KHUTAB XI by Muhammad Amin Samad

SELECTED

KHUṬAB XI (SERMONS & WRITINGS) 23 September, 2016 – 3 March, 2017 * BY MUHAMMAD AMIN A. SAMAD

CANBERRA, MARCH, 2017 *** Edited: December, 2017

ْْ ‫رل‬ ِْْْ‫ب‬ ‫ْْم‬ ‫ّْحي‬ ّ ‫نم‬ ّ ِْ‫سِْمالّله‬ ِْ ‫رل‬ ِْ ‫ّْح‬ ّْ‫س‬ ّْْْ‫بِْهن‬ ‫ْْن‬ ‫تِْعي‬ ‫و‬ ِّْْ ‫ْْن‬ ‫ي وّْا ِدلّْي‬ ‫فِْأ ي مو‬ ّْ‫ِْْْر ّدلّْْْن‬

***

For the collection of my Islamic speeches and writings please visit: independent.academia.edu/MuhammadAminSamad http://issuu.com/muhammadaminsamad http://muhamine.blogspot.com

iii

CONTENTS Contents ……………………………………………………………………. Transliteration ……………………………………………………………. Preface ………………………………………………………………………. A. Intrroduction to the Khuṭbah ………………………………… B. Some examples of Du‘ā’ for the Second Khuṭbah ….. 1. The Rhetorical Expressions of the Qur’ān (3) …….. 2. Ghadīr (the Pond of) Khumm and Its Significance (1) 3. Ghadīr (the Pond of) Khumm and Its Significance (2) 4. Rhetorical Expressions of the Qur’ān (4) ……………. 5. Ghadīr (the Pond of) Khumm and Its Significance (3) 6. Rhetorical Expressions of the Qur’ān (5) ……………. 7. Ghadīr (the Pond of) Khumm and Its Significance (4) 8. The Position of the Ṣaḥābah (1) …………………………… 9. The Position of the Ṣaḥābah (2) …………………………… 10. The Position of the Ṣaḥābah (3) ……………………….. 11. The Position of the Ṣaḥābah (4) ……………………….. 12. The Position of the Ṣaḥābah (5) ………………………. 13. The Position of the Ṣaḥābah (6) ………………………. 14. The Position of the Ṣaḥābah (7) ………………………. 15. The Position of the Ṣaḥābah (8) ………………………. 16. The Christmas …………………………………………………. 17. Moderation …………………………………………………….. 18. The Meanings of Lahw )‫ْْو‬ ‫ّْ ه‬ )‫ل‬in the Qur’ān ……….. 19. Fadlan Gramatan (1) ……………………………………… 20. Fadlan Gramatan (2) ……………………………………… 21. Fadlan Gramatan (3) ……………………………………… 22. Commentary of Sūrat al-‘Aṣr (Q. 103) …………….. 23. Commentary of Sūrat al-Mā‘ūn (Q. 107) ………… 24. Commentary of Q. 41:30-35 (1) ……………………… 25. Commentary of Q. 41:30-35 (2) ……………………..

iii iv v vii vii 1 7 13 19 25 31 37 43 49 55 61 67 73 79 85 91 97 103 109 115 121 127 133 139 145

TRANSLITERATION SYSTEM The English transliteration for Arabic names and terms followed in this booklet is as follows: a. Consonants: ‫ = ا‬a or ’ ‫ = ب‬b ‫ = خ‬kh ‫ = د‬d ‫ = ش‬sh ‫ =ص‬ṣ ‫ = غ‬gh ‫ =ف‬f ‫ = ن‬n ‫ = ـه‬h

‫ = ت‬t ‫ = ذ‬dh ‫=ض‬ḍ ‫ = ق‬q ‫ = و‬w

‫ = ث‬th ‫ = ج‬j ‫ = ح‬ḥ ‫ = ر‬r ‫ = ز‬z ‫ =س‬s ‫= ط‬ṭ ‫= ظ‬ẓ ‘ = ‫ع‬ ‫ = ك‬k ‫ = ل‬l ‫ = م‬m ‫ = ي‬y ‫( ’ = ء‬like alif)

b. Vowels: Short: Fatḥah --ََ--- : = a Kasrah --ََ--- : = i Ḍammah --ََ--- : = u

long: ‫ = اـ‬ā ‫ = يـ‬ī ‫ = وـ‬ū

c. Tā’ marbū ṭah: ah, e.g., sūrah (‫سّْْْرة‬ ‫)و‬ Tā’ marbū ṭah in iḍāfah: at, e.g., sūrat al-Baqarah ( ‫سّْْْرة‬ ‫و‬ ّْ‫بل‬ ‫قّْرة‬ ّْ‫ْْ)ا‬ ّْ) and shūrá (‫)شْْوّْرى‬ d. Alif maqṣūrah: á, e.g., qaḍá (‫ضى‬ ّْ ‫ق‬

PREFACE This booklet is the eleventh part of my collection of speeches and writings from 23 September, 2016 – 3 March, 2017, entitled Khutab XI. They were delivered as Friday sermons at the muṣallā (place of prayer, prayer room) at the Multi-Cultural Centre, Canberra Museum and Gallery building, Civic Square, Canberra. As I am leaving for Melbourne (to attend the wedding of the son of Thamin Sannang’s family and the daughter of Juhana’s family), and to Adelaide, the sermons will be continued after my return. The abbreviations used in this booklet are: (1) s.a.w. (and ّْ‫ص‬ ْْ‫لى الّل ّْعّْل‬ ‫م‬.‫ص‬.) for ṣallállāhu ‘alayhi wa sallam (‫ّْْْم‬ ‫سل‬ ّّْ ‫يِْه ّْو‬ ّّْ and‫ ) ﷺ‬meaning “may Allah bless him and grant him salvation”, sometimes translated as “peace be upon him” an eulogy after the name of Prophet Muhammad, (2) a.s. (and ( ‫س‬.‫ع‬. for ‘alayhis salām (and ‫ّْمل‬ ْْ‫ ) ّْعّْل‬meaning ‫يِْه ّسل‬ “upon him be peace” usually used after the names of angels and prophets before Prophet Muhammad s.a.w., (3) r.a. (and ‫ع‬.‫ر‬.) for raḍiyallāhu ‘anhu (and ‫ي الّل ّْعْْن ه‬ ِْ ‫ )ّْر‬meaning ّْ‫ض‬ “may Allah be please with him” usually used after the names of the ṣaḥābah (companions of the Prophet). It has been like an accident that before leaving a certain place I left a booklet behind. The booklet Khutab I (the collection of speeches and sermons at the Canadian Islamic Centre, al-Rashid Mosque) before leaving Edmonton (Canada) for Australia; Khutab II (the collection of sermons at the Canberra Islamic Centre) at Monash, ACT, before leaving for overseas (the longest and happiest travel I have ever made); the Khutab III before leaving for Indonesia and Malaysia in September 2007, Khutab IV was the collection of my khuṭbahs at the ANUMA delivered until the first quarter of the year 2011, and published later at the end of this year after recovering from the operation of removing the aortic aneurism of my stomach on 11 June; the Khutab V is the

collection of my khuṭbahs at the prayer room at the MultiCultural Centre, Canberra Museum and Gallery building, Civic Square, Canberra, from the end of December, 2012 till the end of June, 2013 before leaving for Indonesia; the Khutab VI is the continuation of my collection of my khuṭbahs at the same location at Civic Square, Canberra, before leaving for Melbourne visiting friends. This visit was ّْ following the advice of Prophet Muhammad s.a.w. ‫با‬ ‫زْْر ِّْغه‬ ّ ّ ْْ‫تْْز د‬ ّْ“Visit at intervals, so that you will increase love;” the ‫بحّْه ا‬ Khutab VII is the continuation of the collection of my khuṭbahs at the same location at Civic Square, Canberra, before leaving for Sydney and Melbourne visiting friends; the Khutab VIII is the continuation of my collection of my khuṭbahs at the same location at Civic Square, Canberra, before leaving for Sydney. By this time I was very lucky to reach the age of 79 AH/77 CE. Praise be to Allah the Almighty Who has given me such a long life. I have confidence in Him that He would give me more extra bonus life; the Khutab IX is the continuation of my collection of my khuṭbahs at the same location at Civic Square, Canberra; this Khutab X which is in your hand is also the continuation of my collection of my khuṭbahs at the same location at Civic Square, Canberra, before leaving for Europe and Canada to visit some friends, especially in Montreal (Quebec), Ottawa (Ontario), Edmonton, and Lac la Biche (Alberta). By this time I shall be approaching the age of 80 AH/78 CE. (Praise and glory be to You, O my Sustainer!). In shā’ Allāh (God willing) I shall be back in mid-September, and continue my humble contribution to Islam and the Muslim community. This booklet, like the booklets written before, is far from perfect. May Allah accept this humble contribution to Islam, and may He forgive any mistake in this booklet. Amin! Canberra, March, 2017 M.A.S.

‫‪vii‬‬

‫‪A. INTRODUCTION FOR THE KHUṬBAH‬‬ ‫‪This is an example for the introduction to the khu ṭbah‬‬ ‫‪as follows:‬‬ ‫فسّْ‬ ‫سّْ‬ ‫سّْ‬ ‫سّْ‬ ‫ل مْْ‬ ‫ْْدْْ‬ ‫ِْر ّْوّْنْْ‬ ‫ْْن هّْوّْنْْ‬ ‫ْْدِْه ِِْلّْنْْحّْمدهّْوّْنْْ‬ ‫ِْن ا‬ ‫ّْْْن‬ ‫ِْنشورِْْْر أ‬ ‫فه‬ ‫تْْغ‬ ‫تِْعي‬ ‫ّْْْلّْح م‬ ‫أ‬ ‫ت هِْ‬ ‫ب ِِْ‬ ‫يِْهّْوّْنوعْْ ذِْ‬ ‫ّْ ْْ‬ ‫ّْْْنّْ‬ ‫ِْلّْ‬ ‫لهمّْْْ‬ ‫ْْد الّل ّْ‬ ‫ضْْلْْ‬ ‫ّْو مْْ‬ ‫ْْشّْدا ‪،‬‬ ‫ج ّدل‬ ‫فل‬ ‫تِْدّْوّْمْْني‬ ‫ف هو‬ ‫لان‬ ‫يّْ ِْتا أ‬ ‫سئ‬ ‫لّْه‬ ‫يا رم ِّْ‬ ‫ّْ هّّْوِْ‬ ‫ي هِْ‬ ‫ّْمْ‬ ‫ّْْْع ِ‬ ‫ّْ‪ّْ،‬مْْنّْ‬ ‫ِْن ّْ‬ ‫تِْ‬ ‫فْْور ْْ‬ ‫ّْْْ‬ ‫ّْ الّلّْوْْحده ّّْل ّْ‬ ‫ْْدّْو وهّْ ْْاّْ‬ ‫لّْودْْود ذو‬ ‫غل‬ ‫ّْ‪،‬هبيْْ ئدّْويعِْي‬ ‫ْْك ل‬ ‫ِّْْلّْه ّ ل‬ ‫ّْْْنّْل إ‬ ‫شّْهد أ‬ ‫ّْو أ‬ ‫شِْريّْ‬ ‫ش ْْ‬ ‫ْْحّْنا هّْوّْ‬ ‫ساهم ّْوّْع ل ّْ‬ ‫ْْد‪ّّْ ،‬عّْز ّْج هرا ّْوّْ‬ ‫ْْد‪ّّْ ،‬‬ ‫ك ْْ‬ ‫ىل‬ ‫ْْن هب‬ ‫شأ‬ ‫ِْمايرِْي‬ ‫جيِْ‬ ‫تّْع ّْ‬ ‫س ّْ‬ ‫راّْ‬ ‫بّْ‬ ‫تّْ‬ ‫فّْع للّْ‬ ‫ْْاّْ‬ ‫لّْمِْ‬ ‫علْْر ِْ‬ ‫تِْري ْْ‬ ‫ّْْْ‬ ‫يْْ‬ ‫تّْ‬ ‫ّْ‬ ‫فمّْْْ‬ ‫فّْ‬ ‫ّّْْن حم ّّْ ّمّْ‬ ‫سْْل ه‬ ‫ْْده ّْو ّْرو‬ ‫ّْدا ّْعب‬ ‫شّْهد ّأ‬ ‫ْْرشكْْوّْن ‪ّْ.‬و أ‬ ‫ل‬ ‫ّّْع م‬ ‫يّ‬ ‫تورّْْْن ّْو ّْ‬ ‫ّْا ّْ‬ ‫قّْول ل م ِْ‬ ‫سّّْْ‬ ‫يل هّْو ّْ‬ ‫كِْلْْ‬ ‫ِْْْ‬ ‫ْْسّْل ه الّل‬ ‫صّْحْْا ّلّْمّْة ‪ ،‬أ‬ ‫ّّْْدىْْال‬ ‫لّْةّْو ّ أ‬ ‫سّْل رل‬ ‫ي هّْوّْخل‬ ‫يهم ‪ّ ،‬‬ ‫فّْ‬ ‫ّْو ّ‬ ‫صِْ‬ ‫ّْرّْ‬ ‫ّّْْمّْناّْةّْوّْن ّْ‬ ‫ّْ‬ ‫ّْ‬ ‫شي ّ‬ ‫س ّْ‬ ‫قْْد ّْرّْ‬ ‫فّْ‬ ‫ْْل ه ّْ‬ ‫جاانمِْ ّيّْ‬ ‫سّْرّّْ‬ ‫ّّْْوّْنِْذّيّْ‬ ‫ش ّدّْو‬ ‫لّْو ّْرو‬ ‫ْْرا ّْمْْني‬ ‫ّْه إ‬ ‫ْ ّ ّي‬ ‫ْْراّْو د ِعاا‬ ‫ْْار‬ ‫ِْع ال ّ‬ ‫ىل ال ّ‬ ‫ِْلّْو ِْ‬ ‫بِْ‬ ‫ِْ ّْ‬ ‫ّْ‬ ‫ّْ‬ ‫ط ِْ‬ ‫يّْ‬ ‫ضّْ لهّْنْْ‬ ‫ّْل ّّْ‬ ‫ْْصِْهّْما ّّْ‬ ‫شْْ‬ ‫راْْك‬ ‫سل‬ ‫ّْلل‬ ‫ئا ‪ّ .‬أ‬ ‫ي ّر‬ ‫ي ّر‬ ‫ضّْ ال ّ‬ ‫يع ِْ‬ ‫ّْْْمّْوّْ‬ ‫ص ِّلّْو ِّْ‬ ‫ّْ ّمهّْ ّْ‬ ‫س هّْو لّْ‬ ‫فّْ‬ ‫فّْنإ ه لّْ‬ ‫ّْمْْنّْ‬ ‫بِْ‬ ‫هاّْ‬ ‫سيدّْ‬ ‫ْْن ‪ّّْْ.‬مِْن ْْ‬ ‫يِْهّْو‬ ‫بِْه أ‬ ‫ِْنا محّّْ م‬ ‫ِْكّْوّْرو‬ ‫ىل ّْعب‬ ‫ىل لِْ‬ ‫ّْْْجّْمِْعيّْ‬ ‫ِْهّْو ّْ‬ ‫ّْدّْو ّْع ّْ‬ ‫ِْك ّْ‬ ‫سْْلّْ‬ ‫ْْدّْ‬ ‫ّْع ّْ‬ ‫بّْهْْدِْ‬ ‫تدى ِّْ‬ ‫صْْحِْ‬ ‫ّْاّْ‬ ‫ّْْْمّْ‬ ‫ساّْ‬ ‫ثّيّْ‬ ‫تس ّ‬ ‫ِْْْ‬ ‫ْْ‬ ‫‪.‬‬ ‫ْْرا‬ ‫يم‬ ‫ْْل‬ ‫سل‬ ‫ب ّن‬ ‫كِْ‬ ‫سّْتِْ‬ ‫ِْهّْو ِّْ‬ ‫ْْسّْ‬ ‫ت مّْ‬ ‫كِْ‬ ‫تْْ‬ ‫زاْْا ّ‬ ‫فّْ‬ ‫قْْدّْ‬ ‫فّْ‬ ‫ِْلّْ‬ ‫بّْ‬ ‫بْْعد ‪ّْ،‬‬ ‫ّّْْل‬ ‫ملّْقْْوّْن‪.‬اق‬ ‫ت‬ ‫ِْاي‬ ‫ْْكْْمّْو ّإ‬ ‫ْْصي‬ ‫ملْْ م‬ ‫يّْهاْْا ؤ‬ ‫يا ّ أ‬ ‫ّْ م‬ ‫ّأ‬ ‫ّّْْ‬ ‫قّْوى ال ّ‬ ‫ِْنْْوّْن‪ ،‬أو ِْ‬ ‫ّّْْ‬ ‫فّْ‬ ‫ّْاّْ‬ ‫يِْ‬ ‫تّْعّْ‬ ‫ِْهّْوّْلّْ‬ ‫ّْحّْقتّْ‬ ‫ّْ‬ ‫ّْل ّ‬ ‫ِّْْل‬ ‫تو ّّْن ّ إ‬ ‫تم‬ ‫ِْني آ‬ ‫يّْه ا ّ ل‬ ‫يا ّ أ‬ ‫ّّْْ‬ ‫ّّْْمناو ّّْتاقاو ّالّْ ّ‬ ‫قتاِْ‬ ‫ّْذّْ‬ ‫لى وهو قدصأ نيلئاقل ‪ّْ”:‬‬ ‫ْْم‪.‬‬ ‫علِْظي‬ ‫سْْل‬ ‫ّْْْنتْْم م‬ ‫ّْوأ‬ ‫صدقّْ ّ الّلْْاّْ‬ ‫ِْمنوّْ “ ‪ّْ .‬‬ ‫)‪B. SOME EXAMPLES OF THE DU‘Ā’ (SUPPLICATION‬‬ ‫‪AT THE CONCLUSION OF THE‬‬ ‫‪SECOND KHUTBAH‬‬ ‫‪Some examples of du‘ā’s and their meanings in the‬‬ ‫‪second khuṭbah, are as follows:‬‬ ‫ف ْْ‬ ‫بّْناّْ‬ ‫بّْربكْْمّْ‬ ‫ِْعّْ‬ ‫فْْ‬ ‫ِْيِْلْْ ْ‬ ‫ّّْْنا‬ ‫ِْرل‬ ‫غا‬ ‫ف ّآ‬ ‫ّْ م‬ ‫ّْْْن آ‬ ‫مي ِْنا أ‬ ‫يّْ دا‬ ‫ّْان‬ ‫ْْنانمّْ ِّْداي‬ ‫سم‬ ‫بّْنا ّ إ‬ ‫ّّْْمّْنا ّّْرّْ‬ ‫ّّْرّْ‬ ‫ِْلّْ‬ ‫ِّْْنّْنا ّْ‬ ‫ِْناوِْ‬ ‫كّْ‬ ‫ت ّّْوّْ‬ ‫تّْناّْماّْوّْعْْدّْ‬ ‫ِّْْناّْوّْ‬ ‫بوّْناّْو ِّْ‬ ‫ِْك‬ ‫بّْناّْوآ‬ ‫فّْناّْمّْع ْْلا‬ ‫يّْ تا‬ ‫سئ‬ ‫را‪ّّْ .‬رّْ‬ ‫ِّْْ‬ ‫تّْنا ّْعّْلىسرل ّْ‬ ‫ّْبّْ‬ ‫فْْر ّّْعّْنا ّْ‬ ‫ذن ّْ‬ ‫ْْرِْ‬ ‫ِْف ْْ‬ ‫يْْوّْم ْْ‬ ‫عي ّدا ( ل نارمع ‪٣٩١ :‬‬ ‫كّْلتْْخل‬ ‫ماِْة ّ إ‬ ‫لِْ‬ ‫لِْمّْ‬ ‫ِّْْنّْ‬ ‫يّْ‬ ‫قّْ‬ ‫)ّْوّْلتْْخِْزّْناّْ‬ ‫‪Our Lord! We have heard someone calling to the true‬‬ ‫!‪faith saying ‘Believe in your Lord!’ So we believed. Our Lord‬‬ ‫‪Forgive us our sins, remove from us evil deeds and make us‬‬

viii

die with the righteous. Our Lord! Give us what You have promised through Your messengers and save us from the shame on the Day of Resurrection; for You never break Your promise. (Q. 3:193) ْْ ‫ْْنّْو‬ ْْ‫ِْم ِْتاّْو‬ ْْ ‫ْْنّْو‬ ْْ ّْ‫ّْ ّمه‬ ّْ‫ْْ م‬ ْْ‫ف‬ ‫ِْن ِْتا‬ ‫ل مؤ‬ ‫ِْْْل م‬ ‫ِْرل‬ ‫غا‬ ‫ّلل‬ ِْ‫لؤمْْ م‬ ِْ‫سْْل‬ ّْ‫ِْني‬ ّْ‫لسمْْل‬ ّْ‫ِْمي‬ ْْ‫ءا م‬ ّْ‫ْْع‬ ّْ ‫ياّْمْْو‬ ‫ْْب‬ ‫قِْري‬ ‫سِْمي‬ ‫ّْْْمّْو تا‬ ‫ِْن همّْْْوْْال‬ ‫ْْلا‬ ّْ ‫نلا‬ ّْ‫ك‬ ّْ‫ ّّْنإ‬،ِْ ّْ‫ّْْْح‬ ِْ‫ي‬ ْْ ‫ب‬ ْْ ‫ضاي‬ ّْ‫دلّْعّْو ِْتاّْو‬ ّّْ ‫ْْب‬ ‫ْْن‬ ‫لّْعل‬ ‫مجِْي‬ ّْ‫يا ّْ ّر‬ ِْ ‫ق‬ ّْ‫ِّْْمي‬ ّْ‫جا ِْتا‬ ّْ ‫لّْح‬ O Allah! Forgive the Muslims, males and females, the believers, males and females, the living among them as well as the dead! Verily, You are, O our Lord, the All-Hearing and Near, Who answer (our) prayers, and fulfil(our) needs, O the Lord of all creatures. ْ ‫ّْْْه‬ ْْ ّْ‫ّْ ّهم‬ ْْ‫ف‬ ‫ّْمهْْ أ مو‬ ‫يسرْْ ل‬ ‫ِْْْْل‬ ‫ِْرل‬ ‫غا‬ ‫ْلل‬ ‫ّْْْرمهْْ ّ؛ ّا‬ ‫ْْ رقبو‬ ‫ِْلْاقلبو‬ ‫ّْ ّهمّّْْنورْْ ّْعّْلى أ‬ ‫ّْلل‬ ‫ ّأ‬. ّْ‫ءاّْو‬ ّْ‫ّْْْح‬ ِْ‫ي‬ ْْ‫ّْْْرمه‬ O Allah! Lighten the graves of the dead, O Allah, forgive the living and facilitate their affairs. ْْ ‫ْْنّْو‬ ّّْ ‫لى‬ ّْ‫ب ّْع‬ ْْ ‫ْْنّْو‬ ْْ‫ف‬ ْْ‫ّْ ّهمّْت‬ ‫ْْن‬ ‫ْْضىْْامل‬ ‫بْْا ذ‬ ‫غا‬ ‫تلئا‬ ‫ّْلل‬ ‫ّأ‬ ِْ‫سْْل‬ ِْ ‫شا‬ ِْْْ‫مل‬ ّْ‫ِْمي‬ ّْ ‫فّْمر‬ ّْ‫بي‬ ّْ‫ِْر ذنْْو‬ ّْ‫بي‬ ِْ‫ن‬ ِِْْ ْْ‫ْْقّْو‬ ْْ‫صلحّّْْةّْو‬ ْْ ‫ّْو‬. ّ ‫ّّْْناّْوِْل‬ ّّْ ‫يّْةّْو‬ ّْ ّْ‫في‬ ‫ْْن‬ ‫ّْد أ‬ ‫كّْفاِْة ّ أّْمِْة محّّْ م‬ ‫لِْهدياّْ ّّْةل‬ ‫لّْعفا‬ ّ ‫ب‬ ِْ‫تلْْو‬ ِْ ‫كات‬ ّْ‫ّْْْجّْمِْعي‬ ِّْْ O Allah! Forgive the repentant, forgive the sins of the sinners, heal the sick among the Muslims, prescribe well-being, vitality, prosperity and guidance for us and for the entire community of Muhammad. ْْ ‫بّْنا‬ ّْ‫راّْحْْم همّْ ا‬ ّْ‫ِْغ‬ ّ ّْ‫يّْناا ص‬ ْْ ‫يّْناّْو‬ ْْ‫ِْد‬ ْْ‫ف‬ ‫راا‬ ‫غا‬ ّْ‫كّْما ّّْر‬ ّْ‫ّّْر‬ ِْ‫ِْول‬ ّْ‫ب‬ ّْ‫ِْرّْلّْناّْول‬ O Lord! Forgive us as well as our parents and bestow on them Your mercy as they did bring us up when we were young. ْ ‫ّْْْه‬ ْْ ّْ‫ّْ ّهم‬ ْْ‫ف‬ ‫ّْمهْْ أ مو‬ ‫يسرْْ ل‬ ‫ِْْْْل‬ ‫ِْرل‬ ‫غا‬ ‫ْلل‬ ‫ّْْْرمهْْ ّ؛ ّا‬ ‫ْْ رقبو‬ ‫ِْلْاقلبو‬ ‫ّْ ّهمّّْْنورْْ ّْعّْلى أ‬ ‫ّْلل‬ ‫ ّأ‬. ّْ‫ءاّْو‬ ّْ‫ّْْْح‬ ِْ‫ي‬ ْْ‫ّْْْرمه‬ O Allah! Lighten the graves of the dead, O Allah, forgive the living and facilitate their affairs.

ْْ ‫بّْنا‬ ّْ‫راّْحْْم همّْ ا‬ ّْ‫ِْغ‬ ّ ّْ‫يّْناا ص‬ ْْ ‫يّْناّْو‬ ْْ‫ِْد‬ ْْ‫ف‬ ‫راا‬ ‫غا‬ ّْ‫كّْما ّّْر‬ ّْ‫ّّْر‬ ِْ‫ِْول‬ ّْ‫ب‬ ّْ‫ِْرّْلّْناّْول‬ O Lord! Forgive us as well as our parents and bestow on them Your mercy as they did bring us up when we were young. ْْ‫ف‬ ْْ‫ّْت‬ ْْ‫ْْل‬ ْْ ‫ِْي وهّْ ع‬ ْْ‫ّْذ‬ ْْ‫ِْحّْلّْناِْد‬ ‫ا‬، ‫يّْهاّْمّْعشاّْن‬ ‫يّْناا ّ ل‬ ‫اّْو صا‬،‫ّْْْمِْرّْن‬ ‫ِْصّْم ة أ‬ ‫يّْنّْنا ّ ل‬ ‫ْْل‬ ‫ّْ ّهمّْْْاص‬ ‫ّْلل‬ ‫ّأ‬ ِْ‫ِْي‬ ّْ‫ِْحّْلّْنا دْْن‬ ْْ ‫ْْعِْل‬ ّْ ّّْ‫ي ّداة‬ ّْ‫ِْر‬ ْْ‫ّْف‬ ّْْْ ْْ‫ّْت‬ ْْ‫ْْل‬ ‫ْْر‬ ‫ِْي ك ِّل ّْخي‬ ‫نلا‬ ‫ِْل‬ ‫ِْي إ‬ ‫تّْنا ّ ل‬ ‫ِْحل‬ ‫ّْو صا‬ ّْ‫يّْةاِْز‬ ّْ‫لّْح‬ ّْ‫اّْو جا‬،‫يّْهاّْمّْعداّْن‬ ّْ‫ّّْْنا خآ‬ ْْ ‫ْْعِْل‬ ّْ ‫ِْن ك ِّل‬ ّْ‫لّْمْْو‬ ْْ‫ّّْْن ا م‬ ‫شر‬ ‫حاّْةل‬ ّّْ ‫ت ّْر‬ ّْ‫ّْو جا‬ O Allah, set right for me my religion which is the safeguard of my affairs, set right for me my world wherein is my living, and my Hereafter to which is my return, make the life for me (a source) of abundance for every good, and my death a source of comfort for me protecting me against every evil. ْْ ‫ِّْْرّْنا‬ ّّْْ ْْ‫راز‬ ْْ‫راز‬ ‫ّْحّْق ّّْحّْه‬ ّ‫ل‬ ْْ ‫قّْنا‬ ْْ‫ّّْْو‬ ْْ‫قاّْو‬ ‫تّْنّْبا ه‬ ‫طاّ ل‬ ‫عا هّْوأ‬ ‫لل ّمهّْ أ‬ ‫ّأ‬ ِْ‫جا‬ ِْ ‫ب‬ ِْ ‫بل‬ ّْ‫طاّْل‬ ّْ‫ِّْْرّْن ْاْا‬ ّْ ‫ب‬ ّْ‫قّْنا ِّْتا‬ O Allah! Show us the truth as truth, and guide to follow it, and show us the falsehood as falsehood, and guide us to avoid it. ّْ‫ِّّْْم‬ ْْ‫ّّْْنا م‬ ْْ‫بّْنا ّْه‬ ‫ما ا‬ ‫ِْني إ‬ ‫ِّْْْل‬ ‫ْْعْْلّْنال‬ ‫ّْتاّْنا ّقّْرّْة أ‬ ‫ِْن أ‬ ‫بل‬ ّْ‫ّّْر‬ ِْ ‫جاّْناّْوذ ّير‬ ّْ‫تمّْق‬ ّْ‫ّْْْعين ّْوجا‬ ِْ ‫ّْْْزّْو‬ Our Lord! Bestow on us, our spouses and our offspring the comfort of our eyes and make us leaders of the pious. ّْ‫ّّْْنا‬ ّْ‫ّْى‬ ّْْْ‫ِْك مج‬ ّْ‫تْْح‬ ْْ‫ْْنف‬ ‫ت‬ ‫ِْل‬ ‫ّْظ‬ ‫ِْكّْو أ‬ ‫ْْن ّْعل‬ ‫ّلل‬ ِْ‫ت م‬ ّْ‫كمل‬ ّْ‫ِْعي‬ ّْ‫ِْي ّْجلل‬ ّْ‫ْْعْْلّْناتمّّْْحبيا‬ ّْ‫ّْ ّمهّْ جا‬ ْْ‫ح‬ ّْ‫ت ّّْو‬ ّْ‫ّْ هّْو‬ ‫ْْن‬ ‫صل‬ ‫ْْنّْو أ‬ ‫فّْنا م‬ ‫ِْل‬ ‫يْْوّْم ل ِّْظّْل له ّظ‬ ّ ‫ب‬ ِْ‫ّْل‬ ِْ‫ّْْْل‬ ِْ‫سْْل‬ ِْ‫ِْظ ِّل ّْعر‬ ّْ‫ِْحي‬ ّْ‫ِْمي‬ ّْ‫ك‬ ّْ‫ْْش‬ ِْ‫قّْنا‬ ّْ‫يْْوّْمِْل‬ ّْ‫ّْما‬ ‫ِْك‬ ‫ّْي‬ ‫ْْر ّ أ‬ ‫ْْر أ‬ ِْ‫لّْنا ّْخّْوتا‬ ِْ‫ّْْْعّْم‬ ّْ‫قئا‬ ّْ‫ْْنا‬ ّْ‫ْْعْْل ّْخي‬ ّْ‫ِْمّْهاّْو جا‬ ّْ‫ْْعْْل ّْخي‬ ّْ‫ّْوجا‬. O Allah! Make us love each other in Your Majesty and agree on Your sayings, and shade us with Your Throne on the day there will be no shade except its shade, and make us die as Muslims, and join us with pious people, and make our best deed its last one, and our best day the day we meet You. ْْ‫بّْناّْلتّْؤخا‬ ّْ‫ت ه ّْع‬ ّْ‫كّْما ّْحّْمْْل‬ ّْ‫صّْرا‬ ّْ‫بّْناّْوّْل‬ ّْ‫س‬ ّْْ ِْ ّْْْ ْْ‫تْْح م‬ ‫لى‬ ‫يّْنا إ‬ ‫ِْل ّْعل‬ ‫ّْْْخّْطأ‬ ‫ّْْْو أ‬ ‫نيا أ‬ ‫ِْذّْنا إ‬ ّْ‫ّْْْنا ّّْر‬ ّْ‫ّّْر‬ ْ‫ِْْْن ِّْن‬ ْْ‫عاف ّّْعّْناّْو‬ ّْ‫راّْح م‬ ّْ‫ِْن‬ ْْ‫ِْرّْلّْناّْو‬ ْْ‫ف‬ ْْ‫بِْهّْو‬ ْْ‫ق‬ ْْ‫ِْني م‬ ‫ْْن ا‬ ‫غا‬ ‫ّل‬ ّْ‫بِْلّْنا ّّْر‬ ّْ‫ّْذ‬ ِْ‫بّْناّْوّْلتّْحلمّْْْناّْماّْل ّْطّْقاّْةّْلّْنا‬

ْْ ‫قْْوم‬ ْْ ‫ْْنا ّْعل‬ ّْ‫ل‬ ّْ ‫ص‬ ّْ‫ت ّْمْْوّْلّْنا‬ ّْ‫ّْْْن‬ ٦٨٢ : ‫ني (ةرقبل‬ ‫فْْنا ر‬ ‫)أ‬ ّْ‫ِْر‬ ِْ‫كفا‬ ِْ ّْ‫ّْى ل‬ Or Lord! Do not punish us if we forget or make a mistake. Our Lord! Do not lay on us such a burden as You placed on those before us. Our Lord! Do not lay on us a burden that which we have not the strength to bear! Forgive us, have mercy on us. You are our protector, help us against the unbelievers.(Q. 2:286) ْْ ‫ف‬ ّْ‫بّْنا‬ ّْ‫بّْربكْْم‬ ّْ‫ِْع‬ ْْ‫ف‬ ْ ْْ‫ِْيِْل‬ ‫ّّْْنا‬ ‫ِْرل‬ ‫غا‬ ‫ف ّآ‬ ‫ّْ م‬ ‫ّْْْن آ‬ ‫مي ِْنا أ‬ ‫يّْ دا‬ ‫ّْان‬ ‫ْْنانمّْ ِّْداي‬ ‫سم‬ ‫بّْنا ّ إ‬ ّْ‫ّّْْمّْنا ّّْر‬ ّْ‫ّّْر‬ ّْ‫ِْل‬ ّْ ‫ِّْْنّْنا‬ ِْ‫ِْناو‬ ّْ‫ك‬ ّْ‫ت ّّْو‬ ّْ‫تّْناّْماّْوّْعْْد‬ ّْ‫ِّْْناّْو‬ ِّْ ‫بوّْناّْو‬ ‫ِْك‬ ‫بّْناّْوآ‬ ‫فّْناّْمّْع ْْلا‬ ‫يّْ تا‬ ‫سئ‬ ّْ‫ ّّْر‬.‫را‬ ِّْْ ّْ ‫تّْنا ّْعّْلىسرل‬ ّْ‫ّْب‬ ّْ ‫فْْر ّّْعّْنا‬ ّْ ‫ذن‬ ِْ‫ْْر‬ ْْ ‫ِْف‬ ْْ ‫يْْوّْم‬ ٣٩١ : ‫عي ّدا ( ل نارمع‬ ‫كّْلتْْخل‬ ‫ماِْة ّ إ‬ ِْ‫ل‬ ّْ‫لِْم‬ ّْ‫ِّْْن‬ ّْ‫ي‬ ّْ‫ق‬ ّْ‫)ّْوّْلتْْخِْزّْنا‬ Our Lord! We have heard someone calling to the true faith saying ‘Believe in your Lord!’ So we believed. Our Lord! Forgive us our sins, remove from us evil deeds and make us die with the righteous. Our Lord! Give us what You have promised through Your messengers and save us from the shame on the Day of Resurrection; for You never break Your promise. (Q. 3:193) ْْ ‫ف‬ ّّْْ ّْ‫ِْم‬ ّْ ‫ْْنّْوّْوحد‬ ‫ّْْْعدئاِِّْْهْْم‬ ‫صْْ مهْْ ّْعّْلى أ‬ ‫ت همّْْْوْْنا ر‬ ‫لل ّمهّّْْوحدْْ ف‬ ‫ّأ‬ ِْ‫لسمْْل‬ ّْ‫كل‬ ّْ‫ِْمي‬ ّْ‫صْْو‬ O Allah, unite the Muslims and assist them against their enemies. ّْْْْ ‫ِْي‬ ّ ّْ‫ِْرِْة ّْح‬ ّ ّْ‫يا ّْح‬ ّّْ ‫قّْنا ّْعّْذ ّْبا‬ ّّْ ‫ِْي‬ .‫را‬ ‫ف‬ ‫سّْنّْةّْو‬ ‫تّْناف‬ ‫بّْنا آ‬ ّْ‫ّّْر‬ ِْ‫سّْنّْةّْو‬ ِّْْ ّْ‫لخ‬ ّْ‫دلْْن‬ ِْ‫نل‬ Our Lord! Give us the goodness, both in this world and in the Hereafter and save us from the torment of Hellfire. (Q. 2:201) ّْ‫عل‬ ‫ْْن‬ ‫لِْمي‬ ‫مآي‬ ‫ّلل‬ ّْ‫يا ّْ ّر‬ ِْ ّْ‫ّْ ّهم‬ ّْ‫بْْا‬ ّْ‫ْْن‬ ّْْْ‫ل‬ ْْ ‫يْْنّْهى ّْعِْن‬ ْْ ‫ِْي‬ ْْ‫ب‬ ّْ‫فح‬ ّْ‫ل‬ ِّْْ ‫ءا‬ ‫ءا ذ‬ ‫ْْس ِْناّْوإ‬ ‫الّل ّإ‬، ‫ب ّدا‬ ّ ّْ‫ِّْْن ّال‬ ّْ‫بىّْو‬ ّْ‫لقْْر‬ ّْ‫لح‬ ّْ‫ِْع‬ ِْ‫ْْش‬ ِْ‫تي‬ ّْ ِْ ‫يأرم‬ ِْْْْ‫لّْعْْدِْلّْو‬ ْْ‫كِْرّْو‬ ْْ‫ّْو‬ ْْ ‫يْْذككر ْْم ّْو‬ ّْ‫ت ّّْذ‬ ّْ‫ّْكْْم‬ ّْْْ‫لنم‬ ‫ِْعِْمِْه‬ ‫ اْْذكر‬. ّْ‫كرنو‬ ‫يِْعظكْْمّْلّّْعل‬ ‫بْْغي‬ ّ ‫او ال‬ ّْ‫ىلن‬ ّْ ‫شاكورْْ ه ّْع‬ ّْ‫ل‬ ِّْْ ّْ‫ل‬ ّْ ّْ ّْْْ ْْ‫ّْذ‬ ّْ‫تص‬ ّْ‫ّْمّْما‬ ‫صل ةل‬ ‫ْْل‬ ‫يع‬ ‫ِْل أ‬ ‫يِْزْْدكْْمّْول‬ ّّْ ‫ِْم‬ ّ ‫ِْكر ال‬ ّْ‫برّْو الّل‬ ّْ‫ك‬ ّْ ِْ‫ أق‬.‫ْْنوعْْ ن‬

1. THE RHETORICAL EXPRESSIONS OF THE QUR’ĀN (3) There are many linguistic features other than jinas which can be taken as evidence of its inimitable linguistic nature. ّْ ‫تلّْن‬ ّّْ , ‫ ملمّْ ّّْثاةل‬, ‫ِْي‬ ّّْ), ّْ‫تل‬ Among them are: Analogy (‫ظا ّر‬ ‫شبا ّهّ جلزْْ ّئ‬ ْْ , ّْ ‫) ملغّْ ّّْيا‬, Antithesis (‫ب قا‬ Antiphrasis (‫ةر‬ ِْ (Țibāq) and ‫)لقمّّّْْباّْل ة‬ ّْ‫طل‬ ّّْ ‫)لجم‬, Hyperbole )‫ّْو‬ ّّْ ْْ‫ْْلّْة لمع‬ Parenthesis, ( ‫ض ة‬ ‫ل)ّْغل‬, iltifat (sudden ّْ ‫تِْر‬ transition), Ellipsis, the disagreement of words with its literal meaning, e.g., imperative, and specification. ّْ ‫تلّْن‬ ّّْ , ‫ ل ممّْ ّّْثاةل‬, ‫ئي‬ ّّْ(. Analogy is a comparison ّْ‫تل‬ 1. Analogy )‫ظا ّر‬ ِْ‫ش ّبا ّه ل ّجْْز‬ of two things based on their being alike in some way (Merriam-Webster). It is partial likeness or agreement. Resemblance of properties or relations, similarity without identity. For example: ّْ‫ب‬ ّْ‫ث‬ ّْ ّْ ْْ‫ّْوّْزّْرِْبايّْم‬.‫فو ة‬ ْْ ‫راّْقّْم‬ )11-11:‫ثو ة (ةيشاغل‬ ‫ف‬ ‫ص‬ ِْ‫ّْوّْنّْم‬ And cushions set in rows. And rich carpets spread out. (Q.88:15-16). ِْْ ‫ّّْْما‬ ْْ‫ت‬ ّْ‫فّْل‬ ّْ‫ِْل‬ ّْ‫فّْل‬ ّْ‫مي‬ ّْ 11(-9:‫تْْنّْهْْر ( ىحضل‬ ‫ّْا ّسل‬ ‫ّْ م‬ ‫ّْ ّوأ‬.‫قّْهْْر‬ ‫فأ‬ ّ ْ‫ي‬ ّْ‫ّْئا‬ ّْ‫ل‬ ّْ‫ت‬ Therefore, treat not the orphan with oppression. And repulse not the beggar. (Q. 93: 9-10). 2. Antiphrasis ) ‫ملّْغّْيارّْة‬ ّ ( Antiphrasis is the usually ironic or humorous use of words in senses opposite to the generally accepted meanings, as in “this giant of 3 feet 4 inches” (Merriam-Webster). It is the use of a term in a sense opposite to its usual meaning, especially ironically. For example: ّّْ ْْ ّْ‫ص ّاو‬ ّْ‫ّْْْن‬ ْْ‫سِْه م‬ ‫ت‬ ‫كأ‬ ‫ّْذْْق ّ إ‬.‫مي‬ ‫ثّْم ب‬ ِْ‫فْْوّْق ّْرْْأ‬ ّْ‫ِّْْن‬ ِْ‫ِْن ّْعّْذ ِْبا ل ِّْحْم‬ ْْ ‫زي‬ ْْ ّْ ‫لّْعِْز‬ ّْ‫ل‬ (49-44:‫مي ( ناخدل‬ ّْ‫كِْر‬ Then pour over his head the torment of boiling water. Taste you (this)! Verily, you were (pretending to be the mighty, the generous! (Q. 44: 48-49).

It is said to a person who used to claim to be mighty and generous in his world, when he was being punished in the Hereafter and was reminded of his claim to be mighty and generous; what he is suffering is the opposite of his statement. ْْ (Muqābalah) or ‫قبا(ّل‬ ّّْ ّْ‫تل‬ 3. Antithesis, ‫ب قا‬ ‫لقمّّّْْبال‬ ّْ‫( لِْط‬Țibāq) and ‫ّْ ة‬ Taqābul) types. Antithesis is the exact opposite of something or someone (Merriam Webster). It is the balancing of contrasted words or ideas against each other or the direct contrary, a strong contrast. It is opposition of one thing to another, between two things. This Antithes of Țibāq type is divided into two ْْ ‫ب ّْقا ْْا‬ types: Positive Antithesis )‫يلّْج با‬ ّْ‫ (ِْط‬is when the two words (nouns, verbs or prepositions) are positive, such as: “I ّْْْ like honesty, and I hate tyranny” )‫ّْ ظلْْلّْم‬ ‫كّْره‬ ‫حب صلْْدّْقّْوأ‬ ‫ ;( أ‬the ِّْْ example in the Qur’ān is as follows: ّْ ‫ق‬ ّْ‫ي‬ ّْ‫ّْو‬ ّْْْ )14 : ‫(ةروس فهكل‬..... ‫ّْدو‬ ّ‫ق‬ ‫ظااّْو همْْ ّ ر‬ ‫ْْسب هّّْْم أ‬ ّْ‫تح‬ And you would have thought them awake, whereas they were asleep….” (Q. 18:18) Negative Antithesis )‫ب‬ ِْ ‫ب ّْقا سلْْل‬ ّْ‫ (ِْط‬is when one of the word negates the other, such as, “I like honesty, and I do not like tyranny” ) ‫ِْب ظلْْلم‬ ‫ّْح‬ ‫صلّْْْق ّْوّْل أ‬ ‫ِْب د‬ ‫ّْح‬ ‫(أ‬. The example in the Qur’ān is as follows: ّّْ ّْ‫بينّْ ّْل‬ ّّْْ ّّْْ ّْ‫ض‬ ْْ‫ثّْم م‬ )1:‫كْْم (جحل‬ ‫ق ةل‬ ‫ْْر م ّّّْخل‬ ‫ْْغ ة م ّّّْخل‬ ّ ‫ِْن م‬ ّْ‫ِّْْن‬ ِْ‫ق ةّْوّْغي‬ … then from a little lump of flesh—some formed and some unformed (as in the case of miscarriage— that We may make (it) clear to you Our Power and Our Ability to do what We will)… This verse is about the creation of the baby in his mother’s womb. It could be between two negative verbs, such as the following Qur’ānic verse:

ّّْ )13:‫يى (ةروس ىلعلا‬ ّ ‫يم ت‬ ْ‫ّْ ِو‬ ّْ‫يْْح‬ ّْ‫هياّْوّْل‬ ّْ‫ف‬ ّْ‫ثّْمّْل‬ There [i.e. in the Hellfire] he will neither die (to be in rest) nor live (a good living) (Q. 78:13) It could be between two verbs, one is commanding and the other in prohibiting, such as: ْْ‫ساّْو‬ ّّْ ّ ‫ش او‬ ّْ‫خا‬ ّْ‫تْْخ‬ ّْ‫فّْل‬ ّْ… )44:‫ (ةدئامل‬...‫شْْوِْن‬ ّْ ‫نل‬ Therefore, fear not men, but fear Me… (Q. 5:44) It could be between two similar words, but with different meanings, such as: ْْ‫ي‬ ْْ‫كراو ّّْم‬ ّْ‫كر‬ ّْ‫كّْراّْوّْم‬ ّْ‫ّْوّْم‬ )11‫لمنل‬: ( ّ ّْ‫شعر ّنو‬ ّْ‫ْْناّْمْْكّْراّْو همْْ ّّْل‬ So, they plotted a plot, and We planned a plan, while they perceived not. (Q. 27:50) It could be between two prepositions, such as: ْْ‫ّْوّْل ّهّّْنِْم‬ ْْ‫ب‬ ْْ‫ِْي ّْعّْل‬ ‫ِْرجلّْ ِْل‬ ‫لّْمْْعر فوِْ ّّْول‬ ‫ّْذ‬ ‫ث ّل ّ ل‬ ِْ‫ي ِّْهّْن‬ ْْ‫ّْعّْل‬ )224:‫ي ِّْهّْن درّْ ّّْج ة (ةرقبل‬ And they (women) have rights (over their husbands) as regards living expenses) similar (to those of their husbands) to what is reasonable, but men have a degree (of responsibility) over them… (Q. 2:228) Here the two prepositions “for” in “for them” )‫ّْ ّهّّْن‬ ‫(ل‬ ّْْْ and “on” in “on them” )‫ي ِّْهّْن‬ ‫ (ّْعل‬are mentioned. It could be between two different words, a verb and a noun, such as: ّْ‫فّْما‬ ّّْْ ْْ‫ل ّه م‬ )31:‫ِْن ّْهدا (رمزل‬ ‫ِْل ّالّّْل‬ ‫ض‬ ّ ‫ّْوّْمني‬ ِْ‫ْْل‬ … And whom Allah sends astray, for him there will be no guide. (Q. 39:36) or between a noun and a verb, such as: ّْ‫ي‬ ّْ‫تا‬ ّْ‫ّّْْوّْمن‬ ْْ‫ي‬ ْْ‫كّْناّْم‬ )122:‫(ماعنلا‬... ّْ ‫يّْنها‬ ‫فأ‬ ‫أ‬ ّْ‫ّْْْح‬ Is he who was dead and We have him life … (Q. 6:122)

The above verse belongs to ‫زاي‬ ّْ‫ب ّْقاْْا‬ ّْ‫( طل‬Metaphorical ِْ‫ملّْج‬ Antithesis), namely, ّْ‫ي‬ ّّْ ‫ِْي‬ ّْ‫تا‬ ّْ‫ّّْْوّْمن‬ ّْ ‫ّْ ّهّْن‬ ْْ‫ي‬ ْْ‫كّْناّْم‬ ‫سا‬ ‫بِْهف‬ ‫ْْش‬ ‫يم‬ ‫ّّْْوّْجّْعْْلّْنال‬ ‫يّْنها‬ ‫فأ‬ ‫أ‬ ّْ‫روا‬ ّْ‫ّْْْح‬ ِْ ‫نل‬ ِْ‫ِْي‬ ْْ ّْ ّْ ّْ ّْ ْْ ّْ ّْ‫ِْك زينّْ ِْلل‬ ّْ‫راجنمّْها‬ ّْ ‫ني‬ ‫كّْمنّّْمثل ّهف‬ ّْ‫ِْر‬ ّْ‫كذل‬ ّْ ‫ِْي ظللّْم ِْتاّْلي‬ ِْ‫ْْس‬ ِْ‫كفا‬ ِْ‫بّْخ‬ ْْ ‫كّْنا‬ ّْ‫ّْما‬ )122:‫نو (ماعنلا‬ ‫يْْعّْمل‬ ّْ ّْ ّْ‫او‬ Is he who was dead (without Faith by ignorance and disbelief) and We have him life (by knowledge and Faith) and set for him a light (of Belief) whereby he can walk amongst them—like him who is in the darkness (of disbelief, polytheism and hypocrisy) from which he can never come out? Thus it is made fair-seeming to the disbelievers that which they used to do. (Q. 6:122). Here death is the metaphor of ignorance and disbelief, life is of knowledge and faith, whereas light is of belief, and darkness of disbelief, polytheism and hypocrisy. With regard to Antithesis of Muqābalah type, classical Muslim scholar Badr al-Dīn al-Zarkashī (d. 794/ 1392) gave its definition, as follows: ْْ‫ّهّْوِْذ‬ ّّْ ‫ك ّر‬ ّْ‫ص‬ ‫بْْعض اه‬ ‫ف‬ ‫ل‬ ِْ‫ّْ ّه‬ ِْ‫ّْ ّويّْخ‬, ‫فِْتاِْه‬ ِْ ‫ض‬ ِْ‫زاّْن ّه‬ ّْ‫في‬ ّْ‫فْْي‬ ِْ‫بْْع‬ ِْ‫شلْْيِْءّْمّْعّْما ّيّْو‬ It is the mentioning of something with what is equal to it in some of its qualities and their opposite in others. In other words it is the mentioning of something with two or more agreed meanings without contradiction, then it is brought what is the opposite of it in order. For example, ّْ‫قل‬ ّْ‫يب‬ ّْ‫ْْح‬ ّْ‫بّْما‬ ّْ‫ْْكاو‬ ّْ‫كاو‬ ّْ ّْ‫ريا ّْجّْز‬ ّْ‫ث‬ 42‫ةبوتل‬:( ‫ّْو‬ ّ ‫سب ن‬ ِْ‫يْْك‬ ِْ‫ك‬ ّْ‫كّْنااو‬ ّْ‫ِْليّْوْْل‬ ّْ‫يض‬ ّْ‫فْْل‬ ِْ‫ءا‬ So let them laugh a little and (they will) cry much as a recompense of what they used to earn (by committing sins) (Q. 9:82) The terms laugh and a little agree with each other and without contradiction, then come cry and much as

their opposite, i.e., laugh as the opposite of cry, and a little as the opposite of much. This muqabalah type of antithesis is divided into three categories: a. Two things compared with two others, such as the example above. Other examples are: ْْ ‫تْْنِْز ّع‬ ْْ ‫ِْي‬ ّْ ّْ‫ت‬ ّْ‫ّْن‬ ّْ‫ش ّءاّْو‬ ّْ‫ت‬ ّْ‫كّْمْْن‬ ْْ‫ك ِّْم م‬ )21)‫نارمع ل‬: ‫ش ّءا‬ ‫تْْؤت‬ ّّْْْ‫للم‬ ّّْْْ‫للم‬ You give the kingdom to whom You will, and You take the kingdom from whom You will…(Q. 3:26) ْْ ‫ِْن‬ ْْ ‫تْْخِْر ّج‬ ْْ ‫ِْن‬ ْْ ‫تْْخِْر ّج‬ ّْ‫لّْميتِّْْو‬ ّْ‫ّْو‬ )22:‫لّْحي ( ل نارمع‬ ّْ‫ّْح‬ ّ‫ل‬ ّْ‫لّْميتّْ م‬ ّْ‫ي م‬ …You bring the living out of the dead, and You bring the dead out of the living… (Q. 3:27) ّْ ‫راّْمّْع‬ ّّْ ‫ّْوّْجّْعْْلّْنا‬.‫ساا‬ ّْ ‫ب‬ )11-11‫أبنل‬:( ‫شاا‬ ‫ّْوّْجّْعْْلّْنا ّلل‬ ّْ‫نلّْه‬ ّْ‫ْْلِْل‬ ّْ‫ّْي‬ And We have made the night as covering (through its darkness), and We have made the day for livelihood.(Q. 78:10-11) ّْ‫يس‬ ّّْ‫هيّْو‬ ‫ْْصّْرا‬ ‫ْْلل‬ ‫ّّْْنا ّْجّْعْْلّْنا ّلل‬ ‫يّْرْْوا ّ أ‬ ‫أ‬ ِْ ّ ‫رابم‬ ِْ‫ف‬ ْ‫او‬ ِ ‫ْْكّْن‬ ّْ‫نلّْه‬ ِّْْ ّْ‫ّْي‬ ّْ‫ّّْْلْْم‬ ّْ‫قْْوميّْْؤ م‬ ِّْْ )41)‫لمنل‬: ‫ِْن ّْنو‬ ‫ي تال‬ ‫ِّْْنف‬ ‫ّإ‬ ّْ‫ِْكّّْل‬ ّْ‫ِْيّْذل‬ See they not that We have made the night for them to rest therein, and the day sight-giving? Verily, in this are āyāt (proofs, evidences, verses, lessons, signs, revelations, etc.) for the people who believe (Q. 27:86) b. Three things compared with three others, such as: ّّْ ‫ِْلّْل هّّْم‬ ْْ ‫يِْهّْم‬ ّْ‫بئا‬ ْْ‫طليّْ ِْتاّْويّّْحمرّْ ّْعّْل‬ )112‫فارعلا‬: ( ...‫ِْث‬ ‫ب‬ ‫ّْويّح‬ ّْ‫لّْخ‬ … he allows them as lawful at-tayyibat (i.e., all good and lawful as regards things, deeds, beliefs, persons and foods), and prohibits them al-khabā’ith (i.e., all evil and unlawful as regards things, deeds, beliefs, persons and food) (Q. 7:157) c. Four things compared with four others, such as:

ْْ‫ب‬ ّْ. ‫ْْنى‬ ّّْ ‫س‬ ّْ‫ّْْْعّْطىّّْوّْتا‬ ّْ ّْ ّ ‫سه‬ ‫ير‬ ‫لح‬ ‫ّْاّْمْْن أ‬ ‫ّْم‬ ‫فأ‬ ّ ّْ‫سّْن‬ ّْ‫ف‬ ّّْ ‫ّْو‬.‫قى‬ ِْ‫صّْدّْق‬ ّّْ ‫ّْو‬. ‫تْْغّْنى‬ ّْ‫سا‬ ْْ‫ِْلّْو‬ ْْ ‫ب‬ ‫ّْ م‬ ‫ّْ ّوأ‬. ‫سّْرى‬ ّ ‫ِْلْْلي‬ ّْ‫كّْذ‬ ّْ‫بخ‬ ّْ‫ّْاّْمْْن‬ ْْ‫ب‬ ّْ.‫ْْنى‬ ّّْ ‫س‬ )11-1)‫ليلل‬: ‫سْْ ّّْرى‬ ‫ِْْْلع‬ ‫ّْل‬ ّ ‫سه‬ ‫ير‬ ‫لح‬ ّْ‫سّْن‬ ّْ‫ف‬ ِْ As for him who gives (in charity) and keeps his duty to Allah and fears Him, and believes in the best, We will make smooth for him the path of ease (goodness). But he who is a greedy miser and thinks himself self-sufficient. And denies the best We will make smooth for him the path for evil. (Q. 92:5-10) The examples of Antithesis in the verses of the Qur’ān are used very extensively. As a book of guidance the Qur’ān mentions two contrasting things side by side, namely, truth and falsehood, good and evil, belief and disbelief, guidance and misguidance called juxtaposition in order to highlight the difference between the two sides. This is very evident with the Qur’ānic expression ّْ ‫ّْا‬ ‫ّْم‬ ‫فأ‬ ‫ ّ أ‬followed by ‫ّْا‬ ‫ّْ م‬ ‫ّْ ّوأ‬as in the above verse. 1 ّ or ‫ّّْْما‬ Allah says in the Qur’ān, ّّْ ّْ )11‫دلبل‬:( ‫ْْن‬ ‫ّْوّْهيدْْ ّّْنها‬ ِّْ ‫نلْْجيد‬ And shown him he two ways (good and evil) (Q. 90:10) It is up to us, whether we choose guidance and the right way or misguidance and the wrong way. (CIVIC, 23 September, 2016) Bibliography: Al-Maktabah al-Shāmilah https://islamwich.com/2013/04/03/quranic-challenge/ https://old.uqu.edu.sa/page/ar/43947 http://www.hamzatzortzis.com/essays-articles/exploring-thequran/the-inim https://sites.google.com/site/mihfadha/balagha/18 http://www.sunnti.com/vb/showthread.php?t=14313 1

See also Q. 2:26; 3:56-57; 4:173; 11:106-108; 30:15-16; 69: 19-25; 79:37-40; 84:7-10; and 101:6-9.

