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By the Shaykbah:
U m m ‘A bdillaah al-W aadi’ryyah

W ith the introduction and review

of the Esteemed Shaykh:

A b oo ‘A bdur-Rahm aan
M uqbil ibn I laadee al-W aadi ee
 All Rights Reserved®

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B ookstore Publishing &. D istrib u tio n .

First E dition: A ugust 2006

ISBN: 0-9770581-6-6

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2
 J Ity A cfuice to th e Is)om en - QJmm ‘CAcfiffaaJi

C aS le o f C o n ten ts:

Forew ord for the English E d itio n 6

A n In tro d u c tio n o f Shaykh M uqbil Ib n H aadee Al- g
W aadi' ee
T h e A u th o r’s In tro d u c tio n 12
A n E ncouragem ent to R em ain Sincere and B enefit from ^^
th e T im e
T h e Preservation o f the T on g u e and its S uperiority 26
F rom th e M isuse o f th e T o n g u e 34
T h e Second C ategory from th e W ays in w hich th e T o n g u e ^
is M isused
T h e T h ird C ategory from th e W ays in w hich th e T o n g u e is ^
M isused
T h e F o u rth C ategory from th e W ays in w hich the T on g u e is ^
M isused
T h e Fifth C ategory from th e W ays in w hich th e T o n g u e is ^ .
M isused
T h e Sixth C ategory from th e W ays in w hich th e T o n g u e is ^
M isused
T h e Seventh C ategory from th e W ays in w hich th e T o n g u e ^
is M isused
T h e E ighth C ategory from th e W ays in w hich th e T o n g u e is g^
M isused
T h e N in th C ategory from th e W ays in w hich the T on g u e is g^
M isused
T h e Raising o f C h ild re n 97
W h o ev er does n o t Show M ercy will n o t be show n Mercy 117
T h e H ead C overing (H ijaab) a n d th e Lowering o f th e Gaze 129
T h e E tiquette o f th e W o m a n Leaving th e H om e 146
T h ere is N o th in g W ro n g w ith a W o m a n Leaving th e H om e .
to Fulfill a N eed
T h e W o m a n ’s P articipation in B attle and h er Self-Defense if
the N eed Arises
Be M indful o f th e W o m e n 167
W o m e n are D eficient in th eir Intellect and th eir R eligion 184
From the Plotting o f W o m e n 186
T h e M ajority o f the People o f th e H elltire are W o m en 188
T h e Rights o f th e H u sb an d over his W ife 192
T h e Jealousy o f W o m en 218

3
A W o m an sh o u ld n o t ask th a t h e r Sister be D ivorced 229
A W o m a n sh o u ld n o t seek to F lau n t w hat She has n o t been ^ j
G iven
A W o m a n sh o u ld n o t D escribe o th e r W o m e n to H er
H u sb an d
T h e P ro h ib itio n o f C h an g in g th e C re a tio n o f A llaah 233
T h e L engthening o f th e H air is from th e M ajor Sins 234
T h e P ro h ib itio n o f M en R esem bling W o m e n an d W o m e n ^g
R esem bling M en
T h e C lap p in g o f W o m e n 240
Jihaad is n o t O bligatory u p o n th e W o m e n 241
Loving G o o d for your M uslim B rother 242
Shyness is from (the C haracteristics of) Faith 252
T h e S uperiority o f Shyness 253
Evil C h aracter T raits 260
T h e C u re for A nger 271
M aintain in g Family Ties w ith D isbelieving Relatives 272
Spreading the G reetings of Peace 276
T h e M u ltitu d es o f W o m e n tow ards th e E nd o f T im e 288
T h e S uperiority of K hadeejah b in t Khuwaylid 289
T h e Im p o rtan ce o f M arrying a R ighteous W ife 293

Q u e s t i o n s £: T l n s w e r s 299
Q u e stio n 1: Is It Perm issible For A W o m an T o Leave H er
H om e U ncovered?
Q u e stio n 2: Is It Perm issible T o Swear By Ai-Amaanah? 301
Q u e stio n 3: Is It Perm issible For A W o m an T o Fast
V oluntarily W ith o u t T h e P erm ission O f H er H usband?
Q u e stio n 4: Is It Perm issible For A W o m a n T o Say: (Yaa
Urnma As-Sibyaan ), (Yaa A faareet), O r (Yaa JunaahV
Q u e stio n 5: Is It Perm issible For A W o m a n T o Listen T o
M usical In stru m e n ts and Drums?
Q u e stio n 6: Is It Perm issible For A W o m a n T o A d o rn
H erself W ith A m ulets A nd Incantations?
Q u e stio n 7: Is It Perm issible For A W o m a n T o Look A t ^
M en F rom B eneath H er Veil?
Q u e stio n 8: Is It Perm issible For A W o m an T o O rd e r H er ,. ,
H u sb an d T o Sacrifice A Sheep T o O th e r T h a n Allaah?
Q u e stio n 9: Is It Perm issible T o W ail O ver T h e Dead? 314
Q u e stio n 10: Is It Perm issible For A W o m a n T o Leave H er - _
H om e Perfum ed W h ile O n H er W ay T o T h e Masjid?
Q u e stio n 11: Is It Perm issible For A W o m an T o W atch 318

4
 J K y A J u ic e to th e Is ) o m e n - Q Jm m l<)7 lJ i[ [ a a J i

Television?
Q uestion 12: Is It Perm issible For A W o m a n T o Be Left
319
A lone In T h e H om e O f H er H usband's Brother?
Q u estion 13: Is It Perm issible For A W o m a n T o M arry
320
H erself W ith o u t T h e Perm ission O f H er G u a rd ia n (Walee)?
Q u estion 14: Is It Perm issible For A W o m a n T o M arry A
M an W h o Has A b an d o n e d T h e Prayer O r D rinks 322
Intoxicants? S h o u ld She O ffer H er C onsent?
Q uestion 15: W h ere Is Allaah? 327
Q u estion 16: S h o u ld Zakaah Be Paid O n W o m e n ’s Jewelry? 333
Q u estion 17: Is It Perm issible For A Person T o Pray O r
338
R ead Soorah al-Faatihah O n B ehalf O f T h e Dead?
Q u estion 18: D oes A llaah T h e G lorified A n d Exalted
342
Possess A n Eye O r Not?
Q uestion 19: D o W e A ffirm For A llaah A Self (Na/s)? 345
Q uestion 20: Is It Said A b o u t A llaah T h a t H e Is A T h in g
349
(S/ujy1)?
Q uestion 21: Is A llaah O ld (Q adeem ), Everlasting ( D a a ’im ),
T h e O n e From W h o m T h e People C onceal (Sitteer), T h e 350
C oncealing (Saatir), A n d T h e C o v erer (Sattaar)?
Q uestion 22: W h e n D id Tashayyu’ E n ter Y em en A n d W h a t
354
Is T h e M eaning O f Tashayyu ’?
Q u estion 23: W h a t Is T h e R uling C o n cern in g T h e
356
Possibility O f Seeing A llaah In T h is Life?
Q u estion 24: D id T h e M essenger o f A llaah See A llaah
366
O n T h e N ig h t O f Al-lsraa' W a A l-M i’raaj ?
Q uestion 25: D oes A llaah Have A Face, T w o H an d s, A n d A
369
Side?
380
Q uestion 26: C o n ce rn in g D ivine P re-ordainm en t (Qadar).

Q u estion 27: W h y S h o u ld T h e S inful Be B lam ed If T he

390
Sins A re From T h e D ecree O f Allaah?
Q u estion 28: C o n c e rn in g T h e Excellence O f T he
C o m p an io n s A n d W h a t Is T h e R uling C o n cern in g T h o se 396
W h o C urse Them ?
Q u estion 29: C o n ce rn in g T h e Excellence O f T h e Family
403
O f T h e P ro p h et M-
Q u estion 30: C o n c e rn in g T h e D ifference Betw een T h e
422
Shee’ah and A hlus-Sunnah
Q u estion 31: Is It Perm issible For Parents T o P ro h ib it
425
T h e ir S on F rom Perform ing Jihaad?

5
 for the English Edition

All praises are for A llaah and may th e salutations an d th e d u ’aa o f

salaam s be u p o n th e P ro p h et % and 1 bear w itness th a t n o deity
has th e right to be w orshipped except A llaah alone, having n o
p artn ers a n d I bear w itness th a t M u h am m ad is H is slave an d
M essenger.

Indeed th e b ro th e r, Abul-Layth, has p erfo rm ed th e task o f

translatin g My A dvice to the W om en [D arul-H adeeth ed itio n l in to
th e English language so th a t those w ho d o n o t know th e ‘A rabic
language are able to benefit from the book.

I truly advise th e non-1A rabic speaking w om en, those w ho seek the

co rrect m ethodology, in w hich there is n o crookedness, to devote
th e ir a tte n tio n to gaining the ‘A rabic language a n d u n d e rsta n d in g
o f it in o rd e r th a t they may gain u n d e rstan d in g o f th e B ook o f
A llaah a n d th e S u n n a h o f th e P ro p h et fo r they are b o th
au th en tic, free from d o u b t an d deviance a n d m isguidance.

T h ere is n o way o f know ing this except by studying th e ‘A rabic

language, for indeed the Q u r ’aan an d th e S u n n a h are b o th
‘A rabic as A llaah has said,

A n Arabic Qur’aan w ith ou t crookedness so that you

may becom e of those w ho fear [Allaah].”
[S o o ra tu z -Z u m a r 3 9 :2 8 )

A n d He -fe has said,

6
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 JK y ZTlduice to th e ~lo)omen - ^11m m ‘O ld illa a /i

“A nd verily it is m ost certainly R evelation from the Lord

of all that exists. T he trustworthy spirit [Jibreel]
descended w ith it up on your heart so that you can be of
the warners in a clear ‘Arabic language.”
(S o o r a tu s h - S h u 'a r a a 2 6 :1 9 2 -1 9 5 1

A nd as A llaah 4c has said,

“V erily we descended it as an ‘Arabic Q u r’aan, so that

you may understand.”
( S o o ra h Y o o s u f 12:2)

A n d as A llaah ■fe has said,

4 T) .)jlfl *"'■ 1 a 1 1» >- b l Jr

“V erily W e m ade it an ‘Arabic Q u r’aan so that you can

understand.”
( S o o ra tu z -Z u k h ru f 43 :3 )

A nd it shou ld be k n o w n th a t th e ‘A rabic language is su p erio r over

all o th e r languages, how ever in light o f this m any o f th e sons and
daughters o f th e M uslim s today sh u n away from it (i.e. th e ‘A rabic
language) choosing to follow th e ways o f th e W est. T h is is surely
on e o f th e signs from the signs o f prophecy o f th e P ro p h et
M uham m ad He has ind eed in fo rm ed us th a t his n a tio n w ould
follow th e Jews an d th e C h ristian s. H e said this as a w arning to
his n atio n from follow ing th e ways o f the kuffaar, n o t in su p p o rt
o f th a t action. T h erefo re, be conscious o f this, may A llaah g ran t
you success.

A nd all praises belong to A llaah, th e Lord o f th e ‘A alam een.

W ritte n by:

U m m ‘A bdillaah al-W aadi'iyyah

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 5 f n Introduction of Shaykh Muqbil Ibn
Haadee Al- W aadi’ee

All praise is du e to th e Lord o f creation, an d may th e peace and

blessings o f A llaah be u p o n H is trustw orthy P ro p h et M uham m ad,
his family, an d his co m p an io n s. I bear w itness th a t th ere is no
deity w orthy o f w orship o th e r th a n A llaah, and 1 bear w itness th a t
M u h am m ad is H is S ervant an d M essenger.

As to w hat follows:

T h is is an advice to th e w om en, followed by questions and

answ ers presented to w om en, and it was from th em th a t we
received a response. H owever, I have selected th e response o f o n e
o f them to be in clu d ed in Advice for the Women.

As for “T h e A dvice”:

T h e n it is applicable for th e w om en o f this land (Yemen)

specifically, because indeed, they are severely lacking a
fu n d am en tal u n d e rsta n d in g (o f th e Religion).

T h e people as they relate to the affair o f w om en can be divided

in to three categories:

O n e Category: T h o se w ho g ran t th em free reign to leave, d o as

they so please, a n d travel w ith o u t a M ahram. T hey freely m ix w ith
m en in th e schools, universities, in the w orkplace, at social circles
as well as in hospitals an d o th e r th a n th a t from th e w orldly
pursuits; in w hich th e affairs o f th e M uslim s have becom e chaotic
- even E uropeanized, an d to A llaah we belong an d to H im we
shall all retu rn .

A n oth er Category: T h o se w ho neglect th e w om en an d leave them

u n ed u cated like cattle, so m uch th a t they know n o th in g from th a t
w hich A llaah has m ade obligatory u p o n them . T his w om an is

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 _!IK y C A J u ic e to t/ie J J to m e n -Q J m m ‘J U iK a a h

subjected to trial, to o p posing th e orders o f A llaah, an d even to

th e co rru p tio n o f h er ow n family, ju st as she is susceptible to
answ ering the inv itatio n o f every evil call.

T h e M oderate Category: T hose w ho ed ucate th em con cern in g the

lim its o f the Book an d th e Sunnah w hile im p lem en tin g th e
statem en t o f A llaah iSfe

a^iXjT '135 \ £ » \ ; >

* * ?*

“O you w ho believe! P rotect yourselves and your

fam ilies from a Fire w hose fu el is people and ston es.”
[ S o o ra h a t- T a h r e e m 6 6 :6 ]

Also, from w hat has b een co n firm ed in th e Saheehayn (Saheeh al-

Bukhaaree an d M uslim ) u p o n th e a u th o rity o f Ih n ‘U m a r 4® w ho
said th a t the M essenger o f A llaah said:

, * % * > if

“Each o f you is a guardian, and each o f you is responsible for

those under his care. ”

T h e o p p o n en ts o f Islaam are ad a m a n t a b o u t m isguiding th e

w om an w ith a n u m b e r o f deceptive calls, and to A llaah we belong
and to H im we shall all retu rn .

In light o f this, it is a tre m e n d o u s obligation u p o n th e w om an to

advise h er sisters an d invite th e m to A llaah, a n d w arn th em from
the people o f trials - b o th m en and w om en - w ho may appear
attractive to th e believers, as well as th e people w ho have been
tried by th em from am o n g st th e m en a n d w om en. By d o in g so,
the void will be filled regarding this m atter.

As for the estab lish m en t o f lectures an d sym posium s, to be

a tten d ed by b o th m en an d w om en, th e n this is from th e affairs
th a t did n o t occur d u rin g th e tim e o f th e P ro p h et %. In ad d itio n ,
the w om an at these gatherings are n o t safely guarded so th e
co rru p tio n in these sym posium s is greater th a n th e benefit.

sunniconnect.com 9
 A n even uglier m atter th a n this is th e fem ale m edia personalities;
and I d o n o t know o f a single w om an from this type w ho is a
caller to A llaah. R ather, they are depraved an d co rru p te d w om en
w ho mix w ith abase m ale m edia personalities. T hey soften th eir
voices, w hich creates controversy, may A llaah sever th eir tongues
and rid th e lan d o f th e m an d th e ir servants.

So it is u p o n th e w om an to study the biography o f th e M essenger

of A llaah an d th e biographies o f th e fem ale callers from the
tim e o f th e P ro p h et M like U m m Sulaym an d o th e r th a n h e r from
the righteous w om en o f th e c o m p an io n s an d those w ho follow
th eir way, if indeed, this w om an desires A llaah an d th e Last Day.

As for th e q u estio n s an d th e answers, th e n we in ten d ed for th em

to serve as an exercise a n d as a re fu ta tio n o f th e people o f
innovation. T h erefore, we say to th e innovato rs th a t o u r w om en,
by the perm ission o f A llaah, will refute you. M oreover, they have
begun, by th e p erm ission o f A llaah, to w rite a b o o k consisting o f
qu estio n s a n d answ ers en titled (Eeedhaah al-M aqaal fi ar-Radd ‘ala
al-M ubtadi’ Adha-Dhalaal). May A llaah facilitate its com pletion.

Next, we say to th e Shee’ah, those w ho w ish to busy us w ith

treatises’ th a t co m b in e ignorance an d o p p o sitio n to th e Sunnah
and its ab a n d o n m e n t, to rem ain am ongst yourselves. D o n o t
o b stru ct o u r progress; by th e perm ission o f A llaah, o u r d aughters
a n d o u r w om en will refute you.

As for us, th e n w ith th e praise o f A llaah, indeed we have already

b ro k en your backs w ith the books en title d Riyaadh al-Jannah fi ar-
Radd ‘ala A ’daa as-Sunnah, Ash-Shifaa’ah, Irshaad Dhawee al-Fatin li
Ib’aad G hulaat ar-Rawaafidh m in al-Yemen, an d Al-Ilhaad al-Khomeini
fi Ardh al-Haramayn.

Finally, I ask A llaah, to g ran t th e a u th o r o f this advice and to th e

answ ers o f these q uestions, c o n tin u a tio n u p o n th e p ath o f seeking
beneficial know ledge, w orking w ith it an d calling to it. Indeed,
H e is able to d o all things.

U p o n my review o f w h at has been p rep ared for th e second

p rin tin g, I have fo u n d it com prising o f great benefits p rep ared for
it by way o f au th e n tic a tio n , rejection, appraisal, an d criticism o f
the p ro p h etic n arra tio n s co n tain ed th erein , as well as valuable

10
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 7ld illa a /i
J K y Cflcfuice to th elo J om en- (lim m ir~

advice. Indeed, th e p eople have co m p eted in o b tain in g th e first

p rin tin g an d certainly, I h o p e th a t th e ir co m p etitio n for this
ed itio n will be even greater.

As for th e a u th o r o f “T h e A dvice,” th e n she is U m m ‘A bdillah al-

W aad i’iyyah, the beneficiary o f m any sciences an d an individual
cultivated u p o n th e m an n ers o f th e M essenger o f A llaah - may
th e peace an d blessings o f A llaah be u p o n h im an d his family.
She is v irtu o u s an d econom ical (cautious) w ith h er tim e, spen d in g
it in th e best o f m anners. For this reason, A llaah has blessed h er
efforts. She is enthusiastic a b o u t benefiting h er sisters. She
teaches a book u n til she finishes it; th e n she moves o n to a n o th e r
book a n d she prefers th e books o f ‘A qeedah, Fiqh, an d Lughaah.

F rom h er books are:

Naseehatee lin-Nisaa - T h e S a n ’aa P rinting, w hich is o u t o f p rin t
As-Sakeeh al-M usnad min ash-Shamaail al-M uham m adiyyah - C u rre n tly
in p rin t
Al-Jaam i’ as-Saheeh fi al-'Ilm wa Fadhlihi - H an d w ritten

C urrently, she is w orking o n m any books th a t were delayed like

As-Saheeh al-M usnad min as-Seerah an-Nabawiyyah th a t relies u p o n
th a t w hich is au th en tic , unlike those w ho claim th a t they rely
u p o n th e au th en tic biographical accounts o f th e P ro p h e t b u t in
reality d o n o t rem ain faithful to th a t claim . W e ask A llaah th a t
H e m akes easy for h er the co m p letio n o f this trem en d o u s
endeavor, a b o u t w hich th e people are constantly inqu irin g .

Finally, U m m ‘A bdillah - an d A llaah ’s praise is sou g h t - despises

partisanship an d she sh u n s it. T h erefo re, may A llaah rew ard h er
w ith good and rectify h e r affair an d th e affair o f h er parents.
Indeed, H e is capable o f all things.

M uqbil ibn H aadee al-W aadi’ee

o o o

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 he A uthor’s Introduction

All praise is d u e to A llaah, an d may th e peace a n d blessings o f

A llaah be u p o n the M essenger o f A llaah. I bear w itness th a t th ere
is n o deity w orthy o f w orship o th e r th a n A llaah, an d I bear
w itness th a t M u h am m ad is His S ervant an d M essenger.

As to w hat follows:

In your h an d s is a new p rin t, w hich I p resen t to you, my M uslim

sister, h o p in g th a t A llaah will b en efit you by way o f it. 1 p resen t to
you a treatise th a t is sm all in size, yet very extensive by way o f w hat
it carries o f guidance an d advice; particularly since this advice is
from th e practice o f th e M essengers:

N ooh said to his people:

V L.

“I convey u n to you the Messages o f m y Lord and advise

you; and I know from Allaah w hat you do n ot k n ow .”
IS o o ra h al-A ’r a a f 7:6 2 )

H ood said:

4 CW1 fc*5

“I convey to you the Messages of m y Lord, and I am a

trustworthy adviser for yo u .”
[S o o ra h al-A ’r a a f 7:6 8 ]

Saalih said:

12
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 J K y J l J u ic e to th e la ) o m e n - Q lm m ~ M c fiffa a £

“In d e e d , I have co n v e y ed to y o u th e m essage o f m y L ord, an d

have advised y o u b u t y o u d o n o t lik e th o se w h o advise y o u .”
I S o o r a h a l-A ’r a a f 7 : 7 9 |

S h u ’ayb * 0 said:

J j C - i L - j L ^= aail3 l a l l &

>}* j*
“ In d eed , I have co n v ey ed to y ou th e M essages o f m y
L ord, and I have advised y o u , so h o w co u ld I grieve over
a d isb elievin g peop le?”
(S o n r a h a l-A ’r a a f 7 : 9 3 |

A dvice is a p illa r o t th e relig io n as is n a rra te d in Saheeh M u s lim 1

a n d in Al-Bukhaaree.~

U p o n th e a u th o rity o f A b o o R uqayyah T a m e e m ad-D aaree, w h o

n a rra te d th a t th e M essenger o f A llaah % said:

“T h e religion is sincere advice.” W e said, “T o w hom ?" H e said,

“T o A llaah, to H is B o o k , to H is M essenger, and to the leaders o f
the M u slim s and the co m m on -fo lk from am on gst th e m .”

Jareer ibn ‘A b d u lla a h offered his allegiance to th e P ro p h e t u p o n

th e esta b lish m e n t o f prayer, th e p ay m en t o f charity, a n d sincerity
tow ard s every M u slim .'

‘A b d u llaah ibn al-M ubaarak, w h en h e was asked a b o u t w h ich o f

th e actio n s is best, rep lied , “Sincerely advising for th e sake of
A llaah .” 4

1 M ttsn ad - a c h a in o t n a r r a t i o n r e a c h in g t h e P r o p h e t -M sp e c ific a lly m e n tio n e d

in its e n tir e ty .
! M u ’a la q - w ith a d is c o n n e c te d c h a in o f n a r r a t io n
' T h i s is n a r r a t e d b y t h e tw o Siuiykhj (A l-B n k h a a re e a n d M u s lim ) f r o m th e
n a r r a t io n tit J a r e e r ib n ‘A b d u lla a h .

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13
 For this reason, I w anted to offer this advice to my sisters in
Islaam, since w riting a b o u t th e affairs o f w om en an d w h at is
specific to th e m has b een requested o f me. it has been requested
from m e th a t I w rite con cern in g th e affairs o f w om en an d w h at is
specific to them .

So my response is th a t th e Shaykh M ustafa - may A llaah rew ard

h im w ith good - has preceded m e in this m atter, so it is n o t
necessary to p resen t so m eth in g w hich has already been p resented,
b u t rath e r o u r p u rpose is ben efitin g Islaam an d th e M uslim s. My
efforts in this final perio d co n cern in g this treatise consist o f
revision an d a d d in g very little to it. 1 ask A llaah 51 to c o u n t this
endeavo r from my good deeds an d to b rin g a b o u t b en efit by way
o f it. All praise is d u e to th e Lord o f C reatio n .

W ritte n by:

U m m ‘A bdillaah al-W aadi’iyyah

«000*

4 T h e s o u rc e fo r th e n a r r a t io n o f Ih n a l-M u h a a ra k is J a a m i’ al-'U loom tea al-H ikm

p ag e 8 0 .

14
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 JK y uflcfoice (o (h e ls)omen~QAmm ‘'CflcfiffaaJi

Encouragement to Remain Sincere

and Benefit from the Time

Im aam al-Bukhaaree •«*> collected: ‘A b d u llaah ibn M aslam ah told

us th a t M aalik info rm ed us u p o n th e au th o rity o f Yahyaa ibn
Sa’eed u p o n th e au th o rity o f M u h am m ad ibn Ibraaheem u p o n
the au thority o f ‘A lq am ah ibn W aq q aas u p o n th e au th o rity o f
‘U m ar th a t th e M essenger o f A llaah % said:

o i l s ' li Is ^ jQ j ,o l o l u J U iO l »

& s &

J 'i ^J W * J i ^J * -?

(i J 4 ? . ' •* 4 i » r.S-
tr! ^ >• ’ j 1 -'j

« . <cj| li

“Verily, actions are according to t/reir intentions and a person

will be rewarded only for chat which he intended. So the person
whose migration was for the sake o f A llaah and His Messenger,
then his migration was for the sake o f A llaah and His Messenger;
and the person whose migration was for the acquisition o f some
worldly goals or in order to marry a woman, then his migration
was for the sake o f whatever he migrated for." 5

Indeed, 1 advise myself an d you to fear A llaah J i , privately and

publicly, an d th a t we make o u r actions solely an d sincerely for the
noble Face o f A llaah, an d th a t we d o n o t p u t fo rth a single action
from the actions o f R iyaa’ o r haughtiness, a n d th a t we h o ld fast to
o u r Religion. Indeed, we are all held responsible in fro n t o f
A llaah Mr-

T h e n in the Saheehayn (Saheeh al-Bukhaaree an d Muslim) from the

p ro p h etic n arra tio n o f ‘A dee ibn H aatim w ho rep o rted th a t the
M essenger o f A llaah % said:

’ al-Fath 1 /1 ?5

sunniconnect.com 15
 jli'- .t , jb»JT- j “ULjJ *Uj! ,4 jj ■CaiSw* Uj J j - I Li »
J ,i' , * , , " ,1 ' t ,z ' , “ ,, " , , st
, j»Ji l i 111 (_£^J Ui ^ L il »f*^ ^ Cf*"1-
sas t : 's , £ *Z ' o * s Z * " 0'
« .0j +j jG l I j ^.IaIj jU j' Ul *>£J- ^

“There will be none amongst you except that his Lord will speak to him,
and there will be no interpreter (T urjum aan ) 6 between them. He would
look towards his right and would not find anything except w hat he has
put forth (of his deeds), and he would look towards the left and would not
find anything except w hat he has put forth. He would look in front of
him self and would find nothing but Fire just before his face. So protect
yourselves against the Fire even if it were w ith a ha lf o f a date.”

T h e p ro tectio n o f o n e ’s self from th e Fire is th e result of Taqw a,

w hich is com prehensive term th a t entails obeying A llaah and
obeying His M essenger.

M oreover, A llaah has n o t created us in play:

Allaah th e Exalted says:

* <J^xs>-'y LLj| 1} Lilp iS 1: 51>- L*J 1^ ....^ .^ 3 1

“D id y o u th in k th a t W e h ad c reated you in play, an d

th a t you w o u ld n o t be re tu rn e d to U s?”
(Soorah al-Mu’minoon 23:115J

A llaah th e Exalted says:

Jj>-Ij L 'ill 1ft ft ■ U iii- L. f>

, ' « ( ^
4 0>da j*-» L ip

“W e d id n o t create th e H eavens a n d th e E a rth a n d all

th a t is betw een th e m except in tr u th , a n d fo r an
a p p o in te d te rm . B u t those w ho disbelieve tu r n away
fro m th a t w h ich th ey are w a rn e d .”

” T h e in t e r p r e te r (o r T u rju m a a n ) is th e o n e w h o u ses o n e la n g u a g e to e x p re s s
th e m e a n in g o t a n o t h e r la n g u a g e .

16
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 J K y A d v ic e io th e IsJom en- Qlm m irJ ld il{a a fi

[ S o o ra h a l-A h q a a f 4 6 :3 ]
R ather, H e has p rep ared us for a tre m en d o u s affair.

A llaah the Exalted says:

“A n d I (Allaah) did n ot create the Jinn and m ankind

except that they should w orship M e.”
( S o o ra h a d h - D h a a r iy a t 51 :5 6 ]

W o rsh ip in th e ‘A rabic language consists o f obedience an d

subm issiveness; it is said in th e ‘A rabic language th a t it is a p ath
th a t is paved (Tareeq M u ’abbad),7 w hich m eans it is m ade accessible
or clear.

T h e legal d efin itio n o f w orship, as described by Shaykh al-lslaam

Ibn Taymiyyah: It is a com prehensive term for everything th at
A llaah loves and is pleased w ith from the statem en ts and actions,
including th e ap p a re n t from am o n g st th em , as well as th e h id d en .

However, it is as th o u g h we have b een created for this w orld - for

eating, drinkin g , playing, an d a m u sem en t - because we d o n o t
establish w hat A llaah desires from us. Indeed, we hasten tow ards
w hat opposes o u r purpose. So let us n o t play in this w orld; for
indeed o u r lives are extrem ely short.

Certainly, the poet was correct in his statem ent:

w -C i-l j j\ d J ------ A ----- SI ___ \\

j —a a J I c-l I j*. iTc-l 3

" O tti’ J ade uf fa& jk.&r£/ fa u M jta / p/i uhJfM afauijU fan
^ w/ /

' T r a n s l a t o r ’s n o te : T h e te r m u s e d h e re to e x p la in th e lin g u is tic c o n te x t o f th e

w o rd ‘Ibaadah o r w o r s h ip in th e ‘A ra b ic la n g u a g e is M u ’abbad. I h a v e tr a n s la te d
Tareeq M u ’abbad h e r e as a p a t h th a t is p a v e d in o r d e r to b e t te r s u it th e c o n te x t
o f th e g iv e n e x p re s s io n . H o w e v e r, in a c tu a lity M u ’abbad h e re m e a n s s o m e th in g
th a t is lin g u is tic a lly c lo s e r to th e E n g lis h w o rd s u b ju g a te , w h ic h m ig h t b e tte r
h e lp th e E n g lis h r e a d e r to u n d e r s ta n d th e c o n n e c tio n b e tw e e n th e tw o re la te d
w o rd s a n d th e e x a m p le o f th e a u t h o r .

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 (n /tijiijfrca t/lJr(* m i tt ki'u rj, ji/tcc itf^ a .u in y i f fik c tA cjiasutrf

c/&m/j.

R a th e r, th e w o rld its e lf is e x tre m e ly re stric te d :

A lla a h th e E xalted says:

3 >^3 L o jjl L*ji i^JLpi

AjJ^J 0 ^ . ^4jLj jLaSd! j ' 3 4^

- 0)1 / r * 3jhjL A j Ju J j i i J_P 3y>~^l I J 3 jW IJ 3 4

j - '- > , <-,!■*’ . , v

II Ujojl 3^2j>d 1 L*J ^j'y^yjy

“K now that the life o f this w orld is merely play and am usem ent,
diversion and adornm ents, and the m utual boasting am ongst
you. A nd you com pete w ith one another concern in g w ealth and
children, like the exam ple of vegetation after rain. Its growth is
pleasing to the tiller; but then it dries up and you see it turning
yellow; th en it becom es debris. B u t in the Hereafter is severe
pun ish m en t and forgiveness from Allaah and (His) approval.
A nd what is the life of this world except a deceiving en joym en t.”
[Soorah al-Hadeed 57:20|

A lla a h th e E xalted says:

- ' ^^ ^ -■ _ __ ^ y ^ (. _ ^ - •* I * ’ •* ' '4 ^

1. 1.» . 7. 11 -L jJ jjl E o E lJ l O y v s lj ^

cei-“ ^*1 o K j £ -4 /^ Ei(j < = j _I_^

/ ,* \l
\j J l ~Q a

“A nd present to them the exam ple of the life of this world, it is

like the water (rain) w hich W e send dow n from the sky, and the
vegetation o f the earth m ingles w ith it. T h en it becom es dry
debris, w hich the w inds scatter. A n d Allaah is A ble to do
everything.”
[ S o o ra h a l-K a h f 18:45]

18
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 J K y J lcfo ice to tfie Js)om en- Qim m ‘'C M dillaa/j

A llaah th e Exalted says:

L a b > -lj c U - J I ^ja - u J L ljjl £ j j l i

cjjjfl T il tjj> - J k i* W f) J 1- v s ^ L i

^ p r 1l^ iii ^ _ J =3 ^ - A j vi

^ {J 0 &" h ^ . y r > - 1g ’ -A*>t j IjL ^ j l V J L ^ jl

4 j j j ^ = ^ i > jiJ k i d '^ . V L

“C ertainly, the likeness o f (this) w orldly life is as the

water (rain) w hich W e send dow n from the sky, w hich
the plants of the earth absorb from w hich m en and cattle
eat until w hen the earth has revealed its adornm ents and
is beautified, and its people assum e that they have
com m and over it. O ur O rder reaches it by night or by
day and W e make it like a harvest, as if it had not
flourished yesterday! T hus do W e explain the signs in
detail for the people w h o reflect.”
( S o o ra h Y o o n u s 10:241

Indeed, th e aspirations o f the co m p a n io n s - may A llaah be

pleased w ith them all - were extrem ely high. T hey did n o t ask for
anything except Paradise, and they did n o t desire anything o th e r
th a n it.

M u h am m ad ibn ‘A bdur-R aheem told me th a t ‘A ffaan ihn M uslim

has told us th a t W uhayb told us u p o n th e a u th o rity o f Yahya ibn
Sa’eed ibn Hayyaan u p o n th e au th ority o f A boo Z ur’ah u p o n the
au thority o f A boo H urayrah th a t a B ed o u in m an cam e to th e
P ro p h et 3lg and said: “Inform me o f an action th a t will e n te r me
into Paradise if I perform it." H e said:

^ a s *, i ^ *0 fi o fi ^ * fi fio
, 4j a l C a J l , lib * *0 j AAj l ! k U l A ^ x J »

« . j L jz a j J la lS ^ jJ l

“Worship A llaah and do not associate anything w ith H im in

worship, establish the obligatory prayers, offer the Zakaah and
fast the month o f Ram adhaan. ”

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 H e said, “By the O n e in W hose H a n d is my soul, I will n o t do
m ore th a n w hat you have told m e.” So, once th e m an had tu rn ed
away, th e P ro p h et M said:

J! £ ji jit ^ J I >L' j! ^ »
- ' * '
« .lii

“W hoever wishes to look at a man from the people o f Paradise

then let him look at this man. ” 8

Ism aa’eel has told us th a t M aalik said u p o n th e a u th o rity o f

Ishaaq ibn ‘A bdullaah ibn A bee T alh ah u p o n th e au th o rity o f
A nas ibn M aalik th a t he was heard saying th a t th e M essenger o f
A llaah 36 used to visit U m m H araam h in t M ilh aan w hen he
w ould go to Q u b a a', w ho w ould offer him meals. U m m H araam
was the wife o f ‘U b aad ah ib n as-Saamit. T h e M essenger o f Allaah
36 visited h e r o n e day, so she provided him w ith food an d he w en t
to sleep and later woke up sm iling. U m m H araam asked, “W h a t
causes you to sm ile, O M essenger o f A llaah i s .1"

H e said:

/ ^ & * * , * 't ,
s- ^ 'jk 5 j* ^ »

Ji* - J l i j l - s

“Some o f my followers were presented before me as fighters in

Allaah's Cause; riding aboard a ship on this sea caused me to
smile; they were as kings on the thrones (or like kings on the
thrones)."

Ishaaq (one o f th e n arrators) is u n su re as to w hich expression the

P ro p h et used. U m m H araam said, “O M essenger o f A llaah 36!
Ask A llaah th a t H e m akes m e o n e o f th e m .” T h e M essenger o f
A llaah 36 said, “You are from th e first (of th em ).” 9

" A l-B u k h a a re e (1 ? 9 7 / 3 )
" Saheeh A l-B ukhaaree 1 6 2 8 2 / 1 1)

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20
 Cflcfuice to th e JsJom en-Q lm m iC /U tlia a h

She later b o arded a ship and rode o n th e sea d u rin g th e tim e o f

M u ’aawiyyah, an d so o n after she d isem barked, she fell dow n from
h er riding anim al an d died. 10

R egarding his statem en t “as kings o n th e th ro n e s,” al-H aafidh said

th a t Ibn ‘A bdul-B arr said: T h e in te n d e d m eaning, an d A llaah
know s best, is th a t he saw th e fighters o n the sea, w ho w ere from
his n atio n , as kings u p o n th ro n es in Paradise, an d his dream s are
revelation. C ertainly, A llaah has said co n cern in g th e descrip tio n
o f th e people o f Paradise:

4 a =« ^

“O n thrones facing one anoth er.”

[S o o ra h as-S aaffaa t 37:441

“R eclinin g on th rones.”
[ S o o ra h Y aa S e e n 36:561

T h e th ro n es here are A raa’ik m eaning th e th ro n e s th a t contain

curtains o r canopies.

‘Iyyaadh said: T his is possible, an d it is also possible th a t this is a

d escrip tio n o f th e ir situ a tio n w hile fighting by way o f easiness
co ncerning th eir situ atio n an d rectification o f th eir affair, th eir
large n u m b ers an d th e quality o f th a t large n u m b e r o f fighters -
just as if they were kings seated u p o n th rones.

I say this possibility is th e least likely an d th e first o p in io n is m ore

p lau sib le."

A boo ‘A bdur-R ahm aan al-W aadi’ee said: R ather, it is possible th at

‘Iyyaadh db is m ore correct, since U m m H araam said th e second
tim e, “Ask A llaah th a t He m akes m e o n e o f th e m .” H e said, “You
are from the first (of th e m ).”

10 Saheeh M uslim
11 T h e e n d o f th e p a s s a g e c i te d f r o m A l - F a lh

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 Q u rra h ihn H abeeb told us Iyyaas ibn A bee T am eem ah said u p o n
the au th o rity o f A ’ta a ’ ibn A bee R abaah u p o n the au th o rity of
A boo H urayrah:

T h e fever cam e to th e P ro p h et M an d said, “S end m e to the

rem ain d er o f th e people w ho are w ith y o u .” T h u s, he sen t it to
th e An saar an d rem ained w ith th em for six days an d nights. T his
becam e difficult for them to en d u re w hen it ap p ro ach ed th em by
way o f th eir hom es. T hey th e n com plained to him ab o u t it.
T hus, th e P ro p h e t $5 began to e n ter the houses o f th e Arnaar,
h om e by hom e, house by house, supplicating for th e ir h ealth and
well-being. T h e n , u p o n his re tu rn , a w om an from am ongst them
p u rsued him an d said, “By th e O n e W h o has sen t you w ith the
tru th , ind eed , I am from th e A nsaar an d my fath er is also from the
A nsaar. S upplicate for m e as you have supplicated for th e A rnaar.”
So he said:

0 ^ O s * 0 *' ' toss ° ° °

o ju i j l j j ' <&' o y - S c -ju i j l b* »
*s' '
« .i l J r I d J J j O

“Whatever you wish; if you wish, I ’ll supplicate for your health
and well-being, and if you wish, you can remain patient and your
reward (for this) is Paradise. ”

She said, “R ather, I will rem ain p a tie n t so th a t I d o n o t risk losing

th e rew ard o f Paradise.”12

T hus, th e p o sitio n o f th e c o m p an io n s h ere is amazing: T hey

e n d u red sickness an d h unger, co n fro n ted th e disbelievers w ith
th eir swords an d o th e r th a n this from th e actions th a t they
p erform ed, seeking th e benefit, th e rew ard, an d (ultim ately) the
Paradise.

As for us: T h e n to A llaah we raise o u r com plaints. T h e affair o f

preparing for th e H ereafter an d earnestly an d seriously is rarely
fo u n d in m any m en - n o t to m en tio n th e w om en - except for
those to w hom my Lord has show n mercy. In d eed , H e is th e All-
M ighty, All-M erciful.

' “A l-B u k h a a re e ? s a id in al-A daah al-M ufrad P age 1 7 7 . T h is n a r r a t io n is a u t h e n ti c

as it o c c u rs in As-Sahceh al-M itsnati 3 9 6 /2 .

22
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 J K y r7 lcfuice to t/ie ls)om en - QAmm ‘O lcfilia a /i

Seriousness an d striving leads to the Straight P ath th a t does n o t

swerve.

A llaah the Exalted says:

“As for those w ho strive hard for U s, W e w ill surely

guide them to O ur ways. A n d verily, Allaah is w ith the
good doers.”
[ S o o ra h a l- A n k a b o o t 2 9 :6 9 ]

M oreover, A llaah orders w ith this in His statem ent:

“A nd strive hard for the sake of Allaah w ith the striving

w hich is due to H im .”
[S o o r a h al-H ajj 2 2 :7 8 ]

In ad d itio n , the P ro p h e t fg said u p o n th e au th o rity o f A boo

H urayrah:

o o ^ * o o ^ > ' 0s ' s 0 0

« . Ll j <dJL ,v iJ ju j ^ j? -\ »

“H a s t e n a f t e r t h a t w h i c h b r in g s y o u b e n e f i t ( in th e H e r e a ft e r )
a n d s e e k h e lp f r o m A l l a a h a n d d o n o t lo se h e a r t . ” 13

So his statem ent, “H asten after th a t w hich brings you b en efit”

m eans th a t w hich benefits you in this w orld as well as the
H ereafter.

W hile his statem en t, “d o n o t lose h e a rt” is a p ro h ib itio n against

despair. T his is because losing h o p e can be even lowlier th a n
laziness, an d could be caused by sickness, disease, old age, or
w hatever is sim ilar to this; w hereas, laziness is generally just
blam ew orthy.

11 Sa/u:eh M uslim

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 In ad d itio n , laziness is the opposite o f activity an d indeed, the
P ro p h et used to seek refuge in A llaah from b o th o f th em as he
used to say:

« ••- J? (^ 1 »

“O A llaah, indeed, I seek refuge in you from despair and

laziness...”

T hus, those w ho w rong them selves in this w orld are those w ho

A llaah favors w ith h ealth an d free tim e and they do n o t take
advantage o f th em in th a t w hich is beneficial.

O n th e a u th o rity o f Ibn ‘A bbaas w ho said th a t th e M essenger o f

A llaah said:

"There are two blessings which m any people waste: health and
free tim e.” 14

C o n cern in g th e self, th e n for it, tw o affairs are im perative:

1 - E ither o n e ’s self is busy w ith the w orship o f A llaah.
2 - A lternatively, it (the self) will preoccupy its possessor. T his
occurs if the self does n o t becom e busy th e n it will
preoccupy itself. However, if on e w ere to be so m eo n e w ho
stren g th en s it, th e n it will b ecom e upright.

As the poet says:

J J J l p C C jl

‘‘/ n d e d Ore //(H itJty^rec t i / t u , a /u /u x a /tjC c a /i. a c a u jc < ^ ~ a rrry ititn i —

^ r c a t t't'rrU jiiidrl. "

So hasten after yo u r tim e an d develop it u p o n good, for ind eed , it

is your capital - specifically before th e b irth o f ch ild ren . T his is
because free tim e d u rin g this p erio d is greater, u nlike th e tim e
th a t a w om an possesses w hile (after) having ch ild ren ; for indeed,

14 Saheeh A l-B ukhaaree

24
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 7l(I iila a fi
J K y Ctlcfuice to ifie TsJomen-QJlmm Lt~

her situ atio n is n o t th e sam e, she m ust divide h e r tim e, and

A llaah ’s aid is sought.

I conclude this m atter w ith th e statem en t o f th e poet:

“ I he time t j mejtjSrccitHe.f te1 ime uhleh ircjcrtfcj it,

e~ln*t / jce th a t i t i f tie e a jie jt o ^ t i i y j tia t i f fe jt. "

A lso, in another statem ent:

\ j l 4ili >__i]aA j jpxmiaj v-_—

\yl J i o o j \ Zj (J .— y 'bM

t/(Hi jeek a^ter jo m etiin J tie/i t/tf n o t lucerne i/ifm ayci//

Becaaje ike <{ureajc o ^ tie Hie jcckiaif jo m etiin ^ i f tia t, ke keeomcf unary.

H aftc riirt yiHi jce/i tia t utiie/i a rc^e i f rtrucka^aiiL ft a A n te u n ti

repetition,/ certa in /l (H)cr time t i i f rojpe cstentuaffy feastej a mark.

ooo

sunniconnect.com 25
 Preservation of the Tongue and its
Superiority

A llaah says:

“A nd H e has sufficiently bestowed H is blessings up on you,

(both) apparent and h id d en .”
I S o o r a h L u q m a a n 31 :2 0 ]

From am o n g st these blessings is th e to n g u e th a t A llaah h o n o re d

His servants w ith an d by way o f it, he may express him self.

As in th e statem en t o f A llaah th e Exalted:

“T h e M ost M erciful! T aught the Q u r’aan, created m an,

and taught h im eloq u en ce.”
( S o o ra h a r-R a h m a a n 55:1-4]

He 3 k also says obliging H is servants since H e has favored th em

w ith the tongue:

“Have W e n ot m ade for him two eyes? A n d a tongue and

tw o lips?”
[S o o ra h al-B alad 90:8-9]

T h e to ngue can raise th e status o f its possessor to th e highest o f

levels; this occurs w hen it is used for th a t w hich is good like
supplicatio n , th e recitatio n o f th e Q u r’aan, calling to A llaah,
teaching, a n d w hatever is sim ilar to this. In o th e r w ords,
w henever it is used for th a t w hich pleases A llaah 3k.

26
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 J K y 'Jldu ice (o tfie JcJom en-Qlm m ir7lcJiIIaafi

It can also low er its possessor in status because o f it to th e lowest

o f the m ost abase people; this occurs w h en it is used for th a t
w hich is does n o t please A llaah iSsl.

A llaah th e Exalted says co n cern in g th e people o f Paradise th at

they will ask th e people o f th e Fire:

^ . j* k i b J k ) i l i L» 0 #

•IS'- Oi’At £"* 1^ kLb J j j

4 OiArh l S^*” bS j

“W hat has caused you to en ter Hell? T hey w ill say, ‘W e

were not o f those w ho used to pray, nor did we used to
feed the poor; and we used to speak falsehood w ith vain
talkers. A nd we used to deny the D ay o f R ecom pense
u n til there cam e to us that w hich is certain (death).’”
(Soorah al-Muddathir 74:42-471

T h e perspective from w hich we u n d e rsta n d this verse: T h is verse

explains how speaking falsehood vainly is from th e reasons th a t
caused th em to e n te r th e Fire.

Ibn K atheer said concerning th e statem en t “A n d we used to speak

falsehood w ith vain talk ers,” m ean in g we used to speak
concerning th a t from w hich we h ad n o know ledge. Q ataad ah
said, “Every tim e so m eo n e goes astray, we w ould go astray along
w ith th e m .” (The end o f the cited passage]

From the n a rra tio n o f A b o o H urayrah th a t th e P ro p h et - may the

peace and blessings o f A llaah be u p o n h im and his family - said:

,u V g J k U aI)i 'j * i l K i b lu J i 01 »

Jaiu -- Ju ijl j l j , C j \ s > r L$j <djl ‘d e ijj

« ^ I# < £yV - I4 J ^ i L U 4U I

“Indeed the servant (of A llaah) may utter a word which pleases
A llaah w ithout giving it much importance, and because o f that
A llaah will raise him in degrees. Similarly, certainly the servant

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 (of A llaah) may utter a word w hich displeases A lla a h w ithout
thinking o f its gravity and because o f it he will be thrown into the
Hell-fire. ” 15 16

T h e preserv a tio n o f th e to n g u e is fro m th e c o m p le tio n of

lslaam : A l-B ukhaaree rep o rted as m en tio n ed in Al-Fath (5 3 /1 ) and
M uslim (65:1) w ith the w ording o f A l-B ukhaaree from the
n a rratio n o f ‘A bdu llaah ibn ‘A m r ibn al-'Aas th a t th e P ro p h et jSi
said:

4j ~ 0 y-**1-— ,' i-* . ^ 1. — 1\ yy

“The M uslim is the one from whom the Muslims (M uslimoon)

are safe from his tongue and his hand. ”

R egarding his statem en t, “th e M uslim s (Muslimoon)” A l-H aafidh

said: “N otice, th e m e n tio n o f th e M uslim s h ere is because for the
m ost p a rt th is is usually th e case. T h is is because th e preservation
o f th e M uslim by way o f his preventing harm from reaching his
M uslim b ro th e r is em phasized even m ore so w ith th e M uslim s
since th e disbelievers w ith respect to this issue may fight even
th o u g h th ere may be from am ongst th em those w hom it is
obligatory th a t they may n o t be h arm ed . T h e establishm ent o f the
plural (form o f th e w ord M uslim i.e. M uslim oon ) conjugated in the
m asculine form here is d u e to th e fact th a t it is generally m ore
com m o n , b u t certainly, th e M uslim w om en are included in th a t.”
17

T h e to n g u e was specifically m e n tio n ed here because it is the

m eans o f expressing w hat exists w ith in o n es’ self. Sim ilarly, the
h and; because m ost o f th e actions are perform ed w ith it and the
n a rratio n is general co n cern in g th e to n g u e b u t n o t th e h an d
because th e tongue can p ro d u ce a statem en t con cern in g the
people o f th e past, present, and those cu rren tly speaking unlike
the h an d .

Yes, it is possible th a t the h a n d can share in this by way o f w riting,

an d ind eed th e effect o f this can m ost certainly be trem en d o u s.

IS S a ke ek al-Bukhaaree
A ls o n a r r a t e d by M uslim w ith th e s a m e m e a n in g ( 2 2 9 0 / 4 )
17 A l-Fath

28
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 lJ K y Cflcfuice to th e Js)omen~QAmm ‘CMcLIIaafi

M oreover, legally exem pted from this is, “T h e exacting o f a strike

while establishing th e legal p u n ish m e n ts a n d th e rep rim a n d o f th e
M uslim s w ho deserve such an action; and also th e expression o f
th e tongue w ith o u t actualizing its sta te m e n t.”

By protecting th e to n g u e from m istakes, th e rew ard o f A llaah,

w hich has been prepared for H is servants, can be attain ed . T his
rew ard consists o f th e rectification o f his actions an d the
forgiveness o f his sins:

, % , 4 + » *■$■* . ^ f t „
£vl^3) IJu Ij Jj 3j 4JJI Ijjij I I t Ql JJI

*"' A" ** , A" *^ , j

J .A 3 j j ^ 5 J

# L o -jja P \j j li

“O you w h o believe, fear Allaah, and speak w ith direct

statem ents. H e w ill rectify your affairs and w ill forgive
you of your sins, and w hoever obeys Allaah and His
M essenger has achieved a great achievem ent.”
[ S o o r a h a l-A h za ab 33:70-711

R egarding His statem en t jfe “d irect statem en ts”:

A l-Imaam Ibn K atheer said, “M eaning, to speak in a

straightforw ard m an n er, w ith n o crookedness o r d isto rtio n . He
prom ised them th a t if they d o that, H e will rew ard th e m by
rectifying th eir affairs by enab lin g th em to d o righteous deeds, and
He will forgive them o f th e ir previous sins and w hatever may
occur in the fu tu re an d He will inspire th e m tow ards offering
rep en tan ce.” [End o f cited passage)

A dditionally, th ere is n o t a w ord th a t exits th e m o u th except th a t

th e two angels responsible for it have w ritten it dow n:

A llaah the Exalted says:

AjdJ t j j £ ^jA Ibfllj La ^

“H e does not utter a w ord, except that w ith h im there is

an observer prepared (to record it).”
[ S o o ra h Q a a t 5 0 :1 8 )

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 T herefore, th e statem en t here is indefinite, an d this indefiniteness
w hen it appears w ith in th e co n tex t o f negation conveys generality.
So w hen th e ‘A rabic w ord Min is added before th e w ord Q aud in
this verse, th e n the generality becom es stronger an d even m ore
app arent.

A lso, from am ongst th e scholars are those w ho say th a t th e actions

are n o t w ritten except for those th a t eith e r m erit rew ard o r are
punishable; and co n tain ed in this verse is an om ission for w hich
the supposed m ean in g could be, th a t he does n o t u tter a w ord -
w hich m erits rew ard.

However, the origin here is the absence o f om ission. T herefore,

the verse rem ains u p o n its ap p a re n t m eaning, w hich is general
and as such includes all form s o f speech.

M any of th e w om en today use th e ir tongues in speech as th o u g h

they are n o t aware th at they will be rew arded for th e ir actions and
utterances. If h e r speech is good, th e n she will be rew arded w ith
good and if it is evil, she will be rew arded w ith evil.

A l-H aakim n arra te d u p o n th e au th o rity o f ‘U b aad ah ibn As-

Saam it th a t th e P ro p h et % p o in te d tow ards him an d said:

*
« . j * 1)1 d i a i i »

"Silence should he observed except concerning good.”

T h en M u ’aadh said to him , “So are we accountab le for w hat we

say w ith o u r tongues?” So th en , th e P ro p h et % placed his hands
on th e thighs o f M u ’aadh and said:

/ s t * 0 %£ ' '
^ ( * ■ ? j Jj dSo »

j >-Ul ^j 2 \j 4_Ulj aj I* 111

O X 0 so s * 0s o *o * - o ^ o * 0 t * s 0
\ J 1 1J*f>- \ y d— I
*

18 S ee A d lu ia a al-B ayaan by A s lv S h in q e e te e [6 5 1 /7 1

30
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 J K y A d v ic e io i/ie liO o m e n - Q lm m ’d fld illa a /i

“May your mother be bereaved o f you.19 Are the people thrown on

their noses into the Fire, except by way o f w hat they articulate
w ith their tongues! Therefore, whoever believes in A llaah and the
Last Day, let him say good or remain silent w ithout speaking evil.
Speak good and you will accum ulate (good), and remain silent
concerning evil and you will be safe. ” 20 21

In ad d itio n , A llaah says:

) 'd J d L * 'J d x j .’2 ' . ' y - ' | 3- > i d d o -* -* ^

j Oj j \ycu

“So, w hoever does an atom ’s w eight of good w ill see it.

A nd w hoever does an atom ’s w eight of evil w ill see it.”
( S o o ra h az-Z alzalah 99:7-8]

T hus, th e statem ents are considered from th e actions, an d the

exam ple o f this can he fo u n d in w hat A llaah th e Exalted said:

^ ^ S t is - ri * . • ’
^ ■j $j i y d j f - ajji ^ I P

% s ■> ' A % s d i s %' * < V

^ _^Lo_ju 0 pluJ I ^ ]

“A nd say, ‘D o deeds (as you will), for Allaah w ill see your
deeds, and so w ill H is M essenger and the believers. A nd
you w ill be returned to the K now er of the u nseen and
the seen. So then H e w ill inform you of what you used
to d o .’”
[S o o ra h a t-T a w b a h 9 :1 0 5 ]

‘U m ar ibn ‘Abdul-Azeez said: “W h o ev er considers his speech from

am ongst his actions, will speak very little except in affairs th at
co n cern h im .” " [End o f cited passage]

|Q It m e a n s , “ M ay y o u r m o t h e r lo se y o u .” T h is e x p r e s s io n o f th e “ A r a h s is s a id
w h ile its a p p a r e n t m e a n in g is n o t i n t e n d e d . A n o t h e r s im ila r p h r a s e is “ Taribat
yadank" m e a n in g , “ M ay y o u r h a n d s h e c o v e re d w ith d u s t,” as w ell as th e
s ta t e m e n t “Raghim tt A n /ik a " m e a n in g , “ U p o n y o u r n o s e ."
21 in h is M itstad rak
T h e n a r r a t io n is a u t h e n ti c as m e n tio n e d in As-Sa/teelt al-M usnad [ 4 0 0 /1 ].
“ A ls o m e n tio n e d in J a a m t' al-'U lootn b y I b n R a ja b o n p ag e 114

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 So it is beneficial for th e o n e w hose b o o k is filled w ith good an d
righteous deeds an d it will be w retched for th e o n e w hose b o o k is
filled w ith useless speech an d evil actions.

A llaah th e Exalted says:

[['Tj'. ^ J , y C»i>3

<4 ’*11 13 <4 Jj

Lo j Ll Ll a I I A ^ j l 3 1^3^Jq 3 Ad Ip Ai_>-

“T h en as for him w ho is given his record in his right

hand, he w ill say, ‘H ere, read m y record! Surely, 1
believed that the Day o f my A ccou n t w ould com e!’ So
he w ill enjoy a pleasant life. In a lofty Paradise, its fruits
w ill he hanging near. (It w ill be said to them ), ‘Eat and
drink and be at ease for that w hich you have put forth in
the days w hich have past!”’
( S o o ra h a l- H a a q q a h 69 :1 9 -2 4 1

A llaah th e Exalted says:

0 ^51 JLl j i l k ; ■4] U .-V.'I ^j a lllj 4

^ £_^ / - v _ - x , f -•
I L. 4 ^ .^ LaJ I ^ L^-Lj ({n'3) a I j L * £(^*1

^ ^ . n-
J*j 0^1*3 Oj -Lc>- |c nA^^iJslLa, (jdlA A~J L« ^ P

0 L3 Ip l^i L^p^3 ^ (cg^

^ J p V3 ;2 i; j ?* iT a jjL ^ o IT ^a j J (cJ j

^ 4 Sfj ^Lxl? U^'A ^ 3 ^ ^ a J ^ .aaJIS iJ JJ)

40 yi ^ ;(|5 0iUf

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32
 J K y ‘J lc fu ic e io t/ie IsJ o m e n - Q A m m ‘C T ld illa a li

“B u t as for him w ho w ill be given his record in his left

hand, he w ill say, ‘O , I wish that I had n ot been given my
record! A nd that I had never know n how m y account is.
I w ish that death had been the end! My wealth has not
availed me; m y pow er has been rem oved from m e!’ (It
w ill be said), ‘Seize him and shackle him , then throw him
in the H ellfire. T h en restrain him w ith a chain w hereof
the length is seventy cubits! Verily, H e did n ot used to
believe in Allaah, the M ost Great, nor did he urge the
feeding of the poor. So there is not for h im here, this
day, any friend, nor any food except from the discharge
of w ounds, none w ill consum e it except for the sinners.’”
I S o o ra h a l-H a a q q a h 69:25-371

So from w hich o f th e two groups d o you wish to belong? N o

d o u b t, you will say, ‘1 w ant to be from th e people o f Paradise.’ So
do n o t allow your tongue to subject you to d estru ctio n . T h e fact
th a t th e actions are w ritten does n o t m ean th a t if they were n o t
w ritten th a t A llaah w ould be unaw are o f th em . For indeed
n o th in g is h id d e n from H im .

jd l £ L4 jjb ig j *^/ j QJj S 'J #

j Si j ^3 3 3 . la 0 Z 3 L«3 '3

i l>r* j y d i j Y ) J o ' j Sit

“A nd w ith H im are the keys of the unseen , n o n e knows

them but H im . A nd H e knows w hat is o n land and in
the sea. N o t a leaf falls, except that H e know s it. A nd
there is not a grain in the depths of the earth, or
anything fresh or dry, except that it is w ritten in a Clear
R ecord.”
[S o o ra h a l-A n ’aa m 6 :5 9 |

Indeed th e recording o f actions is m ore definitive co n cern in g the

estab lish m ent o f the arg u m en t u p o n the ch ild ren o f A adam .

OOOo

33
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 rom the Misuse of the Tongue

1- B ackbiting

T h e d efin itio n o f Backbiting becom es clearer in light o f w hat was

n arrated u p o n Yahyaa ibn A yoob, Q utay b ah an d Ibn H ajr all said
Ism aa’eel told us u p o n th e au thority o f al-'Alaa’ u p o n th e
au thority o f his fath er u p o n th e a u th o rity o f A boo H urayrah th a t
the M essenger o f A llaah M said:

Do you know w hat backbiting is?”

T hey (the C o m p a n io n s) said, “A llaah and His M essenger know

best." T h e re u p o n he (the P rophet) said:

“Backbiting is mentioning your brother in a manner which he

does not like. ”

It was said to him , “W h a t is your o p in io n a b o u t this if w hat I

m en tio n is actually p resen t in my b ro th er?”

“I f w hat you say is present (in him), then you have certainly
backbitten him, and if it is not in him then you have slandered
him. ” 2i

21 M uslim 1 2 0 0 1 /4 1

34
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 JlC y Cflcfuice to t/ie IsJom en-Qdm m ‘C /lclilla a h

C o n cern in g his statem en t “sla n d er” an-Nawawee said “W ith a

H aa w hich carries a light Fathah. I have said co n cern in g th e
slander (B uhtaan) th e n it is falseh o o d .” 24 [End o f cited passage).

T h erefo re, backbiting is p ro h ib ited how ever m u ch o r how ever

little:

U p o n th e au th o rity o f ‘A a'ish ah w ho said: “O M essenger o f

A llaah, is it sufficient en o u g h for you th a t Safiyyah is such and
such?” O n e o f the narrato rs said, “She m e a n t w ith th a t h er height
(i.e. sh o rt).” T h e n th e P ro p h et ^ said:

« > Ji izSry Lis' cii lui »

“You have certainly uttered a word that if it were mixed w ith the
water o f the ocean would surely change it.” 25

A dditionally, from th e n a rra tio n o f A b o o B akrah th a t th e P ro p h et

M said:

l- ii jv^Jl y » \ j f .E o j l »

« . l- ii -Uj i ^ j.^

“Indeed, your blood and your wealth are sacred to you like the sanctity of
this day o f yours, in this m onth o f yours, in this land o f yours." 6

Also, in Sunan at-Tirmidhee u p o n the au th o rity o f Ib n ‘U m ar w ho

said th a t T h e M essenger o f A llaah M ascended th e p u lp it and
called o u t in a reso u n d in g voice:

U ,^-di jbcU l p Jj J * '\ \j »

O'* **1* '>*-A kij U_j Ijijj

4_L)i J ■yA^ , 4j J ^ 1 . ^ 11 4*^-1 b^

,e * . a jV So 8. ,. o>
« . yx- 4j»r .'.0 4j j j£-

■4 Sharh M uslim [1 4 2 /1 6 1
“ S u n an A bee Dauu-ood
Saheuhayn

35
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 “O people who have believed w ith your tongues while true faith
has yet to reach your hearts. Do not harm the M uslim s and do
not hum iliate them. Do not pursue after their private matters,
for indeed whoever looks into the private matters o f his Muslim
brother; then A llaah will scrutinize his private matters. A n d
whomever A lla a h decides to scrutinize is exposed, even if he is
hidden u'itliin the confines o f his own home. ” 2'

U p o n th e a u th o rity o f A nas ihn M aalik w ho said th at, the

M essenger o f A llaah ^ said:

Ji ^ >y
' o * A o A s A A s o A s A A '' A A o s

j j i J l * 1J j i :J ls

« yd

“When I was taken up to the heavens, I passed by a people who

had nails o f copper who were scratching their faces and chests. So
I said, ‘W ho are they, O Jibreel?’ He responded, ‘They are the
ones who eat the people’s flesh (backbite) and transgress upon the
honor o f the people.’” 28 (This n arratio n is au thentic.]

A l-H aafidh Ibn K atheer said in exp lan atio n o f this: “A n d

backbiting is p ro h ib ited by consensus. N o th in g is exem pted from
this p ro h ib itio n except w hatever con tain s b enefit, w hich is greater
th an its harm like (the science of), criticism , an d appraisal (Jarh wa
T a ’deel), an d advice, like his sta te m e n t is: w hen his perm ission was
so ught by th a t sinful m an w ho desired to e n te r u p o n him : “G ra n t
him perm ission, b u t w hat a w retched b ro th e r o f his trib e.”
A dditionally, like his sta te m e n t % to Faatim ah b in t Qays ts&> w hen
she received m arriage proposals from M u ’aawiyyah an d Abul-
Jahm . H e M said, “As for M u ’aawiyyah, th e n he is a p o o r m an
having n o property; an d as for A bul-Jahm , th e n he does n o t
rem ove his staff from his sh o u ld e r.” Sim ilarly w hatever follows
along these sam e lines (is an exception) an d w hatever transgresses
beyond th a t is th e subject o f extrem e p ro h ib itio n .”

2| As-Saheeh al-M usnad [ 5 0 8 /1 ]

2fl S u n an A bee D aaw ood

36
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 JK y A (Juice /o th e Id)om en- QJmm ‘CJlJiffaaJi

I say th a t the exceptional situ atio n s su rro u n d in g backbiting are

gathered together in th e statem en t o f the poet:

“ Ikcrc i j jin in (u iiJ d lin y in j i t ( jitu a tiifa J J: iJiyt/nin in ^,

idcnti^i/iny, u'arniny, a n d (At enc u>Ae y c n J a JinJ, a n d y e n in^uira, an d

f u r (Ac t'ne uAe niA ui'jil A ifl in rcauMiny e iiJ ." 29

T h ere is a difference o f o p in io n regarding w h eth er o r n o t it is

from the m ajor sins: as for A l-Q urtubee, th e n indeed, he has
conveyed th a t th ere is a consensus am o n g st th e scholars th a t it is
certainly from th e m ajor sins. H owever, this consensus is n o t
correct since indeed A l-H aafidh Ibn H ajr has m en tio n e d th a t the
a u th o r o f A r-Rawdhah as well as ar-Raafi’ee b o th said th a t it is from
the m in o r sins.

N evertheless, th e evidence su p p o rts th a t it is indeed from the

m ajor sins because u p o n th e au th o rity o f Sa’eed ibn Zayd th a t th e
P ro p h et M said:

« A ^ j b ;> j j A 01»

“Indeed, from the most excessive forms o f usury (Ribaa) is going to

great lengths in discussing the honor o f a Muslim without
justification.” 30 31

u p o n th e au th o rity o f A nas ibn M aalik w ho said th a t the

M essenger o f A llaah M said:

w T h e s e tw o lin e s o f p o e tr y a re f o u n d in Suim l as-Salaam [#15841

10 S u n an Abee D a a u vo d
" T h is n a r r a t io n is a u t h e n ti c a n d f o u n d in As-Saheeh a lM u s n a d [ 3 1 3 /1 )

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37
 ^ S o S A a > ' A A , 0 > S A A A A o X
b ^y. : c J j U J

J i j y a tjj ^ i S l ^ y > J j y i S 'l j jjd J t frU ji : J li

« .j»-fy»'y-'

“When / was taken up to the heavens, I passed by a people who

had nails o f copper who were scratching their faces and chests. So
1 said, ‘W ho are they, O JibreeU’ He responded, ‘They are the
ones who eat the peoples flesh (backbite) and transgress upon the
honor o f the people .’” 32

T his n a rra tio n has been presented previously.

A llaah says:

'J 1, ( > %. f > . i.' ,• , -

'J ‘~—=‘ Lj b) 1>*» ^~=*•Ao-1 1ya « j ^

/■*’ * » '« f * , C'« r t ’*r, h f

^ O! y -3

“A n d do n ot backbite one another. W o u ld on e of you

like to eat the flesh of his dead brother? Y ou w ould
detest it. A nd fear Allaah. V erily, Allaah is accepting of
repentance, and M ost -M erciful.”
[S o o ra h a l-H u ju ra a t 4 9 :1 2 ]

See Al-Fath (4 7 0 /1 0 ), an d Subul as-Salaam (n u m b er 1583).

D oes backbiting only occur w ith in th e co n tex t o f a p e rso n ’s

absence?

W h a t is a p p aren t from his statem en t, “B ackbiting is m en tion in g

your brother in a m anner w hich he does not lik e,” is th a t this
includes th e m e n tio n o f him in his presence as well as his absence.

However, A l-H aafidh said, “T h e m ost co rrect p o sitio n is th a t it is

specific to o n e ’s absence, in keeping w ith its linguistic derivatives,
an d this is w hat th e people o f th e ‘A rabic language affirm .” T h en
he said, “Yes, an d retaliating w ith w h at was m en tio n ed

12 S u n an A bee D aaw ood

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 JK y OHcfvice to tfie TdJomen- 01m m ‘C U cfiffaa/i

(backbiting) is p ro h ib ited because it entails in su lt and

disparagem en t.” (End o f his cited speech a n d may A llaah have
mercy u p o n him]

Backbiting has becom e like a fru it in o u r tim e for m any o f the

w om en o f today, except for those w hom A llaah has show n His
mercy. T herefore, it is in c u m b e n t th a t we su b m it to th e legislation
o f o u r Lord. He is th e O n e w ho says:

“It is not for a believing m an or a believing w om an,

w hen Allaah and H is M essenger have decided a matter
that they should have any choice in their affair. A nd
w hoever disobeys Allaah and H is M essenger has indeed
strayed in to plain error.”
( S o o r a h a l-A h za ab 3 b 36]

T h e O n e w ho says:

>Ay -~JJ kl)T j '^11' 0 dd—J j Ij Lc*Ja \j - Ij Jj Aj

4 k i L i l j I j a i i j j ai)l

“T he only saying of the believers, w hen they are called to Allaah

and H is M essenger to judge betw een them , is that they say, ‘W e
hear and we obey’ and those are the successful. A n d whoever
obeys Allaah and H is M essenger, fears Allaah, and remains
conscious o f H im , it is those w ho are the victorious.”
[ S o o ra h a n - N o o r 2 4 :5 1-521

T h e O n e w ho says:

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39
 "f j sx a y> V sL tjjj ^

Q - . y*a t l-»-4 \Z>-j >- > ^ ... fl'jI

“B u t no, by your Lord, they w ill not have Faith u n til they make
you (O M uham m ad) judge concerning everything that they
dispute am ongst them selves, and then find w ith in them selves no
resistance against your judgm ents, and accept w ith full
subm ission.”
[S o o ra h a n -N is a a 4:651

T h e O n e w ho says:

Viy&j Jjj' L* f
4 o_)jT-0 U V J i

“Follow w hat has been sent dow n u nto you from your
Lord, and do n ot follow any allies other than
Flim . Little do you rem em ber!”
[ S o o ra h al-A ’r a a f 7 :3 |

T h e O n e w ho says:

^ L-*j J ^ .^ 1 ^

“A nd whatever the M essenger gives you, th en take it, and

whatever he has forbidden you, then refrain from it.”
[S o o ra h a l-H a s h r 59:71

T herefore, we are n o t like th e People o f the Book w ho say, “W e

hear and we disobey,” rath e r we say, “W e h ear an d we obey.”

T h e affair o f b ackbiting is a dangerous m atter, since a p erson can

fall in to it w ith o u t noticing. So bew are o f this and it is u p o n you
to rep en t to A llaah from this.

T h e m an n e r o f re p en tin g from backbiting: Ibn al-Qayyim said, “It

is m en tio n e d by way o f the P ro p h et ^ th a t th e expiation for

” F o r a d d i tio n a l in f o r m a ti o n c o n c e r n in g h o ld in g fa s t to Is la a m ic law , se e th e
b o o k A l-'lttisa a m by A s h -S h a a tih e e '*&.

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 JK y Chefv ic e to th e IsJom en - O fm m ‘C A cfiffaah

b ackbiting is th a t you seek th e forgiveness from th e o n e w ho was

backbitten an d say, ‘O A llaah, forgive us a n d h im .'” (A llaahum m a
ighfir lanaa wa lahu). Al-Bayhaqee m en tio n s this in A d -D a ’w aat al-
Kabeer and he said th a t th ere is w eakness in its chain. 34

T h e scholars have two o p in io n s regarding this m atter an d b o th o f

th em are n arrated from Im aam A hm ad.

T hey are:
1- Is it sufficient w hen re p en tin g from backbiting only to
seek the forgiveness o f th e o n e w ho was subjected to the
backbiting?
2 - Is it necessary to inform h im w hile also attem p tin g to
create rectification?

W h a t is m ost co rrect is th a t it is n o t necessary th a t he is notified.

R ather, seeking forgiveness is sufficient, as well as his m e n tio n o f
the good concerning the m atters in w hich he has b ack b itten his
b ro th er. T h is is th e position o f Shaykh al-lslaam Ibn Taymiyyah
an d o th e r th a n him . As for those w ho say th a t he m ust inform
th e back b itten party, th e n they have m ade backbiting like the
rights related to m oney an d th e difference betw een th e two
m atters is clear.

Indeed, in th e rights related to m oney, the oppressed benefits by

the re tu rn o f an equiv alen t m onetary co m p en satio n to him . T h e n
if he wills, he accepts it, o r if he wills, he may give it in charity. As
for backbiting, th e n this is n o t possible an d n o th in g is
accom plished by way o f his in fo rm in g h im except th e o p p o site o f
w h at was in ten d e d by the Legislator Jfe, for ind eed he w ould
h a rb o r ill feelings an d m ight h arm th e backbiter u p o n hearing
w h at was a ttrib u te d to him . P erhaps this m ight ignite anim osity
such th a t they never achieve good term s ever again.

T his was n o t H is way, for ind eed th e wise Legislator % did n o t

allow this, n o r did he p erm it this, n o t to m en tio n obligating it
and co m m an d in g it. T h e scope o f Islaam ic Law d ep en d s u p o n
elim inating evil o r lessening it an d n o t acquiring it an d increasing
it an d A llaah know s best. (End o f cited passage] A dditionally,

14 A l-W a a b il as-Sayyib (p a g e 131)

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41
 w hat he elaborated o n in detail was b o th well w ritten and
beneficial.

Refer to Tafseer Ibn Kacheer co ncerning th e statem en t o f A llaah the

Exalted:

“A n d do n ot backbite on e another.”
[S o o ra h a l-H u ju ra a t 4 9 :1 2 )

Also, look in As-Silsilah adh-D ha’eefah (1 5 1 9 /4 ) to know th e chains

o f th e p ro p h etic n arra tio n , “T h e expiation for the o n e w ho
backbites is to seek his forgiveness.”

I close the subject o f backbiting w ith th e statem en t o f Al-

Q ahtaan ee:

j l _ t - J X —ij jz 'H i\z iljiX N

" lie /tr t Zu.li/ me uhM Me jA srtci/m in yj r j / r'M eei Acce/lcsjl//,

In ( i i Me/i Zeet'me i i/et ani'tA er

u/uf.

ooo

N ooniyyah (p a g e 39)

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 JK y 71 (Juice io (lie IxJom en - Qlmm ‘JJlcfillaa/}

9 L he Second Category from the Ways in

which the Tongue is Misused

T ale C arrying: T ale carrying involves conveying th e speech o f one

group o f people to a n o th e r in o rd e r to spread d issen tio n betw een
them . A llaah has indeed censured the o ne described w ith this
characteristic an d forbade against listening to his speech as He
says:

“A nd do n ot obey every habitual swearer and slanderer

going about w ith m alicious gossip; a preventer of good,
transgressing and sin fu l.”
iS o o r a h a l-Q a la m 6 8 :1 0 -1 2 ]

H is statem en t “going a b o u t w ith m alicious gossip” refers to the

o n e w ho goes a ro u n d am ong th e people inciting discord and
carrying tales as m e n tio n ed in Tafseer Ibn Katheer.

Tale C arrying is from th e m ajor sins: O n th e au th o rity o f Ibn

‘A bbaas th a t the M essenger of A llaah passed by tw o graves an d
they were being to rm e n te d , b u t they were n o t being to rm en ted for
som ethin g great, w hile ind eed it is a m ajor sin. O n e o f them
carried tales an d th e o th e r d id n o t keep h im self free from being
defiled by urin e. 36

T h e statem en t “they were n o t being to rm en ted for som ething

g reat” m eans th a t tale carrying an d th e absence o f cleanliness from
the im purity o f u rin e are two relatively m in o r things w hile th eir
p u n ish m e n t is severe.

S a h te h a yn

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 A boo N u'aym told us th a t Sufyaan told us u p o n th e a u th o rity o f
M ansoor u p o n th e au th ority o f Ibraaheem u p o n th e au th o rity o f
H am aam w ho said: W e w ere w ith H udhayfah th e n it was said to
him , “Indeed a m an used to raise the speech to ‘U th m a a n .”
H udhayfah said, “1 h eard th e P ro p h et - may th e peace and
blessings o f A llaah be u p o n him an d his family - say:

« . o l a 2& J 1 U»

“A slanderer (Q attaat) will not enter Paradise. ” 57

His statem en t “Q a tta a t” is explained in th e n a rra tio n o f Muslim:

« ,^L«J U»

“A tale carrier (N am m aam ) will not enter Paradise."

It is said th a t the slanderer (Q attaat) is o n e th a t listens to

so m eth in g th a t he does n o t know ab o ut, an d th e n he conveys
w hat he has heard. T h ere rem ains co n cern in g th e tale carrier’s
(N am m aam ) en terin g the Paradise - a n d sim ilarly w ith th e
rem ain d er o f the th reaten in g evidences o f p u n ish m e n t - the
d o u b ts o f th e Khawaarij™. T hey say th a t th e sinful person
disbelieves w ith his sin even if he was a m o n o th eist (i.e. M uslim ).

T his d o u b t is refuted by th e state m e n t o f A llaah th e Exalted:

“Indeed, Allaah does n ot forgive that others should be

m ade to share in H is w orship, but H e forgives whatever
is less than that to w hom ever H e w ills.”
[ S o o ra h a n -N is a a 4 :1 1 6 ]

A lB u k h a a r e e [# 6 0 5 6 /1 0 ]
,8 F o r a d e ta ile d d e s c r ip tio n o f th e K h a w a a rij, re f e r to T h e K h a w a a rij <Sc T h e ir
R e c u r rin g Id e o lo g ie s b y S h a y k h ‘A b d u l-M u h s in Ib n N a a s ir A ali-‘U b a y k a a n
p u b lis h e d b y T a rb iy y a h B o o k s to re .

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 J K ij Z flc J u ic e to t f i e ls ) o m e n - Q X m m ‘C f t t f i l l a a h

So H e placed the sins u n d e r His will m eaning if H e wills H e may

forgive them an d if H e wills H e may p u n ish h im to th e e x ten t o f
his transgression, h u t th e n his final d e stin atio n will he the
Paradise. However, exem pted from this is polytheism (Shirk),
w hich cond em n s th e o n e w ho com m its it (w ith o u t rep en tin g for
it) to the Fire.

A hul-Y am aan said th a t S h u ’ayh in fo rm ed us u p o n th e au th o rity o f

az-Zuhree w ho said th a t A b o o Idrees A a’id A llaah ihn ‘A b dullaah
inform ed m e th a t 'U b aad ah ihn as-Saamit - w ho w itnessed the
battle o f B adr and was o n e o f th e leaders th e n ig h t o f Al-‘A qabah
- th a t th e M essenger o f A llaah % said w hile aro u n d him w ere a
group o f his com panions:

- f ^ ^ ^ ^ , o s * s

L ij l !j , aJJL \£ j+zJ Li 0^ ^ »

Aj j y ia j j l l \ y \ j U j ^ IjilAj iJ j ,1y y

J ) -t^Jy*-4 J ,

'—- j d f 4 3 ,^-di ^y^^

illi V JL . p \b J j j> ‘j a L ,C * f y , i) \ 'j \ k O jJ i

%' ' ° f2 ' ' ° * ' t'
« . ‘e i l i i\ltj j l j ,<up U p {.Ui j [ :<dJl ^ )l j f j

"Swear allegiance to me upon the following: T h a t nothing should

he joined in worship along w ith Allaah, and upon not stealing,
and not committing illegal sexual intercourse, and not killing your
children, and not accusing an innocent person while he is
amongst you, and upon not opposing that which is good.
Whoever among you fulfills his pledge then his reward is w ith
Allaah. While whoever indulges in any one o f these sins then he
will be punished in this world, w hich will be expiation for him.
A n d i f one indulges in any o f these sins, and A llaah conceals his
sin, then his affair is left to H im . If He wills, He may forgive
him and if He wills, H e may punish him (in the Hereafter). 39
(T hen we swore o u r allegiance u p o n that.)

39 S a h e e h a l-B u k h a a re e s a id [# 6 4 /1 1

45
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 So th e P ro p h et in fo rm ed us th a t this p erson is u n d e r th e will o f
A llaah, if He wills, H e may p u n ish him , an d if H e wills, H e may
forgive him .

T h e th rea ten in g evidences o f p u n ish m e n t - w hich co n ta in th e

d o u b ts o f th e Khau/aarij co n cern in g th e n egation o f en terin g th e
Paradise for th e m o n o th e ist if he com m its a m ajor sin - are to be
u n d ersto o d as th o u g h th ere was som eth in g o m itted . The
supposed phrase here is if He perm its this o r th a t H e will n o t
e n ter im m ediately in to Paradise b u t rath er, he will be p u n ish ed in
accordance w ith his transgression unless A llaah forgives him and
th e n th e Paradise is his final d estin atio n . O r if he views th e
perm issibility o f this sin, th e n w ith his m aking perm issible o f th a t
w hich A llaah has fo rb id d en he is belying th e text (revealed
co n cern in g this sin) w h eth er he com m itted it o r not.

It has com e by way o f som e o f th e pious predecessors th a t th e

th reaten in g evidences o f p u n ish m e n t should be u n d ersto o d as
they have com e, an d th a t they are n o t con trad icto ry in th eir
m eanings because th e way they have reached us is m ore expressive
and com prehensive in censure. T h e religion is n o t to be taken
from single evidences alone, b u t ra th e r it is to be u n d ersto o d
com pletely in light o f all o f its elem ents.

A llaah th e Exalted says:

“O you w ho believe, enter in to Islaam com p letely.”

[S o o ra h a l-B a q a ra h 2:2081

O n ce th e Khawaarij accepted th e th reaten in g evidences o f

p u n ish m en t, they ab an d o n ed th e evidences o f hope. T hey
strayed; an d lead o th ers astray. T h e M u ’tazilah agree w ith them
con cern ing th e ir ruling in th e hereafter, th a t they will forever be
co n d em n e d to the Fire, w hile they disagree o n th eir ascription.
T h e Khawaarij say, “W e call h im a disbeliever,” an d th e M u'tazilah
say, “W e call him a transgressor.”

T h e refu tatio n o f the M u ’tazilah is th a t A llaah says:

46
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 J K y Cflcfuice lo t/ie ln)omen~ QJmm ‘C flcfiflaah

“It is H e w ho created you, and from am ongst you are the

believer, and from am ongst you is the disbeliever. A n d
Allaah is an All-Seer o f w hat you d o .”
[ S o o r a h a t- T a g h a a b o o n 6 4 :2 ]

T herefore, He m ade two categories o f people: eith er disbeliever or

believer, an d H e did n o t divide th e m fu rth e r in to th ree categories
- and we seek refuge in A llaah from being left in m isguidance.

However, th e People o f th e Sunnah w hom A llaah has praised w ith

His statem ent:

“A nd thus W e have m ade you a just m edian nation that

you will be witnesses over the people and the M essenger
w ill be a w itness over y o u .”
[S o o ra h a l-B a q a ra h 2 :1 4 31

T h e m edian here is th e best; they are th o se w ho g ath er th e

evidences an d th e n fear for th e transgressors im pending
p u n ish m e n t and h ope to r th e good-doers th e Paradise. For
fu rth e r elaboratio n o n this issue read Al-'Aqeedah at-Tahaawiyyah.
40

So th e affair o f tale carrying is a d an g ero u s o n e, it creates

dissention betw een tw o friends a n d co rru p ts th e stro n g b o n d s th a t
co n n ect them :

40 Al-A qeedah a t-T a h a a u iy ya h p a g e 3 1 6 a n d th e s u b s e q u e n t p ages

47
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 It is from c o rru p tio n an d anim osity. A llaah has p ro h ib ited
co rru p tio n as H e says:

# 4 -^ -' ^ o! , 14 ^3 ^

“A nd do n ot seek corruption in the land. Indeed, Allaah

does n ot like people of corru p tion .”
[ S o o r a h a l-Q a sa s 28:771

M oreover, A llaah does n o t like th e people o f co rru p tio n :

4 J 'vy - ^ *

“So do n ot cause m ischief in the earth, spreading

corru p tion .”
(S o o ra h a l- A n k a b o o t 2 9 :3 6 ]

R ather, He orders rectification:

/,"* % ■» t • *4*'
# ^ ‘ ‘* I Ij 4jjl Iy&->^ #

“Fear Allaah and rectify that w hich is betw een yo u .”

( S o o ra h al-A n fa a l 8 :1 J

A dditionally, H e says:

“A nd if two factions from the believers should fight,

then reconcile betw een th em .”
( S o o ra h a l- H u ju r a a t 4 9 :9 ]

He says:

-l . >- - - - - i ■>- <. > »* - - * .

j 1 a ! c i ^ ^
„ , , c
4^1 'O J P C t *3 ^ C ll jy q ^U q ]

“T here is no good in m uch of their private conversation,

except for those w ho enjoin charity or that w hich is good

48
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 J Ity C flfu ice (o (fie If)om en- Qlm m ‘fflcfilfa a fi

or reconciliation betw een people. W hoever does that

seeking the pleasure of A llaah, th en W e w ill give h im a
great reward.”
[ S o o r a h A n -N isa a 4:1141

A nd the P ro p h et % said from th e n a rra tio n o f A boo ad -D ardaa’:

A£ .. 'i „ .. 3- f I 'i
« oUunllj ^L l^ll tj A f j z i b ^ 1 1 1 »

“Should I not inform you o f something more excellent in degree

than fasting and giving charity!"

T hey said, “O f course, O M essenger o f A llaah!” H e said:

« .i a J l i J l J 2 \ o ' i ,f3 \ o li »

“Reconciliation hetween the people and the corruption o f this is

destructive (H aaliqah).” 41 42

H a a liq a h is the characteristic th a t usually causes people to shave;

m eaning it destroys an d elim inates th e religion just as th e razor
elim inates th e hair. It is also said th a t it is th e severing o f family
ties an d m utu al o p p re s s io n .4!

A llaah has blessed His servants such th a t H e has b ro u g h t th eir

hearts to g ether as H e says:

fjfcj O J Ij c IJ l p 1 ^ l £ jl aiil o . „ f*

jU I ijXL>~ Lfl-Z, ■ 41, » :j ^ t> w ^ lj

<t£ OjAx^: ^ 1 OSr-i (tdd'aSf l^L# ^STfJblj

“A nd rem em ber the favor of Allaah upon you - w hen

you were enem ies H e brought your hearts together and
you becam e, by His mercy, brothers. A nd you were on
the edge o f a pit of the fire, and H e saved you from it.
T hus does Allaah make clear to you H is verses that you
may be g u ided.”

41 S u n an A hee D auuood
4" T h i s p r o p h e tic n a r r a t io n is a u t h e n ti c as f o u n d in As-Saheeh a l'M u sn a d 11 4 9 /2 1
44 A n-N iluuiyah [ 4 2 8 /1 ].

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 [Soorah Aali ‘Imraan 3:103]

H e says:

^ • y u t^JiJ Ij ify j) ^ Ljj yy*a >>—LJ-Lj I AJ 1 j-A #

^ • j o O jaJ I U ^ I o J i - ij I jJ

, j „ ^ ^ ^ , , , ^^ ^ ^ -
# ^S sj> - yi^s* j* j\ ^ I

“A nd H e is the on e w ho supported you w ith H is help

and w ith the believers; and brought together their hearts.
If you had spent all that is in the earth, you could not
have brought their hearts together; but Allaah brought
them together. Indeed H e is Exalted in M ight and
W ise.”
[S o o ra h al-A n faa l 8 :6 2 -6 3|

From th e exam ples o f efforts to c o rru p t relatio n sh ip s is th e

inciting o f a w om an against h er husband.

A boo D aaw ood n arrated u p o n th e au th o rity o f A boo H urayrah

w ho said th a t the M essenger o f Allaah M said:

Z , a " > ' fs , o t 3 a , , Zs o ,

« .L . _j' , l s '-r-t^ O'* »

# "
“W hoever incites the wife of a m an or his servant against him is
not from us. ” 44

T herefore, it is obligatory to strive tow ards recon ciliatio n betw een

the M uslim s an d n o t to c o rru p t them .

M oreover, his statem en t “is n o t from us” is if he was in o p p o sitio n

to Islaam ic law. T h e n he is considered a disbeliever so the
m eaning entails th a t he is n o t u p o n o u r religion. In ad d itio n , if
he was negligent, th e n the m eaning here is th a t he is n o t u p o n o u r
way. Also from th e pious predecessors, th ere w ere those w ho said
th a t it sh o u ld be u n d ersto o d as it was revealed, because it is m ore
expressive and com prehensive in reproach.

44 Its c h a in is H asan.

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 J K y d id o ic e to th e lutom en- Qdmm ‘C d d ilfa a d

Know th a t th e o n e w ho carries tales to you carries tales a b o u t you.

So advise w hoever possesses this characteristic w ith softness,
easiness, and good a d m o n itio n tim e after tim e. However, if she is
n o t reprim and ed , th e n w arn yo u r sisters from h er an d stay away
from her gatherings.

T he people o f know ledge differ regarding backbiting an d tale

carrying. Do they oppose o n e a n o th e r o r are they similar? T h e
position su p p o rted by A l-H aafidh41 is th a t dissim ilarity exists
betw een the two an d th a t betw een th e tw o are b o th general and
specific aspects. T h a t is because carrying tales is conveying th e
co n d itio n o f a p erso n to o th e r th a n him for the purpose o f
spreading m ischief w ith o u t his co n sen t, regardless o f w h eth er he
knew ab o u t it o r not; w hereas b ackbiting is m e n tio n in g him in his
absence w ith th a t w hich is displeasing to him . T herefore, tale
carrying is d istin ct in th a t it is d o n e w ith th e in te n tio n o f
spreading m ischief an d this is n o t a c o n d itio n applicable to
backbiting. B ackbiting is d istin ct in th a t it occurs in th e absence
o f the subject o f the backbiting; b u t b o th carrying tales and
backbiting share in o th e r th an w hat has been m en tio n ed .

From the scholars are those w ho m ake it a co n d itio n for

backbiting th a t th e subject o f th e b ackbiting is ab sen t an d A llaah
know s b est.” [End of cited passage]

Indeed Shaykh M u h am m ad ibn ‘A b d u l-W ah haab yfe m en tio n ed a

ch ap ter entitled “C h ap ter: In clarification o f som e o f th e types o f
m agic” in K itaab at-Tawheed. From th e evidences th a t he
m en tio n ed is the pro p h etic n a rratio n n arrated by M uslim upon
the au thority o f Ibn M as’o o d th a t th e M essenger o f A llaah % said:

« kJLail V'Wajdl b* L5l »

“Should / not inform you w hat slandering is? It is a tale carrying

which creates dissention amongst people. ”

T he explainer of K itaab at-Tawheed - ‘A b d u r-R ah m aan H asan said

th a t Ibn ‘A bdul-B arr m en tio n ed u p o n th e au th o rity o f Yahyaa ibn
A bee K atheer w ho said, “T h e o n e w ho carries tales an d backbites
corrupts in o n e h o u r w h at a m agician c a n n o t c o rru p t in a year.”

’ [ 4 7 3 /1 0 ]

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 A bul-K hattaab said, “A nd from magic is laboring in carrying tales
and spreading co rru p tio n betw een the people.” 46 He said, “A nd
he p o in ted o u t th a t he m eans harm w ith his speech and action by
way o f deceit an d trickery w hich resem bles magic, an d this is
com m only know n to th e people, by way o f custom , th at it
p roduces and generates results w hich are sim ilar to magic, or even
m ore so. T h u s, it is assigned th e ruling o f magic in an a ttem p t to
u n ite th a t w hich is sim ilar o r approxim ate. However, it is said,
‘T h e m agician disbelieves by way o f his association to m agic.’ T his
is a specific affair w ith specific evidence, w hile the o th e r is n o t a
magician; b u t rath er indeed, his action p roduces w hat a m agician
may pro d u ce, so he is given th e sam e ruling except in w hat is
specific to magic like disbelief an d th e a b a n d o n m e n t o f accepting
» . » 4 7 48
a m agician s repentance.

H e said, “A n d w ith this it appears th e p ro p h etic n arratio n is in

accordance w ith its ex p lan atio n .” [End o f cited passage)

O Cx>

46 'UyyouJi a l-M a sa a ’il

4| Al-Furoo’
4fS E n d o f s u m m a r iz e d c ite d p assag e

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52
 J K y hflcfuice to th e IsJomen-QJ.mm lC h cfitlaah

9w Third Category from the Ways in

which the Tongue is Misused

3- Lying: Lying entails everything th a t opposes w h at actually

occurs, as A llaah th e M ighty an d M ajestic says:

# S'- j y .J ^-= S\ pjb

“T hey only invent falsehood; those w ho do not believe in

the verses of Allaah, and it is them w ho are the liars.”
(S o o r a h a iv N a h l 16 :1 0 5 ]

Lying is from th e practice of the hypocrites as m en tio n ed from th e

pro p h etic n arratio n o f A boo H urayrah w ho said th a t th e
M essenger of A llaah said:

,'sh h \ d ij lilj o u i- lil :oUj jilliJl aJT »

« .jli- tilj

“The signs o f a hypocrite are three: whenever he speaks, he lies.

Whenever he makes a promise, he breaks it. Whenever he is
trusted, he betrays the trust." 49

Lying leads th e on e w ho does it to im m orality as m en tio n ed from

the pro p h etic n arratio n o f ‘A b d u llaah ibn M as’o o d th a t the
P ro p h et M said:

L*j , ^jJl 'h 'h ijh a ] \ jl »

jiil ,j j l j , Laj

44 S a h e e / u r m

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 « .LldS^ 4JJI jjS ' ^ i> -

“Indeed, truthfulness leads one to virtue and virtue leads one to

Paradise. A man continues to tell the truth and seek after the
truth u ntd he is recorded w ith A llaah as being truthful. Indeed,
lying leads to immorality and immorality leads to the Fire, and
the servant continues to lie and seek out lies until he is recorded
with A llaah as a liar .” 50

T herefore, the o n e for w hom lying is a p art o f his character, and

w ho has becom e accustom ed to lying such th a t it becam e from his
nature, th e n he is w ritten w ith A llaah as a liar and in th e com pany
o f liars. C ertainly, th e people are n o t pleased th a t o th ers refer to
th em as liars, should n o t they detest th a t they w ould be w ritten
w ith A llaah as liars an d th e ir Lord is th e O n e w ho has created
them an d sustain ed th em , an d we ask A llaah for safety and
security.

T h e o ne w ho lies is n o t believed by th e people, his n arratio n s are

discarded, an d he is detested by th e people.

T he poet was truthful in his statem ent:

Lying is from the m ajor sins:

From th e n a rra tio n o f S am rah ibn Ju n d u b w ho said:

T h e M essenger o f A llaah used to ask his co m p an io n s very often:

“Did anyone o f you see a dream?"

w Saheehuyn

54
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 JK u CAJuice (o th e lsJom en-Cllm m ‘‘J ld illa a /i

T hus, those w hom A llaah w ished to in form w ould n arrate dream s

to him . O n e m o rn in g he said to us,

;^ J Uij '1 g f 'j , 0 & ) sL ii' ^ I j ' <di »

« . . . L 4 ^ C ..i lla ? l J i\j j i k i '

“Last night two individuals came to me (in a dream) and woke

me up and said to me, ‘Proceed!’ 1 set out w ith both o f them...”

