻤﺔ اﻟﻄ ِﻴّﺒَﺔ َﺻﺪﻗﺔ‬Ú ِ ‫ واﻟ‬،‫ﺻﺪﻗﺔ‬
ٌَ َ َْٰ ْ ٌَ َ ٰ
.‫ِْﻖ َﺻﺪﻗﺔ‬Y‫ِﻤﻴُﻂ اﻷذى َﻋِﻦ اﻟﻄِﺮ‬Yُ‫ َو‬،‫ﻮة َﺻﺪﻗﺔ‬ ِ ‫ا ﺼﻠ‬
wa sallam said: A charity equal to each
joint of the body is obligatory. Meting out
justice between two people is charity.
Helping a person to get onto his conveyance
or loading his goods is charity. A kind word
(which lifts the spirits of a person) is
charity. Each step taken towards salāh is
charity. Removing a harmful object from a
path is charity.
Another narration of Sahīh Muslim explains the above
Hadīth further. There are 360 joints in the human
body. The person who does this number of good deeds
in a day has saved himself from the Hell-fire.2
.( ) ‫ا´ﺨﺎري‬1
﴾10﴿
‫اﷲ‬ ِ
ِ
ُ َ ً َ ْ B َُ ُ َ َ ْ َ ََ َْ َ
‫ ِﻣﻨﺤﺔ وا ﺸﺎة‬7‫ﺼ‬ِ ‫ ِﻧﻌﻢ ا ﺼﺪﻗﺔ ا>ﺎﻗﺔ ا‬:‫ﻋﻠﻴِﻪ وﺳﻠﻢ‬
َ َ ‫وﺗﺮوح‬ُ ْ ُ َ َ ‫ﻐﺪو ﺑﺈﻧﺎء‬ ُ َْ ً َ ْ B
.‫ﺑﺂﺧﺮ‬ ِ ٍ ِِ ْ ،‫ ِﻣﻨﺤﺔ‬7‫ﺼ‬ ِ ‫ا‬
wa sallam said: An excellent form of charity
is to loan your milking camel or goat to a
person who asks for it, and then fills a
container of milk in the morning and
evening (who milks it and consumes the
milk, and returns it when it stops
producing milk).
﴾11﴿
‫اﷲ َﻋﻠﻴِﻪ‬ Â‫اﷲ َﺻ‬ ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﻦ أ…ٍﺲ ر‬q
ْ َ
ُُ ََ ًْ َ ُ َ َْ ْ ًَْ ُ َْ ْ ُ ْ َ َ ََ
‫ﻞ‬µ‫ﻴﺄ‬c W‫<ﻐﺮس ﻏﺮﺳﺎ أو ﻳﺰرع زر‬ ِ ‫ﺴﻠﻢ‬Uٍِ ‫ ﻣﺎ ِﻣﻦ‬:‫وﺳﻠﻢ‬
ٌَ َ َ َ ٌَْ َ ْ ٌَ ْ َ‫ﻃ† أ‬ ُْ
.‫ن ُ; ِﺑِﻪ َﺻَﺪﻗﺔ‬4 ‫ﺑﻬﻴﻤﺔ إﻻ‬ ِ ‫و‬ ‫أ‬ ‫إ…ﺴﺎن‬ ‫و‬ ٌ ْ َ ‫ﻣﻨﻪ‬
ِ
said: When a Muslim plants a tree or
farmland, and humans, birds and other
.( ) ‫ﺴﻠﻢ‬U ،( ) ‫ا´ﺨﺎري‬1
.( ) ‫ا´ﺨﺎري‬2
animals eat of it; it will be a charity in his
favour.
A narration of Sahīh Muslim on the authority of Hadrat
Jābir radiyallāhu ‛anhu states that the person will
receive the reward of charity even for what is stolen
from it.
Although the owner did not intend for any thief to
benefit from it, he receives the reward of charity. How
merciful Allāh ta‛ālā is!
﴾12﴿
َ‫ﺮت‬Uَ ،‫َﺴﺔ‬U‫ْﻮ‬Uُ ‫َﺮأَة‬Uْ‫ﻨُْﻪ ُﻏﻔَﺮ ﻻ‬qَ ‫اﷲ‬ ُ َ َ َ َ ْ َ ُ ْ َ ْ َ
ýِ ‫ﺮة ر‬Y‫ ﻫﺮ‬âِ ‫ﻦ أ‬q
ٍ ِ ٍ ِ ِ
ُ ْ ُ ُ ْ َ َ َ َ َ ُ ْ ْ َٰ ْ َ
،‫د <ﻘﺘُﻠﻪ اﻟَﻌَﻄﺶ‬4 :‫ ﻗﺎل‬،‫ّ ﻳَﻠَﻬﺚ‬Lٍ ِ ‫ َرأِس َر‬M ‫ﺐ‬ ٍ ‫ﻠ‬a‫ِﺑ‬
ْ َ ْ َ َََ َ َ ُْ ََََْ َ ُ ْ َ َََ
ِ ‫ﻋﺖ ُ; ِﻣَﻦ ا َﻤ‬-
،‫ﺎء‬ c ،‫ﺎرﻫﺎ‬
ِ ‫ﻤ‬D ِ ِ ‫ ﻓﺄو{ﻘﺘﻪ‬،‫ﻋﺖ ﺧﻔﻬﺎ‬-c
ُّ ْ َ َ ً ْ َ َ ْ َ َ ‫ إن‬:‫“ﻴﻞ‬َْ َ ٰ ََ َ ُ َ
Ôِ -ِ ‫ ﻗﺎل‬.‫ا´ﻬﺎﺋﻢ أﺟﺮا‬ ِ ِ َ -ِ ‫>ﺎ‬ ِ ِ .‫ﻐِﻔﺮ ﻬﺎ ِﺑﺬ ِﻚ‬c
ْ َ َ َ
.‫ﻛﺒﺪ َرْﻃﺒٍَﺔ أﺟٌﺮ‬ٍ ِ ‫ذات‬ ِ
wa sallam said: “An immoral woman was
pardoned on account of a dog which she
came across. It was on the edge of a well
with its tongue handing out due to thirst. It
was on the verge of dying. She removed her
leather sock, tied her scarf to it, and drew
out water which she gave to the dog. She
.( ) ‫ﺴﻠﻢ‬U ،( ) ‫ا´ﺨﺎري‬1
was pardoned because of this.” The
Sahābah radiyallāhu ‛anhum asked: “Do we
receive rewards for (tending to) animals?!”
replied: “Rewards can be earned from all
living creatures.”
It should be noted that harmful animals like snakes
and scorpions are to be killed, as is gauged from other
Ahādīth of Bukhārī and Muslim.
﴾13﴿
ُْ َُ َ َ َ َ ُ َ َ ْ َ ْ َْ ْ َ
Â‫اﷲ َﺻ‬
ِ ‫ اﷲ ﻗﺎل ﻗﺎل رﺳﻮل‬ý ِ ‫ﻤٍﺮو ر‬q ‫اﷲ ﺑِﻦ‬ ِ ‫ﺒِﺪ‬q ‫ﻦ‬q
ُ ْ َ َ
‫ َواﻓﺸﻮا‬،‫اﻟﻄﻌﺎم‬ ُ ْ َ َ ،‫ﻦ‬Á‫ﺮ‬
‫وأﻃﻌﻤﻮا‬ ُ ُ ْ ُ :‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ‬
َ ٰ ْ ‫ﺒﺪوا ا‬q‫أ‬ ُ
ِ ِ
َ َ َْ ُ ُ ْ َ َ َ
ٍ َ ِ ‫ﻨﺔ‬°‫ا‬
.‫·ﺴﻼم‬ ‫ ﺗﺪﺧﻠﻮا‬،‫ا ﺴﻼم‬
‛alayhi wa sallam said: “Worship the
Merciful [Allāh], provide food to people and
make the salām common; you will enter
Paradise peacefully.”
Offer salām to every Muslim irrespective of whether you
know him or not.
.( ) ‫ اﺑﻦ ﻣﺎﺟﻪ‬،( ) ‫ﻣﺬي‬Ï‫اﻟ‬1

﴾14﴿
‫اﷲ‬ ِ
ُ ý َ ِ ‫ َذّر َر‬â
ٍ ِ
َ‫ُﺮك‬Uَْ‫ َوأ‬،‫ﻚ َﺻَﺪﻗٌَﺔ‬ َ َ َ ْ َ ْ َ ْ َ ُ B ََ َ ََ َْ َ
‫ وﺟِﻪ أِﺧﻴﻚ‬-ِ ‫ﺴﻤﻚ‬ž‫ ﺗ‬:‫ﻋﻠﻴِﻪ وﺳﻠﻢ‬
ْ ‫ﺎدَك ا ﺮُﺟَﻞ‬ ُ َْ َ ٌَ َ َ َ ْ ُْ َ َ ُ َْ َ ْ ُ ْ َْ
- ِ ‫رﺷ‬Ñِ‫ و‬،‫ِﺑﺎ ﻤﻌﺮوِف و•ﻬﻴﻚ ﻋِﻦ ا ﻤﻨﻜِﺮ ﺻﺪﻗﺔ‬
©´‫ا‬
ْ
َ َ ‫ﺮديء‬
ِ ّ ‫ﻠﺮﺟﻞ ا‬ ُ َ ُ َ َ ‫ َو‬،‫ﻚ َﺻَﺪﻗٌَﺔ‬
‫©ك‬
َ َ َ
‫ل‬ ‫ﻼ‬ ‫ﻀ‬ ‫ا‬ ‫ض‬ ْ َ‫أ‬
‫ر‬
ِ ِ ِ ِ ِ ِ ِ
‫ﻖ‬Y‫اﻟﻄﺮ‬ ْ ‫ﻋﻦ‬ َ َ ْ َ ْ َ ‫ﺸﻮك‬
‫واﻟﻌﻈﻢ‬ َ ْ ‫ا&ﺠﺮ َوا‬ َ َ َ ْ ‫ﻣﺎﻃﺘﻚ‬Ñ‫و‬
َ ُ َ َ َ ٌَ َ َ َ َ
ِ ِ ِ ِ ،‫ﻚ ﺻﺪﻗﺔ‬
ٌَ َ َ َ َ َ ْ َ َْ ْ َ َْ ْ َ ُ َْ َ ٌَ َ َ َ َ
.‫أﺧﻴﻚ ﻚ ﺻﺪﻗﺔ‬ ِ ‫ د ِﻮ‬-ِ ‫ﻓﺮاﻏﻚ ِﻣﻦ د ِﻮك‬Ñ‫و‬ ِ ،‫ﻚ ﺻﺪﻗﺔ‬
wa sallam said: When you meet your
(Muslim) brother, you must smile (from
which he will conclude that you are happy
to meet him). This is charity. Enjoining
good and prohibiting evil is charity. Giving
direction to a person who has lost his way
is charity. Being a guide to one who has
poor eyesight is charity. Removing a rock,
thorn or bone from the path is charity.
Pouring water from your bucket into your
brother’s bucket is charity.
( ) ‫ﻣﺬي‬Ï‫ اﻟ‬Ì‫ﺳ‬1
﴾15﴿
ْ ُ َْ َُ َ َ َ ُ َ َ ُ ْ َ
‫ ِإن أم َﺳﻌٍﺪ‬،‫اﷲ‬ ِ ‫ ﻳﺎ رﺳﻮل‬:‫ﻧﻪ ﻗﺎل‬€ ‫ﺒَﺎدَة‬q ‫ْﻦ َﺳﻌِﺪ ﺑ ِْﻦ‬q
ُ ‫ ا َْﻤ‬:‫أَﻓَْﻀُﻞ؟ َﻗَﺎل‬
ً ْ ‫ ﻓََﺤَﻔَﺮ ﺑ‬:‫ ﻗﺎل‬.‫ﺎء‬ َ َ ََ ْ َ
‫ا‬ò ِ ‫ي ا ﺼﺪﻗِﺔ‬B‫ ﻓﺄ‬،‫َﻣﺎﺗﺖ‬
ْ ُ َ َ
.‫ ٰﻫِﺬهِ ِﻷِّم َﺳﻌٍﺪ‬:‫وﻗﺎل‬
Hadrat Sa‛d ibn ‛Ubādah radiyallāhu ‛anhu
relates that he asked Rasūlullāh sallallāhu
‛alayhi wa sallam: “Umm Sa‛d radiyallāhu
‛anhā (my mother) passed away, so which
charity is most virtuous (whose reward I
could send to her)?” Rasūlullāh sallallāhu
‛alayhi wa sallam replied: “Water.” Sa‛d
radiyallāhu ‛anhu then had a well dug and
said: “This (i.e. its reward) is for Umm Sa‛d
radiyallāhu ‛anhā.”
﴾16﴿
َ َ َ ُ َ ْ ْ َ
:‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ ﻗﺎل‬ Â‫ َﺻ‬Ùِ >‫ َﺳِﻌﻴٍْﺪ ا‡ ُﺪِرِّي أن ا‬âْ ‫ْﻦ أ‬qَ
ِ َ
ُ
َ ْ ُ ُ َ َ ًُ ٰ َ َ
ًْ ً ْ ُ َ َ ْ ُ َB
&ِ ‫ ﻋﺮى ﻛﺴﺎه اﷲ ِﻣﻦ ﺧ‬M ‫ﺴِﻠﻤﺎ ﺛﻮ ﺎ‬U ‫ﺴِﻠٍﻢ ﻛﺴﺎ‬U ‫<ﻤﺎ‬€
‫اﷲ ِﻣْﻦ‬ ُ ‫ ُﺟْﻮٍع أَْﻃَﻌَﻤُﻪ‬M
ٰ َ ً ْ ُ َ َ ْ َ ْ ُ َ B َ َ َْ
‫ﺴِﻠﻤﺎ‬U ‫ﺴِﻠٍﻢ أﻃﻌﻢ‬U ‫<ﻤﺎ‬€‫ و‬،‫ﻨِﺔ‬°‫ا‬
.( ) ‫ داؤد‬â‫ أ‬Ì‫ﺳ‬1
َ‫اﷲ ِﻣﻦ‬ ٰ َ ً ْ ُ ٰ َ ْ ُ َ B َ َ َْ
ُ ‫ َﻇَﻤﺄ ٍ َﺳَﻘُﺎه‬M َ
‫ﺴِﻠﻤﺎ‬U ±‫ﺴِﻠٍﻢ ﺳ‬U ‫<ﻤﺎ‬€‫ و‬،‫ﻨِﺔ‬°‫ﺎر ا‬ ِ ‫ِﺛﻤ‬
ْ ْ
.‫ا ﺮِﺣﻴِْﻖ ا َﻤﺨﺘُْﻮِم‬
wa sallam said: The Muslim who clothes a
fellow Muslim (who does not have clothing)
will be made to wear green clothes in
Paradise. The Muslim who feeds a fellow
Muslim (who does not have food) will be
made to eat the fruit of Paradise. The
Muslim who gives water to a thirsty Muslim
will be made to drink the sealed nectar of
Paradise.
﴾17﴿
ُ Â‫ﻨُْﻪ أَن َرُﺳْﻮَل اﷲ َﺻ‬qَ ‫اﷲ‬
‫اﷲ‬ ُ ý َ ِ َ ‫ْﻦ أَ… َﺲ ﺑ ْﻦ َﻣﺎ ﻚ‬qَ
‫ر‬
ِ ٍ ِ ِ ِ
ْ َ ْ ََُ ُ ُ ْ َ َْْ ْ َْ ٌَْ َ َ َ َ ََ َْ َ
‫ِه‬Ã
ِ “ -ِ ‫ِﺮي ِﻠﻌﺒِﺪ أﺟﺮﻫﻦ وﻫﻮ‬³ ‫ ﺳﺒﻌﺔ‬:‫ﻋﻠﻴِﻪ وﺳﻠﻢ ﻗﺎل‬
َ ًْ َ َ َ َْ ً ْ َ َ َ ْ ْ
‫ أْو‬،‫ا‬ò ‫ أو ﺣﻔﺮ ِﺑ‬،‫ أْو ﻛٰﺮى •ﻬﺮا‬،‫ َﻣْﻦ َﻋﻠَﻢ ِﻋﻠًﻤﺎ‬:‫ْﻮِﺗِﻪ‬Uَ ‫ﻌَﺪ‬Œَ
َ َ َ ً ْ َ َ َ ًَْ َ
‫ا‬Žً‫ أْو ﺗَﺮَك َو‬،‫ﺼَﺤﻔﺎ‬Uُ ‫ أْو َورث‬،‫ْﺴِﺠًﺪا‬Uَ Îَٰ‫ أْو ﺑ‬،‫ﻼ‬M ‫ﻏَﺮَس‬
ْ َ ْ
.‫ْﻮﺗِِﻪ‬Uَ ‫ﻌَﺪ‬Œَ ;ُ ‫ َْﺴﺘَﻐِﻔُﺮ‬‰
wa sallam said: There are seven things
( ) ‫ داؤد‬â‫ أ‬Ì‫ﺳ‬1
.( ) ‫ ﺷﻌﺐ اﻹﻳﻤﺎن‬- ¬‫ا´ﻴﻬ‬2
whose reward a person receives even after
he is lying in his grave after his death: (1)
the one who taught knowledge of Islam, (2)
the one who dug a water-source, (3) the one
who dug a well, (4) the one who planted a
tree, (5) the one who constructed a masjid,
(6) the one who left behind a copy of the
Qur’ān, (7), the one who left behind a child
who prays for his forgiveness after his
death.
Instead of planting a tree and digging a well, the
narration of Ibn Mājah mentions charity and the
construction of a traveller’s lodge.
This Hadīth proves the virtue of Dīnī madāris and
general welfare work.
﴾18﴿
ُْ َُ َ َ ُْ َ ُ َ َ َ
ِ ‫ ﻗﺴَﻢ رﺳﻮل‬:‫ﻨﻪ‬q ‫ اﷲ‬ý
‫اﷲ‬ ٍ ‫ َوﻗ‬â
ِ ‫ﺎص ر‬ ْ ‫ْﻦ َﺳْﻌِﺪ ﺑ ْﻦ أ‬qَ
ِ ِ
ْ َ َْ َُ َ ُ ْ َُ ً ْ َ َ ََ َْ َ ُ َ
‫اﷲ! أﻋِﻂ‬ ِ ‫ ﻳﺎ رﺳﻮل‬:‫ﻘﻠﺖ‬c ،‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ ﻗﺴﻤﺎ‬Â‫ﺻ‬
َ َ ُ
‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ أَو‬ Â‫ َﺻ‬ÙB >‫ ا‬:‫َﻘَﺎل‬cَ .‫ْﺆِﻣٌﻦ‬Uُ ‫ﻓَُﻼﻧًﺎ َﻓِﺈﻧُﻪ‬
ِ
ّ َ َ ُ ٌ ْ ُ َ َ ً َ َ َ َ َ ُ ّ َ ُ ً َ َ َُ ْ ُ َ ٌ ْ ُ
ْÓ‫إ‬
ِ ِ :‫ {ﻢ ﻗﺎل‬.‫ﺴﻠﻢ‬U ِ ‫ أﻗﻮ ﻬﺎ ﺛﻼﺛﺎ ﻳﺮ ِددﻫﺎ ﻋ ﺛﻼﺛﺎ أو‬.‫ﺴِﻠﻢ‬U
ُ ‫ﺒﻪ‬a‫ﻳ‬ُ ُ ‫أن‬ ْ َ ََ ُْ َ B َ َ ُُْ َ َ َ ُ
َ َ َُْ
-ِ ‫اﷲ‬ ‫ ِﻣﻨﻪ ﺎﻓﺔ‬¥‫ﻷﻋﻄﻲ ا ﺮﺟﻞ و—†ه أﺣﺐ ِإ‬ ِ
.‫ا>ﺎر‬
ِ
.( ) ‫ﺴﻠﻢ‬U ‫ﺻﺤﻴﺢ‬1
Hadrat Sa‛d radiyallāhu ‛anhu narrates that
distributed some wealth. I said: “O
Rasūlullāh! Give to such and such person
as well.” (The following is mentioned
towards the end of the Hadīth): Rasūlullāh
sallallāhu ‛alayhi wa sallam said:
Sometimes I give to a certain person while
the other person [to whom I did not give
anything] is more beloved to me. I give to
certain people out of fear that if I do not
give them, they will not remain firm on
Islam and this will result in Allāh ta‛ālā
flinging them head first into the Hell-fire.
Some new Muslims are not firm on Islam, they cannot
bear hardships, and there is the fear of their turning
away from Islam. It is necessary to provide comfort to
them.
This Hadīth proves the virtue of helping new Muslims
and providing comfort to them.
﴾19﴿
َ ُ َ
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫ َﺻ‬Ù ّ >‫ﻨُْﻪ َﻋﻦ ا‬qَ ‫اﷲ‬ُ ý َ ِ ‫َْﺮَة َر‬Y‫ ُﻫَﺮ‬âْ ‫ْﻦ أ‬qَ
ِِ ِ َ ْ ِ
َ ْ ‫ﻳﻮم‬
َ‫اﻟﻘﻴﺎﻣﺔ‬ َ ْ َ ‫اﷲ‬
ُ ‫<ﻌﺬب‬ ُ ّ َ ُ ‫ﺑﺎ&ﻖ ﻻ‬
ّ َ Ê‫ﻌﺜ‬Œ َ َ َ ْ َ َ َ
ِ ِ ِ ْ
ِ ِ ِ ‫وا)ي‬ ِ َ :‫َوﺳﻠَﻢ ﻗﺎل‬
َْ ُ َ ْ ُ ‫ورﺣﻢ‬ ََ ْ َ َ َ َ ْ َْ َ َ ْ َ
...‫<ﺘﻤﻪ َوُﺿﻌﻔُﻪ‬ َ ِ َ َ ‫م‬õ‫اﻟ‬
ِ -ِ ;ُ ‫ﻴﻢ َوﻻن‬ÀT‫ا‬ ِ ‫رﺣﻢ‬ ِ ‫ﻣﻦ‬
.( ) ‫ ا ﻌﺠﻢ اﻷوﺳﻂ‬- Ó‫ا‬Ã‫ أﺧﺮﺟﻪ اﻟﻄ‬. ‫ ص‬، ‫ ج‬،‫ﻫﻴﺐ‬Ï‫ﻏﻴﺐ واﻟ‬Ï‫اﻟ‬1

wa sallam said: I take an oath in the name
of the One who sent me with the true
religion. Allāh ta‛ālā will not punish the one
who showed mercy to an orphan, spoke
affectionately to him, and felt sorry for him
on account of his helplessness.
This Hadīth shows the virtue of orphanages.
From the above Ahādīth we learn many occasions on
which we could be of benefit to Allāh’s creation. There
are many other good works which are collectively found
in one verse and one Hadīth:
ََ َُْ َََ
ّ ْ M
ٰ ْ َ Ã‫اﻟ‬
‫ﻘﻮى‬%‫وا‬ ِِ ‫و ﻌﺎوﻧﻮا‬
Help each other in doing good and piety.1
‫اﷲ‬
َ B َ َ :‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ‬
ُ Â‫ﻗََﺎل َرُﺳْﻮُل اﷲ َﺻ‬
ِ X‫ا>ﺎس ِإ‬
ِ ‫أﺣﺐ‬ ِ ِ
. ‫ﻠﻨﺎس‬ ْ ُُ ََْ
ِ ِ ‫أ•ﻔﻌﻬﻢ‬
said: The most beloved person in Allāh’s
sight is the one who is of most benefit to
people.
May Allāh ta‛ālā inspire us all.
. ‫ ص‬، ‫ ج‬،‫ا ﻌﺠﻢ اﻷوﺳﻂ‬2
Fasting 303
FASTING
We are specifically required to keep the fard fasts of
Ramadān and other wājib fasts. Like salāh and zakāh,
fasting is a pillar of Islam. In other words, it is a most
important essential injunction of Islam. Allāh ta‛ālā
says in this regard:
﴾1﴿
ُ ُ ْ َ َ ‫ﻛﺘﺐ‬
ُ َ ّ ‫ﻢ ا‬a‫ﻋﻠﻴ‬
‫ﺼﻴﺎم‬ َ ُ ‫اﻣﻨﻮا‬
ْ ُ َ ٰ ‫ا)<ﻦ‬ َ Bَ ٰ
ِ ِ
O believers! Fasting has been made
compulsory on you.1
﴾2﴿
ُ Â‫رﺳﻮل اﷲ َﺻ‬ ُ ْ ُ َ َ َ َ َ ّ َ ْ َْ ْ َ ْ َ ْ َ
‫اﷲ‬ ِ ‫ ﻗﺎل ﻗﺎل‬å&&‫ا‬ِِ ‫ﻧﻌﻴﻢ‬
ِ ِ ‫ﺑﻦ‬ ِ ‫ﺎد‬Y‫ز‬
ِ ِ ‫ﻦ‬q
ْ َ َ ،‫اﻹﺳﻼم‬
َ َ ‫ﻤﻦ‬c َ ْ ْ ُ ‫ﻓﺮﺿﻬﻦ‬ َ
ْ :‫َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ‬
ُ َ َ َ ‫أر َ ٌﻊ‬
‫ﺟﺎء‬ ِ ِ -ِ ‫اﷲ‬ ِ
ُ َ َ ً ْ َ ‫ﺣ× َﻳﺄ َ‚ ﺑﻬﻦ‬ ْ ً ْ َ ‫ﻨﻪ‬q
¨ َ ‫ﺌﺎ‬8‫ﺷ‬ ُ ْ َ ‚‫<ﻐﻨ‬ َ
َ ْ ُ ‫ﺑﺜﻼث ْﻢ‬ ََ
‫ﺼﻼة‬ ‫ ا‬.‫ﻴﻌﺎ‬ ِ ِِ ِ ِ ٍ ِ
ْ ْ B َ َ َ َ ََ ُ َ َ ُ َ َ
ِ َ ‫ﻀﺎن وﺣﺞ‬U‫وﺻﻴﺎم ر‬
.‫ا´ﻴﺖ‬ ِ ‫ة‬4‫وا ﺰ‬
‛alayhi wa sallam said: In addition to belief
in:

Fasting 304
‫اﷲ‬
Allāh.
We learn from the above that if a person has been
performing salāh, paying zakāh and performed hajj,
but does not fast, then the other acts are not enough
for his salvation. Fasting contains a special point which
is not found in any other act of worship, viz. whether a
person is fasting or not is known to Allāh ta‛ālā alone.
This is why only that person will fast who loves Allāh
ta‛ālā or has fear for Him. Even if there is any
weakness in the person at present, it is proven through
experience that when he does actions which require
love and respect, then these qualities [of love and
respect] will develop in him. Thus, this shortcoming will
be fulfilled by fasting. A person who has Allāh’s love
and fear in his heart will most certainly be very strong
and firm in his Dīn. This proves that fasting results in
firmness in Dīn. The next two Ahādīth contain the
same theme.
Fasting 305
﴾3﴿
َ ُ َ
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫ َﺻ‬Ù ّ >‫ﻨُْﻪ َﻋﻦ ا‬qَ ‫اﷲ‬ ُ ý َ ِ ‫َْﺮَة َر‬Y‫ ُﻫَﺮ‬â ْ ‫ْﻦ أ‬qَ
ِِ ِ ِ
ُ َ َ َ َ َ َ َ B ُ َ َ
.¥ْ ِ ‫ﻓﺈﻧﻪ‬ ْ ُ ْ
ِ ‫ آدم ; ِإﻻ ا ﺼﻮم‬Ê‫ﻤﻞ ِﺑ‬q
َ
ِ Ô :‫َوَﺳﻠَﻢ ﻗﺎل‬
wa sallam said: Allāh ta‛ālā said: Every
deed of a person is for himself except for
fasting; it is specifically for Me.
﴾4﴿
ِ ‫ل‬ ‫ﻨﻪ أن رﺳﻮ‬q ‫ اﷲ‬ýِ ‫ﺮة ر‬Y‫ ﻫﺮ‬âِ ‫ﻦ أ‬q
َْ ْ ُ َ َ ْ َ َ ُ َ َ َ َ ُ َ َ َ ُ ُ ْ َ َ َ َ َ َ
. ْ ِ ‫اﺑﻪ وﺷﻬﻮﺗﻪ ِﻣﻦ أﺟ‬O‫ك ﻃﻌﺎﻣﻪ و‬Ï<...:‫وﺳﻠﻢ ﻗﺎل‬
In another narration Allāh ta‛ālā says: A
fasting person leaves his food, drink and
carnal desires (conjugal relations with his
wife) for My sake.
This Hadīth is further explained in another Hadīth as
follows:
.( ) ‫ا´ﺨﺎري‬1
.( ) ‫ا´ﺨﺎري‬2
Fasting 306
﴾5﴿
َ ُ َ َْ ُ َ
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫ َﺻ‬Ùِ >‫ﻨُﻪ أن ا‬q ‫اﷲ‬ َ ِ ‫َْﺮَة َر‬Y‫ ُﻫَﺮ‬â
ý ْ ‫ْﻦ أ‬qَ
ِ
ُ َََ ْ ْ َ ْ َ َ ُ ََ ُ َ َ َ َ َ ََ
‫ﺪع‬Y‫ و‬، ِ ‫ﻳﺪع اﻟﻄﻌﺎم ِﻣﻦ أﺟ‬...‫ﻗﺎل اﷲ‬...:‫وﺳﻠﻢ ﻗﺎل‬
ُ ُ َ ْ َ َُ َ ُ َ ْ َ
‫ﺪع َزْوَﺟﺘَﻪ ِﻣْﻦ‬Yَ‫ َو‬، ْ ِ ‫ﺪع )ﺗﻪ ِﻣْﻦ أﺟ‬Yَ‫ َو‬، ْ ِ ‫اب ِﻣْﻦ أﺟ‬ ُ v َ ‫ا‬
ْ َ
. ْ ِ ‫أﺟ‬
quotes Allāh’s statement: He leaves his food
for My sake, he leaves his drink for My
sake, he leaves his pleasures for My sake,
he stays away from his wife for My sake (in
other words, he does not fulfil his desires
with her).
These Ahādīth prove what we said above. This is why
Allāh ta‛ālā refers to fasting as His (as stated in Hadīth
3). Because of this peculiar quality of fasting, the next
Hadīth emphatically refers to fasting as a unique and
matchless deed.
﴾6﴿
ْ ‫ْﺮ‬Uُ ،‫اﷲ‬ َْ َُ َ ُ ُْ َُْ ُ َ َ ََ َُ ْ َ ْ َ
ِ ِ ‫ل‬ ‫ ﻗﻠﺖ ﻳﺎ رﺳﻮ‬:‫ﻨﻪ‬q ‫ اﷲ‬ýِ ‫ أﻣﺎﻣﺔ ر‬âِ ‫ﻦ أ‬q
َْ ُ َ َ ُ ْ ُ َُ َ ْ َ َ ُ َ ْ َ َْ َ َ
‫رﺳﻮل‬ ‫ ﻗﻠﺖ ﻳﺎ‬.; ‫ َﻋﻠﻴﻚ ِﺑﺎ ﺼﻮِم ﻓِﺈﻧﻪ ﻻ ﻋﺪل‬:‫ ﻗﺎل‬.‫ِﺑَﻌَﻤٍﻞ‬
ُ ْ ُ .;ُ َ ‫ﻋﺪل‬
‫ﻗﻠﺖ‬
َْ َ َ ُ َ ْ
‫ﻓﺈﻧﻪ ﻻ‬
َ َْ َ َ َ َ َ ْ ْ ُ
ِ ‫ﺼﻮم‬
ِ ‫ﻋﻠﻴﻚ ِﺑﺎ‬ :‫ ﻗﺎل‬.‫ﺑﻌﻤﻞ‬
ٍ ِ ِ ‫ﺮ‬U ،‫اﷲ‬
ِ
.( ) ‫ﻤﺔ‬Y‫اﺑﻦ ﺧﺰ‬1
Fasting 307
َْ َ ُ َ ْ َ َْ َ َ َ ََ ْ ْ ُ َْ َُ َ
‫ﻓﺈﻧﻪ ﻻ َﻋﺪل‬
ِ ‫ﺼﻮم‬
ِ ‫ﻋﻠﻴﻚ ِﺑﺎ‬ :‫ ﻗﺎل‬.‫ﺑﻌﻤﻞ‬
ٍ ِ ِ ‫ﺮ‬U ،‫اﷲ‬
ِ ‫رﺳﻮل‬ ‫ﻳﺎ‬
َ
.;ُ
narrates: I said: “O Rasūlullāh! Show me a
(great) deed.” He said: “Choose fasting
because there is no deed equal to it.” I
asked (again): “O Rasūlullāh! Show me a
(great) deed.” He said: “Choose fasting
because there is no deed equal to it.” I
asked (a third time): “O Rasūlullāh! Show
me a (great) deed.” He said: “Choose fasting
because there is no deed equal to it.”
In other words, it is matchless due to certain points
which are peculiar to it, for example, it is solely for
Allāh [as mentioned in a previous Hadīth], as regards
love and fear of Allāh ta‛ālā. If a fasting person bears
this in mind, he will most certainly keep away from
sins. This is because sins are committed because of a
defect in love and fear. When he saves himself from
sins, he will save himself from the Hell-fire as well. This
is the meaning of the next Hadīth.
﴾7﴿
َْ ُ َ َُْ ُ َ
‫اﷲ َﻋﻠﻴِﻪ‬ Â‫ َﺻ‬Ùِ >‫ﻨﻪ أن ا‬q ‫اﷲ‬ ýَ ِ ‫َْﺮَة َر‬Y‫ ُﻫَﺮ‬â
ِ
َ ٌ ْ َ ٌ ْ َ ٌ ُ ُ َ ّ َ َ َ َ ََ
.‫ا>ﺎر‬
ِ ‫ﺣﺼ‚ ِﻣﻦ‬ ِ ‫وﺣﺼﻦ‬ ِ ‫ ا ِﺼﻴﺎم ﺟﻨﺔ‬:‫وﺳﻠﻢ ﻗﺎل‬
.( ) ‫ﻤﺔ‬Y‫ اﺑﻦ ﺧﺰ‬،( ) ‫ﺴﺎ‬ƒ‫اﻟ‬1

.( ) ‫ ﺷﻌﺐ اﻹﻳﻤﺎن‬،( ) ‫ﺪ‬Á‫أ‬2
Fasting 308
said: Fasting is a shield and a strong fort (to
save a person) from the Hell-fire.
Just as fasting saves a person from sinning which is an
internal illness, it saves a person from many external
(physical) illnesses. This is because most of these
illnesses stem from excessive eating and drinking.
Fasting will cause a decrease in eating and drinking;
and so, these physical illnesses will also decrease.
(Reference is made to this in the next Hadīth).
﴾8﴿
َْ ُ َ َُْ ُ َ
‫اﷲ َﻋﻠﻴِﻪ‬ Â‫ َﺻ‬Ùِ >‫ﻨﻪ أن ا‬q ‫اﷲ‬ ýَ ِ ‫َْﺮَة َر‬Y‫ ُﻫَﺮ‬â ْ ‫ْﻦ أ‬qَ
ِ
ُ ْ ‫ﺴﺪ ا‬°‫ا‬
َ ْ ُ َ َ ٌ َ َ ٍ ْ َ ّ ُ َ َ َ ََ
.‫ﺼﻮم‬ ِ َ ‫ة‬Ç‫ َوز‬،‫ة‬Ç‫ء ز‬ö ِ ‫ ِﻟ‬:‫وﺳﻠﻢ ﻗﺎل‬
wa sallam said: There is zakāh for
everything, and fasting is the zakāh for the
body.
Just as zakāh removes the dirt and grime from wealth,
fasting removes the dirt and grime from the body. In
other words, it removes the destructive elements from
which illnesses are born. The following Hadīth is very
clear on this theme.
.( ) ‫ ﺷﻌﺐ اﻹﻳﻤﺎن‬،( ) ‫أﺑﻮ داؤد‬1

Fasting 309
﴾9﴿
ْ ُ ْ ُ ‫َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ‬
ْ B َ ‫ﻮا‬U‫ﺻﻮ‬
.‫ﺗﺼﺤﻮا‬ِ ِ
wa sallam said: Fast regularly and you will
remain healthy.
Just as fasting removes internal and external harms, it
brings about internal and external joy.
﴾10﴿
ٌ َ ُْ َْ ٌَ َْ
‫‚ <ﻔِﻄُﺮ َوﻓْﺮَﺣﺔ‬ ‫ ﻓﺮﺣﺔ ِﺣ‬،‫ﺎن‬ ََ َْ َ َ ََ َْ َ
ِ ‫ﻋﻠﻴِﻪ وﺳﻠﻢ و ِﻠﺼِﺎﺋِﻢ ﻓﺮﺣﺘ‬
ُ َْ َْ
.‫ َر ﻪ‬±‫‚ ﻳَﻠ‬ ‫ِﺣ‬
narrates in a lengthy Hadīth that
said: “A fasting person has two occasions of
joy: One is when he opens his fast, and the
other is when he will meet Allāh.”
At that time he will rejoice over his fasting.
.( ) ‫ا ﻌﺠﻢ اﻷوﺳﻂ‬1
Fasting 310
Another act of worship is prescribed for the month of
Ramadān, viz. to read and listen to the Qur’ān in the
tarāwīh salāh which is sunnat-e-mu’akkadah. Some of
the things in the tarāwīh salāh are similar to fasting.
For example, sleep which – like food and drink – is
liked by the self. Tarāwīh reduces the hours of sleep.
Furthermore, no one knows exactly how much less a
person slept. Many a times a person falls asleep in his
salāh while people assume that he is awake.
Sometimes a person falls asleep while in prostration,
and his body takes on a posture which causes his
wudū’ to break. If the wudū’ breaks, the salāh breaks
automatically. Alternatively, the person’s wudū’ did not
break, but that amount of salāh which was performed
while asleep was not correct. In such a situation, he
will have to repulse a beloved thing like sleep, perform
a fresh wudū’ and repeat his salāh, or repeat that
portion of salāh which was performed while he was
asleep. All this can only be done by a person who has
Allāh’s love and fear in his heart. Thus, like fasting,
listening to and reading the Qur’ān in the tarāwīh
salāh cannot have too much of the element of
ostentation and showing off. In this way, Allāh ta‛ālā
combined two forms of worship which have similarities.
One is performed during the day and the other at
night. This is mentioned in the next two Ahādīth.
﴾11﴿
ٰ َ َ َ ََ َ َ ُ ُْ َُ َ َ
X‫ﺒﺎرك َو َﻌﺎ‬ ‫ ِإن اﷲ‬:‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‬ Â‫اﷲ َﺻ‬
ْ َ َ ،‫“ﻴﺎﻣﻪ‬
‫ﻤﻦ‬c ْ ُ َ ‫ﻨﺖ‬ƒ‫وﺳ‬
ُ َ َ ‫ﻢ‬a‫ﻟ‬ ْ ُ ْ َ َ ‫ﻀﺎن‬U‫ر‬
ُ ْ َ َ َ ‫ﻢ‬a‫ﻋﻠﻴ‬ َ َ ََ َ َ
‫ﻓﺮض ِﺻﻴﺎم‬
َ ََ
ِ
Fasting 311
ُ ْ ََ َ ْ َ َ ْ ُ ُ ْ َ َ َ ً َ ْ َ ً َ ْ ُ َ َ َ ُ َ َ
‫ﺗﻪ‬Ž‫و‬ ‫ﻛﻴﻮم‬
ٍ ‫ﺴﺎﺑﺎ ﺧﺮج ِﻣﻦ ذﻧﻮ ِ ِﻪ‬À‫واﺣ‬
ِ ‫ﺻﺎﻣﻪ وﻗﺎﻣﻪ ِإ<ﻤﺎﻧﺎ‬
ُ Bُ
.‫اﻣﻪ‬
Rasūlullāh sallallāhu ‛alayhi wa sallam said: “Allāh
ta‛ālā made the fast of Ramadān compulsory and I
made remaining awake at night (for the tarāwīh salāh
and Qur’ān recitation) Sunnat for you (by Allāh’s order.
It is also necessary to perform it because it is sunnat-e-
mu’akkadah). The person who keeps fast in Ramadān
with īmān and the hope of reward, and remains awake
during its nights shall emerge from his sins like the day
his mother gave birth to him.”
﴾12﴿
‫اﷲ‬ُ Â‫ َﺻ‬Ù>‫ﻨُْﻪ أَن ا‬qَ ‫اﷲ‬ ُ ý َ ِ ‫ْﻤﺮو َر‬qَ ‫اﷲ ﺑ ْﻦ‬ َْ ْ َ

ِ ٍ ِ ِ ‫ﺒِﺪ‬q ‫ﻦ‬q
.‫اﻟﻘﻴﺎﻣﺔ‬َ َ ْ َ ْ َ َ ّ َ ُ ‫واﻟﻘﺮآن‬ ُ ْ ُْ َ ُ َ ّ َ
‫ ا ِﺼﻴﺎم‬:‫َﻋﻠﻴِﻪ َوَﺳﻠَﻢ ﻗﺎل‬
َْ
ِ ِ ‫ﺸﻔﻌﺎن ﻳﻮم‬‰ ِ ِ
‫ﺑﺎ>ﻬﺎر‬ َ َ َ ‫اﻟﻄﻌﺎم َوا‬
‫اب‬v َ َ ‫ﻣﻨﻌﺘﻪ‬ ْ ّ ‫رب‬
ُ ُ ْ َ َ Ó‫إ‬ ّ َ ‫ﺼﻴﺎم‬
ُ َ ّ ‫<ﻘﻮل ا‬
ِ
ُْ َُ
ِ ِ ِ ِ ِ
ْ ُُْ َ َ ّْ ّ َ ُ ْ ُْ ُْ ََُ ْ ْ ْ ّ َ َ
َ ْ ‫ﻣﻨﻌﺘﻪ‬
‫ﺑﺎﻟﻠﻴﻞ‬
ِ ِ ‫ا>ﻮم‬ Ó‫رب ِ ِإ‬ِ ‫ﻘﻮل اﻟﻘﺮآن‬Y‫ و‬،‫ﻴﻪ‬c ِ ِ Ê‫ﻓﺸﻔﻌ‬
ِ ِ
.‫ﺸﻔﻌﺎن‬8‫ﻓ‬
َ
َ َ ُ ‫ﻴﻪ‬c ْ ْ ْ ّ َ َ
ِ ِ ِ Ê‫ﻓﺸﻔﻌ‬
ِ ِ
Hadrat ‛Abdullāh ibn ‛Amr radiyallāhu
‛alayhi wa sallam said: “The fast and the
Qur’ān will both intercede on behalf of a
person on the day of Resurrection. The fast
.( ) ‫ﺴﺎ‬ƒ‫اﻟ‬1
.( ) ‫ وا&ﺎ_ﻢ‬،( ) Ó‫ا‬Ã‫ واﻟﻄ‬،( ) ‫ﺪ‬Á‫أ‬2
Fasting 312
will say: ‘O my Sustainer! I kept him away
from food and drink during the day, so
accept my intercession in his favour.’ The
Qur’ān will say: ‘O my Sustainer! I kept him
away from having a full night’s sleep, so
accept my intercession in his favour.’ The
intercession of both will be accepted.”
When we study the last two Ahādīth together, the
affinity between fasting and night-worship – as
explained previously – becomes clear.
One continuous theme was explained to this point.
From here on, different themes will be discussed.
﴾13﴿
ً ْ َ ‫ﻣﻐﻔﺮة‬
‫واﺟﺮا‬ ْ ُ َ ‫اﷲ‬
ً َ ْ ‫ﻬﻢ‬ ُ ‫اﻋﺪ‬َ َ ...‫ﺼﺂﺋﻤﺖ‬
ٰ َ َ ْ ِ ‫َوا‬
ِ ِ ِ ‫ﺼﺂﺋﻤ‚ وا‬ِ
ًْ َ
‫ﻋﻈﻴﻤﺎ‬
ِ
The fasting men and the fasting
women…Allāh has set aside for them
forgiveness and a great reward.1
﴾14﴿
َ ُ َ
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫ َﺻ‬Ù ّ >‫ﻨُْﻪ َﻋﻦ ا‬qَ ‫اﷲ‬ ُ ý َ ِ ‫َْﺮَة َر‬Y‫ ُﻫَﺮ‬âْ ‫ْﻦ أ‬qَ
ِ ِ َِ ِ
ُ‫أﻃﻴﺐ‬َ ْ َ ‫و‡ﻠﻮف َﻓﻢ ا ﺼﺎﺋﻢ‬
َُُْ َ َ َ ْ ُ َّ ْ َ ْ َْ َ ََ
... :‫ ﻗﺎل‬،‫ﻢ‬aِ ‫ﻦ ر‬q ‫ِﻪ‬Y‫وﺳﻠﻢ ﻳﺮِو‬
ِِ ِ
.‫ﻤﺴﻚ‬ْ ْ ْ ‫ﻣﻦ‬ ْ َْ
ِ ِ ‫ﺢ ا‬Y‫ر‬ ِ ِ ِ ‫اﷲ‬ ِ ‫ِﻋﻨﺪ‬

Fasting 313
wa sallam said (in a lengthy Hadīth): “…The
smell which emanates from the mouth of a
fasting person (on account of hunger) is
more beloved to Allāh than the fragrance of
musk.”
Since this smell emanates from the stomach, it cannot
be removed even by using a miswāk, although it does
decrease.
﴾15﴿
ُ Â‫رﺳﻮل اﷲ َﺻ‬ ُْ َُ َ َ َ َ َُْ ُ َ َ ََ ُ ْ َ
‫اﷲ‬ ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل‬q ‫ اﷲ‬ýِ ‫ﻤﺮ ر‬q ‫اﺑﻦ‬ ِ ‫ﻋﻦ‬ ِ
َ‫اﷲ ﻋﺰ‬ َ
ُ ‫َﻤﻠﻪ إﻻ‬q ‫ﺛﻮاب‬ َ َ َ
َ ‫<ﻌﻠﻢ‬
ُ ْ َ َ ُ َ ّ َ َ ْ ََ
ِ ِِ ‫ﷲﻻ‬ِ ِ ‫ﻋﻠﻴِﻪ َوﺳﻠَﻢ ا ِﺼﻴﺎم‬
.‫وﺟﻞ‬ َ َ

narrates (in a lengthy Hadīth in which
various amounts of rewards are mentioned
for different actions) that Rasūlullāh
sallallāhu ‛alayhi wa sallam said: “Fasting
is specifically for Allāh ta‛ālā. The reward
for the fasting person (is unlimited), none
except Allāh ta‛ālā knows it.”
.‫ ﻣﻄﻮﻻ‬، :‫ ﺷﻌﺐ اﻹﻳﻤﺎن‬- ¬‫ أﺧﺮﺟﻪ ا´ﻴﻬ‬. :‫ ﻟﻄﺎﺋﻒ ا ﻌﺎرف‬:‫اﺑﻦ رﺟﺐ‬2
‫‪Fasting‬‬ ‫‪314‬‬
‫﴿‪﴾16‬‬
‫َ ْ َ ْ َ ْ ُْ ْ ّ َ َ ُ َ ْ ُ َ َ َ َ َ ُ ْ ُ‬
‫اﷲ‬‫‪ ý‬اﷲ ‪q‬ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل ِ‬ ‫‪q‬ﻦ أ ِ‪ â‬ﺳِﻌﻴِﺪ ا‡ﺪِر ِي ر ِ‬
‫ﺎن ُﻓﺘَﺤ ْ‬ ‫ْ ََ َ َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ َ َ‬ ‫ُ َ‬
‫ﺖ‬ ‫ِ‬ ‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‪ :‬إِذا ‪4‬ن أول ‪ْT‬ﻠٍﺔ ِﻣﻦ ر‪U‬ﻀ‬ ‫َﺻ‪Â‬‬
‫آﺧَﺮ ‪ْT‬ﻠٍﺔ‬
‫َ َ‬ ‫َ ََ ُ ْ َُ َْ َ ٌ َ ¨ َ ُ ْ َ‬ ‫أَﺑ َْﻮ ُ‬
‫ﺎء ﻓﻼ <ﻐﻠﻖ ِﻣﻨﻬﺎ ﺑﺎب ﺣ× ﻳ‪a‬ﻮن ِ‬ ‫اب ا ﺴﻤ ِ‬
‫َ‬ ‫ْ ََ َ َ ََْ َ ْ َْ ُ ْ ُ َ ّ ْ َ َ‬
‫‪ْT -‬ﻠٍﺔ إِﻻ ﻛﺘََﺐ‬ ‫ِﻣﻦ ر‪U‬ﻀﺎن‪ ،‬وﻟ‪8‬ﺲ ِﻣﻦ ‪q‬ﺒٍﺪ ‪U‬ﺆِﻣٍﻦ ﻳﺼ ِ ْ ِ‬
‫َ‬ ‫ْ ًَ‬ ‫َ‬ ‫ُّ‬ ‫ًَ‬ ‫َ‬ ‫ُ َ ًَْ َْ‬
‫اﷲ ُ; أﻟﻔﺎ َو‪َï‬ﺴِﻤﺎﺋِﺔ َﺣَﺴﻨﺔ‪ِ ،‬ﺑ‪ِ a‬ﻞ َﺣَﺴﻨٍﺔ َﺳﺠﺪة‪َ .‬و ََ‪;ُ Î‬‬
‫ُّ‬
‫ﻟ‬ ‫)‬ ‫ﺎب‬ ‫اء ََﻬﺎ ﺳﺘ‪ْB‬ﻮَن أَﻟَْﻒ ﺑَ‬ ‫‪َÁ‬ﺮ َ‬ ‫ﺎﻗْﻮﺗَﺔ َ ْ‬ ‫ْ َ ُ‬
‫ﻳ‬ ‫ﻦ‬ ‫ﻣ‬ ‫ﺔ‬ ‫ﻨ‬
‫ْ‬
‫ا‪َ °‬‬ ‫ْ‬
‫ﺑَ‪8‬ﺘًﺎ ِ‪-‬‬
‫ِ‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬
‫اء‪َ .‬ﻓﺈَذا َﺻ َ‬ ‫ﺎﻗْﻮﺗَﺔ َ ْ‬ ‫َ ُ‬ ‫© ﻣْﻦ َذَﻫ ُ‬ ‫َْ َ ْ‬ ‫َ‬
‫ﺎم‬ ‫ِ‬
‫‪َÁ‬ﺮ َ‬ ‫ﺐ ‪َU‬ﻮﺷٍﺢ ِ‪Œ‬ﻴ ٍ‬ ‫ٍ‬ ‫ﺎب( ِﻣﻨﻬﺎ ﻗ ٌ ِ‬ ‫ﺑ ٍ‬
‫َْ َ ْ‬ ‫ََ‬ ‫َ َ ُ َ‬ ‫َ َ‬
‫أول ﻳَْﻮٍم ِﻣْﻦ َرَ‪U‬ﻀﺎن ﻏِﻔَﺮ ُ; َﻣﺎ ﻘﺪَم ِﻣْﻦ ذﻧِﺒِﻪ ِإ‪ِ X‬ﻣﺜِﻞ‬
‫َ‬ ‫َ َ ْ َْ َ ُ‬
‫ا‪ْT‬ﻮِم ِﻣْﻦ ﺷﻬِﺮ َرَ‪U‬ﻀﺎن َواﺳﺘَﻐﻔَﺮ ُ; ‪ Ô‬ﻳَْﻮٍم َﺳﺒُْﻌْﻮن‬
‫َ ْ‬ ‫ﻚ َْ‬ ‫ٰ َ‬
‫ذِ‬
‫ْ‬ ‫َ‬ ‫َ‬
‫َ ُ َ َ‬
‫ﺎب‪َ ،‬و‪Ç‬ن‬ ‫ا&ﺠ‬ ‫ارى ِ‬ ‫أﻟَْﻒ َ‪U‬ﻠٍَﻚ ِﻣْﻦ َﺻَﻼِة اﻟَْﻐَﺪِاة ِإٰ‪ X‬أْن ﺗََﻮ ٰ‬
‫ﺎر‬ ‫ﺎن ﺑﻠَﻴْﻞ أَْو َ• َ‬

‫ﻬ‬
‫َُ ُ ّ َ ْ َ َ ْ ُ ُ َ ْ َ ْ َ َ َ َ‬
‫ٍ‬ ‫; ِﺑ‪ِ a‬ﻞ ﺳﺠﺪٍة ‪‰‬ﺴﺠﺪﻫﺎ ِ‪ -‬ﺷﻬِﺮ ر‪U‬ﻀ ِ ٍ‬
‫َ‬
‫‪َï‬ﺴِﻤﺎﺋِﺔ َ‪ٍW‬م‪.‬‬ ‫‪ -‬ﻇﻠَّﻬﺎ َ ْ‬ ‫†اﺮ ُ‬ ‫َﺷَﺠَﺮٌة ‪َ ‰‬ﺴ ْ ُ‬
‫اﻛﺐ ِ ْ ِ ِ‬ ‫ِ‬ ‫ِ‬
‫‪Hadrat Abū Sa‛īd Khudrī radiyallāhu ‛anhu‬‬
‫‪narrates that Rasūlullāh sallallāhu ‛alayhi‬‬
‫‪wa sallam said: “The gates of the heavens‬‬
‫‪are opened on the first night of Ramadān.‬‬
‫‪They are not closed until the last night of‬‬
‫‪Ramadān. Allāh will record 1 500 rewards‬‬
‫‪for each prostration for any believer who‬‬
‫‪.‬‬ ‫‪1‬اﻟ‪Ï‬ﻏﻴﺐ واﻟ‪Ï‬ﻫﻴﺐ‪ . \ :‬ا´ﻴﻬ¬ ‪ -‬ﺷﻌﺐ اﻹﻳﻤﺎن‪:‬‬

Fasting 315
performs salāh (this refers to the salāh
which is performed because of the month of
Ramadān, e.g. the tarāwīh salāh) in any of
its nights. A mansion of red rubies is made
for him. It will have 70 000 doors, each of
which will have an attached house made of
gold and decorated with red rubies. When
the person keeps the first fast of Ramadān,
his past sins are forgiven (which were
committed from after the first day of
Ramadān of the previous year). Seventy
thousand angels supplicate for his
forgiveness daily from the fajr salāh until
sunset. No matter how many salāhs he
performs in this month – whether at night
or during the day – then for each
prostration he will be rewarded with a tree
in whose shade a rider will be able to ride
for 500 years.
﴾17﴿
ُ Â‫ َﺧَﻄﺒَﻨَﺎ َرُﺳْﻮُل اﷲ َﺻ‬:‫ﻨُْﻪ ﻗََﺎل‬qَ ‫اﷲ‬ ُ ý َ َْ َ ْ َ
َ ِ ‫ﺎن َر‬
‫اﷲ‬ ِ ‫ﻦ ﺳﻠﻤ‬q
َ َ
َْ ُ
‫ ﻗﺪ‬،‫ﺎس‬
B ََ َ ْ َ
>‫<َﻬﺎ ا‬€ :‫ﻘﺎل‬c ،‫آﺧِﺮ َﻳْﻮٍم ِﻣْﻦ ﺷﻌﺒَﺎن‬ ِ - ْ ِ ‫َﻋﻠَﻴِْﻪ َوَﺳﻠَﻢ‬
ُ ‫ َﺟَﻌَﻞ‬،‫† ِﻣْﻦ أَﻟْﻒ َﺷْﻬﺮ‬
‫اﷲ‬ ٌ ْ ‫ْﻠٌَﺔ َﺧ‬Tَ ‫ﻴْﻪ‬c ‫ْﻢ َﺷْﻬٌﺮ‬a ُ ََ
‫أﻇﻠ‬
ٍ ِ ِ ِ
َ ْ َ ْ َ ََ ْ َ ً B ََ َْ َ َ َ ً َ ْ َ ُ َ َ
‫ﺼﻠٍﺔ‬Dِ ‫ﻴِﻪ‬cِ ‫ ﻣﻦ ﻘﺮب‬.W‫ِﻠِﻪ ﻄﻮ‬T ‫ﻀﺔ وِ“ﻴﺎم‬Y‫ِﺻﻴﺎﻣﻪ ﻓِﺮ‬
ْ َ ْ ً َ َ َ َ َ َ ْ َْ َ
‫ﻴِﻪ‬cِ ‫ َوَﻣْﻦ أدى‬،‫ﻴَﻤﺎ ِﺳَﻮُاه‬cِ ‫ْﻀﺔ‬Y‫ن ﻛَﻤْﻦ أدى ﻓِﺮ‬4 † ِ ‡‫ِﻣﻦ ا‬
ْ َ ُ ً َ َْ ْ َ َ َ َ َ ً َ
‫ َوﻫَﻮ ﺷﻬُﺮ‬،‫ﻴَْﻤﺎ ِﺳَﻮُاه‬cِ ‫َْﻀﺔ‬Y‫‚ ﻓِﺮ‬ ‫ن ﻛَﻤْﻦ أدى ﺳﺒِﻌ‬4 ‫َْﻀﺔ‬Y‫ﻓِﺮ‬
ْ ُ ْ َ ُ َ َ ُ ْ ُ ْ َ َ ُ َْ ُ ُ َ َ ُ ْ َ ْ
‫ﻴِﻪ‬cِ ‫ َوﺷﻬٌﺮ ﻳَُﺰاد‬،‫اﺳﺎة‬ ‫ وﺷﻬﺮ ا ﻤﻮ‬،‫ﻨﺔ‬°‫ ﺛﻮاﺑﻪ ا‬Ã‫ وا ﺼ‬Ã ِ ‫اﺼ‬
Fasting 316
ْ ُُ ً ْ َ َ ْ َ ْ ْ ُ
‫ن َﻣﻐِﻔَﺮة ِ)ﻧْﻮ ِِﻪ َوِﻋﺘَﻖ‬4 ‫ﻴِﻪ َﺻِﺎﺋًﻤﺎ‬cِ ‫ﻄَﺮ‬c ‫ َﻣْﻦ‬،‫ِرْزق ا ُﻤﺆِﻣِﻦ‬
َُْ ْ َ ْ َ ْ ْ َ ُْ َُ َ ََ َ ‫َرَ“ﺒَﺘِﻪ ِﻣ‬
‫† أن <ﻨﻘ َﺺ ِﻣْﻦ‬ ِ — ‫ﻦ‬ ‫ﻣ‬
ِ ‫ه‬
ِ ‫ﺮ‬
ِ ‫ﺟ‬ ‫أ‬ ‫ﻞ‬ ‫ﺜ‬ ‫ﻣ‬
ِ ; ‫ن‬ Ç‫و‬ ‫ﺎر‬
ِ >‫ا‬ ‫ﻦ‬ ِ
َ ََ َ ْ ُ َ B ُ َ
َ‫ َْﺲ »ﻨ‬8‫ ﻟ‬:‫ ﻗﺎ ْﻮا‬.‫ٌء‬ö ُ َ َ ْ َ
:‫ﻘﺎل‬c .‫ُﺪ َﻣﺎ <ﻔِﻄُﺮ ا ﺼِﺎﺋﻢ‬³ ِ ‫ﺎ‬ ْ ‫ﺟﺮِه‬
ِ ‫أ‬
َٰ َ َْ َٰ َ َ ‫اﷲ ٰﻫَﺬا ا َﻮ‬ ُ ‫ُ<ْﻌﻄﻲ‬
M ‫ ﻤَﺮٍة أْو‬M ‫ﻄَﺮ َﺻِﺎﺋًﻤﺎ‬c ‫اب َﻣْﻦ‬ ِ
َ َ ََْ ُ َْ َ َْ ُ
...Cٍ ‫ أو ﻣﺬﻗﺔ ﻟ‬،‫ﺎء‬ ٍ ‫ ِﺔ ﻣ‬O
Hadrat Salmān radiyallāhu ‛anhu narrates
delivered a sermon on the last Friday of
Sha‛bān. He said: “O people! A great and
blessed month has dawned upon you (i.e.
Ramadān). It is a month in which there is a
night which is superior to a thousand
months. Allāh made fasting during the day
compulsory and night worship (tarāwīh)
less than compulsory (Sunnat). Anyone who
does an optional act in this month shall
receive the reward of a compulsory act done
in other months. Anyone who carries out a
compulsory act in this month shall receive
the reward of 70 compulsory acts done in
other months. The one who provides food to
a fasting person (to open his fast), it will be
a means for the pardoning of his sins and
emancipation from the Hell-fire. And he will
receive the same reward as the fasting
person without his reward decreasing in
any way.” Someone said: “O Rasūlullāh!
.( ) ‫ﻤﺔ‬Y‫اﺑﻦ ﺧﺰ‬1
Fasting 317
Everyone does not have so much to give
whereby a fasting person can open his fast.”
(This person assumed that the fasting
person must be given enough food with
which he can eat to his fill). Rasūlullāh
sallallāhu ‛alayhi wa sallam said: “Allāh
shall reward the person even if he gives him
just one dry date, enough water to quench
his thirst, or milk to which water has been
added…”
There is a third type of worship which is performed in
the month of Ramadān, viz. i‛tikāf (seclusion) in the
last ten days of Ramadān. All the people of a locality
are responsible for it, but if even just one person
observes this worship, it will suffice for the entire
locality.
I‛tikāf refers to making the intention of remaining in the
masjid for ten days without leaving it unless it is for a
pressing need such as having to relieve one’s self. Like
the fast and the tarāwīh salāh, i‛tikāf entails having to
give up something which is most beloved, viz. the
freedom to move about. Furthermore, there can be no
ostentation in this act of worship because no one
knows whether the person is in the masjid with a
specific intention or he has merely come to the masjid
just like that. Some of the virtues of i‛tikāf are as
follows:
Fasting 318
﴾18﴿
ُ Â‫ﻴْﻪ َﻗَﺎل َﻗَﺎل َرُﺳْﻮُل اﷲ َﺻ‬Œ‫ْﻦ َأ‬qَ ‚ْ ‫ْﻦ َﻋ ّ ﺑْﻦ ُﺣَﺴ‬qَ
‫اﷲ‬ ِ ِ ِ ٍ ِ ِِ
َ
َْ َ َ َ َ َ َ َ ْ ً ْ َ َ َ َ ْ َ َ َ ‫َﻋﻠَﻴْﻪ َو‬
‚‫ﻛﺤﺠﺘ‬
ِ ‫ن‬4 ‫ﺎن‬ ‫ﻀ‬ U ‫ر‬ -ِ ‫ا‬v ‫ﻋ‬ ‫ﻒ‬ ‫ﻜ‬ ‫ﺘ‬q‫ا‬ ‫ﻦ‬ِ ‫ﻣ‬ ‫ﻢ‬ ‫ﻠ‬ ‫ﺳ‬ ِ
ََْْ ُ َ
.‚ِ ‫ﻤﺮ‬q‫و‬
Hadrat ‛Alī ibn Husayn radiyallāhu ‛anhu
narrates from his father who said that
said: “The one who observes ten days of
i‛tikāf in the month of Ramadān shall
receive the reward of performing hajj and
‛umrah two times each.”
﴾19﴿
ُ Â‫ َﺻ‬Ù
‫اﷲ‬ ّ >‫ﻨُْﻪ َﻋﻦ ا‬qَ ‫اﷲ‬ ُ ý َ ِ ‫ﺎس َر‬ َ ْ
ٍ ‫ﺒ‬q ‫اﷲ ﺑِﻦ‬ ِ ‫ﺒِﺪ‬q ‫ﻦ‬q
َْ ْ َ
ِِ ِ
ُ ُ َْ َُ
َ ْ ُ B ‫<ﻌﻜﻒ‬ َ ْ ُ ْ ‫ ا‬- ‫ﻗﺎل‬ َ َ ُ َ َ ََ َْ َ
‫ا)ﻧﻮب‬ ‫ ﻫﻮ‬:‫ﻤﻌﺘﻜﻒ‬ ِِ ِ ‫ﻧﻪ‬€ ‫ﻋﻠﻴِﻪ وﺳﻠﻢ‬
َّ ُ ْ
َ َ َ ‫ﻞ‬U‫ﻛﻌﺎ‬ َ
َ ‫ا&ﺴﻨﺎت‬ ْ
َ َ َ ‫ﻣﻦ‬ َ ِ ;ُ َ ‫ﺮي‬³‫و‬
ْ َْ َ
.‫»ﻬﺎ‬ ِ ‫ا&ﺴﻨﺎت‬
ِ ِِ ِ ِ
wa sallam said with reference to a person
who observes i‛tikāf: “He is kept away from
all sins and receives rewards as if he is
carrying out all good deeds.”
( ) ¬‫ا´ﻴﻬ‬1
.( ) ‫اﺑﻦ ﻣﺎﺟﻪ‬2
Fasting 319
Another virtue in this regard is that the person has to
remain in the masjid. The virtue of remaining in a
masjid was mentioned in the chapter on erecting a
masjid.
Women will observe i‛tikāf in their homes in the place
where they normally perform their salāh.1
﴾20﴿
Â‫اﷲ َﺻ‬ ‫ل‬

‫ﻮ‬ ‫ﺳ‬ ‫ر‬ ‫ﺎل‬ ‫ﻗ‬ ‫ﺎل‬ ‫ﻗ‬ ‫ﻪ‬ ‫ﻨ‬q ‫اﷲ‬ ý ِ ‫ر‬ ‫ﻚ‬ ‫ﺎ‬ َ ‫ْﻦ أَ… َﺲ ﺑ ْﻦ‬qَ
‫ﻣ‬
ِ ٍ ِ ِ ِ
‫ ﻳَْﻮَم‬Êْ ‫ﻴِْﺪِﻫْﻢ – <ﻌ‬qِ ‫ن ﻳَْﻮَم‬4 ‫ﻓﺈذا‬... :‫اﷲ َﻋﻠَﻴِْﻪ َوَﺳﻠَﻢ‬
ْ َ َ َ َ َ ُ
ِ ِ
َ ََ َ َ ََُ َ َ ْ ٰ َ ْ ْ
‫ َﻋِﺒﻴِْﺪْي‬Í ْ a
ِ ‫ﻼِﺋ‬U :‫ ﻗﺎل‬...‫ﺘﻪ‬a‫ﻼِﺋ‬U ‫ِﻓﻄِﺮِﻫﻢ – ﺑﺎ ِﺑِﻬﻢ‬
َ َ B َ َ ُ َْ ْ َ ْ َ ْ َ َ ْ َ َ
¥‫ َﻋﻠﻴِﻬْﻢ {ﻢ ﺧَﺮُﺟْﻮا <ُﻌﻘْﻮن ِإ‬Í ِ ‫ﻀ‬Y‫ﻣﺎ ِ ﻗﻀﻮا ﻓِﺮ‬Ñِ‫و‬
ْ tَ‫ﺎع َﻣ‬ َ ْ َ ْ ّ ُ َ ْ َ َ ْ َ َ َ ْ َ
ُ َ
Ó ِ ِ ‫ﻔ‬ ‫ وﻋﻠ ِﻮي وارِﺗ‬åِ ‫ﺮ‬Q‫ و‬¥ِ ‫ وﺟﻼ‬Iِ ‫ وِﻋﺰ‬،‫ِء‬WَŽ‫ﺎ‬ B ‫ﺑ‬
ِ
ُ‫ْﻢ َو َﺪﻟْﺖ‬a ُ َ ُ ْ ََ ْ ََ ُْ ْ ُْ ََُ ْ ُ َْ َُ
‫ﻘﺪ —ﻔﺮت ﻟ‬c ‫ ِإرِﺟﻌﻮا‬:‫ﻴﻘﻮل‬c .‫ﻨﻬﻢ‬ž‫ﻷِﺟﻴ‬
ُُ َ ُْ َ ْ َ cَ ‫ َﻗَﺎل‬.‫ْﻢ َﺣَﺴﻨَﺎت‬a ُ َّ َ
.‫†ِﺟُﻌْﻮن َﻣﻐﻔْﻮًرا ُﻬْﻢ ذﻧْﻮ َُﻬْﻢ‬ ٍ ‫ﺌِﺎﺗ‬8ِ ‫ﺳ‬
Hadrat Anas radiyallāhu ‛anhu narrates in
a lengthy Hadīth that Rasūlullāh sallallāhu
‛alayhi wa sallam said: When it is the day
of ‛īd, Allāh ta‛ālā addresses the angels
saying: “My servants fulfilled My duty and
have now emerged for supplication. I take
‫ ¦ﺼﻴﺺ ا ﺮﺟﺎل‬X‫ﻤﺴﺎﺟﺪ" إﺷﺎرة ﻟﻄﻴﻔﺔ إ‬َ َ ْ ‫ ا‬- ‫ﻛﻔﻮن‬W