2. GHADĪR (THE POND OF) KHUMM AND ITS SIGNIFICANCE (1) The pool (ghadir) in the valley of Khumm known as ّْ ‫غ)ِْدي‬ ّْ is situated about 5 kms from al“Ghadīr Khumm” )‫ْْخرّْم‬ Jaḥfah (al-Juḥfah) between Makkah and Medinah. In this place on the 18 of Dhul-Hijjah 10 AH (16 March 632 CE) the Prophet was said to have given his well-known sermon which, according to the Shi‘ah interpretation, he appointed ‘Ali as his successor. This event is the strongest evidence of the appointment of Ali as his successor, so that the appointment of Abu Bakr, ‘Umar, and ‘Uthman by Muslims as his successors is considered the usurpation of Allah’s divine decree and disobedience of the Prophet’s command. To commemorate this important event the Shi’is have a yearly celebration called “'Eid al-Ghadir” which is considered by them “is one of the most important days of rejoicing for Shia Muslims around the world as that was the day our beloved Prophet Muhammad (s.a.w.) declared Hazrat Ali’s vicegerency at Ghadir e Khumm on his return from his last pilgrimage…” 1 According to the Shi’ah tradition the Prophet after completing his pilgrimage he and the crowd of people reached ّْ ‫)غِْدي‬. ّْ In this place people coming from the valley of Khumm ( ‫ْْخرّْم‬ different provinces greeted each other then took different routes for their homes. Here the Prophet said: "It seems the time approached when I shall be called away (by Allah) and I shall answer that call. I am leaving for you two precious things and if you adhere to them both, you will never go astray after me. They are the Book of Allah and my Progeny, which is my Ahlul Bayt. The two shall never separate from each other until they come to me by the Pool (of Paradise)." In a ḥadīth narrated by al-Barrā’ ibn ‘Āzib that he and other people were travelling with the Prophet where they 1

http://www.amaana.org/gadhir/gadhir1.htm

stopped at Ghadīr Khumm and prayed combined prayer. Then he said: ْْ‫ب‬ ّْ‫س‬ ّْ‫بّْلى‬ ّْ‫سِْهْْم‬ ّْ‫تْْم‬ ْْ‫ِْني م‬ ْْ‫ّّْْل‬ ‫ق ّْل‬ ‫قل‬ ‫ف‬ ‫ّْْْن‬ ‫ِْن أ‬ ‫ل مّْْؤ م‬ ‫ْْل‬ ‫ّْو‬ ‫ّّْْني أ‬ ‫ّْو ِ أ‬ ّ ‫ّْ م ن‬ ‫ْْل‬ ‫تع‬ ‫أ‬ ِّْْ ّْ‫ّْاو‬ ّْ‫ِْن‬ ِْ‫ّْى‬ ْْ‫ِْنّْن‬ ّْ‫ب‬ ّْ‫س‬ ّْ‫ق ّْل‬ ّْ‫ّْى‬ ّْ‫سِْه ؟‬ ّْ‫تْْم‬ ْْ‫ِْن م‬ ْْ‫ّّْْل‬ ‫ّّْْخّْذ‬ ‫فأ‬ ‫بل‬ ‫قل‬ ‫ْْ ّ م‬ ‫ك ِّل مؤ‬ ‫ْْل‬ ‫ّْو‬ ‫ّّْْني أ‬ ‫ّْو ِ أ‬ ّ ‫ّْ م ن‬ ‫ْْل‬ ‫تع‬ ‫أ‬ ِْ‫ف‬ ّْ‫ّْاو‬ ِْ‫ّْى‬ ّْ ‫ق ّْلّْمْْن‬ ّّْْ ّْ‫كْْن‬ ّْ‫ف‬ ّْ‫ِْي‬ ‫ّّْْوّْعِْدا‬ ‫ّْ ّهّّْمّْوِْلّْمْْنّْوّّْله‬ ‫ّْ ّلل‬ ‫ِْيّْمْْوّّْله‬ ‫فّْعل‬ ‫تّْمْْوّّْله‬ ‫يِْد ّْعل‬ ّْ‫ب‬ ِْ ّْ‫ن‬ ّْ‫ف‬ ّْ‫ِْك‬ ّْ‫ق ّْل‬ ّْ.ّْ ‫ِْب‬ ‫بي ّْطل‬ ‫ْْن أ‬ ‫فل‬ ّ ‫ّْمْْن ّْعداها‬ ْ‫ق ّْل ِّْه‬ ِّْْ ّْ‫يا با‬ ّْ‫ئيا‬ ّْ‫بْْع ّدّْذل‬ ّْ‫ي ّه عمّْ ّ ّر‬ ّْ‫ق‬ ِّْْ ّْ ‫ْْلى‬ ّْ‫ْْتّْمو‬ ّْ‫ْْ ّ م‬ ّْ‫ْْسي‬ ّْ‫بْْح‬ ْْ ّْ )‫ِْن ة (دمحأ هاور‬ ‫ِْنّْو مؤ‬ ‫ْْ ّ م‬ ‫ك ِّل مؤ‬ ‫تّْوأ‬ ‫أ‬ ّْ‫ّْ م‬ ّْ‫ص‬

“Don’t you know that I have more right (awlā) over thebelievers than what they have over themselves?" 2 "Yes, O Messenger of Allah," they replied. Then he held up the hand of Ali, and said: “He of whomever I am the Mawla (Master ), Ali is his Mawla (Master). O Allah, love those who love him, and be hostile to those who are hostile to him.” Then al-Barrā’ said that ‘Umar met him later and said to him: “Congratulation, O Ibn Abi Talib! Today you have become the mawla (leader) of all believing men and women." (Reported by Ahmad) In Shi’ah tradition the Prophet said that he was leaving among them two things, that if they adhere to both of them, they would never go astray after him: the Book of Allah and his select progeny, namely his family (ahl al-bayt).3 It is also mentioned that the Prophet told them to treat both of them carefully, and they would perish if they stay away from them. He also said that Ali was his brother, his waṣī (executor, ْْ‫ب‬ ّْ‫ّْْْن‬ ّّْ ْْ‫ِْني م‬ ‫ِْن أ‬ ‫ل مؤ‬ ‫ْْل‬ ‫ّْو‬ ‫بي أ‬ This is an echo of the following Qur’anic verse: ‫سِْهْْم‬ ِْ‫ف‬ ّْ‫ْْ ِّْمن‬ ِْ‫ّْى‬ ِْ‫نل‬ )6... )‫بازحلا‬: ‫ّّْْمّْهّْتا هّْْم‬ ‫جاه ّ ّ أ‬ ّ ‫ّْْْزّْو‬ ‫“ ّْوأ‬The Prophet is closer (awlā) to the believers than their own selves, and his wives are their (believers’) mothers (as rregards respect and marriage…” (Q. 33:6) 2

Similar ḥadīth was also reported by Aḥmad, but instead of ‘itraty (“my selected progeny”) the Prophet mentioned his sunnah, namely, the hadiths of the Prophet, in Sunni traditions.

commissioner), his successor, and the imām (leader) after him. Ali’s position to him was like that of Hārūn (Aaron) to Moses, except that no prophet came after him, and that Ali was their master after Allah and His Messenger. The Prophet also told them to obey Ali as their imam, his word was binding, his order was obligatory, and his command should be obeyed, and curse would be the man who disobeyed him. These ḥadīths according to the Shi’is clearly indicate that the Prophet had appointed Ali to be is successor in leading the Muslim community. They say that the Prophet had been ordered by Allah to announce his succession when He revealed to him in this place, Ghadir Khumm, the following verse: ّْ ‫بل‬ ْْ‫ت‬ ّْ‫س‬ ّْ‫ل‬ ّْ‫فّْعْْل‬ ّْ‫ّْْْم‬ ّْ‫ّْْْغ‬ , ‫ت ّه‬ ‫بل‬ ‫ِْ ّنل‬ ‫ّْوإ‬, ‫ك‬ ‫ْْك م‬ ‫زنّْل إ‬ ّ ‫ّْيّْه ا ّرل‬ ‫يا أ‬ ّْ‫تِْر‬ ّّْ ‫فّْما‬ ّْ‫ِْن ّّْرب‬ ّْ‫ِّْْلي‬ ِّْ ّ ‫ّْسلو‬ ّْ ِْ‫ّْْْغّْما أ‬ ْْ ‫قْْوّْم‬ ْْ ‫ِْي‬ ّّْ ‫ِْن‬ ّْ‫ل‬ ّْ‫ل‬ )66)‫ةدئامل‬: ‫ني‬ ‫ْْد‬ ‫يه‬ ‫ِّْْن ّلل‬ ‫ ّإ‬, ‫سا‬ ّ ّْ‫ْْص م‬ ‫ّْو ّلل‬ ِْ ‫يع‬ ّْ‫ِْر‬ ّْ‫هـّّْل‬ ّّْْ ّْ‫ك م‬ ّْ‫ّْ ّهـ‬ ِْ ‫نل‬ ِْ‫كفا‬ O Messenger! proclaim the (message) which hath been sent to thee from thy Lord. If thou didst not, thou wouldst not have fulfilled and proclaimed His mission. And Allah will defend thee from men (who mean mischief). For Allah guideth not those who reject Faith. (5:67 ( The last sentence in the above verse indicates that the Prophet s.a.w. was mindful of the reaction of his people in delivering that message, but Allah informed him not to worry, for He will protect His Messenger from people. They claim that the intended message was the proclamation of the appointment of Ali as his successor. Moreover, immediately after doing it, Allah revealed to him this verse: ْْ ّْْْ ّْْْ ّْ‫ْْت ّْعّْلي‬ ّْ‫ني‬ ّّْْ ّْ ‫ض‬ ّْ‫تّْم م‬ ّْ‫كِْْمْد‬ ّْ‫كّْمْْل‬ ْْ‫ْْكْْمن‬ ‫تي‬ ‫ِْعّْمت‬ ‫كْْمّْوأ‬ ‫تل‬ ‫يْْوّْم أ‬ ِْ ‫ِْيّْوّْر‬ ّْ‫ل‬ ّْ‫ّْمْد‬ ّْ‫ّْل‬ ْْ‫ل‬ )3...)‫ةدئامل‬: ‫نيا‬ ِ ‫سّّْل‬ ِْْْْ ‫كّْم‬ "Today I have perfected your religion and completed my favour upon you, and I was satisfied that Islam be your religion." (Qur'an 5:3)

This means, in their view, after proclaiming Ali to be his immediate successor in leading the Muslim community, Islam becomes perfect. When the Prophet was still in ‘Arafah, Islam was not yet complete, because the Prophet had not announced Ali his immediate successor there. It is also mentioned in the Shi‘ah tradition that on the day of Ghadir the Prophet summoned people toward 'Ali and said: "Ali is the mawla of whom I am mawla." The news spread quickly and reached Ḥārith Ibn Nu‘mān al-Fahrī (or Nadhr Ibn Ḥārith according to another tradition). He rode his camel and came to Madinah and went to the Prophet s.a.w. and said to him: "You commanded us to testify that there is no deity but Allah and that you are the Messenger of Allah, and we obeyed you. You ordered us to perform the prayers five times a day and we obeyed. You ordered us to observe fasts during the month of Ramadhan and we obeyed. Then you commanded us to offer pilgrimage to Makkah and we obeyed. But you are not satisfied with all this and you raised your cousin by your hand and imposed him upon us as our master by saying `Ali is the mawla of whom I am mawla.' Is this imposition from Allah or from you?" The Prophet s.a.w. said : "By Allah who is the only deity! This is from Allah, the Mighty and the Glorious." On hearing this Harith turned back and proceeded towards his she-camel saying: "O Allah! If what Muhammad said is correct then fling on us a stone from the sky and subject us to severe pain and torture." He had not reached his shecamel when Allah, who is above all defects, flung at him a stone which struck him on his head, penetrated his body and passed out through his lower body and left him dead. It was on this occasion that Allah, the exalted, caused to descend the following verses: ّْ‫ِْلْْل‬. ‫ِْع‬ . ‫ِْع‬ ّ ‫ْْسّْل ّه دفا‬ ‫بّْعّْذ باّْوقا‬ ‫سئا‬ ‫سأ‬ ّْ ‫نيّْلي‬ ّْ‫ِْر‬ ّْ ‫ّّْْل‬ ّْ ِْ‫ِْل‬ ِْ‫كفا‬ ّْ ّ ْْ ْْ )3-1:‫راِْج‬ ‫ِْن الِّْل ذ‬ ّْ‫م‬ ِْ‫راِْج (لّْمّْع‬ ِْ‫ِْي لّْمّْع‬

"A questioner questioned about the punishment to fall. For the disbelievers there is nothing to avert it, from Allah the Lord of the Ascent." (70:1-3) Although the existence of the above ḥadīths and many similar ones are acknowledged by some and not all Sunnī scholars, such as Aḥmad Ibn Ḥanbal in his Musnad, they say that they are only indicating the Prophet’s urging the audience to hold his cousin Ali in high esteem and affection. Among the Sunni arguments are as follows: The term mawlā ‫م)ْْو (ىل‬ ‫و)ل‬ ّْ or walī )‫ِْي‬ ّْ hasmany meanings, such as: master, lord, client, patron, friend, partner, ally, associate, helper, benefactor, sponsor, close associate, relative, protector, legal guardian, tutor, etc. It is said that the term mawlā itself has 27 different meanings. Therefore, the meaning intended in the ḥadīths mentioned above is ambiguous. Had the Prophet meant it a successor in leading the Muslim community immediately after him, he would have used the clear term, such as: īmām (leader), amīr (emir), khalīfah (caliph), sul ṭān (sultan), and ulī’l-amr (rulers) rather than mawla and wali which have many meanings. 2. According to Sunnī Qur’an commentators, the injunction to convey and proclaim the message which has been revealed to him by Allah in the above verse (Q. 5:67) is in general term, namely, the whole message, not specified with the proclamation of Ali as his successor claimed by the Shi‘is. Not conveying a single message would mean that he had not conveyed the whole message. Allah promised to protect him from his enemy the non-believers who always wanted to harm him. Before this verse was revealed the Prophet was being guarded. Aḥmad ibn Ḥanbal recorded that one night the Prophet said to his wife ‘Ā’ishah: “Would that a pious man from my companions guard me tonight.” 1.

When she heard the clatter of arms, the Prophet asked: “What is that?” “I am Sa‘d ibn Mālik (Sa‘d ibn Abī Waqqāṣ),” answered the man. “What brought you here?,” asked the Prophet. “I have come to guard you, O Messenger of Allah!” answered the man. When the verse “And Allah will defend thee from men (who mean mischief)” was revealed to him he told his companions to stop guarding him, as Allah had promised to protect him. Among those who used to guard him at night were his uncle al-‘Abbās, and ‘Iṣmah ibn Mālik al-Khaẓmī. The verse was revealed when the Prophet arrived Madinah when he needed protection from non-Muslims in it, not in Ghadīr Khumm when he needed protection from his followers in proclaiming his cousin Ali as his immediate successor. Further Sunnī arguments will be dealt with in the next khuṭbah, in shā Allāh. (CIVIC, 30 September, 2016) :‫ةبتكمل ةلماشل‬ (‫ ـه‬313 .‫ريسفت يربطل )ت‬ (‫ ـه‬661 .‫ريسفت ىبطرقل )ت‬ (‫ ـه‬667 .‫ريسفت نبا ريثك )ت‬ htps://www.al-islam.org/ghadir/incident.htm htps://www.al-islam.org/ghadir/incident.htm https://en.wikipedia.org/wiki/Hadith_of_the_pond_of_Khumm http://www.oxfordbibliographies.com/view/document/obo9780195390155/obo-97801953 http://www.dd-sunnah.net/forum/showthread.php?p =553768#post55376 https://gift2shias.com/2013/10/24/hadith-of-ghadir-khumm-asunni-perspective/ http://www.amaana.org/gadhir/gadhir1.htm

3. GHADĪR (THE POND OF) KHUMM AND ITS SIGNIFICANCE (2) 3. According to Sunni traditionists, such as al-Bukhārī, Muslim, al-Tirmidhī, al-Ṭabrānī, al-Nasā’ī, and many others, the verse ْْ ّْْْ ّْْْ ّْ‫ّْكِْْمْد‬ ْْ‫ْْكْْمن‬ ‫ض تي‬ ‫ِْعّْمت‬ ‫ْْت ّْعّْلي‬ ‫تّْم م‬ ‫نيكْْمّْوأ‬ ‫كّْمْْلتل‬ ‫يْْوّْم أ‬ ِْ ‫ِْيّْوّْر‬ ّْ‫ل‬ ّْ‫ّْمْد‬ ْْ‫ل‬ )3:‫(ةدئامل‬... ‫نيا‬ ِ ‫سّّْل‬ ِْْْْ ‫ّْلكم‬ Today I have perfected your religion and completed my favour upon you, and I was satisfied that Islam )be your religion) (Q. 5:3) was revealed at ‘Arafah, and not at Ghadīr Khumm. When this verse was revealed on the evening day of ‘Arafah (9th of Dhu’l-Ḥijjah) ‘Umar cried. When the Prophet asked him what made him cry he said that as the religion of Islam was being perfected for them, and as nothing is perfect but bound to deteriorate. The Prophet confirmed it, as he said: ّّْْ ّْ‫ّْا‬ ّْ ‫دو‬ ْْ‫ل‬ ‫ءا (هاور (ملسم‬ ‫ّْ ّْغِْربي‬ ّ ‫ب أد‬ ‫يع‬ ‫ّْم ّْغِْربي‬ ‫س ّل‬ ّْ‫بوىِْلْْلغّْر‬ ّْ‫فط‬ ّْ‫كّْما‬ ّْ‫س‬ ّْ‫ّْاّْو‬ ِْ‫ب‬ ِْْ ّ ‫ب أد‬ Islam was strange in its beginning and will return strange like in its beginning. Therefore, good news for the strangers. (Reported by Muslim) It was narrated by Ṭāriq ibn Shihāb that the Jews said to ‘Umar r.a., ‘By Allah! There is a verse read by all of you (Muslims), and had it been revealed to us, we would have taken that day it was revealed a a day of celebration.” ‘Umar r.a. said, “By Allah I know when and where this verse was revealed and where the Messenger of Allah was at that time. It was the Friday evening of ‘Arafah, and I was at ‘Arafah, by Allah” (Reported by al-Bukhārī, Muslim, al-Tirmidhī, and al-Nasā’ī)1 ْْ ‫ْْن‬ ّْ‫ق ّْل‬ ّْ‫شّْه با‬ ‫ي هدوِْى لم‬ The report runs as follows: ‫لّّْخّْط ِْبا‬ ِْ ‫ْْن‬ ّْ‫ل‬ ّْ ‫ق‬ ِْ‫ِْعّّْْرب‬ ِْ‫راِْقب‬ ِْ‫ّْعْْن ّْط‬ ْْ( ‫يلا ة‬ ْْ ‫ْْشّْر‬ ّْْْ ّْْْ ّْ‫ّْْْكّْمْْلتّْلكْْم ِْد‬ ّْ‫يّْنا ّْمع‬ ْْ‫ّْْْو ّْعّْل‬ ‫ْْت‬ ‫تّْم م‬ ‫نيكْْمّْوأ‬ ‫يْْوّْم أ‬ ‫ي هدوِْ ّْنّْزل‬ ‫ّّْْما ل‬ ‫ أ‬: ‫ى ّالّّْل ّْعْْن ه‬ ِْ‫ت ّْهذ‬ ِْ ‫ّْر‬ ّْ‫ل‬ ّْ ‫ِْه‬ ّْ‫ل‬ ّْ‫ض‬ ْْ ْْ ‫ِْك‬ ْْ ‫ّْم‬ ّْ‫ِّّْْمْد‬ ّّْْ ّْ‫ف‬ ّْ. ‫ديا‬ ّْ‫يْْوّْم ِْع‬ ْْ‫ل‬ ْْ‫ْْكْْم ن‬ ‫ق ّْل‬ ‫هي ّل‬ ‫ِْىّْنّْزل‬ ‫ّْذ‬ ‫يْْوّْم ّ ل‬ ‫ْْل‬ ‫نيا)ّْنع‬ ‫س ّل‬ ‫ض تيل‬ ‫ِْعّْمت‬ ‫ّْي‬ ‫ّْعل‬ ِْ‫ف‬ ْ‫ت‬ ِ ّْْْ ِْ ‫ِْىّْوّْر‬ ّْ‫ل‬ ّْ‫تّْخذّْناّْذل‬ ّْ‫ل‬ ِْْ ‫ّْكم‬ 1

Asmā’ bint ‘Umays said: I was performing the pilgrimage with the Messenger of Allah s.a.w. at the pilgrimage. While we were walking suddenly Gabriel appeared to him on his riding she-camel; and as she could not bear the heaviness of the (verses of the) Qur’an, she knelt down; so, I came to him and covered him with the outer garment which was with me. 2 4. Had the succession been a divine decree, Ali would not have said the following statements: a. In his speech in Nahj al-Balāghah 1/182, no. 92 ‘Ali said: Leave me alone and ask other people [for leadership], as we are facing a case which has various manifestations and complexions, which hearts cannot bear and reason cannot accept [namely, complicated]… and if you leave me, as I am like any of you, I might be the one who listen and obey the most among you to whom you have chosen a ruler. For me, being a vizier of you would be better than being a ruler. 3 b. In his speech in Nahj al-Balāghah 2/184, no. 205 ‘Ali also said: By Allah, I have neither desire to be a caliph, nor skill for ruling, but you are appealing to me for it and imposing it on me. 4 ْْ‫هيّْو‬ ْْ ‫ِْمت‬ ْْ ‫ْْن‬ ّْْْ ّْ: ‫ى ّالّّْل ّْعْْن ه‬ ْْ‫قْْد ّْعل‬ ‫ّْى‬ ‫ت ّْعل‬ ‫ّْعاّْةّْنّْزل‬ ‫ّْذ‬ ‫ِْع ّ ل‬ ‫لّْمو‬ ‫معّْ رب‬ ِْ‫ف‬ ْ‫ت‬ ِ ْْ‫ِْىّْنّْزّْل‬ ِْ ‫لّّْخّْط ِْبا ّْر‬ ّْ ‫يْْوّْمّْو ّسل‬ ّْ‫ل‬ ّْ‫ْْض‬ ّْ‫ض‬ ّْ ّ ّْ ّْ ّْ ّْ ْْ ‫ِْمّْو يذمرتل‬ ‫ (ّْرّْوها يراخبل مسوْْل‬. ‫ي ة مجعّْ ة‬ ‫بّْعّْر‬ ّْ‫ش‬ ّ ‫ّْرسلوِْ ال‬ ِّْ ‫ف ة ّْع‬ ِْ‫ّْونحن‬-‫ ىلص الّل هيلع ملسو‬- ‫ِْل‬ ‫) يئاسنلو‬ 2 ‫ةجحلامنيبف نحن‬، ‫ تججح عم لوسر الّل ىلص الّل هيلع ملسو كلت‬:‫تلقف ءامسأ تنب معّْسي‬ ْْ‫ث‬ ‫قل ام اهيلع‬ ‫ريسن ذإلجت‬، ّّْ ‫ّْىهل ليربج ىلص الّل هيلع ملسو ىلع‬ ِْ‫ةلحاملف قطت ةلحارل نم‬، ‫رل‬ )‫جسف تي هيلعءادرب ناك يلع(يربطل ريسفت‬ ّّْ ‫تكربفهتيتأف‬، ‫نآرقل‬، ‫نم‬ 3 ‫بولقل لو تبثت‬، ‫ناولو لموقتهل‬، ‫يريغانإف نولبقتسم ارمأهل هوجو‬، ‫ينوعد اوسمتلو‬ ‫مكرمأ‬، ‫ يلعلو مكعمسأ مكعوطأو نمل هومتيلو‬، ‫ نإو ينومتكرتانأف مكدحأك‬... ‫هيلع لوقعل‬ ) 92 ‫ ةبطخ‬،182\1 ‫انأومكل اريزو ريخمكل ينم اريمأ (جهن ةغّلبل‬ 4 ‫ةبرإ مكنكلو ينومتوعد اهيل ينومتلمحو‬، ‫ةبغر لو يف ةيلول‬، ‫الّلو ام تناك يل يف ةفّلخل‬ ) 202 ‫ ةبطخ‬،181\ 2 ‫اهيلع (جهن ةغّلبل‬

c. In his speech in Nahj al-Balāghah (“Peack of Eloquence”) no. 202 ‘Ali also said: In fact, people who pledged allegiance to me are those who have pledged allegiance to Abū Bakr, ‘Umar, and ‘Uthmān on the [same] condition, so people who are present have no choice, and those who are absent have no objection; rather, it is shūrā (mutual consultation) for the muhajirin (emigrants) and anṣār (people of Madinah). If they agreed on a man and called him an imām, this would by pleasing Allah, and if a man came out of their order with impeachment or innovation, they would bring him back, and if he rejected they would fight him for his following other than the way of the believers, and Allah would keep him in the path he has chosen. 5 Here ‘Ali’s expression of “following other than the way of the believers, and Allah would keep him in the path he has chosen” he was quoting the following Qur’anic verse: ْْ ‫لي‬ ْْ ‫ّْ ه‬ ّْ‫ي‬ ّّْ ‫بْْعِْدّْما‬ ْْ‫رلسلوّْ م‬ ‫ِْني‬ ‫لؤمْْ م‬ ‫ّْنل‬ ‫ّْمْْنش‬ ّّْ ‫ِْق‬ ّْ‫ِْن‬ ّْ ‫ْْر‬ ّْ‫بْْع ّْغي‬ ّْ‫لده ى ّّْ ّو‬ ّْ‫بي‬ ّْ‫ت‬ ّْ‫ِْن‬ ِْ ‫ب‬ ِْ‫س‬ ِْ‫ت‬ ِْ‫يّْ قا‬ ّ ّْ ‫ِْه‬ ْْ‫ءا‬ ّْ‫ِّْْهّْما‬ ّْ‫ص‬ )112‫ءاسنل‬:( ‫ريا‬ ‫ّْىّْونص‬ ‫ت ّّْول‬ ‫ن ِّْول‬ ِْ ‫تّْم‬ ِْ‫ْْل‬ ّْ‫س‬ ّْ‫جّْهّْنّْمّْو‬ And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination! (Q. 4:115) Moreover, it was reported that he and his two sons alḤasan and al-Ḥusayn (r.a.) had paid allegiance to Abū Bakr, ْ‫هوم ّّْع‬ ّّْ ‫ل‬ ّْ،ِْ ّْ ‫ِْي‬ ‫ّْن‬ ‫ِْد أ‬ ‫فل‬ ‫لهي‬ ‫بّْياع‬ ‫نامثّْ ّْعل‬ ‫بركّْومعّّْْرّْوع‬ ‫او أ‬ ‫بّْياع‬ ‫قلمو ّ ل‬ ‫بّْياّْعن‬ ‫ّإ‬ ِْ‫شلها‬ ِْ‫يكن‬ ّْ‫ّْم‬ ّْ‫ّْىّْما‬ ّْ‫با‬ ّّْْ ّْ‫ِْني‬ ّْ‫ّْذ‬ ّْ‫ِّْْن ه‬ ّّْ ‫ّّْوّْنإّْما‬، ّْ‫ي ّدر‬ ّْ ‫ِِْْن‬ ّْ،‫را‬ ّْ ‫ي‬ ّْ‫ل‬ ‫ّْهو‬ ‫سم‬ ‫ّْى ّْرل‬ ‫او ّْعل‬ ‫تجاّْمع‬ ‫فإ‬ ‫نيّْولا‬ ‫ىْل ه‬ ‫ِْب أ‬ ‫ّْو ِل‬،‫را‬ ِ ‫رو‬ ِْ‫غلئا‬ ّْْ ّّْ ‫ج ّْو‬ ّْ ّْ ّْ‫جاِْر‬ ّْ ‫شل‬ ّْ‫ّْن‬ ّْ‫تخ‬ ّْ ِْ ّْ‫مل‬ ِْ‫صن‬ ّْ ّْ ّْ ّ ّْ ّْ ّْ ّْ ّْ ّْ ّْ ّْ ّْ ّْ ‫للِْر‬ ‫ِْن‬ ‫هن فإ‬ ، ‫ِْلىّْمخاّْرّْجِْم‬ ‫عد ة ّّْرّْدهو إ‬ ‫رم ه‬ ‫فإ‬،‫ىض‬ ‫إ‬ ِ ‫ِْك‬ ّْ ‫بو‬ ِِْْ ّْ‫ِّْْماما كّْنا لذ‬ ِْ ‫بط نع أ‬ ِْ‫راج‬ ِْ‫ِْم خ‬ ِْ ‫ِْن خّْرّْج ّْعن أ‬ ّْ ّْ ّ ّْ ّ ّْ ِ ّْ ّ ّْ ّْ ّْ ) 6 ‫ بابهتينك‬7 /3‫ّْوّْوله الّلّْماتّْولى (جهن ةغلبل‬،‫ِْني‬ ‫لي مل‬ ِْ ‫ب‬ ّْ‫مؤِْن‬ ّْ ‫ري‬ ّْ‫عاِْه ّْغ‬ ّْ‫بىقتالهو ّْعلى تا‬ ّْ‫أ‬ ِْ‫ب‬ ِْ‫س‬ 5

‘Umar, and ‘Uthmān. They would not have violated the divine decree had the leadership been divinely decreed for them, unless they were doing what is called taqiyyah, prudence, namely, dissimilation of one’s religion or faith under duress or in the face of threatening damage. This also would be unlikely for a brave and upright man like ‘Ali to conceal the truth about his right for leadership based on divine decree. However, the genuineness of Nahj al-Balāghah by many Muslim scholars as the speeches of ‘Ali selected and collected by al-Sharīf Muhammad al-Raḍī (359-406/9701016), or his elder brother ‘Ali al-Murtaḍā (355-426/9661036) was doubted and many of them were considered forgery. 6 Unlike the ḥadīths of the Prophet where we can trace who said what and from whom until the report reached the collectors of the ḥadīths, such as Bukhārī and Muslim. The character of each narrator of the report was evaluated to see whether he was trustworthy, pious and had enough strong memory, or not. The chain of narrators and transmitters is called isnād, and evaluating the character of each of them is called al-jarḥ wa 'l-ta‘dīl (lit. “ injuring and straightening ”). In modern time we have a record called Wo’s Who where the identity of persons in it are mentioned. In Nahj al-Balāghah we do not have isnād. Dr. Ṣabrī Ibrāhīm al-Sayyid, the Emeritus Professor of Arabic Language and Literature at Ain Shams University in Cairo, Egypt, in his verification on the Nahj al-Balāghah gives us some of his findings as follows: Many of the scholars of the 6th century of Hijrah thought that most of the contents of Nahj al-Balāghah were not originated from ‘Ali, but were composed by a group of eloquent Shi’is, 6

For example, see ‫ ط راد ةفاقثل – توريب‬313/3 ‫تايفو‬، : ‫ نازيم ; نبا ناكلخ‬: ‫يبهذل‬ 121/3 ‫ ; لدتعلا‬227/3 ‫ تارذش بهذل‬: ‫ ; نبا دامع يلبنحل‬22/3 ‫ ةآرم نانجل‬: ‫; يعفايل‬ 223/1 ‫ ناسل نازيمل‬: ‫ ; نبا رجح ينّلقسعل‬271/1 ‫ ءارمأ نايبل‬: ‫درك يلع‬

among whom was al-Sayyid al-Raḍī. He did not decide the genuineness or falsehood of the contents of the book, but he analysed them, and found that some parts of them were originated from Greek orators and others from Muslim scholars. He made his decision on 20% of them, and said that they had been composed by al-Sharīf al-Raḍī, and not his brother ‘Ali al-Murtaḍā. Other irregularities of Nahj al-Balāghah are: too many and too long speeches; too many sayings and speeches from reliable sources attributed to other than ‘Ali, but attributed to him by the writer of Nahj alBalāghah; containing improper statements attributed to Ali about the caliphs before him; containing the news of the unseen, such as the case of al-Ḥajjāj ibn Yūsuf al-Thaqafī, the Zinj civil strife, and the Tatar invasion; the spread of rhymed prose in it; the use of elegant style in which literary art appeared which was among the embellishment and decoration of the Abbasī period; the existence in it philosophical wordings and theological essays unknown by Muslims except in the 3rd century of the Hijrah when Greek, Persian and Indian books were translated into Arabic. 2. According to the Shi’is after completing his farewell pilgrimage the Prophet appointed Ali as his successor at Ghadīr Khumm, a watering hole in the middle of the desert not from the city of Juhfah, is approximately 250 km away from Makkah in the south. We wonder why such an important event, the appointment of Ali as the Prophet’s successor was not announced at the Mount of Arafah where the entire Muslim ummah was gathered, so that nobody would deny or doubt it. After this pilgrimage the pilgrims dispersed and returned to their respective homes, such as Țā’if, Kūfah and Yemen, whereas the people of Makkah remained in that city. None of these people went to completely different and opposite direction towards Ghadīr

Khumm in order to listen to the Prophet’s important sermon. The Prophet had never told them to do so. Therefore, those who were present with the Prophet at that place were those who lived in cities in the North of the Arabian Peninsula who were heading towards Madinah (or passing through /near it) and other places such as Syria. They were just a handful of Muslims, not a great number of Muslims as claimed by the Shi’is to be over 100,000 people ( some said about 120,000 people ). It is said that when the Prophet passed away the number of Muslims was not even half of it. This event indicates that the Ghadīr Khumm episode was not so significant as claimed by the Shi’is. The Prophet said what he said was the answer of an issue, of a special case arising at that time and at that place. This will be dealt with in the next khutbah, in shā Allāh. (CIVIC, 7 October, 2016)

:‫عجارمل‬ ‫ةبتكمل ةلماشل‬ ( ‫ ـه‬310 .‫ريسفت يربطل)ت‬ ( ‫ ـه‬671 .‫ريسفت ىبطرقل)ت‬ (‫ ـه‬771 .‫ريسفت نبا ريثك)ت‬ htps://www.al-islam.org/ghadir/incident.htm https://en.wikipedia.org/wiki/Hadith_of_the_pond_of_Khumm http://www.oxfordbibliographies.com/view/document/obo9780195390155/obo-97801953 http://www.dd-sunnah.net/forum/showthread.php?p =553768#post55376 https://gift2shias.com/2013/10/24/hadith-of-ghadir-khumm-asunni-perspective/ http://www.utm.thaqalayn.org/files/ghadeer.pdf http://www.discoveringislam.org/ghadir_khumm.htm source: http://www.utm.thaqalayn.org/files/ghadeer.pdf” http://www.aqaed.com/faq/4457/

4. RHETORICAL EXPRESSSIONS OF THE QUR’AN (4) ّّْ ‫جم‬ ّّْ ْْ‫ْْلّْةّْمع‬ 4. Parenthesis, ‫ض ة‬ ّْ ‫تِْر‬ “Parenthesis is a word, phrase, or clause inserted in a sentence that is grammatically complete without it, separated usually by commas, dashes, or upright curves.” 1 It is a word or phrase inserted as an explanation or afterthought into a passage which is grammatically complete without it, in writing usually marked off by brackets, dashes, or commas. 2 It is a stylistic device that comes from a Greek word, meaning to place or alongside. Parenthesis is a qualifying or explanatory sentence, clause or word that writers insert into a paragraph or passage. However, if they leave it out, even then grammatically it does not affect the text that it is correct without it. Writers mark them off by round and square brackets or by commas, dashes, little lines and brackets. As far as its purpose is concerned, this verbal unit provides extra information, interrupts syntactic flow of words, and allows the readers to pay attention on explanation. However, the overuse of parenthesis may make sentences look ambiguous and poorly structured. 3 It is a sentence within another sentence, marked off by comas, dashes or brackets. It is an explanatory or qualifying word, clause or sentence inserted into a passage with which it doesn’t necessarily have any grammatical connection. For example: ّْ‫ّْ ّو‬ ْْ‫ّّّْْْن‬ ِّْ‫لّّْْن‬ ّْ‫ف‬ ‫ْْعّْه ا‬ ‫ِّّْْْلّْو‬ ‫سا ّّْإ‬ ‫ّْ ّف‬ ‫كل‬ ّّّّْْْْ ‫ِْح ِْتا‬ ‫صل‬ ‫مآّْناوّّْْوّْعِْمل‬ ّّْْ‫لذ‬ ّ ّْ‫ّْاو‬ ّّْ ‫س‬ ّْ‫ّْل‬ ّّْْ‫ِْني‬ ّّْْْْ ّّْْ ّْ‫خل‬ (44:‫نوّْ( فارعلا‬ ّّْْ ‫ِْد‬ ّّّْْْ‫هيا‬ ‫ل ّّْجّْنِْة‬ ‫ْْح ّ با‬ ‫ِْكّْأ‬ ّْ‫لوئ‬ ‫أ‬ ّّّْْْ ِْْ‫ّّْْ هم‬ ّْ‫ف‬ ّْ‫ّْص‬ But those who believed, and worked righteousness– We tax not any person beyond his scope – such are the dwellers of Paradise. They will abide therein forever. (Q.7: 42). 1

Funk & Wagnall’s: Standard Dictionary of the English Language. International Edition. 2 Oxford Dictionary. 3 http://literarydevices.net/parenthesis/

Another example is as follows ّْ‫ّْْْن‬ ْْ‫ضّْع‬ ّْ‫ضْْع‬ ّْ‫ّْع‬ ّْ‫ق‬ ّّْْ‫تّْها‬ ّْ ‫بّْم ا‬ ‫ّْلّْأ‬ ‫تّْهاّْأ‬ ‫ب ِّْإ‬ ِّّْ ‫تّّْْر‬ ّْْْ‫ل‬ ‫فّْل م‬ ّ ّ ّْ‫ثىّّْْ ّوال‬ ّْ ‫ِّْْنيّّْْو‬ ّْ ‫ّْاّّْْو‬ ِّْْ‫ْْلّْم‬ ّْ ّْ‫ّْْع‬ ّّْ ّْ‫ْْس‬ ّْ‫كْْلاْْن‬ ّْ‫ي‬ ّّْْ‫كّْر‬ ّْ ْْ‫سّْم‬ ‫ذيّْها‬ ‫ِّْْنيّْ ِأ‬ ‫يّْمِّّْْوإ‬ ‫ثىِّّْْوإ‬ ّ ‫ذل‬ ّّْْ ‫تّّْْوّْلي‬ ّْْْ‫ضّْع‬ ّْ‫تّْهاّّْْمْْر‬ ّّْ ّْ‫ِّْْني‬ ّْ ‫ّْو‬ ّْ ّْ‫شلي‬ ّّْ ّْ‫ِْن‬ ّّْْ‫كّّْْوذ ّير‬ )63:‫ميّْ( لّْ نارمع‬ ِّْْ‫ّْج‬ ‫ْْط ِْنا‬ ّّْْ‫تّْهاّْ م‬ ّْ‫ب‬ ْ‫رل‬ ِ ّ ّّْْ ِْ Then when she gave birth to her [child Maryam (Mary)], she said: “O my Lord! I have given birth to a female child,”—And Allah knew better what she brought forth,--“And the male is not like the female, and I have named her Maryam (Mary), and I seek refuge with You (Allah) for her and her offspring from Satan, the outcast.” (Q. 6:63) ّّْْ‫ّْنّّْزّْل‬ ّْ‫ّّّْْْم‬ ّْ‫ِّْْنّْما‬ ‫ّْاو ّّْإ‬ ‫قل‬ ّ ِ‫بّْماّْي‬ ‫ْْل‬ ‫ّْع‬ ‫ّّْْأ‬ ‫ّّّْْْ ّوالّّْل‬ ‫كّّْْناّّْْيآ ة‬ ‫بّْدْْلّْناّّْْيآّْة‬ ‫ّْوإ‬ ّّّْْ ‫ِّْْذا‬ ِّْْ‫ّّْْم‬ ّْ‫ّْْْك‬ ّّْ ْْ‫تّْفم‬ ْْ‫ب‬ ّْ)101‫لحنل‬: (ّْ‫ّّْْو‬ ّ ‫ّْ م ن‬ ‫ْْل‬ ‫يع‬ ّّّّّْْْْ ‫لّْأ‬ ّْ ّّْْ‫ّْْْن‬ ‫ّْأ‬ ّّْْ‫ل‬ ّّْْ‫تّْر‬ ْْ‫ثره ّم‬ And when We change a Verse (of the Qur’an) in place of another – and Allah knows best what He sends down – they (the disbelievers) say: “You (O Muhammad) are but a Muftari! (forger, liar)” nay, but most of them know not. (Q. 16:101) ْْ‫قّّْْو‬ ْْ‫ف‬ ّ ّّْْ‫ن‬ ّّْْ‫ل‬ ّْ ّ‫ل‬ ّّّْْْ ‫جّْهّْنّْمِّْْمْْنك‬ ّّّْْْ ‫ّْْْمّْ ّّل‬ ‫ّّْْل‬.‫لو‬ ّّْ ّْ ‫ّْق‬ ‫قّْأ‬ ّّْْ‫ّْح‬ ّْ‫لّْح‬ ّْ ‫ق‬ ْْ‫كّْ م‬ ّّْْ‫ّْن‬ ّْ(ّْ ّ 48-44:‫ِْنيّْ(ص‬ ّّْْ‫ّْْْجّْمع‬ ‫ّْمّْأ‬ ّْ‫بّْع‬ ّْْْ‫ّْو ِّْم م‬ ّ ْْ‫ِْن ه‬ ِْ‫ت‬ (Allah) said: “The truth is – and the truth I say, - that I will fill Hell with you [Iblis (Satan)] and those of them (mankind) that follow you, together.” (Q. 38:84-85) 5. Saj‘ )‫ْْع‬ ‫سل)ّْج‬ ّ The term saj‘ means “rhymed prose”; it is the voice of man when he speaks rhymed prose with intermission, like the coo of pigeons, namely, coo coo coo. It is the agreement the last letters or last parts of two ends in two sections or more of expression, such as the verses of the Qur’an, namely, rhyming together. This rhyme in prose is called qāfiyah (rhyme) in poetry. For example, the Prophet said:

ّْ‫يتّّْْو‬،‫بّْدعْْ ّّْو‬ ْْ‫يّّْْو‬،ِْ ّّْْ‫ّْل‬ ّْ‫ت‬ ّْ ْْ‫س‬ ْْ‫قب‬ ‫ِْي‬ ‫تّْ ّحجّْ ّت‬ ّْْْ‫ثب‬ ّْْْ‫جأ‬ ‫بت‬ ّْ ‫ّّْْرب‬ ّ ّّْْ ِْ‫غا‬ ّْ‫ّْلّّْْحْْو‬ ّْ‫تْْو‬ ِْ ‫يتّّْْو‬،‫ب‬ ‫(دمحأ ّّوهجاّمنبا ّّويذمرتل‬ )‫ّّْويئاسنل ّّودؤاّدوبّأهاور‬ O my Lord, accept my repentance, wash my sin, answer my invocation, and strengthen my competent authority (Reported by Abū Dā’ūd, al-Nasā’ī, al-Tirmidhī, Ibn Mājah, and Aḥmad) Here we see the rhyming together of ḥawbatī, da‘watī, and ḥujjatī.

atī in tawbatī,

Scholars of Arabic rhetoric divide saj ' into four categories: ّّّ ‫)لُّم‬, 2. mutawāzī (‫ّّوزاي‬ 1. muṭarraf )‫ّّف‬ ‫طر‬ ّّ‫)لُّمت‬, 3. muraṣṣa' (‫ّّع‬ ‫)نّّر ّص‬ ‫)لت‬ ‫ّّّّمثا‬ ‫ُّت‬.(‫مل‬ ُّ‫ ل‬mutawāzin .4 ,( ‫زا م‬ ُّ and 5. mutamāthil ,(‫ِّمل‬ ِّ ‫ّّّّو‬ ّ ّّْ ‫ّْ )مل‬is when both agree in the letter of 1. Muṭarraf )‫طّْرف‬ rhyme, but different in their meters, such as waqārā and aṭwārā in the following verses: ّْ‫ق‬ ّّْْ ّّْْ ّْ‫رااّّْْو‬ ّْ‫للّّْْو‬ ّّْْ‫ّْمّّّْْْل‬ ّْ‫ّْْْطّْو‬ ّْ‫ق‬ )14ّْ،16:ّّْْ ‫رااّْ(ّْن حو‬ ‫ّْمّْأ‬ ‫قّْْْدّّْْخل‬ ّْ ‫ّْماّْل‬ ِ ّّْ ّّّْْ‫تْْرجنو‬ ِِّْْْ ْْ‫ك‬ ْْ‫ك‬ What is the matter with you, that [you fear not Allah (His punishment), and] you hope not for reward (from Allah or you believe not in His Oneness) While He has created you in (different) stages [i.e. nutfah, then ‘alaqah, then muḍghah in Q. 23:13, 14] (Q. 71:13, 14) Here the wazn (form, measure, meter) of waqārā is totally different from that of aṭwārā but agree in the letter of rhyme, namely, ārā. 2. Mutawāzī (‫لّْ ّّْو يزا‬ ‫مت‬, namely, parallel, similar) is when both have the same rhyme and meter, but their precedence are not equivalent, such as: ْْ(ّّْْ ّْْْ ّْ‫ّّّْْْمْْر‬ (ّّْْ14،16:ّْ‫ي ة‬ ‫ْْضعوّْ ّ ة‬ ‫ّّّْْْمو‬ ‫كّْو با‬ ‫ّّّْْْوأ‬ ‫عو ة‬ ّ ‫هياّْسر ّر‬ ِْ ‫لّْغ‬ ِْ ّْ‫شا‬ ّْ ‫ف‬ ّْ‫ف‬ Therein will be thrones raised high. And cups set at hand (Q. 88. 13, 13)

Here the term marfū‘ah and mawḍū‘ah have the same rhyme and meter, but their precedence, namely, surur and akwāb are not equivalent. 3. Muraṣṣa‘ (‫ّْع‬ ‫ملّّْر ّص‬, decorated), is when both have the same rhyme and meter, and their precedence are also equivalent, such as: ّّْْ ْْ(ّْ‫ّْم‬ ّْ‫ّْي‬ ْْ‫ِّْْل‬ (ّْ43ّْ،48:ّْ‫ي ة‬ ‫نّّْْعل‬ ِّّْْْ ‫ّْإ‬ ‫ثم‬ ‫يّْناّْإ‬ ‫نّْإ‬ ِّّْْْ ‫ّإ‬ ّ ّْ ِْ ‫لّْغ‬ ِّْْ‫ْْنا‬ ّْ‫شا‬ ّْ‫ح‬ ِّْْ ّ ْْ‫سّْبا ه‬ ّ ْْ‫يّْبا ه‬ ّ ‫ّْم‬ Verily, to Us will be their return; Then verily, for Us will be their reckoning (Q. 88: 25-26). Here the term iyābahum and ḥisābahum have the same rhyme and meter, and their precedence, ilaynā and ‘alaynā are also equivalent. Another example: ّْْْ‫ن‬ ّْ‫ف‬ (ّْ14ّْ،16:ّْ‫ِْطرا‬ ‫ميّْ(ِْلْْن‬ ّْ‫ح‬ ‫ف‬ ‫راّّْْل‬ ّّْْ‫ّّْْج‬ ‫ف‬ ِّّْْْ ‫ميّّْْ ّوإ‬ ّْ‫ّّْْنْع‬ ‫ف‬ ‫راّّْْل‬ ّّْْ‫ْْر‬ ‫نّْْْلا‬ ِّّْْْ ‫ّإ‬ ّ‫ل‬ ْ‫ِْيِّّْْج‬ ِ ‫ِْي‬ ّْ‫ّْب‬ Verily, the pious believers will be in Delight (Paradise). And verily, the wicked will be in the blazing Fire (Hell) (Q. 82:13, 14) Here the term na‘īm and jaḥīm have the same rhyme and meter, and their precedence, lafī and lafī are also equivalent. 4. Mutawāzin (‫زان‬ ‫مت‬, having the same meter), is when they ِْ‫لّْ ّّْو‬ have the same meter, but different rhyme, such as: ّْ‫ب‬ ْْ(ّّّّْْْْ ّْ‫ث‬ ّْ ّْ ْْ‫ّّّْْْم‬ ْْ ‫قّّْْم‬ ّْ)13ّْ،18:ّْ‫ي ة‬ ‫ثو ة‬ ‫ّّّْْْوّْزّْرِْباي‬ ‫فو ة‬ ‫ف‬ ‫ص‬ ّّْْ‫را‬ ِْ ‫لّْغ‬ ّْ‫شا‬ ِْ‫ّْوّْنّْم‬ And cushions set in rows. And rich carpets (all) spread out (Q. 88:15, 16) Here the term maṣfūfah and mabthūthah have the same meter, but are different in rhyme, namely, fah is different in rhyme from thah. Another example is: ِّْ ّْ‫يْْوِّْْم‬ ْْ‫ّرل‬ ّْ)4-6‫ةحتافل‬:(ّْ‫ني‬ ّْ ِّْْ‫ّّْْمل‬.‫مي‬ ِّْْ‫ّْح‬ ّْ ْ‫رل‬ ِ ّ ّْ‫ن‬ ّّْْ‫ِْك‬ ِْ ‫دل‬ ِْ‫ّْحّْم‬ The Most Gracious, the Most Merciful. The Only Owner of the Day of Recompense (Q. 1:3-4)

Here the term ḥīm in al-raḥīm and dīn in al-dīn have the same meter, but are different in rhyme, namely, ḥīm (with m) is different in rhyme from dīn (with n) 5. Mutamāthil (‫ِْل‬ ‫لّْ ّّْمثا‬ ‫مت‬, being alike) is they have the same meter, but not in rhyme; yet the precedence of the first is equivalent with that of the second. For example: ّْْْ‫ت ّّْْبا‬ ّْْْ‫ْْنهامّْ ّا‬ ّّْ ‫نيّّْْوّْهيد‬ ّْ‫س‬ ّْ‫ك‬ ّْ‫ّّْْوّْتآي‬ ْْ ّّْْ‫طا‬ ّّْْ ّْ‫ْْنهامّْ ّاّْصلر‬ ّّْْ‫ب‬ ّ ‫لم‬ ِْ‫ل‬ ِْ‫ت‬ ْْ ّْ‫صل‬ ّ ّ (ّْ‫مي‬ ّْ‫س‬ ّْ)114ّْ،111:ّْ‫ّْفا تا‬ ّْ‫ق‬ ّ ‫لم‬ ْ‫ت‬ ِْْ And We gave them the clear Scripture; and guided them the Right Path (Q.37:117, 118) Here the term al-kitāb and al-ṣirā ṭ have the same meter, as well as al-mustabīn and al-mustaqīm, but different in rhyme, namely, the last letters, letter n )‫ (ن‬and m)‫ّّْْ(م‬. ّْ In poetry we have what we call al-ḍarūrāt al-shi‘riyyah ّْ‫ش‬ ِ ‫ّْررو ّ ّْتا‬ )‫ي ة‬ )‫ضل‬, ّْ‫ل ّْْع ِّْر‬ ّ namely poetical necessity where the poets violate grammatical rules for the sake of rhyme though addition, omission, alteration or inversion. 4 ّْSimilarly, we have them in the Qur’an . The example of the addition is as follows: ّّْْ.ّّّْْْ ّّْ ‫زا‬ ّْ‫نّْ ّّْخ‬ ْْ‫ي‬ ّّْْ.‫ّْه‬ ّْ ‫ّْْْدّْر‬ ‫ّّْْوّْماّْأ‬.ّْ ‫ية‬ ‫ني ه‬ ّْْْ‫ف‬ ّْْْ‫ّْاّّْْم‬ ‫ّْ م‬ ‫ّْ ّوأ‬ ّْ‫كاّّْْماِّْْه‬ ّْ‫وا‬ ِْ‫فأ ّمّْهّّْْه‬ ِْ‫تّّْْمّْو‬ ّْ)11-4‫ةعراقل‬:(ّّْْ ‫ية‬ ‫ّْنرا‬ ِْ‫ّّّْْْح‬ ّْ‫ما‬ But as for him whose Balance (of good deeds) will be light, He will have his home in Hāwiyah (pit, i.e. Hell). And what will make you know what it is? It is a blazing Fire (Q. 101:9-11) ّْ‫‘( نعّْ ّي‬unayzata) becomes ‫ْْزة‬ The addition is like ‫ْْزّْة‬ ّّْْ‫‘( نعّْ ّي‬unazatin), ‫ّْطّْر‬ ّ ‫ايّّْْم‬ ّْ ّْ‫(غ‬ghinā) - ‫ءا‬ ّْ‫) غ‬ghināu(, and (yā maṭaru) - ‫ياّّْْمطّْر‬ ‫ِْنى‬ ّّْ ‫ِْن‬ ّْ (yā maṭarun), ‫راف‬ ‫راي‬ ّْ‫صْْنّْع‬ ّّْ (al-ṣayārif) – ‫ْْف‬ ّّْ (al-ṣayārīf). The omission is like ‫ءا‬ ّْ‫صل‬ ّْ‫صل‬ ّْ ِْ‫ي‬ ِْ‫ي‬ ْْ ّْ ّْ‫(ّّْْمل‬Mālikin) – ّْ ‫ّْم ل‬ (ṣan‘ā’) becomes ‫صنّْعا‬ ّْ (ṣan‘ā) (omission of )‫ْء‬, ‫ِْك‬ ّْ ّْ ْْ‫(ّْ م‬mirdāsan) – ّْ ْْ‫( م‬mirdāsa), and ّْ (Mālin), ‫ِْردساّْ ّا‬ ّ ّْ‫ِْردسا‬ ‫ِْر‬ ‫ف‬ ‫( أ‬afirru) – ‫ِْر‬ ‫ف‬ ‫( أ‬afir). ْْ ّْ ْْ ّْ The alteration is like ‫ْْن‬ ّْ ّْ ‫( أّْرىّْإ‬arā ithnayni), ّْ‫ياّّْْبأا‬ ّْ ِْ‫( أّْرىّْثاّْني‬ara’thnayni) – ‫ْْن‬ ِْ‫ِْثّْني‬ ّ ‫( ملةري‬yā abā’-mughīrati) - ‫ّْغ‬ ّ ‫ياّّْْبااّْملةري‬ ّْ ‫ِْغ‬ ‫جلال‬ ِْ ّْ (yā bā’-mughīrati), and ّْ ّْ (alّْ ّْ ajalli) – ‫ل‬ ِّْْ‫ْْل‬ ‫( جلا‬al-ajlali). The inversion is like ‫ّْل‬ ِّْْ ّْ‫ملسل‬ ّْ and it ّ ‫كيلعّْ ةمحروّْال‬ ِْ ّْ becomes ‫ملسل‬ ّْ ّْ‫ل‬ ّْ ‫كيلع‬ ّ ‫ّّْْ ةمحروّْال‬ ِْ . ِْ 4

Here there is addition of ‫ ـه‬in ‫ِْي‬ ّّْْ‫ ه‬meaning “she” to suit the rhyme in ّْ ‫ية‬ ‫ية‬ ِْ‫ح‬. ّْ‫وا‬ ّْ‫ما‬ ّْ ِْ‫ّْه‬and ّْ The addition of alif )‫ّْ(ا‬is common to suit the rhyme, such ّْ , )33:‫رلسّْ لو ّ( بازجلا‬ ّْ‫ظل‬ ّْ‫نو‬ ْْ‫ب‬ as:(ّْ10‫بازجلاّ) ا‬: ‫ْْن‬ ّّْ , )31:‫يّْ ل( بازجلا‬ ّّْ , ِْ‫سل‬ ّّْْ. andّْ)18:‫ريا ( ناسنلا‬ ّّْْ‫را‬ ِْ‫قّْو‬ The omission of yā’ )‫ّْ(ي‬is common, especially if it is a personal pronoun meaning ‫ِْي‬ ‫“ن‬me”, ‫“ّْي‬my” or ‫ك‬ ّّّْْْ“you” as an object. It has to be mentioned in translation. For example, the following verses where Prophet Ibrāhīm told his father about the idols and about Allah, as follows: ّْْْ‫ب‬ ّْ‫لّْع‬ ّّْْ‫ِْي‬ ّّْْ ّّْ .ّْ‫ِْني‬ ّْ ‫يه‬ ‫قن‬ ‫ِْيّّْْخل‬ ‫ّْذ‬ ‫ ّّْل‬.‫ِْني‬ ّّْْ‫ل م‬ ّّْْ‫ِّّْْْلّّْْ ّر‬ ‫ِْي ّّْإ‬ ‫ّْمّّْْعّْدّْوّْل‬ ‫فإ‬ ّّْْ‫ف هّْ ّّْو‬ ّ ْْ‫ِّْْن ه‬ ِْ ‫ْْد‬ ّ ْْ‫ّّْْي‬ ْْ‫ي‬ ّّْْ‫ت‬ ْْ ‫ِّْْذاّّْْمِْر‬ .‫ِْني‬ ّْ ‫ش‬ ّّْْ‫ض‬ ‫ّّْْوإ‬.ّْ‫ِْني‬ ّْ ‫يس‬ ّ ‫طِْعنم‬ ّ ّْ ‫ِْيّْ هو‬ ‫ّْذ‬ ‫ّْ ّول‬ ّّْْ‫ف هّْ ّّْو‬ ّْ‫ِْيّّْْو‬ ِْ ‫ف‬ ِْ ‫ْْق‬ ّّْْ ّْ‫ّْيّْم‬ )41-11)‫ءارعشل‬:ّْ.‫ني‬ ّْ ‫تين‬ ‫ّْذ‬ ‫ّْ ّول‬ ِ ‫ِْي‬ ّ ‫ِْي‬ ِْ ‫ي‬ ِْ‫ثّْمّْيّْْح‬ Verily, they are enemies to me, except the Lord of the ‘ālamīn (mankind, jinn and all that exists), Who had created me, and it is He Who guides me. And it is He Who feeds me and gives me to drink. And when I am ill, it is He Who cures me. And Who will cause me to die, and then will bring me to life (again) (Q. 26:77-81) Before the omission the words are originally ‫نيي‬ ّْ ّْ‫ْْقني‬ ‫ي‬ ِْ‫ْْد‬ ْ‫ي ِ ه‬ ْ‫ي ِس‬ ّْ, ِْ ّْ, ِْْ ‫ي‬ ‫نيي‬ ّْ ّْ (Turner, 10 October, 2016) ِْ‫ف‬ ْ‫ش‬ ِْ‫ي‬ ّْ, and ‫نيي‬ ِْ‫يّْْح‬. :‫عجارمل‬ ‫ةبتكملّْةلماشل‬ (‫ّْ ـه‬046.ّْ‫ريسفتّْ يربطلّْ(ت‬ (‫ّْ ـه‬334.ّْ‫ريسفتّْ ىبطرقلّْ(ت‬ )‫ّْ ـه‬331.ّْ‫ريسفتّْ نباّْريثكّْ(ت‬ http://www.elibrary4arab.com/ebooks/arabic/aroodqafeya/droorat.htm http://www.iasj.net/iasj?func=fulltext&aId=78131 http://articles.islamweb.net/media/index.php?page=article&la ng=A&id=174379 https://ar.wikipedia.org/wiki/ ‫عجس‬ http://www.alimam.ws/ref/168

5. GHADĪR (THE POND OF) KHUMM AND ITS SIGNIFICANCE (3) As we know in order to understand the Qur’ān properly we have to know, among other things, the explanation of it from the Qur’ān, namely, the Qur’ān explains itself. As one of the duties of the Prophet (‫( )ﷺ‬s.a.w.) was to explain the Qur’ān, we also have to know his explanation through the ḥadīith as well as the occasion which led to the revelation of the verses. In Qur’ānic science it is called asbāb al-nuzūl. Similarly, in the science of Ḥadīth, not knowing the occasion that made the Prophet ( ‫ )ﷺ‬say any statement would lead us to misunderstanding what he had said. It is called asbāb alwurūd. One example of misunderstanding the verse of the Qur’ān for ignoring the ḥadīth of the Prophet (‫ )ﷺ‬is Dr. Rashad Khalifa’s translation. As a person who claimed to be “God’s Messenger of the Covenant” he denied the validity of the Ḥadīth and translated the Qur’ān his own way, called Quran: the Final Testament. Allah says in the Qur’ān: ْْ ‫ك‬ ّْ‫ّْك ّّْح‬ ْْ‫ّْو‬ )99‫رجحل‬:( ‫ِْني‬ ّ ‫يق‬ ‫يأ‬ ِْْْ ّْ‫ل‬ ّْ‫ي‬ ّْ‫ت‬ ّْ‫تى‬ ّْ‫عابّْْد ّّْرب‬ And worship your Lord until there comes to you the certainty (i.e. death) (Q. 15:99) Asad’s translation is: “and worship thy Sustainer till death comes to thee.” His commentary of this verse is: Lit., “till there comes unto thee that which is certain (al-yaqīn)” – a term which in the Qur’ān is often used as a metonymy for “death” (Bukhārī, Kitāb al-Tafsīr). Pickthall’s translation is, “And serve thy Lord till the inevitable cometh unto thee” where it could mean “death” which is inevitable. A. Yusuf Ali’s translation starts becoming ambiguous, namely, “And serve your Lord until there comes unto you the Hour that is certain.” In Rodwel’s translation the term “al-yaqīn” becomes more ambiguous, namely, “And serve thy Lord till the certainty o’take thee.” Rashad Khalifa’s

ّْ)‫ح‬ translation is totally different, as he translates ḥattā )‫تى‬ ّّْ as “in order” which is one of its meanings, rather than “till,” as follows: “And worship your Lord, in order to attain certainty.” 1 He explained it and said: “The practices of worship are our means of attaining certainty.” The term al- yaqīn meaning “death which is certain” was expressed by the Prophet (‫ )ﷺ‬when ‘Uthmān ibn Maẓ‘ūn passed away. When Umm al-Ālā’ praised him and bore witness that Allah had honoured him, the Prophet ‫ﷺ‬ ( ) asked her how she knew it. When she said she did not know it, the Prophet (‫ )ﷺ‬said: ْْ ‫ّْْْرجو ّّْل ّه‬ ْْ ّْ ّْ‫ف‬ ّّْ ّْ ْْ‫ْْر م‬ ‫ّّْْنا‬ ‫ّْْْدِْريّْوأ‬ ‫ِْلّْما أ‬ ‫ِّْْنيّّْل‬ ‫ِْني ِ إ‬ ّ ‫يق‬ ‫ءاه‬ ‫ّْا هو‬ ‫ّْ م‬ ‫ّأ‬ ّ ّْ‫ِْلّْ ّوال‬ ّ ّْ‫ِْن ّال‬ ّْ‫لّْخي‬ ّْ‫ل‬ ّْ‫قْْد ّْج‬ ْْ ّْ‫ب‬ ‫ يراخبل هاور) (يئاسنل و يناربطل و‬... ‫كْْم‬ ّ ‫ِْلّْماي‬ ّ ‫ّْر‬ ّ ّْ‫سلو ّ ّال‬ ِْ‫بيّْوّْل‬ ِْ‫فّْع ّل‬ As for him, death which is certain has come to him, and wish him well from Allah; by Allah I do not know, even as a Mesenger of Allah, what will be done to me or to you (Reported by al-Bukhārī, al-Ṭabarī and al-Nasā’ī) With regard to the ḥadīth of the Prophet (‫ )ﷺ‬at the Ghadīr Khumm, ّْ ‫ّْمْْن‬ ّّْْ ّْ‫كْْن‬ ، ّْ ّ ‫ّْوّْعِْداّْمْْن ّْعداها‬، ّْ ‫ّْ ّهّّْمّْوِْلّْمْْنّْوهل‬ ‫ ّلل‬، ّْ ‫ِْيّْمْْوهل‬ ‫فّْعل‬ ‫تّْمْْوهل‬ Whomsoever I am Mawlā, Ali is also his Mawlā. O Allah, befriend whosoever befriends him and be the enemy of whomsoever is hostile to him. The Arabic linguist Ibn Manẓūr in his Lisān al-‘Arab ْْ namely: dictionary mentioned the meanings of wali )‫ِْي‬ ‫ل)ّْول‬, ْْ closeness )‫دل)ّْنّْو‬, ّّْ then he mentioned the nearness )‫ّْْْرب‬ ‫ل)ق‬, ْْ as follows: ّْ‫ّْو‬ meanings of mawlā )‫ْْلى‬ ‫ل) م‬ ّْ‫ملعْْ ّت‬, the one who ّْ‫علب‬ ‫ِْك‬ ّ ‫لمل‬, the owner (of a slave); ‫ْْد‬ ّْ , the slave; ‫ِْق‬ ّّْ ْْ‫ ملع‬, the freed slave;‫ِْب‬ frees a slave; ‫تّْق‬ ّ ‫ حاصل‬, the companion; 1

In a similar verse, Rashad Khalifa also translate al-yaqīn as certainty, ْْ ‫تّْناا‬ ّْ‫"ّْ ّو‬We disbelieved in ّْ‫ ّّْح‬.‫ني‬ ّّْْ ِّْ ‫كّْناّْن‬ ِّْ ‫يْْوِْم‬ namely, )44-46:‫ِْني (رثدمل‬ ّ ‫يق‬ ‫تى أ‬ ّْ‫ل‬ ّْ‫ب‬ ِْ ‫دل‬ ِْ‫كّْذ ّب‬ the Day of Judgment. Until certainty came to us now” (Q.44:46-477)

‫وحنوه‬ ّ , the near one such as the paternal-cousin ِّْ ‫نباك‬ ِْ ‫علّْم‬ ِْ ‫بيرقلو‬ and the like; ‫ راجل‬, the neighbor, ‫فيل‬ ّ ‫حل‬ ّ , , the son; ّْ , the ally; ‫نبل‬ ّّْ , the guest (in the house); ‫كير‬ ّّْ , ‫علّْم‬ ّ ‫نل‬ ّ ‫شل‬ ّّْ , the paternal-uncle; ‫ليز‬ the partner; ‫ت‬ ‫ ّنبا ّل‬, the son of one’s sister; ‫ِْي‬ ّْ‫ول ّل‬ ِْ ‫ّْْْخ‬ ّْ , the close one; ‫ب‬ ‫ م ن‬, the one who ّْ‫رل‬ ّ ّّْ , lord; ‫صانلر‬ ِْ , the supporter; ‫ِْم‬ ّْ‫لْْ ّع‬ blesses; ‫لْْ ّّْعّْم هيلع‬ ‫ م ن‬, the one who is blessed, ‫ب‬ ّْ‫ح‬ ّ ّْ‫ مل‬, the beloved; ‫عباتل‬ ّ , the follower; ‫صلهْْر‬, the husband of one’s daughter. The meanings of mawlā in the above ḥadīth can be found in the following Qur’ānic verse: ْْ‫نوّْو‬ ْْ‫ّْو‬ ّْ‫ْْ ّ م‬ ّْ‫ل مّْْؤ م‬ )47... )‫ةبوتل‬:‫بْْعض‬ ‫ْْل‬ ‫ّْو‬ ‫ْْضه ّّْْم أ‬ ‫بع‬ ‫ل مؤ‬ ّْ‫ي ّءا‬ ِّْْ ّْ‫ِْن ّْتا‬ ّْ ‫ِْن‬ The believers, men and women are awliyā’ (helpers, supporters, friends, protectors) of one another… (Q. 9:71) so that ‘Ali and the rest of the believers, are helpers, protectors, friends and supporters of one another. It is reported that Usāmah ibn Zayd said to ‘Ali: “You are not my mawlā; it is the Messenger of Allah who is my mawlā.” ّْ ‫“ ّْمْْن‬Whomsoever I am So, the Prophet said ‫تنك هلوم يلعف هلوم‬ Mawlā, Ali is also his Mawlā.” It could also mean “whomever I am his beloved one, then Ali also should be his beloved one.” The Prophet ( ‫’)ﷺ‬s intention was to make the believers love him more than their love for each other, like the Prophet (‫ )ﷺ‬himself, as mentioned in the Qur’ān, that the Prophet (‫ )ﷺ‬is nearer to the believers than to themselves, namely, more worthy of being loved by them. The Prophet (‫)ﷺ‬ wanted to make loving Ali obligatory for Muslims as they did to him. Translating mawlā as authority or leadership claimed by the Shi’is is unacceptable by the Sunnis, as authority or leadership belongs to the Prophet ( ‫ )ﷺ‬alone. The expression “Whomever I am his leader, is also his leader,” as ‘Ali could not be a leader alongside the Prophet ( ‫)ﷺ‬, unless the Prophet (‫ )ﷺ‬abdicated, which is impossible. The additional ‫بْْع يد‬ ّْ

(“after me”) in some ḥadīth narrated by two Shi’ī narrators, Ja‘far ibn Sulaymān and ‘Ajlah al-Kindī, are interpolations to justify their claim for Ali’s succession. 6. In order to understand what the Prophet meant with his statement about Ali in Ghadīr Khumm, we have to go back to find out why he said what he said, as follows: In the month of Ramadan before the Last Pilgrimage, the Prophet ( ‫ )ﷺ‬had sent a military expedition led by Ali with about 300 horsemen to Yemen. After finishing the campaign the army returned to Makkah and approached from the South to join the Prophet (‫ )ﷺ‬in his Farewell pilgrimage. As Ali was eager to meet the Prophet ( ‫ )ﷺ‬as soon as possible, he rode on ahead of his men, and appointed a man to replace him in leading his army and rushed to Makkah. Amongst the state's fifth of the spoils there was enough linen to clothe the whole army, but ‘Ali had decided that it must be handed over to the Prophet ( ‫ )ﷺ‬untouched. But the new leader was persuaded to lend each man a new change of clothes out of the linen so that they would enter Makkah with good and neat appearance. When Ali came out to meet them he saw them with the new dress from the clothing. “Woe unto you! What is this?” He said: “I dressed them to make themselves neat and tidy when they come to people .’The men all knew that they would be in Makkah on the Feast Day where everyone would be wearing their best clothes , and they also would like to look their best. But ‘Ali felt he could not accept this idea. So, he ordered them to put on their old clothes again and return the new ones to the spoils . They were unhappy with this decision . When the Prophet heard of it he said: "O people , blame not ‘Ali, for he is too scrupulous in the path of Allah to be blamed." But resentment continued as they might not have heard what the Prophet ( ‫ )ﷺ‬had said.