In this n a rratio n is th e statem en t:

,i\J S J \ » ’ O p ^ jJ l J i > »

» < > / ’ ,) s., j .'.; r, " r,

j ? j- W ^ , aLai , aLai ^s5!
* O * x #/ » ^ 0 /
« . i j l i l ) ' £-lIf

“As for the m an you came upon whose sides o f his m outh, nostrils
and eyes were severed from front to back, indeed he is the man
who goes out o f his house in the morning and tells so m any lies
that it fills the horizon." 51

T h e greatest o f lies is to lie u p o n A llaah as H e says:

>ol \cy i) O oSj $ i j ^ C ;x L = ,

4 t S y ^ J « if» - j J~ JI

“So w ho is m ore unjust than the on e w h o lies about

Allaah and denies the truth w hen it has com e to him? Is
there n ot in the H ellfire a place of residence for the
disbelievers?”
I S o o r a h a z -Z u m a r 3 9 :3 2 )

Also, H is statem ent:

i l i j i j t j o l r }i is i L , a il j s . c s y jd p i , i ^ 3 ),

4 4 j j l V a f li

Sl Al-B ukhaaree [ 4 3 8 /1 2 ]

55
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 "So w ho is m ore unjust than the one invents a lie about
Allaah or denies the truth w hen it has com e to him? Is
there n ot in the H ellfire a place of residence for the
disbelievers?"
[S o o ra h a l-A n k a b o o t 2 9 :6 8 ]

In ad d itio n , from th e exam ples o f lying:

T h e prom ise o f giving som eth in g to a child w hich is a lie, like the
saying o f a m o th er to her child, “C o m e here an d 1 will give you
th is,” a n d once he com es she does n o t give him anything.

Im aam A hm ad rep o rts a p ro p h etic n a rra tio n w ith this m ean in g by

way o f Ibn S h ih aab u p o n th e au th o rity o f A boo H urayrah th a t the
P ro p h et jtg said:

« . 4 ji S ' Jb* »

“W hoever says to a child, ‘Come here this is for you, ’ then he does
not give him anything, then he has lied." 52”

Lying to a child o p en s up a d o o r to im p en d in g evil, because the

child will accept this idea and (begin to) lie in his speech an d later
replace his speech w ith it.

Since lying was so blam ew orthy, even th e people o f ignorance (pre-

Islaamic ‘A rabs) used to abstain from it. A boo Sufyaan was asked
by H eraclius co n cern in g th e virtues o f th e P ro p h et M yet A boo
Sufyaan resp o n d ed to h im w ith tru th an d said, “By A llaah if I had
n o t feared th e repercussions o f lying, 1 w ould have lied ab o u t
h im ,” m ean in g a b o u t th e P ro p h et S an d at this tim e A boo
Sufyaan had n o t yet em braced Islaam 4®.

From th e exam ples o f lying also is th e joking o f th e people th a t

involves lies. M uham m ad ibn B ashaar told us th a t Yahyaa ibn
Sa’eed told us th a t Bahz ibn H akeem to ld us th a t my fath er told
m e u p o n th e au th o rity o f my g ran d fath er w ho said th a t he heard
the P ro p h et M say:

Im a a m A h m a d r e c o r d e d th is [ 4 5 2 /2 ]
11 N e v e rth e le s s , in th is c h a in o f n a r r a t io n th e r e is a c e s s a tio n o f c o n tin u ity , fo r
in d e e d a z -Z u h ree d id n o t h e a r th is fr o m A b o o H u r a y r a h as m e n tio n e d in J a a m i’
at-Tahseel; see A h a a d e eth M u'illa h (p ag e 2 3 3 ).

56
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 J K ij A J u ic e / o i / i e J j o m e n - Q Jm m ‘C A J i(fa a £

% 3 ' ' ° o f ° * '* f # 1 *o

^y l!l 4j ^L sx^aJ c io d i-J l; y>

« & $ J £ $ J
“W oe to him wbo speaks w ith lies in order to make the people
laugh. W oe to him, then woe to him. ” 54

A t-T irm idhee said th a t this p ro p h etic n a rra tio n is Hasan. I say
th a t it is just as he has stated, dfe. 55

Also from th e exam ples o f lying is th e statem en t o f th e o n e w ho

says, “I saw so m eth in g in a d re a m ” an d he really d id n o t see
anything. ‘Alee ihn ‘A bd u llaah told us th a t Sufyaan to ld us u p o n
th e au thority o f A yoob u p o n th e au th o rity o f ‘Ikrim ah u p o n the
au thority o f Ibn A b b aas u p o n th e au th o rity o f th e P ro p h et % w ho
said:

» ° t *' > , , o ' *> , *,

d )) A f A 0^ l-)' A A a jj j J »

« - j j A

“Whoever claims to have seen a dream which he did not see, will
be ordered to make a knot between two barley grains which he
will not be able to do..." 56

Also from th e exam ples o f lying is th e statem en t o f th e on e w ho

says, “I saw so m eth in g ” an d he really d id n o t see anything. ‘Alee
ibn M uslim told us th a t ‘A bdus-Sam ad told us th a t ‘A bdur-
R ahm aan ibn ‘A b dullaah ibn D eenaar the servant o f Ibn ‘U m ar
told us u p o n th e a u th o rity o f his fath er u p o n th e au th o rity o f
‘A bdullaah ibn ‘U m ar th a t th e M essenger o f A llaah % said:

« . y 1 J b. alllp 'iS j L O' J j j A A }>

“From the worst o f lies is that a person claims to see a dream

which he has not seen. ” 57

A t-Tirm idhee 1 5 5 7 /4 n u m b e r 23511

11 T h is n a r r a t io n w as a lso re c o r d e d by A boo D aaw ood ( 7 1 6 / 2 |, A h m a d [7, 5,
3 /5 ) , a n d A l-H a a k im 1 4 6 /1 ).
Saheeh Al-Bukhaaree [ 4 2 7 /1 2 )
' Saheeh A l-B ukhaaree [ 4 2 7 /1 2 )

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 T herefore, it is obligatory u p o n us th a t we are tru th fu l concernin g
A llaah, w ith th e people, an d th a t we try to achieve this tim e after
tim e. T h e n after this, tru th fu ln ess will becom e p art o f o u r
character as in th e p ro p h etic n a rra tio n o f Ibn M as'ood, w hich has
preceded us.

T h e tru th fu l o n e is th e o n e w hom th e people tru st his speech and

actions such th a t his position am ongst th e people is raised an d
sim ilarly his p o sitio n w ith A llaah. A llaah th e M ighty an d M ajestic
says:

“O you w ho believe fear Allaah and be w ith those w ho

are tru thful.”
[ S o o ra h a t-T a w h a h 9 :1 1 9 ]

0 0 0 °

58
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 J K y C h e fv ic e to th e J tO o m e n - Q A m m ''C h c fifla .a h

DL Fourth Category from the Ways in

which the Tongue is Misused

4- T h e divulging o f secrets:

A llaah the Exalted says:

<-4j C-jbi) iJ J i llj *Xo - 1i l j ^

,t , 4' ' <»—f x 91 _* ^ t ^ ^{i^x /•’ ^

La Lb LaJ 3 »> (j ^p Ij -><wa.xj *— <0J I a I j

4 _ ^ J T J L i *j i ^ b J i i i l i i ) b i ^ b J ii

“A n d (rem ember) w hen the P rophet confid ed to on e of

his wives a statem ent, so w hen she inform ed (another) of
it and Allaah show ed it to him , he m ade know n part o f it
and ignored a part. T h en w hen he inform ed her about
it, she said, ‘W h o told you this?’ H e said, ‘1 was
inform ed by the All-K now er, the All-Aware.’”
IS o o ra h a t-T a h r e e m 6 6 :3 )

T h ere are tw o d ifferen t o p in io n s consisting co n cern in g the

explanation o f th e afo rem en tio n ed verse.

T h e First: T h a t this was th e p ro h ib itio n o f th e P ro p h e t ^

concerning th e h oney a n d th e discussion o f this will com e in the
c h ap ter entitled , “From th e p lo ttin g o f w o m e n ”.

T he Second: T h a t this was th e p ro h ib itio n related to M aariah the

C optic. T h e reason for this p ro h ib itio n is th a t th e P ro p h et %
approached M aariah th e C o p tic in th e h o m e o f H afsah instead o f
her, b u t th e n w hen H afsah discovered this an d she said, “O
P ro p h et o f A llaah, indeed you have b ro u g h t m e so m eth in g th a t
you have n o t b ro u g h t to any o f your o th e r spouses; o n my day and
o n my furnishings?” T h e n he said, “W o u ld n o t you be pleased if 1
w ould p ro h ib it myself from h e r an d n o t draw close to her?” She

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 said, “O f course.” So th en , he pro h ib ited him self from her and
told her, “D o n o t m en tio n this to anyone.”

T his story has chains o f n a rra tio n th a t stren g th e n o n e a n o th e r so

it is possible th a t the verse descended co ncern in g b o th situations.
ss

M oreover, A llaah says:

/ t - - ' «'
* , - ~i i (3 C lij 4i)l J-gJU ^

“A nd fulfill the covenant of Allaah w hen you have taken

it.”
I S o o r a h a n -N a h l 16:911

A dditionally, in the p ro p h etic n arra tio n o f A boo H urayrah:

X- y x ^ J 0 %

Ijlj I t P j l i l j c-j-ii" O J o - lil o Uj j j l L J l 4j I »

« . jl> -

"The signs o f a hypocrite are three: Whenever he speaks, he lies.

Whenever he makes a promise, he breaks it. Whenever he is
trusted, he betrays the trust.”

Indeed, o u r pious predecessors w ere keen o n preserving secrets

an d they w ould n o t divulge them :

U p o n th e a u th o rity o f ‘A a’ishah w ho said th a t th e P ro p h et %

confided in Faatim ah som ething such th a t she began to cry
severely th e n he confided in h e r a second tim e an d she laughed.
'A a’ishah said th a t once the M essenger o f A llaah left, she
(‘A a’ishah) asked h e r (Faatim ah) a b o u t it. She th e n said, “I have
certainly n o t divulged any secrets o f th e M essenger o f A llaah 3£.”
O n ce the M essenger o f A llaah passed away ‘A a’ishah said, “I am
d eterm in ed th a t you tell m e w hat th e M essenger o f A llaah said to
you.” She (Faatim ah) said, “As for now, th e n 1 will. W h e n the
M essenger o f A llaah M confided in m e th e first tim e, he inform ed
m e th at, ‘Jibreel used to review th e Q u r’aan w ith him once every
year, b u t now he has reviewed it w ith h im twice. Indeed, I d o n o t
th in k th a t this m eans anything except th a t my tim e has n ea re d .’

T h is w as m e n tio n e d by A l-H a a tid h in A l-Fath.

60
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 JK y TlcJoice io th e Js)omen~QJ.mm c filla a h

So I cried. T h e n he confided in m e a second tim e an d th e n said,

'O Faatim ah, are you n o t pleased th a t you sho u ld he th e mistress
o f th e w om en in th e P aradise,’ th e n 1 laughed. 59

O n the au tho rity o f ‘A b dullaah ibn ‘U m a r th a t ‘U m ar said to his

d au g h ter w hen she lost h er h u sb an d , “I m et w ith ‘U th m a a n ibn
A ffaan and offered him H afsah (in m arriage) so 1 said, ‘If you
wish, I will m arry you to H afsah b in t ‘U m a r.’ H e said, ‘1 will look
in to my affair, and so I w aited a tew nights th e n he m et w ith me
an d said, ‘It has becom e clear to m e th a t I sh o u ld n o t m arry at
this tim e.’ So th e n , I m et w ith A boo Bakr as-Siddeeq and th en
said, ‘If you so desire, 1 will m arry you to H afsah b in t ‘U m a r.’
A boo Bakr becam e silent an d n o th in g re tu rn e d to m e from him .
I was even m ore com pelled regarding h im th a n 1 was for
‘U th m aan . T h erefo re, I w aited a few nights. T h e n th e P ro p h et jfe
proposed to her, an d I m arried h er to him . T h e n A boo Bakr m et
m e an d th en said, 'P erhaps you noticed from me, w hen you
offered m e H afsah (in m arriage) th a t I did n o t resp o n d to w hat
you presented to me?’ I said, ‘Yes.’ H e said, ‘N o th in g prevented
m e from resp o n d in g co n cern in g th a t w hich you suggested to me
except th a t indeed, I possessed know ledge th a t th e P ro p h et %
m en tio n ed h er and I was n o t going to disclose th e secrets o f th e
P ro p h et 3?.’ H ad he n o t m arried her, I w ould have accepted your
proposal.”' 60

U p o n the au th o rity o f T h aa b it from A nas 4® w ho said th a t the

M essenger o f A llaah M cam e to m e as I was playing w ith th e
children. He greeted us an d th e n se n t m e o n an erran d so I was
delayed before re tu rn in g to my m o th er. W h e n 1 cam e to h er she
said, “W h a t h ap p en ed ?” I said, “T h e M essenger o f A llaah ife sen t
m e o n an e rra n d .” She said, “W h a t was th e purpose?” I said, “It
is som ething secret.” T h e n she said, “T h e n d o n o t divulge the
secret o f T h e M essenger o f A llaah 'te to an y o n e.” A nas said, “By
A llaah, if I were to divulge it to anyone, th e n O T h aab it, I w ould
have divulged it to y o u .” 61

A l-H aafidh said, “S om e of the scholars have said this was a secret
pertaining specifically to th e wives o f th e P ro p h et 3S an d if it was

Saheefuiyn
** Saheeh Al-B ukhaaree
61 Saheeh M uslim

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 from so m eth in g p ertain in g to know ledge th e n A nas w ould n o t
have been able to conceal it.” 62

T herefore, these evidences indicate the extent o f th eir zeal

con cern in g th e preservation an d disclosure o f th e secrets related
to the wife. As for th e opposite, w hich is th a t w hich occurs from
the affairs th a t tran sp ire betw een th e tw o spouses at th e tim e o f
intercourse, th e n th e sin related to this is grave. O n the au thority
o f A boo Sa’eed al-K hudree w ho said th at, th e M essenger ot
A llaah % said:

^ y i i j a I J I .Up jj »

“From the most evil o f the people w ith A llaah on the Day o f Judgment is
the man who approaches his wife and she comes to him, and then he
divulges her secrets. ” 6’

A l-H aafidh said:

Ibn Battaal said, “T h a t w hich the people o t know ledge are u p o n is

th a t the secret sh o u ld n o t be m en tio n ed if it could possibly harm
the individual m en tio n e d in th a t secret.” M oreover, m ost o f th em
say, “Indeed if he dies th e n it (the subject of the secret) is n o t
necessary to conceal th a t w hich n eeded to be concealed d u rin g his
life except th a t th ere was som e deficiency co n cern in g h im .” 64

A l-H aafidh said: “A n d 1 have said th a t w h at is a p p a re n t is th a t this

is to be divided, after death, in to th a t w hich is perm issible and
could possibly becom e encouraged even if th e subject o f th e secret
disliked it. Like praise for him because of a n oble action or
v irtuous deeds o r w hatever is sim ilar to this. It could also becom e
disliked u n co n d itio n ally , th u s it could becom e im perm issible, and
this is to w hat Ibn Battaal was alluding. It could certainly becom e
obligatory, as in th e case w here he possesses som ething w hich
m ust be m en tio n e d like an o th e r p e rso n ’s right, w hich is u p o n
him th a t he used to excuse him self from executing. So it is h o p ed
th a t if it were m en tio n e d to a n o th e r p erson w ho is able to

62 A l-H a a fid h 182/111

Saheeh Mwsltm
64 Al-F ath [ 8 2 /1 1 ]

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62
 J K y C A d u ic e to t / i e IsJ o m e n -Q d m m ‘C T ld iK a a d

perform it o n his behalf, th a t this p erson m ight d o so.” [End o f

cited speech]

Som e people c a n n o t keep secrets restricted to th eir chests, and

this is w rong because indeed som e secrets m ust be concealed as we
have previously m en tio n ed from the speech o f A l-H aafidh an d the
p o et w ho has said:

o b C alia >d t U iil

j _• 4P* J

" j/ ii man i/i'ci tA m cA n n m tirijticj/ (Acn ru/ i/i'u i\ie/jlc/A tm

(Vf'vr J i t a m 't/i/ijcn cc, an*/

In addition, Al-Qahtaanee said:

jy S L x j y -up j i^ y s ' jj— « ii *.—• ji-u a Ji j i

' -

< JO O

’ N ooniyyah (p g 38)

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 Fifth Category from the Ways in
which the Tongue is Misused

5- T h e u n ju st d eg rad atio n o f a M uslim :

Sulaym aan ibn H arb told us th a t S h u ’bah told us u p o n the

a u th o rity of M ansoor w ho said, I h eard A boo W aa’il speak o n the
au thority o f ‘A bd u llaah w ho said th a t th e M essenger of A llaah %
said:

« :)k ii& j 'j d J r d J j i c c - »

“Abusing a M uslim is transgression (Fusooq) and fighting him is

disbelief." 66

C o n c e rn in g his sta te m e n t “transgression (Fusooq)" is th a t Fisq is

(the singular o f Fusooq) in the ‘A rabic language m eans leaving.

In Islaamic legislation, (Fisc;) is a d ep artu re from th e ob ed ien ce o f

A llaah an d H is M essenger, as m en tio n ed in Al-Fath.

His statem en t “fighting him is d isb elie f’ is th e disbelief w hich is

n o t disbelief.6'

A llaah th e Exalted says:

^ Saheeh al-B ukhaaree 1 6 4 /1 OJ

T r a n s l a to r ’s n o te : T h is is a r e f e r e n c e to th e ty p e o t d is b e lie f t h a t d o e s n o t
ex p e l a p e r s o n fro m th e fo ld o f Islaa m . Is la a m ic law re fe rs to m a n y s in s th a t are
th e re s u lt o t fo llo w in g s o n e ’s d e s ire s as d is b e lie f (K ufr) a n d p o ly th e is m (Shirk)
like th e k illin g o t a M u s lim o r h a v in g re la tio n s w ith a m e n s in g w o m a n o r a n a l
in te r c o u r s e . C o m m itt in g th e s e s in s d o e s n o t e x p e l a p e r s o n fro m Isla a m in
to ta lity ; a n d f o r th is r e a s o n s o m e o f th e p io u s p r e d e c e s s o r s r e f e r r e d to th e m as
(K u fr doona K ufr) d is b e lie f w h ic h is n o t (m a jo r) d is b e lie f a n d (Shirk doona Shirk)
p o ly th e is m w h ic h is n o t p o ly th e is m .

64
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 J K y r7 lc fu ic e io i£ e J sJ o m e n - ^ ilm m ''O lc filla a /j

“A nd if tw o factions am ong the believers should fight,

then m ake peace betw een the two..."
(S o o r a h a l- H u ju ra a t 49:91

A llaah says:

p J E jJ T j p i P t i \ p \; p i }

*C i“ ^ p i p p p p p J L j -4*Jfj

# ... ■■-•>- Lj < J] ^ L jls

“O you w ho believe! lslaam ic legal retribution has been

prescribed for you in cases of murder; the free for the
free, the slave for the slave, and the fem ale for the
fem ale. So if (a killer) is forgiven by his brother of
anything, then it should be adhered to in fairness and
paym ent of the blood m oney should be given to the heir
in fairness...”
[ S o o r a h a l-B a q a ra h 2:1781

O n th e au tho rity o f A boo B akrah 4* w ho said th a t th e M essenger

o f A llaah 3S said:

t 9 > ,9 , ^ ^ o f° 'O S
j ^JjULlLj l-o.^ 1^1 ))

« ...j lll'

“W hen two Muslims confront one another with swords, both the
killer and the slain will be in the Fire...” 68

T herefore, b o th o f th e fighters are called believers an d th e slain is

considered a b ro th e r to th e o n e w ho in h erits th e rig h t o f lslaam ic
legal retrib u tio n (Qisaas).

T h e m eaning o f ‘b ro th e rh o o d ’ m e n tio n ed in th e verse is the

b ro th e rh o o d o f th e religion. 69

68 Saheehayn
69 S e e Al-Aijeednh at-T ahaaw iyyah (p a g e 3 2 1 ).

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 T h e u n ju st d egradation o f a M uslim is from th e characteristics o f
the pre-lslaam ic p erio d o f ignorance: ‘U m a r ihn Hafs told us my
father told us th a t Al-A’m ash said u p o n th e a u th o rity o f Al-
M a’ro o r w ho is Ib n Suwayd w ho said a b o u t A b o o D harr:

“1 saw A boo D h a rr w earing a Burd 70 an d his servant was also

w earing a Burd, so 1 said (to A boo D harr), ‘If you were to take this
(Burd o f yo u r servant) and wear it (along w ith yours), you will have
a nice o u tfit (H ulah),71 and th e n you could give him an o th e r
garm ent. ”

A boo D h a rr said, “T h ere was a qu arrel betw een m yself and

a n o th e r m an w hose m o th e r was a non-’A rab. T h u s, 1 spoke ill o f
her. T h e m an th e n m en tio n ed m e to th e P ro p h e t an d the
Pro p h et M said:

« ? ii u i c J j ' c t »

“Did you insult so-and-so?”

1 said, “Yes,” th e n he said:

« o L it »

“Did you speak ill o f his mother ?”

I said, “Yes,” th e n he said:

« d J-i J jjj »

“You are a man who still possesses some o f the traits o f (the Pre-
lslaamic period of) ignorance. ”

I said, “(D o 1 still have ignorance) even now in my old age?” T h e n

H e said:

. x 0 s . 0 S' ° S A ° ° ° ' •

4_-JlJj ali-l <dJl

70 Al-Burd: A g a r m e n t fo r w h ic h th e r e exists m a n y n a m e s .
71 A l-H ula h: T h e lo w e r g a r m e n t a n d u p p e r g a r m e n t, w h ic h is c a lle d A 1-HuUih
b e c a u s e o n e o f th e tw o g a rm e n ts c o m p lim e n ts a n d b e a u tif ie s th e o th e r .

66
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 J K y C 7 1duice to t / ie lo ) o m e n ~ Q A m m lC fld i[ [ a a /i

,’< A
o'.' Jo / ! ' > J. 0 '
« .4JLP ,-U bu

“Yes, he is from your brothers w hom A lla a h has placed under

your authority. So the one under whose authority A llaah has
made his brother, then he should feed him from w hat he eats, and
he should dress him from the garments which he wears, and that
he should not ask o f him to do a task except whatever is w ithin
his capacity. A n d if he asks him to do a difficult task, then he
should help him therein.’” 72

K now th a t it is n o t perm issible to transgress u p o n anyone an d if

you d id so th e n you have m ost certainly co m m itted oppression.
Indeed oppression is th e placem en t o f so m eth in g in a place o th e r
th a n th a t w hich has been o rd ain ed for it, Islaamically.

It has been established in th e p ro p h etic n a rratio n o f A boo

H urayrah th a t th e M essenger o f A llaah M said:

« l. j / ; J »

"Do you know who is bankruptV’

T hey (the C o m p an io n s o f the P rophet) said, “T h e b a n k ru p t m an

am ongst us is the person w ho has n o w ealth w ith him , o r he does
n o t possess any property." H e (the P ro p h et) M said:

0 ' ' I " ' ' ' ' ' ' ' i ' O ' 0 f 0 fi

jd - i j d . j’ * 1 j! »
* ' '
' ' ' ' ' ' ' ' ' ' '

,ld i ,1 -ii J l d J S d j L d d i j ,ULa .,.:d

, i d d j jdjLds?- ^ jA Idd ; ld i

^_»bUa>- j a Id jt 4jUdc>- jL j
£, 9 ' % *'
« d C - d r* J 3*

“The bankrupt is the one who prays, offers Zakaah, and fasts;
but since he has abused this one, slandered this one, and

Saheeh al-Bukhaaree 1 4 6 5 /1 0 ]

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 unlawfully consumed the w ealth o f this one, shed the blood o f this
one and beaten this one; his virtues will be taken from him and
will be given to those who suffered at his hands. If his good deeds
become depleted before the establishment o f justice, then the sins
o f those whom he oppressed will be given to him and then he
would be thrown in the Hell-Fire." 75

A llaah says:

J oir'j" f

4 cL>\js- jl$ j - H ijiiji jy .

“T h e way (of blame) is only against those w ho oppress

the people and spread transgression in the earth w ith ou t
right. For them there w ill be a painful torment."
[ S o o ra h a s h - S h o o r a 4 2 :4 2 ]

Yahya ibn A yoob, Q utaybah, an d Ibn H ajr all said th a t Ism aa’eel
(they are all referring to Ibn Ja’far) in fo rm ed us u p o n th e auth o rity
o f Al-‘A laa’ from his fath er u p o n th e au tho rity o f A boo H urayrah
th a t the M essenger o f A llaah % said:

t 0 so s 0 ' , 0 ' ' ' ' ^ 0

« . »j l ^ ll jt iu UL5 C* »

'W hen two persons indulge in hurling abuses at one another, the
sin will be upon the one who initiated the abuse, so long as the
oppressed person does not transgress." 4

His state m e n t “th e o n e w ho initiated the abuse” m eans th a t th e

sin o f this is u p o n him , an d w hoever has been transgressed against
and he defends him self, th e n this is perm issible.

A llaah says:

4 j' S j t - CSJactA C. jL*-> * J £ ’p SQ c- jiiT ^

7’ Saheeh M u slim [2 5 8 1 ]
74 Saheeh M u slim [2 0 0 0 /4 ]

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68
 J K y u ftd u ic e to ( h e T P Jo /n en - ^U m m ‘C ftd illa a /i

“T h en w hoever transgresses against you, th en you (may)

likewise transgress against him in a m anner w hich is
sim ilar.”
[S o o ra h a l-B a q a ra h 2:1941

H e says:

-Au yS' Li* Ic- ^

“A n d if you punish (your enem y, O believers in the

O neness of Allaah), then punish them to the extent that
you were afflicted...”
( S o o ra h a n - N a h l 1 6 :1 2 6 )

M oreover, H e says:
r 0 , , , , . > , ,
« ... 1^h a AJ;......, A....... I •: 'y>- , It

“T h e retribution for an act o f evil is a sim ilar a ct...”

[ S o o ra h a s h -S h o o ra a 4 2 :4 0 ]

T h erefo re, w hoever possessed a rig h t over a n o th e r, th e n it is

perm issible for h im to pursue it w ith o u t transgressing against him .
A llaah know s th a t th e n atu re o f m an is n o t affected by
transgressing against it. T h u s, H e legislated the rig h t o f
retrib u tio n , w hile it is b e tte r to c o n fro n t th e evil w ith good.

A llaah the Exalted says:

lili ^ jJ L aIILLM Y ) aI^J-T ( _ £ Y} $

"^J C>j a~ » j- a j'J s- dJLLxj jjl

^ _>-Ja£- J a i- j i i j L ^ a L Laj \yj^<o JiLOl

“T h e good deed and the evil deed are n ot equal. R epel

(evil) w ith that w hich is better; thereupon, the on e w ho
betw een you and h im there exists enm ity, (will becom e)
as though he was a close friend. B u t n on e is granted it
except those w ho are patient, and none is granted it
except the ow ner of the great portion (of good)."
[ S o o ra h a l-F u s ila t 4 1 :3 4 -3 5 )

A llaah th e Exalted says:

69
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 * • % ' * "I * '"*•* ? , J ,*'• „
\j ~ ya s - u l i l j tj] \j ^

jU»J * \'i a_ji^ajT (*-«vi '5 '

^ f ^ „ -* j * Z>y+ ^ -*
jV^UsI lit O ijJ 'j @ ) f-rHrf
<w
" , , , ' , JH , „ _, _, . ^ , _, , J , , ^ ■»

L a i I 4I L . i i l — 3^ ^ “ ' 3l r ? “ J C jS ^

s s s <* s ' s "* ■* f •* ^ ^ ^ ' % % ■» t ' s ' 9 t

j-S a« j! {£?}) ^j^l'^aJl ->4jJ ->®
^ ^ ^ ^ __ ^ ■» J

U j I (^:) ^ pip L* Jj u

- A r ^ j 1 j^ U > * 4 J ° ' j ^ 4 J -^ ' O"-^’

-iO * ' < i-U '3 o ! _ /v « c r ^ J C jS !> * ? ^ 4 jI j i JL g J

4
“A nd those w ho avoid the major sins, and im m oralities,
and w h en they are angry, they forgive. A nd those w ho
have responded to their Lord, and established the prayer,
and w hose affair is (decided by) by m utual consultation
am ongst them selves, and from w hat W e have provided
th em they spend. A n d those w ho, w hen tyranny occurs,
they overcom e (it). T h e retribution for an act of evil is a
sim ilar act, but w hoever forgives and makes
reconciliation, then his reward is (due) from Allaah.
V erily, H e does not like the w rongdoers. A n d indeed,
w hoever avenges him self after having been w ronged, for
such there is n o way (for blame) against them . T he way
(of blame) is on ly against those w h o oppress the people
and spread transgression in the earth w ith o u t right. For
them there w ill be a painful torm ent. A n d indeed,
w hoever shows patience and forgives, that is from the
things recom m ended by A llaah.”
[ S o o r a h a s h -S h o o ra a 4 2 :3 7 -4 3 )

A llaah th e Exalted also said in praising th e o n e w ho resp o n d s to

evil w ith good:

70
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 J K ij yr id u ic e to t / i e lo J o m e n -Q lm m ‘O lc fifla a /i

4 jIjjT

“A nd those w ho rem ain patient, seeking the

countenance of their Lord, and establish the prayer, and
spend ou t of that w hich W e have provided for them ,
secretly and openly, and oppose evil w ith good, for such
there is a good (hom e) en d .”
( S o o ra h a r-R a ’d 1 3 :2 2 |

He said:

<( _ • yi i a■? ^ g1• <j j LL«j 4XI 2UI

“T hose w ill be given their reward twice over, because of
what they have patiently endured, and (because they)
avert evil w ith good, and they spend from w hat W e have
provided th em .”
( S o o ra h a l-Q a sa s 28:541

O n th e pro p h etic n arra tio n o f Jaabir ibn Sulaym th a t the P ro p h et

M said:

f .0 s * J e "9* t . |. / . . t .0 * . * « • ! < '} / / <• I / // %0 ,

-t-uJ L*j 0j+*j UL3 (*^*2 '"‘H ^ J ^*1 j! j »
^ ji , /

« .a11p J J J i J l ;j C J li a J

“And if a m an abuses you and shames you for u/hat he finds in

you, then do not shame him for something you fin d in him; he
u>ii! bear the evil consequences o f it.” 75 76

A s the poet says:

75 Suntm A bee D a a u vo d
‘b T h i s p r o p h e t ic n a r r a t io n is d e e m e d H a sa n b y m y f a t h e r (Shaykh M u q b il) in As-
Saheeh al-M usnad ( 1 4 4 /1 ] .

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 \j Ip ! 01 8j— c5“^ J>r cjOb-Sli ^

V j L - J 1 <S yH O r* l / " ^ ' - t " 1.? U - b > - ^ U l i - j I t - " i_ F )

“! f’ c r ; c n tfp r e f e r f o r n y jc /jf n o ffc cAaractcr, a n t/ / t/c tc jt th a t / a/itJc

/ otA crj J Or {Ant 1 am aoujct/.

s l n t / !jla tic n tf^ a r t/o n {An afttJtCc jfa n t/crcrfrom tA cjlco^fe, an t/{A c ioor.it

o f {A c ^ c t^ f arc (Aojc toAojc k o f/c i j j/an t/cr.

A n other poet says:

>j ^ OblS*” ^ c30^- V ^ »■- c - ;h i' Ijl

“J f t/ott arc c o fro n tc t / fy an at/ocrjartt uritA^O Or ZcAaOtOr,

7 ,icn oou tA o ttf/a c t a j tA oyA oott cannot Acar a n t/ a j tA oyA Ac cannot

y a /. "

A n oth er poet says:

■~ t ^j A jO^J 4—
^ 4.a.—I' Q 'r i

“jftA c fo o fijA .tfcaA, (Acn t/c n o t an javr.

F or tAc / c j t rcjfon tc f o r Attn a Jtfence. "

A n other poet says:

^ — - j <— j ^ ^ j — a— e - t i — j j,— j i U l ^ L e - J — a— ! j

"It k a j Aecn t'r/atncF concerning {Ac t/cjtrayct/ u>Ao a/iutc me; iA at /

cC crfcA , an t/tA en ja a {AAj t/o cj n o t concern me.

T herefo re, if people were to rem ain p a tien t a n d co n fro n t

foolishness w ith forbearance, th e n indeed, this is b etter for the
transgressor w ho is in danger.

A llaah th e Exalted says:

72
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 J K y J lJ u ic e to th e J sJ o m e n - Q Jm m ‘C J J illa a J

' .' _x - •» %Z'f » 3 Tl* . •»> x

^ J / ’ ^ ^ ^ , V / /
4^ L^-L*-4 L*~> j j I -'7 g « lj l* J ^ > - l wLiS

“A nd those w h o harm the believing m en and w om en for

other than that w hich they deserve, they have certainly
brought u p on them selves slander and clear sin .”
[ S o o r a h a l-A h za ab 3 3 :5 8 ]

T h e o n e w ho disgraces o th ers is from th e m ost evil o f th e people:

Q utaybah told us th a t ‘A bdul-1Azeez ibn M u h am m ad ibn al-A’laa’
ibn ‘A bdur-R ahm aan inform ed us u p o n th e au th o rity o f his fath er
u p o n the au th o rity o f A boo H urayrah th a t th e M essenger o f
A llaah stood before th e people w h o m were seated an d said:

o>^ o o* a * f. a t 't
(( ^ y?~ ^ ^ ^

“Should I not inform you o f the difference between the best o f you
and the worst o f you1.”

H e said th a t they rem ain ed silent. So he rep eated this th ree tim es.
T h e n a m an said, “O f course, O M essenger o f A llaah. In fo rm us
o f w ho the best o f people are, a n d w ho are th e w orst o f them ?”

s / o / 3 x o fs %% ox / o 3 o / o -x 3 9 /
U
J* J J ) ■ 'J 1 J 'M i
>& S J x o 3 [/ 3 3 0/ x o J
« . 0 J * ji Uj 0 J>ry_

“The best o f you are those whose goodness makes them desirable
(amongst the people), and whose evil others are safe from. The
worst o f you are those whose goodness does not make them
desirable (amongst the people) and whose evil, the people are not
safe from. ” 77 78

R efraining from h arm in g th e people is from charity: A adam told

us th a t S h u ’b ah told us Sa’eed ibn A bee B u rd ah ib n A bee M oosaa
al-Ash'aree u p o n the au th o rity o f his fath er from his g ran d fath er
w ho said th a t the P ro p h et % said:

77 A t-Tuhfa h [ 4 4 5 /6 ]
,8 T h is p r o p h e t ic n a r r a t io n p o sse ssses a g o o d (H a sa n ) c h a in o f n a r r a t io n

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 V/ O > * * ' s
« jjl~« jsr ^ »
*
“Every M uslim m ust give in charity.”

T h e people asked, “O M essenger o f Allaah! If so m eo ne has

n o th in g to give, w hat will he do?” H e said:

, 0 y s % *
* - <** * ^ . /■ ^ , ^ 0 ^.

“Then he should work w ith his hands, benefit himself, and also
give in charity. ”

T hey said, “A n d if he is u n ab le o r c a n n o t d o that? H e said:

« . L i l i ^

“He should help the needy who appeal for help. "

T hey said, “A n d if he is unable o r c an n o t d o that?” H e said:

« ■ 1 _/*Q i »

"Then he should com m and the good. ”

O r he said:

« i_ ijj* D b »

“With that which is know n."

H e (furth er) said:

« . i i i l L iJ > L L -lii »

“Then he should keep away from evil deeds for indeed this will be
regarded from his charitable deeds. ” 79

G o o d speech is a p ro te ctio n from (the p u n ish m e n t of) th e Fire:

A bul-W aleed told us th a t S h u ’bah said th a t ‘A m r info rm ed me
u p o n th e a u th o rity o f K haytham ah w ho said u p o n the authority
o f ‘A dee ibn H aatim th a t the P ro p h et SI m e n tio n e d th e Fire and

79 Saheeh al-Bukhaaree [ 4 4 7 /1 0 ]

74
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 J K y 'y id u ic e to th e lo )o m e n - ( 11m m ‘r7 ld ilta a /}

sought th e refuge o f A llaah from it an d tu rn ed away w ith his face.

S h u ’bah said, “As for th e tw o tim es th e n th ere is n o d o u b t.”
T h e n he said:

^ x x % x 0 x ^ /■

« . a IIIs p j l i »

“Even by presenting h a lf o f a date (in charity); and if you do not

possess a h a lf o f a date, then (you can also do so by saying) a
good, pleasant word. " 80

T h e restraining o f th e to n g u e from u tterin g evil is from the

com p letio n o f faith: ‘A bdullaah ibn M u h am m ad told us th a t Ibn
M indee told us th a t Sufyaan to ld us u p o n the au th o rity o f A boo
H usayn from A boo Saalih from A boo H urayrah th a t th e
P ro p h et M said:

jl5~ yj 3jl?r ijj Ui y-(iI aIJIj J/fJi jlS' y»

aIJL y ± j d y j i i ^ j A f J \ j J ib y M

« .1 ^ 4 jf i> f j j

“Whoever believes in A lla a h and the Last Day, then he should

not harm his neighbor, and whoever believes in A llaah and the
Last Day, then he should honor his guest, and whoever believes in
A lla a h and the Last Day, then he should speak good or remain
silent.” 81

A verting the harm s o f th e to n g u e is from th e reasons th a t affirm

th e P ro p h e t’s gu aran tee o f paradise: As m en tio n e d in the
p ro p h etic n a rra tio n o f Sahl ibn Sa’d w ho said th a t th e M essenger
o f A llaah Ik said:

^ J dpi ^ J J — AiJ y »
8

« .A ijJl

80 Saheeh al-Bukhaaree ( 4 4 8 /1 0 )
81 Saheeh al-Bukhaaree ( 5 3 2 /1 0 )

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 “Whoever can guarantee (the chastity of) w hat is between his two
jaw-bones and w hat is between his two legs, I guarantee for him
Paradise. ” 82

« o o o

82 S akeehayn

76
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 J lC y C flc fu ic e /o th e J i'J o m e n - 0 1 m m ld c fifla a ./i

■ 7 h , Sixth Category from the Ways in

which the Tongue is Misused

6- T h e unnecessary elab o ratio n an d exaggeration in one's speech:

A boo B akr ibn A bee Shaybah told us Hafs ibn G hayyaath an d
Yahya ibn Sa’eed u p o n th e au th o rity o f Ib n Jurayj from
Sulaym aan ibn ‘A teeq from T alq ibn H abeeb from A l-A hnaf ibn
Qays from ‘A bdullaah w ho said th a t th e M essenger o f A llaah M
said:

« .CUb LgJii : j i i l i »

“Those who are extravagant (M u ta n a tti’oon) are ruined. He (the

Prophet $%) repeated this thrice." 8i

C o n cern in g his statem en t “are extravagant (M utanatti’oon)”, An-

Nawawee said th a t th e M u ta n a tti’oon are those w ho elaborate an d
exaggerate beyond th e lim its in th eir speech and actions. (E nd o f
the cited passage)

< X x>

83 Saheeh M u slim [ 2 2 0 /1 6 ]

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 Seventh Category from the Ways in
which the Tongue is Misused

7- T h e a rg u m en tatio n th a t occurs w ith o u t right and

arg u m en tatio n is o f two types:

T h e praisew orthy argum entation : T h is consists o f w hatever

clarifies th e tru th an d aids th e religion o f A llaah an d refutes the
d o u b ts an d argum ents o f th e people o f m isguidance.

A llaah th e Exalted says:

4 O'"0 " 1 cs^ 4

“A nd argue w ith them in a m anner w hich is better.”
[S o o ra h a n - N a h l 1 6 :1 2 51

A llaah th e Exalted says:

# d -C d ^ J u "5j y ^ i T J* i % 4

“A nd do not argue w ith the people o f the Scripture, except

in a m anner w hich is better.”
[S o o ra h a l- 'A n k a b o o t 29 :4 6 )

A llaah th e Exalted says:

<t£ Iy*. ~ a j “i j <_)£-*-! a i b y j ^

“A nd they do not com e to you w ith an exam ple (an

argum ent) except that W e reveal to you the truth, and
the best explanation.”
(S o o ra h a l- F u r q a a n 2 5 :3 k ]

A llaah th e Exalted says:

78
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 J K y C A c fu ic e to t / i e Id )o m e n - Q lm m irJ lc J illa a /i

^ O J-s-jJ £ j y "-< •£ L ji-jle d iljj ^

4^ 3^ - _ £ i5 j o j Y iiS

“A nd that was O ur argum ent w hich W e gave Ibraaheem

against his people. W e raise in degrees w hom W e w ill.
Certainly your Lord is All-W ise, A ll-K now ing.”
[S o o ra h a l-A n ’a a m 6 :8 3 )

Sim ilarly th e re m ain d er o f th e stories o f th e p ro p h ets an d th eir

peoples w hich are from this type; th e story o f Ibn ‘A bbaas’s
refu tatio n o f th e K h a u a a n j a n d o th e r th a n him from th e pious
predecessors from th e co m p an io n s and th eir follow ers and
w hom ever follows th em u p o n goodness w hile proceeding u p o n
th eir way.

As for the second type th e n this is th e blam ew orthy

argum entation . T his consists o f w hatever opposes th e first
d efin itio n such th a t it co n tain s falsehood an d gives strength to th e
d o u b ts o f the people o f m isguidance.

A llaah the Exalted says:

“A nd they said, ‘Are our gods better, or is he?’ T h ey did

not present it (this com parison) except for (the sake of)
argum ent. B ut, rather they are a quarrelsom e p eop le.”
I S o o r a h a z -Z u k h ru f 43:581

A llaah the Exalted says:

“B ut, m an is m ore quarrelsom e than anything.”

[ S o o ra h a l-K a h f 18:541

A llaah the Exalted says:

sunniconnect.com 79
 _ ■ jj-Jl | ■jS' Nj ^

“A nd do n ot argue o n behalf of those w ho deceive

them selves...”
( S o o ra h a n -N is a a ’ 4:1071

In th e p ro p h e tic n a rra tio n o f ‘A a’ishah w ho said th a t the

M essenger o f A llaah % said:

« djOl ajjl ^ J \ >^1 »

“Indeed the most hated person in the sight o f A llaah is the most
quarrelsome o f adversaries. ” 84

From th e p ro p h etic n arratio n o f A boo U m aam ah is th a t th e

M essenger o f A llaah $$ said:

x O ft* " f ' f 0 r*0 ' *

« . J-kaxJl 1y j l Uj aJLp 1y \ £ (_£~3A Jjt) ^ y ^ y p \p »

“N o people have strayed after being u p o n guidance except

by way o f a rg u m e n ta tio n .”

T h e n th e M essenger o f A llaah ^ recited:

<ft ^ ^ f i fys ^y> N Op- ] vidJ Q y y p L*

“T h ey did n ot present it (this com parison) except for (the

sake of) argum ent. B ut, rather they are a quarrelsom e
people.”
(S o o ra h a z -Z u k h ru f 4 3 :5 8 ] 85 86

A rg u m en tatio n has becom e p revalent in this tim e o f o u rs an d has

subsequently given b irth to enm ity an d dissention, while
separating the people in to groups an d parties, each o f them
claim ing to be u p o n th e tru th :

M Saheehayn
81 S u n an at-Tirm idhee
86 T h is p r o p h e t ic n a r r a t io n w as d e c la r e d s o u n d (H a sa n ) b y S h a y k h a l-A lb a a n e e
in (Saheeh al-Jaami' # 5 6 3 3 ) a n d m y fa th e r m e n tio n e d it in As-Saheeh al-M usnad
(3 5 0 /1 ) .

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80
 J K y C flc fu ic e to I h e ~ b Jo m en - Q lm m lC 7 lc filla a J i

illi ^ V (jU j Ly^ 3

‘W * / cjeruenc cfa im j in kta'c 4rau>n cfo jc fo L a n fa , M L a e fa /i>ct n o i

a ^ ir m t A L ) a n a c f^ Mam.
tt

So indeed th e people o f righteousness an d tru th are those people

o f th e Sunnah w ho traverse u p o n th e u n d erstan d in g o f th e pious
predecessors.

A llaah th e Exalted says:

j> - I J ^ ll] O^iyaJl ^ •J ^

“A n d as to those w ho hold fast to the B o o k (i.e. the

Q ur’aan) and establish the prayer; certainly, W e w ill
never allow the reward o f those w ho do righteous deeds
to be w asted.”
[S o o ra h al-A ’r a a f 7 :1 70J

T herefore, if the com m unity w ere to sense - ra th e r th e individuals

from the com m unity were to sense - the im m ense responsibility
th e n there w ould n o t exist for th e m tim e for that. T h e P ro p h et %
said in the n a rra tio n o f A boo H urayrah:

o o ^ ^ * o o ^ ^ > ' a, ' , o o

« ... d j <JJl) vidjcaij 1-* ( ^ j >- \ »

“Hasten towards that which will benefit you, rely on A llaah, and
do not despair..." 87

T h e greatest o f th a t w hich benefits is the obed ien ce to A llaah an d

His M essenger from w hich a p erson eventually receives eternal
tran q u ility an d bliss.

T h e w orldly affairs are from these benefits, and for this reason

A llaah says:

87 Saheeh M uslim

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 “A nd do n ot forget your share of this w orld .”
( S o o ra h a l-Q asas 28:771

H e says:

4 j_ y llT a j j j ^ a i j j ^

“It is H e, W h o has subjected the earth for you, so walk

through its paths and eat o f H is provision, and to H im
w ill be the R esurrection.”
[ S o o ra h a l-M u lk 6 7 :1 5 ]

In ad d itio n , th e assistance o f A llaah is so u g h t co n cern in g this:

4 _ '■ jo c u ij - j J i j \j . » jl5i 4

“It is You (A lone) we w orship, and You (Alone) we ask

for h elp .”
( S o o ra h a l- F a a tih a h 1:5]

M oreover, b o th th e gran tin g o f this an d its facilitation are in th e

h an d s o f A llaah.

1 conclude th e subject o f A rg u m en tatio n w ith th e statem en t o f Al-

Q a h taan ee:88

jl—pS'lj J —£ Jl-1 A-l jl Ju d j j} 2 ) Y

j U— — jJl y -J J Usli J i <1^1—^ jS —

jja—yi o.

^ J ^

j 'y ^ j y* j \j ^ — ?r > ± \jy (.Ua— ^

pi**. OwLP /y j\ a/3 ilj 4j ^ L“ ^

' N ooniyycih p ag e 39

82
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 tK y d lc fu ic e /o th e J d J o m e n -Q tm m ’u h c fiffa a /i

^ j \— iji j j j, j r jj-i £ .j, —ui_,

j . . P a\) ^ -------1-------* (3 ~ U < 2 Jl iJ L m O J -^ " ! J

jlpjjJl ,j jJl ^1 dX*-va^- jJl>*lj

tjl^lJl w>lJ 4^1 4Pyjj Jl y *.Jl Jl-I^-I J .f»\
jt~P l^^L-T Jlj__Jl JaiJ JUJ J l 11 Chilli v
" Z A /rA a>aste aour / f e arpuinp u tth aour af\>ersariej/ indeed

arpumcntation /cads to the destruction o fr e /p ions,

r d n d /eioare o f # < • argumentation o f men A indeed/ i t ( r p j a//out enmita

a n d hatred.

/d n d i f aou arc conpeffed to apuC/ an d ca/tao t f i n f f r y o u r s e f ana escape

a j the tioo rou\f o f adversaries come together/ then made the B ook o f

/i/K a h * / / / arm or> an d the Js/aamic /eJis/a tion aour jio o r f a n// remain
- ^

in the ka tt/efie/d .

■~In d the hurified J ^a/f/rah i ff o r aou ap ro tectio n .

,~ ln d ajcend the noh i/Ito o f dt term ination (then th ij course. B sta /fish
~ /

course/f unth hatience ha m akinJ i/uidance aourpriority, fo r indeedpatience

/ ^ - J y / < / /
i f the m ojt trustioo/tha instrum ent o f mankind.

/* ln d strike unth the shears i f truth eVcra staunch enema o f /d ffa a h , a n d

hoio eject■ffent Lf the horseman udio hasp ie r c e d / toith h is strik e J.

S tn d carra a /o p unth the sioord o f truth the ourfen o f the sincere,

im h a /iia ffo r / ‘l/ta a h u n th o u tfa r.

Bcioarc, because o f oour e ffo rtsfo m the deception of^your opponent^for

indeed he is e/usiVCy a totf / L .

•”* - r' r r /~* r
The i>ri/fin o f argumentation /p in s unth a p n e stton a n f its /ranch is p o o d

reponse unth the best tp e o f presen ta tio n .

83
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 D o n o t /o o k aro u n d a t tdc time o^jfuejtioa a n d da n o t repeat toe coorddf

o ^tk ej/n e jtio n dotk o u ttu rn are fconsidered J d iyra cc ^u f.”

OOOo

84
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 J K y C A c fu ice to th e J s )o m e n - Q lm m ‘C M c J illa a fi

CL Eighth Category from the Ways in

which the Tongue is Misused

8- C ursing an d there are two m eanings for cursing.

T h e first: M eans chastisem ent.

T h e second: M eans the b a n ish m e n t a n d expulsion from the
Mercy o f A llaah.

T h e cursing o f a believer is from th e m ajor sins: T h a a b it ibn adh-

D h u h aak said th a t th e M essenger o f A llaah said:

“And whoever curses a believer then this is as if he has killed

him. ” 89

C o n cern in g his statem en t, “th en this is as if he has killed h im ,”

A l-H aafidh Ibn H ajr said th a t this is because if he curses him , it is
as if he has supplicated against h im to be killed. [End o f cited
passage]

C ursing is n o t from the characteristics o f th e believers: Al-

B ukhaaree narrates from M as’o o d from th e P ro p h e t M w ho said:

« l!j U j OlxlaJb { j * y * ^

“The believer is not one who abuses, nor a person who curses, nor
is he obscene or vulgar. ” 90 91

T h e person w ho curses is n o t from th e m artyrs w ho testify th a t

th eir M essenger has co m pleted th e message, n o r are they from the
people w hom are in terced ed for w ith A llaah co n cern in g th e
req u est for H is mercy tow ards som e o f H is servants.

89 Saheeh al-Bukhaaree [4 6 4 /1 0 1
90 A l-A dab al-M ufrad (p ag e 116)
91 M y la th e r m e n tio n s th is n a r t a t i o n in As-Sa/ieeK a lM u s ru td [2 4 /2 1 .

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 It has been established from A boo ad-D ardaa’ w ho said th a t th e
M essenger o f A llaah ^ said:

e - % ' s * ^ % > -

« .A a C o]\ l! j j^ jb d J l U y>

“The people who curse will neither be martyrs nor intercessors on the Day
o f Resurrection. ” 91

C ursing is also n o t from th e attrib u tes o f th e tru th fu l: O n th e

au thority o f A b o o H urayrah th a t th e M essenger o f A llaah said:

« . UUJ Jl
»
#
"It is not befitting that the extremely truthful are people who invoke the
curse o f Allaah. ” 9i

T h e cursing o f so m eo n e th a t occurs w ith o u t right retu rn s to the

p erson w ho initiated it: U p o n A boo ad-D ardaa’ th a t th e P ro p h et
^ said:

jL & tlifjl J\3&AJI o v & til xiil OJ »

0 ' * * ' * 0 O' ° * 0

j l T ijli Ip L L w A J^x j

« .1^15 J\ Jl) UJbf

“Indeed the servant, if he curses something, his invocation ascends
to the heavens and the gates o f heaven close w ithout it. It then
plum m ets to the earth. Then it roams right and left and if it does
not fin d an accessible host then it returns to the one who was
cursed if he was deserving o f it. A n d if he was not it returns to
the one who originally said it (i.e. curse). ” 94 95

1)2 Saheeh M u slim

93 Saheeh M uslim
94 A b o o D a a w o o d n a r r a t e d in h is S u n a n
95 A l- H a a fid h s a id c o n c e r n in g th is p r o p h e t ic n a r r a t io n in (A l-Fath), “Its c h a in o f
n a r r a t io n is g o o d a n d th e r e ex ists f o r it a s u p p o r tin g n a r r a t io n (Shaahid) in th e
p r o p h e t ic n a r r a t io n o f I b n M a s ’o o d w h ic h p o sse ssses a s o u n d (H a sa n ) c h a in o f
n a r r a t io n a n d a n o t h e r c o lle c te d in A boo D aaw ood a n d A t-Tirm idhee f r o m Ib n
‘A b b a a s . Its n a r r a t o r s a re tr u s tw o r th y b u t it c o n ta in s m o r e flaw s b e c a u s e o f its
c o n t a in i n g Irsaal.

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86
 7 K y C /lcfvice to t/ie ls)omen~ ^Umm cr~7l(fiIIaa/i

[End o f cited passage)

T h e reason p ro m p tin g th e revelation o f th e statem en t o f Allaah:

jl ’( h p c - O y j jl jS W q a -fO J ~ J ^

i t

“N o t for you (O M uham m ad, but for Allaah) is the

decision; w hether H e pardons them or punishes them ;
indeed, they are the oppressors.”
I S o o r a h A a li ‘I m r a a n 3:1281

Explains th a t w hen he rose his head from his bow ing in th e last
u n it o f his prayer an d said, “O A llaah curse so an d so, an d so and
so, and so an d so,” after he had said, “A llaah has h eard th e o n e
w ho has praised H im . O o u r L ord for Y ou is th e praise.” 96

From the reasons th a t th e w om en m ake u p th e m ajority o f th e

denizens o f th e hellfire is th e ir c o n sta n t cursing: So fear A llaah,
an d do n o t allow your to n g u e to becom e busied w ith cursing.
Som e w om en curse everyone w ho they b ecom e angry w ith,
w h eth er th a t is a child, a spouse, an anim al, o r o th e r th a n that.

T h ere is no harm in cursing th e sinful from am ongst th e M uslim s

w ith o u t specification: In d eed th e P ro p h e t £5 cursed the w om an
w ho lengthens h air artificially an d th e o n e w ho gets h er h air
len gthened in such a way. In a d d itio n , th e w om an w ho practices
tatto o in g and th e o n e w ho gets it d o n e to herself an d those w ho
create a space betw een th eir te e th artificially in o rd e r to beautify
them selves changing th e features created by A llaah. A llaah has
also cursed the m en w ho im itate th e w om en a n d th e w o m en w ho
im itate the m en an d o th e r th a n this.

It is perm issible to curse th e in d ividual disbeliever w ho has d ied in

o rd e r to clarify his c o n d itio n a n d for som e Islaam ic legal b en efit
b u t if th ere is n o such Islaamic legal b en efit th e n this action
becom es im perm issible because th e P ro p h e t ££ said:

T r a n s la to r 's n o te : lrsaal is th e s t a t e m e n t o f a Taabi'ee w h o says t h a t th e P r o p h e t

Ds a id s u c h a n d s u c h o r d id s u c h a n d s u c h .
96 C o lle c te d in Saheeh Al-B ukhaaree in t h e b o o k o f Q u r ’a a n ic e x p la n a tio n by w ay
o f ib n ‘U m a r .

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 « \y> S t I* 1y ja t \ J j I Li yy

“Do not abuse the dead, for they have reached the result o f w hat
they have earned." 97

< JO O

97 C o lle c te d by Im a a m A l-B u k h a a re e f r o m th e n a r r a t io n o f ‘A a ’is h a h .

88
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 J K y C T lcfu ice (o ( lie ls )o m e n -Q lm m iCJ lc filI a a /i

N inth Category from the Ways in

which the Tongue is Misused

9- C om plain in g : I m ean by this w h en th e co m p lain in g becom es

prevalent o r w hen displeasure occurs in a d d itio n to th e
com plaining. If n o n e o f this occurs th e n com plaining is
perm issible.

C ertainly, it has been established u p o n th e au th o rity o f ‘A a’ishah

th a t she said, “O my h ead!” T h e n th e P ro p h et % said:

« . ..allvlj ill J j »
“Rather, I should say, ‘O h my head ...”' 98

C om plaining is perm issible in situations involving oppression:

A llaah th e Exalted says:

“Allaah does n ot like that evil should be m ade public

except by the on e w ho has been w ronged. A n d Allaah is
Ever A ll-Hearing, A ll-K now ing.”
I S o o ra h A n - N is a a ’ 4 :1 4 8 |

T h e scholars differ co n cern in g th e m a n n e r in w hich m aking evil

public is perm itted for th e o n e w ho is oppressed. It is said th a t he
may supplicate against th e o n e w ho has oppressed him . It is also
said th a t there is n o h arm in th e m aking th e p ublic aware o f evil
by way o f speech against th e o p p ressor by saying, “So a n d so
oppressed m e ” o r “so a n d so is an o p p resso r” o r w hatever is
sim ilar to this.

Saheeh al-Bukhaaree

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 It is also said co n cern in g th e m eaning o f this: E xem pted is th e o ne
w ho is com pelled to m ake public som e evil like th e evil o f
statem en ts o f disbelief o r th a t w hich is sim ilar to this. T his is
perm itted for him an d th e verse is u p o n this m ean in g con cern in g
com pu lsio n . Sim ilarly, Q u rtu b e e said, “It is perm issible th a t (this
verse is u n d e rsto o d ) from th e perspective o f su b stitu tio n (Badl) as
if H e said, ‘A llaah does n o t like except those w ho have been
oppressed ,’ m eaning th a t A llaah does n o t like th e o p p resso r rath er
He likes those w h o have been o p p ressed .” 99

W h a t is a p p a re n t from this verse is th a t it is perm issible for the

o ne w ho is oppressed to u tte r speech, w hich could be considered
from th a t w hich is evil co ncerning the o n e w ho has oppressed
him . T his is fu rth e r su p p o rted by th e reliable natT ation th a t is
w ith th e w ording:

%" *J / J/ 0 &. % x 0, iI s|
« .o y k f-j jf' y' »

“A delay in payment on the part o f one who possesses the means

(to settle it) makes lawful the dishonor and punishm ent o f h im .”
100 [End o f cited passage]

A nd co m p lain in g to A llaah does n o t nullify patience: So

indeed Y a'qoob SKS p rom ised to m ain tain th e consum m ate
patience an d th e P ro p h e t M w hen he vow ed to d o som eth in g , he
never betrayed his vow:

VL. aJJl JIp Ij ill j] I l*Jj Jii >

“H e said, ‘I only com plain of my grief and sorrow to

Allaah, and I know from Allaah that w hich you do not
know .’”
[ S o o ra h Y o o s u f 12:86]

Sim ilarly, A yoob A llaah info rm ed us co n cern in g h im th a t he

fo u n d h im p a tie n t in th e statem en t o f A llaah:

A s h -S h a w k a a n e e s a id in Fath a lQ a d e e r ( 5 3 1 /1 )
100 Saheeh al-Bukhaaree

90
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 J K y C T lcfu ice to th e lo J o m e n -Q A m m ‘C /ld id a a /i

4 (^*"3^ c - j 'j jia S \ (jj—* ■>44j jj '~ ->y y>> J>

“A nd (rem ember) A yoob, w hen he called ou t to his

Lord, ‘Indeed, adversity has tou ch ed m e, and Y ou are
the M ost M erciful o f those w ho show m ercy.’”
ISoorah al-Anbiyaa’ 21:83)

C ertainly, w hat opposes patience is the com plain in g a b o u t A llaah

a n d n o t th e com plaining to A llaah. Just as som e view th a t a m an
w ho com plains to a n o th e r o u t o f poverty a n d necessity. T h e n he
said, “O you?! D o you co m p lain as to w ho will have m ercy u p o n
you to the o n e w ho c a n n o t show you mercy?" T h e n he recited the
follow ing lines o f poetry:

f s - \ J i j «jU jCj—Sdl J. __ v<5 l i p*t >\j iJ j J — Z ___c-l li lj

jvJ-j> 3/ i_S-d' Lfl ^ J l o_j — li[_j

ifa i'a arc jtrickcn untA ca/am itv tAcn rem ainjtaticnt Hjton it,

M tic n t/l AcrjcC crinJfar ini/cci/ . ffaah /n o u 'j /c jt aour jitu a tio n .

,~ ln i/ i f aoa com^fain to a c A i / i / f ■‘lac/am tAcn u rta in fa , i t i f aj i f ioc arc

com ^fainiay a /v a t the , I Ic r c fu ftc tA/'jc tear cannot jAi'a' mcrca. " 101

[End o f cited passage]

From the reasons why th e w om en m ake u p th e m ajority o f the

in h ab itan ts o f th e hellfire is th e ir c o n stan t com plaining:
M u h am m ad ibn ‘A b d u llaah ibn N um ayr told us my fath er told us
‘A bdul-M aalik ibn A bee Sufyaan told us u p o n th e au th o rity o f
‘A taa’ from Jaabir ibn ‘A bd u llaah w ho said:

1 w itnessed along w ith th e M essenger o f A llaah th e ‘Eed prayer

o n th e day o f ‘Eed. H e began w ith th e prayer before th e serm on
w ith o u t being preceded by th e initial call to prayer (A dhaan) o r the
final call to prayer (Iqaam ah). H e th e n stood w hile being
su p p o rted by Bilaal. H e co m m an d ed th e people to fear A llaah
and encouraged th e m to obey H im . H e a d m o n ish ed th e people
and rem in d ed th em a n d th e n he c o n tin u e d u n til som e w om en

101 M adaarij as-Saalikeen

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 came. T h erefo re, he ad m o n ish ed th e m an d rem in d ed th em
saying:

“Give charity, for indeed the majority o f you (the women) will be
fuel for the hellfire.”

A w om an from am ongst th em possessing a d a rk d isco lo ratio n o n

her cheeks stood up an d said, “W h y is th a t so, O M essenger o f
A llaah?” H e said:

« . jy Z odl 0 y & j j 0 ^

“This is because you often complain and are ungrateful towards

your spouse. ”

T his p ro m p ted them to begin giving charity from th eir jewelry; th e

like o f earrings an d rings th a t they threw in to Bilaal’s garm ent. 102

C o n ce rn in g his sta te m e n t “fuel for th e hellfire” A r-Raaghib said

th a t it m eans w hatever is prepared to be set o n fire. 103 [End o f
cited passage]

C o n cern in g his sta te m e n t “from am ongst th em ” m eans from th e

m iddle o f th em in term s o f status an d lineage.104

T h e dark d isco lo ratio n m en tio n e d in this n a rratio n is a type o f

d arkness, w hich is n o t a lot. 105

C o m p lain in g is n o t a privilege th a t everyone can enjoy b u t rath er

should be utilized only w hen it brings a b o u t benefit, like in the
case o f op p ressio n w hile in th e presence o f a judge.

Everything th a t has proceeded from th e m isuse o f th e to n g u e and

w hatever I have neglected to m e n tio n retu rn s to o n e o f two
things:

102 Saheeh M u slim ( 6 0 3 /2 )

101 M u fra d a a t a l-Q u r’a a n (p g 2 4 2 u n d e r th e a lp h a b e tic a l lis tin g H a T a a ' M a)
104 A n-N ihaa ya h ( 3 6 6 /2 ]
10t; A n -N ih a a ya h

92
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 A t y C fld o ic e to th e ls )o m e n ~ Q lm m LA c J iI la a /i

1- E ither ignorance
2 - O r a c o rru p t h eart

From th e people are those w ho th in k th a t if they d o n o t respond

to an evil actio n w ith a n o th e r evil actio n o r by way o f an even
m ore severe action th e n it will be said con cern in g th e m th a t this
was the result o f cow ardice, an d th a t this p erso n does n o t possess
courage. T his is an erro r, ju st as th e previously p resen ted evidence
concerning th e su periority o f forgiving th e w ro n g d o er has
indicated.

o i f 0 * 0
« Uj tS J t ) :a1*J1 »

“Backbiting is the mention o f your brother w ith that which he

detests. ”

M oreover, from the people are those w ho desire to possess stature

in the com m unity. T herefore, because o f this he strikes this one,
abuses th a t one, an d curses this o n e w hile also in dulging in o th e r
th a n this. A ccording to this p erso n ’s u n d ersta n d in g , if he does all
o f th at, th e n the c om m unity will respect him ; b u t w hat he does
n o t realize is th a t w ith those actions o f his, he increases th e h atred
o f th e people tow ards him an d th a t it is A llaah w ho raises and
lowers and grants h o n o r an d causes hum ility.

A llaah the Exalted says:

c II S U *iT o \ / Cr? A l *i ail A . ^

“A n d w hom ever Allaah disgraces, n o on e can h onor

him . Indeed! Allaah does what H e w ills.”
[S o o r a h al-H ajj 2 2 :1 8 )

T h e desires o f o n e ’s self are in o p p o sitio n to Islaamic legislation

an d negligent for ind eed A llaah says:

'3 \y£- Lfo I , ' al't- ^

Cr* fit

* V j iii- i JU

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 “Then, there came after them successors who neglected
the prayers and followed their desires. So they will be
thrown in Hell. Except those who repent, believe, and
work righteousness. Such will enter Paradise and they
will not be wronged at all.”
[S o o r a h M a ry a m 19:59-601

Ism aa’eel said M aalik to ld m e u p o n th e au th o rity o f A boo az-

Zinaad from Al-A’raj from A boo H urayrah th a t th e M essenger
o f A llaah 38 said:

& f £ o f ' 0 "* £ 0 0 j

alJlj 11** J ‘ ))
“The Paradise is concealed by undesirable things, while the
Hellfire is concealed by things which are desirable. ” 106

In a n o th e r n a rratio n th e P ro p h et 38 w ho said:

J. £ o a % ° a o * %

j g■*''; ^Ldl c.at>- j .a>- y)

“The Paradise is surrounded by undesirable things and the Hell-
Fire is surrounded by things which are desired. ” l0'

O n the au th o rity o f A boo H urayrah w ho said th a t th e M essenger

ot A llaah % said:

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106 Saheeh al-B ukhaaree [6 4 8 7 /1 1 ]

107 Saheeh M u slim

94
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 IJ Ity C flc fu ic e to th e IjfJ o m e n - Q im m irJ lc fi( [ a a fi

> * ii L i i i ,j J > b ':J ii p p i^ lJ b

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^ f / /

« . L ^ lio llj -L?-'

“VWien A llaah created the Paradise H e said to Jibreel, ‘G o and

look a t it.’ So he w ent and looked a t it. Then he said, ‘O my
Lord, by Your Might, no one will hear o f this except that he
desires to enter it. ’ Then A lla a h surrounded it w ith undesirable
things and said, ‘O Jibreel, go and look at it.’ So he w ent and
looked at it. Then he returned and said, ‘O my Lord, by Your
Might, indeed 1 fear that no one will enter it.’ W hen A llaah
created the Hellfire, He said to Jibreel, ‘Go and look at it.’ So he
went and looked at it. Then he said, ‘O my Lord, by Your
Might, no one will hear o f this and desire to enter it.’ Then
A llaah concealed it w ith pleasures and desirable things. Then he
said, ‘O Jibreel, go and look at it. ’ So he left and looked at it.
Then he returned and said, ‘O my Lord, by Your M ight, indeed I
fear that there will not remain anyone except that he enters it.’"

T h e accursed Satan looks to th e desires o f m an k in d and w here

they ten d to incline. So it they incline tow ards backbiting and
slander th en he incites th e desires tow ards that, an d it th e desires
inclin ed tow ards the useless listening o f in stru m e n ts and drum s,
th en Satan will incite th e desires tow ards that.

If th e desires lead a p erson tow ards greed th e n he (Satan) will

fu rth e r incite th em tow ards this to such an ex tent th a t the person
m ight steal an d rob; an d this is th e actualization o f th e statem en t
o f the P ro p h et Je,-.

l,
Ia t ^ Ob4j t/W »

“A time will come when a person will not care how he has
acquired things, legally or illegally.” 110

108 R e c o rd e d in A t-Tirm idhee a n d A n-N asaa'ee

109 As-Saheeh al-M usnad
110 Saheeh A l-B ukhaaree

95
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 Sim ilarly, this p erson will swear w ith fabricated oath s th a t this
acquisitio n is from his possessions an d from his w ealth an d o th e r
th a n this; h u t o n th e Day o f R esurrection, Satan will free him self
from those w ho obeyed him an d he will say:

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“And Satan will say when the matter has been decided,
‘Indeed, Allaah had promised you the promise of Truth.
And I too promised you; but I betrayed you. I had no
authority over you except that I invited you, and you
responded to me. So do not blame me, but blame
yourselves. I cannot help you, nor can you help me. I
free myself from your previous association of me (with
Allaah). Indeed, for the oppressors there is a painful
torm ent.’”
( S o o r a h I b r a a h e e m 14:22]

1 will conclude the subject of misuse(s) of the tongue with the

statement of the Poet:

. 1 Ail jL p - L - b V 1*4 I

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''/W jc'/'i'c ut'ur {(t/ufuc, O m ankind, a/ p fli>t a/j&uy i t fr Intc t/(Hir ca(
indc<

i t i f a .make.

A/oto manv arc in tAc^JraOeaardf a j (Ac re jn ft o f(A c ir tonrfucj, its

confrontation u sa jfa red / ctfcn b (Ac coura^eouJ.

o o o

96
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 J K y 3 J u ic e (o fJ ie IsO o m en - J J m m irA ( I iI la a /i

3 he Raising of Children

T h e raising o f ch ild ren is difficult, such th a t they req u ire b o th

patience and tactfulness. Subsequently, som e ch ild ren need to be
treated w ith gentleness, an d ease, a n d d o n o t resp o n d well w hen
voices are raised at them . If they w ere to be dealt w ith in this
m an n er (using rigidity), they w ould resp o n d w ith obstinance.

Som e ch ild ren need so m eone th a t will be firm w ith them .

However, this firm ness sh ou ld n o t exceed th a t w hich is
reasonable. If it exceeds this, th e n this will incite th e child to
becom e stu b b o rn an d heedless to th e in stru ctio n o f his parents.
T herefore, we ask A llaah to facilitate for us p ro p e r child rearing,
since there is a tre m e n d o u s responsibility a ro u n d th e necks o f the
parents.

A llaah th e Exalted says:

# I j L i ' y ^ c.'iI ly3

“O you who believe! Protect yourselves and your

families a Fire (of Hell).”
IS o o ra h a t- T a h re e m 6 6 :6 ]

In th e n arratio n o f ‘A b d u llaah ib n ‘U m a r w ho said th a t the

M essenger o f A llaah M said:

1* *0 * s t * s * s ° f

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, J y —>• y u 3 s-
SU ^ ^ * 0' ° , *' *
y j 3 s- t } j i-J.
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“Each o f you is a guardian, and each o f you is responsible for
those under his authority. So the ruler is a guardian and is
responsible (for his subjects); the m an is a guardian o f his fam ily

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 and responsible (for them); the woman is a guardian o f her
husband’s house and she is responsible (for it); a slave is a
guardian o f his owner's wealth and he is responsible (for that).
Certainly! Each o f you are guardians and each o f you are
responsible.”

It is essential th a t th e paren ts w ork to g eth er in raising th eir

ch ild ren. If o ne o f them were to neglect his o r h e r responsibility
th en this im p o rta n t p a rt o f th e ch ild's d ev elopm ent w ould
becom e deficient except for th a t w hich A llaah wills.

T h e child sh o u ld be ta u g h t according to his level and

u n d erstan d in g . I have p rep ared for you som e exam ples o f this, for
instance:

1- In the first stage (of the ch ild ’s developm ent), th e child

may be tau g h t ab o u t A llaah by p o in tin g w ith your finger
tow ards th e heavens.
2 - W henever you have given the child som e food to eat,
w h e th e r it is a piece o f bread o r so m eth in g sim ilar to that,
th e n in stru ct him to eat it w ith his right h an d .
3- If th e food is h o t, th e n d o n o t blow on it. For indeed, the
P ro p h et M pro h ib ited blow ing in vessels. M oreover, if the
child sees som eone doing this, th e n you will find th a t he is
q u ick to im p lem en t it.

Likewise (this is th e case) in all o f th e affairs an d this is the

actualization o f th e statem en t o f th e P ro p h et M w ho said:

* % t * f f 0 0 s J J ^ i f

a ;ij . /s u tj\ ^ a j \s all ^^y* ^

« . ji

“Every child is born w ith a natural disposition towards the

worship o f A llaah alone. However, the child's parents make him
a Jew, Christian, or M agian. ”

A dditionally, ‘Iyyaadh ibn H im aar said th a t th e M essenger of

A llaah ^ said th a t A llaah th e Exalted said:

« .J c is C k jl J>\ »

98
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 J K y A r J u ic e to th e 1$)o m e n - Q lm m 1O lc filla a h

“Indeed, I created my servants upon pure monotheism (H unafaa),

but it was the devils that diverted them ." 111

4 - O n ce the child reaches approxim ately o n e a n d a h a lf years,

w henever he desires to eat o r d rin k , you sh o u ld teach him
to say “ Bism illaah.” T h ereafter, he will becom e accustom ed
to th a t an d will begin to say “Bism illaah” by him self.
5- W h en ev er you find th a t th e child is able to c o m p reh en d
th e pillars o f Islaam an d Eemaan (Faith), an d th e pillar o f
Ihsaan (Perfection in w orship), th e n you sh o u ld teach him .
1 do n o t restrict teaching him (this) to a particu lar age,
because b o th th e ability o f ch ild ren to articulate an d th eir
intellects differ.

The Pillars of Islaam:

U p o n the au thority o f Ibn ‘A bbaas w ho said th e M essenger o f

A llaah M said:

j ! j 4JJ1 Lil iij l! j\ »

,oLS'^Jl slid j , aU-^aii , “dJl J j —’j

« .O -Jl 3

“Islaam was built upon five (pillars): The testification that

nothing is deserving o f worship other than A llaah, and that
M uham m ad is the Messenger o f Allaah; and the establishment of
the prayer, the paying o f the obligatory charity (Zakaah), the
fasting o f the m onth o f Ram adhaan, and the performing o f the
pilgrimage (Hajj) to the house (The K a ’bah in M a k ka h ).’’ 11

T h e Pillars o f Eemaan (Faith):

U p o n the au th o rity o f A boo H urayrah w ho said: T h e

M essenger of A llaah M said:

111 Saheeh M uslim

11" A g re e d U p o n

99
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 ^ j j* 9 ^ :^Lc.p' »

« . ci~*Jb

“Eem aan (Faith) is to believe in A llaah, His Angels, His books,

and His Messengers; and that you believe in the final
Resurrection.” 113

T h e Pillar o f Ihsaan (Perfection o f W orship):

« .U iy iJli l\'J jS o jli s \ 'J d-UtS" iJJl jt »

“T h a t you worship A llaah as though you see H im , but since you

are unable to see H im , then He most certainly sees you.” 114

6- T each him th e legal rulings co ncern in g ritu al p urification

(W udhoo').
7- W h en ev er you eat from a vessel th e n you sh o u ld tell him
to eat from th a t w hich is close to him . In th e n a rra tio n o f
‘U m a r ibn Aliee Salam ah w ho said th a t 1 was eating and
my h a n d was recklessly m oving a b o u t th e plate, so the
P ro p h et % said to me:

« .IL L ^ (*— U »

‘‘0 young boy, mention the name o f A llaah, and eat w ith your
right hand, and eat from that which is close to you." 115

8- M ake him accustom ed to good. W h e n he reaches th e age

o f seven th e n teach him to m ake th e prayer. M u ’am m al
ibn H ishaam , m eanin g Al-Yashkuriyya to ld us th a t
Ism aa’eel told us u p o n th e a u th o rity o f Sawwaar A boo
H am zah. A n d A boo D aaw ood said th a t he is Sawwaar ibn
D aaw ood A boo H am zah al-M uzanee as-Sayrafee w ho
n arrated from ‘A m r ib n S h u ’ayb from his fath er from his
gra n d fa th e r th a t he said th a t th e M essenger o f A llaah ^
said:

A g re e d u p o n by Al-B ukhaaree a n d M uslim b u t th e n a r r a t io n b y M uslim is

u n iq u e in th a t o n ly h e r e c o r d e d th is w o r d in g f r o m t h e p r o p h e t ic n a r r a t io n o f
‘U m a r ib n a l-K h a tta a b .
114 T h is p r o p h e t ic n a r r a t io n w as p re v io u sly m e n tio n e d .
114 Saheehayn

100
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 J K y C flc fu ic e to t / i e J s)o m e n ~ Q lm m ‘’C flc filla a /i

(*-*y . J > 0 l~ “ (*-®J aU taJb ilijl \ j y »

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"Order your children with the prayer at the age o f seven, and
strike them (if they become lazy with it) when they reach the age
o f ten and also separate their beds.” 116 117

9- Separating betw een th e c h ild re n ’s’ beds w hen they reach

th e age o f ten a n d we have previously m e n tio n ed the
pro p h etic n a rra tio n w hich is indicative o f this.
1 0 -Try to prepare him to fast, so long as this does n o t w eaken
him ; so w hen he m atures, he will have becom e
accustom ed to it. M usad d ad told us th a t B ishr ibn al-
M ufadhal told us u p o n th e a u th o rity o f K haalid ibn
D hakw aan u p o n th e au th o rity o f A r-Rubayyi’ b in t
M u ’aw widh th a t she said th a t th e P ro p h et M sen t a
m essenger to a village o f th e Ansaar in th e early m o rn in g
o f th e day o f A ashoora' (1 0 th o f M u h arram ) to an n o u n ce,
“W h o ev er began th e day by eating so m eth in g should
com plete th e rem ain d er o f the day, an d w hoever began the
day fasting sh o u ld c o n tin u e to fast.” She fu rth er said, “So
th ereafter we used to fast o n th a t day an d we w ould also
m ake o u r boys fast. W e used to m ake for th em toys from
w ool so if any o n e o f th e m started to cry for food, we
w ould give him those toys u n til it becam e tim e for th e
breaking o f th e fast.” 118
1 1 -T eac h your child th e co rrect creed (‘A qeedah) an d say to
him as th e P ro p h et said to ‘A b d u llaah ibn ‘Abbaas:

dajL>-l ^ / 1,U aJJ] U a-*-\ {‘Up \j »

CiJjoLd l i l j , a UI j u - l i C jfc- lil olxaJ kljl

116 A boo D a a u o o d [ 1 /4 9 5 ] w ith a H a sa n c h a in .

117 M u ’a m m a l ib n H is h a a m is tr u s tw o r th y a n d I s m a a ’ee l is I b n ‘U la y y a h w h o is
w ell k n o w n . S a w w a a r is t r u t h f u l b u t h e h a s e r r o r s as m e n tio n e d in At-Taqreeb so
h is n a r r a t io n s s u ffic e as s u p p o r tin g e v id e n c e so lo n g as th e y d o n o t c o n t a in h is
m ista k e s . A s f o r th e r e m a in d e r o f th e m e n in th e c h a in , t h e n th e y a re w ell
know n. F o r th is p r o p h e t ic n a r r a t io n , th e r e ex ists a n o t h e r c h a in o f n a r r a t io n
f r o m S a h ra h , w h ic h is f o u n d in Aboo D a a u o o d [494].
" " Irn a a m A l-B u k h a a re e h a s n a m e d o n e o f t h e c h a p te r s in h is Saheeh [2 0 0 /4 1
C hapter: Concerning the F asting o f C hildren

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 of J i y aiCi of j& ij .jLij ^yi-u
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« ’c i ^ j fuSGi ,iilp
“O young boy! Certainly, I will teach you some words. Be
m indful o f A lla a h (Preserve the commands and prohibitions of
Allaah), He will preserve you. Safeguard His rights, you will fin d
H im (always) near. If you ask, then ask o f Allaah; and i f you
seek assistance, then seek the assistance o f A llaah. A n d know
that if the entire nation were to gather together in order to benefit
you with something, they will not be able to benefit you except
w ith that w hich A lla a h has written for you. A n d if they were to
gather together to harm to you w ith something, they will not be
able to harm you w ith anything except w hat A lla a h has written
against you. The pens have been lifted and the pages have dried."

12- A dvise yo u r child w ith an a d m o n itio n sim ilar to w hat

L uqm aan in stru cted his child:

A llaah th e Exalted said:

9
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 -IT K y (Iv ic e to th e ls )o m e n -Q lm m irJ lc fiI ( a a /i

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* ;?s5

“And (remember) when Luqmaan said to his son while

he was advising him, ‘O my son! D o not associate
anything (in worship) with Allaah. Indeed! Associating
others (in worship) with Allaah is a great injustice.’ And
W e have enjoined upon man (to be dutiful and good) to
his parents. His mother carried him (increasing her) in
weakness and hardship upon weakness and hardship,
and his weaning is to be two years. Give thanks to Me
and to your parents; unto Me is the final destination.
But if they strive to make you associate others with Me in
worship that which you have no knowledge, then do not
obey them, but behave with them in this world
considerately, and follow the way of those who return to
Me in repentance. Then unto Me will be your return,
and I will inform you of what you used to do. ‘O my
son! If it (i.e. wrong) should be the weight of a mustard
seed, and should be in a rock, or (anywhere) in the
heavens or the earth, Allaah will bring it forth. Indeed,
Allaah is Subtle, Well-Acquainted. O my son! Establish
the prayer, enjoin the good, forbid the evil, and endure
with patience whatever afflicts you. Certainly! These are
from the most important of matters. And do not turn
your cheek (in contempt) toward the people, and do not
walk exuberantly through the earth. Indeed, Allaah does
not like the self-deluded, boaster. And be moderate in
your pace, and lower your voice. Certainly, the harshest
of sounds is the braying of the donkey.’”
( S o o r a h L u q m a a n 3 1 :1 3 -1 9 ]

13-T each him to seek perm ission if he wishes to enter:

A llaah th e Exalted says:

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 j»SJ *1)1 {JC~1 kill'JS" (j^3,«.J J i - *, ^Sa,eilL> _^v~lc- J>®'_>^’

W ^~
“O you who believe! Let those whom your right hands
possess, and those who have not yet reached the age of
puberty among you to seek your permission (before
entering) three times; before the morning prayer, and
while you remove your clothing for the afternoon (rest),
and after the night prayer. (These are) three times of
privacy for you. There is no blame upon you or them at
other than these (times), for they circulate among you -
some of you, among others. Thus, does Allaah make
clear to you the verses. And Allaah is All-Knowing, All-
Wise."
[S o o ra h a n - N o o r 2 4 :5 8 )

14-T each h im a b o u t th e p ro h ib ited affairs such th a t he may

abstain from them : In th e n a rratio n o f A boo H urayrah
w ho said th a t A l-H asan ib n ‘Alee to o k a d ate from the
dates set aside for charity and th e n placed it in his m o u th .
So th e n th e M essenger o f A llaah said:

« . si-tlsiJi l) ui

“Leave it, leave it, and discard that; have I not taught you that
we do not eat from the charity." 119

1 5 - Explain to him the m eanings o f th e verses an d the

pro p h etic n arratio n s th a t you read to him .
1 6 -C o n n e c t his h e a rt to A llaah, th e M ighty an d Majestic:
Som e o f th e hearts o f th e ch ild ren are connected w ith the

' 19 Saheehayn

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 J K y Z flc lv ic e to th e J s)o m e n ~ Q J m m lC 7 l(fi[ [ a a h

w orld, pursuin g degrees, an d th eir hearts becom e filled

w ith d elusion. It is feared th a t perhaps this darkness may
overtake them .
1 7 -M ake th e m em orization o f th e Q u r’aan a priority. H elp
your child to m em orize so m eth in g every day even if it is
only a single verse. C ertainly, those w ho busy them selves
w ith th e Q u r’aan are th e best o f th e people. ‘U th m a a n ibn
‘A ffaan w ho said th a t the M essenger o f A llaah said:

« . i & j jT > ii ; J k »

“The best o f you are those who learn the Q u r ’aan and teach it."
120

T h e P ro p h et % advised his n a tio n to give p recedence to the

Q u r’aan. M u h am m ad ib n Y oosuf to ld us th a t M aalik ibn M ighwal
told us th a t T alh a h said th a t I asked ‘A b d u llaah ib n A bee Awfaa,
“H as th e P ro p h et m ade a will?” H e replied, “N o .” I said, “H ow is
it th a t wills are prescribed for th e people, a n d they are o rd ered to
d o so w hile the P ro p h et has n o t m ade a will?” H e said, “F rom his
will was th a t he advised w ith th e Book o f A llaah .” 121

A l-H aafidh said, “T h e in te n d e d m eaning b e h in d “th e advising

w ith th e Q u r ’a a n ” is th e m em orization o f it an d to follow it
closely, an d to act in accordance w ith its co m m an d s, an d
abstaining from its p ro h ib itio n s w hile constantly reciting it,
teaching it an d w hatever is sim ilar to th is.” (E nd o f cited passage)

T h e Q u r’aan is an intercessor for th e o n e w ho possesses it: Al-

H asan ibn ‘Alee al-H ulw aanee told m e A b o o T aw bah, w ho is Ar-
R abee’ ibn N aafi’ told us M u'aaw iyyah, m ean in g Ib n Salaam u p o n
the au th o rity o f Zayd, th a t he h eard A boo Salaam say th a t A boo
U m aam a h al-Baahilee to ld me. H e h e ard th e M essenger o f A llaah
IfS say:

o«s f 0 o i *6 ' ' o * ° * 0

« jj^ \ Ijs.J s\ »

120 Saheeh al-Bukhaaree. In a d d i tio n , in a n a r r a t io n o f A l-B ukhaaree it a p p e a r s

w ith th e w o r d in g , “I n d e e d th e m o s t s u p e r io r o f y o u ” is u s e d in th e p la c e o f,
“T h e b e s t o f y o u ” .
121 Saheeh al-Bukhaaree [ 5 0 2 2 /9 ]

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 “Read th e Q u r’aan for indeed, it will com e o n th e day o f
resu rrectio n as an intercessor for th e o n e w ho possesses

Ishaaq ibn M an so o r told us th a t Yazeed ibn ‘A b d u R abbihi

info rm ed us th a t Al-W aleed ibn M uslim to ld us u p o n th e
au th o rity o f M u h am m ad ibn al-M uhaajir from A l-W aleed ibn
‘A bdur-R ahm aan al-Jurashee from Jubayr ibn N ufayr w ho said
th a t I h eard An-Nawwaas ibn Sam ’aan al-Killaabee say, I h eard th e
M essenger o f A llaah jig say:

^ ^ s ' |/ 0 ^ ^ / , * .o —o ^ | sO }
jjL+ JU Jj »

“When the Q u r ’aan and its people are brought forth, the people
who used to work in accordance w ith it will also be brought forth ;
while Soorah al-Baqarah and A ali 7mraan intercede for the one
who possesses them. ” 123

T h ere are various n a rratio n s co n cern in g th e superiority o f th e

Q u r’aan and its people:

U p o n the au th o rity o f ‘A a’ishah ts&> w ho said th a t th e M essenger

o f A llaah jig said:

^ 0 0 s ^ ^ ^ x f 0 g 0 »

a y i l J l £s , 4j jlsQ j Aj jT y jJ l I jl> ( ^ J J | »

0 C fi' $ s o's % % so s s s s ' - * ° is ° s *

« . CM J>r\ 4J (JfC i J l) T jJ jJ l

“The one who recites the Q u r’aan and is proficient in it will be

am ong the noble and obedient messengers. A n d whoever stutters
while reciting it while also finding difficulty in its recitation will
receive two rewards. ” 124

M oreover, u p o n the au thority o f A boo M oosaa al-Ash’aree 4 e w ho

said th a t the M essenger o f A llaah jig said:

122 Saheeh M u slim [ 5 5 3 /1 ]

122 Saheeh M u slim [ 5 5 4 /1 ]
124 N a r r a te d by th e tw o S h a y k h s (i.e. A l-B ukhaaree a n d M uslim )

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106
 J K y J lJ u ic e to th e Is J o m e n - ^U m m ‘J lc filla a h

IJ . j : o r y O l J i l S ” o '\ ° j\ \J (jiJ l J i. »

l^ i J , >—■-U j , > .11?

^ d Jl jilL J l L ^ J j s j , L^J U J i l S ”"

| ' * * •" ■* ® i " * ^t" . ^ ^ - ' t ' ®^li ^ i ^ '' T ° - U f ' 0- '
j ~ * j y j* j y ' J^ * o 'y * J' 'y ^

, ^ j j LjjJ :piiL>«Ji J ^ lS " oT y i)\ \ j j i U i^ jJ l ^ jilL Jl

i > -).( ,
« . y*

“The example o f the believer who recites the Q u r ’aan is like that
o f a citron (citrus fruit) which tastes good and smells good. A n d
the believer who does not recite the Q u r ’aan is like a date that
tastes good but has no smell. Moreover, the example o f the
hypocrite who recites the Q u r ’aan is like (the) basil that smells
good but tastes bitter. Moreover, the example o f the hypocrite
who does not recite the Q u r’aan is like the colocynth that tastes
bitter and has no sm ell." 125

Upon the authority o f ‘Abdullaah ibn ‘Umar & who said that the
Prophet ft said:

% °t O ' } ' o' J *

« J \ aj ,U I j i \ ji ®

“Indeed, A llaah will raise people w ith this Book and lower others
by it." 126

Upon the authority o f ‘Amr ibn al-‘Aas who said that the
Messenger of Allaah ft said:

J jy llsT J j j j J j \ j Iy l J li »
t 0 ' o * ' 'ȣ
(( . Ij Aj Aj \ j> ~ \ 0^3

“It will be said to the possessor o f the Q u r ’aan, ‘Recite slowly and
precisely and (you will ascend), just as you used to recite slowly

125 N a r r a te d b y th e tw o S h a y k h s (i.e . A l-B ukhaaree a n d M uslim )

126 N a r r a te d by M uslim

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 and precisely in the worldly life. Certainly, your station will be
determined by the last verse that you recite.'” 127

U p o n th e a u th o rity o f ‘A b d u llaah ibn ‘U m ar w ho said th a t the

M essenger o f A llaah said:

jl i l CLLa lib. aIII alit (jb^I)t {.bit abl

« .jb ^ J l JJ llt

“There should be no envy except in two (instances): A man whom

A llaah has given the Q u r’aan so he stands w ith it (reciting it in
his prayers) day and night; and a man whom A llaah has granted
wealth, so he spends it (in charity) day and night.” 128

W h atev er is m em orized m u st be reviewed, otherw ise it will quickly

elude him .

M u h am m ad ibn al-‘A laa’ told us A boo U saam ah to ld us u p o n the

au th o rity o f Burayd from A boo B u rd ah from A boo M oosaa th a t
th e P ro p h et $5 said:

- ° * , ' " o'*0 ' %,

J j j l J* ?(j^ jA Jl \Sjti \jJ jb \ju »

“Safeguard this Q u r’aan. For by the O ne in whose hand my soul

is, it will flee faster then a camel from its bridle. ” 129

1 8 - D o n o t allow your ch ild ren to interm ingle w ith th e foolish

ch ild ren since he will m ost certainly acquire th e ir foul
statem en ts and actions and this will destroy w hatever he
has learned.

As the poet said:

127 N a r r a te d by A h m a d |1 9 2 / 2 |, A boo D aaw ood, a n d A t-Tinniiihee a n d it is a

s o u n d H a san n a r r a t io n .
128 N a r r a te d b y th e tw o S h a y k h s ; i.e. Al-B ukhaaree a n d M uslim
129 Saheeh al-Bukhaaree

108
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 intellect; an d bo red o m and w eariness will o ccur because of
this.

T h erefo re, if the parents desire th a t th eir ch ild ren develop th e n

they sho uld strive h a rd to ensure th a t th eir ch ild ren receive an
lslaam ic u p bringing and are educated regarding th e B ook an d the
Sunnah.

From th e reasons th a t cause th e M uslim p aren ts’ level in the

H ereafter to be raised is the su pplication o f th e ir righteous child
for them . A boo H urayrah th a t th e M essenger o f A llaah said:

:AjU lii lil »

« . 4J £ jls ^ - U j J ' , 4J

“When the son o f A a d a m dies , all o f his deeds cease except for
three: a continuous charity, beneficial knowledge, or a righteous
child who supplicates for him ." 151

A dditionally, it has com e from th e p ro p h etic n a rratio n of A boo

H urayrah th a t th e M essenger o f A llaah said:

ii * * *S 2, 0 i , f ' of
,c - J j b i J y>-A aJl -LjoI ~ »

« ddi ;<JLiL3

“The station o f a righteous servant in Paradise will be increased.

Then he will say, ‘O my Lord, how did 1 acquire thisV It will
then be said to him, 'From your child’s seeking forgiveness for
<" 132
you.

If th e parents w ere righteous an d th eir ch ild ren were righteous

b u t did n o t reach the level o f th e ir parents, th e n A llaah will raise
th e level of th e ch ild ren to the level o f th e ir parents.

A llaah th e Exalted said:

1,1 Saheeh Muslim

n ‘ As Saheeh al Mu.snah

110
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 JlC y CTlcfoice to ifie ~Women- Qfmm ''C/lcfillaa.Ii

“And those who believed and whose offspring

followed them in Faith, W e will join them with their
offspring, and W e will not decrease anything from
the reward of their deeds. Every person is
responsible for that which he has earned."
[S o o ra h a t- T o o r 5 2 :2 1 )

T h e child could be a blessing for the parents: H e obeys th em , and

is d u tifu l to them . T h is is w h at th e righteous req u est o f th eir
L ord will grant them .

As A llaah, the Exalted says:

“And those who say, ‘Our Lord! Grant us from our

wives and our offspring comfort to our eyes, and make us
a leader for the righteous.’”
( S o o ra h a l-F u rq a a n 25:741

2 1 -S trive to include your child in the gatherings o f the

righteous. Just as th e righteous m o th er U m m Sulaym
cam e along w ith h e r child A nas to th e P ro p h et M an d said,
“A nas is your servant O M essenger o f A llaah, supplicate to
A llaah for h im .” T h e n he said:

“O A llaah, increase him in w ealth and children and bless him

therein. ”

U m m H udhayfah asked h er child H udhayfah ibn al-Yamaan,

“W h e n is your c o m m itm en t (over)?” She m ean t his tim e w ith the
P ro p h et so I said, “1 have n o t had a c o m m itm e n t since such
an d su ch .” She scolded m e for this. So I said, “A llow m e to go to
the P ro p h et %S, an d pray Maghrib w ith him . I will ask h im to seek

111
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 forgiveness for you an d m e.” So I cam e to th e P ro p h et and 1
prayed w ith h im Maghrib. He rem ained (praying) u n til they prayed
'Eesha' th e n h e becam e busy so I follow ed him . H e h eard my voice
a n d said, “W h o is it? H u d h ay fah .” I said, “Yes.” H e said,
“H udhayfah , w h at d o you need? May A llaah forgive you an d your
m o th e r.” H e % said, “C ertainly, this angel has never before
descended to th e e arth before to n ig h t. H e so u g h t perm issio n o f
his Lord to convey to m e th e greetings o f peace an d th e glad
tidings th a t F aatim ah is th e M istress o f th e w om en o f Paradise.”
m

It is u p o n th e p aren ts to exert them selves co n cern in g th e rearing

o f th e ir ch ild ren an d th e g u idance is in th e H an d s o f A llaah;
m an k in d is u n ab le to guide him self, so how m uch m o re so sh o u ld
it be for him to guide others.