َ ْ ُ َ ْ ََُْ ُ ْ ُ َُ ََ
‫ "وﻻ‬:X‫ ﻗﻮ; ﺗﻌﺎ‬¢‫و‬1
ِ ِ ِ ِ ‫وﻫﻦ وا•ﺘﻢ‬O‫ﺒﺎ‬ ِ
.‫ﺴﺎء وﻣﺎ ﻫﻢ إﻻ ا ﺮﺟﺎل‬ƒ‫ة اﻟ‬O‫ﺑﺎ ﺴﺎﺟﺪ ﺣﻴﺚ ﺧﺺ ﺑﺎ‡ﻄﺎب ﻣﻦ ﻳﺘﺼﻮر ﻣﺒﺎ‬
. \ :‫ﺷﻌﺐ اﻹﻳﻤﺎن‬2
Fasting 320
an oath by My greatness, power and
generosity! I will most certainly accept their
supplications.” Allāh will then say: “You
may return, I have pardoned you and
turned your evils into good deeds.” They
thus return [to their homes] fully pardoned.
Hajj 321
HAJJ
Hajj is compulsory on the one in whom the
prerequisites are found, and optional on the one in
whom they are not found. Like salāh, zakāh and
fasting, hajj is one of pillars of Islam.
﴾1﴿
ً ْ َ َْ َ َ َ ْ َ ْ َْ B ََ َ
‫ﻴﻼ‬ž‫ﺳ‬ِ ‫ﻪ‬T‫إ‬
ِ ِ ‫ع‬ ‫اﺳﺘﻄﺎ‬ ‫ﻣﻦ‬
ِ ‫ا´ﻴﺖ‬
ِ ‫ﺣﺞ‬
ِ ‫ا>ﺎس‬
ِ M ‫وﷲ‬
ِ ِ
It is the right of Allāh over the people to
make the pilgrimage of this House, for the
person who is able to go to it.1
﴾2﴿
ُ Â‫رﺳﻮل اﷲ َﺻ‬ ُ ْ ُ َ َ َ َ َ ّ َ ْ َْ ْ َ ْ َ ْ َ
‫اﷲ‬ ِ ‫ ﻗﺎل ﻗﺎل‬å&&‫ا‬ ِِ ‫ﻧﻌﻴﻢ‬
ِ ِ ‫ﺑﻦ‬ ِ ‫ﺎد‬Y‫ز‬
ِ ِ ‫ﻦ‬q
ْ َ َ ،‫ﺳﻼم‬
َ َ ‫ﻤﻦ‬c َ ْ ْ ُ ‫ﻓﺮﺿﻬﻦ‬ َ
ْ :‫َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ‬
ُ َ َ َ ‫أر َ ٌﻊ‬
‫ﺟﺎء‬ ِ ‫اﻹ‬ ِ -ِ ‫اﷲ‬ ِ
ُ َ َ ً ْ َ ‫ﺣ× َﻳﺄ َ‚ ﺑﻬﻦ‬ ْ ً ْ َ ‫ﻨﻪ‬q
¨ َ ‫ﺌﺎ‬8‫ﺷ‬ ُ ْ َ ‚‫<ﻐﻨ‬ َ
َ ْ ُ ‫ﺑﺜﻼث ْﻢ‬ ََ
‫ ا ﺼﻼة‬.‫ﻴﻌﺎ‬ ِ ِِ ِ ِ ٍ ِ
ْ ْ B َ َ َ َ ََ ُ َ َ ُ َ َ
ِ َ ‫ﻀﺎن وﺣﺞ‬U‫وﺻﻴﺎم ر‬
.‫ا´ﻴﺖ‬ ِ ‫ة‬4‫وا ﺰ‬
‛alayhi wa sallam said: “In addition to belief
in:

Hajj 322
‫اﷲ‬
Allāh.”
We learn from the above that if a person has been
performing salāh, paying zakāh and fasting, but did
not perform his compulsory hajj, then the other acts
are not enough for his salvation. Hajj contains a special
point which is not found in any other act of worship,
viz. in the other acts of worship, there are certain
rational points which can be understood. On the other
hand, the acts of hajj contain the element of love. Thus,
hajj will be performed by the one whose love has
overpowered his intellect. Even if there is some defect
in it at present, it is proven through experience that
love develops when a person carries out actions of love.
Thus, this defect will be filled by performing hajj. This
is especially so when the person carries out the rites of
hajj with this intention. The one who has Allāh’s love in
his heart will obviously be extremely firm in Dīn. This
proves that hajj has that special quality of creating
firmness in ones Dīn. (A similar explanation was given
in the chapter on fasting).
Hajj 323
﴾3﴿
ُ Â‫ﺖ َﻗَﺎل َرُﺳْﻮُل اﷲ َﺻ‬
‫اﷲ‬ ْ ‫ﻨَْﻬﺎ َﻗَﺎﻟ‬qَ ‫اﷲ‬ُ ý َ ِ ‫ َِﺸَﺔ َر‬4Wَ ‫ْﻦ‬qَ
ِ
َ ْ
َ ْ َ ‫ﺎ´ﻴْﺖ َو‬ ُ َ َ ُ َ َ َ َْ َ
‫ﺎء‬
ِ ‫‚ ا ﺼﻔ‬ ِ َ ‫ ِإ•ﻤﺎ ﺟِﻌﻞ اﻟﻄﻮاف ِﺑ‬:‫ﻋﻠﻴِﻪ َوﺳﻠﻢ‬
ْ َ َ َ °‫ا‬ْ ُْ َ َ َ ْ َْ َ
.‫اﷲ‬
ِ ‫ﻹﻗﺎﻣِﺔ ِذﻛِﺮ‬ ِِ ‫ﺎر‬
ِ ‫ﻤ‬ ِ å‫وا ﻤﺮوِة ور‬
said: “Walking around the Ka‛bah, walking
between Safā and Marwah and pelting the
Jamarāt are actions which have been laid
down for the remembrance of Allāh ta‛ālā.”
Those who only look at things externally will express
astonishment and ask for the rational wisdom behind
walking around the Ka‛bah, pelting the Jamarāt and so
on. However, you should not search for rational
wisdoms. Instead, think to yourself that it is Allāh’s
order. By carrying it out, you are remembering Allāh
ta‛ālā, your bond with Him is getting stronger, and
your love for Him is being tested in the sense that
although you did not fully understand the order, you
accepted it. Furthermore, to offer yourself at the House
of the Beloved and to run around it are purely actions
which display love.
Hajj 324
﴾4﴿
ْ َْ ََ ُ ُ ْ َ َ َ ْ َ ْ َ ََ ْ َ ْ َْ ْ َ
َ ‡‫ا‬
‫ﺎب‬ِ ‫ﻄ‬ ‫ﻦ‬Œ ‫ﻤﺮ‬q ‫ﻴِﻪ ﻗﺎل ﺳِﻤﻌﺖ‬Œِ‫ﻦ أ‬q ‫ِﺪ ﺑِﻦ أﺳﻠﻢ‬Y‫ﻦ ز‬q
ُ ْ َ ْ َ ْ ‫ﻼن‬U‫ﺮ‬
‫ْﻮ َم َواﻟﻜﺸﻒ َﻋِﻦ‬T‫ا‬
َْ
‫ا‬ َ ْ ِ :‫ﻨُْﻪ َ<ُﻘْﻮُل‬qَ ‫اﷲ‬
‫ﻴﻢ‬c ُ ý َ ِ ‫َر‬
ِ
ََُْ ْ ُ ْ ََ َ ْ ْ ُ َ ََ ََْ َ َْ
‫ﻔَﺮ َوأﻫﻠﻪ َﻣَﻊ‬a‫اﻹﺳﻼَم َو• اﻟ‬ ِ ‫اﷲ‬ ‫ﺄ‬ ‫ﻃ‬ ‫أ‬ ‫ﺪ‬ ‫ﻗ‬ ‫و‬ ‫ﺐ‬ِ ‫ا ﻤﻨ‬
‫ﺎﻛ‬
ِ
َ َ ُ
ُ Â‫ْﻬﺪ َرُﺳْﻮل اﷲ َﺻ‬qَ M ‫ ْﺌًﺎ ﻛﻨﺎ َ•ْﻔَﻌﻠُﻪ‬8‫ع َﺷ‬ُ ُ ََ َ َ َ
‫اﷲ‬ ِ ِ ِ ‫ذ ِﻚ ﻻ ﻧﺪ‬
َْ
.‫َﻋﻠﻴِﻪ َوَﺳﻠَﻢ‬
Hadrat Zayd ibn Aslam radiyallāhu ‛anhu
narrates from his father who said that he
heard Hadrat ‛Umar radiyallāhu ‛anhu
saying: “What is the need to shake the
shoulders and expose them (in the tawāf)
when Allāh ta‛ālā has now given power to
Islam (in Makkah) and wiped out the
unbelievers (while this action of shaking
and exposing the shoulders was prescribed
to display their strength)? Although (this
underlying reason no longer remains at
present) we will not abandon an action
which we used to do during the time of
Rasūlullāh sallallāhu ‛alayhi wa sallam in
emulation of him and in carrying out his
order (because Rasūlullāh sallallāhu ‛alayhi
wa sallam did it on the occasion of the
Farewell Pilgrimage even though there was
not a single unbeliever in Makkah).”
.( ) ‫ داؤد‬â‫ أ‬Ì‫ﺳ‬1
Hajj 325
If the element of love was not overwhelming in hajj, the
absence of a rational reason would have resulted in the
suspension of this action.
﴾5﴿
ُ ý
‫اﷲ‬ َ ِ ‫َﻤَﺮ َر‬qُ ‫ْﻦ‬qَ ‫ﻨُْﻪ‬qَ ‫اﷲ‬ ُ ý َ ِ ‫·ِﺲ ﺑ ْﻦ َر ﻴَْﻌَﺔ َر‬Wَ ‫ْﻦ‬qَ
ِ ِ ِ
َ َ َ َ َ ْ َ ّ َ َ َ ُ َ َ َ َ ْ َ َ ‫ﻧﻪ ﺟ‬€َ ‫ﻨُْﻪ‬qَ
َ ُ
‫ أﻋﻠُﻢ اﻧﻚ ﺣﺠٌﺮ‬Ó ْ ‫ إ‬:‫ﻘﺎل‬c ‫ﻘﺒﻠﻪ‬c ‫ ا& َﺠﺮ‬X‫ﺎء إ‬
ِِ ِ ِ
ُ‫ اﷲ‬Â‫ﺖ َرُﺳْﻮَل اﷲ َﺻ‬ ُ ْ ‫ َرأَﻳ‬Ó ّْ َ َ ْ َ َ B ُ َ َ َ ُ َ ْ َ َ
ِ ِ € ‫ و ﻮ ﻻ‬،&‫ﻻ ﻨﻔﻊ وﻻ ﺗ‬
َ ْ َ َ ُ َُ َ ََ َْ َ
.‫وﺳﻠﻢ <ﻘ ِﺒّﻠﻚ َﻣﺎ “ﺒﻠﺘُﻚ‬ ‫ﻋﻠﻴﻪ‬
ِ
Hadrat ‛Ābis ibn Rabī‛ah radiyallāhu ‛anhu
narrates that Hadrat ‛Umar radiyallāhu
‛anhu came towards the Black Stone, kissed
it and said: “I know fully well that you are a
stone. You can neither benefit anyone nor
cause harm. Had I not seen Rasūlullāh
sallallāhu ‛alayhi wa sallam kissing you I
would never have kissed you.”
There can be no reason apart from love for kissing an
object which was connected to the beloved. By this
statement of his, Hadrat ‛Umar radiyallāhu ‛anhu
showed that Muslims do not consider the Black Stone
to be an object of worship because only that thing can
be an object of worship which can benefit or cause
harm.
.( ) ‫ داؤد‬â‫ أ‬Ì‫ﺳ‬1
Hajj 326
﴾6﴿
ُْ َُ َََْ ْ َ َ ُْ َ ُ َ َ ََ ُ ْ َ
Â‫اﷲ َﺻ‬ ِ ‫ ِاﺳﺘﻘﺒﻞ رﺳﻮل‬:‫ﻨﻪ ﻗﺎل‬q ‫ اﷲ‬ý ِ ‫ﻤﺮ ر‬q ‫ﻋِﻦ اﺑِﻦ‬
ً ْ َ ْ َ ْ َ َ ْ َ َ َ َ َ َ ُ َ َ َْ َ َ َ ْ َ َ ُ
.‫ﻼ‬Y‫ ﻃِﻮ‬ô ْ ِ ‫اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ ا&ﺠﺮ {ﻢ وﺿﻊ ﺷﻔﺘﻴِﻪ ﻋﻠﻴِﻪ <ﺒ‬
َ ََ ْ َ ْ َ َ ُ َ ُ َ َ َ َ َْ ُ
ُ
!‫َﻤُﺮ‬q ‫ ﻳَﺎ‬:‫ﻘﺎل‬c .ô ْ ِ ْ‫ﺎب َ<ﺒ‬
ِ ‫ﺎﻃ‬َ ‡‫ا‬ ‫ﻦ‬Œ ‫ﻔﺖ ﻓِﺈذا ﻫﻮ ِﺑﻌﻤﺮ‬%‫{ﻢ ا‬
.‫ات‬ َ َ ‫ﺐ اﻟَْﻌ‬
ُ Ã َ ُْ َُٰ
ُ ‫ﻜ‬ ‫ﺴ‬ì ‫ﻫﻬﻨﺎ‬
wa sallam turned towards the Black Stone,
placed his lips on it, remained like that for
a long time, and was crying all that while.
When he turned around, he saw Hadrat
‛Umar radiyallāhu ‛anhu crying profusely.
said: “O ‛Umar! This is the place where
tears are shed.”
To cry while kissing a sign of the Beloved can only be
done out of love; not out of fear. Actions displaying love
can be done by one’s will, but not crying. Crying only
results from an outpouring of emotions. We can
therefore conclude that hajj is connected to love. This
point is strongly proven from the above Hadīth.
Hajj 327
﴾7﴿
ٍ ِ ‫ﻦ‬q
َ ْ B ‫ﺴﻤﺎء‬ َ ُ َْ َ َ ََََ ُ َْ َ َ َ َ ََ
،‫•ﻴﺎ‬Ž‫ا‬ ِ َ ‫ ا‬X‫ل ِإ‬-< ِ ‫ﻓﺈن اﷲ‬ ِ ‫ن ﻳﻮم ﻋﺮﻓﺔ‬4 ‫وﺳﻠﻢ ِإذا‬
ْ ‫أﺗﻮ‬ ْ َ َ ‫ﻋﺒﺎدي‬ْ َ X‫ا•ﻈﺮوا َإ‬ ْ ُ ُ ْ ُ :‫ﻴﻘﻮل‬c
ُْ ََُ َ َ
،‫ﺔ‬a‫ﻤﻼﺋ‬
َ َْ ُ ْ ََُ
‫ﺑﻬﻢ ا‬
ِ ِ ِ ِ ِ ِ ِ í‫ﻴﺒﺎ‬ ِ c
ّ
َْ ْ ْ ُ ُ ْ َ ُ ْ َ َّ ّ ُ ْ َ ْ ‫ا َﺿ‬Ã ُ ْ ُ
ً ْ — ‫ﺷﻌﺜًﺎ‬
‫ ﻗﺪ‬Ó ِ € ‫ أﺷِﻬﺪ_ﻢ‬،‫ ﻓ ٍﺞ ﻋِﻤﻴٍﻖ‬Ô ِ ‫ﺎﺣ‚ ِﻣﻦ‬ ِ
َ ََ
.‫—ﻔْﺮُت ُﻬْﻢ‬
said (in a lengthy Hadīth): “When it is the
day of ‛Arafah (the day on which the
pilgrims are in ‛Arafāt), Allāh ta‛ālā
descends to the lowest heaven. He
addresses the angels with much pride:
‘Look at My servants who have come from
distant places, their hair is dishevelled,
their bodies are covered in dust and they
are walking in the hot sun. I make you
witnesses to the fact that I have forgiven
them.’”
The loving nature of hajj is clear from the above Hadīth.
Furthermore, to speak about it with pride before the
angels demonstrates that the loving nature of hajj is
beloved to Allāh ta‛ālā.
. :‫ ﺷﻌﺐ اﻹﻳﻤﺎن‬- ¬‫ ا´ﻬ‬. :‫ﻤﺔ‬Y‫اﺑﻦ ﺧﺰ‬1

Hajj 328
These few Ahādīth in which the loving nature of hajj is
demonstrated were quoted to serve as examples. In
fact, all the rites and actions of hajj are most clear
manifestations of this love. For example, walking
around the mountains of Muzdalifah and ‛Arafāt,
repeating the talbiyah (labbayk) in a loud tone, moving
about bare-headed, making one’s life to appear like
death – i.e. wearing the garments of dead people –
abstaining from clipping one’s nails and hair, and not
even killing lice. All this makes a person to appear like
a mad man. Abstaining from shaving one’s head,
hunting animals, chopping off trees, cutting grass and
so on – are these the actions of rational people or of
lovers?
Some of the actions are not for women. There is a
reason for this, viz. the observation of purdah/hijāb.
Walking around the Ka‛bah, walking between Safā and
Marwah, stoning the Jamarāt, kissing the Black Stone,
crying beseechingly, presenting one’s self at ‛Arafāt in a
dishevelled and dusty condition while walking in the
hot sun have all been mentioned in the previously-
quoted Ahādīth. Just as the element of love is placed in
hajj, the places which are related to the performance of
hajj – i.e. Makkah and other places – have also been
conferred with the element of love. Consequently, this
intensifies the colour and hue of hajj. Thus, we read in
the following verse:
Hajj 329
﴾8﴿
َ َْ َْ
‫ﺘﻚ‬8‫ﺑ‬
ِ ‫زرع ِﻋﻨﺪ‬ ٍ ْ َ ‫ذي‬
ْ †— ْ َ َ ÍY ّ ُ ‫ﻣﻦ‬
ٍ ِ ْ ِ ‫ذر‬
ِ ِ ‫ﺑﻮاد‬
ْ ‫اﺳﻜﻨﺖ‬
ِ ْ ّ ِ ‫َر َﻨﺂ‬
ُ ْ َ ْ َ Ó‫ا‬
ِ ِ
ّ ً َ ْ َ ْ َ ْ َ َ ٰ ‫ﻘﻴﻤﻮا ا ﺼﻠ‬T ْ ُ ‫ﻤﺤﺮم ﻻ َر َﻨﺎ‬ ْ
‫ﺎس‬ َ
ِ >‫اﻓﺌﺪة ِﻣﻦ ا‬ ِ ‫ﻮة ﻓﺎﺟﻌﻞ‬
ُ
ِ ِ ِ َ ُ ‫ا‬
َ ْ ُ ُ ْ َ ْ ُ ََ ٰ َ َ ّ ْ ُْ ُ ْ َ ْ َْ ْ َْ
.‫ﺸﻜﺮون‬‰ ‫ﻬﻢ وارز“ﻬﻢ ِﻣﻦ ا ﻤﺮ ِت ﻟﻌﻠﻬﻢ‬T‫ا‬ ِ ِ ‫ﻬﻮي‬ ِ
O our Sustainer! I have settled some of my
offspring in a valley that is barren, near
Your Sacred House. O our Sustainer! So
that they may establish salāh. Cause,
therefore, the hearts of some people to
incline towards them and provide them with
fruits, perhaps they may be grateful.1
The effects of this supplication are clearly observed. Ibn
Abī Hātim relates from Suddī:
﴾9﴿
َ َ َ َْ ُ َ ْ َ َ
‫ ْﻮ أن ِإﺑ َْﺮا ِﻫﻴَْﻢ َﻋﻠﻴِْﻪ‬:‫ﻨُﻪ‬q ‫اﷲ‬ ýَ ِ ‫ﺎس َر‬ ٍ ‫ﺒ‬q ‫ُﻦ‬Œ‫ﻗﺎل ا‬
َ َْ ََ َْ َْ ْ َ َ َ َْ َ َ
،‫ِْﻬْﻢ‬T‫ﺎس ﻬِﻮْي ِإ‬ ِ >‫ا‬ ‫ة‬ ‫ ِاﺟﻌﻞ أﻓِﺌﺪ‬:‫ ﻗﺎل‬Wَ‫‚ د‬ ‫ا ﺴﻼم ِﺣ‬
ُ ْ َُْ َْ َ ْ ََ َْ َ
ٰ َ َ ‫ﻬﻮد‬T‫ا‬
.‫وا>ﺼﺎرى‬ ‫ﺖ ﻋﻠﻴِﻪ‬Á‫ﻻزد‬

‫ ﻮ أن إﺑﺮاﻫﻴﻢ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬ý‫ ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‬:¬‫ و ﻠﺒﻴﻬ‬.‫ ﻃﺒﻌﺔ دار اﻟﻔﻜﺮ‬، \ :‫ر ا ﻨﺜﻮر‬Ž‫ا‬2
‫ﻦ‬a‫ وﻟ‬،‫ﻬﻮد وا>ﺼﺎرى‬T‫ﻬﻢ &ﺠﻪ ا‬T‫ ﻓﺎﺟﻌﻞ أﻓﺌﺪة ا>ﺎس ﺗﻬﻮي إ‬:‫ن ﻗﺎل‬4 ‫ﻦ‬Á‫ﻋﻠﻴﻪ ا ﺴﻼم ﺧﻠﻴﻞ ا ﺮ‬
‫ﻜﺘﺒﺔ‬U ‫ ﻃﺒﻌﺔ‬، :‫ ا ﺮﻗﻢ‬،¬‫ )ﺷﻌﺐ اﻹﻳﻤﺎن ﻠﺒﻴﻬ‬.‚‫ ﻓﺨﺺ ﺑﻪ ا ﺆﻣﻨ‬،‫ ﻓﺎﺟﻌﻞ أﻓﺌﺪة ﻣﻦ ا>ﺎس‬:‫ﻗﺎل‬
.(‫ا ﺮﺷﺪ‬
Hajj 330
There is no believer whose heart is not
immersed with the love of the Ka‛bah.
Hadrat Ibn ‛Abbās radiyallāhu ‛anhu said
that had Hadrat Ibrāhīm ‛alayhis salām
said “the hearts of people” [and not “the
hearts of some people”], there would have
been crowds of Jews and Christians at the
Ka‛bah. However, he specified the believers
by saying “the hearts of some people”.
﴾10﴿
‫اﷲ‬ ُ ý َ ِ ‫ﺎس َر‬ َ ْ َ
ِ
َ َ َ َ َ ََ ْ َ‫ َﻣﺎ أَْﻃﻴَﺒ‬:‫َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ َﻤﻜَﺔ‬
‫ ْﻮ ﻻ أن‬،¥‫ َوأَﺣﺒِﻚ ِإ‬،÷ٍ ‫ﺑ‬ ‫ﻦ‬ ‫ﻣ‬
ِ ِ‫ﻚ‬ ِ ِ
َ َ َ
.‫†ِك‬ َْ —‫ﺖ‬ ْ ْ
ُ ‫ أﺧَﺮُﺟْﻮ ْ ﻣﻨﻚ َﻣﺎ َﺳﻜﻨ‬å
ِ ِ ِ
ْ ْ ِ ‫ﻗَْﻮ‬

wa sallam (addressed Makkah at the time
of his emigration) and said: “You are such a
wonderful city and so beloved to me. Had
my people not removed me from you, I
would not have gone to live in any other
place.”
Since every believer loves Rasūlullāh sallallāhu ‛alayhi
wa sallam, he will certainly love Makkah. Love for
Makkah is thus the effect of the supplication of two
Messengers.
.( ) ‫ﻣﺬي‬Ï‫اﻟ‬1
Hajj 331
The above entailed a discussion on the religious virtue
of hajj and the places of hajj. The religious virtues are
the actual and fundamental ones. Allāh ta‛ālā also
placed some worldly benefits in them. Although these
should not be in the intention of hajj, they are acquired
automatically. The next two verses make reference to
this:
﴾11﴿
ّ ً ٰ َ َ َْ َ ْ َ ْ َ َ ْ َ ْ ُ َ َ َ
‫ﻠﻨﺎس‬
ِ ‫“ﻴﻤﺎ ِﻟ‬ِ ‫ﺟﻌﻞ اﷲ اﻟﻜﻌﺒﺔ ا´ﻴﺖ ا&ﺮام‬
Allāh made the Ka‛bah, which is the Sacred
House, a source of maintenance for the
(benefit of) people.1
The word “benefit” is general in meaning. The religious
benefits of the Ka‛bah are obvious. Some of its worldly
benefits are: it is a place of sanctuary, an annual
gathering takes place there through which monetary
progress and national unity can be easily realized.
Furthermore, the universe will exist as long as it exists.
Eventually when the unbelievers demolish it, the
Resurrection will follow soon thereafter. This is learnt
from the Ahādīth.2
﴾12﴿
ْ ُ َ ‫ﻣﻨﺎﻓﻊ‬
‫ﻬﻢ‬ ْ ُ َ ْ َ
َ َ َ ‫ﺸﻬﺪوا‬8‫ﻟ‬
ِ ِ

2 Bayān al-Qur’ān.
Hajj 332
So that they may reach [and experience] the
places of their (religious and worldly)
benefit.1
Examples of religious benefit are: the reward for hajj
and Allāh’s pleasure. Examples of worldly benefit are:
eating the qurbānī meat, trade and business, and so
on.
﴾13﴿
ُ‫ﻧﻪ‬€َ ‫ﻨُْﻪ‬qَ ‫اﷲ‬
ُ ýَ ِ ‫ﺎس َر‬ َ ْ َ َ ْ
َ ُْ َ َْ َ
ٍ ‫ﺒ‬q ‫ ﺣِﺎﺗٍﻢ ﻋِﻦ اﺑِﻦ‬âِ ‫ﻦ أ‬Œ‫أﺧﺮج ا‬
ْ ُ ْ َ َْ َ َ
.‫ﺼﻐٰﺮى‬B ‫ اﻟُﻌْﻤَﺮُة ا& َﺠﺔ ا‬:‫ﻗﺎل‬
Hadrat Ibn Abī Hātim narrates from Hadrat
Ibn ‛Abbās radiyallāhu ‛anhu that ‛umrah is
the lesser pilgrimage.
There is another act of worship which is very similar to
hajj, viz. ‛umrah. It is sunnat-e-mu’akkadah. The
reality of ‛umrah is that it comprises some of the loving
acts of hajj. This is why it is referred to as hajj-e-asghar
or the lesser pilgrimage.
﴾14﴿
ُ ْ َْ َ َ ْ َ ُ َ
‫ اﻟُﻌْﻤَﺮُة ا& َﺠﺔ‬:‫ﻨُﻪ ﻗﺎل‬q ‫اﷲ‬ َ ِ ‫ﺎس َر‬
ý ْ َ
ٍ ‫ﺒ‬q ‫ﻋِﻦ ﺑِﻦ‬
ْ
.‫ﺼﻐٰﺮى‬B ‫ا‬

.(‫ ﻃﺒﻌﺔ دار اﻟﻘﺒﻠﺔ‬، :‫ ا ﺮﻗﻢ‬،‫ﺒﺔ‬8‫ ﺷ‬â‫ﺼﻨﻒ اﺑﻦ أ‬U) 2
Hajj 333
Hadrat ‛Abdullāh ibn ‛Abbās radiyallāhu
‛anhu said: “‛Umrah is the lesser
pilgrimage.”
However, it is also performed during the hajj season. In
this way, two similar acts of worship are combined.
‛Umrah is also performed during other times of the
year.
﴾15﴿
َ َ ْ ُ ْ َ َْ B ََ
ِ ِ ‫وأﺗﻤﻮا ا&ﺞ واﻟﻌﻤﺮة‬
‫ﷲ‬ ِ
(When you intend performing hajj or
‛umrah) complete the hajj and ‛umrah for
Allāh (to make Him happy, by ensuring you
fulfil all the prerequisites and your
intention too is purely for reward).2
﴾16﴿
‫اﷲ‬ ُ ý َ ‫ أَُﻣ‬â
َ ِ ‫ﺎﻣَﺔ َر‬
َ
ِ ِ
ٌ َ ْ ُ َ ٌ َ َ ٌ َ َ ّ َْ َ َُْْ َ َْ ْ َ َ ََ َْ َ
‫ﺎﻫﺮة وﺳﻠﻄﺎن‬ ِ ‫ ﻣﻦ ﻢ <ﻤﻨﻌﻪ ﻋِﻦ ا& ِﺞ ﺣﺎﺟﺔ ﻇ‬:‫ﻋﻠﻴِﻪ وﺳﻠﻢ‬
َ ‫ﺖ إْن َﺷ‬ ْ َُْ َ َُ ََْ َ َ َ ٌ َ ٌ َ َ َْ ٌ َ
‫ﺎء‬ ِ ‫ﻤﺎت و ﻢ `ﺞ ﻓﻠﻴﻤ‬c ‫ﺮض ﺣﺎ· ِﺲ‬U ‫ﺟِﺎﺋﺮ أو‬
َ ‫ْن َﺷ‬Ñ‫ﺎ َو‬Ü‫َ<ُﻬْﻮِدﻳ‬
َ ْ ‫ﺎء َﻧ‬
.‫ﺎ‬Ü‫©ِا•ﻴ‬ ِ
‫ر‬Ž‫ )ا‬.‫ اﻟﻌﻤﺮة ا&ﺠﺔ ا ﺼﻐﺮى‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬ý‫ ﺣﺎﺗﻢ ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‬â‫ﺒﺔ واﺑﻦ أ‬8‫ ﺷ‬â‫وأﺧﺮج اﺑﻦ أ‬1
.(‫ﺰ ﻫﺠﺮ ﻠﺒﺤﻮث‬Q‫ﺮ‬U ‫ ﻃﺒﻌﺔ‬، \ :‫ا ﻨﺜﻮر‬
.( ) å‫ار‬Ž‫ا‬3
Hajj 334
wa sallam said: “If a person does not have
any external obstacle, oppressive ruler or
chronic ailment which does not prevent him
from performing hajj and he still passes
away without having performed it, then he
may die as a Jew or as a Christian.”
﴾17﴿
‫اﷲ‬ ُ ýَ ِ ‫ﺎس َر‬ َ ْ َ
ِ
ْ ْ َْ ْ َ َ َ
.‫َْﺴﺘَﻌِﺠﻞ‬8‫َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ َﻣْﻦ أَراد ا& َﺞ ﻓﻠ‬
wa sallam said: “When a person makes the
intention for hajj, he must hasten to
perform it.”
﴾18﴿
ُْ َُ َ َ َ َ َُْ ُ َ َ ُْ ْ َ ْ َ
Â‫اﷲ َﺻ‬ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﺴﻌﻮٍد ر‬U ‫ﻋِﻦ اﺑِﻦ‬
ْ ْ
َ ْ َ ُ َ َْ ُ َ َّ ََْ ُْ َ َ ََ َْ َ ُ
َ
ِ ‫‚ ا& ِﺞ واﻟﻌﻤﺮِة ﻓِﺈ•ﻬﻤﺎ <ﻨِﻔﻴ‬Œ ‫ ﺗِﺎﺑﻌﻮا‬:‫اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬
‫ﺎن‬
َ َ ْ َْ َ ْ ُ ُ ْ ْ َْ َ َ َ ُْB َ َ ْ َْ
‫ﺐ‬ِ ‫ اﻟِﻜ† ﺧﺒﺚ ا&ِﺪﻳِﺪ وا)ﻫ‬7ِ ‫اﻟﻔﻘﺮ وا)ﻧﻮب ﻛﻤﺎ <ﻨ‬
َ ْ ٌ َ ُْ َْ ّ َ ْ َ ََْ ْ
.‫ َﻨﺔ‬°‫ْوِر ﺛَﻮاب ِإﻻ ا‬Ã ‫ﺲ ِﻠﺤ ِﺞ ا ﻤ‬8‫ وﻟ‬،‫َواﻟِﻔﻀِﺔ‬
.( ) ‫ داؤد‬â‫ أ‬Ì‫ﺳ‬1
.( ) ‫ﻣﺬي‬Ï‫اﻟ‬2
Hajj 335
Hadrat Ibn Mas‛ūd radiyallāhu ‛anhu
wa sallam said: “Perform an ‛umrah after
hajj (when it is the season of hajj) because
both remove poverty and wipe out sins just
as the bellows remove the filth and grime of
gold and silver (provided there is no
opposing factor which prevents this). There
is no recompense apart from Paradise for
the hajj which is performed cautiously.”
This Hadīth mentions the religious benefit of hajj and
‛umrah, and it mentions a worldly benefit as well. The
sins mentioned in this Hadīth refer to the rights of
Allāh ta‛ālā because sins connected to the rights of
fellow humans cannot be pardoned even through
martyrdom.
﴾19﴿
‫اﷲ‬ ِ
ُ ý َ ِ ‫َْﺮَة َر‬Y‫ ُﻫَﺮ‬âْ ‫ْﻦ أ‬qَ
ِ
ُ َ َ َ ‫دﻋﻮه‬
ْ،‫ﻬﻢ‬Œ‫أﺟﺎ‬ ْ
ُ ْ َ َ ‫إن‬ ُ ْ َ ُ ُ ْ َ ُ ُْ َ َ َ َ ْ َ َ
ِ ،‫اﷲ‬
ِ ‫ ا&ﺠﺎج واﻟﻌﻤﺎر وﻓﺪ‬:‫ﻋﻠﻴِﻪ وﺳﻠﻢ‬
ْ ُ َ ‫—ﻔﺮ‬
.‫ﻬﻢ‬ َ َ َ ‫اﺳﺘﻐﻔﺮوه‬
ُ ْ ُ َ ْ َ ْ ‫ن‬Ñ‫َو‬
ِِ
Rasūlullāh sallallāhu ‛alayhi wa sallam said: “Those
who are performing hajj and ‛umrah are the guests of
Allāh ta‛ālā. If they supplicate to Him, He accepts their
supplication. If they seek His forgiveness, He forgives
them.”
Hajj 336
﴾20﴿
ُ Â‫ﻨَْﻪ َﻗَﺎل َﻗَﺎل َرُﺳْﻮُل اﷲ َﺻ‬qَ ‫اﷲ‬ َ
‫اﷲ‬ ِ
ُ ýَ ِ ‫َْﺮَة َر‬Y‫ ُﻫَﺮ‬âْ ‫ْﻦ أ‬qَ
ِ
َ‫ﺎ ُ{ﻢ َﻣﺎت‬Yً‫ز‬+َ ‫ﺎﺟﺎ أَْو ُﻣْﻌﺘَﻤًﺮا أَْو‬
Ü ‫ َﻣْﻦ َﺧَﺮَج َﺣ‬:‫َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ‬
ِ ِ ِ
ٰ ْ ْ ْ ْ
ّ َ &‫ﺟَﺮ اﻟَﻐﺎزي َوا‬ َ َ
ْ ُ ُ َ َ َ
X‫ﺎج َوا ُﻤﻌﺘَِﻤِﺮ ِإ‬ِ ِ ‫ِْﻘِﻪ ﻛﺘﺐ اﷲ ; أ‬Y‫ َﻃِﺮ‬- ْ
ِ
ْ
َ َ‫ﻳَْﻮِم اﻟﻘﻴ‬
.‫ﺎﻣِﺔ‬ ِ
wa sallam said: “If a person leaves for hajj,
‛umrah or jihād and then passes away
(before carrying out these acts), Allāh will
record in his favour the reward of a person
who performed hajj, ‛umrah or waged jihād
until the day of Resurrection.”
There is another action connected to hajj, viz. visiting
the blessed grave of Rasūlullāh sallallāhu ‛alayhi wa
sallam which, according to most ‛ulamā’, is desirable.
Hajj contains the element of love for Allāh ta‛ālā while
visiting the blessed grave contains the element of love
for Rasūlullāh sallallāhu ‛alayhi wa sallam. Hajj results
in progress in one’s love for Allāh ta‛ālā while visiting
the blessed grave results in an increase in one’s love for
Rasūlullāh sallallāhu ‛alayhi wa sallam. We can well
imagine how strong the Dīn of a person will be in
whose heart is the love of Allāh ta‛ālā and Rasūlullāh
sallallāhu ‛alayhi wa sallam.
.( ) ¬‫ا´ﻴﻬ‬1
Hajj 337
﴾21﴿
‫ْي‬Ã َْ َ ََ َ ْ َ ًُْْ َ َُْ ُ َ َ ََ ُ ْ َ

ِ “ ‫ ﻣﻦ ﺣﺞ ﻓﺰار‬:W‫ﺮﻓﻮ‬U ‫ﻨﻪ‬q ‫ اﷲ‬ýِ ‫ﻤﺮ ر‬q ‫ﻋِﻦ اﺑِﻦ‬
ْ ََ -
.à‫ﺣﻴﺎ‬ ْ َ َ ‫ن‬4
َ َ ‫ﻛﻤﻦ‬
ْ ْ ‫زار‬ َ َ ْ َْ ََْ
Iِ ‫ﻮ‬U ‫ﻌﺪ‬Œ
ِ ِ ِ
wa sallam said: “The one who performs hajj
and then visits my grave after my demise is
as if he visited me in my lifetime.”
Rasūlullāh sallallāhu ‛alayhi wa sallam equated
visiting his grave to visiting him in his lifetime. Imagine
if we were able to meet Rasūlullāh sallallāhu ‛alayhi wa
sallam in his lifetime how much our love for him would
develop in our hearts! Visiting his grave after his
demise will have the same effect.
This Hadīth was quoted in support of that claim.
Notwithstanding it, increase in one’s love for
Rasūlullāh sallallāhu ‛alayhi wa sallam after visiting
his grave is openly observed. Just as the element of
love has been placed in the venue of hajj – i.e. in
Makkah Mukarramah – in like manner, the element of
love has been placed in the venue of ziyārat, i.e. in
Madīnah Munawwarah.
.( ) ¬‫ا´ﻴﻬ‬1
Hajj 338
﴾22﴿
ُ َ َ َْ ُ َ َ َََُْ ْ َ ْ َ
ُ Â‫اﷲ َﺻ‬
‫اﷲ‬ ِ ‫ﻨُﻪ ﻗﺎل َرُﺳْﻮل‬q ‫اﷲ‬ ýِ ‫ﺮة ر‬Y‫ ﻫﺮ‬âِ ‫ﻦ أ‬q
َ ّ
َ ْ ُ ْ Ó‫وا‬ َ ُ َ ...!‫ َا‬...:‫َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ‬
َ َ َ ‫واﻧﻪ‬
‫ادﻋﻮك‬ ْ َِ
ِ ‫ك ِ َﻤﻜﺔ‬W‫د‬ ِ ِ
َُ َ ْ َ َ َ َ َ َ َ ْ َْ َْ
.‫ﻣﻌﻪ‬ ‫وﻣﺜﻠﻪ‬
ِ ِ ِ ‫ك ِﻤﻜﺔ‬W‫ﺑﻤﺜﻞ ﻣﺎ د‬
ِ ِ ِ ِ
ِ ‫ﺔ‬
ِ ‫ﻠﻤﺪ<ﻨ‬
narrates (in a lengthy Hadīth) that
said: “O Allāh! He (i.e. Hadrat Ibrāhīm
‛alayhis salām) supplicated to You in favour
of Makkah, I am supplicating to You in
favour of Madīnah…”
It was stated in point number eight that Hadrat
Ibrāhīm ‛alayhis salām had supplicated that Makkah
Mukarramah should be made beloved to the people.
Thus, the supplication in favour of Madīnah
Munawwarah will be to make it twice as beloved.
﴾23﴿
ُْ ُ َ َ َ ُ ْ َ َ َْ َ ُ َ َ َ َ َ ْ َ
Â‫اﷲ َﺻ‬
ِ ‫{ﻢ ﻗﺎل رﺳﻮل‬...‫ﻨﻬﺎ ﻗﺎﻟﺖ‬q ‫ اﷲ‬ý ِ ‫ ِﺸﺔ ر‬4W ‫ﻦ‬q
َْ َ َ َ ّ ُ َ َ َ ْ َ ْ َ ْ َ ْ ّ َ َ َ ُ
‫ﻨﺎ ا ﻤِﺪ<ﻨﺔ ﻛﺤ ِﺒﻨﺎ ﻣﻜﺔ أو‬T‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ ا! ﺣ ِﺒﺐ ِإ‬
ََ
...‫أﺷﺪ‬
.( ) ‫ﺴﻠﻢ‬U1
.( ) ‫ا´ﺨﺎري‬2
Hajj 339
(in a lengthy Hadīth) that Rasūlullāh
sallallāhu ‛alayhi wa sallam said: “O Allāh!
Make Madīnah beloved to us as we used to
love Makkah, in fact, make it even more
beloved…”
﴾24﴿
َ ُ َ َْ ُ َ َ ََ َ
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫ َﺻ‬Ùِ >‫ﻨُﻪ ان ا‬q ‫اﷲ‬ ýِ ‫ْﻦ أ…ِﺲ ﺑ ِْﻦ َﻣﺎ ٍِﻚ ر‬q
َْ َْ
،‫ﻤﺪ<ﻨﺔ‬ َ ُ ُ X‫إ‬ٰ َ َََ َ َ ْ َ َ َ َ َ َ ََ
ِ ِ ‫ﺟﺪرات ا‬ِ ِ ‫ﻨﻈﺮ‬c ‫ﺳﻔﺮ‬
ٍ ‫ﻗﺪم ِﻣﻦ‬
ِ ‫ن ِإذا‬4 ‫وﺳﻠﻢ‬
َ ّ ُ ‫ﻣﻦ‬ َ
ْ ‫ﺣﺮﻛﻬﺎ‬ ٰ َ
َ َ ‫ َداﺑﺔ‬M ‫ن‬4َ ‫ن‬Ñ‫و‬ ْ َ ََُ َ َ َ َْ
.‫ﺣﺒﻬﺎ‬ِ ِ ٍ ِ ،‫راﺣﻠﺘﻪ‬ ِ ‫أوﺿﻊ‬
sallam used to return from a journey and
his eyes used to fall on the walls of
Madīnah, he would unsaddle his animal
and urge it to move faster out of love for
Madīnah.
When the beloved [Madīnah] of the beloved [Rasūlullāh
sallallāhu ‛alayhi wa sallam] is beloved to him, all
Muslims will certainly have love for Madīnah
Munawwarah.
.( ) ‫ا´ﺨﺎري‬1
Hajj 340
﴾25﴿
َ ُ ُْ َُ َ ََ ْ َ ْ ََْ ْ َ
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫اﷲ َﺻ‬ِ ‫ﻘﺎل رﺳﻮل‬c ...‫َﻦ ﺳِﻌﻴٍﺪ‬Œ y` ‫ﻦ‬q
‫ي‬Ã“
َ ْ ُ َ ْ َ َ
ْ ْ َ ‫ﻮن‬a‫ﻳ‬ ‫أن‬ ¥‫إ‬ ‫أﺣﺐ‬َ َ ‫ﻘﻌﺔ‬Œ
ٌَُْ
‫اﻷرض‬ َْْ M ََ َ
‫ ﻣﺎ‬... ‫َوَﺳﻠَﻢ‬
ِ ِ ِ
َ ََ َْ َ
َ ‫ﺛﻼث‬
.‫ﺮات‬U
ٍ ...‫ِﺑﻬﺎ ِﻣﻨﻬﺎ‬
Hadrat Yahyā ibn Sa‛īd rahimahullāh
wa sallam said: “There is no place in this
entire world which I would like to be my
grave except for Madīnah.” He said this
three times.
The explanation given to the previous Hadīth applies
here as well. Furthermore, there is no need for any
proof to demonstrate that love increases through hajj
and the visit to Madīnah, and the love which every
Muslim has for the places of hajj and for Madīnah. The
effect which this love has on one’s Dīn was explained
above. O Muslims who have the means to go for hajj
and to visit Madīnah, do not allow this opportunity to
pass!
. ‫ ص‬، ‫ ج‬،‫ﺸﻜﻮة ا ﺼﺎﺑﻴﺢ‬U1

Qurbānī 341
QURBĀNĪ
Qurbānī is compulsory on the one on whom zakāh is
compulsory. The one on whom zakāh is compulsory
was explained in a previous chapter. Qurbānī is also
compulsory on certain persons on whom zakāh is not
compulsory. Consult an ‛ālim for an explanation in this
regard.
If a person on whom qurbānī is not compulsory makes
it for himself or his minor children, he will be rewarded
immensely. If he does it on behalf of a deceased person,
the latter too will receive a great reward.
Qur’ānic verses
َٰ ُ ُّ َ
ْ ُ َ َ َ ‫ َﻣﺎ‬M
‫رز“ﻬﻢ‬ ‫اﷲ‬ َ ْ
ِ ‫ﺬﻛﺮوا اﺳﻢ‬ َ ِّ t‫ﺴ‬ƒ‫ﻣ‬
ُُ ْ T ً َ ْ َ َْ َ َ
‫أﻣﺔ ﺟﻌﻠﻨﺎ‬ٍ ِ ‫وﻟ‬ ِ
ْ َ ْ َ ْ َ ‫ّ ْم‬
ِ َ •‫ﺑﻬﻴﻤﺔ اﻷ‬
.‫ﻌﺎم‬ ِ ِ ‫ِﻣﻦ‬
For every nation have We appointed a
sacrifice so that they may remember the
name of Allāh over the slaughter of the
cattle which He gave them.1
The cattle referred to in the above verse are detailed in
another verse as follows:
َْْ ْ َْ َ َ َْْ ْ َ َ ْ َ ‫ﻨﻴﺔ‬
ََ َٰ
...‚ƒ‫اﺛ‬
ِ ‫ﻤﻌﺰ‬
ِ ‫ا‬ ‫وﻣﻦ‬
ِ ‚
ِ ƒ‫اﺛ‬ ‫ﻀﺄن‬
ِ ‫ا‬ ‫ﻣﻦ‬ِ ،‫أزواج‬
ٍ ِ ‫ﺛﻤ‬
Allāh created eight males and females: of
sheep two, and of goats two…2

Qurbānī 342
َْْ َ َْ َ َ َْْ ْ َ َ
...‚ƒ‫اﺛ‬
ِ ‫ا´ﻘﺮ‬
ِ ‫وﻣﻦ‬
ِ ‚ƒ‫اﺛ‬
ِ ‫ﺑﻞ‬
ِ ِ ‫اﻹ‬
ِ ‫وﻣﻦ‬
ِ
Of camels He created two, and of bovine
cattle two…1
ٌ ْ َ ‫ﻴﻬﺎ‬c ْ ُ َ ‫ﺷﻌﺂﺋﺮ اﷲ‬
َ ْ ‫ﻢ‬a‫ﻟ‬ ْ ُ َ ‫ﺟﻌﻠْٰﻨَﻬﺎ‬
َ َ ‫ﻢ ّﻣ ْﻦ‬a‫ﻟ‬ َ ْ ُْ َ
َ َ ‫وا´ﺪن‬
†‫ﺧ‬ ِ ِ ِِ ِ
The camels driven to the Ka‛bah [for
sacrifice] have We appointed for you as
symbols of Allāh’s name (through the
sacrifice, Allāh’s greatness and the loftiness
of His religion is displayed, and in addition
to this wisdom), therein is much good for
you (e.g. the worldly benefit of eating their
meat and feeding it to others. Benefit in the
Hereafter entails reward).2
ُ ُ َ ‫ﻦ‬a
ٰ ْ ;‫<ﻨﺎ‬ َ ُ َ َ َ َ ُ ْ ُُ َ
ْ ٰ ‫دﻣﺂؤﻫﺎ َوﻟ‬ َ َ َْ
‫ﻘﻮى‬%‫ا‬ ِ ِ ‫ﻬﺎ وﻻ‬U‫ﻟﻦ <ﻨﺎل اﷲ &ﻮ‬
ُ ْ
‫ْﻢ‬a‫ِﻣﻨ‬
Neither their meat nor their blood reaches
Allāh. Rather, it is the piety of your hearts
that reaches Him.3
Allāh ta‛ālā then says:
َ ْ ْ ُ ْ ‫ ا‬v·‫و‬
‚ƒ‫ﻤﺤﺴ‬
ََّ
ِ ِ ِ ِ
Give glad tidings to the righteous ones.4

Qurbānī 343
Points learnt from the above
1. Qurbānī was prescribed on previous nations.
2. Although goats and sheep are also qurbānī animals,
the verse makes specific reference to camels and cattle
because their qurbānī is superior to the qurbānī of
goats and sheep. If a person does not slaughter an
entire camel or ox but takes one share of it, then if the
value of the entire goat or sheep is equal to the value of
the meat of the camel or ox, then the one whose meat
is better will be considered to be superior. If they are
not the same in value and meat, the one which is more
will be superior.1
3. Sincerity in qurbānī means that it must be done
specifically for Allāh ta‛ālā and to acquire reward from
Him alone.
َْْ َ ‫ﻚ‬
‫ﺮ‬u‫وا‬
َ َّ ّ َ َ
ِ ‫ﻓﺼﻞ ِﺮ‬
ِ
So perform salāh for your Sustainer, and
sacrifice.2
This order to sacrifice is issued to Rasūlullāh sallallāhu
‛alayhi wa sallam. If it is emphasised on him, how can
we be absolved of it? The same can be said of salāh –
he is ordered to perform it and so are his followers.
1 Shāmī from Tātār Khānīyyah.

2 Sūrah al-Kauthar, 108: 2.
Qurbānī 344
Ahādīth
﴾1﴿
َْ ُ ُْ ُ َ َ َ َْ َ ُ َ َ َ َ َ ْ َ
ِ ‫ﻨﻬﺎ ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ ِﺸﺔ ر‬4W ‫ﻦ‬q
َ َ
َ ْ َ ْ َ َ َ ْ º ‫آد‬ َ َ َ َ َ َ
‫اﷲ ِﻣْﻦ‬ِ X‫ﻤٍﻞ ﻳﻮم ا>ﺤِﺮ أﺣﺐ ِإ‬q ‫ ِﻣﻦ‬å ِ ‫ ﻣﺎ ﻋِﻤﻞ‬:‫َوﺳﻠﻢ‬
َ َ ْ ََ َ ْ ُ ُ َ َ ْ َ َْ ْ ََْ َ َْ
‫ﺎرﻫﺎ‬ ِ ‫ ﻳﻮم اﻟِﻘﻴﺎﻣِﺔ ِﺑﻘﺮوِﻧﻬﺎ وأﺷﻌ‬àِ ‫ﺄ‬% ‫ ِإ•ﻬﺎ‬،‫ﺎء‬ ِ ‫َﻣ‬Ž‫ا‬ّ
ِ ‫اق‬ ِ ‫ِإﻫﺮ‬
ََ ْ َ َ َ َ َ ُ َ َ َ ‫َم‬Ž‫ن ا‬Ñ‫ َو‬،‫َوأَْﻇَﻼﻓَﻬﺎ‬
‫ٍن “ﺒْﻞ أن <ﻘَﻊ ِﻣَﻦ‬t‫اﷲ ِﺑَﻤ‬ ِ ‫ﻘﻊ ِﻣﻦ‬T ِ ِ
َْ ْ َ َْ
.‫ ﻓِﻄﻴُﺒْﻮا ِﺑَﻬﺎ •ﻔًﺴﺎ‬،‫اﻷْرِض‬
said: “During the days of qurbānī there is
no action which is more beloved to Allāh
ta‛ālā then the act of sacrificing an animal.
The sacrificial animal will present itself on
the day of Resurrection with its horns, hair
and skin (i.e. the person will be rewarded
for all these things). Before the blood of the
sacrificial animal falls to the ground, it
reaches a special rank in Allāh’s court. You
should therefore perform qurbānī
enthusiastically.”
Do not feel bad about having to spend high amounts.
.( ) ‫ واﺑﻦ ﻣﺎﺟﻪ‬،; ‫( وا ﻠﻔﻆ‬ ) ‫ﻣﺬي‬Ï‫اﻟ‬1

Qurbānī 345
﴾2﴿
َْ ُ َ َ ُْ َ َْ ُ ْ ُ َ ْ َ ْ َْ ْ َ
‫ َﻣﺎ ٰﻫِﺬِه‬،‫اﷲ‬
ِ ‫ ﻗﻠﺖ – أو ﻗﺎ ﻮا – ﻳﺎ رﺳﻮل‬:‫ِﺪ ﺑِﻦ أر“َﻢ‬Y‫ﻦ ز‬q
ْ ََ َ ُْ َ َْ َْ ْ ُ ْ َ ُ ُ
‫>ﺎ ِﻣﻨَﻬﺎ؟‬ َ َْ
‫ ﻣﺎ‬:‫ ﻗﺎ ﻮا‬،‫اﻫﻴﻢ‬ ِ ‫ﻢ ِإﺑﺮ‬a‫ﻴ‬Œِ‫ ﺳﻨﺔ أ‬:‫؟ ﻗﺎل‬Ò‫ﺎ‬ ِ ‫اﻷﺿ‬
ُ B َ َْ ُ َ َ ُْ َ ٌَ َ َ ْ َ ُّ َ َ
‫ ﻓﺎ ﺼْﻮف؟‬،‫اﷲ‬ ِ ‫ ﻳﺎ رﺳﻮل‬:‫ ﻗﺎ ﻮا‬،‫ ِﻞ ﺷﻌَﺮٍة ﺣﺴﻨﺔ‬a‫ ِﺑ‬:‫ﻗﺎل‬
ٌَ B ْ َ ُّ َ َ
.‫ ِﻞ ﺷﻌَﺮٍة ِﻣَﻦ ا ﺼْﻮِف َﺣَﺴﻨﺔ‬a‫ ِﺑ‬:‫ﻗﺎل‬
Hadrat Zayd ibn Arqam radiyallāhu ‛anhu
narrates that the Sahābah radiyallāhu
‛anhum asked: “O Rasūlullāh! What is this
qurbānī?” Rasūlullāh sallallāhu ‛alayhi wa
sallam replied: “It is the way of your
(genealogical or spiritual) father, Ibrāhīm
‛alayhis salām.” They asked: “What will we
receive from it, O Rasūlullāh?” He replied:
“One reward for every hair.” The Sahābah
asked: “What if (it is an animal) which has
wool?” Rasūlullāh sallallāhu ‛alayhi wa
sallam said: “One reward for every fibre of
wool.”
﴾3﴿
َْ ُ َْ َُ َ َُْ ُ َ َ َ ْ َ
‫اﷲ َﻋﻠﻴِﻪ َوَﺳﻠَﻢ‬ Â‫اﷲ َﺻ‬ ِ ‫ﻨﻪ أن رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﻦ ﻋ ِ ٍ ّ ر‬q
َ َ َ َ ْ ُ ْ َ ْ ُْ َُ َ َ َ َ
‫ ﻓﺎﺷَﻬِﺪْي أﺿُﺤﻴَﺘَِﻚ ﻓِﺈن ِﻚ ِﺑﺄوِل “ْﻄَﺮٍة‬å ِ ‫ﺎﻃﻤﺔ ﻗﻮ‬
ِ ‫ﻗﺎل ﻳﺎ ﻓ‬
ْ َ ُ َ ّ
َ ‫ أَﻣﺎ إﻧُﻪ‬،‫َﻬﺎ َﻣْﻐﻔَﺮًة ﻟ ُ َذﻧ ْﺐ‬U‫َ ْﻘُﻄُﺮ ﻣْﻦ َد‬
‫ﺎء ِﺑﻠﺤِﻤَﻬﺎ‬ ُ ³
ِ ٍ ِ ِ ِ ِ ِ
.( ) ‫ﺞ ا ﺴﻨﺪ‬Y‫ ¦ﺮ‬. ‫ ص‬، ‫ ج‬،¬‫ى ﻠﺒﻴﻬ‬Ã‫ ا ﻜ‬Ì‫ا ﺴ‬1

Qurbānī 346
ْ َ َُْ َ َ َ ًْ َ ْ ‫?اﻧﻚ َﺳﺒْﻌ‬ َ ْ ْ ‫َﻬﺎ ﺗُْﻮَﺿُﻊ‬Uِ‫َوَد‬
‫ﻘﺎل أﺑﻮ ﺳِﻌﻴٍﺪ‬c .‫‚ ِﺿﻌﻔﺎ‬ ِ ِ ِ ‫ ِﻣ‬- ِ
َ ً َ َُ َ َ ْ ُ َ َ ُ ْ َ ُ َ ِ ‫َر‬
‫ أٰﻫﺬا ِﻵِل ﻤٍﺪ ﺧﺎﺻﺔ ﻓِﺈ•ُﻬْﻢ‬،‫اﷲ‬ ِ ‫ﻨﻪ ﻳﺎ رﺳﻮل‬q ‫ اﷲ‬ý
َ َ ً
‫ ﻗﺎل ِﻵِل‬.‫ﻣﺔ‬Wَ ‚ َ ْ ‫ أَْو ﻠُْﻤْﺴﻠﻤ‬،†ْ َ ‡‫ا‬ ْ َ
‫ﻦ‬ ‫ﻣ‬ ‫ﻪ‬ ‫ﺑ‬ ‫ا‬ ْ ‫ﺼ‬B‫أَْﻫٌﻞ َﻤﺎ ُﺧ‬
‫ﻮ‬
ِِ ِ ِ ِ ِِ ِ
ً َ َْ ْ ُْ َ ً َ َُ
.‫ﻣﺔ‬W ‚‫ﻤٍﺪ ﺧﺎﺻﺔ و ِﻠﻤﺴِﻠِﻤ‬
said: “O Fātimah! Get up and come near
your sacrificial animal (when it is about to
be slaughtered) because all your sins are
pardoned with the first drop of blood which
falls to the ground. Remember that (on the
day of Resurrection) the blood and flesh (of
the sacrificial animal) will be brought and
placed in your scale (of deeds) by
multiplying it seventy times (and you will
receive rewards in exchange for them all).”
Abū Sa‛īd radiyallāhu ‛anhu said: “O
Rasūlullāh! Is this (reward) specifically for
the family of Muhammad sallallāhu ‛alayhi
wa sallam, because they are certainly
eligible to have special rewards reserved for
them, or is it for all the Muslims as well?”
replied: “(When viewed from one angle) it is
specifically for the family of Muhammad,
and it is for all the Muslims as well.”
. \ :‫ﻫﻴﺐ‬Ï‫ﻏﻴﺐ واﻟ‬Ï‫ اﻟ‬.( ) ¬‫ ا´ﻴﻬ‬. :‫ ا ﺴﻨﺪ‬- ‫ﻴﺪ‬Á ‫ﻋﺒﺪ ﺑﻦ‬1

Qurbānī 347
The meaning of the special reward for the family of
Rasūlullāh sallallāhu ‛alayhi wa sallam seems to be
similar to where the Qur’ān states that the wives of
Rasūlullāh sallallāhu ‛alayhi wa sallam shall receive a
double reward for the good which they do, and a double
punishment for the sins which they commit. Thus,
from the Qur’ān this rule is applied to Rasūlullāh’s
wives, and from this Hadīth to his children. This
demonstrates their seniority.
﴾4﴿
ُ ْ ُ َ َ َ َ َ ُ ْ َ ُ َ َ َ ْ ْ َ ُْ َ
‫اﷲ‬
ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﺑﻦ ﻋ ِ ٍ ّ ر‬
ِ ‚‫ﺴ‬ ِ &‫ﻋﻦ ا‬ِ
ً َ ْ ُ ‫•ﻔﺴﻪ‬ ًَّ َ
ُ ُ ْ َ ‫ﻃﻴﺒﺔ‬ َ ْ َ َ ََ َْ َ ُ َ
‫ﺴﺒﺎ‬À
ِ ِ O‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ ﻣﻦ ﺿ‬Â‫ﺻ‬
.‫ا>ﺎر‬ ً َ ;ُ َ ‫ﻧﺖ‬4
َ ِ ‫ﺣﺠﺎﺑﺎ‬
‫ﻣﻦ‬ َ ْ ُ
ْ َ َ ‫ﻷﺿﺤﻴﺘﻪ‬
ِ ِ ِِ ِ ِ
Hadrat Husayn ibn ‛Alī radiyallāhu ‛anhu
wa sallam said: “When a person sacrifices
his animal with a happy heart and with the
intention of reward, the sacrificial animal
will become a barrier for him from the Hell-
fire.”
﴾5﴿
ِ ‫ل‬‫ﻨﻪ أن رﺳﻮ‬q ‫ اﷲ‬ýِ ‫ﺮة ر‬Y‫ ﻫﺮ‬âِ ‫ﻦ أ‬q
َ َ ُ ْ َُْ ََ ّ َ ُ ََْ ًَ َ َ َ َ ْ َ َ َ َ ََ
.‫ﺼﻼﻧﺎ‬U ‫ﻳﻀﺢ ﻓﻼ <ﻘﺮب‬ِ ‫ ﻣﻦ وﺟﺪ ﺳﻌﺔ ﻓﻠﻢ‬:‫وﺳﻠﻢ ﻗﺎل‬
. \ :‫ﻫﻴﺐ‬Ï‫ﻏﻴﺐ واﻟ‬Ï‫ اﻟ‬.( ) ( \ ) Ó‫ا‬Ã‫اﻟﻄ‬1

Qurbānī 348
wa sallam said: “If a person does not make
qurbānī despite being able to do so should
not attend our ‛īd prayer.”
Look at the extent of displeasure which is displayed
here! Can any Muslim ever tolerate Rasūlullāh’s
displeasure!? This applies to the one on whom qurbānī
is wājib, and not on the one who cannot afford it.
﴾6﴿
ُْ َُ َََ ُْ َ ُ َ َ َْ ْ َ ْ َ
Â‫اﷲ َﺻ‬ ِ ‫ﺮ رﺳﻮل‬u ‫ﻨﻪ‬q ‫ اﷲ‬ýِ ‫اﷲ ر‬ ِ ‫ﺒِﺪ‬q ‫ﻦ ﺟِﺎﺑِﺮ ﺑِﻦ‬q
َْ َ
‫ﺒِﺪ‬q ‫ْﻦ َﺟِﺎﺑِﺮ ﺑ ِْﻦ‬q :‫ ِرَواﻳٍَﺔ‬¢
ْ ‫ َو‬.‫…ﺴﺎﺋﻪ‬َ ْ َ َ ََ َْ َ ُ
ِ ِ ِ ِ ‫ﻦ‬q ‫اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬
َ َ َ ْ َ َ ََ َْ َ ُ
َ ِ ‫ﺸﺔ َر‬4W َ ُْ َُ َََ
ý ِ ‫ﻦ‬q ‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬Â‫اﷲ ﺻ‬ ِ ‫اﷲ ذﺑﺢ رﺳﻮل‬ ِ
ْ َ َْ ً َ ََ َْ َ ُ
.‫ا>ﺤﺮ‬
ِ ‫ﻘﺮة ﻳﻮم‬Œ ‫ﻨﻬﺎ‬q ‫اﷲ‬
slaughtered a cow on behalf of his wives on
the occasion of hajj. Another narration
states that he slaughtered a cow on behalf
of Hadrat ‛Ā’ishah radiyallāhu ‛anhā on the
day of ‛īd al-ad-hā.
It does not necessarily mean that he slaughtered one
cow on behalf of all his wives. Rather, he must have
slaughtered for seven. If slaughtering a cow despite
.; ‫( وا ﻠﻔﻆ‬ ) ‫ﺪ‬Á‫ وا‬،( ) ‫اﺑﻦ ﻣﺎﺟﻪ‬1

.( ) ‫ﺴﻠﻢ‬U2
Qurbānī 349
camels and goats being in abundance is not considered
to be coincidental, then it is possible that Rasūlullāh
sallallāhu ‛alayhi wa sallam did it intentionally to wipe
out the polytheist practice of the Jews who used to
worship the calf. Some narrations state that beef is
harmful. This is not a ruling of the Sharī‛at. Rather, it
is as a precaution. This is similar to the prohibition
issued to Hadrat ‛Alī radiyallāhu ‛anhu from eating
dates. This was explained in the chapter “Rights of
one’s self”, Hadīth number nine. Halīmī states that the
reason for this precaution is that the Hijāz is a dry arid
region and beef has dry properties. Thus, it seems that
the precaution applies to those who reside in that
region. He also states that most ‛ulamā’ agree with this
explanation.
﴾7﴿
ُْ َُ َ َ ُ ْ َ ُ َ ِ ‫ َﻃﺎﻟﺐ َر‬â َ
ْ ‫ْﻦ َﻋ ّ ﺑ ْﻦ أ‬qَ
ِ ‫َﺮ ِ ْ رﺳﻮل‬U‫ أ‬:‫ﻨﻪ‬q ‫ اﷲ‬ý
‫اﷲ‬ ٍ ِ ِ ِ ِِ
B‫ ﻓَﺄَﻧَﺎ أُﺣﺐ‬.‚ْ ‫ َْﺸ‬ža َ ُْ َ َ ّ َ ُ ْ َ َ ََ َْ َ ُ
‫ﻨﻪ ِﺑ‬q -ِ ‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ أن أﺿ‬Â‫َﺻ‬
ِ ِ
َ َ
O‫ َﺿ‬:‫ َﺣِﺪﻳ ِْﺜِﻪ‬- ْ ِ ê ّ ‫ُﻦ ُﻋﺒﻴٍْﺪ ا ُْﻤَﺤﺎر‬Œْ ‫ َوﻗََﺎل ُ َﻤُﺪ‬.‫َﻌﻠَُﻪ‬cْ‫أْن أ‬
ِِِ ِ
َ‫اﷲ َﻋﻠَﻴِْﻪ َوَﺳﻠﻢ‬ ُ Â‫ َﺻ‬Ù ّ >‫اﺣٌﺪ َﻋﻦ ا‬ ِ ‫‚ َو‬
ْ َ ْ َ َُْ
ِ ِ ِ ِ ‫ﺸ‬ža‫ﻨﻪ ِﺑ‬q
َ ََ ََ َ َ ََ َ َ َ َْ َ ْ
.‫َﺮ ِ ْ ﻓﻼ أدُﻋُﻪ أﺑًَﺪا‬Uَ‫ إِﻧُﻪ أ‬:‫ﻘﺎل‬c ،;ُ ‫ ﻓِﻘﻴْﻞ‬.‫ﻨُﻪ‬q ‫َواﻵﺧُﺮ‬
ْ َ ْ َ َ ُْ َ ُ َ َ Ü َ ُ ََْ َ َ ْ َ
،‚‫ﺸ‬ža‫ﺑ‬
ِ ِ O‫ﺿ‬ ‫ﻨﻪ‬q ‫ اﷲ‬ýِ ‫ﻋﻠﻴﺎ ر‬ ِ ‫ﺶ رأﻳﺖ‬ƒ‫ﺣ‬ ٍ ‫ﻦ‬q
َْ َ ُ ْ َ ‫واﻵﺧﺮ‬ ْ
ُ َ َ Ê‫ﻋ‬ ْ ّ َ ‫اﺣﺪﻫﻤﺎ‬ َ
َ ُ ُ َ ‫وﻗﺎل‬ َ ََ
‫ اﷲ ﻋﻠﻴِﻪ‬Â‫اﷲ َﺻ‬ ِ ‫رﺳﻮل‬ ِ
ْ ُ َ ‫ﻦ‬q
ِ
. \ :‫ﺪ‬Á‫ﺴﻨﺪ أ‬U ،‫ﺪ ﺷﺎﻛﺮ‬Á‫أ‬1

Qurbānī 350
ْ َ َ ُ Â‫َﺻ‬ ْ َ ْ َ ََ َ َ َ َُ ُ ْ ُ َ َ َ َ
‫اﷲ ﻋﻠﻴِﻪ‬ Ù>‫ا‬
ِ Ê‫<ﻌ‬ ِ ‫ﺑﻪ‬ ِ ِ ِ ‫ﺮ‬U‫ﻘﺎل أ‬c ; ‫ﻘﻠﺖ‬c .‫وﺳﻠﻢ‬
َ ََ ََ ْ َ َْ َ َ َْ َ ََ
.‫ ِﺑِﻪ ﻓﻼ أدُﻋُﻪ أﺑًَﺪا‬Ó‫ﺎ‬
ِ ‫وﺳﻠﻢ أو ﻗﺎل أوﺻ‬
Hadrat Hanash radiyallāhu ‛anhu narrates:
I saw Hadrat ‛Alī radiyallāhu ‛anhu
sacrificing two sheep and he said: “One is
for myself and the other is on behalf of
Rasūlullāh sallallāhu ‛alayhi wa sallam.”
When I asked him about it, he said:
ordered me to do this, so I will never give it
up.”
Rasūlullāh sallallāhu ‛alayhi wa sallam enjoys a great
right over us. Even if we apportion one share every year
for Rasūlullāh sallallāhu ‛alayhi wa sallam it will not
be such a major accomplishment by us.
﴾8﴿
َ َُْ ُ َ
َْ ُ
‫اﷲ َﻋﻠﻴِﻪ‬ Â‫ َﺻ‬Ùِ >‫ﻨﻪ أن ا‬q ‫اﷲ‬ َ ِ ‫ َﻃﻠَْﺤَﺔ َر‬â
ý ْ ‫ْﻦ أ‬qَ
َْ َْ َ ََ َْ ََْ ْ َ ْ َ ِ
َْ َ َ ََ
‫ﻦ‬q :‫ﻘﺎل ِﻋﻨﺪ اﻷوِل‬c ‚ ِ ‫ﺸ‬ža‫ ِﺑ‬O‫وﺳﻠﻢ ﺿ‬
ِ ‫ ﻠ ﺤ‬U‫‚ أ‬
‫ ِﻣْﻦ‬Êْ َ‫ َوَﺻﺪﻗ‬â َ ‫ﻤْﻦ‬qَ :Ó‫ َوﻋﻨَْﺪ ا ﺎ‬.‫ُ َﻤﺪ َوآل ُ َﻤﺪ‬
ْ ‫آﻣَﻦ‬
ِ ِ ٍ ِ ٍ
ِ ِ
ُ
ْ ‫أﻣ‬
.Í ِ
Hadrat Abū Talhah radiyallāhu ‛anhu
wa sallam sacrificed two sheep. He said
.( ) ‫ ا ﻜﺒ† واﻷوﺳﻂ‬- Ó‫ا‬Ã‫اﻟﻄ‬1