Buraydah said: “We have carried out a military expedition with Ali in Yemen and I saw something strange from him. When I came to the Prophet ( ‫ )ﷺ‬I mentioned to him about Ali’s shortcomings I saw the Prophet ‫’)ﷺ‬s ( face changed, and said: ‘O Buraydah, am I not more deserved be the believers than themselves?’ I said, “But certainly, O Messenger of Allah!’ He said: “For whoever I am his mawlā, ‘Ali is also his mawlā.” (Reported by Ahmad and al-Nasā’ī) Buraydah also narrated that the Prophet ( ‫ )ﷺ‬sent Alito Khalid to bring the Khumus, (of the booty) 2 and I hated `Ali, and Ali had taken a bath. I said to Khalid, "Don't you see this (i.e. Ali)?" When we reached the Prophet ( ‫ )ﷺ‬mentioned that to him. He said,"O Buraydah! Do you hate Ali?" I said, "Yes." He said, "Do not hate him, for he deserves more than that from the Khumus." (Reported by Bukhari) Abū Sa‘īd al-Khudrī narrated that he asked Ali to ride the camels he had taken as booty, so that their camels could rest, but Ali refused and said that they also had their share in the booty, like the rest of the Muslims. When Ali left and appointed a person to replace him in leading the army, the new leader allowed them to ride the camels taken as booty. When Ali found out that his deputy disobeyed him, he blamed him. So, Abū Sa‘īd promised himself to complain to the Prophet ( ‫ )ﷺ‬against him. While he was criticizing and counting what he thought Ali’s shortcomings, the Prophet (‫ )ﷺ‬patted him on his thigh and told him that he knew Ali was too scrupulous in the path of Allah to be blamed. Since then Abū Sa‘īd promised himself not to say anything bad 2

Khumus means “one-fifth”. The one-fifth of the booty is the share of the Prophet and the Muslims, as mentioned in the Qur’an, as follows: ْْ‫ماىّْو‬ ْْ‫بىّْو‬ ْْ ‫ِْي‬ ّْ‫ِْم‬ ّْ‫ي‬ ّْ‫شْْيء‬ ّْ ‫ِْن‬ ْْ‫تْْم م‬ ْْ‫ّّْْنّْما ّْغن‬ ‫ْْن‬ ‫لق‬ ‫ِْذ‬ ‫ّْسلوِْ ّّْول‬ ‫ِْرل‬ ‫س ّهّْو ّل‬ ّ ‫لل ّْخ م‬ ‫فّ أ‬ ‫ّْ ماو ّ ّ أ‬ ‫ْْل‬ ‫ّْوعا‬ ِ ّ ‫ّّْْن‬ ّْ‫لّْم‬ ّْ‫ت‬ ّْ‫ل‬ ّْ‫ّْْْر‬ ّْ ِِّْْْ ِْ‫ِْنيّْوبا‬ ِْ ‫سكا‬ ) 47)‫لفنّل‬: ‫بلي‬ ّّْ “And know whatever of war-booty that you may gain, ِْ‫سل‬ verily one-fifth of it is assigned to Allah, and to the Messenger, and to the near relatives [of the Messenger], (and also) the orphans, the needy and the wayfarer,… (Q. 8:41)

about Ali openly or secretly. (Reported by al-Bayhaqī and Ibn ‘Asākir) In conclusion, the ḥadīth of Ghadīr Khumm was the Prophet (‫’)ﷺ‬s response to the complains and criticism of his companions against Ali’s behaviour as a leader of a military expedition to Yemen where he was considered to be too scrupulous in dealing with the spoils of war. He announced that Muslims should love and support Ali like he did with him. The Prophet (‫ )ﷺ‬did not appoint him as his successor, but announced that he who loved him should also love Ali. Suppose the Prophet ( ‫ )ﷺ‬did actually appoint Ali to be his successor, but the Muslims are not aware of it, it would mean that the Prophet ( ‫ )ﷺ‬failed in delivering the message which is unlikely. If the Muslims are aware of the appointment of Ali as his successor, but they reject it, then the Prophet (‫ )ﷺ‬failed in his mission, as they had become hypocrites, apostates after his death, because they disobeyed him. Did the Prophet fail in his message? Did his followers destroy Islam after him? On the contrary, after him people elected the best man among them, Abū Bakr r.a. (CIVIC, 14 October, 2016) ‫عجارمل‬:

(‫ ـه‬373 .‫ريسفت يربطل )ت‬ (‫ ـه‬647 .‫ريسفت ىبطرقل)ت‬ (‫ ـه‬444 .‫ريسفت نبا ريثك)ت‬

htps://www.al-islam.org/ghadir/incident.htm https://en.wikipedia.org/wiki/Hadith_of_the_pond_of_Khumm http://www.oxfordbibliographies.com/view/document/obo9780195390155/obo-97801953 http://www.dd-sunnah.net/forum/showthread.php?p =553768#post55376 https://gift2shias.com/2013/10/24/hadith-of-ghadir-khumm-a-sunniperspective/ http://www.utm.thaqalayn.org/files/ghadeer.pdf” http://www.discoveringislam.org/ghadir_khumm.htm https://youpuncturedtheark.wordpress.com/p://sunnah.com/ bukhari/64/377

6. RHETORICAL EXPRESSSIONS OF THE QUR’ĀN (5) ّْ‫ت‬ 6. ‫ف تا‬ ‫( إ‬iltifāt), sudden transition ِْ‫ِْْْل‬ Iltifāt literally means “turning away, inclination, a sudden transition.” Technically, it means “turning the style of speech to another,” or “the change of style from the form of the first person (the speaker) or the second person (the person spoken to, the listener), or the third person (who is not present, who is the object of speaking) to another, then the pronoun returns to its previous one.” This iltifāt is used extensively in the Qur’ān. Al-Zarkashī in his al-Burhān says that the iltifāt is the change from one style to another as a means to alert and attract the listener, to renew his energy, and to protect his mind from boredom and discontent caused by listening to an incessant single style. He divides the advantages of the iltifāt into general and particular. The general advantage is that it gives an opportunity to use various styles and to shift from one style to another which alert the listener and attract his interest, to broaden the flow of the speech, and to facilitate the use of poetic measure and rhyme. The particular advantages are: to honour the position of the person who is spoken to (the second person), to direct attention to the significance of the statement, to complete the meaning intended by the speaker and to indicate hyperbole, specification, significance and reproach. Among the categories of iltifāt are as follows: a. From the third person to the second person, such as: ّْْْ‫للّّْْرّْب‬ ْْ ْْ‫ِْني*رل‬ ّْ*‫ني‬ ّْ ِّْْ‫مي*ّْمل‬ ِّْْ‫ّْح‬ ّْ ّّْْ‫ّْ م‬ ‫لّْعل‬ ّْ ‫لّْحْْمد‬ ْ‫رل‬ ِ ّْ‫ن‬ ِ ّّْْ ِِّْْْ ّّْْ‫ِْك‬ ِْ ‫يْْوِّْْمّْدل‬ ِْ‫ّْحّْم‬ ّْ‫س‬ ْْ‫كاّّْْن‬ ّْ(ّْ4-1:ّْ‫ِْنيّْ(ةحتافل‬ ّْ‫تع‬ ّْ ‫ي‬ ‫كاّّْْنْْعبدّّّْْْوإ‬ ّْ ‫ي‬ ‫ّْإ‬ ِّْْ ِّْْ All praise and thanks are Allah’s, the Lord of the ‘ālamīn (mankind, jinn and all that exists). The Most Gracious, the Merciful. The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection). You (Alone) we worship, and You (Alone we ask for help (for each and everything) (Q. 1:1-4) ّْ

When we start praying and recite the Fātiḥah we start addressing Allah in the third person as “He”. We praise and thank Him. Then we address Him directly as a second person “You”. We say, “You Alone we worship, and You Alone we ask help.” We do not say “He Alone we worship, and He Alone we ask help.” In another word, we talk about Allah praising Him and thanking Him, then we talk directly to Him, telling Him, “You (Alone) we worship…” Instead of ‫ِْك‬ ِّْْ‫( ّْمل‬māliki) there is a variant reading ‫ِْك‬ ّّْْ‫ّْمل‬ (mālika), so that the verse means “O the Only Owner…!” which means that when we read this variant reading we start talking directly to Allah in the second person “You.” Al-Zarkashī gives the following example from the Qur’ān: ّْ‫ي‬ ْْ‫ج‬ ّّْْ‫ّْم‬ ّْ‫ّْل‬.ّْ‫ّْحّْمّْنّّْْوّْلّْدا‬ ّْ‫ّْو‬ ْْ‫ش‬ ْْ‫قلاوّّْْتاّْخّْذّْرل‬ (ّّْ ٨٨-٨٨:ّّْْ‫ِّْْدا (ميرم‬ ‫ئاّْإ‬ ْْ‫ئت‬ ِّْْ‫قّْْْد‬ And they say, “The Most Gracious (Allah) has begotten a son”! Indeed, [by this assertion] you have brought forth a terrible evil thing. (Q.19:88-89). ْْ‫ج‬ Instead of ‫جّْؤاا‬ ّّْْ ("they brought forth") it is used ّْ ‫ّْْْم‬ ‫ّْت‬ ‫ئ‬ ّْ ِْ ("you brought forth") to indicate that whoever makes a statement like theirs he is to be reproached and rejected. Here Allah is addressing them directly as if they were present. b. From the second person o the third person, such as: ّْْْ‫في‬ ّّّْْْ ّْ‫ّْح‬ ّْ‫ّّّْْْو‬ ّْ)22:‫بّْهاّْ(سنوي‬ ‫طيّْ ة‬ ‫ب‬ ‫بِْرحي‬ ّّْْ‫كّّْْوّْجّْري‬ ِّْْ‫فْْل‬ ‫ل‬ ّْ ‫تىّْإ‬ ِّْْ‫ّْم‬ ْْ‫بِْه‬ ْْ‫ِّْْذاّْكْْنت‬ ِّْْ ‫فِْارحو‬ ِّْْ‫ّْم‬ ِّْْ‫ْْن‬ .... And [behold what happens] when you go to sea in ships: [they go to sea in ships,] and they sailed on in them in a favourable wind, and they rejoiced thereat... (Q. 10:22, Asad). ّْ Here the words ‫ّْم‬ ّّْْ‫"( ّْجّْري‬they sail on in them") and ّْ ‫او‬ ‫فِْرح‬ ْْ‫بِْه‬ ِّْْ‫ْْن‬ ‫بّْه ا‬ ّّْْ‫ّْجّْري‬ ِْ("they rejoiced thereat") is a sudden transition from ّْ‫ْْن‬ ّْ ("you rejoiced ‫ّْم‬ ْْ‫بك‬ ْْ‫فِْرْْحت‬ ِْ ("you sail on in them") and ‫بّْه ا‬ ِّْْ ‫ّْم‬ thereat") respectively. We notice that in translating the above verse Asad says "they go to sea in ships" between

brackets to indicate the occurrence of the shift from the direct address and the second person plural "you" to the third person plural "they". The purpose of this shift, as he stated it, is "to bring out the allegorical character of the subsequent narrative and to turn it into a lesson of general validity.” Al-Zarkashī mentions three views concerning the purpose of the iltifāt in this verse, as follows: (1) it is to indicate wonder about people's deeds and disbeliefs; (2) it is to single out the rebellious among the people; before the iltifāt the address was to people in general, believers as well as non-believers; then the iltifāt is used to indicate that the reproof is exclusively for those who rebel wrongfully after being delivered from danger, as mentioned in the above verse and that which follows it (Q. 10:23); (3) it is to indicate the two conditions of people: when they were on board a ship they felt confined and feared perishing and changing wind; in this case they were addressed the way people who are present are addressed (in the second person); but when the danger passed with a favourable wind, they were happy, and their presence was no longer required in referring to them; therefore, the iltifāt is used, the address was given in the third person, and it was said ‫ّْم‬ ّّْْ‫"ّْوّْجّْري‬and they sailed ْْ‫بِْه‬ ِّْْ‫ْْن‬ on in them” c. From the third person to the first person, such as: ْْ‫ِْذ‬ ّْ‫ت‬ ّّّْْْ ّْ‫ّْو‬ ّّْْ‫هل‬ ِّْْ ‫ِّْْنّْماّْوهّّّْْْإ‬ ‫ْْنّْإ‬ ّْ ّْ ‫اوّْإ‬ ّْ ‫تخ‬ ‫ّّْْ ل‬ ‫لّْالل‬ ّْ ‫ق‬ ّْ ِْ ِْ‫ْْنّْْْثاّْني‬ ِْ‫هـلي‬ ّّّْْْ ّّّْْْ ْْ‫ف‬ ّْ)51:ّْ‫ّّْْ( لحنل‬ ‫فّْيإ ّْيا‬ ‫ِْد‬ ‫ّْوحا‬ ِْ‫راّْهبنو‬ And Allah said (O mankind!): “Take not two gods in worship. Verily, He (Allah) is (the) only One God. Then, fear Me much (Alone) (Q. 16:51) In the beginning Allah said directly to mankind not to worship two gods, as He is the Only God, and then He said, “fear Me” which is stronger expression. Allah as the first person talked to them directly, instead of “fear Him” in the third person, as if He said, “If you fear something, fear Me.”

ْْ‫بّْع‬ ّْ‫اللّْْم‬ ْْ‫ثّْناّْ م‬ ّْ‫يّّْْع‬ ّّْْ ِْْْ ّّْْ)12:‫ّّْْ(ةدئامل‬ ‫قابي‬ ّْْْ‫ِْنمهّّْْْْثاّْن‬ ّْ ‫س‬ ‫ِْيّْإ‬ ‫بن‬ ّْ ‫ّّْْأ‬ ‫قْْد‬ ‫ّْول‬ ْ‫شّّْْر ِّّْْن‬ ِ ّّْْ‫ّّْْخّّْْذ‬ ّْ‫ليئارّّْْو‬ ّّْْ‫ثي ّّْْقا‬ Indeed, Allah took the covenant from the Children of Israel (Jews), and We appointed twelve leaders among them (Q. 5:12) Here Allah talked as a third person (“He”), namely, “Allah took”, then He changed into “We”, namely, “We appointed.” ّّْْ‫ب ّّْْتاّْكّْل‬ ّْ‫ّْْْخّْرج‬ ّّّْْْ ّّْْ )99:ّْ‫ّّْْ(ماعنلا‬ ‫شْْيء‬ ‫بِْه‬ ‫فأ‬ ‫ّّّْْْمءا‬ ‫ءا‬ ّّْْ‫زنّْلّْ م‬ ‫ِْيّْأ‬ ّّْْ‫ّْذ‬ ‫ّْووهّّّْْْل‬ ّْ ّْ‫ِْن‬ ّْ‫ّّّْْْن‬ ِْ‫سلّْم‬ ِّْْ‫ْْنا‬ It is He Who sends down water (rain) from the sky, and with it We bring forth vegetation of all kinds (Q. 6:99) ّْ In this verse Allah Who sends down rain, then He brings forth vegetation using the first person “We” in “We bring forth…” instead of “He brings forth” to indicate that He takes care of the vegetation and the consequence of it. An interesting example is the following verse: ّْْْ‫ِّْْلى‬ ّْْْ‫ّْد‬ ّْْْ‫ِْن‬ ّْْْ ّْْْ ّْْْ ّْ‫صى‬ ‫ّْدّْْْلا‬ ‫ماّْإ‬ ِّْْ‫لّْحّْر‬ ّّْْ‫لّْ م‬ ّّْْ‫ي‬ ‫ِْهّْل‬ ّْ ‫بّْعب‬ ‫ِْيّْأ‬ ‫ّْذ‬ ‫ْْحّّْْناّْل‬ ‫ب‬ ِْ‫ْْج‬ ِْ‫ْْج‬ ِْ‫ْْد‬ ّْ ‫ق‬ ّْ ‫س‬ ِْ‫لّْمس‬ ِْ‫لّْمس‬ ِّْْ‫سّْرى‬ ّْْْ‫عي‬ ْْ‫را‬ ّْ‫كّْناّّْْحو‬ ّْ)1‫ءارسلا‬:(ّْ‫ري‬ ّْ‫ص‬ ّْ‫سلِْم‬ ‫ِّْْن‬ ‫ِْنّّْْيآِْتاّْناّْإ‬ ّْْْ‫يّْهّْ م‬ ‫ّْذ‬ ‫ّْل‬ ّْ ّّّْْْ‫ّْهّْوه‬ ِْ ‫ب‬ ّْ‫ل‬ ّْ‫ْْل هِّْْلنِْر‬ ّْ‫ب‬ ّّْْ‫ِْي‬ Glorified (and Exalted) is He (Allah) [Above all that (evil) they associate with Him] Who took His slave (Muhammad) for a journey by night from al-Masjid al-Ḥarām (at Makkah) to al-Masjid al-Aqṣā (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad) of Our āyāt (proof, evidences, lessons, signs, etc.). Verily, He is the All-Hearer, the All-Seer (Q. 17:1) Here the verse starts with the third person “His” in “His slave”, then turns into the first person “We” in “We have blessed”, as well as is “in order that We might show him” and “Our” in “Our ayat”, then the verse concludes with the third person “He” in “He is the All-Hearer.” Instead of ‫يّْه‬ ‫(ل‬linuriyahu) “in order that We might show ّْ‫ِْنِْر‬ him” another variant reading is ‫يّْه‬ ِّْْ‫( ِْلير‬liyuriyahu) “in order

that He might show him”, so that the iltifāt of the two pronounces occurs alternately, namely, “His slave”, “We have blessed”, “in order that He might show,” “Our āyāt,” and “He is the All-Hearer.” We notice in this verse the use of: His – We – He – Our – He. d. From the first person to the third person, such as: ّْْْ‫كا‬ ّْ‫كْْو‬ ّّْْ‫ثّّْْر‬ ّْ‫ل‬ ْْ‫ّْْْعّْط‬ ّْ)1،2:ّْ‫ِْربكّّّّْْْْ(رثوكل‬ ّْ ‫يّْن‬ ‫ِّْْناّْأ‬ ‫ّْإ‬ ّْ‫صّْلّْل‬ ّْ ‫ف‬ Verily, We have granted you (O Muhammad) al-Kawthar (a river in Paradise). Therefore, turn your prayer to your Lord… (Q. 108:1-2) In this verse Allah starts talking to the Prophet ( ‫ )ﷺ‬with the first person “We” in “We have granted you”, then He refers to Himself as “your Lord” in “turn your prayer to your Lord” instead of “to Me”, and this is an iltifāt, a sudden transition. Through this transition, the listener pays more attention and to get more information that the speaker was the Prophet’s Lord, Allah, Who gave him al-Kawthar. If you want to advise your son, for example, it will be stronger to say: “I want you to listen to your father.”, rather than “I want you to listen to me”. Let him remember that you are his father and he is your son, and he belongs to you. e. From the first person to the second person, such as: ّّْْ‫ِْي‬ ّْْْ ّْ)22:ّْ‫ّّْْتْْرّْجنعوّّْْ (سي‬ ‫يِْه‬ ‫ِْل‬ ‫ِْيّّْْوإ‬ ‫فّْطّْرن‬ ‫ّْذ‬ ‫ّْْْعدبّّْْل‬ ‫ِْيّّْْلّْأ‬ ‫ّْوّْماّْل‬ “And why should I not worship Him (Allah Alone) Who has created me and to Whom you shall be returned” (Q. 36:22) As mentioned in the previous verse there was a person who asked people to obey the messengers of Allah. In this verse he said that he had to worship Allah Alone Who had created him, and to Him “you shall be returned”(ّّّْْْ‫(تْْرّْجنعو‬ instead of “I shall be returned” )‫أ)ْْرّْجع‬. The speaker wanted the listeners to know, that not only him who would be returned, but also they would be returned to Allah, as well.

So, the speaker shifted from the first person to the second person. f. From the second person to the first person, such as: ْْ‫ي‬ ْْ‫سّْرّْعّّْْم‬ ّّْْ‫كتبنوّّّّْْْْما‬ ّْْْ (21:ّْ‫ْْكرنوّّّْْْ)سنوي‬ ‫تم‬ ِّّْْْ ‫ّّْْإ‬ ‫كار‬ ‫اللّْأ‬ ّْ ّْ‫قِّْْل‬ ّّْْ‫نّْسرلّّْْنا‬ Say: “Allah is Swifter in planning!” Certainly Our Messengers (angels) record of all that which you plot. (Q. 10:21) In this verse Allah addressed Himself when He said, “Say” but shifted to the first person when He said “Our” in “Our messengers.” g. Addressing two persons and suddenly the address is directed to one of them only, for example: ّّْْ‫ل‬ ّْ (٩٨:ّّْْ‫ياّْ مسوّْ ىّْ(هط‬ ‫نّْ ّّْرب‬ ّْْْ‫فّْم‬ ّْ ‫ق‬ ّّْْ‫ّْكّْما‬ He replied: 'Who, now, is this Sustainer of you two, O Moses?'" (Q. 20:49, Asad). Here Pharaoh spoke at first to both Moses and Aaron, but later spoke to Moses alone, saying "O Moses.” h. Addressing somebody, but the address is intended for somebody else, for example: ّْ‫ّْْْن‬ (ّّْْ22:ّْ‫ضّْ(مجنل‬ ّْْ‫ّْْْ ِر‬ ‫ِْنّْْْلا‬ ّّْْ‫ّْمّْ م‬ ‫شأ‬ ‫ِّْْْْذّْأ‬ ‫إ‬ ْْ‫ّْك‬ ... , and when He brings you into being out of dust. (Q. 53:32, Asad). Here Allah means Adam himself, not his descendants. (Turner, 20 October, 2016) ّْ:‫عجارمل‬ ‫ةبتكملّْةلماشل‬ ّْ ( ‫ّْ ـه‬213.ّْ‫ريسفتّْ يربطلّْ(ت‬ ّْ(‫ّْ ـه‬671.ّْ‫ريسفتّْ ىبطرقلّْ(ت‬ )‫ّْ ـه‬774.ّْ‫ريسفتّْ نباّْريثكّْ(ت‬ Muhammad Asad. The Message of the Qur’ān. M.A. Samad. Ibn Quraybah’s Contribution to Qur’ānic Exegesis. http://www.jameataleman.org/main/articles.aspx?article_no= 1826

7. GHADĪR (THE POND OF) KHUMM AND ITS SIGNIFICANCE (4) Among the arguments of the Shi’is in supporting the ḥadīth of the Ghadīr Khumm, namely, ّّْ ، ّْ ّْ ‫ّْمن‬ ّّْْ ّْ‫كن‬ ، ّْ ‫لل ّهّّْمّْوِْلّْمنّْوهلا‬ ‫ِْيّْموهل‬ ‫فّْعل‬ ‫تّْموهل‬ ‫ّْ هاور)(دمحأ‬ ّ ‫ّْوّْعِْداّْمن ّْعداها‬ Whosoever’s mawlā I am, this is Ali also his mawlā. O Allah, befriend whosoever befriends him and be the enemy of whosoever is hostile to him According to the Shi’a tradition Ḥārith ibn Nu‘mān al-Fihrī on hearing the succession of Ali he came to Madinah and asked the Prophet (‫)ﷺ‬. When the Prophet confirmed it saying that it was an imposition from Allah Ḥārith returned to his camel, saying, “O Allah, if what Muhammad has said is correct, then fling on us a stone from the sky and subject us to severe pain and torture .” For this, Allah punished him, and revealed to the Prophet (‫ )ﷺ‬the following verse: ّْ‫ني‬ ّْ‫ِْلل‬. ‫ِْع‬ ‫ِْع‬ ّ ‫سّْل ّه دفا‬ ‫بّْعّْذ باّْوقا‬ ‫سائ‬ ‫سأ‬ ّْ ‫لي‬ ّْ‫ِْر‬ ّْ ‫ّّْْل‬ ّْ . ِْ‫ِْل‬ ِْ‫كفا‬ )3-1:‫راِْج‬ ‫ِْل ذ‬ ّ ّْ‫ِْن ّال‬ ّْ‫م‬ ِْ‫راِْج (لّْمّْع‬ ِْ‫ِْي لّْمّْع‬ "A questioner asked concerning a torment about to befall. Upon the disbelievers which none can avert, From Allah the Lord of the ways of ascent." (70:1-3) ّْ‫“( ِْلل‬for the believers”) means ‫ِْرني‬ ّْ‫ّّْعْلا ىل‬ The term ‫ني‬ ّْ‫ِْر‬ ِْ‫كفا‬ ِْ‫كفا‬ (“on disbelievers”). This means that a person asked concerning a torment about to befall on disbelievers. Who was this questioner? (a) He could be a disbeliever asking concerning a torment that would befall on him and disbelievers like him in (either in this world or in the Hereafter), because he knew that this would not happen, as he did not believe what the Qur’ān and the Prophet (‫ )ﷺ‬said. Although al-Țabarī and Ibn Kathīr do not mention who the questioner was, al-Qurṭubī gives us some names, but without isnad, namely: (1) al-Naḍr ibn al-Ḥārith ibn Kaladah,

according to Ibn ‘Abbās and Mujāhid. He was the person who asked concerning a torment from Allah that would occur in the Hereafter on him and on disbelievers, as they said that the Qur’ān was just tales of the ancients, he said, as quoted by the Qur’ān, as follows: ّْ‫ِْك‬ ّْ‫ِْن‬ ّْ‫ِْذ‬ ّ ‫ّْ ّ ل‬ ‫ّْمِْطر ّْعّْليّْنا‬ ‫فأ‬ ‫ِْن ع‬ ‫ّْحّْق م‬ ‫كّْنا ّْهّْذا هو‬ ‫ّْ ّهّّْم إ‬ ‫ّْاو ّلل‬ ‫قل‬ ‫ّْوإ‬ ّْ‫ِْند‬ ّْ ّْ )33‫لفنلا‬: ( ‫لمي‬ ّّْ ‫ِْن‬ ْ‫بّْعّْذ با ِ أ‬ ِْ‫ءا أِْو ئا‬ ّْ‫راة م‬ ّْ‫ِْج‬ ّْ‫ح‬ ِْ‫سلّْم‬ ِْ‫تّْنا‬ And (remember) when they said: “O Allah, if this is indeed the truth from you, then rain down stones on us from the sky or bring on us a painful torment” (Q. 8:33) At the battle of Badr he (al-Naḍr ibn al-Ḥārith) and ‘Uqbah ibn Abī Mu‘ayṭṭ were killed in cold blood; (2) Abuū Jahl according ṭo al-Rabīū‘; (3) a group of disbelievers among ṭhe Quraysh ṭribe. (b) He could be a believer who ṭurned ṭo be a disbeliever. He was al-Hṭaū riṭh ibn al-Nu‘maū n al-Fihrīū. When ṭhe news reached him ṭhaṭ ṭhe Propheṭ (‫ )ﷺ‬had appoinṭed Ali his mawlā he rode his camel unṭil he reached al-Ab ṭahṭ (a place beṭween Makkah and Mina, buṭ closer ṭo Mina) where he made his camel keel down, came ṭo ṭhe Propheṭ (‫ )ﷺ‬asking his confirmaṭion. He said he had obeyed ṭhe Propheṭ (‫’)ﷺ‬s command in ṭesṭifying ṭhaṭ ṭhere is no deiṭy buṭ Allah, in performing ṭhe five-daily prayers, fasṭing in Ramadan, offering pilgrimage ṭo Makkah. When ṭhe Propheṭ (‫ )ﷺ‬confirmed ṭhaṭ he had raised his cousin Ali ṭo be ṭhe mawlā of whom he was mawlā, ṭhaṭ was ṭoo much for him. He ṭurned back and proceeded ṭowards his she-camel saying: "O Allah! If whaṭ Muhammad said is correcṭ ṭhen fling on us a sṭone from ṭhe sky and subjecṭ us ṭo severe pain and ṭorṭure." He had noṭ reached his she-camel when Allah, who is above all defecṭs, flung aṭ him a sṭone which sṭruck him on his head, peneṭraṭed his body and passed ouṭ ṭhrough his lower body and lefṭ him dead. Then iṭ was revealed ‫ّّْْل‬ ‫سأ‬ ّْ

‫ِْع‬ ‫بّْعّْذ باّْوقا‬ ‫سئا‬ ّْ “A quesṭioner asked concerning a ṭormenṭ…” ِْ‫ِْل‬ menṭioned above. © The believers, namely, (1) ṭhe Propheṭ ( ‫ )ﷺ‬himself, and (2) Propheṭ Noah. Insṭead of al-Hṭaū riṭh ibn al-Nu‘maū n al-Fihrīū, ṭhe name according ṭo Abuū ‘Ubayd al-Harawīū (d. 223/836) was Jaū bir ibn al-Nadṭ r ibn al-Hṭaū riṭh whose faṭher was ṭhe leader of Banīū ‘Abd al-Daū r clan, and ṭhe carrier of ṭhe Quraysh flag in ṭhe baṭṭle of Badr. Muslim scholars say ṭhaṭ iṭ was al-Nadṭ r ibn al-Hṭaū riṭh who quesṭioned ṭhe Propheṭ (‫ )ﷺ‬according ṭo Ibn ‘Abbaū s and Mujaū hid, noṭ his son Jaū bir or al-Hṭaū riṭh for ṭhe following reasons: a. The verses above are in surah ‫راج‬ ِْ‫( لّْمّْع‬chapṭer 70) which is Makkiyyah (Makkan chapṭer), revealed ṭo ṭhe Propheṭ ( ‫ )ﷺ‬before his migraṭion ṭo Madinah, and ṭherefore, noṭ afṭer ṭhe Propheṭ ( ‫’)ﷺ‬s migraṭion ṭo Madinah , and noṭ afṭer his declaraṭion of appoinṭing Ali as his mawlā in Ghadīūr Khumm . This is ṭhe opposiṭe view of ṭhe Shi’is who said ṭhaṭ ṭhe above verses were revealed in Madinah . They say ṭhaṭ a Makkan chapṭer could conṭain Madinan verses, and verse 1 and 2 of chapṭer 70 could be revealed in Madinah . Moreover , a verse or verses could be revealed more ṭhan once, once in Makkah and again in Madinah , such as sūrat al-Fātiḥah which was revealed ṭwice, once in Makkah when ṭhe prayer was prescribed , and once again in Madinah when ṭhe qiblah (direcṭion in prayer) from Bayṭ al-Maqdis in Jerusalem was changed ṭo ṭhe Ka ‘bah in Makkah . Buṭ Ibn ‘Abbaū s or any oṭher mufassirīn did noṭ menṭion ṭhaṭ ṭhe firsṭ ṭwo verses of chapṭer 70 were revealed in Madinah , unlike any oṭher chapṭer of ṭhe Qur ’aū n where ṭhe Madinan verses in ṭhe Makkan chapṭer, or vice-versa were menṭioned. b. Who were ṭhe persons who asked Allah ṭo rain ṭhem down sṭones on ṭhem from ṭhe sky if whaṭ ṭhe Propheṭ (‫ )ﷺ‬claimed was ṭrue, as menṭioned in sūrat al-Anfāl

verse 32 (chapṭer 8:32) above? According ṭo ṭhe Shi’is, iṭ was al-Hṭaū riṭh ibn al-Nu‘maū n al-Fihrīū as menṭioned above, if iṭ was ṭrue ṭhaṭ ṭhe Propheṭ ( ‫ )ﷺ‬had appoinṭed Ali as his successor. Anoṭher view said ṭhaṭ iṭ wasal-Nadṭ r ibn al-Hṭaū riṭh’s son called Jaū bir. The verse was found in sūrat al-Anfāl (“ṭhe Spoils”) which is sūrah Madaniyyah (Madinan chapṭer), namely, revealed afṭer ṭhe Propheṭ (‫’)ﷺ‬s migraṭion ṭo Madinah. However, Ibn ‘Abbaū s said ّْ‫ي م‬ ṭhaṭ seven verses sṭarṭing from verse ...‫ك‬ ‫(ّْوإ‬verse ّْ‫ب‬ ّْ‫ِْذ‬ ِْ‫ك ّر‬ ّ ّْ ‫ّْى‬ ّْ‫جّْهّْنّْم يّح‬ 30) ṭill (verse 33( ّ ّْ‫شرنو‬ ‫ِْل‬ ‫ إ‬were excluded, noṭ revealed afṭer ṭhe Propheṭ ( ‫’)ﷺ‬s migraṭion, buṭ before. They are Makkan verses inside Madinan chapṭer. This includes verse 32 above. Therefore ṭhe persons who asked Allah’s punishmenṭ were non-believers who did noṭ believe in ṭhe Propheṭ (‫’)ﷺ‬s message in general, before ṭhe Propheṭ ( ‫’)ﷺ‬s migraṭion, noṭ ṭhose who did noṭ believe in Ali’s succession, afṭer his migraṭion. c. Iṭ was eiṭher al-Hṭaū riṭh or Jaū bir who made his camel keel down aṭ al-Abṭṭahṭ (a place beṭween Makkah and Mina) ṭo meeṭ ṭhe Propheṭ (‫ )ﷺ‬ṭhere, noṭ aṭ Ghadīūr Khumm, and ṭaḥ or alnoṭ in Madīūnah. Buṭ ṭhe Shi’is argue ṭhaṭ al-Ab Baṭḥā’ which liṭerally means “ṭhe flaṭ land, basin-shaped valley” is any masīl (river bed, drain place) conṭaining small pebbles, noṭ only ṭhe one near Makkah, buṭ also aṭ Dhuū ‘l-Hṭulayfah near Madinah and oṭher places. As a matter of fact, there is not a single Qur’ānic verse saying explicitly the appointment of Ali as the Prophet ‫)ﷺ‬ ( ’s successor. All are hints interpreted to be so. Therefore, Muslims are not to believe in it, as it is not stated clearly in the Qur’ān, such as the injunction of prayers, fasting, etc. which are clearly stated. The Shi‘ah mentioned the ḥadīth where the Prophet said to Ali that he was like Hārūn to Mūsā, except there was no prophet after him. The ḥadīth runs as follows: ّْ‫بى ّّْو‬ ّْ‫ق صا‬ -‫ ىلص الّل هيلع ملسو‬- ‫ِْل‬ ّ ‫ف ّْر‬ ‫ق ّْل ّّْخل‬ ‫سعِْدبِْن أ‬ ّ ّْ‫سلو ّ ّال‬ ّّْْ ّْ ‫ّْعن‬ ِّْْ ّْ ِّْ ‫ِْى‬ ّْ‫ِْل‬ ّْ‫ف‬ ّْ‫ّْو‬ ّْ‫ِْى ّْغزّْوِْة‬ ‫ءا‬ ‫ِْىف‬ ‫ّْن‬ ‫ف‬ ‫ت ِّْخل‬ ّ ‫تب ك‬ ‫ِْبف‬ ‫بى ّْطل‬ ‫ِْىبّْن أ‬ ّْ‫ّْع ّل‬ ّ ّْ‫يا ّْرسلوّْ ّ ّال‬ ّْ‫نل‬ ّْ‫ق ّْل‬ ِْ‫س‬ ِّْْ

ّْ‫نو ِ م‬ ّْ‫ت‬ ّْ‫ّْن‬ ّْ‫ّّْْما‬ ّْ‫ف‬ ّْ‫ي ِْنا‬ ‫ِْن‬ ‫ِّْْة ّْهرانوّْ ّ م‬ ‫بّْمنِْزل‬ ‫ضى أ‬ ‫ " أ‬: ‫ق ّْل‬ ‫ّْول ب‬ ّْ ‫ك‬ ّْ ‫تر‬ ّْ‫ص‬ ِْ‫ِْنى‬ .)‫ِْى" و ملسم و يراخبل هاور)دمحأ‬ ‫بعد‬ ‫ّّْْن ّه ل‬ ‫ّْوى ّْغيّْر ّ أ‬ ّ ‫مس‬ ّْ‫ب‬ ّْ‫ى‬ ِّْ ‫ّّْْن‬ Sa‘d ibn Abī Waqqāṣ narrated that the Messenger of Allah left Ali behind him in the battle of Tabūk. So, he said: “O Messenger of Allah, are you going to leave me behind with women and children?” So, he said: “Are you not going to be content to have position to me like that Aaron was to Moses, except that there is no Prophet after me?" (Reported by al-Bukhārī, Muslim and Aḥmad) They say that this ḥadīth indicates that the Prophet had appointed Ali to be his successor. Similarly, Prophet Mūsā left behind Hārūn with his people the children of Israel in Sinai when he went to the Mount to receive the tablet containing Allah’s command. When we refer to the Qur’ān we find that what Prophet Mūsā wanted and asked Allah not a successor, but a helper, a wazīr from his family, so that they could convey the message to Pharaoh, as mentioned in the Qur’ān as follows: )33-32)‫هط‬: ‫ِْي‬ ‫ّْخ‬ ‫ّْهرانوّْ ّ أ‬.‫ِْي‬ ‫ّْ هل‬ ‫ِْن أ‬ ‫ِْيّْوِْزريا م‬ ‫ّْوجاّْعلل‬ And appoint for me a helper from my family, Harun, my brother (Q. 20:29-30) The verses that follow indicate the reason for his need of assistance, and Allah’s grant of his request, as follows: ّْ‫ّْوّْنذ‬.‫ثريا‬ ّْ‫ك‬ ِّْ ‫ك‬ ّْ.‫ّْ مِْري‬ .‫ثريا‬ ‫ِْي أ‬ ‫ّْشِْرك ّهف‬ ‫ّْوأ‬.‫ّْزِْري‬ ‫بِْه أ‬ ِْ‫ك‬ ْ‫ك‬ ّْ‫كّْر‬ ّْ‫سبّْح‬ ّْ‫كيّْن‬ ِْ‫شاّْدد‬ ّْ ‫ك‬ ّْ‫ق ّْل‬ ّْ.‫صريا‬ ّْ ‫تو‬ ّْ‫كن‬ )36-31:‫ّْوى (هط‬ ّ ‫يا مس‬ ‫قد أ‬ ‫ّإ‬ ِّْْ ِْ ‫ب‬ ّْ‫ك‬ ّْ‫تيسؤ ّّْل‬ ّْ‫بّْنا‬ ّْ‫ِّْْن‬ ِْ‫ت‬ Increase my strength with him. And let him share my task. That we may glorify You much, and remember You much. Verily, you are ever seeing us (Q. 20:31-36) This means that Hārūn as his assistance would make his back strong, would make him his consultant, and together they would glorify and remember Him much, and Allah would ever see them in choosing them and giving them prophethood and

sending them to Pharaoh. Then Allah told him his request had been granted. It was said that Prophet Mūsā had suffered from stammering, so that people could not understand what he intended in his speech. When he spoke to Pharaoh, he (Pharaoh) said of him as mentioned in the Qur’ān: ّْ‫ي‬ )23:‫ني ( فرخزل‬ ّ ِّْ‫ي‬ ‫كّْداب‬ ‫ِْي هو‬ ‫ّْذ‬ ‫ِْن ّْهّْذا ّ ل‬ ‫ّّْْنا ّْخير م‬ ‫ّْم أ‬ ‫أ‬ ّْ‫ّْ ّّْمِْهنيّْوّْل‬ Am I not better than this one who is despicable and can scarcely express himself clearly? (Q. 43:52) As Prophet Hārūn passed away earlier than his younger brother Mūsā, he could not continue to be his wazīr, let alone his successor. Similarly, Ali as the Prophet’s vizier he remained so until the Prophet’s death. When he was succeeded by the caliphs after him, Ali also remained to be their vizier, assistance and consultant, until he himself was appointed as caliph succeeding ‘Uthmān. He had expressed his reluctance to this office when they offered him the pledge of allegiance, and said: ّّْْ ِّْ ‫ّْاو‬ ّّْْ ‫ِّْْميرا‬ ‫ّْكوّْن أ‬ ‫ّْن أ‬ ‫كو ّنّْوِْزيرا ّْخيرِْمن أ‬ ‫ِّْْني أ‬ ‫فإ‬ ‫فّْعل‬ ‫ت‬ ‫ل‬ Do not do [the pledge], as I prefer to be a vizier rather than to be an emir. ّْ‫بِْياع ّهم ّّْح‬ ّْ‫سا ّّْح‬ ّّْ ‫ِّْْرِْد‬ ‫ني‬ ‫تى أ‬ ‫ّْوّْلم أ‬،‫ني‬ ‫تى أ‬ ‫ّْم أ‬ ‫ل‬ ِْ‫ّْكّْر ّهو‬ ِْ‫ّّْْرّْداو‬ ّّْْ ّْ ‫نل‬ I do not want people until they want me, and I will not pledge allegiance to them until they force me. (CIVIC, 21 October, 2016) ‫عجارمل‬: ‫ةبتكمل ةلماشل‬ )‫ ـه‬313 .‫ريسفت يربطل (ت‬ )‫ ـه‬671 .‫ريسفت ىبطرقل (ت‬ )‫ ـه‬774 .‫ريسفت نبا ريثك (ت‬

http://www.anwar5.net/albatoul/?id=4095. http://www.aqaed.com/faq/2451 http://www.haydarya.com/maktaba_moktasah/14/book_00/part1/13.h tm http://www.arabtimes.com/portal/article_display.cfm?ArticleID=18373 http://www.mezan.net/sayed_ameli/books/s_imamali/19/04.html

8. THE POSITION OF THE ṢAḤĀBAH (1) The term ṣaḥābah‫ص)ّْح (ةبا‬ ّْ is derived from ṣaḥiba )‫ِْب‬ ّْ‫ص)ح‬ ّْ “to associate, to accompany, to escort, to make or become friends, to be closely associated (with someone), to keep (someone’s) company.” Its verbal noun are ṣuḥbah, ṣaḥabah, and ṣiḥabah )‫ صِّْْحّْبا ة‬,‫ صّّْْحّْبا ة‬,‫ب ة‬ ّّْ ْْ‫ ص)ح‬meaning “friendship, companionship, association.” The term ṣāḥib )‫ِْب‬ ‫ص)حا‬ ّْ means: “companion, associate, comrade, friend, adherent, follower;” its plural are: aṣḥāb ‫ْْح (با‬ )‫أ‬, ṣaḥb )‫ص)ْْحب‬ ّْ‫ّْص‬ ّْ , and ṣaḥābah ( ‫صّْح ةبا‬ ّْ ) When we say “the ṣaḥābah” (‫ )لصّْح ةبا‬it is meant “the Companions of the Prophet,” and for a singular person he is called “the ṣaḥābī” (‫بي‬ ِْ‫)صلّْحا‬, “the companion of the Prophet.” As the term “the ṣaḥābah” (‫ )صلّْح ةبا‬means “the Companions of the Prophet (‫”)ﷺ‬, then who are they? Muslim scholars have different views, as follows: The ṣaḥābah according to the jumhūr al-‘ulamā’ (Muslim scholars in the mass) including IbnḤazm, Ibn Taymiyyah, Aḥmad ibn Ḥanbal , and Mālik ibn Anas are : the Prophet ’s contemporaries who saw him once or more than once, also any of those who heard him saying something , and neither opposing him nor rejecting his prophethood . They assert that the ṣaḥābah are those who believe in the Prophet (‫ ) ﷺ‬and met him, and died as believers , even though the meeting may have lasted only for a short time. Whether they report about him or not is not a condition . Here are some views about the ṣaḥābah: a. Anyone who have lived with the Prophet for at least one year or joined him in one of his campaigns he is considered a ṣaḥābī. This is the view of Sa‘īd ibn al-Musayyib, who was one of the the tābi‘īn (the generation following that of the ṣaḥābah) who lived in Madīnah. This view is rejected especially by Ibn Ḥazm who maintains that there would be no limit of time and number in seeing theProphet (‫)ﷺ‬ and being in company with him to qualify as a ṣaḥābī.

b. The view of the historian and the qāḍī of Baghdad al-Wāqidī (d. 206/822) excluded children from being ṣaḥābah, but this opinion was rejected by the jumhūr al-‘ulamā’ (Muslim scholars in the mass). Therefore, the ṣaḥābah include free people as well as slaves, even children, like the Prophet’s grand -sons al-Ḥasan and al-Ḥusayn . The hypocrites of Madīnah, and those whose conditions are unfavourable, like Hīt the effeminate , whom the Prophet ordered to be banished , and the expelled al-Ḥakam and excluded from being among the ṣaḥābah. Followers of previous prophets were their ṣaḥābah (companions). The Prophet said there are 124 000 prophets sent by Allah to human beings. Abū Dharr asked the Prophet: ْْ‫بّْع ةّْوع‬ ّْ‫ م‬:‫ق ّْل‬ ّْ‫ءا؟‬ ّْ‫كْْمّْو‬ ّْ, ‫ِْل‬ ّ ّْ‫ِْشرنو‬ ‫ّْْْلفّْوأ‬ ‫ِْئاّْة أ‬ ‫ف ّءا ِْعدِْة لا‬ ‫بي ال ل‬ ّْ‫ّْْْر‬ ّْ‫ب‬ ّْ ِْ‫ي‬ ِْ‫ّْْْن‬ ِْ‫ياّْن‬ ّْ ْْ ّْ ّْ ّْ ّْ‫أل‬ ّْ‫ْْسّْة ّْع‬ ّْ‫ِْكث ثل م‬ ّْ‫ف‬ ْْ‫ل ّ م‬ ‫ريا‬ ّ ‫ّْس‬ ‫ ّرل‬,‫ف ا‬ ِْ‫شّْر ّْجّْما ّْغ‬ ّْ‫ِْئا ةّْوّْخ م‬ ّْ‫ِْن ذل‬ )‫(حيباصمل ةاكشم‬ O Prophet of Allah, how many is the total number of prophets?” He said: “One hundred and twenty thousands, numerously among them three hundred and thirteen messengers” (Mishkāt al-Maṣābīḥ) Out of this great number, only twenty-five of them are mentioned in the Qur’ān, and out of this number, five of them ْْ ‫ّْاو‬ are called ūlū ’l-‘azm )‫لّْعْْزم‬ ‫ّْْْول‬ )‫أ‬, lit. “those who have strong will”), as mentioned in the following verse: ّْ‫يْم‬ ْْ‫ثيّْقا هّْْمّْو م‬ ْْ‫كّْو م‬ ‫ّْوى‬ ّ ‫ميّْو مس‬ ‫ِْنّْن حوّْوإ‬ ‫ِْْْذ أ‬ ‫ّْوإ‬ ِْ‫ْْر‬ ِ ّْ‫بين‬ ّْ‫ِْب‬ ّْ‫ِْن‬ ّْ‫ّّْْخْْذّْنا م‬ ّْ‫ها‬ ِْ‫ِْن نل‬ ّْ ‫ثيّْقاا ّْغِْل‬ ّْ‫ِْن هْْ ِّمْم‬ ْْ‫ّّْْخْْذّْنا م‬ )7‫بازحلا‬: ( ‫ظيا‬ ‫يّْمّْوأ‬ ّْ‫ْْنّْمْْر‬ ّْ ‫ّْوِْع‬ ِْ‫سيى با‬ And (remember) when We took from the Prophets their covenant, and from you (O Muhammad), and from Nūḥ (Noah), Ibrāhīm (Abaham), Mūsā (Moses), and ‘Īsā (Jesus) son of Maryam (Mary). We took from them a strong covenant. (Q. 33:7) These five prophets had worked hard in calling their respective people to follow them as mentioned in the Qur’ān, but their response to their call varied. Prophet Noah, despite

spending 950 years of calling his people only few people followed him. The Qur’ān said, ّْ‫ِّْل‬ )04‫دوه‬: ( ‫ِْلي‬ ‫قل‬ ‫مآّْنّْمّْع ّه إ‬ ّْ ‫ ّْوّْما‬... …And none believed with him, except a few (Q. 11:40) Prophet Abraham did not have any follower, but he was called in the Qur’ān, an ummah, representing a nation, as he was the father of prophets (Ismā‘īl and Isḥāq), as mentioned in the Qur’ān, ْْ ‫ِْن‬ ّْ‫ن‬ ّْ‫قِْنا‬ ّْ‫ّْمّْة‬ ّْ‫مي‬ )024‫لحنل‬: ( ‫ِْني‬ ‫لم‬ ‫فياّْول‬ ‫كّْنا أ‬ ‫ِْن إ‬ ‫إ‬ ْ‫لل ِّْح‬ ِْ‫ْْر‬ ِ ‫تا‬ ِِْْ ّْ‫شْْ ِّْرك‬ ّْ‫ي ّك م‬ ّْ‫ّْْْم‬ ّْ‫ِْب‬ ّْ‫ها‬ Verily, Ibrāhīm (Abraham) was an Ummah (a leader having all the good righteous qualities, or a nation) obedient to Allah, Ḥanīf (i.e. to worship none but Allah), and he was not one of those who were al-Mushrikūn (polytheists, idolaters, disbelievers in the Oneness of Allah and those who joined partners with Allah (Q. 16:120) Prophet Mūsā (Moses), his people (the children of Israel) had seen with their own eyes miracles bestowed on him by Allah, yet they blamed him for their suffering which they thought caused by him. They did not have strong faith, as they worshiped the calf (Q. 2:54) when he went to Mt. Sinai to receive the tablet containing Allah commandments, and they did not want to join him in fighting and told him, “… So, go you and your Lord and fight you two, we are sitting right here.” (Q. 5:24). Prophet ‘Īsā (Jesus) had followers called in the Qur’ān alْْ meaning “helpers in Allah’s cause.” They Hawāriyyūn ‫ي(نو‬ ‫را‬ ِْ‫ل)ّْحّْو‬, were his companions and disciples. 1 Allah says in the Qur’ān, 1

Muhammad Asad gives his commentary on this term. He said: “Alḥawāriyyūn (sing. ḥawarī) is the designation applied in the Qur’ān to the disciples of Jesus. Many interpretation of this term (derived from ḥawar, “whiteness ”) are given by the commentators , ranging from “one who whitens clothes by washing them ” (because this was allegedly the occupation of some of Jesus ’ disciples ) to “one who wear white garments ”, or one whose heart is white ”, pure (cf. Ṭabarī , Rāzī , Ibn Kathīr).

ْْ ‫ق ّْل‬ ْْ ‫ِْن هّّْم‬ ْْ‫ك‬ ْْ‫سيى م‬ ّْ‫ل‬ ّْ‫ِْل‬ ّْ‫فّْر‬ ّْ ‫نو‬ ‫راي إ‬ ‫ق ّْلّْمْْن أ‬ ‫ّْ ما أ‬ ‫فل‬ ّْ‫را‬ ‫ِّْْلى ال ل‬ ّْ ‫ي‬ ّْ ‫ّْْْن‬ ّْ ‫ّّْْحس ِْع‬ ِّْ ‫لّْحّْو‬ ِْ‫ص‬ ْْ ‫للّْو‬ )22 :‫ّْو ( ل نارمع‬ ّ ‫ِْم ن‬ ‫ْْل‬ ‫س‬ ّ ‫ّْنا م‬ ‫بأ‬ ‫ّْنْْح ّن أ‬ ‫ص ّرا ال ل‬ ِِْ ‫ب‬ ّْ ‫ِْل‬ ّْ ‫ّْْْن‬ ِْ‫شاّْهْْد‬ ِْ‫مآنا‬ Then when ‘Īsā (Jesus) came to know of their disbelief, he said: “Who will be my helpers in Allah’s Cause?” Ḥawāriyyūn (the disciples) said : “We are the helpers of Allah (i.e., we will strive in His Cause!); we believe in Allah, and bear witness that we are Muslims (i.e . we submit to Allah).” (Q. 3:52 ( When the Prophet ( ‫ )ﷺ‬assigned al-Zubayr for a task in the Battle of the Trench, also called the battle of the Confederates (or al-Aḥzāb, “the Clans”) which took place in Shawwāl 5 AH he said, as narrated by Jābir ibn ‘Abdullah, ِّْْ ّّْ ‫راي‬ ّْ‫را‬ )‫ْْر (يراخبل هاور‬ ّ ‫بي‬ ‫ِْنل‬ ‫إ‬ ّْ‫زل‬ ِْ‫ك ِّلّْن‬ ِْ‫ياّْوّْحّْو‬ ِْ‫بي ّْحّْو‬ Verily, every Prophet has a helper, and my helper is al-Zubayr (Reported by Bukhārī) It is, however most probable – and the evidence provided by the recently discovered Dead Sea Scrolls, strongly supports this view – that the term ḥawarī was popularly used to denote a member of the Essene Brotherhood, a Jewish religious group which existed in Palestine at the time of Jesus, and to which, possibly, he himself belonged. The Essenes were distinguished by their strong insistence on moral purity and unselfish conduct, and always wore white garments as the outward mark of their convictions; and this would satisfactorily explain the name given to them. The fact that the Prophet once said, ‘Every prophet has his ḥawarī ‘ (Bukhārī and Muslim) does not conflict with the above view, since he obviously used this term figuratively, recalling thereby Jesus’ ‘helpers in God cause.’” Muhamad Asad, The Message of the Qur’ān, p. 75, n. 42 (commentary on Q. 3:52). It is said that the women of Paradise are called ‫ْْن‬ ‫علي‬ ‫“( حلو‬those who have eyes with a marked contrast of ّْ‫ْْ ّ ّرْْا‬ white and black, the white of cornea and the black of the iris.”)