N o o h * 0 th e n oble P ro p h et from th e m any P rophets o f A llaah

was unab le to g uide his ow n child. H e begged his child to be w ith
him an d to a b a n d o n th e disbelievers.

As A llaah, th e Exalted said:

, a£ \ td L j J -d ) < - £ i£ 3 ?

i is ~ i J L/*-* ( j

“And N ooh called out to his son, who was away from
them, ‘O my son! Come aboard with us and do not be
with the disbelievers.’”
(S o o ra h H o o d 11:42]

T h e child resp o n d ed by saying:

^ Jii cLJT S&- J j Jii

#\

R e p o r te d by A t-Tirm idlu'c, a n d m y f a t h e r h a s m e n tio n e d it in As-Saheeh al-

M u sn a d (2 1 4 /1 1

112
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 J K y C T lcfo ice lo t f i e ls )o m e n ~ O f m m ‘C /lc fifla a fi

“H e said, ‘I w ill seek refuge on a m ou ntain , it w ill save

m e from the w ater.’ N o o h said, ‘T h is day there is no
protection from the D ecree of A llaah except for him
upon w hom H e has m ercy.’ A n d the waves came
betw een them , and he was am ong the drow ned.’”
( S o o r a h H o o d 1 1 :4 3 )

Ibraaheem ad m o n ish ed his fath er to a b a n d o n polytheism (as

m en tio n ed in m any chapters o f th e Q u r ’aan), b u t he d id n o t
su b m it to th e advice o f his child, ra th e r he said:

^ ^ i t *
AsJu JL! ,^d C-jl 4

4 if* 3

“H e (His father) said, ‘Have you n o desire for m y gods, O

Ibraaheem? If you do n o t desist, 1 w ill surely stone you.
So abandon m e in d efin itely.’”
[ S o o ra h M a ry a m 19:46]

O u r P ro p h et M u h am m ad ^ begged his uncle A boo T aalib to

subm it, b u t he refused an d died u p o n polytheism ; a n d th ere are
m any o th e r exam ples o f this.

T his also occurred w ith m any o f th e people from am o n g st th e

pious predecessors: S h u ’b ah ibn al-Hajjaaj said, “I was g ranted a
child. 1 nam ed h im Sa’d b u t he was n e ith e r fo rtu n ate (the
linguistic m eaning o f S a ’d ) n o r successful.” He used to say to him ,
“G o to H ishaam ad-D astuw aa’ee.” T h e n he w ould say, “I w an t to
send the p ig eo n .” 1,4

Ism aa’eel ib n Ibraaheem ibn M uqsim was a righteous m an. From

his ch ild ren was Ibraaheem w ho was a stau n ch Jahmee w ho
claim ed th a t the Q u r’aan is created.

T herefore, th e guidance is in th e H a n d o f A llaah, b u t it is

necessary th a t th e causes for such guidance be pursu ed . T h u s,
w hen A llaah desires good for him , he will su b m it to th e advice
and if A llaah desires o th e r th a n this, th e n he will c o n tin u e u p o n
th a t w hich he is u p o n .

S ee A l-M eezaan al-'ltidaal [ 1 2 2 /2 ]

113
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 As th e p o e t says:

v-o^l ^ J JLij ^ o ! Ly* ^LjaJl jlS" b j

" /f { ajierjrn j J nature ij tru /l an e tfif nature, iAen n r mannerJ

UHf f U f a nt'r n 't/ia n a (caancn.

C ertainly, som e ch ild ren are resented by th eir paren ts, an d for
this reason A llaah th e Exalted says:

> ' , -f > * i% , > '„ f >, -i , c

4 f-A jj-to -li ^ =»-l ^ u J j Ij ^ „ • j! f

“Indeed, from am ongst your wives and your children are

enem ies for you, so beware of th em !”
[S o o r a h a t-T a g h a a h o o n 64:141

T h e w ord “M in” o r “from am o n g st” in th is verse indicates som e.

H e says:

Jc- V j i j j 'i l^Aii f

a il

“O you w ho believe! D o not allow your w ealth or your

children to divert you from the rem em brance o f Allaah.
A nd w hosoever does that, th en they are the losers.”
[S o o ra h a l- M u n a a fiq o o n 63 :9 ]

T hus, he becom es resented if indeed, he is th e reason for the

diversion o f his paren ts an d a d istractio n for th em from th e
m atters o f th e religion.

From th e exam ples o f this:

1- T h a t a M uslim fath er w h en his child becom es sick m ight

resort to astrologers an d m agicians in o rd e r to heal him ,
an d this is disbelief. T h is is because these people claim to
have know ledge o f the unseen an d n o o n e know s th e
know ledge o f th e u n seen except A llaah.

1 14
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 JKy Chefvice to the lit)omen- Qlmm lCh(fiffaah

T h e Exalted said:

“N o r w ould Allaah disclose to you the secrets of the

u n seen .”
[S o o ra h A ali ‘Im ra a n 3:1 7 9 ]

In ad d itio n , H e said:

“A nd w ith H im are the keys to the un seen , n on e knows

them except H im .”
[S o o ra h a l-A n ’a a m 6 :5 9 |

A dditionally, th ere are o th e r evidences w hich indicate this. So

based u p o n this, the father disbelieves because o f his child.

2 - From the people are those w ho are deficient in perform ing

th eir ow n obligations because o f diverting o n e ’s provision
such th a t th e child enjoys a level o f luxury th a t is above
th at o f his parents.
3- From the people are those w ho allow th e television into
th eir hom es w ith th e p u rpose o f su rro u n d in g their
ch ild ren w ith luxury. T h e television is p ro h ib ited for the
many evils th a t it contains. F rom th em are images, the
m usical instrum ents, the looking o f a w om an u p o n a m an
(who is n o t her husband), and th e opposite o f this, th e
acceptance o f th e ideas o f th e enem ies to Islaam, and
o th e r th a n this.

So this child becom es an enem y to his father, and fails to b en efit

him o n the Day o f R esurrection; ra th e r he will flee from him .

As A llaah, th e Exalted says:

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 “O n that D ay a m an w ill flee from his brother, and from
his m other and his father, and from his wife and his
children. Every m an, that Day, w ill be preoccupied w ith
his ow n affair.”
(S o o ra h ‘A b a s a 8 0 :3 4 -3 7 )

C onsequ en tly , w hoever is tried w ith a d iso b ed ien t child should

supplicate to th e ir Lord.

A llaah the Exalted said:

[ j j f - ’J (*-^=h3 J i i j £

“A n d your Lord said, ‘Call upon M e, I w ill respond to

your call.’”
[S o o ra h G h a a f ir 40:601

T h e com passion o f p aren th o o d falls w ith in th e lim its o f Islaamic

legislation, so d o n o t co m m it p ro h ib ited actions for th e sake o f
th e child.

<000

116
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 J lC y A d v ic e to th e Id )o m e n - Q A m m ir7 ld illa a £

I d hoever does not Show Mercy will not

be shown Mercy

A bul-Y am aan told us th a t S h u ’ayb inform ed us u p o n the

au th o rity o f az-Zuhree w ho said A boo Salam ah ibn ‘A bdur-
R ahm aan told us th a t A boo H urayrah 4& said th a t th e M essenger
o f A llaah M kissed al-Hasan w hile al-Aqra ib n H aabis at-
T am eem ee was sitting n ea r him . al-Aqra said, “Indeed I have ten
ch ild ren and 1 have never kissed any o f th e m .” T h e M essenger o f
A llaah 3S looked at him an d said,

’' " u '' if 1 '

« U U JA »

“W hoever does n o t show mercy will n o t be show n m ercy.”

135

Indeed, from th e greatest m eans o f show ing m ercy to th e children

is to teach th em good. Sim ilarly, if you w ere a teacher, you w ould
exert your efforts in o rd e r to pass o n b en efit to your students; this
is from your mercy tow ards them .

From S haddaad ibn Aws w ho said th at, th e M essenger o f A llaah

M said:

i to S ' ' * * ' ' ° S & S>

lils ld V-S' iUl jl »

' #" *

,fe ji i i k 'j 1
%/ / . 0 t. , %s * tx
« . Al>c_u2 -T - y Aj jA - A *

“Verily A llaah has prescribed excellence for everything. So when

you kill, then you should kill in the best manner. A n d when you
slaughter, you should slaughter in the best manner. Let each o f
you sharpen his knife to provide ease for his a n im a l.” 156

1,3 Saheeh al-Bukhaaree [ 4 2 6 /1 0 ]

136 Saheeh M u slim

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117
 “A l-Ihsaan” o r “excellence” in the ‘A rabic language is proficiently
p erform ing an action, w hile perfecting it w ith sincerity.

In Islaamic Law “A l-Ihsaan” is w hat th e P ro p h et % has explained in

his statem ent:

« .in y iju l\'j ‘£ 3 j j o u , l \ ' j i u l r ^11 j X s o f »

“T h a t you worship A lla a h as though you see H im , but since you

are unable to see H im , then He most certainly sees you." 137

Ibn Rajab said co n cern in g th e p ro p h etic n a rratio n o f Shaddaad,

“T his p ro p h etic n a rra tio n indicates th e obligation o f excellence in
all o f the actio n s.” 138 [End o f cited passage]

From the types o f mercy w hich can be show n to a child is kissing

him : M u h am m ad ibn Y oosuf told us Sufyaan ibn H ishaam to ld us
u p o n the a u th o rity o f ‘U rw ah from ‘A a’ishah w ho said th a t a
B edouin m an cam e to th e P ro p h e t M an d said, “Y ou (people) kiss
the ch ild ren an d we d o n o t kiss them . So th e P ro p h et % said:

« jj-ls 4U I jl jJL ! j J L U l j l »

“Is there anything that 1 can do once A llaah has removed mercy from your
heart?” 139

M u h am m ad ibn A bee ‘A dee told us u p o n th e a u th o rity o f Ibn

‘A w n from ‘U m ayr ibn Ishaaq w ho said, I was w ith A l-H asan ibn
‘Alee w hen we m et w ith A boo H urayrah w ho said, “Show m e
w here I m ig h t kiss you in th e place w here I saw th e M essenger o f
A llaah % kiss.” H e replied, “A l-Q am eesah.” 140 H e said, “So he
kissed th e fro n t o f his Surrah (stom ach).” 141

From the types o f mercy th a t can be show n to a child is carrying

him w hile in prayer. A bul-W aleed told us al-Layth to ld us th a t

117 M a ’a a rij al-Q ubool by a l-H a a fid h a l-H a k a m e e [3 3 /2 ]

118 Jam i ’ a iU lo o m (1 5 1 )
1,9 Saheeh al-Bukhaaree [ 4 2 6 /1 0 ]
140 T h i s is h o w it a p p e a r s in t h e o r ig in a l, b u t it is m o r e c o r r e c t f r o m o th e r
n a r r a t io n s in th e M u sn a d o f Im a a m A h m a d ( 4 9 3 /2 ) t h a t th is w o rd is “Bi
Q am eesihi (i.e. h is s h ir t o r u p p e r g a r m e n t) .’’
1,1 A h m ad [ 2 5 5 /2 ] w ith a H a sa n c h a in

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 J K y d d d u ic e to th e J h o m e r i- Q Jhnm ‘O ld iila a h

Sa’eed al-M aqbaree told us th a t ‘A m r ibn Sulaym to ld us th a t

A boo Q ataad ah said th a t th e P ro p h e t cam e o u t to us w ith
U m aam a h b in t Abeel-‘Aas o n his shoulders. T h e n he prayed.
W h e n he bow ed, he placed h e r o n th e g ro u n d and w hen h e rose
from bow ing, he lifted h e r back o ff th e g ro u n d .” 142

‘A bdur-R ahm aan ibn M u h am m ad ibn Salaam told us th a t Yazeed

ib n H aa ro o n said th a t Jareer ib n H aazim in fo rm ed us th a t
M u h am m ad ibn A bee Ya’q o o b al-Basree told us u p o n the
au thority o f ‘A bd u llaah ibn Sh ad d aad from his fath er w ho said
th a t th e P ro p h et 2$ cam e o u t to us for o n e o f th e Eesha’ prayers
carrying H asan a n d H usayn. T h e M essenger o f A llaah M stepped
forw ard and set th em b o th dow n. T h e n he prayed an d pro strated
betw een th eir backs 143 a single p ro stra tio n th a t was lengthy. My
fath er said, “T h e n I raised my head an d the child was o n th e back
o f th e M essenger o f A llaah w hile he was p rostrating. T h e n I
re tu rn e d to my p ro stratio n . So on ce th e M essenger o f A llaah
h ad com pleted his prayer th e people said, ‘O M essenger o f A llaah
% certainly you have p ro strated b etw een tw o backs in your prayer.
C ertainly, th e length o f this p ro stra tio n led us to believe th a t
som ething h ad h ap p en ed o r th a t revelation h ad descended u p o n
you.' H e said:

£%
»
o^ ^ I
J s ~ -dkf-l

‘None o f that occurred. Rather, this child moved around me and

I did not wish to disturb him until he had finished . ”’ 144

F rom th e types o f mercy w hich can be show n to sm aller ch ild ren

is playing w ith them : H ib b aan inform ed us th a t ‘A bd u llaah said

l4‘ Saheeh al-Bukhaaree

143 A s-S in d e e s a id in h is e x p la n a to r y n o te s f o r A n-N a sa a ’ee t h a t th is o c c u rr e d
d u r in g h is p ra y e r.
144 C o lle c te d by A n -N a sa a ’ee. T h i s c h a in c o n t a in s t h e tr u s tw o r th y e x c e p t fo r
‘A b d u r - R a h m a a n ib n M u h a m m a d ib n S a la a m , b u t h e is t r u t h f u l (S a d o o q ).
A b o o H a a tim s a id , “(H e is a) S h a y k h .” A n - N a s a a ’e e s a id , “( H e is) tr u s tw o r th y
(T h i q a h ) .” M u r r a h s a id , T h e r e is n o th i n g w r o n g w ith h i m . ” A d - D a a r a q u tn e e
s a id , “(H e is) tr u s tw o r th y ( T h iq a h ) as m e n tio n e d in A t-T ahdheeb (2 4 0 /7 1 .”
In d e e d Im a a m A h m a d re c o r d e d it in h is M u sn a d ( 4 9 3 /3 ] b y w ay o f Y azee d ib n
H a ro o n . M y f a th e r a u t h e n ti c a te d th is p r o p h e t ic n a r r a t io n in As-Saheeh al-
M u sn a d ( 2 4 7 /1 ] .

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 u p o n the au th o rity o f K haalid ib n Sa’eed from his fath er from
U m m K haalid b in t K haalid ibn Sa’eed said:

“I cam e to th e M essenger o f A llaah M along w ith my fath er a n d I

was w earing a yellow shirt. T h e M essenger o f A llaah % said,
‘Sanah, Sanah!’ 145 U m m K haalid fu rth e r said, ‘T h e n I started
playing w ith th e seal o f P ro p h e th o o d . My fath er ad m o n ish ed me,
b u t the M essenger o f A llaah % said (to my father), ‘Leave h e r.’
T h e M essenger o f A llaah (th en addressing me) said, ‘Ablee wa
Akhliqee, thum m a Ablee wa A khliqee thum m a Ablee wa A khliqee.”' 146
‘A bdullaah said, “So she (U m m K haalid) rem ain ed this way u n til
(this su pp licatio n for h e r becam e actualized a n d subsequently) she
w ould be m e n tio n e d by th e p eo p le,” m eaning th a t she w ould
rem ain u n til h e r garm ents becam e o ld a n d ragged. 147

M u h am m ad ib n Y oosuf to ld us A b o o M u sh ir said th a t
M u h am m ad ib n H arb to ld m e th a t az-Zubaydee told m e u p o n the
au thority o f az-Zuhree from M ah m o o d ib n ar-Rabee’ w ho said:

« ^ ^ ifj
* ' ' '
“I remember, w hen I was a boy o f five years, the Prophet took
water from a bucket w ith his m outh (M ajjatan M ajjahaa) and
threw it in my face.” 148

A bH aafidh said “M a jj” is th e expelling o f w ater from th e m o u th .

It is said th a t n o th in g is referred to as “M ajj" except if it is from a
distance. T h e action o f th e P ro p h et M w ith M ah m o o d was eith er
from his play w ith h im o r a m eans o f blessing h im w ith it ju st as
he used to d o w ith th e ch ild re n o f his co m p an io n s.” (End o f cited
passage]

l4‘’ ‘A b d u lla a h s a id t h a t th is m e a n s ‘g o o d ’ in th e E t h io p ia n la n g u a g e .
146 T r a n s l a to r ’s n o te : c o n c e r n in g t h e p h r a s e , ‘A blee w a A kh liq ee.' I t is a p h r a s e
u s e d b y th e ‘A ra b s to s u p p lic a te f o r a n e x t e n d e d life. T h e m e a n in g o f th is
p h ra s e c o u ld b e c o n v e y e d in th e f o llo w in g e x p re s s io n , “M ay y o u live s o lo n g
t h a t y o u r g a r m e n ts b e c o m e w o r n a n d ra g g e d .” T h e P r o p h e t $S r e p e a te d th is
s u p p lic a tio n th r e e tim e s .
147 Saheeh al-Bukhaaree [ 4 2 5 /1 0 ]
148 Saheeh al-Bukhaaree [1 7 3 /1 1

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 J K y A (J u ic e to th e JiOo m e n ~ Q lm m ‘J A c J iJ J a a A

A adam told us th a t S h u ’bah told us th a t A boo at-Tayyaah said

th a t he h eard A nas ibn M aalik 4 say, “C ertainly the P ro p h et $g
used to spend tim e w ith us to th e extent th a t he even said to my
young brother:

« u \j »

‘0 father o f Umayr, u/hat did the little birdie d o 149

In ad d itio n , from th e types o f mercy th a t can be show n to a child

is placing the child o n o n e ’s lap. ‘A b d u llaah ibn M u h am m ad told
us ‘A arim told us M u ’ta m ir ib n S ulaym aan said by way o f his
father w ho said, 1 h eard A boo T am eem ah speaking a b o u t A boo
‘U th m a a n an-N ahdee, he was saying th a t A boo ‘U th m a a n
n arrated u p o n th e a u th o rity o f U saam ah ibn Zayd 4 ° w ho said
th a t th e M essenger o f A llaah % used to take me an d place m e on
his thigh and he w ould place al-Hasan ibn ‘A lee o n his o th e r
thigh, th e n he w ould com e close to th e m and say:

« j! ^ L i jl $ 1 11 y>

“O Allaah! Please be M erciful to them, for indeed I am merciful

to them .” 150

T h erefo re, this is how o n e m ight be affectionate w ith th e sm aller

ch ild ren co ncern in g everything they may need o r how they m ight
be am used. T his is an ap p ro p riate m eans o f show ing th em m ercy
and affection, as long as this does n o t lead tow ards bringing ab o u t
im p ro p er behavior.

C ertainly, the P ro p h e t % has praised th e w om en o f the Q uraysh

because they possessed praisew orthy characteristics a n d from th em
is th e ir affection for children.

‘Alee ibn ‘A b d u llaah told us th a t Sufyaan to ld us th a t Ibn

T aaw oos n arrated u p o n th e au th o rity o f Abuz-Zanaad from al-
‘A ’raj from A boo H urayrah th a t th e M essenger o f A llaah said:

o ^ / 9 ^ f ^

« j* 5-^*0 J jU ' £ j *1^*0 »

149 Saheeh al-Bukhaaree [ 5 2 6 / lOj

150 Saheeh al-Bukhaaree [ 4 3 4 /1 0 1

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 “The best women ever to ride the camel were the women o f
Q uraysh." 151

He also said:

I* 1 1x * f * ' • I* | , *9 f 0^ * \i'
a lf-jlj a J J j s l> l j* ^

« -i-H ^ £ jj

“The most righteous from the women o f Quraysh are those who
are most affectionate (A hnaah) to the child during its youth and
who are most protective concerning theiT husband's property. ”

A l-H aafidh said th a t “A h n a a h " is from affection, w hich is

com passion an d ten d ern ess. [End o f cited passage.)

T h e mercy th a t is show n to th e young ch ild ren an d o th e r th a n

th em is from th e reasons th a t cause a person to achieve th e mercy
o f A llaah. It has reached us from the P ro p h et M th a t he said:

« .I L j ft* i j J » J j-* l l f »

"He is not from us; the one who does not show mercy to the young
and does not honor the old."

T his occurs regardless o f w h eth er th e child is yours o r th e child

from a n o th e r wife. Som e w om en d o n o t fear A llaah concern in g
th e child o f a n o th e r wife so she o v erb u rd en s him w ith chores;
rath er she may take him as a servant, an d will n o t p repare for him
suitable meals.

By Allaah! It is feared for this p erson th e p u n is h m e n t o f A llaah.

She feels as th o u g h she is n o t obligated to fulfill all o f his needs so
she disregards him o r she leaves h im in this state. So it is feared
th a t this w om an will be p u n ish e d because, “Each o f you is a
g uardian and each o f you is responsible those u n d e r his
au th o rity .”

M ercy tow ards ch ild ren is general and encom passes all o f th em , so
n o child sh o u ld be preferred over o thers, an d how m u ch m ore

1,1 Saheeh al-Bukhaaree ( 5 1 1 /9 ]

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 J K y d c fu ic e to th e 7 ft)o m e n - 0 1 m m ‘d d i l f a a / i

shou ld this be em phasized co n cern in g th e rig h t o f th e o n e w hose

lineage re tu rn s to an o th er.

Som e people are particularly good to th e boys at th e expense o f

the girls. T his is an injustice to th e girls an d is oppressive. It has
been authentically n arra ted u p o n th e au th o rity o f A n -N u ’m aan
ib n B asheer th a t his fath er said to the P ro p h et $ 5, “In d eed I have
p resented my young so n a gift.” T h e n th e M essenger o f A llaah
said:

« 3 l’T l i i c J iil »

"Did you do [his with all o f your children?”

H e said, “N o .” T h e n H e M said:

f % S> * ,

« 'J Z 1 *

“Fear A llaah, and be just concerning your children. ” 152

In a n o th e r na rra tio n , th e P ro p h e t % said:

«
*
J* "
u Jl»
“ Verily, I will not be a witness to injustice.”

T h e good treatm en t o f daughters is a m eans o f p ro tectio n from

the H ellfire. Im aam al-Bukhaaree said (4 2 6 /1 0 ): A bul-Y am aan
told us th a t S h u ’ayb in fo rm ed h im u p o n th e au th o rity o f Az-
Z uhree w ho said ‘A b d u llaah ib n A bee Bakr told m e th a t ‘U rw ah
ibn az-Zubayr inform ed h im th a t ‘A a’ishah, th e wife o f th e
P ro p h et said a w om an cam e along w ith h e r tw o d aughters
asking m e (for food), b u t she fo u n d n o th in g w ith m e except a
single date w hich I gave to her. She divided it betw een h e r two
daughters, and th e n she got up a n d w ent away. T h e n th e P ro p h et
£5 arrived an d I info rm ed h im a b o u t this. T h e n he said:

0 ( ' *0 ° 0 0
s ^ \ j U lli c j u J I oJLi »

« o t

152 Saheehayn

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 “W hoever is placed in charge o f these daughters (in some
capacity) and he is good to them, then they mill be a protection
for him from the H ellfire.” 151

C ertainly, if the people o f Pre-Islaamic ‘A rabia were g ranted a

daughter, they were faced w ith two options. E ith er they w ould
keep h e r in disgrace an d sham e o r they w ould bury h e r (alive) in
the grou n d .

T hey d id so e ith e r o u t o f the fear or disgrace from th e people as

A llaah th e Exalted said:

Jtt ** £ } %} t 4 ' ' f t | y ^ ' J| ^

(0 ) ^ J i9 li!3 ^

I ^^ . f, I , 9 jf * f x J *■ ^ s j-
^ • J ^ j£ , ja S w - a J I y& S L* c j— ^ jA ^ y S l] \ j y j

' ) > ’ ' - ” > , > * * *

yA ? y^£ - 1-4 c LO ^ 1 C - jiJ * d 1 ^ - A j —4 1

“A nd w hen o n e o f th em is inform ed o f (the birth of) a

fem ale, his face becom es dark, and he suppresses (his)
grief! H e hides h im self from the people because o f the
evil of that w hich he has been inform ed. Should he keep
her in h um iliation or bury her in the ground? Certainly,
evil is their d ecision .”
[ S o o r a h a n - N a h l 16:58 -5 9 ]

A lternatively, h e buries h e r so th a t he will n o t need to sustain h er

as m en tio n ed : T h e P ro p h et was asked, “W h ic h o f th e sins is the
greatest?” H e replied:

« . d l Z ( U k ' 01 i '& l j & o t»

“T h a t you kill your children out o f fear that they might eat along
■ 1 » 154
with, you.

T herefore, Islaam cam e an d clarified th e status o f th e daughters,

an d cam e in su p p o rt o f them . From this is th e following:

m M u s lim [2 0 2 7 /4 )1
Saheehayn

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 J K y C flc fu tc e to th e l t l ) o m e n -Q lm m ‘’C h c fiffa a h

1- A llaah th e M ighty an d M ajestic created h er from a p a rt o f

th e m an, ju st as H e created th e m an from clay. H e d id n o t
create h e r from a n o th e r type o f clay.

A llaah th e Exalted said:

“A nd from H is Signs is that H e created for you spouses

from yourselves, that you may find tranquility in them ,
and H e has put betw een you affection and mercy.
Indeed, in that are signs for a people w h o reflect.”
( S o o ra h a r- R o o m 30 :2 1 ]

2 - A llaah th e M ighty a n d M ajestic has m ade h er a tw in o f the

m an such th a t H e obligated h er w ith w h at H e has
obligated u p o n th e m en as we find in th e (legal) principle:
T h e fo u n d a tio n is w hatever is m ade general by th e
legislation except those issues th a t have been explicitly
specified by d etailed evidence.

3- A llaah th e M ighty a n d M ajestic has m ade th e rew ard for

righteous actions p erform ed by th em equivalent to th a t
given to the m en.

A llaah th e Exalted says:

'So their Lord responded to them , ‘N ever w ill I allow to

be lost the work o f any o f you, w hether male or fem ale.
Y ou are o f on e an oth er.’”
( S o o ra h A a li ‘Im ra a n 3 :1 9 5 )

A llaah th e Exalted says:

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 j4 ju L ^ d j 'j .'y . ^ A j (J jl j l JA J a S - ^j a )>

A ^ A •* A * % ^ A ^ 9 f ^ ^ 9 f j ^ 9 ^ ^ A * ^ A
Oj L a j u ljjl_ ^= L* j^A^>-1

“W hoever works righteousness, w hether male or fem ale,

w hile he (or she) is a believer - W e w ill surely cause him
to live a good life, and W e w ill certainly give them their
reward according to the best o f w hat they used to d o .”
[S o o ra h a n - N a h l 16:971

4 - A llaah th e M ighty an d M ajestic has prescribed for th e m an

an in h eritan ce an d for th e w om an an inheritan ce. T h e fact
th a t th e in h eritan ce o f th e m an exceeds th e in h eritan ce o f
th e w om an by h a lf o f h e r in h eritan ce has b een decreed in
o rd e r to fulfill a divine w isdom .

A sh-Shinqeetee said 1,5 regarding th e statem en t of Allaah:

% ^
# di>- -\U ^ jJ jl a Jj I J L S y ^ jj

“A llaah instructs you concerning your children's

(inheritance); for the male is a share equal to that of two
fem ales.”
[S o o ra h a n -N is a a ’ 4 :1 1 1

A llaah did n o t clarify here the w isdom b e h in d th e preference of

th e m ale over the fem ale in the m atter o f in h eritan ce despite the
fact th a t they m ight share the sam e family ties; b u t h e does refer to
this in a n o th e r context, and it is th e statem en t o f Allaah:

j* g * j ail I c L*qJ I ’j 5

iM'3-1o?I*5-40' u<
a9J-
“M en are the protectors and m aintainers of w om en
because o f w hat Allaah has granted on e of th em over the
other, and because of what they spend (to support them )
from their w ealth .”
[S o o ra h a n -N is a a ’ 4:341
(End o f cited passage]

1,5 Acihuwa al-Bayaan (308/11

126
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 I K y C flJ u ic e to th e J sJ o m e n -Q d m m lC flc fi[ [ a a /i

5- Islaamic Legislation obligates th a t th e g u ard ian o f the

w om an seeks h e r p erm ission before m arrying h er (to
som eone) on ce she has becom e m ature. She has the
o p tio n to approve o r to disapprove. T h e P ro p h et said:

pjUl o i L —J »

« . j A U ~J

“The virgin’s permission should be sought, and her silence is

sufficient as her approval. The mature matron should not be
married until she is (first) consulted." 156

6- Islaamic Legislation has co m m an d ed th a t she is to be lived

w ith in k indness o r released h o n o rab ly an d respectably.

A llaah the Exalted says:

^ 3 i j j i i i ) Ijljv» ^3

-Lii Jd J ’i

“A nd w h en you have divorced w om en and they have

fulfilled their prescribed term , either keep them
according to reasonable term s or release them according
to reasonable terms. B ut do n ot take them back to hurt
them; and w hoever does that, then he has only w ronged
h im self.”
I S o o ra h a l-B a q a ra h 2 :2 3 1 )

A llaah says:

“T he divorce is twice. T h en (after that) either keep her

in a reasonable m anner or release her w ith kindness.”
I S o o ra h a l-B a q a ra h 2 :2 2 9 ]

IS6 Saheehuyn

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 In ad d itio n , o th e r th a n th a t from th e evidences w hich have com e
to clarify th e status o f th e w om an a n d w h at is u p o n h e r by way o f
rights an d obligations.

0 0 0 °

128
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 J lC y C flc fu ic e to th e ls )o m e n ~ (U m m ‘C /lc fid a a /i

OheHead Covering (Hijaab)and the

Lowering of the Gaze

A llaah the Exalted says:

# L j j a c 4 jj|

“O P ro p h e t! T ell y o u r wives, y o u r d au g h te rs, a n d th e

w o m en of th e believers to b rin g d o w n o ver them selves
fro m th e ir o u te r g a rm e n ts. T h a t is a m o re suitable
m a n n e r fo r th e m to be k n o w n a n d n o t ab u sed . A n d
A llaah is A ll-Forgiving, M ost M erc ifu l.”
[ S o o ra h a l-A h za ab 3 3 :5 9 [

A llaah th e Exalted says:

3 ^ 6 ^f I Jl S' jA J 1J

f. -- - , - ' -f *
o'j r ■

4 - '■ d ) } p ~

“A n d th e w o m en of p o st-m e n stru a l age (A l-Q a w a a ’id )

w ho have n o d esire fo r m arria g e, th e n th e re is n o blam e
u p o n th e m if th ey p u t aside th e ir o u te r g arm en ts w hile
n o t revealing th e ir a d o rn m e n t. B u t to m o d estly re fra in
(from th at) is b e tte r fo r th e m .”
[ S o o r a h a n - N o o r 2 4 :6 0 )

T h e “A l-Q a u a a 'id " refers to th e elderly; so it is logical th a t th e

verse w ould p erm it th e elderly w om an w ho does n o t desire
m arriage to p u t h e r o u te r g arm ents aside.

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 A sh-Shaw kaanee said: “T h e m eaning o f “A l-Q a w a a ’id” is from th e
elderly w om en w ho n o longer bear ch ild ren , how ever this
d efin itio n is deficient. T h is is because th e w om an may cease
having ch ild ren b u t she co n tin u es to desire m arriage (physically).
T h e n th e G lorified m en tio n e d th e ruling co n cern in g th e “Al-
Q a w a a ’id" in H is statem ent:

“T h en there is no blam e up on th em if they put aside

their outer-garm ents.”
( S o o r a h a n - N o o r 2 4 :6 0 ]

M eaning the garm ents th a t are w orn outsid e of th e body like the
Jilbaab (over-garm ent) an d w hatever is sim ilar to it, n o t th e
garm ents th a t are w orn directly over th e private parts. T his is
m ade perm issible for th em because o f th e tendency for th em to be
ab a n d o n ed since m en n o longer desire th em , so A llaah th e
glorified p erm itted for th em w h at H e d id n o t p erm it for o th er
th an them . T h e n H e exem pted a specific situ atio n from the
situ atio ns (en co u n tered by the w om en) w h en H e said:

4 j y Jt f
f-
“W h ile n ot revealing their adornm ents.”
(S o o ra h a n -N o o r 2 4 :6 0 ]

M eaning, n o t displaying th e beauty th a t they have been

co m m an d ed to conceal in His statem ent:

i }
“A nd they should not reveal their beauty.”
IS o o ra h a n - N o o r 2 4 :6 0 |

T h e m eaning o f this is they d o so w ith o u t desiring the

a b a n d o n m e n t o f th e outer-garm ents for displaying th e ir beauty.
N o r do they d o so for opposing th e revelation so th a t m en m ight
look at them . T h e w ord Tabarruj m eans displaying, revealing, and
uncovering for th e eyes (to see). From this is th e (Burooj
M ushayyadah) “raised fortress” an d (Burooj as-Sam aa’) “S tro n g h o ld

130
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 J K y I"A c fu ic e to th e ls)omen- Qlmm ‘C h d illa a h

o f the heavens” an d from it also is th e ir statem en t (Safeenah

Baarijah) “a fortified b a ttle sh ip ” (u p o n w hich m u ch o f th e deck is
exposed); m eaning th a t th ere is n o covering for it.

4 h -h o'j >
“B u t to m odestly refrain (from that) is better for th em .”
IS o o ra h a n - N o o r 2 4 :6 0 ]

T his m eans th a t if they a b a n d o n p u ttin g aside th e ir over-garm ents

th e n this is b etter for th em th a n leaving o ff th eir garm en ts.” 157
[End o f cited passage)

From w hat is u n d e rsto o d a n d from th e b en efit th a t is extracted

from this verse, is th a t th e w om en w ho could n o t be described as
Q a w a a ’id th e n it is n o t perm issible for th em to leave o ff th eir
outer-garm ents.

A llaah the Exalted says:

Xj c & r )} cr? J* 3 f

J 1 h e M d 1 -5 1 h e j d i d , C rd -J d d - d - ^ 3 O x-> d

o # '> H J 1 f*1^ 1j 1 j 1
9 ^ ^ ^ ^f ^ ^ ^f ^ ^ f ^ 9f
14 J 1 j 1O # ' ^ 1 i > J 1

j l j a J l j l O* t - u d J j ] Js-

C r f ^ " 3 ^ ^ 3 CL l p l 0 : j 3 ^ j i -

i j l l* ~ * s a i i j l C r? ^

s‘ Fath al-Q adeer (5 2 /4 1

131
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 “A n d tell th e believing w o m e n to low er th e ir gaze, an d
p ro te c t th e ir p riv ate p arts a n d n o t to display th e ir
a d o rn m e n t ex cep t th a t w h ich is a p p a re n t, a n d let th e m
d raw th e ir veils over th e ir bodies a n d n o t to reveal th e ir
a d o rn m e n t except to th e ir h u sb a n d s, th e ir fath ers, th e ir
h u s b a n d ’s fath ers, th e ir sons, th e ir h u s b a n d ’s sons, th e ir
b ro th e rs o r th e ir b ro th e r’s sons, o r th e ir sister’s sons, o r
th e ir (M uslim ) w o m e n , o r th e (female) slaves w h o m th e ir
rig h t h a n d s possess, o r m ale servants w h o lack physical
desire, o r sm all c h ild re n w h o have n o sense o f th e p riv ate
p a rts o f w o m e n . A n d let th e m n o t stam p th e ir feet so as
to reveal w h a t th ey conceal of th e ir a d o rn m e n t. A n d
tu r n to A llaah in re p e n ta n c e , O believers, th a t y o u m ay
be successful.”
( S o o r a h a n - N o o r 2 4 :3 1 ]

So as for His statem ent:

4 ^ J 4 ^ * *■* X ! V3 f

“A n d n o t to display th e ir a d o rn m e n t ex cept th a t w h ich

is a p p a re n t,”
IS o o r a h a n - N o o r 24:311

T his m eans th a t th e w om an does n o t reveal h er beauty to foreign

persons except only that, w hich is apparent.

As for th e m ean in g o f “th a t w hich is a p p a re n t” th e n Ibn Jareer

said: Ibn al-M uthanna told us th a t M u h am m ad ibn Ja’far told us
S h u ’bah told us u p o n th e au th o rity o f A hoo Ishaaq from A boo al-
Ahwas from ‘A bdullaah w ho said, “A n d n o t to display th eir
a d o rn m e n t except th a t w hich is a p p a re n t.” H e said “(Ath-
Thiyaab)" m eans long flowing garm ents. [This chain o f n arratio n
is au th en tic l58[

Ibn K atheer dfe said co n cern in g th e m eaning o f this verse:

M eaning th a t they should n o t show anything o f th eir ad o rn m en ts
to foreign (non-M ahram ) m en except for w hatever it is im possible

1,8 A b o o I s h a a q is ‘A m r ib n 'A b d u lla a h as-S u b ay ’ee a n d h is ‘A n ’a n a (T adlees) in

th is c o n t e x t is n o t h a r m f u l b e c a u s e th e n a r r a t o r t h a t ta k e s fro n t h im is S h u ’b a h
and it h a s m o s t c e rta in ly b e e n s a id , “A c c e p ta b le is th e Tadlees o f th r e e :
Q a ta a d a h , A l-'A ’m a s h , a n d A s-S u b a y ’e e A b o o I s h a a q ."

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 J<IC y Z flc fu ic e to th e ~ ltl)om en~ Q jm m ‘C flc fitfa a J i

to hide. Ibn M as’o o d said, ‘Such as (concealing) gow ns a n d long

flowing garm en ts.’ (End o f cited passage]

As for th e “ad ornm ents” in H is statem ent:

“A nd n ot to reveal their adornm ent except to their

husb an d s...”
( S o o r a h a n - N o o r 2 4 :H ]

T h e n these individuals are M ahram (lawful-relatives). T h erefo re, it

is perm issible for th e w om an to reveal h erself in fro n t o f them .
T h e ir levels differ a n d affect w h at ad o rn m e n ts m ight be revealed.

T herefore, for th e h u sb an d it is perm issible for him to view the

e n tire body o f his wife. As for o th e r th a n him from th e lawful-
relatives (M ahaaram ) th e n they are o n a sim ilar level regarding
w hat is lawful for th e m to see.

From th e places th a t a w om an can reveal to h er lawful-relatives

(M ahaaram ) are th e places o f A b lu tio n (W udhoo').

‘A bdullaah ibn Y oosuf to ld us M aalik in fo rm ed us u p o n the

au th o rity o f N aafi’ from ‘A b d u llaah ibn ‘U m a r th a t he said: “T h e
m en and w om en used to p erfo rm th e a b lu tio n (W udhoo1) to g eth er
d u rin g the tim e o f th e M essenger o f A llaah So this p ro p h etic
n a rratio n is u n d e rsto o d to apply to th e lawful-relatives (M ahaaram )
o r was n arrated before (the legislation of) th e head-covering
(Hijaab). 159

A llaah the Exalted says:

“O C hildren of Adam! W e have bestow ed u p on you

cloth in g to conceal your private parts and as adornm ent.
B u t the clothin g of righteousness, that is best. T hat is

159 Saheeh al-Bukhaaree [ 2 9 8 /1 ]

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 from am ong the signs o f Allaah that perhaps they may
rem em ber.”
[S o o ra h al-‘A 'r a a f 7:2 6 ]

Yahyaa ibn Sulaym aan to ld us th a t Ibn W ah b told us th a t Y oonus

inform ed me u p o n the a u th o rity o f Ibn S h ih aab w ho said th a t
A nas ib n M aalik info rm ed m e th a t he said:

I was ten years old w hen th e M essenger o f A llaah '>£, arrived in

M adeenah . T h e n I served th e M essenger o f A llaah for ten
years o f his life. I was th e m ost know ledgeable co n cern in g the
affair o f th e head-covering (Hijaab) w hen it was revealed.
C ertainly, U bay ib n Ka’b used to ask m e a b o u t it. T h e first verses
revealed co n cern in g it d escended w hen th e M essenger o f A llaah
h ad co n su m m ated his m arriage w ith Zaynab b in t Jahsh. W h e n
the m o rn in g arrived, th e M essenger o f A llaah ■)£ was a bridegroom
an d he invited th e people to a b an q u et, so they cam e, ate, and
th e n left. A few stayed w ith th e M essenger o f A llaah A lo t o f
tim e passed th e n the M essenger o f A llaah got u p an d left. I left
w ith him so th a t th e people m ight leave, too. T h e M essenger o f
A llaah &S w alked (for a while) and 1 proceeded w ith h im u n til he
cam e to th e th resh o ld o f'A a ’ish ah ’s hom e. T h e n , he th o u g h t th at
those people h ad left by th e n , so he re tu rn e d an d I re tu rn e d along
w ith him u n til he e n tered u p o n Zaynab an d b eh o ld , they were still
sitting an d had n o t left. H ence, th e P ro p h et % again left a n d I left
along w ith h im u n til he reached th e th resh o ld o f 'A a’ishah's
hom e, th e n he th o u g h t th a t they h ad left, an d so he re tu rn e d and
1 re tu rn e d w ith him an d fo u n d th a t those people h ad left. T h en
the verses o f th e head-covering (Hijaab) w ere revealed and he drew
a cu rtain betw een him a n d me. 160

M u h am m ad ibn B ashshaar told us ‘A m r ibn ‘A asim told us

H am aam told us u p o n the a u th o rity o f Q a taa d ah from M uw arriq
from A boo al-Ahwas from ‘A bd u llaah th a t th e P ro p h et M said:

« .o ik iji b ii , r , > »

IW Saheeh al-Bukhaaree ( 2 2 /1 1 )

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134
 J K y C fld u ic e to ( h e J fO o m e n - Q lm m ‘C M d iU a a h

“T h e w om an is private (‘Aurrah) so w hen she leaves (her

hom e) S atan beautifies h e r.” 161

Ibn A bee ‘U m a r told us th a t Sufyaan told us u p o n th e au th o rity

o f Yazeed ibn Kaysaan from A boo H aazim from A boo H urayrah
th a t he said: I was n ear th e P ro p h e t % w h en a m an cam e and
inform ed him th a t he had m arried a w om an from th e Ansaar.
T h e n the M essenger o f A llaah said:

« fl^ Jl b > J l »

“Did you look at her!"

H e said, “N o .” T h e n he said,

^ ^ 0c° * ' x o' o o " o s ° '

« ,l 4i j l —a jU l j l i L J o l i »

“Then go and look at her. For indeed, there is something in the

eyes o f the Ansaar. ” 162

T h e perspective, from w hich this p ro p h e tic n a rra tio n has been

offered as evidence is th a t if this w o m an w ere n o t covered th e n
there w ould be n o need for him to go to h er in o rd e r to look at
her, and see h e r w h en she departs.

T hus, w hat is obligatory u p o n th e w o m an is covering. H er Lord,

the M ighty an d M ajestic is m ost know ledgeable co n cern in g w hat
is beneficial for her, an d H e obligated for h e r th e head-covering
(Hijaab).

In this, there is a p ro tectio n for you against evil an d co rru p tio n .

In it, there is also chastity for you, because surely th e chaste
(w om an) distinguishes herself w ith h e r head-covering (Hijaab)
from the lewd w om en.

C ertainly, th e enem ies o f Islaam know th a t th e w o m a n ’s leaving

(her hom e) uncovered is a d o o r from th e d o o rs o f evil and
co rru p tio n ; and w ith her c o rru p tio n , th e com m unity becom es

A t-Tirm iiihce [ 3 /1 1 7 3 ] T h e m e n o f th is p r o p h e t ic n a r r a t io n a re tr u s tw o r th y ,
S h a y k h a l-A lb a a n e e h a s a u t h e n ti c a te d it in A l-lr u a a k [2 7 3 ], a n d s im ila rly m y
f a th e r a u t h e n ti c a te d it in As-Saheek al-M usnad.
162 Saheeh M uslim

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 c orrupt. C o n seq u en tly , for this reason they are zealous
co ncernin g th e rem oval o f th e clothing an d th e shyness from the
w om an. Even from the M uslim s, there are those w ho censure the
covering o f th e w om an and they see th a t it is a severe restriction.
From these people is M uham m ad al-Ghazaalee th e o n e w ho has
strayed, a n d this is n o t the first o f his divergence, b u t you will
w itness his deviance in th e book H iw aar H a a d i’ m a ’ al-Ghazaalee by
Salm aan Fahd al-‘A w dah.

So do n o t look to th e statem en t o f th e people w ith u lterio r

motives, n o r to those w ho look dow n u p o n th e head-covering
(H ijaab) an d its people; for ind eed th eir co ndescension o f the
religion and its people is from th e affairs o f th e apostates.

Just as A llaah, th e Exalted says:

-- t >: * . >' ,« **-

AJObl ^ J o jit- l ; 4 a lijl *. ) j a i ) j d j Jf

- “tJy—*j j 1c5

< c £ jI L > O - b u tG u u ij] Ju u

“If you ask them , they w ill surely say, ‘W e were only
talking idly and jok in g.’ Say, ‘Is it at Allaah and His
verses and H is M essenger that you were mocking?’ Make
no excuse; you have disbelieved after you had believed.’
If W e pardon som e of you, W e w ill punish others
am ongst you because they were crim inals.”
[ S o o ra h a t-T a w b a h 9: 65-661

In ad d itio n , in the follow ing verse you will find th a t m ockery o f

the religion an d its people is disbelief.

(Jp \y £ 1^ y.-Jj o! ^

jjj 'j j j O ry ; !*/• ^13

i q \ \-ji\i j A j ' j is ij t ; p

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 A K y C A c fo ic e to th e J o J o /n e n -Q J m m iC A d illa a h

“Surely! T hose w ho com m itted crim es used to laugh at

those w h o believed. A nd w henever they passed by them ,
they w ould exchange glances o f disdain. A n d w h en they
returned to their ow n people, they w ou ld return joking.
A n d w hen they saw them , they said, ‘Indeed! T hese
(people) have certainly gone astray!’”
[S o o ra h a l-M u ta ffite e n 8 3 :2 9 -3 2 ]

So d o n o t pay a tte n tio n to th e m for indeed , th e final affair will be

for those w ho fear A llaah. K now th a t once you ad o rn yourself
w ith th e head-covering (Hijaab), th e n it becom es necessary th a t
you couple th a t w ith th e in te n tio n th a t you are seeking th e
pleasure o f A llaah and you are n o t w earing it in o rd e r to becom e
know n, n o r are you w earing it for th e sake o f custom s or
traditio ns.

C ertainly, Ib n al-Qayyim m e n tio n e d th a t for th e in te n tio n s related

to acts o f w orship th ere are tw o levels:

T he First: T h e sep aratio n o f th e various acts o f w orship from o n e

an o th er.

T h e Second: T h e exclusion o f acts o f w orship from general

actions and custom s. 163 [End o f cited passage]

It is am azing th a t som e people shy away from w earing th e head-

covering (Hijaab) so I say to them :

D o you shy away from th e creatio n w hile you are n o t shy before
your Lord w ho is your C re a to r and Sustainer? W ill you reject th e
C o m m a n d o f your C re a to r because o f your sham e from th e
people?

A re you n o t shy to display your beauty in fro n t o f un-lawful men?

A re you shy in fro n t o f th e people w h en you w ear th e p ro p er
Islaamic head-covering (Hijaab))

T h e n for th e o n e w hose situ atio n is like those m e n tio n ed above

con cerning th e head-covering (Hijaab), th e n A llaah know s best the
co n d itio n o f th e ir faith because A llaah says:

161 I b n al-Q ay y im m e n tio n e d in h is b o o k M ad a a rij as-Saalikeen

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 , f ^ J JJ -» „ •“ ' , J /• * % s ' *

O y^i ^4jj-wujJ *1)1 lij V3 ^r?3-*-! 0 ^ L-*3 ^

* * * £ * •* * * %* % ^ 9^ ^ ^ f , J »^ J J /
“yLUa JJ=> J_i9 ;4 ]j~ 0 j -U)I(_^ i *j ^ » j^ -l (*-^

“It is n ot for a believing m an or w om an, w h en Allaah

and H is M essenger have decided a m atter that they
should have any op tion in their affair. A nd w hoever
disobeys Allaah and H is M essenger has indeed strayed
in to clear error.”
IS o o ra h al-A h za ab 33 :3 6 ]

He says:

I » .1.-'1 Ij ^ C o j C --.^3 iL . j >- ^ y .wfl'iI Ij

“B u t no, by your Lord, they w ill n ot believe, u n til they

make you (O M uham m ad) judge concern in g that w hich
they dispute am ongst them selves, and th en find w ith in
them selves no resistance against your judgem ent, and
accept (them) w ith full subm ission.”
I S o o ra h a n -N is a a ’ 4 :6 5 ]

Som e w om en a d o rn them selves w ith th e p ro p e r Islaamic head-

covering (H ijaab) b u t they are very negligent w ith it - may A llaah
rectify them .

T hey display th eir faces w hen they d o n o t find m en in th e street,

b u t if they were to see m en, they cover th e ir faces. T h is is n o t
b efitting for perhaps you have n o t covered your face except after
you have certainly been seen. So fear A llaah an d p ro te c t your
h o n o r from the m en and cover.

C ertainly, from th e supplications o f th e P ro p h et 4S d u rin g th e day

an d n ig h t was:

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 J lC y J (J u ic e to th e Id )o m e n ~ Q Jm m i(~ J ld iIla a J i

“O A llaah! Conceal my privacy (literally private parts), and

preserve me from anguish.”

From th e people are those w ho say th a t th e head-covering (Hijaab)

is som ething specific to th e wives o f th e P ro p h et because A llaah
says:

“O wives of the Prophet! Y ou are n ot like any other

w om en. If you fear Allaah, th en do n o t be soft in speech
(to m en), lest he in w hose heart is a disease should be
m oved w ith desire, but speak in an honorable m an n er.”
[ S o o ra h a l-A h za ab 33:321

T h e R esponse: T h e w om en o f th is n a tio n follow th e w om en o f

th e P ro p h et SS except in m atters th a t have been specifically
d eterm in ed for th e m w ith evidence.

Ash-Shaykh ash-Shinqeetee said co n cern in g th e statem en t o f

A llaah:

“A nd w hen you ask th em (his wives) for anything, ask

them from b ehind a partition; that is purer for your
hearts and their hearts."
[ S o o r a h a l-A h z a a b 3 3 :5 3|

“T h e explanatio n o f th e E xalted’s ruling h ere w hich is th e

obligation o f the head-covering (Hijaab), th a t it is p u re r for the
hearts o f th e m en an d w om en from suspicion. In th e statem en t
o f A llaah the Exalted, “th a t is p u re r for yo u r hearts an d th eir
h earts,” is a clear in d icatio n o f th e desire to m ake this ruling
general. T h a t is because n o o n e from th e M uslim s has ever said
th a t there is n o need for w om en o th e r th a n th e wives o f the
P ro p h et SI to purify th eir hearts, n o r d o th e m en need to purify
th eir hearts o f su sp icio n .”

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 T his is in agreem ent w ith th e fo u n d atio n (principle) th a t indeed
th e cause truly generalizes its effect and he alluded to this in
M araaqee as-Sa’ood in his statem ent:

“/{ nav jic c i^v tfr i t i t i .fuljiect, but i t i/er.f n o t^ rfr/iiiit.

H e said, “W ith w hat we have m e n tio n e d you com e to know th a t

in this noble verse is clear evidence indicating th a t th e obligation
o f th e head-covering (Hijaab) is a general ruling in clu d in g all
w om en a n d it is n o t specific to his (the P ro p h e t M) wives. T h is is
d espite th e fact th a t th e original w ording was specific for th em
because th e generality o f its cause is a p ro o f for th e generality o f
th e ruling con cern in g it.

W ith th is you sh o uld know th a t th e ruling co n cern in g th e verse o f

the head-covering (Hijaab) is general because o f th e generality o f
its pretext an d th e ruling co n cern in g this verse is general because
o f th e im plication o f th e Q u r’aanic context.

K now th a t th e head-covering (Hijaab) is obligatory as ind icated by

the Q u r’aan u p o n all w o m en .” 164 [End o f cited passage]

T h e sincere h o n o r an d co n cern o f th e m an for th e w om an in this

tim e has been lost except for w hom ever A llaah has show n mercy.
For this reason, he allows h e r to leave (his h om e) u n covered freely
m ixing w ith m en in the schools and m arketplaces a n d o th e r th a n
that.

T h e m atter o f uncovering is n o t an easy m atter, for ind eed it is

from the m ajor sins. Zuhayr ibn H arb told m e, Jareer to ld m e
u p o n th e a u th o rity o f Suhayl from A boo H urayrah >$> w ho said
th a t the M essenger o f A llaah said:

kC-’bjLc- £ I.. ^ Lgj Q.*j ~A '

IM A d h w a a al-B ayaan 1 5 8 4 /6 ]

140
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 J K tj fftc fu ic e to i£ e ll'J o m e rt - ^U m m ‘'C /ld illa a /i

(.(. . ^ i-XS”* 6 ' r* -X?r^J 0»X^*J

“There are two types from the people o f the Hellfire whom I did
not see: people having whips like the tails o f the ox with them and
they would be beating people, and the women who would be
dressed but appear to be naked, who would be inclined (towards
evil) and make their husbands incline towards it. Their heads
would he like the humps o f the camel inclined to one side. They
will not enter Paradise and they will not smell its scent despite the
fact that its scent can be smelled from such and such distance."
165

T his pro p h etic n arra tio n is from th e proofs o f his P ro p h eth o o d ,

for indeed w hat th e P ro p h et i s in fo rm ed us o f has certainly
occurred.

If the w om an were to fulfill h er obligations like th e head-covering

(Hijaab) u p o n h er leaving th e house, it is still u p o n th e m en to
low er th eir gazes. Surely, it is possible th a t so m eth in g could
h ap p en to her w hile she is walking. P erhaps a w ind will com e
along th at raises so m eth in g from h er head-covering (H ijaab) o r
som ething sim ilar to this from the reasons th a t m ight p ro m p t
som ething from th e w o m a n ’s beauty to be revealed.

A llaah the Exalted says:

}A I \y ^ x j ^ Ji #

# t j j i u -v a j La - j O !

“T ell the believing m en to lower their gaze, and protect

their private parts. T hat is purer for them . Indeed,
A llaah is W ell-Aware o f w hat they do."
[S o o ra h a n - N o o r 24:301

P erhaps from a single glance th e h e a rt m ig h t becom e tem p ted ; for

indeed th e hearts are betw een tw o fingers from th e fingers o f the
M erciful w ho changes th em as H e wills. M oreover, th e tem p ted

,f” Saheeh M uslim

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 h eart c a n n o t rest; ra th e r it becom es busied and uneasy because it
seeks after its desires.

T herefo re, th e looking at un-lawful w om en an d th e opp o site o f

this are from th e d oors to co rru p tio n . From A b o o H urayrah
w ho said th a t th e M essenger o f A llaah % said:

U d Jd i iw j s- »

« .> 1 )1 U>

"It has been written against the son o f A a d a m his share o f illicit
sexual relations the extent o f which is unfathom able. Thus, the
illicit sexual relations o f the eyes are the looking." 166

T h erefore, th e eye com m its illicit sexual relatio n s by looking if it

experiences pleasure from this, an d A llaah th e M ighty and
M ajestic says:

(j) cJtUL) ^

iIp y t

“A n d do n ot pursue that of w hich you have no

know ledge. Indeed, the hearing, and the sight, and the
heart, all of these w ill be qu estion ed .”
[S o o ra h a l-Isra a ' 17:36]

A dditionally, from th e rights o f th e road is th e low ering o f the

gaze, as the P ro p h et ^ m en tio n ed and lslaam ic legislation w arns
against th e d o o rs to evil an d c o rru p tio n .

Just as the poet says:

V / f<H>k (ie /i a Jm i/e tAen a jfrcc ti/u f,

then j&eecA, m en an a n o in tm e n t, a nd m en an encounter.

Iw> Sahechayn

142
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 J K y C A d u ic e to t£ e W o m e n - 0 1 m m ‘d d i d a a f i

A n oth er poet says:

j ^ jJ l jn jLJl ^laJ' La J-L** v i o l J — i - l

j j y J* *^1 ^ ^l*3 L^-j»-Ls^ <*_Ji jJ 0 -U 3 0

f1 ■>- L*>- ^ V j J? L* <uii___« j *■*'

“AL\terujfiroAl/cm afac occurrence Ac^i/ut unfa a fooA, a j m O jif r c j Acjin unfa

a Jm affffam e.

h (o u y mana /oefau AaOe affectet/ (At heart o f faj^Aojje.uor/ fiA c an arroto u n iA

no Aoto an4 no strin g P

AAind.i can Ac l/e a jin t/ fa tAc cue udii/e A arm fuffa fac heart, jo (/a not
y / y ^^ ^ y^
uv/come unfa AaAAtnest that uditcA unffharm ecu. "
JJ

A n oth er (Poet) says:

~ L * _ > j j _ ^ L o o l * _ J L. s y J iS jU ~ \ J a ^ L U J i

AjLj d%^2 U Jd jl S" JJ

-U -£ J j A 4----_____ J V <C*L ^ j Aj"')!___ ^ aJlP

“Jrf*' A1 fac A tau it^ u f1(one J in tAc AuicA heat/coverin g, “/ \ 'hat t/it/ t/ou

t/o fa thatjAiouJ u^orjAtJ^AerP"

Inject/, Ae^/CjAarct/ A ij i/arm cntfforjA rauer, un fa /j Ac a^roacA et/fac t/oor o f

fac mojdue P / / /a j/ies/A

/ y
/ /4 y t/O U • Atm fa jira 0 an A f a ^a.st.

Ilu fac rid At o f fac fa ort/ o f / / luAammat// 40 not Arintf famjAfafaon fa fa

A fac / / A/CJ////J.

A nother (Poet) also says:

jr y l c.L~Jl ^ 1 p J L *-A 3 ^ ^ cL-^Jl ^ i p ^j->L V

sunniconnect.com 143
 j ~ - iJoe i j i j Jb M ° j — * ) j — ^~ Ov*^ j !

“In</ccd, i t i j unAcratitfc (Ant wemcn fearrrc jtran^e men; m ejt men are

net (ru .itn ' t ' f t An concerning u'cmcn.

d>ttrefv, (Ae trujtioertAn, a'cn tAev are u.tua/K caatiotU/ untA a ,u n ju

/o n / tAee u h /’/ ’•nei'tta/r/a tranJArejj.

Som e people w ho are preparing to m arry w h eth er they are m ale or

fem ale becom e lackadaisical w ith th e ir gaze such th a t they look at
w om en if they are m en and th e w om en becom e lackadaisical w ith
th eir looking at m en w ith th e excuse th a t they are being selective
o r they desire to see th e ir o ptions.

T h e response: C ertainly, the viewing o f th e p o ten tial b rid e by th e

m ale w ho is seeking m arriage is perm issible as was p resen ted in
th e p ro p h etic n arratio n :

^ *0 / / / 0 ^ ^ f / 0 f ^ . 1 / 0. o * 9
« .U S w j f j j j j l s j> - \ ^ »

“Look at her; for indeed it is more befitting that they are

introduced (to one another)."

U p o n Sahl ibn Sa’d co n cern in g th e story o f W ah b ah in w hich he

said th a t th e P ro p h et M looked, th e n low ered his head. 16‘
However, this looking does n o t include every w om an w h o m you
see o n th e street n o r every m an w hom you m eet o n th e way; b u t
rath er this is specific to th e m ale an d fem ale w ho are seriously
considerin g m arrying o n e an o th e r.

From the reasons th a t assist a person in low ering his gaze is

marriage. O n the au th o rity o f ‘A bdullaah ibn M as’ood w ho said
th a t th e M essenger o f A llaah % said:

Sahee/uiyn

144
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 J lty C A c fu ic e to t / i e JsJom e n - Q dm m ‘C flA ifla a A

illi *G l ^ b' »

& ^ b y*£j p ^3 ,£ > L ^ 13,

« .{.Lsrj <J

“O young men! W hoever among you can marry, then let him
marry for indeed, it assists the lowering o f the gaze and is a guard
for the private parts, and whoever is unable then let him fast for
indeed, it is a protection for h im .” 168

N otice: Som e w om en cover w h en they leave (th eir hom es) b u t

they do n o t cover in fro n t o f people w ho are close to h er (b u t are
n o t lawful such th a t they can see her). T his occurs especially if
th ere exists in h er h om e family m em bers th a t are n o t considered
lawful-relatives (M ahaaram ) to her. T herefore, she uncovers citing
as h er excuse th a t she is unab le to w ear h e r head< overing (Hijaab)
since they are all to g eth er in th e sam e house.

T h e R esponse to this weak u n d e rstan d in g is th a t th e religion has

n o t been established in accordance w ith th e desires; an d the
follow ing o f th e desires leads th e servant to taking his ow n w him s
as his god.

A llaah th e Exalted says:

* t i ' ' - f :f > , - ■>' 1

“Have you seen the o n e w h o has taken as his god his ow n

desire? W ou ld you then be responsible for him ?”
[S o o ra h a l- F u rq a a n 2 5 :4 3 )

O O O

168 Saheehayn

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 Etiquette of the W om an Leaving
the Hom e

1- T h e head-covering (Hijaab).
2- H er refraining from applying perfum e.
3 - T h e m o d eratio n o f h er pace such th a t th e so u n d s o f h er
shoes are n o t heard.

A llaah th e Exalted says:

*■■■ ) c n & & ■ ' 14 ^i ¥

“A nd let th em n ot stamp their feet so as to reveal what

they conceal o f their ad orn m en t...”
(S o o ra h a n - N o o r 2 4 :3 1 1

W e have also been tried in m od ern tim es w ith th e high heels.

T hus, you find th a t th e w om an w ho wears th em m akes a so u n d
w ith her shoes. Perhaps she even becom es flirtatious in h er
walking. H ow tru th fu l was th e P ro p h et % w hen he said:

* s , y ' o SO 0 s ss ' ' *sOs %tO s °

(( .hi V> 1. H dj di

“The w om an is private (‘Awrah), so w hen she leaves (her home)

Satan beautifies her.”

4- If she is walking w ith a fem ale co m p an io n in the presence

o f m en, th e n she sh o u ld n o t talk to h er co m p an io n . T his
does n o t m ean th a t th e voice o f th e w o m an is from her
private parts (‘A w rah) w hich c a n n o t be revealed; b u t rath er
th e m e n ’s h earing o f th e w o m an ’s voice could lead to
tem p tatio n .
5- T h a t she seeks th e perm ission o f h er h u sb an d (before
leaving) if she is m arried.
6 - If the distance she in ten d s to go is considered th e distance
covered w hen traveling, th e n she sh o u ld n o t leave except
w ith so m eo n e w ho is a lawful-relative (M ahaaram ) o f hers.

146
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 J K y Z flc fu ic e to th e T llto m e n - Q lm m irJ ld iI I a a /i

7 - T h a t she does n o t mix w ith m en.

8- T h a t she observes m odesty.
9- T h a t she lowers h er gaze.
1 0 -T h a t she does n o t rem ove h e r garm ents in o th e r th a n her
ow n hom e if she in ten d ed by this uncovering herself. For
indeed it has com e to us by way o f th e P ro p h et % said:

JLai j J * »

<< O iiJ
“Any woman who removes her clothing in other than the home of
her husband has indeed removed the covering which had been
between her and her Lord." 169

< K x>

T h is n a r r a t io n is Saheeh

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 <Shereis N othing W rong with a W om an
Leaving the Home to Fulfill a Need

Farwah ibn A bee al-M aghraa’ to ld us th a t ‘Alee ibn M u sh ir to ld us

u p o n th e au th o rity o f H ishaam from his fath er from ‘A a’ishah
w ho said, “O n ce Saw dah b in t Zam ’ah w ent o u t o n e night. T h en
‘U m a r saw h e r an d recognized her. H e said (to her), ‘By A llaah, O
Sawdah! You c a n n o t h id e yourself from u s.’ So she re tu rn e d to
the P ro p h e t an d m en tio n e d th a t to him w hile he was eating in
my dw elling h o ld in g a b o n e covered w ith m eat in his h an d . T h e n
the revelation d escended u p o n him an d im m ediately after this, he
said:

« L il j i t J i »

‘Indeed, A llaah has permitted you (O women) to go out for your

needs.’" 170

C ertainly, th e reasons th a t p ro m p t th e w om an to leave h er hom e

and to go h ere an d th ere are to o m any to suffice.

H er rem aining in h er h om e is divine legislation from th e

Possessor o f perfect w isdom w ho is All-Aware.

A llaah th e Exalted says:

i 4 ¥
“A n d rem ain in your h om es...”
[S o o ra h al-A h za ab 3 3 :3 3 ]

He is th e M ost K now ledgeable concerning w hat is best for His

servants an d W ell-Inform ed co n cern in g th e co n d itio n o f the

170 Saht’c'h al-Bukhaaree [ 3 3 7 /9 ]

148
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 J lC y y< i( fu ic e lo th e Is J o m e n - OX m m 'U ic IiK a a /i

T h ere exist from th e people o f deviance an d m isguidance those

w ho believe this is o p p ressio n o f th e w om an, an d this is a prison
for her an d an in frin g em en t u p o n h e r freedom .

T herefore, I say, this nonsensical sta te m e n t is derived from the

m o u th o f a m an w ho h arb o rs envy tow ards Islaam, o r an ig n o ran t
p erson w ho is m ore astray th a n a wild donkey.

C ertainly, by rem ain in g in h e r h o m e, th e w om an can b etter

establish th e affairs o f h er h o u seh o ld a n d th e rights o f h er
h u sban d , as well as th e rearing o f h er ch ild re n w hile increasing
herself in good. By constantly leaving her hom e, th e w om an
w ould neglect h er obligations.

In o u r tim e, th e M uslim s have em braced th e destructive ideas o f

the enem ies o f Islaam. From this is th e issue o f elections, w hich
obligate the w om an to leave h e r h o m e in o rd e r to vote.

Leaving, as it relates to its origin in lslaam ic law is perm issible; b u t

as for the m eans o f d o in g so, th e n there exists rulings th a t apply to
th e reasons th a t may p ro m p t this. So w henever th e leaving
involves transgression th e n th a t d ep a rtu re becom es p ro h ib ited .

1 am som eo n e w ho has reviewed - w ith th e help o f A llaah th e

M ighty and M ajestic - a su m m atio n o f th e election process and
clarified th a t it is n o t so m eth in g th a t is perm issible in o rd e r to
destroy w hom ever it destroys u p o n clear evidence a n d to give life
to w hom ever it gives life to u p o n clear evidence.

Everything I in ten d to m e n tio n c o n cern in g th e affair o f th e

election process is extracted from som e o f th e tapes o f my father
ajb an d perhaps I have ad d ed som e things th a t he d id n o t
m en tio n .

T herefore, 1 say, and A llaah is the O n e w ho guides (the people) to

th a t w hich is correct:

T h e election process is n o t so m eth in g legislated by lslaam ic law.

T his is because th e P ro p h e t & d id n o t practice this, n o r did his
rightly guided successors o r o th e r th a n th em from his
com panions, an d may th e pleasure o f A llaah encom pass all o f
them . T his was n o t so m eth in g th a t was practiced by th e followers

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 o f th e co m p an io n s o r anyone from th e preferred generations, o r
o th e r th a n th em , an d they were th e m ost know ledgeable o f the
people co n cern in g th e P ro p h e t’s way (Sunnah) an d loved the
M essenger o f A llaah M m ore th a n we d o o r you do.

So know th a t th e in tro d u c tio n o f these elections is an affair th a t

A llaah has n o t revealed anyone th e a u th o rity to in tro d u ce and it is
in o p p o sitio n to th e legislation o f A llaah an d His M essenger.
Indeed, the P ro p h et com prehensively conveyed th e message.
H e did n o t leave any p a th o r way, w hich leads to Paradise except
th a t he inform ed his n a tio n o f it w hile also w arning th em from
th e path s th a t b rin g a p erson closer to p u n ish m en t.

T h e M essenger o f A llaah $g said:

«
‘A llaah did not send any Messenger except that it was incumbent
upon him to instruct his nation towards the good that he knows
(is good) for them .’’ 171

T h e ir D o u b t-Inspiring claim: T h e ir speakers claim th a t certainly,

the elections were n o t necessary d u rin g th e tim e o f th e P ro p h et
and for this reason he d id n o t practice this d u rin g his tim e.

T h e refu ta tio n o f this d o u bt-inspiring claim is th a t elections, if

indeed they were perm issible an d beneficial, th e n m ost certainly
the P ro p h et $$ w ould have practiced them .

As for th e ir statem ent, “T h e elections w ere n o t necessary d u rin g

th e tim e o f th e P ro p h et M ," th e n this is n o t true.

From th e evidences th a t clarify the fallacy o f this claim are the

following:

1- T h a t th e P ro p h et w hen he em pow ered U saam ah ibn

Zayd a n d m ade him a leader, m any o f his co m p an io n s
en tered an d were present, he % said:

171 Saheeh M uslim

150
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 1TIC y C T lcfu ice io th e 1 o )o m en ~ Q /m m LrJ lc fiI I a a /i

« .4^)1 fly*! j y*bj

“Certainly, you criticize his leadership, while he is deserving o f

leadership. Indeed, you criticized the leadership o f his father (as
well).” 172

T h e perspective for w hich th is evidence was p resented is th a t the

P ro p h et Us did n o t say to th em , “If you are n o t pleased w ith his
leadership th e n let us establish elections.”

2 - W h e n th e w ar prisoners w ere cap tu red from th e B attle o f

B adr th e M essenger o f A llaah jfe said to A boo B akr and
‘U m ar, “W hat is your o p in io n concerning these
captives?” A b o o B akr said, “O M essenger o f A llaah %
they are o u r fam ily a n d o u r relatives, it is my o p in io n th a t
we ransom them . T his will give us stren g th over the
disbelievers a n d perhaps som e will be guided to Islaam .”
T h e n th e M essenger o f A llaah 2$ said, “W hat do you say
O son o f Al-Khattaab?” I (‘U m ar) said, “N o, by A llaah, O
M essenger o f A llaah I d o n o t see it as A b o o Bakr has.
R ather, I th in k th a t we are able, an d so we sh o u ld strike
th e ir necks, ‘A lee overcam e ‘A qeel an d struck his neck,
an d I overcam e so an d so, (a reference to ‘U m a r’s
o p p o n en t) a n d so I struck his neck an d they w ere from the
leaders o f disbelief a n d th e ir n o tab les.” T h e n the
M essenger o f A llaah inclined tow ards w hat A boo Bakr
said an d n o t w hat 1 (‘U m ar) said.” O n c e th e n ext day
arrived, 1 cam e to find th e M essenger o f A llaah and
A boo Bakr were seated and w eeping. I said, “O M essenger
o f A llaah in fo rm m e o f w h at has m ade you an d your
co m p an io n cry. If I find w ith in myself th a t w hich will
incite m e to cry, th e n I will cry; a n d if n o t I will m ake
myself cry w ith you.” So th e M essenger o f A llaah jg said,
“I cry because of w hat your com p an ion suggested from
the taking o f ransom for th em . Indeed it was also
suggested that I punish them w hich was closer (to the
truth) than this tree.” T h e n A llaah th e M ighty an d
M ajestic revealed:

172 Saheeh A l-B ukhaaree 1 8 6 /7 ) a n d Saheeh M u slim 11 8 8 4 /4 1

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 It is n ot for a P rophet that he should have prisoners of
war u n til he has m ade a great slaughter (am ong his
enem ies) in the land. Y ou desire the good of this world
(i.e. the m oney of ransom for freeing the captives), but
A llaah desires (for you) the H ereafter. A nd Allaah is All
M ighty, A ll W ise. W ere it n ot for a previous decree
from Allaah, a severe torm ent w ould have touched you
for w hat you took. So enjoy what you have acquired of
war-booty, lawful and good, and fear A llaah. Certainly,
Allaah is Forgiving, M erciful.”
(S o o ra h al-A n faa l 8 :6 7 -6 9 )

T hus, A llaah p erm itted th e booty for them . 171

T h e perspective for w hich this evidence was presented is th a t they

did n o t say, “I th in k th a t we sh o u ld call for th e fighters
(M ujaahidoon) and the people o f M ad een ah to cast th e ir vote as to
w h eth er we should take th e ransom o r kill th e captives.”

3 - Sahl ibn H u n a if th a t he said: “Find fault w ith your (own)

op in ion s. For indeed, on the D ay of A boo Jandal, you
saw m e, if 1 possessed the ability to respond to the order
o f the M essenger o f Allaah M, I w ould have responded
and Allaah and H is M essenger know best. W e did not
place our swords u p on our shoulders in any precarious
situation except that it was m ade easy for us to realize
w hat we had envisioned before this matter; we w ould
repel the opposition from one area on ly to be taken by

177 Saheeh M uslim [ 1 3 8 1 /3 ]

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 J IC ij C M cfuice (o ( lie ~ lo )o m e n -Q lm m

surprise in another area to an extent that w e did not

know how to approach it.” 174

So they differed, b u t they did n o t say let us establish elections.

4 - A boo Bakr saw th a t it was m o st befittin g th a t th e trib e o f

H aneefah w ho fo u g h t against th e m (the M uslim s) w ere to
be tak en as captives d u rin g his tim e w hile ‘U m ar d id n o t
agree w ith him . So w hy did n o t they say, “Let us call the
people to vote an d w hichever o f us receives m ore votes is
the o n e w hose o p in io n we shall follow .”

T herefore, these exam ples illustrate th a t th e Islaamic leader

(Im aam ) im plem ents w hatever he sees to be th e tru th . M oreover,
we are n o t anarchists regarding th e R eligion o f A llaah, n o r are we
selective.

4 LLp aJdl (*-4) ' • j 1^=3 U ¥

“It was n ot for th em to choose. G lorified is Allaah, and

Exalted above w hat they associate w ith H im .”
( S o o ra h a l-Q asas 2 8 :6 8 ]

0_j^V I./*I j j “Ct)] ^

4 (4®/*1CT?

“It is n ot for a believing m an or w om an, w h en Allaah

and H is M essenger have decided a m atter that they
should have any choice in their affair.”
[ S o o ra h a f A h z a a h 33 :3 6 ]

So if som eone was to say, “B ut my in te n tio n is good, an d I desire

to aid the tru th , b u t there does n o t exist for m e a m eans to aid the
tru th except by way o f elections.”

T h e n the response is th a t a good in te n tio n still m u st be b o u n d to

th e B ook (the Q u r’aan) and the Sunna/i. As for th e elections, th e n
they include clear m isguidance a n d deception.

174 Saheeh al-Bukhaaree, Saheeh M uslim [ 1 4 1 2 /3 ]

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 From the deception o f elections:

1- T hey m ost certainly oppose the leader an d his second in

c o m m an d ju st as they oppose his m inisters for n o reason
o th e r th a n to am use th e people.

T his is th e first o f th e deceptive tactics th a t they use. T hose

people w ho incite this o p p osition; som e o f th em are spies w orking
for postu rin g for political security, so they raise him (the
o p p o n e n t) a n d they do th is for him so th a t he will ru n a n d be a
vehicle for them .

2 - E lections d id n o t occur in th e tim e o f th e P ro p h et Jft.

3- T h e elections m ake equal th e righteous m en an d th e

sinful.

“T h en is o n e w h o is a believer like o n e w h o is defiantly

disobedient? T hey are n ot eq u al.”
[S o o ra h a s -S a jd a h 3 2 :1 8 )

H e says:

“N o t equal are the blind and those w h o see. N o r is the

darkness (equal to) the light. N o r is the shade (equal to)
the heat. A nd n ot equal are the living and the dead.
Indeed, Allaah makes w hom H e wills hear, but you
cannot make hear those w ho are in the graves.”
[ S o o r a h F a a tir 35:19-221

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154
 J K y C flc fu ic e (o th e Is ) o m e n - Q lm m ‘C /ld iffa a J i

“T h en is he w ho know s that w hat has been revealed u nto

you from your Lord is the truth like he w ho is blind?
B u t it is only the m en o f understanding that take h eed .”
( S o o ra h a r-R a ’d 13:19]

4 - E lections necessitate the im itatio n o f th e enem ies o f

Islaam. C ertainly, th e P ro p h e t $5 said, “W h o ev er im itates
a people is certainly from th e m .”

5 - E lections are in co nflict w ith Islaam. T h is is because

indeed th e elections may be successful ju st as they may be
unsuccessful. Islaam always prevails an d it is never
overcom e. V ictory an d h o n o r is for Islaam, an d the
su p p o rters o f elections relegate Islaam to a state o f
lowliness.
6 - E lections d e p e n d u p o n th e m ajority.

A llaah the M ighty an d M ajestic says:

4 dr? 4

“A nd few of m y servants are grateful.”

[ S o o ra h S a b a ’ 34 :1 3 ]

H e says:

0] ^ J o j 'R ___ 5 dr* ^ O jj $

4 y i jC * o ] 3 d ^ d ' ”

“A nd if you obey m ost of those up on the earth, they w ill

m islead you from the W ay o f A llaah. T h ey follow
n oth in g but conjecture, and they do n oth in g but lie.”
( S o o ra h a l-A n ’a a m 6 :1 1 6 )

H e says:

“A nd m ost of the people, although you strive (for it) are

not believers.”
( S o o r a h Y o o s u t 1 2 :1 0 3 ]

H e says:

sunniconnect.com 155
 “B u t m ost of you, w ith regards to the truth, detest (it).”
I S o o r a h a z -Z u k h ru f 4 3 :7 8 ]

H e says:

“B u t m ost of them do not understand.”

[ S o o ra h a l- 'A n k a h o o t 2 9 :6 3 ]

H e says:
' ’ » ' "I ’

“A nd m ost of them do n o t understand.”

[ S o o r a h al-M a a ’id a h 5 :1 0 3 ]

O n th e a u th o rity o f Ib n M as’o o d th a t he said th a t we w ere w ith

the P ro p h et M in Q u b a h w hen he said, “D o you desire to be a
fo u rth o f th e people o f Paradise?” W e said, “Yes.” H e said, “D o
you desire to be a th ird o f the people o f Paradise?” W e said,
“Yes.” H e said, “D o you desire to be h alf o f th e people o f
Paradise?” W e said, “Yes.” H e said:

“By the O n e in w hose H a n d is my soul, I m ost certainly h ope th a t

you will be h a lf o f th e people o f Paradise. T h a t is because n o o n e
enters th e Paradise except a M uslim (subm itting) soul, an d n o n e
o f you are from th e people o f polytheism ; except like th e w hite
h air o n th e h id e o f th e black bull o r like the black h air o n the
h ide o f th e red b u ll.” 17S

T h e perspective for w hich this evidence was presen ted is th a t

m any o f th e people are transgressors an d few o f th em are
righteous so these n u m b ers d isto rt th e advantage o f having a
m ajority.

M oreover, A llaah th e M ighty an d M ajestic says:

175 Saheeh al-Bukhaaree [ 3 7 8 /1 1 ] a n d Saheeh M u slim [ 2 0 0 /1 ]

156
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 J K y C /lduice / o th e JsJomen- Qdmm lC dcfi[faa/i

“A nd in anything over w hich you differ, the d ecision is

for A llaah.”
[ S o o ra h a s h - S h o o r a 4 2 :1 0 ]

H e says:

^ V T J j l j J j ~$ a& T j i j j i 4

Oj Jj-vPj 4^ j j J (**.j^~> Op

* N jji i o i J 'i o

“O you w ho believe! O bey Allaah and obey the

M essenger, and those in authority from am ong you.
A nd if you differ in anything am ongst yourselves, th en
refer it back to Allaah and H is M essenger, if you believe
in Allaah and in the Last Day. T hat is the best and most
suitable d eterm in ation .”
[ S o o ra h a n -N is a a ’ 4 :5 9 ]

So d id H e say th a t we re tu rn th e m a tte r in w hich we differ to th e

m ajority o r d id He say, “Refer it back to A llaah an d His
M essenger," [ S o o ra h a n - N is a a ’ 4 :5 9 ] an d th a t “th e decision is for
A llaah." [S o o ra h A s h - S h o o ra 4 2 :1 0 ]?

7- E lections are established based o n voting, an d vo tin g is

divergent an d p ro h ib ite d in Islaam.

A llaah the Exalted says:

S jS j i jC -151 jl J j ^» 1 P- li[j 4

p r - f P r j J j 1 J J l i J j —^ j ]

4 ^Li* J J * . f *-=a.lp aii j j i i “ijjJj

“W h en there com es to them som e m atter concerning
(public) safety or fear, (which) they spread around; if
only they had referred it back to the M essenger or to
those in authority am ong them , then the ones w h o can
derive the proper conclusions w ould have k now n about
it.”

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 [ S o o ra h a n -N is a a ’ 4 :8 3 ]

It c o u ld also b e sa id , “W h y d o y o u say th a t v o tin g is d iv e rg e n t

w h e n A lla a h says:

4 ’f - V * 1} A

“A n d their affair is (determ ined by) consultation

betw een th em .”
(Soorah ash-Shoora 42:10]

H e says:
£ f -
A s '* ' J 4
“A nd seek their consultation in the m atter.”
ISoorah Aali ‘Imraan 3:159|

M o re o v e r, ‘U m a r e sta b lish e d th e c a lip h a te (Khilaafah) as th e

re sp o n sib ility o f six (p e o p le ) w h ile o rd e rin g th e m to c o n s u lt each
o th e r as to w h ic h o f th e m deserves a sh a re in th e c a lip h a te
( Khilaafah)?

T h e R e sp o n se : T ru ly , w e d o n o t p r o h ib it c o n s u lta tio n b e tw e e n
th e p e o p le o f le a d e rs h ip a n d d e c isio n ; b u t th is affair n ece ssitate s
th a t th e sc h o la rs c o m e to g e th e r w ith th e p e o p le o f le a d e rs h ip a n d
d e c isio n a n d th a t th ey select a le a d e r fro m a m o n g th e Quraysh
w h o h o ld s fast to th e Sunnaft.

8- E le c tio n s n e ce ssitate fro m its p a rtic ip a n ts to p a rta k e in

p h o to g ra p h y su c h th a t a m a n p h o to g ra p h s a m a n , w hile a
w o m a n p h o to g ra p h s a w o m a n . P h o to g ra p h y is p r o h ib ite d
(w h e n th e p ic tu re s in c lu d e im ages o f th in g s w ith souls).

T h e tw o Shaykhs 176 n a rra te d fro m th e p ro p h e tic n a r ra tio n of

A b o o H u ra y ra h 4*>th a t th e M essen g er o f A lla a h M said:

j i Jbi j jjjilii »

« .3j o e i Iji,lj»«J , “C 5- j' ' y ifs ^ A i

l?l’ [m a a m s a l-B u k h a a re e a n d M u slim

158
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 JK y C7l(foice to tH e Is)om en- Qim m lCy icfilla a J i

“A llaah the Exalted said, ‘A n d who are more oppressive than

those who try to create something like M y creation? So let them
(attem pt) to create a single piece o f corn, or let them create a seed
or let them create a grain o f barley.”’ 177

T h e tw o Shaykhs recorded from Ib n M as’o o d w ho said th a t the

M essenger o f A llaah said:

« .O jjj— ^ \j\jfe- - iil j l »

“Indeed, the most severe punishm ent for the people on the Day of
Resurrection is for the people who create images (of living
beings). ”

A dditionally, th e tw o Shaykhs re p o rte d from Ibn ‘A bbaas w ho said:

/ J/ / . >%• ' K

’Everyone who creates images will be in the Hell fire. Every

image that he created will be given a soul and will torment him
in the Hellfire." 178

T h e tw o Shaykhs also extracted from Ib n ‘A bbaas w ho said th e

M essenger o f A llaah % said:

l - . % ‘ i , ** ,0I *' t

« . J j iUtliiJl

“W hoever creates an image in this life, will be compelled to

breathe life into it on the Day o f Resurrection and he will be
unable to do so.” 179

A lso extracted is th e n a rra tio n o f Ibn ‘U m a r 4« w ho said th e

M essenger o f A llaah % said:

S aheehayn
178 Saheehayn
1(9 Saheehayn

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 « c. g j :^4J
“Indeed the ones who create these images will be tormented on the
Day o f Resurrection. It will be said to them, ‘G ive life to w hat
you created.’” 180

A hoo T a lh a h said th e M essenger o f A llaah jg said:

* % V* #/ ^ ^ ° *t o '
« U j c.JlS” <ui htj iSvjliU i l! »

“The angels do not enter the house which has a dog in it or an

image.” 181

A boo Juhayfah w ho said, “T h e P ro p h et cursed th e creators o f

n 182
images.

A boo al-Hayyaaj Hayyaan ihn al-Husayn said th a t ‘Alee ib n Abee

T aalib said to me, “S h o u ld I n o t send you u p o n w hat the
M essenger o f A llaah Bfe sen t m e to you with? N o t to leave a raised
grave except th a t it is leveled, o r an image except th a t it is
effaced.” 183

From A boo H urayrah w ho said th a t th e M essenger o f A llaah %

said:

>' • ' . ,r? f • * » > > , ,

s. * % ' " * °* t ■* * */ t-
Aj UJj c US"j ->1 j J j
# - - - " ' -
« y 1 V s! £* J* * - y
“An individual will exit the Fire possessing two eyes from which
he sees, and two ears from which he hears, and a tongue from
which he speaks. He will then say, ‘Indeed I was assigned to
three: Every stubborn tyrannical oppressor, everyone who has

180 Saheehayn
181 Saheehayn
l8‘ Saheeh al-Bukhaaree [ 4 9 4 /9 ]
181 Saheeh M uslim |9 6 9 |, A t-Tirm idhee, a n d A n -N a sa a ’ee

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160
 J K y A d u ic e to th e Id )o m e n - Q lm m ‘C flc fiffa .a J i

made ocher gods besides A llaah, and to the creators o f images.

184

T hese evidences are sufficient to establish th e p ro h ib itio n o f

image m aking an d pictures, a n d th e th re a t o f p u n ish m e n t
co n tain ed in som e n arratio n s for d o in g it.

T h e w isdom b eh in d th e p ro h ib itio n o f images is th a t it is a m eans

tow ards w orship, an d an im itatio n o f th e creatio n o f A llaah. It is
also a m eans tow ards facilitating te m p tatio n in o u r tim e. T he
w om an tem p ts th e m an an d th e m an tem p ts th e w om an.

9- In it (elections), the w om an is m ade sim ilar to th e m an,

and A llaah th e M ighty a n d M ajestic said:

“A nd the male is n ot like the fem ale.”

IS o o ra h A ali ‘I m r a a n 3:36)

T h en He th e G lorified says co n cern in g th e o n e w ho m ade for

H im females an d for th em males:

“T h en this is an unjust division .”

IS o o ra h a n -N a jm 5 3 :2 2 )

1 0 -They obligate the w om an to leave (her h om e) to vote. In

the n arratio n of A boo B akrah N ufay’ ibn al-H aarith w ho
said th a t the M essenger o f A llaah % said:

“A people who appoint a woman to be in charge o f their affairs

will never be successful. ” 185

M oreover, A llaah th e M ighty an d M ajestic has obligated the

w om an to rem ain in h er hom e. T h e w o m a n ’s leaving th e h om e

184 A t-T irm id h e e re c o r d e d in h is J a a m i’

184 Saheeh al-Bukhaaree

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 could lead to trial an d trib u la tio n since th e w om an is surely from
the sources o f trial an d trib u latio n .

U p o n A boo Sa’eed al-K hudree w ho said th a t th e M essenger o f

A llaah 31 left o n th e day o f A dha o r Fitr (one o f these tw o days o f
celebration for the M uslim s) for th e place o f prayer. H e passed by
som e w om en an d th e n said:

Ij »

“O women, give charity, for indeed, I have seen that you are the
majority o f the people o f the Hellfire. ”

T hey th e n asked, “W h y is th a t so, O M essenger o f A llaah?”

H e replied:

0 0 to * 0 ' 0 *0 o* ' o °
*
« . ^ i ’j f fjikii L i L ilf
“You curse frequently and are ungrateful to your husbands. I
have not seen anyone more deficient in their intellect or religion
than you. A cautious, sensible man could be led astray by one of
you. ”

T h e w om en asked, “O M essenger o f A llaah, w hat deficiency is in

o u r intellect a n d religion?” H e replied:

% $ 0 ' S ° o 'I
« Jh a - s b ^ I i o u a J J Zj * a l y> S \ a - i b g b i ^ - J i »

"Is not the testimony o f two women equivalent to the testimony of

a single man?”

T hey replied in the affirm ative. He said:

^ # f o ' o / "" 3 ^ ° o ' '

«
p” ’ -

“This is the deficiency in your intellect. Is it not true that a

woman can neither pray nor fast during her menses?”

T hey replied in th e affirm ative. He said:

162
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 JlC y C/lcfuice /o (h e 111)omen-QAmm ‘~r7 lc fil[a a /i

* ° f ' /
« .l^zo jC a li ja dJJ-ii »
“This is the deficiency in their religion. ” 186

In ad d itio n , U saam ah ibn Zayd said P ro p h et said:

£ 9 , # ' * &s t *s0 9 * °

« lS1p 5zzi cSJjo C-S~ j b* »

“I have not le/t after me any trial more harm ful to men than

W e do n o t p ro h ib it th e w o m an ’s leaving th e h o m e for a necessity,

because verily Islaamic law has certainly p erm itted h er to leave in
o rd e r to fulfill a need.

A llaah, th e Exalted said co n cern in g th e tw o d aughters o f th a t

righteous m an:

'j lijli L*SbJaJ*- L. J l i ^1 J j o j !jC\j a \ ^ &

- ..r
* J i . r— B u j j I j t L C - jJ I j - I yn j j_ ^ - 0

“A n d H e fou n d aside from th em tw o w om en driving

back (their flocks). H e said, ‘W hat is the m atter w ith
you?’ T hey said, ‘W e cannot water (our flocks) until the
shepherds take (their flocks). A nd our father is a very
old m an.’
I S o o ra h al-Q asas 2 8 :2 3 ]

T h ere w ere also w om en w ho cam e to th e P ro p h et 3? asking a b o u t

th e ir religion.

T h e P ro p h et jfe saw A sm aa’ as she was re tu rn in g from th e place

w here she ted Az-Zubayr’s horses an d he did n o t censure h e r for
this.

T h e P ro p h et 3? w hen he w an ted to travel w ould visit his wives and

w hoever from am o n g st th e m cam e quickly w ould leave w ith him ,
and th ere are m any m ore exam ples o f this.

iKfl Saheehayn
l8' Saheeh M uslim

163
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 As for th e status o f p erm ittin g th e w om an w ho leaves h er
ho usehold , th e n (this is perm itted ) only if p o ten tial problem s can
he avoided and th ere does n o t exist any possible h arm s th a t w ould
surface u p o n h er leaving th e hom e. T h ere is n o d o u b t th a t this
(harm s, problem s, etc.) occurs w hen a w om an leaves in o rd e r to
vote.

A doubt-inciting claim an d th e refu tatio n o f it: A speaker from

am ongst th em said, “Indeed, if we do n o t vote for a righteous
m an, a co m m u n ist will ju m p in to pow er.”

T h e response: W e are n o t em pow ered (with this) in th e religion o f

A llaah.

A llaah th e Exalted said:

“N o t for you is the decisio n .”

[S o o ra h A ali ‘im r a a n 3:1 2 8 )

It is im p o rta n t th a t we learn a lesson from o u r ow n situ atio n . So

just w h at exactly did th e local assem blies an d p erm a n e n t
com m ittees d o for us?! B int as-Sawsawah an d th e progressive
w om en stood u p to lecture w hile th e possessors o f esteem and
h o n o r all n o d d ed th eir heads. However, w h at d id these
com m ittees d o for us an d how have these elections benefited us?
For indeed they have been im p lem en ted b u t have d o n e n o th in g to
g ran t victory to the Religion o f A llaah.

T his is sufficient for th e o ne w ho desires th e tru th , an d has

a b an d o n e d p ersonal biases to accept th e p ro h ib itio n o f elections.

I have seen th e treatise en titled T h e Islaamic Legality o f E lections

(Shar’iyyatul-Intikhaabaat) by ‘A bdul-M ajeed az-Zindaanee, and
indeed co n tain e d th erein is nonsensical speech an d th e evidences
m en tio n e d th e re in convey th a t w hich he could n o t su p p o rt except
by his desires. 1 ask A llaah th a t H e grants h im an d us guidance.

W hoever asserts after reviewing th e election process an d w hat it

co n tain s o f affairs th a t oppose Islaam ic legislation th a t it is

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164
 I K y d c fu ic e /o t / i e ls )o m e n ~ 0 1 m m lH llil[ a a /}

perm issible; th e n this is n o th in g m ore th a n abstin en ce a n d th e

follow ing o f o n e ’s desires.

« 0 0 O

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 C heW om an’s Participation in Battle and
7

her Self-Defense if the Need Arises

A boo M a’m ar told us th a t ‘A b dul-W aarith to ld us th a t ‘A bdul-

‘Azeez told us u p o n th e a u th o rity o f A nas w ho said, “O n the
day o f U h u d w h en th e people were fleeing th e P ro p h et, ind eed 1
saw ‘A a’ishah b in t A bee Bakr an d U m m Sulaym an d certainly
they w ere busy; I saw th e bangles a ro u n d th e ir ankles as they
h u rried w ith th e ir w ater skins.” In a n o th e r n a rra tio n , “T hey
carried th e w ater skins o n th e ir backs, an d em p tied th em in to th e
m o u th s o f th e p eo p le.” 188

A boo Bakr ibn A bee Shaybah told us Yazeed ibn H aaro o n

inform ed us th a t H am m aad ibn S alam ah n arra ted u p o n th e
au th o rity o f T h a a b it from A nas w ho said th a t U m m Sulaym to o k
a dagger o n th e day o f H unayn, b u t A boo T alh ah was n ear her
an d saw h er th e n he said, “O M essenger o f A llaah, th ere is U m m
Sulaym , she has w ith h e r a dagger.” So th e M essenger o f A llaah
said, “W h y d o you have this dagger?” She said, “1 have tak en it so
th a t 1 m ight tear o p en the belly o f any o f th e idolaters th a t may
ap proach m e.” T his p ro m p ted the M essenger o f A llaah 3S to
laugh. She said, “O M essenger o f A llaah, kill all th o se people
o th e r th a n us w h o m you declared to be free, they have been
defeated at yo u r h a n d s.” T h e n th e M essenger o f A llaah % said,
“O U m m Sulaym certainly A llaah is sufficient for us an d b e tte r.”
189

< K x>

tHH Saheeh al-Bukhaaree [ 7 8 /6 !

m Saheeh M u slim [ 1 4 4 2 /3 )

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166
 J lty C h c fu ic e to th e ItJ J o m e n - Q Jm m ‘O lJ ilfa a h

0 3 e Mindful of the W om en

A adam told us th a t S h u ’b ah told us u p o n th e a u th o rity o f

Sulaym aan at-Tam eem ee w ho said, 1 h eard A boo ‘U th m a a n an-
N ah d ee n arrate from U saam ah ibn Zayd & th a t th e P ro p h et M
said:

« ,i\l~ J l 1 iL li O S ’"j t* »

“I have not left after me any trial more harm ful to men than
» 190
women.