Qurbānī 351
when he slaughtered the first one: “This is
for Muhammad and on behalf of the family
of Muhammad.” He said when he
slaughtered the second one: “This is for the
one who believes in me and affirms me from
my ummat.”
This means that Rasūlullāh sallallāhu ‛alayhi wa
sallam wanted to include the ummat in the reward. It
does not mean that he performed it on behalf of
everyone so the responsibility of qurbānī no longer
remains on anyone.
A point which is worth pondering over is that
Rasūlullāh sallallāhu ‛alayhi wa sallam remembered
the ummat at the time of qurbānī. It will be most
unfortunate if his followers do not think of him and do
not apportion a share for him.
﴾9﴿
َ ُ ْ َ ُ َ َ َََُْ ْ َ ْ َ
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫َﺻ‬ Ùّ >‫ا‬
ِِ ‫ﻨُﻪ َﻋِﻦ‬q ‫اﷲ‬ ýِ ‫ﺮة ر‬Y‫ ﻫﺮ‬âِ ‫ﻦ أ‬q
ََ ُ َ ْ ُ َ َ َ ‫َْﺴﻤﻨُْﻮا‬À‫ اْﺳ‬:‫َوَﺳﻠَﻢ ﻗََﺎل‬
M ‫َﻣَﻄﺎﻳَﺎ_ْﻢ‬ ‫ﻓﺈ•َﻬﺎ‬
ِ ‫ﺿﺤﺎﻳﺎ_ﻢ‬ ِ ِ
.‫اط‬ َ ّ ‫ا‬
ِ © ِ
wa sallam said: “Fatten your sacrificial
animals because they will be your
conveyances across the bridge.”
.( ) ‫ اﻟﻌﻤﺎل‬-‫ﻛ‬1
Qurbānī 352
Two explanations are given in this regard.
(1) The animals will themselves become conveyances. If
the person sacrificed several animals [over the years],
they will all become one huge animal or one animal will
convey him to a certain point, the next animal to the
next point, and so on.
(2) Through the blessings of the qurbānīs, it will
become very easy to go across. It will be as though he is
riding the animals and crossing over.
Kanz al-‛Ummāl contains a Hadīth which states: The
most superior qurbānī animal is the one which is of the
highest quality and very healthy.
Another Hadīth states: The most beloved qurbānī
animal is the one which is of the highest quality and
very healthy.
Income And Expenditure 353
INCOME AND EXPENDITURE

One must neither commit any act against Islam when
earning an income nor when spending his wealth.
﴾1﴿
َ ََ ُ َ َ َ َ ُْ َ ُ َ َ ُْ ْ َ ْ َ
‫ ﻻ ﺗُﺰْول ﻗﺪُم اﺑ ِْﻦ آدَم‬:‫ﻨﻪ ﻗﺎل‬q ‫اﷲ‬ ýِ ‫ﺴﻌﻮٍد ر‬U ‫ﻋِﻦ اﺑِﻦ‬
ُ َ َ
ْ َ ‫ْﻦ‬qَ ‫ ُْﺴﺄَل‬‰ ×‫ﺎﻣﺔ ﻣْﻦ ﻋﻨْﺪ َر ّﻪ َﺣ‬ َ َ ْ َ َْ
‫ْﻤِﺮِه‬q ‫ْﻦ‬q .‫ٍﺲ‬ï ِ ِ ِ ِ ِ ِ ‫ﻳﻮم اﻟِﻘﻴ‬
َْ َْ ََْ ْ َ َ َ ََْ ْ
‫َﺴﺒَُﻪ‬À‫ﺎ; ِﻣْﻦ أ<َﻦ اﻛ‬ َ
ِ ِ ‫ َوﻣ‬،‫ﻴَﻢ أﺑﻼُه‬cِ ‫ْﻦ ﺷﺒِﺎﺑِﻪ‬q‫ َو‬،‫ﻨُﺎه‬c‫ﻴَﻢ أ‬cِ
َ َ َ ََْ
.‫ﻴَْﻤﺎ َﻋِﻠَﻢ‬cِ ‫ َوَﻣﺎذا َﻋِﻤﻞ‬،‫ﻴْﻢ أ•ﻔﻘُﻪ‬cِ‫َو‬
wa sallam said: “A person will not be able
to move on the day of Resurrection until
five questions are posed to him. (From
among these five, two questions are): Where
he earned his wealth from (lawful or
unlawful sources)? Where he spent his
wealth?”
When a person is earning, he must not do anything
which is against Islam. For example, interest
transactions, accepting bribes, forfeiting the rights of
others, taking away the property of someone, making
undue claims to an inheritance, refusing to pay a debt,
depriving a person of his share in inheritance (as is the
norm with some people in denying women their share),
.( ) ‫ﻣﺬي‬Ï‫ اﻟ‬Ì‫ﺳ‬1
to become so engrossed in earning that a person
neglects salāh or forgets about the Hereafter, does not
pay zakāh, abstains from hajj, does not seek Islamic
knowledge, abstains from visiting and meeting the
pious, and so on.
In the same way, a person must not break any order of
Islam when spending his wealth. For example,
spending it in sinful activities; for wedding and funeral
customs; for the sake of showing off; spending
extravagantly on food, clothing, house construction
and decoration, vehicles, hunting or on toys for
children.
If a person earns or accumulates wealth after bearing
in mind the above precautions, there will be nothing
wrong with it. In fact, there are certain situations when
it is better to do it, if not necessary. As is the case with
one’s wife and children, feeding and clothing them, the
need for money to educate them in Dīn, or for the
protection of Dīn. For example, spending on madāris,
for the service of Muslims, propagation of Islam,
Muslim orphanages, masājid. All this applies even
more when the enemies of Islam are spending their
resources for the destruction of these institutions, and
money can only be combated with money. For example,
Allāh ta‛ālā ordered the upkeep and maintenance of
horses,1 and Rasūlullāh sallallāhu ‛alayhi wa sallam
himself mentioned special rewards for the keeping of
horses and promised great rewards for each of the
different conditions of horses (in Sahīh Muslim).
Therefore, in situations of this nature, it will be an act
of worship to acquire money and wealth for the present

and future needs1 of Dīn. This is mentioned in the
following Ahādīth.
﴾2﴿
ُْ َُ َ َ َ َ َُْ ُ َ َ ُْ ْ َ ْ َْ ْ َ
‫اﷲ‬
ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﺴﻌﻮٍد ر‬U ‫اﷲ ﺑِﻦ‬ ِ ‫ﺒِﺪ‬q ‫ﻦ‬q
ْ ٌ َ َْ ْ ‫ﺐ َﻛ‬
ُ َ‫ َﻃﻠ‬:‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ‬
‫ﻌَﺪ‬Œَ ‫َْﻀﺔ‬Y‫ﺐ ا& َﻼِل ﻓِﺮ‬
ِ ‫ﺴ‬ ِ
ُ Â‫َﺻ‬
َْ
.‫َْﻀِﺔ‬Y‫اﻟﻔِﺮ‬
Hadrat ‛Abdullāh radiyallāhu ‛anhu
wa sallam said: “Seeking lawful sustenance
is an obligation after the obligation (of
worship).”
﴾3﴿
َ َ َ َْ ُ َ َ
‫ﻧُﻪ َﺳِﻤَﻊ‬€ ‫ﻨُﻪ ﻗﺎل‬q ‫اﷲ‬ ýَ ِ ‫ َْﺸَﺔ ْاﻷْ•َﻤﺎرّي َر‬ž‫ َﻛ‬âْ ‫ْﻦ أ‬qَ
ِ ِ ِ
ًْ َ ْ ُ ُ ّ َ َُ ُْ ُ َ َ َ َ َْ َ ُ َ َْ َُ
‫ﻢ ﺣِﺪ<ﺜﺎ‬a‫وأﺣ ِﺪﺛ‬...‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ <ﻘﻮل‬Â‫اﷲ ﺻ‬ ِ ‫رﺳﻮل‬
ً ُ ََُ َ ٌْ َ ََ ََْ َ َْ B َ َ َ َُْ َ
‫اﷲ َﻣﺎﻻ‬ ‫ﺒﺪ رزﻗﻪ‬q :‫•ﻴﺎ ِﻷر ﻌِﺔ •ﻔٍﺮ‬Ž‫ ِإ•ﻤﺎ ا‬:‫ ﻗﺎل‬،‫ﻓﺎﺣﻔﻈْﻮُه‬
1 For example, if non-Muslim landlords are making life

difficult for Muslim masses. If Muslims own lands, they can
give refuge to these Muslims in difficulty.
( ) ¬‫ا´ﻴﻬ‬2
ْ ُ َ ْ َ ُ َ َ ْ ُ َ ُ َ ْ ْ ‫ُﻬْﻮ َ<ﺘ‬cَ ‫َوِﻋﻠًْﻤﺎ‬
‫ﻴﻪ‬c ِ ِ ‫ﻌﻠﻢ‬Y‫ﻪ َو‬Áِ ‫ﻴِﻪ ر‬cِ ‫ِﺼﻞ‬Y‫ﻴِﻪ ر ﻪ َو‬cِ ¬
ِ ِ ‫ﷲ‬ ِ
َ َ ْ َ َْ َ َٰ Ü َ
.‫ﻤﻨﺎزل‬
ِ ِ ‫ﻓﻀﻞ ا‬ِ ‫ﺣﻘﺎ ﻓﻬﺬا ِﺑﺄ‬
Hadrat Abū Kabshah Anmārī radiyallāhu
‛anhu narrates (in a lengthy Hadīth) that
said: “This world is for four people…One of
them is the one to whom Allāh ta‛ālā gave
wealth and knowledge of Dīn. He thus fears
Allāh, maintains good ties with his
relatives, and practises on their rights for
Allāh’s sake. He is of the highest
category…”
﴾4﴿
َ ْ ُ َ َ ُ ْ َ ُ َ َ ّ ْ ُْ ْ َ ْ َ ْ َ
Â‫اﷲ َﺻ‬ِ ‫ﻨﻪ أن رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ ﺳِﻌﻴِﺪ ا‡ﺪِر ِي ر‬âِ ‫ﻦ أ‬q
َ ٌ ْ ٌَ َ َ َ َ ٰ ْ َ َ َ َ َْ َ ُ
‫َﻤْﻦ‬c ،‫&ة ُﺣﻠَﻮة‬ ِ ‫ِإن ﻫﺬا ا ﻤﺎل ﺧ‬... :‫اﷲ ﻋﻠﻴِﻪ َوﺳﻠﻢ ﻗﺎل‬
ََْ ُ َْ َ ْ َ ّ َ ْ ُ َ َ َ َ َّ َُ َ َ
...‫ﻤﻌﻮﻧﺔ‬ ‫ﻓﻨﻌﻢ ا‬
ِ ‫ﺣﻘﻪ‬
ِ ِ -ِ ‫أﺧﺬه ِ& ِﻘِﻪ ووﺿﻌﻪ‬
said: “This wealth is appealing and
attractive. The one who acquires it with its
due right (in accordance with the Sharī‛at)
.( ) ‫ﻣﺬي‬Ï‫ اﻟ‬Ì‫ﺳ‬1
.( ) ‫ا´ﺨﺎري‬2
and spends it rightly (in lawful places), then
it is an excellent help…”
﴾5﴿
‫ﷲ‬
ُْ َُ ْ َ َ ُْ َ ُ َ َ َ ْ‫ْﻤﺮو ﺑ ْﻦ اﻟ‬qَ ‫ْﻦ‬qَ
ِ ‫ رﺳﻮل ا‬¥ ِ ‫ﺎل‬ ‫ﻗ‬ ‫ﻪ‬ ‫ﻨ‬q ‫اﷲ‬ ýِ ‫ر‬ ‫ﺎص‬
ِ ‫ﻌ‬ ِ ِ
َ ْ ُ ْ َ َ َ ََ َْ َ ُ َ
ِ ‫ﻤﺮو! ﻧِِﻌﻤﺎ ِﺑﺎ ﻤ‬q ‫ ﻳﺎ‬...‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬Â‫ﺻ‬
‫ﺎل ا ﺼِﺎﻟِﺢ‬
.‫ِﻠﺮُﺟِﻞ ا ﺼِﺎﻟِﺢ‬
Hadrat ‛Amr ibn al-‛Ās radiyallāhu ‛anhu
said: “Good wealth for a good person is an
excellent thing.”
﴾6﴿
ُ ‫ﻗََﺎل َﺳﻤْﻌ‬... ‫ﻨُْﻪ‬qَ ‫اﷲ‬
‫ﺖ‬ ُ ý َ ِ ‫ْﻦ ِﻣْﻘَﺪِام ﺑ ْﻦ َﻣْﻌِﺪَﻛﺮَب َر‬qَ
ِ ِ ِ
ََ َ ََْ ُْ ُ َ َ َ َ َْ َ ُ َ َْ َُ
‫ﺎس‬ِ >‫ ا‬M ‚ ِ ‫ﺄ‬T :‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ <ﻘﻮل‬Â‫اﷲ ﺻ‬ ِ ‫رﺳﻮل‬
َ ّ َ ُ َّْ ْ ُ ََْ َ ٌ َ َ
.‫ْرﻫُﻢ‬Ž‫ا‬
ِ ‫<ﻨﺎر و‬Ž‫ا‬ِ ‫ﻴِﻪ ِإﻻ‬cِ ‫زﻣﺎن ﻻ <ﻨﻔﻊ‬
Hadrat Miqdām ibn Ma‛dikariba radiyallāhu
‛anhu narrates that he heard Rasūlullāh
sallallāhu ‛alayhi wa sallam saying: “There
will come a time when only gold and silver
coins will be of use to people.”
.( ) ‫ﺪ‬Á‫رواه أ‬1
.( ) ‫ﺪ‬Á‫رواه أ‬2
﴾7﴿
ََ َُ ْ ُ َ َ َْ ُ َْ َ َ َ َ ّ ْ َ َ ْ ُ ْ َ
‫ ﻓﺄﻣﺎ‬،‫ﺮه‬a‫ﻳ‬ óU ‫ﻴﻤﺎ‬cِ ‫ن ا ﻤﺎل‬4 ‫ﻮري ﻗﺎل‬ ِ ِ ‫ﻦ ﺳﻔﻴﺎن ا‬q
َ َ ْ َ ََ ُْ َ ٰ َ ْ َ َ َ ْ ُْ ُ ُْ َ ُ َ َ َْْ
‫ﻤﻨﺪل‬% †•‫ﻧﺎ‬Ž‫ا‬ ِ ِ ‫ َوﻗﺎل ﻮ ﻻ‬،‫ﻤﺆﻣﻦ‬
ِ‫ﻫﺬه‬ ِِ ‫ﻬﻮ ﺗﺮس ا‬c ‫ﻮم‬T‫ا‬
ُ ْ ْ ُ َ ٌ ْْ َ َ ْ َ ْ ‫ن‬4 َ َ ْ َ َ ََ َُٰ َ
‫ﻓﻠﻴﺼﻠﺤﻪ‬ِ ‫ء‬ö ِ‫ﻫﺬه‬ِ ‫ﻳﺪه ِﻣﻦ‬ ِِ - ِ ‫ وﻗﺎل ﻣﻦ‬،‫ﻫﺆﻻء‬ ِ ‫ِﺑﻨﺎ‬
ُ َ َْ َ َ َ ُ َ ْ ُ ْ َ ْ َ ُ َ َ َ َ َ ْ ٌ ََ ُ َ
‫ وﻗﺎل ا&ﻼل‬،‫ن أول ﻣﻦ <ﺒ ِﺬل ِد<ﻨﻪ‬4 ‫إن اﺣﺘﺎج‬ ِ ِ ‫ﻓﺈﻧﻪ زﻣﺎن‬ِ
َْ ُ ََْ َ
.‫ف‬Å ‫`ﺘﻤﻞ ا‬ ِ ‫ﻻ‬
Hadrat Sufyān Thaurī rahimahullāh said:
“Wealth was disliked in the first era (the era
of the Sahābah radiyallāhu ‛anhum. The
heart used to have the strength of Dīn, so
there was no need to acquire strength
through wealth. Furthermore, people
preferred remaining aloof from wealth after
they observed its many harms). However, in
the present time, it is a shield for the
believer.”
He is saved from irreligiousness through it because the
heart no longer has that strength. Thus, he is
distressed in the absence of wealth. In his distress and
worry, he destroys his Dīn as well.
He also said: “If we did not have this
money, these powerful people would have
disgraced and humiliated us.”
.å‫ ﻃﺒﻌﺔ ا ﻜﺘﺐ اﻹﺳﻼ‬، :‫ ا ﺮﻗﻢ‬،‫ح ا ﺴﻨﺔ ﻠﺒﻐﻮي‬O1

Disgrace sometimes damages one’s Dīn as well. They
now honour us on account of our wealth. This honour
results in the preservation and safeguarding of our Dīn.
He said further: “If a person has any money
with him, he must upkeep it (i.e. he must
increase it or, at least, not destroy it)
because this time is such that if a person is
in need of money then the first thing which
he suffers is humiliation in Dīn.”
He said: “Lawful wealth cannot tolerate
wasteful spending.”
In other words, in most cases it is not so much that it
can be squandered in the wrong places and still not get
used up. A person should therefore be careful how he
spends it and he must spend it only at times of need so
that he is not distressed and worried by it getting used
up quickly.
The virtues of earning lawful wealth are now
mentioned.
﴾8﴿
ْ ْ َ ْ َ ْ َ
ُ Â‫ َﺻ‬Ù
‫اﷲ‬ ّ >‫ﻨُْﻪ َﻋﻦ ا‬qَ ‫اﷲ‬ُ ý َ ِ ‫ا‡ ُْﺪرّي َر‬ ‫ ﺳِﻌﻴِﺪ‬âِ ‫ﻦ أ‬q
ِ ِ َِ ْ ِ ِ
‚َ ْ ‫ّﻴ‬ž>‫‚ َﻣَﻊ ا‬ ُ ْ ‫ﺎﺟُﺮ ا ﺼُﺪْوُق اﻷﻣ‬%‫ ا‬:‫َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ َﻗﺎل‬
َ َ
ِِ ِ ِ ِ
َ َ B َ ْ ْ ‫َوا ّﺼّﺪﻳ‬
ِ ‫ﻘ‚ َوا ﺸﻬﺪ‬
.‫اء‬ ِ ِ ِ
.( ) ‫ﻣﺬي‬Ï‫اﻟ‬1
wa sallam said: “The honest and
trustworthy trader shall be with the
Prophets, the truthful and the martyrs (on
the day of Resurrection).”
This shows the virtue of lawful trade and business.
﴾9﴿
‫اﷲ‬ ْ ُ َ ْ َ ُ ْ َ ُ َ ِ ‫ْﻦ ﻣْﻘَﺪِام ﺑ ْﻦ َﻣْﻌﺪَﻛﺮَب َر‬qَ

ِ ‫ﻦ رﺳﻮِل‬q ‫ﻨﻪ‬q ‫ اﷲ‬ý ِ ِ ِ ِ
َ َ
ً ‫َﻞ أَﺣٌﺪ َﻃَﻌ‬µَ‫ َﻣﺎ أ‬:‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ ﻗََﺎل‬
ً ْ ‫ﻂ َﺧ‬B“َ ‫ﺎﻣﺎ‬ ُ Â‫َﺻ‬
‫†ا‬ ِ
َ َْ َُ َ
‫اﷲ داؤد َﻋﻠﻴِﻪ ا ﺴﻼَم‬
َ َ َ َ ْ َ ُ َْ ْ َ ْ
ِ Ùِ ‫ن ﻧ‬Ñِ‫ َو‬،‫ﻤِﻞ ﻳِﺪِه‬q ‫ﻞ ِﻣﻦ‬µ‫ِﻣﻦ أن ﻳﺄ‬
َ ُُْ َ َ
.‫َﻤِﻞ ﻳَِﺪِه‬q ‫ﻞ ِﻣْﻦ‬µ‫ن ﻳَﺄ‬4
Hadrat Miqdām ibn Ma‛dikariba radiyallāhu
‛alayhi wa sallam said: “No person
consumed food which is better than what
he earned with his own hands. Allāh’s
Messenger, Dāwūd ‛alayhis salām, used to
eat from what he earned with his own
hands.”
Hadrat Dāwūd ‛alayhis salām used to make armour, as
stated in the Qur’ān. From this we learn the virtue of
lawful earning. Unlawful earning is sinful, e.g.
photographs of animate things, music and so on.
.( ) ‫ا´ﺨﺎري‬1
﴾10﴿
َ ُ َ
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫ َﺻ‬Ùّ >‫ﻨُْﻪ َﻋﻦ ا‬qَ ‫اﷲ‬
ِِ ِ ِ
َ ََ ََْ َ َ Ü َ ُ َ ََ َ َ َ َ ََ
‫ﻘﺎل‬c .‫ﻴﺎ ِإﻻ ر ِا; اﻟﻐﻨِﻢ‬žِ‫ﻌﺚ اﷲ ﻧ‬Œ ‫ ﻣﺎ‬:‫وﺳﻠﻢ ﻗﺎل‬
ََ َ َ ْ َ ُ ْ ُ ْ َ َ َ َ َ َ ََْ َُ َ
َ ‫ َﻗ‬M
‫َْﻂ‬Y‫ار‬ِ ‫ﺮ‬ ‫ﻫﺎ‬W‫ ﻛﻨﺖ أر‬.‫ﻘﺎل •ﻌﻢ‬c ‫ وأﻧﺖ؟‬:‫ا ﺼﺤﺎﺑﺔ‬
َ َْ
.‫ِﻷﻫِﻞ َﻣﻜﺔ‬
wa sallam said: “Allāh ta‛ālā did not
commission any Prophet who was not a
shepherd.” The Sahābah radiyallāhu
‛anhum asked: “Did you also herd sheep?”
replied: “Yes. I used to tend to the sheep of
the people of Makkah in exchange for a few
qīrāt.”
One qīrāt is 1/24th part of a dīnār.
This Hadīth also demonstrates the virtue of manual
labour. We learn the virtue of working for several
people.
﴾11﴿
ْ ُ َ َ َْ ُ َ َ ْ َ ُْ َ
‫ ﻛﻨﺎ ِﻋﻨَﺪ َرُﺳْﻮِل‬:‫ﻨُﻪ ﻗﺎل‬q ‫اﷲ‬ ýِ ‫ﺘﺒَﺔ ﺑ ِْﻦ ا>ﺬِر ر‬q ‫ْﻦ‬q
َ ََ
‫ ِإن‬:‫ﻘﺎل‬c...‫ﺳﻮرة ﻃﺴﻢ‬َ َ ْ ُ َ‫َﻘَﺮأ‬cَ ‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ‬
ُ Â‫اﷲ َﺻ‬
ِ ِ
.( ) ‫ا´ﺨﺎري‬1
ْ َ َٰ ً ْ َ َْ َْ َ ِ ‫ ٰاَﺟَﺮ َ•ْﻔَﺴُﻪ َ{َﻤ‬Èٰ‫ْﻮ‬Uُ
‫ﻓﺮﺟﻪ‬
ِ ِ ‫ﻋﻔﺔ‬ِ ِ M ‫ا‬v‫‚ أو ﻋ‬ƒِ‫ ِﺳ‬Ó‫ﺎ‬
...‫ﻨﻪ‬ َْ ِ َ ََ
ِ ِ ‫ﻄ‬Œ ‫وﻃﻌﺎم‬
Hadrat ‛Utbah ibn an-Nadhr radiyallāhu ‛anhu narrates
(in a lengthy Hadīth) that Rasūlullāh sallallāhu ‛alayhi
wa sallam said: “Hadrat Mūsā ‛alayhis salām had got
himself employed for eight or ten years...”
He was employed by Hadrat Shu‛ayb ‛alayhis salām to
tend to his sheep. This story is related in the Qur’ān.
This Hadīth shows the virtue of working for one person.
﴾12﴿
َْ َُ َ ُْ َ ُ َ َ َ ْ َ ْ َ
Â‫اﷲ َﺻ‬ ِ ‫ﻨﻪ أن رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﺎك ر‬
ٍ ‫ﻦ ﺛِﺎﺑِﺖ ﺑِﻦ ﺿﺤ‬q
َ َ
:‫ َوﻗﺎل‬،‫ﻤﺆاﺟﺮة‬
َِ َ َ َ َ ‫ﻤﺰارﻋﺔ‬
َ َ ُ ْ ‫ﺮ ﺑﺎ‬U‫وأ‬
ِ
َ َ َ ُ ْ ‫ َﻋﻦ ا‬P‫ﻧ‬َٰ َ ََ َْ َ ُ
‫اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬
ِ ِ َْ َ
.‫ﺑﻪ‬ َ
ِ ِ ‫ﻻ ﺑﺄس‬
Hadrat Thābit ibn ad-Dahhāk radiyallāhu
‛alayhi wa sallam permitted giving a piece
of land on rent, and he said that there is no
harm in it.
Income from lawful renting is learnt from this Hadīth.
.( ) ‫ﺴﻠﻢ‬U2
﴾13﴿
َ ُ َ َْ ُ
‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‬ Â‫ َﺻ‬Ùِ >‫ﻨُﻪ أن ا‬q ‫اﷲ‬ ýَ ِ ‫ْﻦ َﺟﺎﺑﺮ َر‬qَ
ٍِ
ُ‫ﻗﺎل َ َ ْ ُ ُ ْ ٌ َ ْ ً َ َ َ ْ َ ُ َ ْ ً َ َ ْ ُ ُ ﻣﻨْﻪ‬ َ َ
ِ ‫ﻞ‬µ‫ﻴﺄ‬c W‫ﺴِﻠﻢ ﻏﺮﺳﺎ وﻻ ﻳﺰرع زر‬U ‫ ﻻ <ﻐِﺮس‬:
ٌَ َ َ ْ َ َ ْ َ ‫ﺎن َوَﻻ َداﺑٌﺔ َوَﻻ‬
ٌ َْ
.‫ﻧﺖ ُ; َﺻﺪﻗﺔ‬4 ‫ٌء ِإﻻ‬ö ‫ِإ…ﺴ‬
said: “When a Muslim plants a tree or
engages in agriculture; and then a human,
bird or animal eats from it; it is recorded as
a charity in favour of that person.”
The virtue of planting a tree or engaging in agriculture
and farming is proven from this Hadīth. This is also an
approved form of income.
﴾14﴿
ََ َ َْْ َ ً ُ َ َ ُْ َ ُ َ َ ََ ْ َ
Ù>‫ا‬ِ æ‫اﻷﻧﺼﺎر أ‬
ِ ‫ﻨﻪ أن رﺟﻼ ِﻣﻦ‬q ‫ اﷲ‬ýِ ‫أ…ﺲ ر‬ ٍ ‫ﻦ‬q
ُُ َ ْ َ َ َ َ ْ َ َ ُ
(‫)ﺛﻢ ﻗﺎل ﺑﻌﺪ ﺑﻴﻊ أﺷﻴﺎﺋﻪ‬...‫ﺴﺌﻠﻪ‬‰ ‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬Â‫َﺻ‬
ْ َ ْ َ َ ٌْ َ َ َ
َ ْ َ ‫أن‬ ْ َ ْ َ ‫إذﻫﺐ‬ْ َْ
‫ء‬ð‫ﺗ‬ ِ ‫ ﻫﺬا ﺧ† ﻚ ِﻣﻦ‬:;‫ ﻗﻮ‬X‫إ‬...‫ﻓﺎﺣﺘﻄﺐ َو ِ ْﻊ‬ ِ ِ
ْ
َ َ َ َْ َ ً ْ ُ
ْ َ ْ َ ُ َ ْ َ َ ْ
.‫اﻟﻘﻴﺎﻣﺔ‬
ِ ِ ‫وﺟﻬﻚ ﻳﻮم‬ ِ -ِ ‫ﺘﺔ‬a‫ا ﻤﺴﺌﻠﺔ ﻧ‬
Hadrat Anas radiyallāhu ‛anhu narrates (in
a lengthy Hadīth) that a man from the
.( ) ‫ﺴﻠﻢ‬U1
.( ) ‫ اﺑﻦ ﻣﺎﺟﻪ‬،( ) ‫أﺑﻮ داؤد‬2
Ansār came to Rasūlullāh sallallāhu ‛alayhi
wa sallam to ask him for something.
asked for a mat and cup for drinking water
from his house and auctioned it. From the
money which he obtained, he bought some
food and an axe, and gave these to the man.
said to him: “Go and chop wood, and sell
it.” He added: “This is better for you than
begging which appears as a blot of disgrace
on your face (on the day of Resurrection).”
We learn from this that no matter how menial a job
maybe – even if it means cutting grass – it is better
than begging. Even if the status of begging has been
raised, e.g. many people have made going around for
donations their occupation, this weighs heavily on the
person and on others as well. If a donation is requested
in a general gathering for Dīnī works, there is no harm
in it.
﴾15﴿
ُ Â‫ َﺻ‬Ù>‫ﻨُْﻪ أَن ا‬qَ ‫اﷲ‬
َ‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠﻢ‬ ُ ý َ ِ ‫َﻤَﺮ َر‬qُ ‫َﻋﻦ اﺑ ْﻦ‬
ِ ِ ِ ِ
َ َ ْ ُْ َ ْ ُْ B ُ ٰ َ َ َ َ َ
.‫ف‬Ï‫ﻤﺤ‬
ِ ‫ا‬ ‫ﻦ‬ ‫ﻣ‬
ِ ‫ﺆ‬‫ﻤ‬ ‫ا‬ ‫ﺐ‬ `
ِ X‫ﺎ‬ ‫ﻌ‬ ‫اﷲ‬ ‫ن‬ ‫إ‬
ِ : ‫ﺎل‬ ‫ﻗ‬
wa sallam said: “Allāh ta‛ālā loves the
believer who engages in a lawful livelihood.”
.( ) ¬‫ وا´ﻴﻬ‬Ó‫ا‬Ã‫ﻏﻴﺐ ﻣﻦ اﻟﻄ‬Ï‫اﻟ‬1
We learn from this that lawful means of earning an
income should not be despised. Further on it is
mentioned that a person may even store his lawful
earning for his own consolation.
﴾16﴿
ُ َْ ْ َ َ َُْ ُ َ َ َْ ْ ََ ُ ْ َ
Êَِ‫َﻮال ﺑ‬U‫ﺖ أ‬ ‫ﻧ‬4 :‫ﻨﻪ‬q ‫ اﷲ‬ýِ ‫ﺎب ر‬ ِ ‫ﻤﺮ ﺑِﻦ ا‡ﻄ‬q ‫ﻦ‬q
َ ْ َ َٰ ُ َ ََ ْ
‫ﻤﺎ ْﻢ ﻳُْﻮِﺟِﻒ ا ُﻤْﺴِﻠُﻤْﻮن‬Uِ ;ِِ‫ َرُﺳْﻮ‬M ‫اﷲ‬ ‫ﻤﺎ أﻓﺎء‬Uِ †
ِ ‫ا>ِﻀ‬
َْ ُ ْ َ ََ َ ََ َْ َْ َ
‫اﷲ َﻋﻠﻴِﻪ‬ Â‫اﷲ َﺻ‬ِ ‫ﺮﺳﻮل‬ ِ
ْ ُ َ ‫ﻧﺖ‬t‫ﻓ‬
ِ ،‫ب‬Ç‫ر‬
ٍ ِ ‫ وﻻ‬،‫ﻴٍﻞ‬Dِ ‫ﻋﻠﻴِﻪ‬
ُ َْ ُ َ َ َ ََ ْ َ َٰ ُ ُْ َ ََ ً َ َ َ َ
‫َﻌﻞ َﻣﺎ‬³ ‫ {ﻢ‬،‫ِﺘِﻪ‬ƒ‫أﻫﻠﻪ •ﻔﻘﺔ َﺳ‬ ِ ِ M ‫<ﻨﻔﻖ‬ ِ ‫ن‬Ç‫ و‬،‫وﺳﻠﻢ ﺧﺎﺻﺔ‬
ْ َ ْ ‫اع ُﻋﺪًة‬ ُ ْ َ َ
.‫اﷲ‬
ِ ‫ﻴِﻞ‬žِ‫ ﺳ‬- ِ ِ َ‫ﻜ‬
‫ﺮ‬ ‫ ا ِّﺴﻼ ِح واﻟ‬-ِ ¬َ ِ َ‫ﺑ‬
Hadrat ‛Umar radiyallāhu ‛anhu narrates
(in a lengthy Hadīth): The properties of the
Banū Nadīr (a Jewish tribe) were reserved
for the expenses of Rasūlullāh sallallāhu
‛alayhi wa sallam. From these properties
(which came into the ownership of Muslims
after they were victorious over the Banū
Nadīr), Rasūlullāh sallallāhu ‛alayhi wa
sallam used to give one year’s stipends to
his wives. Whatever remained of it would be
spent on weapons and horses (for jihād).
﴾17﴿
َ
‫ ﻳَﺎ َرُﺳْﻮل‬:‫ﺖ‬ ُ ْ‫ ﻗُﻠ‬:‫ﻨُْﻪ َﻗَﺎل‬qَ ‫اﷲ‬ ُ ý َ ِ ‫ﺐ ﺑ ْﻦ َﻣﺎ ٍِﻚ َر‬ َ ‫ْﻦ َﻛْﻌ‬qَ
ِ
َْ َ ْ َ ً ْ B ُ َ ّ َ ََْ ْ
‫ِﻠَﻊ ِﻣْﻦ‬M‫ َوأن أ‬،‫ ﻻ أَﺣِﺪث ِإﻻ ِﺻﺪﻗﺎ‬Ó ْ €Í
ِ ْ ِ ‫ ِإن ِﻣﻦ ﺗﻮ‬،‫اﷲ‬ ِ
ُ Â‫ َﺻ‬Ù َ ٰ
B >‫َﻘﺎل ا‬cَ .;ِِ‫ َرُﺳْﻮ‬XÑ‫اﷲ َو‬ َ ًَ َ َ ُ ْ َّ
‫اﷲ‬ ِ ِ ِ X‫»ِﻪ ﺻﺪﻗ َﺔ ِإ‬ ِ ¥‫ﻣ ِﺎ‬
ََ ٌ ْ َ َ ُ َ َ َ َ ْ َ َ ْ َ َ ْ ْ َ َ َ ْ َ َ
.‫ﻬﻮ ﺧ† ﻚ‬c ‫ﻌﺾ ﻣﺎ ِﻚ‬Œ ‫ِﺴﻚ ﻋﻠﻴﻚ‬U‫ أ‬:‫ﻋﻠﻴِﻪ وﺳﻠﻢ‬
َ ْ
َ َ ْ‫ﻴ‬D ْ َ ُ ُْ ّْ َ ُ ْ ُ َ
.Ã ِ ‫ا)ي‬ِ ْ ِ ‫ِﺴﻚ ﺳﻬ‬U‫ أ‬Ó ِ ‫ ﻓِﺈ‬:‫ﻘﻠﺖ‬c
Hadrat Ka‛b ibn Mālik radiyallāhu ‛anhu narrates that
he said: “O Rasūlullāh! Part of my repentance is that I
will always speak the truth, and I will give all my
wealth for Allāh ta‛ālā and His Messenger sallallāhu
‛alayhi wa sallam.” Rasūlullāh sallallāhu ‛alayhi wa
sallam said: “Retain some of your wealth for that will be
to your advantage.” (The advantage is that a person
does not become stressed and worried over how he will
obtain something for his daily needs). I said: “I will
retain my share which I received from Khaybar.”
From the previous Hadīth we observe Rasūlullāh
sallallāhu ‛alayhi wa sallam himself storing some
wealth for the future. In the present Hadīth we see how
he advises one of his Companions to keep something
for himself.
.( ) ‫ﻣﺬي‬Ï‫اﻟ‬1
﴾18﴿
َ ْ ََ ْ ّ ‫ إ‬:‫ﻨُْﻪ َﻗَﺎل‬qَ ‫اﷲ‬
‫َﺮُه ا ﺮُﺟﻞ‬µ‫ﻷ‬ Ó ِِ
ُ ý َ ِ ‫ْﺴُﻌْﻮٍد َر‬Uَ ‫َﻋﻦ اﺑ ْﻦ‬
ِ ِ
َ ْ ََ َْB َ َ ْ َ ً َ
.‫ اﻵِﺧﺮِة‬-ِ ‫•ﻴﺎ وﻻ‬Ž‫ﻤِﻞ ا‬q -ِ ‫ ﻻ‬،+‫ﺎر‬ ِ ‫ﻓ‬
Hadrat Ibn Mas‛ūd radiyallāhu ‛anhu said:
“I detest a person who is idle. He is neither
engaged in any worldly activity nor any
activity related to the Hereafter.”
We learn from this Hadīth that if a person is not
engaged in any Dīnī work, he must occupy himself in
lawful work to earn a living. He must not pass his life
in futility. As for those who are occupied in Dīnī works,
they should not worry about a livelihood. Allāh ta‛ālā
has taken the responsibility to see to them.
***
The previous discussion was on income. The following
Ahādīth discuss expenditure.
﴾19﴿
ُ Â‫ َﺻ‬Ù
‫اﷲ‬ ّ >‫ﻨُْﻪ َﻋﻦ ا‬qَ ‫اﷲ‬
ُ ýَ ِ ‫َر‬ َ ْ ُ َ ْ ‫َﻋﻦ ا ُْﻤﻐ‬
‫†ِة ﺑ ِْﻦ ﺷﻌﺒَﺔ‬
ِِ ِ ِ ِ
ْ ُ َ ‫ﺮه‬Q‫و‬
‫ﻢ‬a‫ﻟ‬ َ َ َ ...‫ﻢ‬a‫ﻋﻠﻴ‬
ْ ُ ْ َ َ ‫ﺣﺮم‬
َ َ ‫اﷲ‬
َ َ َ َ ََ َْ َ
‫ ِإن‬:‫ﻋﻠﻴِﻪ وﺳﻠﻢ ﻗﺎل‬
ِ
.‫ﻤﺎل‬َ ْ َ َ َ َ ...
ِ ‫ﺿﺎﻋﺔ ا‬Ñ‫و‬ ِ
.( ) ‫ا ﻘﺎﺻﺪ ا&ﺴﻨﺔ‬1
.( ) ‫ا´ﺨﺎري‬2
‫‪Income And Expenditure‬‬ ‫‪368‬‬
‫‪Hadrat Mughīrah radiyallāhu ‛anhu relates‬‬
‫‪(in a lengthy Hadīth) that Rasūlullāh‬‬
‫‪sallallāhu ‛alayhi wa sallam said: “Allāh‬‬
‫‪ta‛ālā disapproves of your destroying your‬‬
‫”‪wealth.‬‬
‫‪Destroying one’s wealth refers to spending it in the‬‬
‫‪wrong places. Some details in this regard were provided‬‬
‫‪under Hadīth number one.‬‬
‫﴿‪﴾20‬‬
‫َ ْ َ َ َ َ ُ َ ْ ُ َ َ ُُْ َْ ْ َ ُ ْ ُ َْ ْ َ‬
‫ﻤﻌ‪8‬ﺸﺔ‪،‬‬
‫اﻻﻗﺘﺼﺎد ِﻧﺼﻒ ا ِ ِ‬ ‫أ…ﺲ ر ِ‪ ý‬اﷲ ‪q‬ﻨﻪ و—†ه‪ِ ِ :‬‬ ‫‪q‬ﻦ ٍ‬
‫ْ‬ ‫َ‬ ‫َ‬
‫ََْ َ َ‬ ‫َ‬ ‫ا‪U‬ﺮء ْ ْ َ‬ ‫َ‬
‫وﻣﺎ َ‪W‬ل ْ ُ ٌ‬
‫ََ‬
‫ﻛﺜ†‪.‬‬ ‫اﻗﺘﺼﺎد‪َ ،‬وﻻ <ﺒ‪ٍ ْ M ±‬‬
‫‪þ‬ف ِ ٍ‬ ‫‪ٍ ِ -‬‬ ‫ِ‬
‫‪Hadrat Anas, Abū Umāmah, Ibn ‛Abbās and‬‬
‫‪‛Alī radiyallāhu ‛anhu (all together) state‬‬
‫‪that following the path of moderation (In‬‬
‫‪other words, a person must neither be‬‬
‫‪niggardly nor wasteful. Instead, he must‬‬
‫‪think carefully, be guarded, restrain his‬‬
‫‪1‬اﻹﻗﺘﺼﺎد ‪ -‬ا>ﻔﻘﺔ ﻧﺼﻒ ا ﻌ‪8‬ﺸﺔ وا‪%‬ﻮدد إ‪ X‬ا>ﺎس ﻧﺼﻒ اﻟﻌﻘﻞ‪ ،‬وﺣﺴﻦ ا ﺴﺆال ﻧﺼﻒ اﻟﻌﻠﻢ‪.‬‬
‫واﻟﻘﻀﺎ‪ 9‬ﻋﻦ اﺑﻦ ﻋﻤﺮ ‪U‬ﺮﻓﻮ‪ ،W‬وﺿﻌﻔﻪ ا´ﻴﻬ¬‪،‬‬ ‫رواه ا´ﻴﻬ¬ واﻟﻌﺴﻜﺮي واﺑﻦ ا ﺴ‪ Ê‬وا‪Ž‬ﻳﻠ‬
‫وﻟ‪a‬ﻦ ; ﺷﻮاﻫﺪ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ ﻋﺰاﻫﺎ ‪ -‬ا‪Ž‬رر اﻟ‪ C‬ﻻل ﻋﻦ أ…ﺲ ﺑﻠﻔﻆ اﻹﻗﺘﺼﺎد ﻧﺼﻒ اﻟﻌ‪8‬ﺶ‪ ،‬وﻣﻨﻬﺎ ﻣﺎ‬
‫ﻋﻨﺪ اﻟﻌﺴﻜﺮي ﻋﻦ أ…ﺲ أﻳﻀﺎ رﻓﻌﻪ اﻹﻗﺘﺼﺎد ‪ -‬ا ﻌ‪8‬ﺸﺔ وﺣﺴﻦ ا‡ﻠﻖ ﻧﺼﻒ ا‪Ž‬ﻳﻦ‪ .‬وﻣﻨﻬﺎ ﻣﺎ ﻋﻨﺪه‬
‫ﻋﻦ أ‪â‬‬ ‫أﻳﻀﺎ ا ﺴﺆال ﻧﺼﻒ اﻟﻌﻠﻢ‪ ،‬وا ﺮﻓﻖ ﻧﺼﻒ ا ﻌ‪8‬ﺸﺔ‪ ،‬وﻣﺎ ‪W‬ل ا‪U‬ﺮؤ ‪ -‬اﻗﺘﺼﺎد‪ .‬وﻣﻨﻬﺎ ﻋﻨﺪ ا‪Ž‬ﻳﻠ‬
‫أﻣﺎﻣﺔ رﻓﻌﻪ ا ﺴﺆال ﻧﺼﻒ اﻟﻌﻠﻢ وا ﺮﻓﻖ ﻧﺼﻒ ا ﻌ‪8‬ﺸﺔ وﻣﺎ ‪W‬ل ﻣﻦ اﻗﺘﺼﺪ‪ .‬وﻣﻨﻬﺎ ﻋﻨﺪ أ‪Á‬ﺪ واﻟﻄ‪Ã‬ا‪Ó‬‬
‫واﻟﻘﻀﺎ‪ 9‬ﻋﻦ اﺑﻦ ‪U‬ﺴﻌﻮد رﻓﻌﻪ ﻣﺎ ‪W‬ل ﻣﻦ اﻗﺘﺼﺪ‪ .‬وﻣﻨﻬﺎ ﻋﻨﺪ اﻟﻌﺴﻜﺮي أﻳﻀﺎ ﻋﻦ إﺑﺮاﻫﻴﻢ ﺑﻦ ‪U‬ﺴﻠﻢ‬
‫ا‪B‬ﺠﺮي ﺑﻠﻔﻆ ﻻ ﻳﻌﻴﻞ أﺣﺪ ‪ M‬ﻗﺼﺪ وﻻ ﻳﺒ‪£ M ±‬ف ﻛﺜ† و; ﻋﻨﺪه أﻳﻀﺎ ﻋﻦ اﺑﻦ ﻋﺒﺎس ‪U‬ﺮﻓﻮ‪W‬‬
‫‪ ،‬ﻃﺒﻌﺔ ‪U‬ﻜﺘﺒﺔ اﻟﻘﺪ‪(6‬‬ ‫ﻣﺎ ‪W‬ل ﻣﻘﺘﺼﺪ‪) .‬ﻛﺸﻒ ا‡ﻔﺎء‪\ :‬‬
hands, be conscious of what will suffice, be
balanced and then spend on occasions of
need and necessity. Spending in this way) is
half of the income. The person who follows
the middle way in spending does not fall
into need, and does not have money to
waste away.
This Hadīth teaches us the essence of how to spend. It
is observed that most worries and losses are caused
when proper arrangements for spending are not laid
down. Consequently, whatever a person owns comes to
an end. He then starts to take loans which have many
evil consequences both in this world and in the
Hereafter.
﴾21﴿
B َ ََ َ َ َُْ ُ َ َ ْ َ ْ َ َُ ْ َ
Ù>‫ا‬ ِ ‫ﻘﺎل‬c ... ‫ﺎل‬ ‫ﻗ‬ ‫ﻪ‬ ‫ﻨ‬q ‫اﷲ‬ ý ِ ‫ر‬ ‫ﺶ‬ ٍ ‫ﺤ‬ ‫ﻦ ﻤﺪ ﺑِﻦ ﺟ‬q
َ ُ ً ُ َ َ ْ َ َ ْ ‫•ﻔ‬ َْ ْ َ َ ََ َْ َ ُ َ
‫ﻗﺘﻞ‬ ِ ‫ ﻮ أن رﺟﻼ‬،‫ﻴﺪه‬Œ ِ ِ ِ ِ ‫وا)ي‬ ِ ‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬Â‫ﺻ‬
َْ َ َ ُ ُ َ ْ ُ ُ َ ُ ُ َ ْ ُ ُ ْ َ ْ
ِ َ ‫ﻗﺘﻞ‬
‫وﻋﻠﻴﻪ‬ ِ ‫ {ﻢ‬،2‫أﺣ‬ ِ ‫ {ﻢ‬،‫ﻗﺘﻞ‬ ِ ‫ {ﻢ‬،2‫أﺣ‬ ِ ‫ {ﻢ‬،‫اﷲ‬ ِ ‫ﻴﻞ‬ž‫ﺳ‬ ِ ِ -ِ
ُ ُ ْ َ ‫ﻨﻪ‬q
.‫د<ﻨﻪ‬ ُ ْ َ ó‫<ﻘ‬ٰ ْ ُ ×‫ﺣ‬ َ ْ ‫دﺧﻞ‬
¨ َ ‫ﻨ َﺔ‬°‫ا‬ َ َ َ َ ٌ َْ
‫ ﻣﺎ‬،‫د<ﻦ‬
Hadrat Muhammad ibn Jahsh radiyallāhu
said with reference to debts: “I take an oath
in the name of the Being in whose control is
my life, if a person is martyred in jihād, is
.( ) ‫ﺴﺎ‬ƒ‫اﻟ‬1
given life and is martyred again, is given life
a third time and is martyred again while he
has debts which he has not paid, he will
not enter Paradise until he pays his debts.”
If a person incurs a debt for a need which is considered
to be a valid need in the Sharī‛at and the person is
worried about repaying it, then this will be permissible.
It is proven from these Ahādīth that if wealth is earned
and spent in accordance with the Sharī‛at then it is a
favour and bounty from Allāh ta‛ālā, and there is
nothing wrong with it. It will be evil when it is earned
and spent in conflict with the Sharī‛at. This is similar
to how the Ahādīth stress marriage and increasing
one’s progeny. At the same time, one’s wife and
children are referred to as one’s enemies.1 That is,
when they prevent a person from actions of the
Hereafter. Therefore, enjoy the bounties and favours of
Allāh ta‛ālā but as His servant and not as a rebel
against Him.
1 Sūrah at-Taghābun, 64: 14.

Marriage 371
MARRIAGE
If a man or woman has no excuse which prevents them
from marriage, it is sometimes preferable and
sometimes necessary for them to get married.
﴾1﴿
َ ُ َْ َُ َ ُ َُ َ ْ َ ْ َ ْ َ
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫اﷲ َﺻ‬ ِ ‫ﻪ اﷲ أن رﺳﻮل‬Áِ ‫½ﻴٍﺢ ر‬ ِ âِ ‫ﻋﻦ اﺑِﻦ أ‬
ِ
ٌَ َ ْ ُ َ َ ْ َ ٌ َ َ ٌ ْ ْ ٌ ْ ْ ٌ ْ ْ َ َ َ ََ
،‫ﺮأة‬U‫ﺲ ; ِا‬8‫ﺴِﻜ‚ رﺟﻞ ﻟ‬Uِ ‚‫ﺴِﻜ‬Uِ ‚‫ﺴِﻜ‬Uِ :‫وﺳﻠﻢ ﻗﺎل‬
َْ َْ َ َ َ ْ َ َ َ َْ َْ َ َ َ ْ َ ُْ َ
،‫ﺎل‬ ِ ‫ن ﻛِﺜ† ا ﻤ‬4 ‫ن‬Ñِ‫ و‬:‫ﺎل؟ ﻗﺎل‬ ِ ‫ن ﻛِﺜ† ا ﻤ‬4 ‫ ﻓِﺈن‬:‫ﻗﺎ ﻮا‬
ُ َ ٌ َ َْ ٌَ ْ ٌَْ ْ ٌَْ ْ ٌَْ ْ
:‫ ﻗﺎ ْﻮا‬،‫َﺲ َﻬﺎ َزْوج‬8‫َﺮأة ﻟ‬U‫ﻜﻴﻨﺔ ِا‬ ِ ‫ﺴ‬Uِ ‫ﻜﻴﻨﺔ‬ ِ ‫ﺴ‬Uِ ‫ﻜﻴﻨﺔ‬ ِ ‫ﺴ‬Uِ
َْ ََْ َ ْ َ َ ْ َ َ َ َْ ََْ َ ْ َ َ ْ َ
ِ ‫ﻧﺖ ﻛِﺜ†ة ا ﻤ‬4 ‫ن‬Ñِ‫ و‬:‫ﺎل؟ ﻗﺎل‬
.‫ﺎل‬ ِ ‫ﻧﺖ ﻛِﺜ†ة ا ﻤ‬4 ‫ن‬Ñِ‫و‬
Hadrat Ibn Abī Nujayh radiyallāhu ‛anhu
wa sallam said: “He is a pauper, he is a
pauper, he is a pauper who does not have a
wife.” The people asked: “Even if he is very
wealthy?” Rasūlullāh sallallāhu ‛alayhi wa
sallam said: “Yes, even if he is very
wealthy.” He then said: “She is a pauper,
she is a pauper, she is a pauper who does
not have a husband.” The people asked:
“Even if she is very wealthy?” Rasūlullāh
‫ وﻫﻮ‬،‫ﺳﻨﺎده ﻣﻨﻘﻄﻊ‬Ñ‫ و‬،‫ﻦ‬Y‫ أﺧﺮﺟﻪ رز‬:‫ ا ﻄﺒﻮع‬¢‫ و‬،‫ أﺧﺮﺟﻪ‬:;‫ اﻷﺻﻞ ﺑﻴﺎض ﺑﻌﺪ ﻗﻮ‬- ‫)ﻛﺬا‬.. ‫أﺧﺮﺟﻪ‬1
( ‫ ص‬، ‫ ج‬:‫ ﺟﺎﻣﻊ اﻷﺻﻮل‬- ‫ﻦ‬Y‫ )رز‬.(‫ ا)ي ﻗﺒﻠﻪ‬Î‫ﺑﻤﻌ‬
Marriage 372
sallallāhu ‛alayhi wa sallam said: “Yes, even
if she is very wealthy.”
The objective of wealth is comfort and absence of worry
and stress. These are not enjoyed by a man who does
not have a wife and by a woman who does not have a
husband. This is normally observed and seen. On the
other hand, there are many benefits in marriage – both
for one’s Dīn and also for one’s worldly life.
﴾2﴿
Ù ّ >‫ُﻛﻨﺎ َﻣَﻊ ا‬... ‫ﻨُْﻪ‬qَ ‫اﷲ‬ُ ý َ ِ ‫ْﺴُﻌْﻮٍد َر‬Uَ ‫اﷲ ﺑ ْﻦ‬ َْ ْ َ

ِِ ِ ِ ‫ﺒِﺪ‬q ‫ﻦ‬q
َ ُ ُْ ُ َ ََ َ َ َ َ َ َ َْ َ ُ
ِ ‫>ﺎ رﺳﻮل‬ ‫ﻘﺎل‬c... ‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬Â‫َﺻ‬
ُ َ ،‫وج‬²‫ﻓﻠﻴ‬ْ َََْ َ ََ َ َ ََ ْ َ َ ‫ ا‬v‫ﻣﻌ‬ َ َ ْ َ ‫ َﻳﺎ‬:‫َوَﺳﻠَﻢ‬
‫ﻓﺈﻧﻪ‬ ِ ‫ﻣﻦ اﺳﺘﻄﺎع ا´ﺎءة‬ ِ ‫ﺸﺒﺎب‬
ِ
‫ﻌﻠﻴﻪ‬c
َََْ ْ َ َْ َْ ْ ََ
‫ﺴﺘﻄﻊ‬‰ ‫ﻢ‬ ‫وﻣﻦ‬ ْ َ ْ ‫وأﺣﺼﻦ‬
،‫ﻠﻔﺮج‬ ُ َ ْ َ َ ©‫ﻠﺒ‬ َ َ ْ ‫أﻏﺾ‬ B َ َ
ِ ِ ِ ِ ِ ِ
ٌ َ ;ُ ‫ﻓﺈﻧﻪ‬َ َ
ُ ‫ﺼﻮم‬ ْ
.‫وﺟﺎء‬ِ ِ ِ ‫ِﺑﺎ‬
‛alayhi wa sallam said: “O assembly of
youth! Whoever from among you has the
ability to discharge the responsibilities of a
family life (i.e. he can fulfil the rights of a
wife) should get married because marriage
lowers the gaze and safeguards the private
part (i.e. he can easily save himself from
unlawful gazes and unlawful relations). The
.( ) :‫ﺴﻠﻢ‬U ‫ ﺻﺤﻴﺢ‬،; ‫( وا ﻠﻔﻆ‬ ) ‫ﺻﺤﻴﺢ ا´ﺨﺎري‬1

Marriage 373
one who cannot, must keep fast for it is a
shield for him.”
The Dīnī benefit is obvious. The worldly benefit was
mentioned in the previous Hadīth. Other worldly
benefits will be listed in the forthcoming Ahādīth.
﴾3﴿
:‫وﺳﻠﻢ‬ َْ َ ‫ﷲ‬
َ َ َ ‫ﻋﻠﻴﻪ‬ ُ ‫ ا‬Â‫رﺳﻮل اﷲ َﺻ‬ ُ َُ َ َ ْ َ َ َ َ َ ْ َ
‫ ﻗﺎل‬:‫ ﻗﺎﻟﺖ‬،‫ﺸﺔ‬4W
ِ ِ ِ ‫ﻦ‬q
َ ْ َ ّ ‫ﺗﺰوﺟﻮا‬
َْ
.‫ﻮال‬U‫ﺑﺎﻷ‬ ْ ُ َ َ ‫ﺴﺎء‬
ِ َ ƒ‫اﻟ‬
ُ ََ
ِ ِ ‫ﻢ‬a‫ﻨ‬8‫ﻳﺄﺗ‬ ِ
said: “Bring women into your marriage,
they will bring wealth to you.”
This will happen when both husband and wife are
intelligent and wise, and each one desires the wellbeing
of the other. The husband will think to himself that he
has added responsibilities so he will work harder to
earn. On the other hand, the wife will administer the
house in a manner which the husband cannot. In such
a situation, they will certainly experience comfort, and
have no worries and stress. This is, after all, the benefit
of wealth. This is the meaning of the woman bringing
wealth to the man.
َ َ َ ُ َُ َ َ َ ْ َ َ َ ً َ َ ََُْ َ ُ َ ْ ‫ﻗﺎل‬
ْ َ ُ َ َ :‫اﻟ'ار‬
َ ْ ُ ‫—† َواﺣﺪ‬ َ َ1
- ‫ )اﻟ'ار‬.‫أﺳﺎﻣﺔ‬ ‫ﺸﺔ ِإﻻ أﺑﻮ‬4W
ِ ‫ﻦ‬q ‫ﻴﻪ‬c
ِ ِ ‫•ﻌﻠﻢ أﺣﺪا ﻗﺎل‬ ‫ وﻻ‬،‫ﺮﺳﻼ‬U ٍ ِ ُ ‫رواه‬
.( ‫ ص‬، ‫ ج‬:‫ار‬£‫ﻛﺸﻒ اﻷ‬
Marriage 374
﴾4﴿
B َ :‫وﺳﻠﻢ‬
‫أي‬ ْ َ َ ‫اﷲ‬
َ َ َ ‫ﻋﻠﻴﻪ‬ ُ Â‫رﺳﻮل اﷲ َﺻ‬ ُ َُ َ ُ َََُْ َ ْ َ
‫ﺳﺌﻞ‬
ِ ِ ِ :‫ﺮة‬Y‫ ﻫﺮ‬â‫ﻦ ِأ‬q
ََ َ ََ َ ُُ َُ َ ََ َ ُB َُ َ َ ٌْ َ َ ّ
‫ وﻻ‬،‫ﺮ‬U‫ وﺗ ِﻄﻴﻌﻪ ِإذا أ‬،‫ه ِإذا •ﻈﺮ‬Åì ‫ا)ي‬ِ :‫ﺴﺎء ﺧ†؟ ﻗﺎل‬ ِ ƒ‫اﻟ‬ِ
َ َ ْ َ - ‫ﺮه‬a‫ﻳ‬
ُ َ ْ َ ‫ﻴﻤﺎ‬c ُ ُ َُ
َ ‫¦ﺎﻟﻔﻪ‬
ِ ِ َ ‫•ﻔﺴﻬﺎ‬
.;‫وﻣﺎ‬ ِ ِ ِ ِ
narrates that someone asked Rasūlullāh
sallallāhu ‛alayhi wa sallam: “Which
woman is the best?” Rasūlullāh sallallāhu
‛alayhi wa sallam replied: “The one who
when the husband looks at her, he
experiences joy in his heart, when he
instructs her she carries out his order, and
she does not do anything improper as
regards her honour and his wealth.”
Joy, obedience and harmony are immense benefits [of
marriage].
﴾5﴿
َ َ َ َ º َ ََ َ َ َ ََْ َ ْ
َ ْ َ َ ‫ﻓﺎﻃﻤﺔ‬ َ
‫ﻋﻠﻴﻬﺎ‬ ِ ‫ أن‬، ِ ‫ ﺣﺪ{ﻨﺎ ﻋ‬:‫ ﻗﺎل‬،ÂT â‫اﺑﻦ ِأ‬ ِ ‫ﻋﻦ‬
ِ
ُ Â‫ َﺻ‬Ù>‫ ا‬æ‫ﻓﺄ‬ َََ َ ََ ْ ََْ َ ْ َ َ ُ َ
‫اﷲ‬ ِ ،‫ﺮﺣﺎ‬ ‫ا‬ ‫أﺛﺮ‬
ِ ‫ﻣﻦ‬ ِ ±‫ﺗﻠ‬ ‫ ﺷﻜﺖ ﻣﺎ‬،‫ا ﺴﻼم‬
َ َ َ ْ َ َ ََ ُْ َ ََْ ْ ََ َْ َ ٌْ َ َ ََ َْ َ
‫ﺸﺔ‬4W ِ ‫ ﻓﻮﺟﺪت‬،‫¿ﺪه‬ ِ ‫ ﻓﺎ•ﻄﻠﻘﺖ ﻓﻠﻢ‬،Ù‫ﻋﻠﻴﻪ وﺳﻠﻢ ﺳ‬ ِ
َ
ُ ْ َ َ ْ ‫وﺳﻠﻢ‬ ْ َ َ ‫اﷲ‬
َ َ َ ‫ﻋﻠﻴﻪ‬ ُ Â‫ َﺻ‬Ù>‫ا‬ B ََ َْ ََ ْ ََ
َ َ ‫ﻓﻠﻤﺎ‬
‫ﺗﻪ‬Ã‫أﺧ‬ ِ ِ ‫ﺟﺎء‬ ،‫ ﻬﺎ‬Ã‫ﻓﺄﺧ‬
. ‫ح‬/ ‫ص‬/ ‫ ج‬: ‫ﺴﺎ‬ƒ‫ اﻟ‬, ‫ح‬/ ‫ص‬/ :‫ﺪ‬Á‫ﺴﻨﺪ أ‬U1