The ṣaḥābah of the Prophet never asked any miracle from him as their belief had been strong; it was non-believers who asked for it. These al-ḥawāriyyūn were not strong believers, as they still requested miracle from Prophet ‘Īsā. Allah said: ْْ ‫ق ّْل‬ ّْ‫س‬ ّْ‫ِْْْذ‬ ْْ‫ي‬ ‫ّْْْن‬ ‫ّْك أ‬ ّ ‫تِْط‬ ‫إ‬ ّْ‫را‬ ّْ‫عي ّّْرب‬ ّْ‫يّْم ّْهْْل‬ ّْ‫ْْنّْمْْر‬ ّْ‫سيى با‬ ّْ ‫يا ِْع‬ ّْ‫نو‬ ّْ ‫ي‬ ِّْ ‫لّْحّْو‬ ّْ‫كْْن‬ ّْ ‫ِْْْن‬ ّْ‫ءا‬ ّْ‫ّْي‬ .‫ِْني‬ ‫ْْ ّ م‬ ‫تْْم مؤ‬ ‫لإ‬ ‫ق ّْل تاق‬ ‫ّْنّْزّْل ّْعل‬ ّ ِ‫ي‬ ‫ّْاو ال ل‬ ّْ‫ِْن‬ ّْ‫ْْناّْمِْئادةّّْ م‬ ِْ‫ِْن سلّْم‬ ّْ ْْ‫كّْل م‬ ّْْْ ّْ‫ّْبنوّْ ّاّْوّْنع‬ ّّْ ْْ‫ق‬ ّْ‫ّْْْن‬ ّْ‫ِْنّْهاّْو‬ ّْ ّْ‫ّْاوّْنِْر‬ ‫تّْنا‬ ‫صد‬ ‫ْْلّْم أ‬ ‫ّْل‬ ‫ِْنق‬ ‫تْْطّْمئ‬ ‫ّْْْنّْنأ‬ ‫دي أ‬ ‫قل‬ ّْ ‫قْْد‬ ّْ‫ّْوّْن‬ ّْْْ )001-002:‫ِْني (ةدئامل‬ ‫ِْن شلها‬ ‫نو ّْعل‬ ّْ‫ِْد‬ ّْ‫يّْها م‬ ّْ ‫ك‬ (Remember) when al-Ḥawāriyyūn (the disciples) said: “O ‘Īsā (Jesus) son of Mayam (Mary)! Can your Lord send down to us a table spread (with food) from heaven?” ‘Īsā (Jesus) said: “Fear Allah, if you are indeed believers.” They said: “We wish to eat thereof and to satisfy our hearts (to be stronger in Faith), and to know that you have indeed told us the truth, and that we ourselves be its witnesses.” (Q. 5: 112-113) There are many verses of the Qur’ān stating the virtues of the ṣaḥābah, among which are as follows: ْْ ‫ّْى‬ ّْ‫ل‬ ْْ‫ب‬ ‫يّْن هّْْم‬ ‫ك‬ ‫شد ّءا ّْعل‬ ‫ِْنيّْمّْع ّه أ‬ ّ ‫مّّْح مد ّْر‬ ‫سلو ّ ال ل‬ ِّْْ ّْ‫رارحّْ ّّْم ّءا‬ ّْ‫ِْلّْولذ‬ ِْ‫ف‬ ّْ‫نو‬ ّْ‫ب‬ ّْ ْْ ‫ِْلّْوِْر‬ ْْ ‫ف‬ ْْ‫ي‬ ‫ِْي‬ ‫ميهامْْ ّف‬ ‫ِْن ال ل‬ ِْ ‫ضّْوّْنا‬ ّْ‫سا‬ ّْ‫ضّْل م‬ ّْ ‫تّْغ‬ ّْ‫تّْرهامْْ ّ رك ّّْعاسج ّّْدا‬ ّْ‫ِْي تلْْوّْرِْةاّْوّْم‬ ّْ‫ِْكّْم‬ ّّْْ ْْ‫وج ّهوِْ ِّْهْْم م‬ ‫لي‬ ‫ّْ هّْْمف‬ ‫ثل‬ ‫ّْ هّْْمف‬ ‫ثل‬ ‫ِْن أ‬ ّّْ ‫ثِْر‬ ّْ‫سلجدوِْ ّّْذل‬ ِْ ‫ج‬ ِْ‫لْْن‬ ِْْْْ ‫ِْي‬ ّّْ ‫ْْج ّب‬ ّْ‫سا‬ ّْ‫ّّْْظ‬ ّْ‫سا‬ ّّْْ ّْ‫ف‬ ّّْْ ّْ ‫ّْْْخّْرّْج‬ ّْ ْْ ‫ف‬ ْْ ‫ف‬ ‫عا‬ ‫تّْوى ّْعل‬ ‫تْْغل‬ ‫زآّْره‬ ‫ّْه‬ ‫شْْطأ‬ ‫كّْزْْرع أ‬ ِّْ ‫ّْىسقو‬ ّْ ‫زلر‬ ِْ‫ِْهيّع‬ ْْ ‫بِْهّْم‬ ّْ ‫يِْغ‬ ّْ‫ل‬ ‫ِْح ِْتاِْمْْن هّْْم‬ ‫واوّْعِْمل‬ ‫راّْوّْع ّد اللل‬ ‫ك‬ ّْ‫ّْاو صلل‬ ّْ ‫مآّْن‬ ّْ ‫ِْني‬ ّْ‫ّْ لذ‬ ّْ‫ف‬ ّْ‫ِْل‬ ِْ‫ظي‬ ّْ )٩٢ : ‫ّْا (حتفل‬ ‫ِْمي‬ ‫ِْرّْةّْوأْْجّْرا ّْعظ‬ ‫ّْمْْغ‬ ّْ‫ف‬ Muhammad is the messenger of Allah. And those with him [i.e., the ṣaḥābah] are hard against disbelievers and merciful among themselves. Thou (O Muhammad) seest them bowing and falling prostrate (in worship), seeking bounty from Allah and (His) acceptance. The mark of them is on their foreheads from the traces of prostration. Such is their likeness in the Torah and and their likeness in the Gospel—like as sown corn that riseth firm upon its stalk, delighting the sowers—that He may enrage the disbelievers with (the sight of) them. Allah has promised, those among them who believe and do good works,

forgiveness and immense reward.”(Q. 48:29) ْْ ‫ِْنا‬ ّّْْ ْْ‫ق‬ ّّْ ‫س‬ ّْ‫ب‬ ْْ‫ي‬ ّ ّْ‫سّْمعنو‬ ‫ْْنى أ‬ ‫لح‬ ‫ّْ هّْْم م‬ ‫تل‬ ‫إ‬ ّْ‫ّّْل‬.‫نو‬ ّْ ‫ْْعّْد‬ ّّْ ‫ِْك ّْعْْنّْهابم‬ ّْ‫لوئ‬ ّْ‫س‬ ّْ ‫ِْني‬ ّْ‫ِْن لذ‬ ْْ ‫ن هّّْم‬ ْْ ‫ِْيّْما‬ ّْ‫يْْحّْز‬ ْْ‫تّْه‬ ّْ‫ل‬ ّْ‫شا‬ ّْ‫ّْسه ّّْْم ّْخل‬ ‫ب ّر‬ ‫فّْز ّع ْْلا‬ ‫ف‬ ‫ّْْْن‬ ‫تأ‬ ‫سيّْهاّْو همْْ ّف‬ ِْ‫ّْح‬ ّْ‫ّْْْك‬ ّْ‫ّّْل‬.‫نو‬ ّْ ‫ِْد‬ ّْ ‫س‬ ْْ ّْ ّْ ّْ‫تْْم‬ ّْ‫كْْن‬ ّْ ‫ِْي‬ ّْ‫ئ‬ ّْ‫ت‬ ّْ‫ّْو‬ ‫نو‬ ‫يْْومكّْ ّّْم لذ‬ ِْ‫تّْلقهامّّْ لّْمّْل‬ ّْ ‫عوّْد‬ ّْ ‫ت‬ ّْ‫ك ة ّْهذا‬ (٢٠١-٢٠٢ : ٩٢ ‫)ءايبنلا‬ Lo! Those unto whom kindness hath gone forth before from Us, they will be far removed from thence. They will not hear the slightest sound thereof, while they abode in that which their souls desire. The Supreme Horror will not grieve them, and the angels will welcome them, (saying): This is your day which ye were promised. (Q. 21:101-3) The Prophet (‫ )ﷺ‬himself praised his ṣaḥābah and said: ْْ‫ِْكْْمِْم‬ ّْ‫ّّْْحد‬ ّْ‫ّْْْو‬ ّْ,‫ْْحِْباي‬ ‫ّْا‬ ‫ّْحد ّّْذّْهب‬ ‫ثّْل أ‬ ‫كّْناِْل‬ ‫فل‬ ‫ِْي أ‬ ‫دع ّاو ّل‬ ّْ‫ّْص‬ ّْ‫ي‬ ّْ‫ف‬ ّْ‫ّْْْن‬ ّْ ْْ‫ص‬ ْْ‫ق ّهف‬ ‫ف ّه‬ ‫بّْلّْغ مد ّ أ‬ ‫فأ‬ ِْ ‫ِْمّْوّّْلّْن‬ ّْ‫ْْل الللّْما‬ ّْ ‫ِْي‬ ْْ‫ّّْْحِْد ه‬ ِْ‫بي‬ ِْ‫س‬ Leave for me my ṣaḥābah. For if any of you had gold as big as Mt. Uḥud and you spent it in the path of Allah, it would not reach [the reward or the merit of] one mudd (about 1.053 liter) [of barley or dates] or a half of it [spent by them in the path of Allah]. Al Imām al-Nawawī said that the term (“Leave for me my ṣaḥābah”) means ‫بو ّْ هم‬ ْْ ‫“)ّّْلّْتّْس‬do not insult them”) which is one of major sins. CIVIC, 28 October, 2016) :‫عجارمل‬ ‫ةبتكمل ةلماشل‬ ( ‫ ـه‬104 .‫ريسفت يربطل (ت‬ (‫ ـه‬170 .‫ريسفت ىبطرقل (ت‬ )‫ هـ‬770 .‫ريسفت نبا ريثك (ت‬

Muhammad Asad. The Message of the Qur’ān M.A. Samad. Ibn Ḥazm’s Concept of Ijmā‘ https://islamqa.info/ar/181943 http://www.d1g.com/qna/show/3894722

9. THE POSITION OF THE ṢAḤĀBAH (2) The exact number of the ṣaḥābah is unknown due to their scattering in countries, cities, and villages. Mu‘ādh ibn Jabal said that he went to Tabūk expedition with over thirtythousand people. Abū Zur‘ah said that there were people who accompanied the Prophet (‫ )ﷺ‬in his Tabūk campaign, and the total number of Muslim was 120,000. Al-Shāfi‘ī said that the number of ṣaḥābah is sixty-thousands, half of them lived in cities, others were among tribes. Ibn Ḥajar in his al-Iṣābah ّْ‫ِْي ّّْْمْْعِْر‬ (‫ّْباح ة‬ ‫فِْة‬ ‫ف‬ ّْ ّْ ‫صلاّْبا ة‬ ّ ّْ ّْ ّْ ‫صل‬ ّْ ) recorded 12,297 names men and women. They did not belong to the same level of piety, virtue and eminence, as mentioned in the Qur’ān as follows: ّْْْ‫ْْل‬ ْْ‫ف‬ ْْ‫تِْويّْ م‬ ّْ ‫لّْأ‬ ّْ‫حّّْْو‬ ّْ‫ل‬ ّّْْ‫ِْن‬ ّْ‫ّْْْن‬ ّْ‫س‬ ْْ‫ي‬ ّْ‫ِْك‬ ّّْْ‫لوئ‬ ّْ‫قّْتا‬ ّْ ِّْْ‫قب‬ ّْْْ‫قّْ م‬ ّّْْ‫ف‬ ‫نّْأ‬ ّْْْ‫ّْمّّْْم‬ ّّْْ‫ّّْْل‬... ْْ‫ِْنك‬ ِْ‫ت‬ ّ ‫لّّْْو ّّْعّْد‬ ّْ‫ّّّْْْو‬ ّْ‫ّْْْن‬ ّْ‫ل‬ ّْ ّّْْ‫قّْتالاوّّْْوك‬ ‫بْْعد‬ ّْْْ‫فقاوّْ م‬ ‫ِْنيّْأ‬ ّّْْ‫ّْذ‬ ‫ِْن ّّْل‬ ّّْْ‫ّّْْ م‬ ‫ّّْْدرّْ ّّْج ة‬ ‫ّْْْعّْظم‬ ‫أ‬ ّ ّْ‫ّْال‬ ّّْْ‫ِْن‬ ْْ ّّْْ‫بّْما‬ ّْ ‫ح‬ ّْ(٠١:ّّْْ٧٥ّْ‫بريّْ(ديدحل‬ ّّْْ ‫تْْعّْمل‬ ّْ ‫لس‬ ّ ّْ‫ْْنىّّْْ ّوال‬ ِْ‫نوّّْْخ‬ ِّْْ‫ل‬ … Those who spent and fought before the victory are not upon a level (with the rest of you). Such are greater in rank than those who spent and fought afterwards. Unto each hath Allah promised good. And Allah is Informed of what you do. (Q., 57:10). ّْْْ‫ِْن‬ ْ ّ ّْ‫نو‬ ّّْْ ‫ْْس نا‬ ‫بإ‬ ‫بع‬ ّّْْ‫ّْذ‬ ‫ّّّْْْ ّول‬ ‫را‬ ّْْْْ‫نيّّْْو‬ ‫ل‬ ّّْْ‫جاِْر‬ ّّْْ‫نوّْ م‬ ّّْْ ‫ّْل‬ ‫ّْو‬ ‫ْْل‬ ّّْْ ‫ّْباق‬ ّْ‫ِْح‬ ّْ‫ِْني ّّّْْتا‬ ّْ ‫ّْْْن‬ ْْ‫هوم‬ ِْ ّْ‫لهم‬ ِّّْْْ ِْ‫ّْو ّسل‬ ِْ‫ص‬ ّْ ّْ ّْ ّ ْْ ْ ّْ‫تْْح‬ ّّْْ‫تْْجِْري‬ ّّّْْْ ّْ‫تّْه اّْ لْْنّْهّْرا‬ ‫ّّْْ ّّْجّْن تا‬ ‫او ّّْْعْْنّْهّّْْوأ ّّْعّْدّْل‬ ‫ّّّْْْوّْرض‬ ّّْْ‫ض‬ ّ ‫يّْال‬ ِْ ‫ّْر‬ ْْ‫ّْ هم‬ ْْ‫ّْلّّْْعْْن هم‬ ّّْْْْ ّْْْ‫ِْك‬ ّْ‫ل‬ (100:‫ّّْْ(ةبوتل‬ ‫لّْعِْظمي‬ ‫فْْوز‬ ّْ‫بداّّْْذل‬ ‫هياّْأ‬ ّْ ‫ّْخل‬ ّْْ‫ِْني‬ ِ ّْ‫ِْد‬ ّّْْ ّْ‫ف‬ And the foremost to embrace Islam of the Muhājirūn (those who migrated from Makkah to al-Madinah) and the Anṣar (the citizens of al-Madinah who helped and gave aid to the Muhajirūn) and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success. (Q. 9:100) Although all of the ṣaḥābah have their own virtues and honour which are above those of any pious, ascetic, humble and devout non-ṣaḥābī, they do not have the same level in

their status. Muslim traditionist Ibn Ḥibbān and al-Ḥākim divided them into twelve levels, as follows: 1. Earlier converts in Makkah. Among them were: The Prophet (‫’)ﷺ‬s wife Khadījah who was the first convert, his freed slave Zayd ibn Ḥārithah, his cousin ‘Ali ibn Abī Ṭālib who had lived with him since his early childhood, his intimate friend Abū Bakr who was wealthy, obliging, mild, and upright. They were converts on the first day of the call. Through Abu Bakr’s effort a number of people converted to Islam, such as: ‘Uthmān ibn ‘Āffān, al-Zabayr ibn ‘Awwām, ‘Abd al-Raḥmān ibn ‘Awf, Sa‘d ibn Abī Waqqāṣ, and Ṭalḥah ibn ‘Ubayd Allāh. Among the early converts were: Bilāl ibn Rabāh the Abyssinian, Abū ‘Ubaydah ibn al-Jarrāḥ, Abū Salamah ibn ‘Abd al-Asad, al-Arqam ibn Abī ’l-Arqam, ‘Uthmān ibn Maz‘ūn and his two brothers Qudāmah and ‘Abd Allāh, Sa‘īd ibn Zayd al- ‘Adawī and his wife Fāṭimah (sister of ‘Umar ibn al-Khaṭṭāb), Khabbāb ibn al-Aratt, ‘Abd Allah ibn Mas‘ūd and others, more than forty of them all. 2. Those who had embraced Islamّْat Dār al-Nadwah (alNadwah Council, Assembly House, the Parliament of the Quraysh). When ‘Umar ibn al-Kha ṭṭāb converted to Islam he took the Prophet ( ‫ )ﷺ‬to this place, where some people converted by him. But taking the Prophet ( ‫ )ﷺ‬to this place claimed by al-Ḥākim was doubted, as at that time he was hiding at Dār al-Arqam between al-Ṣafā and al-Marwah. 3. Refugees to Ethiopia. When the condition of Muslims in Makkah was getting worse and worse Allah revealed to the Prophet ( ‫ )ﷺ‬that the world was spacious enough to take refuge. Allah revealed: ّّْ ّْ‫ِْه‬ ْْ‫ق‬ ّّْْ ‫سّْن ة‬ ّْ‫ياّّْْح‬ ّْ ‫ف‬ ّْ‫ْْسناو‬ ‫ِْنيّْأ‬ ّّْْ‫ّْذ‬ ‫ّْم ِّّْْلل‬ ‫مآناو ّّّْْتاقاوّْ ّّْرب‬ ّّْْ‫ّْذ‬ ‫ّْ ّّْل‬ ‫بِْدا‬ ّْ ِْ‫ِْيّّْْهذ‬ ّْ‫دلْْن‬ ّْ‫ّْح‬ ّّْْ‫ِْني‬ ّْ‫ياِّْْع‬ ّّْْ‫ل‬ ْْ‫ّْك‬ ّ‫ض‬ ّّْْ )01‫رمزل‬:(ّّْْ ‫س با‬ ِّْْ‫بّْغي‬ ‫ّْبارنوّّّْْْأ‬ ‫ِّْْنّْماّْي ّو‬ ‫ّْ ّّْإ‬ ‫ِْع ة‬ ّْ ‫ّْْْر‬ ‫ّْوأ‬ ّ ّْ‫فى‬ ّ ّْ‫ّْال‬ ِّْْ‫ْْر‬ ِْ ّْ‫ح‬ ّْ‫ّْلّّْْوسا‬ ْْ‫ّْْْجّْرمه‬ ِّّْْْ ِْ‫صل‬ Say O Muhammad): “O My slaves who believe (in the Oneness of Allah – Islamic Monotheism), be afraid of your Lord (Allah) and keep your duty to Him. Good is (the reward) for those who do good in his world, ّْ

and Allah’s earth is spacious (so if you cannot worship Allah at a place, then go to another)! Only those who are patient shall receive their reward in full, without reckoning. (Q. 39:10 The Prophet (‫ )ﷺ‬learned that Ashamah whose title was Negus, king of Abyssinia (Ethiopia) was a fair ruler. In Rajab of the fifth year of prophethood he sent 12 man and 4 women to take refuge there, including ‘Uthmān and his wife Ruqayyah (the Prophet’s daughter), and Abū ‘Ubaydah. In Shawwāl the same year they returned to Makkah for having misinformation that the situation there had been improved, and therefore, some of them returned to Ethiopia. The Prophet ( ‫ )ﷺ‬sent again his followers to Ethiopia for the second time, consisting of 83 men and 13 (some said 18) women. th 4. 12 Those year whoofparticipated the prophethood. at the first They‘Aqabah were twelve Pledgepeople: in the As‘ad ibn Zurārah, ‘Awf ibn Ḥārith, Rāfi‘ ibn Mālik, Qu ṭbah ibn ‘Āmir, ‘Uqbah ibn ‘Āmir, Mu‘ādh ibn al-Ḥārith, Dhakwān ibn ‘Abd al-Qays, ‘Ubādah ibn al-Ṣāmit, Yazīd ibn Tha‘labah, al-‘Abbās ibn ‘Ubādah, Abū ‘l-Haytham ibn al-Tayhān, and ‘Uwaym ibn Sā‘idah. The last two were from Aws tribe, and the remaining ten were from Khazraj tribe. The wording of the pledge as narrated by ‘Ubādah ibn al-Ṣāmit, and recorded by al-Bukhārī, the Prophet ( ‫ )ﷺ‬said as follows: Come here and pledge that you will not associate any with Allah, that you will not steal, nor commit unlawful sexual intercourse, nor kill your children, not utter slander intentionally forging falsehood, nor disobey me in any good. He who fulfils this, Allah will reward him; and who neglects anything and is afflicted in this world, it may prove redemption for him in the Hereafter; and if the sin remains hidden from the eyes of the men and no grief comes to him, then his affair is with Allah. He may forgive him or He may not.

5. Those who participated in the second ‘Aqabah Pledge. In the thirteenth year of Prophet ( ‫ )ﷺ‬hood (June, 622 CE) during the pilgrimage season over 70 converts came from Madinah and made a secret meeting with the Prophet (‫ )ﷺ‬at the night in a small hill at al-‘Aqabah during the night of tashrīq days (11 th, 12th and 13th of Dhū’l-Ḥijjah). They consisted of 73 men, including Ubayy ibn Ka‘b, and two women (Nuṣaybah bint Ka‘b from Banī Māzin, and Asmā’ bint ‘Amr from Banī Salamah), led by Ka‘b ibn Mālik. When they asked what should they pledge, the Prophet (‫ )ﷺ‬answered, as narrated by Jābir and recorded by alImām Aḥmad, as follows: - to listen and obey in all difficulty and ease. - to spend in plenty as well as in scarcity - to enjoin good and forbid evil - in Allah’s service, you will fear the censure of none - to aid me when I come to you, and protect me from anything you protect yourself, your spouses and children from. Then Paradise is in store for you. When they asked assurance from the Prophet ( ‫ )ﷺ‬that he would not leave them when Allah granted him victory and power, he said: Nay, it would never be; your blood will be my blood. In life and death I will be with you and you with me. I will fight whom you fight and I will make peace with those with whom you make peace. Then they extended their hands, shook hands with the Prophet ( ‫)ﷺ‬. The two women just took the pledge orally without shaking hands with the Prophet (‫)ﷺ‬. 6. Emigrants who arrived at Qubā’ before the Prophet ( ‫)ﷺ‬ entered Madinah and before the building of the mosque of Madinah. Abū Salamah was the first one to migrate, a year before the second Aqabah Pledge. Then he was followed by his wife and son. Suhayb ibn Sinān al-Rūmī was released only

and allowed to leave for Madinah after he offered them to give away all his wealth. The Prophet ‫)ﷺ‬ ( after hearing this story said: “Suhayb has profited, Suhayb has profited.” Then ‘Umar migrated and arrived with 20 of the ṣaḥābah. 7. Those who joined the battle of Badr, called Ahl Badr (lit. “people of Badr”). For this battle the Makkan army prepared 1300 soldiers, 600 of them in mail armour, and 100 horsemen and many camels. Every day they slaughtered between 9 and 10 camels for food, and they planned to stay 3 days. As the caravans led by Abū Sufyān escaped the ambush of the Muslim army, Banū Zahrah broke away and returned to Makkah. Banū Hāshim could not break away because of Abū Jahl’s threats. So, there remained 0111 soldiers proceeding to Badr to fight the Muslim army consisting of between 300 and 317 soldiers, with 12 horses and 70 camels. There were between 82 and 86 of them were Muhājirīn (emigrants), and the remaining were Anṣār (the Helpers, the Madinians) 61 from Aws tribe, and 170 from Khazraj tribe. Facing the army threefold the size of that of his army the Prophet’s prayer was answered. Allah said: ّْ‫سا‬ ّّْْ‫ّْم‬ ّْ‫س‬ ّّْْ‫ِّْْْْذ‬ ّّْ ‫ّّْْنيّْمم‬ ْْ ‫ف‬ ّّْْ ‫ّْْْلف‬ ‫بأ‬ ‫ّْم ِّْأ‬ ‫نوّْ ّّْرب‬ ّّْْ ‫تْغثي‬ ‫إ‬ ِ ْْ‫ت‬ ْْ‫ِْدك‬ ْْ‫تّْج ّّْْباّّْْلك‬ ْْ‫ّْك‬ ِّْْ‫ّْم‬ ّْْْ‫ِْن‬ ّْ‫لّْمّْلئ‬ ّْ)9‫لفنْل‬: (ّْ‫ِْني‬ ّّْْ‫ف‬ ‫ّْةّْ مرِْْْد‬ ّّْْ‫ّْ م‬ ِْ‫ِْك‬ (Remember) when you sought help of your Lord and He answered you (saying): “I will help you with a thousand of angels each behind the other (following one another) in succession” (Q. 8:9) Ibn ‘Abbās narrated reported by Muslim: ّْ“While on that day a Muslim was chasing a disbeliever and he heard over him the swashing of a whip and the voice of the rider saying: ‘Go ahead Hayzun’. He glanced and the polytheist who had (now) fallen down on his back. When he asked the Prophet about the event, the Prophet replied: ‘You have told the truth. This was the help from the third heaven.’” The Prophet (‫’)ﷺ‬s uncle ‘Abbās ibn ‘Abd al-Mu ṭṭalib who was forced to join the Makkan army was captured by

one of the Anṣār. He said to the Prophet (‫)ﷺ‬: “O Messenger of Allah, by Allah, this man did not capture me. I was captured by a man who was bald and had the most handsome face, and who was riding a piebald horse. I cannot see him here among the people.” The man interrupted: “O Messenger of Allah, I captured him.” The Prophet (‫ )ﷺ‬replied: “Be quiet, Allah the Almighty strengthened you with the help of a noble angel.” There were 14 martyrs in this battle, 6 among them were Muhājirīn, and 8 were the Anṣār, whereas the Makkan casualties: the loss of 71 men including Abū Jahl, and several were taken prisoners. Ahl Badr had special status. Ḥā ṭib ibn Abī Balta‘ah in order to save his disbelieving relative in Makkah informed them of the Prophet’s plan to conquer Makkah. When it was discovered through revelation, ‘Umar wanted to kill him as a hypocrite. But the Prophet said: “He is one of those who fought in the battle of Badr. What do you know, ‘Umar? Perhaps Allah has looked at the people of Badr, and said: ‘Do as you please, for I have forgiven you’” ‘Umar released him, and said: “Allah and His Messenger know better. Then it was revealed: ْْ‫ب‬ ّْ‫ت‬ ّّّْْ ‫ل‬ ْْ‫ِّْْل‬ )0:‫ّْةّْ(ةنحتممل‬ ‫نوّْإ‬ ّّْْ ‫ءاّْتْْلق‬ ّْ ‫ي‬ ‫ْْل‬ ‫ّْو‬ ‫ّْمّْأ‬ ‫عدو‬ ‫تخ‬ ّّّْْْ‫مآناو‬ ّّْْ‫ّْذ‬ ‫يّْها ّّْل‬ ‫يا ّّْأ‬ ّ ّْ‫ِْذاوّّْْعدويّّْْو‬ ّّْْ ِْ‫لّْم ّّْوّْد‬ ِّْْ ّّْْ‫ِْني‬ ّْ ْْ‫يِْه‬ ْْ‫ّْك‬ ِّْْ‫ّْم‬

O you who believe! Take not my enemies and your enemies (i.e. disbelievers and polytheists) as friends, showing affection towards them… (Q. 60:1)

(CIVIC, 4 November. 2016 :‫عجارمل‬ ‫ّْ (ـه‬001.ّْ)‫ريسفتّْ يربطلّْت‬ ‫ّْ (ـه‬170.ّْ‫ريسفتّْ ت)ىبطرقل‬ ‫ّْ (ـه‬777.ّْ‫ريسفتّْ نباّْت)ريثك‬ Safi-ur-Rahman Al-Mubakafrakpuri. The Sealed Nectar. https://islamqa.info/ar/181943 http://www.d1g.com/qna/show/3894722 http://www.darululoom-deoband.com/arabic/magazine/ tmp/1326694209fix3su http://www.iasj.net/iasj?func=fulltext&aId=76555

10. THE POSITION OF THE ṢAḤĀBAH (3) 8. Those who emigrated in the period between the battle of Badr and the Treaty of Ḥudaybiyyah, namely, between 17 Ramaḍān 2 AH/13 March 624 AH, and Dhū ‘l-Qi‘dah 6 AH/March 628 CE. 9. The participants of the Pledge of Riḍwān ‫أ) لهةعيب (ناوضرل‬. In the month of Dhū ‘l-Qi‘dah 6 AH/March 628 CE the Prophet (‫ )ﷺ‬accompanied by 1400 Muslims including his wife Ummu Salamah went to Makkah for ‘umrah (minor pilgrimage). They did not carry weapons for fighting, except knives and swords needed and carried by travellers. When they reached Dhū ’l-Ḥulayfah they changed their dress with pilgrims ones to indicate that they were being in the state of iḥrām to let others know that they were coming for ‘umrah, not to fight. But the Makkan Quraysh and many other tribes opposed their coming and completely blocked the road to Makkah. Two hundred horsemen tried to take the Muslims by surprise, but missed them, as they followed a rocky way. As several negotiations failed the Prophet (‫ )ﷺ‬sent ‘Uthman ibn ‘Affān who belonged to one of most powerful families in Makkah who would be expected to protect him. He told Abū Sufyān and other chiefs that they only wanted to perform ‘umrah and go back to Madinah. He also invited them to Islam and told them that Islam would prevail, but they were inflexible, that only ‘Uthman was allowed to perform the ‘umrah which he rejected. As there was rumour of the death of ‘Uthmān the Muslims took a solemn pledge that they would stand firm to the death in the cause of Truth, started by Abū Sinān alAsadī and Salamah ibn al-Akwa’. All of them pledged except Jad ibn Qays who was of the hypocrites. When ‘Uthmān arrived, he also made the pledge. For this occasion Allah revealed: ّْ ‫ت‬ ّْ‫شلّْجّْرِْة‬ ّْ‫ك‬ ّّْْ ّْ‫تح‬ ‫ِْمّْم ا‬ ‫بهِْياع‬ ‫ِْني إ‬ ‫ي الّّْله ّْعِْن لؤم ه م‬ ‫ل‬ ِْ ‫قد ّْر‬ ّْ‫نوّْه‬ ّْ‫ِْذي‬ ّْ‫ِْن‬ ّْ‫ض‬ ّْ‫فّْعل‬

ّّْْ ّْ‫فتّْحا‬ ّْ‫ثّْباهمه‬ ّْ‫ّْك‬ ّْ‫بوِْهم‬ )18( ‫ّْا‬ ‫قِْربي‬ ‫ّْيِْهمّْوأ‬ ‫نيّْة ّْعل‬ ‫فأ‬ ‫ف‬ ْ‫سل‬ ِ ‫ّْنّْزّْل‬ ِْ ‫ِْيقهله‬ Indeed, Allah was pleased with the believers when they gave their bay‘ah (pledge) to you (O Muhammad) under the tree (Q. 48:18) Eventually, a treaty was made, called “The Treaty of Hudaybiyyah” (‫ )حلص ةيبيدحل‬where the Muslims postponed their pilgrimage to next year and would stay for three days only, and peace for the two parties for ten years. Whoever wanted to join any of the two parties was free to do so. Any fugitive from the Quraysh to Muhammad ( ‫ )ﷺ‬he should be sent back to the Quraysh, but not vice versa. Despite this double standard, this treaty was called by Allah “a manifest victory”, and history proved it to be true. 10. Those who emigrated to Madinah after the Treaty of Ḥudaybiyyah and before the conquest of Makkah. In this period Amr Ibn al-‘Āṣ and Khālid ibn al-Walīd came to Madinah to convert to Islam. Khālid’s brother al-Walīd had invited him to Islam in his letter when he was doing the pilgrimage. Abū Hurayrah (603–681 CE) migrated to Madinah with his mother. He had converted to Islam in Makkah at the hand of al- Ṭufayl ibn ‘Amr before coming to Madinah when the Prophet (‫ )ﷺ‬was in the conquest of Khaybar in 7 AH. Amr Ibn al-‘Āṣ and Khālid ibn al-Walīd were welcomed by the Prophet ( ‫ )ﷺ‬who told them that by embracing Islam all previous sins were forgiven. These two warriors later became the Prophet’s generals. The increase number of converts in this period can be seen by comparing those joined the Prophet ‫)ﷺ‬ ( in the Treaty of Ḥudaybiyyah, and the conquest of Makkah, namely, from 1,400 to 10,000 men with about 8,600 men, over six times increase within two years. 11. Those who converted to Islam at the conquest of Makkah in 20 Ramaḍān 8 AH . Banū Bakr the ally of the Quraysh attacked the Khuzā‘ah tribe who was the ally of the Prophet. Nawfal, the chief of Banū Bakr chased and killed them, even

in the sanctuary wher blood should not be shed . The Prophet ( ‫ )ﷺ‬demanded the Quraysh to pay blood money for the victims of Khuzā‘ah, to terminate their alliance with Banū Bakr , or to consider the truce to have been terminated . Abū Sufyān was sent to Madinah to renew the treaty, but failed. With 10,000 fighters the Prophet ( ‫ )ﷺ‬marched towards Makkah on 10 th of Ramaḍān 8 AH. During his absence Abū Ruḥm al-Ghifārī was to dispose the affairs of the Muslims in Madinah. Accompanied by the Prophet’s uncle al-‘Abbās, Abū Sufyān came to the Prophet. The Prophet told him that it was time for him to bear witness to the Oneness of Allah and his being His prophet. Abū Sufyān begged him for pardon and forgiveness, and would convert to Islam. At al‘Abbās’s suggestion, the Prophet (‫ )ﷺ‬proclaimed that whoever entered Abū Sufyān’s house, beside entering the Holy Sanctuary and his own house, would be safe. Several archenemies of Islam at the conquest of Makkah were forgiven: Waḥshī who had killed the Prophet’s uncle Ḥamzah and Hind who had chewed his liver; Habbār who had attacked and killed the Prophet’s daughter when she was on her way to Makkah to Madinah; Ṣafwān ibn Umayyah who had plotted to kill him, as well as Fūḍālah who had also attempted to kill him while he was doing ṭawāf in the Holy Sanctuary. Ummu Ḥakīm bint al-Ḥārith, the wife of ‘Ikrimah accepted Islam. She told the Prophet (‫ )ﷺ‬that her husband ‘Ikrimah had run away to Yemen, fearing his persecution, and asked him to grant him amnesty. When he did, she looked for him until she reached one of the coasts of Tihāmah, but he had already boarded a ship. As one of the sailors said to him to say “there is none worthy of worship but Allah,” he replied, "It is from this that I am fleeing." As they spoke, Ummu Ḥakīm arrived started waving a cloth and shouted that the Prophet ( ‫ )ﷺ‬had forgiven him. So, they came to

the Prophet. Before they arrived, the Prophet (‫ )ﷺ‬had advised his people that ‘Ikrimah was coming, and not to curse his father, Abū Jahl, as cursing would only hurt the living, and would not reach the dead. His conversion to Islam pleased the Prophet. He promised that every expense he bore opposing the Islam, he would spend double that amount in the path of Allah, and every battle he fought opposing it, he would fight double the number of battles in Islam. He participated in all the battles after his conversion to Islam. He was sent by Abū Bakr to lead an army in Yemen, then he was sent to Syria. In the battle Yarmūk in 15/636 70,000 fighters of the enemy were killed, whereas among Muslims, there were 3,000 fighters fell martyrs. In this battlefield Ḥārith ibn Hishām, ‘Ayyāsh bin Abī Rabī‘ah (cousin of Khālid ibn al-Walīd) and ‘Ikrimah were wounded. Ḥārith cried for water. When it was brought to him, he saw ‘Ikrimah looking at it. He asked the person to give water first to ‘Ikrimah, but when it was brought to ‘Ikrimah, he saw ‘Ayyāsh looking at it. He told him to give it first to ‘Ayyāsh. But when the water was brought to Ayyāsh, he had died before drinking it. Then the person turned toward ‘Ikrimah and Ḥarith to give them water, but both of them had passed away. 12. Those who convert to Islam after the conquest of Makkah. With the conquest of Makkah, the Prophet ‫)ﷺ‬ ( became the de facto ruler of Arabia. Many people embraced Islam, even from distant places came to the Prophet (‫)ﷺ‬ proclaiming their conversion to Islam. They were all considered ṣaḥābah, including children, and those who saw him and in one occasion or another. Allah refers to it as follows: ّْ ّْ ‫ت‬ ّْ‫ِْلّْول‬ ّْ‫ّْي‬ ّْ‫فّْو‬ .‫جا ا‬ ‫ِْل أ‬ ‫نوف‬ ‫ّْوّْرأ‬.‫فتهح‬ ‫إ‬ ّ ّْ‫ِْني ال‬ ّ ّْ‫ءاّْنصهر ال‬ ّْ ‫يد هخله‬ ّْ‫سا‬ ّْ ‫نل‬ ّْ‫ِّْْذا ّْج‬ ِْ ‫ِْي د‬ ّْ‫كّْنا‬ ّْ‫ِّْْنهه‬ ّْ‫كّْوسا‬ ّْ )3-1‫رصنل‬:( ‫ّْا‬ ‫تّْوبا‬ ‫ِْره إ‬ ‫ف‬ ‫تغ‬ ّْ‫بّْح مِْد ّْرب‬ ّْ‫ف‬ ِْ‫سبح‬ When there comes to Help of Allah (to you, O

Muhammad against your enemies) and the Conquest (of Makkah). And you see the people enter Allah’s religion (Islam) in crowds. So, glorify the Praises of your Lord, and ask His forgiveness. Verily, He is the One Who Ever accepts repentance and Who forgives (Q. 110:1-3) At this time more delegations came to the Prophet ( ‫)ﷺ‬ in Madinah. For example: Bali Delegation came in Rabī‘ alAwwal 9 AH. They embraced Islam and stayed in Madinah. Their leader Abū ‘l-Dubayb asked the Prophet (‫)ﷺ‬ whether hospitality was rewarded by Allah. When the Prophet ( ‫ )ﷺ‬confirmed it, he asked about the stray ewe. The Prophet (‫ )ﷺ‬answered: “It is either yours or your brother’s: otherwise it goes to the wolf.” When he asked about the stray camel, he answered: “It is none of your business. Leave it alone until its owner finds it.” The Thaqīf delegation consisting of six people came to Madinah. They would make a treaty between him and the Thaqīf, that they would be allowed to commit fornication, drink wine, and deal with usury. They asked him not to injure their idol al-Lāt or to perform the prayer. As the Prophet (‫ )ﷺ‬rejected all of their requests, they asked him that the destruction of al-Lāt not to be done by them, but by the Prophet, which he accepted. The delegation of Banī Fazārah consisting of over ten men came to embrace Islam and complain about the drought. To this the Prophet ( ‫)ﷺ‬ prayed for rain. Five days before the Prophet’s death he praised his companions (ṣaḥābah) the Helper (al-Anṣār), the people o Madīnah, reminding people of their favour. He said, ‫ِْك ه‬ ّْ‫قد‬ ّْ‫ِْىّْو‬ ّْ‫ِّْْنهمه‬ ّْ‫را‬ ‫ِْى‬ ‫ِْى ّْعل‬ ‫ّْذ‬ ‫ضاوه ل‬ ‫بت‬ ‫كِْرش‬ ‫فإ‬ ‫ب لا‬ ‫أهصو‬ ّْ‫بق‬ ّْ‫ّْيِْهمّْو‬ ّْ ‫ق‬ ّْ‫ِْىّْوّْعي‬ ّْ ‫ّْن‬ ِْ‫يم‬ ِْ‫ص‬ ّْ‫ئيِْهم (ّْرّْوهاه لب‬ ّْ‫ِْنِْهمّْو‬ ّْ‫ِْىّْلهمه‬ )‫راى‬ ‫بلهاو م‬ ‫ّْذ‬ ‫ل‬ ِْ‫سه‬ ْ‫تّْجّْوا هزاو ّْعن ِم‬ ِْ‫ِْن محهس‬ ّْ‫فقا‬ ِْ‫خه‬ I admonish you to be good to Al-Anṣār (the Helpers). They are my family and with them I found shelter.

They have acquitted themselves credibly of the responsibility that fell upon them and now there remains what you have to do. You should fully acknowledge and appreciate the favor that they have shown and should overlook their faults. (reported by al-Bukhārī) The Prophet (‫ )ﷺ‬knew that by the lapse of time the number of the Anṣār would decrease, and again he wanted people to recognise and appreciate their contribution to Islam. He said: ‫يكه‬ ّْ ‫كلِْملحف‬ ‫يه‬ ّْ‫ص هرا ّْح‬ ّْ ‫ِّْْن‬ ّْ‫ثرنوّْهّْو‬ ،‫ما‬ ‫ِْل لا‬ ‫تق‬ ‫إ‬ ّْ‫تى‬ ّْ ‫ّْن‬ ّْ‫سا‬ ّْ ‫نل‬ ِْ‫ِْي طلّْع‬ ِْ ّْ‫كن هواو‬ ‫ِْن ه‬ ّْ‫فهعهه‬ ّْ‫ين‬ ّْ ‫ِْنِْهم‬ ‫بل م‬ ‫ّّْْحّْدا أ‬ ‫هي أ‬ ‫ير‬ ‫كم أ‬ ‫ِْي م‬ ِْ‫ِْن محهس‬ ِْ‫ف‬ ْ‫ض ِه‬ ّْ‫يق‬ ّْ‫فل‬ ّْ‫ّْو‬ ّْ‫ّْ مّْرا‬ ّْ‫فّْمنّْول‬ ّْ‫ي‬ .)‫ئيِْهم» (يراخبل هاور‬ ِْ‫سه‬ ْ‫تّْجّْواز ّْعن ِم‬ ّْ‫ّْو‬ The number of believers would increase, but the number of Helpers (al-Anṣār) would decrease to the extent that they would be among man as salt in the food. So, he who among you occupies a position of responsibility and is powerful enough to do harm or good to the people, he should fully acknowledge and appreciate the favor that these benefactors have shown, and overlook their faults. (Reported by al-Bukhārī) (CIVIC, 11 November, 2016) :‫عجارمل‬ ‫ةبتكمل ةلماشل‬ ( ‫ ـه‬310 .‫ريسفت يربطل (ت‬ ( ‫ ـه‬671 .‫ريسفت ىبطرقل (ت‬ (‫ ـه‬774 .‫ريسفت نبا ريثك (ت‬ Safi-ur-Rahman al-Mubarakpuri. The Sealed Nectar Dr. Shauqi Abu Khalil. Atlas of the Qur’ān. https://en.wikipedia.org/wiki/Treaty_of_Hudaybiyyah http://www.islamicweb.com/history/sahaba/bio. ABU_HURAYRAH.htm http://sohabih.blogspot.com.au/2015/06/ikramah-ra-bin-abijahal-accepts-islam.html

11. THE POSITION OF THE ṢAḤĀBAH (4) The ṣaḥābah (companions of the Prophet ) based on Islamic law, reason and reality do not belong to the same degree. Muslim scholars among ahl al-sunnah wa ’l-jamā‘ah ْ ‫ أ (ّْلّهن سلة لول ا(ةعامج‬, i.e, “the upholders of the Sunnah of the Prophet ( ‫ ) ﷺ‬and the Muslim community ” believe that individually , the best person after the Prophet (‫ )ﷺ‬are: Abū Bakr , ‘Umar , ‘Uthmān , ‘Ali, then the remaining of the ten persons promised with Paradise , namely , al-Zubayr ibn al- ‘ Awwām , Ṭalḥah ibn ‘Ubayd Allāh, Sa‘d ibn Abī Waqqāṣ , Abū ‘ Ubaydah ibn al-Jarrāḥ, ‘Abd al-Raḥmān ibn ‘Awf, and Sa‘īd ibn Zayd. The names of these ten persons promised with Paradise were mentioned by the Prophet ( ‫ )ﷺ‬as narrated by Sa‘īd ibn Zayd and reported by Abū Dā ’ūd and others . Next , the participants in the battle of Badr and the Pledge of Riḍwān , as the Prophet (‫ )ﷺ‬said narrated by Jābir: ْْ‫بْْدّْراّْو‬ ّّْ ‫يْْدّْخّْل‬ ّْ ّ ‫را ّْرجل‬ )‫ّْنن‬ ‫يّْة دمحأ هاور) باحصأو سل‬ ّْ‫ب‬ ّْ‫شِْه ّد‬ ّْ‫نل‬ ّْ‫ّْلْْن‬ ِّْ ّْْ ‫لحدي‬ A person who participated in the battle of Badr and the Ḥudaybiyyah Treaty will never enter Hellfire. (Reported by Ahmad and others) ّّْ ‫ت‬ ّّْ ‫يْْدّْخ ّل‬ ّْ‫بّْياّْع‬ ّْ‫تْْح‬ ْْ‫ّّْْحد ِّْم م‬ )‫شلّْجّْرة (دمحأ هاور‬ ‫را أ‬ ّْ‫ّْن‬ ّْ‫نل‬ ّْ‫ّْل‬ A person who made allegiance under the tree would not enter Hell (Reported by Ahmad) In general the muhājirūn who migrated to Madinah to escape the Quraysh persecution and the anṣār who helped them are among the people who were promised with Paradise, as mentioned in Qur’ān 9:100. The Prophet (‫ )ﷺ‬besides stating the virtues of his ṣaḥābah he also warned people from hurting them. He said: ْْ‫يّْو‬،ِْ ْْ ‫ل‬ ّْ‫ا‬،ّْ ّْ‫خا‬ ّْ‫خا‬ ّْ‫ص‬ ْْ‫ب‬ ‫ا‬،‫را‬ ‫ّْوأ‬،‫ءا‬ ‫فّْجّْعّْلل‬ ‫ْْحبا‬ ‫ِْي أ‬ ‫رال‬ ‫ران‬ ‫ّإ‬ ّ ّْ‫ِّْْن ّال‬ ّْ ‫ّْْْن‬ ّْ‫يّْن هّْْم وزّْ ّّْر‬ ّْ‫ِْي‬ ّْ‫ّْص‬ ّْ‫ت‬ ّْ‫ت‬ ّْ ّْ ّْ ّْ ّ ْْ ّْ ّّْ‫ِْكِْةّْو‬ ّْ‫ِْلّْولّْمئل‬ ّْ‫يِْهّْلع‬ ّْ‫ب هّْْم‬ ّْ‫ا‬،‫را‬ ّْ‫صّْه‬ ْْ‫فّْعّْل‬ ْْ ‫ّْوأ‬ ...‫ِْني‬ ّْ‫س‬ ّ ‫ْْن ة ال‬ ّْ‫سا أْْجّْمع‬ ّّْ ‫فّْمْْن‬ ِْ ‫نل‬ ْْ ‫يْْوّْم‬ ْْ‫ب ّل م‬ .)‫صْْرفّْو ل ّْعْْدل (يناربطل هاور‬ ‫لي‬ ِْ‫ل‬ ّْ ‫ماِْة‬ ّْ‫ي‬ ّْ‫ق‬ ّْ‫ِْن ّه‬ ّّْ ْْ‫ق‬ Verily, Allah has chosen me, and has chosen fo me

companions, then He made among them viziers, helpers and relatives in marriage for me. So, whoever abuses them, upon them is the curse of Allah, the angels and all the people (Reported by al-Țabrānī) The Prophet (‫ )ﷺ‬also said: ّّْ ‫نو هّْْم‬ ّّْ ‫ِْي‬ ّّْ ‫ْْر‬ ّّْْ ّّْْ ّْ‫سا‬ ... ‫نو هّْْم‬ ‫يل‬ ‫ثّْم ّ ل‬ ‫يل‬ ‫ثّْم ّ ل‬ ‫ْْن‬ ‫قر‬ ّ ‫ّْخي‬ ّْ‫ِْني‬ ّْ‫ّْذ‬ ّْ‫ِْني‬ ّْ‫ّْذ‬ ِْ ‫نل‬ ‫) (ملسم و يراخبل هاور‬ The best of the people are in my generation, then those after them, then those after them… (Reported by al-Bukhārī and Muslim) It is through the ṣaḥābah we learn our religion, from one generation to another until it reaches us. Without their sincerity, honesty, and truthfulness we will not have the true Islam and the genuine Qur’ān. Their sincerity and truthfulness are mentioned in the Qur’ān, as follows: ْْ ‫ِْن‬ ْْ‫ف م‬ ّْ‫ِْن هّْْمّْمْْن‬ ّْ‫يِْه‬ ْْ‫ّْل ّْعّْل‬ ‫ضى‬ ّ ‫صقد‬ ‫ْْ ّ م‬ ‫ل مؤ‬ ّ ّْ‫هاّْداو ّال‬ ّْ ‫ق‬ ّْ‫ّْاوّْما ّْع‬ ّْ ‫ِْنيِْرّْج ل‬ ّْ‫ِْن‬ ّْ‫م‬ ّْ‫ْْد‬ ْْ‫ب ّهّْو م‬ ّْ‫ّْاو‬ ّْ‫يْْن‬ )32‫بازحلا‬: ( ‫لي‬ ‫بّْدل‬ ِْ‫تب‬ ّّْ ‫تِْظ ّرّْوّْما‬ ّْ‫ِْن هّْْمّْمْْن‬ ّْ‫ّْنْْح‬ Among the believers are men who have been true to their covenant with Allah and showed not their backs to the disbelievers, of them some have fulfilled their obligations and some of them are still waiting, but they never changed (i.e. they never proved treacherous to their covenant which they concluded with Allah) in the least (Q. 33:23) The piety, perseverance and steadfastness of the ṣaḥābah in Islam are mentioned in the Qur’ān, as follows: ْْ ‫شّْد ّءا ّْعّْلى‬ ّّْ ‫ل‬ ّْ‫ك‬ ْْ‫ب‬ ‫يّْن هّْْم‬ ‫ِْنيّْمّْع ّه أ‬ ‫ِْلّْ ّول‬ ّ ‫ّْد ّْر‬ ‫م ّّّْح م‬ ّ ّْ‫سلو ّ ّال‬ ِّْ ّْ ّْ‫را رحّْ ّّْم ّءا‬ ّْ‫ّْذ‬ ِْ‫ف‬ ّْ‫نو‬ ّْ‫ب‬ ّْ ْْ ‫ِْلّْوِْر‬ ْْ ‫ف‬ ْْ‫ي‬ ‫ضّْوّْناا‬ ّ ‫تّْرهامْْ ّ ّركّْ ّّْعا‬ ّ ّْ‫ِْن ّال‬ ّْ‫ضّْل م‬ ّْ ‫تّْغ‬ ّْ‫سجّْ ّّْدا‬ ّّْْ ْْ‫ِْي وج ّهوِْ ِّْهْْم م‬ )32)‫حتفل‬: ّ ِْ‫سلجدو‬ ‫ِْن أ‬ ‫ميهامْْ ّف‬ ّّْ ‫ثِْر‬ ِْ ّْ‫س‬ Muhammad is the Messenger of Allah, and those who are with him (the Companions) are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allah and (His) Good Pleasure.

The mark of them (i.e. of their faith) is on their faces (foreheads) from the traces of (their) prostration (during prayers)." (Q. 48:29) Although it is said that based on the definition of the ṣaḥābah those who saw him even once or including children are among them, disbelievers, hypocrites, and those who were known for their misbehave are excluded from being among the ṣaḥābah. Although there were many hypocrites in Madinah, their identities were known through their behaviour. Although they were enemy from within, the Prophet ‫)ﷺ‬ ( did not kill them, or people would accuse him of killing his own followers. There was no danger of their being included among the ṣaḥābah by mistake. When revelation came about them, their identity had been known. Some examples are as follows: ْْ ‫ّْْْهِْل‬ ِّْ ‫نيِْةّْمّْرّْداو ّْعّْلى‬ ّْ‫ْْل‬ ّْ‫ّْن ّْحو‬ ّْ‫نل‬ ّْ‫ل ِّْمْد‬ ْْ‫نوّْو م‬ ْْ‫ّْو ِّْم م‬ ‫ف ِْقاّْل‬ ‫ِْن أ‬ ‫ّْْْعّْر ِْبا نمّْ ِّْفاق‬ ‫ِْن ْْلا‬ ّْ ّْ ّْ‫كْْم م‬ ّّْ ‫ْْن‬ ّْ‫ّْ مه ّّْْمّْنْْح ّنّْنع‬ ّْ‫سّْن ِّْعّْذب هّّْْم ّّْمّْر‬ ّْ )101‫ةبوتل‬:( ‫ّْى ّْعّْذ با ّْعِْظمي‬ ‫ِْل‬ ‫نو إ‬ ‫ْْل‬ ‫تع‬ ّْ ‫ثّْمي ّّّْرّْد‬ ّْ ‫ْْل مه ّّْْم‬ ِْ‫تي‬ Among the bedouins around you, there are hypocrites, and so are some among the people of Madinah, who persist in hypocrisy; you (O Muhammad) know them not, We know them. We shall punish them twice, and thereafter they shall be brought back to a great (horrible) torment. (Q. 9:101) Ibn ‘Abbās narrated that while the Prophet ( ‫ )ﷺ‬was standing and delivering his Friday sermon, he said: “Get out, O So-and-So, as you are a hypocrite, get out O So-and-so, as you are a hypocrite.” So, he expelled some people from the mosque and exposed them. While they were walking out of the mosque ‘Umar who saw them felt embarrassed and kept himself out of their sight. ّّْْ‫ش ّءا‬ ْْ‫ّّْْعّْر‬ ّْ‫تْْعِْ ّر‬ ّْ‫ميهامْْ ّّْوّْل‬ ّْ‫ف‬ ّْ‫كا هّْْم‬ ّْ‫ْْن‬ ّْ‫لّْري‬ ّْ‫ّْوّْلْْوّْن‬ ‫ِْي‬ ‫فّْن هّْْمف‬ ‫فل‬ ِْ‫ب‬ ّْ‫س‬ ِْ‫ت هّْْم‬ ْْ ‫ّْْْحِْن‬ ّّْْ ّْ‫ل‬ )20‫دمحم‬: ( ‫كْْم‬ ‫ّْْْعّْمل‬ ‫ّّْْم أ‬ ‫ْْل‬ ‫يع‬ ‫قْْوِْلّْ ّوالّّْل‬ ‫ل‬ ّّْْ Had We willed, We could have shown them to you, and you should have known them by their marks; but surely, you will know them by the tone of their speech! (Q. 47:30)

Although the Prophet ( ‫ )ﷺ‬did not know all hypocrites by name, but he knew them through their characteristics, “the tone of their speech,” and thay Allah informed him fourteen or fifteen of them. The Prophet, in turn, told Ḥudhayfah their names. When one of them passed away, ‘Umar waited for Ḥudhayfah; if the dead person was a hypocrite he would not stand up to perform funeral prayer for him. According to Zayd ibn Aslam there were eight people who did not join the Prophet (‫ )ﷺ‬in the Tabuk campaign. They were: Jadd ibn Qays, Abū Lubābah, Ḥarām, Aws, Hilāl, Kardam, Mirdās, and Abū Qays. In the next verse Allah said that some of them repented for staying away from jihad out of laziness, and their names were also recorded. Allah said: ّْ‫ِْحاّْو‬ ّْ‫عا‬ ّْ‫ّْو‬ ّْ‫صل‬ ْْ ّ ّْ‫خآرنو‬ ‫يّْ ا‬ ‫سئ‬ ‫بوِْهْْم ّْخل‬ ‫ف‬ ‫تّْر‬ ّْ ‫خآّْر‬ ّْ ‫ّّْْطاو ّْعّْمّْل‬ ِْ ‫بّْذّْن‬ ِْ‫ّْاو‬ ّْ‫ي‬ ْْ‫بو ّْعّْل‬ )103:‫حمي (ةبوتل‬ ‫ف‬ ‫ّْل ّْغ‬ ‫يِْهْْم ّإ‬ ‫ّْ أ‬ ‫سى ّالّّْل‬ ّ ّْ‫ِّْْن ّال‬ ْ‫ّْرو ِّْر‬ ّْ ‫ت‬ ّْ‫ّْْْن‬ ّْ‫ّْع‬ And (there are) others who have acknowledged their sins, they have mixed a deed that was righteous with another that was evil. Perhaps Allah will turn to them in forgiveness. Surely, Allah is Oft-Forgiving, Most Merciful. (Q. 9:102) Who were they? They were: Jadd ibn Qays, Abū Lubābah, ّّْ (. They were all Ḥarām, and Aws )‫مارحو سوأو‬، ‫ةبابل‬، ‫سيق وبأو‬، ‫دج نب‬ inhabitants of Madinah. A man called al-Julās ibn Suwayd ibn al-Ṣāmit: “If what Muhammad has brought were true, we would then become worse than donkeys. If he were not true, we would not need this campaign.” ‘Āmir ibn Qays told the Prophet ( ‫ )ﷺ‬what he had heard from him. Then the Prophet ‫)ﷺ‬ ( called him and asked him whether he had said such-and-such. He swore that he never did it. So, the Prophet ( ‫ )ﷺ‬let him go, but ‘Āmir ibn Qays prayed to Allah to confirm what he had said, and the Prophet said, “āmīn”. Then Allah revealed the following verse:

ْْ ‫ِْمّْة‬ ّ ‫بّ ل‬ ْْ‫ك‬ ّْ‫ل‬ ّْ‫ك‬ ّْ‫فِْرّْو‬ ّْ‫ّْاو‬ ّّْْ ِْْْ ‫ّْاو‬ ‫ملِْهْْمّْو ّّْه م‬ ‫بْْع ّد إ‬ ‫قْْدلق‬ ‫ّْاوّْول‬ ‫لّْمالق‬ ‫ف‬ ‫ْْل‬ ‫يح‬ ِْ ‫س‬ ِْ ِّْْ ّّْ ‫فراو‬ ّْ‫كل‬ ّْ ّْ ّْ ِْ‫نو‬ ّْ‫ي‬ ّْ‫ِْه‬ ّْ‫ِْن‬ ّْ‫ّْاوّْو امّْن‬ ْْ‫ّْ ّه م‬ ‫تبواّو‬ ‫فإ‬ ‫فض‬ ّ ‫ّّْْوّْرسلو‬ ‫ّْْْغهانمّّْ ّالّّْل‬ ‫ّْْْن أ‬ ‫ّْ أ‬ ‫ِْل‬ ‫ق ماو ّ ّإ‬ ‫يلن‬ ِْ‫ْْل‬ ّْ‫ِْْْن‬ ّْ‫ب امّْلْْم‬ ِْ ّْ ّْ ِ ّْ ّ ْْ ْ ّْ ّ ْ ْ ّْ ّْ ّْ ّْ ّْ ّْ ّْ ّ ْْ ْْ ْْ ‫ِْرِْة‬ ‫خ‬ ‫ل‬ ‫و‬ ‫اي‬ ‫ن‬ ‫دل‬ ‫ِْي‬ ‫ف‬ ‫امي‬ ‫ل‬ ‫أ‬ ‫اباذ‬ ‫ع‬ ‫ل‬ ‫ال‬ ‫م‬ ‫ه‬ ‫ب‬ ‫ذ‬ ‫ع‬ ّ ‫ي‬ ‫ا‬ ‫و‬ ‫ل‬ ‫و‬ ‫ت‬ ‫ي‬ ‫ن‬ ‫إ‬ ‫و‬ ‫م‬ ‫ه‬ ‫ل‬ ‫ْْار‬ ‫ي‬ ‫خ‬ ‫ك‬ ّ ‫ي‬ ّ ِْ ّْ ّْ ّّْ ّْ ّّْْ ِّّْْ ْْ ّْ ّْ ّْ ّْ ْْ ْْ‫ض م‬ )47‫ةبوتل‬:( ‫صري‬ ‫ِْنّْول‬ ‫ّْو امّْل هّْْمف‬ ِْ ‫ِْيّْو لّْن‬ ِْ‫ِْي لاْْر‬ They swear by Allah that they said nothing (bad), but they really said the word of disbelief, and they disbelieved after accepting Islam, and they resolved that (plot to murder Prophet Muhammad) which they were unable to carry out, and they could not find any cause to do so except Allah and His Messenger had enriched them of His bounty. If then they repent, it will be better for them, but if they turn away, Allah will punish them with a painful torment in this worldly life and in the Hereafter. And there is none for them on earth as a wali (supporter, protector) or a helper. (Q. 9:74) Al-Julās repented, and the Prophet accepted his repentance. The characteristics of hypocrites were mentioned in 13 verses, (Qurān 2:8-20), i.e., pretending to believe, deceiving themselves, pretending to do good, etc., according to al-Ṭabarī, their names had been recorded by Ibn Ḥishām’s and Ibn Isḥāq’s Sīrah. Mujāhid also said that he knew them, but did not want to mention them and their lineages in his Tafsīr. In general, they did not want to sacrifice their wealth and their souls for the sake of Islam, and therefore, invented excuses. With regard to children, we have some examples: (1) ‘Abd Allāh ibn ‘Abbās; 1 he was born 3 years before Hijrah, and when the Prophet passed away he was 13 years old. In spite of his young age he was the fifth among the seven people who reported most of the ḥadīths. They are: Abū Huryrah (5847 ḥadīths), Ibn ‘Umar (2630 ḥadīths), Anas ibn Mālik (2286 ḥadīths), ‘Ā’shah (2210 ḥadīths), Ibn ‘Abbās (1660 ḥadīths), Jābir ibn ‘Abd Allāh (1540 ḥadīths), and Abū Sa‘īd al-Khuḍrī 1

I have dealt with Ibn ‘Abbās in details four times here in the khutbah; in 26.4.2013, 31.05,2013, 14.06.2013 and 28.06.2013. You can find them in my Selected Khutab vol. 5, no. 14, pp. 79-84, no. 17, pp. 101-106, no. 18, pp. 107-112, and no. 19, pp. 113-124.