T h e m an n er in w hich th e w om en are harm fu l to th e m en has

been clarified by H e explains: because th e n a tu re o f m any
naturally inclines tow ards th em , and this drives a p erso n tow ards
the p ro h ib ited because o f th em , a n d incites a p erson to kill and
develop anim osity because o f th em , and th e least o f this is to
desire this in this w orld, an d w h at trib u la tio n is m o re harm ful
th a n that? Surely, h e said “after m e ” because th e ir becom ing a
trial and trib u la tio n for the m en occurred after him . 191

A l-H aafidh said, “C ertainly th e trial o f th e w om en is m ore severe

th a n the o th e r trials w hich are e n d u re d . T h e follow ing statem en t
o f A llaah th e Exalted testifies to this:

4 .upr ^ d d ^ iIjj >

‘B eautified for the people is the love w hich they desire of
w o m en .’
[ S o o ra h A a li ‘Im r a a n 3:14]

190 Saheeh al-Bukhaaree [ 5 0 9 6 /9 ] , M u s lim [ 2 0 9 7 /4 ] a n d A t- T ir m id h e e [2 7 8 0 ]

r e p o r t e d th is a n d sa id it is “H a s a n /S a h e e h ” ( S o u n d / A u t h e n t i c ) a n d I b n M a a ja h
[3 9 9 8 ].
191 A l- M u b a a r a k fo o r e e in A t-T uhfah [ 5 3 /8 ]

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167
 T h u s, H e m ade th em from th e m ost desirable o f things, a n d His
beginning w ith th e m before m e n tio n in g everything else indicates
th a t it is th e fo u n d a tio n o f th e desirable things.

Som e wise people have said, “W o m e n are evil, all o f them , and
the m ost evil th in g a b o u t th em is th a t o n e c a n n o t d o w ith o u t
them . T his is th e situ atio n , in spite o f th e fact th a t they are
deficient in b o th th e ir intellects as well as th eir religion. She
incites a m an to give to h er despite h e r deficiencies in intellect
and religion ju st as she busies him an d keeps him away from
pu rsu in g m atters o f th e religion. She also encourages h im tow ards
destru ctio n by inciting the p u rsu it o f w orldly pleasures an d th a t is
th e w orst o f afflictions.” [End o f cited passage]

M u h am m ad ib n al-M uthanna to ld us th a t M u h am m ad ibn

B ashshaar said th a t M u h am m ad ib n Ja’far to ld us th a t S h u ’bah
n arrated u p o n th e a u th o rity o f A boo M aslam ah w ho said th a t he
h eard A boo N a d h ra h saying u p o n th e au th o rity o f A boo Sa’eed al-
K hudree th a t th e M essenger o f A llaah M said:

J s % % i> S> 4 * * *

J 0 0j b - C ijjl »
/ s

so ' £ * ^ ' * *6 so i * & ' ' * o o ''

« c— j ~»J

“Indeed this world is a verdant pleasure and certainly A llaah has

entrusted you w ith it. So be considerate o f how you interact in it.
Be m indful o f how you treat the women for indeed the first
affliction to befall the children o f Israel was the affliction o f the
women. » 192

Sim ilarly, Satan tem p ts th e ch ild ren o f A adam w ith his

beautificatio n o f falsehood an d disguising it in th e form o f the
tru th ; he also invites th e m to m isguidance as o u r Lord has w arned
H is servants in H is statem ent:

1,2 Saheeh M uslim [ 2 0 9 8 /4 1 , Ibn M a a ja h [ 4 0 0 0 /2 ]

168
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 J K y C flc fu ic e / o i£ e liO o m e n -Q lm m ‘'C ^ d illa a /i

' j (Jiujj eb«Jjl b] (*£■.)_/ ^ cL~~p- jA^rr *.J

. - * ., *

4 0 > r? 3 i

“O C hildren of Adam! D o n ot let Satan deceive you, as

he expelled your parents [Aadam and Hawwa (Eve)] out
of Paradise, stripping them of their clothing, to show
th em their private parts. Indeed, he and his tribe see you
from w here you cannot see them . Surely, W e m ade the
devils allies for those w ho do n ot believe.”
I S o o ra h a l-'A ’r a a f 7:271

T herefore, in this m a n n er she resem bles S atan in th a t she is a trial

for w om en. ‘A m r ib n ‘A lee to ld us th a t ‘A b d al-‘A laa to ld us
H ishaam ibn A bee ‘A b dullaah ad-D astuw aa’ee from A boo az-
Zubayr from Jaabir th a t th e M essenger o f A llaah % saw a w om an
th e n re tu rn e d to his wife Zaynab w hile she was tan n in g (an
anim al) hide. T h e n he had in terco u rse w ith h er an d th e n later
left to jo in his co m p an io n s w here he said:

^ ^ o t % J*' * 9 9 * ' 9s
2 J J i j l i iA lil o Q i b li

« j , b.

“Surely the w om an comes in the appearance o f a devil and goes

in the appearance o f a devil so if any o f you sees a woman, then
let him Tetum to his wife, for indeed that repels w hat has afflicted
him ” 193

An-Nawawee said: T h e scholars say th at, its m ean in g is indicative

o f th e desire, a n d the arousal o f tem p tatio n . T h is occurs by way o f
h er since A llaah th e Exalted has created in th e very n atu re o f m en
an in clin atio n tow ards w om en. M en achieve pleasure by merely
looking at w om en an d w hatever is associated w ith th em .
T herefore, she is sim ilar to S atan in his inviting tow ards evil by
way o f his w hispering a n d his b eau tificatio n o f it.

T h e follow ing can be derived from this:

193 Saheeh M u slim (1 0 2 1 /2 1

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 It is necessary th a t th e w om an does n o t leave (her hom e) to a
place w here she m ig h t have to mix w ith m en, except in th e case o f
necessity.

It is necessary for th e m an th a t he lowers his gaze away from h er

garm ents an d th a t he generally avoids unnecessary m ixing w ith
her. 194 (End o f cited passage]

C ertainly, Islaamic legislation has severed every m eans th a t lead

tow ards the (unlaw ful) tem p tatio n o f w om en. From th a t is th e
following:

1- M usad d ad w ho said Yahyaa in fo rm ed us th a t T h aab it ibn

U m aarah has inform ed us th a t G h u n ay m ibn Qays said
th a t A b o o M oosaa told m e u p o n th e au th o rity o f the
M essenger o f A llaah w ho said:

[ jth \ & j I j i a J f tp 0 > £ , l b] »

« .ijlsT j Or
“If a woman perfumes herself and then passes by a people (men)
who then notice her scent, then she is like such and such.” 195

H e (the P ro p h et fs) m en tio n e d a trem en d o u s statem ent.

H aaro o n ib n Sa’eed al-Aylee to ld us th a t Ibn W a h b to ld us

M akhram ah inform ed m e u p o n th e au th o rity o f his fath er from
Busr ibn Sa’eed th a t Zaynab ath-Thaqafiyyah n arrated from th e
M essenger o f A llaah M th a t he said:

« . a LIJI dddj Ui jT lJ b -l lil »

“I f any one o f you (women) observes 'Eesha prayer, then do not

apply perfume that night. ” 196

H e also said db: Yahyaa ibn Yahyaa an d Ishaaq ib n Ib raah eem told
us th a t Yahyaa: ‘A bdullaah ibn M u h am m ad ib n ‘A bd u llaah ibn

m Shark M uslim 1187/91

|g' Aboo D a a u o o d [ 2 3 0 / 1 1| T h is n a r r a t io n is s o u n d (H a sa n ) as m e n tio n e d in As-
Sahech al-M usnad [ 8 /2 ] .
19(1 Saheeh M uslim [ 3 2 8 /1 ]

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170
 J K y A d v ic e (o th e ItiJ o m e n -Q lm m ‘C flc fiffa a d

Abee Farw ah from Yazeed ibn K husayfah from Busr ibn Sa’eed
from A boo H urayrah w ho said th a t th e M essenger o f A llaah
said:

« . 0 c-LtuJl [jjla Ui o ' »

“Any woman who applies incense (to herself) should not observe
the fin a l 'Eesha prayer w ith us. ”

R egarding his sta te m e n t “the final 'Eesha prayer” A s-Sindee said,

“P erhaps th e specification h ere was because o f th e fear for th em
d u rin g th e n ig h t is greater o r because it is from th e ir habits to use
incense at n ig h t.” 197 [End o f cited passage]

It is n o t a mystery co n cern in g th e excellence o f a tten d in g the

prayer in congregation a n d its superiority to th e individual prayer
by twenty-seven degrees. In spite o f this, th e w om an is p ro h ib ited
from observing the congregational prayer if she has ad o rn ed
herself w ith perfum e o r incense in o rd e r to p rev en t a m eans
tow ards the spread o f evil.

M oosaa ibn Ism aa’eel told us H am m aad ibn M u h am m ad ibn

‘A m r u p o n th e au th o rity o f A boo S alam ah from A boo H urayrah
th a t th e M essenger o f A llaah ffi said:

“Do not prohibit the fem ale servants o f A lla a h from the Mosques
(M asaajid), but let them go having not perfumed themselves
(Tafilaat). ” 198

T h e m eaning o f “T a fila a t” h ere is w om en w ho have n o t applied

perfum e. In ad d itio n , it is said th a t a w om an is said to be Tafilah
(the singular form o f th e plural T afilaat ) if h e r scen t is d ifferen t as
m e n tio n ed in Al-Fath. 199

19' A s-S in d e e s a id th is in h is c o m m e n ta r y o f A n -N a s a a ’ee ( 1 5 4 /8 )

198 Aboo D aaw ood
199 [3 4 9 /2 1

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 T ruly it is ap p ro p riate th a t 1 draw your a tte n tio n to an
abom in ab le actio n w hich som e o f th e lands have b een tried w ith.
W h en ev er th e w om en w ho visit each o th e r d o so, som e o f th e
hosts in these circum stances apply perfum e an d incense to th e
o th e r w om en in th e ir respective hom es as a m eans o f h o n o rin g
th eir guests.

T his is n o t perm issible, as we have learned from th e evidence th a t

it is p ro h ib ited for a w om an to leave if she has p erfu m ed herself
o r applied incense to herself.

N evertheless, h o n o rin g th e guest is a m atter th a t is legislated as

the P ro p h e t said:

$ s a>
« . . . u i - i d i i p i 5 j j 31 »

“Certainly, your guest has a right over you...”

R ath er this m atter is perm issible, an d if you did n o t d o that,

perhap s th e guests w ould talk a b o u t you. H ow ever, you should
n o t pay a tte n tio n to th e ir speech, ra th e r toss it against th e wall,
and inform th e m why you d o n o t d o th at.

From th e perfum es is th a t w hich co n tain s alcohol th a t are called

“colognes.” It is obligatory th a t these perfum es are avoided even
w ith in th e hom es because th e P ro p h et Jfe has certainly cursed ten
people regarding intoxicants and from th em is th e bearer o f it and
th e o n e w ho applies it has certainly becom e a b earer o f it.

T h e o n e w ho applies this type o f perfu m e to h e r guests becom es

m ore blam ew orthy th a n the first because she co m m itted two
p ro h ib ited actions:

1- T h e first is th e ap p lication o f perfum e.

2 - T h e second is th a t th e p erfu m e co n tain s alcohol
a n d alcohol is a type o f intoxicant.

T herefore, you sh o u ld n o t d o this. P erhaps if you m ade them

aware o f this because o f your action they m ight im p lem en t your
advice an d , in d o in g so, acquire th e rew ard an d m erit o f
perform in g such an action.

172
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 JK y CTUuice to th e JoJomen- Qlm m ‘C fld ilfa a h

Ju st as the M essenger o f A llaah M said:

^ U o ir -k L . (-U1.LJI

J 'J h jr ° r * jy r ] j * d (y J i ^

^ y h J* j j JJ ^ jlS T ^ * lL l» d l j —
" -- ^ s ~

• '. • ■ > .'•>> , |

<( u
"W hoever introduced a good practice (Sunnah) into Islaam then
for him there is the reward o f it and whoever works in accordance
to it until the Day o f Resurrection; their rewards will not
diminish in the least. A n d whoever introduced an evil practice
(Sunnah) into Islaam then upon him is the burden o f it and
whoever works in accordance to it until the Day o f Resurrection,
and their burden will not diminished in the least.” 200

O n th e au thority o f Sahl ibn Sa’d as-Saa’idee th a t th e M essenger

o f A llaah said:

/ # S> o ss & y

dJd jz>- d b e j kiJj <dJl did “d J l »

« .pSc)\

“By A llaah, for A llaah to guide a single m an by way o f you is

better for you then (the acquisition of) red camels. ” 201

1- Yahyaa ibn Q az’ah to ld us Ibraaheem ibn Sa’d

rep o rted o n th e a u th o rity o f Az-Zuhree from H in d b in t
al-H aarith from U m m Salam ah fc£e> w ho said,
“W h en ev er th e M essenger o f A llaah M used to en d the
prayer w ith th e u tte ra n c e o f As-Salaamu ‘A laykum the
w om en w ould th e n stan d im m ediately follow ing th e
c o m p letio n o f his sta te m e n t w hile he w ould rem ain
seated in his place for a sh o rt w hile before sta n d in g .”
H e (Al-Bukhaaree) said, “W e u n d e rstan d - an d A llaah
know s best - th a t this w ould allow th e w om en to leave

00 Saheeh M u slim o n th e a u t h o r ity o f J a r e e r ib n ‘A b d u lla a h al-B ajalee

201 Saheehayn

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 b efore they could (possibly) e n c o u n te r any o f the
» 202
m en.

So crow ding w hich occurs betw een m en a n d w om en is from th e

causes o f trial. For this reason, the P ro p h e t M used to rem ain
tem porarily in his place an d similarly this was th e practice o f his
com panions as m en tio n e d in th e o th e r n a rratio n o f A l-Bukhaaree.
20’ T h e w om en used to stan d im m ediately follow ing th e utteran ce
o f As-Salaamu ‘A laykum .

In o u r tim e, interm in gling has becom e co m m o n in m any o f th e

w orkplaces, th e schools, universities, hospitals, as well as o th er
th a n th a t from th e places o f em ploym ent.

So m any o f the M uslim s have becom e like anarchists except for

th o se u p o n w hom A llaah has had mercy. T hey follow along after
th e enem ies o f Islaam an d th e ir plots, an d if n o t th e n they are
definitely able to establish a section for m en an d a section for
w om en.

T herefo re, n o o n e sh o u ld say, “My in te n tio n is g o o d ” o r “I am n o t

concerned w ith interm in g lin g .” T his type o f statem en t is n o t the
p ro d u c t o f a good h ea rt n o r is it th e result o f a v irtu o u s in ten tio n .

T h e response to this (statem ent) is from tw o perspectives:

1- T h e first: A righteous in te n tio n rectifies th e rem ain d er

o f th e body. As m en tio n e d in the n a rratio n from An-
N u ’m aan ibn B asheer w ho said th a t th e P ro p h et %
said:

' o % " ^ q % 9 3>

131j c— 131 4. * a ^ jl »

« lall (Jl o - U - i

“Certainly, there is a piece o f flesh in the body, if it is righteous,

the entire body will be righteous, and if it is corrupt, the entire
body will be corrupt. Indeed, it is the heart.” 204

20“ I m a a m a l-B u k h a a re e sa id in h is Saheeh [8 7 0 in F a th |

201 Saheeh al-B ukhaaree [866)
204 Saheehayn

174
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 J K y fA c fu ic e to th e ln )o m e n ~ Q A m m lC f( fi( fa a fi

C onsequently, th e praisew orthy in te n tio n p ro d u ces m u ch good

for its possessor.

A llaah says:

I ^1] f~ i> - Iy —o ^ l l o ! y v a jJIJ ^

^ jfo d L \'y*3IJjJ \’y io IJjJ

“B y the tim e, truly M ankind is in loss, except those w ho
believe and do righteous good deeds, and advise one
another w ith the truth, and advise on e another with
patience.”
[ S o o r a h a l-'A sr 103:1 -3|

In ad d itio n , how n u m ero u s are th e verses th a t indicate the

righteous action m ust follow th e (proper) inten tio n ?

Al-Aajuree said, “So th e actions - may A llaah bless you - o f the

lim bs affirm th e belief o f th e h e a rt an d th e tongue. So w hoever’s
faith is n o t su p p o rted by actions; like th e exam ple o f purification,
prayer, charity, fasting, H ajj, an d Jihaad a n d w hatever else is
sim ilar to this; an d w hile this individual is pleased w ith m ere
know ledge o f an affair an d professing it (w ith o u t acting u p o n it).
T h e n this person is n o t a believer a n d his know ledge and
statem ents do n o t b en efit him . His a b a n d o n m e n t o f actions is a
nullifier o f his belief an d his perform an ce o f w h at we have
m en tio n ed w ould affirm for him his b elief - an d w ith A llaah is
(End o f cited passage]

2- T h e second: T h is state m e n t is th e p ro d u c t o f a dead

heart. As th e p o e t says:
f^ -! c —£ r-yM U aTp jiy>l j*

"I I heeler e e rji/e rl /a^utcj,! aeeejttaMe, then fij^ra ce /.< en.lnfee

him , cehnt u'l'unt/ i j there■f w the ‘le a d to reef. '

201 A l-A a ju re e s a id in A sh-Shuree’a h Ipg 120]

175
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 T hus, th e o n e w ho says, “My in te n tio n is g o o d ” b u t he does n o t
p rodu ce righteous actions, th e n his in te n tio n is useless an d dead
and it is u p o n him to rectify it.

Indeed A llaah says:

“D o good, that you may be successful.”

[ S o o ra h a l'H a jj 22:771

Similarly, it is very co m m o n th a t people interm ingle am ongst

relatives w ho are n o t lawful relatives (M ahaarim ) like the hu sb an d
and th e wife o f his b ro th e r an d th e patern al uncle an d his
p aternal u n cle’s d au g h ter and w hatever is sim ilar to this.

All o f this is from the p lotting o f Satan, certainly A llaah the

Exalted said:

y j y ) a ~ t J I CJ I V IjJ~> Ic j] I

“O you w ho believe, do n ot follow the footsteps of Satan.

A nd w hoever follows the footsteps of Satan; then indeed
he enjoins im m orality and w ron gd oin g.”
[S o o ra h N o o r 2 4 :2 1 1

2- ‘Alee ibn ‘A bdullaah told us Sufyaan told us ‘A m r told us

u p o n th e a u th o rity o f A boo M a’bad from Ibn ‘A bbaas
th a t th e P ro p h et ^ said:

o » £o ^ ^ * s *a s '
« . j»y s £ S 111 31jA I) J l ! »

“Do not leave a m an (alone) w ith a wom an except in the

company o f a lawful-relative (M ahram ). ” 206

T h e n a m an stood an d said, “O M essenger o f A llaah ^ my wife

has left in o rd er to p erform H ajj an d I have v o lu n teered myself for
such and such a m ilitary expedition?” H e said:

2CV' Saheeh al-Bukhaaree [ 3 3 0 /9 ]

176
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 JKy O ld vice to the lo)omen~ Qdmm LrJlcli[[aa/i

' <f' 0. ' ' + * . 0 0.

« -d x i)y \ y>

“Return a n d perform the H a jj w ith your w ife . ” 207

B e fo re th e n a r r a tio n o f ‘A b b a a s, it is re la te d t h a t ‘U q b a h
ib n ‘A a m ir said th a t Q u ta y b a h ib n S a ’ee d to ld us L ayth
to ld us u p o n th e a u th o r ity o f Y azeed ib n A b e e H a b e e b
fro m A b u l-K h ay r fro m ‘U q b a h ib n ‘A a m ir th a t th e
M essen g er o f A lla a h % said:

« .* c 3 i j »

“Beware o f entering u pon the w om en. ”

A m a n fro m th e A nsaar th e n ask ed , “O M essen g er o f A llaah ■%,

w h a t a b o u t th e fa th e r in law?” H e said:

% o s ° % °

“T he father-in-law is death. ” 208

T h u s, b e in g a lo n e w ith th e u n law fu l w o m a n is a m e a n s to w ard s

b ein g te m p te d by th e w o m a n a n d a w o m a n b ein g te m p te d by th e
m a n a n d fo r th is re aso n , Islaam ic law h as p ro h ib ite d it.

3 - H a a ro o n ib n S a’eed al-Aylee a n d A b o o T a a h ir to ld m e (A boo

T a a h ir said “in fo rm e d u s” w hile H a a ro o n said, “to ld u s.”) Ibn
W a h b said M aalik to ld m e u p o n th e a u th o rity o f Ib n S h ih aab
fro m ‘U rw ah th a t ‘A a’ishah to ld h im c o n c e rn in g th e pledge o f
allegiance (w hich th e w o m e n p u t fo rw ard to th e P ro p h e t M ) th at,
“T h e M essenger o f A llaah d id n o t ever to u c h th e h a n d o f a
w o m an n o t law ful to h im except th a t h e w o u ld accept from th em
th e ir pledge o f allegiance a n d c o m m itm e n t.209 So w h en it was
req u ested (o f a w o m an ) a n d th e n later accepted, h e said:

:0‘ M u slim
208 S a h e e h A l-B u k h a aree

T r a n s l a t o r ’s N o te : T h e e x c e p tio n a l c la u s e u s e d h e r e is w h a t is k n o w n in th e
‘A r a b ic la n g u a g e as Istith n a a ' M u n q ti'a ( o r d e t a c h e d e x c lu s io n ) . T h is d e ta c h e d
e x c lu s io n o c c u rs w h e n t h e o b je c t t h a t is b e i n g e x e m p te d d if fe rs s lig h tly fr o m
th e s u b je c t m a tte r f r o m w h ic h it is b e in g e x e m p te d . I n th is ty p e o f e x c e p tio n a l
c la u s e , th e r e m u s t b e s o m e c o n n e c tio n b e tw e e n t h e tw o d if f e r in g c o m p o n e n ts
in o r d e r f o r t h e e x c e p tio n t o o c c u r. A n e x a m p le o f th i s c o u ld b e f o u n d in th e

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 « .d iS y lj l u i »

“Go for indeed I have accepted your pledge." 210

Q u tayb ah told us th a t Sufyaan told us u p o n th e au th o rity o f

M u h am m ad ibn al-M unkadir w ho h eard U m aym ah b in t
Ruqayyah say, “I swore allegiance to th e M essenger o f A llaah ^
along w ith o th e r w om en. He said to us:

« »

‘Concerning that w hich you are able and from w hat is w ithin
your capacity. ’

I said, ‘A llaah and His M essenger are m ore m erciful to us th en

o u r ow n selves.’ T h e n 1 said, ‘O M essenger o f A llaah we swear
o u r allegiance.’” Sufyaan (one o f th e n arrators) said, “She m eans
th a t we extended o u r han d s in o rd er to shake han d s w ith th e
P ro p h et %, th e n th e M essenger of A llaah ^ said:

« a l ^ y »

‘Certainly, my statem ent to one hundred women is like my

statem ent to a single w om a n .’” 11

M oosaa ibn H aaro o n to ld us Ishaaq ibn Raahawayh told us th at

A n-N adhr ibn Shum ayl in fo rm ed us S h ad d aad ibn Sa’eed ar-
Raasibee told us he heard Yazeed ibn ‘A bd u llaah ibn ash-
S h ik h k h eer say th a t he h eard M a’qil ibn Yassaar say th a t the
M essenger ot A llaah $$ said:

/ ^ g 0 j 0 e

J? ^ J* J* ^4 »

s ta t e m e n t, “T h e tra v e le rs a rriv e d e x c e p t fo r t h e ir b a g g a g e .” S o , ju s t as it s h o u ld
n o t b e u n d e r s to o d th a t th e bag g ag e c a n b e c o n s id e r e d a tr a v e le r in th e s a m e
s e n s e as th e p e o p le w h o tra v e le d , lik ew ise h e r e it s h o u ld n o t b e u n d e r s to o d th a t
th e M e s s e n g e r o f A lla a h M e v e r to u c h e d th e h a n d o f a w o m a n n o t la w fu l fo r
h im .
210 Saheeh M u slim 11 4 8 9 /3 )
211 A t-T irm idhee 1 2 2 0 /5 1 w ith a n a u t h e n t i c c h a in

178
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 U C y yr i-J u ic e to th e lS i)o m e n - ^U m m iCJ lc fi{ ( a a fi

“To be struck in the head w ith an iron needle is better for you
than to touch a u>oman who is not permissible for you . ” 212

T his p ro p h etic n a rra tio n indicates th a t th e m ere to u ch in g o f an

unlaw ful w om an is from the m ajor sins a n d is a m eans tow ards
tem p tatio n .

A sh-Shinqeetee said, “T h e re is n o d o u b t th e to u ch in g o f o n e body

to a n o th e r is stronger con cern in g the in citem en t o f th e n atural
instincts, an d m ore susceptible to te m p ta tio n th a n th e looking
w ith the eyes, an d every reasonable m in d e d ind ividual affirm s the
validity o f th a t.” 1 [End o f cited passage]

Som e people, w henever they w ould like to shake th e h an d o f an

unlaw ful w om an or w henever a w om an desires to shake th e h a n d
o f an unlaw ful m an, place o n th e ir h a n d s som e type o f
o b stru ctio n as th o u g h th e m ean in g b e h in d th e p ro h ib itio n was
the to u ch in g of skin w hile o th e r th a n th a t is perm issible. T his is
falsehood, for indeed th e evidence includes this (type o f contact)
while th e reason for th e p ro h ib itio n o f shaking th e h an d s o f
unlaw ful individuals rem ains despite this action.

Som e people only do so in certain situ atio n s like th e day o f 'Eed,

or u p o n retu rn in g from travel w hen they visit th e ir relatives, bo th
the lawful from th em as well as th e unlaw ful. So they shake han d s
e ith er in ten d in g closeness to A llaah in th a t action o r because it
has becom e custom ary an d this holds tru e for th e w om en as well.

T his is a mistake. Shaking h an d s w ith unlaw ful relatives,

specifically because o f v isitation, o r th e day o f ‘Eed, o r in
observation of th e day o f ‘Eed is n e ith e r perm issible for the m en
n o r the w om en; b u t it does n o t reach th e ex ten t th a t it sh o u ld be
considered religious in n o v atio n (B id’ah) except if w hat is in ten d ed
by it is gaining closeness to A llaah. In th is case, it is considered
religious inn o v atio n (B id’ah) because this did n o t exist d u rin g th e
tim e of the P ro p h et M-

_l" Im a a m a t-T a b a r a a n e e in A l-M u ’j u m a l-K a lw r [ 2 1 1 /2 0 ] ‘A b d a a n ib n A h m a d

to ld u s t h a t N a s r ib n ‘A le e s a id , “M y f a th e r in f o r m e d m e t h a t S h a d d a a d ib n
S a ’e e d ..." th e n h e m e n tio n e d t h e r e m a in d e r o f t h e p r o p h e t ic n a r r a t io n . The
c h a in o t th is p r o p h e tic n a r r a t io n is s o u n d (H a sa n ) by w ay o f S h a d d a a d ib n
S a ’e e d b e c a u s e h e is tr u t h f u l b u t h e m a k e s m is ta k e s a s m e n tio n e d in At-Taqreeb.
211 A s h -S h in q e e te e sa id in A l-A d h u a a ’ [ 6 0 V 6 I

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 It has com e to us by way o f ‘A a’ishah th a t the P ro p h et said:

2 ' ' * ' to * • f• ^

« .i j ^ U l- u h j a \ O O j-I j a »

“W hoever introduces into our affair that which is not from then
it is rejected." 214

M oreover, Jaabir said th a t th e P ro p h et % said:

£* %> 9* 0 a 0 f Oa * %" s * , A9 t *
j+p*~j ,aU1 o | ))

, £> *
« .ilU js kf-Ju J S " J ,kf-Ju

“Indeed the most truthful speech is the speech o f A llaah and the
best o f guidance is the guidance o f M u h a m m ad jkg and the most
evil o f affairs are newly invented matters (in the religion). A n d
every newly invented m atter is an innovation (B id ’ah), and every
innovation (in the religion) is misguidance." 215

So regarding the statem ent, “A nd every newly invented m atter is

an in n o v atio n (B id’ah), an d every in n o v atio n (in the religion) is
m isguidance,” th e n th e w ord “every” is a statem en t from the
statem ents w hich indicate generality so every religious in n ovation
(B id’ah) is inclu d ed in this, an d all o f th em are m isguidance.

So th e individual custom s th a t do n o t have for th em an origin in

Islaamic legislation m ust be a b an d o n ed , particularly th e visitation
th a t occurs o n th e day o f 'Eed, w hich consists o t w asted tim e.
Sim ilarly th e w om an is n o t p erm itted to constantly leave her
hom e.

A llaah th e Exalted says:

4 g jy 4 O 'J j 4

“A nd rem ain in your houses, and do not display

yourselves like that of the tim es of ignorance.”
[Soorah al-Ahzaab 33: 33]

214 Sahechayn
21 Saheeh M uslim

180
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 J! IC tj CTlcfuice to t£ e 7ll)om en - 04m m ‘O A Jifla a h

T his is because th e fem ale visitor goes from o n e h o m e to an o th er.

1 do n o t p ro h ib it fun an d m errym aking o n th e tw o days o f ‘Eed.
For indeed this is perm issible, so long as it does n o t oppose the
B ook and th e Sunnah.

A hm ad told us th a t Ib n W a h b to ld us th a t ‘A m r info rm ed us th a t
M uham m ad ibn ‘A b d u r-R ah m aan al-Asadee to ld him u p o n the
au th o rity o f ‘U rw ah from ‘A a’ishah, w ho said: “T h e M essenger o f
A llaah % en tered u p o n m e w hile I was w ith two servant girls w ho
were singing like th e singing o f the day o f B u ’a ath (a day o f
historical significance to the people o f M adeenah), th e n he
relaxed o n the bed and tu rn e d his head. T h e n A boo B akr entered
and he censured m e saying, ‘T h e in stru m e n t o f Satan?! In the
presence o f th e P ro p h et ££?!’ So th e M essenger o f A llaah drew
close to him an d th e n said, ‘Leave th e m .’ T h e n once he left them ,
I w inked at them an d they left. It was th e day o f 'Eed an d black
people were playing w ith shields an d spears. T h e n , eith er 1 asked
the P ro p h et o r he asked m e, ‘W o u ld you like to watch?’ T h e n I
said, ‘Yes.’ So th e n , he stood in fro n t o f m e, my cheek next to his
cheek w hile he said, ‘C arry o n , O trib e o f A rfadah!’ u n til I becam e
weary th e n he said, ‘E nough?’ 1 said, ‘Yes.’ H e said, ‘T h e n go.’”
216

M uham m ad ibn Yahyaa to ld us th a t A boo N u ’aym told us u p o n

the au thority o f Israa’eel from A boo Ishaaq from ‘A am ir u p o n the
au thority o f Qays ib n Sa’d w ho said, “T h e re was n o t anything
w hich occurred d u rin g th e tim e o f th e M essenger o f A llaah M
except th a t 1 saw it w ith th e exception o f o n e thing. In d eed th e
M essenger o f A llaah used to observe th e m e rrim en t and
festivities o n th e day o f 'Eed al-Fitr.” 217

As for the congratulations (specific to) th e day o f 'Eed, th en

certainly Shaykh al-Islaam was asked co n cern in g this. His response
is presented in th e following:

“T h ere is no origin for it in lslaam ic legislation. Indeed, it has

been rep o rted th a t a gro u p o f th e c o m p an io n s used to practice
this an d consequently som e o f th e Im aam s p e rm it this like A h m ad

2,6 Saheeh al-Bukhaaree [ 4 4 0 /2 ]

217 Im a a m A b o o 'A b d u lla a h ib n M a a ja h [ 4 1 3 /1 ] T h e c h a in o f th is n a r r a t io n is
a u th e n tic .

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 and o th e r th a n him . However, A hm ad said, ‘I will n o t initiate
(the congratulations) w ith anyone, b u t if so m eo n e precedes me in
this th e n I will resp ond to him because responding to a greeting is
obligatory.’ As for initiatin g th e congratulations, th e n this is n o t a
Sunnah th a t we are co m m an d ed w ith, n o r is it from th e things
w hich we are p ro h ib ited from , so th e o n e w ho does it has a reason
to d o so an d th e on e w ho leaves it has a right to do so.” 21S [End o f
cited passage]

T h e statem en t o f Im aam A h m ad “because resp o n d in g to a

greeting is obligatory” alludes to th e statem en t o f A llaah th e
Exalted:

jjl L i j S j j l la

i W ? 5- 'J *

“A n d w h en you are greeted w ith a greeting, return the

greeting w ith a greeting better than it or at least return
it. Allaah is ever over all things an A ccou n tan t.”
[ S o o ra h a n - N is a a ’ 4 :8 6 ]

Indeed His statem en t “a greeting” is indefinite w ith in th e context

o f affirm ation, a n d th e in d efin ite w ith in th e co ntext o f
affirm ation necessitates generality.

4 - F rom th e reasons th a t p ro m p t falling in to trial is the

soften ing o f a w o m an ’s voice as A llaah th e Exalted said:

“If you fear Allaah, then do n ot be soft in speech (to

m en), lest he in w hose heart is a disease should be m oved
w ith desire; but speak in an honorable m anner.”
(Soorah al-Ahzaah *53: 32]

218 M a jm o o ’ al-F aum w a ( 2 5 2 /2 4 1

182
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 J K y C flc fu ic e to th e J u to m e n -Q J m m 'C ftc filla a h

T herefore, it is obligatory u p o n th e w om an th a t she avoids

every m eans th a t m ight lead tow ards th e te m p ta tio n o f
m en by way o f h e r an d th a t she protects h er ow n h o n o r.

o o o

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 M omen are Deficient in their Intellect

and their Religion

M u h am m ad ibn R u m h ibn al-M uhaajir al-Misree to ld us Al-Layth

inform ed us u p o n the a u th o rity o f A l-H aad from ‘A bd u llaah ibn
D een aar from ‘A bd u llaah ibn ‘U m ar th a t th e M essenger o f Allaah
M said:

« .jlill J i t J T l

“O U’omen, give charity and seek forgiveness, for indeed, I have

seen that you are the majority o f the people o f the H ellfire.”

T hen o n e o f th e m sensibly asked, “W h a t is o u r situ atio n , O

M essenger o f A llaah such th a t we are th e m ajority o f th e
in h ab itan ts o f th e Hellfire?” He replied:

J i p o lia ilj j \ s j jwj«J1 j y& > J J/d Jl j J& J »

*
^ ^ * sO s

« ij c -d p t
*
“You curse frequently and are ungrateful to your husbands. I
have not seen anyone more deficient in their intellect or Religion
than you. A cautious, sensible m an could be led astray by some
o f you. ”

She said, “O M essenger o f A llaah, w h at is deficiency in o u r

intellect and religion?” H e replied:

f ' ^ / ■*. O' 0 i-^t, ? ^ I^ f

J ?r-j (J“^ J*' » I Ia x JI 0 w2_flj Ui »
* '
% ° % *s % s / * ^ 0 ^0 f 0 , ' s '
^3 J a J u j o L o iJ li-^3
* > _ * j '.s ' '
« p i ^aa) oC ^»j

184
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 J K y u flc fu ic e to t / i e llO o m e n - Q A m m ir7 lc fit( a a fi

“As for the deficiency o f the intellect then the testimony o f two
women is equivalent to the testimony o f a single m an. This is the
deficiency in intellect. Nights pass when she can neither pray nor
fast during R am adhaa n (due to her menses). This is the
deficiency in their Religion.” 219

T h e w o m an ’s status being th a t o f deficiency in intellect and

religion does n o t necessitate th a t it is perm issible to h u m iliate h er
w ith it. T h e w om an has feelings ju st as th e m an does, an d she
feels p ain just as th e m an does.

C ertainly, A llaah th e Exalted says:

ij . Lfj. * - = sT L* Ju c . . 1: AyfSV y S ' 5"' *“ ' T ' . ) 3 ¥

^ I'■i. « 1'■1 ^ 1 1 JLA3

“A nd those w ho harm the believing m en and w om en for

other than that w hich they have deserved have indeed
brought up on them selves slander and clear sin .”
{ S o o ra h a l-A h z a a b 3 3 :5 8 ]

N o n e o f th e w om en achieved com pleteness except for two.

A adam told us th a t S h u ’b ah said th a t 'A m r told us th a t S h u ’bah
inform ed us u p o n th e au th o rity o f ‘A m r ibn M u rrah from M u rrah
from A boo M oosaa al-Ash’aree 4® th a t th e M essenger o f A llaah 31
said:

„ ■- «• > - ' *i , a *, '

a * a ,,
« (_ j l p J j ^ ill

“Many men have achieved completeness hut none o f the women

have achieved completeness except for Maryam bint ‘Im raan and
Aasiyyah the wife o f Pharaoh (Fir’awn). Moreover, the
superiority o f 'A a ’ishah over the women is like the superiority o f
porridge (Thareed) over the other types o f food . ” 220

ooo»
219 Saheeh M u slim (79]
220 Saheeh al-Bukhaaree ( 3 7 6 9 /8 ]

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 rom the Plotting of W om en
•n
^ s^1

A l-H asan ib n M u h am m ad ibn as-Sabaah told m e th a t Hajjaaj told

us u p o n th e au th o rity o f ib n Jurayj th a t ‘A taa’ claim ed th a t he
heard ‘U bayd ibn ‘U m ayr say: “1 h eard from ‘A a’ishah th a t the
P ro p h et M used to rem ain and d rin k h oney w ith Zaynab b in t
Jahsh. So H afsah an d I conspired to say w hen th e P ro p h et 3£
cam e to eith er o f us th at, ‘Indeed, I find w ith you th e scent o f
M aghaafeer,22' have you eaten from M aghaafeer”! So he en tered
u p o n o n e o f th e m a n d th a t was said to him . T h e n h e said,
“T here is no harm in that. I drank som e h on ey w ith Zaynab
b in t Jahsh but I w ill cease to co n tin u e (this practice).” T h e n the
follow ing verse was revealed:

4 d l l JST f e l l . jj 4 k f

‘O P rophet, w hy do you prohibit (for yourself) w hat

A llaah has m ade lawful for you?’
[S o o ra h a t- T a h r e e m 6 6 :1 ]

U n til H is statem ent:

4 ail J ! j o! f

‘If the tw o o f you repent to A llaah ...’

[S o o ra h a t- T a h r e e m 66:41

W h ic h was revealed con cern in g ‘A a’ishah an d H afsah; an d His

statem ent:

‘A nd (rem ember) w h en the P rop h et confided in o n e of

his wives a statem en t...’
[S o o ra h a t- T a h r e e m 6 6 :3 )

221 T r a n s l a to r ’s n o te : M aghaafeer is th e p lu r a l o f M ughfoor, w h ic h is a sw e et

ta s tin g g u m w ith a f o u l o d o r.

186
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 J K y u flc fv ic e lo th e ls )o m e n - Q lm m ‘C fld itla a fi

was revealed co n cern in g his statem en t, ‘R ath er, I d ra n k h o n ey .’”

222

T h e d efin itio n o f p lo ttin g (Makr): Ibn Al-Qayyim yfc said, “T h e

reality o f p lo ttin g is m aking a p p a re n t o n e th in g w hile h id in g th e
opposite o f this in o rd e r to arrive at o n e ’s aim s. It can fu rth e r be
divided in to two categories, th e praisew orthy plottin g , an d th e
blam ew orthy plotting. From th e praisew orthy p lo ttin g is th e
decep tio n o f A llaah con cern in g th e people o f deceit w h o m H e will
deceive as a p u n is h m e n t for th e m w ith th e ir ow n actions; a n d th e
recom pense is from th e sam e type as th eir ow n actio n s.” 223

A llaah the Exalted says:

jiff- j l ■ jjjl* 3 J j l JiSyJxJ i ! 3 ^

is*

( j i » h jj> - ajjfj *JjT

“A n d (rem em ber O M uham m ad) w hen the disbelievers

plotted against you to restrain you, or to kill you, or to
exile you (from your h om e, i.e. Makkah); but they plot
and Allaah plots, and Allaah is the B est o f the plotters.”
[S o o r a h al-A n faa l 8 :3 0 )

In ad d itio n , H e says:

^ ajdlj i j j ^ s s s ia j )r

“A n d they (the disbelievers) plotted, and Allaah plotted.

A n d Allaah is the B est o f the plotters.”
I S o o ra h A a li ‘I m r a a n 3:54]

o o o

222 Saheeh al-Bukhaaree [ 3 7 4 /9 ]

223 I b n al-Q ay y im s a id th is in Ighaathah al-L ahafaan [ 3 8 8 /1 ]

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 9L Majority of the People of the Hellfire
are W om en

‘A b dullaah ibn M aslam ah told us u p o n th e au th o rity o f M aalik

from Zayd ib n A slam from ‘A taa’ ib n Yassaar from Ibn ‘A bbaas
w ho said th a t th e M essenger o f A llaah said:

« . Jy iS sj , * d l l l i l i jllil jl »

“1 have been shown the Fire and surely the majority o f its
inhabitants are women who disbelieve. ”

It was said, “H ow d o they disbelieve in A llaah?”

« .J a S I j.*>-

“They belie their spouses and they belie their good treatment.
W hen you are good to them all the time then i f they see from you
anything, they say, ‘I have never seen any good from you . 224

T h e desired m ean in g o f disbelief here is th e lesser disbelief. 225

M usaddad told us Ism aa’eel told us th a t At-Taymee in fo rm ed us

u p o n th e a u th o rity o f A boo ‘U th m a a n from U saam ah th a t the
P ro p h et said:

I Q i i o j * o l i - jiSCi c -li »

224 Saheeh al-Bukhaaree [5 8 3 /1 1

225 S ee A l-F ath [8 3 /1 1

188
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 J K y C flc fu ic e to th e ~ ls)o m e n ~ Q lm m ‘C flc filta a fi

L^jL>-3 4^*Lp jlljl_._■'Ij •A 'tj ^LJl ^ il > ^ j

» , „

« .{.ll-Iil

“I stood at the gate o f Paradise and saw that the majority o f the
people who had entered it were the poor people, while the rich
uere prevented, but rather the people o f the Fire had been ordered
to be driven to the Fire. A n d I stood at the gate o f the Fire and
found that the majority o f the people entering it were women. ” 226

‘U th m a a n ibn al-H aytham told us th a t ‘A w f told us u p o n the

au thority o f A boo R ajaa’ from ‘Im raan from th e P ro p h et M w ho
said:

C -jdisi j ybiil L^lal I C -j! j& s l i J i »

- t o t s ' t £* t o s s ' s ' ? . / |0 ( / f, sty '
« .j i j j Lg-L&l 1 C - jI ji juJI

“I have looked closely at the Paradise and have seen that the
majority o f its inhabitants are the poor. A n d I have looked
closely at the Fire and have seen that the majority o f its
inhabitants are women.” 227

‘U baydullah ibn M u ’aadh to ld us my fath er told me th a t S h u ’bah

from A boo at-Tayyaah w ho said th a t M atraf ibn ‘A bdu llaah had
two wives th e n he re tu rn e d from o n e o f th em . T h e o th e r (wife)
said, “D id you com e from so an d so?” H e said, “I was w ith
‘Im raan ibn H usayn w ho told us th a t th e M essenger o f A llaah M
said:

t ^ y 0 S> AS S>

‘Indeed the fewest o f the inhabitants o f the Paradise will be

• 228

S ulaym aan ibn H arb an d H asan ib n M oosaa b o th said th a t

H am m aad ibn S alam ah told us u p o n th e a u th o rity o f Ja’far al-
K hatm ee from ‘U m aarah ibn K huzaym ah th a t T h a ab it said, “W e

Saheeh al-Bukhaaree (5 1 9 6 / 9 | T h i s n a r r a t io n w as a lso r e c o r d e d in Saheeh

M u slim 1 2 2 3 6 /4 ]
Saheeh al-Bukhaaree ( 5 1 9 8 /9 ) A ls o r e p o r t e d in Saheeh M uslim [ 2 0 9 6 /4 ]
Saheeh M uslim (2 0 9 7 /4 1

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 were w ith ‘A m r ibn al-‘Aas o n H ajj o r ‘U m rah u n til we passed
betw een th e tw o m o u n ts w here we fo u n d a w om an seated in h er
cam el m o u n t w here she h ad also placed h er h a n d o n th e camel
m o u n t.” H e said, “T h e n he began to incline and m ade his way
dow n th e slope, w hile we m ade o u r way along w ith h im .” T h e n
he said, “W e were w ith th e M essenger o f A llaah M in this place
w hen we fo u n d ourselves am ongst a m u ltitu d e o f crows. From
them was a w hite w inged crow w ith a red beak an d legs. T h en the
M essenger o f A llaah $g said:

- t ° Jt % ° * , * . ' 4, ° > o , '

ill ^ ll* s iil u »
0

« .jl/iJ l

‘N one o f the women u'il! enter the Paradise except the like o f this
crow from amongst these crows.’” 229

C o n cern in g his statem en t, “Except for th e w hite w inged crow ,”

th e n it was said th a t it is th e crow w ith w hite wings. It is also said
it is th e crow w ith w hite feet. T he in te n t b eh in d it was th e small
a m o u n t o f those w ho e n te r th e Paradise from th e w om en because
this d escrip tio n co n cern in g th e crow is rare an d very few in
n u m b er. [End o f cited passage]

T h e situ a tio n o f th e w om en being they are th e m ajority o f the

people o f th e H ellfire is merely caused by th eir ow n actions.

4 1Jjs-1 cLlJj JUJa-j

“A n d your Lord does n o t oppress a n y o n e .”

(S o o ra h a l-K a h f 18:49J

T herefore, it is obligatory th a t we accept this and su b m it to the

legislation o f o u r Lord, a n d if som e w om en are ig n o ran t (o f this)
th e n we are n o t. If they are diso b ed ien t, th e n we d o n o t becom e
disobedient; and those so-called young sophisticates w ho rebel
against th e legislation o f A llaah d o n o t influence us.
C ertainly, A llaah says:

" 9 I m a a m A h m a d (2 0 5 /4 1 T h is p r o p h e t ic n a r r a t io n w as a lso r e p o r te d b y Al-

H a a k im in A l-M iistadrak (6 0 2 /4 ] . H e sa id th a t it w as a u t h e n ti c a c c o r d in g to th e
c o n d i tio n s o f M u slim e v e n t h o u g h h e d id n o t r e c o r d it.
2,0 in A n -N ilu ia ya h

190
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 J K y Z fld u ic e to th e IP J o m e n - Q lm m ‘C /ld iH a a d

“A n d if you obey m o st of th o se u p o n th e e a rth , th ey w ill

m islead you fro m th e way A llaah . T h e y follow n o th in g
b u t c o n je c tu re , a n d they d o n o th in g b u t lie.”
[S o o ra h a l-A n ’a a m 6 : 1 16|

H e says:

“A n d m ost o f th e p eo p le, a lth o u g h you strive (for it) are

n o t believ ers.”
[ S o o ra h Y o o s u f 1 2 :1 0 3 )

M oreover, He says:

“A n d a few of m y servants are g ratefu l.”

[S o o ra h S a h a ’ 3 4 :1 3|

So, if you desire h o n o r in this w orld as well as th e H ereafter, the

success ot Paradise an d salvation from th e Fire th en im p lem en t
th e C o m m an d s o t A llaah, abstain from His p ro h ib itio n s, and
h o ld fast to th e Book and the Sunnah u p o n th e u n d erstan d in g o f
the pious predecessors.

For indeed A llaah says:

“A n d th o se w h o h o ld fast to th e B o o k a n d establish the

prayer; certain ly W e w ill n o t allow th e rew ard of th e
p eo p le of re c tific a tio n to be lo st.”
[ S o o ra h al-’A ’ra a f 7 :1 70[

< 0 0 0

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 V h e Rights of the Husband over his Wife

T h e w ord “right" is used to indicate th a t w hich is obligatory as

well as so m eth in g th a t is highly recom m ended:

From th e rights o f th e h u sb an d over his wife:

1- O b ed ien ce to h im w hen he calls h er to his bed: (the

wife’s) disobeying him co ncern in g this, if th ere does n o t
exist an acceptable excuse (i.e. a w o m an ’s m enses o r her
being sick an d u n ab le to d o so), th e n this exposes h e r to
th e displeasure o f A llaah an d th e angels cursing o f h er and
a decrease in th e rew ard for h er prayer.

M uham m ad ibn B ashshaar told us th a t Ib n A bee ‘A dee to ld us

u p o n th e au th o rity o f S h u ’bah from Sulaym aan from A boo
H aazim from A boo H urayrah th a t th e P ro p h et sft said:

O L I a l p o U i j* ^ J l <ul y\ Jl l i o 1SI »

o f i f* s o o s* ' o'

“When a man calls his wife to his bed and she refuses such that
her husband spends the night angry w ith her then the angels curse
her until the morning.” 2,1

In a n o th e r n a rra tio n from Im aam M uslim :

ijl j A ^P-lb j a b* , o j l ) \j »
^ j! ^ -•

L ^ J l p jlS T * U l p

« .illp .

2,1 Saheeh al-Bukhaaree ( 5 1 9 3 /9 1 M u s lim a lso r e p o r te d th is n a r r a t io n [ 1 0 6 0 /2 ]

192
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 Cflcfuice to t£ e ls)om en-Q lm m ‘C M diliaah

“By the O ne in whose H and my soul is, there is not a m an who

calls his wife to his bed and she refuses him except that those in
the heavens are displeased w ith her until the m orning."

M uham m ad ibn Ism aa'eel told us ‘Alee ibn al-Hasan in fo rm ed us

th a t Al-Husayn ibn W aaq id said A boo G h aalib in fo rm ed us th a t
he said 1 heard A boo U m aam a h say th a t th e M essenger o f A llaah
M said:

« .j

“Three people's prayers will not reach their ears. The runaway
slave until he returns, the wife who sleeps while her husband is
displeased with her, and the leader o f a people who hates his
subordinates. ” 2,2

C o n cern in g his statem en t “will n o t reach th e ir ears” Al-

M ubaaraktooree said, “M eaning th a t it will n o t be com pletely
accepted and will n o t be raised to A llaah as th e righteous actions
w o u ld .” (End o f cited passage]

T herefore, disobeying th e h u sb an d in th is m atter is from the

m ajor sins and this is an in d icatio n o f th e great right o f th e
h u sb an d over his wife.

M ahm ood ibn G haylaan told us th a t A n -N ad h r ibn Shum ayl

inform ed us th a t M u h am m ad ibn ‘A m r in fo rm ed us u p o n th e
authority' o t A boo Salam ah from A boo H urayrah th a t th e P ro p h e t
% said:

A t-T ir m id h e e ( 2 9 0 /2 J in A t-T u h ja h . A b o o ‘E esaa s a id , “T h i s p r o p h e t ic

n a r r a t io n is s o u n d / s t r a n g e (H a sa n /G h a rc c h ) fro m th is c h a in a n d A b o o G h a l i b ’s
n a m e is H a z a w w a r.’’ I say t h a t h is c h a in is s o u n d (H a sa n ) a n d ‘A le e ib n a l-H a s a n
is Ib n M o o saa a d -D a a ra a y jird e e w ho is tr u s tw o r th y and A boo G h a a lib
H a z a w w a r is tr u t h f u l, b u t h e m a k e s m ista k e s . T h e r e m a in d e r o f th e m e n o f th is
p r o p h e t ic n a r r a t io n is w ell k n o w n .

193
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 “I f I were to order anyone to prostrate to another, then I would
have ordered the U’o man to prostrate to her husband. ” 233

2- T h a t she does n o t fast voluntarily w ith o u t his perm ission.

M u h am m ad ibn M uqaatil told us th a t ‘A bd u llaah told us
th a t M a’m ar inform ed us u p o n th e a u th o rity o f
H am m aam ibn M u n ab b ah from A boo H urayrah 4* th a t
th e P ro p h e t 3? said:

« . Ul S i ^ y jlj U »

“A woman should not fast (voluntarily) while her spouse is

present, except w ith his permission.” 234

T herefore, if th e w om an fasted voluntarily w hile h er h u sb an d did

n o t p erm it it th e n h e r fasting is nullified an d she is sinful.
H owever, if he were to p ro h ib it h er from th e fast th a t is obligatory
u p o n her, th e n she sh o u ld n o t obey h im in this, because
obedience is only in th a t w hich is good.

3- T h a t she does n o t allow anyone to e n te r his h o m e w ith o u t

his perm ission. A bul-Y am aan to ld us th a t S h u ’ayb
inform ed us th a t Abuz-Zinaad told us u p o n th e auth o rity
o f A l-'A ’raj from A boo H urayrah th a t th e M essenger o f
A llaah ife said:

^ 0 * -fi. s s* 0 '
\J j 111 ^j./sT ijl ol_/<dJ ^> *4 d »

j S' Zj La j d .. a a i1d « j dl j i b

« aI'J t s V j l 4jli

“It is not permissible that the wom an fasts while her husband is
present except w ith his permission. She should not allow (others)
in his home except w ith his permission. Whatever she gives of
charity (from the money which he has given to her) while he has

J " A t-Tirm idhee, a n d th is p r o p h e t ic n a r r a t io n is s o u n d .

-’ ’4 Saheeh al B ukhaaree 1 5 1 9 2 /9 )

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 J K ij C /ld u ic e to th e Jd Jo m en - Q A m m ''C /ic J iIIa a /i

not commanded her to give it in charity, then he receives ha lf o f

the reward. ” 235

O n the n a rratio n o f Jaabir, w hich occurred d u rin g th e farewell

pilgim m age, the P ro p h e t said:

j l i ,a j J "tJsS i’j i 'J d e y . li j\ »

' o . t *0 ' , ** * * 0. I • I t "• |x •”

« jS - u jA y j-d s ti ,d k b

“T h e n for you u p o n th em is th a t they d o n o t allow anyone

(to sit) o n your furnishings w hom you d o n o t like b u t if
she does th a t th e n strike h e r lightly (in a m an n e r w hich is
n o t severe)...” 236

4- T h a t she does n o t leave h e r h o m e except w ith his

perm ission. Im aam al-Bukhaaree jjfe said, “T h e ch ap te r
co ncern in g th e w o m an ’s seeking perm ission from her
h u sb an d to go to th e m o sq u e (M asjid) o r o th e r th a n th a t.”

‘Alee ibn ‘A bdu llaah to ld us th a t Sufyaan told us th a t Az-Zuhree

told us u p o n th e a u th o rity o f Saalim from his fath er th a t the
P ro p h et said:

X 0 xO x " 0 ° ' 0 * * **o ° o ' I '

. 1^ Llj , 1 . ^Jl s i L" -1d ))

“I f the woman seeks the permission o f any o f you to attend the

mosque (M asjid) then do not prevent her. ”

5- T h a t she does n o t take any o f h er h u sb a n d ’s m oney

w ith o u t his perm ission. M u h am m ad ib n al-M uthanna told
us Yahyaa ibn H ishaam said my fath er in fo rm ed m e o n
th e au th o rity o f ‘A a’ishah th a t H in d b in t ‘U tb a h said: “O
M essenger o f A llaah, in d eed A boo Sufyaan is a stingy m an
w ho does n o t provide me w ith w h at is sufficient for m e
an d my family. So is th e re any h arm u p o n m e if 1 take
from any o f his w ealth?” He said:

215 Saheeh al-Bukhaaree

2,6 In Saheeh M u slim [1 2 1 8 ]
■'7 Saheeh al-Bukhaaree [ 3 3 7 / 9 |

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 * o ° ° *
« .sJ j J l > j L> »
“T ake whatever is sufficient for you and your child in a manner
which is reasonable. ” 2,8

T h e b en efit in this n a rra tio n is th a t if a m an p ro h ib its his wife

from h er sustenance an d th e sustenance o f th eir ch ild ren th e n it
is perm issible for h e r to take from his w ealth w hatever will sustain
th em sufficiently in a m a n n e r w hich is reasonable.

It is even m ore ap p ro p riate th a t she does n o t give charity w h en he

has n o t p erm itted h er to do so. T herefore, if she did this th e n she
is sinful. However, if she gives charity w ith his perm ission th e n
she receives th e full rew ard o f that.

‘U th m a a n ibn A bee Shaybah told us th a t Jareer to ld us u p o n the

au thority o f M an so o r from A boo W a a ’il from M asrooq from
‘A a’ishah tge. th a t she said th a t th e P ro p h et said:

L ^J j\S ~ faJU .J ts j Jz - jjS # !^ « J l C —i a i ' iij »

*0s Os s 0 * 0 * * O s * * Os ' s ' * 0

« Li d J J i J r ?

“When a w om an gives in charity from the food o f her household

w hich is not spoiled, she will receive the reward for w hat she has
spent, and her husband will receive the reward because o f his
earning, and the one who stores (the food) will also have a reward
similar to it. The reward o f one o f them will not decrease the
reward o f the others . " 2W

A dditionally, w henever she gives charity w ith o u t his explicit

perm ission th en for her is h alf o f th e reward.

Yahyaa ibn Ja’far told m e th a t ‘A bdur-Razzaaq told us u p o n the

au th o rity o f M a’m ar from H am m aam w ho said th a t A boo
H urayrah said th a t th e P ro p h et -M said:

2W Saheeh. al-Bukiuiarec 15 0 7 /9 ] T h is n a r r a t io n w as r e c o r d e d in Saheeh M u slim

113 3 8 /3 1
2ig Saheeh al-Bukhaaree (3 0 0 /4 1

196
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 J K y C flc fu ic e (o ih e ls)o m e n ~ Q A m m ‘’C fld iH a a /i

•*rr o x x o x o o o ^ x ? o c*«?f
4jli 0 * ' - o \ C-fldn 1^1

« . oy>rl o w a j

“W hen a woman spends (in charity) from the earnings o f her

husband w ithout his knowledge then for him is h a lf o f the
reward. ” 240

C o n cern in g this n a rra tio n th ere is a n o th e r o p in io n . A l-H aafidh

says: “T h e first o p in io n is th a t it is u n d e rsto o d to be w hatever is
given (in charity) from th e o n e w hose m oney has b een allocated
for th at, so w h en she gives it in charity it is as if he has given it
because it was given from his w ealth so he is rew arded for it. T h e
fact th a t it was given w ith o u t his o rd e r could indicate th a t his
perm ission was generally gran ted im plicitly. H owever, w h at is
p ro h ib ited is w hat occurs explicitly and it is im perative th a t o n e o f
these two m eanings is u n d e rsto o d h ere a n d if n o t th e n w henever
giving in charity occurs from his w ealth w ith o u t his perm ission
w h eth er it be general o r specified, th e n she is encouraged to d o so
an d rew arded for th is.” 241 [End o f cited passage]

6- T h a t she beautifies h erself for him . T h e discussion

co n cerning the preference of cleanliness an d
beautification will com e d u rin g o u r discussion o f th e issue
o f hair extensions.

7- T h a t she tries to fulfill his needs. T h ere is n o d o u b t th a t

from th e good living c o n d itio n s betw een th e spouses is th e
w o m a n ’s fu lfillm ent o f h er h u sb a n d ’s needs as well as h er
assisting him .

A llaah th e Exalted says:

“A nd assist on e another up on righteousness and p iety ...”

[S o o ra h al-M a a ’id a h 5 :2 |

A boo H urayrah <$> said th a t th e M essenger o f A llaah M said:

240 Saheeh al-Bukhaaree [3 0 1 /4 1

241 A l-Fath. S ee a lso Subul as-Salaam [6 2 8 /2 1

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 ii jf o is ^ j i > »

« ,4JJ-^> 4PUZ*

“And assisting a man to mount his anim al, or helping him load
his provisions on it, is a charity." 24~

O n th e n a rra tio n o f A b o o H urayrah & , w ho said th a t th e P ro p h et

M said:

t 0 J 0' 0 ' s Os ° O s
« 4_^>-l 0 ^ P JcJell OlS** L* wLjdi O^jP a UIj ))

“A lla a h will continue to assist the servant so long as the servant

continues to assist his brother . ” 244

C ertainly, th e scholars are in agreem ent co ncerning th e legality o f

th e w o m a n ’s serving h e r h u sb an d . N evertheless, they differ as to
its obligation.

From th e scholars are those w ho hold th a t th e w om an is obligated

to do so, hey p resen t as evidence w h at Im aam A l-Bukhaaree
narrated.

A l-H um aydee told us th a t Sufyaan told us th a t ‘U baydullah ibn

A bee Yazeed h eard M ujaahid w ho said I h eard A b d u r-R a h m a a n
ibn A bee Layla say u p o n the a u th o rity o f A le e ibn A bee T aalib
th a t F aatim ah cam e to th e P ro p h et % to ask him for a servant.
T h e n he said:

$
I ■" ^ 0 / I I, ! ss f % 0 , ^t r> O s s % s 0
}
f
ss
I if
j I p aJJi vjlXi j»p>- ^ ^
* ss tf>

iu i j i j s J 'j , j j u J } b u ; ;u i , ju U * } tiitt

« .J y J d jj

“Should I not tell you w hat is better for you? Say, ‘Glorified is
A llaah (S u b h a a n A lIa a h f when you go to sleep thirty-three times
and say ‘A ll praise is for A llaah (A l-h a m d u lilla h ) ’thirty-three

242 Saheehayn
241 Saheeh M uslim

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198
 J lty M i c e (o t£ e l$ )o m e n -Q A m m ‘C /U iffa a h

times and say ‘A llaah is the Greatest (A lla a h u A k b a r f thirty-

four times. ”

Sufyaan th e n said, “O n e o f th em is thirty-four so I d id n o t leave

o ff any o f them after th a t.” It was said, “N o t even o n th e n ig h t o f
Siffee n?” H e said, “N o t even o n th e nig h t o f Siffeen." 244

A l-H aafidh said: “T h e significance o f this is th a t Faatim ah, w hen

she asked h er fath er for a servant did n o t co m m an d h er h u sb an d
to fulfill this request, e ith er by p roviding a servant o r by paying
som eone to p erform sim ilar responsibilities n o r d id he
reco m m en d th a t he take o n th o se responsibilities him self. If this
were a sufficient reso lu tio n to this (dilem m a) th e n th e P ro p h et %
w ould have ord ered ‘Alee w ith this ju st as he has o rd ered th a t she
is to be paid h er dow ry (M ahr) before m arriage (literally
con su m m atio n ). T h is is th e situ atio n w hile th e p re se n tatio n o f
th e dow ry (M ahr) is n o t obligatory if th e w om an is c o n te n t w ith
the dow ry (M ahr) being delayed, so how could he o rd e r so m eth in g
th a t is n o t obligatory a n d refrain from o rd erin g som eth in g
obligatory.7

It has been rep o rted th a t Ib n H abeeb n arrated u p o n th e au th o rity

o f A sbagh and Ibn al-M aajashoon from M aalik th a t th e service o f
th e h o usehold is obligatory u p o n th e w om an w h eth er th e wife is a
w om an o f lofty statu re and h o n o r o r an im poverished w om an.
He said for this reason th e M essenger o f A llaah M co m m an d ed
Faatim ah w ith the service w hich was subtle an d concealed while
‘Alee was com m an d ed w ith service w hich was overt an d ap p aren t.

Ibn B attaal relayed th a t som e scholars said ‘W e d o n o t know o f

anything from the n arratio n s th a t th e P ro p h e t ruled th a t
Faatim ah shou ld im p lem en t concealed service b u t ra th e r th e
m atter betw een th em rem ained u p o n w h at was w ell-know n o f
am icable living an d good behavior betw een th e m .’

As for im posing th e w o m an w ith som e type o f service, th e n th ere

is n o origin for this; ra th e r the consensus is established u p o n th e
idea th a t the h u sb an d should provide all o f th e su sten ance an d
provisions for th e wife." (End o f cited passage]

744 Saheeh al-Bukhaaree [ 5 0 6 /9 ] Saheeh M u slim [2 0 9 1 /4 1

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 8- T h a t she does n o t req u est divorce in situ atio n s th a t are
h arm fu l to her. Sulaym aan ibn H arb told us th a t
H am m aad told us u p o n the au tho rity o f A yoob from Abee
Q ilaab ah from A boo A sm aa’ from T h aw b aan th a t the
P ro p h e t said:

J : c. > & r '/ j c J L f^ \ »

*

“Any woman who asks her husband for divorce w ithout (a

legitimate) reason, then the scent o f Paradise will be forbidden to
h e r." 245

9- If he dies and she survives him th e n she sh o u ld m o u rn

h im for a period o f fo u r m o n th s an d ten days.

A llaah th e Exalted says:

“A n d those of you w h o die and leave wives b ehind them ,

they (the wives) should wait for four m onths and ten
days, then w hen they have fulfilled their term , there is
n o blam e upon you for w hat they do w ith them selves in
a just and acceptable m anner. A n d Allaah is W ell-
A cquainted w ith w hat you d o.”
(S o o ra h a l-B a q a ra h 2 :2 3 4 ]

A l-H aafidh ib n K atheer said: 246

T his is a co m m an d from A llaah for th e wives w hose hu sb an d s die,
th a t they sh o u ld observe a m o u rn in g perio d , w hich consists o f
fo u r m o n th s an d te n nights. T h is ruling includes th e wives w ith

’4S Aboo D a a u o o d w ith a n a u t h e n ti c c h a in .

M A l-H a a f id h I b n K a th e e r s a id th is in h is e x p la n a tio n o f th e Q u r ’a a n w ith th e
c h e c k in g o f S h a y k h M u q b il a l-W a a d i’e e [ 5 2 5 /1 ]

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 J K y C M cfuice (o th e J sJ o m e n - Q lm m ‘'C T ld illa a li

w hom th e m arriage was co n su m m ated and otherw ise, according

to the consensus (o f th e scholars).

T h e p ro o f th a t this ruling includes th e case w here th e m arriage

was n o t co n su m m ated is included in th e generality o f this n oble
verse. In the p ro p h etic n a rra tio n reco rd ed by Im aam A h m ad and
th e com pilers o f th e Sunan, w hich A t-T irm idhee au th en ticated ,
Ibn M as’ood was asked a b o u t a m an w ho m arried a w om an, b u t
he died before co n su m m atin g th e m arriage. H e also d id n o t
specify a dow ry (M ahr) for her. T hey k ep t asking Ib n M as’o o d
a b o u t this u n til he said, “I shall give you my ow n o p in io n , an d if it
is correct th e n it is from A llaah, b u t if it is w rong th e n it is from
my erro r an d because o f (the evil efforts of) Satan. In this case,
A llaah an d H is M essenger are in n o c e n t o f my o p in io n . She has
her full dow ry (M ahr).”

In a n o th e r w ording, “For h e r is a dow ry o f w h at is sim ilar w ith o u t

decreasing o r increasing u p o n it, u p o n h er is th e perio d o f
m o u rn in g an d for h e r is h e r in h e rita n c e .”

M a’qil ibn Yassaar al-Ashja’ee 247 said, “I h eard th e M essenger o f

A llaah 3£ rule w ith this in th e situ a tio n co n cern in g B u ro o ’ b in t
W a a sh iq .” Subsequently, ‘A b dullaah exem plified tru e joy at this
ruling. N o o n e is exem pted from th a t except th e w idow w ho is
pregnant. For indeed, h e r w aiting p erio d lasts u n til she delivers
even if th a t period does n o t last m ore th a n a m o m en t because o f
th e generality o f the statem en t o f A llaah th e Exalted:

i $
“A n d for those w ho are pregnant, their term is u n til they
give birth .”
[S o o ra h a t-T a la a q 65:41

Ibn ‘A bbaas used to rule in this m a tte r th a t it was u p o n h e r to

w ait for th e longer o f th e tw o term s to elapse, e ith e r h e r delivery
o r th e fo u r m o n th s an d ten nights in an a ttem p t to reconcile
betw een th e tw o verses. T his is a strong o p in io n an d an ideal
p ath if it was n o t for w hat has b ecom e established in th e Sunnah.

2,1 M y f a th e r sa id in h is c o m m e n ta r y o f I b n K a th e e r , “ I b n S in a a n a tte s ts to
h is c o rre c tn e s s in T u h fa h al-A shraaf."

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 F rom the p ro p h etic n a rra tio n co n cern in g Subay’ah al-Aslamiyyah
w hich is extracted from th e Saheehayn, from m ore th a n o n e chain
o f n arratio n , th a t h e r h u sb an d Sa’d ibn K haw lah died w hile she
was pregn an t. A lo t o f tim e d id n o t elapse betw een his d eath an d
the tim e w hen she delivered.

In a n o th e r n a rra tio n , “So she gave b irth after he d ied by a few

nights. T h u s, once h er post-partum bleeding ceased, she prepared
herself for possible engagem ent. T h e n A boo as-Sanaabil ibn
Ba’kak w ho said to her, ‘W hy is it th a t I see you beautified as
th o u g h you w ish to marry? By A llaah it is n o t for you to m arry
u n til fo u r m o n th s an d te n nights pass.’ S he replied, ‘W h e n he
said th a t to m e I p u t o n my clothes th a t n igh t an d w en t to th e
M essenger o f A llaah and asked him a b o u t th at. 1 becam e at
ease w hen he inform ed m e th a t I becam e free to m arry o n ce 1 gave
b irth and he o rd ered me to m arry if I so d esired .’”

Sim ilarly, th e wife is exem pted if she is a slave-girl. In this case,

h er w aiting period is h a lf o f th e w aiting perio d o f a free w om an
(two m o n th s a n d five nights u p o n th e sta tem en t o f th e majority).
T his is because, since she receives h a lf o f th e prescribed
p u n is h m e n t for th e free w om an according to Islaamic legal
re trib u tio n , she sim ilarly receives h a lf o f w h at is decreed for a free
w om an in th e m atter o f th e m o u rn in g period.

F rom th e scholars are th e likes o f M u h am m ad ib n S ireen and

som e o f th e Dhaahiriyyah w h o m ake equal th e p eriods o f
m o u rn in g for all o f th e wives, free an d slave alike because o f the
generality o f th e verse. T h is is because th e m o u rn in g perio d is
from th e n aturally occu rrin g affairs in w hich th e creatio n is equal.

Sa’eed ibn al-Musayyab an d A boo al-‘Aaliyyah an d o th e r th a n him

have m e n tio n e d th a t th e w isdom b e h in d th e estab lish m en t o f four
m o n th s a n d ten nights for th e w idow is to establish the c o n te n t o f
th e w om b as it relates to pregnancy. So if th e w om an w aits th e
d u ra tio n o f th is period it will th e n becom e clear if indeed there
was so m eth in g p resen t in h er w om b.

Sim ilarly as it has been rep o rted in th e p ro p h etic n a rra tio n o f Ibn
M as’ood:

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 J K y C /ld o ic e to th e T nJom en~ Q lm m ‘’C /lc filfa .a /i

“Certainly, the creation o f one o f you is gathered in the womb o f

his mother for forty days, then he becomes a clinging substance

So these th ree sets o f forty (days) equal fo u r m o n th s w ith ten

(additional) days m e n tio n e d as a p recau tio n ary m easure. T h is is
for w hat m ight decrease from som e o f th e m o n th s a n d th e n w hat
may appear after th e soul is b reath ed in to it, an d A llaah know s
best.

Ihdaad: (linguistically) conveys the m ean ing o f restraint. It is an

expression used to indicate abstain in g from b eau tificatio n by way
o f perfum e, clothing, o r w hatever m ight lead tow ards m arriage
(i.e. clothing, jewelry, o r o th e r th a n that). T h e Ihdaad (restraint) is
obligatory u p o n every wife w hose h u sb an d passes away (before
they do) w h eth er they are young o r old, free, o r captive (i.e. slave),
M uslim , o r disbeliever because o f th e generality o f th e verse.

A th-T haw ree as well as A boo H aneefah a n d his follow ers said
th at, “T h e re is n o Ihdaad (restraint) for th e disbeliever.” T h is was
also th e p o sitio n o f A sh h ab a n d Ib n N afi’ w ho are b o th from th e
follow ers o f M aalik.

T h e evidence th a t is used to su p p o rt th is p o sitio n is th e state m e n t

o f th e M essenger o f A llaah w h o said:

“It is not permissible for a w om an who believes in A llaah and the

Last Day to restrain herself (in mourning) over a deceased
individual for more than three days, except if the deceased is her

248 Saheehayn a n d o t h e r th a n th e m

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 husband for w hom she should mourn four months and ten
(nights). ”

T hey said, “So h e m ade it (m o u rn in g ) an act o f w o rsh ip .” A boo

H aneefah, his su p p o rters, an d A th-T haw ree also inclu d ed th e
young in this exem ption because o f th eir lack o f accountability.
A boo H aneefah and his supporters added th e M uslim slave girl as
well because o f h er a p p a re n t deficiency. [E nd o f cited passage]

Also, from the evidence w hich su p p o rt th e obligation o f th e wife

restraining h erself d u e to m o u rn in g follow ing th e d e a th o f her
h u sb an d is the statem en t o f M usaddad w ho to ld us B ishr ib n ah
M u fad h d h al told us th a t Salm ah ib n A lqam ah told us u p o n th e
au th o rity o f M u h am m ad ibn S ireen w ho said th a t o n e o f th e sons
o f U m m ‘Atiyyah passed away. So w h en th e th ird day cam e
she called for a yellow p erfum ed pow der, w hich she applied. She
said, “W e have been p ro h ib ited from m o u rn in g for m ore th a n
th ree days except for (our) h u sb a n d s.” 249

A l-H um aydee told us th a t Sufyaan told us th a t A yoob ibn M oosaa

said th a t H um ayd ibn N afi’ to ld m e u p o n th e au th o rity o f Zaynab
b in t A bee S alam ah w ho said:

W h e n th e news o f A boo Sufyaan’s d ea th cam e from Shaam, U m m

H abeebah called for a yellow perfum ed pow der o n th e th ird day.
She w iped h er cheeks an d h er arm s a n d th e n said, “1 w ould n o t be
doing this if I h ad n o t h eard th e M essenger o f A llaah M say:

J * A s J j l yy ~Ul J j b U »

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It is not permitted for a w om an who believes in A llaah and the
Last Day to restrain herself (in mourning) a deceased individual
for more than three days, except if the deceased is her husband for
whom she should mourn four months and ten (nights).’”

T h e w om en are divided in to th ree categories regarding this affair;

two extrem es an d o n e o f m o deration.

249 Saheeh a lS u k h a a re e 1 1 4 5 /3 ]

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204
 J K y O A cfu ice to l / i e 111)om en- 0 1 m m

T h e first extrem e consists o f those w ho exaggerate co n cern in g the

p eriod o f m o u rn in g a n d re strain t (Ihdaad). So if so m eo ne close to
them passes away, th e n they abstain from m any perm issible
actions like th e applicatio n o f H e n n a ’, a n d every form o f
beautification, a n d they d o this w hile m o u rn in g relatives o th e r
th a n the h u sb an d . As for th e ir p erio d o f m o u rn in g an d restrain t
(Ihdaad) for th e h u sb an d , th e n they m o u rn h im for an en tire year
w ith o u t b ath in g an d p erfu m in g them selves an d they confine
them selves to a dark place such th a t they will n o t see even a child.
If she unexpectedly sees th e child, th e n she begins this exaggerated
m o u rn in g practice again. T h e ir exaggeration goes o n to include
o th e r such n o n sen se aside from th e practices th a t we have
m en tio n ed .

T h e second extrem e is th o se w ho d o n o t b o th e r w ith th e practice

o f th e period o f m o u rn in g an d restrain t (Ihdaad). If th e h u sb an d
o f o ne o f these w om en passes away, th e n she does n o t raise her
head because o f this. She may leave h er h o m e and speak w ith
m en as well as beautify herself. P erhaps she does n o t d o so
im m ediately follow ing h er h u sb a n d s d eath , b u t she ultim ately
does so before th e co n clu sio n o f h er p erio d o f m o u rn in g (i.e. four
m o n th s and ten nights).

T h e people o f m o d eratio n im p lem en t w hatever th eir Lord has

legislated an d abstain from w hatever He has p rohibited.
T h erefo re, we ask th a t A llaah m ake us from th e w om en o f
m o d eration.

N otice th a t in w hat has been re p o rted co n cern in g this m atter is

th ere is no m en tio n o f a specific g arm en t th a t should be w orn by
the m o u rn in g w om an. S h o u ld it be black o r o th e r th a n th at) T h e
stan d ard here is th a t she wears a g arm en t th a t is n o t in h eren tly a
m eans o f beautifying herself an d A llaah know s best.

It should also be know n th a t the p erio d o f m o u rn in g an d restrain t

(Ihdaad) to r o th e r th a n th e h u sb an d is n o t obligatory.
N evertheless, since th e n atu re o t th e hearts is th a t they are
affected by th e d ea th o f a relative; lslaam ic law perm its this for
three days. W h o ev er does n o t d o this, th e n th ere is n o th in g
w rong w ith that. T h e exam ple o t this is w hen U m m Sulaym ’s son
died; she behaved as th o u g h he was still alive w ith h er hu sb an d
T alhah.

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 W e re tu rn to th e m ain subject here, w hich are th e m arital rights.
T herefo re, 1 say th a t it is u p o n th e wife to h asten tow ards
im p lem entin g th e ord ers o f h e r h u sb an d th a t are restricted by the
Book an d th e Sunnah.

C ertainly, Islaam has considered th e affairs th a t occur in th e lives

o f th e M uslim s. From these affairs is m arried life. H ence, it
becom es a p p a re n t th a t for each o f th e tw o spouses th ere are rights
th a t need to be fulfilled by th e oth er.

T herefore, if the spouses wish to create h appiness betw een them ,

th e n each o ne o f th em should establish th e rights o f th e o th er.
T ruly, som e spouses only concern them selves w ith m ain tain in g
th eir ow n rights such th a t they en su re th a t n o n e o f th eir rights are
neglected w hile forgetting th e rights th a t are u p o n th em to fulfill.

Indeed from th e rights o f th e wife over h er h u sb an d is that:

1- H e provides h e r sustenance as m en tio n ed from the

n a rra tio n o f o f Jaabir, w hich occurred d u rin g the
farewell pilgrim age w here it was said, “For th em , it is
u p o n you to provide for th em an d clothe th em
according to th a t w hich is reaso n able.” 250 T h e
sustenance o f wife is th e feeding o f h er an d clothing
h er in accordance to th e ability o f th e h u sban d .
2 - If he disciplines her, he sh ou ld never strike h er in th e
face.
3 - If he disciplines her, he sh o u ld never disgrace her.
4 - If he disciplines h e r he sh o uld never sh u n her, except
from w ith in th e lim its o f th eir hom e. T h e evidence to
su p p o rt these three m atters is o n th e a u th o rity o f
‘A ffaan w ho to ld us H am m aad ibn S alam ah told us,
th a t A boo Q az’ah al-Baahilee in fo rm ed us u p o n the
au th o rity o f H akeem ibn M u ’aawiyyah from his fath er
w ho said, “I cam e to th e M essenger o f A llaah -fe...” In
this p ro p h etic n a rra tio n it is m en tio n e d , “W h a t is th e
right o f th e wife o f any o f us w hich u p o n us to fulfill?”

H e said:

2,0 Saheeh M uslim

206
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 J K y 'Z H clu ice to th e Is J o m e n - Q Jm /n ‘C flc fiffa a J i

c-J J * 2 J U j , I l i l l i y J h jJ , l i t Ig o » b ' »

« . c l~ J l Ul “U>r^Jl

“That you /eed hcT /rom what you feed yourselves, and that you
clothe her when you clothe yourself and that you avoid striking
her face and you do not disgrace her and do not avoid her except
in the hom e.” 251

His statem ent, “an d d o n o t avoid h e r except in th e h o m e ” does

n o t oppose w h at is m e n tio n e d in As-Saheeh. T h is is because th e
P ro p h et 3? avoided his wives in a w atering place o u tsid e o f his
hom e. T herefo re, if th e benefits o f th e situ a tio n necessitate th a t
th e a b a n d o n m e n t o f th e wife sh o u ld o ccu r inside th e h om e th e n
th e a b a n d o n m e n t sh o u ld occur inside th e h om e; b u t if th e
opposite occurs th e n th e a b a n d o n m e n t sh o u ld occur o u tsid e th e
h om e an d A llaah know s best.

As for Im aam al-Bukhaaree, th e n he says, “C ertain ly th e p ro p h etic

narratio n s w hich m e n tio n a b a n d o n m e n t o u tsid e o f th e h o m e are
m ore a u th e n tic .”

5- W h e n he arrives from traveling, he does n o t arrive

unexpectedly su rprising h er by en terin g th e h o m e in
o rd e r to check u p o n her. Jaabir n arrated th a t we were
w ith th e M essenger o f A llaah 31 th e n on ce we
retu rn ed , we began to leave in o rd e r to e n te r (our
hom es) w h en he said:

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“W ait until nightfall - the time o f ’Eesha’ prayer - upon your

return so that the woman might comb her hair and groom
herself. ” 252

6 - T h a t he teaches her. His teach in g sh o u ld consist o f

ten d ern ess a n d leniency, for in d eed th e P ro p h et 0 said:

;SI A h m a d 1 3 0 /5 ]
‘t,~ Saheehayn

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 J / ./
« .-o L i

“Tenderness has never been added to something except that it

beautified it and tenderness has never been removed from
something except that it debases it.”

Som e m en - may A llaah guide th em - d o n o t p u t fo rth sufficient

efforts in teaching th eir wives, so he may b u rd e n h er w ith things
w hich are above h e r level an d beyond h er capacity. If she does
n o t d o these things th e n she is sham ed. T hese m en should fear
A llaah a n d know th a t A llaah is m ore capable o f affecting th e
w om an w h o is weak, w hom th e P ro p h et % likened to vessels. T h e
m agnificent history o f th e M essenger o f A llaah d id n o t co n tain
th e like o f these attacks; rath er he was com passionate, m erciful,
lenient, an d easygoing.

‘A bd u llaah ibn Y oosuf told us th a t M aalik in fo rm ed us u p o n the

au th o rity o f S hihaah from ‘U rw ah ibn az-Zubayr from ‘A a’ishah
tge th a t she said, “T h e M essenger o f A llaah 3? did n o t used to
choose betw een two affairs except th a t he w ould select th e easier
o f the two so long as it did n o t necessitate transgression. If it
co n tain ed transgression th e n he used to be th e fu rth est o f the
people from it. A n d th e M essenger o f A llaah d id n o t retaliate
o r avenge for him self except w hen th e sanctity o f A llaah had been
violated because in this situ atio n his retaliatio n was for A llaah .”

M uham m ad ib n Yahyaa to ld us th a t M u h am m ad ibn Y oosuf

inform ed us th a t Sufyaan inform ed us u p o n th e au th o rity of
H ishaam ibn ‘U rw ah from his fath er from ‘A a’ishah w ho said th a t
the M essenger o f A llaah M said:

« . ^ ( j iff. »

“The best o f you are those u ho are best to their families and I am
the best of you to my fa m ily.” ",4

' Saheeh al-B ukhaaree [ 5 6 6 /6 ]

!’4 A t-Tirm idhee [ 3 9 4 /1 0 1 w ith a n a u t h e n ti c c h a in .

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 1IK y C A c fu ic e io th e IsJome n - O X m m l<A A c fi{[a a A

Sulaym aan ibn ‘A bdur-R ahm aan told us w hile b o th he a n d ‘Alee

ibn H ajr said th a t 'Eesaa ib n Y oonus in fo rm ed us th a t H ishaam
ibn ‘U rw ah told us u p o n th e a u th o rity o f ‘A b du llaah ib n ‘U rw ah
from ‘U rw ah from ‘A a’ishah. She said, “Eleven w om en sat
to g eth er an d prom ised n o t to conceal anything co n cern in g th e
secrets o f th eir husbands.

T h e first (w om an) said, ‘My h u sb an d is like th e m eat o f a scrawny

lean camel w hich is co n fin ed to th e to p o f a m o u n ta in w hich is
n e ith e r easy to clim b, n o r is th e m eat fat, such th a t o n e m ight
en d u re the b u rd e n o f acquiring it.’

T h e second (w om an) said, ‘1 will n o t disclose my h u sb a n d ’s

secrets. C ertainly, 1 fear th a t I may n o t be able to finish his story,
for if 1 were to describe him , 1 m ust m en tio n all o f his defects and
deficiencies.’

T h e th ird (w om an) said, ‘My h u sb an d is a tall m an; if I w ere to

speak (ot him ) he w ould divorce m e, a n d if I were to rem ain
silent, he w ould ab a n d o n m e leaving me n eith er divorced n o r
treating m e as a w ife.’

T h e fourth (w om an) said, ‘My h u sb an d is a m oderate person like

the n ig h t o f Tihaam a, w hich is n e ith e r h o t n o r cold. 1 am n eith er
afraid o f him , n o r am I d isc o n ten ted w ith h im .’

T h e fifth (w om an) said, ‘My h u sb an d , w henever he enters (the

house) is like a leopard, an d w h en he leaves, he is like a lion. He
does n o t ask a b o u t w hatever is in th e h o u se .’

T h e sixth (w om an) said, ‘W h en ev er my h u sb an d eats, he eats too

m uch, an d w henever he d rin k s he leaves n o th in g , an d if he sleeps
he sleeps away from m e covered in garm en ts a n d does n o t stretch
o u t his h an d in o rd e r to in q u ire into my situ a tio n .’

T h e seventh (w om an) said, 'My h u sb an d is an oppressor. Every

defect is p resen t in him . H e may in ju re your head o r your body o r
he may even d o b o th .’

T h e eighth (w om an) said, ‘My h u sb a n d is soft to th e to u ch like a

rabbit an d his scent is like a Zarnab (a type o f good sm elling
p lan t).’

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 T h e n in th (w om an) said, ‘My h u sb an d is a g enerous m an w ho
carries a large sh eath for his sw ord. His ashes are a b u n d a n t an d
his h o m e is n ear to th e people so th a t they could easily co n su lt
him .'

T h e te n th (w om an) said, ‘My h u sb an d is M aalik, a n d w h at can I

say a b o u t Maalik? M aalik is greater th a n w hatever I m ight say
ab o u t him . M ost o f his m any cam els are kept at h o m e (ready to
be slaughtered for his guests) an d only a few are taken o u t to
pasture. W h e n th e cam els h ear th e so u n d o f a sm all d ru m they
realize th a t they will he slaughtered for th e guests.’

T h e eleventh (w om an) said, ‘My h u sb an d is A b o o Zar’a, an d w hat

can 1 say a b o u t A boo Zar’a? H e has given m e m any o rn am en ts
and my ears have becom e filled w ith them . My arm s have becom e
large (i.e., I have becom e fat). H e has h o n o re d me, an d I have
becom e so pleased th a t I feel pro u d o f myself. H e fo u n d me
im poverished, living w ith my family w ho were sheep h erd ers. He
b ro u g h t m e to a respected family possessing horses an d camels,
and th resh in g an d purifying grain. W h atev er 1 say, he does n o t
rebuke o r in su lt me. W h en I sleep, I sleep u n til late in the
m orning , an d w hen I d rink, I d rin k my fill. As for th e m o th er o f
A boo Zar’a, th e n w hat can 1 say con cern in g th e m o th er o f A boo
Zar’a? H er saddlebags w ere always filled w ith provision an d her
ho u se was spacious. As for th e son o f A boo Zar'a, th e n w hat can I
say con cern in g th e son o f A boo Zar’a? H is bed is as narrow as an
u n sh eath ed sw ord an d th e arm o f a kid (o f fo u r m o n th s) satisfies
his hun g er. As for th e d a u g h ter o f A boo Zar’a th e n she is
o b e d ien t to h er fath er ju st as she is o b e d ien t to h er m other. She
has a well-built body an d th a t arouses th e jealousy o f h er
husb an d 's o th e r wife. As for th e slave-girl o f A boo Zar’a, th en
w hat can I say co n cern in g th e slave-girl o f A boo Zar'a? She does
n o t disclose o u r secrets b u t ra th e r she preserves th em . She does
n o t waste o u r provisions an d does n o t leave garbage scattered
aro u n d o u r h o u se.’

T h e eleventh w om an added, “O n e day A boo Zar’a left at th e tim e

w hen th e anim als were being m ilked. H e saw a w om an w ho had
tw o sons like tw o leopards playing w ith h er breasts. U p o n seeing
her, he divorced m e and m arried her. T h ereafter, I m arried a
noble m an w ho used to ride a fast tireless horse an d always k ep t a

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 J K y A d v ic e to t/ie 111)o m en - Qdmm ‘Z A d ilfa a /i

spear in his h an d . H e provided m e w ith m any w o n d erfu l things.

H e gave m e a pair o f every kind o f livestock a n d said, ‘Eat (o f this),
O U m m Zar’a, an d give provision to your relatives.’ S he added,
“Yet, all those things w hich my second h u sb an d gave m e could
n o t fill th e sm allest vessel o f A boo Z ar’a’s.”

‘A a’ishah th e n said, “T h e M essenger o f A llaah M said: ‘I am to

you as A boo Zar’a was to U m m Zar’a.’” 255 256

2,s Saheeh al-Bukhaaree ( 2 5 4 /9 ]

2Sb S o m e te rm in o lo g y f r o m th is p r o p h e t ic n a r r a t io n w h ic h is ta k e n fr o m Al-
Fath:
G hath: A sc ra w n y le a n cam el th a t is deem ed d e fe c tiv e b ec au se of its
s c ra w n in e s s , m e a n in g it is a b a n d o n e d .
Innee A k h a a fu A n Laa A dhrahn: M e a n in g , “ 1 f e a r t h a t I m ig h t n o t h e a b le to
le av e a n y o t h is s e c re ts ,” so th e p r o n o u n h e r e r e t u r n s to th e K habr p r e d ic a te ,
w h ic h is b e c a u s e o f its le n g th a n d m u l tit u d e . It s h e w e re to b e g in d iv u lg in g h is
se c re ts, s h e w o u ld h e u n a b le to c o m p le te it. T h e r e f o r e , s h e s u ffic e d h e r s e lf by
a llu d in g to h is d e f ic ie n c ie s o u t o t te a r t h a t h e r s p e e c h m ig h t b e c o m e le n g th y if
s h e w e re to m e n tio n all o t it.
‘U jarahu w a B ujarahu: T h e 4U jar c o n tr o ls th e b lo o d a n d s w e a t in th e b o d y u n til
it ex its. T h e B ujar is s im ila r to it e x c e p t t h a t it is s p e c ific to w h a te v e r is in th e
s to m a c h . T h is is w h a t h a s c o m e tr o m A l-A sm a ’e e a n d o t h e r th a n h im , a n d Al-
H a a f id h h a s m e n tio n e d s o m e o t h e r s ta te m e n ts s im ila r to it.
Q a a la t ath-T haalithah: Zaw jee A l-A sh a n n a q : A b o o 4U b a y d a n d a g r o u p o f o th e r s ,
m e a n in g th a t h e is ta ll. A t- T a g h a a lib e e a d d e d t h a t h is b e in g ta ll is b la m e w o r th y
a n d A b H a a tid h h a s m e n tio n e d s o m e o th e r s ta t e m e n ts s im ila r to it.
In A k a la Loff: T h e in t e n d e d m e a n in g o t [th e Laff] h e r e is in d u lg in g in it a n d
d e m a n d in g m o r e o f it u n til th e r e is n o th i n g left.
W a in ‘Id h ta ja ’ lltaffa: M e a n s t h a t h e s le p t in a p a r t ic u l a r a r e a a n d w r a p p e d
h im s e lf in h is b la n k e ts by h im s e lf a n d d is ta n c e d h im s e lf fr o m h is w ife as a
m e a n s o f a lie n a tin g h e r. S o s h e is d e p r e s s e d a n d sad b e c a u s e o f th is , a n d fo r
th is r e a s o n s h e says, “A n d (h e ) d o e s n o t s tr e tc h o u t h is h a n d in o r d e r to in q u i r e
in to m y s itu a tio n ,” w h ic h in d ic a te s t h a t h e d o e s n o t s tr e tc h o u t h is h a n d to h e r
in o r d e r to d is c o v e r w h a t is a ffe c tin g h e r by w ay o f s a d n e s s , s u c h t h a t h e m ig h t
re m o v e it. It is p o s s ib le t h a t th e in t e n t b e h i n d th is e x p r e s s io n w as t h a t h e
w o u ld s le e p th e k in d o t s le e p , w h ic h is ty p ic a l f o r th e fe e b le , w e a k , a n d lazy.
T h e in t e n d e d m e a n in g o t A l-B ath h e re is s a d n e s s .
G h a ya a ya a ' a w A y a a y a a A l- G h a y a a y a a ' at-T abaqaa': “T h e in c o m p e t e n t o n e
w h o s e s itu a tio n is c o m p lic a te d by h is o w n in c o m p e t e n c e .” A b o o 4U b a y d s a id
c o n c e r n in g th is , " A l-A y a a y a a ’ w h ic h is w r itt e n w ith o u t d is tin g u is h in g le tte r
m a rk in g s is t h a t w h ic h is n e i th e r b e a te n n o r im p r e g n a te d f r o m th e c a m e ls .
W h e n it is w r itte n w ith d is tin g u is h in g le tte r m a rk in g s , it m e a n s s o m e t h in g o f
little o r n o v a lu e .” A t-T a b a q a a ' is th e o ld i n c o m p e t e n t o n e , w h ile h e also
m e n tio n e d o t h e r s ta t e m e n ts s im ila r to th is .
Shajjaka: is th e in ju ry in flic te d u p o n y o u r h e a d a n d g e n e ra lly , w o u n d s th a t
afflic t t h e h e a d a re c a lle d Shajjaaj.