‫‪Marriage‬‬ ‫‪375‬‬
‫ﻋﻠﻴﻪ َ َ َ‬ ‫ُ َ َْ‬ ‫ﻓﺎﻃﻤﺔ‪َ َ َ ،‬‬ ‫َ ََ‬ ‫َ َ ُ‬
‫وﺳﻠﻢ‬ ‫ِ‬ ‫ا>‪َ Ù‬ﺻ‪ Â‬اﷲ‬ ‫‪B‬‬
‫ِ‬ ‫ﻓﺠﺎء‬ ‫ِ‬ ‫ﺑﻤ‪ð‬ء‬
‫ِ‬ ‫ِ‬
‫‪4W‬ﺸﺔ َ‬
‫ِ‬ ‫ِ‬
‫َٰ‬ ‫ََْ َ َ ْ َ َ َْ َ َ ََ َ َ َ ْ ُ َُ َ َ َ َ‬
‫‪U‬ﻀﺎﺟﻌﻨﺎ‪ ،‬ﻓﺬﻫﺒﺖ ِﻷﻗﻮم‪c ،‬ﻘﺎل‪M» :‬‬ ‫ِ‬ ‫ِإ‪T‬ﻨﺎ وﻗﺪ أﺧﺬﻧﺎ‬
‫َ َ َ َ َََْ َ ¨ َ َ ْ ُ َْ َ َ َ َ ْ َ ٰ‬ ‫ﻣ‪t‬ﻧ ُ َ‬ ‫َ َ‬
‫ﻗﺪﻣﻴﻪ ‪M‬‬ ‫ِ‬ ‫‪a‬ﻤﺎ«‪c .‬ﻘﻌﺪ ﺑ‪8‬ﻨﻨﺎ ﺣ× وﺟﺪت ﺑﺮد‬ ‫ِ‬
‫َ‬ ‫ﺧ†ا ‪U‬ﻤﺎ َ َ ْ ُ َ‬ ‫ﻤﻜﻤﺎ َ ْ ً‬ ‫أﻋﻠ ُ ُ َ‬ ‫َ َ َ ََ ُ َ ّ‬ ‫َ ْ‬
‫ﺳﺄ‪%‬ﻤﺎ‪ِ ،Ó‬إذا‬ ‫ِ‬ ‫ِ‬ ‫ﺻﺪري‪ ،‬وﻗﺎل‪» :‬أﻻ ِ‬ ‫َ ِ‬
‫َ ُْ َ َ َ َ ُ َ ُ َ َّ ًََْ َََ َ ََُ ّ ََ ً‬
‫و‪ì‬ﺴﺒ َﺤﺎ ﺛﻼﺛﺎ‬ ‫ِ‬ ‫ﺗ‪Ãa‬ا أر ﻌﺎ وﺛﻼ ِ{‚‪،‬‬ ‫ِ‬ ‫‪U‬ﻀﺎﺟﻌﻜﻤﺎ‬
‫ِ‬ ‫أﺧﺬ ﻤﺎ‬
‫ﻟﻜﻤﺎ ْ‬ ‫ﺧ† َ ُ َ‬ ‫‪c‬ﻬﻮ َ ْ ٌ‬ ‫{‚ َ ُ َ‬ ‫وﺛﻼ َ‬ ‫ََْ َ ََ ً ََ‬ ‫ََ َ‬
‫ﻣﻦ‬ ‫ِ‬ ‫َوﺛﻼ ِ{‚‪َ ،‬و«ﻤﺪا ﺛﻼﺛﺎ َ ِ‬
‫َ‬
‫ﺧﺎدم«‪.‬‬
‫ٍِ‬
‫َ َ َ ‪َ َ َ َ َ ْ َ َ ّ َ َ ُ ْ ُ ََ َ ُ ْ َ َ ْ َ º‬‬
‫‪4‬ﻧﺖ‬ ‫ِ‬ ‫ﻓﺎﻃﻤﺔ‬ ‫ﻋ‪ Ê‬و‪q‬ﻦ ِ‬ ‫أﺧ‪Ã‬ك ِ‬ ‫ﻗﺎل ﻋ ِ ‪» :‬ﻳﺎ ا‪Œ‬ﻦ أ‪q‬ﺒﺪ أﻻ ِ‬
‫أﻫﻠﻪ َ َ ْ‬ ‫َ‬ ‫َ‬
‫ُ َ َْ ََ َ َ َْ َ ْ‬ ‫ََْ‬
‫ﻋﻠﻴﻪ‬
‫ِ‬ ‫وأ‪µ‬ﺮم ِ ِ‬ ‫ﻋﻠﻴﻪ وﺳﻠﻢ‬ ‫ِ‬ ‫اﷲ َﺻ‪ Â‬اﷲ‬ ‫رﺳﻮل ِ‬ ‫ِ‬
‫ا‪Œ‬ﻨﺔ َ ُ‬
‫َ َ َ‬ ‫َ‬ ‫َ َ ْ‬ ‫ََ َ ْ‬
‫‪Œ‬ﻴﺪﻫﺎ‬ ‫‪€‬ﺛﺮت ا ﺮﺣﺎ ِ ِ‬ ‫ِ‬ ‫َ‬ ‫ﺮﺣﺎ َﺣ×‬ ‫ﺠﺮت ﺑﺎ َ‬
‫ِ‬ ‫زوﺟ‪ Í‬ﻓ‬ ‫ِ‬
‫و‪Ç‬ﻧﺖ َ ْ َ‬
‫و“ﻤﺖ ْ َ ْ َ‬ ‫َ ْ ََ ْ ْ َْ َ َ َ ْ َُْ َ ْ َ َ‬
‫ا´ﻴﺖ‬ ‫ﺑﻨﺤﺮﻫﺎ َ ِ‬ ‫اﻟﻘﺮ ﺔ ِ ِ‬ ‫‪€‬ﺛﺮت ِ‬ ‫ِ‬ ‫ﺑﺎﻟﻘﺮ ِﺔ ﺣ×‬ ‫واﺳﺘﻘﺖ ِ ِ‬
‫َ َ ْ‬ ‫ْ َ‬ ‫ْ‬ ‫َ‬
‫َْ ْ َ َُ َ ََْ ْ ْ َ‬ ‫َ‬ ‫َ‬
‫د…ﺴﺖ‬ ‫اﻟﻘﺪر ﺣ× ِ‬ ‫ﺣ× ا—‪Ã‬ت ِ{ﻴﺎ‪Œ‬ﻬﺎ وأوﻗﺪت «ﺖ ِ ِ‬
‫ﻚ ُ ‪º‬‬ ‫َ َُ ََ َ ََ ْ َ َ‬
‫™«‬ ‫ِ{ﻴﺎ‪Œ‬ﻬﺎ وأﺻﺎ‪Œ‬ﻬﺎ ِﻣﻦ ذ ِ‬
‫‪Hadrat ‛Alī radiyallāhu ‛anhu narrates (in a‬‬
‫‪lengthy Hadīth) that Hadrat Fātimah‬‬
‫‪radiyallāhu ‛anhā developed blisters on her‬‬
‫‪hands and chest because of turning the‬‬
‫‪ ،‬أﺑﻮ داود‪ :‬ج‪ ، ،‬ح‬ ‫‪،‬ح‬ ‫‪ ،‬ﺻﺤﻴﺢ ‪U‬ﺴﻠﻢ‪ :‬ج ‪ ،‬ص‬ ‫‪1‬ﺻﺤﻴﺢ ا´ﺨﺎري‪ :‬ج ‪ ،‬ص ‪ ،‬ح‬
‫‪.‬‬ ‫‪ ،‬اﻟ‪Ï‬ﻣﺬي‪ :‬ج ‪ ،‬ح‬
‫ﺑﻬﺬا ا ﻠﻔﻆ‪.‬‬ ‫‪2‬ﺣﻠﻴﺔ اﻷو‪T‬ﺎء‪ :‬ج ‪ ،‬ص‬
Marriage 376
millstone and carrying water. Her clothes
were also getting dirty from sweeping dirt. A
few slave women had been brought from
somewhere. She asked Rasūlullāh
sallallāhu ‛alayhi wa sallam for one slave
woman. He said: “O Fātimah! Fear Allāh,
continue fulfilling the obligations of your
Sustainer, and carry on doing the work for
your family.”1
Can there be anyone greater than Hadrat Fātimah
radiyallāhu ‛anhā?! Yet she is asked to carry out
domestic chores. This shows the immense benefit in
administering the house.
﴾6﴿
ُ Â‫ َﺻ‬Ù>‫ا‬ ّ َ ٌُ َ َ َ َ َ َ َ ‫ﻣﻌﻘﻞ ْﺑﻦ‬ ْ َ ْ َ
‫اﷲ‬ ِِ X‫إ‬ ِ ‫ ﺟﺎء رﺟﻞ‬:‫ ﻗﺎل‬،‫ﺴﺎر‬‰ ٍ ِ ِ ِ ‫ﻦ‬q
،‫ﺎل‬ َََ َ َ ‫ذات‬ ً َ َ ْ ‫أﺻﺒﺖ‬
َ َ ‫ﺮأة‬U‫ا‬ ُ ْ َ َ Ó‫إ‬
ّ َ ََ َ ََ َْ َ
ٍ ‫ﺣﺴﺐ و‬ ٍ ِ ِ :‫ﻘﺎل‬c ،‫ﻠﻴﻪ وﺳﻠﻢ‬ ِ ‫ﻋ‬
ُ ُ َََ ََ َ َ َ
ُ َ ‫ »ﻻ« ُ{ﻢ‬:‫ َﻗﺎل‬،‫أﻓﺄﺗﺰوﺟﻬﺎ‬ َ َ
َ ُ َ َ َ ،÷‫ﺗ‬ َ
ُ ِ َ ‫•ﻬﺎ ﻻ‬Ñ‫و‬ َ َ
‫ {ﻢ‬،‫ﻨﻬﺎه‬c ‫أﺗﺎه ا ِﺎ•ﻴﺔ‬ َِ
ُ‫ﻢ‬a‫ﺑ‬ُ ٌ‫ﺛﺮ‬tَ ‫ ُﻣ‬Ó‫ﻓﺈ‬ّ َ َ ُ َْ َ ُ َْ ُ َ َ َ َ َ َ َ ُ َ
ِ ِ ِ ِ ‫ ﺗﺰوﺟﻮا ا ﻮدود ا ﻮ ﻮد‬:‫ﻘﺎل‬c ،‫أﺗﺎه ا ﺎ ِ ﺔ‬
َُْ
َ.‫ﻢ‬U‫اﻷ‬
Hadrat Ma‛qil ibn Yasār radiyallāhu ‛anhu

wa sallam said: “…Marry a woman who is
1 This is not a translation of the Arabic text but of the

original Urdu text. The Arabic text is quoted as a reference.
(translator)
. ‫ ح‬، ‫ ص‬، ‫ ج‬: ‫ﺴﺎ‬ƒ‫ اﻟ‬، ‫ ح‬، ‫ ص‬، ‫ ج‬:‫أﺑﻮ داود‬2
Marriage 377
loving and is able to bear children. (If she is
a widow, this can be ascertained from her
previous marriage. If she is a virgin, this
can be ascertained from her health and the
married women of her family). This is
because I will boast over your large
numbers to the other nations.”
Having children is also very beneficial. While the
parents are alive, children serve their parents, help
them, obey them and see to their wellbeing. This is
observed in the majority of cases. When they die,
children supplicate and pray for their parents. If the
succeeding generations follow the path of piety, then
many people will follow this path for a long period of
time. Having children is beneficial in the Hereafter as
well in the sense that if any of them passed away in
infancy, they will intercede for their parents’ salvation.
Those children who became adults and were righteous
will also intercede in favour of their parents. And the
greatest thing is that the numbers of Muslims
increases. This increases their strength in this world
and will be a source of pride and joy for Rasūlullāh
sallallāhu ‛alayhi wa sallam on the day of Resurrection.
Thus, abstaining from marriage destroys all these
benefits. If a person obtains a slave woman in
accordance with the Sharī‛ah, these benefits can be
realized through her as well. Thus, it is detestable to be
without a lawful woman without a valid reason.
﴾7﴿
َ َ َ ‫ﻋﻠﻴﻪ‬ َْ َ ُ ََ َ َ َ َ َ َّ َ ْ َ
‫وﺳﻠﻢ‬ ِ ‫ اﷲ‬Â‫اﷲ َﺻ‬ِ ‫رﺳﻮل‬ِ
َُ M ‫ دﺧﻞ‬:‫ ﻗﺎل‬،‫ذر‬ ٍ â‫ﻦ ِأ‬q
َ َ ََ B ْ ُْ ُ َ ُ َُ ٌُ َ
َ :;ُ ‫<ﻘﺎل‬
B
ِ
ُ ‫ﻘﺎل‬c
; ، ِ ‫ﻤﻴ‬%‫ا‬
ِ v·
ٍ ِ ‫ﻦ‬Œ ‫ف‬t‫ﻋ‬ ‫رﺟﻞ‬
‫ُ َ َْ ََ َ َ َ ُ َ ْ َ َ ْ َْ َ َ َ َ‬
‫زوﺟﺔ؟ ﻗﺎل‪ :‬ﻻ‪.‬‬ ‫ٍ‬ ‫ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ﻳﺎ ﻋ‪t‬ف‪ ،‬ﻫﻞ ﻚ ِﻣﻦ‬ ‫ِ‬ ‫اﷲ‬
‫‪U‬ﻮ‪ْ َ £‬‬ ‫وأﻧﺖ ُ ٌ‬ ‫َ‬ ‫َ‬
‫ﺟﺎر‪Y‬ﺔ‪َ .‬ﻗﺎل‪َ ْ َ :‬‬ ‫َ‬ ‫َ‬
‫ﺟﺎر‪Y‬ﺔ؟ َﻗﺎل‪َ :‬وﻻ َ َ‬ ‫َ‬ ‫ﻗﺎل‪َ :‬وﻻ َ َ‬ ‫َ‬ ‫َ َ‬
‫‪†D‬؟‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬
‫َ‬ ‫َ‬ ‫َ َ َََ ُ ٌ َْ َ َ َْ َ ً ْ ْ‬
‫ﺸﻴﺎﻃ‚‪،‬‬ ‫ِ ِ‬ ‫إﺧﻮان ا‬
‫‪ .†D‬ﻗﺎل‪ :‬أﻧﺖ ِإذا ِﻣﻦ ِ ِ‬ ‫‪U‬ﻮ‪ٍ ِ £‬‬ ‫ﻗﺎل‪ :‬وأﻧﺎ ِ‬
‫‪t‬ح‪،‬‬ ‫ا> َ ُ‬ ‫ﺳ‪ƒ‬ﺘﻨﺎ ِّ‬ ‫ﺎﻧﻬﻢ‪ ،‬إن ُ َ َ‬ ‫َ َ ُْ َ ْ َُْ ْ‬ ‫َْ ُ ْ َ‬
‫ﻮ ﻛﻨﺖ ِ‪ -‬ا>ﺼﺎرى ﻛﻨﺖ ِﻣﻦ رﻫﺒ ِ ِ ِ‬
‫‪U‬ﻮﺗﺎ_ﻢ ُ ُ ُ ْ‬ ‫وأراذل َ ْ َ ُ ْ‬ ‫َ ُ ُ ْ ُ ُ ُ ْ ََ َ ُ‬
‫ﻋﺰاﺑ‪a‬ﻢ‪،‬‬ ‫ِ‬ ‫ِ‪O‬ار_ﻢ ﻋﺰاﺑ‪a‬ﻢ‪،‬‬
‫َُ‬ ‫َ‬ ‫َ‬ ‫َْ‬ ‫ََ ُ َ َ‬ ‫َأﺑﺎ ْ َ‬
‫ﺳﻼح ْأﺑﻠﻎ ِ‪-‬‬ ‫ﻣﻦ ِ ٍ‬ ‫ﻠﺸﻴﻄﺎن ْ‬
‫ِ ِ‬ ‫ﺸﻴﻄﺎن ﻤﺮﺳﻮن ﻣﺎ ِ‬ ‫ِ‬ ‫ِ‬
‫ََُْ ّ ُ َ ُ َ َ ُْ َ ُ َ‬ ‫َ‬ ‫َ َ ّ‬
‫أو‪d‬ﻚ ا ﻤﻄﻬﺮون‬ ‫ﻤ‪²‬وﺟﻮن‪ِ ،‬‬ ‫ِ‬ ‫ﺴﺎء ِإﻻ ا‬ ‫اﻟ‪ِ ƒ‬‬ ‫ﺼﺎ&‚ ِﻣﻦ ِ‬ ‫ِِ‬ ‫ا‬
‫ﺻﻮاﺣﺐ ‪َ B‬‬ ‫َ‬ ‫إ•ﻬﻦ َ َ ُ‬ ‫ﻋ‪t‬ف‪ُ ،‬‬ ‫ُ َ ُ َ َ ََ َ َْ َ َ َ ُ‬ ‫ْ‬ ‫ْ‬
‫‪€‬ﻳﻮب‬ ‫ِ‬ ‫ِ‬ ‫ا ﻤ‪Ã‬ؤون ِﻣﻦ ا‡ﻨﺎ‪ ،‬و`ﻚ ﻳﺎ‬
‫ﻋﻄﻴﺔ‪ْ َ َ :‬‬ ‫ُ ْ ُ ُْ َ َ‬ ‫َ‬ ‫َ‬ ‫ََ َُ َُ ُ َ َُ ُْ َ ََ‬
‫وﻣﻦ‬ ‫وداود‪ ،‬و‪Y‬ﻮﺳﻒ و‪Q‬ﺮﺳﻒ‪c .‬ﻘﺎل ; ِ·‪Œ v‬ﻦ ِ‬
‫·ﺴﺎﺣﻞ ْ‬ ‫َ َ َ ٌُ َ َ َُُْ َ َ‬ ‫ُ ُْ ُ َ َُ َ‬
‫ﻣﻦ‬ ‫اﷲ؟ ﻗﺎل‪ :‬رﺟﻞ ‪4‬ن <ﻌﺒﺪ اﷲ ِ ِ ٍ ِ‬ ‫ﻛﺮﺳﻒ ﻳﺎ رﺳﻮل ِ‬
‫َْ ْ َ َ َ َ َ َ ُ ُ َ َ َ َ ُ ُ َْ‬ ‫َ‬
‫و‪Y‬ﻘﻮم ا ﻠﻴﻞ‪،‬‬ ‫‪W‬م‪ ،‬ﻳﺼﻮم ا>ﻬﺎر‪،‬‬ ‫ﻣﺎﺋﺔ ٍ‬ ‫ا´ﺤﺮ ﺛﻼث ِ ِ‬ ‫ِ‬ ‫ﺳﻮاﺣﻞ‬
‫ِ‬ ‫َ ِ‬
‫ﻋﺸﻘﻬﺎ‪َ َ َ َ ،‬‬ ‫ا‪U‬ﺮأة َ َ َ‬ ‫ْ ََ‬ ‫َْ‬ ‫إﻧﻪ َ َ َ‬ ‫ُ ُ‬
‫وﺗﺮك َﻣﺎ‬ ‫ٍ ِ‬ ‫ﺳﺒﺐ‬‫ِ‬
‫اﻟﻌﻈﻴﻢ ‪َ َ -‬‬
‫ﺑﺎﷲ ِ ِ ِ‬ ‫_ﻔﺮ ِ ِ‬ ‫{ﻢ ِ‬
‫َ َ‬ ‫ُ َْْ َ َ ُ َْ‬ ‫َ َ َ َْ ْ َ َ‬
‫ﺑﺒﻌﺾ َﻣﺎ ‪4‬ن‬ ‫اﷲ‪{ ،‬ﻢ اﺳﺘﺪرك اﷲ ِ ِ‬ ‫ﻋﺒﺎدة ِ‬ ‫ﻋﻠﻴﻪ ِﻣﻦ ِ ِ‬ ‫ِ‬ ‫‪4‬ن‬
‫ﻓﺄﻧﺖ ِ َ‬ ‫َ‬
‫ﺗﺰوج‪َ ،‬و‪Ñ‬ﻻ َ ْ َ‬ ‫ُْ ََ َ َ َْ َ َْ َ َ َ ُ ََ ْ‬
‫ﻣﻦ‬ ‫ِ‬ ‫ﻋﻠﻴﻪ‪ ،‬و`ﻚ ﻳﺎ ﻋ‪t‬ف‬ ‫ِ‬ ‫ِﻣﻨﻪ ‪c‬ﺘﺎب‬
‫َ َ َْ َ ُْ َ‬ ‫ُْ َ ْ َ َ َ َ َ ّ ْ َ َ ُ َ‬
‫زوﺟﺘﻚ‬ ‫اﷲ‪ .‬ﻗﺎل‪ :‬ﻗﺪ‬ ‫ﺟ‪ Ê‬ﻳﺎ رﺳﻮل ِ‬ ‫زو ِ‬ ‫ﻤﺬﺑﺬ‪ .‚Œ‬ﻗﺎل‪ِ :‬‬ ‫ِ‬ ‫ا‬
‫ْ‬
‫»ﺜﻮم ِ ْ َ ّ‬ ‫ْ‬
‫َ ََ ْ َ ُ ُ‬
‫ا&ﻤ†ي‪.‬‬
‫ِ ِ‬ ‫ٍ‬ ‫ﻛﺮ‪Y‬ﻤﺔ ِﺑﻨﺖ‬ ‫ِ‬
‫‪Hadrat Abū Dharr radiyallāhu ‛anhu‬‬
‫‪narrates that Hadrat ‛Akkāf ibn Bashīr‬‬
‫‪.‬‬ ‫‪،‬ح‬ ‫‪U1‬ﺴﻨﺪ ا‪Á‬ﺪ‪ :‬ج ‪ ،‬ص‬

Marriage 379
Tamīmī came to Rasūlullāh sallallāhu
‛alayhi wa sallam. He asked him: “O ‛Akkāf!
Do you have a wife?” He replied: “No.”
said: “You do not have a slave woman
also?” He replied: “No, I don’t have a slave
woman.” Rasūlullāh sallallāhu ‛alayhi wa
sallam said: “You are a wealthy person.” He
said: “Yes I am.” Rasūlullāh sallallāhu
‛alayhi wa sallam said: “In such a condition
you are Shaytān’s brother. Had you been a
Christian you would have been included
among their monks. Our (Islamic) way is to
get married (or to have an Islamically lawful
slave woman). The worst people are those
who do not marry. Shaytān does not have a
better weapon than women to have an
influence on religious people. Those who
are married are pure and clean from filthy
things…”
This applies when the carnal self desires a woman. If a
person does not have a lawful partner, he will obviously
fall into the unlawful.
The religious and worldly benefits of marriage which
were mentioned previously will only be realized if
husband and wife have love for each other. This love
will be realized when they fulfil each other’s rights. We
have been instructed to fulfil each other’s rights. Some
of the major rights are mentioned here. The lesser ones
can be deduced from the major ones.
Marriage 380
﴾8﴿
ْ َ َ ‫اﷲ‬ُ Â‫رﺳﻮل اﷲ َﺻ‬ َ َُ َ َ ْ َ َ ُ َ ْ َ
‫ﻋﻠﻴﻪ‬
ِ ِ ‫ أن‬،‫ﻴﻪ‬Œ‫أ‬ ِ ِ ‫ﻦ‬q ،È‫ﻮ‬U â‫ﻦ ِأ‬q
ْ َ ْ ٌ ُ َ َْ َ ْ ُ َ ْ َ َ َُْْ ٌَ ََ َ َ َ َ َ
‫ﻫﻞ‬ ِ ‫ رﺟﻞ ِﻣﻦ أ‬:‚ ِ ‫ﺮ‬U ‫ ﺛﻼﺛﺔ ﻳﺆﺗﻮن أﺟﺮﻫﻢ‬:‫وﺳﻠﻢ ﻗﺎل‬
‫وﺳﻠﻢ‬
َ
ْ َ ‫اﷲ‬
ُ Â‫ َﺻ‬Ù>‫وأدرك ا‬ َ َ ْ َ َ ،‫ﺒﻴﻪ‬ƒ‫ﺑ‬ ّ َ ‫آﻣﻦ‬ َ َ ‫اﻟﻜﺘﺎب‬ َ ْ
ِ َِ ِ ِِ ِ ِ ِ
َ ٌ ُْ َ ٌَْ َ َ ْ ‫ﻓﻠﻪ‬ َ
ُ َ ،‫ﻗﻪ‬ ُ َ ‫وﺻﺪ‬َ َ ‫ﺒﻌﻪ‬ َ َ َ
ُ َ َ ‫ﻓﺂﻣﻦ ﺑﻪ َوا‬
‫ﻤﻠﻮك أدى‬U ‫ﺒﺪ‬q‫ و‬،‫أﺟﺮان‬ ِ ِِ
ٌ ََ َُ ْ َ َ ٌ ُ َ َ َ ْ َ ‫ﻓﻠﻪ‬
ُ َ َ ،‫ﺳﻴﺪه‬ ّ َ َ َ ََ َ
‫أﻣﺔ‬ ; ‫ﻧﺖ‬4 ‫ ورﺟﻞ‬،‫أﺟﺮان‬
ِ ِ ِ ِ ‫ َوﺣﻖ‬X‫اﷲ ﻌﺎ‬ ِ ‫ﺣﻖ‬
ُ َََ َ َ َ ْ ََ ََ َ ُ َ َ َ َ َ ْ َ َ ،‫ﻐﺬاﻫﺎ‬c
َ ََ
‫ {ﻢ‬،‫ﻬﺎ‬Œ‫أد‬ ‫ﻬﺎ ﻓﺄﺣﺴﻦ‬Œ‫ {ﻢ أد‬،‫ﻓﺄﺣﺴﻦ ِﻏﺬاءﻫﺎ‬
ْ َ ََُ ََ َََ َََْ َ
َ ‫أﺟ‬
.‫ﺮان‬
ِ ‫ﺘﻘﻬﺎ وﺗﺰوﺟﻬﺎ ﻓﻠﻪ‬q‫أ‬
said: “There are three people who will
receive a double reward … [one of them is] a
person who had a slave woman. He fed her
well, taught her good manners, freed her,
and then married her.”
A wife enjoys more rights than a slave woman. Thus,
teaching one’s wife about Dīn will be even more
meritorious.
، ‫ ج‬:‫ﻣﺬي‬Ï‫ اﻟ‬، ‫ح‬، ‫ ص‬، ‫ ج‬:‫ﺴﻠﻢ‬U ‫ ﺻﺤﻴﺢ‬، ‫ح‬، ‫ ص‬، ‫ ج‬:‫ﺻﺤﻴﺢ ا´ﺨﺎري‬1
. ‫ح‬، ‫ص‬
Marriage 381
﴾9﴿
ُ ‫ ا‬Â‫رﺳﻮل اﷲ َﺻ‬ ُْ َُ َ َ َ َ ُْ َ ُ َ َ َََْ ُ ْ َ ْ َ
‫ﷲ‬ ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل‬q ‫ اﷲ‬ýِ ‫ﺮة ر‬Y‫ ﻫﺮ‬â‫ﻦ ِأ‬q
ْ ‫ﺧﻠﻘﻦ‬ ْ ُ ُ َ ،‫ﺧ†ا‬ ً ْ َ ‫ﺴﺎء‬ َ ّƒ‫ﺳﺘﻮﺻﻮا ﺑﺎﻟ‬ ُ ْ َ ْ ‫َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ ا‬
‫ﻣﻦ‬ ِ َ ِ ‫ﻓﺈ•ﻬﻦ‬ ِ ِ ِ ِ ِ ِ
ُُ ُ َ ََْ ْ َ ُ ْ َ َ َ ّ َ َ
َ َ ْ ‫ن‬Ñ‫ َو‬،‫ﺿﻠﻊ‬ َ
‫ﺗﻘﻴﻤﻪ‬ِ ‫ﻓﺈن ذﻫﺒﺖ‬ ،‫ه‬‫أﻋﻼ‬ ‫ﻠﻊ‬
ِ ‫ﻀ‬ ِ ‫ا‬ - ‫ء‬öٍ ْ ‫أﻋﻮج‬ ٍ ِ
ِ ِ ِ
ّ ُ َْْ َ َ َْ َ ْ َ
َ َ ‫ﺘﻪ ْﻢ‬Q‫ﺗﺮ‬ ْ
ُ َ َ َ ‫ن‬Ñ‫و‬ ْ َ َُْ َ َ
ِ َ ƒ‫ﺑﺎﻟ‬
‫ﺴﺎء‬ ِ ِ ‫ ﻓﺎﺳﺘﻮﺻﻮا‬،‫ﻳﺰل أﻋﻮج‬ ِ ،‫ﺗﻪ‬Å‫ﻛ‬
.‫ﺧ†ا‬ ًْ َ

wa sallam said: “I advise you to be good in
your treatment with women because a
woman is created from a crooked rib. If you
try to straighten it you will break it.
Breaking it means divorcing her. If you
leave her as she is, she will remain crooked.
This is why I advise you to be good in your
treatment of women.”
Straightening her means that even if she says
something which is not in line with your temperament,
you will not be able to set it right. It will eventually lead
to divorce. This is why you must overlook her minor
wrongdoings. Furthermore, if a person is too strict or
too lenient, Shaytān whispers irreligious thoughts in a
woman’s mind. The husband must be mindful of all
these points.
. ( ) ‫ ح‬، ‫ ج‬:‫ﺴﻠﻢ‬U ‫ ﺻﺤﻴﺢ‬، ‫ ح‬، ‫ ج‬:‫ﺻﺤﻴﺢ ا´ﺨﺎري‬1

Marriage 382
﴾10﴿
ُ ْ‫ ُﻗﻠ‬:‫ َﻗَﺎل‬،‫ﻴْﻪ‬Œَ‫ْﻦ أ‬qَ ‫ﻘﺸ ْ†ّي‬
‫ ﻳ َﺎ‬:‫ﺖ‬
َ ُْ ََ َ ُ ْ ْ َ ْ َ
َ
ِ ِ ِ ِ َ ‫ﺔ اﻟ‬Y‫ﺎو‬ ِ ‫ﻜﻴِﻢ ﺑِﻦ ﻣﻌ‬ ِ ‫ﻦ ﺣ‬q
َ ََ ُْ ْ َ َ ْ َ َ َْ َُ
‫ﻤﻬﺎ ِإذا‬ ‫ أن ﻄِﻌ‬:‫ﻖ َزْوَﺟِﺔ أَﺣ ِﺪﻧﺎ َﻋﻠﻴِﻪ؟ ﻗﺎل‬B‫ َﻣﺎ َﺣ‬،‫اﷲ‬ ِ ‫رﺳﻮل‬
َ ْ َ
َ ْ ‫ََﺴ‬À‫اﻛ‬ ْ َ ََ ُ ْ ََ َ ْ َ
َ ْ َ َ ‫اﻛ‬
‫ َوﻻ‬- ‫ﺒﺖ‬ ‫ أِو‬- ‫ﺴﻴﺖ‬À ‫ﺴﻮﻫﺎ إِذا‬a‫ وﺗ‬،‫ﻃﻌﻤﺖ‬ ِ
ْ
َْ ْ َ َ
َ ُ ْ َ ‫ َوﻻ‬،‫ َوﻻ ُ َﻘﺒّ َﺢ‬،‫ﺟ َﻪ‬ ْ
ْ َ َ ْ َ
.‫ا´ﻴِﺖ‬ -ِ ‫ﻬﺠﺮ إِﻻ‬ ِ ‫&ب ا ﻮ‬ ِ ‫ﺗ‬
Hadrat Hakīm ibn Mu‛āwiyah radiyallāhu
‛anhu narrates from his father who said: I
asked: “O Rasūlullāh! What right do our
wives have over us?” He replied: “Feed her
when you eat, provide her with clothes
when you clothe yourself, and do not strike
her on her face. (In other words, do not
strike her on her face even if she is at fault.
And if she is not at fault, then it is not
permissible to strike her anywhere). Do not
be vulgar to her nor sever ties with her
unless it be within the house.”
. ‫ح‬، ‫ ص‬، ‫ ج‬:(‫ داود )ﺷﻌﻴﺐ‬â‫ا‬1

Marriage 383
﴾11﴿
‫وﺳﻠﻢ‬ ْ َ َ ‫اﷲ‬
ُ Â‫َﺻ‬ ّ
Ù>‫ا‬ ‫ﻋﻦ‬ َ َ َ ْ َ ْ ‫ﺒﺪ اﷲ‬q
ْ َ ‫ﻦ‬q
ْ َ
ِ ِِ ِ َ ،‫ﺑﻦ زﻣﻌﺔ‬ ِ َِ ِ
َ ُ َ ُ ‫ ُ{ﻢ‬،‫اﻟﻌﺒﺪ‬
-ِ ‫ﺎﻣﻌﻬﺎ‬³ِ
َْ
÷‫ﺟ‬َ ْ َ ‫ﺮأﺗﻪ‬U‫ا‬
َُ َْ ُ ُ ُ َ ُ َْ َ َ َ
‫÷ أﺣﺪ_ﻢ‬³ ِ ‫ ﻻ‬:‫ﻗﺎل‬
ِ
ِ ْ َ ‫آﺧﺮ‬
.‫ﻮم‬T‫ا‬ ِ ِ
Hadrat ‛Abdullāh ibn Zam‛ah radiyallāhu
‛alayhi wa sallam said: “None of you should
strike his wife as he would his slave
because he may well engage in conjugal
relations with her at the end of the day.”
In such a case, how will he be able to show love to her?
﴾12﴿
‫اﷲ‬ ُ َ ‫ﻋﻨﺪ‬َ ْ ‫ﻧﺖ‬4 َ َ ‫ﺣﺪ{ﺘﻪ‬
ْ َ َ ‫•ﻬﺎ‬€ َََ َ ُّ ْ َ
ُ ْ َ َ ،‫ﺳﻠﻤﺔ‬ ‫ﻦ ِأم‬q
ِ ِ ِ
ُّ ُ ْ َ َ ْ َ ُ َ ْ ُ ْ َ َ ْ َ َ ْ َ َ َ َ ُ ْ َ َ َ َ َ ْ َ َ
‫ﻦ ِأم‬Œ‫ﻦ ِﻋﻨﺪه أ“ﺒﻞ ا‬u ‫ﻨﺎ‬8‫ﺒ‬c :‫ﻋﻠﻴﻪ وﺳﻠﻢ وﻣﻴﻤﻮﻧﺔ ﻗﺎﻟﺖ‬ ِ
َ ََ َ َْ ُ َ َْ َ ََ َْ َ َ َ ََ ُْ َ
َ ‫ﻌﺪ‬
‫ﻘﺎل‬c ،‫ﺑﺎ&ﺠﺎب‬ ِ ِ ِ ‫ﺮﻧﺎ‬U‫أ‬ِ ‫ﻣﺎ‬ Œ ‫ﻋﻠﻴﻪ وذ ِﻚ‬ِ ‫ﻣﻜﺘﻮم ﻓﺪﺧﻞ‬ ٍ
ْ
ُ ُ َ ،‫ﻣﻨﻪ‬ ُ ْ ‫ﺣﺘﺠﺒﺎ‬
َ َ ْ َ َ َ ‫ﻋﻠﻴﻪ‬ َ
ْ َ ‫ﷲ‬ ُ ‫ ا‬Â‫رﺳﻮل اﷲ َﺻ‬ ُ َُ
‫ َﻳﺎ‬:‫ﻘﻠﺖ‬c ِ ِ ‫ ِا‬:‫وﺳﻠﻢ‬ ِ ِ
َ َ َ َُ ْ َ ََ َ ُ ْ ُ َ َ ْ َ َ ُ َ ََْ َ َُ
‫ﻘﺎل‬c ‫ﻨﺎ؟‬c‫<ﻌﺮ‬ ِ ‫وﻻ‬ ‫<ﺒ©ﻧﺎ‬ ِ ‫ﻻ‬ xq‫أ‬ ‫ﻫﻮ‬ ‫ﺲ‬8‫أﻟ‬ ‫ﷲ‬
ِ ‫ا‬ ‫رﺳﻮل‬
Marriage 384
ُ ْ َ َ‫أ•ﺘﻤﺎ أ‬
َ‫ﺴﺘﻤﺎ‬ َ ُ ْ َ ‫ﻴﺎوان‬ ْ َََ َ ََ َْ َ ُ
َ َ ‫ﻌﻤ‬c‫أ‬ :‫ﻋﻠﻴﻪ وﺳﻠﻢ‬ ‫ اﷲ‬Â‫ﷲ َﺻ‬
ُ َُ
ِ ِ ِ ‫رﺳﻮل ا‬
ٌ َ َ َ
ٌ َ َ ‫ﺣﺪﻳﺚ‬
ٌ َ ‫ﺣﺴﻦ‬ ُْ
.‫ﺻﺤﻴﺢ‬
ِ ِِ َ ِ
ِ ‫ ﻫﺬا‬.‫ﺒ©اﻧﻪ‬
Hadrat Umm Salamah radiyallāhu ‛anhā
narrates: “Maymūnah and I were with
when Hadrat Ibn Umm Maktūm radiyallāhu
‛anhu (a blind Sahābī) approached. This
incident took place after the injunction of
hijāb was revealed. Rasūlullāh sallallāhu
‛alayhi wa sallam said to us: ‘Cover
yourselves!’ We said: ‘Isn’t he blind? He can
neither see us nor recognize us.’ Rasūlullāh
sallallāhu ‛alayhi wa sallam said: ‘Are you
two also blind? Can you not see him?’”
This is also a right of a wife. That is, the husband must
ensure that she observes hijāb in such a manner that
neither she sees any man nor any man sees her. This
ensures the preservation of the wife’s Dīn. The more
special a person is to you, the deeper the bond. The
more common something is, the less the bond and
attachment to it. This speciality is clearly observed in
hijāb. It will therefore increase the bond between
husband and wife. The greater the bond, the more the
husband will fulfil her rights. In this way, a woman in
hijāb will benefit more in worldly matters as well.
. ‫ ح‬، ‫ ج‬:‫ﻣﺬي‬Ï‫ اﻟ‬، ‫ ح‬، ‫ ج‬:‫أﺑﻮ داود‬1

Marriage 385
﴾13﴿
َ َ َ َ ََ َْ َ ُ
‫ ْﻮ‬:‫وﺳﻠﻢ ﻗﺎل‬ ‫ﻋﻠﻴﻪ‬ ‫ اﷲ‬Â‫ َﺻ‬Ù>‫ا‬ ّ ‫ﻋﻦ‬ َ َ ْ َ ُ âَ‫ﻦ أ‬q
َ ،‫ﺮة‬Y‫ﻫﺮ‬ ْ َ
ِ ِ ِ ِ ِ
ْ َ ََْ َْ ُ ْ ََ َ َ َ َ ُ ْ َ ْ َ ً َ َ ً ُ ْ ُ
ُ ْ َ ‫أن‬
َ‫ﺴﺠﺪ‬ì ‫ﺮت ا ﻤﺮأة‬U‫ﺣﺪ ﻷ‬ ٍ ‫ﺴﺠﺪ ِﻷ‬‰ ‫ﺮا أﺣﺪا أن‬U‫آ‬ ِ ‫ﻛﻨﺖ‬
َ ْ َ
.‫ﺰوﺟﻬﺎ‬ِ ِ
wa sallam said: “If I were to order anyone to
prostrate before anyone [apart from Allāh], I
would have ordered the wife to prostrate to
her husband.”
This proves the immense right which a husband
enjoys.
﴾14﴿
ْ ‫ﻣﻌﺎذ‬ ٌ َ ُ َ َ َ َ َ ََْ َ ْ َْ ْ َ
‫ﺸﺎم‬
ِ ‫ﻣﻦ ا‬ ِ ‫ﻗﺪم‬ِ ‫ ﻤﺎ‬:‫ ﻗﺎل‬،ú‫ أو‬â‫ﺑﻦ ِأ‬ ِ ‫ﷲ‬ ِ ‫ﺒﺪ ا‬q ِ ‫ﻦ‬q
ُ َ ُ َ َ ٰ َ َ َ َ ََ َْ َ ُ َ ّ َ َ َ
‫ﻣﻌﺎذ؟‬ ‫ ﻣﺎ ﻫﺬا ﻳﺎ‬:‫ ﻓﻘﺎل‬.‫ﻠﻴﻪ وﺳﻠﻢ‬ ِ ‫ اﷲ ﻋ‬Â‫ ﺻ‬Ù‫ﻠﻨ‬ ِ ِ ِ ‫ﺳﺠﺪ‬
ْ َ َ َ ‫ﺴﺠﺪون‬‰
‫ﻷﺳﺎﻗﻔﺘﻬﻢ‬
َ ُ ُ ْ َ ْ ُُْ َ ََ َ
‫ﻘﺘﻬﻢ‬c‫ﻓﻮا‬ ‫ﺸﺎم‬ ‫ا‬ ُ ْ َ ‫ َأ‬:‫ﻗََﺎل‬
‫ﻴﺖ‬
ِِ ِ ِ
َ ََ َ َ ٰ َََْ ْ َ َْ ُ ْ ََ ْ َ َََ
‫ﻘﺎل‬c ،‫ •ﻔ ِ أن •ﻔﻌﻞ ذ ِﻚ ِﺑﻚ‬-ِ ‫ﻓﻮددت‬ ِ ،‫ﻄﺎرﻗﺘﻬﻢ‬ ِِ ِ ‫و‬
ُ ْ ُ ‫ َ ْﻮ‬Ó‫ﻓﺈ‬ ّ
ْ َ ،‫ﻔﻌﻠﻮا‬ َ
َُ َْ َ َ ََ َْ َ ُ ُ َُ
‫ﻛﻨﺖ‬ ِِ ‫ ﻓﻼ‬:‫ﻋﻠﻴﻪ وﺳﻠﻢ‬ ِ ‫ اﷲ‬Â‫ﷲ َﺻ‬ ِ ‫رﺳﻮل ا‬
َ ُ ْ َ ْ َ ََْ َْ ُ ْ ََ َ َْ َ ُ َْ ْ َ ً َ َ ً
‫ﺴﺠﺪ‬ì ‫ﺮت ا ﻤﺮأة أن‬U‫ ﻷ‬،‫ﷲ‬ ِ ‫ﻟﻐ† ا‬
ِ ِ ‫ﺴﺠﺪ‬‰ ‫ﺮا أﺣﺪا أن‬U‫آ‬ ِ
. ‫ح‬، ‫ ص‬، ‫ ج‬:‫ﻣﺬي‬Ï‫اﻟ‬1

Marriage 386
ُ َ ْ َ ْ ‫َ َ ُ َ ّي ا‬
َ‫ﻤﺮأة َﺣﻖ َر ّﻬﺎ‬ َُ ُ ْ َ َ ْ َ
ِ ‫ﺗﺆد‬
ِ ‫ﻻ‬ ،‫ﻴﺪه‬Œ
ِ ِ ِ ‫ﻤﺪ‬
ٍ ِ َ ،‫ﺰوﺟﻬﺎ‬
‫وا)ي •ﻔﺲ‬ ِ ِ
ََ َ َ َ َ َ َ ْ َ َ َ َ َ ْ َ َ َ ْ َ َ َ ّ َ ُ ¨ َ
،‫“ﺘﺐ‬
ٍ M í‫و‬ ِ ،‫ و ﻮ ﺳﺄ ﻬﺎ •ﻔﺴﻬﺎ‬،‫زوﺟﻬﺎ‬ ِ ‫ﺗﺆدي ﺣﻖ‬ ِ ×‫ﺣ‬
ُ ْ َ ْ َ ‫َ ْﻢ‬
.‫ﻤﻨﻌﻪ‬
Hadrat Ibn Abī Aufā radiyallāhu ‛anhu
wa sallam said: “…I take an oath in the
name of the Being in whose control is
Muhammad’s [sallallāhu ‛alayhi wa sallam]
life! A woman cannot fulfil Allāh’s rights
until she fulfils the rights of her husband. If
he asks her to engage in conjugal relations
while she is sitting on camel’s saddle, she
must not refuse him.”
A woman must not think that she has fulfilled Allāh’s
rights by only performing salāh, keeping fast and so on.
﴾15﴿
َ َ َ ‫ﻋﻠﻴﻪ‬ َْ َ ُ ُ َُ َ َ َ َ ََ ُ ْ َ
:‫وﺳﻠﻢ‬ ِ ‫ اﷲ‬Â‫ﷲ َﺻ‬ ِ ‫ ﻗﺎل رﺳﻮل ا‬:‫ﻤﺮ ﻗﺎل‬q ‫اﺑﻦ‬
ِ ‫ﻋﻦ‬
ِ
َ َ ْ َ َ َ ٌْ َ َ ُ َ ُُ َ ُُ َ ُ َ َ َْ
َ ُ
‫ﻪ‬T‫ﻮا‬U
ِ ِ ‫ﻖ ِﻣﻦ‬Œ‫ﺒﺪ أ‬q :‫¿ﺎوز ﺻﻼ ﻬﻤﺎ رءوﺳﻬﻤﺎ‬ ِ ‫{ﻨﺎن ﻻ‬
ِ ‫ِا‬
َ ْ َ ×‫زوﺟﻬﺎ َﺣ‬ َ َ
ْ َ َ ٌ َْ َ ْ ْ َ َْ َ
َ َ ْ َ ‫ﺼﺖ‬
.‫ﺗﺮﺟﻊ‬ِ ‫ﺮأة ﻋ‬U‫ وا‬،‫ﻬﻢ‬T‫إ‬
ِ ِ ‫ﻳﺮﺟﻊ‬
ِ ×‫ﺣ‬
wa sallam said: “…The salāh of a woman
. ‫ ح‬. ‫ ج‬:‫اﺑﻦ ﻣﺎﺟﻪ‬1

. ‫ح‬، ‫ ص‬، ‫ ج‬:†‫ ا ﻜﺒ‬. ‫ح‬، ‫ ص‬، ‫ ج‬:‫ اﻷوﺳﻂ‬- Ó‫ا‬Ã‫اﻟﻄ‬2
Marriage 387
who disobeys her husband does not go
beyond her head (is not accepted) until she
desists (from disobeying him).”
*****
To this point, the emphasis on marriage and fulfilling of
rights were discussed. If there is a strong excuse which
prevents a person from marriage, then in such a case,
marriage is neither necessary for a man nor for a
woman. A few valid excuses are mentioned in the
following Ahādīth.
﴾16﴿
ُ َ X‫ﺘﻪ َإ‬ƒ‫ﺑﺎﺑ‬ َ ْ ٌ ُ َ َ َ َ َ ّ ْ ُْ َ â‫ﻦ َأ‬q ْ َ
‫ﷲ‬
ِ ‫رﺳﻮل ا‬ ِ ِ ِ ِ ِ ‫ رﺟﻞ‬æ‫ أ‬:‫ ﻗﺎل‬،‫ا‡ﺪري‬ ِ ِ ‫ﺳﻌﻴﺪ‬
ٍ ِ ِ
َ َ َ َ ‫أن‬ ْ َ ْ ََ َ َْ َ ََ َ ََ َْ َ ُ
،‫وج‬² ‫ﻫﺬه أﺑﺖ‬ ِ ِ Íƒ‫اﺑ‬ ِ ‫إن‬ِ : ‫ﻘﺎل‬c ،‫ﻋﻠﻴﻪ وﺳﻠﻢ‬ ِ ‫ اﷲ‬Â‫َﺻ‬
َ َ َ ََ َْ َ ُ ُ ُ َ ََ َ َ َ
.‫أﺑﺎك‬ َ
ِ 8‫أﻃﻴ‬ ِ ِ :‫ﻋﻠﻴﻪ وﺳﻠﻢ‬ ِ ‫ اﷲ‬Â‫ﷲ َﺻ‬ ِ ‫ﻘﺎل ﻬﺎ رﺳﻮل ا‬c
B َ ‫ َﻣﺎ‬Ã¦ َ ْ ُ ×‫أﺗﺰوج َﺣ‬ ُ َ َ َ ‫ َﻻ‬،‫ﺑﺎ&ﻖ‬ ّ َ ْ ‫ﻌﺜﻚ‬Œ َ َََ ْ َ ََ
‫ﺣﻖ‬ ِ ِ ِ ِ ‫وا)ي‬ ِ َ :‫ﻘﺎﻟﺖ‬c
ْ َ َ َْ َ ْ َ ََ ْ B َ َ َ َ َْ M ََ ْ
‫ﺑﻪ‬
ِ ِ ‫ﻧﺖ‬4 ‫زوﺟﺘﻪ ﻮ‬ ِِ M ‫ﺰوج‬ ِ ‫ ﺣﻖ ا‬:‫زوﺟﺘﻪ؟ ﻗﺎل‬ ِِ ‫ﺰوج‬
ِ ‫ا‬
َ
ُ ً َ ْ ً َ ُ َ ْ َ َََْ َ َ ْ َ َ َ ‫ﻗﺮﺣﺔ‬ ٌَ ُْ
‫ {ﻢ‬،‫دﻣﺎ‬ ‫ﺻﺪﻳﺪا أو‬ ِ ‫ﻣﻨﺨﺮاه‬
ِ ÖÀ‫أو اﻧ‬ ِ ،‫ﻓﻠﺤﺴﺘﻬﺎ‬ ِ
َ ّ َْ َ َََ ْ َ ََ ُ َ ْ َ َ َََُْْ
َ :‫ﻘﺎﻟﺖ‬c
‫ ﻻ‬،‫ﺑﺎ&ﻖ‬ ِ ِ ‫ﻌﺜﻚ‬Œ ‫وا)ي‬
ِ .‫ﺘﻠﻌﺘﻪ ﻣﺎ أدت ﺣﻘﻪ‬Œ‫ا‬
َ َ ََ َْ َ ُ َ َ َ ً ََ ُ َََ
‫ ﻻ‬:‫ﻋﻠﻴﻪ وﺳﻠﻢ‬ ِ ‫ اﷲ‬Â‫ َﺻ‬Ù>‫ا‬ B
ِ ‫ﻘﺎل‬c ،‫أﺗﺰوج أﺑﺪا‬
ْ ُ ُ ُْ
.‫ﺑﺈذﻧﻬﻦ‬ ِ ِ ِ ِ ‫ﻨﻜﺤﻮﻫﻦ ِإﻻ‬ ِ
Marriage 388
ْ َ ‫رواه‬ ََ َ ْ
ُ َ َ ‫وﻻ‬ َ َ ُ ُ َ ْ َ َ ُ َْ َ َ
َ ْ ُ ‫•ﻌﻠﻤﻪ‬
‫ﻦ‬q ،‫اﻹﺳﻨﺎد‬
ِ ِ ‫ﻳﺮوى ِإﻻ ِﺑﻬﺬا‬ ‫ ﻻ‬:‫ﻗﺎل اﻟ'ار‬
ََ َ
ٌ َ ْ َ ‫ﻴﻌﺔ إﻻ‬
.‫ﺟﻌﻔﺮ‬ ِ ِ‫ر‬
narrates that a man brought his daughter
to Rasūlullāh sallallāhu ‛alayhi wa sallam
and said: “This daughter of mine is refusing
to get married.” Rasūlullāh sallallāhu
‛alayhi wa sallam asked her: “Obey your
father (on the matter of marriage).” She
said: “I take an oath in the name of the
Being who sent you with the true religion, I
will not marry until you tell me what rights
a husband enjoys over his wife.” Rasūlullāh
sallallāhu ‛alayhi wa sallam listed some of
the major duties. The girl said: “I take an
oath in the name of the Being who sent you
with the true religion, I will never marry.”
said: “Do not get women married without
their permission (when they have the power
of choice according to the Sharī‛ah).”
Her excuse was that she didn’t think she would be able
to fulfil the rights of a husband. Rasūlullāh sallallāhu
‛alayhi wa sallam did not compel her.
. ‫ ح‬، ‫ ج‬:‫ار‬£‫ﻛﺸﻒ اﻷ‬1

Marriage 389
﴾17﴿
ُْ َُ َ َ َ َ ّ َ َْْ َ ْ َْ ْ َ
Â‫اﷲ َﺻ‬ ِ ‫ ﻗﺎل رﺳﻮل‬:‫ ﻗﺎل‬،8 ِِ ‫ﻦ ﻋﻮ ِف ﺑ ِﻦ ﻣﺎ ِ ٍﻚ اﻷﺷﺠ‬q
ْ َ َ َ ْ َْ ُ َ ْ َ ٌ َ َ ْ َ َ َ َ َ َ ْ َ َ ُ
‫‚ ﻳَْﻮَم‬ِ ‫ﺮأة ﺳﻔﻌﺎء ا‡ﺪﻳ ِﻦ ﻛﻬﺎ‬U‫ أﻧﺎ وا‬:‫اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬
ْ َ ‫َﺮأَ ٌة‬Uْ‫ ا‬:.‫ْ ُﺪ ﺑﺎ ُْﻮْﺳٰﻄﻰ َوا ﺴﺒﺎﺑﺔ‬Y‫ َوأَْوَﻣﺄَ ﻳَﺰ‬.‫ﺎﻣﺔ‬
‫آﻣﺖ ِﻣْﻦ‬ َ َ‫اﻟْﻘﻴ‬
ِ ِ ِ ِ ِ ِ
َ َ ََ ٰ َ َ َ ‫ﺴﺖ َ•ْﻔ‬ž
ْ َ َ ‫ َﺣ‬،‫ات َﻣﻨَْﺼﺐ َو َ َﺎل‬ َ
ُ ‫ﺟﻬﺎ ذ‬ َ ‫َزْو‬
‫ﺎﻣﺎﻫﺎ‬ ‫ <ﺘ‬M ‫ﺴﻬﺎ‬ ٍ ٍ ِ
َ
ْ ُ ‫ﺎﻧﻮا أْو َﻣ‬
ْ ُ َ‫َﺣ¨× ﺑ‬
.‫ﺎﺗﻮا‬
Hadrat ‛Auf ibn Mālik Ashja‛ī radiyallāhu
‛alayhi wa sallam said: “I and the woman
whose cheeks have become discoloured
(due to working hard) will be together on
the day of Resurrection just as the middle
and index fingers are next to each other. In
other words, a woman who has been
widowed, and she is a woman of high
stature and captivating beauty (who could
have many suitors) but she confines herself
to taking care of her orphan children until
they mature and leave her, or depart from
this world.”
This applies when a woman fears that if she were to
enter into a marriage, her children will be neglected.
The previous Hadīth contained an excuse for not
entering into a first marriage while the present Hadīth
. ‫ ح‬، ‫ ج‬:‫أﺑﻮ داؤد‬1

Marriage 390
discusses an excuse for not entering into a second
marriage.
These are valid excuses for women. The following
Ahādīth mention excuses for men.
﴾18﴿
َ َ َ َ ُ َ َ ْ ََْ ْ َ
‫ ِإذا‬:‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ ﻗﺎل‬ Â‫ َﺻ‬Ùِ >‫اﻗٍﺪ أن ا‬ِ ‫ ﺑِﻦ و‬y` ‫ﻦ‬q
ْ
َ ْ ُُ ْ ُ ْ َ
ُ ‫ﺣﻠﻠ‬ َ
ْ ْ ََ َ َ َْ ََ َُ َ ْ َ َ
،‫ﻌﺰو َﺔ‬ ‫ اﻟ‬Íِ ‫ﺖ ِﻷﻣ‬ ‫ﻘﺪ أ‬c ،‫ﻧﺖ ﺳﻨﺔ {ﻤِﺎ•‚ وِﻣﺎﺋٍﺔ‬4
.‫ﺎل‬ َ ْ ‫ ُرُؤْوس‬- َ B Ï‫اﻟ‬
ْ ِ ‫ﻫﺐ‬ َ ‫َو‬
ِ ‫ﺒ‬°‫ا‬
ِ ِ
Hadrat Yahyā ibn Wāqid radiyallāhu ‛anhu
wa sallam said: “When 180 years pass
[after me], I permit my followers to remain
bachelors, give up all relations, and to go
and live on the tops of mountains.”
A detailed explanation of this Hadīth will be given
further on.
﴾19﴿
ُ Â‫ ﻗََﺎل َرُﺳْﻮُل اﷲ َﺻ‬:‫اﷲ َﻗَﺎل‬
‫اﷲ‬ ُ ý ْ َ ‫ْﻦ ا‬qَ
َ ِ ‫َْﺮَة َر‬Y‫ ُﻫَﺮ‬â
ِ ِ
ُ‫ َْﺴﻠُﻢ )ْي دﻳ ْﻦ دْ<ﻨُﻪ‬‰ ‫ﺎن َﻻ‬
ٌ ََ ََ ْ َْ َ َ َ َْ َ
ِ ٍ ِ ِِ ِ ‫ﺎس زﻣ‬ِ >‫ ا‬M àِ ‫ ﻳﺄ‬:‫ﻋﻠﻴِﻪ وﺳﻠﻢ‬
ٰ َ ٰ َ ْ َ َ ْ َ
X‫ﺎﻫٍﻖ َوِﻣْﻦ َﺣَﺠٍﺮ ِا‬ ِ ‫ ﺷ‬X‫ﺎﻫٍﻖ ِا‬
ْ
ِ ‫ِاﻻ ﻣﻦ ﻫَﺮب ِﺑِﺪﻳِﻨِﻪ ِﻣﻦ ﺷ‬
َ ُ َ ْ ْ ََ َ ُ َ ٰ َ َ َ َ
‫ﺸﺔ ِاﻻ · َِﺴﺨِﻂ‬8‫ن ذ ِﻚ ا ﺰَﻣﺎن ْﻢ ﻨِﻞ ا َﻤِﻌ‬4 ‫ ﻓِﺎذا‬،‫َﺣَﺠٍﺮ‬
. ‫ ح‬، ‫ ج‬:‫ﺟﺎﻣﻊ اﻷﺻﻮل‬1

Marriage 391
َ َٰ ََ َ َ َ ٰ َ َ ٰ َ َ َ َ
‫ ﻳَﺪْي‬M ‫ن ﻫﻼُك ا ﺮُﺟِﻞ‬4 ‫ن ذ ِﻚ ﻛﺬ ِﻚ‬4 ‫ ﻓِﺎذا‬،‫اﷲ‬ ِ
ُُ َ َ َ َ ٌ َ َ َ َ ٌ َ ْ َ ُ َ ْ ُ َ ْ َ ْ َ َ َ َ َ ْ َ
‫ن ﻫﻼﻛﻪ‬4 Ž‫ﻦ ; زوﺟﺔ وﻻ و‬a‫ ﻓِﺎن ﻢ ﻳ‬،‫ِه‬Žِ‫زوﺟِﺘِﻪ وو‬
ٰ َ ُ َ َ َ َ َََ َُ ْ ُ َ َْ ْ َ ْ َ ْ َ َ ٰ َ
‫ ﻳََﺪْي‬M ‫ن ﻫﻼﻛُﻪ‬4 ‫ان‬ ِ ‫ﻦ ; أﺑﻮ‬a‫ ﻓِﺎن ﻢ ﻳ‬،‫ﻴِﻪ‬Œِ‫ ﻳﺪي أ‬M
َُ َُّ ُ َ َ َْ َُ َ َ ٰ ََْ ْْ َ َ ََ
‫†ْوﻧﻪ‬ ِ ‫ﻌ‬ < : ‫ﺎل‬ ‫ﻗ‬ ‫؟‬‫اﷲ‬
ِ ‫ل‬ ‫ﻮ‬ ‫ﺳ‬ ‫ر‬ ‫ﺎ‬ ‫ﻳ‬ ‫ﻚ‬ِ ‫ذ‬ ‫ﻒ‬‫ﻴ‬ ‫ﻛ‬ ، ‫ان‬ َ
ِ °‫ا‬
† ِ ‫ﻗﺮاﺑِﺘِﻪ أِو‬
ُ ْ َ ْ َ َ َْ َ َ ْ َ ُ ُْ َ ٰ َ ْ َ َ ْ َْ ْ
‫ ﻬِﻠﻚ‬Í ِ ‫ارد اﻟ‬
ِ ‫ ﻓِﻌﻨﺪ ذ ِﻚ ﻳﻮِرد •ﻔﺴﻪ ا ﻤﻮ‬،‫ﺸِﺔ‬8‫ِﺑِﻀﻴِﻖ ا ﻤِﻌ‬
ُ َْ ْ
.‫ﻴَﻬﺎ •ﻔُﺴﻪ‬cِ
Hadrat Ibn Mas‛ūd radiyallāhu ‛anhu and
Abū Hurayrah radiyallāhu ‛anhu narrate
said: “…There will come a time when people
will be destroyed at the hands of their
wives, parents and children. These people
will castigate him for his poverty and make
such demands on him which he will not be
able to fulfil. He will then involve himself in
works which will cause him to lose his Dīn
and he will then be destroyed.”
If marriage is going to pose such a danger to one’s Dīn,
the Sharī‛ah allows a person to abstain from marrying.
Then there are those who have no courage whatsoever.
They rely on handouts from others. The following
Hadīth applies to them.
.-‫ ا ﺠﻤﻊ ا ﻘﺎ‬:‫ﻃﺒﻌﺔ‬ ‫ح‬، ‫ ص‬:¬‫ا ﺰﻫﺪ ﻠﺒﻴﻬ‬1

‫﴿‪﴾20‬‬
‫رﺳﻮل اﷲ َﺻ‪ُ Â‬‬ ‫ّ َ َُ َ‬ ‫‪Á‬ﺎر ا ْ ُ َ‬ ‫َ‬ ‫‪q‬ﻴﺎض ْ‬ ‫َ ْ َ‬
‫اﷲ‬ ‫ِ‬ ‫ﻤﺠﺎﺷ‪ ،8‬أن‬ ‫ِِ‬ ‫ِ‬ ‫ﺑﻦ ِ ٍ‬ ‫ِ‬ ‫‪q‬ﻦ ِ ِ‬
‫َّْ ََ َ َ ْ‬ ‫ُ ْ َ ََ‬ ‫ات َ ْ‬ ‫َ َْ ََ َ َ َ َ َ‬
‫أ‪U‬ﺮ ِ أن‬ ‫ر‪ê‬‬ ‫ِ ِ‬ ‫إن‬ ‫أﻻ‬ ‫‪:‬‬ ‫ﺧﻄﺒﺘﻪ‬
‫ِ‬ ‫ِ‬ ‫‪-‬‬ ‫ِ‬ ‫ﻳﻮم‬
‫ٍ‬ ‫ﻋﻠﻴﻪ وﺳﻠﻢ‪ ،‬ﻗﺎل ذ‬ ‫ِ‬
‫َ ُُ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫‪B‬‬ ‫ُ‬ ‫َ َ َْ َ َ‬ ‫ْ‬
‫ﻤ‪a‬ﻢ َﻣﺎ َ ُ ْ‬ ‫أﻋﻠ َ ُ ْ‬ ‫ُ َّ‬
‫‪u‬ﻠﺘﻪ‬ ‫ﻣﺎل‬
‫ﻳﻮ‪ å‬ﻫﺬا‪ٍ Ô ،‬‬ ‫ﻋﻠﻤ‪ِ Ê‬‬ ‫ِ‬ ‫‪U‬ﻤﺎ‬ ‫ِ‬ ‫ﺟﻬﻠﺘﻢ‪،‬‬ ‫ِ‬ ‫ِ‬
‫»ﻬﻢ‪ْ ُ َ ،‬‬ ‫ﺣﻨﻔﺎء ُ ُ ْ‬ ‫ﻋﺒﺎدي ُ َ َ َ‬ ‫‪q‬ﺒﺪا َﺣﻼل‪َ ُ ْ َ ْ َ ،‬‬ ‫َ‬ ‫ّ‬ ‫ٌ‬ ‫َ‬ ‫ًَْ‬
‫و‪•Ñ‬ﻬﻢ‬ ‫ِ‬ ‫و‪ ÓÑ‬ﺧﻠﻘﺖ ِ ِ‬ ‫ِِ‬
‫ﻋﻠﻴﻬﻢ َﻣﺎ‬ ‫وﺣﺮﻣﺖ َ َ ْ ْ‬ ‫دﻳﻨﻬﻢ‪ْ َ َ َ ،‬‬ ‫ْ‬ ‫ﺘﻬﻢ ا َ ُ َ ْ َ َ ْ ُ ْ َ ْ‬ ‫َأ َ ْ ُ ُ‬
‫ِ‬ ‫ﺸﻴﺎﻃ‚ ﻓﺎﺟﺘﺎ‪%‬ﻬﻢ ‪q‬ﻦ ِ ِ ِ‬ ‫ِ‬
‫ُ َْ ً‬ ‫َ ْ َ ْ ُ َُ ْ ََ َ َ ْ ُ ْ َ ْ ُ ْ ُ ْ َ َ ْ ُْ ْ‬
‫ﺳﻠﻄﺎﻧﺎ‪،‬‬ ‫ﺑﻪ‬
‫‪Qv‰‬ﻮا ِ‪ â‬ﻣﺎ ﻢ ِ ِ ِ‬
‫أﻧﺰل‬ ‫أﺣﻠﻠﺖ ﻬﻢ‪ ،‬وأ‪U‬ﺮ ﻬﻢ أن ِ‬
‫وﻋﺠﻤﻬﻢ‪،‬‬ ‫ﻬﻢ َ َ َ َ ُ ْ‬ ‫ﻋﺮ َ ُ ْ‬ ‫‪c‬ﻤﻘﺘﻬﻢ َ َ‬‫اﻷرض‪ْ ُ َ َ َ َ ،‬‬ ‫أﻫﻞ ْ َ ْ‬ ‫َ ََ َ َ َْ‬
‫و‪Ñ‬ن اﷲ •ﻈﺮ ِإ‪X‬‬ ‫َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫َ َ َ ُْ َ ََْ َ َ‬ ‫ََ َ‬ ‫أﻫﻞ ا ْ َ‬ ‫ََ َ ْ َْ‬
‫ﻷ‪Œ‬ﺘﻠﻴﻚ‬ ‫ِ ِ‬ ‫‪Œ‬ﻌﺜﺘﻚ‬ ‫إ•ﻤﺎ‬ ‫ِ‬ ‫‪:‬‬ ‫وﻗﺎل‬ ‫ﻟﻜﺘﺎب‪،‬‬ ‫ِ ِ‬ ‫ِإﻻ ‪Œ‬ﻘﺎﻳﺎ ِﻣﻦ ِ‬
‫ﻤﺎء‪ُ ُ َ ْ َ ،‬‬ ‫<ﻐﺴﻠﻪ ا ْ َ ُ‬ ‫َََْ َ َ َََْ ْ ُ َ َْ َ َ ً َ َ ْ ُُ‬
‫ﻘﺮؤه‬ ‫وأ‪Œ‬ﺘ ِ ِﺑﻚ‪ ،‬وأﻧﺰﻟﺖ ﻋﻠﻴﻚ ِﻛﺘﺎﺑﺎ ﻻ ِ‬
‫‪c‬ﻘﻠﺖ‪ّ َ :‬‬ ‫ﻗﺮ‪‰‬ﺸﺎ‪ُ ْ ُ َ ،‬‬ ‫َ َََ َ ْ ُ َ ّ َ ًَُْ‬ ‫َ ًِ َََْ َ َ‬
‫رب‬ ‫ِ‬ ‫أﺣﺮق‬ ‫و‪Ñ‬ن اﷲ أ‪U‬ﺮ ِ أن ِ‬ ‫ﻧﺎﺋﻤﺎ و‪Y‬ﻘﻈﺎن‪ِ ْ،‬‬
‫ﻛﻤﺎ‬ ‫اﺳﺘﺨﺮﺟﻬﻢ َ َ‬ ‫ﻗﺎل‪ْ ُ ْ ْ َ ْ :‬‬ ‫ََ َ ُ ُ ُ ًَْ َ َ‬
‫رأ‪c 6‬ﻴﺪﻋﻮه ﺧ'ة‪،‬‬ ‫ِإذا <ﺜﻠﻐﻮا َ ِ‬
‫ً ََُْ‬
‫ِ‬
‫ْ َ ْ َ ُ َ َ ْ ُ ُ ْ ُ ْ َ ََْ ْ َ َ ُْ َ َ َْ َ‬
‫ﻋﻠﻴﻚ‪،‬‬ ‫ﻓﺴ‪ƒ‬ﻨﻔﻖ‬ ‫ِ‬ ‫وأﻧﻔﻖ‬ ‫ِ‬ ‫•ﻐﺰك‪،‬‬ ‫ِ‬ ‫اﺳﺘﺨﺮﺟﻮك‪ ،‬واﻏﺰﻫﻢ‬
‫أﻃﺎﻋﻚ َ ْ‬ ‫َ‬
‫َ َْ ْ َ ْ ً ََْ ْ َْ َ ً ْ ُ ََ ْ َ ْ َ َ َ‬ ‫َ‬
‫ﻣﻦ‬ ‫وﻗﺎﺗﻞ ِﺑﻤﻦ‬ ‫وا‪Œ‬ﻌﺚ ﺟ‪8‬ﺸﺎ •ﺒﻌﺚ ‪ï‬ﺴﺔ ِﻣﺜﻠﻪ‪ِ ،‬‬
‫ﺳﻠﻄﺎن ُ ْ ٌ‬ ‫ْ‬
‫ﺛﻼﺛﺔ ُذو ُ َ‬ ‫َْ َ َ َ ٌ‬ ‫َُْ‬ ‫َ َ َ َ َ‬
‫ﻣﻘﺴﻂ‬ ‫ِ‬ ‫ٍ‬ ‫ا‪°‬ﻨﺔ‬
‫ِ‬ ‫ﻋﺼﺎك‪ ،‬ﻗﺎل‪َ :‬وأﻫﻞ‬
‫َُْ‬ ‫ُّ‬ ‫ُ َ َ ّ ٌ ُ َ ٌ َ َ ُ ٌ َ ٌ َ ُ َْ ْ‬
‫ﻗﺮ‪J‬‬ ‫اﻟﻘﻠﺐ ِﻟ ِ ِذي‬ ‫ِ‬ ‫ر“ﻴﻖ‬ ‫ﻣﺘﺼﺪق ‪U‬ﻮ‪c‬ﻖ‪ ،‬ورﺟﻞ ر ِﺣﻴﻢ ِ‬ ‫ِ‬
‫َ‬
‫َ َ َ ُْ‬ ‫َ‬ ‫ُ‬ ‫ٌ‬ ‫ّ‬ ‫وﻋﻔﻴﻒ ُ َ َ‬ ‫ٌ‬ ‫و‪U‬ﺴﻠﻢ‪َ َ ،‬‬ ‫َُ ْ‬
‫ا>ﺎر‬
‫ِ‬ ‫‪q‬ﻴﺎل‪ ،‬ﻗﺎل‪ :‬وأﻫﻞ‬ ‫ﻣﺘﻌﻔﻒ ذو ِ ٍ‬ ‫ِ‬ ‫ِ‬ ‫ٍِ‬
‫ُ ْ ًََ َ‬ ‫ا)ﻳﻦ ُ ْ‬ ‫ا)ي َﻻ َز ْ َﺮ َ ُ;‪َ ِ ،‬‬ ‫ُ‬ ‫َْ َ ٌ‬
‫ﺒﻌﺎ ﻻ‬ ‫ﻫﻢ ِ‪c‬ﻴ‪a‬ﻢ‬ ‫ﻀﻌﻴﻒ ِ‬ ‫‪ï‬ﺴﺔ‪ :‬ا ِ‬
‫َ ََْ َُ َ َ ٌ َ ْ‬ ‫ﻣﺎﻻ‪ُ َ ْ َ ،‬‬ ‫ََُْ َ َ ْ ً ََ َ ً‬
‫و‪Ñ‬ن‬ ‫ِ‬ ‫ﻃﻤﻊ‪،‬‬ ‫;‬ ‫‪á‬‬ ‫ﻻ‬ ‫ا)ي‬ ‫ِ‬ ‫وا‡ﺎﺋﻦ‬ ‫ِ‬ ‫ﻳ‪ž‬ﺘﻐﻮن أﻫﻼ وﻻ‬
Marriage 393
َ ُ َُ َ ُ َ ُْ َ ُ ْ ُ َ ٌُ َ َ َُ َ َ
‫ﺎدﻋﻚ‬á ِ ‫ﻳﺼﺒﺢ َوﻻ <ﻤ ِ ِإﻻ وﻫﻮ‬ ِ ‫ ورﺟﻞ ﻻ‬،‫دق ِإﻻ ﺧﺎﻧﻪ‬
َ َ ْ ‫ا´ﺨﻞ َأو‬
ُ ْ ‫اﻟﻜﺬب َوا ّﺸ‬
†‫ﻨﻈ‬
َ ْ ُْ َ َ َ َ َ َ َ َ ْ َ ْ َ
«‫أﻫﻠﻚ وﻣﺎ ِﻚ »وذﻛﺮ‬
ِ ِ ِ ِ ِ ‫ﻦ‬q
َ ْ ُ َ َ ‫أﻧﻔﻖ‬ َ
ْ ْ ‫ »َو‬:‫ َﺣﺪﻳﺜﻪ‬- ‫ﻏﺴﺎن‬ َ
َ َ ُ ْ ُ ْ َ ََْ ُ َْ
‫ﻨﻔﻖ‬ƒ‫ﻓﺴ‬
ِ ِ ِِ ِ ِ ‫ و ﻢ ﻳﺬﻛﺮ أﺑﻮ‬،‫اﻟﻔﺤﺎش‬
َ َْ
.«‫َﻋﻠﻴﻚ‬
Hadrat ‛Ayād radiyallāhu ‛anhu narrates
said: “…Five types of people are destined for
the Hell-fire. One of them is the one who is
weak in resolve. He has no understanding
of Dīn. He is a burden to others. He has no
wife, no children and no wealth…”
Like wives, children also have certain rights which we
are ordered to fulfil. By fulfilling them, there is more
hope of their serving their parents. Their religious
rights were mentioned in previous chapters. One of the
worldly rights is that they must be taught the things
which would provide them with worldly benefit and
comfort.
. ‫ ح‬، ‫ ج‬:‫ﺴﻠﻢ‬U ‫ﺻﺤﻴﺢ‬1

Marriage 394
﴾21﴿
ُْ َُ َ َ َ َ ُْ َ ُ َ َ ََ ُ ْ َْ ْ َ
‫اﷲ‬
ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﻤﺮ ر‬q ‫اﷲ ﺑِﻦ‬
َ ْ ‫ﺎﺣَﺔ َوا ﺮ‬ ُ َ ََْ ْ ُّ َ َ َ َ َْ َ ُ
َ َ‫ُﻢ ا ّﺴﺒ‬a
،å ِ ‫ﻨﺎﺋ‬Œ‫ ﻋ ِﻠﻤﻮا أ‬:‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬Â‫َﺻ‬
َ ْ ْ ََ ْ
.‫َوا َﻤْﺮأة ا ِﻤﻐَﺰل‬
wa sallam said: “Teach swimming and
archery to your sons, and spinning to your
women.”
These three are mentioned as examples. It refers to all
necessary arts and crafts.
. :¬‫ﺷﻌﺐ اﻹﻳﻤﺎن ﻠﺒﻴﻬ‬1

Detachment From This World 395
DETACHMENT FROM THIS WORLD AND CONCERN FOR THE

HEREAFTER
This quality creates steadfastness in Dīn and firmness
in the heart. It will be developed when you constantly
think to yourself that this world is an insignificant
thing which is going to end. (Especially your life which
will pass very quickly, while the Hereafter is a
magnificent thing which is yet to come). Death will
come upon you very quickly. It will then be followed by
many events in succession, viz. the reward and
punishment of the grave, the accounting of deeds on
the day of Resurrection, and the reward and
punishment of Paradise and Hell. A few Qur’ānic verses
and Ahādīth are quoted on this subject.
Qur’ānic verses
﴾1﴿
ْ َ َ ْ َ ‚ƒ´‫وا‬
†‫واﻟﻘﻨﺎﻃ‬ َ ْ َ ْ َ ‫ﺴﺂء‬ ّ َ
ِ َ ِƒ‫ﻣﻦ اﻟ‬ ٰ َ ‫ﺣﺐ ا‬ B ُ ‫ َﻦ ﻠﻨﺎس‬Y‫ز‬ ُّ
ِ َ ِ ِ ِ ‫ﺸﻬﻮ ِت‬ ِ ِ ِ
ْ ْ
ِ َ ‫ﻤﺴﻮﻣﺔ َواﻷ‬ َ ُ ْ ْ َ ْ َ ‫واﻟﻔﻀﺔ‬ ْ َ َ َ َْ َ ُْ‫ا‬
‫•ﻌﺎم‬ ِ َ ‫وا‡ﻴﻞ ا‬ ِ ِ ِ ‫ا)ﻫﺐ‬
ِ ‫ﻣﻦ‬َ ِ ‫ﻤﻘﻨﻄﺮة‬
ِ
ُ‫ﺣﺴﻦ‬ْ ُ ‫ﻋﻨﺪه‬ ُ َ ْ ‫واﷲ‬ ُ َ ‫•ﻴﺎ ج‬Ž َ ْ B ‫ا&ﻴﻮة ا‬ ْ ُ َ َ َ ٰ ‫َ َْ ْ ط‬
ِ ِ ٰ َ ‫وا&ﺮث ذ ِﻚ ﻣﺘﺎع‬ ِ
َْ َْ َْ ‫ْ ط‬ ُ ٰ ْ ّ ْ ‫ﻢ‬a‫ﺌ‬ َ ُ َ ُ َ
ْ ُ ّž‫ ﻗﻞ أؤﻧ‬.‫ا ْ َﻤﺎٰب‬
ْ ُ
‫<ﻦ ا ﻘﻮا ِﻋﻨﺪ‬ß ِ ِ ‫ﻢ‬a‫† ِﻣﻦ ذ ِﻟ‬D ٍ ِ ِ ِ
ٌ َ ْ َ َ َ ْ َ ْ ٰ ُ ٰ ْ ‫اﻷ‬ َْ َ َْ ْ ْ َْ ٌ ¨َ ْ َّ
‫ﻴﻬﺎ وأزواج‬cِ ‫÷<ﻦ‬ ِ ِ ‫«ﺘﻬﺎ ﻧﻬﺮ ﺧ‬ ِ ‫¿ﺮي ِﻣﻦ‬ ِ ‫ر ِ ِﻬﻢ ﺟﻨﺖ‬
َ ْ ‫واﷲ َ ْ ٌ م‬ ُ َ ‫ورﺿﻮان ّﻣ َﻦ اﷲ ط‬ ٌ ْ ٌَ َB
.‫ﺑﺎﻟﻌﺒﺎد‬
ِ ِ ِ †‫ﺑﺼ‬ ِ ِ ِ َ ِ ‫ﻣﻄﻬﺮة‬
The love of desirable things has deluded the
people. [Desirable things] like women, sons,
hoarded treasures of gold and silver,
branded horses, cattle and agriculture. This
may be enjoyed in the life of this world.
With Allāh alone is a good abode. Say: Shall
I inform you of something better than that?
For the pious there are, with their
Sustainer, gardens beneath which rivers
flow - abiding therein forever, and pure
wives and the pleasure of Allāh. In Allāh’s
sight are the servants.1
﴾2﴿
َ َْ َ ُ َْ َ ْ ُ َْ َ
‫ﺑﺎق‬
ٍ ‫اﷲ‬ِ ‫ﻣﺎ ِﻋﻨﺪ_ﻢ <ﻨﻔﺪ َوﻣﺎ ِﻋﻨﺪ‬
All that is by you (in this world) is bound to
come to an end (one day), and all that is by
Allāh is everlasting.2
﴾3﴿
ٌْ َ ‫ﺖ‬ ٰ ‫ﺖ ا ¨ﺼ‬
ُ ‫ﻠﺤ‬ ُ ‫ﻘﻴ‬ ٰ ْ َ ‫•ﻴﺎ ج‬Ž‫ا‬
ٰ ِ ´‫وا‬ َ ْ B ‫ا&ﻴﻮة‬ْ ُ َْ َ ْ ُ َْ َ ُ ََْ
†‫ﺧ‬ ِ ِ َ ‫ﻨﺔ‬Y‫وا´ﻨﻮن ِز‬ ‫ا ﻤﺎل‬
َ
ً َ ٌْ َ ً ََ َ َّ َ ْ
.‫ﻼ‬U‫أ‬ †‫ِﻋﻨﺪ ر ِﻚ ﺛﻮاﺑﺎ وﺧ‬
Wealth and sons are an adornment in the
worldly life. Good deeds of lasting merit are
better with your Sustainer as a recompense
and better as a source of hope.3
In other words, the hopes which are attached to one’s
good deeds will be realized in the Hereafter, and the

3 Sūrah al-Kahf, 18: 46.
person will receive even more as a reward. On the other
hand, the possessions of this world cannot fulfil the
hopes of a person in this world, and there is no
possibility whatsoever of their fulfilling his hopes in the
Hereafter.
﴾4﴿
ٌ َ ْ ٌ ْ َ ٌ َ َ ْ B ُ َ َْ َ َ ْ ُ َ ْ
ٌ ُ َ َ ‫ﻨﺔ و‬Y‫وز‬
ْ ُ َ ْ َ ‫ﻔﺎﺧﺮ‬
‫ﻢ‬a‫ﻨ‬8‫ﺑ‬ ِ ‫ﻟﻌﺐ و ﻬﻮ‬ ِ ‫•ﻴﺎ‬Ž‫ِاﻋﻠﻤﻮآ ا•ﻤﺎ ا&ﻴﺎة ا‬
َ ُ ْ َ
َ َ ْ ‫—ﻴﺚ ا‬ َ
ْ ‫ﻛﻤﺜﻞ‬ ََ َ ََْْ َ َ َْْ ٌُ َ ََ
‫اﻟﻜﻔﺎر‬ ‫ﻋﺠﺐ‬ ٍ ِ ‫وﻻد‬
ِ ‫ﻮال واﻻ‬U ِ ‫ اﻻ‬-ِ ‫ﺎﺛﺮ‬a‫وﺗ‬
ْ َ ً َ ُ ُ ْ ُ َ ُ Ü َ ْ ُ ُ َََ ُْ َ ُ ُُ ََ
‫ﺧﺮة‬ ِ ‫ﻮن ﺣﻄﺎﻣﺎ‬a‫ﺼﻔﺮا {ﻢ ﻳ‬U ‫اه‬Ïc ‫ﻳﻬﻴﺞ‬ ِ ‫•ﺒﺎﺗﻪ {ﻢ‬
‫•ﻴﺎ‬Ž‫ا‬ َ َ ْ ‫وﻣﺎ‬
َ ْ B ‫ا&ﻴ ُﺎة‬ ٌ َ ْ َ
َ َ ،‫ورﺿﻮان‬ ٌَ ْ َ ٌْ َ ٌ َ َ
َ ِّ ‫وﻣﻐﻔﺮة‬
ِ ‫اﷲ‬ ِ ‫ﻣﻦ‬ ِ ‫ﺷﺪﻳﺪ‬ ِ ‫ﻋﺬاب‬
ْ ُ ُ ْ ‫ﻣﺘﺎع‬
.‫اﻟﻐﺮور‬
ُ ََ
‫ِاﻻ‬
ِ
Know that (in comparison to the Hereafter)
the worldly life (is most certainly not worthy
of being engrossed in because) it is a play,
an amusement, an (outward) adornment,
mutual boasting among you (as regards
strength, beauty and worldly
achievements), and a quest for more riches
and children. It is like a rain whose
vegetation seemed attractive to the tillers. It
then dries up and you see it turning yellow.
After that it is reduced to trampled grass. In
the Hereafter there is a severe punishment
and forgiveness as well from Allāh, and His
pleasure. This worldly life is nothing but an
enjoyment of delusion.1
﴾5﴿
ٰ ْ َ ٌ ْ َ ُ َ ْ َ َ ْ B َ َ َْ َ ْ ُ ْ ُ ْ َ
.±‫واﺑ‬ †‫واﻵﺧﺮة ﺧ‬ِ ‫•ﻴﺎ‬Ž‫ﺗﺆﺛﺮون ا&ﻴﺎة ا‬ ِ ‫ﺑﻞ‬
Instead, you prefer the worldly life. While
the Hereafter is better and more lasting.2
Ahādīth
﴾1﴿
ُ َُ َ َ ُ َُ ْ َ ‫أﺧﺎ‬َ َ َ ْ َْ ْ ُْ َ
‫رﺳﻮل‬ ‫ ﻗﺎل‬:‫ <ﻘﻮل‬،‫ﻓﻬﺮ‬ ٍ ِ Ê‫ﺑ‬ ِ ،‫ﺷﺪاد‬
ٍ ‫ﺑﻦ‬ ِ ‫ﻤﺴﺘﻮرد‬ ِِ ‫ﻋﻦ ا‬ ِ
ُْ ْ َ ْ B َ َ
َ َ ‫ﻋﻠﻴﻪ‬ ْ َ َ ُ َ
‫اﻵﺧﺮة ِإﻻ ِﻣﺜﻞ‬ ِ َ ِ -ِ ‫•ﻴﺎ‬Ž‫واﷲ ﻣﺎ ا‬ ِ َ :‫وﺳﻠﻢ‬ ِ ‫ اﷲ‬Â‫اﷲ ﺻ‬ ِ
َ َ ْ َ ‫وأﺷﺎر‬ َ
َ َ َ - ‫إﺻﺒﻌﻪ َﻫﺬه‬ ََُ ْ ْ ُ ُ َ ََُْ َ َ
-ِ - ‫ﺴﺒﺎﺑﺔ‬ ِ ‫ ِﺑﺎ‬y` ِِ ِ ‫ﻌﻞ أﺣﺪ_ﻢ‬³ ‫ﻣﺎ‬
:y` َ ْ َ †— َ ْ َ ،‫ﻴﻌﺎ‬ ً َ ‫ﺣﺪﻳﺜﻬﻢ‬ ْ َ َ .‫ﺗﺮﺟﻊ‬ ُ ْ َ ‫ﺑﻢ‬ َ ‫ﻓﻠﻴﻨﻈﺮ‬ ْ ُ ْ َ ْ َ ،‫ﻢ‬T‫ا‬ ّ َْ
ِ ِِ ِ ¢‫و‬ ِ ِ ِ ِ
َ َ َ ُ َُ َ ََ ْ َ ُ َ َ َُ ُ ْ َ
¢‫و‬ ِ ،‫<ﻘﻮل ذ ِﻚ‬ ‫ﻋﻠﻴﻪ وﺳﻠﻢ‬ ِ ‫ اﷲ‬Â‫اﷲ َﺻ‬ ِ ‫ﺳﻤﻌﺖ رﺳﻮل‬ ِ
ْ َ َ َ ْ َْ ْ ُ ْ َ :‫أﺳﺎﻣﺔ‬ َ َ َ â‫َﺣﺪﻳﺚ أ‬ ُ َ
ٍ ِ Ê‫ ِﺑ‬T‫أ‬
،‫ﻓﻬﺮ‬ ِ ،‫ﺷﺪاد‬ ٍ ‫ﺑﻦ‬ ِ ‫ﻤﺴﺘﻮرد‬
ِِ ‫ﻋﻦ ا‬
َِ ِ ِ ِ
ْ ُ َ ْ ‫وأﺷﺎر‬ َ َ َ :‫أﻳﻀﺎ ﻗﺎل‬ َ َ َ
ً ْ ‫ َﺣﺪﻳﺜﻪ‬¢‫َو‬
ِ َ ْ ِ ِ ‫ﻴﻞ‬q‫إﺳﻤﺎ‬
.‫ﻬﺎم‬Œ‫ﺑﺎﻹ‬ ِ ِ ِِ ِ ِ
Hadrat Mustawrid ibn Shaddād radiyallāhu
‛anhu narrates: I heard Rasūlullāh
sallallāhu ‛alayhi wa sallam saying: “By
1 Sūrah al-Hadīd, 57: 20.