(1170 ḥadīths). (2) Al-Nu‘mān ibn Bashīr; he was born in 3 AH, and was just a boy of nine years old when the Prophet passed away. Among the ḥadīths narrated by him, is as follows: ْْ‫بينّْو‬ ْْ ّّْ ‫ِْن‬ ّْ‫يع‬ ّْ‫ْْل مهّْ ّا‬ ّْ ّْ‫بي‬ ْْ‫ثري م‬ )‫سا… (هيلع قفتم‬ ّ ّ ‫ْْن هّّْما م‬ ّْ‫ش‬ ِْ‫ك‬ ّْ‫بّْه تاّْل‬ ّْ‫بين ّْو‬ ّْ‫ما‬ ّْ‫لّْحّْل ّل‬ ّْ‫لّْحّْر‬ ِْ ‫نل‬ That which is lawful is plain and that which is unlawful is plain, and between the two of them are doubtful matters about which not many people know ...(Reported by Bukhārī and Muslim) Al-Nu‘mān ibn Bashīr was well-known for his fatwās and his qaḍā’ (legal judgments). In the time of Mu‘āwiyah he became wālī (mayor ) of Kūfah for nine months , then became qāḍī (judge) in Syria. He was also well-known for his generosity to the poor. He died in 65 AH. (3) ’Abd Allāh ibn Ja‘far ibn Abī Ṭālib ; he was born in 1 AH in Ethiopia where his parents took refuge. He narrated many ḥadīths of the Prophet (‫ )ﷺ‬despite his young age , and therefore he was considered one among young companions . He was the youngest of Banī Hāshim clan. He and ‘Abd Allāh ibn al-Zubayr pledged the Prophet (‫ )ﷺ‬in 8 AH despite their young age of seven years old . He received ḥadīths from the Prophet, his uncle ‘Ali ibn Abī Ṭālib, his mother Asmā’ bint ‘Umays, Abū Bakr, ‘Uthmān ibn ‘Affān, and ‘Ammār ibn Yāsir. He passed away in Madinah in 80 AH. (CIVIC, 18 November, 2016)

:‫عجارمل‬ ‫ةبتكمل ةلماشل‬ (‫ ـه‬210 .‫ريسفت يربطل (ت‬ (‫ ـه‬141 .‫ريسفت ىبطرقل (ت‬

‫ ـه‬447 .‫(ريسفت نبا ريثك (ت‬ M.M. Azami. Studies in Hadīth Methodology and Literature. http://fatwa.islamweb.net/fatwa/index.php?page=showfatwa&Option= FatwaId&Id=47533 _‫ نم_مه_ةرشعل_ نيرشبمل‬/ http://mawdoo3.com ‫ةنجلب‬ http://submission.org/Prophets_Sahaba.html http://www.nabulsi.com/blue/ar/te.php?art=11176 http://ar.islamway.net/article/18537 https://ar.wikipedia.org/wiki ‫ دبع_الّل_نب_رفعج_نب_ يبأ_ بلط‬/

12. THE POSITION OF THE ṢAḤĀBAH (5) How do scholars know whether a person is a ṣaḥabī (a companion of the Prophet ‫ ?)ﷺ‬It is either through khabar mutawātir (reports handed down in uninterrupted sequence), such as, Abū Bakr and ‘Umar; khabar mashhūr (well-known reports), less known than the previous one; the statement of some ṣaḥābah of his being a ṣaḥabī; the witness of reliable tābi‘īn (the following generation of the ṣaḥābah) that he was a ṣaḥābī; the person himself claimed to have accompanied the Prophet (‫ )ﷺ‬after verifying and clarifying his identity, and passing the evaluation test called ‫( حرجل ليدعتلو‬lit. “injuring and straightening”), i.e. evaluating his deficiency and truthfulness. The ‘adālah (honesty, honourable record) of the ṣaḥābah is known through the Qur’ān, the Sunnah of the Prophet (‫)ﷺ‬, the statements of al-salaf al-ṣāliḥ (“the pious predecessors,” i.e., the first three generations of Muslims: of the Prophet, the ṣaḥābah, and the tābi‘īn), their conditions, and their biographies. Although there are many definitions of ‘adālah given by scholars, the most accepted one by scholars of ḥadīth might be the one given by Ibn Ḥajar, as follows: “It is a trait of character related to preserving taqwā (piety).” What is meant by taqwā is avoiding bad deeds, among which are shirk (idolatry), fisq (sinfulness, moral depravity), and bid‘ah (innovation). It does not mean that they are ma‘ṣūm (infallible), as prophets are the only people who have this peculiar feature. Ibn Ḥazm mentions seven aspects which make a person better than the other, as follows: ْْ quality, essence, nature) of the deed, 1. Māhiyah, (‫ي ة‬ ِْ ‫لّْم‬, ّْ‫ها‬ whether the whole obligation is done completely, or not, but added with recommended deed. ْْ , magnitude), namely, the presentation ّْ‫ل‬ 2. Kammiyyah ( ‫كمةيــأ‬ of the deed, whether it is done purely for the sake of Allah, which is better, or it is mixed with the intention of having

progress in worldly matters, and of preventing any harm which might occur to him. ْْ, manner, mode, condition, particular ّْ‫ل‬ ْْ‫ك‬ 3. Kayfiyyah (‫فةي‬ ِْ‫ي‬ circumstance), either by simply performing the required obligatory duty, or it is added with performing recommended deeds, which is better. ّْ, quantity), for example, doing an obligatory deed 4. Kamm ( ‫كم‬ would be better when it is accompanied by extra recommended deeds, rather than without them. 5. Zamān (‫مز نا‬ ّْ ‫ل‬, time), for example, doing good deed at the early period of Islam where Muslims were having hard time and desperately in need of help, is better than doing it when the Muslims are at the later period where they become strong and prosperous. ْْ place, location), such as praying in Masjid alّْ‫لّْم‬, 6. Makān ( ‫ك نا‬ Ḥarām in Makkah is one hundred thousand times better than praying in any other place, except in the Prophet( ‫)ﷺ‬ mosque in Madinah (one thousand times better) and Masjid al-Aqṣā in Jerusalem (one hundred times better). 7. Iḍāfah (‫ضاةف‬ ّْ ‫ْْل‬, attribution), for example, the prayer of the Prophet(‫)ﷺ‬, or praying behind him, charity given by the Prophet(‫)ﷺ‬, or given by another person with him, and the deed of the Prophet(‫)ﷺ‬, or of another with him, is much better than that without him, such as done by people in later generations. The ṣaḥābah exclusively have the advantage regarding zamān and iḍāfah. They lived in the time of the Prophet ( ‫)ﷺ‬, believed him when others disbelieved him, spent generously when others were stingy and fought defending Islam despite their lack in number. In the battle of the Confederates (Khandaq, of the Trench) in Shawwāl, 5 AH Allah said: ْْ ‫ّْى‬ ّْ‫ل مّْْؤ م‬ ّْ‫ّْْْحّْز ّْبا‬ ّ ّْ‫صدق‬ ّ ‫ّّْْوّْرسلو‬ ‫ّْاو ّْهّْذاّْماّْوّْعندّْ ّا ّالّّْل‬ ‫قل‬ ‫نو ْْْل‬ ‫ّْا ّْرأ‬ ‫ّْ م‬ ‫ّْ ّول‬ ّْ ‫ّْ ّهّْو‬ ّْ ‫ِْن‬ ّْ‫ميّْنااّْو‬ 22( ‫ّْا‬ ‫ْْلمي‬ ‫ِّْْل إ‬ ‫ّْ ّهّْوّْما ّْزداه ّمْْ ّ ّ إ‬ ّ ‫ّّْْوّْرسلو‬ ‫ّ)الّّْل‬ ْ‫ت ِس‬ ِّْْ And the believers saw al-Aḥzāb (the Confederates), they said: “This is what Allah and the Messenger (Muhammad ‫ )ﷺ‬had

promised us; and Allah and His Messenger (Muhammad ‫)ﷺ‬ hadspoken the truth.” And it only added to their Faith and their submissiveness (to Allah) (Q. 33:22) Here Allah states that these companions of the Prophet (‫ )ﷺ‬facing the huge enemy would not deter them from fighting. Instead, they became firmer, and stronger in faith. The same ṣaḥābah would not have the same status and reward between those whospent and fought for Islam when they were still under the Quraysh persecution , and those who spent and fought after the conquest of Makkah where there was no longer any threat from the enemy. Allah says: ْْ ‫ْْل‬ ْْ‫ف‬ ْْ‫تِْوي م‬ ّْ‫ِْن‬ ّّْْ ّْ‫ّْْْن‬ ّْ‫تِْحّْو‬ ّْ‫ل‬ ّْ‫ِْن‬ ّْ‫ّْْْن‬ ّْ‫س‬ ْْ‫فّْق م‬ ْْ‫ي‬ ‫ّْاو‬ ‫فق‬ ‫ِْني أ‬ ‫ِْن ّ ل‬ ‫ِْك أ‬ ‫قّْتاّْل أ‬ ‫كْْمّْمْْن أ‬ ّْ‫ّْذ‬ ّْ‫ّْْْعّْظّْم درّْ ّّْجّْة م‬ ّْ‫لوئ‬ ّْ‫ّْل‬ ِْ‫قب‬ ْْ ّْ ّْ‫ّْاوّْو‬ ّْ‫بّْما‬ ّّْ ‫س‬ ّْ‫بْْعّْدّْو‬ ْْ‫م‬ )01‫ديدحل‬:( ‫بري‬ ‫تْْعّْمل‬ ‫ْْنىّْ ّوالّّْل‬ ‫لح‬ ‫كّْلّْوّْع ّد ّالّّْل‬ ‫قّْتال‬ ّْ ّْ ّْ‫ِْن‬ ِْ‫نو ّْخ‬ ِّْْ

…Not equal among you are those who spent and fought before the conquering (of Makkah, with those among you who did so later). Such are higher in degree than those who spent and fought afterwards. But to all Allah has promised the best (reward). And Allah is WellAcquainted with what you do (Q. 57:10) The ṣaḥābah themselves have different levels of prominence among themselves, let alone people who came after them. The ṣaḥābah also have the privilege of their being with the Prophet(‫ )ﷺ‬, performing Islamic obligations with him, such as praying, fasting, and fighting with him for Islam. People who came after them would not have such privilege. According to ‘Abd Allāh ibn al-Mubārak and Aḥmad ibn Ḥanbal every individual of the ṣaḥābah is more prominent than any individual after them. This view is in line with the statement of the Prophet( ‫ )ﷺ‬that a person who spent gold as big as Mt. Uhud for Islam would not reach the merit of one mudd (1.053 litre) of barley or wheat spent for Islam by the ṣaḥābah. Another privilege of the ṣaḥābah is that they were conveyors of the Prophet’s message to us. Without them we

would not have known properly anything about Islam. The Prophet (‫ )ﷺ‬urged them to convey and tell people what they had learned from him. He said, )‫ (هاور يراخبل و دمحأ‬... ‫ّْْْو ّْيآّْة‬ ‫بلّْغوا ّْعنيّْول‬ ّْ Report from me even one ayah… (Reported by al-Bukhārī and Ahmad). The term āyah in this verse is anything said by the Prophet (‫)ﷺ‬, even very little, either Qur’ānic verses, his sayings, or his practicing Islam. He said further, ْْ‫ّْْْوّْعى م‬ (‫ (هاور يراخبل و ملسم‬...‫ِْع‬ ‫سما‬ ‫ ّرببمّْ ّلغ أ‬... ّْ ‫ِْن‬

…as the person who receives the message might understand it more than the person who heard it (from the Prophet )‫)ﷺ‬ (Reported by BukhārĪ and Muslim) There are many Qur’ānic verses mentioning the merits of the ṣaḥābah indicating their ‘adālah, among which are: ّْ‫يّْن هّْْم‬ ّْ‫كّْ ّّْليّْْؤ م‬ ّْ ‫ميا‬ ّْ ْْ‫ب‬ ‫جّْداو‬ ّ ‫نو ّْحىتيّّْحك م ك‬ ‫فّْلّْوّْرب‬ ْ‫ّْ ِو‬ ّْ‫ثم ل‬ ّْ‫شّْجّْر‬ ّْ‫ف‬ ّْ ‫ِْن‬ ِْ‫ي‬ ّْ‫سل ماّو‬ ّْ‫سِْهْْم ّْحّْرّْجاِْم ام‬ ّْ‫ضي‬ ) 55:‫ّْا (ءاسنل‬ ‫ْْلمي‬ ّ ‫ْْتّْوي‬ ‫ف‬ ‫ّْْْن‬ ‫ِْي أ‬ ‫ف‬ ْ‫ت ِس‬ ِّْْ ّْ ّْ ‫ق‬ But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions and accept (them) with full submission (Q. 4:65) ّْْْ‫ِْسانل‬ ّْ ّّْْ‫تْْم ّْخي‬ ْْ ‫تْْنّْهْْوّْن ّْعِْن‬ ْْ‫ب‬ ّْ‫كْْن‬ ّْ ّّْ ْْ‫لنم‬ ّْ‫لّْمْْعر فوِْ ّّْو‬ ‫كِْر‬ ِّْ ّْ‫تأ مر ّنو‬ ِْ ‫ْْرّْ تــجل‬ ِْ‫ْْرأ ةم أْْخ‬ ْْ ‫ِْن هّّْم‬ ْْ ‫ّْْْه ّل‬ ْْ‫ّْ هّْْم م‬ ّْ‫ْْ ّ م‬ ّْ‫تْْؤ م‬ ّْ‫ّْو‬ ّّْْ ّْ‫ك‬ ّْ‫كّْنا ّْخي‬ ‫ِْن ّْنو‬ ‫ل مؤ‬ ‫ْْرال‬ ‫ت ِْبال‬ ‫مآّْن أ‬ ‫با لّلّْول‬ ِْ‫ل‬ ّْ ‫ّْْْو‬ ّْ ‫ِْن‬ ِْ‫نو‬ ْْ ّّْ‫ثره ّم‬ ّْ‫ك‬ ّْْْ ّْ‫ل‬ )011 :‫نو ( ل نارمع‬ ‫ِْق‬ ‫فسا‬ ‫ّْوأ‬ ّْ ّْ You (true believers in Islamic Monotheism, and real followers of Muhammad and his Sunnah) are the best of peoples ever raised up for mankind; you enjoin alma‘rūf (i.e., Islamic Monotheism and all that Islam has ordained) and forbid al-Munkar (polytheism, disbelief and all that Islam has forbidden), and you believe in Allah. And had the people of the Scripture (Jews and Christians) believed, it would have been better for them; among

them are some who have Faith, but most of them are al-Fāsiqūn (disobedient to Allah and rebellious against Allah’s Command) (Q. 3:110) The majority of ‘ulamā’ said that this verse was primarily directed to the companions of the Prophet (‫ )ﷺ‬when it was revealed to him. ْْ ‫ِْن‬ ّْ ‫نو‬ ‫ْْس نا‬ ‫بإ‬ ‫راّْ ّول‬ ‫نيّْوْْْل‬ ‫ّْل‬ ‫ّْو‬ ‫ْْل‬ ‫ّْباق‬ ّْ‫ِْح‬ ّْ‫ِْني ّّْتا‬ ّْ‫ّْذ‬ ّْ ‫ّْْْن‬ ّْ‫جاِْر‬ ّْ‫نو م‬ ّْ ّْ ّْ ّْ ِْ ّ ّْ‫ل مه‬ ِّْ ْْ‫بعهو ّم‬ ِْ‫ّْو ّسل‬ ِْ‫ص‬ ْ ‫تّْها‬ ّْ‫تْْح‬ ّْ‫تْْجِْري‬ ّْ‫ّْ هّْْم ّّْجّْن تا‬ ‫ّْْْنّْه ّرا‬ ‫ْْل‬ ‫ّْ ّّْعّْدل‬ ‫ّْ ّْعْْن هّْْمّْوّْرضاو ّ ّْعْْن ّهّْوأ‬ ‫ي ّالّّْل‬ ِْ ‫ّْر‬ ّْ‫ض‬ ّْ ْْ ْْ ّْ‫ِْك ل‬ 011)( ‫مي‬ ‫) ّْخل‬ ْ‫ِْني‬ ِ ّْ‫ِْد‬ ّْ‫بّْداّْذل‬ ّْ‫هيا أ‬ ّْ‫ف‬ ّْ‫فْْوّْز لّْعِْظ‬ And the foremost to embrace Islam of the Muhājirūn (those who migrated from Makkah to al-Madinah) and the Anṣār (the citizens of al-Madinah who helped and gave aide to the Muhājirūn) and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-leased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success (Q. 9:100) ّْ ّْ ّْ‫ّْاوّْو‬ ّْ‫ِْيّْو‬ ّّْ ... ْْ‫ّْْْخِْرجاو ّ م‬ ‫ّْاو‬ ‫تل‬ ‫قّْتال‬ ‫بلي‬ ‫ذواوف‬ ‫ِْمّْوأ‬ ‫جاراو ّّْوأ‬ ‫فل‬ ِْ‫ق‬ ّْ ‫ِْي‬ ّْ‫ِْنِْد‬ ّْ ‫ِْني ّْه‬ ّْ‫ّْذ‬ ْْ‫را ه‬ ِْ‫س‬ ِْ‫ي‬ ّْ‫ِْن‬ ّْ‫خّْلّْن هّْْم ّّْجّْن تا‬ ّّْْ ْْ‫تْْجِْري م‬ ‫ّْْْنّْه ّرا‬ ‫تّْها ْْْل‬ ‫سيِّْْتاِْهْْمّْوّْْل‬ ‫ئ‬ ‫ك‬ ‫ّْْل‬ ِْ‫تْْح‬ ِّْ ‫ّْْْد‬ ّْ ‫ف ّّْرّْن ّْعْْن هّْْم‬ ّّْ ‫سْْ ّ ّن‬ ّْ ْْ‫ّْ ع‬ ْْ‫ِْن ع‬ ْْ‫ّْا م‬ )095‫نارمع ل‬: ( ‫ثلّْو ِْبا‬ ‫ّْ ح‬ ّ ‫ِْنده‬ ‫ِْلّْ ّوالّّْل‬ ‫ثّْوبا‬ ّ ّْ‫ِْنِْد ّال‬ …, so those who emigrated and were driven out from their homes, and suffered harm in My Cause, and who fight, and were killed in My Case), verily, I will expiate from them their evil deeds and admit them into Gardens under which rivers flow (in Paradise); a reward from Allah, and with Allah is the best of rewards (Q. 3:195) ّّْْ ‫ِْك‬ ‫سِْهْْمّْوأ‬ ‫ف‬ ‫ّْْْن‬ ‫لِْهْْمّْوأ‬ ‫بأ‬ ‫ل‬ ِّْْ ِْ‫ّْْْمّْو‬ ّْ‫لوئ‬ ّْ‫مآّْناوّْمّْع ّه ّْج‬ ّْ ‫ِْني‬ ّْ‫ِْن سرل ل ّّوّْوذل‬ ِْ‫هاّْداو‬ ِْ‫ّْك‬ ّْ ّْ ّْ ْْ ّّْ‫ِْك هم‬ ْْ ‫ّْ هّّْم‬ ّْ ‫ْْر ّْتاّْوأ‬ ّْ‫ أّْعد الّلّْل هّْْم ّْجان ت‬. ّ ّْ‫ِْحنو‬ ْْ‫تْْجِْري م‬ ‫ِْن‬ ‫لفمْْ ّل‬ ‫ل‬ ّْ‫لوئ‬ ّْ‫لّْخي‬ ْْ ‫فْْوّْز‬ ْْ ‫ِْك‬ ّْ‫ل‬ ْْ )89-88:‫مي ) ةبوتل‬ ‫تّْها اّْلْْنّْه ّرا ّْخل‬ ْ‫ِْني‬ ِ ّْ‫ِْد‬ ِْ‫حت‬ ّْ‫هياّْذل‬ ّْ‫ف‬ ّْ‫لّْعِْظ‬ But the Messenger (Muhammad ‫ )ﷺ‬and those who believed with him (in Islamic Monotheism) strove hard and fought with their wealth and their lives (in Allah’s Cause). Such are they for whom are the good things, and it is they who will be successful. For them Allah has got

ready Gardens (Paradise) under which rivers flow, to dwell therein forever. That is supreme success. (Q. 9:88-89) ْْ ‫ءا‬ ّْ‫نو‬ ّْ‫ب‬ ّّْْ ْْ ‫ف‬ ْْ‫ي‬ ْْ‫ّْْْخِْرجاو ّ م‬ ‫ِْن‬ ‫ِْمّْوأ‬ ‫ِْني أ‬ ‫ف‬ ‫ِْلْْل‬ ّْ‫ضّْل م‬ ّْ ‫تّْغ‬ ّْ‫ِْهْْم‬ ّْ‫ِْنِْد‬ ّْ‫ني ذل‬ ّْ‫جاِْر‬ ِْ‫قّْر‬ ْْ‫را ه‬ ِْ ّ ّْ‫ل مه‬ ِْ‫ّْْْمّْول‬ ِْ‫ي‬ ّْ‫ِْني‬ ْْ ‫الّلّْوِْر‬ ّ ‫بءواو‬ ‫داصلق‬ ‫ّْلو‬ ‫يْْنصر ّنوّْ ّ الّّْلّْوّْرسلوّْ ّه أ‬ ِْ ّّْ‫ِْك هم‬ ّْ‫ت‬ ّْ‫ّْوذل‬. ‫نو‬ ّْ ّْ ّْ‫ّْئ‬ ّْ‫ضّْوّْنا اّْو‬ ّْ‫ِْن‬ ْْ‫جاّْر إّْل‬ ْْ‫ق‬ ْْ‫ميّْنا م‬ ‫ِْم‬ ‫نوف‬ ّ ّ ‫ِِْْهْْمي‬ ‫بل‬ ّْ‫ح‬ ِْ ّْ ‫جّْد‬ ّْ‫يِْهْْمّْ ّوّْل‬ ّْ ‫نوّْمْْن ّْه‬ ّْ ‫ب‬ ّْ‫رادلّْوْْل‬ ّْ ْْ‫رو ه‬ ِْ‫ي‬ ِْ ّ ّْ‫ِْي صد‬ ّْ ّْ ّْ ّْ ‫جا ةِْم ام أ‬ ّْ‫ّْْْو‬ ‫صا ةّْوّْمْْني قّّْو‬ ‫سِْهْْمّْول‬ ‫ف‬ ‫ِْرنوّْ ّ ّْعّْلى أْْن‬ ‫تواوّْويّْْؤث‬ ِّْْ ّْ ‫ص‬ ّْ ‫بِْهْْم ّْخ‬ ّْ ‫ّْح‬ ِْ‫كّْنا‬ ْْ ّّْ‫ِْك هم‬ ْْ‫شحّْن‬ ّْ ّْ ‫نو ّْر‬ ّْ‫سِْه‬ ْْ‫ِْني ّْجءااّو م‬ ‫نب ا‬ ‫ّْلو‬ ‫يق‬ ‫لفمْْ ّل‬ ّ ‫فولأ‬ ِْ‫ف‬ ّْ ّْ ّْ‫ِْم‬ ّْ‫ِْن‬ ّْ‫ّْوذل‬. ّ ّْ‫ِْحنو‬ ّْ‫ّْئ‬ ْْ‫بْْعِْد ه‬ ْْ ّْ‫مي ِْنا ّّْوّْل‬ ّّْْ ْْ‫ف‬ ‫بوّْنا ِْغّْل‬ ‫ّْل‬ ‫ِْيق‬ ‫ْْعْْلف‬ ‫بق‬ ‫ِْرل‬ ‫غا‬ ّْ‫تج‬ ّْ‫بْْل‬ ّْ‫س‬ ّْ ‫ِْني‬ ّْ‫ّّْْناّْوِْلْْخّْوِْناّْنا ذل‬ ِْ ّْ ِْ‫نوا‬ ّْ ‫مآّْناو ّْر‬ )01-8:‫حمي (رشحل‬ ‫نبا إ‬ ْ‫كن ّْرءّو ف ِّْر‬ ِْ ّْ ِْ ّْ ‫ِْني‬ ّْ‫لذل‬ (And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking bounties from Allah and to please Him, and helping Allah (i.e. helping His religion—Islamic Monotheism) and His Messenger (Muhammad ‫ل هيلع ملسو‬ ّ ‫)ىلص ال‬. Such are indeed the truthful (to what they say). And those who, before them, had homes (in alMadinah) and had adopted the Faith, love those who emigrate to them, and have no jealousy in their breasts for that which they have been given (from the booty of Banū an Nadīr), and give them (emigrants) preference over themselves even though they were in need of that. And whosoever is saved from his own covetous-ness, such are they who will be the successful. And those who came after them say: “Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful (Q. 59:8-10). These are some Qur’ānic verses praising the ṣaḥābah. The generation of tābi‘īn that followed, also prayed to Allah to forgive them, and not to put in their heart any hatred against them. (CIVIC, 25 November, 2016) :‫عجارمل‬ ‫ةبتكمل ةلماشل‬ )‫ ه‬110 .‫ريسفت يربطل (ت‬ (‫ ه‬571 .‫ريسفت ىبطرقل (ت‬ (‫ ه‬777 .‫يسفتر نبا ريثك (ت‬ http://www.ahlalhdeeth.com/vb/showthread.php?t=99747

13. THE POSITION OF THE ṢAḤĀBAH (6) Besides the Qur’ān, the Prophet ( ‫ )ﷺ‬also mentioned the merits of his ṣaḥābah, the muhājirīn and the anṣār. Among them are as follows: ِِْْْْ ْْ ِْ‫نلبِْيِْﷺ‬ ِّّْْ‫ق ل‬ ّْ,ِِْْ‫ل‬ ِِّْْْ ِْ‫ِّْْؤمْْ م‬ ‫ن‬ ‫ِِْْ ّإِْل‬ ِِْْ‫صِْرا‬ ‫ل‬ ِْ ‫ءا‬ ‫ّْعن‬ ّْ‫ِّْْي ّح‬ ّْ ‫نلا‬ ّْ ‫ق‬ ّْ‫بّْر‬ ّْ‫ل‬ ْْ‫ب هم‬ ّ ‫ِْه‬ ّ ‫ِْه‬ ّْ ّْ‫ّْب‬ ّْ‫ّْب‬ ‫ِْل‬ ‫ض‬ ‫ِِْْأ‬ ‫نِْأ‬ ِْْْ‫ِْلِّْْوّْم‬ ‫ب‬ ‫ِِْْأ‬ ‫نِْأ‬ ِْْْ‫ّْم‬,ِْ‫ق‬ ِِْ‫ِّْْنمّْ فا‬ ِْ‫ِِْْ ّإ‬ ‫ل‬ ‫ِْيْْغ ه‬ ‫ب‬ ِْ‫ّْو‬ ‫ل‬ ّ ّْ‫ِْال‬ ّ ّْ‫ِْال‬ ّْ‫ّْ ّّْح‬ ّْ‫ّْ ّّْح‬ ّْ ‫ْْغ‬ ّْ ‫ْْغ‬ ْْ‫ض هم‬ ْْ‫ب هم‬ ْْ‫ض م‬ (‫)هاورِْ يراخبلِْوِْملسمِْوِْ يذمرتلِْوِْدمحأ‬ (Narrated al-Barrā’ r.a., the Prophet ( ‫ )ﷺ‬said, “None loves the Anṣār (Supporters) but a believer, and none hates them but a hypocrite. So Allah will love him who loves them, and He will hate him who hates them Reported by al-Bukhārī, Muslim, al-Tirmidhī, and Aḥmad) ّ ِْ ّْْْ ّْ‫ق‬ ِّْْ‫ِْم‬ ّْ‫ّْر‬ ‫ِِّّْْْوإّْنا‬ ‫بعا‬ ‫ِِْْأ‬ ‫ِْلِْلكِْلِّْْنبي‬ ِِْْْْ‫ت‬ ‫لا‬ ِْْْ‫ل‬ ‫ِِْْأ‬ ‫ْْن‬ ‫ِِْْب‬ ‫ْْد‬ ‫نِّْْزي‬ ِْْْ‫ّْع‬ ّ ّْ‫ِْال‬ ّْ‫ت‬ ّْ‫ياِّْْرسلو‬ ِّْْ‫صِْرا‬ ّْ ‫ّْْْن‬ ّْ‫ْْق‬ ّ ‫فْْداِْع‬ ّْْْ ّ ‫عاّْنا‬ ِّْْ‫ِْ مّْنا‬ ِّْْ‫كا‬ ّْ‫بع‬ ّْ (‫ِِْْ(هاورِْ يراخبل‬ ‫فدعّْ ّاِْب ه‬ ‫ِْلِْأ‬ ِّْْْْ ‫ِْلِْأ‬ ِّْْ ‫ْْن‬ ّ ّْ‫ِْال‬ ّْ ‫ب‬ ّْ‫ت‬ ّْ‫ْْع‬ ّْ‫يج‬ ِّْْ‫ن‬ ّْ‫قِْْْد ِّّْْتا‬ ّْ Narrated Zayd ibn Arqam: The Anṣār said, "Every nation has his followers and we have followed you, so invoke Allah to let our followers be considered from us (as Ansar like ourselves)." So the Prophet ( ‫ )ﷺ‬invoked Allah accordingly (Reported by al-Bukhārī) ّْ‫ّْذيِّْْع‬ ِّْْ‫قِْْْد‬ ّْ‫بتيِّْْو‬ ِِّْْْ ّّْ ِِْْ ِّْْ‫ّّْْنس‬ ْْ‫ل‬ ْْ‫كرشيِّْْوّْع‬ ِْ ‫ي هْْم‬ ‫ضْْوا ِّْل‬ ‫صرا‬ ‫ِْمِْبْْلا‬ ِْ ‫نِْأ‬ ِْْْ‫ّْع‬ ّْ ‫ق‬ ّْ‫ي‬ ّْ ‫ّْْْن‬ ّْ ‫ق‬ ْْ‫فإّْن هم‬ ْْ‫لِْأصوكي‬ ّْ‫ِْمِّْْو‬ ِِّْْْ ‫ِِْْ(هاورِْ يراخبل‬ ‫سئي هْْم‬ ‫نِْ م‬ ِْْْ‫تّْجّْوازاوِّْْع‬ ِْْْ‫بلاوِْ م‬ ‫ّْذيِْل‬ ‫ي ِّْل‬ ِّْْ‫بق‬ ّْ‫فْْقا‬ ّْ‫)ّْو‬ ْْ‫نِْحمْْسن ه‬ ْْ‫ّْ هم‬ Narrated Anas that the Messenger of Allah said: “I request you to take care of the Anṣār, as they are my near companions to whom I confided my private secrets. They have fulfilled their obligations and rights which were enjoined on them but there remains what is for them. So, accept the good (deeds) of the good-doers amongst them and excuse the wrong-doers amongst them. (Reported by al-Bukhārī) ّ ‫ّْى‬ ِّّْْ‫ن‬ ِّْْ‫ِْم‬ ّْْْ ِْ ‫صرا‬ ‫روِْْْلا‬ ِْ ‫ْْرِْد‬ ِّْْ‫نِّْْخي‬ ِّْْ‫ِْإ‬ ِْ ‫سل‬ ‫يه‬ ‫لِّْْعل‬ ِْ ‫صل‬ ِْْْ‫ّْبديِْيح م ِّْْع‬ ‫نِْأ‬ ِْْْ‫ّْع‬ ّ‫ل‬ ّ ّْ‫ِْال‬ ّْ ‫ّْْْن‬ ّْ ‫ق‬ ّّْ ‫ِِّْْْو‬ ّّْ ِْ‫نلبِْي‬ ّّْْ ّْ ِْْْ‫بني‬ ْْ‫ِِْْْْلا‬ ّّْ ِّْ‫بني‬ ‫في‬ ‫ِِّْْْو‬ ّّْ‫سعادة‬ ‫لّْحراث‬ ‫ِْمِْدرا‬ ‫شّْهل‬ ‫ْْد‬ ‫ِْمِّْْعب‬ ‫نلّْجرا‬ ِْ‫د‬ ِّْْ‫بني‬ ِّْْ‫ِْم‬ ِّّْْ ِْ ِّّْْ ‫را‬ ّْ‫ِْث‬ ّ ِْ ّْ‫ِْث‬ ّ ِْ ّْ‫ِْث‬ ّ ِْ ّْ ّْ ّْ ّْ ْْ ْْ ِِّْْْ ّْ‫ف‬ ِِّْْْ ّْ‫ّْح‬ ِِّْْْ ‫ن‬ ِّْْ‫ِْأ‬ ‫ِِْْأّْلْْم‬ ‫ْْد‬ ‫سي‬ ِْ ّّْ‫ْْنِْبعّْ داة‬ ِْ‫ِِْْب‬ ‫سْْعد‬ ‫فل‬ ‫ْْر‬ ‫ِِّْْْخي‬ ‫صرا‬ ‫كِْلِْدرو‬ ّ ‫تِّْْر‬ ّْ‫باِْأ‬ ّْ‫لِْأ‬ ّْ ‫ق‬ ِّْْ‫قّْنا‬ ّْ ‫ِِْْلان‬ ّ ‫ّْى‬ ّ ِْ ِّْْ‫ريا‬ ِِّْْْ ّْ‫ّْخ‬ ْْ‫ِْلِّْْعّْل‬ ‫سْْعد‬ ِْ ِْ ‫فأ‬ ‫فّْجّْعّْلّْناِْأ‬ ‫را‬ ‫ّْرِْْْلا‬ ِّْْ‫ِْمِْ ّّْخي‬ ‫سل‬ ‫يه‬ ‫صل‬ ّ ّْ‫ِْال‬ ّ ّْ‫ِْال‬ ِّْْ‫ك‬ ّْ‫ّْْْدّْر‬ ّْ‫ص‬ ّْ ‫ّْْْن‬ ّّْ ‫ِِّْْْو‬ ّّْ ِْ‫ِْل‬ ّْ‫ّْرسلو‬ ّّْْ

ّ ِْ ّ ‫ّْى‬ ّّْ ِِّْْْ ّْ‫ف‬ ِّْْ‫ِْم‬ ّْْْ ‫فعجْْلّْنا‬ ‫صرا‬ ‫روِْْْلا‬ ِْ ‫يِِّْْْد‬ ‫ِْلِْخر‬ ِْ ‫سل‬ ‫يه‬ ‫لِّْْعل‬ ِْ ‫صل‬ ِّْْ‫ب‬ ّ ّْ‫ِْال‬ ّ ّْ‫ِْال‬ ّ ‫نل‬ ّْ ‫ّْْْن‬ ّْ‫ياِّْْرسلو‬ ِّْْ‫ل‬ ّْ ‫ق‬ ّّْ ‫ِِّْْْو‬ ّّْ ِْ‫ي‬ ّّْْ ِْْْ‫ن‬ ِّْْ‫ن‬ ّْ‫ف‬ ِّْْ‫خآّْرا‬ ْْ‫ْْسِْبّْح‬ (‫ِِْْ(هاورِْ يراخبل‬ ‫يرا‬ ِْْْ‫تكنواوِْ م‬ ِّْْْْ ‫ِْمِْأ‬ ِّْْ ‫ّّْْوّْلي‬ ‫لِْأ‬ ِْ ّْ‫لخ‬ ّْ ‫ق‬ ْْ‫سبك‬ Narrated Abu Ḥumayd:The Prophet ( ‫ )ﷺ‬said, "The best of the Ansar's families (homes) are those of Banu An-Najjar and then (those of) Banu 'Abdul Ashhal, then (those of) Banu alḤārith bin Al-Khazraj and then (those of) Banū Sā‘idah; nevertheless, there is good in all the families (houses) of the Anṣār ." On this, Sa‘d (bin ‘Ubādah ) followed us and said, "O Abū Usayd ! Don’t you see that the Prophet ( ‫ )ﷺ‬compared the Anṣār and made us the last of them in ssuperiority?” Then Sa‘d met the Prophet ( ‫ )ﷺ‬and said: “O Messenger of Allah! In comparing the Anṣar families as to the degree of superiority you have made us the last of them.” Then he replied: “Isn’t it sufficient that you are regarded amongst the best?” (Reported by al-Bukhārī) The above ḥadīths indicate that the Prophet ( ‫ )ﷺ‬loved the ṣaḥābah in general, and the Anṣār in particular. ّ ‫ّْى‬ ّ‫ي‬ ِِّّْْْ ْْ‫ِْلِّْْعّْل‬ ‫ّّْْنِْه‬ ‫ِْم ِّْأ‬ ‫سل‬ ‫يه‬ ‫صل‬ ‫ِّْْنا‬ ِّْْ‫ِِّْْْرض‬ ‫ْْد‬ ‫ِِّْْْزي‬ ‫ْْن‬ ‫ِِْْب‬ ‫ماّْة‬ ِْْْ‫ّْع‬ ّ ‫ِْلِّْْعْْن همّْ ا‬ ّ ّْ‫ِْال‬ ّ ّْ‫ِْال‬ ّّْ ‫ِِّْْْو‬ ّّْ ِْ‫نلبِْي‬ ّْ‫س‬ ّْ‫نِْأ‬ ّّْْ ْْ‫ِِّْْْو‬ ِّْْ‫ب همّْ ا‬ ِّْْ‫ن‬ ّْ (‫ب همّْ اِْ(هاورِْ يراخبل‬ ‫ّْ ّح‬ ‫ِِْْأ‬ ‫يق ِْلوِْ ّلل‬ ِّْْ‫س‬ ‫ْْخذه‬ ‫يأ‬ ّْ‫فإنيِْأ ّح‬ ِّْْ ّْ‫ف‬ ّْ‫لّْح‬ ِّْْ‫كِّْْنا‬ ّْ‫ّْ ّهم‬ Narrated Usāmah ibn Zayd r.a. that the Prophet ( ‫)ﷺ‬ used to take him (i.e., Usāmah) and al-Ḥasan (in his lap) and say: “O Allah! Love them, as I love them.” (Reported by al-Bukhārī) The above ḥadīth indicates that the Prophet ( ‫’)ﷺ‬s love for these young ṣaḥābah. ّ ‫ّْى‬ ّ‫ي‬ ِّّْْ‫ّْى‬ ِّْْ‫لِّْْعْْنِْه‬ ْْ‫لِّْْعّْل‬ ‫يّْنا‬ ِْ ‫ِِّْْْو ب‬ ‫ءا‬ ‫سل‬ ‫يه‬ ِْ ‫صل‬ ِّْْ‫ب‬ ‫لِّْْرأ‬ ِْ ِْ ِّْْ‫سِّْْرض‬ ِْ ‫ّّْْن‬ ‫نِْأ‬ ِْْْ‫ّْع‬ ّ ‫نل‬ ّ ّْ‫ِْال‬ ّ ّْ‫ِْال‬ ّْْْ‫صل‬ ّْ‫س‬ ّْ‫ِْمِْنل‬ ّّْ ‫ِِّْْْو‬ ّّْ ِْ‫ي‬ ّْ ‫ق‬ ّّْْ ّ ‫ّْى‬ ِّّْْ‫ِْم‬ ّْ‫ف‬ ِِّْْْ‫نِْرعس‬ ِّْْ‫ِْه‬ ِّْْ‫ني‬ ْْ‫ِْلِّْْعّْل‬ ‫ِْمِْممْْثِّْْل‬ ‫سل‬ ‫يه‬ ‫صل‬ ِّْْ‫ب‬ ِْْْ‫لِْ م‬ ِْ ‫ّّْْن‬ ‫ِْ ِّْأ‬ ‫ْْت‬ ‫لِّْْحسب‬ ِْ ِّْْ‫قمْْبل‬ ّ ‫نل‬ ّ ّْ‫ِْال‬ ّّْ ‫ِِّْْْو‬ ّّْ ِْ‫ي‬ ّْ ‫ق‬ ّْ ‫ق‬ ّّْْ ّْ‫قا‬ ِّْْ‫لّْها‬ ّّْ ِْ‫ل‬ ّْ‫ق‬ ِّّْْ‫ّّْْحِْب‬ ِّْْ‫ي‬ ّْ‫ف‬ ّْ ‫ّْرراِْ(هاورِْ)يراخبل‬ ِْ‫ث‬ ِْ ‫ثّْلّْم‬ ِّّْْْ ‫ِِْْإ ّل‬ ‫نل سا‬ ‫نِْأ‬ ِْْْ‫ِْمِْ م‬ ‫ِِْْأ‬ ِْ ّْ ‫ق‬ ْْ‫ّْْْنت‬ ّْ‫لل ّهم‬ Narrated Anas r.a. the Prophet ( ‫ )ﷺ‬saw the women and children (of the Anṣār) coming forward (the sub-narrator) said, I think that Anas said, “They were returning from a wedding party”) the Prophet ( ‫ )ﷺ‬stood up and said

thrice, “By Allah! You are from the most beloved people to mel” (Reported by al-Bukhārī) ّ ‫ّْى‬ ّ‫ي‬ ِْْْ‫ْْن‬ ِّّْْ‫ن‬ ْْ‫لِّْْعّْل‬ ‫ِْم‬ ‫سل‬ ‫يه‬ ِْ ‫صل‬ ِّْْ‫ب‬ ِّّْْْ ‫ِْأ‬ ِْ ِّْْ‫ِِّْْْرض‬ ‫لّْع صا‬ ِْ‫نِّْْعْْمور ِْب‬ ِْْْ‫ّْع‬ ّ ‫نل‬ ّ ‫لِّْْعْْنِْه‬ ّ ّْ‫ِْال‬ ّ ّْ‫ِْال‬ ّّْ ‫ِِّْْْو‬ ّّْ ِْ‫ي‬ ّّْْ ّْ‫بّْع‬ ِّّْْ‫ي‬ ِّْْ‫ْْك‬ ِّْْ‫ِْه‬ ّّْْ ِِّْْْ ْْ‫ت‬ ِْ ‫ل‬ ِْ ‫بِْإل‬ ِّْْ‫ح‬ ‫ِِْْأ‬ ‫نل سا‬ ِّّْْْ ‫ِِْْ ّأ‬ ‫فقْْلت‬ ‫يت‬ ‫فأ‬ ‫سلّْلسل‬ ‫ْْشِّْْذ تا‬ ِْ ‫ّْىِّْْجي‬ ‫ِْهِّْْعل‬ ‫ث‬ ّ ّّْْ ّّْ ِِْْ ّْ ‫ق‬ ّْ‫ّْي‬ ّْ ِّْْ‫ن‬ ّْ‫ف‬ ِّْْ‫ل‬ ِِّْْْ ّْ‫ّْعئا‬ ‫ْْن‬ ِْ‫ِْمِْ معِّْْرِْب‬ ِْ ِْْْ‫ِْمِّْْم‬ ‫ّْبوّْ اِْقْْلت‬ ‫لِْهأ‬ ِْ ِْ ّْ‫ل‬ ‫نِْرج‬ ِْْْ‫ِِْْ م‬ ‫فقْْلت‬ ‫شة‬ ّْ ‫ق‬ ّْ ‫ق‬ ّْ‫ِْث‬ ّ‫ل‬ ّْ‫ِْث‬ ّ ِْ ْْ) ِِّْْْ ّْ‫ف ّّْع‬ ‫لِْ(هاورِْ يراخبلِْملسمو‬ ِّْْ‫ِْدِْرّْج‬ ‫لّّْخّْط با‬ ِْ Narrated ‘Amr ibn al-‘Āṣ r.a. the Prophet ( ‫ )ﷺ‬deputed me to lead the army of Dhāt al-Salāsil. I came to him and said, “Who is the most beloved person to you?” He said, “’Ā’ishah,” I Asked, “Among the men?” He said, “Her father.” I said, “Who then?” He said, ‘’Umar ibn al-Khaṭṭāb,” He then named other men. (Reported by al-Bukhārī and Muslim) This ḥadīth indicates the high position of Abū Bakr, then ‘Umar among the ṣaḥābah, and among women, Ā’ishah. ّ ‫ّْى‬ ّ‫ي‬ ّْ‫لِّْْع‬ ِّّْْ‫ن‬ ْْ‫ل‬ ‫ص ِعّْدِْأدحّْ ا‬ ‫سل‬ ‫يه‬ ِْ ‫صل‬ ِّْْ‫ب‬ ِّّْْْ ‫ِْأ‬ ِْ ِّْْ‫ِِّْْْرض‬ ‫ْْنِّْْملك‬ ِّْْ‫سِْب‬ ِّْْ ‫ّّْْن‬ ‫نِْأ‬ ِْْْ‫ّْع‬ ّ ّْ‫ِْال‬ ّ ‫نل‬ ّ ‫لِّْْعْْنِْه‬ ّ ّْ‫ِْال‬ ّْ ِْ‫ِْم‬ ّّْ ‫ِِّْْْو‬ ّّْ ِْ‫ي‬ ّّْْ ْْ‫ب‬ ّّْ ِِْْ‫لِْْْثابتِِْْْْأدح‬ ّْ‫ف‬ ِّْْ‫ِْم‬ ِّْْ‫ثعّْْْمِْنا‬ ِِْْ ‫ِِّْْْوصدقي‬ ‫ْْكِّْْنبي‬ ِْ ‫فإّْنّْم ِاِّْْعل‬ ِْ ِّْْ‫فّْرّْج‬ ‫ِِّْْْومعِّْْرِّْْو‬ ‫كر‬ ‫ّْوأ‬ ّْ‫ّْي‬ ّْ ‫ق‬ ِّْْ‫ّْبو‬ ْْ‫فِْب ه‬ ّْ‫ّْو‬ (‫ِِْْ(هاورِْ يراخبلِْوبأوِْدؤادِْ يذمرتلوِْ يئاسنلو‬ ّ ‫ش هدينا‬ Narrated Anas bin Malik: The Prophet ( ‫ )ﷺ‬ascended the mountain of Uhud and he was accompanied by Abu Bakr, 'Umar and 'Uthman. The mountain shook beneath them. The Prophet ( ‫ )ﷺ‬hit it with his foot and said, "O Uḥud! Be firm, for on you there is none but a prophet, a Siddiq and two martyrs. (Reported by al-Bukhārī, Abū Dā’ūd, al-Tirmidhī, and al-Nasā’ī) This ḥadīth indicates the high position of Abū Bakr, ‘Umar and ‘Uthmān, whereas the last two would be martyrs, among the ṣaḥābah. ّ ‫صّْلى‬ ّ‫ي‬ ِّّْْ‫ن‬ ِّْْ‫ِْم‬ ْْ‫ِْلِّْْعّْل‬ ‫لِّْْلِْْْوِْكْْنت‬ ِْ ِْ ‫سل‬ ‫يه‬ ِْْْ‫لِّْْعْْن همّْ اِّْْع‬ ِْ ِّْْ‫ِِّْْْرض‬ ‫ب سا‬ ‫ْْن‬ ‫نِْبا‬ ِْْْ‫ّْع‬ ّْ‫ِِْْ ّّْع‬ ّ ّْ‫ِْال‬ ّ ّْ‫ِْال‬ ّْ ‫ق‬ ّّْ ‫ِِّْْْو‬ ّّْ ِْ‫نلبِْي‬ ّّْْ ْْ‫ب‬ ّْ‫ّْل‬ ّ ِْ‫لي‬ ّ ِْ)‫صحابيِْ(هاورِْ يراخبل‬ ‫نِْأ‬ ِْْْ‫ّْك‬ ‫ِِّْْْول‬ ‫كر‬ ‫ِِْْأ‬ ‫تّْخْْذت‬ ِّْْ‫ِْأّْمتيِّْْخل‬ ِْْْ‫تمّْخّْذاِْ م‬ ّ‫ن‬ ّْ ‫ّْخيِّْْو‬ ِّْْ‫با‬ ّّْْ Narrated ibn ‘Abbās r.a. the Prophet ( ‫ )ﷺ‬said: If I were to take a khalīl (a bosom friend) among my followers I would have taken Abū Bakr, but

he is my brother and my companion (in Islam) (Reported by al-Bukhārī) ّ ‫ّْى‬ ِِّّْْْ ِّْْ‫ِْم‬ ّّْْ ِِّْْْ ْْ‫ِْلِّْْعّْل‬ ‫ّّْْمّْرّْه ا‬ ‫فأ‬ ‫سل‬ ‫يه‬ ‫صل‬ ِّْْ‫ب‬ ‫ّْة‬ ‫ْْرأ‬ ِْْْ‫ت‬ ‫لِْأ‬ ِْ ‫طْْعم‬ ‫ِِْْ م‬ ‫ْْن‬ ‫ِِْْب‬ ‫ْْر‬ ‫نِْبجّْي‬ ِْْْ‫ّْع‬ ّ ‫نل‬ ّ ّْ‫ِْال‬ ّّْ ‫ِِّْْْو‬ ّّْ ِْ‫ي‬ ّْ‫تِْما‬ ّْ ‫ق‬ ّّْْ ِْْْ‫تق ِْلو‬ ْْ‫نِْج‬ ّ ِِْْ ِّْْ‫ت‬ ِّْْ‫ّّْْنّْها‬ ّْ ِِّْْْ ِّْْ‫ن‬ ّْْْ ِْ ‫ل‬ ِّْْ‫لّْمْْو‬ ‫كأ‬ ‫ك‬ ‫ِْمِْأ‬ ‫ِِّْْْول‬ ‫ئت‬ ِْْْ‫ْْتِْإ‬ ِّْْ‫ّْي‬ ‫ّّْْرأ‬ ‫تِْأ‬ ِّْْْْ ‫قل‬ ‫يه‬ ‫عِْإل‬ ِّْْ‫تْْرج‬ ِّْْْْ ‫أ‬ ّْ ‫ق‬ ّْ‫ّْجْْد‬ ّْْْ ّ ‫ّْى‬ ْْ‫ب‬ ِّْْ‫تجدنيي‬ ِّْْ‫ِْم‬ ْْ‫ِْلِّْْعّْل‬ (‫ِِْْ(هاورِْ يراخبل‬ ‫كر‬ ‫ْْتيِْأ‬ ‫فأ‬ ‫نِْل‬ ِْْْ‫ِْمِْإ‬ ‫سل‬ ‫يه‬ ‫صل‬ ّ ّْ‫ِْال‬ ِّْْ‫با‬ ّّْْ ّّْ ‫ِِّْْْو‬ ّّْ ّْْْ ّّْْ Narrated Jubayr ibn Muṭ‘im: A woman came to the Prophet ( ‫ )ﷺ‬who ordered her to return to him again. She said, "What if I came and did not find you?" as if she wanted to say, "If I found you dead?" The Prophet ( ‫)ﷺ‬ said, "If you should not find me, go to Abu Bakr." (Reported by al-Bukhārī) The above two ḥadīths indicate the special position of Abū Bakr. ّ ‫ّْى‬ ِّّْْ‫ن‬ ِِّْْْ ِِّْْْ ِّْْ‫ل‬ ِِّْْْ ْْ‫فيِّْْخ‬ ّْْْ ‫بِّْْر‬ ِْ‫ِْم‬ ‫سل‬ ‫يه‬ ‫ِْلِّْْعل‬ ‫صل‬ ِْْْ‫فِّْْع‬ ِّّْْْ ‫ت ّّْخل‬ ‫قْْد‬ ‫ِِّْْْعلي‬ ‫كّْنا‬ ِْ ‫سّْلّْمّْة‬ ِْْْ‫ّْع‬ ّ ّْ‫ِْال‬ ّْ‫ي‬ ّّْ ‫ِِّْْْو‬ ّّْ ِْ‫نلبِْي‬ ّْ ‫ق‬ ِّْْ‫ن‬ ّّْْ ّ ‫ّْى‬ ّ ِْ‫نِّْْرسلو‬ ِّْْ‫ِْم‬ ّّْْ ّْ‫ف‬ ِِّْْْ ّْ‫ّْو‬ ْْ‫ِْلِّْْعّْل‬ ِّْْ‫فّْخّْر‬ ‫ج‬ ‫سل‬ ‫يه‬ ‫صل‬ ِْ ِْْْ‫فِّْْع‬ ِّْْ ‫ت ّّْخل‬ ‫ّّْْناِْأ‬ ‫لِْأ‬ ِْ ‫ِِّْْْرّْمد‬ ‫ِِْْب ه‬ ‫كّْنا‬ ّ ّْ‫ِْال‬ ّ ّْ‫ِْال‬ ّّْ ‫ِِّْْْو‬ ّّْ ِْ‫ل‬ ّْ ‫ق‬ ّّْْ ّ ‫ّْى‬ ِّّْْ ِْ ّْ‫س‬ ّّْ ‫قِْب‬ ّْ‫ف‬ ِّْْ‫لتي‬ ِّْْ‫ّْا‬ ّْ ِِّْْْ ّْْْ ّْْْ ‫تّْحّْها‬ ‫ّْ ة‬ ‫يل‬ ‫سِْءاِْ ّلل‬ ‫ّْ م‬ ‫فل‬ ‫يه‬ ‫لِّْْعل‬ ِْ ‫صل‬ ِّْْ‫ّْح‬ ‫فل‬ ‫ّْعلي‬ ّ ِْ‫ِْم‬ ّ ّْ‫ِْال‬ ّْ‫كِّْْناِّْْم‬ ّّْ ‫ِِّْْْو‬ ّّْ ِْ‫نلبِْي‬ ّْ‫ل‬ ّ ‫ّْى‬ ّ ِْ‫لِّْْرسلو‬ ِّْْ‫بحاّْها‬ ْْ‫ِْلِّْْعّْل‬ ‫ِّْْْْو‬ ‫ِِْْأ‬ ‫ّْياّْة‬ ِّْْ‫ي‬ ‫سل‬ ‫يه‬ ‫صل‬ ِْ ِْ‫ل‬ ِْ ّ ّْ‫ِْال‬ ّ ّْ‫ِْال‬ ّ ّْ‫ّال‬ ّْ‫نِْ ّرل‬ ّّْ‫ِْمِّْْلْْعط‬ ّّْ ‫ِِّْْْو‬ ّّْ ِْ‫ِْل‬ ّْ ‫ق‬ ّْ‫ص‬ ّْ ِْ‫في‬ ّّْْ ّ‫ب‬ ّ ‫بِْه‬ ْْ‫ي‬ ّْ‫ف‬ ِّْْ‫ِّْْْْو‬ ‫تِْح‬ ِْ ِّّْْ ‫ي‬ ‫لِْح‬ ِْ ‫لو ِْهِْأ‬ ‫ِْلِّْْوّْرس‬ ‫ّْياّْة‬ ِّْْ‫ْْخ ّّْذ‬ ‫يأ‬ ‫ل‬ ّ ّْ‫ِْال‬ ّ ّْ‫ِْال‬ ّْ‫ِِّْْْغّْداِّْْرجلِِّْْْي ّح‬ ِّْْ‫لِّْْوّْلرسوِّْْه‬ ّْ ‫ق‬ ّْ‫نِْ ّرل‬ ّّْْ ّْ ِِّْْْ ّْ‫ف‬ ِِّْْْ‫هو‬ ِِّْْْ ّْْْ ِْ‫سو‬ ‫ِِّْْْرل‬ ‫ّْْْعّْطها‬ ‫فأ‬ ‫قلاوِّْْهّْذاِّْْعلي‬ ‫ِِّْْْوّْماِّْْنْْرج‬ ‫فإّْذاِّْْنْْحِْنِْبّْعلي‬ ‫يه‬ ‫ِْلِّْْعل‬ ّ ّْ‫ّال‬ ّ‫ح‬ ّ ‫ّْى‬ ّْ‫ف‬ ّْ‫ف‬ ِِّْْْ ْْ‫لِّْْعّْل‬ ّْْْ ‫ِِْْ(هاورِْ يراخبل‬ ‫يه‬ ِْ ِّْْ‫ت‬ ‫ّْياّْة‬ ‫سل‬ ‫يه‬ ‫لِّْْعل‬ ِْ ‫صل‬ ِْ ّ ّْ‫ِْال‬ ّ ّْ‫ِْال‬ ّ ّْ‫ّ)ال‬ ّْ‫ِْمِْ ّرل‬ ّّْ ‫ِِّْْْو‬ ّّْ ِْ‫ل‬ ّّْْ Narrated Salamah: Ali happened to stay behind the Prophet ( ‫ )ﷺ‬and (did not join him) during the battle of Khaybar for he was having eye trouble. Then he said, "How could I remain behind Allah's Messenger?" So 'Ali set out following the Prophet ( ‫)ﷺ‬. When it was the eve of the day in the morning of which ِْ Allah helped (the Muslims) to conquer it, Allah's Messenger said, "I will give the flag (to a man), or tomorrow a man whom ِْ Allah and His Messenger love will take the flag," or said, "A man who loves Allah and His Messenger; and Allah will grant victory under his leadership. "Suddenly came 'Ali whom we did not expect. The people said, "This is 'Ali." Allah's Messenger gave him the flag and Allah granted victory under his leadership. (Reported by al-Bukhārī)

The above ḥadīth indicates the special position of ‘Ali. ّ ‫ّْى‬ ّ ِْ‫لِّْْرسلو‬ ّ‫ي‬ ِّْْ‫ل‬ ِّْْ‫لِّْْعْْنِْه‬ ّْ‫ْْر‬ ِْ‫ِْل‬ ‫صل‬ ِْ ِْ ِْ ِّْْ‫ِْةِّْْرض‬ ‫نِْأ‬ ِْْْ‫ّْع‬ ّ ّْ‫ِْال‬ ّ ّْ‫ِْال‬ ّ ّْ‫ِْال‬ ّّْ ِْ‫ِْل‬ ّْ ‫ق‬ ّْ ‫ق‬ ّْ‫ّْبيِْرهّْي‬ ْْ ّْ ّ ِّْْ‫نو‬ ِّْْ‫ميا‬ ِّْْ‫قِْْْد‬ ّّْْ ْْ‫ق‬ ّْْْ ِْ‫في‬ ِْ‫يِْك‬ ِْْْ‫فإ‬ ِّْْ ‫ِِْْحم ّّّْْدث‬ ‫نِْلاّْمم‬ ِْْْ‫ِْمِْ م‬ ‫بل‬ ‫كّْنا‬ ‫ِْمِْل‬ ‫يه‬ ‫ّْعل‬ ِّْْ‫ن‬ ّْ‫ِِْْف‬ ّْ‫ِِّْْْو‬ ْْ‫ّْك‬ ّْ‫سل‬ ّّْ ِِْْ )‫فإّْنِْهِْمعِّْْرِْ(هاورِْ يراخبل‬ ‫ّّْْحد‬ ‫ّ أّْمتيِْأ‬ Narrated Abū Hurayrah r.a.: The Prophet ( ‫ )ﷺ‬said, “Among the nation of Banī Isrā’īl who lived before you, there were men who used to be inspired with guidance, and if there is any of such persons amongst my followers, it is ‘Umar (Reported by al-Bukhārī) The above ḥadīth indicates that ‘Umar was inspired with guidance, as said by the Prophet (‫)ﷺ‬. ّ ِْ ِّْْ‫في‬ ْْ‫لِْ معِّْْرِّْْوّْفا‬ ِِّْْْ ِّْْ‫ل‬ ِِّْْْ ‫ِْلِّْْلِْْْو ِّّْْتاّْخْْذّْنا‬ ‫فقْْلت‬ ‫ثّْلث‬ ِْ‫ِِّْْْربي‬ ‫قت‬ ِْ ِْ ‫ّّْْنس‬ ‫نِْأ‬ ِْْْ‫ّْع‬ ّ ّْ‫ِْال‬ ّْ‫ياِّْْرسلو‬ ِِّْْْ ّْ ‫ق‬ ّْ ‫ق‬ ّْ ّْ ّْ‫نِّْْم‬ ِّْْ‫صّْلى‬ ّْ‫نِّْْم‬ … "‫صّْلى‬ ‫ميِْ م‬ ِْ ‫قما‬ ِْْْ‫ت”ِّّْْوّْتاخذاوِْ م‬ ِّْْْْ ‫فّْنّْزل‬ ‫ميِْ م‬ ِْ ‫قما‬ ِْْْ‫م‬ ّْ‫ِِْْإب‬ ّْ‫ِِْْإب‬ ّْ‫ْْرها‬ ّْ‫ْْرها‬ ّ ِْ ّّْ ِْ‫ْْن‬ ّْ‫يْْح‬ ِّْْ‫فإّْنِْهِْيكّْلهم ّن‬ ِّْْ‫تجب‬ ِّْْْْ ‫كِْأ‬ ِْ ِّْْ‫ّّْْمْْر‬ ‫لِّْْلِْْْوِْأ‬ ِْ ‫ِِْْقْْلت‬ ‫ِِْْاِْْْلحّْج با‬ ‫ّْوّْيآ ة‬ ّ ّْ‫ِْال‬ ِّْْ‫ن‬ ّْ‫ءا‬ ّْ‫س‬ ّْ‫تِْن‬ ّْ‫ياِّْْرسلو‬ ِِّْْْ ّْ ّ ْْ ْْ ْْ ّْ ّ ِّّْْ‫سِْءا‬ ّْ‫جا‬ ِّْْ‫فجاِْر‬ ّْ‫بِّْْرِّْْول‬ ْْ‫لِّْْعّْل‬ ْْ‫ّْو‬,ِِْْ ‫يه‬ ِْ ِْ ِّْْ‫تّْم‬ ‫ِِْْلحّْج با‬ ‫تِّْْيآ ة‬ ِْْْ‫فّْنّْزّْل‬ ّ ‫صلىِْال‬ ّْ ِْ‫نلبِْي‬ ّْ‫عِْن‬ ّّْ‫ل‬ ِْْْ‫في‬ ّْ‫نِْ ّّْطّْل‬ ِِّْْْ ّْ‫ّْْْزّْو‬ ْْ‫ِِّْْْعّْل‬ ‫جا ا‬ ‫ِْهِْأ‬ ‫ِْيّْ دّْل‬ ‫ب‬ ِّْْْْ ‫ن‬ ‫نِْأ‬ ِّْْ‫ق ّك‬ ِْْْ‫بِْهِْإ‬ ‫فقْْلت‬ ‫يه‬ ‫ْْرة‬ ِْ‫ِْم‬ ‫سل‬ ّْ‫سىِْ ّّْر‬ ّْ‫ِِّْْْل ّهنِِّّْْْْع‬ ّْ‫لّْغي‬ ّّْ ‫ّْو‬ ّّْْ ِّْْ‫ن‬ ّْ‫ّْخي‬ (‫ِِْْ(هاورِْ يراخبلِْوِْدمحأ‬ ‫ية‬ ‫تِّْْهذه‬ ِّْْْْ ‫فّْنّْزل‬ ِّْْ‫ْْراِْ مْْن ّك‬ ّْ‫ِِْْْْْل‬ Narrated Anas that ‘Umar said, “I have agreed with my Lord in three things: I said, ‘O Messenger of Allah, I wish we took the maqām Ibrahim as muṣallā,’ then it was revealed “and take you the maqam of Ibrāhīm as a place of prayer”[Q. 2:125] and the verse dealing with ḥijāb, I said, ‘O Messsenger of Allah, I wish you ordered your wives to wear ḥijāb, as good and bad people talked to them,’ then the verse about the ḥijāb was revealed, and the wives of the Prophet ( ‫ )ﷺ‬agreed in their solicitude for him, so I said to them, ‘It may be if he divorced you [all] that his Lord would give him instead of you, wives better than you,’ then the verse about it was revealed (Reported by al-Bukhārī and Aḥmad). 1 1

There is a story that a man in pre-Islamic Arabia had a son who was slow in speaking in poetry, even when he had reached the age of 12. His father wanted him to start talking in poetry. So, he made him very

These are some ḥadīths indicating the high position of the Prophet’s ṣaḥābah, either the Muhājirīn or the Anṣār, with or without mentioning them by names or tribes. (CIVIC, 2 December, 2016) :‫عجارمل‬ ‫ةبتكملِْةلماشل‬ (‫ِْ ـه‬013.ِْ‫ريسفتِْ يربطلِْ(ت‬ (‫ِْ ـه‬171.ِْ‫ريسفتِْ ىبطرقلِْ(ت‬ (‫ِْ ـه‬777.ِْ‫ريسفتِْ نباِْريثكِْ(ت‬ Dr. Muhammad M. Khan. Summarized Sahīh Al-Bukhārī http://www.ahlalhdeeth.com/vb/showthread.php?t=220909 http://www.alaalsayid.com/index.php?artid=2644 http://montada.echoroukonline.com/archive/index.php/t280449.html http://i-cias.com/textarchive/bukhari/058.htm

thirsty and sent him to the desert accompanied by a young man carrying a jar of water. When they reached the desert the young man broke the jar in front of the boy, and the water ran to the earth. Seeing it, the boy start saying in poetry: ِْ‫رسكِْةرجلِْ ادمعِْاقسوِْ ضرلاِْابارشِِْْ* تلقِْمانصلاوِْ نيدِْاي‬ ‫“ ينتيلِْ تنكِْابارت‬He broke the jar on purpose and he watered the earth as a drink. I said while [worshiping] idols is [my] religion, I wish I would have ّْ‫ي‬ ّْْْ been dust.” The term ‫ّْا‬ ‫تِْتّْربا‬ ِْ ‫تنيِْكْْن‬ ‫ياِْل‬ ّْ“I wish I would have been dust” was found in Q. 78:40. He was then the first one who cited this verse before it was revealed. See http://www.alaalsayid.com/index. php?artid=2644. In another story, Abū Nuwās when he met suddenly the Caliph Hārūn alRashīd he threw the jar of wine he had to the ground and became broken. The Caliph would forgive him if he cited poetry about it. Then he cited: ‫“ رسكِْةرجلِْ ادمعِْاقسوِْ ضرلاِْابارشِِْْ* تلقِْ ملسلاوِْ ينيدِْايِْينتيلِْ تنكِْابارت‬He broke the jar on purpose and he watered the earth as a drink. I said while Islam is my religion, I wish I would have been dust.” See, http://montada. echoroukonline.com/archive/index.php/t-280449.html. Another view is that Ibn al-Damāmīnī saw a broken jar, then cited: ِْ‫اورسكِْةرجلِْ ادمعِْ اوؤلم‬ ‫“ ضرلاِْابارشِِْْ* تلقِْ ملسلاوِْ ينيدِْايِْينتيلِْ تنكِْابارت‬They broke the jar on purpose and they filled the earth as a drink. I said while Islam is my religion, I wish I would have been dust.” See, http://al-hakawati. net/arabic/ Civilizations/ book292a7. asp

14. THE POSITION OF THE ṢAḤĀBAH (7) Besides the Qur’ānic verses and the ḥadīths of the Prophet (‫ )ﷺ‬here are some statements of the ‘ulamā’ about the position of the ṣaḥābah, as follows: a. ‘Abd al-Raḥmān al-Ījī (700-756/1301-1355): “It is necessary to honor all of the ṣaḥābah, and refrain from defaming them, because Allah has honored and praised them in many verses of the Qur’ān, and the Prophet has loved them and praised them in many ḥadīths.” b. His student Sa‘d al-Dīn al-Taftāzānī (722-792/1322-1390): “Adherents of the truth have agreed on honoring the ṣaḥābah, and refraining from defaming them, especially the Muhājirīn and the Anṣār, because praising them has been mentioned in the Qur’ān and the Sunnah.” As mentioned earlier the number of the ṣaḥābah of the Prophet was about 120 thousands. According to al-Ṣadūq Ibn Bābawayh al-Qummī (305-381/923-991) of the Twelver Shī‘ah the number of the ṣaḥābah was twelve thousands, eight thousands were in al-Madīnah, two thousands were in Makkah, whereas the remaining two thousands lived in other places. He said further that none of them were followers of Qadariyyah, Murji‘ah, Khawārij, Mu‘tazilah, nor adherents of personal opinions ‫رلّْ (يأ‬ )‫أ‬.1 According to al-Shāfi‘ī their number ّ ‫ْْح ّْبا‬ ّْ‫ّْص‬ was about sixty thousands. Al-Ḥāfiẓ Ibn Ḥajar al-‘Asqalānī (733852/1372-1448) recorded 12,297 names of men and women ّْ‫يْْعِْر‬ among the ṣaḥābah in his Iṣābah ‫ّْح (ةبا‬ ّْ ‫فِْة صل‬ ّْ ‫صلا)ّْباّْةفِْم‬, ّْ whereas those who narrated hadiths from the Prophet were about three thousands, and about 90% of the ḥadīths were transmitted by only twenty people among them. Ibn al-Jawzī (d. 597/1201) mentioned that there were only 1,858ṣaḥābah who transmitted ḥadīths, while other scholars say that they were 1,500 of them. 1

See .51, ‫ مقر ثيدحل‬046 .‫نباهيوباب يمقل يفهباتك لصخل ص‬

According to Baqī ibn Makhlad al-Qurṭubī (265-276/816889) that the number of ḥadīths transmitted by Abū Hurayrah was 5,874, but actually it was the number of channels through which the ḥadīths were transmitted. Recent research shows that the actual number of ḥadīths transmitted by him was 1,236 only. If one ḥadīth, for example, is transmitted by Abū Hurayrah through five channels, then the ḥadīth is considered five ḥadīths, some are strong, others are weak, depending on the ‘adālah (honesty, honourable record) and ḍabṭ (accuracy, precision) of the transmitters. In other words, one matn (text) of a ḥadīth consists of five isnāds (chains of transmitters on which a ḥadīth is based), in the above example, are five ḥadīths. Abū Hurayrah had at least nine students who wrote ḥadīths from him. Ibn ‘Umar who was said to have transmitted 2,630 ḥadīths and had written a collection of ḥadīths had at least eight students who wrote ḥadīths from him. Anas ibn Mālik who transmitted 2,286 ḥadīths had at least sixteen persons had ḥadīths from him in written form. ‘Āishah who transmitted 2,210 ḥadīths had at least three persons who wrote ḥadīths from her , including her nephew , ‘Urwah . Ibn ‘Abbās who transmitted 1660 ḥadīths had at least nine students who wrote ḥadīths from him. Jābir ibn ‘Abdullah who transmitted 5, 540 ḥadīths had at least fourteen students who wrote ḥadīths from him. ‘Umar the second caliph had transmitted 137 ḥadīths , and he used to quote them in his official letters, so that many of them were recorded by him . ‘Ali the fourth caliph had transmitted 536 ḥadīths had at least eight students who had them in written form . These collections of ḥadīths are extremely important to learn as our guidance after the Holy Qur ’ān. The ‘adālah (honesty, honourable record) of the Ṣaḥābah ْْ of the ṣaḥābah according to Ahl The term ‘adālah )‫ّْ ة‬ ّ ‫ل)ّْعدل‬ al-Sunnah wa ’l-jamā‘ah (“the Upholder of the Sunnah of the Prophet and Muslim community”, i.e., Sunni Muslims) means

that they do not lie intentionally about the Prophet due to their strong faith, and their preserving their piety, virtues, eminent morality, and being away from inferior stuffs. Their ‘adālah does not mean that they are infallible from sin, forgetting or mistake, as no one among scholars say that. Therefore, we should know that those among them, who had committed sin, were punished as expiation for their sins and repented sincerely, and were a very small minority; their case should not be taken predominant over the vast majority of the eminent ṣaḥābah who were upright, and avoid minor or major sin and disobedience, either apparent or hidden. Al-Imām Abū’l-Ḥasan al-Abyārī (d. 616/1219) confirmed this view and said that their ‘adālah does not mean that they are infallible from sin, and that they are free from disobedience; it means that their reports are accepted without endeavor to find the reasons of their ‘adālah or requiring their credibility… 2 There are many different views concerning the ‘adālah of the ṣaḥābah, among which are as follows: 1. According to many ‘ulamā’, such as Ibn al-Ṣalāḥ (d.643/ 1245), Ibn Ḥazm and Ibn al-Ḥājib (570-646/1174-1249) from the Mālikī school, as the ṣaḥābah are the only people whose salvation was guaranteed by Allah—as mentioned in many Qur’ānic verses and ḥadīths-- they are reliable people. Their ‘adālah does not need investigation, and their reports should be accepted without any condition. Unlike the ṣaḥābah, people of the following generation (tābi‘īn) and of further generations do not have such a guarantee of salvation, and therefore, in Ibn Ḥazm’s view, their ‘adālah should be investigated. According to the Shāfi‘ī qāḍī Abū Bakr al-Bāqillānī (338-402/950-1013), this is also the view of the ṣaḥābah and the tābi‘īn. According to the Shāfi‘ī jurist al-Imām al-Ḥaramayn al-Juwaynī (d. 478/5681), the ‘adālah