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 Fallaka: m e a n s a w o u n d w h ic h afflicts th e b o d y , b u t it is p o s s ib le t h a t th e
m e a n in g h e r e is w h e n e v e ry th in g o f y o u rs is r e m o v e d f r o m you o r your
e x p o s in g o f h is in s o le n t s p e e c h a n d se v e re a r g u m e n ta tio n .
W a ar-Reeh Reeh Z a m a b : th e w o r d Z a m a b is o n th e s a m e m o r p h o lo g ic a l sc a le as
th e w o r d A rn a b o n ly th e fir s t le tte r h e r e is Z ay. Z a m a b is a s w e e t s m e llin g p la n t
w h ile it is a lso s a id t h a t it is a n e n o r m o u s tre e in S h a a m , n e a r th e m o u n t a in o f
L e b a n o n th a t d o e s n o t b e a r fr u it. T h is tre e h a s leav es t h a t a re g r e e n is h y ello w
as m e n tio n e d by ‘Iy y aad h . Ib n al-B ay taa r a n d o t h e r t h a n h im f r o m t h e p e o p le
w h o classify w o rd s a n d d e f in itio n s re je c t th is a n d m e n tio n o t h e r p o s sib le
m e a n in g s .
T a w eel an-N ijaad: w ith a K asrah b e n e a th th e N oon a n d Jeem w h ile th e Jeem is
p r o n o u n c e d lig h tly . T h i s is th e th i n g in w h ic h a sw o rd is c a rrie d (i.e. s h e a th ).
S h e m e a n s h e r e t h a t h e is ta ll in s ta tu r e a n d th is n e c e s s ita te s t h a t h e h a s a large
s h e a th fo r h is s w o rd . F ro m th e c o n te x t o f h e r s p e e c h , it is u n d e r s to o d th a t h e
is th e p o s se ss s o r o f a sw o rd . S h e a llu d e s to h is c o u r a g e w ith th is b e c a u s e th e
‘A ra b s u s e d to p ra is e p e o p le by d e s c r ib in g th e m as ta ll ju s t as th e y u s e d to
rid ic u le p e o p le by d e s c rib in g th e m as s h o rt.
‘AtHeem ar-Ram aad: in d ic a te s t h a t fire w as u s e d to p r o v id e f o r a n d e n t e r ta i n h is
g u e s ts a n d th a t it w o u ld n o t b e e x tin g u is h e d s u c h t h a t h is g u e s ts c o u ld alw ays
f in d th e ir w ay to it a n d f o r th is r e a s o n h is a s h e s o f th e fire w o u ld b e a b u n d a n t.
Q areeb al-Bayt m in an-N aad: A n-N aadec a n d A n-Nadee is th e g a th e r in g p la c e o f
p e o p le . T h e r e f o r e , in th is d e s c r ip tio n s h e h a s d e s c r ib e d h im in a n h o n o r a b le
a n d n o b le m a n n e r w ith re g a rd s to h is p e o p le . A l-H a a fid h th e n s a id , “W h a t
b e c o m e s a p p a r e n t fro m h e r s p e e c h is t h a t s h e d e s c r ib e d h im w ith p re v a le n c e ,
n o b ility , g o o d c h a ra c te r , a n d a m ic a b le c o h a b ita t io n .”
A l-M izhar: w ith a K asrah b e n e a th th e M eem a n d a S u kkoon a b o v e th e Zay a n d
w ith a F athah a b o v e th e H a a ’ is a n i n s tr u m e n t fro m th e in s tr u m e n ts o f
a m u s e m e n t. It is sa id t h a t it is th e lu te a n d th e lu te is a s q u a r e d r u m .
A n a a sa : M o v e d .
W a M a la ’ m in Shahm i A dhudee: m e a n s w h a t A b o o ‘U b a y d s a id , “T h e a r m h e re
h a s n o t b e e n m e n tio n e d a lo n e , b u t r a t h e r th e e n t ir e b o d y w as in t e n d e d in th is
d e s c r ip tio n . T h is is b e c a u s e w h e n e v e r th e a r m b e c o m e s fat, th e r e s t o f th e b o d y
a lso b e c o m e s fat. T h e a r m w as m e n tio n e d sp e c ific a lly h e r e b e c a u s e it is th e
c lo se st o f th e th in g s t h a t a p e rs o n m ig h t see fro m a n o t h e r p e r s o n ’s b o d y .”
W a B ajjahanee fa Bajihat: th e in t e n d e d m e a n in g h e r e is th a t h e p le a s e d h e r a n d
h e n c e , s h e w as p le a s e d a n d h e h a s m e n tio n e d o t h e r s ta te m e n ts s im ila r to th is.
W a B i Shiqa: it is th e p la c e o f h is eye.
A h l Saheel: m e a n s h o rs e s .
W a A teet: m e a n s c a m e ls .
W a D aa'is w a M u n aq : A l-H a a fid h s a id , a f te r m e n tio n i n g o t h e r s p e e c h , “ In
s u m m a ry , s h e m e n tio n e d th a t h e b r o u g h t h e r fr o m th e d if f ic u lt life o f h e r
fam ily to a g r e a t a m o u n t o f a fflu e n c e by w ay o f h o rs e s , c a m e ls , a n d v e g e ta tio n ,
as w e ll as o t h e r th a n t h a t .”
W a A rq u d u w a fa A tasabbahu: m e a n in g , “I s le e p in th e m o r n i n g s ,” a n d th is is
th e sle e p ea rly in th e m o r n i n g fr o m w h ic h o n e d o e s n o t w a k e . In th is p h r a s e is
a n in d ic a tio n t h a t w o u ld s u ffic ie n tly a llo w h e r tim e to sle e p in th e m o r n in g s
w ith o u t h a v in g to c o n c e r n h e rs e lf w ith th e a ffa irs o f th e h o m e a n d her
c h ild r e n .

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 J K y u flc fu ic e / o th e liO o m e n - Q A m m lC ? ic J iIIa a /i

S a’eed ibn Salam ah said th a t H ishaam said, “A n d d o n o t take o u r

h o m e as a resting place to in h a b it.” A boo ‘A b d u llaah said, “Som e
have said, ‘T h e n I d rin k my fill (A taqam m ahu) w ith a Meem,” and
this is the m ost auth en tic.

T herefore, th e P ro p h et listened to ‘A a'ish ah w hile she

n arrated this story to him , w hich to o k approxim ately tw enty
m in u tes, an d he did n o t becom e agitated by this. R ath er he said

'U koom uhaa: t h e p lu r a l o f 71cm w ith a K asrah b e n e a th th e lA y n a n d a Sukkoon

ab o v e th e K aaf, w h ic h a re th e sack s a n d lo a d s in w h ic h p e r s o n a l b e lo n g in g s are
co lle c te d .
Radaah: m e a n s b o n e s , m a n y o f w h ic h a r e la rg e. T h is w as w h a t A b o o ‘U b a y d
s a id w h ile A l-H a ra w e e s a id , “ It m e a n s h eav y . It is s a id to b e th e la rg e b a tta lio n
R adaah th a t m o v e d slow ly b e c a u s e o f th e p r e s e n c e o f la rg e n u m b e r s . I t is also
s a id t o b e th e w o m a n if s h e p o sse ssses a la rg e b a c k s id e . H eav y h ip s a re
c o n s id e r e d “R ad aah." I b n H a b e e b s a id , “C e r ta in ly it is Radaah, m e a n in g full-
fig u r e d .” T o t h e e x t e n t t h a t A l- H a a f id h s a id , “T h e m e a n in g h e r e is t h a t s h e
d e s c rib e d th e m o t h e r o f h e r h u s b a n d to p o sse ss m a n y u te n s ils , f u r n it u r e ,
c l o th in g a n d t h a t s h e p o s se ss s e d a n a b u n d a n c e o f w e a lth a n d a n e n o r m o u s
hom e. T h is d e s c r ip tio n c a n e i th e r b e ta k e n lite ra lly to in d ic a te a n a b u n d a n c e
o f w e a lth o r m e ta p h o r ic a lly to d e s c rib e a m u l tit u d e o f g o o d , a f f lu e n t liv in g , a n d
k in d n e s s to w a rd s th e ir v is ito rs b e c a u s e th e y say, ‘S o a n d s o h a s a h o s p ita b le
h o m e ,’ m e a n in g th a t h e h o n o r s w h o m e v e r v isits h im . I n h e r d e s c r i p tio n o f th e
m o t h e r o f h e r h u s b a n d , s h e a lso a llu d e d to h e r h u s b a n d b e in g e x tre m e ly
d u ti f u l to h is m o t h e r a n d th a t h e d o e s n o t b e little h e r in h e r o ld ag e b e c a u s e
th is is w h a t u s u a lly o c c u rs w h e n a p e r s o n h a s a m o t h e r w h o s e d e s c r ip tio n is
s im ila r to th i s .”
T u n q q ith u : m e a n s to r u s h in to s o m e th in g d e c e p tiv e ly in o r d e r to se c re tly s te a l
s o m e th in g .
W a L aa T a m la 'u B aytanaa T a ’theethan: m e a n s t h a t s h e b e n e fits th e h o m e a n d is
m i n d f u l o f its m a in te n a n c e . S h e d is c a r d s its g a rb a g e w h ile k e e p in g it fa r aw ay
fr o m t h e h o m e . S h e d o e s n o t re s tr ic t h e r s e lf to m e re ly s w e e p in g th e re fu s e a n d
t h e n le a v in g it in o n e p la c e as t h o u g h it w e re a n e s t.
Sariyyan: m e a n s fro m th e m o s t e lite o f th e p e o p le w h o a re th e m o s t n o b le o f
th e m c o n c e r n in g th e ir g o o d a p p e a r a n c e , m a n n e r is m s , a n d p r o s p e r ity in ev ery
m a tte r s u c h th a t th e y alw ays re c e iv e th e b e s t. A l-H a rb e e e x p la in e d it (S ariy y a n )
to m e a n p le n tifu l.
R akiba Shariyyan: I b n as-S ik k e e t s a id , “ I t m e a n s a n e x c e lle n t a n d e x c e p tio n a l
h o r s e .”
W a A k h a d h a K hatiyyan: is a n a s c r ip tio n to th e “li n e ” w h ic h is a d e s c r i p tio n o f
th e s p e a r.
W a A raaha: m e a n s t h a t s h e w as ta k e n to th e p a s tu r e , w h ic h is th e r e s tin g p la c e
o f c a ttle . I b n A b o o U w a y s s a id , “I n d e e d , it m e a n s t h a t h e f o u g h t in a m ilita ry
c a m p a ig n a n d r e t u r n e d w ith m a n y b o u n ti e s .”
Thariyyan: m e a n s a b u n d a n c e a n d A th -T h a ra is a b u n d a n t w e a lth c o n s is tin g o f
c a m e ls a n d o t h e r th a n th a t.

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 to h er at th e en d , “1 am to you as A boo Zar’a was to U m m Zar’a.”
May th e peace an d blessings o f A llaah forever be u p o n him .

A side from this, th ere are m any o th e r evidences b u t this is n o t th e

ap p ro p riate place to p resen t them . T hey are sufficient for th e o n e
w ho reflects u p o n th e texts o f th e B ook an d th e Sunnah.

As for th e issue o f teaching, th e n this is an im p o rta n t affair.

Indeed A llaah says:

I jb ... a'■'i ij i " l !e ^

“O you w h o believe, save yourselves and your fam ilies

from (the) fire.”
[S o o ra h a t-T a h re e m : 6 6 :6 )

T h u s, th e c h ild ren are certainly betw een th e o u tstretch ed arm s o f

th e w om en. T herefore, if th e w om an is righteous, th e n the
ch ild ren learn to be good from h e r an d if she is n o t righteous,
th e n certainly this w om an will c o rru p t them .

As the p oet says:

J U ^ i jJ J j alp j j j J i j U u c-L-Ji o y j J y

J ' O J - l p t lijJ c-' li)

tjlj 4 U 4 cJjjl <Sylh d)

“l i Ae u tiffA c (Ae.ic u A f cu ftid a ti tic uvm a/t, f e r inCecC/

tia ( u (Ac jcerc( A titin / (ne rn i/ttre j in {/lC CAjtP

T ic m e tie r i t n JcA ec/; uAe i^ rt^ er/a jirc^ n rc/ca n ^ reC u ee

an en tire Jeneratien. uti'ft a jeu n dfeu n C atien .

d ie m e tie r i t fiA c a lean (i^ u /’ja n /c n ; uAe uA cn^re^er/v

^ c c .jerifeC uh (A jin n e u maa^reCuee m ane^ /eteerj.

214
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 J K y 0%c fu ic e to i£ e lQ )o m en ~ Q Jm m ‘C flJ ifla a /i

1 J tn & J a - i f J e tcacAcr d ^'te n J c rj/ ufJufjc m aw i*n^#rbt/it

(ft'tu '/i.l a H t / 3 / if f t ic h i'rt^ ifn .

T herefore, if th e h u sb a n d does n o t teach his wife, th e n he should

send h e r to a w om an w ho can teach her.

S om e m en m ake acq u isitio n o f pleasure th e focus o f th eir

a tte n tio n co n cern in g th e ir wives, even w h en they -h av e been
prepared food, d rin k , an d w hatever else they may need. T h is is
h arm ful negligence from th e h u sb an d ; ra th e r it is obligatory u p o n
h im th a t he m akes h e r ed u catio n m ore o f a priority.

7- T h a t h e lives w ith h er am icably as A llaah the Exalted

says:

{^ A<LrL\s-')

“A nd live w ith th em am icably.”

[ S o o ra h a n -N is a a ’ 4 : 19|

H e says:

“A nd for them [the wives] are [rights] sim ilar to that

w hich is expected o f them according to that w hich is
reasonable.”
[ S o o ra h a l-B a q a ra h 2 :2 2 8 ]

S om e m en desire to enslave th e ir wives such th a t she overexerts

herself in o rd e r to fulfill his rights an d th e obligations th a t are
u p o n her regarding him . N evertheless, d espite this, he always
looks at h er as th o u g h she is hypersensitive w hile he h olds h er
responsible fo r everything, w h e th er th a t be little o r big an d this is
n o t at all appropriate.

R ather, w hat is ap p ro p riate is th a t he overlooks criticizing som e

things. T his is because w ith th e w om an, n o t every affair can be
rectified; an d if you wish to d o so th e n you will b reak h e r and
breaking h er is divorce as it has been relayed from th e P ro p h et 3S.

It is in c u m b en t u p o n him th a t he know s th a t he has obligations

u p o n him tow ards her, just as she has rights u p o n him . Similarly,

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 if th e w om an holds h e r h u sb an d responsible for everything, th e n
he is u nab le to fulfill th is (expectation). So verily, th e perfection is
for A llaah th e M ighty an d Majestic; b u t th e m a n ’s situ atio n is a
little b etter th a n th e w o m an ’s is.

It is u p o n the w om an to acknow ledge the au th o rity o f her

h u sb an d as A llaah th e Exalted says:

“M en are the protectors and m aintainers of w om en,

because of w hat Allaah has granted to o n e of th em over
the other, and because of what they spend (to support
them ) from their w ealth.”
IS o o ra h a n - N is a a ’ 4:341

T herefore, if th e tw o o f th em desire tran q u ility betw een

them selves, a n d they desire to select good fruits, and to rear
ch ild ren as tw o c o n ten ted p arents, just as they desire to establish a
happy h o u seh o ld , th e n each o f th e m sh o u ld m ain tain th e rights
th a t are u p o n them .

However, if they were to disagree in anything, th e n the

fo u n d a tio n to w hich they should re tu rn is th e Book an d the
Sunnah.

A llaah th e Exalted says:

“A nd concerning any affair in w hich you differ, th en

refer its decision to A llaah.”
IS o o ra h a s h -S h o o ra 4 2 :1 0 ]

A llaah th e Exalted says:

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216
 JK y Cflcfuice to t/ie IsJom en- Qlm m ‘C fld ilta a /i

“So if you differ in anything, th en refer it back to Allaah

and H is M essenger if you believe in Allaah and the Last
Day. T hat is better and a finer d eterm in ation .”
[ S o o ra h a n -N is a a ’ 4 :5 9 ]

So th en , each right is preserved for w hoever is deserving o f it, an d

w hoever is obliged to fulfill a right, th e n he im plem ents it and
subm its to it, th e n w ith this m arital bliss is achieved. As for each
spouse seeking after th eir ow n individual rights w hile forgetting
the rights o f th e o th e r th a t is obligatory u p o n th em , th e n this is
from th e reasons th a t p ro m p t altercations an d d isp u tatio n
betw een the tw o spouses.

8- T h a t he beautifies h im self for her. Just as it is

obligatory th a t he sees h e r beautified an d clean, she
also desires to see h im in a sim ilar state. A llaah has
indeed said:

A d & d j Jr? c d 3 £

“A nd for them [the wives] are [rights] sim ilar to that

w hich is expected of them according to that w hich is
reasonable.”
I S o o r a h a l-B a q a ra h 2 :2 2 8 )

oO O O

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 he Jealousy of W om en

‘Alee told us th a t Ib n ‘Ulayyah told us u p o n th e au th o rity o f Ibn

H um ayd from A nas th a t he said, “T h e P ro p h e t $5 was w ith o n e o f
his wives w hen o n e o f th e m o th ers o f th e believers se n t fo rth a
dish co n ta in in g food. T h e wife, at w hose h o m e th e P ro p h e t^
was in, struck th e h a n d o f th e servant causing th e dish to fall an d
subsequ en tly break. T h e P ro p h et M g athered th e pieces o f th e
b ro k en dish a n d th e n he collected o n to p o f th a t th e food th a t
had been o n th e plate w hile saying, ‘Y our m o th e r (the m o th er o f
th e believers) was jealous.’ T h e n he d etain ed th e servant u n til a
plate cam e from th e wife w hose h om e he was in. T h e n he
re tu rn e d th e so u n d dish to the wife w hose dish was b ro k en , and
k ept th e b ro k en dish in th e h om e w here it h ad been b ro k e n .” 257

Jealousy (Gheerah): is extracted from th e changing o f th e h eart

(Taghayyara al-Qalb) an d th e in citem en t o f anger d u e to
p articip atio n o f m ore th a n o n e party in an affair th a t is specifically
exclusive o r lim ited. T h e m ost severe form o f this exists betw een
th e h u sb an d an d his w ife.” 2,8

Jealousy (Gheerah) is o f two types, praisew orthy an d blam ew orthy.

Praisew orthy jealousy is the type o f jealousy th a t does n o t
transgress th e lim its o f Islaamic law. B lam ew orthy jealousy is th e
jealousy th a t transgresses beyond th e lim its o f Islaamic law.
T herefo re, if it transgresses Islaamic law th e n it is blam ew orthy,
because it incites th e o n e w ho possesses this e m o tio n to m ake
accusations tow ards o th ers an d m ore specifically th e accusations
o f th e hu sb an d s tow ards th eir wives. A llaah th e M ighty and
M ajestic says:

257 Saheeh ahBukhaaree [ 3 3 0 /9 ]

258 A I-Fath [ 3 2 0 /9 ]

218
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 J lty H d u ic e to th e 1< t)om en- 0 1 m m ‘C U d ilfa a h

“A void (too) m uch assum ption. Indeed som e

assum ption is sin fu l.”
[ S o o ra h a l- H u ju r a a t 49:121

A boo H urayrah J* said th a t th e M essenger o f A llaah said:

^ o f ' at $S * 0*2
« j] a i\ j l i p i 'b 'i »

“Beware o f suspicion for indeed, suspicion is the most deceptive o f

speech. ’’ 259

Sim ilarly, the jealousy o f th e w om an tow ards h e r h u sb a n d is

praisew orthy so long as it does n o t transgress th e lim its o f Islaam ic
law.

From the affairs o f w hich th e w om an is tried is th e severe jealousy

th a t she feels w hen h e r h u sb an d decides to take a second wife.
T his may even occur to the ex ten t th a t her inten se jealousy could
p erhaps cause h er to co m m it actions th a t A llaah has p ro h ib ited ,
like th e use o f magic in o rd e r to cause h er h u sb an d to develop
h atred tow ards h er h u sb a n d ’s second wife. Magic is disbelief.
A llaah the Exalted says:

L .j 0 ll j l h j r t n ' i - l

cr? ^*3 ^ )jr* J fOt gck=iU'\ J i J j j l

^ ^

I< . ^ ^ 5 9 Sii jte-l

' .7 ' ' . ' , C ’ f„ . ' T f ' ’ ' i , '<

O? *-54 p -* “ j *-5^-jj_j o h *-54 - • j y y o

j j Jj 3 ^* 9 ~- V 3 1-* ji> -i

l_4 j- l J j _ • j? j a j j L il ^^9) I

2t,lJ Saheehayn

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 “T h e y follow ed w h a t th e devils re c ited d u rin g th e reig n
of S ulaym aan (Solom on). S u laym aan d id n o t disbelieve,
b u t it was th e devils w h o disbelieved, teac h in g people
m agic a n d th a t w h ic h was revealed to th e tw o angels in
B ab y lo n , H a a ro o t a n d M aaro o t; b u t n e ith e r of th ese tw o
(angels) ta u g h t an y o n e u n til th ey h a d said, ‘W e are
m erely a tria l, so d o n o t disbelieve (by p racticin g m agic).’
A n d fro m th ese (angels) th e y le a rn th a t w h ich m ay cause
se p a ra tio n b e tw een m a n a n d his w ife, b u t th ey c a n n o t
h a rm a n y o n e except by A lla ah ’s p erm issio n . A n d they
lea rn th a t w h ich h a rm s th e m a n d do es n o t b e n e fit th e m .
A n d in d e e d , th e y (th e c h ild re n o f Israel) k n ew th a t
w hoever p u rc h a se d it (magic) w o u ld have n o sh are in th e
H e re a fte r. A n d h o w w re tc h e d in d e e d was th a t fo r w h ich
th ey sold them selves, if th e y o n ly knew . A n d if th ey h ad
believed, a n d feared A llaah , th e n th e ir rew ard fro m
A llaah w o u ld have b e e n far b e tte r, if th e y o n ly k n e w .”
( S o o ra h a l-B a q a ra h 2 :1 0 2 -1 0 3 ]

‘A bdul-1Azeez ibn ‘A b d u llaah said Sulaym aan ibn Bilaal told m e

u p o n th e a u th o rity o f T h aw r ib n Zayd al-M adanee from A boo al-
G hay th from A boo H urayrah ■&> from th e P ro p h et M th a t he said:

“Abstain from the seven major sins. ”

T hey said, “O M essenger o f A llaah, w hat are they?” H e said:

“The joining o f others in u/orship along w ith A llaah, magic, the

killing o f a person whom A llaah has made prohibited except
when it is justified, the consumption o f usury, the consumption o f

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 J lC y C T lcfu ice io t£ e " W o m e n - Q A m m ‘C A c filla a h

the orphan’s wealth, the fleeing from the battlefield during a

military campaign, and the ascription o f illicit sexual behavior to
chaste innocent believing w om en .” 260

A boo ‘A bdullaah M u h am m ad ib n ‘A b d u llaah az-Zaahid al-

A sbahaanee to ld us th a t A h m ad ib n M ah raan to ld us th a t
‘U baydullah ibn M oosaa told us th a t Israa’eel told us u p o n the
au thority o f M aysarah ibn H abeeb from A l-M anhaal ib n ‘A m r
from Qays ibn as-Sakn al-Asadee w h o said th a t ‘A bd u llaah ibn
M as’ood en tered u p o n a w om an. He saw th a t she was w earing
a red am ulet. H e im m ediately sn atch ed it from h e r neck
forcefully. T h e n he said, “C ertain ly th e fam ily o f ‘A bdullaah is far
above com m itting polytheism .” H e th e n said, “F rom the things
th a t we m em orized from th e P ro p h et was, ‘C ertain ly th e
charm s, am ulets, and in can tatio n s are disbelief.’ 261

In ad d itio n , o th e r th a n th a t from th e evidences th a t indicate the

disbelief o f the p ra c titio n er o f magic, th e p ro h ib itio n o f using any
o f the actions co n n ected to magic, an d th e p ractitio n er o f magic
does n o t learn magic except by way o f devils.

T hus, A llaah d eterm in es harm an d benefit.

A llaah the Exalted said:

j ] ^ • j j3 S/} ->4] v fl 4jjl

f c , _ > * - ■ » ' is- " '

^jA f UlO ^4 a J ^1j

# j

“A n d if A llaah sh o u ld to u c h you w ith adversity, th e re is

n o n e w ho can rem ove it ex cep t H im ; a n d if H e in te n d s
fo r you good, th e re is n o n e w h o can rep el H is favor. H e
causes it to reach w h o m ev er of H is servants th a t H e wills.
A n d H e is th e O ft-Forgiving, M o st M ercifu l.”
[ S o o r a h Y o o n u s 1 0 :1 0 7 ]

' t'° Saheeh al-Bukhaaree [ 3 9 3 /5 ]

A l-H a a k im [ 2 1 7 /4 ] T h is p r o p h e t ic n a r r a t io n is H asan ( s o u n d ) as m e n tio n e d
in As-Sa/ieeh al-M usnad [ 1 8 /3 ]

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 H e says:

4 I l s t *0 "

“A n d certain ly , if y o u w ere to ask th e m , ‘W h o created

th e heavens a n d th e e a rth ? ’ T h ey w o u ld surely say,
‘A lla a h .’ Say, ‘T h e n , have y o u c o n sid ered th e th in g s th a t
y o u in v o k e besides A llaah? If A llaah in te n d e d som e
h a rm fo r m e, co u ld they rem ove H is h a rm , o r if H e
in te n d e d som e m ercy fo r m e, c o u ld th ey w ith h o ld H is
M ercy?’ Say, ‘S u fficien t fo r m e is A llaah; u p o n H im
(alone) th e re lia n t place th e ir tr u s t.’”
I S o o r a h a z -Z u m a r 39 :3 8 )

H e says:

Sifj ->4j *1^3 yva_j

\ls “ j &
“A n d if A llaah sh o u ld to u c h y o u w ith adversity, th e re is
n o n e w h o can rem ove it except H im . A n d if H e to u ch es
y ou w ith good, th e n H e is A ble to d o all th in g s.”
I S o o ra h a l-A n 'a a m 6:171

M oreover, He says:

is
*^3 LLgJ ^13 LkJJ 4jjl La

A ij - 'J .

“W h a te v e r A llaah g ran ts peo p le o f m ercy, n o n e can

w ith h o ld it, a n d w h atev er H e w ith h o ld s, n o n e c an g ra n t
it th e re a fte r. A n d H e is E xalted in M ig h t, th e A ll-W ise.”
(S o o r a h F a a tir 3 5 :2 |

T herefo re, harm an d b enefit is in th e H an d o f A llaah. T herefore,

w hoever acquires som ething by way o f magic, an d th e n if they

222
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 J K y C flc fu ic e io i / i e ls )o m e n -Q d m m ‘J T ld iffa a J i

believed th a t they can h arm o r b en efit besides A llaah, th e n this

(person) is a disbeliever, because h e is a disbeliever in th e Q u r ’aan.
M oreover, if he did n o t believe this, b u t merely c o m m itted such
an action th in k in g it to be a m eans tow ards causing so m eth in g to
occur, th e n this person is m isguided.

C ertainly, th e reasons th a t cause so m eth in g to o ccur exist in th e

perm issible affairs. T h u s, if you have p erfo rm ed th e likes o f this
action, th e n you have given preference to th e w orldly life over th e
life o f the hereafter. C o n seq u en tly , w hoever prefers th e life o f this
w orld to th e life o f th e H ereafter, th e n he has certainly strayed
in to clear m isguidance an d has lost in b o th th e life o f this w orld
an d in the H ereafter.

A llaah the Exalted says:

i O k ® " ' ~ O* b

# 1

“So, as for the on e w ho transgressed and preferred the

life of this world, th en indeed his abode w ill be the Hell-
fire.”
[ S o o r a h a n -N a a z i’a a t 7 9 :f 7 - 3 9 |

Allaah the Exalted says:

o ') j , ,Ai At1 My. o *$

# ‘ ■^ 0 ->«d L4J t-Ajyi \O jS \ O ’j>-

“W hosoever desires the reward o f the H ereafter, W e w ill

increase him in his reward, and w hoever desires the
reward o f this w orld. W e w ill give him thereof, but in
the H ereafter he w ill have n o share.”
( S o o ra h a s h - S h o o r a 4 2 :2 0 )

So bew are an d be weary of this tre m e n d o u s im plication. D o n o t

allow the devil to fool you co n cern in g som e w orldly pleasures an d
tem poral desires such th a t you m ig h t fall in to disbelief and
A llaah’s refuge is so u g h t from this.

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 T h erefo re, by A llaah O fem ale servant o f A llaah, y o u r h u sb an d
will n o t be able to b en efit you. So take acco u n t o f yourselves
before you are tak en in to acco u n t.

P erhaps th is c o u ld also lead som e w o m en tow ards w ishing th a t

th e perm issibility o f m en to m arry m u ltip le wives was never
legislated. It m ig h t also lead to som e w o m e n ’s dislike o r
re s e n tm e n t o f Islaam ic law all because o f its perm issibility. S om e
w o m en even desire th a t th e ir h u sb a n d s w o u ld die if they w ere to
m arry o th e r wives after th e m a n d h o w m any situ atio n s are sim ilar
to this!? S om e w o m e n d o n o t go to th ese types o f ex trem es b u t
ra th e r th e ir to n g u es issue statem en ts o f slan d er, back b itin g , an d
tale carrying a n d A llaa h ’s refuge is so u g h t fro m th e likes o f this.

T h e re fo re , th e believing w o m a n ’s p o sitio n to w ard s th is is th a t she

know s th a t ev erything in c re a tio n o ccu rs by th e will o f A llaah , th e
M ighty a n d M ajestic.

A llaah th e E xalted says:

“A n d th e C o m m a n d o f A llaah is a d ecree d e te r m in e d .”
I S o o r a h a l- A h z a a b 3 3 :3 8 ]

In a d d itio n , A llaa h th e E xalted says:

“C ertain ly, everyth in g has b een created in accord an ce

w ith O u r d e cree.”
( S o o r a h a l - Q a m a r 5 4 :4 9 ]

T h e re fo re , n o m a tte r w h a t befalls a p e rs o n by w ay o t a fflic tio n s in

th is w o rld , th e n it is all n o th in g in c o m p a ris o n to th e p re s e rv a tio n
o f y o u r re lig io n . T h u s , it is u p o n y o u to su p p lic a te .

A lla a h th e E x alted says:

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 JK y Zflduice to th e It')om en- Qlmm ‘C fldiffaah

“A nd your Lord said: Invoke M e, I w ill respond to you

(your invocation).”
I S o o ra h G h a a f ir 4 0 :6 0 )

M oreover, it is u p o n you to p ro tect y ourself from w hatever m ight

em erge from your h ea rt from h arm fu l tem p eram en t. She is a
w om an like you, so for w hat reason sh o u ld it reach this type o f
extreme?

If we were to reflect, O w om en, w hen we becom e busy w ith th at,

u p o n the fact th a t jealousy existed am ongst th e wives o f th e
P ro p h et ^ o f w hom A llaah attested to th e ir superiority in His
statem ent:

■S " 4+ ~ •* ' * ' 4 * \ ^ ~ ' '

4 (jfLJDl (jl ^jA Jj >- 1*—=> ^

“O wives of the Prophet! You are n ot like any other

w om en . If you fear A llaah ...”
[S o o ra h ai-A h za ah 33 :3 2 ]

In ad d itio n , from th e exam ples o f this jealousy is th e p ro p h etic

n a rra tio n th a t was previously m en tio n ed .

O n the au thority of ‘A a’ishah w ho said, “1 was n o t jealous o f any

o f the P ro p h et's wives to th e ex ten t th a t 1 was jealous o f
K hadeejah w hile 1 never even saw her. N evertheless, th e P ro p h et
$g used to m en tio n h e r constantly. Som etim es he w ould slaughter
a sheep and th e n d istrib u te its m eat am ongst K h ad eejah ’s
com panions. Som etim es I m ight say to him , ‘It is as th o u g h th ere
is no o ne in th e w orld except K hadeejah.’ H e w ould th e n say,
‘C ertainly she was... She bore m e c h ild re n .’” 262

Ism aa’eel ibn Khaleel said th a t ‘Alee ibn M ushir inform ed us

u p o n th e au tho rity o f H ishaam from his fath er from ‘A a’ishah \sgfc
w ho said: “H aalah b in t Khuwaylid (the sister o f K hadeejah) sou g h t
perm ission to en te r from th e M essenger o f A llaah ^3, he w ould
thereafter recall th e way K hadeejah used to seek his perm ission
and th e n becom e upset an d th e n he w ould say, ‘O
A llaah...H aalah .’ T his w ould m ake m e jealous. I w ould th e n say,
‘W hy d o you rem em ber an old w om an from th e old w om en o f

" ‘ Saheehayn

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 Quraysh w hose gum s are red, w hile A llaah has replaced h e r w ith
o n e w ho is better?’” T h e m eaning o f “w hose gum s are re d ” is a
m etap h o r used to express th a t h er teeth have fallen o u t as
m en tio n e d by A l-H aafidh w ho also said, “T h is is also the
u n d e rstan d in g affirm ed by An-Nawawee an d o th e r th a n h im .”
A dditionally, (affirm ing this jealousy is) th e statem en t o f ‘A a’ishah
in th e previous p ro p h etic n a rra tio n , “I was n o t jealous o f...”

A l-H aafidh said “In this is th e affirm atio n o f jealousy an d th e fact

th a t its occu rren ce was n o t prevented w hen it becam e m anifest in
the best o f th e w om en; so how m uch m ore so w hen it occurs from
those w ho are less th a n th e m .” 264 (End o f cited passage]

A boo N u ’aym to ld us th a t ‘A bdul-W aahid ibn A ym an said th at

Ibn A bee M ulaykah told m e u p o n th e a u th o rity o f Al-Qaasim
from ‘A a’ishah th a t th e P ro p h et M w henever he w anted to travel
w ould draw lots am o n g his wives. T h e lots fell u p o n ‘A a’ishah and
H afsah. So th e P ro p h et M w ould ride beside ‘A a’ishah and talk to
her after nightfall. So H afsah suggested to her, “W hy d o n ’t you
ride my cam el, and let m e ride your camel ton ig h t; such th a t you
m ight see as well as I (w hat w ould occur)?” So 1 said, “S u re.” So
she m o u n te d (the cam el) an d th e P ro p h et ^ cam e to H afsah w ho
was riding th e cam el o f ‘A a’ishah. He greeted h er and they rode
(together) until they descended. ‘A a’ishah m issed him greatly so
once they descended she placed her legs in lem on grass and said,
“My Lord, allow a scorpion o r a snake to bite m e so th a t I am
unable to say an y th in g .” ' 6S

T hus, jealousy was present in w hat tran sp ired betw een th e best o f
th e fem ale co m p an io n s o f th e P ro p h et

Im aam an-N asaa’ee said: Ishaaq ibn Ibraaheem in fo rm ed us th a t

A n-N ad h r said th a t H am m aad ibn Salam ah told us u p o n the
au th o rity o f Ishaaq ibn ‘A bdullaah from A nas th a t they said, “O
M essenger o f A llaah 3^, do you n o t desire to m arry from the
w om en o f the Ansaar?” T h e P ro p h et % respo n d ed , “C ertainly
they are very jealous.” 266

:M Saheeh al-Bukhaaree [1 3 4 /7 1
M A l-H a a fid h [ I 36 /7 1
Saheeh al-Bukhaaree [3 1 0 /9 1
A n -N a sa a 'ee [ 6 9 /6 ] w ith a n a u t h e n ti c n a r r a tio n .

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 J K y C /ld u ic e to th e ls )o m e n - Q Jm m ‘C flc /iffa a /i

So th e existence o f jealousy in us is only n atu ral, th u s it is

obligatory th a t we are p atien t. Patience is from th e fruits o f
having faith in Q adr (D ivine P re o rd a in m e n t) as m e n tio n ed by my
father and my Shaykh in his b o o k , 267 an d all o f th e actions o f
A llaah th e M ighty an d M ajestic are wise. However, this w isdom
may o r may n o t becom e ap p aren t.

From the w isdom surrounding taking m ultiple wives:

1- H aving m ore th a n o n e wife leads to having m ore children.

Indeed th e P ro p h et said, “M arry an d procreate for
indeed 1 desire to boast o f y o u r n u m b ers before th e o th e r
natio n s.”
2 - T h e w om an may be unab le to bear ch ild ren . T h erefo re,
w hich situation is b etter, th a t th e h u sb an d divorces her, o r
th a t she rem ains w ith h im w hile he takes a second w ife 2
W h ich is b etter, th a t th e h u sb an d does n o t deserve to have
any offspring o r th a t he m arries a second wife 2 T h e
answ er is th a t it is b e tte r th a t she rem ains w ith h im while
he takes a n o th e r wife.
3 - T h e w om an experiences tim es o f m enses an d p o stp artu m
bleeding. Perhaps these tim es are difficult for the husb an d
to bear, such th a t they m ight lead him to things w hich are
prohib ited . T herefore, th e so lu tio n to this pro b lem is
marriage.
4 - It may be th a t th e w om an possesses som e (physical) defect.
So it is b e tte r th a t a second wife is taken an d she is n o t
divorced.
5- It may be th a t th e w om an is constantly sick. T herefore, it
is b etter th a t a second wife is taken so th a t she is n o t left
alone. It is possible th a t th e h u sb an d m ight be able to be
p atien t d u rin g th e tim es o f sickness, b u t h e is unab le to
preserve his ow n chastity by him self.
6- T h e m arrying o f m ore th an o n e wife establishes a b o n d
betw een d ifferen t fam ilies.

As A llaah, th e Exalted says:

A l-Jaami' asS a h eeh fee al-Q adr

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 OlSj \j L jL JT ^ jjf

4 ^-U

“A nd it is H e w ho has created m ankind from water, and

H e has established for him relatives by lineage and
marriage. A nd your Lord is Ever All-Capable to do what
H e w ills.”
( S o o ra h a l-F u rq a a n 2 5 :5 4 )

7- T h e w om an m ust have som eone w ho will fulfill h er needs

for su sten an ce an d th e like. W ith th e m arrying o f m ore
th a n o n e wife, th e h u sb an d establishes this and A llaah
know s best.

oOO O

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 J K y CZlduice to th e ~Women-QJ[mm ‘C flcfiflaa/i

W om an should not ask that her Sister

be Divorced

‘U baydullah ibn M oosaa to ld us u p o n th e a u th o rity o f Zakariyaa

w ho is Ibn Abee Zaa’idah w ho said u p o n th e au th o rity o f Sa’d ibn
Ibraaheem from A boo S alam ah from A boo H u rayrah th a t th e
P ro p h et said:

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, L ^ j D j o c W u »
S ' s * s ' s $ '
« j l i i C* l^J L»Jfi

“It is not lawful for a w om an to ask for the divorce o f her sister,
seeking to have the husband for only herself. However, indeed she
will receive w hat has been w ritten for her. ” 268

T here is a difference o f o p in io n regarding the m eaning of the

statem ent Ukhtihaa (her sister).

Im aam an-Nawawee says: T h e m eaning o f U khtihaa (h er sister)

h ere is o th e r th a n her, w h eth e r th a t sister is related by blood,
nursing, o r religion. Included in this ruling are th e disbelieving
w om en despite n o t being considered sisters in th e religion,
because the in te n t h ere was to include the m ajority, o r th a t she is
h er sister by way o f h e r being from th e progeny o f A adam .

Ib n ‘A bdul-B arr co n sid ered th e sister here to m ean th e co-wife

(Dharrah) and he said co n cern in g h er, “It is u n d ersto o d here from
th e legislation, th a t it is n o t ap p ro p riate th a t a w om an asks h er
h u sb an d to divorce his o th e r wife so th a t she can be his only wife.
T his is possible in th e n a rra tio n for w hich th e w ording is, ‘T h e
w om an shou ld n o t ask for th e divorce o f h e r sister.’ As for th e
n arratio n , th a t co n tain s th e c o n d itio n al context, w h at is ap p aren t
is th a t it concerns th e w o m an w h o is a non-relative. T h is p osition
is fu rth e r em phasized by his state m e n t ‘to m arry’ w hich m eans

268 Saheeh al-Bukhaaree [ 2 1 9 /9 ]

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 th a t she will m arry th e afo rem en tio n ed h u sb an d , w ith o u t citing as
a co n d itio n th a t he divorces w hom ever has p receded her. So
according to this u n d erstan d in g , th e m ean in g o f (U khtihaa) is h er
sister in th e religion.”

His statem en t “in o rd e r for h e r to m arry” could possibly m ean

th a t she m arries th a t m an w ith o u t req u estin g he release an o th e r
wife from his m arital contract. R ather, she leaves h er affair to th e
decree o f A llaah, a n d for this reason, th e n a rratio n concludes w ith
the statem ent, “b u t indeed she will receive w hat has been w ritten
for h e r.” It is an in d icatio n th a t even if she requests this, a n d asks
for this to be m ade a co n d itio n in h er m arriage co n tract, th a t
n o th in g will occur except by th e decree o f A llaah, so it is m ore
ap p ro p riate th a t she does n o t subject h erself to possibly
transgressing this w arning w hich verifies th a t n o th in g will occur
just because it is desired.

T his is from th e things w hich aid th e p ositio n th a t th e sister by

way o f blood relatio n s o r nu rsin g is n o t inclu d ed here.
N evertheless, it is possible th a t th e in te n d e d m ean in g h ere is th a t
she will m arry o th e r th a n him a n d th u s a b a n d o n this potential
h u sban d . It is also possible th a t th e m ean in g encom passes b o th
m atters.

T h e m eaning is th a t she m arries w hoever is easier for h er to

marry. T herefore, if the wife w ho preceded h er was a non-relative
th e n she may m arry th e m an w ho was m en tio n ed . However, if
the wife w ho preceded h er was h e r sister (by blood) th e n she
should m arry o th e r th a n h im an d A llaah know s best. 269 [End o f
cited passage]

<000

269 e x tra c te d fr o m A l-F ath (2 2 0 /9 1

230
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 J K y C T lcfu ice to th e J sJ o m e n - Q Jm m ‘C /lc J illa a /i

cn W om an should not seek to Flaunt

what She has not been Given

Sulaym aan ibn H arb told us H am m aad ibn Zayd to ld us u p o n th e

au thority o f H ishaam from Faatim ah from A sm aa’ from th e
P ro p h et jfe. 2,0 M u h am m ad ibn al-M u th an n a to ld m e th a t Yahyaa
told us u p o n the au thority o f H ishaam th a t F aatim ah told me
from A sm aa’ th a t a w om an said, “O M essenger o f A llaah D, my
h u sb an d has a second wife. So is th ere any sin u p o n m e to boast
a b o u t w hat my h u sb an d has n o t given me?” So th e M essenger o f
A llaah Csaid:

« .j _ j j ^ . y jd L*-> »

"The one who pretends to have been given w hat they have not been given
is like the one who wears two garments o f falsehood.” 271

A boo ‘U bayd m en tio n e d th a t his state m e n t “T h e o n e w ho

p reten d s to have been given w hat they have n o t been given,”
m eans the ones w ho beautify them selves w ith w hat they d o n o t
possess. T hey do this repeatedly, beautifying them selves w ith
falsehood. T h e exam ple o f this is a w om an w hose h u sb an d has a
second wife. She claim s th a t she is favored w ith m ore th a n she
actually possesses, seeking to anger th e second w ife.” 272

000°

2,0 T r a n s l a t o r ’s n o te : T h e te x t o f th is n a r r a t io n c o n t a in s tw o d if f e r e n t c h a in s o f
n a r r a to r s w h ic h a re lin k e d by t h e ‘A r a b ic le tte r H a a . T h e le tte r H a a w ith i n th is
c o n t e x t in d ic a te s th e p o i n t w h e r e t h e firs t a n d t h e s e c o n d c h a in s m e e t.
271 Saheeh al-Bukhaaree ( 3 1 7 /9 1 C h a p t e r : C o n c e r n in g th e o n e w h o f la u n ts w h a t
th e y d o n o t p o sse ss a n d w h a t h a s b e e n p r o h ib i te d f r o m t h e b o a s tin g o f th e c o -
w rie.
272 Al-F ath [3 1 7 /9 1

231
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 cn W om an should n o t Describe
other W om en to H er H usband

M uham m ad ibn Y oosuf told us th a t Sufyaan told us u p o n th e

au thority o f M ansoor from A boo W a a ’il from ‘A b d u llaah ibn
M as’ood w ho said th a t th e M essenger o f A llaah M said:

“A woman should not touch another w om an and then describe

her to her husband as if he is looking at her. ” 273

T h e Basharah: (D haahir al-Jild) is th e o u te r p a rt o t the skin th a t is

ap paren t.

A l-Q aabisee said, “T his is a fu n d am en tal p rinciple for M aalik

co ncern in g p ro h ib itin g th e avenues w hich may lead to evil. For
indeed, from th e w isdom b eh in d this p ro h ib itio n is th a t it is
feared th a t th e h u sb an d will becom e attracted because o f w hat has
been described to him ; and th a t this will ultim ately lead to the
divorce o f th e first wife w ho described h e r to h im o r th a t th e m an
will becom e infatuated by th e w om an w ho was described to him ."
27 4

So even it th e m an w ho is being in fo rm ed o f this d escrip tio n is

n o t th e h u sb an d , such as a father o r a b rother; th e reason for its
p ro h ib itio n rem ain s present, so it is n o t perm issible th a t she is
described to him . O A llaah, except in th e event th a t th e m an
wishes to propose to her, th e n this situ atio n is ex em pted from the
general p ro h ib itio n .

O O O

27' Saheeh al-Bukhaaree [3 3 7 /9 1

274 T h e s o u rc e f o r A l-Q a a b is e e ’s s p e e c h is A l-F ath [ 3 3 8 /9 ]

232
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 JK y C flduice (o th e IsOomen~ Q/m m ‘C flcfiflaali

Prohibition of Changing the

Creation of Allaah

M uham m ad ibn M u q aatil to ld m e th a t ‘A b du llaah in fo rm ed us

th a t Sufyaan in fo rm ed us u p o n th e au th o rity o f M an so o r from
Ibraaheem from ‘A lq am ah from Ib n M as’o o d w h o said, “A llaah
curses the w om en w ho ta tto o s o th ers an d those w ho get tatto o s
for them selves, an d th o se w ho rem ove h air from th e ir faces and
w ho m ake gaps in th e ir te e th as a m eans o f b eau tificatio n thereby
changing th e creatio n o f A llaah. W h y s h o u ld n ’t I curse th e ones
w hom the M essenger o f A llaah fs cursed a n d w h o m are cursed in
th e B ook o f A llaah?” 275

o o o

275 Saheeh al-Bukhaaree [ 3 7 8 /1 0 ]

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 Lengthening of the Hair is from the

Major Sins

K hallaad ibn Yahya told us th a t Ib raaheem ib n N aafi’ u p o n th e

au thority o f A l-H asan w ho is Ibn M uslim from Safiyyah from
‘A a’ishah th a t a w om an m arried h e r d au g h te r o ff an d shortly
thereafter h er hair fell out. She th e n cam e to th e P ro p h et ^ and
m en tio n e d this to him before she told him , “C ertain ly h er
h u sb an d o rd ered m e to len g th en h er h a ir.” T h e n th e M essenger
o f A llaah ^ said:

« . o t u ? i lii u »

“No, most certainly the women who artificially lengthen their

hair have been cursed.” 276

H er statem en t (Tam a'at) “fell o u t” m eans to lose o n e ’s hair.

M uham m ad ibn M uqaatil told m e th a t ‘A bdu llaah in fo rm ed us

th a t ‘U baydullah in fo rm ed us u p o n th e au th o rity o f N aafi’ from
ibn ‘U m a r th a t the M essenger o f A llaah ^ said:

X 0 ^0 ' 0 0 0 -J ° // 0 J* '

“A llaah curses the woman who artificially lengthens hair and the
one who has her own hair lengthened and the w om an who tattoos
others as well as the one who is tattooed.” 2"

N aafi’ said, “T h e tatto o in g (like th a t w hich occurs] o n th e gum s.”

A adam told us th a t S h u ’bah told us th a t ‘A m r ibn M u rrah told us

th a t he h eard Sa’eed ib n al-Musayyab say, “W h e n M u ’aawiyyah
cam e to M adeenah for th e last tim e, he addressed us an d th en
pulled o u t a tu ft o f h air an d said, ‘I d id n o t th in k th a t anyone did

27,1 Saheeh al-B ukhaaree [5 2 0 5 /9 1

277 Saheeh al-Bukhaaree [3 7 4 /1 0 1

234
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 J K y ^ c fu ic e to t / i e liO o m e n -^ U m m ‘C flc filla a /i

this o th e r th an th e Jews. C ertain ly th e P ro p h et % called this

falsehood.’” He in te n d ed by this reference th e artificial
len g th en in g o f hair. 278

A l-H asan ibn ‘Alee al-Halwaanee an d M u h am m ad ibn Raafi’ told

m e ‘A bdur-Razzaaq info rm ed us th a t Ibn Jurayj in fo rm ed us th a t
A boo az-Zubayr told m e th a t he h eard Jaabir ibn ‘A bd u llaah say,
“T h e P ro p h et % rebuked th e w om an w ho artificially len g th en ed
h er hair w ith an y th in g .” 2,9

C o n cern in g these evidences, in som e o f th em it is m en tio n ed th a t

artificially len g th en in g th e h air is from th e m ajor sins. In o th e r
places, it is m en tio n e d th a t th is is from th e practice o f th e Jews
and we have been p ro h ib ited from im itating th e enem ies o f
Islaam. In it is also obedience to S atan w ho has said:

“And I will command them to change the creation of

Allaah.”
(Soorah an-Nisaa’ 4:1191

Surely, the scholars have differed co n cern in g th e len g th en in g o f

hair w ith som eth in g o th e r th a n h air like a piece o f clo th o r
so m eth in g sim ilar to it. From th e m are those w ho p ro h ib it th e
len g th en in g o f h a ir w ith anything, w h e th er it is h air o r a piece o f
cloth an d this is th e p o sition o f th e m ajority. T hey cite as
evidence the generality o f th e proofs con cern in g th e p ro h ib itio n
o f len g thenin g th e hair.

Al-Layth and A boo ‘U baydah, w ho has n arrate d this from m any o f

th e jurists, has said, “In d eed w hat is p ro h ib ited from this is the
len g th en in g o f h air w ith hair. As for th e len g th en in g o f th e hair
w ith o th e r th a n h air like a piece o f clo th o r so m eth in g sim ilar,
th e n this is n o t included in th e p ro h ib itio n .” 280

A l-Q aadhee said, “B ut as for th e tying o f colorful silk kn o ts and

w hatever is sim ilar to this from the things w hich d o n o t resem ble
hair, th e n this is n o t p ro h ib ited because it is n o t extending, n o r is

278 Saheeh M uslim [ 1 6 8 0 /3 )

m Saheeh M uslim [ 1 6 7 9 /3 )
280 S e e A l-F ath 1 3 7 5 /1 0 )

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 it w hat is in ten d ed w ith th e w ord extension (W asl). B u t rath er, it
is only for th e p u rp o se o f beautificatio n an d g lam orization.” 281

H e said, “A n d in this p ro p h etic n a rra tio n is an in d icatio n th a t the

lengthen in g o f ha ir is from th e m ajor sins because th e p ractitio n er
o f it is cursed. In it is an in d icatio n th a t th e o n e w ho assists in the
perform in g o f p ro h ib ited actions shares in th e sin o f th e o n e w ho
has th e p ro h ib ited act perform ed perform s th e p ro h ib ited action
just as th e o n e w ho aids in th e ob ed ien ce o f A llaah shares in th e
rew ard a n d A llaah know s b est.” [End o f cited speech]

T h e correct position in this m atter is th e statem en t o f th e on e

w ho stipulates th a t if d ecep tio n can be averted an d th a t th e
beautificatio n occurs w ith o u t th e use o f h air th e n this is
perm issible. However, if d ecep tio n occurs o r th e b eau tificatio n is
d o n e w ith h a ir th e n this is fo rb id d e n an d A llaah know s best.
A dditionally, if a w om an c u t h e r h air an d concealed it
occasionally to w ear it along w ith a clip th e n this is also fo rb id d en
because it is included in th e p ro h ib itio n .

B eautification an d cleanliness are affairs th a t are legislated b u t

they b o th only occur w ith th a t w hich is perm issible.

A llaah th e Exalted says:

“So is the one brought up in adornments, while in the

midst of dispute, unclear?”
ISoorah az-Zukhruf 43:18]

Sim ilarly th e story o f U m m Sulaym at th e tim e w h en h e r child

passed away, w hen A boo T alh a h re tu rn ed , she p resen ted him
d in n e r from w hich he ate an d d ran k . T h e n she presen ted herself
to him in a m an n e r th a t was b e tte r th e n any m a n n e r th a t she had
presented herself to h im before. T h is story is in Muslim as well as
R iyaadh as-Saaliheen.

Ibn Sa’d extracted from Sa’eed ibn ‘A m r ib n al-‘Aas w ho said th a t

‘A a’ishah said to A boo H urayrah, “In d eed you speak from th a t

2M1 Im a a m A n -N a w a w e e in S harh M uslim [1 0 4 /1 4 1

236
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 J lC y C ftd u ic e (o th e ~ lo )o m e n -Q h m m ‘C fld illa a J i

w hich I have n o t h e a rd .” H e said, “O o u r m o th er, you have left

it, an d th e co n tain e r o f K uhl and th e m irro r have busied you while
n o th in g at all has busied m e.” 282 T h e m eaning o f this is th a t
‘A a’ishah used to be busied from learning som e p ro p h etic
n arratio n s because she used to p rep are h erself an d beautify herself
for th e M essenger o f A llaah

The p o et said:

*
\j+ay 131 is* y j V1 l-*j

Ij * y j l ^ 1j3y* jl ^ 131

"C e rta u i/l,jeu*efru i f a b a n ti^iea tiu n /& r the /e ^ id e a t.

Jt b i/u fj ab u t b autu u^hea ban tu u /a c /iia ^ .

H ut (Men i/tbeed the b antu ijjt/e a ti^ u /( a j i t i f untJi uuu J , then there i j

a/1 /teebfer et'teraa/ arnameatf uJbantid ea tio n .

oOOO

282 A l-Isaabah 1208/4] with a good chain

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 Prohibition of Men Resembling
W om en and W om en Resembling Men

M uham m ad ihn B ashshaar told us M uh am m ad ibn Ja’far to ld us

S h u ’b ah told us u p o n th e au th o rity o f Q ataad ah from ‘Ikrim ah
from Ibn 'A hbaas 4» th a t th e M essenger o f A llaah ^ cursed the
m en w ho im itate w om en such th a t they resem ble th em and the
w om en w ho im itate m en such th a t they resem ble m en. 28!

T h e w ord curse, possesses two m eanings:

T h e first m eaning is to revile.

T h e second m eaning is b a n ish m e n t an d expulsion from th e Mercy
o f A llaah.

T h e w o m en ’s resem bling m en and similarly th e m e n ’s resem bling

w om en is from th e m ajor sins as in dicated by th e p ro p h etic
narratio n , since a m ajor sin is know n by m any factors:

1- E ither a text th a t explicitly indicates th a t so m eth in g is

from th e m ajor sins.
2 - A lternatively, a severe w arning or th reat related to such an
action.
3- th e im plication o f a curse.
4 - the im plication o f th e A nger o f A llaah.
5 - th e im plication o f a prescribed p u n ish m en t.
6- O r belief is negated from the o n e w ho perform s this
action.

T h e pro p h etic n arratio n includes th e resem bling o f m en in th eir

m ovem ents, th eir clothing, th eir voices, and everything else th a t is
specific to m en. Som e w om en do things, w hich are particular to
m en, like im itating th eir voices in speaking, o r sim ilar to this
w hile claim ing th a t they in ten d to m ake th e o th e r w om en laugh
o r becom e afraid; all o f this is included in the C u rse if she is

“M Saheeh al-Bukhaaree [3 3 2 /1 0 }

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238
 J I t.ij J id u ic e to t / i e Is ) o m e n - Q dm m lO Q cfi[{a a /i

aware o f th e p ro h ib itio n o f im itatin g th e m en. If they speak as if

they are m en, in o rd e r to in spire fear in o th e r w om en, th e n this
w om an is m ore blam ew orthy th a n th e w om an w ho so u g h t to
m ake o th e r w om en laugh. T h is is because she has com m itted
w ith in h er action tw o p ro h ib ited actions.

T h e first is the im ita tio n o f m en.

T h e second is th e in tim id atio n o f others.

C ertainly, the P ro p h et M said:

3 .» ^

“It is not permissible for a Muslim to strike fear in another

M uslim . ”

Similarly, m en are p ro h ib ite d from im itating w om en.

A t-Tabaree said, “T h e m eaning is th a t it n o t perm issible for m en

to im itate w om en in th e ir dress a n d th e b eau tificatio n w hich is
specific to them an d th e o p p o site o f this is also im perm issible.” 284
A l-H aafidh said, “Sim ilarly co n cern in g th eir speech and walking.
However, as for the appearance of th eir clothing, th e n this differs
in accordance w ith the custom s o f each land. It is possible th a t
o n e group o f people does n o t distin g u ish betw een th e dress o f
th eir m en an d w om en in th e ir clo th in g b u t the w om en are
characterized by th eir veiling an d covering. As for th e censure o f
im itating th eir speech and pace, th e n this is particularly for th e
o n e w ho intends this. However, as for th e on e w hose n atu re is
like this, th e n he is co m m an d ed w ith th e b u rd e n o f ab an d o n in g
this. M oreover, belief in this is to be gradual. N evertheless, if he
does n o t do so, an d persists in excessiveness th e n he is th e n
included in th e blam e. T his is especially th e case if th ere appears
from him w hat indicates th a t he is pleased w ith this a n d this
u n d erstan d in g is com pletely clear from th e term M utashabihheen
(the im itators).” (End o f cited passage]

°O O O o

"S4 m e n tio n e d in A l-Fath [ 3 3 2 /1 0 ]

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239
 he Clapping of W om en

‘Alee ib n ‘A bd u llaah told us th a t Sufyaan told us Az-Zuhree told

us u p o n th e a u th o rity o f A boo Salam ah from A boo H u ray rah <$>
th a t the M essenger o f A llaah % said:

« —J l »

“The saying o f SuhhaanA llaah is for the men while clapping is

for the women. ” 285

T h e actual m an n er o f clapping has n o t been relayed to us b u t

som e scholars have said, “T h e w om an sho u ld clap th e palm o f h er
right h a n d o n th e o u te r p o rtio n o f h e r left h an d . She sh o u ld n o t
clap th e palm s o f h er h a n d s to g eth er as she w ould in tim es o f play
and am u se m en t because if she were to d o so in h e r prayer for the
sake o f play an d a m u sem en t th e n h er prayer w ould becom e
nullified because this is an action w hich nullifies th e prayer.” 286

T his is an exam ple o f extracting a verdict w ith o u t evidence. Since

n o th in g has been authentically rep o rted from th e M essenger o f
A llaah 3s in clarification o f th e m a n n e r o f clapping th e hands,
th e n it is perm issible to clap in any way an d th e flexibility in this
issue sh o u ld n o t be restricted, an d A llaah know s best.

< 0 0 0

281 Saheeh al-B ukhaaree ( 7 7 /3 ) , Saheeh M u slim ( 3 1 8 / 1 1, A t-T irm idhee, Ahoo
D aaw ood ( 3 1 0 / 1], a n d A h m a d ( 2 4 1 /2 )
2Ht' S e e Sharh M u slim ( 1 4 5 /4 )

240
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 J K y C fld u ic e to t / j e l s ) o m e n ~ Q lm m lCJ lc fttla a J i

ihaadis not Obligatory upon the W om en

M u h am m ad ibn K atheer to ld us Sufyaan info rm ed us u p o n th e
au thority o f M u ’aawiyyah an d Ishaaq from ‘A a’ishah b in t T alh ah
from ‘A a’ishah, th e m o th er o f th e believers w ho said, “I so ught
the perm ission o f th e M essenger o f A llaah M co n cern in g Jihaad to
w hich he respo n d ed , “Y our Jihaad is th e H ajj." 287

Q abeesah told us th a t Sufyaan told us u p o n th e a u th o rity o f

M u ’aawiyyah w ho narrated this. A lso, H abeeb ibn A bee ‘A m rah
narrated from ‘A a’ishah b in t T alh ah from ‘A a’ishah, the m o th er
o f the believers, th a t th e P ro p h et 3? was asked by his wives
co ncerning Jihaad to w hich he replied, “H ow blessed is th e Jihaad
o f H ajj."

000°

28' Saheeh al-B ukhaaree [7 5 /6 J

241
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 £, oving Good for your Muslim Brother

M usaddad to ld us th a t Yahya to ld us u p o n th e au th o rity o f

S h u ’b ah from Q ataa d ah from A nas 4® th a t th e P ro p h et % said:

“None o f you [truly] believes until he loves for his brother w hat he
loves for himself. ” 288

H ence, in th is p ro p h etic n a rratio n you find th a t th e o n e w ho does

n o t desire good for his M uslim b ro th ers, sim ilar to the good th a t
he desires for him self, is deficient in his belief.

A l-H aafidh said, T h e in te n t b e h in d th e n egation here is (a

negation of) th e com pleteness o f faith, an d negating th e nam e o f
so m eth in g conveys a negation o f the com pleteness o f it an d this is
u n d ersto o d from th eir speech as in th e statem en t, “So an d so is
n o t h u m a n .” T h e w ord K hayr (good) is a com prehensive w ord
th a t includes all o f th e acts o f o b ed ien ce and perm issible actions
related to b o th th e w orldly life an d th e H ereafter w hile excluding
the p ro h ib ited things. T h is is because th e w ord Khayr (good) does
n o t include th o se actio n s.289 |E n d o f cited speech]

It is also u n d ersto o d from this p ro p h etic n a rratio n th a t a M uslim

sh o u ld h ate evil for his b ro th er, ju st as h e hates evil for him self.

U p o n th e a u th o rity o f ‘A bd u llaah ibn ‘A m r ibn al-‘Aas w ho

n arrated th a t th e P ro p h et ffe said:

288 Saheeh al-Bukhaarcc [ 1 3 /1 ]

289 in A l F ath |5 7 / 1 )

242
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 J K y O tfc fu ic e to th e Is J o m e n - Q lm m ‘C flc filla a /i

0 J®r ' 6 . J 0 %, i. 0 - / / » - f 0 - 7
<o jAi^rJl ^ p - J j j jliJl j p ^ ,'-r~>“ sif*^ ^

^ d j l ^ l ! ) ' J l O l j j , ^ l i > f j i ' j aL l J j A ^.

« . a j v ’o f U i '
“So whoever desires to remove him self from the Fire and enter the
Paradise, such that death overcomes him while he is a believer in
A llaah and the Last Day, then let him treat the people in a
m anner in which he wishes to be treated.” 290

So desiring good to r th e M uslim s is from th e reasons th a t cause a

person to be rem oved from the Fire, as this p ro p h etic n a rratio n
indicates.

D esiring good for th e M uslim s is so m eth in g th a t does n o t occur

except from a p erso n w ith a so u n d h ea rt th a t is free o f
co n tam in an ts like envy, c o n tem p t, and pride. For th is reason,
desiring good for th e M uslim s has becom e rare in this tim e, d u e
to th e lack o f purity in th e hearts, w hich is p resen t in m any o f th e
people, except those w hom A llaah has show n His Mercy.

T h e o n e w ho does n o t desire good to r th e M uslim s is described

w ith despicable attrib u tes.

From them is:

1- E n \y (Hasadl:
E m y (Hasad) is to desire th e rem oval o f good from others.
Envy is from th e attrib u tes o f th e Jews an d it is from th eir
characteristics.

A llaah th e Exalted says:

H u Ic a q 9 c ~ I ^ - >Ic D Hi I iijj < I

<8> ' ■ EC *» q 1; i >Ic j ly 1 - 1A. 11 'jj I Ia

“Or do they envy people for what Allaah has given them
of His Bounty? We have indeed already given the family

: v In Saheeh M uslim

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 of Ibraaheem (Abraham) the B o o k and the w isdom , and
conferred u p on them a great kin gd om .”
( S o o ra h a n -N is a a ’ 4:541

A llaah th e Exalted says:

yA s_^iSsjT , j i l '■ j * &

/ l * *7 ' ’' r- ?f ’- - - .*. f i

ij^ (*v Cfe-1 “ Cr? 'j*-®

“M any of the people of the Scripture (Jews and

Christians) wish that if they could turn you back to
disbelief after you have believed, ou t of envy from
them selves, (even) after the truth has becom e clear to
th em .”
[ S o o ra h a l-B a q a ra h 2 :1 0 9 |

T herefore, th e Jews an d C h ristian s d o n o t desire th a t good com es

to any o ne o f the M uslim s. T hus, they desire from us th a t we
a b a n d o n o u r religion w hile they know w hat we are u p o n leads to
everlasting happiness an d we have been p ro h ib ited from im itating
them .

Envy (H asad) is from th e characteristics o f th e hypocrites:

T h e Exalted says:

' • % * 9 * P * * *»» •* y ' P * * K, s 9'

I 1 O jj C oj

L*-> <UJl LLyZa ( ^ = y y aj I ( j y y ^ a j (jlj

»< , r, .

# fa.-^ ^ • j

“If som e good should touch you, it distresses them , but if

som e evil should befall you, they rejoice at it. A n d if you
rem ain patient and fear Allaah, their plot w ill n ot harm
you at all. Indeed, Allaah encom passes all that they d o .”
I S o o r a h A ali ‘I m r a a n 3:1 2 0 ]

Envy (Hasad) can sever even th e strongest o f bonds. T h e sons o f

Ya’q o o b (Jacob) envied th eir b ro th e r Y oosuf (Joseph) because
th eir father used to love him m ore so th a n he did th em , just as

244
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 JK y A d v ic e to th e Js)om en-QJm m ‘C hcfiffaah

A llaah described in th e ir story th a t H e has p resen ted in S oorah

Yoosuf.

T h e Exalted says:

^ c ^-C.* iL LLoi o^>-^._b. . . i j J i i Si Jt

j i - " i j a j l a js -jh j l !(|} ) p i ? * J i l y s ^ liiljl

^0 J j u ^ <L>-j

“W h en they said, ‘Truly, Y oosuf (Joseph) and his brother

(Benjam in) are m ore beloved to our father than we,
w hile we are a group consisting of m any. Certainly, our
father is in clear error. K ill Y oosuf (Joseph) or cast him
ou t to (another) land, so that the favor of your father
may then be attainable for you, and after that you w ill be
a righteous p eop le.’”
(S o o ra h Y o o s u f 12:8-9]

T h u s, they p lan n ed to kill him because o f th e ir envy for him

because o f his being m ore beloved to th e ir fath er th e n they were.

Similarly, Satan envied o u r fath er A adam 8® because o f w hat

A llaah had given him from (His] b o u n ties a n d he becam e arro g an t
as A llaah th e Exalted said:

Cr? J j 'd h d J 1^ M3 4
i\\ ’ 1 .c .r >,<
a -j o ^ a jj b jj q p o

U ~ h -i ~^! O (0 )

“^1 kill L. Jli Oj Mj j l ,J.I

Cr? (M J l i !;£); £ * OjMb

® : Mci i i^L. Jli ^ o j > ly J^ ai* ,

4 J! 'Hdc- jf j

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 “A n d w h e n y o u r L o rd said to th e angels, ‘I w ill create a
h u m a n b ein g o u t of clay fro m an a lte re d black sm o o th
m u d . So, w h e n I have fash io n ed h im a n d b re a th e d in to
h im th e so u l w h ich I c reated fo r h im , th e n fall d o w n to
h im in p ro s tra tio n .’ So, th e angels p ro stra te d
them selves, all of th e m to g eth er. E xcept Iblees (Satan),
he refu sed to be w ith th o se w h o p ro s tra te d . (Allaah)
said, ‘O Iblees (Satan)! W h y is it th a t y o u are n o t w ith
th o se w h o p ro strate?’ H e said, ‘N ev er w o u ld I p ro stra te
m yself to a h u m a n w h o m Y ou c reated o u t o f clay fro m
a n a lte re d black sm o o th m u d .’ (Allaah) said, ‘T h e n , get
o u t o f h ere , fo r in d e e d , you are a n o u tcast. A n d
certa in ly u p o n you is th e C u rse u n til th e D ay of
R ec o m p e n se .’”
[S o o ra h a l-H ijr 1 5 :2 8 -3 5 |

Sim ilarly, th e story o f th e two sons o f A adam , o n e o f th em envied

his b ro th e r because A llaah accepted his b ro th e r’s sacrifice while
his ow n sacrifice was n o t accepted. T his envy led him to kill his
b ro th e r

T h e Exalted says:

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 _!IK y u fld u ic e to t / i e ls )o m e n -Q J .m m ''ry i( fi[ [ a a J i

“A nd recite to them the story of the tw o sons o f Aadam

in truth; w h en they b oth offered a sacrifice (to Allaah), it
was accepted from the on e o f them bu t was n o t accepted
from the other. T h e latter said to the form er, ‘1 w ill
surely kill y o u .’ T h e form er said, ‘Certainly, Allaah
accepts only from the righteous. If you raise your hand
against m e to kill m e, 1 shall n o t raise m y hand against
you to kill you, for I fear A llaah, the Lord o f the worlds.
Indeed, I in ten d to let you acquire m y sin as w ell as your
sin and th en you w ill be o n e o f the people o f the Fire.
A nd that is the recom pense o f the w rongdoers.’ So his
soul perm itted for h im the m urder o f his brother; he
m urdered h im and becam e o n e o f the losers. T h en
Allaah sent a crow w h o scratched at the ground to show
h im how to hide the disgrace o f his brother. H e said,
‘W o e to me! Have I failed to be like this crow and hid e
the disgrace of m y brother?’ T h en he becam e o n e o f the
regretful.”
[ S o o r a h a l-M a a ’id a h 5 :2 7-31)

So th e n , the co n sequences o f envy (H asad) are h a rm fu l an d can

cause separatio n betw een tw o frien d s a n d betw een a m an an d his
b ro th er.

2 - T h e envious resen t o f th e decree o f A llaah:

T h erefore, h e sees h im self as th o u g h he has been cheated
and for th is reason, h e c a n n o t feel c o n te n tm e n t o r
tranquility, b u t ra th e r h e feels depressed an d sad.

It is u p o n m an k in d to look to th o se w h o m are below th em , for

indeed this is closer to recognizing th e blessings (o f A llaah) an d
being th an k fu l for them ; w hile looking tow ards th o se w ho are
above th em , leads to rem orse an d sadness a n d th e belittlin g o f
o n e ’s self.

A n d Z uhayr ibn H arb to ld m e th a t Zubayr to ld u s . 291

In ad d itio n , A boo K urayb told us th a t A b o o M u ’aawiyyah to ld us.

291 T r a n s la to r 's n o te : A s it h a s b e e n m e n tio n e d p re v io u sly , th is s y m b o l in d ic a te s

t h a t th e te x t o f th is p r o p h e t ic n a r r a t i o n c o n t a in s tw o d if f e r e n t c h a in s o f
n a r r a to r s w h ic h a r e lin k e d by t h e ‘A r a b ic le tte r H o n . T h e le tte r H a a w ith i n th is
c o n t e x t in d ic a te s th e p o i n t w h e r e t h e fir s t a n d t h e s e c o n d c h a in s m e e t.

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 A boo Bakr ibn A bee Shaybah (w ith his w ording) told us th a t
A boo M u ’aawiyyah a n d W ak ee’ told us u p o n th e au th o rity o f Al-
‘A ’m ash from A boo Saalih from A boo H urayrah w ho said th a t the
M essenger o f A llaah M said:

y lr* Jl J Jl »
« , J \ C Jd 1 0 jl

“Look to those who are below you, and do not look to those whom
are above you, because it is more appropriate that you do not
belittle the blessings o f A lla a h .” 292

N o m atter w h at m a n k in d acquires in th e w orldly life, n o n e o f it

m atters in th e least w hen com pared to th e safeguarding o f his
religion.

3 - F rom th e exam ples o f th e envious p e rso n ’s re se n tm e n t o f

th e decree o f A llaah is if th e envious p erso n h ad th e ability
to rem ove a blessing th a t was given to a p erso n w hom
A llaah has favored w ith H is blessings, h e w ould m ost
definitely d o so. E ither by m aking h im p o o r after he had
b een rich, o r by m aking h im lowly after h e h ad been
h o n o ra b le o r ig n o ran t w h en h e h ad b een know ledgeable
o r childless after once having m any ch ild ren o r ugly after
having b ee n h an d so m e o r sickly after having been healthy
a n d o th e r th a n that.

M oreover, A llaah th e M ighty a n d M ajestic censures th e on e w ho

w ithhold s re se n tm e n t tow ards His decree an d H is w isdom . He,
the G lo rified says:

4 f — 9 J * ~ d d jj 0 > * -r M
' , t s ' - S t s t ' 9 £ *
IS j i \ -s i »; IdjiSjj I j jj J I ijfSydl

4 ‘i t j < 1■A * ;

2,2 Saheeh M uslim [ 2 2 7 5 /4 1

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248
 JK y Cflcfuice (o th e lo)om en~ Qim m ’C /lcfillaafi

“D o they distribute the M ercy of your Lord? It is W e

w ho appropriate their livelihood in this w orld, and W e
have raised som e of th em above others in degrees, so that
they may make use of on e another for service. B u t the
M ercy of your Lord is better than whatever they
accum ulate.”
(S o o ra h a z -Z u k h ru f 4 3 :3 2 )

T he P oet said:

It is very im portant that the envious people be neglected

as m en tion ed by the poet:

* hi t ij j . Ll

C ertainly, A llaah has co m m an d ed H is P ro p h et to seek refuge

from th e envious o n e w h en H e says:

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 “Say, I seek refuge in the Lord of the daybreak. From
the evil o f that, w hich H e has created. A n d from the evil
o f the darkness w hen it settles. A nd from the evil of
those w ho blow on the knots. A n d from the evil of the
envier w h en he envies."
[ S o o ra h al-F alaq 113:1-5)

In ad d itio n , Jihreel (G abriel) recited a Ruqyaa m o n th e P ro p h et %

for everything th a t m ight harm h im an d this included th e envious
person.

M u h am m ad ibn A bee ‘U m ar al-M akkee to ld us th a t ‘Abdul-'Azeez

ad-D araaw ardee to ld us u p o n th e a u th o rity o f Yazeed (w ho is Ibn
‘A bdullaah ibn U saam ah ibn al-Haad) from M u h am m ad ibn
Ibraaheem from A boo S alam ah ibn ‘A b d u r-R ah m aan from
‘A a’ishah - th e wife o f th e P ro p h et M th a t she said, “If th e
M essenger o f A llaah M used to com plain o f som ething, Jibreel
(G abriel) used to recite to him th e follow ing Ruqyaa:

+ * * 0 Of 0
O *,) aDI »
* f „
ill

'In the nam e o f A llaah, may He heal you, and from every
ailm ent, may He cure you, and from the evil o f the envier when
he envies; and from the influence o f the eye. 294

T h e Levels o f Envy
1- From th em is th e o n e w ho exerts effort to rem ove th e
blessings o f th e person w ho is envied by way of

291 T r a n s l a to r ’s n o te : T h e Ruqyaa is th e r e c ita tio n o f sp e c ific v e rs e s fr o m th e

Q u r ’a a n as w ell as th e m e n tio n o f p a r tic u la r a u t h e n ti c s u p p lic a tio n s t h a t h a v e
h e e n e s ta b lis h e d f r o m th e p ra c tic e o f th e P r o p h e t f t as a m e a n s o f p r o te c ti o n
a g a in s t m a g ic a n d sic k n e ss .
294 Saheeh M uslim 1 2 2 7 5 /4 1

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 J K y h flJ u ic e to th e ls )o m e n -Q lm m ‘h l d i l l a a h

transgression u p o n h im w ith statem en ts an d actions.

T h e n from these people are tho se w ho exert
them selves in an effort to acquire w h at has been
rem oved from th e person against w ho was
transgressed.
2 - From th em is th e o n e w ho restricts his efforts to
rem oving th e blessings o f th e p erson w ho he envies
w ith o u t acquiring an y th in g fro m him . T h is is the
m ore evil a n d despicable o f the two. T his
blam ew orthy envy is p ro h ib ited .
3- A n o th e r gro u p from am o n g st th e people, if they
h ap p e n to envy a n o th e r p erson, they d o n o t act in
accordance w ith th e ir envy. T hese people do n o t
transgress against the person w ho is envied by way o f
th eir statem ents n o r th e ir actions.
4 - A n o th e r g ro u p o f people, if they find w ith in
them selves envy, they strive hard to rem ove it w ith
k indness to th e o n e w hom they have envied by
initiatin g goodness tow ards him a n d by supplicating
for him , an d sp reading news o f his good qualities.
T hey d o all o f this in an effort to rem ove w h at they
fo u n d in them selves o f envy u n til this envy eventually
changes because o f th e ir desire to be a b etter M uslim .
T h is is from th e highest degrees o f b elief an d the
possessor o f this is a com plete believer w ho loves for
his b ro th e r w h at he loves for h im se lf.295

o o o

29S F o r f u r th e r r e fe re n c e see J a a m i’ al-U loom (p a g e 3 0 6 -3 2 7 ) a n d th is h a s b e e n

sele ctiv ely tr a n s m itt e d .

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 C 5 hyness is from (the Characteristics of)
Faith

‘A b du llaah ib n Y oosuf told us M aalik ib n A nas in form ed us u p o n

th e au th o rity o f Ib n S h ih aab from Saalim from his fath er th a t th e
M essenger o f A llaah jg passed by a m an from th e Ansaar w hile he
was ad m o n ish in g his b ro th e r co n cern in g shyness. T h e n the
M essenger o f A llaah % said:

« . j l i U l ’ja t G J i j l * »

“Leave him for indeed shyness is part o f fa ith ." 296

o o o

29,1 Saheeh al-Bukhaaree 124/11

252
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 J K y A c fu ic e to th e Is ) o m e n - Q Jm m l<A ( fil[ a a I i

3* Superiority of Shyness
A h m ad ibn Y oonus to ld us th a t Zuhayr told us th a t M an so o r told
us u p o n the au th o rity o f R ib ’iyyi ib n H iraash th a t A boo M as’ood
told us the P ro p h et M said:

|»J l i l ® d r* djjil U-* j | »

« C« £^>1*

‘‘Indeed, from w hat has reached the people from the speech o f
earlier Prophets is, ‘I f you do not feel shy then do as you w ish.”’
29 7

Ibn Rajab said co ncern ing his statem en t, “Indeed, from w hat has
reached the people from th e speech o f earlier P ro p h ets,” said,
“His statem en t indicates th a t this was passed dow n from earlier
P rophets and th a t th e people used to advise o n e a n o th e r w ith it
such th a t g eneratio n after g en eratio n used to in h erit it. T his
indicates th a t earlier p ro p h e ts cam e w ith this speech an d th a t it
becam e w ell-known am on g st th e people u n til it ap peared in th e
beginning o f this n a tio n .” 298 (End o f cited passage]

Shyness is of tw o types

Know th a t shyness is o f tw o types:

O n e o f th em is w hat consists o f character an d d isposition, an d

ca n n o t be acquired. T h is is because it (shyness) is th e behavior
th a t A llaah has g ran ted th e servant an d facilitated for him . For
this reason, the P ro p h et said, “Shyness brings ab o u t n o th in g
b u t g o o d .” For indeed, it (shyness) in h ib its a p erson from
com m itting despicable actions and displaying degrading behavior
w hile encouraging noble character and excellence. It is from the
distinguishing characteristics o f faith in this respect.

Saheeh al-B ukkaaree [52 V 1 0 ]

Ja a m i' al-‘U loom [199]

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 T h e second type (o f shyness) is w hat is attain ab le th ro u g h
know ing A llaah an d know ing His greatness as well as His
closeness to H is servants, H is overseeing th em , an d His know ledge
o f w hat deceives th e eyes w hile being h id d e n in th e chests. T h is is
from th e highest characteristics o f faith; rath er it is from th e
highest levels o f Iksaan.

C ertainly, shyness from A llaah may be caused by w itnessing an d

reflecting over His blessings an d th e shortcom ings associated w ith
being than k fu l fo r them . T herefore, if th e servant rem oves this
acquired an d instinctive shyness, th ere does n o t rem ain th at
w hich will prevent him from co m m ittin g despicable actions and
displaying degrading behavior so it is as th o u g h this p erso n does
n o t possess faith.

T h e praisew orthy shyness m e n tio n e d in th e speech o f th e P ro p h et

% is th e b ehavior th a t encourages th e perfo rm in g ot
com m en d ab le actions w hile ab an d o n in g the w retched. As for the
w eakness and deficiency th a t brings a b o u t negligence in som e o f
th e rights o f A llaah, o r in the rights o f H is servants, th e n this is
n o t from shyness. C ertainly this is weakness, feebleness,
deficiency, an d lowliness, an d A llaah know s best.” [End ot
cited passage)

C o n c e rn in g his statem ent, “If you do n o t feel shy th e n do as you

w ish,” Ibn Rajab said:

C o n cern in g its m eaning th ere are two statem ents: O n e o f them is

th a t its m ean in g does n o t convey a co m m an d to d o w hatever one
wishes, b u t rath er it conveys a m eaning o f blam e and the
p ro h ib itio n co n cern in g it.

T h e people o f this p o sitio n have two ways (of in terp retin g the
co m m an d in this narration).

O n e o f th em is th a t th e m ean in g o f th e co m m an d conveys a
th reat an d a w arning. So th e m eaning is: it th ere is n o shyness

2tw Ib n R a ja b s a id in Ja a m i' A l 'U loom [ 199]

254
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 TKtj C/lcfuice io i/ie JsJomen-QJmrn ^ ic J illa a /i

th e n d o w hatever you wish an d A llaah will th e n rew ard you

accordingly. As in His statem en t:

“D o whatever you wish; indeed H e is All-Seeing of

whatever you d o .”
( S o o r a h F u sila t 4 1 :4 0 ]

H is statem ent:

“W orship w hatever you w ish besides H im .”

(S o o ra h a z -Z u m a r 3 9 :1 5|

T h e second way (ot in terp re tin g th e co m m an d in this n arratio n ) is

th a t the com m an d is a way o f conveying in fo rm a tio n (Khabr).
T h u s, th e m ean in g is: certainly th e o n e w ho is n o t shy does
w hatever he wills. T h e n th e th in g th a t p ro h ibits a p erson from
com m iting w retched actions is shyness. T herefore, w hoever does
n o t possess shyness will indulge in every ab o m in atio n and
pro h ib ited action.

T h e second state m e n t co n cern in g th e m ean in g of, “If you d o n o t

feel shy th en d o as you w ish,” is th a t it is a co m m an d to d o
w hatever a p erson wills, just as the co m m an d apparently suggests.
T h e m eaning th e n is if the th in g th a t you in ten d to p erfo rm is
from the things th a t a person is n o t shy to e ith er perform before
A llaah o r before th e people; because it is from th e actions o f
ob ed ien ce o r from v irtu o u s ch aracter an d co m m endable behavior,
th e n in this situation d o w hatever you wish from these actions.
T h is is the statem en t o t a g ro u p from am ongst th e Im aam s. From
them are, Ishaaq al-Marwazee ash-Shaafi’ee an d so m eth in g sim ilar
to this has been attrib u te d to Im aam A h m a d ...”

T h e d efin itio n o f Shyness: A n-Nawawee said, “T h e S cholars said

th a t th e reality of shyness is th e ch aracter w hich encourages the
a b a n d o n m e n t of despicable actions a n d prevents against
negligence con cern in g th e rights o f the people w ho possess rights
over others. A n d we have n arra te d from A boo al-Qaasim al-
Junayd yg w hich he said, ‘Shyness is th e recognizing A llaah ’s
favors, m eaning H is blessings an d th e recognizing o f ones own

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 negligence in light o f th e m b o th is p ro m p ted by a c o n d itio n called
shyness.’” [End o f cited passage]

So shyness is an a ttrib u te from n o b le ch aracter th a t is a

beautificatio n for people. W h en ev er shyness is lost, every type o f
evil is co m m itted . B lood is spilled, th e h o n o r o f people is
violated, a b o m in atio n s are p erp etrated , th e elderly are n o t
h o n o red , m en freely interm ingle w ith w om en, th e w om an leaves
h er h o m e uncovered an d travels u n acco m p an ied by a lawful
relative, an d th e tru th is h eard and rejected. 100

Al-Fudhayl ib n ‘lyyaadh said, “T h ere are five signs o f

w retchedness: T h e harshness in th e hearts, th e u n flin ch in g eye,
the lack o f shyness, th e seeking o f w orldly pleasures, a n d longevity
in life."501

Surely, A llaah praised the d au g h ter o f a righteous m an because

she was described w ith th e characteristic o f shyness.

A llaah th e Exalted says:

^ • j . fl .«Q IjJ I . jA I j ^ * yl JL» c U IL!_)

^ l l l l i L*SyJai>- L. J l i j b j j j j C \jA I {j* -*-?“33

^ j ' ' ^ ' if s jO ’ ' f t ^ '

i a.^J j* ■C a Ljy j Ij c ^J ^ j

® cr? <!i! ^*4 y j jl J jj ^

_lljX- JU ^ • j l i “d lj c I ^ I ■»g J 1 Aj c lA-

* ' ^ c - , ^ , f „ ,
I <ulp (J^a3j .>0* l>- uJ L» 1 —L-Lj^xJ

4 I I^ ^ O #*- S/ J 13

“A nd w hen he arrived at the water of Madyan (M idian),

he found there a group of people watering (their flocks),
and he foun d besides them two w om en w h o were
keeping back (their flocks). H e said, ‘W hat is the

'°° R iyaadh as-Saaliheen [3 1 8 ] w ith th e c h e c k in g o f A l- A m a a ’o o t

,01 T h e r e fe re n c e fo r th e s p e e c h o f F u d h a y l is M adaarij as-Saalikeen.

256
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 J K ij J i(J u ic e to t J i e U ) o m e n - Q Jm m ‘C J c J illa a /i

matter?’ T hey said, ‘W e do not water (our flocks) u n til

the shepherds take (their flocks) and our father is a very
old m an.’ So he watered (their flocks) for them , th en he
returned to the shade, and said, ‘My Lord! Truly, I am
in need of whatever good that you bestow on m e!’ T h en
o n e of the two w om en came to h im walking w ith
shyness. She said, ‘V erily, my father invites you such
that he may reward you for having watered (our flocks)
for us.’ So w hen he cam e to him and narrated the story,
he said, ‘Fear not. You have escaped from the wrong-
doing p eop le.’”
[S o o ra h a l-Q asas 2 8 :2 3 -2 5 )

So for us there is an exam ple in the p atien t w om an A sm aa’ h in t

A boo Bakr w hen she said, “1 used to carry th e d ate stones from
the land o f Az-Zubayr - w hich the M essenger o f A llaah M had
given him . It was a distance o f two th ird s o f a Farsakh.m T h e n I
cam e o ne day w ith the date stones o n my head and 1 m et the
M essenger of A llaah ^ w hile he was w ith o n e o f his com panions.
So he called m e an d th e n said, ‘Ikh, ‘Ikh, ’ 10’ in o rd er for m e to
ride b eh in d him . B ut I was shy to travel w ith th e m en. I
m en tio n ed Az-Zubayr an d his jealousy - an d he was from th e m ost
jealous of the people - th e n th e M essenger o f A llaah ^ knew th a t
I was too shy and so he left..." 104

Ibn al-Qayyim said “In accordance w ith th e life o f th e h eart, th ere

exists a strong characteristic o f shyness an d the lack o f shyness
indicates th e death of the h eart and the soul. So th e m o re lively
th e h eart is, th e m ore com plete the a ttrib u te o f shyness is.”

He also said, “His shyness exists in accordance w ith his know ledge
o f his L ord.” [End of cited passage]

It is n o t from shyness th a t a person ab a n d o n s seeking know ledge

in the religion an d pu rsu in g th e tru th . R ath er this is d u e to
weakness and feebleness.

T r a n s l a to r ’s n o te : A Farsakh is a n o ld m e a s u r e m e n t u s e d to m e a s u r e le n g th
t h a t is a p p ro x im a te ly th e e q u iv a le n t tit th r e e m iles.
v '' I b n H a jr m e n tio n s in h is e x p la n a tio n o f th is n a r r a t io n th a t Ikh is, “A w o rd
sa id to th e c a m e l b y a p e r s o n w h o d e s ire s f o r it to it to re m a in m o tio n le s s ."
114 Matlaarij As-Stuilikccn

257
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 M u h am m ad ibn Salaam to ld us M u ’aawiyyah info rm ed us th a t
H ishaam told us from his fath er from Zaynab the d au g h ter o f
U m m Salam ah from U m m Salam ah w ho said th a t U m m Sulaym
cam e to the M essenger o f A llaah % an d said, “In d eed A llaah does
n o t shy away from th e tru th , so is it necessary for th e w om an to
perform th e G husl after she has had a w et dream ?" T h e P ro p h et %
said, “If she notices discharge.” T h e n U m m Salam ah covered her
face an d said, “O M essenger o f A llaah, does th e w om an
experience w et dream s?” H e said, “Yes, an d may your rig h t h an d
he covered w ith dust, so how else does a child resem ble its
m other?’” 05 306

M ujaahid ifc said, “K nowledge c a n n o t be attain ed by a shy o r a

p ro u d p e rso n .” [End o f cited passage]

So shyness sh o u ld be used appropriately in its place. So o n e

should rem ain shy before A llaah; so im p lem en t His com m ands
and avoid His p ro h ib itio n s.

I con clude this subject w ith the statem ent of the poet:

ajU lil 3 bii e jb >- A ?rjJi al* iji

d Aa»T^ ^ l p J - b U jl ^ L l p >-

"I I h e a d ie r t'n c j ‘iij/n it c tfc c rc a jc j JO too ‘ic e I h Lt jia n c .u , a n d tt u rc i i no

jf o o d in a ^ ic rjo n ioAO jSO Sfc.ua no d ijm t o .

~)fo n r j/t o n c jj, ir c jc r o c it , in co m e miK ft c c rta in /o i t i t an in d ic a tio n 0 ^ a

o (d c icrjon.

A noth er (poet) said:

aUuJ L* ^ i j *j ^ — 1^

i\J ~ \ v ^ j !■>! UoJl Y j ^ U Sli

105 T r a n s l a to r ’s n o te : C o n c e r n in g th e p h ra s e , “S o h o w e lse d o e s a c h ild

r e s e m b le its m o t h e r ,” m e a n s as m e n tio n e d in th e e x p la n a tio n o f Ib n M a a ja h ,
“ I f th e w o m a n d o e s n o t p r o d u c e s e x u a l d is c h a rg e th e n h o w else is it t h a t h e r
c h ild re s e m b le s h e r? ”
106 Saheeh al-Bukhaaree 1 2 2 8 /1 ]

258
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 JK y d lrlu ice /o (He JsJomen- QAmm i(~7lcfiliaa/i

s.L>JJl ^aj L« 2 jxJl l5^-j j L>*i—I L»

aru (/r n r ije a r udiat in ffJ ia j^e n tr i/m , a n d are a r t jAu/ tAcn d r a j a(Hi

uhj/i ( andjiH- tA if, a(Hi i n f f i t kef*/rejfaHUidu J.

B a ,~{ffaaA, tAere i f n r irortA tr tJuj fi^ e r r tA is irrr d /in tA r u t dir

rejenre r^jA va cif.

/dj& erjm cj^iericncej a /ifetim e r^ jfrrd jr~ frn ^ a j (£ ? remain u^rn jAyncu.

J u j t a j tAe (drancAej r ^ a tree remain stro n g jr frn ^ a j tAey a rejirrtected da

(ark. ”

«ooo

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 vil Character Traits

‘A b dullaah ibn Y oosuf told us th a t M aalik in fo rm ed us u p o n the

a u th o rity o f Ib n S hih aab from ‘A taa’ ibn Yazeed al-Laythee from
A boo A yoob al-Ansaaree th a t the M essenger o f A llaah M said:

jL J ilL C -> U j j a li-l d ll ^ ^

* *
« llCj ^ J d l L«JSj~>-} I d i j * ij Id i ^Joyui

“It is not permissible for a man to boycott his brother for more
than three nights and when they meet, one o f them turns away
from the other and then the latter turns away from the former.
The better o f the two is the one who initiates the greetings of
peace (Salaam). ” 501

‘A bdullaah ibn Y oosuf told us th at M aalik info rm ed us u p o n the

au thority o f Ibn S hih aab from A nas ibn M aalik th a t th e
M essenger o f A llaah jfe said:

■dJl 3 lip 1y £ J J1J ^ j l l i j UJ , \j -ll*l!t_i U_J , ' ^-2? v-L j l! »

« . j»lj' AjUj Jj ^ sli-i d'

“Do not hate one another, and do not be envious of one another,
and do not oppose one another. Be faithful servants o f A llaah
(who are) brothers and it is not permissible for a m an to boycott
his brother for more than three nights." 508

‘A bdullaah ibn ‘U m ar ibn M aysarah and A hm ad ibn Sa’eed as-

Sarkhasee to ld us th a t A boo ‘A m r inform ed th em saying th at
M uham m ad ibn H ilaal told us th a t my fath er to ld m e u p o n the
au th o rity o f A boo H urayrah th a t th e P ro p h et % said:

107 Saheeh al-B ukhaaree [ 4 9 2 /1 0 ] , Saheeh M uslim [ 1 9 8 4 /4 1

™ Saheeh al-B ukhaaree [4 9 2 /1 0 1

260
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 JK ij uflcfuice to th e IsOomen-^Llmm cr7 t(J i(la a /i

O X * ' ' 0 > f 0 e 0 i O f * , '

4j o y j l i ,o U j j ^ *-* 0 ^ 3 ^ - ^ ^
•* ' 5s

lu i a I I p S j j l i ,<JLp <2) Q i o llu

« . fL; -Lai a J i- j*J j j j

“It is not permissible for a believer to boycott another believer for

more than three (nights). So if three (nights) pass, and then he
meets him, he should extend the greetings o f peace. If he then
responds to the greeting then he will share in the reward o f this
action. B ut if he does not respond, then indeed it is only he who
is deserving o f the sin. ” 109

A h m ad added:

° o f * f °
« ,0 ^ ^ -g J l J A £ j> - J »

“And the one who extends the greetingso f peace has forsaken his
boycotting. "

M u h am m ad ibn as-Sabbah al-Bazzaaz to ld us Yazeed ibn H aaro o n

told us th a t Sufyaan ath-Thaw ree in fo rm ed us u p o n the au thority
o f M an so o r from A boo H aazim from A b o o H urayrah th a t he said
th a t the M essenger o f A llaah M said:

J ^3 j ^ c5 ® ij 1 ^

« . '0 J i - S o 0 i o Uj

“It is not permissible for a M uslim to boycott his brother for more
than three (nights). So whoever boycotts his brother for more than
three (nights) and then dies will enter the Fire.” 310

Q utaybah ibn S a’eed to ld us u p o n th e a u th o rity o f M aalik ibn

A nas in w h at was read u p o n h im from Suhayl from his fath er
from A boo H urayrah th a t th e M essenger o f A llaah ^ said:

10“ A boo D uaw ood [696] T h e c h a in o f th is p r o p h e t ic n a r r a t io n is w e a k (D ha'eef)

b e c a u s e o f H ila a l ib n A b e e H ila a l a l-M a d a n e e ( th e f a th e r o f M u h a m m a d ) . A d h -
D hahabee sa id in A l-M eezaan [3 1 7 /4 1 , “H e is unknow n and h is so n ,
M u h a m m a d ib n H ila a l w as th e o n ly p e r s o n to ra k e fro m h im a n d h e w as
c e rta in ly r e lia b le .” [E n d o f c ite d p assag e] N e v e rth e le s s , th e r e is n o h a r m in
i n c lu d in g th is n a r r a t io n h e r e lo r th e sa k e o f b e n e fit.
1,0 S u n an A boo D aaw ood [49141 w ith a n a u t h e n ti c c h a in .

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 « .ik ik W J l jo i \/jtf J> -

“The doors o f Paradise are opened on Monday and Thursday.

Then, every servant who has not associated partners (in worship)
w ith A lla a h will be forgiven except for the m an who used to
harbor enmity towards his brother. It will then be said, ‘Postpone
these two until they reconcile. Postpone these two until they
reconcile. Postpone these two until they reconcile.’” 311

T h ere exists m uch harm related to boycotting, from am ong them :

1- It is from th e m ajor sins an d we have previously presented

th e evidence for this.