2 Sūrah al-A‛lā, 87: 16-17.
. ‫ ح‬، ‫ ج‬:‫ﺴﻠﻢ‬U ‫ﺻﺤﻴﺢ‬3
Allāh, this world in comparison to the
Hereafter is only like how one of you dips
his finger in an ocean of water and then
looks at how much of water was removed
from it [the ocean]. The proportion of the
water on the finger to the rest of the ocean
is the proportion of this world to the
Hereafter.”
﴾2﴿
َ َ َ ‫ﻋﻠﻴﻪ‬ ْ َ َ ‫اﷲ‬ُ Â‫رﺳﻮل اﷲ َﺻ‬ َ َُ َ ْ َ ْ ‫ﻦ َﺟﺎﺑﺮ‬q ْ َ
‫وﺳﻠﻢ‬ ِ ِ ‫ أن‬،‫اﷲ‬
ِ ‫ﺒﺪ‬qِ ‫ﺑﻦ‬ ِ ِِ
ُ َ َ َ َ ‫وا>ﺎس‬
َ َ ،‫ﻛﻨﻔﺘﻪ‬ ُ َ ،‫ﺔ‬T‫اﻟﻌﺎ‬ َ ْ ‫ﻌﺾ‬Œ َْ ْ ً َ B ‫ﺮ ﺑﺎ‬Uَ
‫ﻤﺮ‬c َِِ ِ ‫داﺧﻼ ِﻣﻦ‬ ِ ،‫ﺴﻮق‬ ِ ِ
ْ‫ﻢ‬a‫ﻳ‬€ ُ Bَ َ َ ُ ُ ُ َ َ ََ ََُ ََ َ ّ َ َ َ َْ
:‫ {ﻢ ﻗﺎل‬،‫ﺑﺄذﻧﻪ‬ ِ ِ ِ ‫ﺘﻨﺎو; ﻓﺄﺧﺬ‬c ،‫ﻣﻴ ٍﺖ‬ ِ ‫ﺪي أﺳﻚ‬ø ٍ ِ
َ َ ،‫·=ء‬ َ َ ُ Bَ َ ُ َ ُ َ َ َ ْ ;ُ ‫ﻫﺬا‬ َ َ َ َ B ُ
‫وﻣﺎ‬ ٍ ْ ِ ‫>ﺎ‬ ‫ﻧﻪ‬€ ‫ﺐ‬u ِ ‫ ﻣﺎ‬:‫ﻘﺎ ﻮا‬c ‫ﺑﺪرﻫﻢ؟‬ ٍ ِِ ‫`ﺐ أن‬ ِ
Ü َ ‫ن‬4 َ َ ْ َ ُ َ
َ ْ ُ ُ َ B َ ُ َ َ َ َُ ْ َ
،‫ﺣﻴﺎ‬ ِ َ :‫ﻢ؟ ﻗﺎ ﻮا‬a‫ﻧﻪ ﻟ‬€ ‫أ«ﺒﻮن‬
‫واﷲ ﻮ‬ ِ :‫ﺑﻪ؟ ﻗﺎل‬ ِ ِ ‫ﻧﺼﻨﻊ‬
َ َ ََ ٌ َّ ََُ ََْ َ B ََ ُ َ ًْ َ َ َ
ِ َ :‫ﻘﺎل‬c ‫ﻣﻴﺖ؟‬
‫ﻓﻮاﷲ‬ ِ ‫ ﻓﻜﻴﻒ وﻫﻮ‬،‫ ِﻷﻧﻪ أﺳﻚ‬،‫ﻴﻪ‬c ِ ِ ‫ﻴﺒﺎ‬q ‫ن‬4
ْ ُ ْ َ َ ‫ﻫﺬا‬ َ َ ْ ََ ُ ََْ َْ B َ
.‫ﻢ‬a‫ﻋﻠﻴ‬ ‫ ِﻣﻦ‬،‫اﷲ‬
ِ M ‫÷•ﻴﺎ أﻫﻮن‬
passed by the market-place with people on
either side of him. He passed by a dead kid
of a goat which had small ears. He held it
by its ear and asked: “Which of you would
like to purchase this for one dirham?” The
. ‫ ح‬، ‫ ج‬:‫ﺴﻠﻢ‬U ‫ﺻﺤﻴﺢ‬1

Sahābah radiyallāhu ‛anhum replied: “We
would not want to take it in exchange for
anything. What can we do with it?” He
asked: “Would you like to have it for free?”
The Sahābah radiyallāhu ‛anhum replied:
“By Allāh, even if it was alive, it would have
been defective because of its small ears.
How can we even like it now that it is
dead?” Rasūlullāh sallallāhu ‛alayhi wa
sallam said: “By Allāh, the world is more
insignificant in the sight of Allāh ta‛ālā than
this kid is to you.”
﴾3﴿
ُ َُ َ َ َ ُْ َ ُ َ َ ْ َ ْ ْ َ ْ َ
Â‫ﷲ َﺻ‬ ِ ‫ﺮ رﺳﻮل ا‬U :‫ﻨﻪ ﻗﺎل‬q ‫ اﷲ‬ý‫ر‬ ِ ،‫ﺳﻌﺪ‬ ٍ ‫ﺑﻦ‬ ِ ‫ﺳﻬﻞ‬ ِ ‫ﻦ‬q
َ ْ ‫ﺷﺎﺋﻠﺔ‬ ًَ َ ً َ َ ْ
َ َ ِ َ ْ َ ُ ‫ﺑﺬي‬ َ َ ْ َ َ ‫اﷲ‬ ُ
‫ﺑﺮﺟﻠﻬﺎ‬
ِ ِ ِ ِ ‫ا&ﻠﻴﻔﺔ ﻓﺮأى ﺷﺎة‬ ِ ِ ‫ﻋﻠﻴﻪ َوﺳﻠﻢ‬ ِ
ْ َ َ :‫ﺻﺎﺣﺒﻬﺎ؟ َﻗﺎ ُﻮا‬
َ َ M ََ ًَّ َ َ َ َ ْ َََ َ َ َ
،‫•ﻌﻢ‬ ِِ ‫ﻫﻴﻨﺔ‬ِ ‫ﺸﺎة‬ ‫ا‬ ‫ﻫﺬه‬
ِ ِ ‫ أﺗﺮون‬:‫ﻘﺎل‬c
ََ َ ْ ََ ُ َْ َ َْ B َ َ َْ َ َ
M ِ‫ﻫﺬه‬ ِ ‫ﷲ ِﻣﻦ‬ ِ ‫ ا‬M ‫ ÷•ﻴﺎ أﻫﻮن‬،‫ﻴﺪه‬Œ ِ ِ ِ ِ ‫وا)ي •ﻔ‬ ِ َ :‫ﻗﺎل‬
َ ُ َ ‫ﺟﻨﺎح‬
َ َ َ ‫ﻋﻨﺪ اﷲ‬ َْ ُ ْ َ َْB َ َ ََْ َ
‫ﻌﻮﺿﺔ َﻣﺎ‬Œ
ٍ ِ ِ ‫ﻌﺪل‬ِ ‫•ﻴﺎ‬Ž‫ﻧﺖ ا‬4 ِ ‫ و ﻮ‬،‫ﺻﺎﺣﺒﻬﺎ‬ ِِ
َ
َ ْ ْ ‫ﺻﺤﻴﺢ‬ ٌ َ َ َ َ ْ َ َْ ً َ َ َ
‫ﺳﻨﺎد‬
ِ ‫اﻹ‬ ِ
ُ
ِ
َ ‫ﺣﺪﻳﺚ‬
ِ ‫ ﻫﺬا‬.‫ﻣﺎء‬ ٍ َ ‫ َﺔ‬O ‫ﻓﺮا ِﻣﻨﻬﺎ‬4 ِ ±‫ﺳ‬
ُ َ ‫ﺮ‬á
.‫ﺟﺎه‬ ّ َ ُ ‫َو َ ْﻢ‬
ِ
Hadrat Sahl ibn Sa‛d radiyallāhu ‛anhu
wa sallam said: “…Had this world been
. ‫ ح‬، ‫ ج‬:‫ﻣﺬي‬Ï‫ واﻟ‬، ‫ ح‬، ‫ ج‬:‫اﺑﻦ ﻣﺎﺟﻪ‬1

equal to the wing of a mosquito in Allāh’s
sight, He would not have given a single sip
of water to the unbelievers.”
﴾4﴿
ْ َ :‫ﻗﺎل‬َ َ َ ََ َْ َ ُ َْ َُ َ َ ُ ْ ْ َ
‫ﻣﻦ‬ ‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬Â‫اﷲ َﺻ‬ ِ ‫ أن رﺳﻮل‬È‫ﻮ‬U â‫أ‬ ِ ‫ﻦ‬q
ُ َ ْ ُ ™‫أ‬ َ ُ َ َ ‫أﺣﺐ‬
َ ،‫آﺧﺮﺗﻪ‬ َ
َ ‫وﻣﻦ‬
ْ َ َ ،‫أ™ ﺑﺂﺧ َﺮﺗﻪ‬ َ ُ َ ْ ‫أَ َﺣﺐ ُد‬
َ ،‫•ﻴﺎه‬
،‫ﺑﺪ•ﻴﺎه‬ ِ ِ ِ ِ ِ
َ ْ َ َ ََ ََْ َ ْ ُ
.Î‫ ﻣﺎ <ﻔ‬M ±‫ﻓﺂﺛﺮوا ﻣﺎ <ﺒ‬ ِ
wa sallam said: “The one who loves this
world will cause harm to his Hereafter. The
one who loves the Hereafter will cause harm
to his worldly life. You should therefore give
preference to what is to remain (the
Hereafter) over what is fleeting (this worldly
life).”
﴾5﴿
ُ َُ َ َ َ َ َ ْ َ َ ْ ‫ﻛﻌﺐ‬ ْ َ ْ َ
Â‫ﷲ َﺻ‬ ِ ‫ا‬ ‫رﺳﻮل‬ ‫ﻗﺎل‬ : ‫ﻗﺎل‬ ،‫ﻴﻪ‬Œ‫أ‬
ِ ِ ‫ﻦ‬q ‫ﺑﻦ ﻣﺎ ِ ٍﻚ‬ ِ ِ ‫ﻦ‬q
َ َ ْ َ ََ َ ْ ُ َ َ َ ْ َ َ َ َ ْ َ َ ‫اﷲ‬ ُ
‫ﺑﺄﻓﺴﺪ‬ ِ ‫—ﻨﻢ‬
ٍ -ِ ‫أرﺳﻼ‬ ِ ‫ﺟﺎﺋﻌﺎن‬ِ ِ ‫ﺒﺎن‬è‫ذ‬ِ ِ ‫ ﻣﺎ‬:‫ﻋﻠﻴﻪ وﺳﻠﻢ‬ ِ
َ ْ َ َ ِ ْ َ ْ ‫ﺣﺮص ا‬ ْ ََ
.‫ﻳﻨﻪ‬Ž ِ َ ‫ﻤﺎل َوا‬
ِ ِ ِ ِ ،‫ف‬v ِ ‫ ا‬M ‫ﻤﺮء‬ ِ ْ ِ ‫ﻬﺎ ِﻣﻦ‬
. ‫ ح‬، ‫ ج‬:¬‫ى ﻠﺒﻴﻬ‬Ã‫ ا ﻜ‬Ì‫ وا ﺴ‬، ‫ح‬: ‫ ج‬:‫ﺪ‬Á‫ﺴﻨﺪ أ‬U1

. :‫ﺪ‬Á‫ أ‬. :‫ﻣﺬي‬Ï‫اﻟ‬2
Hadrat Ka‛b ibn Mālik radiyallāhu ‛anhu
wa sallam said: “Two hungry wolves which
are let loose among goats will not cause as
much damage as the love of wealth and
greatness causes damage to a person’s
Dīn.”
This refers to so much of love that the person does not
even bother about the harm and destruction it causes
to his Dīn. The desire for greatness and authority is
also a major part of this world. This is irrespective of
whether it is religious leadership, e.g. becoming a
Sharī‛at judge, president of an Islamic organization; or
worldly leadership such as the desire to become the
leader of a country. The Qur’ān also speaks against
this.
ْ َ ْ - ‫ﻋﻠﻮا‬
‫اﻻرض‬
َ ْ ُْ ُ َ َ ْ
Ü ُ ُ ‫ﺪون‬Y‫ﻳﺮ‬ َ ُ َ ْ َ ُ َ ْ ‫ار‬Ž‫ا‬
ُ َ ْ
ِ ِ ِ ‫<ﻦ ﻻ‬ß ِ ِ ‫اﻵﺧﺮة ½ﻌﻠﻬﺎ‬ ِ ‫ِﺗﻠﻚ‬
ً َ َ ََ
.‫ﻓﺴﺎدا‬ ‫وﻻ‬
That abode of the Hereafter – We shall give
it to those who do not seek to exalt
themselves in the land, nor to cause
corruption.1
However, if Allāh ta‛ālā gives authority to a person
without his desiring it and he uses it for the benefit of
Dīn, then it is a gift from Allāh ta‛ālā. This is
demonstrated from the following Hadīth: Hadrat Abū
Hurayrah radiyallāhu ‛anhu narrates that Rasūlullāh
sallallāhu ‛alayhi wa sallam said: “Allāh ta‛ālā will ask

a servant on the day of Resurrection: ‘Did I not give you
leadership?’”1 This proves that authority is a gift from
Allāh ta‛ālā. Furthermore, Allāh ta‛ālā refers to Hadrat
Mūsā ‛alayhis salām as a man of great honour.2 And
Hadrat ‛Īsā ‛alayhis salām as a man of honour in this
world and the Hereafter.3 In fact, Allāh ta‛ālā conferred
sultanate to some of the Prophets ‛alayhimus salām.
For example, Hadrat Dāwūd ‛alayhis salām and Hadrat
Sulaymān ‛alayhis salām were kings.
There is no harm in desiring leadership if it is for the
sake of serving Dīn. For example, Hadrat Yūsuf
‛alayhis salām expressed his desire to be given
authority over the finances of the kingdom of Egypt.
Nonetheless, although leadership and authority are
gifts and permissible to desire, they are fraught with
dangers. Observe the following Hadīth in this regard.
﴾6﴿
ْ َ َ ‫اﷲ‬
‫ﻋﻠﻴﻪ‬ ُ Â‫ اﷲ َﺻ‬Ù‫ﻨُْﻪ َأن َﻧ‬qَ ‫اﷲ‬ ُ ý َ َ ْ َ ُ â‫ﻦ َأ‬q
َ ِ ‫ﺮة َر‬Y‫ﻫﺮ‬ ْ َ
ِ ِ ِ ِ
َ َ ْ َ َْ َُْ َ َ َ ْ َ َ َ َ ََ
،‫اﻟﻘﻴﺎﻣﺔ‬
ِ ِ ‫ﺑﻪ ﻳﻮم‬ ِ ِ $‫ة ِإﻻ ﻳﺆ‬v‫ﻋ‬ ٍَ ِ َ ‫ ﻣﺎ ِﻣﻦ‬:‫وﺳﻠﻢ ﻗﺎل‬
†‫أﻣ‬ِ
َ َ ْ
ُ َ ْ ْ Bَ ُ ََ ْ ُُ َ ُ ََ ٌَ ُْ َ
.‫أو َﻘﻪ‬ ‫ أﻃﻠﻘﻪ ا&ﻖ أو‬،‫ﻨﻘﻪ‬q ِ ِ X‫ﻣﻐﻠﻮﻟﺔ ﻳﺪاه ِإ‬
wa sallam said: Even if a person ruled over
1 Muslim.
. ‫ أو‬، ‫ أو‬، ‫ ص‬، ‫ ج‬:å‫ار‬Ž‫ ا‬Ì‫ﺳ‬4
ten people, he will be presented on the day
of Resurrection while his hands will be tied
behind his back. The justice (which he
meted out in the world) will untie his hands
or the injustice (which he committed in the
world) will cast him into destruction.
The danger of leadership is obvious from the above
Hadīth.
﴾7﴿
ُ Â‫ َﺻ‬Ù>‫ا‬ B َ َ َ ْ :‫ﻗﺎل‬ َ َ َُْ ُ َ َ َْ ْ َ
‫اﷲ‬ ِ ‫اﺿﻄﺠﻊ‬ ‫ﻨﻪ‬q ‫ اﷲ‬ýِ ‫ﷲ ر‬ ِ ‫ﺒﺪ ا‬q
ِ ‫ﻦ‬q
ّ ُ َ â‫ﺑﺄ‬ َ ُ ْ َُ ْ َ َ َ †‫ َﺣﺼ‬M ََ َ ََ َْ َ
‫ َﻳﺎ‬،å‫وأ‬ ِ ِ ِ :‫ﻘﻠﺖ‬c ،‫÷ه‬ ِ ِ ‫ ِﺟ‬-ِ ‫ﻓ•ﺛﺮ‬ ٍ ِ ‫ﻋﻠﻴﻪ وﺳﻠﻢ‬
ِ
َ
َ َ ًْ َ ْ َ َ َ ْ َ َ َ ََْ َ ْ ْ َ َ ُ َ َ َُ
‫ﻳﻘﻴﻚ‬ ِ ‫ﺌﺎ‬8‫ﻋﻠﻴﻪ ﺷ‬ ِ ‫ﻔﺮﺷﻨﺎ ﻚ‬c ‫ﻨﺎ‬À‫ﷲ ﻮ ﻛﻨﺖ آذﻧ‬ ِ ‫رﺳﻮل ا‬
‫•ﻴﺎ‬ B َ ‫ َﻣﺎ َ َأﻧﺎ‬:‫وﺳﻠﻢ‬
َ ْ Ž‫وا‬ َ َ َ ‫ﻋﻠﻴﻪ‬ َْ َ ُ
‫ اﷲ‬Â‫ﷲ َﺻ‬
ُ َُ َ ََ ُْ
ِ ِ ‫ﻘﺎل رﺳﻮل ا‬c ،‫ِﻣﻨﻪ‬
َ َ ‫ ُ{ﻢ‬،‫ﺠﺮة‬ ٍَ َ ‫«ﺖ َﺷ‬ َ ْ َ ‫اﺳﺘﻈﻞ‬ َ َ ْ ‫ﻛﺮاﻛﺐ‬ َ َ َْ B َ ََ َ
‫راح‬ ٍ ِ ‫•ﻴﺎ‬Ž‫ِإ•ﻤﺎ أﻧﺎ وا‬
َََََ
.‫ﻬﺎ‬Q‫وﺗﺮ‬
wa sallam was lying down on a straw mat.
When he got up, the marks of the straw
mat were visible on his blessed body. Ibn
Mas‛ūd radiyallāhu ‛anhu said: “O
Rasūlullāh! Permit us to obtain a bed for
you.” Rasūlullāh sallallāhu ‛alayhi wa
sallam said: “What interest do I have with
. ‫ ح‬، ‫ ج‬:‫ واﺑﻦ ﻣﺎﺟﻪ‬، ‫ ح‬، ‫ ج‬:‫ﻣﺬي‬Ï‫ واﻟ‬، ‫ ح‬، ‫ ج‬:‫ﺪ‬Á‫ﺴﻨﺪ أ‬U1
the world? My similitude with the world is
like a rider who takes a rest under a shady
tree and proceeds on his journey.”
﴾8﴿
ُ Â‫رﺳﻮل اﷲ َﺻ‬ ُ ُ َ َ َ ْ َ َ َْ َ ُ َ َ َ َ َ ْ َ
‫اﷲ‬ ِ ‫ ﻗﺎل‬:‫ﻨﻬﺎ ﻗﺎﻟﺖ‬q ‫ اﷲ‬ýِ ‫ﺸﺔ ر‬4W ِ ‫ﻦ‬q
َ َ َ ْ َ ُ َ َ َُ َ َ َ ْ َ ُ َ َْ B َ َ َ َْ َ
،;ُ ‫ﻣﻦ ﻻ َﻣﺎل‬ ‫ وﻣﺎل‬،; ‫•ﻴﺎ دار ﻣﻦ ﻻ دار‬Ž‫ ا‬:‫ﻋﻠﻴﻪ وﺳﻠﻢ‬ ِ
َُ َ ْ َ َ ْ َ ُ َ ْ َ َ َ َ
.; ‫ﻘﻞ‬q ‫ﻤﻊ ﻣﻦ ﻻ‬³ ‫و ﻬﺎ‬
said: This world is an abode for the one who
has no abode, and wealth for the person
who has no wealth. The one who has no
intelligence accumulates of it (more than
what is necessary).
﴾9﴿
َْ َُ ُ ْ َ َ َ ُْ َ ُ َ َ َََْ ُ ْ َ
Â‫اﷲ َﺻ‬ ِ ‫ ﺳِﻤﻌﺖ رﺳﻮل‬:‫ ﻗﺎل‬،‫ﻨﻪ‬q ‫ اﷲ‬ý ِ ‫ﻦ ﺣﺬ<ﻔﺔ ر‬q
ْ ْ ُ ُ َُْ ْ َ ْ ‫اﷲ َﻋﻠَﻴِْﻪ َوَﺳﻠَﻢ َ<ُﻘْﻮل‬
َ ‫ ُﺧْﻄ‬- ُ ُ
،‫اﻹﺛِﻢ‬ ِ ‫ﺎع‬ ‫ﺮ‬ ‫ﻤ‬‡ ‫ا‬ : ‫ﻪ‬
ِ ‫ﺘ‬
ِ ‫ﺒ‬ ِ
َ ْ َ ُّ ُ َْ َْ B B ُ َ َْ ُ ََ ُ َ ّ َ
.‫ ﺧِﻄﻴﺌٍﺔ‬Ô ِ ‫•ﻴﺎ رأس‬Ž‫ وﺣﺐ ا‬،‫ﺎن‬ ِ ‫ﺴﺎء ﺣﺒِﺎﺋﻞ ا ﺸﻴﻄ‬ƒ‫اﻟ‬ ِ ‫و‬
. ‫ ح‬، ‫ ج‬:‫ ا ﺸﻌﺐ‬- ¬‫ وا´ﻴﻬ‬. ‫ ح‬، ‫ ج‬:‫ﺪ‬Á‫ﺴﻨﺪ أ‬U1

‫‪Detachment From This World‬‬ ‫‪406‬‬
‫ُ‬ ‫ّ َ َ َْ ُ َ َُ‬ ‫ُ‬ ‫َ َ ََ ُُْ َُ ُْ َ ّ‬
‫اﻟ‪ƒ‬ﺴﺎء ﺣﻴﺚ أﺧﺮﻫﻦ اﷲ‪ .‬رواه‬ ‫ﻗﺎل‪ :‬وﺳِﻤﻌﺘﻪ <ﻘﻮل‪ :‬أ ِﺧﺮوا ِ‬
‫رز‪Y‬ﻦ‪.‬‬
‫‪Hadrat Hudhayfah radiyallāhu ‛anhu‬‬
‫‪narrates: I heard Rasūlullāh sallallāhu‬‬
‫‪‛alayhi wa sallam saying in his sermon:‬‬
‫‪“…Love for this world is the root of all‬‬
‫”…‪evil‬‬
‫﴿‪﴾10‬‬
‫َ َْ‬ ‫َ‬ ‫َ َ َ َ َُ ُ‬ ‫‪q‬ﻦ َﺟﺎﺑﺮ ْ َ ْ‬ ‫َ ْ‬
‫ﻋﻠﻴﻪ‬
‫ِ‬ ‫ﷲ‬
‫اﷲ ﺻ‪ Â‬ا ِ‬ ‫اﷲ‪ ،‬ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل ِ‬ ‫‪q‬ﺒﺪ ِ‬ ‫ﺑﻦ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﻷ‪U‬ﻞ‪،‬‬ ‫وﻃﻮل ْ َ َ‬‫َ ْ َ َ َ َ ََ ُ َ َ ُ ْ َْ َ َ ُ ُ‬
‫أﻣ‪ Í‬ا ﻬﻮى‪،‬‬ ‫وﺳﻠﻢ‪ِ :‬إن أﺧﻮف ﻣﺎ أ¦ﻮف ‪M‬‬ ‫ََ َ‬
‫ِ‬ ‫ِ‬
‫َْ ّ َ َ ُ ُ ْ َ َ َ ُ ْ‬ ‫ََ َْ َ َ َ ُ ‪B‬‬
‫‪c‬ﻴﺼﺪ َ‬
‫ﻷ‪U‬ﻞ ‪c‬ﻴ‪ِ ƒ‬‬ ‫ِ‬ ‫ا‬ ‫ﻃﻮل‬ ‫وأﻣﺎ‬ ‫‪،‬‬ ‫ا&ﻖ‬
‫ِ‬ ‫ﻋﻦ‬
‫ِ‬ ‫ﻓﺄﻣﺎ ا ﻬﻮى‬
‫ْ َُ ُ ْ َ ٌَ‬ ‫َ‬ ‫ٌ‬ ‫َ‬ ‫َ‬ ‫ٌ‬ ‫َ‬ ‫َ‬ ‫‪ُ َْ B‬‬ ‫ْ ََ َ‬
‫ﺮ«ﻠﺔ‬ ‫اﻵﺧﺮة ‪ِ U‬‬ ‫وﻫﺬهِ ِ‬ ‫ذاﻫﺒﺔ‪ِ َ ،‬‬ ‫‪U‬ﺮ«ﻠﺔ ِ‬ ‫وﻫﺬهِ ا‪•Ž‬ﻴﺎ ْ ِ‬ ‫اﻵﺧﺮة‪ِ َ ،‬‬ ‫ِ‬
‫ََْ ُْْ َ ْ َ‬ ‫َ َ ٌ َ ُّ َ َ ُْ َ َُ َ َ‬
‫ﻓﺈن اﺳﺘﻄﻌﺘﻢ أن ﻻ‬ ‫واﺣﺪة ِﻣﻨﻬﻤﺎ ‪Œ‬ﻨﻮن‪ِ ِ ،‬‬ ‫ِ ٍ‬ ‫وﻟ ِ‬ ‫ﻗﺎدﻣﺔ‪ِ ،‬‬ ‫ِ‬
‫َ‬ ‫ْ‬
‫ُ ُ ََْ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫‪َ B‬‬‫ْ‬ ‫ْ َ‬ ‫َ ُ ُ‬
‫دار‬
‫ﻓﺈﻧ‪a‬ﻢ ا‪T‬ﻮم ِ‪ِ -‬‬ ‫ﺗ‪a‬ﻮﻧﻮا ِﻣﻦ ِﺑ‪ Ê‬ا‪•Ž‬ﻴﺎ ﻓﺎ‪c‬ﻌﻠﻮا‪ِ ،‬‬
‫ََ َ ََ‬ ‫ﻏﺪا ‪َ -‬دار ْ ِ َ‬ ‫َ َ ََُْ ْ َ ً‬ ‫ََْ َ‬
‫‪q‬ﻤﻞ‪.‬‬ ‫ا&ﺴﺎب وﻻ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫اﻟﻌﻤﻞ َوﻻ ِﺣﺴﺎب‪ ،‬وأ•ﺘﻢ‬ ‫ِ‬
‫ْ‬ ‫َ َ َ َْ‬ ‫َْ ُ ْ ْ َ َْ َ َ ٌ َ َْ َ ُ َ َ‬
‫ﺑﻦ‬ ‫ﺟﻌﻔﺮ ِ‬ ‫ِ‬ ‫رواﻳﺔ‬
‫اﻹﺳﻨﺎدﻳﻦ ﺳﻮاء‪€ †— ،‬ﻧﻪ ﻗﺎل ِ‪ِ ِ -‬‬ ‫ِ‬ ‫ﻟﻔﻆ ِ‬
‫‪.‬‬ ‫‪ .‬وا´ﻴﻬ¬ ‪ -‬ا ﺸﻌﺐ‪ :‬ج ‪ ،‬ح‬ ‫‪1‬ﻫﺪاﻳﺔ ا ﺮواة‪ :‬ج ‪ ،‬ح‬
ُ ُ َ ََ َ ْ َ ُ ُ َ ْ َ ُْْ ََْ َ َُ
‫ﻮﻧﻮا‬a‫اﻵﺧﺮة وﻻ ﺗ‬
ِ ِ ‫ﻮﻧﻮا ِﻣﻦ‬a‫ﻓﺈن اﺳﺘﻄﻌﺘﻢ أن ﺗ‬ ِ ِ :‫ﻤﺪ‬
ٍ
َُْ َ َْ B َ
.‫ﻌﻠﻮا‬c‫ﻓﺎ‬ ‫•ﻴﺎ‬Ž‫ِﻣﻦ ا‬
Hadrat Jābir radiyallāhu ‛anhu narrates (in
a lengthy Hadīth) that Rasūlullāh sallallāhu
‛alayhi wa sallam said: “…This world is
moving on an onward journey while the
Hereafter is approaching from the opposite
direction. Each one has its own sons. If you
can, do not be from the sons of this world
because today it is a place of action and
there is no accounting here. Tomorrow you
will be in the Hereafter where there will be
no actions.”
﴾11﴿
َ َ َ ‫ﻋﻠﻴﻪ‬ ْ َ َ ‫ اﷲ‬Â‫َﺻ‬ ُ َُ ََ َ َ ُ ْ َ ْ َ
:‫وﺳﻠﻢ‬ ِ ِ ‫اﷲ‬
ِ ‫ ﺗﻼ رﺳﻮل‬:‫ﺴﻌﻮد ﻗﺎل‬U ٍ ‫اﺑﻦ‬
ِ ‫ﻋﻦ‬ ِ
َ ْ ْ َُ ْ َ ْ َ َْ َُ ْ َ ْ ُ َ ُ ْ ََ
:‫ )اﻷﻧﻌﺎم‬.‫ﻺﺳﻼم‬ ِ ِ ِ ‫ح ﺻﺪره‬v‰ ‫<ﻬﺪﻳﻪ‬ ِ ‫ﻳﺮد اﷲ أن‬ ِ ِ ‫ﻤﻦ‬c
َ َ B
‫ا>ﻮر ِإذا‬ ‫ ِإن‬:‫وﺳﻠﻢ‬ َ َ َ ‫ﻋﻠﻴﻪ‬ َْ َ ‫ﷲ‬ ُ ‫ ا‬Â‫رﺳﻮل اﷲ َﺻ‬ ُ َُ َ ََ
‫ﻘﺎل‬c .(
ِ ِ
ْ ‫ﻚ‬ َ َ َْ َ َُ َ َ َ َ َ َْ َ ْ ََ َ
‫ﻣﻦ‬ ِ ِ )ِ ‫ ﻫﻞ‬،‫اﷲ‬ ِ ‫ ﻳﺎ رﺳﻮل‬:‫ﻓﻘﻴﻞ‬ ِ ‫دﺧﻞ ا ﺼﺪر ا•ﻔﺴﺢ‬
َ َ ْ ُ ُ ْ ‫ﻦ َدار‬q ْ َ -‫ﺠﺎ‬%‫ا‬ َ َ َُُْ ْ
ْ َ َ :‫ﻗﺎل‬
َ ،‫•ﻌﻢ‬
ِ ِ َ ،‫اﻟﻐﺮور‬
‫واﻹﻧﺎﺑﺔ‬ ِ ِ ِ ‫ﻋﻠﻢ <ﻌﺮف؟‬ ٍ ِ
ْ
ُ ََْ ْ َ ُ َ ْ ْ َ ُ ْ
ُ ‫ َدار‬X‫َإ‬
ِ ِ ُ ‫ﻠﻤﻮت “ﺒﻞ‬
.;‫ﻧﺰو‬ ِ ِ ‫واﻻﺳﺘﻌﺪاد‬ ِ ِ ،‫ا‡ﻠﻮد‬
ِ ِ ِ
. ‫ ح‬، ‫ ج‬:‫ ا ﺸﻌﺐ‬- ¬‫ا´ﻴﻬ‬1

. ‫ ح‬، ‫ ج‬:‫ ا ﺸﻌﺐ‬- ¬‫ا´ﻴﻬ‬2
wa sallam read a verse whose translation
is: “When Allāh ta‛ālā wills to guide a
person, He opens his heart for Islam.”
then said: “When light enters the heart, it
expands.” Someone asked: “O Rasūlullāh!
Is there any sign for this (through which the
light could be identified)?” Rasūlullāh
sallallāhu ‛alayhi wa sallam said: “Yes.
Aloofness from the abode of deception (this
world), focus on the eternal abode (the
Hereafter), and being prepared for death
before its arrival.”
*****
To this point, the theme centred around detachment
from this world. The following Ahādīth contain the
theme of attachment to the Hereafter.
﴾12﴿
ُ ‫ ا‬Â‫رﺳﻮل اﷲ َﺻ‬ ُ َُ َ َ َ َ َُْ ُ َ َ َََُْ َ ْ َ
‫ﷲ‬ ِ ‫ ﻗﺎل‬:‫ﻨﻪ ﻗﺎل‬q ‫ اﷲ‬ýِ ‫ﺮة ر‬Y‫ ﻫﺮ‬â‫ﻦ ِأ‬q
¢‫و‬
َ َْ
َ ‫ﻤﻮت‬ ْ
‫ا‬ Ê‫<ﻌ‬
َْ
، ‫ات‬ß ‫ا‬ ‫ﻫﺎذم‬
ِ ِ
َ َْ
‫ذﻛﺮ‬ِ ‫وا‬ ُ ْ َ :‫وﺳﻠﻢ‬
Öµ‫أ‬ َ َ َ ‫ﻋﻠﻴﻪ‬
ِ
َْ َ
ِ ِ ِ ِ
ٌ.‫ﺐ‬Y‫ﺣﺴﻦ َﻏﺮ‬ ٌ َ َ ‫ﺣﺪﻳﺚ‬ ٌ َ َ َ
‫ﻫﺬا‬ : ‫ﺳﻌﻴﺪ‬ َ â‫ﻦ َأ‬q
ْ َ ‫ا´ﺎب‬ َْ
ِ ِ ٍ ِ ِ ِ
wa sallam said: “Engage in the abundant
. ‫ ح‬، ‫ ج‬:‫ واﺑﻦ ﻣﺎﺟﻪ‬، ‫ ح‬، ‫ ج‬: ‫ﺴﺎ‬ƒ‫ واﻟ‬،(‫ﺪ ﺷﺎﻛﺮ‬Á‫ )أ‬، ‫ ح‬، ‫ ج‬:‫ﻣﺬي‬Ï‫اﻟ‬1
remembrance of the thing which puts an
end to all pleasures, i.e. death.”
﴾13﴿
ُ ‫ ا‬Â‫ َﺻ‬Ù>‫ا‬
‫ﷲ‬ ّ َ ُ ْ َ ُ َ ِ َ ‫ﻤﺮو‬q ْ َ ‫ﺒﺪ اﷲ ْﺑﻦ‬q
َْ ْ َ
ِِ ‫ﻋﻦ‬
ِ ‫ﻨﻪ‬q ‫ اﷲ‬ý‫ر‬ ٍ ِ ِ ِ ‫ﻦ‬q
ُ ْ َ ْ ‫ﻤﺆﻣﻦ ا‬
.‫ﻤﻮت‬
ْ ُْ ُ َُْ َ َ َ َ َ َْ َ
‫ «ﻔﺔ ا‬:‫ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬
ِِ ِ
‛alayhi wa sallam said: “Death is a gift for
the believer.”
A person must be happy with a gift. If he fears
punishment, he must make arrangements for saving
himself from it by carrying out the injunctions of Allāh
ta‛ālā and Rasūlullāh sallallāhu ‛alayhi wa sallam. If
he falls short in any way, he must repent.
﴾14﴿
َ ُ َُ َ َ َ َ َ َُْ ُ َ َ ََ ُ ْ َ
‫ﷲ‬
ِ ‫ ا‬Â‫اﷲ ﺻ‬ ِ ‫ أﺧﺬ رﺳﻮل‬:‫ﻨﻪ ﻗﺎل‬q ‫ اﷲ‬ý ِ ‫ﻤﺮ ر‬q ‫اﺑﻦ‬ ِ ‫ﻋﻦ‬ ِ
َْ ٌ َ َ َ َ َ ْ B ْ ُ َ ََ َْ َ ََ َْ َ
‫ﺐ أو‬Y‫ﻏﺮ‬ ِ ‫•ﻴﺎ ﻛ•ﻧﻚ‬Ž‫ ا‬-ِ ‫ _ﻦ‬:‫ﻘﺎل‬c Ù‫ﺑﻤﻨﻜ‬ ِ ِ ِ ‫ﻋﻠﻴﻪ وﺳﻠﻢ‬ ِ
ََْ َ َ َ ْ َ ْ َ َ ََ ُ ُْ َ َ َ َ َ َ ُ َ
‫ﺘﻈﺮ‬ƒ‫ﺗ‬
ِ ِ ‫ ِإذا أﺻﺒﺤﺖ ﻓﻼ‬:‫ﻤﺮ‬q ‫ﻦ‬Œ‫ وﻗﺎل ا‬:‫ ﻗﺎل‬.‫ﻴﻞ‬ž‫ﺳ‬ ٍ ِ ‫ﺑﺮ‬W ِ
ْ ‫وﺧﺬ‬ ْ ُ َ َ َ ْ َ َ
َ َ ‫ﺴﻴﺖ ﻓﻼ‬U‫أ‬ َ
َ ْ َ ْ ‫ذا‬Ñ‫ َو‬،‫ﻤﺴﺎء‬ َ َ َ َْ‫ا‬
‫ﻣﻦ‬ ِ ،‫ﺘﻈﺮ ا ﺼﺒﺎح‬ƒ‫ﺗ‬ ِ ِ ِ
ّ ‫ﻦ َﻋ‬q ْ َ ‫ ا ﺼﺤﻴﺢ‬- ‫ا´ﺨﺎري‬ B َ ُ ْ ‫رواه‬ َ
ُ َ َ .‫ﻤﺴﺎوﺋﻚ‬ َ َ ‫ﺣﺴﻨﺎﺗﻚ‬
ِ
َ َ َ َ
ِِ ِ ِ ِ ِ ِ ِ ِ
. ‫ ح‬، ‫ ج‬:‫ ا ﺸﻌﺐ‬- ¬‫ا´ﻴﻬ‬1

َ َ َ ْ َ َ ُ َ َْ َ ّ َْ ْ
‫ﺣﺪﻳﺚ‬
ِ ِ -ِ ‫ ﻣﺎ‬:‫ا&ﺪﻳﺚ‬
ِ ِ ‫آﺧﺮ‬
ِ ِ -ِ ‫ﻧﻪ ﻗﺎل‬€ †— Ê‫ﻤﺪﻳ‬ ِ ِ ِ ‫ﺑﻦ ا‬ ِ
َ َ َ َ ْ ْ َ ُ ْ
ُ َ ُ َْ ْ َ ْ َ ْ ََ َ ْ َُ
‫ﺣﺴﻨﺎﺗﻚ‬
ِ ‫ وﺧﺬ ِﻣﻦ‬:;‫ﺮ و ﻢ ﻳﺬﻛﺮ ﻗﻮ‬a‫ﺑ‬ ٍ â‫ﺑﻦ ِأ‬ ِ ‫ﻤﺪ‬ ِ
َ َ َِ
.‫ﻤﺴﺎوﺋﻚ‬ِِ
‛anhu narrates: Rasūlullāh sallallāhu
‛alayhi wa sallam held me by both my
shoulders and said: “Live in this world as
though you are in a foreign land (where
your stay is temporary and you therefore do
not become attached to it) or (in fact, live as
though you) are crossing a path (where
there is no possibility of staying over at
all).” Hadrat Ibn ‛Umar radiyallāhu ‛anhu
used to say: “When it is evening, do not
wait for the morning. When it is morning,
do not wait for the evening…”
﴾15﴿
Ù>‫ا‬ ّ ‫ﻣﻊ‬ َ ْ َ َ :‫ﻗﺎل‬

َ َ ‫ﺧﺮﺟﻨﺎ‬ َ َ َُْ ُ َ َ
‫ﻪ‬ ‫ﻨ‬q ‫اﷲ‬ ý ِ ‫ر‬ ‫زب‬W َ ‫اء ْﺑﻦ‬Ã‫اﻟ‬ِ َ َ ْ ‫َﻋﻦ‬
ِِ ٍ ِ ِ ِ
ْ َ َ ْ َ ،‫اﻷﻧﺼﺎر‬
َ‫ﻓﺎ•ﺘﻬﻴﻨﺎ‬ َ ْ َ ْ ‫ﻣﻦ‬
َ ِ ‫رﺟﻞ‬ َ َ - ،‫وﺳﻠﻢ‬
ُ َ ‫ﺟﻨﺎزة‬ َ َ َ ‫ﻋﻠ ْﻴﻪ‬ ََ ُ
‫ اﷲ‬Â‫َﺻ‬
ِ ٍ ِ ِ ِ ِ
َْ َ ُ ُ ُ َ َ َ َ َ ْ َ ُْ َ ْ َْ َ
‫ﻋﻠﻴﻪ‬
ِ ‫ اﷲ‬Â‫اﷲ َﺻ‬ ِ ‫ ﻓﺠﻠﺲ رﺳﻮل‬،‫ َو ﻤﺎ ﻳﻠﺤﺪ‬،Ã‫اﻟﻘ‬ ِ X‫ِإ‬
ٌ َ ْ ‫رءوﺳﻨﺎ‬ َ ُُ M َ
ََ َ َُْ َ َ ْ َ َ َ َ َ َ
‫ﻳﺪه ُﻋﻮد‬ َ َ ،†‫اﻟﻄ‬
ِ ِ ¢‫و‬ ِ ِ ‫ ﻛﺄن‬،;‫ وﺟﻠﺴﻨﺎ ﺣﻮ‬،‫وﺳﻠﻢ‬
ْ ‫اﺳﺘﻌﻴﺬوا ﺑﺎﷲ‬ ُ َْ َ ََ ُ َ َ ََََ ْ َْ
ْ ‫اﻷ‬ ُ ُ َْ
‫ﻣﻦ‬ ِ ِ ِ ِ : ‫ﻘﺎل‬c ،‫رأﺳﻪ‬ ‫ﻊ‬c‫ﻓﺮ‬ ،‫رض‬ ِ -ِ ‫<ﻨﻜﺖ‬
. ‫ ح‬، ‫ ج‬:‫ﺻﺤﻴﺢ ا´ﺨﺎري‬1

‫َْ ْ َ ُْ ْ َ َ‬ ‫َْ ْ َ َْ َْ ََ ً ُ َ َ‬ ‫َ َ‬
‫ﻤﺆﻣﻦ ِإذا‬ ‫‚‪ ،‬أو ﺛﻼﺛﺎ‪{ .‬ﻢ ﻗﺎل‪ِ :‬إن اﻟﻌﺒﺪ ا ِ‬ ‫اﻟﻘ‪U Ã‬ﺮ ِ‬ ‫ِ‬ ‫ﻋﺬاب‬
‫ِ‬
‫إ‪T‬ﻪْ‬ ‫َ ْ َ َََ َ‬ ‫َ‬ ‫َ ‪ْ َ َْ B‬‬ ‫َ‬ ‫ْ‬ ‫َ َ‬
‫اﻵﺧﺮة‪ ،‬ﻧﺰل ِ ِ‬ ‫ِ ِ‬ ‫و‪“Ñ‬ﺒﺎل ِﻣﻦ‬ ‫اﻧﻘﻄﺎع ِﻣﻦ ا‪•Ž‬ﻴﺎ ِ ٍ‬ ‫‪4‬ن ِ‪ٍ ِ -‬‬
‫وﺟﻮﻫﻬﻢ ا ْ ُ‬ ‫ﻛﺄن ُ ُ َ ُ ُ‬ ‫ُ ُْ ُ َ َ‬ ‫ٌَ‬ ‫ََ‬
‫ﺸﻤﺲ‪،‬‬ ‫ﻮﺟﻮه‪،‬‬ ‫ِ‬ ‫ﺴﻤﺎء ِ‪Œ‬ﻴﺾ ا‬ ‫ﻣﻦ ا َ ِ‬ ‫‪U‬ﻼﺋ‪a‬ﺔ ِ َ‬ ‫ِ‬
‫ْ‬ ‫ْ َُ‬ ‫ا‪°‬ﻨﺔ‪ٌ ُ َ َ ،‬‬ ‫ْ‬ ‫َ َُ ْ ََ ٌ ْ َ َْ‬
‫ا‪°‬ﻨﺔ‪،‬‬ ‫ﺣﻨﻮط َ ِ‬ ‫ِ‬ ‫وﺣﻨﻮط ِﻣﻦ‬ ‫أ‪µ‬ﻔﺎن َ ِ‬ ‫ِ‬ ‫ﻣﻌﻬﻢ ﻛﻔﻦ ِﻣﻦ‬
‫ﻤﻮت‪ْ َ َ ،‬‬ ‫ا´©‪{ُ ،‬ﻢ َ ُ َ َ ُ ْ َ ْ‬ ‫ﻣﻨﻪ َﻣﺪ َ َ‬ ‫ْ‬ ‫‪³‬ﻠﺴﻮا ْ ُ‬ ‫َﺣ× َ ْ ُ‬
‫ﻋﻠﻴﻪ‬
‫ِ‬ ‫ﻳ‪ð‬ء ‪U‬ﻠﻚ ا ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫‪<€‬ﺘﻬﺎ ْ ُ‬ ‫‪c‬ﻴﻘﻮل‪َ ُ :‬‬ ‫َ‬ ‫ََُ ُ‬ ‫ْ‬ ‫َْ َ‬ ‫ﺴﻼم‪َ ،‬ﺣ× َ ْ َ‬ ‫ا َ ُ‬
‫ا>ﻔﺲ‬ ‫أﺳﻪ‪،‬‬ ‫‪³‬ﻠﺲ ِﻋﻨﺪ ر ِ ِ‬ ‫ِ‬
‫ﻗﺎل‪ُ ُ ْ َ َ :‬‬
‫‪c‬ﺘﺨﺮج‬
‫َ َ‬
‫ورﺿﻮان‪.‬‬ ‫اﷲ َ ْ َ‬ ‫ﻣﻦ‬‫ﻣﻐﻔﺮة ِ َ‬ ‫اﺧﺮ‪َ U‬إ‪َ ِ ْ َ X‬‬ ‫ﺒﺔ‪ُ ْ ،‬‬ ‫َُّ‬
‫اﻟﻄﻴ‬
‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ٍ‬ ‫ِ ِ‬ ‫ِ‬
‫ََ ُ ُ َ َ َ‬ ‫ْ‬ ‫ّ َ‬ ‫ْ‬ ‫ُ‬ ‫ْ‬ ‫ْ‬
‫َ ُ َ َ ُ َ‬ ‫َ‬
‫ﻓﺈذا‬ ‫َ‬
‫ﻘﺎء‪c ،‬ﻴﺄﺧﺬﻫﺎ‪ِ ،‬‬ ‫‪ì‬ﺴﻴﻞ ﻛﻤﺎ ‪ِ ì‬ﺴﻴﻞ اﻟﻘﻄﺮة ِﻣﻦ ِ‪ -‬ا ِﺴ ِ‬ ‫ِ‬
‫ُ ُ َ‬ ‫ْ‬ ‫َ َ ََْ َ ْ‬ ‫َ َ َ َ ْ ََ ُ َ‬ ‫َ‬
‫‪َ ‚q‬ﺣ× َﻳﺄﺧﺬوﻫﺎ‪،‬‬ ‫ٍ‬ ‫ﻳﺪهِ ﻃﺮﻓﺔ‬ ‫أﺧﺬﻫﺎ ﻢ ﻳﺪﻋﻮﻫﺎ ِ‪ِ -‬‬
‫و‪á‬ﺮج ْ َ‬ ‫َْ ُ‬ ‫َ َ ْ ََ َ َ َ ُْ‬ ‫ََ ْ َُ َ‬
‫ﻣﻨﻬﺎ‬ ‫ا&ﻨﻮط‪ِ ُ َ ،‬‬ ‫و‪ ¢‬ذ ِﻚ َ ِ‬ ‫اﻟﻜﻔﻦ‪،‬‬ ‫ﻚ‬ ‫ِ‬ ‫ذ‬ ‫‪-‬‬ ‫ِ‬ ‫‪c‬ﻴﺠﻌﻠﻮﻫﺎ‬
‫َ َ‬ ‫ْ‬ ‫ُِ َ ِ ْ َ َ َ ْ ْ َ‬ ‫ْ‬ ‫َ‬ ‫َْ‬ ‫َ‬ ‫ْ‬ ‫ََ‬
‫اﻷرض‪ .‬ﻗﺎل‪:‬‬ ‫ِ‬ ‫وﺟﻪ‬
‫ِ‬ ‫وﺟﺪت ‪M‬‬ ‫‪U‬ﺴﻚ ِ‬ ‫•ﻔﺤﺔ ِ ٍ‬ ‫ِ‬ ‫ﻛﺄﻃﻴﺐ‬
‫ِ‬
‫ﺑﻬﺎ‪Uَ M ،‬ﻺ ِ َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫<ﻌ‪َ Ê‬‬ ‫ْ‬ ‫َ‬ ‫ُ‪َ B‬‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ََ ْ َ ُ َ َ‬
‫ﻣﻦ‬ ‫ٍ‬ ‫‪c‬ﻴﺼﻌﺪون ِﺑﻬﺎ‪ ،‬ﻓﻼ <ﻤﺮون‪ِ ِ ،‬‬
‫ّ ُ ََُ ُ َ‬ ‫ﻫﺬا ا ‪ُ B‬‬ ‫َ ُ َ َ َ‬ ‫َ‬ ‫َْ َ‬
‫‪c‬ﻴﻘﻮ ﻮن‪:‬‬ ‫اﻟﻄﻴﺐ؟‬ ‫ِ‬ ‫ﺮوح‬ ‫ﻤﻼﺋ‪a‬ﺔ‪ِ ،‬إﻻ ﻗﺎ ﻮا‪ :‬ﻣﺎ‬ ‫ِ ِ‬ ‫ا‬
‫‪‰‬ﺴﻤﻮﻧﻪ َ‬ ‫َ ُ َُ ‪َُ B‬‬ ‫ﺑﺄﺣﺴﻦ ْ َ‬ ‫َ‬ ‫ﻓﻼن‪َ ْ ،‬‬ ‫َ‬ ‫َُ ُ ُْ َُ‬
‫ﺑﻬﺎ ِ‪-‬‬ ‫ِ‬ ‫اﻟ‪4 Í‬ﻧﻮا‬ ‫أﺳﻤﺎﺋﻪ ِ‬ ‫ِِ‬ ‫ِ‬ ‫ٍ ِ‬ ‫ﻓﻼن ‪Œ‬ﻦ‬
‫‪َ َ ُ َْ ْ ََ َْ B‬‬ ‫َُْ َ َ‬ ‫‪َ َْB‬‬
‫ﻓ‪8‬ﺴﺘﻔﺘﺤﻮن ُ;‪،‬‬ ‫ِ‬ ‫ﺴﻤﺎء ا‪•Ž‬ﻴﺎ‪،‬‬ ‫ا‪•Ž‬ﻴﺎ‪ ،‬ﺣ× َﻳ‪ƒ‬ﺘﻬﻮا ِﺑﻬﺎ ِإ‪ X‬ا َ ِ‬
‫اﻟ‪Í‬‬ ‫ﺴﻤﺎء‬ ‫ﻮﻫﺎ َإ‪ X‬ا َ‬ ‫َ ُ ْ َ ُ َُ ْ َ ُ َ ّ ُ ُ ْ ُّ َ َ ُ َ ُ َ‬
‫ﺳﻤﺎء ﻣﻘﺮ‬ ‫‪Ô‬‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ٍ‬ ‫‪c‬ﻴﻔﺘﺢ ﻬﻢ ﻓ‪8‬ﺸ ِﻴﻌﻪ ِﻣﻦ ِ‬
‫َ ََُ ُ‬ ‫َ‬ ‫َ َ َ َُْ َ‬
‫اﷲ َﻋﺰ‬ ‫‪c‬ﻴﻘﻮل ُ‬ ‫ﺴﺎﺑﻌﺔ‪،‬‬
‫ﺴﻤﺎء ا ِ ِ‬ ‫ﺑﻪ ِإ‪ X‬ا َ ِ‬ ‫ﺗﻠﻴﻬﺎ‪ ،‬ﺣ× ﻳ‪ƒ‬ﺘ‪ِ ِ P‬‬ ‫ِ‬
‫ّّ َ ََ ُ ُ َ‬ ‫َ َ َْ‬ ‫ْ‬
‫وﺟﻞ‪ :‬اﻛ ُ ُ‬ ‫َ َ‬
‫وأ‪q‬ﻴﺪوه ِإ‪X‬‬ ‫ِ‬ ‫ﻋﻠ ِﻴ‚‪،‬‬ ‫‪q‬ﺒﺪي ِ‪ِ ِ -‬‬ ‫ِ‬ ‫ﺘﺒﻮا ِﻛﺘﺎب‬
‫وﻣﻨﻬﺎ‬ ‫أ‪q‬ﻴﺪﻫﻢ‪َ ْ َ ،‬‬ ‫و‪c‬ﻴﻬﺎ ُ ُ ُ ْ‬ ‫ﺘﻬﻢ‪َ َ ،‬‬ ‫ﺧﻠﻘ ُ ُ ْ‬ ‫َْ َ َْ‬
‫ﻓﺈ‪ِ Ó‬ﻣﻨﻬﺎ‬
‫َ ّ‬ ‫َْْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫اﻷرض‪ِ ِ ،‬‬ ‫ِ‬
‫ََْ‬ ‫َ‬ ‫ُ ْ ُُ ْ َ ًَ ُ َْ َ َ ََُ ُ ُ ُ ُ‬
‫ﻴﻪ‬ ‫َ‬
‫ﺟﺴﺪه‪c ،‬ﻴﺄ ِ ِ‬ ‫ِِ‬ ‫أﺧﺮﺟﻬﻢ ﺗﺎرة أﺧﺮى‪ .‬ﻗﺎل‪c :‬ﺘﻌﺎد روﺣﻪ ِ‪-‬‬ ‫ِ‬
‫َ‬ ‫ُ‬ ‫َُ‬ ‫َ‬ ‫َُ َ ْ َ‪َ B‬‬ ‫ََُ َ‬ ‫َ‬ ‫َُ ْ‬ ‫َ ََ‬
‫‪c‬ﻴﻘﻮﻻن ;‪ :‬ﻣﻦ ر ﻚ؟ ‪c‬ﻴﻘﻮل‪ :‬ر ِ‪ê‬‬ ‫ِ‬ ‫‪c‬ﻴﺠﻠﺴﺎﻧﻪ‪،‬‬
‫ِ ِِ‬ ‫‪U‬ﻠ‪t‬ن‪،‬‬
‫ِ‬
‫ْ ُ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫ُ‬ ‫َ‬
‫دﻳﻨﻚ؟ َ‬ ‫َ‬ ‫‪c‬ﻴﻘﻮﻻن ُ;‪َ :‬ﻣﺎ ُ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫َ‬
‫اﷲ‪َ ،‬‬ ‫ُ‬
‫اﻹﺳﻼم‪،‬‬ ‫دﻳ‪ِ Ê‬‬ ‫‪c‬ﻴﻘﻮل‪َ ِ :‬‬ ‫ِ‬ ‫ِ‬
‫ِ‬
‫‪c‬ﻴﻘﻮل‪َ ُ :‬‬ ‫ُ ْ ََُ ُ‬ ‫ُ َ‬ ‫ُُ‬ ‫ََُ َ َ َ َ َ‬
‫ﻫﻮ‬ ‫ﺑﻌﺚ ِ‪c‬ﻴ‪a‬ﻢ؟‬ ‫ا)ي ِ‬ ‫‪c‬ﻴﻘﻮﻻن ُ;‪ :‬ﻣﺎ ﻫﺬا ا ﺮﺟﻞ ِ‬ ‫ِ‬
‫ُ َ َْ َ َ َ َ َُ َ َُ َ َ ُْ َ‬ ‫َُ ُ‬
‫‪c‬ﻴﻘﻮﻻن ;‪ :‬وﻣﺎ ِﻋﻠﻤﻚ؟‬ ‫ِ‬ ‫ﻋﻠﻴﻪ وﺳﻠﻢ‪،‬‬ ‫ِ‬ ‫اﷲ َﺻ‪ Â‬اﷲ‬ ‫رﺳﻮل ِ‬
‫‪c‬ﻴﻨﺎدي‬ ‫وﺻﺪﻗﺖ‪َ ُ َ ،‬‬ ‫ﻓﺂﻣﻨﺖ ﺑﻪ َ َ ْ ُ‬ ‫ﻛﺘﺎب اﷲ‪ُ ْ َ َ ،‬‬ ‫ﻗﺮأت َ َ‬ ‫‪c‬ﻴﻘﻮل‪ُ ْ َ َ :‬‬ ‫ََُ ُ‬
‫ِ‬ ‫ِِ‬ ‫ِ‬ ‫ِ‬
‫ََْ ُ ُ َ ْ‬ ‫ﺻﺪق َ ْ‬ ‫َ ْ َ َ َ‬ ‫َُ‬
‫ﻣﻦ َ ِ‬
‫ا‪°‬ﻨﺔ‪،‬‬ ‫ﻓﺄﻓﺮﺷﻮه ِ‬ ‫ِ‬ ‫‪q‬ﺒﺪي‪،‬‬ ‫ِ‬ ‫ﺴﻤﺎء‪ :‬أن‬ ‫ﺎد ِ‪ -‬ا َ ِ‬ ‫ﻣﻨ ٍ‬
‫َ َ ََْ‬ ‫َْ ُ َ َ ً َ ْ‬ ‫ََْ ُ ُ َ ْ‬
‫ا‪°‬ﻨﺔ‪ .‬ﻗﺎل‪c :‬ﻴﺄ ِ ِ‬
‫ﻴﻪ‬ ‫ا‪°‬ﻨﺔ‪َ ،‬وا‪c‬ﺘﺤﻮا ُ; ﺑﺎﺑﺎ ِإ‪ِ َ X‬‬ ‫ﻣﻦ َ ِ‬ ‫وأﻟ‪ž‬ﺴﻮه ِ‬ ‫ِ‬
‫َ َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َْ‬ ‫ُ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ْ َْ َ َ َ َُْ‬
‫ﺑ©هِ‪ .‬ﻗﺎل‪:‬‬ ‫ِ‬ ‫“‪Ã‬ه ﻣﺪ‬ ‫وﻃﻴﺒﻬﺎ‪ ،‬و‪Y‬ﻔﺴﺢ ; ِ‪ِ ِ -‬‬ ‫روﺣﻬﺎ‪ِ ِ ،‬‬ ‫ِ‬ ‫ِﻣﻦ‬
‫ُ‬ ‫ّ‬ ‫َ‬ ‫ّ‬ ‫َ‬ ‫ْ‬
‫َ َ ُ َ ْ‬ ‫ٌ‬ ‫ُ‬ ‫َْ‬
‫ّ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫َ‬
‫‪Y‬ﺢ‪،‬‬ ‫ﻃﻴﺐ ا ِﺮ ِ‬ ‫ﻴﺎب‪ِ ،‬‬ ‫ﻮﺟﻪ‪ ،‬ﺣﺴﻦ ا ِ ِ‬ ‫ﻴﻪ رﺟﻞ ﺣﺴﻦ ا ِ‬ ‫َو‪Y‬ﺄ ِ ِ‬
‫ﺗﻮﻋﺪ‪ُ،‬‬ ‫ﻛﻨﺖ ُ َ‬ ‫ﻳﻮ‪U‬ﻚ ا)ي ُ ْ َ‬ ‫َُ ‪َ َُْ َ َ َ B‬‬ ‫ْ‬ ‫ََُ ُ َْ‬
‫ِ‬ ‫ﺑﺎ)ي ‪Å‰‬ك‪ ،‬ﻫﺬا‬ ‫أ·‪ِ ِ v‬‬ ‫‪c‬ﻴﻘﻮل‪ِ :‬‬
‫َ َ ُ ُ َ ُ َ ْ َ ْ َ َ َ ْ ُ َ ْ َ ْ ُ َ ُ َْ ْ َ َ ُ ُ‬
‫ﺑﺎ‡†‪c ،‬ﻴﻘﻮل‪:‬‬ ‫ﻳ‪ð‬ء ِ ِ‬ ‫‪c‬ﻴﻘﻮل ;‪ :‬ﻣﻦ أﻧﺖ؟ ﻓﻮﺟﻬﻚ ا ﻮﺟﻪ ِ‬
‫ْ َ َ‬ ‫َ‬ ‫ﺴﺎﻋﺔ َ‬ ‫ََ‬ ‫ُ ََُ ُ َ ّ َ‬ ‫ََ َ َ ُ َ‬
‫أرﺟﻊ ِإ‪X‬‬ ‫ِ‬ ‫ﺣ×‬ ‫ا‬ ‫أﻗﻢ‬‫ِ ِِ‬ ‫رب‬ ‫‪:‬‬ ‫ﻮل‬ ‫‪c‬ﻴﻘ‬ ‫ﺼﺎﻟﺢ‪،‬‬ ‫ِ‬ ‫ا‬ ‫ﻚ‬ ‫أﻧﺎ ‪q‬ﻤﻠ‬
‫أﻫ ‪َ َ ،‬‬ ‫َْ‬
‫وﻣﺎ‪...¥‬‬ ‫ِ‬ ‫ِ‬
‫‪Hadrat Barrā’ ibn ‛Āzib radiyallāhu ‛anhu‬‬
‫‪narrates (in a lengthy Hadīth) that‬‬
‫‪Rasūlullāh sallallāhu ‛alayhi wa sallam‬‬
‫‪said: When a believer is about to depart‬‬
‫‪from this world, white-faced angels come to‬‬
‫‪.‬‬ ‫‪U1‬ﺴﻨﺪ أ‪Á‬ﺪ‪ :‬ج ‪ ،‬ح‬

him. They have with them the shroud and
perfume of Paradise. The angel of death
then arrives and says: “O pure soul!
Proceed towards the forgiveness and
pleasure of Allāh ta‛ālā. When the angel of
death takes his life, the other angels do not
leave him there. They place him in the
shroud and perfume which is like musk.
They take him and proceed toward the
heavens. Whichever of the earthly angels
they pass, they ask: “Who is this pure
soul?” The angels reply by referring to the
person with most beautiful and excellent
titles, and say that he is the son of such
and such person. They convey him to the
lowest heaven and open its gates for him.
The special angels of each level join him
until he is conveyed to the next level, and
they finally convey him to the seventh
heaven. Allāh ta‛ālā says: “Record the
actions of My servant in the ‛Illīyyīn and
take him to earth (for questioning).” His
soul is returned to his body (but not like
how it was in the world. Rather, it will be
returned in a manner appropriate to that
realm. Its reality will be known only when a
person sees it). Two angels then come to
him and ask: “Who is your Lord?” He
replies: “My Lord is Allāh.” They ask: “What
is your religion?” He replies: “My religion is
Islam.” They ask: “Who is this person who
was sent to you?” He replies: “He is Allāh’s
Messenger.” An announcer (on behalf of
Allāh ta‛ālā) announces in the heavens: “My
servant has answered correctly. Pave the
way to Paradise for him, clothe him with the
garments of Paradise, and open the door to
Paradise for him.” The fragrance and breeze
of Paradise continue blowing onto him. (The
Hadīth then describes the condition of an
unbeliever which is the exact opposite of
the one described).
The following events will then occur:
1. The trumpet will be blown.
2. All the dead will be brought back to life.
3. The terrors of the field of Resurrection will be
observed.
4. The accounting of deeds will take place.
5. Actions will be weighed. If any person’s rights
remain to be fulfilled, he will be given the good
deeds of the one who owes him the rights.
6. The fortunate ones will be made to drink from
the Haud –e-Kauthar (the pond of abundance).
7. People will have to cross the bridge which
extends over Hell.
8. Punishment for certain sins will be meted out.
9. Intercession in favour of believers.
10. The people of Paradise will enter it, and they will
see Allāh ta‛ālā.
We must make it a point to think over all these events.
If we do not have the time to do this, we should at least
think over them at the time when we go to sleep.
Abstaining From Sin 415
ABSTAINING FROM SIN