278/5 ‫ وداشرإ لوحفل‬60 /3 ‫حتف ثيغمل يواخسلل‬

of the ṣaḥābah is ijmā‘ based on certain Qur’ānic verses and ḥadīths mentioned earlier. 2. The view of Abū ’l- Ḥusayn ibn al-Qaṭṭān (d. 316/676), the Mu ‘tazilī Ibrāhīm al-Naẓẓām (185-231/791-845), and the Shī‘ah Rāfiḍah is that the ‘adālah of the ṣaḥābah, like that of other people , should be investigated . Ibn al-Qa ṭṭān gives the examples of the ṣaḥābah whose ‘adālah was rejected, like alWahshī who killed Ḥamzah , and al-Walīd who drank intoxicants (khamr ). Al-Naẓẓām among the Mu‘tazilīs gave the example of a ṣaḥābī who slandered another ṣaḥābī . If the slanderer was right, al-Naẓẓām contends, the slandered would not be ‘adl. Yet, if the slanderer was wrong, he would not be ‘adl. Muḥammad Bāqir al-Majlisī (428-504/1037 1111 ), the shaykh of Ṣafawī dynasty and the resource and authority of contemporary Twelver Shī‘ah, said that like the rest of the people, some of the ṣaḥābah were ‘udūl, others were hypocrites , and misguided godless which were the majority. 3 Contemporary scholars of Shī‘ah Imāmiyyah Muḥammad Jawād Mughanniyyah (1322-1400/1904-1979) and ‘Abd al-Karīm al-Zanjānī (1304-1388/1887-1968) held the same view that some ṣaḥābah were good and others were godless. 3. The view of the Mu‘tazilī ‘Amr ibn ‘Ubayd (d. 542/706) who maintains that the ṣaḥābah were all ‘udūl, before the fitan (sing. fitnah, dissentions), i.e., the civil wars, e.g., the battles of Ṣiffīn and al-Jamal. After these fitan, the ‘adālahof the ṣaḥābah should be investigated. 4. The view of a group among the Mu‘tazilīs and the Shī‘īs who maintain that all of the ṣaḥābah were ‘udūl. 5. The view of al-Māwardī (d. 450/1058) who maintains that a ṣaḥābī who was known for his keeping company with the Prophet (‫ )ﷺ‬was ‘adl; otherwise, his ‘adālah should be investigated. 3

‫ ىلعو‬46 ‫ هلقنو هنع قلعمل ىلع باتك حاضيلا نبل ناذاش ص‬8/8 ‫راحب راونلا يسلجملل‬ ‫ ىلع دحهلوق‬- ‫ يأ ناك رثكأ ةباحصل اقفانم اقسافو لاضو‬38 ‫باتك يلمأ ديفمل ص‬

Ibn Ḥazm (d. 456/1064) and al-Shawkānī (d. 5211/5836) accept the first view and reject the four others. Ibn Ḥazm asserts that the ṣaḥābah include the infidel who heard the Prophet (‫ )ﷺ‬and later became Muslim. He was then also ‘adl. According to Ibn Ḥazm the ‘adālah of a person in the time of the ṣaḥābah became a condition only during the time he was giving the warning and the report, not when he was witnessing what he had reported. This is because there were hypocrites in Madīnah during the time of the Prophet ‫ﷺ‬ ( ), as well as people whose conditions were unfavorable. There were also an unidentified man who falsely claimed to have been sent and authorized by the Prophet ( ‫ )ﷺ‬to rule the people of an area at Banī ’l-Layth, two miles outside of Madīnah. With his trick he intended to marry a girl who had rejected him in the time of the Jāhilīyah (pre -Islamic paganism ). But his scheme was discovered when people came to the Prophet ( ‫)ﷺ‬. This man, and any person who deceived the Prophet (‫) ﷺ‬, was not considered a ṣaḥābī . He contends further that reports are accepted only from respectable persons whose merit is known. This statement seems to contradict the previous one where Ibn Ḥazm maintained that all the ṣaḥābah were ‘udūl . What he meant was that if a person is known to be a ṣaḥābī he is ‘adl. There are many ways to know whether a person is a ṣaḥābī , among which are: his participation in one of the Prophet ’s campaigns and battles, e.g., the battles of Badr, Uḥud, Ḥunayn, etc., his participation in one of the two pledges of ‘Aqabah, and his participation as a member of the envoys from the Arab tribes which visited the Prophet (‫) ﷺ‬. On the other hand , there were only 130 and some ṣaḥābah who reported fatāwá ( formal legal opinions ) in matters of ‘ibādāt (acts of devotion ) and aḥkām (legal judgments). According to Shi‘ah’s understanding the term ṣaḥābah is in its linguistic term, not in its technical term. Therefore, some of them are praised in the Qur’ān, such as those early coverts

(Q. 9:100), who pledged allegiance under the tree (Q. 48:18), the Muhājirīn (Emigrants), and the Anṣār (Helpers) (Q. 59:8-10 ). Others are blameworthy, such as the hypocrites, the sinners , and doubters . According to the Sunni view, they are still considered ṣaḥābah with the exception of the hypocrites , unless they repented and became Muslims. The sinners if they were punished for their sins and earnestly repented , and the doubters when they became convinced, they were all included among the ṣaḥābah. Otherwise, they would not be considered ṣaḥābah . If they conceal their sins Allah would either punish them in the Hereafter or forgive them. Worldly punishment is atonement for sin, so that no more punishment would await for the sinners in the Hereafter. The Prophet ( ‫ )ﷺ‬said: ّْ‫ي‬ ّْ‫ي‬ ّْ‫را‬ ّْ‫ك‬ ّْ ‫ص ّْبا‬ ّّْ ‫ف هّّْو‬ ّْ‫بِْه‬ ّْ‫ئا‬ ّْ ‫ِْك‬ ْْ‫ئا م‬ ْْ‫ش‬ ْْ‫ش‬ ْْ‫ص ّْبا م‬ , ‫ِْك‬ ‫ّْوّْمْْن أ‬, .‫ت ّه‬ ‫ّْوّْمْْن أ‬... ّْ‫ِْنّْذل‬ ّْ ّْ ّْ‫ف‬ ّّْ ‫فعقو‬ ّْ‫ِْنّْذل‬ ّْ ّْ ِْ‫ِْب‬ ّْ‫ءا ّْغ‬ ّْ ‫ِْْْن‬ ّْ ‫ِْْْن‬ ّْ, ّْ ّْ‫س‬ ّْ )‫ّْ ّه (يراخبل هاور‬ ‫فّْرل‬ ‫ّْوإ‬, ‫ب ّه‬ ‫ءا ّالّّْل‬ ‫ِْل إ‬ ‫ِْل‬ ‫ف هّّْو إ‬ ‫ّْ ّالّّْل‬ ‫تّْره‬ ّ ّْ‫ّْى ّال‬ ّْ‫ش‬ ّْ‫ّْ ّّْعّْذ‬ ّْ‫ش‬ ّْ‫ف‬ …and whoever committed any of them (i.e., stealing and adultery) and was punished for it, then it became his atonement [for his sin], and whoever committed any of them, and Allah concealed it, then if Allah wills, He would punish or forgive him. (Reported by al-Bukhārī) ّّْ ‫ِْن‬ ّّْ ّْ‫ب‬ ْْ‫ِْب م‬ )‫بّْل ّه (هاور يناربطل و نبا ةجام‬ ّ ‫تلئا‬ ِْ ‫ذلْْن‬ ّْ‫كّْمْْنّْلّْذْْن‬ The person who repents is like the one who has no sin (Reported by al-Ṭabrānī and Ibn Mājah) (CIVIC, 9 December, 2016) :‫عجارمل‬ ‫ةبتكمل ةلماشل‬ (‫ ـه‬356 .‫ريسفت يربطل (ت‬ ( ‫ ـه‬075 .‫ريسفت ىبطرقل (ت‬ (‫ ـه‬774 .‫ريسفت نبا ريثك (ت‬ M.A. Samad. Ibn Ḥazm’s Concept of Ijmā‘. M.A. Thesis M.M. Azami. Studies in Hadīth Methodology and Literature http://www.dd-sunnah.net/forum/showthread.php?t=136726. http://shiaweb.org/books/adalat_alsahaba/pa3a.htm http://alburhan.com/Article/index/8627 http://al-imamia.blogfa.com/page/3aidsa.aspx

15. THE POSITION OF THE ṢAḤĀBAH (8) According to the Twelver Shi‘ah the vast majority of Muslims turned into apostasy after the death of the Prophet (‫)ﷺ‬. They disobeyed the Prophet ( ‫ )ﷺ‬who had appointed ‘Ali as his mawlā in Ghadīr Khumm. Instead, they appointed Abū Bakr, then ‘Umar, then ‘Uthmān as his successors. AlKulaynī reported from Abū Ja‘far that people after the death of the Prophet ( ‫ )ﷺ‬became apostates except three people: alMiqdād ibn al-Aswad, Abū Dharr al-Ghifārī, and Salmān alFārisī. In another report it said that they were seventeen, some of them were: ‘Ammār ibn Yāsir, Jābir ibn ‘Abd Allāh, Ḥajar ibn ‘Adī, Hāshim ibn ‘Utbah, and Khuzaymah ibn Thābit. Moreover, there are many Qur’ānic verses mentioning the hypocrites, indicating their existences in great numbers, among them are: ّْ‫تّْع‬ ّْ‫ّْ هّم‬ ّ ِْ‫ّْسلو‬ ‫ِّْْلى رل‬ ‫ّّْْوإ‬ ‫ّْنّْزّْل الّّْل‬ ‫ِّْْلىّْما أ‬ ‫لوا إ‬ ‫ِْليل‬ ‫ّْوإ‬ ّْ ‫ِّْْذاق‬ ّْ ّ ّْ‫ك صد‬ ّ ‫ي‬ ّْ‫ّْي‬ )16‫ءاسنل‬:( ‫دوا‬ ‫ّْرأ‬ ّْ‫نو ّْعن‬ ّْ ّ ّْ‫صد‬ ّْ‫ِْني‬ ّْ‫ت لنمّْ ِّْفاق‬ And when it is said to them: “Come to what Allah has sent down and to the Messenger (Muhammad s.a.w.),” you see the hypocrites turn away from you with aversion (Q. 4:61) ‫ِّّْْل‬ ‫ّْ ّه إ‬ ّ ‫ّّْْوّْرسلو‬ ‫بوِْهمّْمّْرضّْماّْوّْعندّْ ّا الّّْل‬ ‫ّْل‬ ‫ِْيق‬ ‫ِْنيف‬ ‫نوّْول‬ ‫ّْ ّلو لنمّْ ِّْفاق‬ ‫يق‬ ‫ّْوإ‬ ّْ‫ّْذ‬ ّْ ّْ ّْ‫ِْذ‬ ِْ ّْ ّّْْ ّْ‫ق‬ ّْ‫يس‬ ّْ‫كم‬ ّْ‫لت ّْطِْئا‬ ّْ‫ِْذ‬ ‫ِْن‬ ّ ‫ت أذ‬ ‫مال‬ ‫يا أ‬ ‫فة م‬ ‫ّْوإ‬.‫ّْغرروّْ ّا‬ ّْ‫جعاو ّّْو‬ ّْ‫يثِْر‬ ّْ‫ّْ هّْل‬ ّْ‫ِْن هّم‬ ّّّْْ‫بّّْل قم‬ ِْ‫فرا‬ ّْ‫ي‬ ّْ ‫ِْن هّّْم‬ ّْ ‫ِْن‬ ‫بّْعوّْرة إ‬ ‫ِّْْني‬ ‫نو إ‬ ‫قلو‬ ‫فِْرقي م‬ ّْ‫ب‬ ّْ‫ب ّت ّّْوّْنا ّْعوّْرةّْوّْما ه‬ ّْ ّْ ّْ‫ي‬ ِْ‫ِْي‬ ِْ‫نل‬ ّْ‫يِّْر‬ ّْ‫ِْر‬ )61-61‫بازحلا‬: ( ‫راا‬ ‫نو إ‬ ّْ‫ِّّْْلف‬ ّْ ‫دي‬ And when the hypocrites and those in whose hearts is a disease (of doubts) said: “Allah and His Messenger promised us nothing but delusion. And when a party of them said: “O people of Yathrib (al-Madinah)! There is no stand (possible) for you (against the enemy attack!) Therefore, go back!” And a band of them ask for permission of the Prophet saying: “Truly, our homes lie open (to the enemy).” And they lay not open. They but wished to flee. (Q. 33:12-13) ّْ‫ك‬ ّْ‫ك‬ ّْ‫ِْني‬ ّْ‫ّْم‬ ‫ت ِْبا‬ ‫ِْن أ‬ ‫فراو ّ م‬ ‫نوِْ ِِْلخّْوِْناِْهّْم ل‬ ‫ّْلو‬ ‫يق‬ ‫ِْنيّْنّْفاق‬ ‫ِّْْلى ل‬ ‫تّْر إ‬ ‫ّْل‬ ‫أ‬ ِْ‫ّْ هِْل ل‬ ّْ‫ّْذ‬ ّْ ّْ ّْ‫ّْاو‬ ّْ‫ّْذ‬ ّْ‫تول‬ ّْ‫ف‬ ّْ‫ّّْْنخرجّْ ّّْنّْمّْع‬ ّْ‫ّْخِْرج‬ ‫تم‬ ‫ِْنق‬ ‫بّْداّْوإ‬ ‫ّّْْحّْدا أ‬ ‫كيم أ‬ ‫تمل‬ ‫ِْن أ‬ ‫ّْئ‬ ‫ل‬ ِْ ّْ ْ‫عي‬ ِ ّ ‫كمّْوّّْلّْنِْط‬ ّّْْ

ّْ‫ّّْْننصرّْ ّّْن‬ ّْ‫ِّْْن هّمّْل‬ )66‫رشحل‬:( ‫ّْو‬ ّ ‫كِْذاب ن‬ ‫يشّْهّْد إ‬ ‫كمّْوالّّْل‬ ‫ل‬ ّّْْ Have you (O Muhammad) not observed the hypocrites who say to their friends among the people of the Scripture who disbelieve: (By Allah) if you are expelled, we (too) indeed will go out with you, and we shall never obey any one against you; and if you are attacked (in fight), we shall indeed help you.” But Allah is Witness that they verily are liars (Q. 59:11) ّْ‫ين‬ ‫نو‬ ‫ف‬ ‫ج‬ ‫ّْل‬ ‫ِْيق‬ ‫ِْنيف‬ ‫نوّْول‬ ‫ِْق‬ ‫تِْه لنمّْ ّفا‬ ‫ّْئ‬ ‫ل‬ ّْ ّْ ّْ‫ّْذ‬ ّْ ّْ ّْ‫ِْنّْلم‬ ِْ‫بوِْهمّْمّْرضّْول مّر‬ ِْ ّْ ّْ ّْ‫قل‬ ّْ‫ِّّْْل‬ ّْ‫ِْي ل ِّْمْد‬ ‫ِْني‬ ‫هيا إ‬ ‫ف‬ ْ‫ك‬ ِ ّّْ ّْ‫وارنو‬ ّّْ ‫ّْملعنو‬.‫ِْلي‬ ّْ‫ف‬ ّْ‫يّْن‬ ّْ‫نيِْةّْلّْنغِْر‬ ِْ‫بِْهمثّْمّّْليّّْج‬ ِْ‫ك‬ ّْ‫ّْخ‬ ّْ‫ّْيّْنّْما‬ ّْ‫تقت‬ ّّْْ ّْ‫ّْاو‬ )16-16‫بازحلا‬: ( ‫ِْلي‬ ‫تل‬ ‫ِْذاوّْ ِوق‬ ‫ّْاو أ‬ ‫ف‬ ‫ق‬ ‫أ‬ ِْ‫ث‬ If the hypocrites, and those in whose hearts is a disease (evil desire for illegal sex),and those who spread false news among the people in al-Madinah stop not, We shall certainly let you overpower them, then they will not be able to stay in it as your neighbors but a little while. Accursed, they shall be seized wherever found, and killed with a (terrible) slaughter (Q. 33:60-61) ّْ‫تّْنّْزّْل ّْعّْليِْهمسروّْ ّة‬ ّْ‫ّْن‬ ‫بوِْهم‬ ‫ّْل‬ ‫ِْيق‬ ‫بّْماف‬ ‫تّْنئ‬ ‫نو أ‬ ‫يحّْذ ّر لنمّْ ِّْفاق‬ ّْ ّْ ّْ ِْ ّْ ِْ‫بّْ هّم‬ ّْ ّْ ّْ‫ت هِْز‬ ّْ‫ّْل مّخِْرجّْما‬ ّْ‫ِّْْل سا‬ )16:‫تحذرنوّْ ّ (ةبوتل‬ ‫ئاو إ‬ ‫ق‬ ّ ‫ِّْْن ال‬ The hypocrites fear lest a surah (chapter of the Qur’ān) should be revealed about them, showing them what is in their hearts. Say: “(Go ahead and) mock! But certainly Allah will bring to light all that you fear.” (Q. 9:64) Allah mentioned the existence of hypocrites in Madinah (Q. 9:101), but it was after praising the muhājirīn and the anṣār and those who followed them in their path, and promising them with Paradise, as mentioned earlier (Q. 9:100). He compared the two parties, the believers and the non-believers, the right path and the straying path. ِّْ ‫ّْى‬ ّّْْ ّْ‫نل‬ ّْ‫ّْ هِْل ل ِّْمْد‬ ‫ف ِْقا‬ ‫نيِْةّْمّْرّْداو ّْعل‬ ‫ِْن أ‬ ‫نوّْو م‬ ‫ّْعّْر ِْبا نمّْ ِّْفاق‬ ‫ِْن لا‬ ‫ّْن ّْحول‬ ‫ّْوِْم م‬ ّْ ّْ ّْ‫كم م‬ ّْ‫تيِْن‬ ّْ‫سّْن ِّْعّْذب هّّمّْمّْر‬ ّْ‫ّّْل‬ .‫ّْى ّْعّْذ با ّْعِْظمي‬ ‫ِْل‬ ‫نو إ‬ ‫ّْ مه ّّمّْنح ّنّْنعل‬ ‫تعل‬ ّْ ‫ثّْمي ّّّْرّْد‬ ّْ ‫ّْ مه ّّم‬ ّّْْ ّْ‫ِْحاّْو‬ ّْ‫خآرنوّْ ّ عا‬ ّْ‫ّْو‬ ّْ‫صل‬ ‫سى الّّْل‬ ‫سئ‬ ‫بوِْهم ّْخل‬ ‫ف‬ ‫تّْر‬ ّْ‫يّْ ا ّْع‬ ّْ ‫خآّْر‬ ّْ ‫طاو ّْعّْمّْل‬ ّْ ِْ ‫بّْذّْن‬ ِْ‫ّْاو‬ ّْ‫ي‬ )661-666:‫حمي (ةبوتل‬ ‫ف‬ ‫ّْل ّْغ‬ ‫بو ّْعّْليِْهم إ‬ ‫أ‬ ّ ّْ‫ِّْْن ال‬ ْ‫ّْرو ّْ ِر‬ ّْ ‫ت‬ ّْ‫ّْن‬

And among the bedouins around you, some are hypocrites, and so are some among the people of al-Madinah who persist in hypocrisy; you (O Muhammad) know them not, We know them. We shall punish them twice, and thereafter they shall be brought back to a great (horrible) torment. And (there are) others who have acknowledged their sins, they have mixed a deed that was righteous with another that was evil. Perhaps Allah will turn them in forgiveness. Surely, Allah is Oft-Forgiving, Most Merciful. (Q. 9:101-102) Here Allah mentioned that some who were not hypocrites, but sinful, acknowledged their sins and mixed their good deeds with bad ones, and Allah would forgive them. Allah also accepted the repentance of the ṣaḥābah in the time of distress (Tabūk) campaign mentioned in Q. 9:117. Starting from verse 38 till the end of the surah the verses mostly dealt with hypocrites and their characters and behaviors. As a matter of fact, Allah revealed to the Prophet ( ‫)ﷺ‬ one chapter of the Qur’ān called sūrat al-Munāfiqūn (hypocrites, chapter 63) mentioning their characteristics, and exposing their disgracefulness. It contains eleven verses, starting with the hypocrites’ pretending shahādah, falsely bearing witness and acknowledging that the Prophet ( ‫)ﷺ‬ was the Messenger of Allah. Its last three verses were directed to the believers to be mindful of their wealth and children while they were still alive, lest they should neglect their duty towards Allah in spending their wealth and educating their children in Islamic way. But Allah also revealed one chapter of the Qur’ān called sūrat al-Mu’minūn (the believers, chapter 23) containing 118 verses—the number of its verses is over ten times its number in chapter 63 of the hypocrites--where the characteristics of true believers are mentioned, such as performing prayers, avoiding evil vain talk, paying charity, etc. The last verse in it is

Allah’s advice to the Prophet and the Muslims to ask His forgiveness. He said: ّْ‫ّْن‬ )661‫نونمؤمل‬: ( ‫ِْني‬ ‫ّْحا‬ ‫ت ّْخي ّر رل‬ ‫ِْرّْوراّْحمّْوأ‬ ‫ف‬ ‫ّْل ّْر ِّب غا‬ ‫ّْوق‬ ّْ‫ِْم‬ And say (O Muhammad): “My Lord! Forgive and have mercy, for You are the Best of those who show mercy” (Q. 23:118) Allah mentioned the hypocrites along with their characteristics to make them distinctive from the real believers among the ṣaḥābah, such as their unwillingness to join the Muslim army in their campaigns. But they were the minority. The majority were true believers, joined the army, spending their wealth for the sake of Islam, and were praised in many verses of the Qur’ān. It is unlikely that those praised by Allah in the Qur’ān and given good tidings and promise with Paradise, suddenly turned into apostasy after the death of the Prophet ( ‫)ﷺ‬, as his struggle in converting people to Islam in 23 years had ended up with failure. Since no Qur’ānic verse abrogating Allah’s statement in praising the ṣaḥābah in the Qur’ān their good reputation remained till the Judgment day. According to the Shi’ah’s view what they mean with apostasy, returning to infidelity, is rejecting the imāmah and the wilāyah of ‘Ali after the Prophet ( ‫ )ﷺ‬had announced it at Ghadīr Khumm; it is denying or covering the truth--which was the literal meaning of kufr--, and therefore it does not mean that the majority of the ṣaḥābah have left Islam and became infidels. It is like the Prophet’s ḥadīths when he said: ّْ ‫ِْي‬ ّْ‫ك‬ ّْ‫بعضكّْ ّمِْر‬ ّْ‫ّّْل‬ ّْ‫ف‬ )‫بعض يراخبل هاور) و ملسم‬ ‫بعد‬ ّْ‫ق ّْبا‬ ّْ‫يضِْر ّب‬ ّْ‫راا‬ ّْ‫جع اّو‬ ِْ‫تر‬ “Do not turnback after me, becoming infidels, hitting each other’s neck (Reported by al-Bukhārī and Muslim) It means: “after me do not kill each other like the infidels do.” It is also like the Prophet’s statement when he said: ّْ ‫ّْ ّه‬ ّْ‫ق‬ (‫فر (هاور يراخبل و ملسم‬ ‫ك‬ ‫تل‬ ‫ِْمف‬ ّ ‫ب ّبا ل م‬ ِْ‫ّْس قّوّْو‬ ِْ ّْ‫س‬ ِْ‫سل‬ Abusing Muslims is an iniquity, and fighting him is

an infidelity (Reported by al-Bukhārī and Muslim) It is unlikely that the Prophet ‫)ﷺ‬ ( meant that Ṭalḥah, al-Zubayr, ‘Ā’ishah, Mu‘āwiyah, and ‘Ali had abandoned Islam for their fighting each other. Therefore, the term kufr which literally means “covering” in the ḥadīths means “denying the truth, and not denying the two shahādah, namely, belief in Allah and His Messenger” (‫)رفكلقحلب ّل رفكلنيتداهشلب‬. ّْ literally means: “cover, hide”. The term kufr )‫فر‬ )‫ك‬ Technically, it means disbelieving in Allah and His Messenger: it could be accompanied with denial or not, with doubt or aversion, envy, arrogance, or following some inclination preventing from following the Message of Islam. There are two types of kufr (disbelief): major kufr and minor kufr. Major kufr is when a person is no longer considered a Muslim, has left Islam and becomes an apostate. Minor kufr is when a person commits a grave sin, but still remains Muslim, like neglecting the obligatory prayers, and swearing with other than Allah. Major kufr is divided into five categories, as follows: 1. Disbelief with denial (‫)رفك بيذكتل‬, as in the following verse: ِ ‫بل‬ ّْ‫ّْو‬ ّْ‫ِْل‬ ّْ‫ّْن فا‬ ‫ّْا‬ ‫ّْحّْقّْل م‬ ‫ّْا أ‬ ‫كِْذب‬ ‫تّْرى ّْعل‬ ‫ّْوّْمن أ‬ ّ ّْ‫ّْى ال‬ ّْ‫كّْذ‬ ِْ‫ب‬ ِْ‫ّْظّْلّْمِْم م‬ ّْ‫ِْل‬ )11 :‫ني ( توبكنعل‬ ‫ِْي ّْجّْهّْنّْمّْمثّْوىل‬ ‫سف‬ ‫ّْل‬ ‫ّْ أ‬ ‫ءاه‬ ّْ‫ِْر‬ ّْ ‫ّْي‬ ّْ‫ّْج‬ ِْ‫كفا‬ And who does more wrong than he who invents a lie against Allah or denies the truth (Muhammad and his doctrine of Islamic Monotheism and this Qur’ān), when it comes to him? Is there not a dwelling in Hell for the disbelievers (in the Oneness of Allah and in His Messenger Muhammad?) (Q. 29:68) 2. Disbelief with rejection and pride, ( ‫)رفك ءابِل رابكتسّلو‬, such as the disbelief of Iblīs, as mentioned in the following verse: ّّْ ّْ‫كِْة ساجدّْ ّاوِِْلدم‬ ّْ‫ئ‬ ‫ِْسي‬ ‫ِّّْْل إ‬ ‫سّْجّْداو إ‬ ‫ِْذق‬ ‫ّْوإ‬ ِْ‫ّْلّْناِْللّْمّْل‬ ّْ ‫ِْبل‬ ّْ‫ف‬ ّْ‫ِْن ل‬ ّْ‫بّْرّْو‬ ّْ‫بىّْوسا‬ )16 :‫ني (ةرقبل‬ ‫أ‬ ّْ‫ِْر‬ ّْ‫كّْنا م‬ ّْ‫تك‬ ّّْْ ِْ‫كفا‬ And (remember) when We said to the angels: “Prostrate yourselves before Adam.” And they prostrated except Iblīs (Satan), he refused and was proud and was one of the disbelievers

(disobedient to Allah) (Q. 2:34) 3. Disbelief in assumption )‫ (نظلرفك‬, as mentioned in the Qur’ān as follows: ّّْ ّْ ّّْ ّْ ّْ‫ّْن‬ ّْ‫سِْه‬ ّْ‫ّْودخّْ ّّْل ّْجّْن‬ ‫ّْعاّْة‬ ‫ّْوّْما أ‬.‫بّْدا‬ ‫ِْه أ‬ ّ‫ب‬ ‫ظّْن أ‬ ‫ق ّْلّْما أ‬ ‫ِْمِْلّْن‬ ‫ّْ ّ ّْظل‬ ‫ت ّهّْو هو‬ ِْ‫دي ّْهذ‬ ِْ‫ف‬ ّْ ‫ظّْن سل‬ ّّْْ ِْ‫ت‬ ّّْ ‫ِْنّْها نم‬ ّْ‫ِْد‬ ّْ )11 -13:‫ّْا ( فهكل‬ ‫قّْلب‬ ‫جدنّْ ّ ّْخيّْرا م‬ ‫ِّْْلى ّْربيّْل‬ ‫تإ‬ ّ ‫ِْن رد‬ ‫ّْئ‬ ‫ِْمّْةّْول‬ ّْ‫قئا‬ ِّْْ And he went to his garden while in a state (of pride and disbelief), unjust to himself. He said: “I think not that this will ever perish. And I think not the Hour will ever come, and if indeed I am brought back to my Lord (on the Day of Resurrection), I surely shall find better than this when I return to Him.” (Q. 18:35-36) 4. Disbelief with aversion )‫ (رفك ضارعِل‬, as in this verse: ّْ‫ك‬ ّْ‫ِْني‬ )1:‫ّْنِْذراو ّ مع ِّْرضنوّْ ّ ( فاقحلا‬ ‫ّْا أ‬ ‫فراو ّ ّْع م‬ ‫ّْول‬... ّْ‫ّْذ‬ ... But those who disbelieve, turn away from that whereof they are warned (Q. 46:3) 5. Disbelief with hypocrisy ( ‫)رفك قافنل‬, as in the following verse: ّْ‫ف‬ ّْ‫مآّْناو‬ ّْ‫ف‬ ّْ‫بوِْهم‬ ّّْ ‫فراو‬ ّْ‫ك‬ ّْ‫ثّْم‬ )1 :‫ّْو ( نوقفانمل‬ ّ ‫قه ن‬ ‫ي‬ ‫ّْل‬ ‫بّْع ّْعّْلىق‬ ‫بأ‬ ّْ‫ف هّمّّْل‬ ّْ ‫ّّْْن هّم‬ ّْ‫ّْذل‬ ِْ ّْ ِْ‫ط‬ ِْ‫ِْك‬ That is because they believed, and then disbelieved; therefore their hearts are sealed, so they understand not. (Q. 63:3) Minor kufr is a practical disbelief, where a man remains Muslim, despite committing grave sin, such as denying Allah’s blessings (kufral-ni‘mah), fighting Muslim brothers mentioned in the ḥadīths above, and denying the imāmah of ‘Ali, claimed by the Shi’is, who claimed themselves to be “true believers.” (CIVIC, 16 December, 2016)

:‫عجارمل‬ ‫ةبتكمل ةلماشل‬ (‫ ـه‬166 .‫ريسفت يربطل (ت‬ ( ‫ ـه‬176 .‫ريسفت ىبطرقل (ت‬ )‫ ـه‬776 .‫ريسفت نبا ريثك (ت‬

http://www.aqaed.com/faq/641/ http://madrasato-mohammed.com/mawsoaat_tawheed_03/ pg_011_0004.htm http://www.shiaweb.org/v2/news/article_87.html

16. THE CHRISTMAS On the 25th of December every year most of the Christians celebrate the Christmas day, the birth day of Jesus Christ. Christian scholars know that that date was not the real birthday of Jesus Christ, but the birthday of the god man Attis and the sun god called Mithra, (Mitra in India Vedic religion, Mihr in Persian, Ra, or Re in ancient Egypt, and in Babylon he was identified with Shamash; shams in Arabic means “sun”). The ancient Phrygo-Roman god Attis, was parallel to Jesus, such as: Attis was born on December 25th of the Virgin Nana, was a shepherd, (like Jesus the "Good Shepherd"), was considered the "only begotten son," and the saviour slain for the salvation of mankind. He served as both the Divine Son and the Father. He was "crucified" on a tree on "Black Friday.” He descended into the underworld, and after three days, he was resurrected on March 25th as the "Most High God." Mithra has some characters in common with those of Jesus, such as: Mithra was born on December 25th of the virgin Anahita. As a baby he was placed in a manger and attended by shepherds. He had twelve companions or disciples, performed miracles, and sacrificed himself for world peace. He ascended to heaven in his solar cart. Like Jesus he was also viewed as the Good Shepherd, the "Way, the Truth and the Light," the Redeemer, the Saviour, and the Messiah. He is omniscient, he sees all, hears all, and knows all. His sacred day was Sunday. His birth date coincided with a pre-existent Pagan Roman holiday, Saturnalia (an ancient Roman festival in honour of deity Saturn, held from 17 to 23 December). The Roman emperor realized Christianity could unite the Romans and strengthen the empire. In the Church Council of Nicaea (on the site of modern Turkey Iznik) which took place in 325 CE where 2.048 bishops with various views about the personality of Jesus, the Emperor Constantine interfered and

supported the view of 318 bishops in the Trinity and the divinity of Jesus against the views of about 1.700 bishops. In order to encourage the Romans to embrace Christianity, Emperor Constantine adopted it as the official religion of the empire, and he himself embraced Christianity. In 336 he adopted and Christianised the festival as the birthday of Jesus as “the sun of Righteousness” so that the Romans could continue celebrating on the 25th of December, singing and dancing the whole night. What we have is Biblical Jesus, not the historical Jesus. According to Rev. Dr. Charles Anderson Scott there was no material available for the life of historical Jesus. However, Christian scholars generally regarded as having been born between 7 and 4 BCE. Out of the four gospels, only Matthew and Luke mentioned the birth of Jesus in Bethlehem; it was in the time of King Herod according to Matthew (Matthew 2:1), whereas according to Luke he was born in the time of Caesar Augustus (Luke 2:1). Luke did mention that it was John the Baptist rather than Jesus who was born in the time of King Herod (Luke 1:5). Luke said when Jesus was born: “And there were shepherds living out in the fields nearby, keeping watch their flocks at night.” (Luke 2:8). The wise men saw a star and said: “We saw his star in the east and have come to worship him.” (Matthew 2:2). So, according to the Bible, Jesus was born at night with a clear sky and where shepherds tended their sheep at night, rather in the day time. These indicated that it was not in winter (December), but most probably in summer where it was very hot in the day time to tend sheep, so that the shepherds tended their sheep at night with a clear sky. According to Jewish tradition Jesus was born in Aylūl (between July and September). The Qur’an mentioned that Mary heard a voice telling her not to grieve as Allah had provided a water stream under her, and to shake the trunk of

date palm towards her, so that fresh ripe dates would fall down upon her (Q. 19:24-25). This would not have been in Winter, but in Spring or Summer. Many believed that he had been born in about the month of August between 7 and 4 BCE. Shaykh Muhammad Abū Zahrah (1316-4931/1898-1974) mentions 44 parallels between Krishna and Jesus in his book Comparative Religions, both were considered son of God by their respective followers. Nine of them are as follows: People knew the birth of Krishna through a star appearing ّْ‫راي‬ ّْ, vol. 2, pp. 37, 367) After Jesus was born in in the sky (‫ْْخلْْْْهْْند‬ ِْ‫ت‬ Bethlehem, the wise men saw a star in the East, and came to Jerusalem to find and worship him (Matthew 2:1-2). When Krishna was born the earth glorified God, the moon illuminated the earth, spirits chanted, the angels dozed off in happiness, and the clouds sang with melodious tone happily. (Vishnu Purana, p. 502). (When Jesus was born) “Suddenly a great company of the heavenly host appeared with the angel, praising God and telling them that “… a Saviour has been born to you; he is Christ the Lord.” (Luke 2:11) Nanda, the suitor of Devaki, Krishna’s mother, heard a voice from the sky telling him to take the baby and his mother to take refuge to Kakoli and to cross the river Jumna, as the king wanted to kill him (Vishnu Purana, 3). An angel appeared to Joseph in a dream telling him to take the child Jesus and his mother Mary to Egypt, for king Herod wanted to kill him (Matthew 2:13) When the king heard the birth of a divinely baby Krishna, he ordered to kill every male baby born on the same night he was born (‫ ناود‬, p. 280). King Herod wanted to kill the baby Jesus, asked the wise men his location, so that “I too may go and worship him.” As the Magi (wise men) did not tell him, he ordered to kill every boy born in Bethlehem and its vicinity who were two years old and under, in accordance with the time he had learned from the Magi (wise men) (Matthew 2:8, 13, 16)

Krishna was the beginning, the middle and the end of everything. ( ‫ ناود‬, p. 282). Jesus said: “I am the Alpha and the Omega, who is, and who was, and who is to come, the Almighty” (Revelation, 4:8) Krishna said: “I am the light of the sun and the moon, I am the light in the flame, and I am the light of everything that shines and the light of the lights will not be in the darkness.’ (M. Williams. The Religions of the Pagan Indians, p. 213). “When Jesus spoke again to the people, he said: ‘I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.’” (John 8:12). Krishna said: “I am the one who sustains the world, its place of refuge, and its way (‫ ناود‬, p. 283). Jesus answered [Thomas]. “I am the way and the truth and the life. No one comes to the Father except through me.” (John 41:6) Krishna said: “I am the right of the right, I am the Beginning, the Middle, the End, the Eternal, the Creator of everything, and I am [the cause of] its annihilation and destruction.” (M. Williams. The Religions of the Pagan Indians, p. 213). [John said: ] “When I saw him [Jesus] I fell at his feet as though dead. Then he placed his right hand on me and said: ‘Do not be afraid. I am the First and the Last. I am the Living One. I was dead, and behold I am alive for ever and ever. And I hold the keys of death and Hades.’”(Revelation 1:17-18) Krishna will come in the Last Day. He will appear as a knight equipped with weapon riding on a grey horse. When he came the sun and the moon would become dark, the earth would shake and the stars would fall down from the sky ( ‫ ناود‬, 282). When Jesus will come, “the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken” (Matthew 21:23) Shaykh Muhammad Abū Zahrah mentions 16 parallels ْْ ‫ف‬ between Buddha and Jesus in his book ‫ي نا‬ ‫راّْن تا لا‬ ‫ضاّْر ٌْتا‬ ّْ‫ّْْْد‬ ّّّْْ‫ِْي مق‬ ّْ ‫مّّْح‬

(Comparative Study of Religions) 1 both of them were considered son of God by their respective followers. We mention here ten only of them, as follows: When the wise men knew the secret of Buddha’s divinity they greeted him and called him god ( ‫ ناود‬, p. 290). When the wise men saw the baby Jesus they greeted him and called him god (Matthew 2:1-11) When Buddha felt the difficulty of travelling he decided to worship and to lead a devout life, Mara the Satan appeared to test him. (‫ ناود‬, p. 292) When Jesus started preaching Satan appeared to him to test him (Matthew 4:1-8) Mara the Satan told Krishna: “Do not spend your live in religious deeds, as you would be the king of the world within seven days.” ( ‫ ناود‬, p. 292). Satan said: “All this [the kingdoms of the world and their splendour] I will give you, if you will bow down and worship me.” (Matthew 4:1-9) Buddha did not care what Mara said. Instead, he said to him: “Go away from me!.” (‫ ناود‬, p. 292). “Jesus said to him, Away from me, Satan! For it is written, ‘Worship the Lord your God, and serve him only.’” (Matthew 4:10). When Mara the Satan stopped testing Buddha the sky rained with flowers and perfumes filling the air with their fragrance (‫ ناود‬, p. 292) “Then the devil left him, and angels came and attended him.” (Matthew 1:44) And Buddha ascended to heaven with his body after he has finished his work on the earth ‫ ناو(د‬, p. 293). “…, he was taken up before their very eyes, and a cloud had him from their sight.” (Acts 4:3) Buddha will come again to the earth, and will bring back peace and blessing on it ( ‫ ناود‬, p. 293). “Men of Galilee,” they (the two men dressed in white) said, “Why do you stand here looking into the sky? This same Jesus, who has been taken from 1

The book was the collection of his lectures at the Institute of Islamic Studies in Cairo in early 60s and was published in 1965.

you into heaven, will come back in the same way you have seen him go into heaven” (Acts 1:10) Buddha is the Alpha and the Omega; he has no end, the great being, the eternal. (‫ ناود‬, p. 293). “In the beginning was the Word, and the Word was with God, and the word was God.” (John 1:1) Buddha said to his beloved disciple Ananda: “There is no doubt that my words will never disappear at all, even if the heavens fell into the earth, and the world was swallowed, the ocean became dry, and the Soumer )‫ (رموس‬mountain crashed and cut into pieces (Bill, History of Buddhdism, p. 11) Jesus said: “Heaven and earth will pass away, but my words will never pass away.” (Matthew 21:95) When Buddha insisted in leading a devout life while he was riding on his horse Kamthaka the angels spread his way with flowers. ([R. Spence] Hardy, The Legends and Theories of the Buddhists, p. 13). When Jesus entered Jerusalem some people spread their cloaks on the road, while others cut branches from the trees and spread them on the road (Matthew 2:18). The main similarities among the three (Krishna, Buddha, and Jesus) are: They all ascended to heaven seen by many people. They will return to the earth. They all claimed to be the Alpha and Omega, the beginning and the end of everything. (CIVIC, 23 December, 2016) ‫رداصمل‬: ‫ةلماشل ةبتكمل‬ ْْ ‫ت‬ ْْ :‫ي نا‬ ّْ‫ل‬ ّْ‫يّْناا‬ ِّْ , ‫ّّْْول‬ ْْ‫قِْد‬ ْْ‫ق‬ ْْ‫ضاّْر ٌْتاف‬ ‫يّْم ة‬ ‫سّْم ّلا‬ ‫راّْن ِْتا لا‬ ِْ‫ل‬ ّْ‫دل‬ ّْ‫ّْْْد‬ ّّّْْ‫ِْي قم‬ ّْ ‫ةرهز وبأ دمحم مّّْح‬: Holy Bible: New International Version Collier’s Encyclopaedia, “Christmas” http://www.hope-of-israel.org/cmas1.htm http://www.religioustolerance.org/chr_jckr1.htm http://www.truthbeknown.com/attis.html http://www.truthbeknown.com/mithra.htm

17. MODERATION Many people in the past were either negligent or extreme in their behavior and actions. Scholars of moral science said that the virtue was in being between two extremes, moderation. “Extremes are dangerous,” and “in excess even nectar is poison,” the proverbs say. Allah says in the Qur’ān. ْْ‫ك ال ا‬ ّْ‫بسطْْ ّّْها ا‬ ّّْْ ّْ‫ِْك اّْوّْ ال ا‬ ّْ‫ّْوّْ ال ا‬ ْْ‫ب‬ ْْ‫ت‬ ْ ‫تج‬ ‫طا‬ ‫سِْا‬ ‫عّّْ ّقْا‬ ‫ّْى ان‬ ‫ِْل‬ ‫لو ةا اإ‬ ‫ي ّدكْاّ اّْمْْغل‬ ّْ‫ل‬ ّْ‫ْْعْال ا‬ ّْ ْْ‫ت‬ ّْ‫ف‬ ّْ‫ا‬ ‫) ا‬92:‫ْْسرو ّا ا(ءارسلا‬ ‫ّْموا اّْمح‬ ‫قعد اّ اّْمل‬ And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty (Q. 17:29) It means that we Muslims should neither be stingy like the Jews who said that Allah did not give and spend of His bounty, 1 nor extravagant and giving more than we can afford,or paying more than what we earn, lest we become blameworthy and become in severe poverty. People will condemn and blame us for being miser, and having nothing left to spend. In another verse Allah mentions that good Muslims spend in moderation, as follows:

ْْ‫ي‬ ّْ‫ق‬ ّْ‫فن‬ ّْ‫تراو ّ اّْو‬ ّّْْ ْْ ‫كّْناا‬ ‫ّْاو اّْ ْول‬ ‫ف‬ ‫سِْر‬ ّ ‫ّْْام اي‬ ‫قاو ْال‬ ‫ِّْْذا اأ‬ ‫ِْني اإ‬ ‫ّْولذّْا‬ ّْ‫ّْْام ا‬ ّْ‫ِْك ا‬ (76:‫قّْوماا ا) ناقرفل‬ ‫ْْن اّْذ ّلْا‬ ‫بيّْا‬ ّْ

And [faithful slaves of Allah] those who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes) (Q. 25:67) They spend in moderation, neither extravagant, nor miserly. Moderation is not only in spending, but also in other characters, such as bravery. Cowardice and weakness are ْْ‫ت ا‬ ّْ‫ق‬ ّْ‫ّْو‬ ‫ّْلو‬ ‫ل اّْمْْغل‬ ‫ْا‬ ‫لِْا‬ It is mentioned in the Qur’an the following verse: ‫ّْ ةا ا‬ ّ ‫يْاد ا ِال‬ ّْ‫ي ّهد ّْاو ّا‬ ّْ‫ل‬ ّْ‫ّْع‬ ّْ‫ي‬ ّْ‫ِْق ا‬ ّّْ ّْ‫بسطو‬ ّْ‫بّْما ا‬ ْْ‫ْها ّ اّْم‬ (‫ ا‬76...)‫ةدئامل‬:ّ ‫شءا‬ ‫كيّْا‬ ‫فّْا‬ ‫ْْن‬ ّ ‫ت ِْناا اي‬ ‫يد‬ ‫بْا‬ ‫قل‬ ‫هيْام اّْول‬ ‫ت اأ‬ ‫“ ّْغلْْا‬The Jews ِْ‫ّْي‬ ّْ‫ْْف ا‬ ّْ‫ل ّا‬ ّْْ ‫ّْاو ا‬ ِْْ ‫ْْد‬ ِْ‫ِْناو ا‬ say: ‘Allah’s Hand is tied up (i.e., He does not give and spend of His bounty.)’ Be their hands tided up and be they accursed for what they uttered. Nay, both His Hands are widely outstretched. He spends (of His bounty) as He wills…” (Q. 5:64) 1

blameworthy, so is recklessness. Moderation is also in speaking. When the Prophet ( ‫ )ﷺ‬heard Abū Bakr praying in a low voice he asked him the reason. He said that as he was talking to Allah he did it in a low voice as He heard what he said. The Prophet (‫ )ﷺ‬asked him to raise his voice. When the Prophet (‫ )ﷺ‬heard ‘Umar praying in loud voice he asked him the reason. He said that he wanted to wake up the sleepers and to scare away Satan. The Prophet asked him to lower his voice. As human beings consist of body and soul, both of them have their own needs. In order to survive, the body needs food, water, etc., and the soul needs its spiritual food, such as dhikr (remembering Allah), reading the Qur’ān, contemplation, fearing and desiring Allah. It is said that the Jews and the Christians were in excess in one side and negligent on the other. The Jews were in extreme in material side, ‫ ا‬such as fishing on Friday and Sunday instead of Saturday which was prohibited from fishing, and were negligent in spiritual side. On the contrary, the Christians especially in the past were negligent on material side, but extreme in satisfying the spiritual side, such as inventing monasticism and other kinds of worship, as mentioned in the Qur’ān, as follows: ّْ‫هاا اّْع‬ ّْ‫ك‬ ّْ‫تدع ّهوّْ ّا اّْم ا ا‬ ّْ‫بِْناي اة اْْبا‬ ْْ ‫ءا اِْر‬ ْْ‫ل‬ ْْ‫ت‬ ‫ْال ا ا‬ ‫ِْغْا‬ ‫ي ِْْهْام اإ‬ ّ ‫ضّْو ِْانا ا ِال‬ ّ ّْ‫ِْ ال اْْبات‬ ّْ‫بّْن‬ ّْ‫ّْوّْرْْه‬...‫ا‬ ّْ ‫) ا‬96:)‫تّْها ا اديدحل‬ ‫فّْما اّْرّْعْْوّْها اّْح ا‬ ِْ‫ق اِْرّْعّْيا‬ … But the monasticism which they invented for themselves, We did not prescribe for them, but (they thought it) only to please Allah therewith, but they did not observe it with the right observant (Q. 57:27) Muhammad Asad comments on the term rahbāniyyah in the above verse. He says, “The term rahbāniyyah combines the concepts of monastic life with an exaggerated asceticism, often amounting to a denial of any value in the live of this world—an attitude characteristic of early Christianity but disapproved of in Islam. (M. Asad, The Message of the Qur’ān, p. 30, n. 118). Anas ibn Mālik narrated that the Prophet ( ‫ )ﷺ‬said:

ّْ‫ اِْل‬:‫ل‬ ّْ‫سلْام ا‬ ّْْْ ‫بِْناي ةا ا ا‬ ‫با‬ ‫ق ّْا‬ ‫ْ اّْع ِل‬ ‫صلى ا ّال ّال‬ ‫ِْك اّْعْْا‬ ‫ْْن اّْمل ا‬ ‫س ابِْا‬ ‫ّّْْن ِْا‬ ‫ن اأ‬ ‫ّْعْْا‬ ّْ‫ي اّْرْْه‬ ّْ ّْ ‫ب اي ا‬ ّ ‫يْاه اّْو‬ ِْ‫كال اّْن‬ ِْ‫ن انل‬ ْْ‫ّْ ِمْاة ا‬ ّ ‫ب‬ ّ‫ج‬ ‫ْال اّْع از اّْوّْج ال ا(دمحأاهاور) ا‬ ‫بِْا‬ ‫ف‬ ‫دا ا‬ ‫ّْهْا‬ ‫ِْه اْْْل‬ ‫ِْنايْاة اّْ ِهذْا‬ ّ ‫لي ا ِال‬ ّْ‫ِْي ا‬ ّْ‫ّْوّْرْْه‬ ِْ‫ل‬ ِْ‫س‬ Every Prophet has Rahbāniyyah(monasticism); Jihād in the cause of Allah is the Rahbāniyyah of this Ummah (Reported by Ahmad) Then Islam comes to go between the two extremes. One example is in the following Qur’ānic verses: ْْ‫يْْو ام ا‬ ّْ‫ِّْْذا ا‬ ّْ‫لجم ّعِّْ ّْاة ا‬ ‫ْْعْْوا ا‬ ‫ّّْلْاة ا مْْا‬ ‫ِْي ال‬ ‫ندوّْا‬ ‫مآّْناو اإ‬ ‫يّْها الذّْا‬ ‫يا ّاأ‬ ّّْْ ِ ‫ِْصل‬ ّْ‫فسا‬ ّْ‫ِْني ا‬ ّْ ِْ ّْ‫ِْن ا‬ ْْ ّْ ّْ ّْ ْْ ْْ ّْ ّْ ّْ ّْ ّْ ّْ ّْ ّْ‫ ا‬.‫ّْو‬ ّْ‫ن اك ْنتْام ا‬ ‫ِْذا ا ا‬ ‫فإ‬ ّ ‫ْْل م ن‬ ‫تع‬ ‫ِْْْا‬ ‫ْْرا ال ْكْام اإ‬ ‫ِْ ْكْام اّْخي‬ ‫ْْع اذل‬ ‫بيّْا‬ ‫ِْلى اذ‬ ‫اإ‬ ّ ‫ِْكِْار ا ِال‬ ّْ‫ْال اّْوذراو ّ ال‬ ّْ ْ ‫ِْي ا‬ ّْ‫ِْن ا‬ ّْ‫ض اّْوْْبا‬ ّْ‫فْْنا‬ ّْ‫ْ ا‬ ْْ ‫ف‬ ‫ضِْال ا ا‬ ‫تّْغاو ا مْْا‬ ‫ْْلْْرِْ ا‬ ‫ف‬ ‫شراو ّ ا‬ ‫ت اصلّّّْل اة‬ ‫ي ِْا‬ ‫ق‬ ِْ‫ت‬ ِْ ّْ ّْ‫ض‬ ْْ ْْ‫ت‬ ّْ‫كْام ا‬ ّْْ ‫ثريا اّْلّْعل‬ ّْ‫ْال اّْوذا‬ ّْ‫ْال ا‬ )01-2‫ةعمجل‬:(‫ِْحنوّْاّ ا‬ ‫فل‬ ّ ‫كراو ّ ا ّال‬ ّ ‫ِال‬ ِْ‫ك‬ O you who believe (Muslims)! When the call is proclaimed for the Salat (prayer) on Friday (Jumu‘ah prayer), come to the remembrance of Allah [Jumu‘ah religious talk (Khutbah) and Salat (prayer)] and leave off business (and every other thing). That is better for you if you did but know! Then when the (Jumu ‘ah) Salat (prayer) ended, you may disperse through the land, and seek the bounty of Allah (by working), and remember Allah much, that you may be successful (Q. 62:9-10) Here we see that calling for prayer, coming to remember Allah and leaving off business are spiritual matters, whereas dispersing through the land and seeking Allah’s bounty after the prayer are material and worldly matters., and yet, to be successful it has to be accompanied with remembering Allah much. This is an indication of balance betwee religious and worldly matters, and no one is required to stay in the mosque for further spiritual matter asfter performing the obligatory ْْ‫ّْخ‬ Friday prayer. This reminds us of the Arabic proverb: ‫ِْاو ا‬ ّ ‫ّْمر‬ ‫ي ار ّ اْْا ْل‬ ّْ‫ْْس‬ ‫طّْه اا‬ ‫ أ‬which means “Following the middle path is a virtue.” ّْ‫ّْو‬ The term ‫سطا‬ ‫ أ‬mentioned in the Qur’ān is sometimes ّْ‫ّْم ةا اّْو‬ cited to indicate that Muslim community is “a middlemost nation.” The term is in the Qur’ānic verse as follows:

100

ّْ‫نواو ا‬ ّْ ‫ك‬ ّْ‫ت‬ ّْْ ‫عْْلّْن‬ ّْ‫سطا اِْل‬ ّْ‫ّْو‬ ‫سا ا ا‬ ‫ّْى انل ِْا‬ ‫شّْه ّدءاْاّ اّْعل‬ ‫كاْام اأ‬ ‫ِْك ا ّّْجْا‬ ‫كّْذ ّلْا‬ ّْ‫ّْم ةا اّْو‬ ّْْ ‫نو ارلسلو ا ّ اّْعّْلي‬ ّْ‫ي‬ ّْ‫ْْكْام ا‬ ‫) ا‬061)‫ةرقبل‬:‫شِْهديا ا‬ ‫ك ّْا‬ ّْ‫ّْو‬ Thus We have made you a waṣaṭ (middle, justly balanced, just, best) nation, that you be witnesses over mankind and the Messenger (Muhammad) be a witness over you (Q. 2:143). Muhammad Asad translates the term waṣaṭ as “a community of the middle way,” keeping an equitable balance between two extremes, namely, moderation. He said: In tune with its oft-repeated call to moderation in every aspect of life the Qur’ān exorts the believers not to place too great an emphasis on the physical and material aspects of their lives, but postulates, at the same time, that man’s urges and desires relating to this “life of the flesh” are God-willed and therefore, legitimate. 2 Al-Ṭabarī holds the same view when he said that Allah called the Muslim community waṣaṭ (“middle”) because of their being moderate in practicing religion (Islam), neither the extreme of the Christians in asceticism and in exaggerating the position of Jesus, nor the negligence of the Jews who replaced the book of Allah, killed their Prophets, and denied their Lord, as the best thing according to Allah is in its moderation. M.M. Pickthall translates ummatan waṣa ṭan as “a middle nation,” whereas A.Yusuf Ali translates it as “an Ummah justly balanced.” The Qur’ān translation published in Saudi Arabia translates it as “a just (and the best) nation.” This translation is based on many traditions from the Prophet (‫ )ﷺ‬and interpretations of earlier commentators. Among the traditions of the Prophet ( ‫ )ﷺ‬are narrated by Abū Hurayrah and Abū Sa‘īd al-Khudrī and reported by Bukhārī, Muslim, al-Tirmidhī and others, that the term ‫سطا‬ ‫( أ‬ummatan waṣaṭan) means ‫ا‬ ّْ‫ّْم ةا اّْو‬ ‫ّْم ة اعدّْ ّ لو ا‬ ‫( أ‬honest people), and the term ‫سط‬ ّْ‫ّْو‬means‫عْْدل ا‬, ّْ (just, 2

M. Asad, The Message of the Qur’an, p. 30, n. 118.

101

honest). This is also the view of classical Qur’ān commentators, such as: Mujāhid, Qatādah, ‘A ṭā’ and Ibn ‘Abbās. Eplaining the above verse the Prophet ( ‫ )ﷺ‬said: The Prophet would come on the Day of Resurrection with two or more people (his only following!), and his people would also be summoned and asked, “Has he (their Prophet) conveyed (the Message) to you?” They would say, ‘No.’ He would be asked, ‘Have you conveyed (the Message) to your people?’ He would say, ‘Yes.’ He would be asked, ‘Who testifies for you?’ He would say, ‘Muhammad and his Ummah.’ Muhammad and his Ummah would be then summoned and asked, ‘Has he conveyed (the Message) to his people?’ They would say, ‘Yes.’ They would be asked,’Who told you that?’ They would say, ‘Our Prophet (Muhammad) came to us and told us that the Messengers have conveyed (their Messages.’ Hence Allah’s statement: ّْْ ‫ِْك اّْجّْعْْلّْن‬ ‫سطا‬ ‫ّْوّْكّْذ ّلْا‬meaning the ‘adl (just people) ّْ‫كاْام اّْأ م ةا اّْو‬ (Reported by Ahmad) According to modern standard Arabic there is no ْْ‫(ّْو‬wasṭ), ‫سط‬ difference between the term ‫سط‬ ‫أ‬ ّْ‫(ّْو‬wasaṭ), and ‫ْْسط‬ ّْ‫ّْو‬ ّْ ْْ means “the (awsaṭ) meaning “middle”. The term ‫ْْسا ط‬ ّْ‫لشْْرّْق ْلاو‬ Middle East.” But in classical Arabic which is the language of the Qur’ān, according to the linguist Abū Naṣr Ismā‘īl al-Jawharī (d.393/1003) who was the first person who had tried to fly but failed, there is distinction between the term ‫سط‬ ْْ‫(ّْو‬wasṭ) and ‫سط‬ ّْ‫ّْو‬ (wasaṭ); the former means “middle”, and the latter has another meaning, namely, "just" and "best". However, there is‫ا‬ relationship between the two words, as being ‫“ ا‬in the middle” means not taking sides, being just, which is the best. The term ‫سط‬ ّْ‫ ّْو‬in the expression of the Arabs has two ّْ meanings: (a) just, honest, such as the expression, ‫سا ا‬ ‫ِْن انل ِْا‬ ‫ن ا مّْا‬ ‫كْْا‬ ‫سّْطا‬ ّْ‫ ّْجِْمعيا اّْو‬meaning “Be just among all people.” (b) the best, as ّْ‫ط ا‬ in the expression ‫قْْو ِِْمْاه‬ ‫ْْسِْا‬ ‫ِْن اأ‬ ‫ن ا مْْا‬ ‫ّّّْْل ا‬ ‫ف‬meaning “So-and-so is one of ّْ‫ّْو‬ ّْ‫ط ا‬ the best among his people,” or ‫قْْو ِِْمْاه ا‬ ‫سّْا‬ ‫ّّّْْل ا‬ ‫ف‬meaning “So-andّْ‫ن اّْاو‬

102

ْْ‫ّْْْه ال ّ ا‬ ْْ‫ب ا م‬ so is the best among his people” ‫ِْن هّم) ا‬ ‫س ِْا‬ ‫ِْم اّْوأ‬ ‫را ْ هْا‬ ‫ي ا مْْا‬ ‫ّْْْا‬ ‫(أ‬.‫ا‬ ِْ‫ِْن ا‬ ّْ‫لّْح‬ ّْ‫خ‬ ِْ‫ي‬ These two meanings are used in translating ‫سطا‬ ‫ أ‬as “a just ّْ‫ّْم ةا اّْو‬ (and the best) nation” mentioned above. These two meanings are also used in the following verse: ّْ‫ْْس‬ ّْ‫كْام اّْلْْوّْ ال ا‬ ّْْ ‫ل‬ ّْْ ّْ ّْ‫قْال ا‬ ّْ ‫) ا‬92‫ملقل‬:(‫ب نوّْاّ ا‬ ‫سح‬ ‫ّّْْلْام اأ‬ ‫ط ْ هْ ّام ا ْأ‬ ‫ل اأ‬ ‫ق ّْا‬ ّْ‫ت‬ ّْ‫ّْو‬ The best among them said: “Did I not tell you, why do you not say “If Allah wills”? 3 (Q. 68:28) According to Ibn ‘Abbās, Mujāhid, Ibn Jubayr, ‘Ikrimah, Muḥammad ibn Ka‘b, al-Rabī‘ ibn Anas, al-Ḍaḥḥāk, and ّْ‫ْْس‬ Qatādah, the term ‫ط ْ هْ ّام‬ ‫ أ‬in the verse means “the most just of ّْ‫ّْو‬ them and the best of them” )‫(مهلدعأ امهريخو‬. Al-Qur ṭubī put it ‫ا‬ “the ideal, the most just and the most intelligent among them.” ّْ‫ّْْْم‬ ّْ‫ّْع‬ )‫ّْ ْ هْ ّام‬ ‫ْْقل‬ ‫ّْْ هْ ّام اّْوأ‬ ّ ‫ّْْْعلد‬ ‫ّْْ هْ ّام اّْوأ‬ ‫ثل‬ ‫(أ‬. ‫ا‬ (CIVIC, 6 January, 2017) ‫عجارمل‬: ‫ةبتكمل اةلماشل ا‬ ‫ ا ـه( ا‬101.‫ريسفت ا يربطل ا(ت ا‬ ‫ا‬ ( ‫ ا ـه‬760.‫ريسفت ا ىبطرقل ا(ت ا‬ )‫ ا ـه‬666.‫ريسفت ا نبا اريثك ا(ت ا‬ The Noble Qur’ān.(Ministry of Islamic Affairs) Riyad. M. Asad, The Message of the Qur’ān M.M. Pickthall. The Glorious Qur’ān A.Y. Ali. The Meaning of the Holy Qur’ān. https://ar.wikipedia.org/wiki/ ‫ا ليعامسإ_نب_دامح_ يرهوجل‬ 3

ّْ‫ل ا‬ ّْin the above verse means “why don’t you glorify The term ّ‫سبح نوّْا‬ ‫لْْوّْ ا‬ ّْ‫ت‬ Allah and thank Him for what He has given you and favoured you with?” but in this context it means “why don’t you say ‘if Allah wills’( ‫ءا االّل‬ ‫شْا‬ ‫)ن‬.” ‫ا‬ ّّْ‫ْْا ا‬ It is about persons who swore to pluck the fruits of their garden in the morning, so that poor and beggars would not know, and would keep its fruit for themselves, and would not give anything of it in charity. Because they did not say “if Allah wills (‫ءاا االّل‬ ‫ ”) نا‬their crops were ْ‫ش‬ ّّْ‫ْْا ا‬ destroyed. Then they repented to Allah and acknowledged their mistake. (See Q. 68:17-32).