2 - It is a reason for sins n o t to be forgiven an d we have

previously presented th e evidence for this.

3 - It is from th e way o f Satan, an d A llaah th e M ighty and

M ajestic has fo rb id d e n us from follow ing his footsteps in
H is statem ent:

4 cfir* 3 - ^ \ CJ'jlaJs- 1y c33

“A nd do n ot follow the footsteps of Satan, certainly he is

a clear enem y to y o u .”
[ S o o r a h a l-B a q a ra h 2:1681

M oreover, S atan does n o t co m m an d w ith good, b u t rath er he

com m an d s w ith w h at is evil a n d detested, an d he strives to incite
discord betw een th e people as n arrated by Jaabir th a t th e P ro p h et
% said:

Saheeh M u slim [1 9 8 7 /4 1

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 J Ity C/lcfuice to tfie 1$)omert~ Qlm m ‘C A Jiflaah

J s ‘j f l ' j , j J l a l u J j l Jj j l j a l d J l j l »

« -f- fr i
“Indeed, Satan has given up hope that he u/ill ever be worshipped
by the people when they pray. However, he (is hopeful that) he
might incite discord between them .” 312

So boycotting is a satanic trial.

4- T he severing o f family ties occurs if th e person being

ab an d o n ed o r boycotted is a relative. T h e severing o f
family ties is from th e m ajor sins, as A llaah says:

• % * * ^ J v • ^ ^ f s * **
j Ij-U-ui; 0 1 y j l

a ii J i j j f i d - d j l (jgj) j ^ L i - j l

“W o u ld you then, if you were given the authority, cause

corruption in the land, and sever your ties of kinship?
T hose are the on es w h om Allaah has cursed, so H e has
made them deaf and blinded their vision .”
( S o o r a h M u h a m m a d 4 7 :22-231

5- It is from the reasons th a t p ro m p t th e h e a rt to becom e

corrupt. C ertainly som e o f A llaah ’s righteous servants
have said:

4 f£ ~ J jiA^! (j ^

“A n d do not place in our hearts any resentm ent towards

those w h o have believed. O ur Lord, indeed you are
K ind, M erciful.”
[S o o ra h a l-H a s h r 5 9 :1 0 )

In ad d itio n , th e P ro p h et % used to supplicate saying, “Rem ove

co n tem p t from my h e a rt.” Som e people are from th e people o f
good b u t S atan tricks th e m in to boycotting th e ir b ro th e r M uslim
for th e sake o f som e w orldly p u rsu it, w hile they d o n o t

512 Saheeh M uslim

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 u n d e rstan d th e m agnitude o f boycotting a M uslim an d how it
(boycotting) integrates m any trem en d o u s affairs.

6- It w rongfully suppresses the right o f a M uslim . C ertainly,

th e M uslim s are supportive o f on e a n o th e r and th eir w ord
is u n ite d as A llaah th e Exalted says:

dL>.V*L> L/ iLV ‘ C b 1 (t 3-AV .j C l j h

*j 1C1' cLC b
aJJl aJJl > ^ C)1 ^ 5jSjJt

“T he believers, m en and w om en, are supporters o f one

another, they enjoin the good and forbid the evil, and
they establish the prayer and give the ritual charity
(Zakaah), and obey Allaah and H is M essenger. T hose
(are the ones) Allaah w ill have H is M ercy u p on . Indeed
Allaah is All-M ighty, A ll-W ise.”
[S o o ra h a r-T a w h a h 9:711

He says:

^ Jl l l j j ^

“Certainly, the believers are brothers.”

[S o o ra h a l- H u ju r a a t 4 9 :1 0 )

In ad d itio n , th e n arra tio n o f A n -N u ’m aan ibn Basheer

w ho said th a t th e M essenger o f A llaah said:

s o s ss O fi s 0 fi s s 0 fi s

s i s 2 fi ° 0
« . j 4 ~~-i ' j ^^LCJb .L—b-«Jl

“The example o f the believer concerning their mutual affection,

mercy, and compassion is like a single body. I f one o f its limbs

264
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 J K y A r lu ic e to th e 7fJ o m e n - Q jlm m l,(y ic filfa a £

aches, then the rest o f the body aches due to the subsequent fever
and sleeplessness.” 115

M oreover, n a rra tio n o f A boo M oosaa 4® w ho said th a t th e

M essenger o f A llaah % said:

-■ , 5^ , * 9 .. %%' o * & I, , . ,j- 0 9 °\\ ' ° 9 {,*• I

j j — j -4 « I jL iJ IS - jA y A J -J* L j l j l »

« .

“Certainly, the believer is to another believer like a building in

which part o f it supports the other.”

T h e n he intertw in ed his fingers. ,14

A nas 4* said the M essenger o f A llaah % said:

« j \ lljllh Ul>-I j^ a j\ »

“Support your brother whether he is an oppressor or oppressed. ”

It was said, “W e su p p o rt h im w hen he has been oppressed, b u t

how d o we su p p o rt him if he is th e oppressor.7” H e said:

s 2 s o£
f 0 / / ||. . ,, . 0 y %% f 0 y
« j i b j b ,(»-U aJI J P a ^ > J »

“Prevent him from committing oppression for indeed, that is how

you support him ." ,15

A llegiance for th e sake o f A llaah an d enm ity for the sake o f A llaah
is obligatory by lslaam ic law, an d it certainly is from th e things
th a t com plete faith. If these two affairs are n o t properly
u n d ersto o d , an enem y m ight becom e an ally an d an ally m ight
becom e an enemy.

A llegiance an d disassociation (A l-W alaa' wal-Baraa’) is divided into

th ree categories:

111 Saheehayn
114 Saheehayn
414 Saheeh al-Bukhaaree

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 1- From th e m are those w ho deserve unrestricted
allegiance an d they are th e people w ho are inh eren tly
good.
2 - From th em are those w ho deserve allegiance in o n e
aspect w hile from a n o th e r aspect they deserve
disassociation. T his is th e exam ple o f th e sinful
M uslim . He is show n allegiance to th e ex ten t o f th a t
w hich is in h im o f good, an d he is show n enm ity in
accordance to w hatever is presen t w ith h im o f evil.
3- From th em are those w ho deserve u n restricted
disassociation and they are th e people w ho are
in h eren tly u p o n disbelief an d evil like th e Jews,
C h ristian s, a n d pagans.

C ertainly, boycotting isth e resu lt o f differing betw een two

disp u tin g parties. T h erefo re, it is im perative th a t th e ir affair is
re tu rn e d back to th e Book and the Sunnah to resolve th e ir dispute.
If th e N atio n o f M u h am m ad w ere to take from th eir own
legislation, they w ould m ost certainly becom e rectified, b u t w hen
they op p o se lslaam ic law, they are p u n ish ed an d m ost certainly,
the rew ard for any action is in accordance w ith th e n atu re o f th at
p articular action.

A llaah th e Exalted says:

4 ..yfi a r jA > I L»j

“A nd w hatever m isfortune afflicts you, it is because of

what your hands have earned. A n d Fie pardons m u ch .”
( S o o ra h a s h -S h o o ra a 42:301

H e says:

“C orruption has appeared on land and sea because of

w hat the hands of the people have earned, that H e may

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266
 J K y C flJ u ic e to th e IsO o m e n ~ Q lm m ‘C /lc ftlfa a h

let them taste part o f that w hich they have done, in order
that they may return.”
[S o o ra h a r-R o o m 3 0 :4 1 1

E xem pted from th e p ro h ib itio n o f boycotting the M uslim (are

situations like) w hen th ere is a b en efit san ctio n ed by Islaamic law
w hich calls for the boycotting. T his occurs w hen th e o n e w h o is
boycotted is d eterred from c o m m ittin g his p ro h ib ited action.
H owever, if th e boycotting will increase his reb ellio n th e n it
should n o t be im p lem en ted , because it only increases th e
rebellion an d co rru p tio n . R ath er this in d ividual is to be advised.

From Shaykh al-Islaam th ere is speech co n cern in g th e issue o f

boycotting th e text o f w hich is as follows:

T h e Islaamically legislated b oycotting is o f two types.

O n e o f th em m eans a b a n d o n m e n t d u e to evil actions. T h e second

m eans th e rep aratio n for evil actions.

T h e first m ean in g is m e n tio n e d in th e sta te m en t o f A llaah the

Exalted:

li l i l O t ^ lj l i j j )>

,,, , f y -y i V ^ 4 ^ „ . f >-
Jju J ,n53 ....'..j ^

4 (^* t S

“A nd w hen you see those w h o engage in offensive

discussions concern in g O u r verses, th en abandon them
u n til they discuss another topic. A n d if Satan causes you
to forget, th en d o n ot rem ain seated after the rem inder
in the com pany o f those w rongdoing p eop le.”
( S o o ra h a l-A n ’a a m 6:681

In ad d itio n , th e state m e n t o f th e Exalted:

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 “A nd it has already been revealed to you in the B ook
that w hen you hear the verses of Allaah being den ied and
ridiculed, then do n ot sit w ith them , u n til they engage in
another discussion; (but if you stayed w ith them )
certainly you w ould be like th em .”
( S o o ra h a n -N is a a ’ 4 :1 4 0 |

H ence, w ith this it is in ten d ed th a t evil actions sh o u ld n o t be

w itnessed w ith o u t a valid reason, like a peo p le w ho are d rin k in g
intoxicants an d those w ho sit w ith them . A dditionally, a people
w ho invite o th ers to a w edding celeb ratio n (W aleem ah) w hich
includes intoxicants an d m usic; th eir in v itatio n sh o u ld n o t be
answ ered, and w hatever else is sim ilar to this. U n lik e th e o n e
w ho com es to th em in o rd e r to rebuke th em o r does n o t atten d by
his ow n choice. For this reason, it is said th e o n e w ho is presen t
w hile an evil actio n is being co m m itted is like th e o n e w ho
perpetrates th e action. M oreover, in th e n arratio n :

“Whoever believes in A llaah and the Last Day then let him not
sit at a table where intoxicants are being consum ed.”

T h is boycotting is from the category w hereby a p erson separates

him self from engaging in evil actions ju st as th e M essenger o f
A llaah ^ said:

« . <UP 4 ill S*-* ^

“The emigrant (M uhaajir) is the one who abandons everything

that A llaah has prohibited.”

In this regard, m igration (Hijrah) is from th e lan d o f disbelief an d

im m orality to th e lan d o f Islaam an d belief. T herefore, this

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268
 J K ij ^ T ld o ic e to th e ln )o m e n -Q J m m ‘C h c filla a h

person m igrates away from a residence am ong th e disbelievers and

th e hypocrites, w ho d o n o t allow him to im p lem ent w hat A llaah
has co m m an d ed him to follow. R egarding this is the statem en t o f
A llaah th e Exalted:

4 Jfc l_j *

“A nd the idols, th en abandon (them ).”

(S o o r a h a l - M u d a th th i r 7 4 :5 1

T h e second type is th e boycotting th a t is in te n d e d to discipline. It

is th e boycotting o f th e p erson w ho openly com m its evil, th u s he
is boycotted until he rep en ts from it. Ju st as th e P ro p h e t 38
boycotted the three M uslim s w ho rem ained b eh in d u n til A llaah
revealed th eir rep en tan ce, w h en w h at was a p p aren t was th a t they
had ab an d o n ed th e type o f Jihaad th a t was obligatory u p o n th em
w ith o u t a valid reason. As for th e people w ho openly display
good, th e n they are n o t to be boycotted even if they are
hypocrites. So in this case boycotting is m e an t to discipline.

M oreover, this boycotting differs ju st as th e people w ho boycott

differ in term s of th e ir stren g th s and w eaknesses, sm all o r large
num bers. T hus, the in te n t is the cen su re o f th e p erson w ho is
boycotted as well as th e d isciplining of him , and in h ib itin g the
general masses from th e likes of his situ atio n .

T herefore, if the benefit of this is greater - such th a t his boycotting

leads to the w eakening o t evil an d its disappearance - th e n it is
w arranted. N evertheless, if n e ith e r th e person being boycotted, o r
o th e r th a n him are d eterred by it, th e n it certainly increases the
evil, an d th e boycotter (in this situ atio n ) is weak such th a t th e
h arm greatly outw eighs th e b enefit. In this situ atio n , boycotting is
n o t legislated, rath er sym pathetic reconciliation is m ore beneficial
th a n boycotting for som e people.

B oycotting for som e people is m ore beneficial th an sym pathetic

reconciliation. For this reason th e P ro p h e t ^ was am icable in his
treatm en t ot som e people and boycotted others, like th e three
w ho rem ained b e h in d w ho were b etter th a n m ost o f th e people
w ho are dealt w ith in a m ore sym pathetic fashion. Sim ilarly, they
w ere from th e fo refro n t o f th e o b e d ie n t w ith respect to th e ir peers
so th ere was a religious b en efit in so ften in g th eir hearts. In

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 ad d itio n , they w ere believers, an d th ere are m any o th e r exam ples
o f believers like th em . T herefore, the boycotting o f th em gave
strength to th e religion an d purified th e m from th eir sins.

T his is sim ilar to w h at is legislated co n cern in g th e enem y,

som etim es fighting is given precedence, som etim es peace is given
precedence, a n d som etim es th e Jizyah is accepted. All o f those
o p tio n s d ep en d u p o n th e p o ten tial benefits an d th e respective
circum stances.

B oycotting w ith th e p urpose o f im proving a p erso n is n o t

perm issible for m ore th a n th ree (nights) an d th e evidence to this
effect has already been m en tio n ed . H owever, exceptions have
been m ade in som e cases ju st as th e exception th a t allows the
h u sb an d to boycott his wife in th e bed if she is d iso b ed ien t and
similarly th e boycotting o f th e th ree (people).

T herefore, it is necessary th a t a p erson differentiate betw een the

boycotting th a t is d o n e for th e sake o f A llaah an d the boycotting
th a t is d o n e for o n e ’s ow n self. T h e first situ atio n is encouraged
while th e second is p ro h ib ited because th e believers are b ro th e rs.”
316 [End o f abridged cited passage]

O O O

,l6 M a jm o o ’ F ataaw a [ 2 0 3 /2 8 )

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270
 O K y C h e fv i c e to th e ~ ln)om en~ fim m ‘C h c fiffa a fi

he Cure for Anger

A llaah the Exalted says:

1y X j 4j \ 4i)L S j c S m l i <LG1pJo U»jj

4 J L i *j T

“A nd if there com es to you from Satan an evil

suggestion, then seek refuge in A llaah. Indeed, H e is the
All-Hearer, the A ll-K now er.”
IS o o ra h F u sila r 4 1 :3 6 ]

‘U m ar ibn Hafs to ld us my fath er told us Al-‘A ’m ash to ld us ‘A dee

ibn T h aab it said, th a t I heard S ulaym aan ib n S u rad - a m an from
th e co m p an io n s o f th e P ro p h e t % say, “Tw o m en insulted o n e
an o th e r in the presence o f th e P ro p h et jUs, so o n e o f th em becam e
angered and his anger increased u n til his face swelled an d began
to change. T h e n th e P ro p h et £5 said:

« .J is J ^ J d l a Ip L Jfc jJ »

“Certainly I know o f a word, if someone were to say it, indeed

whatever they find within themselves will pass.”

So a m an (M u ’aad h ibn Jabal) p ro ceed ed tow ards h im an d

inform ed him o f th e statem en t o f th e M essenger o f A llaah %
saying, “Seek refuge in A llaah from S atan .” T h e n he resp o n d ed ,
“D o you th in k so m eth in g is w rong w ith me? A m 1 crazy? G o
away from m e!” 31'

«ooo»

31' Saheeh al-Bukhaaree 1 4 5 6 /1 0 ]

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 aintaining Family Ties with
Disbelieving Relatives

Al-Layth said th a t H ishaam told m e u p o n th e au th o rity o f ‘U rw ah

from A sm aa’ w ho said, “My m o th er visited d u rin g th e Qurashec
period w hen they had a pact w ith the M essenger o f A llaah il,s
- w hile she was an idolatress along w ith h er father. So 1 sought
the verdict o f th e P ro p h et an d said, 'In d e e d my m o th er has
com e an d she desires to see me?’ He said, ‘Yes, m ain tain good
relations w ith h e r.’” ,l9

A l-H um aydee told us Sufyaan told us H ishaam ibn ‘U rw ah told us

my fath er inform ed m e th a t A sm aa’ b in t A bee Bakr ^ inform ed
m e th a t she said, “My m o th er cam e to m e desiring (to see me)
d u rin g th e lifetim e o f th e M essenger %. She th e n asked th e
P ro p h et ‘S h o u ld 1 m ain tain relations w ith her?’ He said,
‘Yes.’” Ibn ‘U yaynah said, “T h e n A llaah th e Exalted revealed
co n cern in g her:

‘A llaah does n o t fo rb id you fro m th o se w ho d o n o t fight

you because of re lig io n .’”
[ S o o ra h a l - M u m ta h in a h 60:81

H er sta te m e n t “desires” (Raaghibah) com es in a n o th e r n arratio n

despising Islaam (Raaghimah). A l-H aafidh Ibn H ajr said:

A t-Teehee said, “T h a t w hich is th e m ost ap p aren t is th at h er

statem en t “desires” (Raaghibah) w hen m en tio n ed w ith o u t anything
th a t m ight restrict it, im plies th a t th e in ten d ed m eaning is

1,f‘ T r a n s l a t o r ’s n o te : T h is p e r io d la ste d fro m A l-H iulaybiyyah u n ti l th e

C o n q u e s t o f M a k k a h as m e n tio n e d in Fath al-Baaree.
Saheeh al-Bukhaaree [41 3/1 0 1
Saheeh al-Bukhaaree, Saheeh M u slim [ 6 9 6 /2 ]

272
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 JK y T lcfo tce (o th e liO om en-Q Jm m ‘h flc filfa a h

“d esiring Islaam ” a n d n o th in g else. However, w hen it was

coupled w ith th e sta te m e n t “idolatress” o r “d u rin g th e Qurashee
p erio d ” th e n th e in ten d ed m ean ing becom es, “desiring th a t I
m ain tain relations w ith h e r.” It th e n a rra tio n was th e o n e w ith
the w ording, “(R aaghim ah)’’ w ith a M eem th e n it m eans th a t she
cam e “despising Islaam .”

1 say (Al-Haafidh): “As to r th e o n e w ith th e single m ark above it

(i.e. Raaghibah) th e n it stipulates th e precedence o f generality over
th a t w hich is restricted, for ind eed it is a single p ro p h etic
n a rratio n (w ith differen t w ordings) co n cern in g a single story. In
ad d itio n , this restriction is d ete rm in ed from a n o th e r perspective,
w hich is th a t if she cam e truly desiring Islaam, th e n A sm aa’ w ould
n o t have needed to in q u ire as to m a in tain in g relations w ith h er
because o f th e prevalence o f cam araderie in Islaam from b o th the
actions of th e P ro p h et % and his com m ands. So th ere w ould have
been n o need for h e r to in q u ire regarding th is.” [End o f cited
passage]

T h e nam e o f U m m A sm aa’ is Q atlah o r Q ateelah b in t ‘A bdul-

‘Izza. She is a w om an o f th e Q uraysh from th e people o f ‘A am ir
ibn L u’ee. 521 T herefore, if th e M uslim w om an has a lawful relative
o r family m em ber w ho is a disbeliever, th e n it is perm issible for
h er to be good to him because A llaah th e M ighty an d M ajestic
says:

j > h h 'h 'i o id Jl j p ' p J ip l ^ f>

-y t ^ - . % •» % % J y- c %

4 Oj p - p l l3 ^ ,r 5'l3 0^ Cr“

“A llaah does n o t fo rb id y o u fro m th o se w h o d o n o t fight

you because of relig io n a n d d o n o t expel y o u fro m y o u r
h o m es - fro m b ein g k in d a n d ju s t to th e m . In d e e d
A llaah loves th o se w h o act ju stly .”
( S o o r a h a l- M u m ta h in a h 6 0 :8 ]

A l-H aafidh Ibn K atheer said:

M eaning th a t A llaah does n o t forbid you from show ing kindness
to those disbelievers w ho d o n o t fight you because o f your
religion, like the w om en and weak from am ongst them .

,;l Al-lsaubith (2 2 9 /4 1

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 “B ein g k in d ”

M eans, to show them gentleness and

. * **

“ (Being) ju s t to th e m ,”

m eans, to he fair w ith them .

H e goes o n to cite as evidence th e n a rra tio n th a t we are discussing

con cern in g th e story o f A sm aa’. T h e n he says, “T h e n th e M ighty
and M ajestic clarifies those to w hom gentleness an d k indness is
n o t perm issible:

o1 a A -i

^ ^^eddajT —£ _L Jjli

“A llaah o n ly fo rb id s y o u fro m those w h o fig h t against

yo u because of religion, a n d expel y o u fro m y o u r hom es,
a n d aid in y o u r ex p u lsio n , (H e forbids) th a t y o u m ay take
th e m as allies. A n d w h o ev er takes th e m as allies, th e n it
is th e m w h o are th e w ro n g -d o ers.”
[S o o ra h a l - M u m ta h in a h 60:91

[End o f cited passage]

Show ing kindness to th e m does n o t necessitate they becom e allies,

w hich A llaah th e M ighty an d M ajestic has p ro h ib ited in His
statem ent:

274
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 JK y A d v ic e to t/ie ~W omen-Qdmm ‘A d d la a /i

“Y ou will n o t fin d a p eo p le w h o believe in A llaah a n d

th e Last D ay, h aving affectio n fo r th o se w h o op p o se
A llaah a n d H is M essenger, even if th ey w ere th e ir
fathers, o r th e ir sons, o r th e ir b ro th e rs, o r th e ir
k in d r e d .”
[ S o o ra h a l-M u ja a d ila h 5 8 :2 2 ]

Indeed th e P ro p h et % liked his p atern al uncle A boo T aalib w ho

was a disbeliever; and co n cern in g him , th e follow ing statem en t o f
A llaah th e Exalted was revealed:

* c -L j-I cS A r ^ ddj j

“In d eed ! Y ou d o n o t g u id e w h o m y o u lik e.”

[ S o o r a h a l-Q asas 2 8 :5 6 )

T his is to be u n d ersto o d in light o f o n e o f th e two positions. T h e

second p osition being th a t there exists for this verse an om ission
an d a sup po sitio n (i.e. desire for him to be guided). So th e n , the
evidence th a t suggests the perm issibility ot liking th e disbeliever is
the natural love o r affinity, w hich a person does n o t have th e
ability to suppress an d this does n o t necessitate seeking th em as
allies, and A llaah know s best.

ooo»

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 preading the Greetings of Peace
'■’S'xge ggs^

A boo B akr ib n A bee Shaybah told us A boo M u ’aawiyyah and

W akee’ told us u p o n th e au th o rity o f Al-‘A ’m ash from A boo
Saalih from A boo H urayrah 4® w ho said th a t th e M essenger o f
A llaah M said:

“N one o f you will enter the Paradise until he believes, and none
o f you truly believes until you love one another. Should I not
direct you to something that if you were to do it you would love
one another ? Spread the greetings o f peace (as-Salaamu
A la y ku m ) amongst yourselves. ” 522

Ibn al-’A rabee said in w hat has been tran sm itted by Al-H aafidh:
“In this is th a t from th e benefits o f spreading th e greetings o f
peace (as-Salaamu ‘A laykum ) are, the a tta in m e n t o f love w hich
m anifests itself betw een the two parties w ho greet o n e an o th e r
(w ith as-Salaamu A la yku m ). T his is because it co n tain s a unifying
w ord th a t brings a b o u t a general benefit by instilling su p p o rt for
the establishm ent o f th e legislation o f th e religion and a
d ish o n o rin g o f th e disbelievers. A nd it is a w ord th a t w hen it is
heard, th e earn est h ea rt becom es loyal to it, causing o n e to hasten
tow ards resp o n d in g to th e o n e w ho has said it.” ,2i (End o f cited
passage)

Q utay b ah to ld us Jareer told us u p o n the au thority o f Ash-

Shaybaanee from A sh’ath ibn Abee ash-Sha’th aa' from
M u ’aawiyyah ib n Suwayd ibn M u q q arin from Al-Baraa’ ibn A ’azib
4* w ho said, “T h e M essenger o f A llaah co m m an d ed us w ith

Saheeh M u slim ( 7 4 /1 #541

121 Al-Fath [ 1 8 /1 1 ]

276
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 TK ij 71 Ju ice to th e li) om en-Q Jm m ‘T U illa a J

seven things: V isiting the sick, follow ing th e funeral proceedings,

the saying o f ‘may A llaah have mercy u p o n you ( Yarham ukullah)’ to
th e o n e w ho sneezes, su p p o rtin g th e weak, assisting th e oppressed,
spreading th e greetings o f peace (by saying ‘as-Salaamu ‘A la y k u m ’),
and to help o th ers fulfill th ere oaths. A n d he forbade d rin k in g
from vessels m ade o f silver, w earing rings m ade from gold, riding
o n decorative silk saddles and w earing silk garm en ts.”' 24 221

N o single person from th e M uslim s sh o u ld be singled o u t w ith the

saying o f (‘as-Salaamu ‘A la y k u m ’) w hile excluding others.

‘A bdullaah ibn Y oosuf told us th a t Al-Layth told us th a t Yazeed

told me u p o n the au th o rity o f A boo al-Khayr from ‘A b d u llaah ibn
‘A m r th a t a m an asked th e P ro p h et ^ w hat th e best aspects o f
Islaam are. H e replied:

« jA i |*I O J j* r ULll Ij i j j »

“To feed the poor and extend the greetings o f peace (‘As-Salaamu
‘A la y k u m ’) to those you know and those you do not know .” 326

Initiating the greetings o f peace (As-Salaamu ‘A laykum ) is Sunnah

and replying to it is a co m m u n al o bligation th a t m u st be fulfilled
by at least o ne individual, so if o n e p erson resp o n d s to it th e n the
obligation o f resp o n d in g is fulfilled an d th e o th ers w ho h eard the
greeting are no longer responsible for replying.

A dditionally, w hat som e people have becom e accustom ed to -

specifically here in Y em en - co n cern in g th e su b stitu tio n o f
phrases like, “Sabaah al-Khayr" an d “M asaa’ al-Khayr” (i.e. “G o o d
m o rn in g ” and “G o o d evening”) th e n this is in o p p o sitio n to
Islamic law an d it is im perative th a t this practice ceases. For
indeed the greetings o t peace (i.e. ‘‘As-Salaamu “A la y k u m ”) is a
greeting from A llaah th a t is blessed an d b etter.

124 T r a n s l a to r 's n o te : The th r e e g a r m e n ts sp e c ific a lly m e n tio n e d in th is

p r o p h e tic n a r r a t io n (i.e. A d-D eehaaj, Al-Q assee, a n d A l-lstabraq) all c o n t a in s ilk so
I h a v e r e s tric te d m y s e lf to th e m e n tio n o f silk g a r m e n ts a lo n e f o r th e s a k e o f
b rev ity .
,2Ii Saheeh al-Bukhaaree 118/111
,2fl Saheeh al-Bukhaaree [2 1 /1 1 1

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 A l-H aafidh said: It is a m atter o f agreem ent th a t w hoever initiates
the greetings o f peace (the saying o f “As-Salaamu ‘Alaykum”), th e n
the on e w ho replies to this is n o t rew arded for his response w ith
anything o th e r th a n th e greetings o f peace, an d th e reply, “Sabahta
bil-Khayr" o r “Bis-Sa’aadah" o r th e like is n o t rew arded.

T h ere is a difference o f o p in io n how ever co n cern in g greetings

o th e r th a n th e greetings o f peace. Is resp o n d in g to them
obligatory o r not? T h e least o f th a t w hich necessitates a response
is th a t th e greeting th a t was extended was heard, so it th e n m erits
a response. [End o f cited passage]

W ho sh o u ld initiate th e greetings of peace (“As-Salaamu

A la y k u m ”)? M u h am m ad ibn M uqaatil (A bul-Hasan) told us th a t
‘A bdullaah in fo rm ed us th a t M a’m ar in form ed us u p o n th e
au th o rity o f H am m aam ibn M u n ab b ih from A boo H urayrah th a t
th e M essenger o f A llaah its said:

% s 0 x0 / Jl O 0 ^ ^ ^ ^

« .jd fS 1

“The young should extend the greetings o f peace (the saying o f ‘as-
Salaam u A la y k u m ’) to the old, and the passersby should extend
the greetings o f peace to those who are seated, and those few in
number should extend the greetings o f peace to the m ajority.” 328

T herefore, th e o n e riding sh o u ld initiate th e greetings o f peace to

the o n e w alking, a n d th e y o uth extend th e greetings o f peace to
those w ho are th eir elders, an d the people few in n u m b e r should
initiate the greetings o f peace to th e m ajority (i.e. th e larger
num ber).

T h e w isdom b e h in d this, A l-H aafidh said:

C ertainly, th e scholars have spoken co n cern in g th e w isdom
b e h in d those w h o m are co m m an d ed to initiate th e greetings o f
peace. T h erefo re, Ib n B attaal said u p o n th e au thority o f
M uhallab, “T h e y o u th in itiate th e greetings o f peace to th eir
elders because o f th e rights o f those w ho are o ld .” T h is is because

127 A l- H a a fid h [ 1 4 / 1 II
' 28 Saheeh al-Bukhaaree 114/111

278
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 JK y A (Juice io th e JsJom en- Qlm m ‘JAcfiJIaaA

they are co m m an d ed to h o n o r th em , an d h u m b le them selves

before th em . As for the few initiating th e greetings o f peace to the
m ajority; th e n this is because th e rig h t o f th e m ajority is greater.
In ad d itio n , th e passerby initiates th e greetings o f peace because
they resem ble th e right u p o n th e p erso n e n terin g a h o m e tow ards
th e in h ab itan ts o f th a t hom e. T h e o n e w ho is riding initiates th e
greetings o f peace so th a t he does n o t becom e p ro u d th a t he is
riding an d so th a t he re tu rn s to a state o f hum ility. ,29

Ibn al-’A rabee said, “W h a t becom es a p p a re n t from this n arratio n ,

is th a t the o n e w ho possesses a degree o f precedence does n o t
initiate th e greetings o f peace to th e o th e r.” Al-M aaziree said, “As
for the affair o f the on e w ho is riding, th e n this is because he has a
particular advantage over th e p erso n w alking.” So th e person
w alking is co m p en sated such th a t th e o n e w ho is riding initiates
th e greetings o f peace to him as a p recautionary m easure
protecting the on e riding from becom ing haughty if he were to
possess these two distinctions.

As for the p erson walking, th e n w henever th e p erson seated

suspects’ danger (from a p erson) especially if th a t p erson was
riding, th e n if th a t p erson w ere to in itiate th e greetings o f peace to
him , he w ould th e n feel safer an d as a result becom e friendlier.
A lternatively, because observing good m an n ers w hile fulfilling
needs is a trial. T h u s, th ere is for th e seated p erso n a d istin ctio n ,
a n d so he is co m m an d ed to initiate the greetings o f peace; o r
because it w ould be difficult for th e seated person to m ain tain
(the greetings for) all o f th e people w ho pass by because o f th eir
large num bers. T h erefo re, he is n o t h eld responsible for this
because o f the difficulty involved as opposed to th e o n e w ho
passes by w ho does n o t experience this difficulty.

As for those w ho are few in n u m b er, th e n this is because o f the

superiority o f th e group; o r because if th e gro u p w ere to initiate
the greetings o f peace, it w ould certainly be feared th a t th e person
receiving th e greetings w ould becom e haughty, so a p ro tectio n is
established for him . [End o f cited passage)

I say, th a t th ere is n o th in g to p rev en t th a t th e w isdom b e h in d it

includes all o f these reasons, an d A llaah know s best.

129A I - F a t h 1 1 7 /1 1 1

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 R egarding th e m e n tio n in g th e greetings o f peace (As-Salaamu
‘A laykum ) before leaving. Im aam al-Bukhaaree said: ‘A bdul-1Azeez
ibn ‘A bd u llaah said th a t M u h am m ad ib n Ja’far ib n A bee K atheer
told m e u p o n th e au th o rity o f Ya’q o o b ibn Zayd at-Tam eem ee
from S a’eed al-M aqburee from A boo H urayrah th a t a m an passed
by th e M essenger o f A llaah w hile he was in a sitting, so th e m an
said, “As-Salaamu ‘A laykum " th e n th e P ro p h et ^ said, “T e n good
d eed s." T h e n a n o th e r m an passed an d he said, “As-Salaamu
‘A laykum wa R ahm atullah.” So th en , he M said, “T w en ty good
d eed s.” T h e n a n o th e r m an passed an d said, “As-Salaamu ‘Alaykum
u a Rahm atullahi wa B arakaatuhu.” He th e n said, “T h irty good
d eed s.”

A fter th at, a m an from th e sitting stood u p b u t d id n o t offer the

greetings o f peace (As-Salaamu ‘A laykum ). T h e n th e M essenger o f
A llaah % said:

x 0 s T s s 0 0 s s O s t f s s 0 s }
lilj j l 4J lib j l i

« 0? J^ J°hs
“H ow fast our companion has forgotten. I f one o f you comes to
a sitting then let him say “As-Salaamu ‘A la y k u m .’’ Then i f he
desires to sit, then let him sit. However, when he gets up to leave
then let him say “As-Salaamu A la y ku m . ” The first greeting is no
more deserving o f priority than the last.” ”°

T h e greetings o f peace (the saying o f “As-Salaamu A la y k u m ”)

should n o t be in itiated to th e Jews an d C h ristians. Q utaybah ibn
Sa’eed told us ‘A bdul-1Azeez ad-D araaw ardee told us u p o n the
au thority o f Suhayl from his fath er from A boo H urayrah th a t the
M essenger o f A llaah % said:

, ^LLw-JL) Uj 2 ^ ®

« Jl J,
150 Im a a m a l-B u k h a a re e s a id th is in A l-A dab a lM u fr a d [3 4 2 ] a n d is a u t h e n ti c a te d
in As-Sakeeh al-M usnad [ 3 9 7 /2 ]

280
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 JK tj A d o ice to t/ie Js)om en~ QJmm ‘'C /icfillaafi

“Do not initiate the greetings o f peace w ith the Jews and the
Christians, and if you encounter one o f them in the road force
them to the narrowest part o f it.” iJ1

If they initiate the greetings o f peace th e n how d o we respond?

A boo al-Yamaan told us th a t S h u ’ayb in fo rm ed us u p o n th e
au th o rity o f Az-Zuhree w ho said th a t ‘U rw ah in fo rm ed m e th a t
‘A a’ishah tge said, “A gro u p o f Jews cam e to th e M essenger o f
A llaah % an d said, ‘May d ea th be u p o n y o u .’ 1 u n d ersto o d them
and th e n said to th em , ‘A n d may d e ath be u p o n you a n d th e curse
o f A llaah.’ T h en the M essenger o f A llaah ^ said:

** sO O", £ ^ S S s % ^0 s
« , ‘d S ' il l' j U \J LL^« »

‘Be easy now, O ‘A a ’ishah, for indeed A llaah loves lenience in

every affair. ’

So I said, ‘O M essenger o f A llaah, did you n o t h ear w hat they

said? T h e M essenger o f A llaah M said:

‘Indeed 1 have already responded to them, (with) ‘and upon you.’”

)}2

If there was a sitting that contained a m ixture of M uslim s and

disbelievers then should a person extend the greetings of peace?

M oosaa said:

“A n d may peace be upon w hoever follow s the guid an ce.”

(S o o ra h T a H a 20:471

Ibraaheem ibn M oosaa to ld us th a t H ishaam in fo rm ed us u p o n

th e au tho rity o f M a’m ar from Az-Zuhree from ‘U rw ah ib n az-
Zubayr w ho said th a t U saam ah ibn Zayd info rm ed m e th a t the
P ro p h et M passed by a sitting co n ta in in g a m ixture o f M uslim s,
pagan ‘A rabs, idolaters, an d Jews an d am ongst th em was

Saheeh M uslim 11 7 0 7 /4 1
Saheeh al-B ukhaaree ( 4 1 /1 1 ]

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 ‘A b du llaah ibn U bay ibn Salool. So the P ro p h et ^ greeted them ...
al-Hadeeth 333 334

R egarding greeting th e youth, ‘Alee ibn al-Ja’d to ld us th a t

S h u ’b ah in fo rm ed us from Sayyaar from T h aa b it al-B unaanee
from A nas ib n M aalik th a t he passed by a g ro u p o f young boys
so he greeted th e m (w ith “As-Salaamu ‘A la y k u m ”) an d he said, “T h e
P ro p h et used to d o it.” 335

S h o u ld a w o m an extend th e greetings o f peace to m en? Yahyaa

ibn Yahyaa told us, I read u p o n M aalik u p o n th e au th o rity o f
A boo an -N ad h r th a t A boo M u rrah th e servant o f U m m H a a n i’
b in t A bee T aalib told h im th a t h e h eard U m m H aan i’ b in t Abee
T aalib say, “I w en t to th e M essenger o f A llaah M in th e year o f the
co n q u est o f M akkah (Fach) a n d fo u n d h im show ering. Faatim ah
his d au g h ter screened him w ith a g a rm en t.” 336 She said, “I
greeted him . So he said, ‘W h o is it?’ T h e n I said, ‘U m m H aan i’
b in t A bee T aalib... al-H adeeth’” 337

T herefore, it is perm issible for a w om an to greet m en if it is

possible for this to occur w ith o u t leading to trib u latio n o r
tem p tatio n .

R egarding th e m ean in g o f ‘As-Sakxamu ‘A la y k u m ’, Ib n al-Qayyim

said: C o n cern in g this, there are two fam ous statem ents:

T h e first is th a t the m eaning o f “As-Salaam ‘A la y k u m ’’ is th a t the

nam e o f As-Salaam is u p o n you an d As-Salaam here is A llaah the
M ighty an d M ajestic. T h erefo re, th e m eaning o f this speech is
th a t the blessings o f His N am e have d escended u p o n you and
settled u p o n you, or w hat is sim ilar to this.

m Translator’s note: T h e te r m al-H adeeth is u s e d h e r e in th is c o n te x t to

in d ic a te th a t th e p r o p h e t ic n a r r a t io n th a t h a s b e e n c ite d h e r e is a c tu a lly lo n g e r
a n d t h a t o n ly a n e x c e r p t f r o m th e lo n g e r n a r r a t io n h a s b e e n p re s e n te d .
n4 Saheeh al-B ukhaaree [ 3 8 / 1 1|
Saheeh al-B ukhaaree [ 3 2 / 1 1|
1,6 Translator’s note: Im a a m M u s lim m e n tio n s in h is e x p la n a tio n o f th is
n a r r a t io n , “ I n it is a p r o o f c o n c e r n in g th e p e r m is s ib ility o f a p e r s o n s h o w e r in g
in th e p r e s e n c e o f o n e o f th e ir la w fu l re la tiv e s s o lo n g as th e r e is s o m e th in g to
s c re e n h im fr o m h e r lik e a g a r m e n t o r o t h e r th a n t h a t .”
Saheeh M u slim [ 4 9 8 /1 ]

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 J K y C flc fv ic e to th e TsJo/n e n - ^U m m ‘C h d illa a h

T h e people w ho h o ld this p o sitio n cite as evidence w hat has been

authentically rep o rted in th e Saheehayn, th a t they used to say in
th eir prayer, “As-Salaamu ‘ala A llaahi qabla ‘ibaadihi. As-Salaamu
‘ala Jibreela, as-Salaamu ‘ala Fulaanin (May peace be u p o n A llaah
before H is servants. May peace be u p o n Jibreel (G abriel). May
peace be u p o n so and so.)” T h e n the P ro p h e t M said:

I jiji f l l l J l y ill l j l i < dJl f l l L j l 1j ) y u l i »

f l £ j l , ajbSTj i j jJ J lp f (L Jl

“Do not say ‘As-Salaam be upon A llaah. ’ For indeed, A llaah is

As-Salaam, rather, you should say, ‘As-Salaam be upon you, O
Prophet, as well as His meTcy and blessings. May peace (As-
Salaam) be upon us and the righteous servants o f A llaah.’”

T herefore, the P ro p h et M p ro h ib ited th e saying of, “M ay peace

(As-Salaam) be u p o n A llaah because As-Salaam w ould be th e O n e
w hom they are supplicating for an d req u estin g th a t H e is
safeguarded, w hile A llaah th e Exalted is th e O n e w ho is
supplicated to, n o t th e O n e w ho is supplicated for. He is the O n e
to w hom prayers are directed, so it is im possible th a t a n o th e r
m ight g ran t H im peace an d he m e n tio n e d o th e r evidence w hich
th e people w ho su p p o rt this p o sitio n cite as proof.

T h e second po sitio n is th a t “As-salaam” is a M usdar (original n o u n )

w hich m eans “peace” an d this is w hat is in te n d ed by this
su pplication offered by th e o n e w ho uses th is greeting.

From the evidence, w hich they cite, is th a t it can be used w ith o u t

A li/ and Laam 338 so th e M uslim m ig h t say, “Salaam un ‘A laykum
Peace be u p o n you." So if it were a nam e from th e nam es o f
A llaah, it w ould n o t be used in this m a n n e r (i.e. indefinitely).
R ather, it w ould only be used w ith th e defin ite article A li/ and
Laam ju st as th e rest o f A llaah ’s G lo rio u s N am es are m en tio n ed .
T h e n as it is said, As-Salaam, Al-Mu’min, A l-M uhaym in, Al-'Azeez, Al-
Jabbaar, Al-M utakabbir, in d eed in d efin iten ess does n o t m ake a

” 8 Translator’s note: A l i / a n d L a am r e p r e s e n t th e d e f in ite a rtic le in th e ‘A ra b ic

la n g u a g e .

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 w ord indicate anything specific, n o t to m en tio n indicating
specifically A llaah alone. T h is is contrary to th e w ords th a t are
d e fin ite ” ” for indeed, they are changed linguistically in o rd e r to
distinguish w hen th e G lo rio us N am es o f A llaah have been
m en tio n ed .

T h e co n clu sio n in this m atter is th a t th e tru th is fo u n d in

reconciling th e tw o positions for indeed each o f th e m possess a
p o rtio n o f th e tru th , so th e co rrect p o sitio n is fo u n d w hen
com b in in g them . So th e n , w henever the situ atio n is such th at
seeking peace is th e m ost im p o rta n t priority o f a m an, th e n he
m en tio n s th e w ord w ith in the con tex t w hich is used for the
N am es o f A llaah w hich is As-Salaam w ho is th e O n e from w hom
peace is sought.

T herefore, th e term “A s-Salaam ” co n tain s two m eanings. O n e o f

th em is th e m e n tio n o f A llaah an d th e o th e r is seeking peace,
w hich is th e in te n t o f th e M uslim . H ence, ‘Salaam un ‘A laykum
(peace he u p o n you)’ co n tain s a nam e from th e N am es o f A llaah,
because th e peace is requested from H im . So reflect u p o n this
benefit. (End o f abridged cited passage]

Som e of the w ordings th a t have been rep o rted co n cern in g the

responses to th e greetings o f peace:

1- A llaah th e Exalted says:

^ 3^ o -Ij ^

“W h en you are greeted w ith a greeting, return the

greeting w ith one better than it, or (at least) return it
w ith that w hich is sim ilar to it.”
[ S o o ra h a n -N is a a ’ 4:86 ]

Ibn K atheer said, “M eaning, if you are greeted w ith ‘As-Salaamu

‘A la y ku m ,’ th e n resp o n d to it w ith w hat is b etter th a n th e original
‘As-Salaamu ‘A la y k u m ,’ o r respond to it w ith w h at is sim ilar to w hat
was said to you. So ad d in g to th e original ‘As-Salaamu ‘Alaykum’ is

Translator’s note: i.e. p r e c e d e d by t h e d e f i n ite a r tic le A l i f a n d L a a m (Al l

w h ic h w h e n c o u p le d w ith S ala am b e c o m e s (A s-Saiaam).
140 Ib n al-Q ay y im s a id th is in B a d a a 'l a l-F a u a a ’id [ 1 2 1 / 2 |

284
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 J K y 7 1 d o ic e (o i / i e Is ) o m e n -Q d m m 1T lc J illa a /i

encouraged and resp o n d in g w ith w h at is at least equal to it is an

obligation.” [End o f cited passage]

So the best response for th e M uslim is to say, “As-Salaamu

'Alaykum wa Rahm atullahi wa B arakaatuhu (may peace be u p o n you
as well as the mercy o f A llaah and His blessings),” because o f this
verse an d th e previously m e n tio n ed n a rratio n o f A boo H urayrah.
T h e n arratio n in w hich a m an passed by th e P ro p h et an d said,
“As-Salaamu alaykum ,” th e n th e P ro p h et % said, “T en good d eed s.”
T h e n a n o th e r m an passed a n d he said, “As-Salaam u ‘A la yku m wa
Rahm atullah." So th e n , he said, “T w enty good d eed s.” T h e n
a n o th e r m an passed an d said, “As-Salaamu ‘A la yku m wa
Rahm atullahi wa B arakaatuhu.” H e th e n said, “T h irty good d eed s.”

2 - T h e saying o f “W a ‘A layka as-Salaam (and may peace be

u p o n you).” Ishaaq ibn M an so o r told us th a t A b d u lla a h
ibn N um ayr inform ed us th a t 'A b d u llaah told us u p o n the
au thority o f Sa’eed ibn A bee Sa’eed al-M aqburee from
A boo H urayrah th a t a m an en tered th e m osque (Masjid)
while the M essenger o f A llaah % was seated in o n e o f the
corners o f th e M osque (M asjid). So th e m an prayed. T h en
he cam e and greeted him . T h e M essenger of A llaah sfe
said to him , “W a ‘A layka as-Salaam.” 541

3- T h e saying o f “As-Salaamu ‘A laykum wa R ahm atullah (may

peace be u p o n you as well as th e mercy o f A llaah).’’
Yahyaa ibn Ja’tar told us th a t A bdur-R azzaaq to ld us u p o n
the au th o rity o f M a’m ar from H am m aam from A boo
H urayrah th a t th e P ro p h et % said:

&Jd>- Lodi (h y ..* yb ^

f* ' ' ° 0 'Z 'I ' 0* ' 0 0 ^
— y j i . a S j l E J i jy yu - y L J o t : J i i

I . x . £3*f ^£ ss s s >• £ . ^ | s is A s 0 so ( 7
j o ’ L^J 13 L*

j} i i l l i d y i i i ,((^5C1Lp

' 4I Saheeh al-B ukhaaree [ 3 6 /1 1 ]

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 A lla a h created A a d a m in H is im age.342 H is height is sixty
cubits. So w h e n H e created h im H e said, ‘G o a n d greet th em (a
group o f A ngels w h o were seated there) a n d listen to how they
respond to you; for indeed it is your greeting a n d the greeting o f
your offspring. ’ So he said, ‘A s-S a la a m u ‘A la y k u m . ’ T h e n they
said, ‘A s-S a la a m u ‘A la y k u m w a R a h m a tu lla h ,’ so they added
‘w a R a h m a tu lla h , ’ so everyone w ho enters the Paradise w ill do
so in the image o f A a d a m a n d since then, the creation continues
to d im in ish (in stature) u n til no w . ”’ 345

4 - T h e saying o f “W a ‘A la y k u m (a n d u p o n y o u )." Im a am al-

B u k h a a re e said: Y ahyaa ib n S u lay m aan said th a t Ibn
W a h b in fo rm e d m e th a t h e said th a t H ayw ah in fo rm e d
me upon th e a u th o rity o f ‘U q b a h ib n M u slim fro m
‘A b d u lla a h ib n ‘A m r w h o said, “W e w ere sittin g w ith th e

'4' T ran slato r’s note: S h a y k h ‘A b d u U A z e e z ib n B aa z e x p l a in s t h e u s e o f th e

p r o n o u n “ H is ” h e r e in h is i n t r o d u c t i o n t o t h e h o o k ‘A q e e d a h A h lu lE e m a a n fee
KhaU] A a d a m ‘a la Soorah a r-R a h m a a n b y H a m o o d a t-T u w a y jire e w h e r e i n h e says:
“ I n d e e d t h e p r o n o u n ( H is ) in t h e a u t h e n t i c n a r r a t i o n c o n c e r n i n g t h e c r e a tio n
o f A a d a m u p o n H is im a g e r e t u r n s t o A lla a h t h e M ig h ty a n d M a je s tic . T h is
r e f e r e n c e is in c o m p le t e a g r e e m e n t w ith w h a t h a s c o m e t o u s in t h e n a r r a t i o n
o f I h n ‘U m a r w h ic h s ta te s t h a t A lla a h c r e a te d A a d a m in t h e im a g e o f Ar-
Rahmaan. C e r t a in l y , I m a a m A h m a d , I s h a a q ih n R a a h a w a y h , A l-A a ju re e , a n d
S h a y k h a l-Isla a m I h n T a y m iy y a h h a v e all a u t h e n t i c a t e d th i s n a r r a t i o n , a s w ell as
m a n y o t h e r s f r o m th e I m a a m s , m a y A lla a h h a v e m e rc y u p o n a ll o f th e m . M a n y
o f t h e I m a a m s h a v e c la r if ie d t h e m is ta k e o f I m a a m I h n K h u z a y m a h i£> w h o
re je c te d th a t th e p ro n o u n s h o u ld re tu rn to A lla a h th e G lo r if i e d in th e
n a r r a t i o n o f I h n ‘U m a r . T h e c o r r e c t p o s iti o n h o w e v e r , is t h a t o t t h e Im a a m s
w e h a v e m e n t i o n e d a n d o t h e r t h a n t h e m , w h ic h is t h a t th e p r o n o u n r e t u r n s to
A lla a h t h e M ig h ty a n d M a je s tic a s m e n t i o n e d , w i t h o u t in q u i r y as t o h o w a n d
w i t h o u t c r e a tin g lik e n e s s e s . R a t h e r t h e im a g e o f A lla a h is s o m e t h in g w h ic h is
b e f i tti n g o f H is m a je s ty a n d is in c o m p le t e a c c o r d a n c e w ith H is m a g n if ic e n c e
a n d g r a n d e u r lik e t h e r e s t o f H is a t tr ib u t e s , a n d n o t h i n g f r o m H is c r e a tio n is
lik e u n t o H im a s H e says: “Say, ‘H e is Allaah, (who is) O ne. Allaah, Th e Self-
Sufficient. H e neither begets, nor was H e begotten; and there is nothing
comparable to H im .” A n d H e t h e M ig h ty a n d M a je s tic says: “There is
nothing like unto H im , and H e is the Hearing, the Seeing.” A n d H e th e
M ig h ty a n d M a je s tic says: “D o you know of anything sim ilar to H im ?” A n d
H e th e M ig h ty a n d M a je s tic says: “So do not assert similarities to Allaah.
Indeed, Allaah knows and you do not know.” { E n d o f c ite d p assag e!

Saheeh al-B ukhaaree [p ag e 1 V o l. 11 ] I f o u n d th is in v o l 8 , a n d v o l 4??

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 J lC y t/lc fu ic e to th e IsJomen-Q lm m ‘Z M c J illa a /i

P ro p h et Din th e shade o f a tree betw een M akkah a n d Al-

M adeenah, w hen a B ed o u in from th e m ost ill-m annered
and evil o f people cam e an d th e n said, ‘As-Salaamu
‘A la y ku m .’ S o they said, ‘W a ‘A la y ku m .’ 344

o o o

,44 Im a a m a l-B u k h a a re e s a id in A l-A dab al-M ufrad [2 3 2 ], a n d it is a u t h e n ti c a te d

in A s-Saheeh al-M usnad ( 5 3 3 / 1 J

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 he Multitudes of W om en towards the
End of Time

H ats ibn ‘U m ar al-Hawdhy told us th a t H ishaam told us u p o n the

au th o rity o f Q a taa d ah from A nas w ho said, “I will relate to you
a n a rratio n th a t I h eard from th e M essenger o f A llaah M an d no
o n e else will relay this except m e. 1 heard th e M essenger o f A llaah
% say:

> «* %° 9 sa *o *
J- j l 4 p L w % Jl J ? 1 j l »

^ o j^ e f
tt . — i 1 ^ «JS11 01 i . *■ 0

‘Indeed from the signs o f the hour is that knowledge will be

raised,14' and women will become large in number to the extent
that fifty women will be cared for by a single individual.’” 346

o o o

' 4-1 T r a n s l a to r ’s n o te : T h e m e a n in g o f “r a is e d ” is as m e n tio n e d in T u h fa h al-

A hw adhee hi Sharh Ja a m i' at-T irm idhee, “W h a t is m e a n t by ‘r a is e d ’ h e r e is th e
d e a th o f th o s e w h o co n v e y it (k n o w le d g e ).”
140 Saheeh al-Bukhaaree [ 5 2 3 1 /9 ]

288
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 J I ty A c fo ic e to th e la ) o m e n - Q lm m ‘A c J illa a fi

7„,Superiority of Khadeejah bint

■
Khuwaylid

M uham m ad told me th a t ‘A bdah told us u p o n th e au th o rity o f

H ishaam ibn ‘U rw ah from his fath er w ho said th a t he h eard
‘A bdullaah ibn Ja’far say th a t he h eard ‘Alee 4® say th a t he h eard
the M essenger o f A llaah % say:

%
« J ^J jA jS - »

“The best o f the women o f her time was Maryam and the best of
the women o f her time was K hadeejah." 347

Ism aa’eel ibn Khaleel said th a t ‘Alee ihn M u sh ir in fo rm ed us

u p o n the autho rity o f H ishaam from his fath er from ‘A a’ishah
w ho said, “H aalah b in t Khuwaylid (th e sister o f K hadeejah) sought
perm ission to en ter from the M essenger o f A llaah U . H e w ould
thereafter recall th e way K hadeejah used to seek his perm ission
and th en becom e upset and th e n he w ould say, ‘O Allaah...
Haalah.’ T his w ould m ake m e jealous. 1 w ould th e n say, ‘W hy
do you rem em ber an old w om an from th e old w om en o f Quraysh
w hose gum s are red, w hile A llaah has replaced h e r w ith o n e w ho
is better?'” 348

It certainly deserves o f o u r a tte n tio n , O noble w om en, th a t we

em ulate this n oble w om an. Sim ilarly, o th e r n o b le w om en like
‘A a’ishah also possessed m any h o n o rab le characteristics to the
extent th a t som e scholars give precedence to ‘A a’ishah over
K hadeejah. T his is because o f th e m any evidences th a t have been
tran sm itted regarding h er n oble status an d because she aided in

14 Saheeh al-Bukhaaree [ 1 3 3 /7 ] , Saheeh M u slim [2 4 3 0 /4 1

14y Saheeh al-Bukhaaree [1 3 4 /7 1 M u s lim a lso r e c o r d e d rh is p r o p h e t ic n a r r a t io n
[ 1 8 8 9 /4 ] w h ic h c o n ta in s a c h a in o t n a r r a t io n t h a t is c o n n e c te d to th e P r o p h e t
U - T h e n h e s a id , “S u w a y d ih n S a ’e e d to ld u s th a t ‘A le e ih n M u s h ir to ld u s (th is
n a r r a tio n ) ," w ith th e r e m a in d e r o f th e c h a in r e m a in i n g th e s a m e .

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 the spread o f know ledge, and was inclu d ed in th e people w ho
have relayed th e m ost p ro p h etic n arratio n s as th e p o et said:

In ad d itio n , As-Suyootee m en tio n ed h er in a n o th e r segm ent o f

poetry w herein he says:

H um ayd ibn M as’adah to ld us th a t Ziyaad ibn ar-Rabee' told us

th at K haalid ibn Salam ah al-M akhzoom ee told us u p o n the
au th o rity o f A boo B urdah from A boo M oosaa w ho said, “W e (the
co m p an io n s o f th e M essenger o f A llaah 'jg) d id n o t used to
e n c o u n te r difficulties w ith any o f th e n arratio n s o f th e P ro p h et M
th a t we used to consu lt ‘A a’ishah ab o u t except th a t we w ould find
w ith h er som e know ledge concerning it.” 550

,4,) T r a n s l a t o r ’s N o te : T h is is a r e fe re n c e to th e m o t h e r o f th e b e lie v e rs
‘A a ’is h a h b i n t A b e e B a k r a s -S id d e e q .
” ° S u n an at-Tirm idhee |3 8 8 5 |, T h e c h a in o f th is n a r r a t io n is s o u n d (H asan) as
m e n tio n e d in F adhaa'il as-Sahaabah 15541 by S h a y k h M u sta fa .

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 J IC ij d d c fu ic e io ( lie Is J o m e n - Q lm m ‘O ld ifla a /i

Sim ilarly were th e rem ain d e r o f th e wives o f th e P ro p h et M , an d

U m m Sulaym was th e righteous w o m an w hose dow ry (M ahr) was
Islaam.

U m m ad-D ardaa’ used to sit as th e m en w ould sit in th e prayer

an d she was know ledgeable in th e affairs o f Fiqh. S om e o f the
fem ale com pan io n s cam e to th e M essenger M an d said, “O
M essenger o f A llaah, the m en have preceded us to you so please
assign for us a day w hen you m ig ht teach us from th a t w hich
A llaah has tau g h t y o u .” So he said to them :

« .U S '} Id s ' f ’y - J t »

“G ather together on such and such a day. ”

So they gathered them selves an d he cam e to th em . He

ad m o n ish ed th em an d c o m m an d ed th e m (w ith good); an d from
th a t w hich he to ld th e m was th e following:

14! Ul <oUj l i j J j 51y>\ ^

« .jliJ l -jA

“There is not a wom an amongst you who has lost three o f her
children except that this will be a protection for her from the
Fire. ”

So a w om an asked, “A nd two (children)?” T o w hich he replied,

“A n d tw o.” i51

T h e M essenger o f A llaah 3s was very conscientious a b o u t exposing

th e w om en to good, so m uch so th a t h e w ould specifically address
th em w ith rem inders.

U p o n the au th o rity o f Ib n Jurayj from ‘A ta a ’ from Jaabir ibn

‘A bdullaah w ho said, “T h e P ro p h e t M sto o d o n th e day o f Fitr
th e n he prayed. So he began w ith the prayer an d th e n delivered a
serm on. O n ce he had finished he descen d ed an d approached the
w om en. H e th e n advised th em w hile leaning o n th e arm o f Bilaal

M Im a a m a l-B u k h a a re e m e n tio n s w ith th e m e n tio n o f p a r t o f o r all o f its c h a in

o m i tte d in h is Saheeh

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 for su p p o rt. Bilaal held his g arm en t o u tstretch ed such th a t the
w om en m ig h t offer charity.”

In a n o th e r n a rra tio n , u p o n th e au th o rity o f Ibn ‘A bbaas, “So th e n

he th o u g h t th a t th e w om en could n o t hear him , so he
ad m o n ish ed th em , an d o rd ered th e m to give charity.”

Ihn Jurayj said to ‘A taa’, “D o you see it as an obligation u p o n th e

Im aam to advise th e m (m eaning th e w om en)?” So he replied,
“Indeed, it is m ost certainly an obligation u p o n th e m an d I d o n o t
know why they d o n o t d o so?”

T herefore, this affair was n o t specific to th e M essenger o f A llaah

so it is im perative th a t the scholars and leaders a tten d to th e
w om en just as th e M essenger o f A llaah M an d th e pious
predecessors did. Such th a t they m ight seek know ledge and
narratio n s, an d they take this u p o n them selves just as th e m en do;
so th a t they m ight becom e leaders, rightly guided, u p o n th a t
w hich is correct; o p en to good and o pposed to evil.

H ence, there is n o t an act of obedience im p lem en ted correctly

except by way o f know ledge, an d know ledge is from th e best o f th e
acts o f obedience w ith o u t exception. T h is is w hat a w om an o f
great know ledge, w ho is well g ro u n d ed in lslaam ic Jurisprudence,
and diligent in h er w orship, so explicitly stated. She is n o n e o th er
th an U m m ad-D ardaa’ an d she said, “I have certainly sought
w orship in everything, b u t I have n o t been affected by anything
m ore fulfilling th a n th e sittings o f th e scholars a n d th eir review.”
So how m u ch are th e w om en o f this day in need ot th e likes o f
U m m ad-D ardaa’ specifically as educators, w om en o f know ledge,
noble exam ples, and diligent w orshipers. 352 [End o f cited passage]

<000®

*52 T a k e n fro m th e b o o k , ‘Inaayah a n -N isa a ’ bi a lH a d e e th an-N abaw ee (p ag e 13)

by M a s h o o r H a s a n .

292
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 JK tj A cfu ic e to (h e 7fJo m en - Q lm m ’‘C A cfifla a li

7, Importance of Marrying a Righteous

Wife

M usaddad told us th a t Yahyaa told us u p o n th e a u th o rity o f

‘U baydillah th a t Sa’eed ib n A bee Sa’eed to ld me from his fath er
from A boo H urayrah th a t th e M essenger o f A llaah % said:

/ %^ o ^ ^
J l^j JI g ■ J ot »

« ,2 h d j C-o J j o t d j y d o is

“The woman is married for four: for her wealth, her lineage, her
beauty, and her religion. So seek after the religious w om an and
may your hands be covered w ith dust. ” 353

T h e m eaning o f this n a rra tio n is th a t th e people have differen t

reasons for choosing a spouse. T hey can be divided in to four
categories:

1- From th e m are those w ho desire a w om an w ho possesses

w ealth an d affluence.
2 - F rom th e m are those w ho desire a w om an w ho possesses
lineage, w hich indicates nobility.
3 - From th e m are those w ho desire a w o m an w ho possesses
beauty.
4 - F rom th em are those w ho desire a religious w om an.

T h e choice o f a w om an because o f h e r w ealth w hile she is n o t a

person w ho fears A llaah is n o t ap p ro p riate; for ind eed , w ith th a t
she will seek after u n restricted freedom such th a t h e r h u sb a n d will
becom e a slave to her. She will look dow n u p o n h im an d the
voice o f h er situ atio n will say - and perh ap s it w ould occur w ith
the voice o f th e follow ing statem ent:

351 Saheeh al-Bukhaaree [1 3 2 /9 1 , S aheeh M u slim [ 1 0 8 6 /2 ]

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 0 LJiiij . i i I j 1$ jl

3 ^ - c| ^ v' ^ i J t* lil

“F or the one uFuf u fis/icj to m arry, dun /o- n o t try to i/fin

a n t/S a F a ^/^ certain,/I/ Aouf ccH i/tftA ejc tufo afer lieJ/H n zt/? })

A th-Thurayaa appears in Shaam w henever it can be seen, w hile

Suhayl only appears in Y em en.

Sim ilarly, th e possessor o f nobility, if h e r h u sb an d is n o t o f a

sim ilar status, she will verily look dow n u p o n h im if she does n o t
fear A llaah. C o n sta n tly she will review h e r lineage an d say:

* J l$ il£ ^J*\J*\ 4-J Oj ^__ *__ * i *J

* f *
OJL)j j j j O jJj jli
kV \/^4h i f F lin t/e y e c ^t^o r an ‘/F ra /ta n jta /fio n ^ro m a ^et/i^ree o ^

raceJufrjcj uFufje /in c o m e u m j c tfrru ^ te // y a m J c ? »

So, if she gives b irth to a stallion like herself, th e n it was only th e

result o f her ow n lofty pedigree; b u t if she gives b irth to a m ule
th e n it can only be th e result o f th a t m ule (th at co rru p te d her).

Sim ilarly, th e possessor o f beauty will look dow n u p o n h er

h u sb an d if she does n o t fear A llaah. In a d d itio n , th e o n e w hom
th e P ro p h e t Ik encouraged th e m en to m arry is th e religious

T h is does n o t m ean th a t th e m an sh o u ld avoid m arrying th e

w om an w ho possesses w ealth, beauty, o r n o b le status. R ath er th e
in ten d e d m eaning is th a t he does n o t m ake it th e sole focus o f his
a tten tio n . So h e sh o u ld select his wife based u p o n h e r religion,
and if she possesses all o f those a ttrib u tes in a d d itio n to a good
religious fo u n d a tio n , th e n this is good.

1,'t T r a n s l a to r ’s N o te : A th -T h u ra ya a is a s ta r k n o w n b y th e ‘A ra b s to a p p e a r in
th e re g io n o f Sfuiam.
155 T r a n s l a to r ’s N o te : Suhayl is a s ta r k n o w n b y t h e ‘A r a b s to a p p e a r in th e
re g io n o f Y e m e n .

294
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 J lC y i/lJ u ic e to th e J iJ o m e n - Q Jm m ‘C /U illa a h

T h e w om an o f religion (D haat ad-Deen) is a w om an w ho fears

A llaah w hile m ain tain in g w h at A llaah has obligated u p o n h e r and
abstaining from H is p ro h ib itio n s, as A llaah th e Exalted says:

^ 4jjl _kuaj>- L*J U a1•>- c .-'- 3 i ~ 1U *

“T herefore the righteous w o m en are devoutly obedient,

and guard in their husband’s absence w hat A llaah orders
them to guard.”
[ S o o ra h a n - N is a a ’ 4 :3 4 ]

She safeguards h e r h u sb an d by preserving herself an d his w ealth,

she does n o t leave except w ith his perm ission, an d she know s h er
rights such th a t she does n o t transgress them .

O n e should consider: even if she is a righteous w om an, h er efforts

will n o t be com plete, for indeed she is d eficien t in h e r intellect
a n d religion; b u t this is an insignificant issue w hen it is com pared
to h er righteousness, w hich is so m eth in g th a t sh o u ld n o t go
overlooked.

Similarly, concerning the w om an, it is u p o n h e r to select a

righteous husb an d . H ow m any rig h teo u s w om en d o n o t select a
suitable righteous husband; so she m arries a c o rru p t m an and
th u s he pulls h e r tow ards em bracing w hatever h e is u p o n , an d his
ideas?

Perhaps it is the m an w ho could becom e affected by th e ideas o f

his wife, like w hat occurred to ‘Im raan ib n H attaan , for surely he
m arried his p aternal cousin seeking to save h er from th e ideas o f
th e K hawaarij b u t she was th e o n e w ho p ulled him tow ards h er
ideology. So the w om an is even m ore vulnerable, because m o st o f
the tim e she is th e o n e w ho changes a n d is very quickly diverted
tow ards a n o th e r co n d itio n . T h erefo re, we ask A llaah for
steadfastness.

T h e spouse has an effect u p o n his co m p an io n . For this reason,

o n e is encouraged to choose a righteous spouse. A b o o M oosaa 4k
said th a t th e M essenger o f A llaah % said:

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 (. £ lJ U a J l ^ s d j t J l \A »

, < -»• O' L d j j l L*l :jjL ~ J i ,j ^ J l

« . i_ ic * -b > * J j l l-* lj j J j C j j >*j j l L*l Ijj^ J l

•- <• / / s s

“The example o f a righteous companion and an evil one is like

the one who carries perfume and another who blows into bellows.
So the one carrying the perfume will either present you some as a
gift or sell you some. As for the one who blows into bellows, he
will either burn your garment or em it a foul smell." 356

M oreover, th e P ro p h et said:

« j* J t? »
“The m an is upon the religion o f his close friend so each one o f
you should look closely at w hom he takes as a close friend."

As the poet said:

b jjU ih Jt j j£ j tcjji Jt- J -*y j L j V f^il Jf-

“D p n e t a jk a lp u t a jle r jp n ; rather a jk a lp u t k i t epytaa/pa /feeaajc the

iepfi/e u.ruaffa accPmhaeue pth erj iptip are f.k e them.

A dditionally, A llaah th e Exalted says co n cern in g th e affair o f the

people o f Paradise:

cjj f r ? J* ¥

lIS j llL* 13fi\ I cL-taj <JyfU d 0 ^

0 jxljaA I ^J-i J l i .;®} b j LjIJ>

<t£ ^>*>«_i-l t I^ m, ^ olc^3 ^ JL Ii

“T h en they w ill approach on e another, inquiring about

each other. A speaker from am ong them w ill say,

' Saheehayn

296
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 J K y C 7lcJuice to th e IsJomen- Q A m m ‘C A M ifla a h

‘Certainly, I had a com p an ion (on earth), w h o used to

say, ‘A re you o f those w ho believe that w h en we die and
becom e dust and bones, we w ill indeed be recom pensed?’
H e said, ‘Are you looking?’ So he looked dow n and saw
him in the m idst of the Fire.”
[ S o o r a h a s-S aaffaa t 3 7 :5 0 -5 5 )

H e said:

Ly>~j jU fil^- C j ju

4 ov^>- Iv ^
“A n d W e have appointed for th em com panions, w ho
made attractive to them w hat was before th em and what
was behind them (of sin). A n d the word (decree) is
established against them am ong previous nations of Jinn
and m en, w hich have passed before them . Indeed they
(all) were losers.”
[ S o o r a h F u s ila t 41:2 5 1

T h e religious w om an desires a religious m an a n d sim ilarly the

oppo site is true, ju st as the P ro p h e t $g said:

/ |^ ^ x . i- '. j''® * . ^ / -/ , ,/ % 4 J x 0 f |
LJ L*j Uj ))

« .L iL ^ i

“The souls are like gathered armies. So those whom are fam iliar
from amongst them will attract (one another) and those whom
oppose one another will repel (each other). ”

A dditionally, in th e M athal (exam ple), “A n d everything inclines

tow ards its ow n k in d .” In a n o th e r M athal (exam ple), “C ertainly,
the birds w ith th eir m any variations p erch them selves together. 357
T h e n each o f th e m desires o n e th a t is sim ilar to it.”

T r a n s l a t o r ’s N o te : T h e m e a n in g o f th is e x p r e s s io n is a lso f o u n d in th e
E n g lis h id io m , “ B ird s o f a f e a th e r flo c k to g e th e r .”

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 H ere is a n o th e r p ro p h etic n arratio n encouraging o n e to m arry a
righteous wife.

M u h am m ad ibn ‘A b d u llaah ib n N um ayr al-H am daanee told me

th a t ‘A bdullaah ibn Yazeed told us th a t Haywah told us th a t
S hu rah b eel ibn S hareek in fo rm ed m e th a t he h eard A boo ‘A bdur-
R ahm aan al-H ubulee say th a t th e M essenger o f A llaah % said:

_ J *e0 ^ 0 % Os s soi
« JlvaJl L jjJl U j JI »

“The world is a provision, and the best o f the provisions o f this

world is a righteous wife. ”
(The en d o f the advice]

O O O

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298
 C hduice to th e ls)o m en-Q lm m iC7 lc fiIIa a /i

Q uestions d2C/l\nwsers

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299
 Q u e s ti o n - 1: Is it perm issible for a w om an to leave h er hom e
uncovered?

A n s w e r - 1: T h is is n o t perm issible, because u ncovering op en s the

d oors to co rru p tio n . A llaah th e M ighty an d M ajestic has
co m m an d ed the w om en to conceal them selves an d to cover in th e
presence o f unlaw ful relatives and foreign m en.

A llaah th e Exalted says in His N oble Book:

jO-Lj c L lij Ji L p ^

cf-yy . & cn

^ <U)I

“O Prophet! T ell your wives, your daughters, and the

w om en of the believers to draw their outer garments
dow n over their bodies. T hat is a m ore suitable m anner
for th em to be know n and n ot abused. A n d Allaah is
All-Forgiving, M ost M erciful.”
[S o o ra h al-A h za ab 33 :5 9 ]

H e says:

4 ^3 Zfcy* a ^3*3 4
“A nd rem ain in your houses, and do n ot display
yourselves like that o f the tim es o f ignorance.”
[ S o o ra h al-A h za ab 33 :3 3 ]

It has also been authentically established o n th e a u th o rity o f A boo

H urayrah th a t th e M essenger o f A llaah said:

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300
 JJK y J71 (J u ic e to iJ ie liJ o m e n - J lm m ‘C flc fiJ J a a /i

f JslL - ^ : l 1 a J f j jllil J i l jU ° ^ > »

j L^j o j o . 1'

u'j &ji /k id J <kJi o id i a^-tr o ik .

^ ddS**^ idS*" fljw-* >Js^~J ^ “^ * J

“There are two types from the people o f the Hellfire whom I did
not see: people having whips like the tails o f the ox w ith them and
they would be beating people, and the women who would be
dressed but appear to be naked, who would be inclined (towards
evil) and make their husbands incline towards it. Their heads
would be like the humps o f the camel inclined to one side. They
will not enter Paradise and they will not smell its odor despite the
fact that its odor can be smelt from such and such a distance.” 58

T herefore, if a w om an leaves the h o m e uncovered th e n she is

included in w h at has been p resen ted in this p ro p h etic n arratio n .

Q u e s tio n - 2 : Is it perm issible to swear by A lA m a a n a h !

^ / I n s w e x - 2 ; T his is n o t perm issible, because th e P ro p h et i)$ said:

« . Ll * »

“W hoever swears by A lA m a a n a h 359 is not from us.” 360

w Saheeh M u slim
3sg T r a n s l a t o r ’s n o te : A l A m a a n a h lite ra lly m e a n s tr u s tw o r th in e s s , b u t is n o t o n e
o f th e n a m e s a n d a ttr ib u te s o f A lla a h a u th e n tic a lly e s ta b lis h e d in th e Q u r ’aa n
a n d th e S u n n a h , s o th a t a p e r s o n m a y s w e a r by it. I b n a l-A th e e r m e n tio n s in An-
N ih a a y a h th a t, “ It a p p e a r s as t h o u g h it is d is c o u r a g e d b e c a u s e A lla a h h a s
c o m m a n d e d t h a t th e o n e w h o sw e ars t h a t h e s h o u ld sw e a r by A lla a h ’s n a m e s
a n d a ttr ib u te s . T r u s tw o r th in e s s (o r A lA m a a n a h ) is s o m e t h in g fr o m th e a ffairs
o f A lla a h b u t it is p r o h ib i te d n o n e th e le s s s u c h t h a t it is n o t a s s o c ia te d w ith th e
G lo r io u s N a m e s o f A lla a h th e E x a lte d .”
160 p j-o p h e fjc n a r r a t io n w as e x tr a c te d b y A b o o D a a w o o d [ 2 4 3 /2 ] a n d Al-
H a a k im in A lM u s ta d r a k [2 9 8 /4 1 w ith th e o r ig in o f b o th n a r r a t io n s r e t u r n in g to
th e p r o p h e t ic n a r r a t io n o f ‘A b d u lla a h ib n B u ra y d a h . A l-H a a k im s a id , “T h is

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 It has also b een authentically established in th e Saheehayn (Saheeh
al-Bukhaaree an d M uslim ) from th e p ro p h etic n a rra tio n o f
‘A bdullaah ib n ‘U m a r ibn al-K hattaab th a t th e M essenger o f
A llaah % cau g h t u p w ith ‘U m a r ibn al-K hattaab - w hile he was
riding - w hen he had sw orn by his father to w hich he M said:

“Certainly, A llaah forbids you to swear by your fathers. So

whoever swears, then let him swear by Allaah or remain silent."

M u h am m ad ibn al-‘A laa’ told us th a t Idrees to ld us th a t he h eard

A l-H asan ibn ‘U baydillaah say u p o n th e a u th o rity o f Sa’d ibn
‘U baydah w ho said th a t Ibn ‘U m a r h eard a m an swear, “N o, hy
the K a ’bah'.’’ So th e n Ibn ‘U m a r said, “I h eard th a t th e M essenger
o f A llaah M say:

x ^ /

« , i -i_43 Alii u J lU - »

‘W hoever swears by other than A llaah has indeed committed

polytheism (Shirk).’” 561

M uham m ad ibn Ja’far told us th a t S h u ’b ah to ld us u p o n the

au th o rity o f M ansoor from Sa’d ibn ‘U baydah w ho said, “I was
sitting w ith ‘A bd u llaah ibn ‘U m ar w hen Sa’eed ib n al-Musayyab
came. So I left a m an w ith him from K indah. T h e n the m an
from K indah cam e fo rth appearing alarm ed. So I said, “W h a t is
the m atte r w ith you?” H e said, “A m an cam e to ‘A bd u llaah ibn
‘U m ar ju st now an d said, ‘I swear by th e K a ’bah!’ T h e n he said,
‘Swear by the Lord o f the K a ’bah; for indeed ‘U m a r used to swear
by his fath er un til th e P ro p h e t M said to him :

n a r r a t io n c o n t a in s a n a u t h e n ti c (Saheeh) c h a in o f n a r r a t io n a l th o u g h it w as n o t
r e p o r te d hy th e tw o lm a a m s (A l-B u k h a a re e a n d M u s lim ).”
S um tn Ahoo D a a u o o d [32 5 1 ]
A l-H a a k im rec o rd e d th is n a r r a t io n and s a id , “T h is n a r r a t io n is a u t h e n ti c
(Saheeh) a c c o r d in g to th e c o n d i tio n s o t th e tw o S h a y k s (A l-B u k h a a re e a n d
M u s lim ) a l th o u g h th e y d id n o t r e p o r t it.” T h e s ta t e m e n t o f A l-H a a k im , “T h is
n a r r a t io n is a u t h e n ti c (Saheeh)" is n o t c o r r e c t b e c a u s e S a 'd ib n ‘U b a y d a h d id
n o t h e a r th is n a r r a t io n f r o m ‘A b d u lla a h ib n ‘U m a r .

302
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 J I ty J lc fu ic e to th e ls )o m e n ~ Q lm m '‘J lc filla a li

« d)>l aii Jll > . ^ i3\i iiL t Lj 4^J J »

‘Do not swear by your father for indeed whoever swears by other
than A llaah has indeed com m itted polytheism (Shirk). ’” 362

T h is chain o f n a rra tio n clarifies th a t Sa’d ibn ‘U baydah in reality

heard this n a rra tio n from th e m an from K indah. For th is reason,
Al-Bayhaqee said, “Sa’d ib n ‘U baydah d id n o t h ear this from Ibn
‘U m a r.” 363 [End o f cited passage]

M oreover, the m an from K indah h ere is n am ed M u h am m ad b u t

he is considered u n k n o w n (Majhool). 364

Y oosuf ibn 'Eesaa inform ed us th a t A l-Fadhl ib n M oosaa to ld us

th a t M is’ar to ld us u p o n th e a u th o rity o f M a’bad ibn K haalid
from ‘A bdullaah ibn Yassaar from Q utaylah - a w om an from
Juhaynah - th a t a Jewish m an cam e to th e P ro p h et ffe a n d said,
“You people assign partn ers to A llaah and certainly you people
co m m it polytheism (Shirk). Y ou say, ‘As A llaah wills a n d as you
w ill.’ A n d you say, ‘By th e K a ’bah."' So th e P ro p h et %
com m an d ed th e m to say, “By th e Lord o f th e K a ’bah," an d “As
A llaah wills an d th e n as you w ill.” 365

Q u e s tio n - 3 :
Is it perm issible for a w om an to fast v oluntarily w ith o u t th e
perm ission o f h er husband?

J lnsw er-,3.'
It is n o t perm issible for h er to fast voluntarily w ith o u t the
perm ission o f h er h u sb a n d , because o f w hat has been
authentically established in th e Saheehayn th a t th e P ro p h et M said:

Im oam A h m ad [ 12 5 /2 1
!6' in A t-Talkhees [3 1 1 /4 1
1M S ee t h e h o o k A h a d e eth M u ’illah io r r e fe re n c e .
Im a a m an-N asaa'ee [6 /7 1

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 « . \Jl Jjsldp LgdjCJJ d l ^ U »

“A wom an should not fast (voluntarily) while her spouse is

present except w ith his permission. ”

Q u e s ti o n - ^ .' Is it perm issible for a w om an to say, “Yaa U m m a as-

Sihyaan," “Yaa ‘Afaareet," o r “Yaa Junaah?”

C 7 In s,vje r-4 .' Invoking o th e r th a n A llaah in affairs th a t n o n e are

able to affect o th e r th a n A llaah necessitates polytheism (Shirk) if it

is believed th a t they can bring ab o u t b en efit o r harm ju st as A llaah
does o r besides A llaah.

A llaah th e M ighty an d M ajestic says:

* - £- ’ !* ., • ** i \

“Say, certainly I only invoke m y Lord and I do not

associate anyone w ith H im .”
[S o o ra h a l-Jin n 72:201

He says:

“A nd the m osques are for Allaah (A lone), so do not

invoke anyone along w ith A llaah.”
[S o o ra h al-Jin n 72:181

M oreover, H e th e G lorified says:

o d x j 4
■ /v = V ! d -b u L c j ^ U a l)T V j ^

“A nd do n o t invoke besides Allaah anything that w hich

neither benefits you nor harms you; for if you did, you
w ould certainly be of the wrong-doers.”

304
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 J K y C flc fv ic e to th e J sJ o m e n - ^U m m ‘,<~ 7 1 (IiH a a £

( S o o ra h Y o o n u s 1 0 :1 0 6 )

T h e o n e being invoked (o th er th a n A llaah) c a n n o t even b enefit

him self, n o t to m e n tio n o th ers as A llaah says:

^ l_/V9 “ilj Lxii '&- 1 kill* I ^

“Say, I do n ot possess (the ability) to benefit or to hurt

m yself.’”
[ S o o ra h al-A ’r a a f 7:1881

In ad d itio n , A llaah th e M ighty an d M ajestic co m m an d s us to

invoke only H im as He says:

4 J^1 (*-^=h 3 ^

“A nd your Lord said, ‘Call upon M e, 1 w ill respond to

your call.’”
I S o o ra h G h a a t ir 4 0 :6 0 ]

However, if he calls u p o n th em believing th a t they d o n o t harm

n o r d o they benefit besides A llaah o r just as A llaah does, th e n this
is still p ro h ib ited , b u t it does n o t reach th e lim its o f disbelief.

He the G lorified says:

4 D jy v ^ 'O l

“A nd say, ‘M y Lord! I seek refuge w ith you from the

incitem ent of the devils. A nd I seek refuge w ith you, My
Lord! Lest they may com e near m e.’”
( S o o ra h a l-M u ’m i n o o n 23:97-981

T h erefo re, A llaah the M ighty and M ajestic co m m an d ed us to call

u p o n H im an d H e d id n o t co m m an d us to call u p o n o th ers
besides H im .

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 2 u e s tio n -v 5 .‘ Is it perm issible for a w om an to listen to musical
in stru m en ts a n d drum s?

A n s w e r - J V A llaah th e Exalted says:

; J «- T' *» , 9 , , tf’ - '

***' ^ t S J ^ i <J* tlr?3 4

4 0^6-* LjJ* Li J jk x jj > J t j X i

“A nd from the people is he w ho purchases idle speech to

m islead (others) from the way of Allaah w ithout
know ledge, and w hoever takes it (the way o f Allaah) by
way of m ockery, for those there w ill be a hum iliating
p u n ish m en t.”
[ S o o ra h L u q m a a n 31:6)

Som e scholars have explained th e L a h w (idle speech) m en tio n ed

here to be singing.

From A boo M aalik al-Ash’aree w ho said th a t th e M essenger o f

A llaah 3s said:

0 0 ^ 0 - £ so 0£ 6 * 3 6 , S
y_J>^sI j Jl ^1j i \ »

« .L ijliU ij

“There will certainly come from my nation a people who will

make permissible the private parts, silk garments (for men),
intoxicants, and musical instruments. ” 566

So it is p ro h ib ited th a t o n e m ight listen to o r becom e co n ten ted

w ith th e so u n d o f m usical in stru m en ts an d d ru m s. E xem pted
from this p ro h ib itio n are th e D u ff drum s. For ind eed , they are

1W’ Im a a m a l-B u k h a a re e r e p o r te d th is n a r r a t io n in h is Saheeh w ith th e m e n tio n

o f p a r t o f, o r all o f its c h a in o m itte d ( M u ’allaqan), w h ile A b o o D a a w o o d a n d
o t h e r t h a n h im h a v e m e n tio n e d it w ith its c h a in o f n a r r a t io n c o n n e c te d
(W as (an)

306
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 J K y u flc fu ic e to t£ e IsJome n - ^Umm '‘C flc filfa .a .Ii

free o f this restriction; b u t nonetheless we are responsible for o u r

tim e as the P ro p h et % said:

- °js- : ^ j \ °jf- J C J J & - JLp C>Ji J j j j ' U »

J * J >a^°' >Js* J ? * >al-^'

j ,*< / _ o
« .flliil U - i ^-~ > T

“The two feet o f the servant will continue to remain until he is

questioned concerning four (affairs): His age and how he spent it,
his knowledge and whether he implem ented it, his youth and how
he benefited from it, and his body and how it was m aintained."

M oreover, in the affair o f singing, it is n o t possible for th ere to

exist a love for it, w hich can also be coupled w ith a love for A llaah
th a t is acceptable; b u t ra th e r it is from th e diseases o f th e hearts.

Q u e s tio n - 6 : Is it perm issible for a w o m an to a d o rn herself w ith

am ulets and incantations?

^ ^ n s w e r - 6 : A llaah the Exalted has clarified th a t b en efit and

harm com es only by way o f H im , an d H e th e G lorified says:

yva-; ji o! 0 $ ^ pj* p j j Z ' lJ» I it

‘ <> ^ ‘ r ^ »j 2 , •

“A nd certainly, if you were to ask them , ‘W h o created

the heavens and the earth?’ T hey w ould surely say,
‘A llaah.’ Say, ‘T h en , have you considered the things that
you invoke besides Allaah? If Allaah in ten d ed som e
harm for m e, could they rem ove H is harm , or if H e
intended som e mercy for m e, could they w ith h old H is
Mercy?’ Say, ‘Sufficient for m e is Allaah; u p o n H im
(alone) the reliant place their trust.’”
[ S o o r a h a z -Z u m a r 39 :3 8 ]

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 ‘A bd u llaah ibn Y oosuf told us th a t M aalik info rm ed us u p o n the
a u th o rity o f ‘A bd u llaah ib n A bee Bakr from ‘A bbaad ib n T am eem
th a t A boo B asheer al-Ansaaree inform ed him th a t he was w ith
th e M essenger o f A llaah M d u rin g som e o f his travels. ‘A bdullaah
said, “I believe he said, ‘W h ile th e people rem ain ed asleep in th eir
h om es.’” So the M essenger o f A llaah M sen t fo rth a m essenger
com m anding:

f t + , s %• / - , / /

« . Ul ^ U i jj j j ^ ^ ))

“Do not allow there to remain around the necks o f your camels
any necklaces which are believed to prevent evil or any other
necklaces except that they should be cut off. ” 36‘

So ad o rn in g o n e ’s self w ith am ulets and in can tatio n s is fo rb id d en

even if it included verses o f the Q u r’aan o r prophetic
supplications. T his is because n o n e o f th a t has been d o n e by the
P ro p h e t 3S to him self, n o r did he p erm it this for any o f his
co m panions. C ertainly, they used to becom e sick and there
existed for th e m p ro p h etic invocations w hich consist of
(authentically established) supplications like th e reciting o f A ayah
al-Kursee before sleeping an d th e recitation o f th e last two verses o f
Soorah al-Baqarah, an d th e M u ’aw idhaat, an d th e rem aining
au th en tic su pplications w hich are said in th e m o rn in g and at
night, and before sleeping. 368

In ad d itio n , from th e proofs th a t establish th e p ro h ib itio n o f

ad o rn in g o n e ’s self w ith am ulets is w hat has been narrated by
Im aam A h m ad th a t th e P ro p h et M said:

.d i j ! 3 ^ 3* ^
“W hoever adorns him self w ith a charm or a W a d a 'a h 369 has
indeed committed polytheism (Shirk).” 370

'’" Saheeh al-Bukhaaree 1 1 4 1 /6 ]

“,H S o r e a d th e b o o k A l-A dhkaar by A n -N a w a w e e , a n d e v e n b e tte r th a n t h a t is
th e b o o k A l-A d h ka a r by S h a y k h M u s ta fa b e c a u s e h e r e s tric ts h im s e lf to o n ly th a t
w h ic h is a u t h e n ti c .
w T r a n s l a to r 's n o te : A l-W a d a ’ is th e p lu r a l o f W a d a 'a h w h ic h is a w h ite o b je c t
e x tra c te d f r o n t th e sea th a t is w o r n a r o u n d th e n e c k s o f c h ild r e n a n d o th e r
t h a n th e m .

308
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 J K y u fld u ic e to th e lo )o m e n -Q lm m ‘C flc filla .a J i

W hoever ad o rn s it w hile believing th a t it benefits o r harm s

besides A llaah o r along w ith A llaah, th e n he is a polytheist
(M ushrik). A ssociating p artners w ith A llaah is from th e greatest o f
sins. A llaah th e Exalted says:

i Z j b i . * j£ j £ jiS \ Z u l >

“Indeed! A ssociating others (in worship) w ith Allaah is a

great injustice.”
[ S o o ra h L u q m a a n 31 :1 3 ]

H e th e Exalted says:

tt L * jl 1 -L iS *U0li j i y d o

“Certainly Allaah does not forgive that partners are

associated w ith H im but H e forgives whatever is less than
that for w hom ever H e wills. A nd w hoever associates
partners w ith Allaah has indeed brought up on
them selves a trem endous sin .”
( S o o ra h a n -N is a a ’ 4 :4 8 ]

It has also been au thentically re p o rted in th e Saheehayn from the

n a rratio n o f Ibn M as’o o d th a t he said, “I said, ‘O M essenger o f
A llaah, w hich o f th e sins is th e m ost dangerous?’ H e said:

/ J ^ ^ ^ 0 x 0 C
« jJ* j IJJ <1) »

‘To assign a partner to A lla a h while He alone created y o u .”’

N evertheless, if the o n e w ho ado rn s it does n o t believe th a t it

brings a b o u t benefit or harm besides A llaah, o r along w ith A llaah,
b u t he still wears it th in k in g th a t his w earing it m ig h t lead to
good, th e n this is fo rb id d en because this is so m eth in g th a t th e
P ro p h et M did n o t do. T h erefo re, it is u p o n th e M uslim to

170 Im a a m A h m a d [1 5 6 /4 1 , S h a y k h a l-A lb a a n e e s a id in A s-Saheeh/ih [ 8 9 0 /1 ] th a t

th is n a r r a t io n p o sse sse s a n a u t h e n ti c c h a in o f n a r r a t io n .

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 restrict him self o r herself to rem an in g p a tien t an d how excellent
was th e statem en t o f th e p oet w ho said:

j ij i b*-y d \ G “H e? ^js-x

U rj j_jSs oUfj (1 “il j-U o ^

“Patience cl h ta u tifu f, a n d hew Cere c/oje are t/ie 'cu '/u tu 'n .i; the one Who

J e a n r'lffa a h in h u a ffa irj i j ju e c c jjfu .

The m e who a true to S lffa a k iijhrotcctcdfrom tinrm a n d whoever dej/rej

JomctAinyfro m H im w ill irequire whatever he dc.urcd.

W h a t is very sad d en in g is th a t this foolishness an d su p erstitio n is

p resent in Y em en. Y ou will find th a t a w om an here, an d n o t only
w om en, b u t rath e r m any people w hen they becom e sick; they go
to a fem ale soothsayer, and w hen they are n o t healed they go to a
m ale soothsayer, th e n they go to a n o th e r fem ale soothsayer. So
th e n , w hen A llaah th e G lorified an d Exalted heals th e m as a test
they say, “W e have never seen th e likes o f this w om an!” T o A llaah
we belong an d to H im we will all re tu rn . T hey also say, “If we had
know n b e tte r we sh o u ld have visited h er w hen this sickness first
appeared .” So w hat d o they believe regarding Allaah?! W h ile the
M essenger o f A llaah ^ said:

jU pl ) ° jfd i\.i I j l j ,«Ul j l l - l j CiJtL* b ! »

# , <“ X . / t / X ' ' m l 0 & <
... ' I > . Ox 0 i O x x . % . Ox * ,x 0 x x xO 0 , Sf, f
\J1 ^ j^ y A^Ul j l
" * ' ~
O x x» X J x . f Ix >xxO O|X x || j | | % xx x 0 O x
j l ^1S ' l^*x»JJ>-l y ^ fjJJ aJjI Jj
* ' * '
fliilil O - i i j d i l l p i f d a Ul 21/ f a d
I '
> . > & I. • '
« J

“I f you ask, ask o f Allaah; and if you seek assistance, then seek
the assistance o f A llaah. A n d know that if the entire nation were
to gather together in order to benefit you w ith something, they will
not be able to benefit you except w ith that which Allaah has
w ritten for you; and if they were to gather together to harm to you
w ith something, they will not be able to harm you u/ith anything

310
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 J K y C flc fu ic e to th e 7 n )o m e n -Q J in m ’'C flc filla a h

except w hat A llaah has w ritten against you. The pens have been
lifted and the pages have dried. ”

- 7 -

2 u e s t i o n - 7 : Is it perm issible for a w om an to look at m en from

b en eath her veil?

C ^ n s w e x - 7 : A llaah th e M ighty an d M ajestic says in H is noble

Book:

* ^ - A J *U)I o ! L U 'j

‘T e ll the believing m en to low er their gaze, and protect

their private parts. T hat is purer for them . Indeed,
Allaah is W ell-Aware o f w hat they d o .”
[ S o o ra h a n - N o o r 2 4 :3 0 ]

M ah m o o d ibn G haylaan told us th a t ‘A bdur-Razzaaq to ld us th at

M a’m ar info rm ed us u p o n th e a u th o rity o f T aaw oos th at, “W e
have n o t seen anything w hich resem bles th e m in o r sins except
th a t w hich A boo H urayrah n arrated from th e P ro p h et w ho
said:

J LU> dij’J ,tf> fST J>\ L is ' L i 01 »

jk a ;J l j lljj

« . j l 0-U.S c J - L a > ^ J

‘Indeed A llaah has written /or the son o f A a d a m his inevitable

share o f illicit sexual relations which he will unavoidably
encounter. So the illicit sexual relations o f the eye is the looking,
and the illicit sexual relations o f the tongue is w hat is uttered and

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 the soul desires and lusts while the private parts either actualize
this or subdue it . ”' 371

T h e p o e t says:

Jl j n j U l p J a xA J J 2 J I J * J S '

-Jl J * j t - J i j O -lo 0^iaJ ^

si— *- > Lr» - y Y ,c>^<— * ^ — * j — -'

“H o c r a ^ r n f f c n u i i u O ccurrence A e jin j uh AA a f o A , a j m n j A f i r c j Irr^ in u n iA

r jm a il n a m e.

H our mane fo A j A a o e a le r te r / AAe AearA c^~iAl^oj.te.uoe, fif e an a r rn m u h AA

no Aour ana no .tArin^P

r/itnJJ can Acj i f a . un^ An AAe ear u fif A a r m ^ v fAn AAc AearA/ tn /a nnA

uefcomc u h AA kaj^inc.ii AAaA urAicA m iff A arm a na.

T h e scholars have reached a consensus as m en tio n e d by An-

Nawawee in Sharh M uslim th a t looking at m en w hen it involves
o n e ’s desires is ind eed forb id d en .