Abstaining from sin is so vital that even if there was no
punishment for it, it becomes essential merely by
thinking that sinning causes Allāh’s displeasure. If a
person does a favour to you, you do not have the
courage to displease him. Allāh’s favours on His
servant are countless. How, then, does he get the
courage to displease Allāh ta‛ālā? In addition to His
displeasure, there is the fear of punishment in this
world and the Hereafter, or in the Hereafter alone. One
form of punishment in this world is observed by all, viz.
a sinner is inclined to the world and distressed by the
Hereafter. This results in firmness of his heart and
resoluteness on Dīn leaving him. In such a situation,
man should not even wander towards sin. This is
irrespective of whether it is sinning with the heart, the
hands and legs, or the tongue; and irrespective of
whether it entails the rights of Allāh ta‛ālā or the rights
of fellow humans. This punishment is meted out for all
sins. Then there are specific punishments for certain
sins. The following Ahādīth are quoted as proofs.
﴾1﴿
ُ ‫ ا‬Â‫رﺳﻮل اﷲ َﺻ‬ ُ َ ‫ﻦ‬qْ َ ‫ﻨُْﻪ‬qَ ‫اﷲ‬
ُ ýَ َََُْ َ ْ َ
َ ‫ﺮة‬Y‫ﻫﺮ‬
‫ﷲ‬ ِ ِ ِ ‫ر‬ â‫ﻦ ِأ‬q
َ
ًَ َ َ ْ َ ََْ
ْ َ ُ ‫ﺧﻄﻴﺌﺔ‬ َ َ َ َ ََ َْ َ
-ِ ‫ﺘﺖ‬a‫ﻧ‬ ِ ِ ‫ ِإن اﻟﻌﺒﺪ ِإذا أﺧﻄﺄ‬:‫ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬ ِ
َ ُ َ ََ َ ََْ ْ َ َ ََ َ ُ َ َ ُ َْ َ ٌَْ ُ َْ
‫ﺳﻘﻞ‬
ِ ‫ﻓﺈذا ﻫﻮ ﻧﺰع واﺳﺘﻐﻔﺮ وﺗﺎب‬ ِ ،‫ﺘﺔ ﺳﻮداء‬a‫ﻗﻠﺒﻪ ﻧ‬ ِِ
ُ َُ َ ُ َ ْ َ َ ُ ْ َ َ َ َ َ َ ْ َ ُ ُ ْ َ
‫ا)ي‬ِ ‫ وﻫﻮ ا ﺮان‬،‫ﻴﻬﺎ ﺣ× ﻌﻠﻮ ﻗﻠﺒﻪ‬cِ ‫ﺪ‬Y‫د ِز‬W ‫ن‬Ñ‫و‬ ِ ،‫ﻗﻠﺒﻪ‬
َ ُ ْ َ ُ َ َ ْ ُُ ََ َ َ َْ َ ُ َ َ َ
.‫ﺴﺒﻮن‬a‫ﻳ‬
ِ ‫ﻧﻮا‬4 ‫ ﻗﻠﻮ ِ ِﻬﻢ ﻣﺎ‬M ‫ ﺑﻞ ران‬, :‫ذﻛﺮ اﷲ‬
.( :‚‫)ا ﻄﻔﻔ‬
wa sallam said: When a believer commits a
sin, a black spot appears on his heart. If he
repents and seeks forgiveness, his heart is
cleansed. But if he commits another sin,
another black spot appears. This is the rust
which Allāh ta‛ālā makes reference to in
this verse:
َ ُْ ْ َ ُْ َ ْ ُُْ َٰ َ َ َْ َ
‫ﺴﺒﻮن‬a‫ﻳ‬
ِ ‫ﻧﻮا‬4 ‫ ﻗﻠﻮ ِ ِﻬﻢ ﻣﺎ‬M ‫ ﺑﻞ ران‬,
No such thing. Rather, that which they
were earning has covered their hearts with
rust.2
﴾2﴿
‫اﷲ‬
ُ َُ َ ْ َ :‫ﻗﺎل‬
Ó‫أوﺻﺎ‬
َ َ َُْ ُ َ َ َ ُ ْ َ
‫ﻨﻪ‬q ‫ اﷲ‬ýِ ‫ﻣﻌﺎذ ر‬ ‫ﻦ‬q
ِ ِ ٍ
ْ َ ًْ َ ْ ُْ َ َ َ َ َ ْ َ ‫وﺳﻠﻢ‬ َْ َ
‫ن‬Ñ‫و‬ ِ ‫ﺌﺎ‬8‫ﺑﺎﷲ ﺷ‬ ِ ِ ‫ك‬vì ِ ‫ ﻻ‬:‫»ﻤﺎت ﻗﺎل‬ ٍ ِ v‫ﺑﻌ‬ِ ِ ِ
ْ ‫¦ﺮج‬ َ ْ َ ْ َ َ َ َ َ ‫ن‬Ñ‫و‬
ْ َ َ َْ َ َُ ََ َ ْ ّ ُ َ َ ْ ُ
‫ﻣﻦ‬ ِ ُ ‫ﺮاك أن‬U‫أ‬ ِ ‫ﻳﻚ‬Ž‫وا‬ ِ ‫ وﻻ ﻌﻘﻦ‬،‫وﺣﺮﻗﺖ‬ ِ ‫ﻗﺘﻠﺖ‬ ِ
َ ً ّ ََ ُ ًَ ُ ْ َ ً َ َ َ َُْ ََ َ َ َ َ ْ َ
‫ﻓﺈن‬ ِ ،‫ﻣﺘﻌﻤﺪا‬
ِ ‫_ﻦ ﺻﻼة ﻣﻜﺘﻮ ﺔ‬Ï ‫ وﻻ‬،‫أﻫﻠﻚ وﻣﺎ ِﻚ‬ ِ
ُ ُْ ْ َ َ ْ ََ ً ََُّ ًَ ُْ َ ً َ َ َ ََ ْ َ
،‫اﷲ‬ِ ‫ﺑﺮﺋﺖ ِﻣﻨﻪ ِذﻣﺔ‬ ِ ‫ﻘﺪ‬c ‫ﻣﺘﻌﻤﺪا‬ ِ ‫ﻣﻦ ﺗﺮك ﺻﻼة ﻣﻜﺘﻮ ﺔ‬
.(‫)ﻓﺆاد‬ ‫ ح‬، ‫ ج‬:‫ واﺑﻦ ﻣﺎﺟﻪ‬، ‫ ح‬، ‫ ج‬:‫ﻣﺬي‬Ï‫ واﻟ‬، ‫ ح‬، ‫ ج‬:‫ﺪ‬Á‫ﺴﻨﺪ أ‬U1
2 Sūrah al-Mutaffifīn, 83: 14.
ََ ْ َْ َ َ َ َ َ ُّ ُ َْ ُ َ ًَْ َ َ َْ ََ
،‫ﻤﻌﺼﻴﺔ‬ ِ ‫ﻳﺎك وا‬Ñ‫و‬ ِ ،‫ﻓﺎﺣﺸﺔ‬
ٍ ِ Ô ِ ‫ﻓﺈﻧﻪ رأس‬ ِ ‫ﺮا‬ï ‫ ﻦ‬vì ‫وﻻ‬
ْ َ َ ،‫وﺟﻞ‬
َ َ َ ‫ﻳﺎك‬Ñ‫و‬
َ ِ ‫واﻟﻔﺮار‬ َ َ ‫ﺳﺨﻂ اﷲ َﻋﺰ‬ ُ َ َ ‫ﻤﻌﺼﻴﺔ َﺣﻞ‬ َ ْ َ ْ ‫َﻓﺈن ﺑﺎ‬
‫ﻣﻦ‬ ِ ِ ِ ِ ِ ِ ِ
ْ َ
َ َ ‫ﻮﺗﺎن‬U ٌ َ ُ َ َ َ
َ َ ‫ذا‬Ñ‫ َو‬،‫ا>ﺎس‬ ُ َ َ َ َ ْ ْ
‫وأﻧﺖ‬ ‫أﺻﺎب ا>ﺎس‬ ِ ‫ن ﻫﻠﻚ‬Ñ‫و‬ ِ ‫ﺰﺣﻒ‬ِ ‫ا‬
ْ َ ْ َ ‫وﻻ‬ ََ َ ْ َ ْ َ َ ََ ْ ََْ ْ ُْ َ ْ
‫ﻊ‬c‫ﺗﺮ‬ ،‫ﻴﺎ ِﻚ ِﻣﻦ ﻃﻮ ِﻚ‬qِ M ‫وأﻧﻔﻖ‬ ِ ،‫ﻴﻬﻢ ﻓﺎ{ﺒﺖ‬c ِ ِ
ْ ُ ْ َ ً َ َ َ َ َ ْ َُْ
.‫اﷲ‬
ِ -ِ ‫وأﺧﻔﻬﻢ‬ ِ َ ،‫ﻨﻬﻢ ﻋﺼﺎك أدﺑﺎ‬q
Hadrat Mu‛ādh radiyallāhu ‛anhu narrates
sallallāhu ‛alayhi wa sallam said: “…Save
yourself from sin because sinning causes
the wrath of Allāh ta‛ālā to descend…”
﴾3﴿
Â‫اﷲ َﺻ‬
ُ َُ َ َ َ َ َ ْ ‫ﻦ َ َأ…ﺲ‬q
ْ َ
ِ ‫ ﻗﺎل رﺳﻮل‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬ý‫ﺑﻦ ﻣﺎ ِ ٍﻚ ر‬ ِ ِ
ََ ْ ُ َ َ َ ْ ُ َ َ َ ْ ُ B ُ َ ََ َ َ َ ْ َ َ
‫ أﻻ ِإن‬،‫ﻢ‬a‫ودواﺋ‬
ِ ‫ﻢ‬a‫داﺋ‬ ِ M ‫ﻢ‬a‫ أﻻ أدﻟ‬:‫ﻋﻠﻴﻪ وﺳﻠﻢ‬ ِ ‫ﷲ‬ِ ‫ا‬
ُ َ ْ ْ ‫ودواؤ_ﻢ‬
.‫اﻻﺳﺘﻐﻔﺎر‬ ُ ُ B ‫داء_ﻢ‬
ُ ُ ُ َ َ َ ،‫ا)ﻧﻮب‬ ُ ُ َ َ
ِ ِ
wa sallam said: “Should I not inform you of
your illness and the medication for it?
Listen! Your illness is sinning, and the
medication for it is seeking forgiveness.”
. ‫ح‬، ‫ ج‬:‫ﺪ‬Á‫ﺴﻨﺪ أ‬U1

. ‫ ح‬، ‫ ج‬:‫ ا ﺸﻌﺐ‬- ¬‫ا´ﻴﻬ‬2
﴾4﴿
َ ُ َْ َُ َ َُْ ُ َ َ ََ َ
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫اﷲ َﺻ‬ِ ‫ﻨﻪ أن رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ْﻦ أ…ٍﺲ ر‬q
َُ َ
‫ﺎس َوِﺟﻼؤﻫﺎ‬ َ B ‫ إن ﻠُْﻘﻠُْﻮب َﺻَﺪٌأ َﻛَﺼَﺪِء‬:‫َوَﺳﻠَﻢ ﻗﺎل‬
ِ ‫ا>ﺤ‬ ِ ِ ِ
ُ ‫ْاﻻْﺳﺘْﻐَﻔ‬
.‫ﺎر‬ ِ ِ
said: “A type of rust forms on the hearts (on
account of sinning) just as it forms on
copper. Seeking forgiveness is what
cleanses them.”
﴾5﴿
َ َ َ ‫ﻋﻠﻴﻪ‬َْ َ ُ ُ َُ َ َ َ َ َ ََْ ْ َ
‫ ِإن‬:‫وﺳﻠﻢ‬ ِ ‫ اﷲ‬Â‫اﷲ َﺻ‬ ِ ‫ ﻗﺎل رﺳﻮل‬:‫ﻦ ﺛﻮ ﺎن ﻗﺎل‬q
َ َ َ ْ ‫ﻳﺮد‬
‫اﻟﻘﺪر ِإﻻ‬
B َُ ََ ُُْ ُ ْ
‫ وﻻ‬،‫ﻳﺼﻴﺒﻪ‬
َ ْ ّ ُ َ ْ َُ َ ْ َْ
ِ ‫ﺑﺎ)ﻧﺐ‬
ِ ِ ‫ﺤﺮم ا ِﺮزق‬T ‫اﻟﻌﺒﺪ‬
B ْ‫اﻟﻌﻤﺮ إﻻ اﻟ‬
.Ã ُ ُ ْ - ‫ﺪ‬Y‫ﻳﺰ‬
ُ َ ََ ُ َ B
ِ ِ ِ ِ ِ ‫ وﻻ‬،‫ء‬WŽ‫ا‬
said: “A person is most certainly deprived of
sustenance on account of a sin which he
himself chooses to commit...”
Sometimes a person is literally deprived of sustenance,
while he is always deprived of the blessings of
sustenance because of sinning.
. ‫ ح‬، ‫ ج‬:‫ ا ﺸﻌﺐ‬- ¬‫ا´ﻴﻬ‬1

. ‫ح‬، ‫ ج‬:‫ﺪ‬Á‫ﺴﻨﺪ أ‬U2
‫‪Abstaining From Sin‬‬ ‫‪419‬‬
‫﴿‪﴾6‬‬
‫أ“ﺒﻞ َ َ ْ َ‬ ‫ْ ُ ََ َ َ ُ َ ُْ َ َ َََْ‬ ‫‪q‬ﻦ َ ْ‬ ‫َ ْ‬
‫ﻋﻠﻴﻨﺎ‬ ‫ﺑﻦ ‪q‬ﻤﺮ ر ِ‪ ý‬اﷲ ‪q‬ﻨﻪ‪ ،‬ﻗﺎل‪:‬‬ ‫ﷲ ِ‬ ‫‪q‬ﺒﺪ ا ِ‬ ‫ِ‬
‫‪c‬ﻘﺎل‪َ :‬ﻳﺎ َ ْ َ َ‬ ‫ُ َ َْ ََ َ ََ َ‬ ‫َُ ُ‬
‫ﻣﻌ‪v‬‬ ‫ﻋﻠﻴﻪ وﺳﻠﻢ‬ ‫ِ‬ ‫ﷲ َﺻ‪ Â‬اﷲ‬ ‫رﺳﻮل ا ِ‬
‫َ ْ‬ ‫َ ُ ُ‬ ‫إذا ْ ُ ُ ْ‬ ‫َ‬ ‫ﻤﻬﺎﺟﺮ‪Y‬ﻦ‪ٌ ْ َ ،‬‬ ‫َ‬ ‫اُْ َ‬
‫ﷲ أن‬ ‫ﺑﻬﻦ‪َ ،‬وأﻋﻮذ ِﺑﺎ ِ‬ ‫ِِ‬ ‫ا‪Œ‬ﺘﻠﻴﺘﻢ‬ ‫ِ‬ ‫ِ‬ ‫‪ï‬ﺲ‬ ‫ِ ِ‬
‫َ‬ ‫ُ‬ ‫َْ َ‪ُْ َ B‬‬ ‫ُ ْ ُ ُ َْ َ ْ َ ْ َْ َ ُ‬
‫<ﻌﻠﻨﻮا ِﺑﻬﺎ‪،‬‬ ‫ﻗﻮم “ﻂ ﺣ× ِ‬ ‫اﻟﻔﺎﺣﺸﺔ ِ‪ٍ -‬‬ ‫ِ‬ ‫ﺗﺪر‪Q‬ﻮﻫﻦ‪ :‬ﻢ ﻈﻬﺮ‬ ‫ِ‬
‫ْ َ ُ ْ َ َ ْ‬ ‫َ‬ ‫ُ ُ َ ْ َ ُ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫َ َ‬
‫اﻟ‪ Í‬ﻢ ﺗ‪a‬ﻦ ‪U‬ﻀﺖ ِ‪-‬‬ ‫‪c‬ﻴﻬﻢ اﻟﻄﺎﻋﻮن واﻷوﺟﺎع ِ‬ ‫ِإﻻ ﻓﺸﺎ ِ ِ‬
‫?ان‪ِ ،‬إﻻ‬
‫َ َ َ َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬
‫<ﻨﻘﺼﻮا ا ِﻤﻜﻴﺎل وا ِﻤ‬
‫ْ‬ ‫ُ‬ ‫َ‬
‫‪U‬ﻀﻮا‪َ .‬و ْﻢ ْ ُ‬ ‫َ‬ ‫ا)ﻳﻦ َ َ ْ‬ ‫أﺳﻼﻓﻬﻢ ِ َ‬ ‫َ ْ َ ْ‬
‫ِِ‬
‫َ َ ْ ْ َ َْ‬ ‫‪َْ B‬‬ ‫وﻧﺔ َ َ ْ‬ ‫َُ َ‬ ‫ْ‬ ‫َ‬ ‫أﺧﺬوا ﺑﺎ ّﺴ َ‬ ‫ُ ُ‬
‫ﻋﻠﻴﻬﻢ‪ .‬و ﻢ‬ ‫ِ‬ ‫ﺴﻠﻄﺎن‬
‫ِ‬ ‫ا‬ ‫وﺟﻮر‬
‫ِ‬ ‫ِ‬ ‫ﻤﺆ‬ ‫ا‬ ‫وﺷﺪة‬
‫ِ ِ‬ ‫‪‚ƒ‬‬ ‫ِ ِ ِ‬ ‫ِ‬
‫ََْ َ‬ ‫َ‬ ‫ْ‬ ‫ﻬﻢ إﻻ ُ ُ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َْ ُْ َ‬ ‫َ‬
‫ﺴﻤﺎء‪ ،‬و ﻮ ﻻ‬ ‫ﻣﻦ ا َ ِ‬ ‫اﻟﻘﻄﺮ ِ َ‬ ‫ْ َ‬ ‫ﻣﻨﻌﻮا‬ ‫ِ‬
‫َ ْ‬
‫<ﻤﻨﻌﻮا ز‪Ç‬ة أ‪U‬ﻮا ِ ِ ِ‬
‫َْ َ ُ‬ ‫َْ َ ُ َ ْ ُ ْ َ ُ ْ َ ْ َ ُْ ُ ْ َ ْ َ‬
‫ﻮ; ِإﻻ‬ ‫اﷲ َو‪q‬ﻬﺪ َرﺳ ْ ِ ِ‬ ‫<ﻤﻄﺮوا‪َ .‬و ﻢ <ﻨﻘﻀﻮا ‪q‬ﻬﺪ ِ‬ ‫ا´ﻬﺎﺋﻢ ﻢ‬ ‫ِ‬
‫َ‬ ‫َ‬ ‫ﺳﻠﻂ َ َ ْ ْ‬
‫‪ْ ْ ْ -‬‬
‫أﻳﺪﻳﻬﻢ‪.‬‬ ‫ﻣﻦ َ ْ ِ ْ َ َ ُ ْ َ ْ َ َ ْ‬ ‫ﻋﺪوا ْ‬
‫‪ِ Ü‬‬
‫ﻋﻠﻴﻬﻢ َ ُ‬ ‫َ َ‬
‫—†ﻫﻢ ﻓﺄﺧﺬوا ‪Œ‬ﻌﺾ ﻣﺎ ِ ِ ِ‬ ‫ِ‬ ‫ِ‬
‫أﻧﺰل ُ‬ ‫َ َ ُ ْ َ َ َََْ‬ ‫َ‬ ‫«‪a‬ﻢ َ ُ ُ ْ‬ ‫وﻣﺎ َ ْﻢ َ ْ ُ ْ‬ ‫ََ‬
‫اﷲ‬ ‫وﺳﺨﺮوا و ِﻤﺎ‬ ‫ِ‬ ‫اﷲ‬
‫ﺑ‪a‬ﺘﺎب ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫أﺋﻤﺘﻬﻢ‬ ‫ِ‬
‫ﺑﺄﺳﻬﻢ َ ْ َ ُ ْ‬
‫ﺑ‪8‬ﻨﻬﻢ‪.‬‬ ‫اﷲ َ ْ َ ُ ْ‬ ‫ﺟﻌﻞ ُ‬ ‫َ ََ‬
‫ِإﻻ‬
‫‪Hadrat ‛Abdullāh ibn ‛Umar radiyallāhu‬‬
‫‪‛anhu narrates: We were ten people present‬‬
‫‪with Rasūlullāh sallallāhu ‛alayhi wa‬‬
‫‪sallam when he turned towards us and‬‬
‫‪said: “There are five things; I seek refuge in‬‬
‫)‪Allāh ta‛ālā that you experience them. (1‬‬
‫‪When immorality is committed openly by a‬‬
‫‪.‬‬ ‫‪ ،‬واﺑﻦ ﻣﺎﺟﻪ‪ :‬ج ‪ ،‬ح‬ ‫‪1‬ا ﻠﻔﻆ ﻠﺒﻴﻬ¬ ‪ -‬ا ﺸﻌﺐ‪ :‬ج ‪ ،‬ح‬
people, they will suffer from plagues. They
will succumb to illnesses which were never
found in the time of their elders. (2) When a
people weigh and measure less, they will
suffer from droughts, poverty and
oppressive rulers. (3) When a people stop
paying zakāh, the clouds of mercy will be
closed upon them. Had there been no
animals, the people would not have received
any rains. (4) When a people break their
covenants with Allāh ta‛ālā and His
Messenger sallallāhu ‛alayhi wa sallam,
Allāh ta‛ālā will empower their enemies over
them who will then take their wealth and
possessions by force. (5) When their leaders
do not rule by the Book of Allāh and mock
at what Allāh revealed, He will cause them
to fight among themselves.”
﴾7﴿
َ َ ُ َ َُْ ُ َ َ
َ َ َ ‫ َﻣﺎ‬:‫ﻗﺎل‬ َ ْ َْ ْ َ
‫ﻇﻬﺮ‬ ‫ﻧﻪ‬€ ‫ﻨﻪ‬q ‫ اﷲ‬ýِ ‫ﺎس ر‬ ٍ ‫ﺒ‬q ‫ﺑﻦ‬
ِ ‫اﷲ‬
ُ ْ B ‫ﻬﻢ ا‬ ُُ
ُ ‫ﻗﻠﻮ‬ ُْ ُ ُ ُْ
B َ ٍ ْ َ - ‫اﻟﻐﻠﻮل‬
.‫ﺮﻋﺐ‬ ِِ - َ
ِ ِ ‫ﻗﻮم “ﻂ ِإﻻ‬
¬‫أﻟ‬ ِ
narrates: “When treachery becomes
common among a people, Allāh ta‛ālā casts
fear in their hearts. When a nation passes
unjust laws, its enemies are empowered
over it.”
. ‫ ح‬، ‫ ج‬:( ‫ﺼﻄ اﻷﻋﻈ‬U) ‫ا ﻮﻃﺄ‬1

﴾8﴿
َ َ َ ‫ﻋﻠﻴﻪ‬ َْ َ ‫ﷲ‬ ُ ‫ ا‬Â‫ َﺻ‬Ù>‫ا‬ ّ َْ َ َ ََْ ْ َ
‫وﺳﻠﻢ‬ ِ ِْ ِ V‫ﻮ‬U ‫ﻋﻨﻪ‬ ‫اﷲ‬ ý‫ر‬ ‫ﺎن‬ ‫ﻦ ﺛﻮ‬q
ْ
ُ ْ َ ;‫ﺗﺪا‬ َ ََ َ ُ َ َ ُ ُ ُ ْ َ ;‫ﺗﺪا‬َ َ
َ ََ ْ ُ ُ َ َ
‫اﻟﻘﻮم‬ ‫ﻢ ﻛﻤﺎ‬U‫ﻢ اﻷ‬a‫ﻋﻠﻴ‬ ‫ﻳﻮﺷﻚ أن‬ ِ :‫ﻗﺎل‬
ٌ َ ُ ‫وﻟﻜﻨﻪ‬ُ َ َ َ َ ْ َ َ َ ْ َ ْ َ ََ
‫—ﺜﺎء‬ ِ َ ،‫ ﻻ‬:‫ﻗﻠﺔ؟ ﻗﺎل‬ ٍ ِ ‫ ِﻣﻦ‬:‫ ِ“ﻴﻞ‬:‫ ﻗﺎل‬.‫ﻗﺼﻌﺘﻬﻢ‬ ِِ M
ْ ‫ﺮﻋﺐ‬ ُ ْ B ‫ع ا‬-Y‫و‬ُ ََُْ ْ ُ ُ ُ ْ
ُ ْ َ ‫ﻌﻞ ا‬³ َُْ ُ ْ ‫ﻛﻐﺜﺎء ا‬ ََُ
‫ﻣﻦ‬ ِ ،‫ﻢ‬aِ ‫ ﻗﻠﻮ‬-ِ ‫ﻮﻫﻦ‬ ،‫ﺴﻴﻞ‬
ِ ِ
َ. ْ َ ْ ُ ُ َ َ َ َ َ ْ B ُ ُ ّ ُ ْ ُ ّ ُ َ ُُ
‫ﻢ ا ﻤﻮت‬a‫ﺮاﻫﻴﺘ‬Q‫و‬ ِ ِ ‫•ﻴﺎ‬Ž‫ﻢ ا‬a‫ ِ ِﺒ‬،‫ﻋﺪو_ﻢ‬ ِ ‫ﻗﻠﻮب‬
ِ
َ،‫آﺧﺮ‬ َ ْ َ ْ ُ َ ُّ ََْ ً َُْ َْ ْ َ َ َ ُ َ َ َ
‫وﺟﻪ‬
ٍ ‫ﻨﺎه ِﻣﻦ‬Y‫رو‬ ِ ‫ وﻗﺪ‬.‫ﻮﻗﻮﻓﺎ‬U ‫اﻹﺳﻨﺎد‬ ِ ِ ‫روي ِﺑﻬﺬا‬ ِ ‫ﻫﻜﺬا‬
ً ُ ْ َ ‫وﺳﻠﻢ‬
.W‫ﺮﻓﻮ‬U َ َ َ ‫ﻋﻠﻴﻪ‬ َْ َ ‫ﷲ‬ ُ ‫ ا‬Â‫ َﺻ‬Ù>‫ا‬ ّ ‫ﻋﻦ‬ َ ،‫ﺎن‬ َ ََْ ْ َ
‫ﻦ ﺛﻮ‬q
ِ ِِ ِ
Hadrat Thaubān radiyallāhu ‛anhu narrates
said: “A time will soon come when the
different groups of unbelievers will summon
each other against you just as a group of
people call each other to a meal.” Someone
asked: “Will we be in the minority on that
day?” Rasūlullāh sallallāhu ‛alayhi wa
sallam replied: “No. In fact, you will be in
large numbers but you will be powerless
(and useless) like the foam in flood waters.
Allāh ta‛ālā will remove fear for you from
the hearts of your enemies and cast
weakness in your hearts.” Someone asked:
“What is (the cause of) this weakness?”
. ‫ ح‬، ‫ ج‬:‫ ا ﺸﻌﺐ‬- ¬‫ وا´ﻴﻬ‬. ‫ ح‬، ‫ ج‬:‫ﻋﻮن ا ﻌﺒﻮد‬1

replied: “Love for this world and hatred for
death.”
﴾9﴿
ُ َُ َ َ َ َ َََْ ُ َ ْ ‫ﻤﺎر‬qَ ‫ﻦ‬q ْ َ
Â‫ﷲ َﺻ‬ ِ ‫ ﻗﺎل رﺳﻮل ا‬:‫ ﻗﺎﻻ‬،‫ َوﺣﺬ<ﻔﺔ‬،£‫ﻳﺎ‬ ٍ ِ ‫ﺑﻦ‬ ِ ِ
ًَْ َ ْ َ ََ َ َ َ َ َ َ َ َْ َ ‫ﷲ‬ ُ ‫ا‬
‫ﻧﻘﻤﺔ‬ ِ ِ ِ ‫ ِإن اﷲ ﻋﺰ وﺟﻞ ِإذا أراد‬:‫ﻋﻠﻴﻪ َوﺳﻠﻢ‬
ِ ‫ﺑﺎﻟﻌﺒﺎد‬ ِ
ُ ّْ ُ ُ ََْ َ َ ْ َ ‫ﻘﻢ‬q‫وأ‬
َ ّƒ‫أرﺣﺎم اﻟ‬ َ َْْ َ ََ
َ َ ْ َ َ ،‫اﻷﻃﻔَﺎل‬
‫ا>ﻘ َﻤﺔ‬
ِ ‫ﺑﻬﻢ‬ ِِ ِ‫ل‬-‫ﺘ‬c ،‫ﺴﺎء‬
ِ ِ ‫أﻣﺎت‬
ٌ ُ ْ َ ‫ﻴﻬﻢ‬c
.‫ﺮﺣﻮم‬U ْ َ ََْ
ِ ِ ‫ﺲ‬8‫وﻟ‬
said: “When Allāh ta‛ālā wills to exact
revenge (for sinning) from His servants,
children die in large numbers and women
become barren. Revenge descends in this
way and no one is spared.”
﴾10﴿
ُ َُ َ َ َ َ ُْ َ ُ َ َ َْ َ ْ َ
Â‫اﷲ َﺻ‬ ِ ‫رﺳﻮل‬ ‫ﻗﺎل‬ : ‫ﻗﺎل‬ ‫ﻪ‬ ‫ﻨ‬q ‫اﷲ‬ ý ِ ‫ر‬ ‫رداء‬Ž‫ا‬
ِ â‫أ‬
ِ ‫ﻦ‬q
َ َ ‫اﷲ َﻻ‬ َ
ُ ‫ َأﻧﺎ‬:‫<ﻘﻮل‬ ُ َُ َ َ َ َ َ ْ َ َ ‫اﷲ‬ُ
‫إ; ِإﻻ‬ ِ ‫اﷲ ﻋﺰ وﺟﻞ‬ ِ ‫ ِإن‬:‫ﻋﻠﻴﻪ َوﺳﻠﻢ‬
ِ
َ ،‫ﻴﺪي‬Œ َ ‫ﻤﻠﻮك‬ ُ ُْ ُ ُُ ُ ُْ ُ َ َ ْ ُْ ُ َ ََ
‫ن‬Ñ‫و‬
ِ ِ ِ ِ ‫ا‬ ‫ﻗﻠﻮب‬ ،‫ﻤﻠﻮك‬
ِ ‫ﻤﻠﻚ وﻣﺎ ِﻚ ا‬ ِ ‫ ﻣﺎ ِﻚ ا‬،‫أﻧﺎ‬
. ‫ ح‬، ‫ ج‬:‫ اﻟﻌﻘﻮ ﺎت‬- ‫ﻧﻴﺎ‬Ž‫ ا‬â‫اﺑﻦ أ‬1

َْ ْ َْ َ ْ ُ ُ َ ُُ ُ ْ َ ُ َ َ َ َ َ ْ
‫ﺮأﻓﺔ‬
ِ ‫ﻋﻠﻴﻬﻢ ِﺑﺎ‬ ِ ‫ﻬﻢ‬Q‫ﻠﻮ‬U
ِِ ‫اﻟﻌﺒﺎد ِإذا أﻃﺎﻋﻮ ِ ﺣﻮﻟﺖ ﻗﻠﻮب‬ ِ
... ‫ﺔ‬Á‫ﺮ‬ َ ْ ‫َوا‬
ِ
ْ ْ َ َ ‫ﻬ ْﻢ‬Q‫ﻠﻮ‬U ُ ُ َ ُُ ُ ْ َ ْ َ َ ‫إذا‬ َ َ َ ْ َ
ِ ِ ِ ‫ﻗﻠﻮب‬ ‫ﺣﻮﻟﺖ‬ ِ ‫ﻋﺼﻮ‬ ِ ‫اﻟﻌﺒﺎد‬ ِ ‫ن‬Ñ‫و‬ ِ
ُ َْ ََ ً َ َْ َ ُ ْ ُ ُ َ َ َّْ َ َ
‫ﺸﻐﻠﻮا‬ì ِ ‫ ِإذا ﻓﻼ‬،‫اﻟﻌﺬاب‬ ِ ‫ﻮﻫﻢ ﺳﻮء‬U‫ﻘﻤﺔ ﻓﺴﺎ‬ ِ >‫وا‬ ِ ‫ِﺑﺎ ﺴﺨ ِﻂ‬
َ
ْ ُ َ ُ ْ ‫اﺷﻐﻠﻮا‬ ُ َ ْ َ ُ ْ َ َ ْ ُ َ َُْ
‫ﻢ‬a‫أ•ﻔﺴ‬ ‫ﻦ‬a‫وﻟ‬
ِِ
َ ‫ﻤﻠﻮك‬
ِ
ُ ‫ ا‬M ‫ء‬WŽ‫ﺑﺎ‬ ِ َ B ِ ‫ﻢ‬a‫أ•ﻔﺴ‬
ْ ُ ْ َ X‫ َإ‬...‫ﻔﺮغ‬%‫وا‬
ْ َ َ ُ ُ ‫ﻢ‬a‫ﻔ‬µ‫أ‬ B َ َ ‫ﺑﺎ) ْﻛﺮ‬ ّ
.‫ﻢ‬aQ‫ﻠﻮ‬U ِ ِ ِ ِ ِ ِ
Hadrat Abū ad-Dardā’ radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: Allāh
ta‛ālā says: “I am the King of kings; the hearts of the
kings are under My control. When My servants obey
Me, I cause their kings to turn to them with mercy and
kindness. When servants disobey Me, I cause the
hearts of their kings to be filled with rage and
vengeance towards them. They then impose harsh
punishments and difficulties on them…”
﴾11﴿
ٰ َ َ ََ َ ُ َُ ْ ُ ْ َ َ َ َ ْ َ
X‫ﺎرَك َو َﻌﺎ‬ ‫ إِن ا ﺮب ﺒ‬:‫ﺖ َوﻫﺒًﺎ <ﻘْﻮل‬ ‫ ﺳِﻤﻌ‬:‫ﺎر ﻗﺎل‬
ٍ a‫ ﻦ ﺑ‬q
‫ﺖ‬ ُ ‫ إَذا أُﻃْﻌ‬Ó ّْ َْ َ ْ ْ َ ُْ َُ َ َْ ْ َ َ
ِ ِ ِ ِ‫ إ‬:‫ﻴﻞ‬è‫ِا‬£‫ ِإ‬Ê ´
ِِ ‫ﻌِﺾ ﻣﺎ <ﻘﻮل‬Œ - ِ ‫ﻗﺎل‬
ّ ٌ َ َ
َ ْ َ َ َ ْ ََ َ ْ َ ُ َ َ ُ ْ َ َ َ ُ ْ َ ْ
‫ ِإذا‬Ó ِ Ñِ‫ و‬،‫ ِﻧﻬﺎﻳﺔ‬Íِ QÃ‫ﺲ ِﻟ‬8‫ وﻟ‬،‫ﺖ‬Q‫ذا رِﺿﻴﺖ ﺑﺎر‬Ñِ‫ و‬،‫رِﺿﻴﺖ‬
. ‫ ص‬، ‫ ج‬:‫ا&ﻠﻴﺔ‬1
. ‫ ح‬، ‫ ج‬:‫ ا ﺰﻫﺪ‬- ‫ﺪ‬Á‫أ‬2
َُُْ ْ َََْ ُ ََْ ُ ْ َ َ َ ُ ْ َ ُ ْ ُ
‫ ﺒﻠﻎ ا ﺴِﺎﺑَﻊ‬Í ِ ‫ وﻟﻌﻨ‬،‫ذا ﻏِﻀﺒﺖ ﻟﻌﻨﺖ‬Ñِ‫ و‬،‫ﻋِﺼﻴﺖ ﻏِﻀﺒﺖ‬
ْ ْ
.Žِ‫ِﻣَﻦ ا ُﻮ‬
Hadrat Wahb rahimahullāh said: Allāh
ta‛ālā said to the Banī Isrā’īl: “When I am
obeyed, I am pleased. When I am pleased, I
shower blessings. And there is no end to My
blessings. When I am disobeyed, I become
angry and invoke curses. The effect of My
curses continue for seven generations.”
This does not mean that the curses continue until
seven generations. Rather, they are deprived of the
blessings of children which they would have received
had they been obedient.
﴾12﴿
َ ُ َ َ ْ ََ َ َ َ ْ َ ،‫ﺎ‬Y‫ﺮ‬Q‫ز‬
َ ‫ﻦ‬q ََ ََ َ ٌ َ
X‫ﺸﺔ ِإ‬4W
ِ ‫ ﻛﺘﺒﺖ‬:‫ﻗﺎل‬ ‫ﺮ‬UW
ٍِ ِ ‫ ﺣﺪ{ﻨﺎ‬،‫ﻴﻊ‬Q‫و‬ ِ
َ َ ْ َ َ َ َ ََْْ َ َُْ َ َ
‫د‬Wَ ‫ﷲ‬ِ ‫ﺑﻤﻌﺼﻴﺔ ا‬
ِ ِ ِ ‫ﻋﻤﻞ‬
ِ ‫ﻓﺈن اﻟﻌﺒﺪ ِإذا‬ِ ،‫ﻌﺪ‬Œ ‫ أﻣﺎ‬:‫ﺔ‬Y‫ﻣﻌﺎو‬
َ َ ُ
ِ
Ü َ َ ُ ُ َ
.‫ا>ﺎس ذاﻣﺎ‬
ِ ‫ﺎﻣﺪه ِﻣﻦ‬ ِ ‫ﺣ‬
Hadrat Wakī‛ rahimahullāh narrates that
Hadrat ‛Ā’ishah radiyallāhu ‛anhā wrote to
Hadrat Mu‛āwiyah radiyallāhu ‛anhu:
“When a person disobeys Allāh ta‛ālā, those
very people who were praising him now
castigate him.”
.‫ ﻃﺒﻌﺔ دار اﺑﻦ رﺟﺐ‬، ‫ ا ﺮﻗﻢ‬،‫ﺪ‬Á‫ا ﺰﻫﺪ ﻷ‬1

. ‫ ح‬، ‫ ج‬:‫ ا ﺰﻫﺪ‬- ‫ﺪ‬Á‫أ‬2
*****
Most of the above Ahādīth make reference to the harms
of sinning in general. A few Ahādīth in which the
harms of specific sins are mentioned are now quoted.
﴾13﴿
ُ Â‫رﺳﻮل اﷲ َﺻ‬ ُ َُ َ ََ َ َ ُْ َ ُ َ َ َ ْ َ
‫اﷲ‬ ِ ‫ ﻟﻌﻦ‬:‫ﻨﻪ ﻗﺎل‬q ‫ اﷲ‬ýِ ‫ﺟﺎﺑﺮ ر‬ ٍ ِ ‫ﻦ‬q
َ ََ ْ َ ََ َُ ََ َُ ْ َُ َّ َ َ ََ َْ َ
ْ ُ :‫وﻗﺎل‬
‫ﻫﻢ‬ .‫وﺷﺎﻫﺪﻳﻪ‬
ِ ِ ،‫ﺗﺒﻪ‬Ç‫و‬
ِ ،‫ﺆ»ﻪ‬U‫و‬
ِ ،‫ ا ِﺮ ﺎ‬Ô‫آ‬
ِ ‫ﻋﻠﻴﻪ وﺳﻠﻢ‬
ِ
ٌ َ َ
.‫ﺳﻮاء‬
cursed the one who consumes usury (the
one who receives it), the one who pays it,
the one who records the transaction and
the one who witnesses such a transaction.
He added: They are all equal [in the sin].
﴾14﴿
ْ َ ْ َ َُُْ َُْ ُ
َ َ ّ َ َْْ َْ ُ ْ َ ْ َ
،‫ﻴِﻪ‬Œِ‫ﻦ أ‬q :‫ﻨﻪ <ﻘﻮل‬q ‫ اﷲ‬ýِ ‫ اﻷﺷﻌِﺮ ِي ر‬È‫ﻮ‬U âِ ‫ﻦ أ‬q
َْ َ َ َ ُ َ َْ ُ ْ َُ ْ َ
‫ﻈِﻢ‬q‫ إِن ِﻣْﻦ أ‬:‫ﻧﻪ ﻗﺎل‬€ ‫اﷲ َﻋﻠﻴِﻪ َوَﺳﻠَﻢ‬ Â‫اﷲ َﺻ‬
ِ ‫ﻦ رﺳﻮِل‬q
.( ) ‫ ح‬، ‫ ج‬:‫ﺴﻠﻢ‬U ‫ح‬O1

َ َ ْ َ َ ْ َ ْ َ ٌْ َ َ ُ ََْ ْ َ َْ ُْB
P• Íِ ‫ﻌﺪ اﻟﻜﺒِﺎﺋ ِﺮ اﻟ‬Œ ‫ﺒﺪ‬q ‫اﷲ أن ﻳﻠﻘﺎه ِﺑﻬﺎ‬ ِ ‫ا)ﻧﻮ ِب ِﻋﻨﺪ‬
ُ َ َ َ ٌ َْ َْ َ َ ٌ ُ َ َ ْ ُ َ ْ َ َْ َ ُ
َ َ ;ُ َ ‫ﻳﺪع‬
ً ‫ﻗﻀ‬
.‫ﺎء‬ ‫ أن <ﻤﻮت رﺟﻞ وﻋﻠﻴِﻪ د<ﻦ ﻻ‬:‫ﻨﻬﺎ‬q ‫اﷲ‬
wa sallam said: “The most serious sin after
the major sins is when a person passes
away and leaves behind debts without
having made arrangements for their
payment.”
﴾15﴿
َ َُ َ َّ ْ َ ّ َ َ َ َ ْ َ
‫ اﷲ‬Â‫اﷲ َﺻ‬
ِ ‫رﺳﻮل‬ ‫ أن‬،‫ﻋﻤ ِﻪ‬
ِ ‫ﻦ‬q ،ö‫ﺮﻗﺎ‬ِ ِ ‫ ﺣﺮة ا‬â‫ﻦ ِأ‬q
َْ ْ ُ ‫ﺮئ‬U‫ا‬ ْ ُ َ B َ َ َ َ َ ََ َْ َ
‫•ﻔﺲ‬
ٍ ‫ﺑﻄﻴﺐ‬
ِ ِ ِ ‫ﺴﻠﻢ ِإﻻ‬U
ٍِ ٍ ِ ‫`ﻞ ﻣﺎل‬ ِ ‫ ﻻ‬:‫ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬
ِ
ُْ
.‫ِﻣﻨﻪ‬
Hadrat Abū Harrah ar-Raqāshī radiyallāhu
‛anhu narrates from his uncle who said that
said: “Listen! Do not be oppressive. The
wealth of another is not lawful without his
clear consent.”
This includes usurping the right of another openly, e.g.
by not paying his due or usurping the share of the
inheritance of someone. It includes a donation which is
.(‫)اﻷرﻧﻮط‬ ‫ ح‬، ‫ ج‬:‫ وأﺑﻮ داؤد‬. ‫ح‬، ‫ ج‬:‫ﺪ‬Á‫ﺴﻨﺪ أ‬U1

. ‫ ح‬، ‫ ج‬:Ê‫ارﻗﻄ‬Ž‫ وا‬. ‫ ح‬، ‫ ج‬:‫ ا ﺸﻌﺐ‬- ¬‫ا´ﻴﻬ‬2
taken through compulsion or by making the person
ashamed.
﴾16﴿
ْ È‫ﻮ‬Uَ ُ ْ َ َََ ْ َ
ُ ْ َ ‫ﻧﺎ‬Ã‫أﺧ‬ َُ ُ ْ ُ ْ ََ َ
‫ﺑﻦ‬ ِ ‫ﻦ‬q ، ‫ﷲ‬ِ ‫ا‬ ‫ﺒﺪ‬q ،‫ﻤﺪ‬
ٍ ‫ﻦ‬Œ v·ِ ‫ﺣﺪ{ﻨﺎ‬
َْ َ ُ َ َ َ َ َ ْ َ َ ْ َ ََْ ُ
‫ﻋﻠﻴﻪ‬
ِ ‫ اﷲ‬Â‫ َﺻ‬Ù>‫ا‬B
ِ ‫ ﻗﺎل‬:‫ َ ﻗﺎل‬،‫ﻴﻪ‬Œ‫أ‬ ِ ِ ‫ﻦ‬q ،‫ﻦ ﺳﺎ ِ ٍﻢ‬q ،‫ﻘﺒﺔ‬q
َ ْ َ ‫ﺧﺴﻒ ﺑﻪ‬ َ ُ َّ َْ ْ ‫ﻣﻦ ْاﻷ‬
َ ِ ‫ﺌﺎ‬8‫ﺷ‬ َ َ َ ْ َ َ ََ
ً ْ َ ‫أﺧﺬ‬
‫ﻳﻮم‬ ِِ ِ ،‫ﺣﻘ ِﻪ‬ ِ †‫ﺑﻐ‬ ِ ِ ‫رض‬ ِ ‫ ﻣﻦ‬:‫وﺳﻠﻢ‬
َ َ ‫ﺳﺒﻊ‬ َ ْ َ َ َ َ
.‚‫أرﺿ‬ ِ ِ X‫اﻟﻘﻴﺎﻣﺔ ِإ‬
ِ ِ
Hadrat Sālim radiyallāhu ‛anhu narrates
from his father who said that Rasūlullāh
sallallāhu ‛alayhi wa sallam said: “The
person who usurps the land of another (a
narration of Ahmad mentions: equal to one
hand-span), will be buried with seven
earths on the day of Resurrection.”
﴾17﴿
ُ َُ َ ََ َ َ
ُ ‫ ا‬Â‫ﻮل اﷲ َﺻ‬ ْ َ ‫ﺒﺪ اﷲ ْﺑﻦ‬q
ْ َ ‫ﻦ‬q ْ َ
‫ﷲ‬ ِ ‫ ﻟﻌﻦ رﺳ‬:‫ﻤﺮو ﻗﺎل‬q ٍ ِ ِ ِ
َ ِ َ ْ ُ ‫ َوا‬ö‫ﺮا‬
.=ì‫ﻤﺮ‬ َْ َ
َ ِ ‫وﺳﻠﻢ ا‬ ِ
‛alayhi wa sallam cursed the one who

. ‫ ح‬، ‫ ج‬:‫ﻣﺬي‬Ï‫ واﻟ‬. ‫ ح‬، ‫ ج‬:‫ واﺑﻦ ﻣﺎﺟﻪ‬. ‫ ح‬، ‫ ج‬:‫أﺑﻮ داؤد‬2
accepts bribes and the one who gives
bribes.
‫وﺳﻠﻢ‬ ْ َ َ ‫اﷲ‬
ُ Â‫رﺳﻮل اﷲ َﺻ‬ ُ َُ َ ََ َ َ َ ََْ ْ َ
‫ ﻟﻌﻦ‬:‫ﻦ ﺛﻮ ﺎن ﻗﺎل‬q
ِ ِ
َ ُ َ ْ َ =‫<ﻤ‬
.‫ﻨﻬﻤﺎ‬8‫ﺑ‬ ْ َ
ِ ‫ا)ي‬
ْ
ِ :Ê‫<ﻌ‬
َ َ َ ِ َ ْ ُ ْ ‫ َوا‬ö‫ﺮا‬
ِ ‫= َوا‬ì‫ﻤﺮ‬ َ ِ ‫ا‬
ِ .‫ﺶ‬4‫ﺮا‬
The narration of Hadrat Thaubān
radiyallāhu ‛anhu contains the following
addition: [Rasūlullāh sallallāhu ‛alayhi wa
sallam cursed] the one who acts as a
facilitator between these two (in order to
complete the bribery transaction).
Where it is not possible to save oneself from the
oppression of an oppressor without bribery, it will be
permissible to give a bribe. However, it is still unlawful
to receive a bribe.
﴾18﴿
ُ Â‫ اﷲ َﺻ‬Ùَ‫ أَن ﻧ‬:‫ْﻤﺮو‬qَ ‫ﺒْﺪ اﷲ ﺑ ْﻦ‬qَ ‫ْﻦ‬qَ
َ‫اﷲ َﻋﻠَﻴِْﻪ َوَﺳﻠﻢ‬ ِ ِ ٍ ِ ِ ِ
Bُ َ َ َ ْ ُ ْ ْ ْ
َ ْ َ ُ ‫ َواﻟﻜْﻮ َِﺔ َواﻟ‬Åْ 8‫ا‡ َ ْﻤﺮ َوا َﻤ‬ ََ
Ô :‫ وﻗﺎل‬،‫اء‬ ِ †‫ﻐﺒ‬ ِ ِ ِ ‫ َﻋِﻦ‬P•
ٌ َ َ ‫ﺴﻜﺮ‬U
.‫ﺣﺮام‬ ْ ُ
ٍ ِ
‛alayhi wa sallam prohibited them from
alcohol, gambling, backgammon and al-
. ‫ ح‬، ‫ج‬:‫ ا ﺸﻌﺐ‬- ¬‫ وا´ﻴﻬ‬. ‫ح‬، ‫ ج‬:‫ﺪ‬Á‫ﺴﻨﺪ أ‬U1

. ‫ ح‬، ‫ ج‬:‫أﺑﻮ داؤد‬2
ghubayrā’.1 He said: Every intoxicant is
forbidden.
Alcohol includes all intoxicants. Gambling includes
insurance, lotteries, and so on.
﴾19﴿
َ ُ ُْ َُ ََ ْ َ َ َََ َ ُّ ْ َ
ِ ‫ رﺳﻮل‬P• :‫ ﻗﺎﻟﺖ‬،‫ﻦ أ ِم ﺳﻠﻤﺔ‬q
َُّ ْ ُ Ôُّ ْ َ
.Ï‫وﻣﻔ‬
ٍِ ‫ﺴﻜﺮ‬U
ٍِ ِ ‫ﻦ‬q
Hadrat Umm Salamah radiyallāhu ‛anhā
wa sallam prohibited all such things which
intoxicate the mind or affect the senses.
This includes opium and some types of huqqah
ingredients which render the mind or limbs useless.
﴾20﴿
َ ‫ إن‬:‫ﻗﺎل‬ َ َ َ ََ َْ َ ُ َ Ù>‫ا‬ ّ ََ َُ َ ْ َ
َ ،‫أﻣﺎﻣﺔ‬
‫اﷲ‬ ِ ‫وﺳﻠﻢ‬ ‫ﻋﻠﻴﻪ‬
ِ ‫اﷲ‬ Â‫ﺻ‬ ِِ ِ ‫ﻋﻦ‬ â‫ﻦ ِأ‬q
ْ
َ ِ َ َ ‫أن أ ْ َ َﻖ ا‬ َ ْ َ َ
َ َ َ ،‚‫ﻤ‬ َ ‫ﻠﻌﺎ‬ َ َ ْ ً ُ ًََْ َََ
†‫ﻤﺰاﻣ‬ ِ ‫ﺮ‬U‫وأ‬ ِ ِ ‫ﺔ َوﻫﺪى‬Á‫ ر‬Ê‫ﻌﺜ‬Œ ِ
َ ََْ ْ َ َ َ َْ َ َ ََْ َْ َ َ ْ َ
Í‫اﻟ‬ ِ ‫ واﻷوﺛﺎن‬،‫ﻤﻌﺎزف‬ ِ ‫اﺑﻂ وا‬Ã‫اﻟ‬ِ ِ ، ( ) ‫واﻟﻜﻨﺎرات‬
Ê‫<ﻌ‬ ِ
َ َ َ ّ َ ‫وأﻗﺴﻢ‬ َ
َ َ ْ َ ،‫ﺎﻫﻠﻴﺔ‬° ْ َُُْ ْ َ َ
ِ ِ ِ ِ ‫ ﻋﺰ َوﺟﻞ‬ê‫ر‬
‫ ﻻ‬:‫ﺑﻌﺰﺗﻪ‬ ِ ِ ِ ِ َ ‫ ا‬-ِ ‫ﻧﺖ ﻌﺒﺪ‬4
َ َ َ َ ‫ﺳﻘﻴﺘﻪ‬
‫•ﻬﺎ‬t‫ﻣ‬
ُُْ َ َ
‫ﺮ ِإﻻ‬ï
َْ ْ ًَ ْ َ ْ ْ َ ْ ٌَْ ُ َ َْ
ٍ ‫ﻋﺒﻴِﺪي ﺟﺮﻋﺔ ِﻣﻦ‬ ِ ‫ﺒﺪ ِﻣﻦ‬q ‫ب‬v‰
1Al-ghubayrā’ refers to an intoxicating beverage made by

Abyssinians from millet. (Lane’s Lexicon)
. ‫ ح‬، ‫ ج‬:‫ ا ﺸﻌﺐ‬- ¬‫ا´ﻴﻬ‬2
‫‪‰‬ﺴﻘﻴﻬﺎ َﺻﺒﻴﺎ‪Ü‬‬ ‫وﻻ َ ْ َ‬ ‫ْ َ ْ َ َ َ ُ َ ً َ ْ َ ْ ُ ً َُ ََ‬
‫ِ‬ ‫ِ‬ ‫‪Á‬ﻴ ِﻢ ﺟﻬﻨﻢ ﻣﻌﺬﺑﺎ أو ﻣﻐﻔﻮرا ;‪،‬‬ ‫ِﻣﻦ ِ‬
‫أو َ ْ ُ ً‬ ‫َ‬
‫ﻣﻌﺬﺑﺎ ْ‬ ‫ﺟﻬﻨﻢ ُ َ ً‬
‫‪Á‬ﻴﻢ َ َ َ‬ ‫َ‬
‫َ َ ُُْ َ ََ ْ َ‬ ‫َ ً‬
‫ﻣﻐﻔﻮرا‬ ‫ﺻﻐ†ا ِإﻻ ﺳﻘﻴﺘﻪ ﻣ‪•t‬ﻬﺎ ِﻣﻦ ِ ِ‬ ‫ِ‬
‫ﺳﻘﻴﺘﻬﺎ ُ‬ ‫َ‬
‫ﺎﻓ‪ Í‬إﻻ َ ْ ُ َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ﺪي ْ‬ ‫‪q‬ﺒﺪ ﻣ ْﻦ َ ْ ْ‬ ‫َُ َ َ َ ُ َ َ ْ ٌ‬‫َ‬
‫إﻳﺎه‬ ‫ِ‬ ‫ِ ْ ِ‬ ‫ﻣﻦ‬ ‫ﻋﺒﻴ ِ ِ‬‫ِ‬ ‫ِ‬ ‫;‪ ،‬وﻻ ﻳﺪ‪q‬ﻬﺎ‬
‫َ‬ ‫َ ُُ‬ ‫َ‬ ‫وﻻ َ ‪ُ ُ ْ َ B‬‬ ‫ََ‬ ‫ﺣﻈ†ة ْ ُ ُ‬
‫ْ َ َْ‬
‫‪O‬اؤﻫﻦ‪َ ،‬وﻻ‬ ‫`ﻞ ‪Œ‬ﻴﻌﻬﻦ َوﻻ ِ‬ ‫ِ‬ ‫اﻟﻘﺪس‪،‬‬
‫ِ‬ ‫ِﻣﻦ ِ ِ‬
‫ََْ ُُ َ ٌ‬
‫ﺣﺮام ْ ُ َ ّ َ‬ ‫َ َ ٌَ ْ‬ ‫َْ ُُْ‬
‫ﻴﺎت‪.‬‬‫ﻠﻤﻐﻨ ِ‬ ‫ﻌﻠﻴﻤﻬﻦ‪َ ،‬وﻻ ِ¿ﺎرة ِ‪c‬ﻴ ِﻬﻦ‪َ ،‬وأ{ﻤﺎ•ﻬﻦ َ ِ ِ‬ ‫ِ‬
‫‪Hadrat Abū Umāmah radiyallāhu ‛anhu narrates (in a‬‬
‫‪lengthy Hadīth) that Rasūlullāh sallallāhu ‛alayhi wa‬‬
‫‪sallam said: “My Allāh instructed me to wipe out‬‬
‫‪musical instruments which are played with the hands‬‬
‫”…‪and mouth‬‬
‫﴿‪﴾21‬‬
‫ﻋﻠﻴﻪ‬ ‫اﷲ َ َ ْ‬‫ا>‪َ Ù‬ﺻ‪ُ Â‬‬ ‫ّ‬ ‫ﻋﻦ‬‫اﷲ َ‪q‬ﻨُْﻪ َ‬ ‫‪ُ ý‬‬ ‫ﻫﺮ‪Y‬ﺮة َر ِ َ‬‫‪q‬ﻦ َأ‪َ َ ْ َ ُ â‬‬ ‫َ ْ‬
‫ِ‬ ‫ِ ِِ‬ ‫ِ‬
‫َ َ َ َ َ ُ َ ََ ْ َ َ َ ُُْ َ ّ َ ُ ْ ٌ َ َ‬
‫ﻣﺪرك ذ ِﻚ‬ ‫ﻧﺼﻴﺒﻪ ِﻣﻦ ا ِﺰ ُﻧﺎ‪ِ ،‬‬ ‫اﺑﻦ آدم ِ‬ ‫ﻛﺘﺐ ‪ِ M‬‬ ‫وﺳﻠﻢ‪ ،‬ﻗﺎل‪ِ :‬‬
‫واﻷذﻧﺎن َ ُ َ‬ ‫َ ُ َ ْ َُ‬ ‫ﻓﺎﻟﻌﻴﻨﺎن َ ُ َ‬ ‫ﺎﻟﺔ‪َ ْ َ ْ َ ،‬‬ ‫َ ََ ََ‬
‫زﻧﺎﻫﻤﺎ‬ ‫ِ ِ‬ ‫زﻧﺎﻫﻤﺎ ا>ﻈﺮ‪،‬‬ ‫ِ ِ‬ ‫ﻻ‬
‫ْ َ ُ َ ّ َ ُ َ ُ ْ ََ ُ َ َْ ُ َ َ َْ ْ ُ‬
‫ا´ﻄﺶ‪،‬‬ ‫واﻟﻠﺴﺎن ِزﻧﺎه اﻟ‪õ‬م‪ ،‬وا‪T‬ﺪ ِزﻧﺎﻫﺎ‬ ‫اﻻﺳﺘﻤﺎع‪ِ ،‬‬ ‫ِ ِ‬
‫َُ َ ّ ُ َ َ‬ ‫َ‬
‫َ َ‬ ‫ْ‬
‫ُ َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ْ‬ ‫ّ‬
‫‪Y‬ﺼﺪق ذ ِﻚ‬ ‫َوا ِﺮﺟﻞ ِزﻧﺎﻫﺎ ا‡ﻄﺎ‪َ ،‬واﻟﻘﻠﺐ <ﻬﻮى َو‪Y‬ﺘﻤ‪ ،Î‬و ِ‬
‫اﻟﻔﺮج َ ُ َ ّ ُ‬
‫و‪aY‬ﺬ ُﺑﻪ‪.‬‬ ‫َْ ْ ُ‬
‫ِ‬
‫‪.‬‬ ‫‪،‬ح‬ ‫‪U1‬ﺴﻨﺪ أ‪Á‬ﺪ‪ :‬ج‬

‫‪.‬‬ ‫و‬ ‫‪2‬ﺻﺤﻴﺢ ‪U‬ﺴﻠﻢ‪ :‬ج ‪ ،‬ح‬
wa sallam said: “…The adultery of the eyes
is to look with lust. The adultery of the ears
is to listen to lustful things. The adultery of
the tongue is to speak of lustful things. The
adultery of the hands is to touch someone
(with lust). The adultery of the feet is to
walk towards lustful things. The adultery of
the heart is to have lustful hopes and
desires (fantasies)…”
It is even more serious to engage in homosexual
activities. If the present Hadīth and the one before it
are observed together, we can gauge the seriousness of
singing and music.
﴾22﴿
َ َ َ َ ُْ َ ُ َ َ ْ َ ْ
º َ ْ ‫ َﺟﺎ َء‬:‫ﻗﺎل‬
â‫أﻋﺮا‬ ،‫ﻨﻬﻤﺎ‬q ‫ اﷲ‬ý‫ر‬ ِ ‫ﻤﺮو‬q ‫ﺑﻦ‬ َْ ْ َ
ِ ٍ ِ ‫ﷲ‬ِ ‫ﺒﺪ ا‬q
ِ ‫ﻦ‬q
َ َُ َ َ ََ َ ََ َْ َ ُ َ
‫ َﻣﺎ‬،‫ﷲ‬ ِ ‫ ﻳﺎ رﺳﻮل ا‬:‫ﻘﺎل‬c ،‫وﺳﻠﻢ‬ ‫ﻋﻠﻴﻪ‬
ِ ‫ اﷲ‬Â‫ َﺻ‬Ù>‫ا‬ ّ
ِِ X‫إ‬ ِ
ُ ُُ ُ َ َ َ َ ُ َ َ ُ َْ ْ َ َ َ ُ َ َ
‫ﻘﻮق‬q ‫ {ﻢ‬:‫ {ﻢ ﻣﺎذا؟ ﻗﺎل‬:‫ ﻗﺎل‬.‫ﷲ‬ ِ ‫اك ِﺑﺎ‬O‫ﻹ‬ ِ ‫ ا‬:‫ﻜﺒﺎﺋﺮ؟ ﻗﺎل‬ِ ‫ا‬
َ َ :‫ﻗﻠﺖ‬ُ ْ ُ .‫ﻐﻤﻮس‬
ُ ُ َ ْ‫ﻤ‚ اﻟ‬ ْ
ُ َTَ‫ ا‬:‫ﻗﺎل‬
َ َ َ َ ُ َ َ َْ َ
‫وﻣﺎ‬ ِ ‫ {ﻢ ﻣﺎذا؟‬:‫ ﻗﺎل‬.‫ﻳﻦ‬Ž‫ﻮا‬ ِ ِ ‫ا‬
َ ُ ،‫ﺴﻠﻢ‬U ْ ُ ‫ﺮئ‬U‫ا‬ ْ َ َ ُ ََْ َ َ ُ َُ ُ َ
‫ﻫﻮ‬ ٍِ ٍ ِ ‫<ﻘﺘﻄﻊ ﻣﺎل‬ ِ ‫ا)ي‬ ِ :‫ﻤ‚ اﻟﻐﻤﻮس؟ ﻗﺎل‬T‫ا‬ ِ
ٌ َ َ
.‫ذب‬4 ِ ‫ﻴﻬﺎ‬cِ

‛alayhi wa sallam said: “…The major sins
are: Ascribing partners with Allāh ta‛ālā,
causing harm to one’s parents (by
disobeying them), taking false oaths…”
﴾23﴿
ُ َُ ََ َ َ َ َُْ ُ َ َ َ ‫ﻦ‬Œ ْ ‫أ…ﺲ‬ ََ
Â‫ﷲ َﺻ‬ ِ ‫ا‬ ‫رﺳﻮل‬ ‫ذﻛﺮ‬ : ‫ﻗﺎل‬ ‫ﻨﻪ‬q ‫ﷲ‬ ‫ا‬ ý‫ر‬ ِ ‫ﻚ‬ ٍ ِ ‫ﻣﺎ‬ َ َ
ّ َ َ َ َ َ َ َ ْ َ َ ‫اﷲ‬
‫ُك‬v ْ ‫ ا‬:‫ﻘﺎل‬c ‫ﻜﺒﺎﺋﺮ‬
ِ ِ ِ
َ ‫أو ُﺳﺌﻞ َﻋﻦ ا‬
ِ ِ َ ِ َ ‫وﺳﻠﻢ ا‬
ْ ،‫ﻜﺒﺎﺋﺮ‬ َ َ َ ‫ﻋﻠﻴﻪ‬ ِ
ُ
ْ ُ ُ ّž‫أﻻ ُ َأﻧ‬
‫ﻢ‬a‫ﺌ‬
َ َ َ َ َ ْ َ َْ ُ ُ ُ َ
:‫ﻘﺎل‬c ،‫ﻳﻦ‬Ž
ْ َُْ
‫ َو“ﺘﻞ‬،‫ﷲ‬
ِ ِ ِ َ ‫ﻘﻮق ا ﻮا‬q‫ و‬،‫ا>ﻔﺲ‬ ِ ِ ‫ِﺑﺎ‬
َ َ
‫ ﻗﺎل‬.‫ﺰور‬ B ‫ﺷﻬﺎدة ا‬ُ َ َ َ :‫ﻗﺎل‬ َ َ ْ
‫أو‬ ،‫ﺰور‬ B ‫ﻗﻮل ا‬َُْ َ َ
: ‫ﻗﺎل‬ ‫ﻜﺒﺎﺋﺮ؟‬ َ َ ‫ ا‬Ãµ‫ﺑﺄ‬ َْ َ
ِ ِ ِ
ِ َ ِ ِ
ُ َ َ َ
B ‫ ﺷﻬﺎدة ا‬:‫ﻧﻪ ﻗﺎل‬€ Ê‫ﻇ‬ َ َ ُ َ ّ َ ُ َ ْ َ :‫ﺷﻌﺒﺔ‬ َُْ ُ
.‫ﺰور‬ ْ Öµ‫وأ‬
ِ ِ
The narration of Hadrat Anas radiyallāhu
‛anhu of the previous Hadīth has false
testimony (instead of false oaths).
﴾24﴿
ُ Â‫ َﺻ‬Ù>‫ا‬ B َ َ َ َ َُْ ُ َ َ َََُْ َ ْ َ
‫اﷲ‬ ِ ‫ﻗﺎل‬ :‫ ﻗﺎل‬،‫ﻨﻪ‬q ‫ اﷲ‬ý‫ر‬ ِ ‫ﺮة‬Y‫ ﻫﺮ‬â‫ﻦ ِأ‬q
ُ ْ ّ َ َ ُْ ْ َْ ُْ َْ َ َ َْ َ
،‫ﺎﷲ‬
ِ ‫ك ِﺑ‬vِ ‫ ا‬:‫ﺎت‬ ِ ‫ﺒﻮا ا ﺴﺒﻊ ا ﻤﻮ ِﻘ‬ƒِ‫ِاﺟﺘ‬:‫ﻋﻠﻴﻪ َوﺳﻠﻢ‬ ِ
ُْ َ ْ ُ ‫ َﺣﺮَم‬Í ْ ‫ َوَ“ﺘُْﻞ ا>ْﻔِﺲ اﻟ‬،‫ﺤُﺮ‬
ْ ّ َ
‫ﻞ‬µ‫ َوأ‬،‫اﷲ ِإﻻ ِﺑﺎ&َِّﻖ‬ ِ ‫وا ِﺴ‬
. ‫ ح‬، ‫ ج‬:‫ﺴﻠﻢ‬U ‫ وﺻﺤﻴﺢ‬. ‫ ح‬، ‫ ج‬:‫ﺻﺤﻴﺢ ا´ﺨﺎري‬1