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18. THE MEANINGS OF LAHW )‫ْْو‬ ‫ّْ ه‬ ‫ (ل‬IN THE QUR’ĀN The term lahw has many meanings, such as: amusement, entertainment, diversion, distraction, pastime, pleasure, sport, fun, and play. Ibn al-Jawzī (d. 597/1201) mentions six meanings of this term in the Qur’ān in his Nuzhatu ’l-A‘yun, as well as alDāmaghānī (d. 478/1085-6) in his Qāmūs al-Qur’ān, as follows: ّْ‫ت ه‬ ْْ (mockery, ridicule, derision, scorn), such as: 1. ‫ْْزءا‬ ِْ‫سلا‬ ْْ ‫ت هّّْم‬ ّ ‫ّْوّْذ‬ ْْ‫ْْواّْو ّّْغّْر‬ ّْ‫اوْد‬ ّّْ ّْ ّْ‫ّْاّْوّْل ه‬ )70)‫ماعنلا‬: ‫يا‬ ‫ي ةا‬ ‫ِّْْعب‬ ‫ني هّْْمل‬ ‫ِْرل‬ ِ ‫ِْني ّّْتاّْخّْذ‬ ّْ‫دلْْن‬ ّْ‫لّْح‬ ّْ‫ّْذ‬ And leave alone those who take their religion as play and amusement [namely, as mockery], and whom the life of this world has deceived (Q. 6:70). The term “their religion” here means “Islam.” According to al-Qur ṭubī, the expression “take their religion as play and amusement” means, “They mocked those who follow Islam, mocked its followers, and went into it as a play and mockering the truth." Muhammad Asad translates the above verse as follows: And leave to themselves all those who, beguiled by the life of this world, have made play and passing delights their religion (Q. 6:670) Then he says that it could be understood in two ways: (1) they have made their religion [an object of] play and fun, or (2) they have made play and fun [or “passing delights”] their religion, namely, the main goal of their lives. He prefers the latter, and says, “many of those who are ‘beguiled by the life of the world’ devote themselves to the pursuit of what the Qur’ān describes as ‘passing delights’—including the pleasures which money and power can provide—with something akin the religious fervour: an attitude of mind which causes them to lose sight of all spiritual and moral values.” ْْ (son), as in the following verse: 2. ‫لّْوّْلد‬ ّْ‫تخ‬ ّّْ ‫ِْْْن‬ ّ ‫ِْن‬ ّْ‫ّّْل‬ ّ ‫ْْوا‬ ّْ‫ّْْْن ّّْن‬ ّْ‫كّْنا‬ ّْ‫ّْ ه‬ ْْ‫ّْ م‬ )17‫ءايبنلا‬:( ‫ِْني‬ ‫فعا‬ ‫ّْلّْدّْنا إ‬ ‫تّْخْْذّْنها‬ ‫ِْذل‬ ‫ّّْْرْْدّْنا أ‬ ‫ّْلْْو أ‬ ّْ‫ِْل‬ Had We intended to take a pastime (i.e. a son),

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We would surely have taken in from Us, if We were going to do (that) (Q. 21:17). This is the interpretation of ‘Ikrimah and al-Suddī, that the term lahw the above verse means walad (son).According to al-Ḥasan and Qatādah, the term lahw here means, “a wife.” According to Qatādah, al-Suddī, Ibrāhīm al-Nakhā‘ī, and al-Mughīrah ibn Miqsam the verse ّّْ ‫ِْْْن‬ ّْ‫كّْنا‬ ‫ِْني‬ ‫فعا‬ ‫ إ‬means, “We will not do that,” instead of “if We ّْ‫ِْل‬ were going to do that,” as Mujāhid says that every ‫ِْْْن‬ ‫“( إ‬if”) used in the Qur’ān is negation. ّْ (occupancy, prevention, distraction), such as: 3. ‫شلْْغل‬ ّْْْ ّْ‫تّْم‬ ّ ّْ‫ي‬ ّْ‫ّّْْم ّل‬ )3‫رجحل‬:( ‫ّْو‬ ّ ‫ّْ م ن‬ ‫ْْل‬ ‫يع‬ ‫يِّْْْهِْهّْم ْْلا‬ ‫تعاو ّّْول‬ ‫كل‬ ‫يأ‬ ّْ‫ف‬ ّْ‫سْْو‬ ّْ‫ف‬ ّْ‫ّْاوّْو‬ ّّْ ْْ‫ّْذْْر هم‬ Leave them to eat and enjoy, and let them be preoccupied [namely, distracted] with (false) hope. They will come to know [the truth]. (Q. 15:3) This is a definite threat for disbelievers. ّْ‫ّْْْلّْه‬ ّّْ ‫كاّْم‬ ّْ‫تل‬ )1‫رثاكتل‬:( ‫كّْثا ّر‬ ‫أ‬ The mutual rivalry (for piling up worldly things) diverts you (Q. 102:1) You are obsessed by greed for more and more … (Asad’s translation) There are various interpretations of this verse: According to Ibn ‘Abbās and al-Ḥasan: mutual rivalry (greed for more) in wealth and children; according to Qatādah: mutual rivalry (greed for more) in boasting of tribes and clans; according to al-Ḍaḥḥāk: distraction with livelihood and merchandise. There are many ḥadīths dealing with man’s covetousness of worldly things, such as: ‫ ىلص الّل‬- ‫ِْل‬ ‫ْْنّْمل‬ ‫ّْعْْن أ‬ ّ ّْ‫ِْك ّْعْْن ّْرسلوِْ ّ ّال‬ ِْ‫سب‬ ِْ ‫ّّْْن‬ ّْ ّْ‫ّْْْو‬ ّْ‫ ّ أّْن ّه‬-‫هيلع ملسو‬ ْْ‫ْْن دآمّْ ّّْودا م‬ ‫ِْنّْذّْهب‬ ‫ل‬: ‫ق ّْل‬ ّ ‫كّْنا‬ ِْ‫ِْلب‬ ّْ ‫ّْا‬ )‫ (هاور ملسم‬...‫خآر‬ ‫ّْ ّهّْوِْداي‬ ‫ّّْْنل‬ ‫ب ّأ‬ ‫أ‬ ّْ‫ح‬ ّ ّّْْ Anas ibn Mālik narrated that the Messenger of Allah said: “If the Son of Adam had a valley of gold, he would desire another ...” (Reported by Muslim)

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-‫ ىلص الّل هيلع ملسو‬- ‫ِْل‬ ‫ْْرّْة ّأ‬ ‫ّْعْْن أ‬ ّ ّْ‫ّّْْن ّْرسلوّْ ّ ّال‬ ّْ‫بى هرّْ ّي‬ ِّْْ ْْ ‫ّْ ّلو‬ ّْ‫ِْه‬ ّْ‫ث‬ ّْ ّْ‫لّْعب‬ ْْ‫ّْ ّه م‬ ‫لثّْما‬ ‫ِّْْنّْمال‬ ‫ِْى ّ إ‬ ‫ِْىّْمل‬ ‫ْْدّْمل‬ ‫يق‬ ِْ‫ِْنّْمل‬ ّْ: ‫ق ّْل‬ ّْْْ ّْ‫فْْقا‬ ّْ‫ّْْْعّْطى‬ ّْ‫س‬ ّْ‫كّْل‬ ّّْْ ّْْْ ‫ِْك‬ ‫ّْْْو أ‬ ‫ّْى أ‬ ‫بل‬ ‫فأ‬ ‫ّْْْول‬ ‫فّْنى أ‬ ‫فأ‬ ‫أ‬ ِْ ‫تّْنىّْوّْما‬ ّْ‫سّْوىّْذل‬ ّْ ‫ب‬ ِّْْ ّْ‫را‬ ّْ‫ل‬ ّْ‫ِْبّْو‬ ّْ . )‫سا(ملسم هاور‬ ‫ف هّّْوّْذها‬ ّْ ‫ك ّ ِه‬ ِْ ‫نل‬ ِْ‫ت‬ Abū Hurayrah narrated that the Messenger of Allah said: “The servant says ‘My wealth, my wealth. ’Yet he only gets three (benefits) from his wealth: that which he eats and finishes, that which he wears until it is worn out, or that which he gives in charity and it is spent. Everything else other than that will go away and leave him for the people (Reported by Muslim) ْْ‫كْْم ّْعْْن ذ‬ ّْ‫ّْْْوّّْلّْد‬ ّّْْ ّْ‫تْْلِْه‬ ّْ‫مآّْناوّّْل‬ ‫ِْكِْر‬ ‫كْْمّْوّّْل أ‬ ‫ْْول‬ ‫كْْم أ‬ ‫يّْها ّ ل‬ ‫يا ّ أ‬ ّّْْ ّْ‫ّْ م‬ ّْ ‫ِْني‬ ّْ‫ّْذ‬ ّْ ّْ ّْ ّ ْْ ّّْ‫ِْك هم‬ ْْ‫ي‬ ّْ ‫فأ‬ ّْ‫ِْك‬ )9‫نوقفانمل‬: ( ّ ّْ‫سارنو‬ ّ ‫ال‬ ِْ ‫لّْخ‬ ّْ‫لوئ‬ ّْ‫فّْعْْلّْذل‬ ّْ‫ِْلّْوّْمْْن‬ O you who believe! Let not your properties or your children divert [namely, distract] you from the remembrance of Allah. And whoever does that, then they are the losers. (Q. 63:9) ْْ‫ذ‬ There are various interpretations of the term ‫ِْل‬ ّ ّْ‫ِْكِْر ّال‬ (“the remembrance of Allah”) in the above verse: ḥajj (pilgrimage) and zakāt ; reading the Qur’ān; continuation of remembering Allah; five-daily payers (according to alḌaḥḥāk); all religious obligation (according to al-Ḥasan); and that it is directed to the hypocrites who believed with their tongues, and now they were asked to believe with their hearts. ْْ(singing, song), such as: ّْ‫لغ‬ 4. ‫ِْنءا‬ ْْ‫ي‬ ّّْ ‫ِْن‬ ّْ‫ش‬ ‫ْْر‬ ّ ِْ ‫ِْي‬ ‫ثيل‬ ّ ّْ‫لي ّال‬ ِْ ‫ْْو اْْلّْحِْد‬ ّْ ‫ضّْل ّْعْْن‬ ّْ‫تِْريّْل ه‬ ّْ‫ساّْمْْن‬ ّْ‫ّْو م‬ ِْ ‫ب‬ ِْ‫ِْل‬ ِْ‫س‬ ِْ ‫نل‬ ِْ‫بّْغي‬ ّْ ْْ‫ع‬ ّْ‫تخ‬ ّْ ‫ِْذّْها هزّْ ّّْوا أ‬ ّْ‫ي‬ )6‫نامقل‬:( ‫ّْ هّْْم ّْعّْذ با مهِْ ّني‬ ‫ِْكل‬ ّْ‫لوئ‬ ّْ‫ِْلمّْ ّو‬ And of mankind is he who purchases idle talks [namely, singing] to mislead (men) from the path of Allah without knowledge, and takes it (the path of Allah, or the Verses of the Qur’ān) by way of mockery. For such there will be a humiliating torment (in the Hell-fire) (Q. 31:6)

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ْْ ‫ْْو‬ This is the interpretation of the term ‫ثي‬ ِْ ‫لّْحِْد‬ ّْ‫(ّْل ه‬idle talk) according to Ibn ‘Abbās, Ibn Mas‘ūd, Ibn ‘Umar ‘Ikrimah, ْْ ّْ‫لغ‬ Maymūn ibn Mihrān, Mujāhid, and Makḥūl, namely, ‫ِْنءا‬ (singing, song). According to Qatādah, “purchases idle talks” is “buying singing servant girls.” In a ḥadīth narrated by Abū Umāmah, the Prophet (‫ )ﷺ‬said: ْْ ‫ْْع‬ ،‫هيّْن‬ ّ ‫بي‬ ّْ‫ي ّح‬ ْ‫را ِة‬ ِْ ‫ي ِْتاّْو ّل‬ ّْ‫ِْج‬ ّْ‫ّْو ّلت‬،ّ ّْ‫شّْرؤاه ّ ّن‬ ّْ‫ل ِمغّْ ّّْن‬ ّْ‫ِْل‬ ّْ‫ّل‬ ِّْ ‫ف‬ ّْْْ ّْْْ )‫ثّْمِْنا ِّْهّْن ّْحّْرما (يناربطل هاور‬ ‫ك ّل أ‬ ‫ّْوأ‬ It is not permitted to sell singing servant girls, neither buying them, nor doing business in them, and taking their prices is prohibited (Reported by al-Ṭabrānī) Ibn Jarīr al-Ṭabarī gives general interpretation of the idle talks and says, “it means all speech that hinders people from seeing the signs of Allah and following His path.” The ْْ ‫ْْو‬ definition of ‫ثي‬ ِْ ‫لّْحِْد‬ ّْ‫(ّْل ه‬idle talk) is as follows: ْْ ‫ّْكّْمليْْلِْهل‬ ّْ ْْ‫كأللّّْْْو‬ ّْ ّْ‫ّْي‬ ّْ‫ى‬ ّْ‫ق‬ ‫ْْرا‬ ّ ‫ِْريخ‬ ‫ّْ ّلّْيثْْ ّ م‬ ‫تو‬ ‫بو‬ ‫ّْ ل‬ ّ‫ك‬ ّْ‫قْْل‬ It is every statement which amuses the heart, consumes time, and does not give benefit. Muhammad Asad said that the above verse “describes a type of mentality and has, therefore, a general import.” (M. Asad, The Message of the Qur’ān, p. 627, n. 4). ّ ‫ضْْرب‬ ّْْ ّْ‫طل‬ 5. ‫ب ل‬ ‫ّْو‬ ّْ (beating of drum); Ibn al-Jawzī added with ْْ (and entertainment), such as: ْْ‫لّْمهل‬ ‫ِْي‬ ْْ‫ّْْْلّْما ع‬ ّْ‫تّْر‬ ّْ‫كو‬ ّْ‫يّْهاّْو‬ ّْ‫ْْوا ْْنا‬ ّْ‫ّْ ه‬ ْْ‫ِّْْل‬ ‫ِْل‬ ‫ّْاق‬ ‫ِْم‬ ‫قئا‬ ‫ّْاو إ‬ ‫ف ّض‬ ‫ّْْْول‬ ‫راّْة أ‬ ‫ِّْْذا ّْرأ‬ ‫ّْوإ‬ ّ ّْ‫ِْن ّد ّال‬ ّْ ‫ك‬ ّْ‫ِْج‬ ّْ‫ّْْْوات‬ ِّْ ‫ِْن‬ )11‫ةعمجل‬:( ‫ِْني‬ ّ ‫ّْ ّْخي‬ ‫راِْةّْ ّوالّّْل‬ ‫ِْن ّلل‬ ‫ّْخي‬ ّّْ ‫ْْر‬ ّْ‫زاق‬ ّْ‫تلّْج‬ ّْ‫ْْوّْو م‬ ّْ‫ْْر م‬ ِْ‫ّْ ه‬ ِْ‫رل‬ And when they see some merchandise or some amusement [namely, beating of drum] they disperse headlong to it, and leave you (Muhammad) standing [while delivering Jumu‘ah religious talk (Khutbah). Say: “That which Allah has is better than any amusement or merchandise! And Allah is the Best of providers.” (Q. 62:11) What really happened was that, like ‘Īd prayers where the khu ṭbah/sermon was delivered after performing

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the prayer, Jumu‘ah prayer was performed before the khuṭbah. While the Prophet ( ‫ )ﷺ‬was delivering his Friday sermon, the long expected trade caravan carrying food and others belonging to Dīḥyah ibn Khalīfah before he became a Muslim, had arrived from Syria where he was welcomed with drums and tambourines . A man came forward to tell the congregation of his arrival. It was the time where food was scarce . Thinking that it was alright to leave the khuṭbah many people among the congregation rushed out of the mosque , leaving the Prophet ( ‫ )ﷺ‬standing on the pulpit. Only about twelve or fourteen of them stayed. They were: Abū Bakr, ‘Umar, ‘Uthmān, ‘Ali, Ṭalḥah, al-Zubayr, Sa‘ d ibn Abī Waqqāṣ , ‘Abd al-Raḥmān ibn ‘Awf, Abū ‘Ubaydah ibn al- Jarrāḥ, Sa‘īd ibn Zayd, Bilāl, ‘Abd Allāh ibn Mas‘ūd, ‘ Ammār ibn Yāsir, and Jābir ibn ‘Abd Allāh. Then the above verse was revealed, and the Prophet (‫ )ﷺ‬delivered the khuṭbah first then followed by the prayer like what we are doing now. Since then, nobody was allowed to leave the congregation unless he was permitted by the Prophet (‫)ﷺ‬. When he was about to leave the hypocrite who could not stay long for the khuṭbah and the prayer stood up behind him hiding himself then together they came out, expecting to be unnoticed by the Prophet. But the hypocrite’s sneaking out was made known, as Allah revealed: ّْ‫س‬ ْْ‫نو م‬ ّْ‫ِْن‬ ّْ‫يع‬ ّْ‫ي‬ ّْ... )63... )‫رونل‬: ‫ِْوّْذا‬ ‫لل‬ ‫ّْ ّ ل‬ ‫ْْلّْم ّالّّْل‬ ّْ‫كْْمل‬ ّْ ّْ ّّْ ‫ت‬ ّْ‫ِْني‬ ّْ‫ّْذ‬ ّْ‫قْْد‬ Allah knows those who slip away under shelter (of some excuse without taking the permission to leave, from the Messenger)…(Q. 24:63) Based on this episode it is incorrect to assume that the majority of the ṣaḥābah had turned into apostasy or had been lacking in faith. ْْ (futile, false, baseless, void, deception) according to al6. ‫ِْل‬ ‫بطا‬ ّْ‫ل‬ ْْ ّّْْْ‫لسر ّرو ّل‬ Ḍāmaghānī, and according to Ibn al-Jawzī it is‫فِْناي‬

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(perishable joy). The example given by al-Ḍāmaghānī is as follows: ْْ ‫ِّْْنّْما‬ ّْ‫ت‬ ّْ‫تْْؤ م‬ ّْ‫ِْْْن‬ ّْ‫ت‬ ّْ‫ِْناوّْ ّو‬ ّّْ ّْ ‫كْْم‬ ‫تق‬ ‫ْْوّْوإ‬ ‫ِْبّْوّْل ه‬ ‫ياّْلع‬ ‫يةا‬ ‫ّإ‬ ِْ‫ّْاويّْْؤ‬ ّْ‫دلْْن‬ ّْ‫لّْح‬ ّْ‫ل‬ ّْ‫ّْْْل‬ ّّْ ّْ‫ّْجرو‬ ّْ‫ّْْْمّْو‬ ْْ‫ي‬ )36‫دمحم‬: ( ‫كْْم‬ ‫كْْم أ‬ ‫سأ‬ ‫أ‬ ّْ‫كْْمّْوّّْل‬ The life of this world is but play and pastime [namely, deception]; but if you believe (in Oneness of Allah— Islamic Monotheism), and fear Allah, and avoid evil, He will grant you your wages, and will not ask you your wealth (Q. 47:36) The example given by Ibn al-Jawzī is as follows: ْْ ‫ّّْْنّْما‬ ّْ ‫ف‬ ّْ‫ت‬ ّْ‫ني ةّْو‬ ّْ‫ْْوّْوِْز‬ ّّْ ّْ ‫خار‬ ‫ّْ ه‬ ‫ِْبّْول‬ ‫ّْع‬ ‫يال‬ ‫يةا‬ ‫ّْ ماّو ّ أ‬ ‫ْْل‬ ‫عا‬ ّْ‫دلْْن‬ ّْ‫لّْح‬ ّْ ّْ ّْ ّْ‫يّْن‬ ّْ‫ت‬ ّْ‫كْْمّْو‬ ْْ‫ب‬ )20... )‫ديدحل‬:‫ِْي ْْلاْْمّْوِْلّْوْْلاْْوّّْلِْد‬ ‫كثارف‬ ّْ Know that the life of this world is only play and amusement [namely, perishable joy], pomp and mutual boasting among you, and rivalry in respect of wealth and children… (Q. 57:20) There are various interpretations on the term ‫ْْو‬ ‫ِْبّْوّْل ه‬ ‫ّْع‬ ‫ل‬ (play and amusement( in the above verse, among which are: eating and drinking (Qatādah’s view); what we desire for in this world, and what distracts us from the Hereafter; and acquisition and women. These two verses above tell us how insignificant and transient life in this world is, that it is only play and amusement, and that the Hereafter is the real and the eternal life. (CIVIC, 13 January, 2017) :‫عجارمل‬ (‫ ـه‬310 .‫ريسفت يربطل (ت‬ (‫ ـه‬671 .‫ريسفت ىبطرقل(ت‬ )‫ ـه‬774 .‫ريسفت نبا ريثك(ت‬ . ‫ ـه)رئاظنلو هوجول حلصإ وأ نآرقل سوماق‬478‫ت) يناغمادل دمحم‬. . ‫ ـه) رظاونل نيعلا ةهزن‬597 .‫) يزوجل نبا نمحرل دبعت‬ Muhammad Asad. The Message of the Qur’ān http://library.islamweb.net/newlibrary/display_book.php =?idfrom=101&idto

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19. FADLAN GRAMATAN (1) The Lebanese scholar Shaykh Muṣ ṭafā al-Ghalāyayn (d. 1944) was a journalist, a writer, and a teacher of Arabic and Islamic law; in his book ‘Iẓatu ’l-Nāshi’īn (“Moral Lessons for the Youth”) he stressed the importance of reading and learning ّْ‫يبلار‬ biographies of heroes ‫ْْط (ل‬ ‫ءاة‬ ِّْْ‫ّْس‬ ّْ‫ِْر‬ ّْ)‫ق‬. He said that through learning their lives the youth could obtain examples of their noble characters, such as: piety, patience, honesty, bravery, dedication, etc. Therefore we learn biographies of prophets especially Prophet Muhammad ( ‫)ﷺ‬, his ṣaḥābah, scholars in later generations, and many honourable people. One of the prominent dā‘īs (Islamic propagators) in West Papua, Indonesia, is Fadlan Gramatan. He was born in a Muslim family in Fak-fak on 17 May, 1969, the third son of seven children. His father was a teacher at an elementary school and in the evening he taught reading the Qur’ān in his village. As a da’ī he established Yayasan al-Fatih al-Kaaffah Nusantara, a social foundation for spreading Islam. Br. Fadlan Gramatan was admitted to the Faculty of Economics at Hasanudddin University in Makassar in late 80s. It happened that when he attended the class on Islam, the lecturer said that those who were not Muslims had to leave the class. Since he was Muslim he did not move, but the lecturer said loudly to him to get out, thinking that being black with curly hair from West Papua he was not a Muslim. He came forward and said: “Before leaving the class, I ask you and the students to answer my two questions and one request: Is Islam only for the Buginese- Makassarese people or the Arabs, or as blessings for the whole world? Who was the companion of Prophet Muhammad (‫ )ﷺ‬who had black skin and curly hair with sweet voice? I beg you and my colleagues in the class to bring the Qur’ān as I wish to hear how they read the Qur’ān properly, and then I shall leave.” The lecturer did not answer the first and

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the second questions, but he brought the Qur’ān and asked every student to read it. After the 46 students had read the Qur’ān, Fadlan Gramatan grasped it himself and read it, as he was not given a chance to do so. The lecturer said that out that out of 47 students only 7 of them could read the Qur’ān properly including Fadlan Gramatan himself. The lecturer allowed him to give a lecture in his class for two hours. He talked about the significance of the Qur’ān as guidance for the Muslims to make distinction between what is right (ḥaqq) and what is wrong (bāṭil), what is permitted (ḥalāl) and what is prohibited (ḥarām). After delivering his speech in about two hours the lecturer said: “To-day the lecture on Islam has been given by a lecturer from West Irian (West Papua).” Fadlan Gramattan did not blame anybody, neither the lecturer nor the students, because of public opinion about the people of Irian that they fought among themselves and that they were not Muslims. Islam was recorded to have been the oldest and the first religion that came to Papua. It was under the propagation of Iskandar Shah under the command of Iskandar Muda II of Pasai in Sumatra, so that they propagated , starting from Perlis in Malaysia, to Philippine then down to Tidore, and finally to Irian. Christianity came later, on 5 th February 1885, with the service of the Sultan of Tidore. This information had been unknown for many years, as if there was no Islam in Irian. Irian itself has three names: (1) its original name was “Nu waar,” (the country which has kept mystical light; the word “nūr” means “light”). (2) This name was changed by the Portuguese with “Papua” with bad connotation, namely, black skin, curly hair, robbers, rapists and cannibals. The people of Tidore had called the people of “Nu waar” with respect as “Papaua” meaning ”saudara tua, elder brothers”. This attitude of the Portuguese to isolate the people of Irian was continued by the Dutch convincing them that they

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were black with curly hair were different from people in Moluccas islands, Sulawesi, and Java, and therefore were not allowed to enter their land, but this effort failed as Islam had penetrated Irian. Many Muslim scholars in Irian were killed to reduce Muslim population and to erase the traces of their crime. Some of them were arrested and were exiled in Digul were they met Kyai Agus Salim, Muhmmad Roem and Sukarno. They discussed and made effort to bring Nu waar (Irian) back to the Indonesian fold. After the Indonesian independence the name Nu waar and Papua were replaced with Nawairian. The term Irian was derived from three languages, marien in Biak language meaning “hot powder” (bubuk yang panas), and iriano in Irarutu language meaning big land (daratan yang besar). In 1517 Ibn Batutah reached Nu waar and when he saw some naked people he called them ‘uriyān ّ ‫ّْ )ْْري(نا‬ ‫ع‬. In Malino conference in 1963 it was decided to call it Irian , then it was added with Barat (West ), so that it became Irian Barat (West Irian ), then the name was changed again with Irian Jaya . Politically , it was made the abbreviation of Ikut Republik Indonesia Anti Nederland (Joining the Republic of Indonesia and Anti Netherlands). After finishing his study and returning home , Br. Fadlan was offered a job as a government employee , but after nine months he quitted the job to avoid being involved in corruption . He returned the keys of the office house he was living , and the office car, the office uniform , as well as office envelopes . Instead , he wanted to be what he called "the employee of the Messenger of Allah …” to be dā‘ī . Br. Fadlan’s first duty as a dā‘ī was to conduct a dialogue with a clergyman called Alfonse, the person who hated his presence in Jayapura. That clergyman did not want Br. Fadlan to lead the prayer and to talk about Islam, let alone public preaching, and attempted to expel him. After performing the ḍuḥā prayer (midmorning recommended prayer), he went to

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visit the clergyman to create good relationship with him. The first day he knocked at his door, he had seen him standing at his door, but he entered his room when he saw him coming. When Br. Fadlan said selamat pagi (good morning), it was his wife who came out to greet him, and said that her husband was not in. The next morning he came again, and was told by his daughter that he was not in. He kept visiting the clergyman every morning for two months receiving the same answer that her husband or her father was not at home. On the 15 th day of the second month he was abused by the wife and the daughter: “You have never been bored knocking at our door; we have told you many times that the clergyman was not at home, and yet, you keep coming.” The next morning, he came again and knocked at his door as usual. On the first and the second days of the third month Br. Fadlan came again, and got the same response. But on the third day, he got a different response. His daughter told him: “Excuse us, last night my dad was sick, and we have taken him to the hospital.” Br. Fadlan went directly to the hospital, bought some fruit and asked the receptionist where he could find the clergyman. He was told, he was in room no. 48. Before entering the room he showed the parcel containing the fruit, and the moment he heard Silakan masuk! (“Please, come in!”) he rushed into the room, and the clergyman could not lie and avoid him any longer. This is what Brother Fadlan said to him after shaking his hands: “Today, I thank Allah that I receive His blessings, as I have tried to see you for two months and three days but failed. Actually, you are not sick, but after lying to me for two months and three days, Allah makes you sick, so that I could see you here. You have kept talking everyday about love and compassion, and at the same time you lied, you should then speak honestly.

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Five days later the clergyman healed, and Br. Fadlan came to visit him again, and the whole family (including seven children) welcomed him. Br. Fadlan started talking about the beauty of Islam for the whole inhabitants of this world. The visit started at 9 a.m. till afternoon, and when Br. Fadlan was about to say farewell to the host, they asked him to come earlier the next day. The next day Br. Fadlan came at 7 o’clock in the morning, and the discussion was suspended before noon, and started again in the afternoon till evening. He did this for four days in succession. On the fifth day his host said that they did not want to wait any longer, as they wanted to embrace Islam. Eventually, in the third month, they received guidance from Allah, became Muslims, and were ready to learn about Islam seriously. Br. Fadlan rented a bigger house from his savings where they could learn about the Qur’ān and Islam, as they were living in an official house belonging to the ministry. They learned reading the Qur’ān starting with Iqra’ (a booklet used as a basic teaching to read the Qur’ān starting from the Arabic alphabet to reading the Qur’ān), the ṭahārah (cleanness), and how to perform wuḍū’ (ablution). On Friday in the 80s Mr. Alfonse, the former clergyman came to the mosque to pray Friday prayer, but on Sunday his congregation was waiting for him. As he did not show up, they wanted to know who had introduced Islam to him. They made a fuss of him, and their last decision was that Br. Fadlan was to be arrested and to be imprisoned for three months without any proper court proceeding. After three months of imprisonment Br. Fadlan started propagating again, and this time around the city of Jayapura. Fifteen heads of families converted to Islam. People made a fuss of him again, and this time Br. Fadlan was arrested and was put in jail for six months. But after six months of imprisonment, Br. Fadlan propagated again, and was successful

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in converting thirty heads of families into Islam. Again, people made a fuss of him, and this time he was imprisoned for nine months. Every time he was put in jail he said alḥamdu lillah (“praise be to Allah”) for letting him enjoy life in jail. When Br. Fadlan was out of jail, the person who had arrested him approached the door of the jail and said to him: “There is nobody else in this room. Every day, every week, every month, every year you are the only person who had occupied this room. Aren’t you afraid of this jail?” “My dear brother,” answered Br. Fadlan, “a man like Fadlan would never be afraid of jail made by human beings, because I am not a thief, I am not a rebel, I am not a killer, and I am not a corrupt man. I only want to develop the mind and mentality of the inhabitants of this country, so that they would obey Allah with full confidence, and would follow the Messenger of Allah sincerely. Today you arrest me and put me in this jail, but you have to remember that later on Allah would arrest and punish you mercilessly.” This statement of Br. Fadlan scared him, and said to Br. Fadlan not to do so. He invited Br. Fadlan right away to his house where he met his wife and their five children. After several hours of discussion the whole family converted to Islam. Br. Fadlan made his conclusion that apparently by propagating seriously and sincerely Allah will give the result faster than the blowing wind. He decided to go to farther areas, walking from Jayapura to Weimena. His long journey and farther will be dealt with in the next khuṭbah, in shā’ Allah.

Sources:

(CIVIC, 20 January, 2017)

Dakwah di Bumi Papua, a video lecture published on July 4, 2013 5/inspiration-day-berdakwah-lewat-sabun-mandi

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20. FADLAN GRAMATAN (2) After his release from nine months prison, Br. Fadlan wanted to go from Jayapura to Weimena to spread Islam in that area. As he had no money and could not affort to pay plane ticket, he decided to go there on foot. It would take him three months walking to reach that town. After one month walking with his nineteen friends they became tired and returned. But they did not lose hope. There was a plane belonging to missionaries that would fly to Weimena, and they tried to go with it. In order to be allowed to board they changed their names. They went to the village office bringing their photos. Zainuddin changed his name with Marcus, and Fadlan himself changed it with Leo Gramatan. They bought tickets and were allowed to board the plane. It took only 45 minutes to get to Weimena by plane. They took with them seven cartons of bath soaps, seven cartons of toothpastes, seven cartons of shampos, and seven sacks of clothes to be distributed among people there. In Weimena they were welcomed by the locals who had never used soap or shampoo, and they only used lard. They taught their tribal leader to take a bath in the river using soap and shampoo that he felt very fresh and went to sleep from 3 o’clock in the evening and woke up at 9 o’clock the next morning. Br. Fadlan with his team came to teach them how to take bath using soap and shampoo. There were 3,217 people from 28 villages came to bathe in the river. The soaps were divided into four, and they took turns bathing, starting at early morning till noon, continued after Br. Fadlan and his team had finished their ẓuhr (afternoon) prayer on a stage they had built earlier by the river. While praying the locals walked around them to see what they were doing. After prayer the tribal chief jumped onto the stage and asked questions. Br. Fadlan explained that in Islam a Muslim had to pray five times a day, and he and his team had

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just finished praying. He gave acceptable answers to his questions. He said: “Raising hands indicates our total surrender to God the Creator. We talked to Him acknowleging that He is extremely great, and we are extremely small, we put our left hand on our chest, and our right hand on our left hand indicating our shame, and honestly accepting whatever He wants with us, as we have surrendered ourselves to Him, body and soul.” “Oooooh, this is the right religion,” said the tribal chief. When he asked why they bowed down, Br. Fadlan said: “We bow down so that we can see the sand, the stone, the plants, and the animals, all are created by God for the benefit of human beings.” “Aaaaah, you are right,” said the tribal chief. When he asked why they kissed the board when they prostrated, Br. Fadlan answered: “We kissed the board as we were weeping for all bad deeds and sins we have committed , so that we lowered our head asking for His forgiveness . When we die our body will decay , and before it happens we weep asking for His forgiveness.” When he asked why they looked to the right and to the left while they were talking, Br. Fadlan said: “We looked to the right side to see if any of our brothers and sisters have not taken their baths yet, so that we can teach him or her to do so, and we looked to the left side to see if any of them is still without clothes so that we could clothe him, or is sick so that we can treat him, or is hungry so that we can feed him, and in this way our relation with our Creator will continue, as well as our relation with our fellow creatures, so that we keep this world in peace to worship God, Allah the Almighty.” The tribal chief asked Br. Fadlan and his team to go down the stage and six chiefs of the tribe went to the stage. They made a traditional meeting to discuss Br. Fadlan’s presence and

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his team. One hour and a half later the tribal chief gave announcement to his people with their tribal language unknown to Br. Fadlan. The translation of this announcement is as follows: “Today we are happy that they have come to teach us the right religion.” On hearing this good news Br. Fadlan and his team prostrated themselves thanking Allah for their conversion, and 3,217 people pronounced the shahādah. One week after pronouncing the shahādah their names were changed, such as Paulus became Ibrahim, and Wilhelmus became Abu Bakar. Next, mass circumscision between the age of seven months to sixty-three years old. There was a physician called dr Mulia Tirmidhi who was a commander of Lantamal (Main Base of Indonesian Navy) at Jayapura, assited them in mass circumcision and propagating Islam in that area. Then he gave a written recommendation to meet President Suharto in Jakarta . Before traveling these tribal chiefs were wearing long pants with shirts and suits, but were unable to have shoes, as the size of their feet was too big ( size 47, about 12 inch ), so that they wore sandals with thongs , and off they flied to Makassar . They witnessed the construction development in that city , and then they flied further to Jakarta , where they arrived at night. When they saw the flashing lights they started blaming President Suharto for neglecting them. Br. Fadlan told them to complain to the President when they meet him, and no need to be fussy inside the car. The next day President Suharto welcomed them, not in the Presidential Palace, but in his house. He smiled, hugged them and welcomed them, and gave them some advice. He asked them to deliver a speech in return. One of them said in his local language: “You are not suitable to be president. What kind of president are you? You only develop Makassar and Jakarta. In the coming election I shall speak out to people, so that you Haji Suharto will not be elected any longer to be president.”

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Suharto asked Br. Fadlan to translate the speech. Here is his translation: “Today, the tribal chiefs are happy to meet you. They said that you are suitable to be Bapak Pembanguan (‘the Father of National Development).’” With this strategy, President Suharto called directly the Minister of Religious Affairs to arrange ḥajj (pilgrimage to Makkah) for the tribal chiefs. He also called the Minister of Social Affairs to build 412 units of houses for them, to give them 1000 sacks of new clothes, as well as 600 cartons of shampoo, tooth past, and tooth brushes. He also recommended them to use the Hercules planes from Halim Perdanakusuma airport in Jakarta to Weimena. With his own Yayasan (social foundation) he donated 28 mosques for the Muslims there. Its location is two days walk from Weimena. He had also donated 400 mosques in Nu waar (Irian, West Papua). Br. Fadlan continued his propagation journey to Biak. After five days preaching he met a clergyman, who told him not to talk about Islam in that area. But Br. Fadlan told him that Islam had come first to this land, and he had no right to prohibit him from preaching. He said that Irian (West Papua) had been bought by Jesus Christ. When Br. Fadlan asked him, “Then where is the receipt from Jesus?” he was ashamed and went away. After three months propagating there a celebration of isrā-mi‘rāj (the Prophet’s ascention) was held and Br. Fadlan was invited to deliver a speech on that occasion at Dharma Wanita building, Biak Lumpur regency. One of the invited guests was the clergyman Alexander. When Br. Fadlan saw him sitting at the front raw, he changed the topic of his speech. The original topic of his speech was the significance of prayer for human beings, and he changed it with that there was no religion with special privilege by Allah for people except Islam. Then Br. Fadlan stressed the importance of prayer. He said that a person who missed the fajr (dawn) prayer, the ẓuhr

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(early afternoon ) prayer, ‘āṣr (late afternoon ) prayer, maghrib (early evening ) prayer, and ‘ishā’ (night) prayer, would be in a grave loss , worse than losing his home , or his wealth being stolen, and this is found only in Islam. Our brother belonging to another religion said that the duty of God was only to create the world and its contents , and then He took rest in Heaven . After that, God did not have anything to do with the affairs of the world. After delivering the speech the clergyman approached him telling him that he was also invited , and that he was offended wih his speech . Br. Fadlan told him that he was invited to give a speech for Muslims, not for non Muslims, and did not know he was there. The clergyman offered him to conduct an interreligious dialogue , but Br. Fadlan rejected it, because he said that the followers of each party might create conflict . If the dialogue has to be done , it should be with two conditions : (1) between the two persons only, in a rented room with air conditioner and two beds, and at the clergyman’s expense ; (2) the dialogue will be exclusively on the Bible and Christianity , not on the Qur ’ān and Islam . If the Bible indicates that Christianity is the right religion , Br. Fadlan will agree be taken to the Church to be baptised, and then it will be announced that Ustadh 1 Fadlan has become Christian. But if the Bible and the Christianity indicate that Islam is the right religion , the clergyman Alexander will become Muslim , not at Biak , but in Jakarta , and Br. Fadlan will give him the facility needed for his conversion to Islam in Jakarta . That night the dialoge started after ‘ishā prayer. The clergyman Alexander came to pick up Br. Fadlan with a car where it was written Laskar Kristus (“Christ’s paramilitary ّْ‫س‬ ّْْْ The term ustadh is originally from Arabic ‫تذا‬ ‫أ‬, meaning “master; high school teacher; a form of address to intellectuals (lawyers, journalists, officials, writers, and poets)”; it also means “full professor, professor (academic title).” It is commonly used in English like “Mr, and sir,” so that “Ustadh Fadlan” here corresponds to English “Mr. Fadlan.” 1

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unit”). Br. Fadlan got into the car citing Bismillāh majrehā wa ْْ‫ب‬ mursāhā )‫هاا‬ ّ ّْ‫سِْم ال‬ ّْ‫ْْس‬ ّْ‫هااّْو مّر‬ ّْ‫ِْل ّْمْْجّْر‬ ِْ(, meaning “In the name of Allah will be its (moving) course, and its (resting) anchorage,” (Q. 11:41). He was referring to Prophet Noah’s supplication when he boarded his ship. With this supplication Br. Fadlan expected to collapse “the Christ’s paramilitary unit” that night. When they reached the hotel they started the dialogue. Following Br. Fadlan’s suggestion, as a host the clergyman Alexander started his prayer, as follows: “Our Father who art in Heaven, hallowed be thy name, on earth as it is in heaven [See Matthew 6: 9-10]. Thank you for introducing me to a lost sheep, which I wish to convert in your name Jesus the Saviour the everlasting.” Br. Fadlan made his ḍu‘ā which was a ruqyah2 (supplication for the purpose of self-protection against magic, etc) by citing sūrat al-Ikhlāṣ (Q. 112:1-4), sūrat al-Falaq (Q. 113:1-5), concluded with sūrat al-Fātiḥah (Q. 1:1-7). Then he said: “Please explain to me what date and where the Bible was revealed and what did Jesus say when he received the Bible, and I want to know where it is written in Paul, Mark, John, Isaiah, and Deuteronomy.” After opening the Bible the clergyman Alexander said that he could not find it. (CIVIC, 27 January, 2017) Sources: Dakwah di Bumi Papua, a video lecture published on July 4, 2013 5/inspiration-day-berdakwah-lewat-sabun-mandi

It is the recitation of the Qur’an, seeking of refuge, remembrance and supplications that are used as a means of treating magic, sicknesses and other problems.

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21. FADLAN GRAMATAN (3) Br. Fadlan said: “If you read the whole Bible carefully, you will find information there that a prophet would come who would be taught a book and would be asked to read, but he would say ‘I cannot read.’ 1 He then asked him to open Proverbs 15:29, and it said: “The Lord is far from the wicked but he hears the prayer of the righteous.” So, the Lord hears the prayer, whereas Jesus prayed when he was on the cross, saying, "Eloi, Eloi, lama sabachthani?"—which means, “My God, my God, why have you forsaken me?” 2 This indicates that as he prayed he was not God, as God accepts prayers, and He does not pray. The dialogue lasted till 2.00 a.m. and the glergyman suggested to end the dialogue, as he had to go the Church the morning of the next day. They went to bed. Apparently, the clergyman did not sleep, but was trying to hypnotise Br. Fadlan, praying while moving his hands towards him. Br. Fadlan did not keep silent under his bed cover; he cited āyat al-kursī and then blew towards him. Br. Fadlan woke up for fajr (dawn) prayer, whereas the clergyman overslept. After performing the fajr prayer Br. Fadlan woke him up. He woke up, took a bath, got dressed, but with normal clothes, not ministry gown with long sleeves, and went to the church. In 1

He was referring to Isaiah 29:12 which reads, “Or if you give the scroll to someone who cannot read, and say, ‘Read this, please,’ he will answer, ‘I don’t know how to read.’” (Holy Bible, New International ّْ‫ب‬ Version). This was what Prophet Muhammad s.a.w. said ( ‫ّْما‬, ‫رائ‬ ِْ‫ّْما ّْنأا‬ ِْ‫ق‬ ّْْْ ‫قّْرأ‬ ‫)أ‬when he was told by the archangel Gibrael to read when he was in ْْ ْْ‫ب‬ the cave of Ḥirā’. Then it was revealed to him, ‫ّّْْق‬ ‫ ّْخل‬. ‫ّّْْق‬ ‫ِْي ّْخل‬ ‫ّْذ‬ ‫ساِْم ّْربّْك ّ ل‬ ِْ‫ْْقاّْرأ‬ ْْ‫ب‬ ْ ‫ّّْْم‬ ّْ‫ل‬ ْْ‫سّْنا م‬ 5-1:‫ّْْْم ( قلعل‬ ‫ْْل‬ ‫يع‬ ‫سّْنا ّْما ل‬ ‫ْْل‬ ‫ ّّْعل‬. ‫ِّْْم‬ ‫قل‬ ‫ِْي ّّْعل‬ ‫ّْذ‬ ‫ ّ ل‬. ‫ّْْْكّْرم‬ ‫ّْك ْْْل‬ ‫ِْن ّْعل‬ ّْ‫ّْْْم‬ ّْ‫ِْْْن‬ ّْ‫ ْْقاّْرْْأّْو ّّْرب‬. ‫ّْق‬ ّْ‫لْْن‬ ِْ ‫ّّْْم‬ ِْْْْ) “Read! In the Name of your Lord Who has created (all that exists). He has created man from a clot (a piece of thick coagulagted blood). Read! And your Lord is the Most Generous. Who has taught (the writing) by the pen . He has taught man that which he knew not.” (Q. 96:1-5) 2 Jesus said this after his being 9 hours on the cross. See Matthew 27:46 and Mark 15:34.

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the church he said: “Brothers, servants of God, this is the last time you will see me standing in this place,” then he ran away. Br. Fadlan contacted his friends, took every precaution to protect him and his family, and then they fled from Biak to Jayapura, and then they flied to Jakarta. From there they went to the Islamic Village at Tangerang where they pronounced the shahādah 3 before Br. Yunan Nasution. Then he was sent to Egypt to study for six years. When he returned he and his wife performed the ḥajj (pilgrimage to Makkah). Upon his return Br. Fadlan took him to Makassar for sight-seeing. From there they board on ship to Biak. When they arrive at Biak, the former clergyman Alexander, endowed 2 hectars of his land where a mosque to be built. After the completion of the mosque, he said that along the road, a gate should be made to stop all vehicles from passing when the adhān was being called until it was over. Br. Alexander passed away while prostrating in the fajr prayer. It was the time he was closer to Allah. The Prophet said: ْْ ‫يك نو‬ ّْْْ ّْْْ ّْ‫جاد‬ ْْ‫ْْد م‬ ‫او‬ ‫ِْر‬ ‫كث‬ ‫فأ‬ ‫لّْعب‬ ‫أ‬ ّْ ّْ‫ِْن ّْربهِّْْووه‬ ّْ‫قّْربّْما‬ ِْ ‫س‬ ّّْ )‫ءا (يئاسنل و دؤاد وبأ و ملسم هاور‬ ّْ‫دلّْع‬ The servant is closest to his Lord when he is prostrating (in prayer). So, make more supplications in it. (Reported by Muslim, Abū Dā’ūd and al-Nasā’ī) After the prayer, he was buried through funeral procedure. Three of his children were being sent to Sudan and Baḥrayn to learn about Islam there. After their return they would assist Br. Fadlan propagating Islam in West Papua. In propagating Islam in West Papua Br. Fadlan faced many problems and dangers, among which is as follows: In 1994 between Mapenduma and Timika he came with eight da’is (Islamic propagators) to a village for propagation. Suddenly an 3

The testimony that “there is no god but Allah, and Muhammad is the Messenger of Allah” pronounced by the person who converts to Islam.

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arrow hit his hand, without knowing why he was shot with an arrow. He removed the arrow, burned a knife and applied it to the wound to neutralize the poison from the arrow. Then he went to the doctor in Timika, four days away on foot. The man who shot him with his arrow eventually became Muslim. Besides local da’is, some of them come from Garut, Tasikmalaya (West Java), Lamongan, Gresik (East Java), Makassar, and other places. About 220 tribes there have converted to Islam. The language of communication was Indonesian, although it would be better to communite with local languages, but there are 234 languages in West Papua. Br. Fadlan himself miraculously can communicate in 49 languages, including the languages of Kokoda, Kaimana, Waimena, Asmat, Babo, and Irarutu. This apparently hard to believe, but unlike Western languages which have complicated grammar, these languages like Indonesian and other tribal languages they have simple grammar, so that they can be learned easily. An Islamic propagator from East Java would like to join Br. Fadlan in his da‘wah (call to Islam) in Wes Papua. After walking 12 days they reached their destination. But after three months, nobody converted to Islam. Br. Fadlan told him, that it might be because he did not have right intention when he started the journey. He admitted and tried to improve his intention. Br. Fadlan suggested him to marry a local girl. He said that first he would make salat istikhārah 4. After one week of praying 4

It is a kind of prayer where we ask Allah to guide us on something we are not sure in our choice. The Prophet said: , “If anyone of you thinks of doing any job he should offer a two raka‘ats prayer other then the ّّْ ْْ‫ت‬ ّْ‫س‬ ّْ‫س‬ ّْْْ ّْْْ compulsory ones and say (after the prayer): ّْ‫ك‬ ‫قِْدر‬ ‫ِْكّْوأ‬ ‫خري‬ ‫ِّْْني أ‬ ‫لل ّهمّْ ِ إ‬ ِْ‫ت‬ ّْ‫بِْعْْل م‬ ِْ ّْ‫ك‬ ّْ ّْ ّْ ّْ ّْ ْْ ‫ت ّّْعّْللم‬ ْْ ّْ‫ْْل‬ ّّْ ِْ‫لغيبو‬ ْْ‫ِْرّْوّْل أ‬ ْْ‫ت‬ ّْ‫ِْرّْو‬ ّْ‫ك‬ ّّْ ‫مي‬ ّْ‫ِْن‬ ّْ‫ّْمّْوأْْن‬ ْْ‫سألّْك م‬ ْْ‫ِْكّْوأ‬ ‫ْْل‬ ‫ّْمّْوّْل أع‬ ‫ْْل‬ ‫تع‬ ‫قد‬ ‫قد‬ ‫فإ‬ ‫فض‬ ّْ‫ِّْْن‬ ّْ‫بقْْدّْرت‬ ّْ‫لل ّهم‬ ِْ ِْ‫ِْك لّْعِْظ‬ ّْ ّْ ّْ ْْ ْ ّْ ْْ ْْ ّْ ّْ ّْ ّْ ّْ ْْ ْْ ْْ ‫ِْي ّثّْم‬ ‫يسرْْ ه ل‬ ‫و‬ ‫ِْي‬ ‫ل‬ ‫ه‬ ‫ر‬ ‫د‬ ‫قا‬ ‫ف‬ ‫ي‬ ‫ْْر‬ ‫م‬ ‫أ‬ ‫ة‬ ‫ب‬ ‫قا‬ ‫ع‬ ‫و‬ ‫ِْي‬ ‫شا‬ ‫ع‬ ‫م‬ ‫و‬ ‫ِْي‬ ‫ني‬ ‫د‬ ‫ِْي‬ ‫ف‬ ‫ِْي‬ ‫ل‬ ‫ْْر‬ ‫ي‬ ‫خ‬ ‫ر‬ ‫م‬ ‫ل‬ ‫ا‬ ‫ذ‬ ‫ه‬ ‫ن‬ ‫أ‬ ‫م‬ ‫ْْل‬ ‫ع‬ ‫ت‬ ‫ت‬ ‫ن‬ ‫ك‬ ‫ن‬ ‫إ‬ ّْ ّ ِْ ِْ ْ ِ ّّْْ ّْ ّْ ِْ ِْ ّْ ّْ ّْ ّّّْْْ ّْ ّْ ّْ ْْ‫صاِْر‬ ّْ‫ْْري‬ ّْ ‫ّْم ّأّْن ّْهّْذا ْْْلْْمّْر‬ ّْ‫ت‬ ّْ‫ِْْْن كْْن‬ ْْ ‫ف‬ ‫ف ه ِّْعّْني‬ ‫ِْيّْوّْعقا‬ ‫ِْيّْوّْمّْعشا‬ ‫ِْيِْدني‬ ‫شرف‬ ‫ْْل‬ ‫تع‬ ‫هيّْوإ‬ ‫راْْك ل‬ ِْ‫ف‬ ِْ‫ِْي‬ ِّْْ ّْ ِْ‫بِْة أ م‬ ِْ‫ب‬ ْْ ْْ ْْ ْْ ّْ ّْ ْْ ‫‘ّْو‬O Allah! I ask guidance from ‫بِْه‬ ‫ِْن‬ ‫ْْض‬ ‫ْْث كّْنا ّثّْم را‬ ‫ْْر ّْحي‬ ‫فن‬ ‫صاِْر‬ ّْ‫ِْي لخي‬ ّْ‫ِْي ّْعن هّْوقادْْرل‬ ِْ‫ِْي‬ Your knowledge, And Power from Your Might and I ask for Your great blessings. You are capable and I am not. You know and I do not and You

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istikhārah, he said that he got guidance through a white light. Br. Fadlan said that it was an indication that he had to marry a local girl. He found a girl, took her to Java, where she learned about Islam, got married there and returned to West Papua. Br. Fadlan established a social-propagation institution called Al Fatih Kaafah Nusantara (AFKN) at Bekasi, Jakarta. Among its program in the field of propagation are: - Constructing Muslim settlements where Islamic shari’ah would be implemented at Kaimanja, South Sorong, Teluk Bintuni and Teluk Wondama. Suitable houses, bridges, mosques, electricity, clean water, and toilets will be provided, as well as free health services, and means for economic activity. - Building mosques in the hinterlands of Nu waar (West Papua). Until now, more than 300 mosques have been built from dontions of Muslims through AFKN. Among AFKN’s programs in the field of education are: – Sending children of poor people and converts to educational institutions outside West Papua, so that they would get rid of their old bad habits. – Giving routine guidance to children sent to school by AFKN. There are now 2200 of them, from elementary schools to universities. - Giving scholarship from donations by Muslims though AFKN. know the unseen. O Allah! If You know that this job [i.e., the marriage] is good for my religion and my subsistence and in my Hereafter–(or said: If it is better for my present and later needs)–Then You ordain it for me and make it easy for me to get, And then bless me in it, and if You know that this job [i.e., the marriage] is harmful to me In my religion and subsistence and in the Hereafter–(or said: If it is worse for my present and later needs)–Then keep it away from me and let me be away from it. And ordain for me whatever is good for me, And make me satisfied with it.The Prophet added that then the person should name (mention) his need.

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- Giving opportunity to study abroad, such as in the Middle East and Asia. There are now 24 students from West Papua who are studying in Makkah and Madinah. In the field of Social Welfare the AFKN’s programs are: - Sending every three months: usable clothes, the Qur’ān, Iqra’ booklets (for learning to read the Qur’ān), books on Islam, bulletins, bath soaps, Islamic propagation, toothpastes, toothbrushes, shampoos, sewing machines, domes for mosques, water pumping machines, pipes, etc. They are all sent to Muslim communities in West Papua who live in hinterlands through the representatives of the AFKN in these areas. - Providing facility in building houses, having clean water and electricity for Muslim settlements left behind. - Working side by side with Waqf al-Qur’ān body in building a micro-hydroelectric generator for settlements which have no electricity. Among the donations received by AFKN are: A ship from Jakarta, a ship bought from donations in Tangerang, a ship from Malaysia, a ship from the Netherlands, a plane from Qatar, and in 2009 there were 6 million jilbabs (long, flowing outer garments) to be distributed among people in the hinterlands. -

Among the achievements of Br. Fadlan and his AFKN are: Teaching tibb nabawi (Medicine of the Prophet) in the hinterlands, so that malaria infection became decreased. Building boats in Tangerang and sending them to West Papua for fishing. A leader of the separative movement PM (Papua Merdeka) after listening to the da’wah became Muslim. After 19 years of preaching many people of West Papua converted to Islam, 45 % of its local population, and 65 % if new comers are included. There are over nine hundred mosques in West Papua.

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- Br. Fadlan sent soaps, sarongs, mukena (white cloak covering a woman’s head and worn at prayer), copies of the Qur’ān, prayer rugs, and clothes to West Papua. There are about 29 tons of clothes sent to West Papua in a year. - Sending over 1,400 children from West Papua to schools free of charge. They were sent to pesantrens (Islamic religious institutions) in Java, Sumatra, and Sulawesi. They continued their studies in universities in the country as well as abroad, and 29 of them have obtained masters degree. - The Depatment of Religious Affairs has appointed personnels to give information about Islam in West Papua. - In February 2012, a tribal chief of Asmat village and his wife embraced Islam; 1800 heads of family in his village also become Muslims. Br. Fadlan went there with his team to conduct mass circumsicion for about 8 000 people. In 2010 Br. Fadlan walked from Weimena to a hinterland to bring clothes which takes ten days to reach it. It is Br. Fadlan Gramatan’s wishes that by 2020 the vast majority of the inhabitants of West Papua become Muslims, so that the area would be nicknamed “serambi Madinah” (“the veranda of Madinah”) competing Acheh in North Sumatra nicknamed by the Indonesians “serambi Makkah” (“the Veranda of Makkah”). (CIVIC, 3 February, 2017) Sources: Dakwah di Bumi Papua, a video lecture published on July 4, 2013 5/inspiration-day-berdakwah-lewat-sabun-mandi https://dakwahafkn.wordpress.com/tentang-kami/programkerja-afkn/ http://www.santripos.com/2014/03/ust-fadlan-garamatanberdakwah-ke.html https://jejakrina.wordpress.com/2011/12/13/berdakwah-dipapua-luaarr-biasa-nikmatnya/

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22. COMMENTARY OF SŪRAT AL-‘AṢR (Q. 103) This sūrat al-‘Aṣr (chapter 103) was a Makkan one, revealed at Makkah, namely, before the Prophet’s migration to Madīnah. It consists of three verses, and has been explained briefly here in my khuṭbah on 11th of March, 2016. A comprehensive interpretation of it is given here, as follows: ْْ‫ّْو‬ ّْ ْْ‫فيِّْْخ‬ ْْ ‫لّْع‬ ‫ّْاو‬ ‫مآّْناوِّْْوّْع مل‬ ِّْْ‫ِِْْلذ‬ ‫ِْإ ّل‬.ِْ ‫سر‬ ‫سِّْْناِْل‬ ‫ِْإن‬.ِْ ‫صر‬ ِّْْ‫ني‬ ّْ‫ِِْْْْْلْْن‬ ْْ‫صاْْواِْب‬ ّْ‫قِّْْو‬ ّْ‫ِِّْْْو‬ ِْ)3-1‫ِِْْ(رصعل‬ ‫ْْر‬ ‫صاْْواِْبصلب‬ ِْ‫لّْح‬ ‫صللّْح تا‬ ّْ ‫تّْو‬ ّْ ‫تّْو‬ By al-‘asr (the time) Verily, man is in loss. Except those who believe and do righteous good deeds, and recommend one another to the truth and recommend one another to patience (Q. 103:1-3) M. Pickthall’s translation: By the declining day, Lo! man is in a state of loss, Save those who believe and do good works, and exhort one another to truth and exhort one another to endurance. A.Y. Ali’s translation: By (the token of) Time (through the Ages), Verily Man is in loss, Except such as have Faith, and do righteous deeds, and (join together) in the mutual teaching of Truth, and of Patience and Constancy. His introduction to this early Makkah sūrah, is that it “refers to the testimony of Time through the Ages. All history shows that Evil came to an evil end. But Time is always in favour of those who have Faith, live clean and pure lives, and knows how to wait, in patience and constancy.” Muhammad Asad’s translation: Consider the flight of time! Verily, man is bound to lose himself unless he be of those who attain to faith and do good works, and enjoin upon one another the keeping of the truth, and enjoin upon one another patience in adversity.