C ertainly, som e scholars have p erm itted looking at m en w ith o u t

any restrictions w hile citing as evidence th e story o f ‘A a’ishah and
how she used to w atch th e E th io p ian s (Abyssinians) w hile they
w ould play w ith th e ir spears u n til she w ould tire. T h e P ro p h et S?
said to her, “Have you finished?” She said, “Yes.” T h e n he said,
“T h e n go.”

An-Nawawee resp o n d ed to th eir use o f this p ro p h etic n a rratio n as

a p ro o f by m en tio n in g th e possibility o f this situ a tio n occurring
before ‘A a’ishah m atured.

571 Saheeh al-B ukhaaree ( 5 0 3 /1 1 ) , Saheeh M uslim (2 0 4 6 /4 1 , Aboo D aawood

[ 6 5 3 /1 ] , a n d A h m a d in h is M u sn a d [ 2 7 6 /2 ) .

312
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 U K y C T ld u ice to th e lo J o m e n -Q lm m ‘C flc fiH a a J i

A l-H aafidh said, “T h is is refu ted by h e r statem en t, ‘H e concealed

m e w ith his over-garm ent;’ w hich indicates th a t this situ atio n
occurred after th e head covering was legislated.”

An-Nawawee also m en tio n e d , “It is also possible th a t she was

looking at th e ir play w ith th e ir spears, an d n o t at th eir faces an d
bodies. F urth erm o re, if it o ccu rred w ith o u t h er in ten d in g it he
w ould have been able to correct th e situ a tio n at th a t m o m e n t.”
[(From Al-Fath 4 4 5 /2 ) en d o f cited passage]

Q u e s ti o n 'd ’.‘ Is it perm issible for a w om an to o rd e r h er h u sb an d

to sacrifice a sheep to o th e r th a n Allaah?

C T ln s v itx -S : A llaah th e M ighty an d M ajestic says:

“So pray to your Lord and sacrifice (to H im alone).”

I S o o r a h a l-K a w th a r 108:2]

Sacrifice here m eans to slaughter for th e sake o f A llaah alone.

A llaah says:

C jp ^ oj J* 4
"* t i { ^
^ (Jjl lllj Cd'ja \ j Aj tlXijC u

“Say, ‘Indeed m y prayer, m y sacrifice, m y life, and my

death are for Allaah the Lord of creation, n o n e besides
H im . A nd w ith this 1 have been com m anded, and I am
the first of those w ho subm it (as M uslim s).’”
(S o o r a h a l-A n ’a a m 6 :1 6 2 - 1 6 3|

It has been established from th e p ro p h etic n a rratio n o f ‘A lee ibn

A bee T aalib th a t he said, “T h e M essenger o f A llaah % told m e
o f fo u r things. From th em was:

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 « aJJI y <d!l y i »

‘A lla a h cursed the one who sacrifices to other than A lla a h .’” 372

T hus, th e o n e w ho slaughters for o th e r th a n A llaah is a polytheist

(M ushrik) because th e texts o f the B ook an d th e Sunnah are explicit
regarding sacrificing for th e sake o f A llaah. M oreover, sacrificing
to o th e r th a n A llaah is m ajor polytheism (Shirk a lA kbar) w hich
expels a p erso n from Islaam.

Q u e s ti o n - 5*.' Is it perm issible to wail over th e dead?

y ln s w e r -9 : It has been authentically established in th e

Saheehayn o n th e a u th o rity o f Ibn M as’o o d th a t th e M essenger o f
A llaah M said:

I i _ J ys y \lt y l J »
x 0
« .S lU lid l

“They are not from us; those who beat their cheeks, tear open
their garments, and call out w ith cries from the days of
ignorance. ”

It has been established in Saheeh M uslim th a t th e M essenger o f

A llaah M said:

j A ■■&£%# & »

fiif j i L J ; j j ill L jiS J i L 0 J

o + a s ' 0 * ' / 9

« j* ^ jM j f J }*y~

372 Saheeh M u slim

314
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 1IK y Z fld v ic e (o ( lie Id )o m e n - Q lm m i(~ 7 lc filla a /i

“There are four things from the affairs o f the days o f ignorance
that my nation will not abandon; boasting about one’s status,
criticizing people’s lineage, seeking rain from the stars, and
wailing over the dead. A n d if the wailing woman does not repent
before she dies, she will be made to stand on the day o f judgem ent
wearing a garment o f tar and a mangy coat o f arm or.”

In ad d itio n , th e P ro p h et M freed h im self from th e w o m an w ho

raises h e r voice, shaves h e r hair, an d tears h er clothes w hile in
m o u rn in g as m en tio n e d in th e Saheehayn by A bo o M oosaa.

It has also been authentically established in Saheeh M uslim by way

o f U m m ‘Atiyyah w ho said, “T h e M essenger o f A llaah 4?
stip u lated w hen he accepted o u r solem n vow o f allegiance th a t we
d o n o t wail, b u t n o n e o f us were able to fulfill this except for five,
a n d from th em was U m m Sulaym .”

It has also been authentically established in th e Saheehayn th a t th e

M essenger o f A llaah ^ said:

. a JLp Lw ll o l ))

“Indeed the deceased will be tortured for those who w ail over
him. ”

T his n a rratio n is u n d e rsto o d to apply to th e o n e for w hom this

w ailing has becom e custom ary an d in d eed h e is to rtu re d because
o f it, ju st like th e w ailing m e n tio n ed by T u rfa h ibn al-‘A bd:

A lternatively, if he d id n o t teach his family, because indeed A llaah

says:

“O you w h o believe! P rotect yourselves and your

fam ilies a Fire w hose fuel is people and stones.”

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 [ S o o ra h a t-T a h re e m 6 6 :6 ]

If n o t th e n A llaah th e M ighty an d M ajestic says:

4 Csjj-ijjj sjj'i j y ^3 4
“A n d n on e shall be m ade to bear the burden of
another.”
(S o o ra h a l-A n ’a a m 6 :1 6 4 ]

T herefo re, if th e w ailing occurs for a reason o th e r th a n w h at has

been presented, th e n th ere is n o sin u p o n h im because o f this
verse. Verily, ‘A a’ishah used to censure ‘A b d u llaah ib n ‘U m ar
w hen it reached h e r th a t he w ould m e n tio n this n a rra tio n and
th e n cite this verse for fu rth e r evidence,

^ » jl) ^

4 Csy=-\ li.5 u J'i jy % 4

“A n d n o n e shall be m ade to bear the burden of
an other.”
(S o o ra h a l-A n ’a a m 6:1641

N evertheless, reconciling betw een w hat has p receded is th e correct

position.

W ailing over th e dead is from th e m ajor sins, how ever if th e

crying occurs w ith a voice w hich is soft a n d subtle, th e n th ere is
n o h arm in this. For indeed, th e P ro p h e t 31 w ept w hen his son
Ibraaheem passed away an d he said:

°S- J y*
0 ^ / * * * , 'y * y 0 y Oy O ^ ^ # ^ 0 *

j! »
« ^ y \ h' '^ }yy. h?jj ,\Zj
“Indeed the eyes shed tears and the heart grieves but we will not
say anything except that which pleases our Lord. Certainly, O
Ibraaheem, w ith your departure we are grieved.”

316
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 J K y T flc fu ic e fo th e ~ ls)o m en - Q im m ‘C flc fiffa a /i

- 1 0 -

Q u e s t i o n - 1 0 : Is it perm issible for a w om an to leave h er h o m e

p erfu m ed w hile o n h er way to the m osque (M asjid)'

-5 F n s w e r- 1 0 : T his is n o t perm issible, a n d th e p ro o f o f this is the

statem en t o f th e M essenger o f A llaah as m en tio n ed in Saheeh
M uslim by Busr ibn Sa’eed th a t Zaynab ath-Thaqafiyyah used to
say th a t the M essenger o f A llaah said:

s s & 0 / 0 , % *

« .<djjl d b b , do i Uj ^S"d-L>-I III »

“If any one o f you (women) observes 'Eesha prayer, then do not
apply perfume that night. ’’

It has been established in Saheeh Muslim o n th e au th o rity o f A boo

H urayrah th a t he said th a t the M essenger o f A llaah said:

« .0 ^ -H l ftLiodi lib* X frSJ lii C—jII*b *1y»l ibjl »

“Any uom an who applies incense (to herself) should not observe
the last ‘Eesha prayer w ith us.”

A t-T irm idhee narrates from A boo M oosaa w ho said th a t th e

M essenger o f A llaah jg said:

o j * s •z j III a l dA »
' <• 5=

« -V 'j I d i " J 'b T

“Every eye 3/3 commits illicit sexual relations and the w om an

when she perfumes herself and then passes hy a sitting is like such
and such - meaning a w om an who commits illicit sexual
relations.” 374

' ,l T r a n s l a t o r ’s n o te : T h e m e a n in g o f th is is t h a t ev ery eye th a t gazes a t a

w o m a n w h o is n o t la w fu l f o r a p e r s o n to gaze a t o u t o f lu s t c o m m its illic it
s e x u a l re la tio n s ju s t as M u h a m m a d ib n ‘A b d u r - R a h m a a n a l- M u b a a r a k f o o r e e
m e n tio n s in h is e x p la n a tio n o f S u n an at-T irm idhee (T u h fa h al-Ahwadhee).
1,4 S u n a n A t-Tirm idhee [2 8 8 6 ], th e m e n c o n t a in e d in th is c h a in o f n a r r a t io n a re
all re lia b le .

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 T h e sin o f th e w om an is very great w hen she has p erfu m ed herself
before leaving. T his is because in d o in g so she becom es a trial for
m en.

" 1 1 "

2 u e s tio n - //.' If a w om an visits a n o th e r w om an w ith a

television, is it perm issible for h er to w atch it o r not?

. A n s w e r - / / . ’ It is n o t perm issible in its origin to w atch

television if th e broadcasting co n tain s m usical in stru m en ts an d
drum s. Sim ilarly, if th e ones speaking are m en, this is because she
will th e n look at them and we have been c o m m an d ed to lower
o u r gazes a ro u n d m en.

As for th e bro ad cast if it does n o t co n tain singing an d if th e ones

speaking are n o t m en th e n this is perm issible so she may w atch it
b u t she sh ou ld know th a t abstaining from it is b etter an d th a t
utilizing o u r tim e w ith th a t w hich is beneficial is an obligation
u p o n us.

T elevision co n tain s m any elem ents o f co rru p tio n . From th em are

pictures (o f living beings) w hile it has com e to us by way o f the
P ro p h et M th a t he said:

} ^ ^ Ox ^ 1/ x 0 % x

« lij IS ' U »

“The angels do not enter the house which has a dog in it or an

image. ”

T his n a rra tio n is agreed u p o n from th e n a rratio n o f T alh ah . In

any event, th e co rru p tio n o f th e television is to o m u ch to
en u m erate.

318
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 J K y C flc fu ic e to th e W o m e n ~ Q lm m ‘C fld iffa a /i

~ 1 2 ~

Q u e s tio n - 1 2 : If a m an an d his wife travel to g eth er an d later,

m eet w ith th e b ro th e r o f the h u sb an d ; if th e wife th e n says, “Leave
m e w ith your b ro th er, an d go w herever you w ish,” sh o u ld he leave
h er w ith his b ro th e r o r not?

v ^ n s w e r - 1 2 : If th ere is n o o th e r person presen t in th e house

th e n this is n o t perm issible because they are n o t lawful relatives
w ho are free to ch ap ero n e o n e a n o th e r. T h e P ro p h et jg said, as is
m en tio n ed in th e Saheehayn by way o f ‘U q b a h ibn ‘A am ir:

, * ' , i , 0* 4
« (■ J »

“Beware o f entering upon the women. ”

A m an from the Ansaar th e n asked, “O M essenger o f A llaah

w hat about the father in law?” H e said:

% 0 y ° f 0 y °

“The father-in-law is death.” 375

Indeed, the m eaning b e h in d the dislike o f en terin g u p o n w om en

is the likes o f w hat has b een n arrated from th e P ro p h et % w ho
said:

« . .’ 'I U . . t d l j l i ' \i\ a l -j O jJ L s o Ll »

“A man is not (left alone) w ith a woman except that Satan is the
third o f them. ”

[End o f cited passage]

In the Saheehayn, th e P ro p h et M said:

X ' ' y *

« .^ a J I f 1*-* O L U aX II j l »

A t-Tirm idhee a lso r e p o r t e d th is n a r r a t io n a n d s a id , “T h e n a r r a t io n o f ‘U q b a h

ib n ‘A a m ir is s o u n d / a u t h e n t i c (H a sa n /S a h e e h ) .”

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 “Indeed Satan flows through the sons o f A a d a m in the same
manner as blood. ”

However, if th ere was an o th e r (person) p resen t w ith th e m an d as

such th ere existed no seclusion betw een th e tw o o f th em an d the
possibility o f co rru p tio n was elim inated, th e n h er staying in th e
hom e o f h e r h u sb a n d ’s b ro th e r w ould be perm issible a n d A llaah
know s best.

" 1 3 "

Q u e s t i o n - 1 3 : If th e g u ard ian o f a w om an prevents h er from

m arrying an d refuses to m arry h e r to th e o n e w hom she desires to
m arry w ho she considers to be a righteous m an, is it th e n
ap p ro p riate for h er to com e to term s w ith h im a n d say, “In d eed I
have m arried myself to you?”

. A n s w e r - / J . ' It is n o t perm issible for a w om an to m arry herself

even if she is pleased w ith his religion an d character, because o f
w hat has been authentically rep o rted from th e P ro p h et $$ w ho
said:

« s f p i c’ y j & j , s f p sfp i u »

“A w om an cannot give another w om an away in marriage nor

can a w om an give herself away in marriage." 576

It has been authentically established from th e p ro p h etic n arratio n

o f A boo M oosaa th a t th e M essenger o f A llaah % said:

« ■^ y . iJl »

“There can be no marriage w ithout a guardian (Walee). ” 377

],h R e p o rte d b y I b n M a a ja h a n d A d - D a a r a q u tn e e fr o m th e p r o p h e t ic n a r r a t io n
of A b o o H u ra y ra h a n d th e m e n in its c h a in o f n a r r a t io n a re re lia b le as
m e n tio n e d in Buloogh al-M a m a m .
'' A h m a d r e p o r t e d th is n a r r a t io n a n d ‘th e f o u r ’, w h ile I b n a l-M a d e e n e e a n d
A t-T irm id h e e a u th e n ti c a te d it as m e n tio n e d in Buloogh al M a ra a m .
T r a n s l a to r ’s n o te : W h a t is m e a n t w ith “t h e f o u r ’’ h e r e is A b o o D a a w o o d , A t-
T i r m id h e e , Ib n M a a ja h , a n d A n -N a sa a 'e e .

320
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 J l f t j J ld u ic e to th e Is ) o m e n - Q A m m Lr7 lc J tlla a £

T herefore, m arriage is n o t valid except by way o f th e guardian,

an d this is th e state m e n t o f th e m ajority. In ad d itio n , As-
S an’aanee conveyed this to us in Subul as-Salaam. S o w h en the
guardian seeks to p revent a m arriage, th e n it is u p o n h er to raise
h er affair to a judge because o f w hat has com e to us from th e
P ro p h et % in th e p ro p h etic n a rra tio n o f ‘A a’ishah:

j l i a ly \ l_ * jl »

« ‘J j u ‘d lj j O lu fjli
“Any u'oman icho marries w ithout the permission o f her
guardian, then her marriage is invalid. Then, if there is dispute
concerning the issue, then the leader is the guardian for the one
for whom there is no guardian. ” i78

It is obligatory u p o n th e guardians th a t they fear A llaah.

C ertainly, m any o f th e g uardians today c o n d u c t them selves in an
evil m an n e r by n o t en su rin g th e pleasure o f th e o n e w hose
interests they are obliged to p rotect. R ath er p erhaps she may n o t
even know (w hom she is to marry) u n til after th e finalization o f
the co n tract while th e P ro p h et % said:

. '■ r 7 L jJ 3 IJ , 0 Z Lw w j I ^ , I ^ «»> 0 , J ^ * 'A ^ ^

“The matron is more befitting concerning herself, and the

permission of the virgin is sought, and her silence is her
permission. ”

Ibn al-Qayyim said: “As for the m atu re virgin w ho is u p rig h t and
o f sou n d intellect, th e n it is n o t ap p ro p riate th a t h er fath er
disposes o f even the least a m o u n t o f h e r w ealth except w ith h er
consent. So how can it be perm issible to enslave h e r an d rem ove
h er possessions w ith o u t h e r co n sen t regarding a p erso n w hom he
(the father) desires w hile he m ight be from th e m ost despised o f
the people to her? It is well know n th a t taking away all o f h er
w ealth w ith o u t her co n sen t is easier u p o n h er th a n m arrying h er
to som eone w hom she has n o t ch o se n .” [End o f cited passage]

178 ‘T h e t o u r ', e x c e p t to r A n - N a s a a ’ee as m e n tio n e d in Buloogh al-M araam ,

re p o r te d th is p r o p h e tic n a r r a tio n .
779 I b n al-Q ay y im sa id in 2 and a l-M a ’aad [ 9 7 /5 ]

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 It is perm issible for a w om an to p resen t herself to a person from
th e people o f goodness an d uprightness. Im aam al-Bukhaaree yfc
said: ‘Alee ib n ‘A bd u llaah told us th a t M arh o o m told us th a t I
heard T h a a b it al-Bunaanee say, th a t I was w ith A nas an d n ear him
was o n e o f his daughters. A nas said, “A w om an cam e to the
M essenger o f A llaah % to p resen t h erself to him . She said, O
M essenger o f A llaah, do you have a need for me?’ T h e n th e
d a u g h ter o f A nas said, ‘H ow little shyness she has, an d how
reprehen sib le an action?!’ A nas said, ‘She is b etter th a n you; she
desired th e P ro p h et

If th e affair is to be com pleted th e n the guard ian is th e on e w ho

contracts th e m arriage, b u t if he refuses th e n she may raise her
affair to th e leader.

- 1 4 “

Q u e s t i o n - 1 4 : If a w om an is asked by h er father, o r b ro th er,

o r guardian, to m arry her to a m an w ho has ab an d o n ed the
prayer, o r d rin k s intoxicants, th e n sh o u ld she offer h er consent?

A n s w e r - 14: O b ed ien ce is in th a t w hich is correct.

T herefore, she does n o t obey h er guardian in th a t an d h er
perm ission is to be so ught concern in g h e r marriage. Indeed, a
w om an cam e to th e P ro p h et ^ and said, “In d eed my father
m arried m e (to an o th er) in o rd e r to im prove his lowly
d isp o sitio n .” T h e n the P ro p h et M said, “You have m ore right to
your ow n affair!” She said, “I have given my co n sen t b u t I w anted
the w om en to know th a t they possess this rig h t.”

As for the o n e w ho has ab an d o n ed the prayer, th e n th e scholars

have reached a consensus th a t if he has d o n e so o u t o f denial or
rejecting it, th e n he has disbelieved. However, they differ
co ncernin g th e o n e w ho ab an d o n e d it o u t o f negligence. Som e o f
them say th a t he too has disbelieved because th e P ro p h et M said:

« dl 2 ) j i y & ]\ »

322
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 J K y ZflcJuice to th e ~lo)omen - Q lm m ‘C /lcfiflaah

“There is nothing which separates the servant from disbelief or

polytheism (Shirk) except the prayer. ”

A dditionally, from th e n a rra tio n o f B uraydah w ho said th a t the

P ro p h et said:

// ^ s % sy 0f 0 0 * , # •
« . j ,«ULvaJl j L ^

"The pact which distinguishes us from them (the disbelievers) is

the prayer so whoever abandons it has disbelieved . " 380

F rom th e people o f know ledge are those w ho say th a t he

disbelieves w ith th e m in o r disbelief if it occurred o u t o f
negligence. T h e people o f this p osition reconcile b etw een these
evidences, w hich are cited by th e first gro u p o f scholars, and
u n d erstan d th em to rep resen t th e m in o r disbelief because A llaah
says:

'T il'j 1_4 ju j 4lyoa qI j **-i o! f

# c Lio

“Indeed, Allaah does n ot forgive that others should be

made to share in H is w orship, but H e forgives whatever
is less than that to w hom ever H e w ills.”
[ S o o ra h a n -N is a a 4 :1 1 6 ]

M oreover, th e disbeliever is n o t perm issible for a believing w om an

(to marry). A llaah th e Exalted says:

lr* 6 ^ - Cr® ^ ^

“T h ey are not lawful (wives) for them , nor are they

lawful (husbands) for th em .”
[S o o ra h a l- M u m ta h in a h 60:101

T h e o ne w ho consum es intoxicants is sinful because the

c o n su m p tio n o f intoxicants is p ro h ib ited . A llaah says:

180 Sunan tuTirmiciht’t'

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 I L»-^J ^3 J Ij I

, * J, ’ i
4 ' » _$;»'» Cr? 1■>^ ^ I j ,_j-uJJ

“T hey ask you about intoxicants and gam bling. Say, ‘In
them is great sin and b enefit for m ankind. B u t the sin
o f th em is greater than the b en efit.’”
[ S o o ra h a l-B a q a ra h 2 :2 1 9 ]

A llaah th e Exalted also says:

_/*^"l \y~* 1e ¥

L*jl ;2J; l5JbJ ^'la.,-11 ^ or~ - j

^ j l J a i j T j o j ’J j e h y _ ^)1

^ £=e ^
# 0 > r ~ 4 /•'jl J 4 ^ 5_^aJI ail ^^ j J

“O you w ho believe, certainly, intoxicants, gam bling,

sacrificing on stone alters, and divination w ith arrows are
an abom ination from the plotting of Satan. So avoid it
in order that you may be successful. Satan wants on ly to
incite enm ity and hatred betw een you w ith intoxicants
and gam bling, w hile hindering you from the
rem em brance of Allaah and from prayer. So, w ill you
n ot then desist?”
[S o o ra h al-M a a ’id a h 5 :9 0-91]

In ad d itio n , certainly the on e w ho consum es intoxicants has been

cursed an d this is so m eth in g th a t has b een relayed in m any
p ro p h etic n arratio n s.

Som e guardians d o n o t seek th a t w hich is m ost app ro p riate, b u t

rath er they choose betw een o n e o f tw o m atters. E ith er they
consider th eir ow n personal benefit, such th a t th e o n e w ho pays
him a lot o f m oney will be m arried regardless if he is a M uslim or
disbeliever, religious o r sinful. A lternatively, he may also consider
th e possessor o f n o b le lineage w ith o u t considering w h eth er he is
ap p ro p riate or not.

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 J K y C /lc fu ic e to t / i e Is )o m e n - Q A m m lC /tc J iI{ a a /i

It is u p o n th e guardian to fear A llaah, con cern in g those u n d e r his

au th o rity a n d he sh o u ld seek th a t w hich is m ost a p p ro p riate. For
indeed, the suitable h u sb an d , if he loves th e w om an he will h o n o r
her, and if he dislikes h e r he will n o t degrade her.

C om p atib ility (K a fa a ’ah) is to be in th e religion. A llaah th e

Exalted says:

“Indeed the noblest o f you in the sight o f Allaah is the

m ost righteous of y o u .”
[S o o ra h a l- H u ju r a a t 4 9 :1 3 ]

So surely, you d istinguish yourselves before A llaah w ith

righteousness an d n o t w ith statu re as Ib n K atheer m en tio n s in his
explanation o f this verse. H e also says, “C ertain ly this verse is also
cited by the scholars w ho believe th a t com patibility (K a fa a ’ah) in
m arriage is n o t a co n d itio n a n d th a t th ere is no c o n d itio n except
the religion.” [End o f cited passage]

A llaah th e M ighty a n d M ajestic says:

“A nd d o not marry polytheistic w om en u n til they

believe. A n d certainly a believing slave w om an is better
than a polytheist, even though she m ight please yo u .”
[ S o o r a h a l-B a q a ra h 2 :2 2 1 ]

In Al-Bukhaaree from A boo H urayrah, th a t th e P ro p h e t 3£ was

asked, w hich o f th e people is th e m ost noble? H e said, “T h e m ost
righteous o f you.” W h ile th e gu ard ian is responsible for those
u n d e r his auth o rity , as m e n tio n e d in th e Saheehayn u p o n Ibn
‘U m a r w ho said th a t th e P ro p h et 31 said:

“Each o f you is a guardian, and each o f you is responsible for

those under your guard. ”

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 Also in the Saheehay n from th e p ro p h etic n a rra tio n o f M a’qil ibn
Yassaar th a t T h e P ro p h et % said:

j j J; , < ^ 4 jUu , & j Jin ^ ° j l s ’j * c. »

<d»«jlj JLs «j

“There is not a servant to whom A lla a h has given authority to

over others who does not safeguard this trust w ith his sincere
advice and concern, except that he will not even detect the scent
o f Paradise. ”

M oreover, from the greatest form s o f loss is for a m an to expose

his d au g h ter to m isguidance, as A llaah th e Exalted says:

“Say, ‘Indeed, the losers are those w h o w ill lose

them selves and their fam ilies o n the D ay of
R esurrection. Is that n ot unquestionably the m ost
obvious loss?’”
(S o o ra h a z -Z u m a r 3 9 :1 5 ]

It is u p o n the w om an to seek after an ap p ro p riate spouse, even if

h er gu ard ian does n o t d o so (on h e r behalf) th e n she should
a ttem p t to m arry w ith p atience an d delib eratio n .

So th e n w hen this righteous w om an was pro p o sed to by A boo

T alh ah she said, “T h e likes o f you is n o t rejected, b u t you are a
disbeliever an d I am a M uslim w om an w ho is n o t ap p ro p riate for
a disbeliever.” T h e n A boo T a lh a h em braced Islaam an d she
m arried h im accepting his Islaam as h e r dowry.

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 J K y C A d v ic e to thels)o m e n - Q Jm m lC /l( /iifa a fi

- 15 -

Q u e s ti o n - 1 5 : W h ere is Allaah? From th e people are th o se w ho

say, “Indeed A llaah is above 581 th e heavens,” ju st as th ere are
those w ho say that, “Indeed, A llaah is everywhere!” T herefore,
w hat is the correct p o sitio n regarding these tw o statem ents?

Q f n s w e r - 1 5 : A llaah th e M ighty an d M ajestic says:

%' , - - £ ^ > •*' t _ „ ^ ^ f

>__ £ O' ftL*-jJl ^
j-*
< ^ ~' s ' * * £, £

s-' Xj

“D o you feel secure that the O n e over the heaven w ill

not cause the earth to collapse and then it w ou ld quake?
O r do you feel secure that the O n e over the heaven w ill
n ot send a violent w ind carrying stones? O nly th en w ill
you know how (severe) was m y w arning.”
( S o o ra h a l-M u lk 67:1 6 -1 7 1

A llaah the Exalted says:

'81 Translator’s note: T h e a c tu a l w o r d u s e d by th e q u e s ti o n e r h e r e is th e

‘A ra b ic p r e p o s itio n " / e e ” w h ic h u s u a lly co n v e y s th e m e a n in g o f t h e E n g lis h
w o r d “ i n .” B u t in th is c o n te x t th e ‘A ra b ic p r e p o s it io n “/ee" a c tu a lly co n v e y s
th e m e a n in g o f th e ‘A ra b ic p r e p o s it io n ‘“a la a ” w h ic h m e a n s “o n ” o r “a b o v e ” as
I h a v e tr a n s la te d it. S h a y k h al-Islaam I b n T a y m iy y a h m a k e s th is d is ti n c ti o n in
A l-F ataaua al-H am aw iyyah al-K ubraa w h e r e in h e a lso c ite s t h e f o llo w in g v e rs e s as
e v id e n c e : “A nd I w ill crucify you on the trunks of palm trees.” (S o o r a h T a-
H a 20:711 a n d “Then travel throughout the earth.” ( S o o r a h a n - N a h l 16 :3 6 )
In b o th o f th e s e v erses t h e ‘A r a b ic w o r d “/ e e ” is u s e d in a m a n n e r w h ic h d o e s
n o t c o n v e y th e m e a n in g “ in ,” s o it s h o u ld n o t b e u n d e r s to o d w ith i n th is
c o n te x t th a t A lla a h is “ i n ” th e h e a v e n s b u t r a t h e r H e is a b o v e t h e h e a v e n s in a
m a n n e r b e f ittin g H is M a je sty e v e n i f th e te r m “/ e e " i s m e n tio n e d , a n d A lla a h
k n o w s b e s t.

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 “T h e M ost B en eficen t (Allaah) lstawaa (rose over) the
(Mighty) T h ron e (in a m anner that suits H is Majesty).”582
(S o o ra h T a -H a 20:5]

A llaah th e Exalted says:

“T h en H e ascended the th ron e.”

( S o o r a h a s-S ajd a h 32:41

A llaah th e Exalted says:

4 ij..l■all JLjS\JT .)a j 4—11 ^

“T o H im ascends the good speech and the righteous

actions raise it.”
I S o o r a h F a a tir 35:101

In ad d itio n , A llaah th e Exalted says con cern in g th e affair o f

'Eesaa:

4 iUj
“C ertainly 1 w ill take you and raise you to M e.”
( S o o ra h A a li ‘Im ra a n 3:55]

In th e Saheehayn from the n arratio n o f A boo H urayrah <£» w ho

said th a t th e M essenger o f A llaah £s said:

, aSjUC* aSsjIJ_*J] »

^ j ~ -> (* ^ i?

C oj j p -* \JS 'jj

« .

382 T r a n s l a t o r ’s n o t e : H a v in g a s c e n d a n c y o v e r H is c r e a tio n .

328
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 JK y A cfu ic e io th e Is ) o m e n - Q lm m ‘A c J illa a f}

“The Angels come to you in succession; some come a t night and

others during the day. They come together at the Morning Prayer
and the Mid-afternoon Prayer. Then those who remained w ith
you at niglit ascend and they are then asked by their Lord -
A lthough He already knows, ‘H ow did you leave my servants?'
Then they will say, ‘W e left them while they were praying and we
came to them while they were praying.”’

In th e Saheehayn from A b o o Sa’eed al-K hudree 4» w ho said th a t

th e M essenger o f A llaah jg said:

X ^ ■ %// 2X | ' 9 S } ^ / 2 yf .C
y - yX L y y l i l j y y [ j Ul »
y, s s f SS

“Do you not trust me, and I am entrusted by the O ne in Heaven

and the news from Heaven comes to me morning and night?”

A lso in th e Saheehay n, u p o n A b o o D h a rr 4® w ho said th a t th e

M essenger o f A llaah said:

« yjX j »

“Do you know where the sun sets?”

I said, “A llaah an d H is M essenger k n o w b est.” H e said:

^ , o a .. a .< a a f ' "• '

« . . .LgjJ -UP y y X X Ig jli »

“Indeed, it continues to set until it prostrates beneath the throne

o f its Lord... al-H adeeth”

In Saheeh al-Bukhaaree, from th e n a rra tio n o f Zaynab b in t Jahsh

th a t she used to bo ast am ongst th e wives o f th e P ro p h et saying,
“Y our fam ilies m arried you, w hile A llaah m arried m e from above
the seven heavens.”

In Saheeh M uslim from M u ’aawiyyah ibn al-H akam as-Sulamee 4®

w ho said:

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 I used to have a slave girl w ho te n d e d to my sheep before U hud
an d n ear Al-Jawaaniyyah.m I noticed o n e day th a t a w olf had
taken a sheep from h er flock. I am a m an from th e sons o f
A adam w ho regrets ju st as they regret, b u t I struck h er forcefully.
T h e n I cam e to the M essenger o f A llaah M w ho th e n becam e
distressed at w hat h ad occurred. I said, “O M essenger o f A llaah D
should 1 free her?” T h e n he said, “B ring h er to m e.” So I cam e to
h im w ith h er and he asked her, “W h ere is A llaah?” She said,
“A bove th e H eaven.” H e th e n asked, “W h o am I?” S he said,
“Y ou are th e M essenger o f A llaah.” T h e n he said, “Free h e r for
indeed she is a believer.”

In th e Saheehayn o n th e au th o rity o f A boo H urayrah 4* w ho said

th a t th e M essenger o f A llaah M said:

'S j i i j l L-cdf" »
/ // & 0

“When A lla a h originated the creation He wrote in a book which

is w ith H im above His throne, ‘Indeed, my mercy prevails over
my anger.’’’

In Saheeh M uslim from Jaabir at-Taweel, w hich occurred d u rin g

the farewell pilgrim age w here the M essenger o f A llaah % said in
his serm o n o n th e day o f ‘A rafah:

« j i »

“O A llaah have I not conveyed?”

T h e n they said, “Yes,” th e n he raised his finger tow ards th e sky

an d waved it in fro n t o f th e m saying:

o a
« »

“O A llaah be my witness

383 T r a n s l a t o r ’s n o te : A IJaw aaniyyah is a p la c e n e a r U h u d lo c a te d to th e n o r t h o f

M a d e e n a h as m e n tio n e d b y A n -N a w a w e e in h is e x p la n a tio n o f th is p r o p h e tic
n a r r a t io n .

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330
 J K ij C flc fu ic e / o th e ls)omen- Qlmm ‘C T lc fifla a li

A boo D aaw ood n arrated u p o n th e a u th o rity o f ‘A b d u llaah ibn

‘A m r ibn al-'Aas th a t th e M essenger o f A llaah said:

j . j & J s »
%
« .f iJ J i j a y.

“The people o f mercy are those whom A r-R ahm aan shows His
mercy to. Have mercy on those upon the earth and you will be
shown mercy by the O ne above the heavens. ”

A t-T abaraanee n arrated by way o f Jareer w ho h eard the

P ro p h et 9$ say:

/
. / iH I , 0 s
i
J 0 *■ 0 0 '. , 0 /
*
S / O / O i O /
« ^ JA ( J i j D j Ul ^ JA (J J A »

“W hoever does not show mercy to those upon the earth, will not
be shown mercy by the One above the heavens." 384

In this evidence is affirm atio n o f th e loftiness o f A llaah the

M ighty an d M ajestic above H is th ro n e , w hich is th e m ethodology
o f th e people o f th e Sunnah a n d th e u n ite d body o f believers
(Ahlus-Sunnah wal-Jamaa’ah).

As for those w ho say th a t A llaah is everywhere, th e n they are th e

innovated sect called th e Jahmiyyah w ho op p o se th e Sunnah in
m any affairs, like th e issue o f seeing A llaah in th e H ereafter,
affirm ation o f A llaah ’s attrib u tes, a n d they are followers o f th e
astray in n o v ato r from Koofah n am ed Al-Jahm ibn Safwaan.

T h e ir statem en t th a t indeed A llaah is everywhere necessitates th a t

H e is also in th e places o f filth, because “everyw here” is from th e
expressions o f generality an d A llaah is Exalted, far above w hat
they attrib u te to H im .

From th eir co n jectu re is th eir u n d e rstan d in g of A llaah ’s

statem ent:

184 T h e n a rra to rs c o n v e y in g th is n a r r a t io n are re lia b le as m e n tio n e d in

M u kh ta sir al-‘U lo o by A l-A lb a a n e e •<&.

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 L« ^ L*j L* j»I«j W y ^

y * VJ V j ^ v ' j >* "5j l5> ?- ^

l . j> \ ^ > -Si i i = f % d i i ' l ^ j i i%

r A*
<f£ ^ J lP c Oi I \y L ^ " L a J ^ *'* lJ p -i

“Have you n ot considered that Allaah know s w hat is in

the heavens and w hat is on the earth? T here is no
private conversation of three, except that H e is the
fourth of th em ,585 nor are there five except that H e is
their sixth of them , and no less than that and n o m ore,
except that H e is w ith th em (by way o f H is K nowledge)
w herever they may be. T h en H e w ill inform th em of
w hat they did o n the D ay of R esurrection. Certainly,
Allaah is the A ll-K nower of everything.”
[ S o o ra h a l-M u ja a d ila h 58:7]

M oreover, they sim ilarly cite th e rest o f the evidences o f M a ’iyyah

(accom p an im en t) in o rd er to negate th e loftiness o f A llaah.

AMus-Sunnah reconciles betw een th e evidence o f M a ’iyyah a n d the

evidence o f loftiness. T herefore, they say th a t verily A llaah is
above His th ro n e in a m an n e r b efitting His M ajesty an d
G ran d eu r. However, H e is w ith H is creation by way o f His
hearing, H is sight, His ability, an d H is know ledge.

T h e w ord “w ith ” (or M a ’) does n o t convey th e m ean in g o f

co m binin g o r m ixing except w hen cou p led w ith so m eth in g w hich
specifically indicates this m eaning. So if this d istin c tio n is n o t
present th e n it can be said (for exam ple), “W e are still traveling
an d th e m o o n is w ith us,” an d it is obvious th a t th e m o o n is n o t
co m b in ed w ith them .

Ibn al-Qayyim m en tio n s: “T h a t extracting o f all th e evidences

from th e evidences o f A llaah’s loftiness will lead to o n e th o u sa n d
proofs. T h e Jahmiyyah have a b a n d o n e d all o f th em an d refuted
th em w ith th e abstract verses o f the Q u r ’a an .” 386

,f“ T r a n s l a to r ’s n o te : By w ay o f H is k n o w le d g e .
1M“ 'lla a m a l-M u w a q i’een [3 1 8 /2 1

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332
 7 K y 7 1 c f u i c e io t h e 1 7 o m e n - Q Jm m i7 lJ illa a /i

-16'
Q u e s t i o n - 1 6 : T he scholars differ concerning the fine jewelry
o f women. From them are those who say that Zakaah m ust be
paid from it and from them are those who say that Zakaah does
not need to be paid from it. W e would like to request that you to
clarify the strongest opinion by way o f the evidences while
m entioning the positions o f the scholars.

J l n s c u e r - 16 : The strongest opinion is the statem ent o f those

who say that certainly Zakaat must be paid from the fine jewelry o f
women because of the statem ent o f Allaah the Exalted:

^ v _ f ^ j ^ ^ 'v ^ ^ jIf 9

iy -y l.i Oj j j j V 3 ’ J h Ys

“A n d w o e to th o se w h o a ssociate o th e rs w ith A llaah ;

th o se w h o d o n o t give th e Zakaah an d in th e H ere a fter
th ey are d isb e lie v e r s.”
[Soorah Fusilar 41:6-7)

A d d itio n a lly , b ecau se o f th e s ta te m e n t o f th e E xalted:

** % ■>r n ' * > * - * - *' - - 7 ' t '

I 9 I ^ ^ f*

* A • > ' * * > s' > - ** '

4JJj I *y i bo i^)y3yjr?* .«■ % i * li>.

“A n d le t n o t th o s e w h o g re e d ily w ith h o ld w h a t A llaah

h as given o f H is B o u n ty e v e r t h i n k th a t it is g o o d fo r
th e m . R a th e r, it is w o rse fo r th e m . T h e ir n eck s w ill be
tig h tly s u r r o u n d e d by w h a t th e y w ith h e ld o n th e D ay o f
R e s u rre c tio n . A n d to A lla a h b elo n g s th e in h e r ita n c e o f
th e h eav en s a n d th e e a rth ; a n d A lla a h is fu lly a c q u a in te d
w ith w h a t y o u d o .”
[ S o o r a h A a li ‘I m r a a n 3:1 8 0 J

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 ■* i 9' s i' ' -> * * * ' •* J ^ , V f
P > = ^4 '-^-A 4 :^ U j^ 3
*x , j ^ . j ^ ^ i
4 ^ J ^ ^

“A nd those w h o hoard gold and silver, and do n ot spend

it in the W ay of Allaah, give them tidings of a painful
torm ent. T he day w h en it w ill be heated in the Fire of
H ell and it w ill be branded on to their foreheads, their
sides, and their backs, (and it w ill be said to them ), “T h is
is w hat you hoarded for yourselves. So taste that w hich
you used to hoard.’”
IS o o ra h a t-T a w h a h 9 :3 4 -3 5 ]

Khaalid ibn Aslam said th a t we set o u t w ith ‘A bd u llaah ib n ‘U m ar

w hen a B edouin said, “Inform me o f th e statem en t o f A llaah,
‘A nd those w ho hoard gold and silver, and do n ot spend it in
the W ay of A llaah...’” IS o o ra h a t-T a w b a h 9 :3 4 -3 5 ) Ibn ‘U m a r said,
“W hoev er amasses for h im self an d does n o t give Za kaah for it
th en woe u n to h im .” C ertainly this occurred before the
legislation o f Zakaah, so w h en it was legislated, A llaah m ade it a
m eans o f pu rificatio n for o n e ’s w ealth. 38‘

In the Saheehayn is th e n arra tio n o f A boo H urayrah 4b w ho said

th at the M essenger o f A llaah % said:

j \j <ulP kjl 4jlS ' j IJ j a \a »

J fiL > - LgJ

2* 0^ *t ° ' o / #/ ^
*r-} , 4-Lw* fi j l J J L * O lT ^ J l ^ 3 fillip 4 jjl

« .jL J l 1*1 J < U 2 r« Jl L*1 Ia JL w w - j i

'*7 Saheeh al-Bukhaaree

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 JK y Cflcfuice io th e 7n)o/nen~ Qlm m ‘CftcfrffaaJi

“There is not a possessor o f w ealth who does not offer the

Zakaah, which is obligatory upon him except that it will be
heated for him in the Fire o f Hell. Then it will be placed on
plates, and he will be branded w ith them on his sides and his
forehead until A llaah decides the affair o f His servants, on a day
the extent o f which will be fifty thousand years. Then he will see
his path, either to the Paradise or to the Hellfire."

W h e n the P ro p h et 3® sen t M u ’aad h to Y em en, he said to him :

j *j j u j j t °j £ j j j i ! j‘°ji J f f - y j j j »
* *
s ' * ' x* * i 0 * o 0 * *s s ' ' * * '
^ liS i i l l j l iJ J t I 'i L i < dJl < b l I p -till

% s x s x x x x

ly i* li b ■' dA

> > f} ' r f j p b t a a > > a a ;* > e

i ' ' % ° t ' ^ / / / / x }

“Certainly you are approaching a people from the People o f the

Book. So let the first thing that you call them to be the worship
o f Allaah (alone), then when they acquire certain knowledge o f
Allaah, then inform them that indeed A llaah has made
obligatory upon them five prayers to be performed during their
days and nights. I f they do this, then inform them that indeed
A llaah has made obligatory upon them obligatory ritual charity
(Zakaah) to be extracted from their wealth and distributed
amongst the poor from among them and if they obey you in this,
then accept this (Zakaah) from them but beware o f the most
valuable o f their w ealth.” 588

In Saheeh M uslim o n th e a u th o rity o f Jaahir w ho said th at, he

heard the M essenger o f A llaah 2® say... an d th e n he m en tio n ed th e
narratio n , w hich includes the follow ing statem ent:

,88 N a r r a te d b y A l-B u k h a a re e 132 2 / 3 1 a n d M u s lim b u t th e w o r d in g is th a t o f A l-

B u k h a a re e .

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 " # ^
'•< <: < , i f .* . , '.>>*•' - ' - f . ' i '
JL>- :Aj JU;* <u .* OUl b l i sis ,L>«j 19 “OcCj ^il lp b » w

i l * Ju l i j l i j \ ' j l i l i ,'^ s - tls - l i t i A JlIi- ^ i J l U ^ S T

t '# ^ ^ J x #/ %* * *
« . j i u j j l ^ -,b< j a i i .t 4-i a J j jA i* »

“And there is no possessor o f w ealth who does not extract w hat is

due upon it by way o f Zakaah except that it will come on the
Day o f Resurrection as a very poisonous bald snake which would
pursue the owner with it’s m outh open. So when it would
approach him it would then be said, ‘Here is your w ealth which
you withheld and I am in no need o f it.’ Then when he sees that
there is no escaping it, it would slither itself onto his arm with an
open m outh and then it would gnaw at it like a male camel."

A l-M undhiree said, “T h e stingy possess a characteristic o f

hypocrisy an d th e hypocrites are co n d em n e d in this w orld an d in
the H ereafter as well as th eir w ealth. O utw ardly it appears to he a
blessing a n d stren g th w hile inw ardly it brings a b o u t to rm en t,
d estru ctio n , affliction, an d in d ig n atio n because of w h at it m erits
of A llaah ’s p u n ish m e n t for w ith h o ld in g th e Z akaah.” (End o f
cited passage]

T his has been a p resen tatio n of th e general evidences co n cern in g

gold an d silver th a t has been preserved for an en tire year th a t has
reached th e q u o ta after w hich th e Zakaah becom es due, w h eth er it
has o r has n o t been used.

As for the evidence w hich specifically relates to used (jewelry).

T h e n from it is w hat has been narrated by Im aam A h m ad in his
M usnad from ‘A m r ibn S h u ’ayb u p o n th e au th o rity o f his father
from his g ran d fa th e r w ho said th a t a w om an cam e to the P ro p h et
M accom panied by o n e o f h er dau g h ters w ho was h o ld in g two
large bangles o f gold in h e r h an d . So he said to her, “W ill you be
paying Zakaah for this?" T o w hich she replied, “N o .” He th en
said:

0 0y fa ^ •f ^ f ° t i %

*
“W ould you be pleased if A llaah bound you w ith two bracelets of
fire’’’

336
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 J K y C flc fu ic e to t / i e 7 0 o m e n - 0 1 m m lC 7 lc fifla a J i

So she rem oved th em b o th an d threw th em saying, “T hey are for

A llaah and H is M essenger.” 389

A l-K hattaabee said in w hat has been conveyed by A l-M undhiree in

A t-Targheeb co n cern in g his statem en t, “W ou ld you be pleased if
Allaah bound you w ith tw o bracelets of fire?” Indeed, th is is th e
explanation o f th e statem en t o f A llaah:

> , >
4 p -A w ® }

“T h e D ay w hen it w ill be heated in the Fire o f H ell, and

it w ill be branded on to their foreheads, their sides, and
their backs.”
[S o o ra h a t-T a w b a h 9 :3 5 ]

Im aam A hm ad rep o rted th e follow ing w ith a so u n d (H asan) chain

o f n a rratio n u p o n th e au th o rity o f A sm aa’ b in t Yazeed fcge w ho
said:

My m aternal a u n t an d 1 e n tered u p o n th e P ro p h et an d we were

b o th w earing bracelets o f gold. So he said to us, “W ill you be
paying th e Zakaah for these?” She said, “W e said, ‘N o .’” T h e n he
said:

tt . j Lol 1 01 b*l 3)

“Are you not afraid that A llaah will bind you both w ith bracelets
o f fire? Pay the Zakaah for it.”

A boo D aaw ood n arrated in his Sunan from ‘A a’ishah t$e> w ho said
th e M essenger o f A llaah ^ ap p ro ach ed m e an d saw in my h a n d
large rings o f gold. So he said, “W h a t is th a t O ‘A a’ishah?” So I
said, “I m ade th em in o rd e r to beautify myself for you O
M essenger o f A llaah.” He th e n said, “W ill you be paying Zakaah

'm T h is p r o p h e t ic n a r r a t io n is s o u n d (H asan).

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 for them ?” I said, “N o ,” o r “As A llaah w ills.” H e said, “It is
en o u g h to e n te r you in to th e Fire.” 390

As for the scholars w ho declare th a t th ere is Zakaah for w o m en ’s

jewelry, w hich is th e co rrect p o sitio n , th e n they are ‘A bd u llaah ibn
‘A bbaas, Ib n M as’ood, ‘A b d u llaah ibn ‘A m r ibn al-Aas.
M oreover, from the next g eneratio n o f believers w ho follow ed the
co m p an io n s are Sa’eed ibn Musayyab, ‘A taa’, Sa’eed ib n Jubayr,
Ibn S ireen, Az-Zuhree, A th-Thaw ree, and Ibn al-M undhir chose
this p o sitio n . 391

As for those w ho say th a t there is n o Zakaah for w o m e n ’s jewelry,

th e n they are ‘A b d u llaah ib n ‘U m ar, Jaabir ibn ‘A bdullaah,
A sm aa’ b in t A bee Bakr, ‘A a’ishah, A sh-Sha’bee, Al-Q aasim ibn
M u ham m ad , M aalik, A hm ad, an d Ishaaq. T h e ir p o sitio n in this
affair is questionable.

T h e correct p o sitio n is th e state m e n t o f those w ho say th a t th ere is

Zakaah to r w o m en ’s jewelry because o f w hat has com e in th e Book
an d th e Swnnah regarding th e obligation o f offering Zakaah for it,
an d A llaah know s best.

Q u e s t i o n - 1 7 : T h ere are people w ho pray two un its o f prayer

in ten d in g th e m for th e deceased, th ere are also those w ho read
Soorah al-Faacihah for th e deceased. T herefore, w hat are the
actions th a t b en efit th e dead so th a t they m ight receive th e
rew ards associated w ith them ?

, ^ n s w e r - 1 7 : A llaah th e M ighty an d M ajestic says:

w T h is n a r r a t io n c o n t a in s th e n a r r a t o r Y ah y aa ib n A yoob a l-G h a a fiq e e

c o n c e r n in g w h o m th e s c h o la rs d iffe r. In a n y e v e n t, it is s u f f ic ie n t as a
s u p p o r tin g e v id e n c e (Sluiahid) fo r w h a t h a s p re c e d e d .
Wl At-Targhecb w a at-Tarheeb [ 5 5 8 /1 ]

338
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 J K y J l J u ic e to th e Ix J o m e n - Q Jm m ‘C J J iffa a J

“A n d there is n othin g for m ankind except that for w hich

he has strived for.”
[S o o ra h a n -N a jm 5 3 :3 9 ]

Indeed, this verse has specified som e things. F rom them :

1- G iving charity o n b e h a lf o f th e dead, as m en tio n e d in th e

Saheehayn from the p ro p h etic n a rra tio n o f ‘A a’ishah tge
w ho said th a t a m an said to th e P ro p h et M, “Ind eed my
m o th e r suddenly passed away, an d I believe were she able
to speak she w ould o rd e r m e to give charity. So will she be
rew arded if I give charity o n h er behalf?” H e said, “Yes.”

2 - W h a t has been authentically established in Saheeh M uslim

th a t the M essenger o f A llaah said:

!o l l i ill <UP jo T »

Jo**..* ■* '.* 0 f * ' . ' Q* ^ ? of '

« . AJ ^JU<2 wUj y , Aj ^ j S * y , Ajjl? r

"When the son o f A a d a m dies all o f his deeds cease except for
three: a continuous charity, or knowledge which benefits others, or
a righteous child who supplicates for him. ”

3 - If a good p reced en t is established in Islaam as th e P ro p h et

3? said:

^V® j> r \ 1 “d j l T ic - o - »

« .l-ji j u J i i*

“Whoever establishes a good way in Islaam, then for him is the

reward o f the deed itself, as well as the reward o f whoever works
in accordance w ith it until the Day o f Resurrection, while
nothing at all w ill be decreased from the reward o f either of
them. ”

4 - If the deceased dies w hile having vow ed to d o an act o f

obedience, th e n this action is to be carried o u t o n his
b eh alf and the rew ard o f it will b en efit th e deceased. As
m en tio n e d in th e n a rra tio n o f Ibn ‘A bbaas th a t a
w om an had b oarded a ship w hich w ould travel o n the
ocean. She th e n vowed th a t if A llaah were to preserve h er

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 in h er voyage th a t she w ould fast a m o n th . So A llaah the
M ighty an d M ajestic preserved h e r h u t she d id n o t
co m plete h er fast before she died. So a relative o f hers
cam e to th e P ro p h et % an d m en tio n ed w hat had
h ap p en ed . H e th e n said, “If you saw th a t she had a d eb t
w ould you n o t pay it?” She said, “Yes.” He said, “T h e n
th e d e b t o f A llaah is m ore deserving th a t you fulfill it. So
fulfill (the vow) for your m o th e r.”

In th e Saheehayn: Sa’d ib n ‘U b aad ah 4® sought a religious verdict

from th e M essenger o f A llaah M w hen he said, “Indeed my
m o th e r died, having offered a vow .” So he said, “Fulfill it.”

Ibn Taymiyyah m en tio n e d in his b o o k Al-Jamal d ifferen t types o f

things from w hich people m ight b en efit from w hile it is n o t a
direct result o f th eir ow n actions:

1- Indeed th e deceased b en efit from th e supplications o f

o th ers an d this ben efit is th e result o f th e actions o f
others.
2- T h e P ro p h et M will intercede for th e people as they await
th e ir recom pense and th e n he will in tercede for th e people
o f Paradise so th a t they m ight e n te r it.
3- He jKg, will intercede for th e people w ho have com m itted
m ajor sins from th e believers, th a t they be rem oved from
th e Fire an d this b en efit is th e result o f th e action o f
an o th er.
4 - T h e angels supplicate an d seek forgiveness for people o n
th e earth an d th a t b en efit com es a b o u t because o f the
actions o f others.
5- A llaah th e Exalted says con cern in g th e story o f th e two-
o rp h a n e d boys, “A n d th eir fath er was rig h teo u s.” [S o o ra h
a l-K a h t 18 :8 2 ] T h u s, they b enefited from th e righteousness
o f th e ir fath er an d n o t from th eir ow n actions.
6- Prayer u p o n the dead and supplicating for th em in the
prayer is a way th a t th e deceased can b en efit from the
prayer o f th e living, an d this is th e result o f th e actions o f
an o th er.

[To the en d of th e affairs th a t he m entions)

340
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 J K y th c fu ic e to th e IfO o m e n -Q lm m ^ C h d illa a h

He also said, “A n d w hoever reflects u p o n know ledge finds th a t

from th e b enefit w hich people experience from things w hich they
them selves have n o t d o n e are to o m any to e n u m e ra te .”

He also said, “W h oever believes th a t m an k in d does n o t ben efit

except from his ow n actions has indeed violated a consensus, and
this is falsehood.” [End o f cited passage)

As for w hat has n o t been su b stan tiated by way o f th e Book and

the Sunnah an d w hat is n o t specified by th e verse, th e n this action
becom es an accursed in n o v atio n (B id’ah) like th e reading o f th e
Q u r’aan for the dead o r offering prayer w hile in ten d in g th a t
particular prayer to b en efit th e deceased w hile it is n o t th e funeral
prayer. T his is because th e P ro p h e t 35 said:

* ' ' > 0 ' I' if 0 f • . ' 0 f 0

« .3 j ^ \j > \j j a \ ^ j a »

“Whoever introduces into our affair that which is not from it is

rejected. ”

In the pro p h etic n a rra tio n o f A l-T rbaadh ibn Saariyyah in th e

Sunan:

-L ify l tU ik J l Ip »

!«/ / ^ # J 1* ^
« .SJU js ke-Ju j ,k f-J j

"I order you to cling on to my Sunnah and the way o f the rightly
guided successors after me. Grab hold o f it w ith your molar teeth
and beware o f newly invented matters, for indeed, every newly
invented m atter is an innovation (Bid'ah), and every innovation
(Bid'ah) is misguidance. ”

As for the pro p h etic n a rra tio n , “R ead Yaa Seen u p o n y o u r d e a d ,”

th e n it is weak an d co n tain s th ree problem s:

1- T h is n arra tio n is n arrated w ith m any d ifferen t w ordings,

m any o f w hich oppose o n e a n o th e r such th a t its problem s
c a n n o t be reconciled. T his n a rra tio n co n tain s (Idhtiraab)
an d it is considered problem atic (M udhtarib).

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 2- A b oo ‘U th m a a n is n o t A n-N ahdee, m eaning he is
unknow n.
3- T h e lack o f know ledge concernin g th e identity o f w ho
A boo ‘U th m a a n is.

' 1 8 '

Q u e s ti o n - 1 8 : D oes A llaah th e G lorified an d Exalted possess an

eye o r not?

^ / I n s w t x - 1 8 : All praise is d u e to A llaah w hile th e prayers o f

peace an d blessings o f A llaah be u p o n H is M essenger; to proceed.
A llaah the M ighty an d M ajestic says to His p ro p h e t N o o h

- - - %-i ' ' ' - £

Lo I p Ij I I o ^^

“T o construct the ship before O ur Eyes and (with) O ur

R evelation.”
IS o o ra h a l-M u ’m i n o o n 2 3 :2 7 ]

H e also says:

4 ^
“Traveling before O ur Eyes.”
I S o o ra h a l-Q a m a r 5 4 :1 4 ]

H e said w hile addressing M oosaa >60:

4 h ^ ^■•■13 c>? o - I i h j )>

“A n d I bestowed u p on you love from M e in order that

you w ould be brought up under M y Eye.”
[ S o o ra h T a -H a 2 0 :3 9 ]

In ad d itio n , H e said to His P ro p h et M u h am m ad

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342
 J K ij 'J lJ u ic e (o the ~ls)omen-Qlmm ‘C /lc J iH a a fi

“And be patient for the decision of your Lord. Indeed,

you are before Our Eyes.”
[ S o o ra h a t-T o o r 5 2 :4 8 ]

Im aam A boo D aaw ood said in th e ch ap ter o f Sunnah from his

Sunan w hile conveying his ch ain o f n a rra tio n to Saleem ibn
Jubayr, “I h eard A b o o H urayrah read this verse, “In d eed A llaah
com m ands you to fulfill y o u r trusts to w h o m they are d u e ...” u n til
His statem en t, “A ll-H earing, All-Seeing.’” [ S o o ra h a n -N is a a ’ 4 :5 8 ] He
said, “I saw th e M essenger o f A llaah M place his th u m b o n his ear
a n d his fore-finger o n his eye.” A boo H urayrah said, “I saw th e
M essenger o f A llaah 31 reading it (the verse) w hile p o in tin g w ith
two o f his fingers.” M u h am m ad ibn Y oonus said th a t A l-M uqri’
(and he is ‘A b d u llaah ib n Yazeed) said, “M eaning th a t A llaah is
A ll-H earing, All-Seeing w hich m eans th a t for A llaah are th e
attrib u tes o f hearing a n d sight.”

A boo D aaw ood said, “T h is is a re fu tatio n o f th e Jahm iyyah.”

A l-H aafidh said in Al-Fath (3 7 3 /1 3 ), “Its ch ain o f n a rra tio n is

strong, fulfilling th e c o n d itio n s o f M u slim .”

Al-Bayhaqee said in A sm aa’ w a As-Sifaat: “I have said th a t th e

m eaning o f th e gesture w hich is m e n tio n ed in this n a rra tio n is th e
affirm ation o f th e attrib u te o f hearing an d seeing to A llaah th e
M ighty an d M ajestic. So he p o in te d to th e places o f h earing and
seeing for us (hum ans) in o rd e r to affirm th e attrib u te o f h earing
a n d seeing for A llaah th e E xalted.” [End o f cited speech]

‘A bdul-’Azeez ibn ‘A b dullaah to ld us th a t Ibraah eem to ld us u p o n

th e au thority o f Saalih from Ib n S h ih aab from Saalim ibn
‘A bdullaah th a t Ib n ‘U m a r 31 said th a t th e M essenger o f A llaah %
stood am ongst th e people, th e n h e praised H im w ith th a t w hich is
befitting, th e n he m e n tio n ed th e D ajjaal an d said:

% 0* o' s ) s 0' O 0 S’ T'

aUI ij jji] UJp 4^3

« .j'y i .j ^

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 “Indeed, I warn you o f him, and there was no Prophet except that
he certainly warned his people o f him. However, I will say
concerning him, w hat none o f the Prophets before me has said.
Indeed, he is one-eyed and certainly, A llaah is not one-eyed. ”

H e also said th a t S ulaym aan ib n H arb to ld us th a t S h u ’b a h to ld us

u p o n th e a u th o rity o f Q ataad ah from A nas th a t th e P ro p h et fk
said:

*j\ lit ,Ldd5sJl jjT J l j j j l Lit j j JL m C* »

js>. j i j j j f ' U ^ o !j

“N o Prophet was sent except that he warned his nation o f the

one-eyed liar. Beware, for indeed he is one-eyed and your Lord is
not one-eyed and between his two eyes is (the word) disbeliever
(K aafir).”

In Saheeh Muslim is th e n a rra tio n o f A boo H urayrah 4® w ho said

th e M essenger o f A llaah said:

’j x , j i Uj j i x u a i 4' »

« , j ; j ji %
“Indeed A lla a h does not look at your bodies or a t your
appearance, but rather He looks at your hearts and at your
actions.”

T h erefo re, this evidence affirm s sight for A llaah an d th a t H e sees.

W e believe in this w ith o u t (Tahreef) d isto rtio n , (T a ’teel) negation,
(Tashbeeh) creating likenesses, o r (Tam theel) offering examples.

,92 Saheeh al-Bukhaaree [9 0 /2 1

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344
 J K tj OH J u ic e io l i e liJ o m e n - 0 1 m m ‘O ld illa a /}

Q u e s ti o n - 1 9 : D o we affirm for A llaah a self (Na/s)?

H n s w e r- 1 9 : I say, and A llaah is th e O n e w ho guides tow ards

correctness, the self (Na/s) is an affair th a t is established for A llaah

the M ighty an d M ajestic. A llaah th e G lorified said to M oosaa * 0
th e P ro p h et w ith w h o m H e spoke directly:

“Then you came at a decreed time O Moosaa, and I have

chosen you for myself.”
(S o o rah T a -H a 2 0 :4 0 4 1 1

A llaah th e G lorified an d Exalted said to H is P ro p h et M u h am m ad

“And when those who believe in Our verses come to you,

then say, ‘Peace be upon you, your Lord has prescribed
for Him self mercy.”
[ S o o r a h a l’-A n ’a a m 6:541

H e says:

“And Allaah warns you of Himself, and to Allaah is the

final destination.”
[ S o o ra h A a li ‘I m r a a n 3:281

H e says:

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 “A nd Allaah warns you o f H im self, and A llaah is kind
towards H is servants.”
[ S o o ra h A a li ‘I m r a a n 3:301

H e says:

i js - J5 C> Ji

“Say, ‘T o w h o belongs all that is in the heavens and the

earth?’ Say, T o Allaah. H e has prescribed for H im self
m ercy.’”
[S o o ra h a l’-A n ’a a m 6 : 1 2|

‘Eesaa ib n M aryam said to H is Lord, the G lorified, an d Exalted:

o i l sidil iLL-jii j JJlpI % ai j G ^

^ v _ ^jsjI

“Y ou know w hat is w ith in m e, and I do n ot know w hat is

w ith in Y ourself. Indeed, Y ou are the K now er of the
un seen .”
[S o o ra h al-M a a ’id a h 5 :1 1 6 )

‘A b dullaah ib n ‘A b dur-R ahm aan ib n B ahraam ad-D aarim ee told

us th a t M arw aan told us th a t Sa’eed ib n ‘A bdul-‘Azeez to ld us
u p o n th e a u th o rity o f R abee’ah ib n Yazeed from A boo Idrees al-
K haw laanee from A boo D h a rr from th e P ro p h e t con cern in g
th a t w hich he n arrated directly from A llaah, th e Blessed and
Exalted w ho said:

j L C-~'*J*~ L^i ^ ^

« ... I U i i L«j^ x

“O my servant, indeed I have forbidden myself from oppression

and made it forbidden amongst you so do not be oppressive... al-
H adeeth” 393

,4' Saheeh M uslim [ 1 9 9 5 /4 ]

346
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 JK y CAduice (o th e JiOomen - Qdmm ‘A fldiK aaA

‘A bdaan told us u p o n th e au th o rity o f A b oo H am zah from Al-

‘A ’m ash from A boo Saalih from A b o o H urayrah th a t th e
P ro p h et 3* said:

J* lj £ y} j f c j l iLl ill »
r .0 s s 9 s
## o
0 ' t,
/\ ' ,
? ' 0 v 0 *
,
s J s
oms
^ j; o ' aJ^

“W ien Allaah originated the creation He wrote in His Book,

while writing about Himself, and His Book is near H im upon
His Throne, ‘Indeed M y mercy exceeds M y anger." 394

‘U m ar ibn Hafs to ld us my fath er to ld us th a t A U A ’m ash told us I

h eard A boo Saalih say u p o n th e a u th o rity o f A b o o H u ray rah •&>
th a t th e M essenger o f A llaah 3£ said, “A llaah, Blessed an d Exalted
says:

j'A * ^ J d i d »

« J J

7 am how my servant thinks o f M e, and I am w ith him w hen he

reminds him self o f M e. So if hereminds him self o f M e then I
will remind M yself o f h im ....” 395

As-Salt ibn M u h am m ad told us th a t M ahdee ibn M aym oon told

us th a t M u h am m ad ib n S ireen told us u p o n th e a u th o rity o f
A boo H urayrah w ho said th a t th e M essenger o f A llaah M said:

ll)l O-JLil Jl yA JIa# ^5**y * 3 »

aUI 2]u ia ./?' y* ^ a

« .. y.

394 Saheeh al-Bukhaaree ( 3 8 4 /1 3 ] Saheeh M u slim [ 2 1 0 8 /4 ] a n d A l-B a y h a a q e e in Al-

A s m a a ’ (284]
395 S a h e e h a l-B u k h a a re e , S a h e e h M u s lim ( 2 1 0 8 /4 ] a n d A l-B a y h a a q e e in A l-
A s m a a ’ [284]

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 “A a d a m and M oosaa met and then M oosaa said to A adam ,
‘You are the one who betrayed m ankind and expelled them from
the Paradise!’ Aadam said, ‘You are the one whom A llaah chose
for His Message and selected you for H im self....”’ 396

Q utaybah ibn Sa’eed, ‘A m r an-N aaqid, an d Ibn A bee ‘U m ar all

said w ith th e w o rd in g o f Ib n A bee ‘U m a r th a t Sufyaan to ld us
u p o n th e a u th o rity o f M u h am m ad ib n ‘A b d u r-R ah m aan (the
servant o f th e family o f T alh ah ) from Kurayb from Ib n ‘A bbaas
from Juwayriyah th a t th e M essenger o f A llaah left h e r early o n e
m o rn in g w h en they w ere praying th e m o rn in g prayer and she was
in h er place o f prayer. T h e n he re tu rn e d after daybreak an d she
was seated so he said, “Y o u have re m a in e d in th e state th a t I left
you in?” She said, “Yes.” T h e P ro p h et M said:

j] o l j* o l L 0 1
L J S " c i-1 * -h a i »

, * ' y of & f 0ss s ' 0 ° 0-*

L*,&j j ? j wLp aJLII 0 ^ ^ ^ Ajw* t.**-13
^ 0

“Indeed, I have repeated four words (of remembrance) after you

three times. I f you were to compare them to w hat you have
recited today, then you would fin d that these words have
outweighed them: Glorified is A llaah according to the number of
His creation, and in accordance to w hat pleases His Self, and in
accordance to the weight o f H is throne and to the extent o f His
words. ” 597

m Al-Bukhaaree said in the book of Q u r’aanic explanation 1434/8), Also

reported by al-Bayhaaqee in al-Asmaa’ 12841
m Saheeh Muslim [2091/41 The narration was reported by At-Tirmidhee (556/5)
who said, “This narration is sound/authentic (Hasan/Saheeh).” Similarly,
Ahmad reported this narration [258/1) as well as al-Bayhaaqee in al-Asmaa'
1285).

348
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 212y T lJ u ic e to th e ls )o m e n ~ 0 1 m m i1 7 lc filla a h

Q u e s tio n - 2 0 : Is it said a b o u t A llaah th a t H e is a th in g (Shay’)’

C h n sw e r- 2 0 : Yes, it is said a b o u t A llaah th a t H e is a th in g

(Shay’).

A llaah th e Exalted says:

> p „ ' i t *
4 ■Aft" ^ 3-iZjC. I [c, I

“Say, ‘W hat thing is greatest in testim ony?’ Say, ‘Allaah

is a w itness betw een m e and y o u .’”
[S o o ra h a l-A n ’aa m 6:1 9 ]

M oosaa ibn Ism aa’eel told us th a t H am m aa m to ld us u p o n th e

au thority o f Yahyaa from A b o o Sufyaan th a t ‘U rw ah ib n az-Zubayr
to ld him u p o n th e a u th o rity o f his m o th e r A sm aa’ th a t she heard
the M essenger o f A llaah say:

« ,4ll! h j’ h U »

"There is nothing more jealous 398 then A llaah. ” 399

A l-B ukhaaree ife said ^ ’co n cern in g th e state m e n t o f A llaah, “Say,

'W h a t thin g is greatest in testim ony?’ Say, ‘A llaah .’” [S o o ra h al-
A n ’a a m 6 :1 9 [: A llaah referred to H im self as “a th in g ” an d the

W8 T r a n s l a t o r ’s n o te : A n -N a w a w e e m e n tio n s in h is e x p la n a tio n o f th e
p r o p h e t ic n a r r a t io n o f A s m a a ’ f o u n d in Saheeh M u slim c o n t a in i n g a s im ila r
w o r d in g th a t, “A l-G hayrah w ith a F athah o v e r th e G h a yn w ith r e s p e c t to u s, is a
s e n s e o t h o n o r o r p r id e . A s fo r its m e a n in g as it r e la te s to A lla a h th e E x a lte d ,
th e n in d e e d , th e p r o p h e t ic n a r r a t io n o f ‘A m r a n - N a a q id e x p la in s , ‘A n d th e
G h a y r a h (je a lo u sy ) o f A lla a h is t h a t a b e lie v e r a p p r o a c h e s w h a t H e h a s
p r o h ib ite d .* S o H is G hayrah (je alo u sy ) is H is p r o h ib i tio n s a n d r e s tr i c ti o n s .’”
w Saheeh al-Bukhaaree ( 3 1 9 /9 J , S a h e e h M u s lim 1 2 1 1 5 /4 ] a n d A h m a d in h is
M u sn a d 1 2 4 6 /6 ] b o th o f w h ic h a r e r e p o r t e d f r o m th e c h a in in c lu d in g Y ah y aa
ib n A b e e K a th e e r n a r r a t in g fr o m A b o o S a la m a h w h o n a rr a te s f r o m ‘U r w a h to
th e e n d o f th e c h a in m e n tio n e d b y A l-B u k h a a re e .
400 in th e b o o k o f Isla a m ic m o n o t h e is m (K ita a b at-Taw heed)

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 P ro p h et % referred to th e Q u r’aan as “a th in g ” w hile it (the
Q u r ’aan) is an attrib u te from th e attrib u tes o f A llaah.

‘A bdullaah ib n Y oosuf to ld us th a t M aalik in fo rm ed us u p o n the

a u th o rity o f A b o o H aazim from Sahl ibn Sa’d w ho said th a t the
P ro p h et said to a m an:

1* >0 '
« j? »

“Do you possess something from the Q u r’aan?”

He said, “Yes, Soorah such an d su c h ,” in reference to Soorahs th a t

he c ite d .401

A boo N u ’aym told us th a t Sufyaan to ld us u p o n th e au th o rity o f

'A bdul-M aalik ibn ‘U m ayr, from A boo S alam ah from A boo
H urayrah ^ w ho said th a t th e P ro p h e t M said:

% ~* 'i ' * " ' ' ' % t

Uis- L* JS " \}\ -LwJ 4_dS"" »
s o >° C °Z> t >* *
« 0^ O -L ajl 4^*1

“The most truthful speech spoken by a poet was the words o f

Labeed, ‘Is it not that everything will perish except A lla a h ,’ and
U m ayyah ibn Abee as-Salt almost became a M u slim .” 402

- 2 1 -

Q u e s tio n - 2 1 : Is A llaah th e old (Qadeem) an d everlasting

(D aa'im ) as well as, the o n e from w ho people conceal (Sitteer), the
concealing (Saatir), and th e coverer (Sattaar)l

y jn s \K ’e r - 2 1 N o n e o f these (nam es) have been authentically

established for A llaah th e M ighty an d M ajestic. As for the old
(Qadeem ) and everlasting (D a a ’im), th e n these (nam es) have been
m en tio n ed in an u n a u th e n tic pro p h etic n arratio n . It was reported

401 S r i / w c h M u s l i m [1 0 4 1 /2 1

40: Saheeh al-Bukhaaree [1 4 9 /7 1 , T h is n a r r a t io n w as r e p o r te d by Im a a m M u s lim ,

A t- T ir m iJ h e e , I b n M a a ja h , a n d al-B a y h a a q e e in A l-A s m a a .

350
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 JKy C T lcfu ice / o the ~ls)omen- OAmm ‘O lc /illa a /i

by Ibn M aajah sffe from a ch ain in clu d in g ‘A bdul-M aalik ibn

M u h am m ad as-San’aanee n arratin g from A boo al-M undhir
Z uhayr ibn M u h am m ad w ho to ld us th a t M oosaa ibn ‘U q b a h told
us th a t ‘A b dur-R ahm aan al-‘A ’raj told me u p o n th e au th o rity o f
A boo H urayrah 4® th a t th e M essenger o f A llaah M said:

' 0 0 * & *
a JLJ jl »

“Certainly, for A llaah there are ninety-nine nam es...”

He th e n m en tio n ed in this p ro p h etic n a rra tio n nam es from th em

is th e O ld (Qadeem ) a n d Everlasting (D a a ’im).

‘A bdul-M aalik ibn M uham m ad is a weak n a rra to r an d Zuhayr ibn

M u h am m ad is considered a weak (D h a ’eef) n a rra to r w hen he
narrates from th e people o f Shaam .

A sh-Shaw kaanee m e n tio n ed this p ro p h etic n a rra tio n in Tuhfah

adh-Dhakireen (70) w hile saying its chain o f n a rratio n is weak
(D h a ’eef). 403

As for th e statem en t o f A t-Tahaaw ee sjfe “O ld (Qadeem ) w ith o u t a

beginning and Everlasting (D a a 'im ) w ith o u t an e n d .” 404 Indeed
Ib n A bee al-‘Izz efts refuted this idea w ith his response. T h e text o f
w hich is: “C ertainly, th e people o f rh eto ric (M utakalim oon) have
added to th e N am es o f A llaah the old (Al-Qadeem) w hich is n o t
from the excellent nam es o t A llaah for indeed, th e old (Al-Qadeem)
according to the language ot th e ‘A rabs, w hich was th e language in
w hich th e Q u r'a a n was revealed m eans th e o n e w ho precedes
o th e r th a n him . So it is said th a t this is old (Qadeem) con cern in g
th e aged and this is m o d ern co n cern in g th e new. T his w ord is n o t
used for anything except th e o n e w ho precedes o th e r th a n him so
it is n o t used con cern in g w hat has n o t been preceded by
inexistence as m en tio n ed in th e sta te m e n t of th e Exalted:

# JLQ11 ^ J Lp t ^

401 F o r m o r e in f o r m a ti o n c o n c e r n in g t h e c h a in o f n a r r a t io n f o r th is p r o p h e t ic
n a r r a t io n , th e n re f e r to Al-H ashiyyal\ 'alaa a l-A sm a a 1 u u as-Sifaat lil-Bayhaaqee [22-
2 6 /1 ] by A l-H a a s h id e e .
4l4 m e n tio n e d in ‘A qeedah at-T ahaaw iyya h [pg 111]

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 ‘U n til it returns like the old date stalk,’
IS o o ra h Y aa S e e n 36:391

A nd the ‘O ld d ate stalk’ (Al-‘Urjoon al-Qadeem)’ is th a t w hich

rem ains u n til th e tim e w hen th e second d ate stalk appears, th u s if
th e new stalk appears, th e n th e first stalk is called o ld .’”

H e co n tin u e d o n u n til he said, “As for th e a d d itio n o f th e old (Al-

Qadeem ) to th e N am es o f A llaah th e Exalted, th e n this is well
know n am ongst the m ajority o f th e people o f rh eto ric (Ahlul-
Kalaam ) a n d ind eed m any people from th e earlier an d later
generations rejected this an d from th e m was Ibn H azm .” (End o f
cited passage)

T h e follow ing statem en t o f A llaah the Exalted suffices us

co n cern in g these two nam es:

4 %'J h J J y* ^

“H e is the First and the Last, the A pparent and the

H idden, and H e is know ledgeable concerning all th in gs.”
(S o o ra h a l-H a d e e d 57:3 ]

It has been authentically established from A b o o H urayrah w ho

said th a t th e M essenger o f A llaah c o m m an d ed us w h en we
prepare to sleep to say:

> i i i C J ij ^ i n S ^ i n J jtii i i ^ Iii»

« ...

“O A llaah, you are the First and there was nothing before You,
and You are the Last and there is nothing after you. ” 405

He th e n tran sm itted th e rem ain d er o f the p ro p h etic n arratio n .

As for th e o n e from w hom people conceal (Sitteer) th e n A boo

D aaw ood recorded: ‘A bdullaah ibn M u h am m ad ibn Nufayl told
us th a t Zuhayr told us u p o n th e au thority o f ‘A bdul-M aalik ibn
Abee Sulaym aan from ‘A taa’ from Ya’laa th a t th e M essenger o f

40s Saheeh M uslim [ 2 0 8 4 /4 1

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 JK tj J ld u ic e to t/ie JsJom en~ Qdmm ‘'C d d d la a /)

A llaah % saw a m an w ashing him self in th e o p e n w ith o u t a lower

garm ent. T herefore, he ascended the pulpit, praised A llaah, and
extolled H im before saying:

oi, ' ^ 9 j j j 'i *

o o ' %, t °
« . ^ £ ™ ii

“Indeed A llaah the Mighty and M ajestic is shy, and the One
from whom the people conceal themselves. H e loves shyness and
concealment so if any o f you washes himself, then let him conceal
him self.” 406

Al-Mizzee said in Tahdheeh al-Kamaal co n cern in g w hat has been

n arrated u p o n th e a u th o rity o f ‘A taa’ ibn A bee R abaah, “A n d also
Ya’laa ibn U m ayyah if it were preserved. W h a t is co rrect is th a t
betw een them is Safwaan ibn Ya’laa ibn U m ayyah.” [End o f cited
speech]

Similarly, th e C oncealing (Saatir) an d th e C overer (Sattaar), th en

n eith er ot them is from th e A ttrib u tes o f A llaah o r from His
N am es. M oreover, the N am es and A ttrib u tes o f A llaah are
m atters in w hich we retrain from speaking ab o u t except w ith
au th en tic proofs and evidences.40'

4t> S unnn A ro o D auuuod [ 4 3 6 /2 ] T h is n a r r a t io n w ith th is c h a in is nr

c o n t in u o u s ly c o n n e c te d ( M u n q a ti’a).
T r a n s l a t o r ’s n o te : M u n q a t i ’a m e a n s t h a t p a r t o t th e c h a in is m iss in g .
4' T h is is th e c o m p le tio n o t th e q u e s ti o n s a n d a n s w e rs w h ic h w e re in c lu d e d in
th e firs t p u b lis h e d e d i tio n o f N aseehatee Ii a n-hlisaa' a n d s im ila rly th e q u e s tio n s
w h ic h c o m e a fte r th e m as w ell. T h o s e q u e s ti o n s w e re f r o m t h a t w h ic h w as
p r e s e n te d to u s a n d fro m t h a t w h ic h w e w a n te d to in c lu d e a lo n g w ith th e
q u e s tio n s fro m th e tir s t e d i tio n f o r th e sa k e o f b e n e fit.

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 - 2 2 -

2 u e s t io n - 2 2 : W h e n d id partisan sh ip an d favoritism tow ards

‘A lee (Tashayyu’) e n te r Yemen? In ad d itio n , w hat is the
m eaning o f p artisan sh ip an d favoritism (Tashayyu’) tow ards ‘Alee
T h e re are th o se w ho say th a t if th e Shee’ah w ere from birds,
they w ould be vultures an d if they were from th e anim als, they
w ould he donkeys.

A n sw e r-2 2 : The blam ew orthy in n o v atio n (B id ’ah) of

partisanship and favoritism tow ards ‘Alee & (Tashayyu’) entered
Y em en d u rin g th e tim e o f ‘Abdur-Razzaaq ibn H am m aam as-
S a n ’aanee in th e second century. Ja’far ibn Sulaym aan adh-
D h ab ’i’ee in tro d u c e d it and at th a t tim e th e (Tashayyu’) was
m oderate.

B ut once (Al-Haadee) cam e to Y em en th e in n o v atio n of

(Tashayyu’) increased as m en tio n ed in T abaqaa t Fu q ahaa’ al-Yemen
an d his efforts caused people to be p u t to trial after his death.

N ow how ever, an d for A llaah is all o f th e praise, (Tashayyu’) has

becom e a noticeable in n o v atio n and as A llaah has so truthfully
m ention ed :

4 jO ® I o! I j-® j ) i «i®- *

“A n d say, ‘T h e tr u th has com e a n d falsehood has fled,

in d ee d falseh o o d (by its n a tu re) is always fleein g .’”
[S o o ra h a l-Isra a ’ 17:811

W e ask A llaah to purify th e M uslim lands o f this innovation.

Tashayyu' is an exaggerated love for th e family o f the P ro p h et 31-

T h e opp o site o t it is (Nash) an d th e m ean in g o f (Nasb) is ascribing
enm ity tow ards th e fam ily o f the P ro p h et 3*. C ertainly, o u r pious
predecessors have m en tio n ed co n cern in g som e n arrato rs th a t they
used to hold this exaggerated love tow ards family o f th e P ro p h et 3?
just as they used to say concern in g som e o f th em th a t they were

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 J K y C /lcfvice (o (h e Isfom en-Q lm m ‘CTlcfiffaah

Naasibee, m ean in g th a t they used to h a rb o r enm ity tow ards th e

family o f th e P ro p h et

Ind eed Im aam ‘Alee ibn al-Husayn used to oppose th e stau n ch

exaggerators saying, “O people, show your love o f us (the family o f
th e P ro p h et 3£) by loving Islaam. B ut still som e co n tin u ed in th eir
love u n til they becom e a disgrace to us.” A dditionally, in a n o th e r
n arratio n , “So by A llaah, w hat you say concerning us will
c o n tin u e u n til you m ake us despised by th e p eople.”408 [End o f
cited passage)

A boo B akr ibn A bee S haybah to ld us W ak ea’ told us u p o n th e

au thority o f S h u ’b ah from A boo at-Tayyaah from A boo as-
Sawwaar al-‘A daw ee w ho said th a t ‘A lee said, “Indeed, a people
will love m e until they will e n te r the Fire because o f me, an d a
people will despise m e u n til they will e n te r th e Fire because o f
th eir hatred o f m e.” 409 T h is n a rra tio n , w hich is from a
co m p an io n o r o th e r th a n th e m (Athar), is a u th e n tic u p o n th e
co n d itio n s o f th e tw o Shaykhs (A l-Bukhaaree an d M uslim ).410

As for th e saying, “If th e Shee’ah w ere...” th e n this was (the

statem en t of) A sh-Sha’bee w ho was ‘A am ir ibn S haraaheel al-
H am d aan ee w ho was b o rn d u rin g th e caliphate (Khilaafah) o f
‘U m ar H e was from th e m ost tru stw o rth y o f th o se w ho
follow ed the co m p an io n s o f th e P ro p h e t a n d th e jurists o f th a t
tim e. He passed away in th e year 1 0 3 H .411

‘U th m a a n ibn A bee Shaybah to ld m e th a t M u h am m ad ibn al-

H asan (I m ean Al-Asadee) to ld us th a t A boo K adeenah told us
u p o n the au th o rity o f Ib n 4i: A bee K haalid from A sh-Sha’bee w ho
said, “If th e Shee’ah were from birds they w ould be vultures." Ash-
S h a’bee said, “I have looked in to these sects a n d spoken w ith th e ir

408 S ee th e h o o k A t-T o s lu m u ' b y M u h a m m a d a l- B a g h d a a d e e p a g e 37 e n title d ,

M a w q a f a l-A 'im a h m in a t-T ashayyu’.
400 Im a a m A h m a d ib n ‘A m r ib n A b e e ‘A a s im s a id in h is b o o k As-SwnnaK
[ 4 7 6 /2 ]
410 A I'llfuuid al-K hum aynee by A b o o ‘A b d u r - R a h m a a n M u q b il ib n H a a d e e al-
W a a d i’ee - m a y A lla a h h a v e m e rc y u p o n h im - p a g e 1 56.
411 see Taqreeb
412 O r ig in a lly , it is c ite d fr o m I b n K h a a lid , b u t w h a t w e h a v e c ite d is m o re
c o rre c t.

355
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 a d h eren ts b u t I d o n o t know of a people lesser in intellect th an
the Khashabiyyah.” 4n

H e also said: M u h am m ad ibn Yahyaa ib n A bee S am eenah told m e

Ibn A bee Zaa’idah told us u p o n the a u th o rity o f Ism aa’eel (who is)
Ibn A bee K haalid an d his fath er (w ho is) Zakariyyah ibn A bee
Zaa’idah an d M aalik ibn M aghool said from A sh-Sha’bee, “If th e
Shee'ah were from birds they w ould be vultu res an d if they were
from th e anim als they w ould be donkeys.” 414 [End o f cited
passages]

T h e in n o v atio n o f (Tashayyu’) was prevalent in K oofah an d Ash-

S h a’bee was from K oofah, b u t he was steadfast u p o n th e tru th , yfc.

- 2 3 -

Q u e s tio n - 2 3 : T h e people differ co n cern in g the affair o f seeing

A llaah. From them are those w ho claim th a t A llaah will be seen
d u rin g the life o f this w orld, w hile others negate it com pletely.
From th e people are those w ho say th a t A llaah c a n n o t be seen
except in th e H ereafter?

nsw er - 2 3 . ' W h a t is correct from these differing statem en ts is

the statem en t o f those w ho say th a t indeed, A llaah will be seen in
the H ereafter. A llaah th e Exalted says:

fj , - " ) * . „ ^ it f j
i 0~J?^ ^rJ J J i j p ji*?. f
“Faces th a t D ay w ill be ra d ia n t, lo o k in g a t th e ir L o rd .”
[S o o ra h a l-Q iy a a m a h 7 5 :2 2 -2 3 ]

A llaah th e G lorified an d Exalted also said in His M ighty B ook

con cern in g th e affair o f th e disbelievers:

41 ’ ‘A b d u lla a h ib n A h m a d ib n M u h a m m a d ib n H a n h a l a s h - S h a y b a a n e e in th e
b o o k 9 A s S u n n a h (V o lu m e 5 4 S /2 N u m b e r 12 8 4 ).
414 N u m b e r 1 2 7 6

356
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 J K y d flc fu ic e (o t / i e J fJ o /n e n - 0 1 m m ‘d d i l l a a / i

i O y y r ^ l A y 'y } - fj

“N o , indeed from their Lord that D ay they w ill be

veiled .”
[ S o o r a h a l-M u ta ffife e n 83:151

As for the evidence from th e S u nnah co n cern in g th e seeing o f

A llaah in the H ereafter, th e n it is plen tifu l to th e ex ten t th a t th ere
exists from th e people o f know ledge those w ho w rote specifically
co ncerning this subject like A d-D aaraqutnee, an d I will m e n tio n -
In shaa A llaah - som e o f this evidence.

‘A m r ibn ‘A w n told us K haalid o r H ushaym told us u p o n the

au th o rity o f Ism aa’eel from Qays from Jareer w ho said, “W e were
sitting n ear th e P ro p h e t M w hen he looked tow ards th e m o o n o n
a n ig h t w hen it was full and said:

^ jib allQs Ifjju l! jl ' j^j

) • / t - - * s
« .1fljt3 \i f jb o llb ? f

‘Indeed, you will see your Lord as you see this moon and you will
all be able to see H im . So if you can avoid missing a prayer
before the sunrise and a prayer before sunset then do so.”’ 415

Y oosuf ibn M oosaa to ld us th a t ‘A asim ib n Y oosuf al-Yarboo’ee

told us th a t A boo S h ih aab to ld us u p o n th e au th o rity o f Ism aa’eel
ibn A bee K haalid from Qays ibn A bee H aazim from Jareer w ho
said th a t the M essenger o f A llaah said:

« .L>Up j O j »
ii 416
“Indeed, you will see your Lord w ith your eyes.

414 Im a a m a l-B u k h a a re e - m a y A lla a h h a v e m e rc y u p o n h im - s a id [ 4 1 9 /1 3 ]

C h a p t e r c o n c e r n in g th e s t a t e m e n t o f A lla a h th e E x a lte d , “ F aces t h a t d a y w ill b e
r a d ia n t, lo o k in g a t t h e ir L o r d ." M u s lim r e p o r t e d it [ 4 3 9 /1 1 as w e ll as Ib n
K h u z a y m a h in A t-T aw heed (pg 168] a n d A b o o D aaw ood [ 6 4 6 /2 ] a n d A t-
T i r m id h e e [ 6 8 7 /4 ] w h o s a id , “T h i s p r o p h e t ic n a r r a t io n is s o u n d / a u t h e n t i c
(H a sa n /S a h eeh ). I b n M a a ja h 1 6 3 /1 ] a lso r e p o r t e d th is n a r r a t io n a n d all o f th e m
e x tra c te d th is n a r r a t io n fr o m Is m a a 'e e l ib n Q a y s w ith th e r e m a in d e r o f th e
c h a in a fte r h im r e m a in i n g th e s a m e .

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 T h e n he said ‘A bdul-‘Azeez ibn ‘A b d u llaah to ld us th a t
Ibraaheem ib n Sa’d to ld us u p o n th e a u th o rity o f Ib n Shihaab
from ‘A taa’ ibn Yazeed al-Laythee from A b o o H urayrah w ho said
th a t the people said, “O M essenger o f A llaah $£, will we see o u r
Lord o n th e Day o f R esurrection? T h e n th e M essenger o f A llaah
said:

« ?j j l !l aJLJ jjjC i' J i »

“Do you have difficulty seeing the moon when it is full?"

T hey said, “N o, O M essenger o f A llaah $5.” T h e n th e M essenger

o f A llaah 3? said:

« Qjj i J jjjCiaj J^J »

“So do you experience difficulty seeing the sun when it is not
concealed by clouds?"

T hey said, “N o, O M essenger o f A llaah J&.” T h e n th e M essenger

o f A llaah % said:

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•*’ 0 ^ 1 . } P> s , . ^s 9 s } s Os , } 0 sO s. , , Os } }0 s > 0 /
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S S 0 s } sOss s s ' ° Ss ' ° } }o S ' ' Os } sOss s 0 6
jlS"" -Xot; jlS"" ^ J J

> * ' o * * Ji A>

l i ^*3 L i 1^3 4_a IJ| d Jli ^ j2_Jj , C U ^ p i ^ j s j l wLj o

o f :J & ,Li - 'y } \ i i i - ii jf

olli^P iL j L li , iL J lL_& 1 0 j JL»3
0 / ^ ^ -* } ^s s * 0 s s } }* I '

J 'j ' : j yyu -dJ'

}s } SOS, sis ' if
« . 4j LJj C^J' 10 0

416 I b n K h u z a y m a h r e p o r te d it in A t-Tawheed [pg 169] b y w ay o f ‘A a s im ib n

Y o o s u f a l-Y a rb o o ’ee w h o to ld us t h a t A b o o S h ih a a b to ld u s, w ith th e r e m a in d e r
o f th e c h a in r e m a in in g th e s a m e .

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358
J K y J lc fu ic e to t h e U o m e n - Q J m m irJ l J i f [ a a £

“T h e n indeed you w ill see H im like this. H e w ill g ather the

people on the D ay o f R esurrection a n d th en H e w ill say,
‘W h o ever used to w orship something th en let h im fo llo w i t . ’ So
those w h o used to w orship the sun w ill fo llo w the sun, a n d those
w h o used to w orship the m oon w ill fo llo w it, a n d those w h o used
to w orship a n y th in g th a t is w orshipped besides A lla a h w ill follow
th a t w hich they worshipped. There w ill re m a in only this n a tio n
w ith its good people a n d hypocrites - Ibraaheem w as in dou b t
concerning this expression. T h e n A lla a h w ill com e to th em a n d
say, ‘J a m your L o rd .’ They w ill say, ‘T h is is our place u n til our
Lord comes to us, a n d w h en H e comes, w e w ill recognize H i m .’
So then, A lla a h w ill come to them in a n appearance th a t they
recognize a n d H e w ill say, 7 am your Lord. ’ They w ill say, ‘Y ou
are our L ord,’ a n d they w ill follow H im ....’’

He thereafter mentions the prophetic narration in totality.

Then he said: Yoosuf ibn Moosaa told us that Aboo Usaamah

told us that Al-A’mash told me upon the authority of Khaythamah
from ‘Adee ibn Haatim who said that the Messenger of Allaah %
said:

* X> 0% J/O// %'O' ' of * i ' * > \ 's I " f 0 0^0 *

O ^ J w 1 1 * . /S-w* U ))

>» 0 . a r ''
« . ^ L) J

“There is none o f you except th a t his Lord w ill speak to h im and

there w ill not exist between the two o f them a translator or
any thing that might conceal H im ." 417

Ibn al-Qayyim said:

j*— OLc Y' U* y

01 .<J| &yxOA y h y a s .y — > - 1 1 L

O lj-ll iJLS^ Lusy ‘ . ~ .>».* L«l 1^Jl__3

4,1 T h e C o m p a n i o n s w e re in a g r e e m e n t c o n c e r n in g th i s , as w e re t h e ir fo llo w e rs
a n d th o s e w h o c a m e a f te r th e m , as w e ll as th o s e w h o c o n t i n u e d u p o n t h e i r w ay
fro m th e Im a a m s o f t h e re lig io n t h a t A lla a h t h e M ig h ty a n d M a je stic w ill b e
s e e n in th e H e r e a f te r , a n d th i s is c o r r e c t. Ih n K h u zay m ah re p o rte d th is
n a r r a t io n in A t-T au'heed (pg 4 2 3 ]

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 J K ij H A J u ic e to i f i e ItO o m e n - Q A m m ‘O id id a a /i

“U r hai'c in'll m 't heart/ H e i'ne irhr c a f/j (<' th efa itA ( H e /Vtejjen^cr 0 ^

. '/ //aah J in fi'rn uj a A 'u t H e in e U'hr e « //j t'u t te th ejiet^/e 1'^

Paradise P

“CJjAccjpfc f Paradise, eea hatfe untA tAe / I le .tt /H c r c fu fa p re m ise , tAe

rca /i/a tien o f i t ijja a ra n tee//. ”

T ice UMff.ta n , “H a te ea rfa ce t n e t lecemc ivAitc a n //ju rcfe ear //cc//f AutOc

Accome AeaOe en tAe ji ■afeP

S im ifa rfe, Aatfc u^e n e t k e n a//m ittc/ / te tAc Para//isc a n//jA arc//fern

enterini/ tAe F ire? '

J
F icn H e IH /fa a A J u n /fja e , " l \ 'itA /F ie i t jem etA inj leAicA /p re m ise //

tA at / u /iffn e a jjitfc eea e a t e f / l i t / /F ierce a n //a //te /F ie B en c/e fence.

S o , tAcn u n ffje c H im cfcarfe, a fter H e rcme-Ccj u/Aat cencea/t H im a.t

cjt^ficitfe n a rra te ///e /llu j/im .

H a // certain fe i t Aaj c/mc te aJ in tAe JadrrAaa/r t&JiicA are tAe me.ft

aatAentic fe e A j a fe r tAe Q ar nan, tA at tAe trujtieertA e a n // tn ttm /ja r e e r

a f B aja fee n arrate//fern tAe ene teAe came u s itf tAe Q a r aany tn a t tAe

jcroantj u n ffcertainfe jce tAe ( j fe r i f c / / u>itA tAcir cecJjA jt a.t tAee can Jee

tAe jan a n // tAe meen.