ُ ْ ََ ْ َ ْ َ ْ َّ َ ْ َ ْ َ ُْ ََ َّ
‫ وﻗﺬف‬،‫ﻮ ِ• ﻳﻮم ا ﺰﺣِﻒ‬%‫ وا‬،‫ﻴِﻢ‬ÀِT‫ﻞ ﻣﺎ ا‬µ‫ وأ‬،‫ا ِﺮ ﺎ‬
َ َْ َ ْ ُْ َ َ ْ ُْ
.‫ﺎﻓﻼِت‬
ِ ‫ﺎت اﻟﻐ‬
ِ ‫ﺎت ا ﻤﺆِﻣﻨ‬
ِ ‫ا ﻤﺤﺼﻨ‬
In a Hadīth of Hadrat Abū Hurayrah
radiyallāhu ‛anhu the following are
included: Devouring the wealth of an
orphan, fleeing from the battlefield (when
waging jihād), and accusing innocent
chaste believing women.
﴾25﴿
َ
ْ ‫ َوَﻻ ﻳَْﺰ‬،‫ْﺆِﻣٌﻦ‬Uُ ‫ُق َوُﻫَﻮ‬Åْ َ ‰ ‚ َ ْ ‫ُق ﺣ‬Åْ َ ‰ ‫ َﻻ‬:‫ﻨُْﻪ‬qَ ‫اﷲ‬
ِ َ ِ ‫َْﺮَة َر‬Y‫ ُﻫَﺮ‬â
ُ ý ْ ‫ْﻦ أ‬qَ
ِ ِ ِ ِ
ْ ُ ُ ُ َ ْ َ َ ْ ُ َ ْ َ َ ْ ُ ُ َ َْ‫ﺣ‬
...‫ﺆِﻣٌﻦ‬U ‫ﺘِﻬﺐ َوﻫَﻮ‬ƒ‫ﺘِﻬﺐ ِﺣ‚ ﻳ‬ƒ‫َوﻻ ﻳ‬...‫ﺆِﻣٌﻦ‬U ‫‚ ﻳْﺰ ِ ْ َوﻫَﻮ‬ ِ
Another lengthy Hadīth of Hadrat Abū
Hurayrah radiyallāhu ‛anhu contains:
stealing, adultery, and highway robbery.
﴾26﴿
Â‫ َﺻ‬Ù>‫ا‬ ّ ‫ﻋﻦ‬ َ ُْ َ ‫ﷲ‬

َ ،‫ﻨﻬﻤﺎ‬q ُ ‫ ا‬ý‫ر‬َ ِ َ ‫ﻤﺮو‬q ْ َ ‫ﺒﺪ اﷲ ْﺑﻦ‬q ْ َ ‫ﻦ‬qْ َ
ِ ِ ِ ٍ ِ ِ ِ
ْ‫ َأو‬- ‫ﻣﻨﺎﻓﻘﺎ‬
ً َُ َ َ ُ ْ َ ٌَْ َ َ َ َ َ َْ َ ُ
ِ ‫ن‬4 ‫ﻴﻪ‬cِ ِ ‫ أر ﻊ ﻣﻦ _ﻦ‬:‫ﻋﻠﻴﻪ َوﺳﻠﻢ ﻗﺎل‬ ِ ‫اﷲ‬
َّ َ ٌ ْ َ َ ْ َ َ َ َ ‫أر‬ َ
ْ ‫ﻣﻦ‬ َ
ٌ ْ َ
ْ ‫ﺧﺼﻠﺔ‬ ْ َ َ
- ‫ﻔﺎق‬ِ ِ>‫ﻴﻪ ﺧﺼﻠﺔ ِﻣﻦ ا‬c ِ ِ ‫ﻧﺖ‬4 ‫ﻌﺔ‬ ٍ ِ ‫ﻴﻪ‬c
ِ ِ ‫ﻧﺖ‬4
. ‫ ج‬:‫ﺴﻠﻢ‬U ‫ وﺻﺤﻴﺢ‬، ‫ ج‬:‫ﺻﺤﻴﺢ ا´ﺨﺎري‬1

‫ ح‬:‫ واﺑﻦ ﻣﺎﺟﻪ‬، ‫ ح‬: ‫ﺴﺎ‬ƒ‫ واﻟ‬، ‫ ح‬:‫ﺴﻠﻢ‬U ‫ وﺻﺤﻴﺢ‬، ‫ ح‬:‫ﺻﺤﻴﺢ ا´ﺨﺎري‬2
.†‫ﺴ‬‰ ‫ﺑﺎﺧﺘﻼف‬
َ َ ََ ْ َ َ َ َ َ َ َ َ َ َ َ َ ََ ََ َ
‫ذا‬Ñ‫و‬ِ ،‫ذا وﻋﺪ أﺧﻠﻒ‬Ñ‫و‬ ِ ،‫ ِإذا ﺣﺪث ﻛﺬب‬:‫ﻬﺎ‬q‫ﺣ× ﻳﺪ‬
َ َ َ ‫ﺧﺎﺻﻢ‬
َ َ َ ‫ذا‬Ñ‫و‬ َ َ َ َ َ َ َ َ
.‫ﻓﺠﺮ‬ ِ ،‫ﻫﺪ ﻏﺪر‬W
ُ Â‫رﺳﻮل اﷲ َﺻ‬ َ َُ َ َُْ ُ َ َ َََُْ ْ َ َ َ ْ َ
‫اﷲ‬ ِ ‫ﻨﻪ أن‬q ‫ اﷲ‬ýِ ‫ﺮة ر‬Y‫ ﻫﺮ‬â‫ ِرواﻳِﺔ ِأ‬¢ِ ‫و‬
َ َ َ َ َ َ َ ٌ ََ
َ َ ُ ْ ‫آﻳﺔ ا‬
َُ َ َ َ َ َ َْ َ
‫ذا‬Ñ‫و‬ ِ ،‫ﻛﺬب‬ ‫ﺣﺪث‬ ‫ذا‬ِ ‫إ‬ : ‫ﺛﻼث‬ ‫ﻤﻨﺎﻓﻖ‬
ِ ِ :‫ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬ِ
َ َ َ ُْ َ َ َ
َ َ ْ َ َ َ
.‫اؤﺗﻤﻦ ﺧﺎن‬ ِ ‫ذا‬Ñ‫و‬ ِ ،‫وﻋﺪ أﺧﻠﻒ‬
‛alayhi wa sallam said: “There are four
qualities which, if found in a person, he will
be a pure hypocrite. If a person has one of
those qualities, he will have one quality of
hypocrisy until he gives it up. (The four
qualities are): (1) When he is entrusted
(either with wealth or information), he acts
treacherously. (2) When he speaks, he lies.
(3) When he makes a covenant, he breaks
it. (4) When he argues, he becomes vulgar.”
A narration of Hadrat Abū Hurayrah
radiyallāhu ‛anhu states: “When he makes a
promise, he breaks it.”
﴾27﴿
َْ
ْ ‫اذﻫ‬ َ َ َ َ
َ º ُ َ ‫ﻗﺎل‬ َ َْ َ ْ َ
َ ‫ﺻﻔﻮان ْﺑﻦ‬
‫ﺐ‬ :‫ﺼﺎﺣﺒﻪ‬
ِ ِ ِ ِ ‫<ﻬﻮدي‬
ِ :‫ ﻗﺎل‬،‫ﻋﺴﺎل‬
ٍ ِ ‫ﻦ‬q
َ َ َ َْ ُ º َ ْ َُ َ ُُ َ َ َ َ ّ َ َ َ َ
‫ﺳﻤﻌﻚ‬ِ ‫ ِإﻧﻪ ﻮ‬،Ù‫ ﻻ ﻘﻞ ِﻧ‬:‫ﺻﺎﺣﺒﻪ‬
ِ ‫ﻘﺎل‬c Ù>‫ا‬
ِِ ‫ﻫﺬا‬ X‫ِﺑﻨﺎ ِإ‬
. ‫ ح‬، ‫ ج‬:( ‫ﺴﻠﻢ )ﻓﻮاد‬U ‫وﺻﺤﻴﺢ‬ ‫ ح‬، ‫ ج‬:‫ﺻﺤﻴﺢ ا´ﺨﺎري‬1

‫وﺳﻠﻢَ‬ ‫ﻋﻠﻴﻪ َ َ‬ ‫ﷲ َ َْ‬ ‫رﺳﻮل اﷲ َﺻ‪ Â‬ا ُ‬ ‫َ َ َُ َ َْ َ ُ َ ْ ُ ََََ َ ُ َ‬
‫ِ‬ ‫ِ‬ ‫أ‪ ،‚q‬ﻓﺄ ﻴﺎ‬ ‫ٍ‬ ‫‪4‬ن ; أر ﻌﺔ‬
‫َ َ َ َُ ْ َ ُْ ُ‬ ‫آﻳﺎت َﺑ‪َ ّ8‬‬ ‫‪ì‬ﺴﻊ َ‬ ‫‪q‬ﻦ ْ‬ ‫ﻓﺴﺄﻻ ُه َ ْ‬ ‫َ َ ََ‬
‫ﷲ‬
‫ِ ِ‬ ‫ﺑﺎ‬ ‫‪Qvì‬ﻮا‬ ‫ِ‬ ‫ﻻ‬ ‫‪:‬‬ ‫ﻬﻢ‬ ‫‪c‬ﻘﺎل‬ ‫‪.‬‬‫ﻨﺎت‬
‫ٍ ِ ٍ‬ ‫ِ ِ‬
‫ا>ﻔﺲ اﻟ‪َ َ Í‬‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫ْ‬
‫ﺗﺰﻧﻮا‪َ ،‬وﻻ َ ُ‬‫َ‬ ‫َ ًْ ََ َ ْ ُ َ َْ ُ‬
‫َ‬
‫ﺣﺮم‬ ‫ِ‬ ‫ﻘﺘﻠﻮا‬ ‫‪Åì‬ﻗﻮا‪ ،‬وﻻ‬ ‫ﺷ‪8‬ﺌﺎ‪ ،‬وﻻ ِ‬
‫ََُُْ‬ ‫ﺑ‪Ã‬يء َإ‪ X‬ذي ُ ْ َ‬ ‫َ‬ ‫َّ َ َْ ُ‬ ‫ا ُ‬
‫‪T‬ﻘﺘﻠﻪ‪،‬‬ ‫ﺳﻠﻄﺎن ِ‬ ‫ٍ‬ ‫ﺑﺎ&ﻖ‪َ ،‬وﻻ ﻤﺸﻮا ِ ِ ٍ ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ﷲ ِإﻻ‬
‫َّ َ َ َْ ُ ُْ َ ًَ َ‬ ‫َ َْ ُ ُ‬ ‫وﻻ َ ْ َ ُ‬ ‫ََ‬
‫ﺼﻨﺔ‪َ ،‬وﻻ‬ ‫ﻘﺬﻓﻮا‬ ‫‪ì‬ﺴﺤﺮوا‪َ ،‬وﻻ ﺗﺄ‪µ‬ﻠﻮا ا ِﺮ ﺎ‪ ،‬وﻻ ِ‬
‫َ َ َْ ُ ْ َ ً َُ َ َ ْ َ‬ ‫ْ‬ ‫ﺗﻮﻟﻮا اﻟْ َ َ َ ْ َ‬ ‫َُ‪B‬‬
‫ا‪T‬ﻬﻮد أن ﻻ‬ ‫ﺰﺣﻒ‪ ،‬وﻋﻠﻴ‪a‬ﻢ ﺧﺎﺻﺔ‬ ‫ﻔﺮار ﻳﻮم ا ِ‬ ‫ِ‬
‫ورﺟﻠﻴﻪ َ َ َ ‪ُ َ ْ َ :‬‬ ‫ْ َْ‬ ‫َ َ ََ ُ ََْ‬ ‫ﻌﺘﺪوا ‪ -‬ا ْ‬ ‫ََُْ‬
‫…ﺸﻬﺪ‬ ‫ﻳﺪﻳﻪ َ ِ ِ ‪c .‬ﻘﺎﻻ‬ ‫ﺴﺒﺖ‪ ،‬ﻗﺎل‪c :‬ﻘﺒﻠﻮا ِ‬ ‫ِ‬ ‫ِ‬
‫َ َُ‬ ‫َ ُ‬ ‫أن َ ُ‬ ‫َ َ َ ‪ْ َ ْ ُ ََُْ ََ َ َ º‬‬
‫داود‬ ‫ﺗ‪À‬ﺒﻌﻮ ِ ؟ ﻗﺎ ﻮا‪ِ :‬إن‬ ‫ِ‬ ‫‪€‬ﻧﻚ ﻧ‪ .Ù‬ﻗﺎل‪c :‬ﻤﺎ <ﻤﻨﻌ‪a‬ﻢ‬
‫َ َ َ ِ ُ َ ْ َ َ َ َ ْ ُ ّ َ َ َ َ ُ ْ َ ْ َ َ َْ‬
‫ﺗﺒﻌﻨﺎك أن‬ ‫و‪Ñ‬ﻧﺎ ‪M‬ﺎف ِإن ِ‬ ‫د‪ W‬ر ﻪ أن ﻻ ﻳﺰال ِﻣﻦ ذر ِ ِ ‪º‬‬
‫‪Y‬ﺘﻪ ِﻧ‪ِ ،Ù‬‬ ‫ِ‬
‫َََُْ َُ ُ‬
‫ا‪T‬ﻬﻮد‪.‬‬ ‫ﻘﺘﻠﻨﺎ‬
‫و‪Q‬ﻌﺐ ْ‬ ‫َْ َ َ ْ ُ ََ ََ ْ‬ ‫‪q‬ﻦ َ َ ْ‬ ‫ا´ﺎب َ ْ‬ ‫َو‪َ ¢‬‬
‫ﺑﻦ‬ ‫ِ ِ‬ ‫واﺑﻦ ‪q‬ﻤﺮ‪،‬‬ ‫ِ‬ ‫اﻷﺳﻮد‪،‬‬
‫ِ‬ ‫ﺑﻦ‬
‫ﻳﺰ‪Y‬ﺪ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫َﻣﺎ ِ ٍﻚ‪.‬‬
‫‪Hadrat Safwān ibn ‛Assāl radiyallāhu ‛anhu‬‬
‫‪narrates (in a lengthy Hadīth) that‬‬
‫‪Rasūlullāh sallallāhu ‛alayhi wa sallam‬‬
‫‪issued several injunctions. Included among‬‬
‫‪them was: Do not take an innocent person‬‬
‫‪to a ruler so that the latter may order his‬‬
‫‪killing (or commit some other transgression‬‬
‫‪.‬‬ ‫‪ .‬واﻟ‪ƒ‬ﺴﺎ ‪ :‬ج ‪ ،‬ح‬ ‫‪:‬ج ‪،‬ح‬ ‫‪ .‬واﻟﻄﻴﺎ‬ ‫‪1‬اﻟ‪Ï‬ﻣﺬي‪ :‬ج ‪ ،‬ح‬
against him) and do not practise black
magic…
Warnings of punishment have been issued with regard
to the following sins:
To laugh mockingly at a person.
To deride a person.
To address a person with bad names and titles.
To have evil thoughts about a person.
To search for the faults of a person.
To speak ill of a person.
To carry tales.
To be two-faced.
To accuse a person.
To deceive a person.
To humiliate a person.
To rejoice over a loss suffered by a person.
To be proud and haughty.
To be oppressive.
To abstain from helping a person in need despite
having the ability to help him.
To cause harm to the wealth of a person.
To taint the honour of a person.
To abstain from showing mercy to one’s juniors.
To abstain from according respect to one’s seniors.
To abstain from seeing to the needs of the hungry and
unclothed.
To sever relations for worldly reasons.
To take pictures of animate things.
To make undue claims of inheritance over a property.
For strong and capable people to go around begging.
To shave the beard or clip it less than a fist-length.
To wear clothing which is worn by unbelievers and
flagrant sinners.
For women to adopt the appearance of men, e.g.
wearing shoes like men.
There are many other sins; these have been listed to
serve as examples. We have to save ourselves from all
sins, and repent over those which we already
committed. Sins are pardoned through continuous
repentance. Observe the following Ahādīth in this
regard:
﴾1﴿
‫ﻋﻠﻴﻪ‬ ْ َ َ ‫اﷲ‬ ُ Â‫ َﺻ‬Ù>‫ا‬ّ ‫ﻋﻦ‬َ ُ ْ َ ُ َ ِ َ ‫ﺒﺪ اﷲ‬q ْ َ ‫ﻦ‬qْ َ

ِ ِِ ِ ‫ﻨﻪ‬q ‫ اﷲ‬ý‫ر‬ ِ ِ
َ َ َ َ َ َ َْ َ ْ َ َ ْ ُ %‫ ا‬:‫ﻗﺎل‬ َ َ َ ََ
،‫ ﻛﺬا ﻗﺎل‬.;ُ ‫ذﻧﺐ‬ ‫ا)ﻧﺐ ﻛﻤﻦ ﻻ‬ ِ
َ ِ ‫ﺎﺋﺐ‬
‫ﻣﻦ‬ ِ ‫وﺳﻠﻢ‬
َ ْ َ ْ َ َ ْ ْ َ ْ َ ُ َْ َ ٌ ْ َ َ ُ َ
â‫ﺑﻦ ِأ‬ ِ ‫ﺎد‬Y‫ز‬
ِ ِ ‫ﻦ‬q ‫ﻢ‬Y‫اﻟﻜﺮ‬ِ ِ ‫ﺒﺪ‬q
ِ ‫ﻦ‬q :‫وا&ﺪﻳﺚ‬ِ .‫وﻫﻮ وﻫﻢ‬
‫ﺴﻌﻮد‬U ُ ْ َ ‫ﺒﺪ اﷲ ْﺑﻦ‬q ْ َ ‫ﻦ‬q ْ َ ‫ﻣﻌﻘﻞ‬ ْ َ ْ ْ َ ‫ﻦ‬qْ َ ‫ﻢ‬Y‫ﺮ‬U
ََْ َ
ٍ ِ ِ ِ ٍ ِ ‫ﺑﻦ‬ ِ ‫اﷲ‬
ِ ‫ﺒﺪ‬q ِ
ُ ْ َ ْ َ ُ َ َُْ َ ُ َ َ ََ َ َ َُْ ُ
‫أوﺟﻪ‬ ‫وروي ِﻣﻦ‬ َ ِ َ
ٍ ِ .‫ﻨﻪ ﻛﻤﺎ ﻘﺪم واﷲ أﻋﻠﻢ‬q ‫ اﷲ‬ý‫ر‬
ٌَ َ ُ َْ َ َ َ َ ْ َ َ َ َ
.‫ﻛﻔﺎﻳﺔ‬ ِ ‫ﻴﻤﺎ ذﻛﺮﻧﺎه‬c‫و‬ ِ .‫ﻠﻔﻆ‬
ِ ‫ﺿﻌﻴﻔﺔ ِﺑﻬﺬا ا‬ ٍ ِ
‛alayhi wa sallam said: “The one who
. ‫ ح‬، ‫ ج‬:¬‫ى ﻠﺒﻴﻬ‬Ã‫ ا ﻜ‬Ì‫ا ﺴ‬1

repents from sins is like one who has
committed no sin.”
When the rights of fellow humans have been trampled,
a further prerequisite for repentance is to obtain their
pardon as well.
﴾2﴿
‫ﻣﻦ‬
َ َ
ْ َ :‫ﻗﺎل‬ َ َ َ ‫ﻋﻠﻴﻪ‬
‫وﺳﻠﻢ‬ ْ َ َ ‫اﷲ‬ ُ Â‫ َﺻ‬Ù>‫ا‬ ّ ‫ﻋﻦ‬ َ َ ْ َ ُ â‫ﻦ َأ‬q
َ ‫ﺮة‬Y‫ﻫﺮ‬ ْ َ
ِ ِِ ِ ِ
ُْ ْ ُْ َ َ ْ َ ْ ْ ٌَ ْ ُ َُْ َ ْ َ َ
‫ﻓﻠﻴﺤﻠﻠﻪ‬
ِ ‫ﻣﺎل‬
ٍ ‫أو‬ ‫ﻋﺮض‬ٍ ِ ‫ﻣﻦ‬ ِ ‫ﻤﺔ‬ ‫ﻣﻈﻠ‬
ِ ‫ﻋﻨﺪه‬ ِ ‫ﻷﺧﻴﻪ‬
ِ ِ ِ ‫ﻧﺖ‬4
ٌ َ ْ ‫دﻳﻨﺎر َوﻻ‬ َ َ
ٌ َ ‫ﻳﻮ َم ﻻ‬ ْ َ ‫ﻣﻨﻪ‬ ُ ْ ‫ﻳﺆﺧﺬ‬ َ
َ َ ُْ ْ َْ َ َ َْْ
.‫درﻫﻢ‬ ِ ِ ِ ‫ﻮم “ﺒﻞ أن‬T‫ا‬
wa sallam said: “Any person who has a due
with regard to the honour or anything else
of his fellow Muslim must obtain its pardon
today – before the arrival of the day when
neither dīnār nor dirham will avail him.
That is, before the day of Resurrection.
﴾3﴿
The remainder of the above Hadīth reads as follows:
َ ْ َ ْ َ ُْ َ ُ ٌ َ ٌ َ َ َُ َ َ ْ َ
َ َ ْ َ ‫ﺑﻘﺪر‬
‫ن ْﻢ‬Ñ‫و‬ِ ِِ ،‫ﻣﻈﻠﻤﺘﻪ‬ ِ ِ ‫أﺧﺬ ِﻣﻨﻪ‬ ِ ‫ﺻﺎﻟﺢ‬
ِ ‫ﻤﻞ‬q ; ‫ن‬4 ‫ﻓ ِﺈن‬
ْ َ َ ‫ﻓﺠﻌﻠﺖ‬
ْ َ ُ َ ‫ّ َﺌﺎﺗﻪ‬8‫ﻣﻦ َﺳ‬ َ
ْ ‫أﺧﺬ‬ ُ ٌ َ َ َُ ْ ُ َ
ٌ َ ‫ﻤﻞ‬q
.‫ﻋﻠﻴﻪ‬
ِ ِ ِِ ِ ِ ِ ‫ﺻﺎﻟﺢ‬ ِ ; ‫ﻦ‬a‫ﻳ‬

If the person has any good deeds, an
amount equal to the sin which was
committed against him will be taken from
him (and given to the rightful person). If he
has no good deeds, then the evil deeds of
the one whom he oppressed will be loaded
onto him.

Patience And Gratitude 440
PATIENCE AND GRATITUDE

The conditions and situations which man is faced with
– whether voluntary or involuntary – are of two types.
One type is the one which is in line with his
temperament. Man must consider this condition to be a
favour of Allāh ta‛ālā with all his heart, be happy over
it, believe it to be more than what he is eligible for,
praise Allāh ta‛ālā verbally for it, and abstain from
using this favour in committing sins. This is known as
shukr or gratitude.
The other is when a condition is not in line with man’s
temperament. Rather, it weighs heavily on his self and
it is displeased with it. When such a condition presents
itself, man must think to himself: “Allāh ta‛ālā must
have placed some good in it for me.” He must not
complain about it. If it is an order, he must remain firm
on it. If it is a calamity, he must bear it firmly and not
be grieved by it. This is known as sabr or patience.
Patience is more difficult than gratitude, so I will
explain it first and in more detail. I will explain its
profusion with two examples and then quote Qur’ānic
verses and Ahādīth which make reference to it.
First example
A person shuns Dīnī works and flees from them; or his
carnal self imposes on him to commit sins. He either
has no inclination towards salāh and fasting, desists
from giving up unlawful income or hesitates in fulfilling
the rights of others. In such a situation, he must take
the courage to fulfil the Dīnī task and abstain from sin
even if he experiences pain in both situations. This is
because very soon after this pain, he will experience far
more comfort and enjoyment.
Second example
A calamity afflicts a person – e.g. poverty, illness, the
death of someone, transgression on the part of his
enemy or loss in wealth. In such a situation, he must
think of the positives of a calamity. The greatest
positive is reward which is promised over a calamity.
He must not express or speak about the calamity
unnecessarily, and abstain from thinking about it all
the time. If he does this, he will experience a special
type of tranquillity. However, if certain arrangements
can be made for the alleviation of the calamity, e.g. he
is able to acquire lawful wealth [to remove poverty],
treat his illness, take the help of someone, take
recompense after obtaining the ruling for it from the
Sharī‛ah, engage in prayer and supplication – then
there is no harm in this.
Take another example: An oppressive person imposes
restrictions in carrying out Dīnī works or denigrates
Islam. In such a situation, a believer considers his life
to be cheap and is prepared to sacrifice it for Islam. At
the same time, he must not break any rational law or
law of the Sharī‛ah.
These are examples of when patience is required. A few
Qur’ānic verses and Ahādīth are now quoted.
Qur’ānic verses
﴾1﴿
ٰ ْ ُْْ َ ْ َ
‫ﺼﻠﻮة‬
ِ ‫ َوا‬Ã‫ﺼ‬
ِ ‫واﺳﺘﻌﻴﻨﻮا ِﺑﺎ‬
ِ
(When it becomes difficult for you to
embrace īmān on account of love for wealth
and authority then) seek help through
patience and salāh.1
In this context, patience takes the form of abstaining
from desires which are against the Sharī‛ah.
﴾2﴿
َْ َ ّ
َ Uْ‫اﻷ‬ ْ َ َ ْ ُْ َ ْ َْ َ ّ ْ َ ْ ُ َ ُ ْ َ َ َ
‫ﻮال‬
ِ ‫ﻦ‬ ‫ﻣ‬
ِ ‫و•ﻘﺺ‬
ٍ ِ
‫ﻮع‬°‫وا‬ ِ ‡‫·=ء ِﻣﻦ ا‬
‫ﻮف‬ ٍ ِ ‫ﻢ‬a‫و>ﺒﻠﻮﻧ‬
ََّ ‫َ َٰ ط‬
َ ْ ‫ ا ¨ﺼ‬v·‫و‬ َُْْ َ
.‫ﻦ‬YÃِِ ِ ِ ‫ت‬ِ ‫ﻤﺮ‬ ‫وا‬ ‫•ﻔﺲ‬
ِ ‫واﻷ‬
We will most certainly test you through a
little fear (which you experience by the
attack of enemies or the descent of
calamities), through hunger, loss in riches,
lives and fruits (e.g. animals dying, people
dying, people falling ill, the produce of
orchards and agricultural lands getting
destroyed). (On such occasions) give glad
tidings to those who are patient.2
﴾3﴿
َ َ َ َ ‫ْ َ َ ٌْ ج‬Bّ
ْ ُ ‫وﻫ‬ ََٰ ّ ْ ّ ْ َََّ
ُ َ َ ‫ﺘﻞ ﻻ‬
‫ﻨﻮا ِ َﻤﺂ‬ ‫ﻤﺎ‬c †‫ﻛﺜ‬ ِ ‫ِر ِﻴﻮن‬ ‫ﻣﻌﻪ‬ ‫ ﻗ‬Ù‫ﻧ‬ ٍ ِ ‫•ﻳﻦ ِﻣﻦ‬Q‫و‬ ِ
ُ َ ‫ﻧﻮا ط‬t‫اﺳﺘ‬
‫واﷲ‬ ْ ُ َ َ ْ ‫وﻣﺎ‬ ُُْ َ
َ َ ‫ﺿﻌﻔﻮا‬ ْ َ -
َ‫ﻴﻞ اﷲ َوﻣﺎ‬ž‫ﺳ‬ ْ ُ َ
ْ ِ ‫ﻬﻢ‬Œ‫أﺻﺎ‬ َ َ
ِ ِ ِ
َ ْ ‫`ﺐ ا ¨ﺼ‬
.‫ﻦ‬YÃ B ُ
ِِ ِ
There are many Prophets beside whom
many seekers of Allāh fought. They did not

lose heart upon being afflicted by any
difficulty in Allāh’s cause. Neither did they
weaken nor did they become submissive
[before the enemy]. Allāh loves such patient
people (who are firm and steadfast in
matters of religion).1
﴾4﴿
َ ُْ َ ْ َ ُْ َ َ َ ْ َ ْ ُ َ ْ َ ْ َُ َ َ ْ َ ْ َََ
.‫<ﻌﻤﻠﻮن‬ ‫ﻧﻮا‬4 ‫ﺑﺄﺣﺴﻦ ﻣﺎ‬
ِ ِ ‫أﺟﺮﻫﻢ‬ ‫وآ‬Ã‫ﺻ‬ ‫ا)<ﻦ‬ِ ‫ﻦ‬Y‫و>ﺠﺰ‬
ِ
We will certainly grant to those who are
patient (i.e. steadfast on the injunctions of
religion) their reward for the good deeds
that they used to do.2
﴾5﴿
ْ َ ً َ ْ ْ َُ ُ
ً ْ َ ‫واﺟﺮا‬ َ َ ¨ َ ْ ¨ ‫َوا‬
ِ ً
‫ﻋﻈﻴﻤﺎ‬ ‫ﻣﻐﻔﺮة‬ ِ ٰ ِ ‫ﻦ َوا‬YÃ‫ﺼ‬
ِ ‫اﻋﺪ اﷲ ﻬﻢ‬...‫ت‬Ã‫ﺼ‬ ِِ
…the patiently enduring men and the
patiently enduring women…Allāh has set
aside for them forgiveness and a great
reward.3
This includes all forms of patience – patience in
carrying out acts of obedience, patience in abstaining
from sins, and patience at the time of calamities.

Ahādīth
﴾1﴿
ُ Â‫ﻨُْﻪ َﻗَﺎل َﻗَﺎل َرُﺳْﻮُل اﷲ َﺻ‬qَ ‫اﷲ‬ُ ý َ ‫َْﺮَة‬Y‫ ُﻫَﺮ‬â َ ْ َ
ِ
َ َ ِ ‫ﻦ أ‬q
ْ ُ ‫ َﻣﺎ َ<ْﻤُﺤﻮ‬Mََ ْ ُ Bُ َ َ ََ َْ َ
‫اﷲ ِﺑِﻪ ا‡ ََﻄﺎﻳَﺎ‬ ‫ﻢ‬a‫ أﻻ أدﻟ‬:‫ﻋﻠﻴِﻪ وﺳﻠﻢ‬
ُ َ َ َْ ُ َ َ ََ ُْ َ ُ َ َ ََُْ
‫ ِإْﺳﺒَﺎغ‬:‫ ﻗﺎل‬.‫اﷲ‬ ِ ‫ ﻳﺎ رﺳﻮل‬Â‫ ﻗﺎ ﻮا ﺑ‬.‫رﺟﺎت‬Ž‫ﻊ ِﺑِﻪ ا‬c‫ﺮ‬Y‫َو‬
ْ ُ َْ ََ
ُ ‫ َواﻧ ْﺘَﻈ‬،‫ ا َْﻤَﺴﺎﺟﺪ‬Xَ‫ا‡ َُﻄﺎ إ‬ َ ْ ََ ْ
‫ﺎر‬ ِ ِ ِ ِ ‫ة‬ÖQ‫ِرِه و‬t‫ ا َﻤ‬M ‫ا ُﻮُﺿْﻮِء‬
ٰ َ ْ َ ٰ ‫ا ﺼﻠ‬
.‫ﻮة‬ِ ‫ﻌﺪ ا ﺼﻠ‬Œ ‫ﻮة‬ ِ
wa sallam said: “Should I inform of you of
something which wipes out sins and
elevates a person’s rank?” The Sahābah
radiyallāhu ‛anhum replied: “Most
certainly.” Rasūlullāh sallallāhu ‛alayhi wa
sallam said: “To perform a complete wudū’
in difficult situations (when it is difficult to
perform wudū’ but a person takes the
courage to perform it), abundant steps to
the masājid (either because of living far
away or going to the masājid regularly), and
to wait for the next salāh after having
completed the present salāh…
Performing wudū’ in such a situation is an example of
patience.
﴾2﴿
َ ْ َ َ
ْ ‫ أْوَﺻ‬:‫ﻨُْﻪ َﻗَﺎل‬qَ ‫اﷲ‬
َ ْ َ
‫أن ﻻ‬ ْ ْ‫ َﺧِﻠﻴ‬Ó‫ﺎ‬
ِ
ُ ý َ ِ ‫اء َر‬
ِ
َْ
‫د‬‫ر‬ Ž‫ا‬ â ِ ‫ﻦ‬q
‫أ‬
ِ َ
َ ْ‫ﺖ أْو ُﺣّﺮﻗ‬ ْ ُ ْ َ ًْ َ
َ ‫ﻄﻌ‬ ْ ُْ
.‫ﺖ‬ ِ ِ ‫ن ﻗ‬Ñِ‫ﺌﺎ و‬8‫ﺎﷲ ﺷ‬ِ ‫ك ِﺑ‬v ِ ì
relates: “My beloved [Rasūlullāh] sallallāhu
‛alayhi wa sallam advised me saying: ‘Do
not ascribe any partner to Allāh ta‛ālā even
if you are cut to pieces and you are burnt
(in the fire).’”
Remaining firm on īmān in such a situation is one
example of patience. If a person is compelled by a
tyrant to say or do such a thing [which entails
polytheism], it is pardoned by the Sharī‛ah and not
considered to be unbelief and polytheism because the
person’s heart is brimming with īmān.
﴾3﴿
‫اﷲ‬ُ Â‫ﻨُْﻪ أَن َرُﺳْﻮَل اﷲ َﺻ‬qَ ‫اﷲ‬ ُ ý َ ِ ‫ﺎس َر‬ َ ْ َ

ِ
ُ ْ َ ْ َْ ََ َ ْ ُ ََ َ َ َ َ َ َ َْ َ
‫ﻨََﻤﺎ ﻫْﻢ‬8َ‫ﺒ‬c ،‫ا´ﺤِﺮ‬ -ِ ‫ٍﺔ‬Y£ِ
َ M È‫ﻮ‬U ‫ﻌﺚ أﺑﺎ‬Œ ‫ﻋﻠﻴِﻪ وﺳﻠﻢ‬
َ َ ٌ َ َ ْ َ َ َ َ ّ ََُ َْ َ َ َ
‫ ِإذا ﻫِﺎﺗﻒ ﻓْﻮ“ُﻬْﻢ‬،‫ْﻠٍﺔ ُﻣﻈِﻠَﻤٍﺔ‬T -ِ ‫اع‬v ِ ‫ﻌﻮا ا‬c‫ﻛﺬ ِﻚ ﻗﺪ ر‬
ُ ‫ﺎء َﻗَﻀُﺎه‬ َ َ ُ ْ ْ ُ ُْ َْ ََْ َ ُ َْ
‫اﷲ‬ ٍ ‫_ْﻢ ِﺑﻘﻀ‬Ã ِ ‫ﺧ‬‫أ‬ ‫ا‬ ‫ﻮ‬ ‫ﻔ‬ ‫ﻗ‬
ِ ،‫ﺔ‬ِ ‫ﻨ‬ ‫ﻴ‬‫ﻔ‬ ِ ‫ﺴ‬ ‫ا‬ ‫ﻞ‬ ‫<ﻬِﺘﻒ ﻳﺎ أﻫ‬
َ َ ً ُْ َ ْ ُ ْ َْ ْ َ َْ َ ُْ َ ََ َ َْ ََ
‫ ﻗﺎل ِإن‬.‫ا‬Ã ِ ‫ﺖ‬ ‫ﻨ‬‫ﻛ‬ ‫ن‬ ‫إ‬
ِ ِ‫ﺎ‬ ‫ﻧ‬ Ã ‫ﺧ‬ ‫أ‬ : È ‫ﻮ‬ U ‫ﻮ‬ ‫ﺑ‬ ‫أ‬ ‫ﺎل‬ ‫ﻘ‬ c ، ‫ﻪ‬
ِ ‫ﺴ‬
ِ ‫ﻔ‬ •M
. :‫ة ا ﺼﺎﺑﻴﺢ‬t‫ﺸ‬U ‫ﺞ‬Y‫ ¦ﺮ‬:Ó‫ اﻷ´ﺎ‬. :‫ﻏﻴﺐ‬Ï‫ ﺻﺤﻴﺢ اﻟ‬:Ó‫اﻷ´ﺎ‬1

ُ;َ ‫َﻄَﺶ َ•ْﻔَﺴُﻪ‬qَْ‫ﻧُﻪ َﻣْﻦ أ‬€َ ‫ َ•ْﻔﺴﻪ‬Mََ َ َ َ َََ َ َ ََ َ
ó‫ ﻗ‬X‫اﷲ ﺒﺎرك و ﻌﺎ‬
ِ ِ
ْ ُ ‫ ﻳَْﻮٍم َﺻﺎﺋﻒ َﺳَﻘُﺎه‬-
.‫اﷲ ﻳَْﻮَم اﻟَﻌَﻄِﺶ‬ ٍِ ْ
ِ
wa sallam appointed Hadrat Abū Mūsā
radiyallāhu ‛anhu as a commander of an
army and despatched him on a sea journey.
They were travelling in the dark night with
the sails open. Suddenly a caller from above
called out to them saying: “O people of this
ship, stop! I am informing you of an order of
Allāh ta‛ālā which He imposed upon
Himself.” Hadrat Abū Mūsā radiyallāhu
‛anhu said: “Say whatever you have to say.”
The caller said: “Allāh ta‛ālā imposed upon
Himself that the one who fasts on a hot day
while keeping himself thirsty, Allāh ta‛ālā
will provide him with a drink on the day of
thirst (on the day of Resurrection when
people will be intensely thirsty).”
This is another example of patience.
. \ :‫ﻤﻊ ا ﺰواﺋﺪ‬Æ : ‫ﻴﺜ‬B‫ ا‬. \ :‫ﻫﻴﺐ‬Ï‫ﻏﻴﺐ واﻟ‬Ï‫اﻟ‬1

﴾4﴿
‫اﷲ‬ُ Â‫ﺖ َﻗَﺎل َرُﺳْﻮُل اﷲ َﺻ‬ ْ ‫ﻨَْﻬﺎ َﻗَﺎﻟ‬qَ ‫اﷲ‬

ُ ý َ ِ ‫ َِﺸَﺔ َر‬4Wَ ‫ْﻦ‬qَ
ِ
ْ َ َ ‫وﻫﻮ‬ ْ َُْ َََ َ ْ ُْ ُ ْ َ ْ َ َ َ َ َْ َ
َ ُ َ ‫ﻴﻪ‬c
‫ﻋﻠﻴﻪ‬
ِ ِ ِ ‫ﺘﻌﺘﻊ‬ÀY‫ا)ي <ﻘَﺮأ اﻟﻘﺮآن َو‬ ِ ‫ﻋﻠﻴِﻪ وﺳﻠﻢ و‬
َ ْ َ ;ُ َ ،‫ﺷﺎق‬
.‫أﺟﺮان‬
ٌ َ
ِ
said: “The person who reads the Qur’ān
while stuttering in its recitation and it is
difficult for him [to recite it] shall receive a
double reward.”
This is also an example of patience.
﴾5﴿
ُ Â‫رﺳﻮل اﷲ َﺻ‬ ُْ ُ َ َ َ ْ َ َ َْ َ ُ َ َ َ َ َ ْ َ
‫اﷲ‬ ِ ‫ﻨﻬﺎ ﻗﺎﻟﺖ ﻗﺎل‬q ‫ اﷲ‬ýِ ‫ﺸﺔ ر‬4W ِ ‫ﻦ‬q
َ ْ َ ََُْ َ َ َ ْ َ ْ َ
B َ ‫َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ‬
.‫ن ﻗﻞ‬Ñ‫و‬ ِ ‫ﻬﺎ‬U‫اﷲ أدو‬ ِ X‫ﻤﺎل ِإ‬q‫اﻷ‬
ِ ‫أﺣﺐ‬ ِ
said: “The most beloved action is the one
which is carried out steadfastly even if it is
little.”
The self would most certainly experience some difficulty
in carrying out an action steadfastly and continuously.
This is why it is another example of patience.
﴾6﴿
َ َ ْ ُ َْ ً ْ ُ ْ َ ‫ﻨُْﻪ‬qَ ‫اﷲ‬
ُ :W‫ﺮﻓﻮ‬U ُ ý َ َََُْ ْ َ ْ َ
َ ‫ﺮة‬Y‫ﻫﺮ‬
‫ره‬t‫ﻤ‬
ِِ ‫ﻨﺔ ِﺑﺎ‬°‫ﺣﻔﺖ ا‬
ِ ِ ‫ر‬ â‫ﻦ ِأ‬q
َ َ ‫ا>ﺎر ﺑﺎ‬
ُ ‫وﺣﻔﺖ‬ ُ
.‫ﺸﻬﻮات‬
ِ ِ ِ َ
wa sallam said: “Paradise is surrounded by
difficulties and the Hell-fire is surrounded
by (unlawful) desires.”
This includes acts of worship which are difficult on the
self and sins which are difficult to give up.
﴾7﴿
َ ‫ﻨُْﻬ َﻤﺎ‬qَ ‫اﷲ‬ ْ َ â‫وأ‬ ََ َ َْ َ ُ َ ْ َ
ّ
ِ ِ ِ ‫ﻋﻦ‬ ُ ý َ ِ ‫ﺳﻌﻴﺪ َر‬ ْ
ٍ ِ ِ ‫ﺮة‬Y‫ ﻫﺮ‬â‫أ‬ ْ ‫ﻦ‬q
ِ
ََ َ َ ْ ُ ْ ُ ‫ﻳﺼﻴﺐ ا‬ ْ َ َ
ُ ْ ُ ‫ َﻣﺎ‬:‫اﷲ َﻋﻠﻴْﻪ َوَﺳﻠَﻢ ﻗﺎل‬ َ ُ
‫ﺼﺐ وﻻ‬ٍ ‫ﻤﺴﻠﻢ ِﻣﻦ ﻧ‬ ِ ِ ِ
ََ ْ ّ َ ‫وﻻ‬ ََ ًَ ََ ْ ُ ََ ّ َ ََ
‫ﺸﻮﻛﺔ‬ ‫ﻏﻢ َﺣ× ا‬ ٍ ‫ﺣﺰن وﻻ أذى‬ ٍ ‫ﻫﻢ وﻻ‬ ٍ ‫وﺻﺐ وﻻ‬ ٍ
َ َ
ُ َ َ َ ‫ﻣﻦ‬
.‫ﺧﻄﺎﻳﺎه‬ ْ ‫ﺑﻬﺎ‬ َ ُ ‫_ﻔﺮ‬ َ َ ‫ﺸﺎﻛﻬﺎ إﻻ‬‰ َُ َُ
ِ ِ ‫اﷲ‬ ِ
and Hadrat Abū Sa‛īd radiyallāhu ‛anhu
. :‫ واﺑﻦ ﺣﺒﺎن‬. :‫ اﻟ'ار‬. :‫ﺪ‬Á‫أ‬1

narrate that Rasūlullāh sallallāhu ‛alayhi
wa sallam said: “When a Muslim is afflicted
by a calamity, illness, worry, grief,
hardship, sorrow or even a thorn-prick,
Allāh ta‛ālā most certainly pardons his sins
on account of these things.”
﴾8﴿
ُ ُْ
‫اﻟﻄﺎﻋﻮن‬ ُ َ َ ‫أﺣﺪ‬
‫<ﻘﻊ‬ َ َ ْ َ ْ َ َ ْ َ ُ َ ِ ‫ﺸﺔ َر‬4W َ َ َ ْ َ
ٍ ‫ﺲ ِﻣﻦ‬8‫ﻟ‬... ‫ﻨﻬﺎ‬q ‫ اﷲ‬ý ِ ‫ﻦ‬q
َ
ُ ُ ْ ُ ‫ﻧﻪ ﻻ‬€ َ َ
ُ ْ َ ،‫ﺴﺒﺎ‬À
ُ ‫<ﻌﻠﻢ‬ ً َ ْ ُ ‫ﺻﺎﺑﺮا‬ َ ُ ُ ََْ
‫ﻳﺼﻴﺒﻪ ِإﻻ َﻣﺎ‬ ِ ِ
ً َ ِ‫ﺑ÷ه‬
ِ ِ
َ - ْ ِ ‫ﻴﻤﻜﺚ‬c
ْ َ ْ َ ُْ َُ َ َ ُ َ ‫اﷲ‬ُ ‫ﻛﺘﺐ‬ َ ََ
.‫ﺷﻬﻴﺪ‬
ٍ ِ ‫أﺟﺮ‬ ِ ‫ﻣﺜﻞ‬ِ ; ‫ن‬4 ‫إﻻ‬ ِ ،;
sallallāhu ‛alayhi wa sallam said: “If a
person is in a place wherein a plague
occurs and he remains there patiently,
hoping for reward, and having the
knowledge that nothing except that which
is written for him will afflict him, then he
will receive the reward of a martyr.”
Even if he does not die [because of it]. And if he dies, he
will receive a very high rank of martyrdom.
Most ‛ulamā’ say that it is permissible for such a
person to move house, move from his residential area
or to leave his town and go out provided he fulfils the
rights of the sick and those who died [in the plague].
﴾9﴿
ُ ْ َ َ ْ ‫إذا‬
ْ ْ َ ‫ﺘﻠﻴﺖ‬Œ‫ا‬ َ َ َ َ ُ ْ‫ﻨ‬qَ ‫اﷲ‬
ُ ýَ ِ ‫أ…ﺲ َر‬ََ ْ َ
‫ﺒﺪي‬q
ِ ِ : ‫ﻗﺎل‬ ‫اﷲ‬ ‫إن‬
ِ ‫ﻪ‬ ٍ ‫ﻦ‬q
ْ
ُ ْ ُ .َ َ َ ُ ْ ُ ُ ْ َ َ َ َ َ ْ َ َ ْ َ
ْ َ ْ َ ‫ﺪ‬Y‫ﻳﺮ‬
.‫ﻴﻪ‬ƒ‫ﻴ‬q
ِ ِ ‫ﻨﺔ‬°‫ ﻋﻮﺿﺘﻪ ِﻣﻨﻬﻤﺎ ا‬،Ã‫ﻴﻪ ﻓﺼ‬À‫ﺒ‬8‫ﺒ‬ ِ ِ ِ
Hadrat Anas radiyallāhu ‛anhu narrates: “I heard
Rasūlullāh sallallāhu ‛alayhi wa sallam saying that
Allāh ta‛ālā says: ‘When I test My servant through his
two beloved things [by taking away his eyesight] and he
exercises patience over this loss, I will give him
Paradise in return for them [his eyes].’”
﴾10﴿
ْ َ َ َ ََ ُ ُْ َُ ُْ َ ُ َ َ َََْ ُ ْ َ ْ َ
‫ﻟﻌﺒﺪي‬
ِ ِ ‫ ﻣﺎ‬:X‫ <ﻘﻮل اﷲ ﻌﺎ‬:‫ﻨﻪ‬q ‫ اﷲ‬ýِ ‫ﺮة ر‬Y‫ ﻫﺮ‬â‫ﻦ ِأ‬q
ُ َْB َْ ْ ُ َ ُ ْ ََ َ ٌ َ َ ْ ْ ْ ُْ
‫•ﻴﺎ {ﻢ‬Ž‫أﻫﻞ ا‬
ِ ‫ﻣﻦ‬ِ ‫ﺻﻔﻴﻪ‬
ِ ‫“ﺒﻀﺖ‬ ‫إذا‬
ِ ،‫ﺟﺰاء‬ ‫ﻋﻨﺪي‬
ِ ِ ‫ﻤﺆﻣﻦ‬
ِ ِ ‫ا‬
ُ َْ َُ َ َْ
.‫ﻨﺔ‬°‫ا‬ ‫ ِإﻻ‬،‫ﺴﺒﻪ‬À‫اﺣ‬
wa sallam said: “Allāh ta‛ālā says: ‘When I
take away the life of one of the beloveds of
My servant and (he exercises patience) with
a hope for reward, then I shall most
certainly recompense him with Paradise.’”
The beloved could be one’s children, wife, husband,
relative or friend.
﴾11﴿
ُْ َُ َ َ َ َ َُْ ُ َ َ ّ َ َْْ َْ ُ ْ َ ْ َ
‫اﷲ‬
ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫اﻷﺷﻌﺮي ر‬
ِ ِ È‫ﻮ‬U â‫ﻦ ِأ‬q
َ َ َ ُ َ َ ْ َ ْ َُ َ َ َ َ َ َ َ ْ َ َ ُ
X‫اﻟﻌﺒﺪ ﻗﺎل اﷲ ﻌﺎ‬ ِ Ž‫ ِإذا ﻣﺎت و‬:‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬Â‫َﺻ‬
ُ ْ ُ َ َ ْ َ َ َ ُْ ْ ُ َ َ ْ ْ َ ََ َ ْ ُ ْ َ َ َ ََْ
‫ﻴﻘﻮل‬c .‫ﻴﻘﻮ ﻮن •ﻌﻢ‬c ،‫ﺒﺪي‬q ِ Ž‫ “ﺒﻀﺘﻢ و‬:‫ﺔ‬a‫ﻠﻤﻼﺋ‬ ِ ِ ِ
َ َ ُ
ْ ْ َ ‫ﻴﻘﻮل َﻣﺎذا َﻗﺎل‬cْ ُ َ َ .‫•ﻌﻢ‬ ُ
َ ْ ْ ََُ
ْ َ َ ‫ﻮن‬ َ ُ َ َ ْ َ ‫“ﺒﻀﺘﻢ‬
ُْ ْ ََ
.‫ﺒﺪي‬q ِ ‫ﻴﻘﻮ‬c ،‫ﻓﺆاده‬
ِ ِ ‫{ﻤﺮة‬
ً ْ َ ‫ﺒﺪي‬ ْ ْ ‫ﻟﻌ‬َ ُْْ ُ ُْ ََُ َ َ َْ ْ َ َ َ َ ُْْ ََُ
‫ﺘﺎ‬8‫ﺑ‬ ِ ِ ‫ﻨﻮا‬Œ‫ ا‬:‫ﻴﻘﻮل اﷲ‬c .‫ﺟﻊ‬Ï‫ﺪك َواﺳ‬Á ِ ‫ﻴﻘﻮ ﻮن‬c
ْ ْ َ ْ َ ُْ B َ
ِ َ ‫ﻴﺖ‬Œ ‫َوﺳﻤﻮه‬
.‫ا&ﻤﺪ‬
wa sallam said: When a person’s child
passes away, Allāh ta‛ālā says to the
angels: “Did you take away the life of My
servant’s child?” They reply: “Yes.” Allāh
ta‛ālā asks: “Did you take away the fruit of
his heart?” They reply: “Yes.” Allāh ta‛ālā
asks: “What did My servant say?” They say:
“He praised You and said: To Allāh we
belong and to Him is our return.” Allāh
ta‛ālā says: “Construct a house in Paradise
for My servant and name it Bayt al-Hamd
(the house of praise).”
.( ) ‫ﻣﺬي‬Ï‫ اﻟ‬Ì‫ﺳ‬1
﴾12﴿
َ ُ َ ْ َ
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫ َﺻ‬Ù ّ >‫ﻨُْﻪ َﻋﻦ ا‬qَ ‫اﷲ‬ ُ ý َ ِ ‫اء َر‬ َْ
‫د‬ ‫ر‬Ž‫ا‬ â
ِ َِ ِ ِ ِ ‫ﻦ أ‬q
ُ ِ ْ žَ‫ َْﺴﺘ‬‰‫ْﻬْﻢ َو‬T‫ﻚ إ‬ ُ َ ْ ََ ُ ُ ُB ُ ٌَ َ َ َ َ َ َ َ
:‫ ِﺑِﻬْﻢ‬v ِ ِ ‫ﻀﺤ‬Y‫`ﺒﻬﻢ اﷲ و‬ ِ ‫ ﺛﻼﺛﺔ‬:‫وﺳﻠﻢ ﻗﺎل‬
َ ََ َْ َ َ َ َ ََ َ ٌَ ْ َ َ َ ْ َ ْ َ
،X‫ﷲ ﻌﺎ‬ ِ ِ ‫اءﻫﺎ ِﺑﻨﻔِﺴِﻪ‬ ‫ﺸﻔﺖ ِﻓﺌﺔ ﻗﺎﺗﻞ ور‬a‫اِ)ي ِإذا اﻧ‬
ْ ُ ُ ُ َ
‫ ا•ُﻈُﺮْوا‬:‫ﻴَﻘْﻮل‬c ،‫ِﻔﻴَُﻪ‬aYَ‫اﷲ َو‬
ْ ُ ‫©ُه‬ َ ُ ْ‫ﻣﺎ أَْن َ<ﻨ‬Ñ‫ﻓَﺈﻣﺎ أَْن ُ<ْﻘﺘََﻞ َو‬
ِ ِ
َْ ْ ََ َ َْ َ َ َ ْ ْ َ َ
...‫ ِﺑﻨﻔِﺴِﻪ‬¥ِ Ã‫ﺒِﺪي ﻫﺬا ﻛﻴﻒ ﺻ‬q Xِ‫إ‬
said: “There are three people whom Allāh
ta‛ālā loves, towards whom He smiles (in a
manner suited to His status) and with
whom He is happy. (1) The person who is
prepared to give his life for Allāh ta‛ālā
(wherever the prerequisites for it are found).
Then whether he loses his life or Allāh
makes him victorious, Allāh ta‛ālā suffices
for him. Allāh ta‛ālā says: ‘Look at how this
servant of Mine restrained his life for Me.’”
*****
The above was a discussion on patience. I now explain
gratitude. Gratitude is an act of worship in itself. It also
enables another act of worship – patience – to become
easy. This is realized rationally and naturally. It is
. \ :‫ﻤﻊ ا ﺰواﺋﺪ‬Æ : ‫ﻴﺜ‬B‫ا‬1

realized rationally in the sense that when the habit of
thinking about Allāh’s favours and being happy over
them (which are essential in gratitude) becomes firm in
a person, then even at times of calamities he will think
to himself: I have been enjoying so many favours and
bounties from Allāh ta‛ālā. If He sends a calamity to me
– and that too for my own good and reward – then I
ought to bear it happily.
This is similar to how we gladly bear hardships
imposed to us by our benefactors in this world. This is
especially if we are to be given a prize after that.
The natural manner in which it is realized is that when
we think over Allāh’s favours, we develop love for Him.
When we love someone, we are not offended by his
harshness. A true lover thoroughly enjoys the
harshness of his beloved.
A few verses and Ahādīth related to gratitude are
quoted below.
﴾1﴿
ََ ْ ْ ُ ُ ْ َ ْ ُ ْ ُ َْ ْ ْ ُ ُ ْ َ
ُ ُ ْ َ ‫وﻻ‬
‫ﻔﺮون‬a‫ﺗ‬
ِ ¥ِ ‫ﻓﺎذﻛﺮو ِ اذﻛﺮ_ﻢ واﺷﻜﺮوا‬
Remember Me and I will remember you
(with mercy). Give thanks to Me and do not
be ungrateful to Me.1
﴾2﴿
ْ َ ََ
َ ْ ِ ‫وﺳﻨﺠﺰي ا‬
‫ﻦ‬Y‫ﺸﺎﻛﺮ‬
ِ ِ
1 Sūrah al-Baqarah
We will most certainly recompense those
who are grateful.1
﴾3﴿
ٌْ ََ ْ َ َ
‫ﺸﺪﻳﺪ‬ ْ َ َ É‫وﻟ‬
ْ ُ ‫_ﻔﺮ‬ ْ ُ َ ْ َ َ ‫ﺷﻜﺮ ُ ْﻢ‬
ْ َ َ ‫ﻢ‬a‫ﺪﻧ‬Y‫ﻻز‬ ْ َ
ْ َ َ É‫ﻟ‬
ِ â‫ﻋﺬا‬
ِ ‫ان‬
ِ ‫ﻢ‬ ِ ِ ِ
If you are grateful (for My favours), I will
give you more (if not in this world then
certainly in the Hereafter). If you are
ungrateful (then understand well that) My
punishment is very severe.2
﴾4﴿
ُ Â‫ َﺻ‬Ù>‫ﻨُْﻪ أَن ا‬qَ ‫اﷲ‬
‫اﷲ‬ ُ ý َ ِ ‫ﺎس َر‬ َ ْ َْ ْ َ
ِ ٍ ‫ﺒ‬q ‫اﷲ ﺑِﻦ‬ ِ ‫ﺒِﺪ‬q ‫ﻦ‬q
ْ B َْ َ َ ْ ُ ْ َ َ َُ ْ ُ ْ َ ٌ َْ َ َ َ َ َ َ َْ َ
‫•ﻴَﺎ‬Ž‫ا‬ †‫ﻘﺪ أﻋِﻄﻲ ﺧ‬c ‫ أر ﻊ ﻣﻦ أﻋِﻄﻴﻬﻦ‬:‫ﻋﻠﻴِﻪ وﺳﻠﻢ ﻗﺎل‬
ْ
َ َ ََ ً َ ََ ً َ ً َ َ ً َ ًْ َ َ ْ َ
‫ا´ﻼِء‬ M ‫ و ﺪﻧﺎ‬،‫اﻛﺮا‬ ِ ‫ و ِﺴﺎﻧﺎ ذ‬،‫ﺎﻛﺮا‬ ِ ‫ ﻗﻠﺒﺎ ﺷ‬،‫واﻵِﺧﺮِة‬
َ َ ْ َ ْ ‫ﺣﻮ ًﺎ‬ ْ ُ ‫ َوَزْوَﺟًﺔ َﻻ َ ﺒْﻐﻴْﻪ‬،‫َﺻﺎﺑًﺮا‬
ِ ِ ‫ •ﻔِﺴﻬﺎ َوﻣ‬-
.;‫ﺎ‬ ِ ِ ِ ِ
wa sallam said: “If a person has been given
four things, he has been given the best of
this world and the Hereafter. (1)a grateful
heart, (2) a tongue which is engaged in
Allāh’s remembrance, (3) a body which is

.( ) ‫ ﺷﻌﺐ اﻹﻳﻤﺎن‬- ¬‫ وا´ﻴﻬ‬.( ) ‫ ا ﻌﺠﻢ اﻷوﺳﻂ‬:Ó‫ا‬Ã‫اﻟﻄ‬3
patient in adversity, (4) a wife who is not
treacherous as regards her life and her
husband’s wealth.”
There is no time in which man is not in a certain
condition or situation. It is either according to his
temperament or against it. He has to be grateful in the
first situation and patient in the second. Thus,
patience and gratitude have to be with him all the time.
O Muslims! Do not forget this. Be mindful of it and you
will live in peace and comfort at all times.
Good Social Conduct 456
GOOD SOCIAL CONDUCT

Good social conduct refers to:
(1) To seek advice on matters which need counsel from
upright people and those who are concerned about
your wellbeing.
(2) To have mutual love, harmony and unity.
(3) To ensure that you do not cause external or internal
pain, distress or burden to anyone in your monetary
dealings with them and in your social conduct.
Each of these three are separately ordered, as will be
gauged from the forthcoming Qur’ānic verses and
Ahādīth. At the same time, the three enjoy a special
bond with each other. For example, you can only rely
on the counsel of a person when there is love and
harmony between yourself and the one whose advice
you seek. This love and harmony can only be
maintained and upheld when no loss or external or
internal pain was caused to each other.
We can look at it from another angle. You will only have
complete concern about saving yourself from causing
pain or loss to another if you have love and concern for
him. Love and harmony can progress fully when people
include each other when seeking advice.
Based on this special connection between these three,
they are treated as one and mentioned together. Each
one will now be explained in sequence.
Consultation
[In addition to the religious benefit] there is worldly
benefit in consultation and seeking advice because
there is less likelihood of making mistakes and
committing errors.
﴾1﴿
َ َُْ ُ ْ َ ْ ْ َ ْ َ
Â‫ َﺻ‬Ù>‫ا‬ِ ‫أن‬ ‫ﻨﻪ‬q ‫ اﷲ‬ý َ ِ ‫ﺴﺎﻋﺪي َر‬
ّ
ِ ِ ِ َ ‫ﺳﻌﺪ ا‬ٍ ‫ﺑﻦ‬ ِ ‫ﺳﻬﻞ‬ِ ‫ﻦ‬q
َ ْ ‫ﻣﻦ ا‬ َ ْ
ُ َ َ َ
َ ِ ‫ﻠﺔ‬ َ ِ ‫اﻷﻧﺎة‬ َ
ُ َ :‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ َﻗﺎل‬
َ َ ُ
.‫ﺸﻴﻄﺎن‬
ِ ‫اﷲ واﻟﻌﺠ‬
ِ ‫ﻣﻦ‬ ِ
Hadrat Sahl ibn Sa‛d radiyallāhu ‛anhu
wa sallam said: “Deliberation and
forethought are from Allāh ta‛ālā while
hastiness and impulsiveness are from
Shaytān.”
Consulting someone and seeking his advice obviously
puts an end to hastiness. This order applies to matters
which can be deferred. The religious benefit of this is
that the Sharī‛ah contains virtues of seeking counsel
and advice.
﴾2﴿
ََ ْ َََ َ ْ ََ َ َ َْْ
َ ‫ إن‬،‫ اﷲ‬M ْ ُْ ََ
‫اﷲ‬ ِ ِ Ø‫ﺘﻮ‬c ‫ﻓﺈذا ﻋﺰﻣﺖ‬ ِ ،‫ﺮ‬U
ِ ‫ اﻷ‬-ِ ‫وﺷﺎورﻫﻢ‬ ِ
ْ ّ ََ ُْ B ُ
َ‚(
ِ ‫`ﺐ ا ﻤﺘﻮ‬ِ
(O Messenger!) Take counsel from them
(Sahābah) in special matters. Once you
have decided over the matter (after having
consulted them and whether it is in line
.( ) Ó‫ا‬Ã‫ واﻟﻄ‬،( ) ‫ﻣﺬي‬Ï‫ اﻟ‬Ì‫ﺳ‬1

with their counsel or against it), place your
trust in Allāh (and do what you have to do).
Allāh loves those who place their trust in
Him.1
Special matters refer to those regarding which divine
revelation did not come down, and they are also
important. In other words, it does not refer to trivial
and small matters. Once revelation comes down over a
particular matter, there is no room for consultation. As
for trivial matters, there is no order for consultation in
them. For example, having two meals and so on.
﴾3﴿
ْ َ ‫ﺑﺼﺪﻗﺔ‬
ٍْ ُ ْ ‫أو َﻣ‬
‫ﻌﺮوف‬
َ َ َ َََ ْ َ ْ ُ ْٰ ْ ّ ْ َ - ْ †‫ﺧ‬ َ ْ َ ‫َﻻ‬
ٍ ِ ‫ﺮ‬U‫ﻛﺜ† ِﻣﻦ ½ﻮﻫﻢ ِإﻻ ﻣﻦ أ‬
ٍ ِ ِ
َ ْ َْ
َ ْ َ ‫إﺻﻼ ٍح‬
‫ا>ﺎس‬
ِ ‚Œ ِ ‫أو‬
There is no good (reward and blessings) in
most of the deliberations of people in
general except he who enjoins charity, good
deeds or reconciliation among the people (in
carrying out this teaching they make
arrangements and consult each other.
There is certainly reward and blessings in
their deliberations).2
We learn from this that there are times when it is more
prudent to have private and secret consultations.