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The commentary:

ْْ‫ّْو‬ ْْ ‫لّْع‬ ‫صر‬ ِْ

“By the (token of) time”; “by the declining day” Asad’s commentary of the term ‘aṣr is as follows: “The term ‘aṣr denotes ‘time’ that is measurable, consisting of a succession of periods (in distinction from dahr, which signifies ‘unlimited time’, without beginning or end: i.e., ‘time absolute’). Hence, ‘aṣr bears the connotation of the passing or the flight of time—time which can never be recaptured.” The right view according to al-Țabarī is that Allah swore with al-‘aṣr, namely, the passage of time, whether the evening, the night or the day, and it included any of these times. Al-Qurṭubī and others mention various and different opinions of early Qur’ān commentators on the meanings of the term ‘aṣr and the above verses, as follows: 1. Ibn ‘Abbās and others: it is like ‫ْْر‬ ‫( دل ه‬al-dahr), namely, unlimited time, eternity, such as in the following poetry ِْof al-Wa’wā’ al-Diqshī ( ‫)ءاوأولِْ يشقدل‬: ِْْْ‫لي‬ ّْ‫ْْرِّْْو‬ ِّْْ‫ِِْْاْْلّْهّْوى‬ ٌْ‫ش ه‬ ‫ْْرلّّْْْهّْوىِْدهِْْ ّّْر‬ ‫شه‬ ِْ ‫يْْوّْم‬ ِ ‫بْْحرلّّْْْهّْوى ّْغ‬ ِّْ ‫سب‬ ّْ‫ْْمّْر*ّْو‬ ّْ‫ٌْو‬ ّْ‫لّْهّْوىّْوْْعر‬ ّْ The path of love is rough, the sea of love is overflowing, the day of love is a month, and the month of love is eternity . Ibn ‘Abbās says further that Allah swore by time because there were many warning examples and wonders in it. The Prophet (‫ )ﷺ‬saidِْon the authority of Abū Hurayrah: ّْ )‫لهاور‬ ‫ْْلِّْْونلّْه ِرا‬ ّْ‫ي‬ ِ ‫يديِْلل‬ ِ ‫ّّْْناِْدل‬ ‫ِِّْْدلْْهِّْْرِّْْوأ‬ ‫ب‬ ّ ‫يس‬ ِْ ‫ل‬ ِْ ّ ‫لِْال‬ ِ ‫ِّْْ (يراخب‬ ّْ‫ْْهّْرِْب‬ ِِّْْْ ِّّْْْ ّْ ‫ق‬ ّْ‫بّْنوِْدآم‬ Allah said: “The sons of Adam curse Time, for I am [the Creator of] Time, night and day are in My Hands.” (Reported by al-Bukhārī) In another ḥadīth the Prophet (‫ )ﷺ‬also said: ِّْْ‫ْْر‬ ِّّْْْ ِْ)‫ْْهّْرِْ (ملسِمهاور‬ ِ ‫ِِّّْْْدل‬ ‫لِْ هو‬ ِْ ‫ف إن‬ ِّْْ‫س ّاوِْدل ه‬ ‫تب‬ ‫ِْل‬ ّ ‫ِِْْال‬ ّ ّْ Do not curse Time, for verily, Allah is [the Creator of] Time (Reported by Muslim)

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This is because people in pre-Islamic Arabia were used to associate calamity and accidents with Time, as if it was the cause of these calamities, whereas in fact they are all Allah’s divine decrees. It is like saying, “His suffering will be cured by the passing of time.” It is Allah Who cured, not time. However, it is also reported that, according to Ibn ‘Abbās, it also means “a part of the times of the day” ( ِْ‫ةعاسِْ نمِْ تاعاس‬ ‫)راهنل‬. Therefore, the oath of Allah with time, means a warning with the vicissitude of time indicating the existence of the creator, Allah. ْْ namely, between 2. Al-Ḥasan, Mālik, and Qatādah: It isِْ ‫لّْعشي‬, noon and sunset. It is also reported that according to Qatādah it is the last part of the day-time. Here Allah swore by the evening, as He swore by the forenoon, when He said: ِْ)1‫ىح‬: ‫)ىح‬ ّْ ِ ‫ضل ضل‬ ّْ ‫“ّْو‬By the forenoon” (Q. 93:1). 3. The term ‘aṣr is applied to the day time as well as the night time, the morning as well as the evening. 4. Muqātil: it means the ‘aṣr (evening) prayer. Allah swears by it, because of its merit. Allah says in the Qur’an: ّْ‫ّْحفا‬ ِِْْْْ (ِْ832 ِ ...)ِ‫ةرقبل‬: ِْ‫سْْ ّّْطى‬ ‫لو‬ ‫ِِّْْْوصلّّْلة‬ ‫ّّْْو تا‬ ‫ظاوِّْْعّْلىِْصلل‬ Guard strictly (five obligatory) prayers especially the middle prayer (i.e., the best prayer – ‘asr)…(Q. 2:238) In a ḥadīth narrated by Abū Hurayrah that the Prophet (‫ )ﷺ‬said: ِّْْْْ ْْ ‫لّْع‬ ‫صر‬ ِْ ‫ِّْْة‬ ‫ص ّل‬ ‫ِّْْول‬ ‫ِّْْة‬ ‫صل ّل‬ ّْ ِْ‫سْْ ّّْطى‬ The middle prayer is the ‘asr prayer. 1 ‘Ali said that the Prophet ( ‫ )ﷺ‬missed the ‘asr prayer on the day of the Khandaq campaign until after sunset; then the Prophet (‫ )ﷺ‬said: ِِْْْْ There are seven views about what is meant by ‫سْْ ّّْطى‬ ‫لو‬ ‫ّْة‬ ‫( صل ّل‬the middle prayer): ‘asr (evening) prayer; ẓuhr (afternoon) prayer; maghrib (after sunset) prayer; fajr (dawn) prayer; one of the five-daily prayers; Jum ‘ah (Friday) prayer; and congregational prayer of any obligatory prayer. 1

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ّّْْ ِِّْْْ ‫نوا‬ ‫شّْغل‬ ‫ّْو هم ِّّْْنارا‬ ّ ‫ّْبر‬ ‫بو هّمِّْْوق‬ ‫ّْل‬ ‫ِّْْق‬ ِْ ‫ل‬ ِْ‫ّْ هّمِّْْم‬ ‫ل‬ ‫ّْماِْل‬ ّ ‫ِّْْال‬ ّّْْ ِِْْْْ ِّْ ‫ِِْْشلْْم‬ ‫س‬ ‫سْْ ّّْطىِّْْحتىِّْْغّْبات‬ ‫لو‬ ‫ّْة‬ ‫ِِْْصل ّل‬ ‫ّْعن‬ Why Allah has fill their hearts and their graves with fire, they have distracted us from performing the middle prayer until the sun sets. 5. The term ‘aṣr is applied to the time of the Prophet ( ‫)ﷺ‬. Allah swore by the Prophet’s time for its merit wherein prophethood was revived, and swore by his place in the Qur’ān, as follows: ِْْْ‫ذها‬ ِْْْ‫ذها‬ ّْ ‫تِْحِْلِْب‬ ّْ ‫ِْمِْب‬ ّْْْ )8-1)‫دلبل‬:ِِْْ ‫بّْلد‬ ِّْْ‫ّْْْن‬ ‫ِِّْْْوأ‬ ‫ّْد‬ ‫بل‬ ‫ّلِْأ‬ ّْ‫ل‬ ّْ‫ل‬ ّْ‫قس‬ I swear by this city (Makkah), and you are free (from sin, and to punish the enemies of Islam on the day of the Conquest) in this city (Makkah). (Q. 90:1-2) 2 ْْ‫"(ّْو‬By the time") means ‫صِْر‬ ِْْْ‫“( ِِّْْوّْرِْب‬By the ْْ ‫لّْع‬ ْْ ‫لّْع‬ 6. The term ‫صر‬ Lord of time”) 7. Mālik ibn Sa‘d: The term ‘aṣr means one year. He said that if someone swore not to talk to a man for an ‘aṣr he would not talk to him for a year. ‫سّّر‬ ‫ّّف‬ ‫ناّّل‬ ّّّّّ ّ ‫س‬ ‫نّّ لإل‬ ّّّ ِّ ‫ّإ‬ ‫ِّيُِّْخ ّإ‬ ّّ‫ِّإن‬ “Verily, man is in loss; Lo! man is in a state of loss” 1. Ibn ‘Abbās: it means that non-believers are in loss. It was specially directed to a group of idolaters: al-Walīd in Mughīrah, al-‘Āṣ ibn Wā’il, al-Aswad ibn ‘Abd Al-Mu ṭṭalib ibn Asad ibn ‘Abd al-‘Uzzā, and al-Asad ibn ‘Abd Yaghūth. Then the meaning becomes man in general, especially nonbelievers These non-believers will be in a state of loss with punishment for losing their family and place in Paradise, or 2

After the conquest of Makkah it became a sanctuary. Ibn ‘Abbās narrated that the Prophet (‫ )ﷺ‬said on the day of the conquest of Makkah: “Allah has made this town a sanctuary. Its thorny bushes should not be cut, its game should not be chased, and its fallen things should not be picked up except by one who would announce it publicly.” (Reported by al-Bukhārī)

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the decrease of man’s good deeds after becoming old and dead. ِّْ ‫ف‬ 2. It means that man in general, namely, mankind is ‫ْْن‬ ‫غيب‬ ‫(ّْل‬in a state of being fraudulent, deceived, in error). ّْ‫(ّْهّْل‬total loss, ruin, 3. Al-Akhfash: man is in a state of being in ‫ك ة‬ disaster, danger) ّْ. 4. Al-Farrā’: man is in a state of being punished )‫ب ة‬ ّ‫ع‬ ‫فْْي ِق‬ )‫ل‬ ّْ‫ّْْْو‬ ْْ‫( ّْخ‬loss) There a verse in the Qur’ān where the term ‫سر‬ means ‫ب ة‬ ّ‫ع‬ ‫( ق‬punishment), namely, ّْ‫ّْْْو‬ ّْ‫ب‬ ْْ‫ْْر اهِّْْخ‬ ِْ)9:‫ِِْْ) قّلطل‬ ‫سار‬ ‫ّْ م‬ ‫ِْةِْأ‬ ِّْْ ‫ّْو‬...ِْ ّْ‫ناكِْقاع‬ …, and the consequence of its affair (disbelief) was loss [destruction in this life and an eternal punishment in the Hereafter] (Q. 65:9) ّْ ِّْْ‫في‬ 5. Ibn Yazīd: man is ِْ ‫شر‬ ‫( ل‬in a state of being in mischief, calamity, disaster; harm, damage; wickedness; vice, sin). ْْ‫فيِّْْن‬ 6. (Unknown): man is ‫ص‬ ِْ ‫ق‬ ‫( ّْل‬in a state of loss, diminution, deficit, shortage, blemish, deficiency, imperfection). Al-Qurṭubī says that all these interpretations are close to each other. ُّ‫مآ‬ ِّّ ‫ِّح‬ ّّ ‫تا‬ ‫ِّل‬ ‫ن ّاوّّّّوّّع م‬ ّّّّّ ّ ‫ِّ ّّّل ّّّلذ‬ ‫ّإ‬ ّّ‫ُّاو صلل‬ ّّّّ‫ِّني‬ “Except those who believe and do righteous deeds (good works)” 1. Ibn ‘Abbās: except those who believe in Muhammad s.a.w. and the Qur’ān, and obey their Lord. 2. Mujāhid: except those who believe in Allah and declare Him to be one, and obey Him, do good deeds, carry out what He enjoins, and avoid what He prohibits. ّّ‫ّّو‬ ‫ق‬ ّّّ‫ب إلّّح‬ ّّ ‫تّّو‬ ِِّْ‫صاإوا‬ “and recommend one another to the truth” 1. Qatādah and al-Ḥasan: they recommend one another to the necessity of applying what Allah revealed in His Book, obeying His command and avoiding what He prohibited. So, “the truth” here is “the Book of Allah”.

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ْْ‫( تلْْوح‬belief 2. Ibn ‘Abbās: the term “the truth” here means ‫يد‬ ِْ in the oneness of Allah). 3. Al-Suddī: the term “the truth” is Allah the Almighty. ّّ‫ّّو‬ ّّ ‫بِّر‬ ‫بصل ّإ‬ ّّ ‫تّّو‬ ِّّّ‫صاإ ّوا‬ and recommend one another to patience 1. Qatādah and al-Ḥasan: the term “patience” means “obeying Allah.” 2. Ibn ‘Abbās: it means recommend one another to patience in carrying out Allah’s ordinance and avoiding disobedience against Him, and be patient in facing calamities and disasters. In conclusion, here is al-Khāzin’s commentary in his tafsir: Human beings are always in loss, and waste their times, as every time passed would be either in obeying or disobeying Allah. In disobeying Allah the loss is clear and self-evident, while in obeying Allah they are also in loss compared to those who obeyed Allah more and better. Moreover, it is said that men’s love for worldly matters instead of seeking salvation in the Hereafter would render them in loss by wasting their lives. If men here are the non-believers, the believers would not be in loss, as their lives spent in obeying Allah, they would get reward for it. If men in general become old, their condition would deteriorate, except believers and do good deeds, as they would get the rewards of their deeds in the Hereafter. (CIVIC, 10 February, 2017) ِْ :‫عجارمل‬ ‫ةبتكملِْةلماشل‬ (‫ِْ ـه‬313.ِْ‫ريسفتِْ يربطلِْ(ت‬ ( ‫ِْ ـه‬171.ِْ‫ريسفتِْ ىبطرقلِْ(ت‬ ّّ(ّ ‫ِْ ـه‬777.ِْ‫ريسفتِْ نباِْريثكِْ(ت‬ ِْ )‫ِْم‬127ِْ-ِْ119ِْ/ِْ‫ِْ ـه‬12ِْ-ِْ‫ِْقِْ ـه‬3(ِْ‫سابِعنبِاريسفت‬ ِْ)‫م‬1371-1823ِْ/ِْ‫ِْ ـه‬771-172(ِْ‫ريسفت نزاخل‬ Muhammad Asad. The Message of Islam. Muhammad Marmaduke Pickthall. The Glorious Qur’an. Abdullah Yusuf Ali. The Meaning of the Holy Qur’an. ِْ ِْ

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23. COMMENTARY OF SŪRAT AL-MĀ‘ŪN (Q. 107) This sūrat al-Mā‘ūn (Qur’ān, chapter 107) was a Makkan one, revealed in in Makkah, before the Prophet’s migration to Madinah. It consists of seven verses. The commentary of this chapter is as follows: ِْْ ّْ‫ع‬ ّّّْْ ‫ْْت‬ ّْ.ّّْْ‫ني‬ ِّْ ‫ب‬ ّْ‫ض‬ ّّْ ‫يح‬ ّّْْ‫ّّْْو‬.ّْ‫مي‬ ّْ‫ت‬ ّْ‫يّْد‬ ‫ّْذ‬ ‫ِْك ّّْل‬ ّّْْ‫فّْذل‬ ّْ ‫كّْذ ّب‬ ِّّْ ‫ِْيّْي‬ ‫لذ‬ ّّْْ‫ّْي‬ ‫ّّْْرأ‬ ‫أ‬ ْ‫ي‬ ّّْْ‫ل‬ ّْ‫ل‬ ّّْْ‫ِْي‬ ِْ ‫دل‬ ِّّْْْ ّْْْ‫ما‬ ّّّّْْْْ.‫ِْني‬ ّْ.‫ّّْْو‬ ّ ‫سها ن‬ ّْْْ‫ّّّْْْع‬ ّ ْْ‫ِْنيّْ هم‬ ّّْْ‫ّْذ‬ ‫ ّّْل‬.‫ني‬ ّّّْْْ ‫صل‬ ّ ِ ‫ْْلِّْْلْْل م‬ ّْ‫فّْوي‬ ّْ ‫لِْمس‬ ِّْْ‫ّْعّْلىّّْْطّْع‬ ِْ‫صّّْل‬ ّّْْ‫ّْم‬ ّْ ّْ‫ن‬ ّْ ْْ‫تِْه‬ ِْ ‫ْْك‬ ْْ(ّّْْ ّّّّْْْْْ‫ْْنعنو‬ ّْ‫ي م‬ ّْ)7-1:ّّّْْ‫لّْمعانو‬ ّ ّْ‫لّْمعانو‬ ّ ‫ّّّْْيّّْرءا ن‬ ّّْْ‫ّْذ‬ ‫ّل‬ ّْ‫ّّْْو‬.‫ّّْْو‬ ْْ‫ِْنيّْ هم‬ Have you seen him who denies the Recompense? That is he who repulses the orphan (harshly), And urges not on the feeding of the needy, So, woe to those performers of Ṣalāt (prayers) (hypocrites), Those who delay their Ṣalāt, Those who do good deeds only to be seen (of men), And withhold al-Mā‘ūn (small kindness like salt, sugar, water) (Q. 107:1-7) (The Noble Qur’ān: Ministry of Islamic Affairs, Riyadh, Kingdom of Saudi Arabia) The name of the surah, namely al-Mā‘ūn, is translated by Pickthall, Ali, and Asad as “small kindness,” “the neighbourly needs,” and “assistance” respectively. The commentary: ِّْ ‫ب‬ ّْ ‫ني‬ ّّْ ‫كّْذ‬ ِّّْ ‫ِْيّْي‬ ‫ّْذ‬ ‫ْْت ّّْل‬ ّّْْ‫ّْي‬ ‫ّّْْرأ‬ ‫أ‬ ِْ ‫دل‬ ِّْْ‫ب‬ Have you seen him who denies the Recompense? M.M. Pickthall: “Hast thou observed him who belieth religion?” A.Y. Ali: “See you one who denies the Judgment (to come)?” M. Asad: “Hast thou ever considered [the kind of man] who gives the lie to all moral law?” As the term dīn means “religion, recompense and judgment” each of the above translators used one of them, except Asad, who translates it “all moral law” and explains his reason, namely, “that there is any objective validity in religion as such and, thus in the concept of moral law (which is one of the primary connotation of the term dīn…. Some commentators

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are of the opinion that in the above context dīn signifies ‘judgement’, i.e. the Day of Judgment, and interpret this phrase as meaning ‘who calls the Day of Judgment a lie.’” (M. Asad, The Message of the Qur’ān, p. 979, n.1) Who were they who denied the Recompense or Judgement intended in this surah? (1) al-‘Āṣ ibn Wā’il al-Sahmī, according to Ibn ‘Abbās, al-Kalbī, and Muqātil; (2) al-Walīd ibn al-Mughīrah, according to al-Suddī; (3) ‘Amr ibn ‘Ā’id, according to al-Ḍaḥḥāk; (4) an unidentified hypocrite, also according to al-Ḍaḥḥāk, and Ibn ‘Abbās (5) Abū Sufyān, according to Ibn Jurayj; he slaughtered a camel every week (?), and one day an orphan begged him for meat, but Abū Sufyān hit him with his stick, so, the above surah (chapter) was revealed; (6) Abū Jahl, according to unidentified mufassir (Qur’an commentator). ِْْ ّّْْ ّْ ‫مي‬ ّْ‫ت‬ ‫يّْدع‬ ‫ّْذ‬ ‫ِْك ّّْل‬ ّّْْ‫فّْذل‬ ْ‫ي‬ ّْ‫ل‬ ّّْْ‫ِْي‬ That is he who repulses the orphan (harshly) M.M. Pickthall: “That is he who repelleth the orphan” A.Y. Ali: “Then such is the (man) who repulses the orphan (with harshness)” M. Asad: Behold, it is this [kind of man] that thrusts the orphan away,” Al-Ḍaḥḥāk reported from Ibn ‘Abbās: he is the one who neglects the orphan and deprives him from his right. Qatādah: he is the one who subjugates and wrongs him. They said that the Arabs in pre-Islamic Arabia did not give share of inheritance. They said inheritance was only for persons “who stab with spearheads and strike with swords”, namely, for males only, not for females and children. The Prophet mentions the merit of taking care of the orphans. He said: ّْ‫ّْهّْ ّّْح‬ ّْ‫ّْهّّْْو‬ ّْ‫تى‬ ‫ِْل‬ ‫ْْنّْإ‬ ّْ ‫س‬ ّ ‫ْْنّْ م‬ ّّْْ‫بي‬ ‫تمي‬ ّْْْ‫ّْم‬ ِْ‫شّْرِْبا‬ ِْ‫ما‬ ِْ‫ّْىّّْْطّْع‬ ْ‫ي‬ ّْ‫ْْل‬ ّّْْ‫ّْا‬ ِّّْْ ‫ضّْم‬ ّّْ ّْ‫ن‬ ِْ‫ِْمي‬ ّْْ ّْ‫ل ّّْجّْنّْة‬ ّّْْْْ ّْ‫ب‬ ّ ‫تّْةّْ (يناربط‬ ّْ‫س‬ ْْ‫ي‬ )‫لهاور‬ ‫ّّْْل ه‬ ّ‫ت‬ ّْْْ‫ب‬ ّّْْ‫تْْغن‬ ّْ‫ل‬ ّْ‫ّّّْْوّْج‬،‫ِْيّّْْعْْن ه‬ ّْ Whoever takes care of an orphan of Muslim parents with his foods and drinks until he satisfies with it

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Allah would definitely make Paradise indispensable for him. (Reported by al-Ṭabrānī) A similar ḥadīth was also reported by Imām Aḥmad. ّْْْ‫ما‬ ّْ ‫ِْني‬ ‫ِْس‬ ‫لم‬ ِّْْ‫ّْ ّْعّْلىّّْْطّْع‬ ‫ض‬ ّ ‫يح‬ ّّْْ‫ّْوّّْْل‬ ِْ ‫ْْك‬ And urges not on the feeding of the needy ّْ M.M. Pickthall: “And urgeth not the feeding of the needy” A.Y. Ali: “And encourages not the feeding of the indigent” M. Asad: “and feels no urge to feed the needy” This verse means that the person does not urge people on feeding the poor because he himself is miser and does not believe in recompense, that good and evil deeds will be rewarded and punished respectively. People will enter Hell because, among other things, as mentioned in the Qur’ān, ّْْْ‫ماع‬ )33)‫ةقاحل‬:ّْ‫ِْني‬ ّْ ‫ِْس‬ ‫لم‬ ِّْْ ‫ضّّْْع ىلّّْْط‬ ّّْ ‫يح‬ ّّْْ‫ّْو ل‬ ِْ ‫ْْك‬ … and he urged not on the feeding of the needy (Q. 69:34) Those stingy people who ignored the poor, when they were asked the motive of ignoring them, their answer would be ّ ‫ءاش‬ ّْ)37:‫ّّْْ(سي‬ ‫ّْْْطّْع ّّْم ه‬ ‫ّْلّْأ‬ ّّْ ‫ي‬ ‫نّْل‬ ّْْْ‫ِْمّّْْم‬ ّْ‫ّّْْنْْطع‬ ‫أ‬ ّ ّْ‫ّْال‬ ّّْْ‫ّّْْْْو‬ … Shall we feed those whom, if Allah willed, He (Himself) would have fed...ّْ(Q. 36:47) ّْ ّ ‫ني‬ ّْ. ‫ّّْْو‬ ّ ‫سها ن‬ ّْْْ‫ّّّّْْْع‬ ّّْْ‫ّْذ‬ ‫ل‬.ّْ ّّّْْْ ‫صل‬ ّ ِ ‫ِّّْْْلْْل م‬ ‫ْْل‬ ‫فّْوي‬ ِْ‫صّّْل‬ ّّْْ‫ّْم‬ ّْ ّْ‫ن‬ ّْ ْْ‫تِْه‬ ْْ‫ِْنيّْ هم‬ So, woe to those performers of Ṣalāt (prayers) (hypocrites), Those who delay their Ṣalāt M.M. Pickthall: “Ah, woe unto worshippers, Who are heedless of their prayer” A.Y. Ali: “So woe to the worshippers, Who are neglectful of their prayer ” M. Asad: “Woe, then, unto those praying ones, whose hearts from their prayer are remote” Ibn ‘Abbās reported by al-Ḍaḥḥāk -: They are people who pray without expecting reward from their prayer, and do not fear of any punishment by neglecting it. They are people who delay the time of prayer. They are hypocrites who

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pray just to be seen. Ibn ‘Abbās says further that the term wayl (woe) here means “a severe punishment in Hell.” ّْ Al-Ḍaḥḥāk also as well as Ibrāhīm reported by al-Mughīrah: they delay the times of prayers, they neglect them. Ibrāhīm also: those who prostrate in prayer but they raise their heads and turned them. Abū ‘l-Āliyah: they do not pray on time, and they do not perform bowing and prostration completely in their prayer. Quṭrub: They neither read the Qur’ān, nor remember Allah. ‫ّّْْو‬ ّ ‫ّّّْْيّّْرءا ن‬ ّّْْ‫ّْذ‬ ‫ّل‬ ْْ‫ِْنيّْ هم‬ Those who do good deeds only to be seen (of men) M.M. Pickthall: “Who would be seen (at worship)” A.Y. Ali: “Those who (want but) to be seen (of men)” M. Asad: “those who want only to be seen and praised” The showing off is either orally or by action. Orally by showing resentment against people whose concern is on worldly matters ( ‫) لهأّْايندل‬, and showing admonition and regret of missing good deeds and obedience. Showing off by action is in performing the prayer and in giving charity, or praying better to be seen by people. A man was said to have performed a long grateful prostration in the mosque, and it was said to him that performing this long prostration at home would have been better to avoid showing off. ّّْْْْ ّْ‫ي م‬ ّْ ّ ّْ‫لّْمعانو‬ ّ ّْ‫ْْنعنو‬ ّْ‫ّْو‬ And withhold al-Mā‘ūn (small kindness like salt, sugar, water) M.M. Pickthall: “Yet refuse small kindness!” A.Y. Ali: “But refuse (to supply (even) neighbourly needs.” M. Asad: “and, withal, deny all assistance [to their fellowmen]. Asad explains the meaning of the term al-mā‘ūn as follows: “The term al-mā‘ūn comprises the many small items needed for one’s daily use, as well as the occasional acts of kindness consisting in helping out one’s fellow-men with such

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items. In its wider sense, it denotes “aid“ or “assistance” to people who need help. Al-Qurṭubī mentions twelve views on this last verse, as follows: 1. Al-mā‘ūn is the zakat of wealth, according to ‘Ali, and Ibn ‘Abbās according to al-Ḍaḥḥāk. They are the hypocrites. The hypocrites pray in hypocrisy. Mālik said that if they miss the prayer they would not regret for it. They refuse to pay the zakat (the obligatory charity). Zayd ibn Aslam said that if the prayer could be performed secretly like paying zakat, those hypocrites would not have done it. AlṬabarī included those who said that al-mā‘ūn was the zakat Ibn ‘Umar, Qatādah, al-Ḥasan, and Sa‘īd ibn Jubayr. 2. Al-mā‘ūn is the wealth in the Quraysh language, according to Ibn Shihāb and Sa‘īd ibn al-Musayyab. 3. Al-mā‘ūn is household utensils, such as axes, the cooking pots, fire, etc., according Ibn Mas‘ūd and Ibn ‘Abbās 4. Al-mā‘ūn in pre-Islamic Arabia is any useful thing, such as an axe, a cooking pot, a leather bucket, a flint, anything big or small. 5. Al-mā‘ūn is something borrowed, according to Mujāhid, and reported from Ibn ‘Abbās. 6. Al-mā‘ūn is anything people are occupied with among ْْ), according ّْ ‫تّْع‬ ّّّّْْْ ّْ‫ي‬ ْْ‫ب‬ themselves ( ‫يّْن هّم‬ ‫سا‬ ‫طاها‬ ‫ّْذ‬ ‫ّْ ّّْل‬ ‫كل ه‬ ّ ّّّّْْْ‫لّْمْْعر ّفو‬ ّّْْْ ِ ّ ‫نل‬ ّّْْ‫ميا‬ ّْ‫ف‬ ّّْْ‫ِْي‬ to Muḥammad ibn Ka‘b and al-Kalbī. ْْ‫ّّّْْْو‬ ْْ(ّْ ّْ‫ل‬ 7. Al-mā‘ūn is water and pasture ّْ)ّ ّْ ‫كّّْْل‬ ‫لّْم ّءا‬ 8. Al-mā‘ūn is water only. ّْْْ) ِ‫ل‬ 9. Al-mā‘ūn ّْis the truth, the right thing ( ‫ق‬ ّّْْ‫ّْح‬ ْْ(ّْ ّْ‫س‬ ْْ 11. Al-mā‘ūn is using the benefit of wealth ّْ‫ِْع‬ ِّْْ‫ِْنّّْْمّْنفا‬ ّْْْ‫ّّْْ م‬ ‫تّْغل‬ ّ ‫لم‬ (ّّْ ‫ل‬ ِّْْ‫ْْو‬ ‫ْْْل‬ ّْ‫ّْ م‬ 11. Al-mā‘ūn is obedience 12. Al-mā‘ūn is probably something light and easy but made heavy and difficult by Allah, according to al-Māwardī. Another view is that al-mā‘ūn are three things which have to be shared with people, namely: water, salt, fire, including

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(water of) the well. Ibn ‘Abbās mentioned the different views of people about the meaning of al-mā‘ūn: zakat, obedience, and borrowed objects. ‘Ikrimah the mawlā (freed slave) of Ibn ‘Abbās said that the maximum of al-mā‘ūn is the zakat, and its minimum are borrowed objects. He was asked whether the woe was to any person who withholds (refuses) al-mā‘ūn. He replied that he was, if he combined the three things mentioned in this sūrah, namely, he neglected the prayer, he was a hypocrite, and was stingy with his wealth. The following Qur’ānic verses mentioned these qualities of the hypocrites: ّّْْ‫لّْماقاّو‬ ّّّّْْْ ِّْْ ّّْْ‫سا‬ ّّْْ ‫نل‬ ّ ّْ‫كىلسّْيؤاّرن‬ ّْ ‫ِْاذّْماقاّوّْإ‬ ‫ّْوإ‬ ّّْ ّْ‫لى‬ ِْ ّ ‫صل ة‬ ّ ّْ ّْ‫يْْذ‬ ّّْْ‫ل‬ ّْ)132)‫ءاسنل‬:ّْ ‫لي‬ ّّّْْ ِْ ‫قل‬ ِّّْْْ ‫ل ّّْإ‬ ّْ ّ ّْ‫كرنو‬ ّ ّْ‫ّْال‬ ّّْْ‫ّْو ل‬ And when they stand up for the prayer, they stand with laziness and to be seen of men, and they do not remember Allah but little (Q. 4:142) ّْ‫ف‬ (43:ّْ‫راك ه نّّّْْوّْ)ةبوتل‬ ِّّْْْ ‫نو ّّْإ‬ ّّْْ ‫ق‬ ّ ‫ّْو لّْي‬ ِْ‫ْْن‬ ْْ‫لّّْْو هم‬ ِْ ّّّْْ … and that they offer not contributions but unwillingly (Q. 9:54) We have seen how mufassirīn (Qur’ān commentators) give deeper and boarder meanings of the above verses. (CIVIC, 17 February, 2017) :‫عجارمل‬ ‫ّْةبتكملّْةلماشل‬ )‫ّْ ـه‬311.ّْ‫ريسفتّْ يربطلّْ(ت‬ ّْ ّْ ّْ ّْ ّْ ّْ ّْ )ّْ ‫ّْ ـه‬671.ّْ‫ريسفتّْ ىبطرقلّْ(ت‬ )‫ّْ ـه‬773.ّْ‫ريسفتّْ نباّْريثكّْ(ت‬ (ّْ‫ّْم‬667ّْ-ّْ616/ّّْْ‫ّْ ـه‬66ّْ-ّْ‫ّْقّْ ـه‬3(ّْ‫ريسفتّْ نباّْ سابع‬ )‫م‬1331-1261/ّّْْ‫ّْ ـه‬731-676(ّْ‫ريسفتّْ نزاخل‬ The Noble Qur’ān: Ministry of Islamic Affairs, Riyadh, Kingdom of Saudi Arabia Muhammad Asad. The Message of Islam. Muhammad Marmaduke Pickthall. The Glorious Qur’ān . Abdullah Yusuf Ali. The Meaning of the Holy Qur’ān. ّّْ

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24. COMMENTARY OF Q. 41:30-35 (1) ّّْْ ّّْْْْ ّْ‫ّْلّْتْْحز‬ ْْ‫لّْعل‬ ْْ ّْ‫ثّّْم‬ ّْ‫ن ّاو‬ ‫ّْلّْتخفا‬ ‫ِْك ّ ة‬ ّ ‫ل م ّلئ‬ ‫ي ِّْهّم‬ ّّْ ‫ساتقماا ّّوّْتتن ّز‬ ّ‫ل‬ ّْ ‫ِْنيّْقل‬ ّّْ ّ ‫نّْلذ‬ ّّْ ِْ ‫ّإ‬ ّْ‫ّْ ّاوّْ ّر‬ ّ ّ ‫ّْ ّاوّْ ّو‬ ّ ّ ‫ّّْْ ّأ‬ ّ ّ ‫ب ّناّْ ّال‬ ّْْْ‫ِْي‬ ْْ‫ب‬ ّّْ ‫ّْةّْول‬ ّّْْ‫ّْم‬ ّْ‫ن‬ ّّْْ‫ِْي‬ ّّْ ّْ‫ّْةا‬ ْْ‫وأ‬ ّْ‫ّْم‬ ّ ّ ‫ِْيّْْْْلخ‬ ّ‫ف‬ ‫ياّْو‬ ّ ‫دلْْن‬ ّ ‫لح‬ ّ‫ف‬ ّّْْ ‫ِْي ؤاكّّْ ّْْم‬ ‫ْْل‬ ‫نّْأو‬ ّّْ ‫ح‬ ّ ْْ‫ّْن‬.‫نو‬ ّْ ّ ّ ‫تعوّْد‬ ّ ْْ‫ك‬ ّ ‫ّْةّْلت‬ ّ ‫شر‬ ِْ‫ِْر‬ ِّْ ‫ي‬ ِّْ ‫لجّن‬ ِْ‫ب‬ ّْْ ‫ك‬ ّْْ ‫ت‬ ِّّْْ ‫او‬ ْْ‫هياّْ ّماّْت‬ ّّْْ.ّّْ‫عنو‬ ّّْ ‫ّْمّْول‬ ّْ‫ّْل‬ ّّْ ‫ْْس‬ ّ ‫نّْأح‬ ّّْْْ ‫ّْو ّم‬.ّْ ّ ‫مي‬ ّّْ ‫ح‬ ّْ‫روّْ ِر‬ ّّْ ّ ّْ ‫ف‬ ‫ِْنّْغ‬ ّّْْْ ‫ّْلّْ ّم‬ ّ ‫نّْ ّز‬ ّ ‫هياّْ ّماّْتد‬ ّ ‫ف‬ ‫ف‬ ‫شتِْه ّيّْأْْن‬ ّ ‫ف‬ ّ ّّْ‫نّْقْْ ّو‬ ّ ّْ ّْْ‫ّْم‬ ِّْْ‫ك‬ ِْ ّْْ ّّْ‫ّْسك‬ ّْْْ‫ستِْو ّي‬ ّْْْ‫ِْن‬ ْْ‫لّْت‬ ّْ‫ل‬ ّْ ّْ ّْ ّ ّ ‫ِْم‬ ‫ْْل‬ ‫س‬ ّ ‫لم‬ ّّْ ‫ِْيّْ ّم‬ ّ ‫ِْنن‬ ‫لّْإ‬ ّّْ ّ ‫ِْحاّْوق‬ ّ ّْ‫ِْلّْصل‬ ّّْ ‫ّْلّْوع ّم‬ ‫نّْعد ّ اّْإ‬ ّّْْْ ‫ِْم ّم‬ ّ ّ ‫لحسّن ّّْةّْ ّو‬ ّ ّ ‫ّْ ّو‬.‫ِْني‬ ّ ّ ‫ِْل ّىّْ ّال‬ ِْ ْْ‫كّْوب‬ ْْ‫ِْيّْب‬ ّْ‫هاا‬ ّ ‫ي ّق‬ ‫ّْو ّماّْل‬.ّْ ّ ‫مي‬ ّّْ ‫ِْيّْ ِحْ ّم‬ ّّْ ‫ّّْْو ّل‬ ‫وا ّ ّّْةّْكأّن ّ ه‬ ‫ّّْْعد‬ ‫ي ّن ّ ه‬ ّّْ ّ‫ين‬ ّ ‫ِْ ّذاّْلذ‬ ‫فإ‬ ّّْْ ‫ْْس ّن‬ ّ ‫ِْيّْأح‬ ّّْ ‫ِْيّْ ّه‬ ّ ‫بلت‬ ّّْْْ ‫ف‬ ّ ‫ّّْْْْدا‬ ‫يّ ّّْة‬ ‫سلئ‬ ِّْْ‫ع‬ (ّْ03 ّ -03‫تلصف‬:(ّْ‫مي‬ ّّْ ‫ظ‬ ّ ِْ‫ظّْع‬ ّّْ ‫ح‬ ّ ّْ‫ّْلّّْْذ ّو‬ ‫هااّْ ّإ‬ ّ ‫ي ّق‬ ‫او ّّْو ّماّْل‬ ّ ‫ِْنيّْصبر‬ ّّْ ّ ‫لّْلذ‬ ّْ ‫ّإ‬ ّ ّ ِْ ّ ّ ِْ ّّْْ ّْْْ‫ي ِّْهّّْم‬ ْْ‫لّْعل‬ ْْ ّّْْ ّّْْ ّ ‫ِْك ّّْة‬ ّ ‫ل م ّلئ‬ ّّْ ‫ساتقماا ّّوّْتتن ّز‬ ‫ثّم‬ ّ ّْ ‫ب ّناّْ ّال ّّل‬ ‫ِْنيّْقل‬ ّّْ ّ ‫نّْلذ‬ ّّْ ِْ ‫ّإ‬ ّْ‫ّْ ّاوّْ ّر‬ ْْ‫ب‬ ّّْْ‫ّْم‬ ّْ‫ن‬ ّّْْ‫ِْي‬ ْْ‫ّْلّْتْْحزّْن ّاوّْوأ‬ ّْ‫نو‬ ّْ ّ ّ ‫تعوّْد‬ ّ ْْ‫ك‬ ّ ‫ّّْْلت‬ ‫لجّن ِّْة‬ ّ ‫شر‬ ‫لّْتخفا‬ ّْ ّ ّ ‫ّْ ّاوّْ ّو‬ ّ ّ ‫ّأ‬ ِْ‫ب‬ ّْْ‫ت‬ ِّّْْ ‫او‬ Verily, those who say: “Our Lord is Allah (Alone),” and then they stand firm, on them the angels will descend (at the time of their death) (saying): “Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised!” M.M. Pickthall: “Lo! Those who say: Our Lord is Allah, and afterwards are upright, the angles descent upon them, saying: Fear not nor grieve, but hear good tidings of the paradise which ye are promised.” A.Y. Ali: “In the case of those who say, ‘Our Lord is God’, and, further, stand straight and steadfast, the angels descend on them (from time to time): ‘Fear you not!” (they suggest), nor grieve But receive the Glad Tidings of the Garden (of Bliss), that which you were promised.” M. Asad: “[But,] behold, as for those who say, ‘Our Sustainer is God,’ and then steadfastly pursue the right way-upon them do angels often descend, [saying:] ‘Fear not and grieve not, but receive the glad tidings of that paradise which has been promised to you!’” Commentary: ‘Aṭā’ reported from Ibn ‘Abbās that the verse was revealed in the case of Abū Bakr r.a. The idolaters said, “Our Lord was Allah and the angels are His daughters which are our intercessors to Allah,” but they were not firm. Then Abū Bakr

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r.a. told them: “Our Lord is Allah Alone, no partner with Him, and Muhammad, may Allah bless him, is His servant and His Messenger,” then he stood firm. The meanings of istiqāmah (being steadfast, standing firm) are as follows: 1. Abū Bakr and Mujāhid: It is not taking partner with Allah 2. ‘Umar: It is standing firm in what is enjoined and what is prohibited without turning away like the trick of the fox. 3. ‘Uthmān: It is standing firm in working for Allah’s sake. 4. ‘Ali, al-Ḥasan, Qatādah, Ibn Zayd and ibn ‘Abbās: It is performing the duty, obeying Allah in His injunction and His prohibition. 5. Ibn ‘Abbās, Mujāhid, and ‘Ikrimah: It is sticking to the shahādah, that there is no god but Allah until death 6. Abū ‘l-‘Āliyah and al-Suddī: It is sincerity in religion and in practicing it till death. 7. Anas reporting from the Prophet: It is sincerity and stick to it until death. 8. It is standing firm in words and action. 9. It is standing firm secretly and openly 10. Ibn Sīrīn: It is not deviating. 11. Sufyān al-Thawrī: It is standing firm in practicing what ّّْ they say. 12. Muqātil ibn Sulaymān: It is standing firm in believing in Allah as their Lord. 13. Al-Rabī‘: It is turning away from other than Allah. 14. Al-Qutabī: It is standing firm in obeying Allah. 15. Muqātil ibn Ḥayyān: It is standing firm in what they know as the truth )‫ف ة‬ ‫مل)ْْعِْر‬, and do not retrieve from it. 16. Fuḍayl ibn ‘Iyāḍ: They forsake the transient, namely, worldly things, and desire the eternal, namely, the Hereafter. The meanings of “the angels descend on them …etc.” 1. Ibn ‘Abbās, Zayd ibn Aslam, and Mujāhid: The angels will descend on them after their death. This is also the view of

141

2. 3.

6. 7.

the vast majority of Muslim scholars. They say that the angels will descend on dying people, while they are leaving the world and facing the Hereafter. They become extremely fearful of what they will be facing, and extremely sad of what they are leaving. The angels will comfort them not to fear of the future, because they have been upright and stood straight. They told them not to grieve over the past, as nobody who leaves the world but feels sorry for not doing more good deeds. Muqātil and Qatādah: This will happen were they are raised from their graves. Wakī‘ ibn al-Jarrāḥ, and Zayd ibn Aslam: The angels will descend on them and give good tidings in three places: when they die, when they are in their graves, and when there are raised on the Judgment day. Al-Kalbī: “When they die, the angels descend on them and give them good news, saying “do not be afraid of punishment in front of you, and do not be sad of what you have left behind in the world.” Muqātil ibn Sulaymān: The angels who record man’s actions will come to them (after their death), introducing themselves that they are the keeper of men’s deeds, and gave them the good-tiding that they will enter Paradise. ‘Aṭā’ ibn Abī Rabāḥ: The angels will tell them not to fear that their good deeds will not be rewarded, and not to grief for their sins, as Allah will forgive them. Mujāhid: The angels will tell them not to fear death, and what they have done for the Hereafter, and not to grieve their families and children they have left behind, for they will have substitute them all for you ّْ)ّ‫كلذّْهلك‬ ّ ّْ‫يف‬ ّ ّْ‫مكفلخن‬ ّ ّْ‫انإف‬ ّ (. ‘Ikrimah: The angels with tell them not to fear what they are facing and not to grieve for those whom they left behind, such as their families and their children. ّْْْ‫ِْي‬ ْْ‫هياّْ ّماّْت‬ ّّْ ‫ّْةّّْْول‬ ّّْ ّْ‫ّْةا‬ ّّْْ ّ ‫شتِْه ّي‬ ّ ‫ف‬ ّ ّْْ‫ك‬ ّ ‫ِْر‬ ّ ّ ‫ِْيّْْْْلخ‬ ّ‫ف‬ ‫ياّْو‬ ّ ‫دلْْن‬ ّ ‫لح‬ ّ‫ف‬ ّْ‫ّْم‬ ّّْ ‫نْْ ّح‬ ّّْْْ ِ ‫ّْم‬ ِْ ِّْ ‫ي‬ ِْ‫نّْأو‬ ّْْ ّّْ‫ْْليؤاك‬ ّّْ ‫ّْمّْول‬ ‫مي‬ ّْ‫ح‬ ّْ‫روّْ ِر‬ ّّْ ّ ّْ ‫ف‬ ‫ِْنّْغ‬ ّّْْْ ‫ّْلّْ ّم‬ ّ ‫هياّْ ّماّْتد‬ ّ ‫ف‬ ‫ف‬ ‫أْْن‬ ّ ّّْ‫ّّْْنّْ ّز‬.ّّْ‫عنو‬ ّْْ‫ّْم‬ ِّْْ‫ك‬ ّْْ ّّْ‫ّْسك‬

142

We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your inner selves desire, and herein you shall have (all) for which you ask. An entertainment (from Allah), the Oft-Forgiving, Most Merciful. M.M. Pickthall: We are your protecting friends in the life on the world and in the Hereafter. There ye will have (all) that your souls desire, and there ye will have (all) for which ye pray. A gift of welcome from the Forgiving, the Merciful. A.Y. Ali: We are your protectors in this life and in the Hereafter: therein shall you have all that your souls shall desire; therein shall you have all that you ask for--! A hospitable gift from One Oft-Forgiving, Most Merciful! M. Asad: We are close unto you in the life of this world and [will be so] in the life to come; and in that [life to come] you shall have all that your souls may desire, and in it you shall have all that you ever prayed for, as a ready welcome from Him who is much-forgiving, a dispenser of grace! Commentary: Mujāhid: It means, the angels say, “We are your associates who have been with you in the world,” and in the Hereafter they will say, “We shall not leave you until we take you to Paradise.” Al-Suddī: It means, the angels say, “We are the keepers of your deeds in the world, and your sponsors in the Hereafter.” (Unidentified): It means, the angels say, “We are the keepers of your deeds in the world, and we shall not leave you in the Hereafter until you enter Paradise. (Unidentified): It means, the angels say, “We are your sponsors in the world with guidance, and in the Hereafter with honor (generosity).

143

Ibn Zayd: “There ye will have (all) that your souls desire” means the eternity, as they wished it when they were in the world. Abū Umāmah: “There ye will have (all) that your souls desire” means the blessings (of Allah). Ibn Kathir: The angels will say to believers when they are dying, “We have been your companions in the lives of the world, we have shown you the right way, we have made you successful, and we have protected you with Allah’s decree. Likewise, we shall be with you in the Hereafter, we shall entertain you in your loneliness in the graves, when the trumpet is blown, warrant you on the Day of Resurrection, and pass over the straight path with you, and will take you to Paradise. In Paradise you can get whatever you like, as hospitality, gift, and a favor from the Most Forgiving Who has forgiven your sins, and the Most Merciful Who has mercy on you. ّْْْ‫ِْن‬ ّْ‫ِْني‬ ّْ ّ ّ ‫ِْم‬ ‫ْْل‬ ‫س‬ ّ ‫لم‬ ّّْ ‫ِْيّْ ّم‬ ّ ‫ِْنن‬ ‫لقّْإ‬ ّّْ ّ ‫ّّْْو‬ ‫ِْاح‬ ّ ّ ‫ِْلّْلص‬ ّّْ ‫لّْوع ّم‬ ّْ ‫اع ّّْإ‬ ‫نّْد‬ ّّْْْ ‫ِّّْْْم ّم‬ ‫نّْقْْ ّو ّّل‬ ّّْ ‫ْْس‬ ّ ‫نّْأح‬ ّّْْْ ‫و ّم‬ ّ ّ ‫ِْل ّىّْ ّال‬ ِْ And who is better in speech than he who invited (men) to Allah, and does righteous deeds, and says: ّْI ّ am one of the Muslims” M.M. Pickthall: And who is better in speech than him who prayeth unto his Lord and doeth right, and saith: Lo! I am of those who surrender (unto him). A.Y. Ali: Who is better in speech than one who calls (men) to God, works righteousness, and says “I am of those who bow in Islam”? M. Asad: And who could be better of speech than he who calls [his fellow-men] unto God, and does what is just and right, and says: “Verily, I am of those who have surrendered themselves to God”? Commentary:

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The best discourse is the Qur’ān, and the person intended in the above verse is Prophet Muhammad s.a.w., according to Ibn Sīrīn, al-Suddī, Ibn Zayd, and al-Ḥasan. When al-Ḥasan read this verse he said, “This is the Messenger of Allah, this is Allah’s beloved, this is Allah’s friend, this is Allah’s best friend, this is Allah’s best choice, by Allah, he is the person among the people of the earth whom Allah loves most; Allah answered his call, and he called people to what Allah answered. According to ‘Āishah r.a., ‘Ikrimah, Qays ibn Abī Ḥāzim, and Mujāhid, the above verse was revealed upon mu’adhdhinīn (callers for prayers). Abū Bakr ibn al-‘Arabī says that the above verse was a Makkan (revealed in Makkah), whereas the adhān (calling for prayer ) was a Madinian , namely , instituted in Madinah . However , they are included in the meaning of the verse, although they are not included when the verse was just revealed . Any good speech containing tawḥīd (the Oneness of Allah ), and faith is included in the above verse , such as the statement of Abū Bakr to a person strangling the Prophet, “Are you going to kill a person just because he said that Allah is His Lord?” (CIVIC, 24 February, 2017) :‫عجارمل‬ ‫ةبتكملّْةلماشل‬ ّ (992/013.ّْ‫يربطلّْ( ّت‬ ّ ّْ‫ريسفت‬ ّ (‫ّْم‬1170 ّ ّْ-ّّْ1111 ّ /ّّْْ‫ـه‬ ّ ّ ّْ171 ّ ّْ-ّّْ111 ّ (ّْ‫ىبطرقل‬ ّ ّْ‫ريسفت‬ ّ (1373/ 771.ّْ‫ريثكّْ( ّت‬ ّ ّْ‫ريسفتّْ ّنبا‬ ّ (‫ّْم‬167 ّ ّْ-ّّْ116 ّ /ّّْْ‫ـه‬ ّ ّ ّْ16 ّ ّْ-ّّْ‫ّْ ّقّْ ّـه‬0ّ (ّْ‫سابع‬ ّ ّْ‫ريسفتّْ ّنبا‬ ّ (‫م‬1011-1163/ّّْْ‫ـه‬ ّ ّ ّْ711 ّ -176(ّْ‫نزاخل‬ ّ ّْ‫ريسفت‬ ّ (‫ّْم‬1336 ّ ّْ-ّّْ671 ّ /ّّْْ‫ـه‬ ّ ّ ّْ133 ّ ّْ-ّّْ011 ّ (ّْ‫يدروامل‬ ّ ّْ‫ريسفت‬ ّ ‫أطؤمّْ كلم‬ ّ ّْ‫حرش‬ ّ ّْ‫يف‬ ّ ّْ‫كلسمل‬ ّ The Noble Qur’ān: Ministry of Islamic Affairs, Riyadh, Kingdom of Saudi Arabia Muhammad Asad. The Message of Islam. Muhammad Marmaduke Pickthall. The Glorious Qur’ān. Abdullah Yusuf Ali. The Meaning of the Holy Qur’ān.

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25. COMMENTARY OF Q. 41:30-35 (2) The third view is that of al-Ḥasan and Qays ibn Abī Ḥāzim. They say that the above verse was revealed upon every believer who calls people to Allah. There are many interpretations of “doing righteous deed” in the above verse: it is praying two rak‘ahs between ādhān and iqāmah according to Abū Umāmah; it is praying and fasting, according to ‘Ikrimah; and it is performing the religious duties according to al-Kalbī. This last interpretation is the best one according to al-Qurṭubī, adding with “avoiding prohibited things and doing many recommended things.” ّْْْ‫ستِْو ّي‬ ْْ‫ّْلّْت‬ ّْ‫ْْس‬ ‫ن‬ ّ ‫ِْيّْأح‬ ّّْ ‫ِْيّْ ّه‬ ّ ‫بلت‬ ّّْْْ ‫ف‬ ّ ‫ّّْْْْدا‬ ‫يّ ّّْة‬ ‫ّْلّْسلئ‬ ‫لحسّن ّّْة‬ ّ ّ ‫ّّْْ ّو‬ ّ ّ ‫ّو‬ ِّْْ‫ع‬ ْْ‫كّْوب‬ ْْ‫ِْيّْب‬ ‫مي‬ ّْ‫ِْيّْ ِحْ ّم‬ ّّْ ‫ّّْْو ّل‬ ‫وا ّ ّّْةّْكأّن ّ ه‬ ‫ّّْْعد‬ ‫ي ّن ّه‬ ّّْ ّ‫ين‬ ّ ‫ِْ ّذاّْلذ‬ ‫فإ‬ ّْ.ّ The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allah orders the faithful believers to be patient at the time of anger, and to excuse those who treat them badly) then verily he, between whom and you there was enmity, (will become) as though he was a close friend. (The Noble Qur’ān, Ministry of Islamic Affairs, Riyadh) M.M. Pickthall: The good deed and the evil deed are not alike. Repel the evil deed with one which is better, then lo! he, between whom and thee there was enmity (will become) as though he was a bosom friend. A.Y. Ali: Nor can Goodness and Evil be equal. Repel (Evil) with what is better: then will be better whom and you was hatred become as it were your friend and intimate! M. Asad: But [since] good and evil cannot be equal, repel thou [evil] with something that is better—and lo! he between whom and thyself was enmity [may then become] as though he had [always] been close [unto thee], a true friend!

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“The good deed and the evil deed cannot be equal” means that the condition of the believers is not equal to that of idolaters, as the former believe in the Oneness of Allah, whereas the latter is idolatry. Al-Māwardī mentions six interpretations of the good deed and the bad deed, as follows: 1. 2. 3. 4. 5.

amiable behavior - rudeness (reported by Ibn ‘Īsā) patience - aversion īmān (belief) - idolatry (according to Ibn ‘Abbās) forgiveness - revenge (according to Ibn ‘Umayr) ḥilm (gentleness, forbearance, understanding) – indecency, abominableness (according to al-Daḥḥāk) 6. loving the Prophet’s family, disliking them (according to ‘Ali) “Repel (the evil) with one which is better” has many interpretations, as follows: Ibn ‘Abbās: Repel with your ḥilm (gentleness, forbearance, understanding) the jahl (stupidity, foolish act)1 of the person who behave foolishly towards you. If someone abuses you, you tell him, “if you are right, may Allah forgive me, but if you are wrong, may Allah forgive you.” It was reported that Abū Bakr had said the same thing when someone wronged him. (Unknown): repel offense of the offender with disregarding it. 1

The term ‫(ّْجْْهلْل‬jahl) ّ means: to be ignorant, to be irrational, to behave ْْ the era of ْْ ‫لع‬, foolishly. The pre-Islamic era is also called ‫للْ ي‬ ْ‫ها‬ ِِْ ‫صر للّْْج‬ ْْ This “era of ْْ ‫لع‬. ignorance, whereas “the Golden Age” is called ‫بي‬ ِْ‫صرذلل ّ ه‬ ignorance” could also mean “the era of irrationality,” as it was the era where people behaved irrationally, such as their delight in war, their strong passion, and fiery in temper, ardent in love, bitter in hate. The ّْ‫‘( عْْمر لكنلبو ّْْل‬Amr ibn Kalthūm al-Taghlibī) ّْinّ his ‫ثت ل‬ pre-Islamic poet ‫لموْْغيبل‬ ْْ‫دـ ّّْعل‬ poem said: ّْ‫نيا‬ ّ ِْ ‫هال‬ ِّْْ‫ق ّّْج ّه‬ ّْ‫فْْ ّو‬ ّّْ ‫ل‬ ّْ‫فنْْج ّه‬ ّّْ *ّّْ ‫ينا‬ ّْ‫ح‬ ّ ‫ن ّّْأ‬ ّْْْ‫لّْيْْج ه ّل‬ ّْ ّ‫ل‬ ّْ ّ ّ ّْ ّ ّ ‫“ ّأ‬Know that ِْ‫ْْل ّّْجل‬ never anyone shall behave foolishly against us, otherwise we shall behave foolishly against him more than the foolish behavior of the fool.” In Indonesia we say that a person who like to do bad things, as having tangan jahil, (“mischievous hands”).

147

Mujāhid and ‘Aṭā’: Repel hostility from someone who is hostile against him with greeting with peace, namely,‫ْْك‬ ‫ّْل لعلي‬ ّ ‫سل م‬ (“Peace be upon you!”). Bakr ibn al-‘Arabī: Repel evil with shaking hands.ّْNarrated by ّ ‘Aṭā’ al-Khurasānī narrated that the Prophet said: ّْ ‫بّْشلحن ّءا‬ ّْ ّ ‫حتبا‬ ‫ّْوت و‬،ّْ ‫ِْل‬ ّ ‫غل‬ ّ ‫ّّْتصحفا‬ ّ ّْ‫داهْْ ّ ا‬ ّ ّْ‫او ّّْيهذ ّب‬ ِّْ ّ ‫اوّْتوْْذ ه‬،ّْ Shake hands, the hatred will go away, be gentle, so you will love each other, and enmity will go away. Imām Mālik says that this ḥadīth is mursal (its chain of transmitter is not connected with the Prophet), so that he does not see the necessity of shaking hands, although he said it was permissible. He recommended it after he had said that he disliked it. This is the opinion of group of Muslim scholars. Sufyān al-Thawrī convinced him, saying to him that the Prophet had shaken hands with Ja‘far when he returned from his refuge in Ethiopia. Mālik told him that it was special for him. Sufyān said, “what is special for the Prophet is also special for us, and what is general for him is also general for us,” and therefore, shaking hands is acceptable, and cannot be denied. Moreover, Qatādah asked Anas whether the companions of the Prophet did shake hands, and he answered, “yes”. Narrated by al-Barrā’ ibn ‘Āzib that the Prophet said: ّْ‫فّْرق ّا‬ ّ ‫نّْيت‬ ّّْْْ ‫ْْلّْ ّأ‬ ّ ‫ِْرّْل ه ّماّْقب‬ ّّْ ‫ف‬ ّ ‫ّْلّّْْغ‬ ‫ّْناّْ ّإ‬ ّْ‫ّْنا‬ ّْ ّ ‫ِْم‬ ‫ْْل‬ ‫س‬ ّ ‫ِْنّْ م‬ ّّْْْ ‫ّ ّّّْْ ّماّْ ّم‬ ّ ّ ِْ ِْ‫ْْنّْيْْلت‬ ِّْ ّ ‫فيتصفاح‬ ِّْ ّ ‫قي‬ ِّْ ‫ي‬ ‫(يذمرتللوودؤالدوبأ للودمح ل‬ ّْ)‫أهاور‬ ّ ّْWhenever ّ two Muslims met each ّّْ other and shook hands their sins will be forgiven before they departed (Reported by Aḥmad, Abū Dā’ūd and al-Tirmidhī) There are many ḥadīths and statements of Qur’ān commentators dealing with the legality and the validity of shaking hands, among which are as follows: .‫ّْل‬ ّ‫ل‬ ّّْ ّ ‫ِْيّْل ه؟ّّْق‬ ّ ‫ّّْْأيْْنحن‬ ‫لّْرلج ّل ّّْيْْلق ّىّْأ ّخ ّها‬ ّْ ّ ‫ياّْر‬ ّ ّْ‫ِْلي‬ ّّْ ّ ‫سّْق‬ ّ ‫نّْأن‬ ّّْْْ ‫ّع‬ ّ ّْ ّ ّ ‫سلو ّّْ ّال‬

148

ْْ :ّّْْ‫ل‬ ِّْ ّّْْ )‫ِْي‬ ّّْ ‫ِْذ‬ ‫تلْْر م‬ ‫ّْمّْ(أْْخر ّج ّه‬ ّْ ّ ّ ّ ‫ِْهحّْ ّ؟ّْق‬ ّّْ ّ ‫صفا‬ ّ ‫ّّْْوي‬ ‫ِْه‬ ّْ ّ ّ ّ ‫ّّْق‬ ِْ‫بي ّ ّد‬ ّْْ‫ن ّع‬:ّّْْ‫ل‬ ِّْْ‫فيأّْخّذ‬ Narrated by Anas that it was said to the Prophet, “O, Messenger of Allah, if a man meets his (Muslim) brother, should he bow to him?” He said, “No.” He asked, ”Should he take his hand and shake hands with him?” He sad, “Yes.” (Reported by al-Tirmidhī) ّْْْ‫ن‬ ّْْ‫ّْلّْعل‬ ‫سلّْم‬ ّ ‫ّّْْو‬ ‫ي ِّْه‬ ّ ‫تيّْر‬ ّ ‫ق‬ ّ ‫لبر‬ ّّْْْ ‫ّع‬ ّ ّ ‫ّْلّْصل ّىّْ ّال‬ ّ ّ ‫سلو ّّْ ّال‬ ِْ‫ءاّْل‬ ْْ ّّْْ‫ل‬ ‫نّْ هذا‬ ّّْ ‫ْْس ّبّْ ّأ‬ ّْ ّ ‫ياّْر‬ ّ :ّّْْ‫ت‬ ّ ّ ‫ّْل‬ ‫فق‬ ّْ،ّْ ّ ‫ن ّي‬ ّْ ّ ّ ‫سلو ّّْ ّال‬ ِْ‫كْْن ّتّْأح‬ ِْ‫فصفا ّح‬ ْْ‫ب‬ ّْْْ‫ي‬ ّْ ‫صفا ّحِْة‬ ّ ‫لم‬ ّّْ ‫ح‬ ّ ‫نّْأ‬ ّّْ ‫نْْ ّح‬:ّّْْ‫ل‬ ّْ ّ ّ ّ ‫فق‬ ّّْْ،ّ ّْ ّ ‫لعج ّم‬ ّّْ ّ ‫ِْنِّْْز‬ ّّْْْ ‫ّم‬ ِّْْ‫ق‬ )‫ْْنهد‬ ّ‫س‬ ‫ِْيّْ م‬ ّ‫ف‬ ّْ‫ِْي‬ ّّْ ‫ْْي ّنا‬ ‫رلو‬ ‫(أْْخر ّج ّ ه‬ ّّْ ّْ‫ّّْْأب ّّوّْبْْك ّر‬ Al-Barrā’ narrated, “I met the Messenger of Allah s.a.w., then he shook hands with me; so, I said to him, ‘O, Messenger of Allah, I thought that this practice was among the customs of non-Arabs;’ then he said: ‘It is more appropriate for us.’” (Reported by Abū Bakr al-Ru’yānī) Ibn Baṭṭāl says that shaking hands according to the ‘ulamā’ (Muslim scholars) is a good practice. Al-Nawawī says that it has been agreed upon that shaking hands at the moment of meeting is recommended. Al-Nawawī says further that shaking hands is basically recommended , and keeping it in some cases remains recommended . As regards to shaking hands after every fajr and evening prayers it is considered permitted innovation. “… then verily he, between whom and you there was enmity, (will become) as though he was a close friend” was revealed, according to Muqātil, in the case of Abū Sufyān who annoyed , irritated , and was hostile to the Prophet ; but he became the Prophet ’s walī (helper , friend , relative , helper , protector ) through marriage (his sister was married to the Prophet), especially after he converted to Islam. This view was mentioned by al- Tha‘labī and al-Qushayrī.

149

Another view was mentioned by al-Māwardī that the verse was revealed on the case of Abū Jahl ibn Hishām who annoyed the Prophet, then Allah ordered him to be patient and to forgive him. It was said that this verse was revealed before the injunction of fighting for self-defence was revealed. Ibn ‘Abbās said that in this verse Allah ordered the Prophet to be patient when he became angry, to be gentle when he was foolishly treated, and forgive when he was wronged. If people did all these, Allah would protect them from Satan, and their enemy would surrender to them. It is reported that when a man abused Qanbar, ‘Ali’s freed-slave, ‘Ali told him to leave the abuser and ignore him, so that he would please Allah the Merciful and displease Satan, and the abuser would be punished. ‫مي‬ ّْ‫ظ‬ ّ ِْ‫ظّْع‬ ّّْ ‫ح‬ ّ ّْ‫ّْلّّْْذ ّو‬ ‫هااّْ ّإ‬ ّ ‫ي ّق‬ ‫او ّّْو ّماّْل‬ ّ ‫ِْنيّْصبر‬ ّّْ ّ ‫ّْلّْلذ‬ ‫هااّْ ّإ‬ ّ ‫ي ّق‬ ‫و ّماّْل‬ ّ ّ ِْ ّ ّ ِْ But none is granted it (the above quality) except those who are patient – and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e., Paradise, and of a high moral character) in this world.

M.M. Pickthall: But none is granted it save those who are steadfast, and none is granted it save the owner of great happiness. A.Y. Ali: And no one will be granted such goodness except those who exercise patience and self-restraint, - none but persons of the greatest good fortune. M. Asad: Yet [to achieve] this is not given to any but those who are wont to be patient in adversity: it is not given to any but those endowed with the greatest good fortune. Commentary: “But none is granted it except those who are patient” means: (1) none is granted with repelling badness with goodness, except those who are patient with forbearance; (2)

150

none is granted with Paradise except those who are patient in obeying (Allah). “…and none is granted it except those endowed with the greatest good fortune” means (1) those who have good fortune according to al-Suddī; (1) those who have good luck, according to Ibn ‘Abbās; (0 those who have good luck which is Paradise, according to al-Ḥasan. It is said that Qatādah and ibn ‘Abbās held the same view. One example of the significance of patience is that one day Abū Bakr was abused by someone while the Prophet was present. Abū Bakr forgave him for a while, but later he became angry and abused the abuser as revenge, and the Prophet stood up and left. Abū Bakr followed him and said, “O Messenger of Allah, he abused me and I forgave him, and you remained sitting; but when I abused him back for revenge, you left.” The Prophet said to him: “Actually, an angel was replying on your behalf. But when you took revenge, the angel started leaving, and Satan came. By Allah, I did not like to sit with Satan, O Abū Bakr!” (CIVIC, 3 March, 2017) :‫عجارمل‬ ‫ةبتكملّْةلماشل‬ ّ ‫ا‬ (ّْ922/ 013.ّْ‫يربطلّْ( ّت‬ ّ ّ ّْ‫ريسفت‬ ّ )‫ّْم‬1170 ّ ّْ-ّّْ1111 ّ /ّّّْْْ ّ ‫ـه‬ ّ ّ ّْ171 ّ ّْ-ّّْ611 ّ (ّْ‫ىبطرقل‬ ّ ّْ‫ريسفت‬ ّ (1070ّْ/ّ 771.ّْ‫ريثكّْ( ّت‬ ّ ّْ‫ريسفتّْ ّنبا‬ ّ ( ‫ّْم‬167 ّ ّْ-ّّْ116 ّ /ّّْْ‫ـه‬ ّ ّ ّْ16 ّ ّْ-ّّْ‫ّْ ّقّْ ّـه‬0ّ (ّْ‫سابع‬ ّ ّْ‫ريسفتّْ ّنبا‬ ّ (‫م‬1011-1163/ّّْْ‫ـه‬ ّ ّ ّْ711 ّ -176(ّْ‫نزاخل‬ ّ ّْ‫ريسفت‬ ّ ‫لْيدروام ل‬ )‫ّْم‬1336 ّ ّْ-ّّْ671 ّ /ّّْْ‫ـه‬ ّ ّ ّْ133 ّ ّْ-ّّْ011 ّ (‫لريسفت‬ ّْ‫كلم‬ ّ ّْ‫طؤمأ‬ ّ ّْ‫حرش‬ ّ ّْ‫يف‬ ّ ّْ‫كلسمل‬ ّ The Noble Qur’ān: Ministry of Islamic Affairs, Riyadh, Kingdom of Saudi Arabia Muhammad Asad. The Message of Islam. Muhammad Marmaduke Pickthall. The Glorious Qur’ān. Abdullah Yusuf Ali. The Meaning of the Holy Qur’ān .