﴾4﴿
ْ ُ َ ْ َ ‫ﺷﻮرى‬
‫ﻨﻬﻢ‬8‫ﺑ‬ ْ ُ ََُْ
ٰ ْ ُ ‫ﺮﻫﻢ‬U‫وا‬
They (believers) conduct all their affairs

(which are worthy of mutual consultation)
through mutual consultation.1
Praising the believers for consulting each other is a
clear proof of the virtue of mutual consultation.
﴾5﴿
َْ ُ َْ َُ َ َُْ ُ َ َ ََ ْ َ
ِ ‫ﻨﻪ أن رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫أ…ﺲ ر‬
ٍ ‫ﻦ‬q
َ َْ ُ ْ َ ُ َْ َََُ َْ َ َ َ َ ََ
.‫ﺳﻔﻴﺎن‬ â‫وﺳﻠﻢ ﺷﺎور ِﺣ‚ ﺑﻠﻐﻪ ِإ“ﺒﺎل ِأ‬
There is a lengthy Hadīth of Hadrat Anas
radiyallāhu ‛anhu in which he states that
consulted them (i.e. the Sahābah
radiyallāhu ‛anhum with regard to going out
on the occasion of the Battle of Badr).
﴾6﴿
َ ْ َ ُ َ َ ْ َ َُْ َ َ َ َ َ َ ْ ْ َ ْ ُْ َ ْ َ
‫ﻨُﻪ ِإذا‬q ‫اﷲ‬ ýِ ‫ﺮ ر‬a‫ﺑ‬
ٍ ‫ن أﺑﻮ‬4 ‫ﻬﺮان ﻗﺎل‬Uِ ‫ﺑﻦ‬
ِ ‫ﻣﻴﻤﻮن‬ ‫ﻦ‬q
َ
َ ْ َ َ َ ٌ ْ ْ َ َ ‫ورد‬
ْ ِ ْ َ ‫ﻴﻪ َﻣﺎ‬c
.‫<ﻘ‬ ْ َ َ ْ َ ،‫ﻛﺘﺎب اﷲ‬
ِ ِ ‫ﻓﺈن َوﺟﺪ‬
ََ َ
ِ ِ ِ ِ -ِ ‫ﺮ •ﻈﺮ‬U‫ﻋﻠﻴﻪ أ‬
ِ

ُ Â‫رﺳﻮل اﷲ َﺻ‬ ْ ُ َ ‫ﻣﻦ ُﺳﻨﺔ‬َ ِ ‫ﻋﻠﻤﻪ‬ ُ َ َ ْ َ ْ ََُْ َ َ
‫اﷲ‬ ِ ِ ِ ِ ‫ن‬Ñ‫و‬ ِ ،‫ﻨﻬﻢ‬8‫ ﺑ‬ó‫ﺑﻪ ﻗ‬ ِِ
ْ َ
َ ْ ْ ُ ‫ﻓﺴﺄل ا‬ َ َ َ ‫ﺧﺮج‬ َ
َ َ َ ‫<ﻌﻠﻢ‬ َ
ْ ْ ‫ن ْﻢ‬Ñ‫و‬َ ْ َ َ َ َ ْ َ َ
‚‫ﻤﺴﻠﻤ‬ِِ ِ ،‫ﺑﻪ‬ ِ ِ ó‫ﻋﻠﻴِﻪ َوﺳﻠَﻢ ﻗ‬
َ ْ ْ ُ ْ ‫رؤوس ا‬َ ْ ُ ُ W‫د‬ َ َ ،‫ﻚ‬ َ َ ُ َْ َ ْ َ B َ
‚‫ﻤﺴﻠﻤ‬ِِ ِ ‫ﻴﺎه ذ‬q‫ﻓﺈن أ‬ ِ ،‫ﺴﻨﺔ‬
ِ ‫ﻋﻦ ا‬ ِ
ْ ُ َ َََ َ
ْ ُ َ َ َ ْ َ ‫وﻋﻠﻤﺎءﻫﻢ‬
.‫ﺸﺎرﻫﻢ‬À‫واﺳ‬
Hadrat Maymūn ibn Mihrān radiyallāhu
‛anhu narrates that when any matter was
presented to Hadrat Abū Bakr radiyallāhu
‛anhu, he would look in the Qur’ān [for a
judgement]. If he found it, he would pass
judgement on the litigants]. If he knew that
it is in the Sunnah of Rasūlullāh sallallāhu
‛alayhi wa sallam, he would pass
judgement by it. If he did not find a ruling,
he would go to the Muslim public and ask
them about the Sunnah [on the matter
under review]. If he did not find it by them,
he would assemble the seniors and ‛ulamā’,
and seek their counsel.
For everyone to concur on a matter is not a prerequisite
for the course of action which is to be adopted by the
leader. This can be gauged from the practice of Hadrat
Abū Bakr radiyallāhu ‛anhu to fight those who refused
to pay zakāh even though the other senior Sahābah
radiyallāhu ‛anhum suggested to the contrary.
.‫ إﺳﻨﺎده ﺻﺤﻴﺢ‬. \ :‫ﻓﺘﺢ ا´ﺎري ﻻﺑﻦ ﺣﺠﺮ‬1

﴾7﴿
َ ‫اء َأْﺻَﺤ‬
‫ﺎب‬ ُ ‫َن اﻟُْﻘﺮ‬Çَ‫ َو‬:‫ﻨُْﻪ‬qَ ‫اﷲ‬
ُ ý َ ِ ‫ﺎس َر‬ َ ْ َ
ً ُ َ ُ َ ً ُ َ َ َ َُ ََ ُ َْ
.‫ﻧْﻮا أْو ﺷﺒﺎﻧﺎ‬4 ‫ﺸﺎورﺗﻪ ﻛُﻬْﻮﻻ‬U‫و‬
ِِ ‫ﻤﺮ‬q ‫ﻠﺲ‬Æ
ِِ
narrates that members of the consultative
assembly of Hadrat ‛Umar radiyallāhu
‛anhu used to be ‛ulamā’ irrespective of
whether they were young or old.
It is learnt from the last three Ahādīth that seeking
counsel and advice was the practice of Rasūlullāh
sallallāhu ‛alayhi wa sallam, Hadrat Abū Bakr
radiyallāhu ‛anhu and Hadrat ‛Umar radiyallāhu ‛anhu.
﴾8﴿
‫اﷲ َﻋﻠﻴِْﻪ‬ Â‫اﷲ َﺻ‬ ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﺟﺎﺑﺮ ر‬
ٍ ِ ‫ﻦ‬q
ْ َ َ v8‫ﻓﻠ‬
.‫ﻋﻠﻴﻪ‬ ُ َ َ ‫أﺣﺪ_ ْﻢ‬
ْ ُ ْ َ ‫أﺧﺎه‬ ُ ُ َ َ َ َ َ ْ َ َ ََ
‫ﺸﺎر‬À‫وﺳﻠﻢ ِإذا اﺳ‬
ِ ِ
said: “When your (Muslim) brother seeks
your advice you must advise him.”
*****
A few etiquette of consultation are now mentioned.
﴾1﴿
ُْ َُ ْ ُ َ َْ َُْ ُ َ َ ْ ْ َ ‫ ْﻦ‬qَ
ِ ‫ﻦ رﺳﻮل‬a‫ َو ﻢ ﻳ‬:‫ﻨﻪ‬q ‫ اﷲ‬ý
‫اﷲ‬ ِ ‫ﺑﻦ َﻣﺎ ِ ٍﻚ ر‬
ِ ‫ﻛﻌﺐ‬
ِ
َ َْ َ ً َ ْ َ ُْ ُ َ ََ َْ َ ُ َ
.‫ﺑﻐ†ﻫﺎ‬
ِ ِ ‫ﺪ ﻏﺰوة ِإﻻ ورى‬Y‫ﻳﺮ‬ ِ ‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬Â‫ﺻ‬
Hadrat Ka‛b ibn Mālik radiyallāhu ‛anhu
narrates that when Rasūlullāh sallallāhu
‛alayhi wa sallam decided to go out for
battle, he would allude to it (and not
mention it explicitly)…
We learn from this that if it could be harmful to expose
the matter regarding which advice is sought, then it
should not be exposed.
﴾2﴿
ٍ ِ ‫ﻦ‬q
َ ُ ْ ََ َُ ََ َ ََْ َ َْ
ٍ َ َ ‫دم‬
،‫ﺣﺮام‬ ٍ ‫ﺎ ِ َﺲ َﺳﻔﻚ‬Æ ‫َوَﺳﻠَﻢ ا َﻤﺠﺎ ِ ُﺲ ِﺑﺎﻷﻣﺎﻧ ِﺔ ِإﻻ ﺛﻼﺛﺔ‬
ُ َ ْ َ َ َ َْ َْ
ْ َ ‫اﻗﺘﻄﺎع َﻣﺎل‬
ّ َ †‫ﺑﻐ‬
.‫ﺣﻖ‬ٍ ِ ِ ٍ ِ ‫أو‬ِ ،‫ﺣﺮام‬
ٍ ‫أو ﻓﺮ ٍج‬
said: “Assemblies are bound to
trustworthiness. (In other words, when
certain matters are discussed in an
assembly [or meeting], they should not be
.( ) ‫ﺪ‬Á‫ وأ‬،( ) ‫ داؤد‬â‫ أ‬Ì‫ﺳ‬2
mentioned outside) except for three
assemblies…”
The gist of the three assemblies is that if the discussion
and consultation is with regard to causing harm to a
person’s life, wealth or honour; then it is not
permissible to conceal it. If it is a sin to disclose
something which would cause harm to a specific
person, it will be more sinful to disclose something
which would cause harm to the entire Muslim
community.
﴾3﴿
َ ‫ﺎب‬ ْ ََ ُْ َ ُ َ َ ّ َ ْ َ
َ َ‫ﺧَﺮَﺟﺘُْﻪ )َأْي ﻛﺘ‬
(‫ﺐ‬ ٍ ِ ‫ﺎﻃ‬ ‫ﺣ‬ ِ ‫ﻓﺄ‬... ‫ﻨﻪ‬q ‫ اﷲ‬ýِ ‫ﻦ ﻋ ِ ٍ ر‬q
َ َ َْ ُ ََََْ َ ‫ﻣْﻦ ﻋَﻘ‬
‫ ﻓِﺈذا‬،‫اﷲ َﻋﻠﻴِﻪ َوَﺳﻠَﻢ‬ Â‫ َﺻ‬Ùِ >‫ﻨﺎ ِﺑِﻪ ا‬8‫ ﻓﺄﺗ‬،‫ﺎﺻِﺘَﻬﺎ‬ ِ ِ
ُ
َ ْ Qvْ ‫ أﻧَﺎس ﻣَﻦ ا ُْﻤ‬Xَ‫ ﺑَﻠْﺘََﻌَﺔ إ‬â َ ْ
‚ ْ ‫ﺎﻃﺐ ﺑ ْﻦ أ‬ َ ْ
ِِ ِ ٍ ِ ِ َ ِ ِ ِ ‫ ِﻣﻦ ﺣ‬:‫ﻴِﻪ‬cِ
َ ََ َ ُ ّ >‫ﺮ ا‬Uْ‫ُﻫْﻢ ﺑﺒَْﻌِﺾ أ‬Ã ُْ َ َ
:‫ﻘﺎل‬c ‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‬ Â‫ َﺻ‬Ù ِِ ِ ِ
ُ á
ِ ‫ِﺑﻤﻜﺔ‬
‫ا)<َﻦ‬
ْ َ Bَ َ ْ ْ َ َ َْ َ ُ ‫َﻣﺎ َﻫَﺬا ﻳَﺎ َﺣ‬
ِ ‫ ﻳﺎ ا<ﻬﺎ‬:‫ﻴِﻪ‬cِ ‫ َوﻧَﺰﻟﺖ‬:;ِِ‫ ﻗﻮ‬X‫ِإ‬...‫ﺎﻃﺐ؟‬ ِ
َ َ
َ ُ ُ َ َ ْ ْ ُ ُ َ َ ْ ّ ُ َ ْ ُ َ َ َُْ
ْ
‫ِْﻬْﻢ‬T‫ﺎء ﺗﻠﻘْﻮن ِإ‬ Tِ ‫آﻣﻨﻮا ﻻ ﺘِﺨﺬوا ﻋﺪ ِوي وﻋﺪو_ﻢ أو‬
ْ
...‫ِﺑﺎ َﻤَﻮدِة‬
It was not out of evil intentions but due to
misunderstanding that Hadrat Hātib ibn
Abī Balta‛ah radiyallāhu ‛anhu conveyed to
the unbelievers of Makkah a secret of
. :‫ﻣﺬي‬Ï‫ اﻟ‬. :‫ أﺑﻮ داؤد‬. :‫ﺴﻠﻢ‬U . :‫ا´ﺨﺎري‬1

Consequently, attention was drawn to it in
the beginning verses of Sūrah al-
Mumtahinah.
In fact, any matter which concerns the Muslims in
general should not be disclosed to the public even if
exposing it does not appear to be harmful. It should
only be disclosed to those who are in control of the
matter in accordance with common sense and the
Sharī‛ah. The reason for this is that it may well be that
a person has not fathomed the harm it could cause in
the case where he was to disclose it.
Allāh ta‛ālā says in this regard:
﴾4﴿
ْ ُ َ َ ‫ا‡ﻮف‬
ُ ْ B َ ‫أذاﻋﻮا ﺑﻪ ط َو َ ْﻮ‬ َْ َ ّ ٌَْ ْ ُ َ َ َ َ
ْ َ ْ ‫اﻷ ْﻣﻦ َأو‬
‫ردوه‬ ِِ ِ ِ ِ َ ‫ﺮ ُ ِﻣﻦ‬U‫ذا ﺟﺂءﻫﻢ أ‬Ñ‫و‬ ِ
ُ َ ْ ُ ْ َ ْ َ َ ْ ُ َ َ َ ْ ُ ْ ْ ‫ُ ْ َ ٰ أو• ْاﻷ‬ َ
‫ﻨﺒﻄﻮﻧﻪ‬À‫ﺴ‬‰ِ ‫ا)<ﻦ‬ِ ‫ﻟﻌﻠﻤﻪ‬ ِ ‫ﺮ ِﻣﻨﻬﻢ‬U ِ ِ XÑ‫و‬ ِ ‫ﺮﺳﻮل‬
ِ ‫ ا‬X‫ِإ‬
ْ ُْ
.‫ﻣﻨﻬﻢ‬ ِ
When there reaches them any news of
peace or fear, they popularize it
(immediately). Had they referred it to the
Messenger and to those of authority among
them (i.e. the senior Sahābah, and not
interfered with it themselves), those from
among them who verify [the truth] would
have verified it.1
This verses demonstrates that most news is against the
limits. As for those which are within the limits, their

usefulness and benefit can be gauged from the
following Hadīth:
﴾5﴿
َ َ َُ ََْ َُ َ ْ َ ُ ََََ ََ َ ْ َ ْ ْ َ
‫ﻤﺎ‬q ‫ا>ﺎس‬ ‫ﺴﺌﻞ‬‰‫و‬ ‫ﺘﻔﻘﺪ أﺻﺤﺎﺑﻪ‬Y‫ ﻫﺎﻟﺔ و‬â‫ﺑﻦ ِأ‬ِ ‫ﻫﻨﺪ‬
ِ ِ ‫ﻋﻦ‬
ِ
.‫ا>ﺎس‬
ِ -ِ
Hadrat Ibn Abī Hālah radiyallāhu ‛anhu
used to inquire about the conditions and
situations of his Companions. He used to
ask his (special) people about events and
incidents which are taking place among the
(common) people.
Mutual love and harmony
﴾1﴿
َ ًْ َ
ْ ُ َ َ ‫وﻻ‬ َْ ُْ َْ َ
‫ﻔﺮﻗﻮا‬ ‫اﷲ ِ ﻴﻌﺎ‬
ِ ‫ﺒﻞ‬
ِ ِ ‫ﺘﺼﻤﻮا‬q‫وا‬
ِ
Hold fast to the rope of Allāh (i.e. His Dīn)
altogether and do not sow dissension.2
﴾2﴿
ُْ ُ َْ َ َ ََ
ْ ‫ﻗﻠﻮ‬
‫ﻬﻢ‬
ِ ِ ‚Œ ‫ﻟﻒ‬€‫و‬
. \ :¬‫دﻻﺋﻞ ا>ﺒﻮة ﻠﺒﻴﻬ‬1

He created unity in their (Muslims’) hearts.1
This verse makes reference to Allāh’s favours. We learn
that unity and harmony are great favours and bounties
of Allāh ta‛ālā.
﴾3﴿
ْ ُ َ ْ َ َ ‫ﻨﺎزﻋﻮا‬
َ َ ْ َ َ ‫ﺘﻔﺸﻠﻮا‬c
‫وﺗﺬﻫﺐ‬
ََ َُْ ُ َ َ َ
ْ ُ َ َ َ ‫وﻻ‬ ُْ ََ
;‫وأﻃﻴﻌﻮا اﷲ ورﺳﻮ‬ ِ
ْ ُ ُْ
‫ﻢ‬a`‫ر‬ ِ
Obey the order of Allāh and of His
Messenger (in all matters by ensuring you
do not do anything against the Sharī‛ah).
And do not dispute with each other or else
you will lose courage (on account of mutual
disharmony because your strengths and
powers will be scattered, you will not trust
each other, and what can a person do when
he is on his own?). And your strength will
depart (your awe will dissipate. This is
inevitable once others come to know of your
disunity).2
This verse highlights the harms of disunity and the
need to obey Allāh ta‛ālā and His Messenger sallallāhu
‛alayhi wa sallam.

﴾4﴿
ُ Â‫ﻨُْﻪ َﻗَﺎل َﻗَﺎل َرُﺳْﻮُل اﷲ َﺻ‬qَ ‫اﷲ‬ َ َ َ
‫اﷲ‬ ِ
ُ ý َ ِ ‫اء َر‬ ِ ‫ْرد‬Ž‫ ا‬âِ‫ْﻦ أ‬q
ّ َ َ ْ َ َ ْ َ ْ ُ ُ ْ ُ ََ َ َ َ ْ َ َ
ِ َ ِ ‫درﺟﺔ ا‬
‫ﺼﻴﺎم‬ ِ َ ‫_ﻢ ِﺑﺄﻓﻀﻞ ِﻣﻦ‬Ã‫ﺧ‬ ِ ‫ أﻻ أ‬:‫ﻋﻠﻴِﻪ وﺳﻠﻢ‬
َْ ْ َ ُ َْ َ ُ
َ ََ ْ َ َ َ َ ‫ﺼﻼة‬ َ َ
،‚´‫ا‬
ِ ‫ذات‬
ِ ‫إﺻﻼح‬ ِ : ‫ﻗﺎل‬ ،Â‫ﺑ‬ ‫ﻮا‬ ‫ﻗﺎ‬ ‫ﺼﺪﻗﺔ؟‬
ِ ‫وا‬ ِ ‫وا‬
ُ َ َْ َْ ْ َ ُ َ َ
.‫ا&ﺎﻟﻘﺔ‬
ِ ،‚´‫ا‬ ِ ‫ذات‬ ِ ‫َوﻓﺴﺎد‬
wa sallam said: “Should I inform you of a
thing which is superior (as regards some of
its effects) to fasting, charity and salāh?”
The people replied: “Certainly tell us.”
said: “It entails setting right your mutual
dealings. Mutual disharmony shaves off
Dīn.”
Purity and transparency in dealings and conduct
Those who have a little concern for Dīn show some
regard to purity in dealings and consider it to be a part
of Dīn. It is a different matter if they fall short because
of not knowing the rules and regulations in this regard.
A simple treatment for this is for them to study my
book Safā’ī Mu‛āmalāt and the fifth part of Bahishtī
Zewar. Alternatively they must consult an ‛ālim
whenever an issue of this nature presents itself.
.( ) ‫ﻣﺬي‬Ï‫ واﻟ‬،( ) ‫أﺑﻮ داؤد‬1

If a person himself does not show any regard to this,
then the other person whose right it is will demand his
right and thereby cause this person to pay heed. This is
why I did not see the need to write on this subject here.
As for the second aspect, viz. good social conduct, there
are many religious people who disregard it. In fact, they
assume that it is merely a worldly arrangement which
has nothing to do with Dīn. This is why they do not
bother about it. A few Qur’ānic verses and Ahādīth are
presented.
﴾1﴿
ْ ُ ْ ُ ُ †—
¨ َ ‫ﻢ‬a‫ﻴﻮﺗ‬Œ ًُُْ ُْ ُ َْ َ َُْٰ َ ْ
َ ْ َ ‫ﻴﻮﺗﺎ‬Œ َ Bَ
×‫ﺣ‬ ِ ‫ا)<ﻦ اﻣﻨﻮا ﻻ ﺗﺪﺧﻠﻮا‬ ِ ‫ٰﻳﺎ<ﻬﺎ‬
ُ ََ ْ ُ ٌْ َ ْ ُ ٰ ‫َ ْ َْ ُ ْ َ َ َ ُّ ْ َ ٰ َ ْ َ ط‬
ْ‫ﻢ‬a‫ﻟﻌﻠ‬ ‫ﻢ‬a‫ﻢ ﺧ† ﻟ‬a‫ذﻟ‬ ِ ‫أﻫﻠﻬﺎ‬ ِ M ‫ﺴﻠﻤﻮا‬ì‫و‬ ِ ‫ﺴﺘﺄ…ﺴﻮا‬ì
ِ
ُ َ َ
َ ْ ُ ْ َ َ ً َ َْ ْ ُ ْ ْ َ َ ْ ُ َ َ
¨ َ ‫ﺗﺪﺧﻠﻮﻫﺎ‬ َ
×‫ﺣ‬ ‫ﻴﻬﺂ أﺣﺪا ﻓﻼ‬cِ ‫¿ﺪوا‬ ِ ‫ﻓﺈن ﻟﻢ‬ ِ .‫ﺗﺬﻛﺮون‬
ٰ ْ َ َ ُ ْ ُ ْ َ ْ ُ ْ ُ ُ َ َْ ْ َ ‫َُْ َ َ ُ ْ ج‬
W‫ﻓﺎرﺟﻌﻮا ﻫﻮ أز‬ ِ ‫ارﺟﻌﻮا‬
ِ ‫ﻢ‬a‫ن ِ“ﻴﻞ ﻟ‬Ñ‫و‬ ِ ‫ﻢ‬a‫ﻳﺆذن ﻟ‬
َ ُْ َ ْ َ َ ُ َ ‫َ ُ ْط‬
ٌ ْ َ ‫ﻌﻤﻠﻮن‬
.‫ﻋﻠﻴﻢ‬ِ ‫ﻢ واﷲ ِﺑﻤﺎ‬a‫ﻟ‬
O believers! Do not enter houses other than
your own houses until you have asked
permission and wished peace to their
owners. This is better for you so that you
may bear in mind. Then if you do not find
anyone therein, do not enter them as long
as you are not given permission. If you are
told: “Turn back,” then turn back. In this
there is much purity for you. Allāh knows
whatever you do.1
The order to seek permission applies to all men and
women. There are three wisdoms behind it. (1) A
person’s eyes do not fall on the unlawful. (2) A person
does not come to know of a condition which is disliked
by the other. (3) There are times when a person does
not want to meet the other because it may be
disturbing his rest period, he may be busy in some
work, or he just does not feel like meeting anyone at
that time.
﴾2﴿
َ َ ْ ‫ ا‬- ‫ﻔﺴﺤﻮا‬ ْ ُ َ ‫“ﻴﻞ‬
ْ ُ َ َ ‫ﻢ‬a‫ﻟ‬ َْ ّ ُْ َٰ َ ْ َ Bَ
‫ﻤﺠﺎ ِ ِﺲ‬ ِ ِ ‫ا)<ﻦ اﻣﻨﻮآ ِاذا‬ ِ ‫ٰﻳﺎ ا<ﻬﺎ‬
َ َْ ْ ُ ُْ َ ْ ُ ُْ َْ َ َ ْ ُ َ ُ َ ْ َ ‫ﻓﺎﻓﺴﺤﻮا‬
ْ ُ َ ْ َ
‫ﻳﺮﻓﻊ‬
ِ ‫وا‬X…‫ﻓﺎ‬ ‫وا‬X…‫واذا ِ“ﻴﻞ ا‬ ِ ،‫ﻢ‬a‫<ﻔﺴﺢ اﷲ ﻟ‬ ِ
ُ َ .‫درﺟﺖ‬
‫واﷲ‬ َ ْ ْ ‫اوﺗﻮا‬
ٰ َ َ ‫اﻟﻌﻠﻢ‬ ُُْ َ ْ َ ْ ُ ْ َُْٰ َ ْ ُ
‫وا)<ﻦ‬
ِ ‫ﻢ‬a‫ا)<ﻦ اﻣﻨﻮا ِﻣﻨ‬ ِ ‫اﷲ‬
ٍ ِ
ٌ ْ َ ‫ﻌﻤﻠﻮن‬َ ََُْْ َ
.†‫ﺧﺒ‬ ِ ‫ِﺑﻤﺎ‬
O believers! When you are asked to make
room in the assemblies, then make room.
Allāh will give you ample room (in Paradise).
And when you are asked to get up, then get
up. Allāh will raise the ranks of those who
believe among you and those who have
been given knowledge. Allāh is aware of
whatever you do.2
1 Sūrah an-Nūr, 24: 27-28.

2 Sūrah al-Mujādalah, 58: 11.
﴾3﴿
ÙB >‫َن ا‬4َ Í‫ﻠ‬ ْ ‫ اﻟ‬Íَ‫ْﻠ‬Tَ ‫ﺖ‬ ْ َ‫ﻧ‬4َ ‫ﻨَْﻬﺎ َﻤﺎ‬qَ ‫اﷲ‬

ُ ý َ ِ ‫ َِﺸَﺔ َر‬4Wَ ‫ْﻦ‬qَ
ِ ِ ِ
ََ ْ َ َ َ ْ َ ُ
‫ ﻗْﻮ َِﻬﺎ ﻓﺎﺿَﻄَﺠَﻊ ﻓﻠْﻢ‬X‫ِإ‬...‫ﻴَْﻬﺎ ِﻋﻨِﺪْي‬cِ ‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ‬ Â‫َﺻ‬
ً َ ‫ َﻓﺄََﺧَﺬ رَد‬،‫ْﺜََﻤﺎ َﻇﻦ أَْن َﻗْﺪ َرﻗَْﺪُت‬Y‫ﺚ إﻻ َر‬
،‫ْﺪا‬Y‫اءُه ُرَو‬
ْ ََْ
‫ﻳﻠﺒ‬
ِ ِ
َ ً َُ َ ُ ْ
َ َ َ َ ََََ ًَُْ َََْ َ
Xِ‫إ‬... ،‫ْﺪا‬Y‫ {ﻢ أَﺟﺎﻓﻪ ُرَو‬،‫ﺎب ﻓﺨَﺮَج‬ ´‫ﺘﺢ ا‬c‫ و‬،‫ﺪا‬Y‫وا•ﺘﻌﻞ رو‬
ُ ْ‫ َوَﺧﺸﻴ‬،‫أن أْوﻗَﻈﻚ‬ ُ ْ ُ ْ َ ََْ َْ ْ َ ُ َْ ََ َْ
َ َ
‫ﺖ‬ ِ ِ ِ ‫ﻓﻜﺮﻫﺖ‬
ِ ‫رﻗﺪت‬ ِ ‫ وﻇﻨﻨﺖ أن ﻗﺪ‬:;‫ﻗﻮ‬ ِِ
َ َ
.=ْ ِ ‫ْﺴﺘَْﻮِﺣ‬ì ‫أْن‬

lied down on my bed when it was my turn.
He waited until he thought I had fallen
asleep. He took his sheet very silently, wore
his shoes silently, opened the door silently
(and went to Baqī‛).2 (On his return) he said:
I thought you had fallen asleep and I did
not want to wake you up. I feared that if
you woke up, you would get frightened…
It is clearly mentioned in this Hadīth that Rasūlullāh
sallallāhu ‛alayhi wa sallam did all those actions
silently so as not to disturb Hadrat ‛Ā’ishah radiyallāhu
‛anhā whether by getting her up or causing her to get
frightened.
2 The graveyard of Madīnah Munawwarah.
﴾4﴿
Â‫ َﺻ‬Ù>‫ا‬ َ ْ َ َ َ ... :‫ﻨُْﻪ‬qَ ‫اﷲ‬

‫ﻨﺎ‬8‫ﻓﺄﺗ‬ ُ ý َ ِ ‫ﻤﺮو َر‬q َ ْ ْ ‫َﻋﻦ ا‬
ْ َ ‫ﻤﻘﺪاد ْﺑﻦ‬
ِ ٍ ِ ِ ِ ِ
ُ ْ َ َ ...‫أﻫﻠﻪ‬ ْ َ َ َ َ َْ ََ َ
‫ﻣﻦ اﻟﻠﻴِْﻞ‬
َ ِ ‫ء‬ð‫ﻴ‬c
ِ
َ ْ َ ُ
ِ ِ X‫اﷲ ﻋﻠﻴِﻪ َوﺳﻠَﻢ ﻓﺎ•ﻄﻠﻖ ِﺑﻨﺎ ِإ‬
ُ َ َْْ ُ َ ْ َ َ ً َ ُ ُْ َ ًْ ْ َ ُ ّ َ َُ
.‫ﻘﻈﺎن‬T‫ا‬ ‫ﺴﻤﻊ‬‰‫ و‬،‫ﻧﺎﺋﻤﺎ‬ِ ‫ﻳﻮﻗﻆ‬ ِ ‫ﺴﻠﻴﻤﺎ ﻻ‬ì ِ ‫ﺴﻠﻢ‬8‫ﻓ‬ِ
Hadrat Miqdād radiyallāhu ‛anhu narrates
(in a lengthy Hadīth): “We (three of us) went
to Rasūlullāh sallallāhu ‛alayhi wa sallam
who then took us to his house. (We stayed
over at his place and we used to sleep away
after ‛ishā). Rasūlullāh sallallāhu ‛alayhi wa
sallam used to come in quite late. (Since
there is the possibility of the guest being
awake or asleep), he used to offer salām but
so softly that the one who was awake would
hear him while the one who was asleep
would not be disturbed.”
The Muslim Identity 472
THE MUSLIM IDENTITY

This refers to ensuring that one’s dress, appearance,
manner of speech, demeanour and ways are different
from those of people of other religions, nations and
creeds. The Sharī‛ah prohibits adopting the appearance
and ways of other nations unnecessarily. There are
certain things which, even if they are not peculiar to
other nations, will remain sins. For example, to shave
the beard or clip it more than the limit, to wear pants
or shorts above the knees. These are unlawful under all
conditions. If, in addition to committing these
prohibitions, a person scorns the Shar‛ī appearance or
speaks ill of them, then it will go beyond a sin and
amount to kufr.
There are other things which, if they are not peculiar to
other nations, will not amount to sin. The manner to
identify whether something is peculiar to a certain
nation is that when such things are seen, people in
general do not think to themselves that this
appearance is of such and such nation. For example,
wearing an angrakhā or achkan.1 However, as long as
the peculiarity with a certain people remains, it will be
prohibited.
Then you get things which are only national forms of
dress, e.g. a coat and pants, or, like a national dress, it
is their habit, e.g. sitting on a chair and table when
having meals, using forks and knives to eat. Adopting
these ways will entail a sin only, sometimes more and
sometimes less. As for the things which make up the
1 A long coat worn by men.

religious appearance of other nations, it will be kufr to
adopt them. For example, to hang a cross around the
neck.
As for the things which are neither national nor
religious symbols, but are invented by them and are of
general necessity, it is permissible to use and adopt
them. For example, a watch, lawful medication,
different modes of transportation, new inventions such
as means of communication, new types of weaponry,
new forms of physical exercise for which there is no
alternative among our people. Obviously, musical
instruments like the gramophone, harmonium, etc. are
prohibited.
In all the above, identifying the items which are
permissible should not be done by one’s own intellect.
Rather, the ‛ulamā’ should be consulted.
It is also a sin to adopt the appearance of Muslims who
are flagrant sinners and those who commit bid‛ah.
This, notwithstanding the fact that this sin is less
serious than adopting the appearance and ways of the
unbelievers.
It is a sin for a man to adopt the appearance of women
and vice versa.
From the prohibited appearances, if a person adopts
the full appearance, his sin will be more serious than
the one who adopts a partial appearance.
One must have realized from all this that this issue is a
Shar‛ī one and also a rational one. Because for a man
to adopt the appearance of a woman is rationally
disliked by everyone. Even though both are Muslims
and righteous people. Where the differentiation is
between a Muslim and a kāfir, or a righteous person
and a flagrant sinner, then no rational person will ever
permit the adoption of the appearance of a kāfir or a
flagrant sinner.
A few Qur’ānic verses and Ahādīth are now quoted.
Qur’ānic Verses
﴾1﴿
‫اﷲ‬ َ ْ َ ُ ّ َ ُ َ َ ‫ﺮ•ﻬﻢ‬U ََ
ْ ُ َ ُ ‫وﻵ‬
ِ ‫ﻓﻠﻴﻐ†ن ﺧﻠﻖ‬ِ
[Shaytān said]: I will teach them to alter the
appearance of the creations of Allāh (e.g.
shaving the beard).1
Some forms of change and alteration entail spoiling the
appearance and are harām. Examples were given
previously. Some changes entail beautifying the
appearance. These are obligatory. For example, clipping
the moustache, removing hair from the armpits and
pubic regions. Other changes are permissible, e.g. for
men to shave the hair from their heads or to clip it, to
clip the beard when it is more than one fist in length.
The decision to do these things is from the Sharī‛ah
and not on the basis of customs. This is because
customs are not on the level of the Sharī‛ah.
Furthermore, customs differ from place to place and
change from time to time.
﴾2﴿
ُ ُ
ُ ‫ﻢ‬a‫ﺘﻤﺴ‬c ْ ُ َ َ ‫ا)<ﻦ‬
َ َ َ ‫ﻇﻠﻤﻮا‬ َ َُْ َْ ََ
َ ْ ِ X‫ا‬
‫ا>ﺎر‬ ِ ‫وﻻ ﺗﺮﻛﻨﻮآ‬

Do not incline towards those who are
wrongdoers, then the fire will touch you.1
A person will discard his own appearance and happily
adopt the appearance of others only if his heart is
inclined towards them. Allāh ta‛ālā warns us of the
Hell-fire if we incline towards the disobedient ones. It is
thus clearly proven from this that it is a sin to adopt
such appearances.
Ahādīth
﴾1﴿
َ َ َْ ُ َ َ
:‫ﻨُﻪ ﻗﺎل‬q ‫اﷲ‬ ýِ ‫اﻟﻌﺎص ر‬ َ ْ ‫ﻤﺮو ْﺑﻦ‬qْ َ ‫ﺒﺪ اﷲ ْﺑﻦ‬q ْ َ ‫ﻦ‬q
ْ َ
ِ ِ ِ ِ ِ ِ
ََْْ َ َ َ ََ َْ َ ُ َ ‫رﺳﻮل اﷲ‬ ُْ َُ ََ
‚ِ ‫ﺛﻮ‬ ‫ﻋ‬ ‫ﻢ‬ ‫ﻠ‬ ‫ﺳ‬‫و‬ ‫ﻪ‬
ِ ‫ﻴ‬ ‫ﻠ‬ ‫ﻋ‬ ‫اﷲ‬ Â ‫ﺻ‬ ِ ‫رأى‬
َ ْ َ ْ َ ‫ﻓﻼ‬
.‫ﺴﻬﺎ‬ž‫ﺗﻠ‬
ََ
،‫اﻟﻜﻔﺎر‬
ُ ْ
‫{ﻴﺎب‬ َ ْ َ َ ََ ََْ ْ َ ُ
ِ ِ ‫ ِإن‬:‫ﻘﺎل‬c ،‫ﻦ‬Y‫ﻣﻌﺼﻔﺮ‬
ِ ِ ‫ﻫﺬهِ ِﻣﻦ‬ ِ
sallallāhu ‛alayhi wa sallam saw him
wearing two garments which were dyed with
safflower.3 He said: “This is from among the
clothing of the unbelievers; do not wear it.”
A garment of this colour is unlawful for men.
Rasūlullāh sallallāhu ‛alayhi wa sallam gave him
another reason for its prohibition. We learn from this
1 Sūrah Hūd, 11: 113.

.(٢٠٧٧) ‫ﺴﻠﻢ‬U ‫ﺻﺤﻴﺢ‬2
3 A deep orange dye which is extracted from the safflower
plant.
that this reason also has an effect on the ruling. Thus,
the same rule will apply wherever this reason is found.
﴾2﴿
َْ َُ ُ ْ َ َ َ َ ْ َ ْ َ ْ َ ْ ََ َ ُ ْ َ
‫اﷲ‬
ِ ‫ﺳﻤﻌﺖ رﺳﻮل‬ ِ :‫ﻫﺎﺷﻢ ﻗﺎل‬
ٍ ِ ‫ﺑﻦ‬ ِ ‫ﺪ‬Y‫ﻳﺰ‬ِ ‫ﺒﺪ‬q
ِ ‫ﺑﻦ‬ ِ ‫ﻧﺔ‬4‫ﻦ ر‬q
َ ْ Qv‫ﻤ‬ ْ
ْ ُ ََْ َََْ َ َ ْ َ َ َ َ ُ
‚ ِ ِ ‫ﻨﻨﺎ َو ‚ ا‬8‫ﻓﺮق ﻣﺎ ﺑ‬ ‫ ِإن‬:‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ ﻗﺎل‬ Â‫َﺻ‬
َ َْ ََ ُ َ َْ
.‫اﻟﻘﻼ…ﺲ‬
ِِ M ‫اﻟﻌﻤﺎﺋﻢ‬
ِ
Hadrat Rukānah radiyallāhu ‛anhu narrates
said: “Tying turbans on top of hats is a
distinguishing feature between us and the
polytheists.”
This means that we tie turbans on top of hats while the
polytheists tie a turban only.
﴾3﴿
‫اﷲ‬
ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﻤﺮ ر‬q ‫ﺑﻦ‬
ِ ‫اﷲ‬ِ ‫ﺒﺪ‬q
ِ ‫ﻦ‬q
َ ََ ْ َ َ ََ َْ َ ُ
ُ َ ْ َ ‫ﺸﺒﻪ‬ì
ْ ُ ْ ‫ﻬﻮ‬c
.‫ﻣﻨﻬﻢ‬ ِ َ ‫ﺑﻘﻮم‬
ٍ ِ ‫ ﻣﻦ‬:‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬Â‫َﺻ‬
wa sallam said: “The one who imitates a
people (in appearance, ways, mannerisms,
etc.) is counted among them.”
.( ) ‫ﻣﺬي‬Ï‫ اﻟ‬Ì‫ﺳ‬1
.( ) ‫ﺪ‬Á‫ وأ‬،( ) ‫ داؤد‬â‫ أ‬Ì‫ﺳ‬2
In other words, if he adopts the appearance of
unbelievers and flagrant sinners, he will be with them
in the sin.
﴾4﴿
َْ ُ ُْ َُ َ َ َ َ ْ َْ ْ َ
‫اﷲ َﻋﻠﻴِﻪ‬ Â‫اﷲ َﺻ‬ِ ‫ رﺳﻮل‬P• :‫ﻣﻄﺮ‬ ٍ ‫ﺑﻦ‬
ِ ‫اﷲ‬
ً ْ َ ‫{ﻴﺎﺑﻪ‬ َ َ ْ - َ ُُ َ
َََْ ْ َ ْ َ ْ َ َ ََ
‫ﺮا‬Y‫ﺣﺮ‬ ْ ِ ‫ﺮﺟﻞ‬
ِ ِ ِ َ ِ ‫أﺳﻔﻞ‬
ِ ‫ﻌﻞ ا‬³ ‫وأن‬...v‫ﻋ‬
ٍ ‫ﻦ‬q ‫وﺳﻠﻢ‬
َ ‫ﻣﺜﻞ‬
...‫ﺟﻢ‬W‫اﻷ‬
ْ َ
َْ ًْ َ َْ َ ْ َ َ َ ََْ ْ َ َ َ ْ ‫ﻣﺜﻞ‬
َْ
ِِ ِ ‫ﺮا‬Y‫ﺣﺮ‬
ِ ‫ﻣﻨﻜﺒﻴﻪ‬
ِ M ‫ﻌﻞ‬³ ‫أو‬ ‫ﺟﻢ‬W‫اﻷ‬
ِ ِ ِ
‛Abdullāh ibn Matar radiyallāhu ‛anhu
wa sallam prohibited ten things (one of
them is) when a person attaches silk as a
lining for his garments or on his shoulders
as is the practice of non-Arabs…
The same explanation given under Hadīth no. 1 applies
here.
﴾5﴿
ُْ َُ َ ََ َ َ َُْ ُ َ َ َ ْ ْ َ ‫ﻦ‬q
ْ َ
‫رﺳﻮل‬ ‫ ﻟﻌﻦ‬:‫ﻨﻪ ﻗﺎل‬q ‫ اﷲ‬ýِ ‫ﺒﺎس ر‬q ٍ ‫ﺑﻦ‬
ِ ‫اﷲ‬ِ ‫ﺒﺪ‬qِ
ّ َ ّ َ َ ْ ّ َ َ ُ ْ ‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ ا‬
ِ َ ِ ِ ‫ﺮﺟﺎل‬
،‫ﺴﺎء‬ƒ‫ﺑﺎﻟ‬ ُ Â‫اﷲ َﺻ‬
ِ ِ ‫ﺸﺒﻬ‚ ِﻣﻦ ا‬À‫ﻤ‬
ِِ ِ ِ
َ ّ ّ َ ّ َ ُ ْ ‫َوا‬
َ
.‫ﺮﺟﺎل‬ ِ َ ِ ‫ﻣﻦ‬
ِ ِ ‫ﺴﺎء ِﺑﺎ‬ƒ‫اﻟ‬
َ ِ ‫ﺸﺒﻬﺎت‬À‫ﻤ‬
ِ ِ
.( ) ‫ﺪ‬Á‫ وأ‬،( ) ‫ﺴﺎ‬ƒ‫ واﻟ‬،( ) ‫أﺑﻮ داؤد‬1

narrates: Rasūlullāh sallallāhu ‛alayhi wa
sallam cursed those men who imitate
women and those women who imitate men.
﴾6﴿
ُ Â‫رﺳﻮل اﷲ َﺻ‬ ُْ َُ َ ََ ُْ َ ُ َ َ َََْ ُ ْ َ ْ َ
‫اﷲ‬ ِ ‫ﻨﻪ ﻟﻌﻦ‬q ‫ اﷲ‬ýِ ‫ﺮة ر‬Y‫ ﻫﺮ‬â‫ﻦ ِأ‬q
َ َ ُْ ُ ََْ َ ْ َْ َ َْ َْ َ َ ُْ ُ ََْ َ ُ َ َ َ َْ َ
َ
‫ﺴﺔ‬ž‫ﻟ‬ ‫ﺲ‬ž‫ وا ﻤﺮأة ﺗﻠ‬،‫ﻤﺮأة‬
ِ ‫ﺴﺔ ا‬ž‫ﺲ ﻟ‬ž‫ﻋﻠﻴِﻪ وﺳﻠﻢ ا ﺮﺟﻞ ﻳﻠ‬
ُ
.‫ﺮﺟﻞ‬
ِ ‫ا‬
wa sallam cursed the man who wears the
clothing of women, and the woman who
wears the clothing of men.
﴾7﴿
ُْ َُ َ ََ ْ َ ََ َْ
‫رﺳﻮل‬ ‫ ﻟﻌﻦ‬:‫ﻘﺎﻟﺖ‬c ،‫ﺲ ا>ﻌﻞ‬ž‫ﺗﻠ‬ ً َ َ ْ ‫ إن‬:‫ﺸﺔ‬4‫ﻟﻌﺎ‬
ُ َ ْ َ ‫ﺮأة‬U‫ا‬ َ َ َ َْ
ِ ِ ِ ‫ِ“ﻴﻞ‬
ّ َ َ َ َ ََ ْ َ َُ َ
ِ َ ِ ‫ﻣﻦ‬
.‫ﺴﺎء‬ƒ‫اﻟ‬ ِ ‫ﺮﺟﻠﺔ‬ِ ‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ ا‬Â‫اﷲ ﺻ‬ ِ
Hadrat Ibn Abī Mulaykah radiyallāhu ‛anhu
narrates that Hadrat ‛Ā’ishah radiyallāhu
‛anhā was asked about a woman who wears
males’ shoes. She said: “Rasūlullāh
.( ) ‫ﺪ‬Á‫ وأ‬،( ) ‫ واﺑﻦ ﻣﺎﺟﻪ‬،( ) ‫ى‬Ã‫ ا ﻜ‬Ì‫ ا ﺴ‬- ‫ﺴﺎ‬ƒ‫ اﻟ‬،( ) ‫ داؤد‬â‫ أ‬Ì‫ﺳ‬1
sallallāhu ‛alayhi wa sallam cursed the
woman who adopts the dress of men.”
This practice has become quite common among
women. The sin becomes more serious when men’s
clothing is worn and it is also the dress of other nations
and cultures.
﴾8﴿
ُ Â‫ َﺻ‬Ù>‫ﻟﻌﻦ ا‬
‫اﷲ‬ َ َ َ :‫ﻨُْﻪ‬qَ ‫اﷲ‬
ُ ý َ َ ُ ‫اﷲ ْﺑﻦ‬
َ ِ ‫ﻤﺮ َر‬q َْ ْ َ
ِ ِ ِ ‫ﺒﺪ‬q
ِ ‫ﻦ‬q
َ َ ْ َ ْ ُْ َ َ َ َْ َ َ َ ْ َ ْ ُْ َ َ َ َْ َ َ َ ْ َ َ
.‫ﻤﺴﺘﻮﺷﻤﺔ‬
ِ ‫ﻮاﺷﻤﺔ وا‬
ِ ‫ وا‬،‫ﻤﺴﺘﻮﺻﻠﺔ‬
ِ ‫ﻮاﺻﻠﺔ وا‬
ِ ‫ﻋﻠﻴِﻪ وﺳﻠﻢ ا‬
wa sallam said: “Allāh’s curse on the
woman who attaches hair to the hair of
other women, and the one who gets this
done. (The purpose of this is to deceive
others into thinking that she has long hair).
[Allāh’s curse] on the woman who tattoos
others and the woman who gets herself
tattooed.”
The same applies to men who do this.
﴾9﴿
َ ََ َْ َ َ ْ
َýِ ‫ أ… ََﺲ ﺑ ْﻦ َﻣﺎ ٍِﻚ َر‬M ‫ﺎ‬ ‫ﻨ‬ ‫ﻠ‬ ‫ﺧ‬ ‫د‬ : ‫ﺎن‬ ‫ﺴ‬ َ ‫ا& َﺠﺎج ﺑ ْﻦ‬
‫ﺣ‬ ِ ‫َﻋِﻦ‬
ِ َ ٍ ِ
ٌ َ ُ ‫ﻳﻮﻣﺌﺬ‬َ ْ َ ‫وأﻧﺖ‬ َ ْ ُ ْ ‫ ا‬Í‫أﺧ‬
ْ َ َ ُ †‫ﻤﻐ‬
َ ْ َ :‫ﻗﺎﻟﺖ‬ ْ ْ ُ ْ َْ َ َ َُْ ُ
‫ﻏﻼم‬ ٍِ ‫ة‬ ِ ِ ÊÀ ِ ‫ﻨﻪ ﻓﺤﺪﺛ‬q ‫اﷲ‬
َ َ َ َ َْ َ َ ََ َ َ َْ َ َ َ َ َ ُ َْ ََْ َ ََ
:‫ وﻗﺎل‬،‫ﻤﺴﺢ رأﺳﻚ و ﺮك ﻋﻠﻴﻚ‬c ،‫ﻗﺼﺘﺎن‬ ِ ‫ﻗﺮﻧﺎن أو‬
ِ ‫وﻚ‬
ْ
ْ ُ B َ َ َ
َ َ َ ُْ B ُ ْ ْ َ ُْ ْ
ِ َ ‫ﻓﺈن ﻫﺬا ِزي‬
.‫ﻬﻮد‬T‫ا‬ ِ ،‫ﻫﺬﻳﻦ أو ﻗﺼﻮﻫﻤﺎ‬
ِ ‫اﺣﻠﻘﻮا‬
ِ ِ
Hadrat Hajjāj ibn Hassān rahimahullāh
narrates: “[I was still a child when] we went
to Hadrat Anas radiyallāhu ‛anhu. My
sister, Mughīrah, related to me saying: ‘You
were a child at the time when you had two
plaits or tassels of hair on your head.
Hadrat Anas radiyallāhu ‛anhu passed his
hand over your head and prayed for
blessings in your favour. He then said:
‘Shave this off or clip it off because this is
the practice of the Jews.’”
﴾10﴿
َ ْ َ ‫ﺳﻤﻌﺖ‬ َ َ َُْ ُ َ َ
ُ ْ َ :‫ﻗﺎل‬ َ َ ْ َْ َ ْ َ
‫ﺳﻌﻴﺪ‬ ‫ﻪ‬ ‫ﻨ‬q ‫اﷲ‬ ý ِ ‫ر‬ ‫وﻗﺎص‬ ْ
â‫أ‬
ِ ِ ٍ ِ ‫ﺑﻦ‬
ِ ‫ﻦ ﺳﻌﺪ‬q
َ
ْ ُ ْ ْ ُ َ َ َ ْ ُ َ ْ ‫ﻧﻈﻔﻮا‬ ُْ ُ َ ّ َ ُْ ْ
ْ ُ ّ َ ... ‫<ﻘﻮل‬
ِ َ ِ ‫ﺸﺒﻬﻮا‬ì ‫ﻢ َوﻻ‬a‫ ِﺘ‬8‫أﻓﻨ‬
.‫ﻬﻮد‬T‫ﺑﺎ‬ ِ ِ ‫ﻤﺴﻴﺐ‬
ِ ِ ‫ﺑﻦ ا‬ِ
Hadrat Sa‛d ibn Abī Waqqās radiyallāhu
‛anhu narrates: “I heard Sa‛īd ibn al-
Musayyib saying…: ‘Keep the areas in front
of your houses clean and do not imitate the
Jews (who used to keep their areas dirty).’”
When it is prohibited to keep the areas in front of the
house dirty because it smacks of imitation of the Jews,
.( ) ‫ داؤد‬â‫ أ‬Ì‫ﺳ‬1
.( ) ‫ﻣﺬي‬Ï‫ ﺻﺤﻴﺢ اﻟ‬Ó‫اﻷ´ﺎ‬2
how can it be permissible to wear clothing which is
similar to that of the Jews?!
﴾11﴿
ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý
‫اﷲ‬ ِ ‫ﻤﺮ ر‬q ‫ﺑﻦ‬ِ ‫اﷲ‬
‫اﺳﻢ‬ْ َ َ ُ َ ْ َ ْ ُ ُ َ ْ َ ‫ َﻻ‬:‫اﷲ َﻋﻠَﻴْﻪ َوَﺳﻠَﻢ‬ ُ Â‫َﺻ‬
ِ M ‫ﻢ اﻷﻋﺮاب‬a‫ﻐﻠﺒﻨ‬ ِ ِ
ُْ ُ َ ِ ْ ‫اﷲ‬
‫•َﻬﺎ ﻌِﺘُﻢ‬Ñِ‫ َو‬،‫اﻟﻌﺸﺎء‬ ِ ‫ﻛﺘﺎب‬
َ -
ِ ْ ‫ﻓﺈ•ﻬﺎ‬ ِ
َ ْ ُ ُ
َ َ ،‫اﻟﻌﺸﺎء‬
ِ ‫ﻢ‬a‫ﺻﻼﺗ‬ ِ
َ َ
ِ ِ ِ
ْ َ
.‫اﻹِﺑِﻞ‬
ِ ‫ِ ِ ﻼِب‬
wa sallam said: “Do not allow the (ignorant)
villagers to influence you in the naming of
the maghrib salāh.” They used to refer to it
as ‛ishā (you must not refer to it as ‛ishā,
refer to it as maghrib). He also said: “Do not
allow the (ignorant) villagers to influence
you in the naming of the ‛ishā salāh
because it is referred to as the ‛ishā salāh in
the Book of Allāh (while they used to refer
to it as ‛atamah) because the camels are
milked in the ‛atamah (in the darkness).”
We learn from this that we should abstain from
unnecessarily bearing any similarity in speech and
expressions with those who are ignorant of Dīn.
﴾12﴿
َ َ َ َ َْ ُ َ َ َ
‫ﻴَِﺪ َرُﺳْﻮِل‬Œِ ‫ن‬4 ‫ﻨُﻪ ﻗﺎل‬q ‫اﷲ‬ ýِ ‫ﺐ ر‬ ‫ﺎﻟ‬
ِ ‫ﻃ‬ ْ ‫ْﻦ َﻋ ّ ﺑ ْﻦ أ‬qَ
َ â
ٍ ِ ِ ِِ
ً ُ َ َََ ٌ َ َ ٌ َْ َ َ َ َْ َ ُ
‫ﻴِﺪِه‬Œِ ‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ ﻗﻮس ﻋﺮ ِﻴﺔ ﻓﺮأى رﺟﻼ‬Â‫اﷲ َﺻ‬
َ
ِ
َ ْ َ ْ َ َ َ ََ ٌ َ ٌَْ
‫ أﻟِﻘَﻬﺎ َوَﻋﻠﻴﻚ ِﺑَﻬِﺬِه‬،‫ﻘﺎل َﻣﺎ ﻫِﺬِه‬c ،‫ﺎرِﺳﻴﺔ‬ ِ ‫ﻗﻮس ﻓ‬
...‫ﺎﻫَﻬﺎ‬ َ َْ
ِ ‫َوأﺷﺒ‬
Rasūlullāh sallallāhu ‛alayhi wa sallam had
an Arabian bow in his hand. He saw a
person who had a Persian bow in his hand.
said to him: “What is this? Throw it away
and obtain one that is similar to this (he
pointed at the Arabian bow)…”
An Arabian alternative to the Persian bow was
available, this is why he prohibited him from using the
Persian bow. We learn from this that we must abstain
from similarity with other nations in items which we
use. For example, brass utensils are peculiar to certain
people in certain regions.
﴾13﴿
ُْ ُ َ َ َ َ َ ُْ َ ُ َ َ َ َْ ْ َ َ ْ َ ُ ْ َ
‫اﷲ‬
ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﺎن ر‬
ِ ‫ﻤ‬T‫ﻦ ﺣﺬ<ﻔﺔ ﺑِﻦ ا‬q
ْ ُ َ ُ ْ ُ ْ َ ُ
‫اﷲ َﻋﻠﻴِْﻪ َوَﺳﻠَﻢ ِاﻗَﺮؤوا اﻟﻘْﺮآن ِﺑﻠُﺤْﻮِن اﻟَﻌَﺮِب‬ Â‫َﺻ‬
.( ) ¬‫ وا´ﻴﻬ‬. ‫ ص‬، ‫ ج‬:ÓÇ‫ﻧﻴﻞ اﻷوﻃﺎر ﻠﺸﻮ‬1

ْ ََ ْ ْ َ ْ ْ ْ َ ْ ُُ َ ْ ُ َ َ َ ْ ََ
‫واﻟﻔﺴﻖ وأﻫِﻞ‬
ِ ِ ‫اﻟﻌﺸﻖ‬
ِ ِ ‫أﻫﻞ‬
ِ ‫ﻳﺎ_ﻢ و&ﻮِن‬Ñِ‫ و‬،‫وأﺻﻮِاﺗﻬﺎ‬
َْ َ ْ
...‚
ِ Œ‫ﻜﺘﺎ‬ ِ ‫اﻟ‬
wa sallam said: “Read the Qur’ān in the
style and voice of the Arabs (i.e. read it
correctly and without formalities) and
protect yourself against reading it in the
style and tune of lovers, flagrant sinners
and the people of the Book (Jews and
Christians).”
This shows that even our reading must not bear any
similarity with other nations and those who do not
adhere to the Sharī‛ah.
﴾14﴿
‫اﻟﻌﺎص‬ َ ْ ‫ﻤﺮو ْﺑﻦ‬q ْ َ ‫ﺑﻦ‬َ ‫اﷲ‬ ‫ﺒﺪ‬q ُ ْ َ َ :‫ﻫﺬﻳﻞ‬

َ ْ َ ‫رأﻳﺖ‬ َْ َ ُ ْ
‫رﺟﻞ ِﻣﻦ‬ ُ َ ‫ﻦ‬q ْ َ
ِ ِ ِ ِ ِ ٍ
َ َْ ْ َ ُ ََ ُ َ ْ ََ َ َْ َ َ ُْ َ ُ
ْ ‫ﻨﺔ‬Œ‫ا‬
â‫أ‬ َ ِ ‫َر‬
ِ ِ ‫ﺳﻌﻴﺪ‬ ٍ ِ ‫ﻨﻤﺎ أﻧﺎ ِﻋﻨﺪه رأى أم‬8‫ﺒ‬c... ‫ﻨﻪ‬q ‫ اﷲ‬ý
ُ ْ َ ‫ﻘﺎل‬c
‫ﺒﺪ‬q
َ ََ
،‫ﺮﺟﺎل‬ َ ّ َ َ ْ ْ ْ َ í‫و‬ َ ِ َ ‫ﻗﻮﺳﺎ‬ ً َ ّ َ َ ُ ‫ﺟﻬﻞ‬
ً ْ َ ‫ﻣﺘﻘ÷ة‬ َْ
ِ ِ ‫ﺸﻴﺔ ا‬Uِ =‫ﻤ‬ ِ ِ ٍ
َ ُ ْ ْ َ B ُ َ ُ ْ ُ َ َ ُْ َ َ َ ْ َ
ْ ‫ﺑﻨﺖ‬ B
â‫أ‬ ِ ِ ‫ﺳﻌﻴﺪ‬
ٍ ِ ‫ﻫﺬهِ ام‬ ِ ‫ﻘﻠﺖ‬c ¥‫ﻬﺬ‬ ِ ‫ﻫﺬه؟ ﻗﺎل ا‬ ِ ِ ‫اﷲ ﻣﻦ‬ ِ
ُْ َُ َ ََ َْ َ ُ َ ْ ُ َ ُ ْ َ ‫ﻘﺎل‬c َ ََ َْ
‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ <ﻘﻮل‬Â‫اﷲ َﺻ‬ ِ ‫ﺳﻤﻌﺖ رﺳﻮل‬ ِ ،‫ﺟﻬﻞ‬
ٍ
.( ) ‫ ا ﻌﺠﻢ اﻷوﺳﻂ‬- Ó‫ا‬Ã‫أﻟﻄ‬1

َ ََ ْ َ ََ ّ َ َ ّ َ ََ ْ َ َ َْ
‫ﺸﺒﻪ‬ì ‫ﻣﻦ‬ ِ َ ِ ‫ﻣﻦ‬
‫ وﻻ‬،‫ﺴﺎء‬ƒ‫اﻟ‬ ِ ‫ﺮﺟﺎل‬
ِ ِ ‫ﺸﺒﻪ ِﺑﺎ‬ì ‫ﺲ ِﻣﻨﺎ ﻣﻦ‬8‫ﻟ‬
َ ّ َ ِ َ ّ
.‫ﺮﺟﺎل‬
ِ ِ ‫ﺴﺎء ِﻣﻦ ا‬ƒ‫ﺑﺎﻟ‬
ِ ِ
A person relates that Hadrat ‛Abdullāh ibn
‛Amr ibn al-‛Ās radiyallāhu ‛anhu saw Umm
Sa‛īd, the daughter of Abū Jahal, with a
bow hanging from her and she was walking
like a man. Hadrat ‛Abdullāh asked: “Who
is this?” I replied: “This is Umm Sa‛īd, the
daughter of Abū Jahal.” He said: “I heard
saying: That person is not of us who, while
being a woman imitates men; or, while
being a man, imitates women.”
﴾15﴿
Â‫اﷲ َﺻ‬
‫رﺳﻮل‬ ‫ﻗﺎل‬ ‫ﻗﺎل‬ ‫ﻪ‬ ‫ﻨ‬q ‫اﷲ‬ ý ِ ‫ر‬ ‫ﻚ‬ َ ‫ﻦ َ َأ…ﺲ ْﺑﻦ‬q
‫ﻣﺎ‬ ْ َ
ِ ٍ ِ ِ ِ
ََ َ َََْ َََْ ْ َ ََ َ َ َ ْ َ َ َ َْ َ ُ
‫ﻞ‬µ‫ َوأ‬،‫ﻗﺒﻠﺘﻨﺎ‬ِ ‫ واﺳﺘﻘﺒﻞ‬،‫ ﺻﻼ ﻨﺎ‬Â‫ ﻣﻦ ﺻ‬:‫اﷲ ﻋﻠﻴِﻪ َوﺳﻠﻢ‬
ََ ْ َُ ُ َ ُ َ ْ ُ ْ ُْ‫ﻚا‬ َ َ َ ََ َ ْ َ
‫ ﻓﻼ‬،;‫رﺳﻮ‬
ِِ ‫وذﻣﺔ‬ ِ ‫ا)ي ُ; ِذﻣﺔ‬
ِ ‫اﷲ‬ ِ ‫ﻤﺴﻠﻢ‬ِ ِ ‫ﻴﺤﺘﻨﺎ ﻓﺬ‬Œ‫ذ‬ ِ
.‫ذﻣﺘﻪ‬
ِِ ِ -
َ
ْ ‫¦ﻔﺮوا اﷲ‬ ُ ُْ
ِ ِ
said: “The person who performs salāh like
we do, turns in the direction of our qiblah
(‫ﺪ ﺷﺎﻛﺮ‬Á‫ )أ‬. \ ‫ﺪ‬Á‫ﺴﻨﺪ أ‬U1

and eats what has been slaughtered by us
is a Muslim who enjoys the protection of
Allāh ta‛ālā and His Messenger (sallallāhu
‛alayhi wa sallam). So you should not cheat
in this protection of Allāh ta‛ālā.”
In other words, do not trample its Islamic rights and
responsibilities.
Eating the foods which are especially eaten by Muslims
is a sign of a person’s Islam just as performing salāh
and other devotional acts are signs of a person’s Islam.
We learn the reprehensibility of abstaining from eating
the meat of cow’s without any valid reason. The Islamic
way must be adopted in everything we do – those which
are related to Dīn and those which are worldly in
nature.
﴾16﴿
َْ ُ ْ َ ‫ﺒﺪ اﷲ ْﺑﻦ‬q ْ َ ‫ﻦ‬q ْ َ
‫ ﺣﺪﻳﺚ‬-) ‫ﻨُﻪ‬q ‫اﷲ‬ ý َ ِ ‫ﻤﺮو َر‬q
ٍ ُِ ِ ِ
ْ ُ B ُ ‫ﻠﺔ‬U
ً َ ْ ْ َ َ ‫ﺛﻼث‬ ََ ََ ْ ُ َََْ
-ِ ‫»ﻬﻢ‬ ِ ‚‫وﺳﺒﻌ‬ِ ٍ M Í‫أﻣ‬ ِ ‫ق‬Ï‫ﻔ‬ ِ ‫و‬...(‫ﻞ‬Y‫ﻃﻮ‬
ََ َ َ َ َْ َُ َ َ ْ َ َ َ ًَ َ ً
‫ ﻣﺎ أﻧﺎ‬:‫اﷲ؟ ﻗﺎل‬ِ ‫ ﻳﺎ رﺳﻮل‬íِ ‫ ﻗﺎل ﻣﻦ‬،‫واﺣﺪة‬ ِ ‫ﻠﺔ‬Uِ ‫ا>ﺎر ِإﻻ‬ ِ
َ ْ َ َ ‫ﻋﻠﻴﻪ‬
ْ.â‫وأﺻﺤﺎ‬ َْ َ
ِ ِ
said: “My ummat will be divided into 73
sects. All of them will go to Hell except for
.( ) ‫ﻣﺬي‬Ï‫ اﻟ‬Ì‫ﺳ‬1
one sect.” The people asked: “Which is that
sect (which will be saved from Hell)?”
said: “The sect which remains on my path
and the path of my Sahābah.”
The path refers to the obligatory path which if
transgressed can lead a person to the Hell-fire.
Rasūlullāh sallallāhu ‛alayhi wa sallam did not specify
anything about this path. It would therefore include
matters related to Dīn and worldly matters.
Ascertaining whether something is the way of
Rasūlullāh sallallāhu ‛alayhi wa sallam and the
Sahābah radiyallāhu ‛anhum and obligatory can be
done through their statements, actions, clear texts and
inferred through ijtihād. This can be understood by the
‛ulamā’ alone. The laity have no alternative but to
follow them. Non-‛ulamā’ cannot safeguard their Dīn
unless they follow the ‛ulamā’.
Conclusion 487
CONCLUSION
ُْ َُ َ َ َ َ ُْ َ ُ َ َ ْ َ ْ َْ ْ َ
‫اﷲ‬
ِ ‫ﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل‬q ‫ اﷲ‬ý ِ ‫ﻤﺮو ر‬q
ٍ ‫ﺑﻦ‬
ِ ‫اﷲ‬
ِ ‫ﺒﺪ‬q
ِ ‫ﻦ‬q
ًَ ََْ ّْ َ ْ َُّ َ َ َ َْ َ ُ َ
.‫آﻳﺔ‬ ‫ و ﻮ‬Ê‫ﻋ‬
ِ ‫ﺑﻠﻐﻮا‬ِ :‫ اﷲ ﻋﻠﻴِﻪ وﺳﻠﻢ‬Â‫ﺻ‬
‛alayhi wa sallam said: “Continue conveying
from me even if it is just one verse.”
ُ Â‫رﺳﻮل اﷲ َﺻ‬ ُْ َُ َ ََ ُْ َ ُ َ َ َْ َ ْ َ
‫اﷲ‬ ِ ‫ﻘﺎل‬c...‫ﻨﻪ‬q ‫ اﷲ‬ýِ ‫رداء ر‬Ž‫ا‬
ِ â‫ﻦ ِأ‬q
َْ ْ ًْ َ َْ َْ َ ْ ُ ََ َ َ ْ َ َ َ َ َْ َ
‫ﺮ‬U‫أ‬
ِ ‫ﺣﺪ<ﺜﺎ ِﻣﻦ‬ ِ ‚‫ أر ِﻌ‬Í‫أﻣ‬ ِ M ‫ﺣﻔﻆ‬ ِ ‫ ﻣﻦ‬:‫ﻋﻠﻴِﻪ وﺳﻠﻢ‬
ً َ ‫اﻟﻘﻴﺎﻣﺔ‬
َ َ ْ ََْ َ ُ ْ ُ ً ْ َ ‫اﷲ‬
ُ ‫ﻌﺜﻪ‬ُ َ َ Œَ ‫دﻳﻨﻬﺎ‬
َ ْ
‫ﺷﺎﻓﻌﺎ‬
ِ ِ ِ ‫ﻨﺖ ُ; ﻳﻮم‬Q‫ َو‬،‫ﻓﻘﻴﻬﺎ‬ ِ ِ ِ
ًْ ََ
.‫وﺷﻬﻴﺪا‬ ِ
wa sallam said: “The one who preserves 40
Ahādīth related to matters of Dīn, and
conveys them to my ummat, Allāh ta‛ālā
will raise him as a jurist, and I will
intercede on his behalf and testify in his
favour on the day of Resurrection.”
All praise is due to Allāh ta‛ālā, over 90 verses and
more than 340 Ahādīth have been conveyed in this
. ‫ ص‬، ‫ ج‬:¬‫ﺷﻌﺐ اﻹﻳﻤﺎن ﻠﺒﻴﻬ‬2
Conclusion 488
book. If anyone prints and distributes it, he too will
receive this reward.
Ashraf ‛Alī, may Allāh pardon him.
Translator’s Note 489
TRANSLATOR’S NOTE
Al-hamdulillāh, thumma al-hamdulillāh – all thanks are
due solely to Allāh ta‛ālā for having enabled me to
complete the English translation of this blessed and
inspiring book. I make an earnest du‛ā’ to Allāh ta‛ālā
to accept this translation, and to make it a means for
my salvation in this world and the Hereafter.
ُ ْ ِ ‫ﻮاب ا‬%‫ا‬
ُ َ ََْ َ ْ َُ ُْ َْ ُْ
َ ْ َ ‫اﻧﻚ‬ َ َْ َ ْ ََ َ َ
.‫ﺮﺣﻴﻢ‬ ‫اﻧﺖ‬ ِ ‫اﻟﻌﻠﻴﻢ وﺗﺐ ﻋﻠﻴﻨﺎ‬
ِ ‫ﺴﻤﻴﻊ‬ِ ‫ر ﻨﺎ ﻘﺒﻞ ِﻣﻨﺎ ِاﻧﻚ اﻧﺖ ا‬
As with all human endeavours, there are bound to be
errors, mistakes and slip-ups in the translation. I
humbly request the reader to inform me of them so
that these could be corrected in future editions.
Constructive criticism and suggestions will be highly
appreciated. I can be contacted via e-mail:
[email protected]
Was salām
Mahomed Mahomedy
25 Jumādā al-Ūlā 1439 A.H./12 February 2018
Durban, South Africa.
Glossary 490
GLOSSARY
Note: The explanations or definitions given below are
meant to merely facilitate an understanding of the
words used in the book. They are, by no means, full
definitions. Consult the ‛ulamā’ for detailed
explanations.
‛Ālim: A scholar of Islam.
Auliyā’: Friends. Refers to friends of Allāh, saintly
people.
Dhikr: Literal meaning: remembrance. Used more to

refer to the remembrance of Allāh ta‛ālā.
Du‛ā’: A supplication, invocation or prayer.
Ghusl: Literal meaning: a bath. In the Sharī‛at it refers

to purifying the body from major impurity.
Hāfiz: A person who has memorized the Qur’ān.

Harām: That which is classified unlawful and
impermissible by the Sharī‛at.
Hijāb: The act of a woman concealing herself from
strange men, or covering her body from head to toe so
that she is not recognized by strange men. Also known
as purdah.
I‛tikāf: Literal meaning: seclusion. It is Sunnah to

observe seclusion in a masjid in the last ten days of
Ramadān.
Glossary 491
Jamarāt: The three stone pillars in Minā which have to

be stoned when performing hajj.
Kalimah: Generally refers to the Islamic creed

proclaiming the oneness of Allāh ta‛ālā and the
Messengership of Muhammad sallallāhu ‛alayhi wa
sallam.
Marwah: Name of a mountain in Makkah. Walking

between Safā and Marwah is one of the rites of ‛umrah
and hajj.
Nisāb: The minimum amount of wealth which makes

zakāh obligatory.
Qurbānī: Literal meaning: a sacrifice. An animal

slaughtered during the days of qurbānī (10th, 11th and
12th of Dhū al-Hijjah) is also referred to as a qurbānī.
Safā: Name of a mountain in Makkah. Walking between

Safā and Marwah is one of the rites of ‛umrah and hajj.
Shar‛ī: Pertaining to the Sharī‛at.
Sharī‛at: The Islamic law.
Sunnat-e-mu’akkadah: An emphasised Sunnat. A
practice which Rasūlullāh sallallāhu ‛alayhi wa sallam
rarely left out.
Glossary 492
Tahajjud: Generally refers to the optional salāh which
is performed in the latter part of the night. It ends just
before pre-dawn.
Tarāwīh: Twenty rak‛ats of salāh performed in the
month of Ramadān after the ‛ishā salāh.
Tawakkul: Reliance on Allāh ta‛ālā and placing one’s
trust in Him.
Tayammum: The act of purifying one’s self with soil in
the absence of water or in the case where water may be
harmful to a person.
‛Ulamā’: Plural of ‛ālim.

Ummat: The Muslim nation.
‛Umrah: Also known as the minor hajj. A lesser
pilgrimage to Makkah performed at any time of the
year.
‛Ushrī (land): Land on which ten percent of its produce
has to be given as zakāh.
Wājib: Obligatory.
Wudū’: Ablution. Washing certain parts of the body
before salāh, Qur’ān recitation and other acts of
worship.
Ziyārat: Literal meaning: a visit. It generally refers to

visiting the grave of Rasūlullāh sallallāhu ‛alayhi wa
sallam in Madīnah Munawwarah.

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‫ﺣﻴﺎة اﻟﻤﺴﻠﻤﻴﻦ‬

Living as a True Muslim

Hakīmul Ummat Maulānā Ashraf ‘Alī Thānwī

‫ﺎس‬ ْ ِ ‫ ْٰﻨُﻪ َوَﺟَﻌﻠْﻨَﺎ َ ُ; ﻧُْﻮًرا <ْﻤ‬8َ‫ﺣﻴ‬

1 Sūrah al-An‛ām, 6: 122.

1 Sūrah al-Anfāl, 8: 24.

1 Sūrah an-Nahl, 16: 97.

1 A tree native to Asia. Known as myrobalan or cherry plum.

1 Sūrah al-Baqarah, 2: 85.

1 Sūrah al-Mu’minūn, 23: 55-56.

100 VERSES FROM THE QUR’ĀN

1 Sūrah al-Baqarah, 2: 54.

1 Sūrah al-Baqarah, 2: 61.

1 Sūrah al-Baqarah, 2: 85.

1 Sūrah al-Baqarah, 2: 201-202.

‫ﺑﺎﷲ َﻣﺎ‬ ْ ُ َ ْ َ ‫ﺑﻤﺂ‬ َ ْ B ‫_ﻔﺮوا ا‬

1 Sūrah Āl ‛Imrān, 3: 139.

1 Sūrah Āl ‛Imrān, 3: 151.

1 Sūrah an-Nisā’, 4: 100.

1 Sūrah al-Mā’idah, 5: 33.

1 Sūrah al-Mā’idah, 5: 60.

1 Sūrah al-Mā’idah, 5: 66.

1 Sūrah al-A‛rāf, 7: 64.

1 Sūrah al-A‛rāf, 7: 83-84.

‫‪1‬‬ ‫‪Sūrah al-A‛rāf, 7: 96.‬‬

1 Sūrah al-A‛rāf, 7: 133-137.

1 Sūrah al-A‛rāf, 7: 152.

1 Sūrah al-A‛rāf, 7: 165-167.

1 Sūrah al-Anfāl, 8: 12-13.

1 Sūrah al-Anfāl, 8: 34.

1 Sūrah al-Anfāl, 8: 70.

1 Sūrah Yūnus, 10: 64.

1 Sūrah Hūd, 11: 3.

1 Sūrah Hūd, 11: 116.

1 Sūrah Yūsuf, 12: 56-57.

1 Sūrah ar-Ra‛d, 13. 41.

1 Sūrah Ibrāhīm, 14: 13-14.

1 Sūrah an-Nahl, 16: 26.

1 Sūrah an-Nahl, 16: 45-47.

‫رز“ﻬﺎ‬ َ ُ ْ ‫ﻴﻬﺎ‬ َ ْ ْ‫ﺌﻨﺔ ﻳﺄ‬ ً َ ْ B ًَ ٰ ْ َ َ ًََْ ًََ ُ َ َ َ َ

1 Sūrah an-Nahl, 16: 112-118.

1 Sūrah Banī Isrā’īl, 17: 16.

1 Sūrah al-Kahf, 18: 39-44.

1 Sūrah Tā Hā, 20: 97.

1 Sūrah al-Ambiyā’, 21: 11-15.

1 Sūrah al-Hajj, 22: 45-48.

1 Sūrah al-Furqān, 24: 74.

1 Sūrah al-Qasas, 28:58-59.

1 Sūrah al-Qasas, 28: 81.

1 Sūrah ar-Rūm, 30: 41-42.

1 Sūrah al-Ahzāb 33: 60-62.

‫اﻷرض‬ ْ َ ْ - ‫اﺳﺘﻜﺒﺎرا‬ ً َ ْ ْ .‫•ﻔﻮرا‬ ً ُ ُ ‫زادﻫﻢ إﻻ‬ ْ ُ َ َ ‫ﻧﺬﻳﺮ َﻣﺎ‬ ٌ َ ‫ﺟﺎءﻫﻢ‬ ْ ُ َ َ ‫ﻓﻠﻤﺎ‬ ََ

1 Sūrah Saba’, 34: 15-17.

1 Sūrah al-Fātir, 35: 43.

1 Sūrah as-Sāffāt, 37: 143-144.

1 Sūrah Ghāfir, 40: 45.

1 Sūrah ash-Shūrā, 42: 30.

1 Sūrah Muhammad, 47: 35-38.

1 Sūrah al-Fath, 48: 18-21.