S e i f eea arc a ffc tAcn afieaeJ m aintain tAe Zfar/Fta/e a j f n j a j eea fiOc.

(Pertain f tu'cnte jem e in d io id u a ffe rn tAe com^anienj f tAep r a is e // ene

I Aaoe narrate//J fe r n tAe ene u/Ae u/aj cAejen k to e /P le .ft /F lc r c ifa f

FAc narrations tAat kace came concerning tA ij ifjae Aace reacAc/ / o j

c^j&ficitfe a n //in ^jrca t //cta iffro m tAe ene jc n t u/itA reOcfatien u/itA eat n u

ieitA A o f/in j ane inform ation.

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 s lit* / Jccinj /dfZaaA i f (Ac mojtjZ ca.suraAce e jc r ie n c c fr (Ac Acar(j/ a n d

(Ac jc narratio/uf andotA crj fik c (Aem r jr c jc a t (Ac jiocetness o ffa i (A.

By ifZaaA, i f (Acre UH>Uf / f no Jccinj o f / - l i ’U in (Ac Paradise, (Acn

(Acre u/oufdAc notAinjjZca.suraZZefor (A cjco jfc 0^ undcrjtandinJ.

lie jjr e atc.ft fjZ e a ju r e j i f (Ac .feeing o f H is Face a n d H if a d drcjfinj (Aem

in (Ac Paradise o f H is creation.

/Ac m ost jc/ere o fju n i (Ament f i f A /if conccafinj H im JcZ f'fom (Ju

inAalntaats f t A c HcZZfirc.

/dadusA cn (Ac Acfie tierj jee H im (Acyfo r je t (Ac enjoyment (Aat (Acy arc

c jc ric n c in j, Accayjc o f ivAat Aaj jet/cd (A c attention o ftA a r eyes.

B a t once co n ccaf HtmJcZfd(Aca uh if-c tu rn (o (A cirJu rju it o fjfe a ju re

ioi(A its mano d iffe re n t t j c j o f ”

enjoyment.

S o fo r (Aem is (Acj f c a Jure o fje e in J H im in addition to (A cjfeajure o f

Paradise/ a n d Achojfe n d id arc tnc (no.

O r Aai/c aou n o t Acard(Acju c jtio a J o je d Ay (Ac moot AnoadcdjcaZfc o f

/ O' /-
H i f creation usAo u>aj jc n t u>itA tAc Q u r aan P

H e defined to meet H im a n d in d u fjje in / / i f j j A t lo A i/c ^ ja c jj a t (fc

F o rd f'c rc a tio a /j 0J(e.U0r o fm jA t.

S o tA ij dcjire loaj a jfca ju re (Aat Ais J O u f/earnedfor in (Ac f f f t f i s

usorfdand on (Ac D ay udcn (Ac Aodicj arc rcfurrectcd.

l i e JOUf t n f f f t a ff'u x C to tn fi/jc in H is jijA t, u>AicA i t to tffA e ^jra n ted

ufitAout A einj A a rn fu fto (Ac e/cj.

B t/ slZ /aaA , (Acre i f notAinJ mo re jfc ajura A-Zc (dan (Ac desire o f"(Ju servant

to Jee (Ac M o j t /P/crciZud.

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362
 7 K y C fld u ic e to th e Jn)o m e n -Q im m ‘C /lc ftffa a /i

S im i/a r/u , tie H it Face tie (}fe rtfie < /ij tie n c .ttfu /fi//i/y

ji/e a ju re ■ //- m ankiaF.

H u t (Ac /a A n c c reject.! F t A tAc m cetijuf <*/ ,'lffa a A a/tFJeciuef k tm tecaujc

tc tiem t i u neana tA a t i t e A aj Feet mae/e jim /a r to / { tj creation. 418

T h e Jahmiyyah an d M u ’tazilah b o th say, “Verily, seeing c a n n o t

occur except by way o f the body,” and this is w rong. T h is is
because o f the principle th a t we affirm for A llaah w hatever A llaah
affirm s for H im self, an d w hatever His P ro p h e t an d M essenger
M uham m ad % affirm s for H im w ith o u t false in terp re tatio n
(Ta'weel), d isto rtio n (Tahreef), creating likenesses (Ta.sh.beeh),
negatio n (T a ’teel), o r delving in to th e q u e stio n o f how (T akyeef).

T hey also say th a t th e verse, “Faces th a t Day will be rad ian t,

looking at th e ir L ord,” th a t verily th e servants will w ait
anticipating w hatever it is th a t th e ir Lord will d o w ith th em . Just
as it is said th at, “1 am aw aiting so a n d so, to see w hat will he do
w ith me?” T hey desire by th is th e m ean in g o f an ticip atio n and
hope. 419

In ad d itio n , the o n e w ho claim s th a t A llaah may be seen in th e

life o f this w orld is a serious m istake. 420 T h is is because th e texts
clearly indicate th a t A llaah c a n n o t be seen in th e life o f this w orld.

A llaah the G lorified an d Exalted says:

ouiajui y A j j) jJ u jL+aj^T j-G ^

“N o sight can detect H im , but H e detects all sight and

H e is the Sublim e, W ell-Inform ed.”
I S o o ra h a l-A n ’a a m 6 :1 0 3 ]

M oreover, M oosaa said:

418 I b n al-Q ay y im s a id in N ooniyyah [pg 7 7 3 -7 7 5 ]

419 A l-K a sh sh a a f by A z -Z a m a k h s h a re e [ 1 9 2 /4 ]
420 Ib n T a y m iy y a h s a id in M a jm o o ’ F ataaw a ( 3 8 9 /2 ) , “ E v e ry o n e w h o c la im s th a t
h e h a s s e e n h is L o rd w ith h is eyes b e f o r e d e a th , t h e n h is c la im is f a ls e h o o d by
t h e c o n s e n s u s o f th e p e o p le o f S u n n a h a n d th e u n it e d b o d y o f M u s lim s (Ahlus-
S u n n a h w a l - J a m a a ' a h (E n d o f c ite d passage]

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 4 - 2i y j 'Ja>\ 't j j ' 03
“My Lord, show m e Y ourself that I m ight look at Y ou .”
(S o o r a h al-A ’r a a f 7 :1 4 3 ]

T h e n O u r Lord th e G lorified an d Exalted responded to him

saying:

L^=u 'JaxL\ oji Jl>JT jl > il )>

4 l T'j 3
“Y ou c a n n o t421 see M e but look to the m ou n tain . If it
should rem ain in its place then you w ill see M e.”
( S o o r a h al-A ’r a a f 7 :1 4 3 ]
A llaah th e G lorified an d Exalted says:

“T he P eople of the B ook ask you to descend up on them

a book from heaven. Indeed they asked M oosaa for even
greater than that, w hen they said ‘Show us Allaah
o u tr ig h t/ So they were struck by a thunderbolt for their
w rongdoing.”
( S o o ra h a n - N is a a ’ 4 :1 5 3 ]

4-1 C o n c e r n in g th e n e g a tiv e p r e p o s itio n (L an ) th e r e a re tw o s ta te m e n ts

m e n tio n e d b y I b n K a th e e r in h is e x p la n a tio n o f th e Q u r ’a a n . H e s a id , “T h e
p r e p o s itio n (L an) c a n h e p r o b le m a tic h e r e fo r m a n y o f t h e s c h o la r s b e c a u s e it
u s u a lly e n ta ils a n in d e f in ite n e g a tio n . T h e r e f o r e , th e M u ’ta zila h c ite th is v erse
in s u p p o r t o f t h e ir p o s itio n o f n e g a tin g th e s e e in g o f A lla a h in b o th th is w o rld
as w ell as th e H e r e a f te r . T h is is th e w e a k e s t o f th e s ta t e m e n ts c o n c e r n in g th is
issu e. T h is is b e c a u s e o f th e o v e r w h e lm in g a b u n d a n c e o f p r o p h e t ic n a r r a t io n s
fr o m th e M e s s e n g e r o f A lla a h & t h a t s ta te t h a t th e b e lie v e rs w ill see A lla a h in
th e H e r e a f te r , as w e w ill m e n tio n . S e c o n d ly , t h a t it in d e e d r e p r e s e n ts a n
in d e f in ite n e g a tio n t h a t is r e s tric te d to t h e life o f th is w o r ld . (E n d o f c ite d
p assag e] T h i s is th e c o r r e c t p o s itio n .

364
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 7 K y C /lc fu ic e io ( A e ld ) o m e n -Q lm m ‘C T lc fiffa a /i

Ibn K atheer said th a t th e M o th e r o f th e Believers ‘A a’ishah bge

affirm ed th e seeing of A llaah in th e H ereafter w hile she negated it
d u rin g the life o f this w orld, an d she cited as evidence the
follow ing verse:

=J-

“N o sight can d ete c t H im , b u t H e d etec ts all sig h t.”

[S o o ra h a l-A n ’a a m 6 :1 0 3 ]

Ihn Shihaab said th a t ‘A m r ibn T h a a b it al-Ansaaree inform ed me

th a t som e o f th e co m p an io n s o f the M essenger o f A llaah said
th a t th e M essenger of A llaah M said o n a day w h en he was
w arning th e people regarding th e Dajjaal:

^ * f V ' ' ^ s ' ** ' * • 1^* O''3-' " ' Jlf1

a L oS- 5 ^jA S J j Aj j i \ S Ajl »

aJj jj-l ijt I : Jl*j j * y

“Certainly, it is written between his eyes disbeliever (Kaafir).

Those who despise his actions will be able to read it or every
believer will be able to read it." Then he said, “K now that none
of you will see his Lord the Mighty and Majestic until he dies.”
422

M oreover, the o n e w ho d enies th e seeing of A llaah in th e life o f

this w orld is correct. As for th e on e w ho denies th e seeing o f
A llaah in the H ereafter w hile citing th e verse:

“N o sigh t can d e te c t H im , b u t H e d etects all sight an d

H e is th e S u b lim e, W e ll-In fo rm e d .”
[ S o o ra h a l-A n ’a a m 6:1031

4” Saheeh M u slim [ 2 2 4 5 /4 1 In th is p r o p h e t ic n a r r a t io n is a c la rific a tio n th a t

s u rely , A lla a h th e M ig h ty a n d M a je stic w ill n o t b e s e e n in th e life o f th is w o rld
b u t r a t h e r H e w ill b e s e e n in r h e H e r e a f te r .

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 T h e n th e citing o f this verse here as evidence is o u t o f context.
Indeed, this verse involves d etec tio n an d th ere is a difference
betw een d etecting a n d seeing.

Ibn A bee al-'Izz said: “Indeed d etectio n (Idraak) is encom passing

som ething and it is an ability w hich is m ore th a n merely the
ability to see as A llaah th e Exalted says:

“So w hen the tw o com panies saw on e another, the

com panions of M oosaa said, ‘Indeed w e w ill surely be
overtaken.’ H e said, ‘N ever.’”
[ S o o r a h a s h - S h u ’a r a a ’ 2 6 :6 1 -6 2 ]

T h erefore, M oosaa did n o t deny being seen, b u t rath e r he den ied

th eir b eing overtaken. So co n cern in g seeing an d encom passing:
b o th o f th em co-exist along w ith o n e a n o th e r as well as
in d e p e n d e n t o f o ne an o th e r. T hus, th e Lord th e Exalted will be
seen b u t H is sight will n o t be all-encom passing, ju st as H e is
k now n b u t n o o n e ’s know ledge can com pletely grasp H im . T his is
w hat th e co m p an io n s an d th e Im aam s u n d ersto o d from this verse
just as th e ir statem en ts can be fo u n d in explan atio n o f this verse.
R ather, even th e su n w hich is created can be seen, b u t those w ho
see it are n o t able to com pletely encom pass it.” 42i [End o f cited
passage]

2 4 -

2 u e s t i o n - 2 ^ .' D id th e M essenger o f A llaah 38 see his Lord o n

the n ig h t o f A l-Israa’ w al-M i’raaj ?

71 nsw er - 2 4 : C o n cern in g this m atter th ere is a difference o f

o p in io n w hich Ibn Taymiyyah m en tio n s w herein he says:
“C ertainly th e differing occurred betw een th e co m p an io n s

’t“1 Shark at-T ahaaw iyyah [pg 193]

366
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 J K y A d v ic e to th e lAom en~Qdm m ‘A idi'U aa/i

con cerning w h eth er o r n o t M u h am m ad % saw his Lord o n th e

night o t A llsra a tv a lM i’raaj. Ibn ‘A bbaas a n d th e m ajority o f
the scholars o f th e Sunnah used to say th a t certainly M u h am m ad
saw his Lord on th e night o f AI-M i ’raaj. ‘A a’ishah an d
a n o th e r grou p o f co m p an io n s along w ith h e r used to reject this
and she did n o t n arrate from th e P ro p h e t % anything regarding
this n o r did she ask him co n cern in g it. She also did n o t tran sm it
anything co n cern in g this from A s-Siddeeq (h er father A b o o Bakr)
4* as som e ig n o ran t people n arrate th a t h er father asked the
P ro p h et M and he replied, “Yes.” T h e n he th e n said to ‘A a’ishah,
“N o .” T h e scholars are in ag reem en t th a t this p ro p h etic n a rratio n
is a lie.” 424 [End o f cited speech)

Ibn K huzaym ah n arrated in At-Taw heed u p o n th e a u th o rity o f Ibn

‘A bbaas th a t he said, “H e saw H im w ith his eyes.” N evertheless,
this pro p h etic n arra tio n is weak. W h a t is co rrect co n cern in g this
affair is th at he did n o t see H im w ith his eyes, b u t rath e r he saw
H im w ith his h e a r t .4'^

Im aam A l-B ukhaaree 426 said Yahyaa told us th a t W ak ee’ to ld us

u p o n th e au th o rity o f Ism aa’eel ib n A bee K haalid from ‘A am ir
from M asrooq w ho said, I said to ‘A a’ishah \^>, “O o u r m o th er,

4-4 Ib n T a y m iy y a h in h is M a jm o o ’ al-F ataaw a ( 3 8 6 /3 )

4“^ A t-Ta'leeq 'alaa a l'A q e e d a h at-T ahaaw iyyah [pg 197)
' 6 I n th e p r o p h e t ic n a r r a t io n r e p o r te d by M u s lim ( 1 5 9 /1 ) it w as s a id t h a t
Z u h a y r ib n H a r b to ld m e th a t Is m a a ’ee l ib n I b ra a h e e m to ld u s u p o n th e
a u t h o r ity o f D a a w o o d f ro m A s h - S h a ’b e e fro m M a s ro o q w h o s a id th a t I w as
re c lin in g in th e h o m e o f ‘A a ’is h a h w h e n s h e s a id , “O A b o o ‘A a ’is h a h ( th e
K unya o f M a s ro o q ), th e r e a r e th r e e th in g s w h ic h if a p e r s o n w e re to s p e a k
a b o u t a n y o n e o f th e m th e n in d e e d th e y h a v e fa b ric a te d a g r e a t lie c o n c e r n in g
A lla a h .” H e (M a s ro o q ) s a id , “ I w as r e c lin in g b u t th e n I s a t u p a n d s a id , ‘O
M o th e r o f th e b e lie v e rs , b e p a t ie n t w ith m e a n d d o n o t b e h a s ty w ith m e . H as
n o t A lla a h th e M ighty- a n d M a je stic s a id : ‘A n d h e h a s c e rta in ly a lre a d y s e e n h im
in th e c le a r h o r iz o n .’ [ S o o ra h a t-T a k w e e r 8 1 :2 3 ) a n d , ‘A n d in d e e d h e saw h im
a t a n o t h e r d e s c e n t .’ [S o o ra h A n -N a jm 5 3 :1 3 ]?” S h e s a id , “ I w as th e firs t o f th is
n a t io n to ask th e M e s s e n g e r o f A lla a h % c o n c e r n in g th is a n d h e r e s p o n d e d by
say in g :, ‘C e r ta in ly h e is J ib re e l. I h a v e n e v e r s e e n h im in h is o r ig in a l fo r m fro m
w h ic h h e w as c r e a te d e x c e p t o n th o s e tw o o c c a s io n s . I saw h im d e s c e n d fro m
h e a v e n w ith h is tr e m e n d o u s s ta tu r e o b s tr u c t in g w h a t w as b e tw e e n h e a v e n a n d
e a r t h . ’” T h e n s h e s a id , “ H a v e y o u n o t h e a rd A lla a h ’s s ta t e m e n t, ‘N o s ig h t c a n
d e t e c t H im , b u t H e d e te c ts all s ig h t a n d H e is th e S u b lim e , W e ll- I n f o r m e d .’
[ S o o ra h a l-A n ’a a m 6 :1 0 3 ] M o r e o v e r , h a v e y o u n o t h e a rd A lla a h ’s s ta te m e n t,
‘A n d it is n o t f o r a n y h u m a n t h a t A lla a h s h o u ld s p e a k to h im e x c e p t by
R e v e la tio n o r fro m b e h i n d a p a r t iti o n ...,’ [ S o o ra h a s h - S h o o r a a 4 2 :5 1 ] ... to th e
e n d o f th is p r o p h e tic n a r r a t i o n .”

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 did M uh am m ad see his Lord?” T h e n she said, “In d eed my hair
has been m ade to stand o n e n d from w hat you have said. W here
have you been concerning these three? W h o ev er speaks w ith one
o f the follow ing th ree things is a liar, w hoever claim s th a t indeed
M uham m ad M saw his Lord, has certainly lied .” T h e n she recited:

4 ‘ J ^ a jV l y A j ' A ^-Z= i j j u ^

“N o sight can d e tec t H im , b u t H e d etects all sight an d

H e is th e S u b lim e, W ell-In fo rm e d .”
[S o o ra h a l-A n ’a a m 6 :1 0 S [

In ad d itio n , th e statem en t o f Allaah:

# tj-4 ^ ^ j & a J ijIS*" U j

“A n d it is n o t fo r any h u m a n th a t A llaah sh o u ld speak to

h im except by R ev elatio n o r fro m b e h in d a p a rtitio n .”
( S o o r a h a s h -S h o o ra a 42:511 42’

A boo Bakr ibn A bee Shaybah told us th a t Hafs told us u p o n the

au thority of ‘A bdul-M aalik from ‘A taa’ from Ib n ‘A bbaas w ho
said, “H e saw him w ith his h e a rt.” 428

A boo Bakr ibn A bee Shaybah to ld us th a t W ak ee’ told us u p o n

th e au th o rity o f Yazeed ibn Ibraaheem u p o n the au thority o f
Q ataad ah from ‘A b dullaah ibn Shaqeeq from A boo D h a rr w ho
said, “1 asked th e M essenger o f A llaah ‘D id you see your Lord?’
H e said, ‘It was light th a t I saw.’” 4 9

42, Saheeh al-Bukhaaree [6 0 6 /8 1

42s Saheeh M u slim [ 1 5 8 /1 ]
424 Saheeh M u slim [pg 1611

368
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 J ffij J lcfu ice to th e li)o m en - QJmm L7 lc J illa a h

- 25 -
2 u e s tio n -,? D .' D oes A llaah have a face, tw o han d s, an d a side?

7 1 n sw e r-2 ,J.' I say, an d w ith A llaah is th e success, we affirm

w hatever H e affirm ed to r H im self, and we never negate any of His

attributes. A llaah th e G lo rified an d Exalted:

# Ij. 4JJ_} *>

“A n d to A llaah belongs th e M o st B e a u tifu l N am es, so

call o n H im hy th e m .”
[ S o o ra h al-A ’ra a f 7:1801

His statem en t, G lorified is He:

“A n d fo r H im is th e best d e sc rip tio n in th e heavens a n d

th e e a rth .”
[S o o ra h a r-R o o m fO :2 7 |

In ad d itio n , th e o n e w ho negates th e a ttrib u tes o f A llaah th ro u g h

his ex planation o f them is an astray innovato r. However, if he
does so (i.e. negates th e attrib u tes o f A llaah) w hile n o t attem p tin g
to explain th em , n o r (does he d o so) o u t of his ow n ignorance,
and he is n o t com pelled to d o so, th e n this p erso n is a disbeliever.
He is n o t a believer in th e Book o r th e Sunnah of th e M essenger of
A llaah fs because th e evidences co n cern in g this affair are
innum erable.

A llaah th e Exalted says in His Book:

, - . -
# IjeuLiS #

“So give th e possessor of k in sh ip his rig h t...”

(S o o ra h a r-R o o m f 0 :f 8 )

U n til His statem ent,

369
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 “...d e sirin g th e Face o f A llaah .”
( S o o r a h a r-R o o m 30:38 ]

H e also says:

c. % ~ . I > „ f : e. , % ^ ■*,
4jjl ^ • j l 4jjl ji-is I L ^ - L j l i \3 3
<Lj j * 1 ( ^

/ ft l" ^ ^
# J

“A n d to A llaah belongs th e east a n d th e w est so w h erev er

you (may) tu r n , th e n th e re is th e Face of A llaah . In d e e d ,
A llaah is A ll-E ncom passing, A ll-K now ing.”
(Soorah al-Baqarah 2:115)

A llaah th e G lo rifie d a n d E xalted says:

# Ij ^1J e \y>- ^ «U)I dj>- jJ , » A Ijf ]

“ In d e e d we feed you o n ly seeking th e Face of A llaah.

W e d o n o t desire fro m you y o u r rew ard o r y o u r
g ra titu d e .”
ISoorah al-Insaan 76:9]

J jd L j «Aj Odjjld d .1 f l 13 ^

"t

“A n d keep y ourself p a tie n t w ith th o se w h o call u p o n

th e ir L o rd in th e m o rn in g a n d in th e evening, seeking
th e Face o f A lla a h .”
[Soorah al-Kahf 18:28]

W e h ave w itn e sse d fro m th e verses th e m e n tio n o f th e Face o f o u r

L o rd , m a g n ific e n t in H is g ra n d e u r, a n d th a t it is n o t like th e face
o f H is savants; ra th e r, H e possesses a Face b e fittin g H is m ajesty
a n d e x alted sta tu re .

A lla a h th e G lo rifie d a n d E x alted says:

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 JK ij A d o ic e to th e 'l.Jom en-^U m rn ldA cfiffaaA

* "^! cLUIa tA ^

“Everything w ill perish except H is Face.”

[S o o ra h a l-Q asas 2 8 :8 8 ]

Ihn K atheer said in his ex p lana tio n o f the Q u r ’aan:

A declaration th a t indeed A llaah is the Everlasting 4k’ (Ad-D aa’im),

th e R em aining (Al-Baaqee ), the Living (Al-Hayy), the E ternal
S ustainer (Al-Qayyoom) W h o causes d eath in the creatio n b u t He
H im self does n o t die as A llaah th e Exalted says:

A ' J h i j C!p 0 ^ Cj * cA f

“W hatever is upon it w ill perish. A nd there w ill remain

the Face o f your Lord, the possessor of Majesty and
H o n o r.”
[S o o ra h a r- R a h m a a n 55:26-271

T herefore, He used the expression “T h e Face” to convey th e

m eaning o f His Self (Dhaat). Sim ilarly, H is statem ent:

.»-•» ' > „ ' I %

* jl cU JI a e j j i JS" #

“Everything w ill perish except H is Face.”

I S o o ra h a l-Q asas 2 8 :8 8 ]

M eans, “Except H im ”

It has also been au thentically established in As-Saheeh by way o f

A boo Salam ah from A boo H urayrah th a t he said th a t th e
M essenger o f A llaah M said:

"x a * * 't ' %s ' + ' ' t t

Ll>- L* i. j-** IS** iJl . vImI L^Jli ))

« iill

“The most truthful speech spoken by a poet was the uvrds o f

Labeed, ‘Is it not that everything will perish except Allaah.

4,1 I t h a s a lre a d y p r e c e d e d u s e ls e w h e r e th a t th e E v e rla s tin g (A d -D a a ’im ) is n o t

tr o m th e n a m e s o f A lla a h a n d s im ila rly th e R e m a in in g (A l-Baaqee).

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 M ujaahid an d A th-T haw ree said co n cern in g th e statem en t ot
A llaah, “ E v ery th in g w ill p erish except H is Face,” m eans, “Except
w hatever actions are p erfo rm ed seeking His Face.”

A l-B ukhaaree m en tio n s it in his Saheeh as th o u g h he affirm s this

(statem ent). Ibn Jareer said w hile citing as evidence th e statem en t
o f th e poet:

• O r a J | .ib ld l . 1j j .. J ^

‘/ i r r A njni/c in ~lf/ftfth / f tr me mftfte ti/i.i.

y - -
I/ic / y 'lit i'/ ftiift iu 'ii/ te H im the ftetien.i ere ftiije ii’i.i i ftm i / e r / iim thee

ft/e .f/heeee/e ‘iei/teftiiii.

A boo Bakr ibn Abee Shaybah and A boo Kurayb told us th a t A boo
M u ’aawiyyah told us th a t Al-A’m ash told us u p o n th e au th o rity o t
‘A m r ibn M urrah from A boo ‘U bayd th a t A boo M oosaa said th at
th e M essenger of A llaah % stood am ongst us in o rd er to inform us
of five things:

A ... all ^ j 3- ^
; ^ ' f ' f ff
t Q:li kdji j i , a ..g a *

« . j A j , |JL!i 1} ^ A1 ‘

‘‘Indeed, A llaah does not sleep and it is not befitting that He

should sleep. He raises the scale and lowers it, the actions o f the
night are raised to H im before the actions of the day, and the
actions o f the day are raised to Him before the actions of the
night, He is concealed by light." 4,1

In ad d itio n , in th e n arratio n o t A boo Bakr:

S J $ \ L. a ^ . } o b - 1 1 ’o i > £
U i l l s ' ’J »

« .A iL > . ^ SJ-A l

4t| Saheeh M uslim |1 6 1 / 1 |

372
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 JK ij A cfu ice to tfie 7.Jo m en - 0 1 m m 'A c lilla a /i

“(He is concealed by) fire; if He were to become exposed, the

splendor of His Face u ’oulci consume whatever from His creation
could see it. ” 4,2

Im aam al-Bukhaaree c® said T he ch ap te r co ncerning the

statem en t o f Allaah:

Ci? ^ Cx? O' y* f

j l^ -' 1 ^ - “ L , 5 -A * j Lx f j tu jl p5tdc>-j\. " - 'S-

4 A . C-ej'i/l c_Jyvaj c J t/"

“Say, ‘H e is th e O n e w h o is able to sen d to r m e n t to you

fro m above you o r fro m b e n e a th y o u r feet, o r cover you
w ith co n fu sio n (so th a t you becom e) sects, a n d m ake
som e of you to taste th e violence of o th e rs .’ L ook at how
W e diversify th e signs so th a t p e rh a p s th ey m ig h t
u n d e rs ta n d .”
I S o o ra h a l-A n ’a a m 6:6 5 ]

C over you w ith co n fu sio n (Yalbisakum ) m eans H e will com bine

you; from A ldltibaas w hich m eans co n fu sio n o r am biguity. So
Yalbisoo m eans they will co m b in e an d Yakhlatoo m eans they will
mix and th e sects (Slice’aun) are groups (Firaqaan).

A boo an-N u’m aan told us th a t H am m aad ibn Zayd told us u p o n

th e au th o rity o t 'A m r ibn D eenaar from Jaabir w ho said th at
w hen this verse descended:

* ' A h iff; iS A c ~ * ij o ' A y* ¥

“Say, ‘H e is th e O n e w h o is able to sen d to r m e n t to you

fro m above y o u .’

4,2 A ls o r e p o r te d by I b n A b o o ‘A a s im in A s-Sunnah (2 7 2 N u m b e r 6 1 4 ) a n d
A h m a d in A l-M to n ad ( 4 0 5 /4 ) : A b o o M u ’aaw iy y ah to ld u s, w ith th e r e s t o f th e
c h a in re m a in in g th e s a m e . Ib n M a a ja h re c o r d e d it ( 7 0 /1 N u m b e r 195) a n d
Ib n K h u z a y m a h (p ag e 19) f r o m a n o t h e r c h a in in v o lv in g A b o o M u ’aaw iy y ah
w ith th e r e m a in d e r o f t h e c h a in r e m a in i n g th e s a m e . A b B a y h a a q e e a lso
re c o r d e d th is p r o p h e t ic n a r r a t io n in A l-A sm aa’ w a as-Sifaat (p a g e 5 0 9 ) by w ay o f
A l-M as’o o d e e fro m ‘A m r ib n M u rrah w ith th e r e m a in d e r o f th e c h a in
re m a in in g th e sam e .

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 [S o o ra h a l-A n ’a a m 6 :6 5 J

T h e M essenger o f A llaah said:

" I 0 " *f
« y »

7 seek refuge in Your Face.'

t f ^ ^ , f
* U Ju j \jLyt* i S w s - i j ^ I #

‘O r cover you w ith con fu sion (so that you becom e) sects,
and m ake som e of you to taste the violence of o th ers/
[ S o o ra h a l-A n ’aa m 6 :6 5 ]

T h e M essenger of A llaah M said:

* " " » f * - 0 f A -
« ol IJjfc j l Jy& l IJlA »

A l-Bayhaaqee said: A hul-H asan ‘Alee ihn M u h am m ad al-M uqri’

told us A l-H asan ih n M u h am m ad ibn Ishaaq al-lsfaraayeenee
info rm ed us th a t Y oosuf ihn Ya’q o o b al-Q aadhee inform ed us
th a t N asr ibn ‘Alee told us th a t ‘A bdul-1Azeez ibn ‘A bdus-Sam ad
told us th a t A boo ‘Im raan al-Jawnee to ld us u p o n th e au th o rity o f
A boo Bakr ibn A bee M oosaa from his fath er w ho said th a t th e
M essenger o f A llaah % said:

j l ^ y^\ I ■<■■$..9 L o -^ z jT A ja t jliz i- »

0 x 0 0 * » S' ' o * ' %%o

ts? J * j* y & j j ! 'j j a i i

« . jlu -

“Tu’o gardens the vessels and contents o f which are o f silver and
there is nothing in either o f them to prevent the people from

4” I m a a m A l-B u k h a a re e s a id th is in th e b o o k o f Q u r ’a a n ic E x p la n a tio n ( K ita a b

at-Tafseer [ N u m b e r 4 6 2 8 2 9 1 /8 J ) T h i s w as a lso r e p o r t e d b y Ib n K h u z a y m a h in
A t-T aw heed [pg 11) a n d A l-B a y h a a q e e in A l-Asm aa u a as-Sifaat [p g 302) b o th o f
w h ic h w e re r e p o r t e d b y w ay o f S u fy a a n fr o m ‘A m r ib n D e e n a a r w ith th e
r e m a in d e r o f th e c h a in r e m a in in g th e s a m e . A l-B a y h a a q e e a lso r e p o r te d it by
w ay o f H a m m a a d ib n Z ayd w ith th e r e m a in d e r o f th e c h a in r e m a in in g th e
sam e.

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374
 I K tj J lc J u ic e to th e Jn)o m e n - Q hm m ir7 lc fi[ [ a a /i

looking at their Lord the Mighty and Majestic, except for a

garment o f pride upon His Face in the Garden o f E den." 434

Ibn K huzaym ah said in th e b o o k A t -Tawheed: N asr ibn ‘Alee and

Ism aa'eel ibn Bishr ibn M ansoor as-Saylahee to ld us th a t K haalid
ibn al-H aarith told us th a t Sa’eed ibn A bee ’A ro o b ah told us th a t
A hm ad ibn D aaw ood al-W aasitee told us th a t W ah b -m e a n in g
Ib n Jareer - said th a t S h u ’b ah to ld us u p o n th e au th o rity o f
Suhayl from his father from A boo H urayrah th a t th e P ro p h et
3S said:

« t 0 ' * j 0

« .

“The example o f the M uja a h id who fights for the sake o f A llaah
seeking the Face o f A lla a h is like the one who stands in prayer;
until the M ujaahid returns. ” 435

Sim ilarly, th e h a n d (Yad) is affirm ed for A llaah:

A llaah th e G lorified an d Exalted says:

“A n d the Jews say, ‘T hat the H and of Allaah is tied u p .’

T h eir hands are tied up and cursed they are for w hat
they have said. Rather, b oth o f H is H ands are
outstretched; H e spends how ever H e w ills.”
[ S o o ra h al-M a a ’id a h 5:6 4 ]

H e th e G lorified a n d Exalted also says:

434 A l-B a y h a a q e e s a id , “M u s lim n a r r a t e d th is in As-Saheeh u p o n th e a u t h o r ity o f

N a s r ib n ‘A le e a l-J a h d h a m e e a n d A l-B u k h a a re e r e p o r t e d it fr o m ‘A le e ib n al-
M a d e e n e e fro m ‘A b d u l- 4A zeez ib n ‘A b d u s - S a m a d .” I t w as a lso r e p o r t e d b y I b n
K huzaym ah.
435 T h e o n e w h o p r o v id e d c o m m e n ta r y f o r th e b o o k o f Ib n K huzaym ah
a t tr ib u t e d th is p r o p h e t ic n a r r a t io n to A l-B u k h a a re e a n d M u s lim .

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 “A n d th ey have n o t assessed A llaah w ith a ju s t
assessm ent, w hile th e e a rth w ill be en tire ly w ith in H is
grasp o n th e D ay of R e su rre c tio n , a n d th e H eavens w ill
be fo ld ed in H is rig h t H a n d . G lo rified a n d E xalted is H e
above w h at th ey associate w ith H im .”
[Soorah a:-Zumar 39:671

H e th e G lorified a n d Exalted says:

“ In d e e d th e b o u n ty is in th e H a n d of A lla a h .”
[Soorah Aali ‘Imraan 3:73)

M oreover, H e th e G lorified an d Exalted says:

c - > ° , . , > - r , . _ ,
# -Llj : " - 5 1■»- L*J L* #

“W h a t has p re v e n te d y o u fro m p ro s tra tin g to w h at I

have created w ith M y ow n tw o H an d s?”
ISoorah Saad 38:75)

A l-B ukhaaree said: T h e C h a p te r co n cern in g th e sta tem en t o f

A llaah th e Exalted, “T o w h a t I have c re a ted w ith M y ow n tw o
H a n d s.”

M u ’aad h ibn Fadhaalah told me th a t H ishaam told us u p o n the

au th o rity o t Q ataad ah from A nas from th e P ro p h et % th a t he
said:

sunniconnect.com
 J K ij A d v ic e to th e ~ li)o m e n -Q d m m ‘A d id a a /i

ll! xjL ii , £ ^ ^zJSA s'j aiSvJUJ« dJJ

- #*
« .. .jjjj

“Allaah will gather the believers on the Day o f Resurrection.

Then they u'i!! say, ‘Let us find someone to intercede for us w ith
our Lord and relieve us o f this place o f ours.’ So they will come to
A adam and say, ‘O A adam , do you not see the (situation o f the)
people! A llaah created you w ith His H and, commanded the
angels to prostrate before you, and taught you the names of
everything. Intercede on our behalf w ith your Lord...”’ 4,6

H e (Al-Bukhaaree) m e n tio n s th e rest o f this pro p h etic n a rratio n

com pletely.4’'

T h en he (Al-Bukhaaree) said: A b o o al-Yamaan to ld us th a t

S h u ’ayb inform ed us th a t A boo az-Zinaad told us u p o n the
au th o rity o f Al-A’raj from A boo H urayrah zfe w ho said th a t the
M essenger ot A llaah % said:

s s ' s ' * * i f s ' , * >

« sis*-* i i a j 1g .„o.iu (J <dJl J j »

“The H and o f A llaah is full, unaffected by constant spending day

and night.”

T h e n he sfe said:

^Ja.*J j»J Aili y d i ) \ jjli- Jjjijl \f» jr -jlj' »

« .s jJ i Li

“Do you not see what He has spent since the creation o f the
heavens and e a r th In d e e d , none o f this has decreased w hat is in
His H a n d .”

In ad d itio n , he M said:

4tci Saheeh al-Bukhaaree | 592/1 ij

4' ‘ R e p o r te d h y M u s lim 1 1 8 0 /1 1 C h a p t e r [5 2 2 ], I h n M a a ja h [ 1 4 4 2 /2 1 , Ih n
K h u z a y m a h in th e a b rid g e d h o o k A t-T au h ee d [p ag e 5 6 |, a n d I h n A b e e 'A a s im
also m e n tio n e d it in As-Sunruth [5 6 5 ), all o f th e m t r a n s m itt in g th e n a r r a t io n
fro m Q a ta a d a h u p o n th e a u t h o r ity o f A n a s .

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 « t S C-LJl ^JeC- j f - y>

“His Throne is over water and in His other H and is the balance
which He lowers and raises. ” 418

Im aam M uslim said: M uham m ad ibn R aafi’ to ld m e th a t ‘A bdoo

ar-Razzaaq told us th a t M a’m ar inform ed us u p o n th e au th o rity o f
Ja’far al-Jazaree from Yazeed ihn al-Asam from A boo H urayrah
w ho said th a t th e M essenger o f A llaah rjk said:

- '^ o ° o' 0' ' °

f.\s>x}j 1 ^ ^ ))
X s & s s s 0
0 A | f ,0 X |. . J . 0 sO s, , •*.•• * 0 -
« .*-gJ j ^ s -J J j J d j ^ y vi
' t '
“By the O ne in whose H and my soul is, if you did not sin then
certainly A llaah would have done away w ith you and brought
forth a people who would sin but would then seek the forgiveness
o f A llaah and He would forgive them ." 419

As for th e side (Janb), th e n n o th in g has been authentically

established in affirm ing this to A llaah th e M ighty an d Majestic.

As for th e sta te m e n t o f A llaah th e Exalted:

4 ^ J_ ^ 3 o ' ^

“Lest a soul should say, ‘O (how m uch do) 1 regret what I

have neglected concerning A llaah.’”
( S o o ra h a z -Z u n ta r 39 :5 6 ]

So the m ean ing here is, “C o n cern in g th e religion o f A llaah,” and

this is n o t considered a baseless ex p lan ation o f A llaah’s attributes
because th e co n tex t o f th e verse indicates this. T h e people o f the
Sunnah are th e fu rth e st o f th e people away from this baseless
explanatio n o f A llaah ’s N am es o r A ttributes, w hich essentially
m eans d isto rtio n , w h e th er this occurs w ith th e N am es o f A llaah

4MS R e p o r te d b y M u s lim [ 6 9 1 /2 ] , a n d it is m e n tio n e d b y I b n K a th e e r in b is

b o o k o f Q u r ’a a n ic e x p la n a tio n a n d b y I b n A b e e ‘A a s im in A s-Sunnah (3 4 8
n u m b e r 7 0 8].
4,u Saheeh M uslim ( 2 1 0 6 /4 1 T b e s ig n ific a n c e o f th is p r o p h e t ic n a r r a t io n lies in
th e p h ra s e . “By th e O n e in w h o s e H a n d m y s o u l is.” A h m a d in A l-M usnad also
r e p o r te d it u p o n th e a u t h o r ity o f Y azee d ih n al-A sam f r o m A b o o H u r a y r a h .

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378
 JK ij A d v ic e to thels)o m e n - A m m ‘’A c J ifla a fi

and His A ttributes, o r o th e r th a n that. So all praise is d u e to

A llaah w ho has guided th em to th a t (u n derstanding).

Sham s ad-D een Ibn al-Qayyim said w hile tran sm ittin g th e speech
ot A hoo al-‘A bbaas ibn Shurayh:

W e will n o t explain it away baselessly w ith th e u n fo u n d e d

explanations o f th e o p p o n e n ts (ot th e Sunnah). N o r d o we
u n d erstan d it in accordance w ith th e likenesses o f those w ho liken
the A ttrib u tes o t A llaah to things in th e creation. W e d o n o t add
to it n o r do we subtract from it. W e d o n o t explain th em n o r do
we delve into how they are and we d o n o t translate th e A ttrib u tes
o f A llaah into a language o th e r th a n ‘A rabic.440 W e d o n o t refer
to th em w ith th e in clin atio ns o f th e hearts o r th e m ovem ents ot
the limbs. R ather, we say w hat A llaah the M ighty a n d M ajestic
has said, an d we explain th e m in th e m a n n e r th a t th e P ro p h et %
and his co m p an io n s d id , as well as those w ho follow ed them u p o n
righteousness, as well as th e illustrious Im aam s from th e pious
predecessors w ho w ere well k now n for th e ir religion an d
trustw orthiness. W e g ath er u p o n w h at they g ath ered u p o n and
we refrain from m atters in w hich they refrained. W e su b m it to
the a p p aren t n a rratio n s an d a p p aren t verses as they descended.
M oreover, we do n o t speak w ith the baseless in terp re ta tio n s o f the
M u ’tazilah, A sh a ’riyyah, Jahmiyyah, M alahhidah, M ujassimah,
M ushabhihah, Kurraamiyyah, a n d M ukayyifah. R ather, we accept it
w ith o u t baseless ex p lan a tio n an d in te rp re ta tio n . W e believe in it
w ith o u t an exam ple. W e say th a t faith in it is obligatory, an d to
profess it is from the Sunnah, an d desiring a baseless in terp re tatio n
o f th em is an in n o v atio n (B id ’a h ).”441 [End o f cited passage]

440 T h e r e is n o th i n g to p r e v e n t s o m e o n e fro m tr a n s la tin g th e a t tr ib u t e s o f

A lla a h th e M ig h ty a n d M a je stic i n t o a la n g u a g e o t h e r th a n 'A ra b ic , a n d A lla a h
k n o w s b e s t.
441 Im a a m Ib n al-Q ay y im s a id in h is b o o k I jtim a a ’ al-Juyoosh al-lslaam iyyah [pg 771

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 -26-
Q u e s tio n - 2 6 : Please elaborate c o n cern in g divine pre-
o rd a in m e n t (Qadar)?

C 7 ln sw e x -2 6 : All praise is d u e to A llaah w ho has created

everything a n d established for everything a u n iq u e design. May
the prayers o f peace and blessings o f A llaah be u p o n th e noblest
o f the creatio n an d th e leader of th e Prophets w ho were sent, o u r
P ro p h et M u h am m ad an d his c o m p an io n s w ho believed in
divine pre-o rd ain m en t (Qadar), th e good o f it an d bad o f it, the
sw eet of it, an d th e so u r o f it.

T o proceed:

Allaah th e G lorified and Exalted says in H is n oble Book:

j-U b 'Jl Uj y>- 'Jl 013 ?

“A nd there is n othing except that it is w ith U s and it is

safeguarded and W e do not send it dow n except by a
know n m easure.”
(Soorah al-Hijr 15:21]

H e the G lorified an d Exalted says:

j l j j j L>j L.J ^£>1 u a il ^

f , ' I *

"Allaah knows what every fem ale carries, and how m uch
the w om bs w ill fall short (of their time) and how m uch
they w ill exceed. A nd everything w ith H im is in due
proportion.”
[Soorah ar-Ra’d 15:8)

He the G lorified an d Exalted says:

380
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 JK ij A d v ic e to tfie Id o m en - Qdmm ‘A d illa a /i

i
A ja J a j v i J j J k J l Ju*, .iljo

Cfc?~}d 4~* 3 ' l S j —S c d * ^ A d c A ^ '[2.]' i_j-*-i

* J > ^ c r ^ ’ 0 1A ^ l ''3 u ~ J ’ X (Is3 ^ '3

“D oes m a n th in k th a t h e w ill be left neglected? W as he

n o t a sp erm fro m e m itte d sem en? T h e n h e was a
h an g in g clot an d (A llaah) c re a te d a n d fash io n ed h im .
A n d H e m ad e fro m h im tw o sexes; m ale a n d fem ale. Is
n o t th e O n e w ho d id th a t capable of giving life to th e
dead?”
[ S o o r a h a l-Q iy a a m a h 7 5 : Vi-401

H e says:

,i % - , / -, . . . . t '. **+ % f
j a j! ji5siy j a CiJlp O' l}^ y* IS* f

3& 1

* A d d * - * - 1- j o t X

“Say, ‘H e is th e O n e w h o is able to se n d to r m e n t to you

fro m above you o r fro m b e n e a th y o u r feet o r cover you
w ith co n fu sio n (so th a t you becom e) sects, a n d m ake
som e o f you to taste th e violence of o th e rs .’ L ook a t how
W e diversify th e signs so th a t p e rh a p s th ey m ig h t
u n d e rs ta n d .”
( S o o ra h a l-A n ’a a m 6:6 5 ]

H e says:

A & L J j j . l i ) ’c L • C L ^ . - S , 1 1 #

* j j j U 15] j Ia S
r-
“A n d W e have se n t d o w n ra in fro m th e sky by O u r
D ecree a n d caused it to settle in th e e a rth . A n d in d eed
W e are able to take it aw ay.”
[ S o o ra h a l-M u ’m i n o o n 2 5 :1 8 )

H e says:

381
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 4 j - 1-®-; Jp bj #

“In d e e d , W e have c reated e v ery th in g w ith Q a d a r (divine

p re -o rd a in m e n t).” 44::
(S o o ra h a l-Q a m a r 5 4 :4 9 ]

A boo al-W aleed H ishaam ibn ‘A bdul-M aalik to ld us th a t S h u ’bah

told us th a t Sulaym aan inform ed m e th a t Al-A’m ash said th a t he
heard Zayd ibn W ah b say u p o n th e au th o rity of ‘A b d u llaah w ho
said th a t th e M essenger o f A llaah % said, and he is the tru th fu l
o n e w ho is believed co n cern in g w hat com es to h im o f revelation:

4_a1p j i Jj u k j ^ vl)j »

y ' y P lid * <dJl sidJi a j j _j$sj d JJi

" * r. u a " ®f ■” -3 f

L* j l l l l ^J-A^ -L > d 4jLHj i

, , * , * / ' > ! * x ,* > * /, 0 0* . . ^ - 0^

O jj ,1 ^ - J L J V
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“Verily, (the creation of) one o f you is gathered in the form o f

semen in the womb o f his mother for a period o f forty days, then

44' Ib n K a th e e r s a id , “ I n d e e d , W e h a v e c re a te d e v e ry th in g w ith Q a d a r ( d iv in e
p r e - o r d a i n m e n t ) ’ is lik e, ‘A n d H e h a s c r e a te d e v e ry th in g a n d d e t e r m i n e d fo r it
a sp e c ific d e s ig n .’ [S o o ra h a l-F u rq a a n 2 5 :2 ] a n d lik e H is s ta t e m e n t, ‘G lo rify th e
n a m e o f y o u r L o rd t h e M o s t H ig h , th e O n e w h o c r e a te d a n d p r o p o r ti o n e d , th e
O n e w h o d e s ti n e d a n d t h e n g u id e d .’ [S o o ra h al-A ’laa 87:1-31 A n d h e g u id e d
th e c r e a tio n t o H im . F o r th is r e a s o n , th e Im a a m s o f th e S tin n a h c ite th is n o b le
v erse as e v id e n c e in a f f ir m a tio n o f th e p r e - o r d a i n m e n t (Q adar) o f A lla a h w h ic h
p r e c e d e d c r e a tio n . I t is H is k n o w le d g e o f th in g s b e fo re th e y e x is t a n d H is
r e c o r d in g o t th is b e fo re its o c c u rr e n c e . T h e y c ite d th is v e rs e a n d v e rs e s w h ic h
a re s im ila r to th is v e rs e a n d w h a t h a s b e e n tr a n s m itt e d s u p p o r tin g its m e a n in g
fro m th e p r o p h e t ic n a r r a t io n s , w h ic h h a v e b e e n a u th e n tic a lly e s ta b lis h e d in
r e f u t a tio n o f th e Q adariyyah se c t, w h ic h e m e r g e d in t h e la tte r p a r t o f th e
g e n e r a tio n o f t h e c o m p a n io n s .” [ E n d o f c ite d sp e e c h ]

382
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 J K ij A J u ic e to th e IsJ o m e n -Q A m m 3^ /ic J illa a /i

it becomes a hanging clot for a similar (period), then it becomes a

morsel o f flesh for a similar (period), then A lla a h sends an angel
who is commanded to record four things: Its provision, its
lifespan, and whether it will be miserable or prosperous. Then the
angel will breathe life into it. By A llaah! Indeed, one o f you, or
a m an will certainly perform the actions o f the people o f the
Hellfire, until there does not remain except only the span of
outstretched arms or a single cubit between him and the Hellfire.
Then, w hat has been written for him will overtake him and he
will perform the actions o f the people o f the Paradise until he
enters it. And indeed, a m an will certainly perform the actions o f
the people o f the Paradise until there does not remain between
him and it (the Paradise) except one or two cubits. Then, w hat
has been written for him will overtake him and he will perform
the actions o f the people of the Hellfire until he enters it.” 443

T h e n he (Al-Bukhaaree) said: A nd th e C o m m a n d o t A llaah is an

affair th a t is o rd a in e d .444

‘A hdullaah ihn Yoosuf told us th a t M aalik info rm ed us u p o n the

au th o rity ot A boo a:-Zinaad from Al-A’raj from A b o o H urayrah
w ho said th a t th e M essenger o f A llaah M said:

0 ,^ ° 0 i *Z3 ° S Cj
>- yiiLed J>Uis oly»S\ JlLj U »
« .l^ J jJ i L. j ( i

“A woman should not ask for the divorce o f her (M uslim ) sister in
order to take her place, but she should rather marry him (without
compelling him to divorce his other wife). For indeed, she will
have nothing but w hat A llaah has decreed for her.”

M aalik ibn Ism aa’eel to ld us th a t Israa’eel told us th a t u p o n the

au th o rity o f ‘A asim from A boo ‘U th m a a n from U saam ah w ho
said: “O n ce I was w ith th e P ro p h e t M along w ith Sa’d, U bay ibn

441 Saheeh A l-B ukhaaree 1 4 7 7 /1 1 1 in th e b o o k o f d iv in e p r e - o r d a i n m e n t (K ita a h

al-Qadr): Saheeh M uslim (2 0 3 6 /4 1 a n d it w as m e n tio n e d by Ib n A b e e ‘A a s im in
A s-Sunnah (p ag e 7 7 ). It w as a lso r e p o r t e d by A t-T irm id h e e in h is S u n an [4 4 6 /4 1
and h e sa id c o n c e r n in g it, " T h is p r o p h e t ic n a r r a t io n is s o u n d / a u t h e n t i c
(H a sa n /S a h e e h l." Im a a m A h m a d a lso r e p o r t e d th is p r o p h e tic n a r r a t io n in h is
M u sn a d [ 4 3 0 ,3 8 2 /1 ] all o f w h ic h h a s h e e n r e p o r t e d by w ay o f A l-A ’m a s h fro m
Z ayd ih n W a h b w ith th e r e m a in d e r o f th e c h a in r e m a in i n g th e s a m e .
444 [ 4 9 4 /1 1 C h a p t e r 41

383
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 Ka’b, and M u ’aadh w hen a m essenger arrived from o n e o f his
daughters in fo rm ing him th a t her son was on th e verge o f death.
So he sen t h er th e message:

0 0- ~ ' 3 , s S.

« . >. ...Vxd j h ^ j C« 4-Li »

‘For A llaah is w hat He takes and for A llaah is w hat He gives

and everything has a decreed time. Therefore, remain patient and
seek A llaah's reward.”'

H ibbaan ibn M oosaa told us th a t ‘A bd u llaah in fo rm ed us th at

Y oonus in fo rm ed us u p o n the au th o rity o f Az-Zuhree w ho said
th a t ‘A bd u llaah ibn M uhayreez al-Jum ahee told me th a t A boo
Sa’eed al-K hudree inform ed him th a t he was seated n ear the
P ro p h et % w hen a m an from th e Ansaar cam e an d said, “W e
acquire slave girls from th e w ar captives and we love w ealth, so
w hat d o you th in k a b o u t coitus in te rru p tu s ('A z l)f' T h en the
M essenger o f A llaah % said:

J 4jLi Ij JJl q j iJ 01 l! Vdd-ta 0 jJlrjjiJ jl »

s* 3. ^ 0t *
« . 401S”" \J| ^ Oi a JU^ , ■:f

“Do you really do that! It is better for you not to do it, because
there is no soul that A llaah has decreed to come into existence,
except that it will be created."

H e (A l-B ukhaaree) said: Bishr ibn M u h am m ad told us th a t

Sufyaan ibn 'U yaynah told us th a t M a’m ar in fo rm ed us u p o n the
au th o rity o t H am m aam ibn al-M unabbih from A boo H urayrah 4<
w ho said th a t th e M essenger o t A llaah M said:

,4J j j j i -tS jd jji i Ll »

« 4j r- 4J 4 jjJ d J j j A-Tdj

“Voicing will not bring about something that I have not decreed
for the son of A adam . Rather it is imposed upon him by way of
M y decree and I have certainly decreed that through voicing, I
shall a make a miser spend o f his wealth. ” 44’

444 Saheeh al-Bukhiiaree [499]

384
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 J K y A clu ic e to th e JxJom e n - (U m m LA c filla a l)

H e (A l-B ukhaaree) said: 'Alee ihn ‘A b d u llaah told us th a t Sufyaan

ibn ‘U yaynah told us, th a t we m em orized th is from ‘A m r u p o n
th e authority of Taaw oos w ho h eard A boo H urayrah say th a t th e
Pro p h et % said:

C-j' y* «J Jlai »

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“A a d a m disputed with Moosaa. M oosaa said to him (Aadam),

‘O A a d a m you are our father u.ho has disappointed us and
expelled us from the Paradise. ’ A a d a m then said, ‘O Moosaa
whom A llaah has honored w ith His speech and for whom A llaah
wrote w ith His hand, do you censure me for an affair that A llaah
decreed for me before He created me by forty years) So A a d a m
confounded Moosaa. (The Prophet ’M repeated this statement
three times). ’’ 446

Sufyaan said, “A boo az-Zinaad to ld us u p o n th e a u th o rity o f Al-

A ’raj from A boo H urayrah 4? th a t the P ro p h e t % said likewise.”

Ibn Taymiyyah said: A llaah’s p re-o rd ain m en t (Qadr) entails two

affairs:

T h e first affair is th e belief th a t ind eed A llaah th e Exalted is aware

o f w hat the creation is d o in g by way o f His en d u rin g know ledge
w hich He is described w ith eternally a n d ceaselessly, an d th a t He
know s all o f th eir situ atio n s in clu d in g th e ir obedience,

T r a n s l a to r ’s n o te : T h is P r o p h e tic n a r r a t io n is c o n s id e r e d f r o m th e n a r r a t io n s in
w h ic h th e P r o p h e t M s p e a k s o n b e h a lf o f A lla a h w ith h is o w n w o r d s (Al-
A haadeeth al-Q udsiyyah). T h e c o n te x t o f th is n a r r a t io n s e e m s to in d ic a te th is b u t
by r e t u r n in g to th e e x p la n a tio n s o f th is p r o p h e t ic n a r r a t io n th is c a n b e
c o n f ir m e d d e s p ite th e ta c t th a t th e w e ll-k n o w n p h r a s e s t h a t u s u a lly in t r o d u c e
(A l-A haadeeth al-Q udsiyyah) w e re not u sed in tr a n s m itt in g th is p r o p h e tic
n a r r a tio n .
440 Im a a m a l-B u k h a a re e [p ag e 5051 M u s lim a lso r e p o r ts it 1 2 0 4 4 /4 1

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 transgression, sustenance, and lifespan. T h e n A llaah w rote in the
preserved tab let (Al-Lawh al-Mahfoodh) th e fate o f creation.

T herefo re, th e first th in g th a t A llaah created was th e pen. H e said

to it, “W rite .” It said, “A n d w hat shall 1 write?” H e th e n said,
“W rite w h at will o ccur un til th e Day o f R esurrectio n.” T herefore,
w hatever befalls m an k in d could n o t have m issed him and
w hatever has m issed m an k in d could n o t have afflicted him . T h e
pages have been co m pleted and th e pens have dried.

As A llaah, th e Exalted says:

“D o you not know that certainly Allaah knows w hat is in

the heaven and o n the earth? Verily, that is in the book.
Indeed, that is easy for A llaah.”
[ S o o ra h al-H ajj 22:701

In ad d itio n , He says:

“N o affliction occurs in the earth or w ith in yourselves

except that it is in the book before W e bring it into
existence. Indeed, that is easy for A llaah.”
[S o o ra h a l-H a d e e d 5 7 :2 2 ]

T his decree - w hich is in accordance w ith His knowledge,

G lorified is H e - includes (all o f the) situations, b o th general and
specific, because indeed, He w rote in th e preserved tablet (Al-Lawh
al-Mahfoodh) w hatever H e willed, and w henever H e creates the
body o f a fetus; before He b reathes life in to it, H e sends to it an
angel w hich is co m m an d ed w ith four things. So it is said to him ,
“W rite its provision, its lifespan, its actions, an d w h eth er it is
m iserable o r p ro sp ero u s an d sim ilar to th a t.”

386
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 J K y C T ld u ice /o ( h e T sJ o m e n -

T hus, this is th e decree, w hich certainly the extrem ists from th e

Q adariyyah have long since rejected w hile those w ho currently
reject it are few in n u m b er.

As for th e second affair: T h e n it is th e will o f A llaah as it is

im p lem en ted an d H is com prehensive ability, w hich entails the
belief th a t w hatever A llaah wills occurs and w hatever A llaah does
n o t will does n o t occur; and th a t th ere does n o t exist a m ovem ent
o r absence o f m o v em en t in th e heavens o r o n th e earth except
th a t it exists by th e will o f A llaah th e G lorified. N o th in g occurs in
His d o m in io n except th a t w hich H e wills an d th a t He, the
G lorified, is able to d o all things w ith those things in existence
a n d those things th a t do n o t exist. T herefore, th ere is n o th in g
created in the earth o r in th e heavens except th a t A llaah the
G lorified an d Exalted is its C reato r, a n d th ere is n o creator
besides H im n o r any Lord o th e r th a n H im an d w ith this H e has
com m an d ed His servants w ith H is obedience an d th e obedience
o f His M essengers, an d H e has fo rb id d en th em from disobeying
H im .

H e, the G lorified, loves those w ho are just, fear H im , an d d o good

deeds. H e is pleased w ith those w ho believe an d p erfo rm
righteous actions. M oreover, He dislikes th e disbelievers an d H e
is n o t pleased w ith d iso b e d ie n t people. H e does n o t co m m an d
w ith im m orality n o r is H e pleased w ith disbelief for H is servants
an d H e does n o t like c o rru p tio n . As for w hat th e servants d o in
reality, th e n A llaah is th e C re a to r o f th e ir actions as well as (the
actions of) th e servant w ho is a believer an d th e disbeliever, and
th e o b e d ien t an d th e d iso b ed ien t, an d th e o n e w ho prays, as well
as th e o ne w ho fasts.

For the servant is an ability to carry o u t th eir actions an d for th em

is th eir desire as well. N evertheless, A llaah is th e C re a to r o f th em ,
th eir abilities, an d th e ir desires.

As A llaah, th e Exalted says:

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 “For w hom ever am ongst you w ishes to take the right
path and you do n ot w ill (anything) except that Allaah
wills - the Lord of creation.”
[ S o o ra h a t'T a k w e e r 8 1 :2 8 -2 9 ]

T his is the type o f divine pre-o rd ain m en t (Qadar) rejected by the

m ajority o f th e Q adariyyah w hom th e P ro p h et M referred to as,
“T h e M agians o f my n a tio n .” 44‘ [End o f cited passage.]

In ad d itio n , divine p re-o rd ain m en t (Qadar) is a pillar from the

pillars o f faith.

From th e d o u b ts th a t people spread, is th a t they say, “If th e affairs

were really decreed long ago an d th e people have been specifically
assigned prosperity w hile others have been specifically assigned
misery, and th e prosp ero u s on es will n o t experience misery and
the m iserable ones will n o t experience prosperity. A dditionally,
th e actions are n o t acquired for th e sake o f merely acquiring th em
b u t rath e r to brin g a b o u t prosperity an d to p revent misery.
Indeed, if th e existence o f actions preceded us th e n th ere w ould
be no reason to exert ourselves by acting an d it w ould n o t be
necessary for us to abstain from o u r pleasures because w hat has
been w ritten for us will occur and there is n o escaping it.” [From
the book Talbees Iblees by Ibn al-Jawzee, page 458]

C ertainly th e P ro p h et resp o n d ed w hen he was asked by a m an

from am ongst his people, “(If this is the case th e n ) shall we n o t
d ep en d (on this alone) O M essenger o f A llaah?” T h e n the
P ro p h et said, “(C o n tin u e to) p erform (good deeds), for
everyone will find ease,” an d in a n o th e r n arratio n , “...in w hat they
have been created for.” T h e n he recited, “As for th e o n e w ho
gives an d fears A llaah ...” [Soorah al-Layl 92:5] 448

T h u s, th e P ro p h e t M did n o t resp o n d to this m an by saying, “D o

n o t exert yourself,” because A llaah has certainly w ritten His
decree. R a th e r he said, “(C o n tin u e to) p erfo rm (good deeds), for
everyone will fin d ease in w h at they have been created fo r.”

44‘ ta k e n fr o m A l-A q e c d a h al-W aasitiyyah by S h a y k h al-Isla a m I b n T a y m iy y a h

44“ R e p o r te d b y A l-B u k h a a re e in th e b o o k o f d iv in e p r e - o r d a i n m e n t (Q a d a r) a n d
by M u s lim [2 0 4 0 /4 1 b o th fro m th e n a r r a t io n o f ‘A le e ib n A b e e T a a lib .

388
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 J K y A c fu ic e to i / i e IsJ o m e n -Q A m m lC /lc fil[ a a fi

Ibn Rajab said: “C ertain ly ‘A b d u llaah ibn ‘U m ar becam e

infu riated by th em (the Q adariyyah) an d freed h im self from them
and declared th a t th eir actions w ould n o t be accepted w ith o u t
b elief in divine p re-o rd ain m en t (Q adar)." 449 (End o f cited passage]

It has com e in Sunan Ibn M aajah by way o f Ib n ad-D aylam ee w ho

said, “I becam e affected by so m eth in g (o f th e d o u b ts surro u n d in g )
divine p re-o rd ain m en t (Qadar) an d I feared th a t it w ould co rru p t
my religion an d my affair. T h erefo re, I w en t to U bay ib n Ka’b
an d said, “O A boo al-M undhir, certainly I have becom e affected
by som ething (o f th e d o u b ts su rro u n d in g ) divine p re-o rd ain m en t
(Qadar) and I feared for my religion and myself so inform me o f
som ething co n cern in g this such th a t A llaah m ight b en efit m e by
way o f it.”

H e said, “If ind eed , A llaah to rm e n te d th e in h ab itan ts o t His

heavens and th e in h ab itan ts o f His earth , th e n certainly he w ould
to rm e n t them w ith o u t oppressing th em . If H e show ed th em
mercy th e n His mercy w ould be b etter for them th a n th eir ow n
actions. If you possessed th e eq u iv alen t o f m o u n t U h u d in gold
o r you gave the equivalent o f m o u n t U h u d for th e sake o f A llaah,
th e n it w ould n o t be accepted from you u n til you believe in divine
p re-o rd ain m en t (Q adar).’’ He th e n o rd ered him to go to
‘A bdullaah ib n M as’o o d in o rd e r to c o n su lt h im as well.
A ccordingly, he asked h im a n d his response was sim ilar to the
response o f Ubay. H e said to him , “You have n o choice except to
go to H ud h ay fah .” So he w en t to H udh ay fah an d asked h im and
he resp o n d ed in th e sam e m a n n e r the first two responded.

C onsequently , w hat is u n d e rsto o d from this is th a t the

co m p an io n s were severe in th eir censure because th e o n e w ho
negates the divine p re-o rd ain m en t (Qadar) o f A llaah has negated
His ability. T h e Q adariyyah are th e follow ers o f M a’bad al-Juhanee
an d certainly Im aam A sh-Shaafi’ee used to say, “D ebate w ith
th e Q adariyyah w ith know ledge, an d if they su b m it to it th e n they
were victorious a n d if they reject it th e n they disbelieved.” 450

449 in Jaam i ’ al-'Uloom w a al-H ik a m (p ag e 26)

440 F o r a d d i tio n a l e v id e n c e in a f f ir m a tio n o f d iv in e p r e - o r d a i n m e n t (Q adar)
th e n re fe r b a c k to th e h o o k A l-Jaam i’ as-Saheeh fee al-Q adr by m y f a th e r

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 -2 7 -

Q u e s tio n - 2 7 : If I say th a t th e sins are from th e decree o f Allaah

th e n should th e sinful ones be blam ed?

C / ^ n s v / e r - 2 7 : T h e o n e w ho com m its a sin is blam ew orthy.

A llaah th e Exalted says:

o id j? 0 f o>UlUT i . o d .$ f' }
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^ ^ L4 e Lwu U-4j CL.*' >tl1ya) I

“O r do those w ho earn evil deeds th in k that W e shall

hold them equal w ith those w ho believe and do righteous
good deeds, in their present life and after their death?
Evil is that w hich they judge.”
IS o o ra h al-Ja ath iy y a h 4 5 :2 1 )

H e th e G lo rified a n d Exalted says:

^0 y irT L* OV*jj* ^ Ljjd>«^31

“Shall W e treat the M uslim s like criminals? W hat is (the
matter) w ith you? H ow is it that you judge?”
[ S o o ra h a l-Q a la m 68:35-361

H e the G lorified a n d Exalted says:

j b ji liiTj bfbi; t j i bdi-3 ijJii i 1313 $

4 ^ b. 44)1J i 0 jJ_)2 f ; >' b ^ S J_jl

“A nd w h en they com m it im m orality, they say, ‘W e
foun d our fathers d oin g it and Allaah ordered us to do
it.’ Say, ‘Indeed, Allaah does n ot order im m orality. D o
you say concerning Allaah that w hich you do not
know?’”
[S o o ra h al-A ’ra a f 7:2 8 )

390
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 J K y C 7 1 Ju ice to t / i e IsJ o m e n - Q dm m ‘ A c fid a a fi

He th e G lorified an d Exalted says:

“Say, ‘My Lord has on ly forbidden im m orality - w hat is

apparent from it and w hat remains concealed - and sin and
transgression w ith ou t right, to associate w ith Allaah that for
w hich H e has not sent dow n any authority and to say
concerning Allaah that w hich you do n ot know .”
( S o o ra h al-A ’r a a f 7:3 3 ]

He th e G lorified an d Exalted says:

“T h en is on e w h o is a believer like on e w h o is rebelliously

disobedient? T h ey are not eq u al.”
[S o o ra h as-S ajd a h 32 :1 8 )

Ibn K atheer said in his ex p lan a tio n o f the Q u r ’aan, “T h e Exalted

declares by way o f His justice an d generosity th a t H e will n o t m ake
equal o n th e Day o f R esurrection th e believer in His verses w ho
follow ed H is M essengers and the d isobedien t; m ean ing th e one
w ho has left the obedience o f his Lord w hile disbelieving in the
M essengers o f A llaah w ho were se n t to h im .” (End o f cited
passage)

H e the G lorified and Exalted says:

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 J i s 'J3 o_jv=j i - 'i j jLui ol3 ^

-i ~ ,’-•
^ (JsjuM 1>L_L^J CL i y l i SjuLJ I
“T hose w h o associated others w ith Allaah w ill say, ‘Had
Allaah w illed, we w ould not have associated others w ith
H im , neither w ould our fathers, nor w ould we have
forbidden anything.’ Likewise did those w h o were
before them deny, u ntil they tasted O ur punishm ent.
Say, ‘D o you have any know ledge that you can produce
for us? Y ou follow n oth in g but speculation, and you do
n oth ing but falsify.’ Say, ‘W ith Allaah is the conclusive
argum ent, if H e had w illed, H e w ould have guided you
all.’”
[ S o o ra h a l-A n ’a a m 6 :1 4 8 -1 4 9 ]

A l-B ukhaaree said: C h ap te r: D o n o t ap p ro ach im m orality - w hat

is ap p aren t from it an d w hat rem ains concealed. Hat’s ibn ‘U m ar
told us th a t S h u ’b ah told us u p o n the au th o rity o f ‘A m r from
A boo W a a’il from ‘A b dullaah 4® w ho said, “T h e re is n o n e m ore
jealous th a n A llaah, a n d for this reason H e p ro h ib ited im m orality
- w hat is a p p aren t from it and w hat rem ains concealed, an d n o n e
loves to be praised m ore th a n A llaah and for th a t reason He
praises H im self.” I said, “D id you h ear this from ‘A bdullaah?”
H e said, “Yes.” I said, “D id he ascribe this to the M essenger o f
A llaah m ’” He said, “Yes.” 4,1

From it is his statem en t: “C ertainly th e sins com pel th e servant to

th e curse o f th e M essenger o f A llaah % because indeed he cursed
(particular) sins an d w hatever is o th e r th an th a t an d greater th an
it is m ore deserving, such th a t th e o n e w ho does it should be
included in this curse. He cursed the w om an w ho tattoos others
as well as th e o n e w ho is tatto o ed , th e w om an w ho artificially
lengthens th e h air o f o th ers a n d th e o n e w ho has h er ow n h air
lengthened. T h e w om an w ho rem oves h air from th e faces o f
others an d th e w om an w ho has h air rem oved from h er face, and
the w om an w ho creates a gap in w o m en ’s teeth an d th e w om an
w ho has a gap created in h e r teeth. H e % cursed co n su m er o f

4SI T h e r e is a lso s o m e s p e e c h fr o m Ih n al-Q ayyim in th e h o o k Al-Jawaab al-

K aafee lim an S a ’ala 'an ad-D aivaa’ ash-Shaafee w h ic h is p r e c io u s re g a r d in g th is
to p ic .

392
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 J K y t/ic fv ic e to th e ls)omen-Q lm m ‘'^ T ld illa a /i

usury, the o n e w ho gives it, th e o ne w ho records it, an d th e

w itness to it. T h e o n e w ho in ten tio n ally m arries a w om an in
o rd er to divorce h er to m ake h e r lawful for h er first h u sb a n d is
cursed, as well as th e o n e w h o m this is d o n e for (the first
husband).

T h e th ie f is cursed. T h e co n su m er o f intoxicants is cursed as well

as th e o n e w ho pours it, the o n e w ho produces it him self, an d the
o n e w ho seeks a n o th e r to p ro d u ce it for him ; the seller o f it, the
buyer o f it, th e on e w ho benefits from its sale, th e o n e w ho carries
it, and the on e w ho has it carried to him . T h e o n e w ho changes
th e bo u n d aries o f land - w hich are th e m arking o r lim its for land
is cursed. T h e o n e w ho curses his p a ren ts is cursed. T h e o n e w ho
takes som ething possessing a soul as a target to be sh o t w ith his
w eapon is cursed. T h e m en w ho im itate w om en are cursed and
the w om en w ho im itate m en are cursed. T h e o n e w ho sacrifices
to o th e r th a n A llaah is cursed. T h e o n e w ho in tro d u ces an
in n o v atio n , o r a sin, o r gives aid to such an in n o v ato r is cursed.
T h e o n es w ho p ro d u ce images are cursed. T h e o n e w ho
hum iliates his fath er o r m o th e r is cursed. T h e o n e w ho deters412
th e b lin d from th e ir p a th is cursed. T h e o n e w ho b ran d s an
anim al o n th e face is cursed. T h e o n e w ho harm s a M uslim or
plots against him is cursed. T h e w om en w ho fre q u e n t the graves
are cursed. T h e o n e w ho causes dissension betw een a w om an an d
her h u sb an d o r betw een th e slave a n d his m aster is cursed. T he
P ro p h et Ufa inform ed us th a t th e angels curse w hoever spends the
n ig h t a b a n d o n in g th e bed o f h er h u sb a n d u n til th e m orn in g . T he
o n e w ho ascribes h im self to o th e r th a n his fath er is cursed. H e %
inform ed us th a t w hoever p o in ts a w eap o n at his b ro th e r th at
indeed, the angels curse him . In ad d itio n , th e o n e w ho disparages
the co m p an io n s is cursed.

A dditionally, from th em , he says:

F rom th e evil recom pense o f sins is th a t th a t they rem ove blessings

a n d they give way to in d ig n atio n . M oreover, n o blessing has been
rem oved from the servant except because o f a sin an d n o
in d ig n atio n has ap peared except because o f a sin as ‘Alee ibn A bee

412 T h e o n e w h o c o m m e n t e d o n t h e w o r k o f I b n al-Q ay y im s a id , “M e a n in g th e
o n e w h o le a d s th e b li n d a s tra y w h ile n o t g u id in g th e m b a c k to t h e ir p a th ."

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 T aalib said, “N o affliction has befallen except as th e result o f a
sin, an d it is n o t rem oved except by way o f rep e n ta n ce .”

Indeed A llaah th e Exalted says:

\y iju j ^ j J u \ c .- .—S L*-J a ■■_-s' ‘ *a I L .j y

“A n d whatever m isfortune afflicts you, it is because of

what your hands have earned. A n d H e pardons m u ch .”
[ S o o r a h a s h -S h o o ra a 4 2 : 3 0 |

H e th e Exalted says:

J i - L ^ ju I Xj a j u [/i*A kilj *U)I v *• j lj kUJ'i ^

4
“T hat is because Allaah w ill n ot change a favor w hich H e
bestowed u p on a people u n til they change w hat is w ith in
them selves.”
[S o o ra h al-A n fa a l 8 :5 3[

T hus, A llaah declares th a t H e will n o t change a favor th a t H e has

bestow ed u p o n som eone u n til th a t p erson actually changes w hat is
w ith in him self. C o n seq u en tly , he changes obedien ce to A llaah
in to transgression an d his being grateful to H im to being
unappreciative an d the reasons th a t p ro m p t His pleasure w ith the
reasons th a t p ro m p t H is anger. T herefore, w h en he changes all o f
this, his rew ard changes in accordance w ith His statem ent:

^ jt'ijn i cH jj E*J

“A nd your Lord is n ot oppressive to H is servants.”

[S o o ra h F u s ila t 41:461

T herefore, if sin is exchanged for obedience, th e n A llaah will

change his p u n is h m e n t to prosperity an d his low liness to m ight.

A llaah th e exalted says:

394
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 J lC tj h flc fu ic e to th e III)o m e n - Q jlm m ‘C A c filfa a h

}\j\ \}\y L* ijjyJu Sy&-> ^ ^ ^ •j ! ^

4 J'3 jr? Cr? >4^ '-*3 ^ V 11y~uy°y*~ aJJI

“Indeed, Allaah w ill n ot change the co n d itio n o f a
people until they change w hat is w ith in them selves. A nd
w hen Allaah intends ill for a people, there is nothing
that can repel it and they w ill find besides H im no
protector.”
(Soorah ar-Ra’d 13:11]

Surely, the p o et was accurate in his statem ent:

^Jjy u y jJi j l i — C dj

p-ajl ^ j — jL.— *Jl jLadl ic-lla 1 L^ia >- j

y > - jjl -b J-i jl---- .— *Ji ^ lla» ^ llal'j ilh l )

l»lla J » >T y i .— J c S jj ^ Cv. d X iij ji \ -J

(H— * y i J — «— -

i, •/»* -d cJjJl j A j j, 11a(I y j .h \ ,, 3A c - t - y 1 0 \C

p-k' r + M ^ S j j y * — > jL*r y

“if*you arc e y e r ic n c iy tJic ( l /c jj i y j o fs lffa a h , tfe n ja fy u a r * / th e m /y r

ui*/ee*/ Oic Jituf au u c the r e m o y a ffju c h ~ //c J jy j.

m aintain tAem /it o /e o iy the A o n /o fd ir creation /ecauJe die A o r t/

o f die creation i f O croj/nicA to reunite,

s i n * / /curare f o y rc x iio n to the I e jt f oour a /i/ity /ecauJe the y r e j j io n

f th e je r y a n tf i j Very h a rm fu f.

s in * / tra y e fto ith oour h ea rt / in tu itiy e /o J a m o y jt m anhin* / in o n /er to jee

the effe c ts of~ d orc uh o o y r c s f c / o th er t.

sunniconnect.com 395
 S c ihcjc are theiryfaccJ th a t rem ained after them; th eir tucn /m e U a y j tear

u'ttncsfy a in .it them JC there u nr neet/ tc incrim inate them.

Fhere u'a.i n c th iy metre h a rm fu /tc them than e yre.tu rn a n tiit tcaj

e jyrejjicn th a t tnt/ectf.tea/eF their fa te .

. V /trie m aneJarF n.f fy a r a t/u e teere ft',it in afa/iticn it' cajtfe.! an*/

fhrtreJJCJP

Fhea u'crc ccnt/emnei/ ti' the Fire an*/ theyarat/iie ify h e t/ au'aafrem them a.t

i f ichateCer thea ha*/Cihcricnce*/ u*aj mere/a a 4'ream■

28 -

2 u e s t i o n - 2 d >.' W h a t is th e ruling co n cern in g th e o n e w ho curses

the com panions? C o u ld you please m e n tio n som eth in g
co n cern in g th e excellence o t th e com panions?

y l n s w c r ~ 2 $ ; T h ere exists books w ritten in this regard, from

them ; Al-Isaabah fee M a ’rifah as-Sahaabah by A l-H aafidh ibn H ajr

and F adhaa’il as-Sahaabah by Shaykh M ustafa al-‘A dawee. I will
also m e n tio n som e Q u r ’aanic verses an d p ro p h etic n arratio n s
con cern in g th e excellence o f th e co m p an io n s generally, and
A llaah is the O n e w ho guides aright.

A llaah th e Exalted says:

< al
0_v*lj ^ Jo - fc F ^

0 1^-1 F a t/' 1 . Ja Ifi j J j JCJ d1

4 p * f£ = \j ^ Jo-

“Y ou are the best nation brought forth for m ankind.

Y ou enjoin the good, forbid the evil, and believe in

396
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 J K y C flc fu ic e to th e JtOo m e n -Q lm m ‘C flc J illa a fi

Allaah. If only the people of the book had believed, it

would have been better for them .”
[ S o o r a h A ali ‘I m r a a n 3:1 1 0 ]

A l-H aafidh Ihn K atheer said in ex plana tion o f this verse:

U p o n th e au th o rity o f Ibn ‘A bbaas w ho said, “T hey are th e ones
w ho m igrated along w ith th e M essenger o f A llaah ^ from M akkah
to M ad een ah .” However, w hat is m ore co rrect is th a t this verse is
general and includes this e n tire n a tio n w ith each generation
according to its virtue. T h e best o f th e g en eratio n s is th e o n e to
w hom A llaah sent the M essenger o f A llaah th e n those w ho
cam e after them , th e n those w ho cam e after th em as A llaah says in
a n o th e r verse:

s.

“And thus We have made you a moderate median

nation...”
[ S o o r a h a l-B a q a ra h 2 :1 4 3 ]

M eaning, "B etter,”

, f % - _ „ .* sr-'. * , ^ ^ v I S '' *
# \ j t- ] U I (J ^ ^ 2 ^ *** ^

“...that you will be a witnesses over the people.”

[ S o o ra h a l-B a q a ra h 2 :1 4 3 ]

[End o f cited passage from Tafseer Ibn Katheer]

H e th e G lorified an d Exalted said:

% ^ ^ ^ C v ^ j ’y y J v

# ij* jiA lIj

* %s i ' ^ t ^ ■>' * * ^ ^ ^ "f. , 4'

^-^3*^ ’ H^ J ^ 3^=>33 *3 S--*'

yyu q i J io b j- IJ j l d i J ’i ^

“And the first and the foremost (in belief) from the
M u h a a jir e e n (those who migrated from Makkah to
Madeenah) and the A n s a a r (the inhabitants of Madeenah
who welcomed the Prophet ’M and his companions) and
those who followed them upon goodness; Allaah is

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 pleased w ith th e m , a n d they are pleased w ith H im . A n d
H e has p re p a re d fo r th e m g ard en s b e n e a th w h ich rivers
flow, w h e re in th ey w ill ab id e fo rev er. T h a t is th e g reat
a c h ie v e m e n t.”
[S o o ra h a t-T a w b a h 9 :1 0 0 )

H e also says:

■» t „ . f , £ , ^ ^ ’v _x x t*

j*-*r i ? q * 0^ ’ ^
' I*- %' I ' ■* f , / ^^ s 9 „ %
_ £ _L iJ_ jl j a]>U) I J J AUl {j * (Jyu kj

(J* J ‘ 3 ^ O ir^'3 Q O y -U ^ a Jl

• ^ ^ ” ^(1 /• ^^ * ** XX X ■*X
\yj\ Lw Sj-lo- V ) p-j^! u"*

* * V. -» - . - f , ' ^ *• f rV -
^ <4** Cr4-? 4^ =>u^ rr: r r ^ ^
f X ^ . } ^ %'*'* %* ^ ’X
Cr? J* . ^ ' Ji-313 f-JJ ^ • J *-*< L-UJjli^A.yfl’i

Ll>jfl: .w ^ ■ jjJJ 1 uJ ^3"^ ^ • .)»1

i_s^cj d i j j l l j j V3 C r-^ V ^

, * t
^ J

“ F o r th e p o o r em ig ran ts w h o w ere expelled fro m th e ir

h o m e s a n d w ealth , seeking b o u n ty fro m A llaah a n d H is
p leasu re w hile su p p o rtin g A llaah a n d H is M essenger,
th ey are th e ones w h o are tr u th fu l. A n d th o se w h o w ere
estab lish ed in th e la n d (M adeenah) a n d a d o p te d th e faith
b efo re th e m . T h ey love th o se w h o em ig rated to th e m
a n d d o n o t fin d in th e ir chests an y desire fo r w h a t th e
e m ig ra n ts w ere given b u t give th e m p referen ce over
them selves, even th o u g h th ey w ere in n ee d . A n d
w h o ev er is p ro te c te d fro m th e stinginess of him self; it is
th ey w h o are th e successful. A n d th o se w h o cam e a fter
th e m , saying, ‘O u r L ord, forgive us a n d o u r b ro th e rs
w h o p re ce d ed us in fa ith a n d d o n o t place in o u r h earts
any re s e n tm e n t tow ards those w ho have believed. O u r
L ord, in d e e d y o u are K in d , M ercifu l.’”

398
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 J K y A cfu ice io tA e lA o m en - QJmm lC7icJiItaa/i

[S o o ra h a l- H a s h r 5 9 :9-10]

Ibn K atheer said: “H ow excellent was w hat Im aam M aalik

extracted from this n oble verse th a t th e Raafidhee w ho curses th e
co m p an io n s is n o t deserving o f the spoils o r booty acquired by the
M uslim s d u e to th e fact th a t they d o n o t possess the good quality
w hich A llaah describes and praises in His statem ent:

’J jC f- b j a .... J '- yj j j \ llj'jJ ’- 'S ) Q ' j i s ) 4

* - ”■ ' ' ~ 'i ■ y - -- r «

4 *j " M O j ^c j

‘O ur Lord, forgive us, and our brothers w ho preceded us

in faith and do not place in our hearts any resentm ent
towards those w h o have believed. O ur Lord, indeed you
are K ind, M erciful.’”
[S o o ra h a l- H a s h r 59:101

A l-B ukhaaree said: T h e C h a p te r con cern in g th e excellence o f

the com panio n s o f th e P ro p h e t M and those w ho accom panied
the P ro p h et or saw him from th e M uslim s, th e n he is from his
com panions.

‘Alee ibn ‘A b dullaah to ld us th a t Sufyaan told us u p o n the

au thority o f ‘A m r w ho said th a t he h eard Jaabir ib n ‘A bd u llaah
say th a t A boo Sa’eed al-K hudree told us th a t th e M essenger o f
A llaah $£ said:

3 * ' * * s ' £ 0 * ' * o s ' * £ O x

j* (A j :j j L . j Js »
% s° A 0 " * * S * s o 's ** * ' * % s s s s
'J l 3 jjt-*-1 • vj aJJI J j —j

"(Aj J* y-A A A^ \ J s J c j*:

' % ' * o ' * * * s o t s s s O s
10 ^ ^ J 4J1JI J j

Jl j)A J s j j ^ ,°<+J
S> * ^ S ^ 0 o > 0 * '

aJlJl J y s j JjS t_~>-Cs> ! JLfl-*

« .^ 0 JA I j j y i j VjOi-J As iiJl

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 “T here w ill com e a tim e u p o n the people, w h en a group o f people w ill
carry o u t a n invasion a n d it w ill be sa id to them , ‘Is there am ongst you
anyone w h o a c com panied the M essenger o f A lla a h $£?’ It w ill be said to
them , ‘Yes, ’ a n d they w ill be granted victory. T h e n there w ill com e a tim e
u p o n the people, w h e n a group o f people w ill carry o u t a n invasion a n d it
w ill said to them , ‘Is there am ongst you an yone w h o a ccom panied the
com p a n io n s o f the M essenger o f A lla a h $$?’ It w ill be said to them , ‘Yes,’
a n d they too w ill be granted victory. T h e n there w ill come a tim e upon
the people, w h e n a group o f people w ill carry o u t a n invasion a n d it w ill
said to them , ‘Is there am ongst you anyone w ho accom panied the followers
o f the com panions o f the Messenger o f A lla a h ^g.?l It w ill be said to them ,
‘Y e s,’ a n d they w ill also be granted victory.” M

Ish aaq to ld us th a t A n -N a d h r to ld us th a t S h u ’b a h in fo rm e d us
u p o n th e a u th o rity o f A b o o Ja m ra h w h o h e a rd Z a h d a m ibn
M u d h a r rib say th a t h e h e a rd ‘Im ra a n ih n H u say n 4* say th a t th e
M essen g er o f A lla a h 3? said:

« pj' ^ j ? - »

“T he best o f m y n a tio n is m y generation, then those w ho come

after them , and then those w ho come after them . ”

‘Im raan said, “1 d o n o t recall w h e th e r he m e n tio n e d after his ow n

g e n e ra tio n tw o g e n e ra tio n s o r th r e e .”

-' . f ^ " • > s O sO % |1/ t % s 0 s 00 m O ^s s Os t i .1

UJ j y J j U j j L* y ^_S J j u OJ »

0 s % s s % s
%S S | 0 . %s I SS B'S I IS t ) Oss #%s SO f

“Then after them w ill come a people w ho w ill bear witness w ith o u t being
asked to do so. They w ill be deceptive and untrustw orthy, a n d they will
vow but they w ill not fulfill their vows, a n d obesity w ill be prevalent
amongst th em ." 454

A b o o B akr ib n A bee S haybah a n d S h u ja a ’ ib n M ak h lad told us,

an d th e w o rd in g is fro m A b o o Bakr, w h o said th a t H usayn told
us, an d h e is Ib n ‘A lee al-Ju’fee u p o n th e a u th o rity o f Zaa’idah
from A s-Suddee from ‘A b d u llaah al-Bahee from ‘A a ’ishah w ho

4,1 S a h e e h a l-B u k h a a re e ( n u m b e r 3 6 4 9 /7 1 , S a h e e h M u s lim ( 1 9 6 2 /4 )

4,4 Saheeh al-B ukhaaree, Saheeh M uslim 1 2 5 3 5 /4 1

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400
 J K y jflcfvice to th e Ihom en- Qlm m L(~hcfillaah

said th a t a m an asked th e M essenger o f A llaah M, “W h o are the

best o f the people?” H e replied:

/ ii , > y% S S ^ X0
« .vjJU ll |»j ,^ 1 -d l j*-> ,f-d> Ij! cSdJl j y>

“The generation to which I belong; then the second (generation);

then the third (generation). ” 4

T h e n he (M uslim ) ifc said along w ith th e ex p lan a tio n o f An-

Nawawee: A boo Bakr ibn A bee Shaybah, Ishaaq ibn Ibraaheem ,
and ‘A bdullaah ibn ‘U m a r ib n A b aan to ld us all by way o f H usayn
A boo Bakr th a t H usayn ib n ‘A lee al-Ju’fee told us u p o n the
au th o rity o f M u jam m a’ ib n Yahyaa from Sa’eed ibn A bee B urdah
from his father w ho said, “W e prayed th e M aghrib prayer along
w ith the M essenger o f A llaah M th e n we said, ‘Let us rem ain
seated u n til we pray th e ‘Eesha’ prayer w ith h im .’ So we sat dow n
and th e n h e cam e to us an d said, ‘You are still here?’ W e said, ‘O
M essenger o f A llaah, we prayed M aghrib prayer w ith you b u t th e n
we said, ‘Let us rem ain seated so we can pray th e ‘Eesha’ prayer
w ith y o u .’ H e said, ‘You have d o n e well o r w hat you have d o n e
was co rrect.” H e said, “So he raised his head to th e sky an d he
w ould often raise his head tow ards th e sky; th e n he said:

L. tL»_—Jl ^ jznoii o —* J ULi e L«—JJ <L>I ^ ^»«_Jl »

x ^ S ll s * s
s / g £ ^£ _Jt 0* *' , 0 £■ **s £ /£/ o % s }
*uj>\ I j lj , 0 jh s * y
,£ s Q t s s , jt . //£ / 0 £^ % s %
^ j Lx w ^I . l i l i ,^1*U

« . '■ ' ' ’ I' 4 (1

‘The stars are a source o f security for the sky, so when the stars
disappear there will come to the sky that which has been
promised. And I am a source o f security for my companions and
when I go, then there will come to my companions that which has
been promised. A n d my companions are a source o f security for
my nation, so when they go there will come to my nation that
which has been promised.’” 456

411 Saheeh M u slim 11 9 6 5 /4 ]

41(1 I m a a m M u s lim sa id w ith th e e x p la n a tio n o f Im a a m A n -N a w w a w e e [ 8 2 /1 6 ]

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 T herefore, th e o ne w ho curses th e co m p an io n s if he was ignorant,
th e n he is excused because o f his ignorance. If n o t, th e n the
cursing o f th e c o m p an io n s is fo rb id d en . M oreover, th e people
w ho curse th e co m p an io n s the m ost are th e Raafidhah to the
extent th a t th e ir in n o v atio n (B id’ah) com pels th e m to absurdity.
So if they see a red sheep, they say th a t it is ‘A a’ishah, because
they call ‘A a’ishah “th e little red o n e ” an d they abuse h e r w ith the
m ost severe form s o f a b u s e .45'

T h e M essenger said as m e n tio n e d in the Saheehayn from the

n a rratio n o f A boo Sa’eed al-Khudree:

U L i i Jb -I j L . j i l t °J jls IjlL j U »

“Do not abuse my companions, for indeed, if one o f you were to

spend the am ount o f Mount U hud in gold, it would not equal the
M udd 4,8 spent by any o f them or h a lf o f th a t.”

It has been narrated from som e ot the Salaf, w arnings against th e

cursing o f the co m p an io n s an d from this is w hat M uslim said:
Yahyaa ihn Yahyaa told us th a t A boo M u ’aawiyyah in fo rm ed us
u p o n th e a u th o rity o f H ishaam ibn ‘U rw ah from his fath er w ho
said ‘A a’ishah said, “O so n o t my sister, they were co m m an d ed to
seek forgiveness for th e co m p an io n s o f th e P ro p h et % b u t they
cursed th em . So th e cursing o f th e co m p an io n s is fo rb id d e n .”

May A llaah have mercy u p o n A l-Q ahtaanee as he said:

JL*- y ^ Jr* U* t * ^1

4jb»w?l 1y y >- y ^5 >-Xa

y jl ^ a a l'.A >r \_y ___ y A lt' y IJ -

4S/ R e fe r to w h a t m y f a th e r h a s w r itte n in h is b o o k A l-llh a a d al-K hum aynee.

4V< T r a n s l a t o r ’s n o te : T h e M u d d is a very o ld m e a s u r e m e n t. It is a p p r o x im a te ly
a R ati a n d a t h i r d a c c o r d in g to th e p e o p le o f th e H ija a z (w h ic h is e q u iv a le n t to
o n e f o u r th o f a S a a ’o r a b o u t Va o t a k ilo ). I t is a p p r o x im a te ly tw o Rati
a c c o r d in g t o th e p e o p le o f Ira a q . (AI-Qaam oos al-Fiqhee L u g h a ta a n w a Istilaahaan
by S a ’d e e A b o o Jayhj

402
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 J K ij rJ lc J u ic e to th e IsJomeri-^Umm ‘C d c filla a t

J'«X . -.•y I ^ • ■jt?- , i t* * ; J sJ ^ Lf 1— ^ 3

JL L _ iJl j J j i i .\J JL ^ i i * j j — i L»-Uf- J L — i— 9

■ll:A fli 4^jl •fjJu ' - ^ i* J5 J b S d L . J L it

“O crin in /l, (Ac / \ !c/i'*<c//stt arc (Ac a'i'rj( a t (Jtt'M (Aa( u'a/k (Ac car(A,

/ ’ I'm the rf/r/r an*/ mankin*/tehd are a/ne te j te a k .

Thee tra ijc the P reth et / n t i/e tife h u cemhamene an d tket/ aeenee them e /
- / / / / - 7
eitre.uien and tranedreetien.
/7 J
J L w ia f h u ^ a m i/e an*/ hating h u cem/amene are tiee m atter/ th a t are unth

, ' I //a nh/ in i/ireet centra*/etien.

/ ( v indeed, the f a m i/e e^ the Prejthet a j u>e/ f a . f h u cemfaniene are /ik e a

jin d/e een /h eeteeiiad tuHx hty*/iee.

^ y t ^ y ^ ^
/h e r are tun1 fren te he urn/ te the / f i e / a d en e / y l h m a / a m //e r theje taw
^ J y '
/ rente / uYu/a ran. tem me ha/rate.
^ t ^ ^ ^

Tket' arc tiee /re n te tra^e/imf nten the hath e / ft.w/aaee; an*/ uten the
^ J V / / y ^ /
r e /f ie n e / . *l/Zaah, thee arc ic c ff’c. Ual/i.fAcJ.

T herefore, the o ne w ho disparages th e co m p an io n s disparages the

Sunnah ra th e r even th e Q u r ’aan because they are th e on es w ho
b ro u g h t it to us.

~ 2 9 ~

2 u e s tio n -2 ^ .‘ Please m e n tio n so m eth in g co n cern in g the

excellence of th e fam ily o f the P ro p h et jft, an d w ho are th e ones
th a t oppose the family o f th e P ro p h et % th e Shee’ah o r th e people
o f th e Sunnah?

y l n s w e x - 2 9 : All praise is d u e to A llaah, w ho has n o t tak en for

H im self a child, an d th ere is n o p a rtn e r for H im in His d o m in io n

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 and H e created everything and established th e decree, th e O n e
w ho says in His m ighty Book:

“Indeed, Allaah only intends to rem ove from you the

im purity (of sin) O people of the (P rophet’s) household,
and to purify you w ith a thorough purification.”
( S o o ra h al-A h za ab 33 :3 3 ]

May th e prayers o f peace an d blessings o f A llaah be u p o n o u r

P ro p h et 3? and u p o n his family, an d his com panions.

T o proceed: 1 will - if A llaah so wills - p resen t so m eth in g b rief

co ncern in g th e excellence o f th e family o f th e P ro p h et % from the
Sunnah o f M u h am m ad %.

Imaam M uslim ihn Hajjaaj >36 said along w ith the explanation of
An-Nawawee: Zuhayr ibn H arb an d S h u jaa’ ibn M akhlad b o th
told m e u p o n the au thority o f Ihn ‘Ulayyah an d Zuhayr th at
Ism aa’eel ibn Ibraaheem to ld us th a t A boo Hayyaan told m e th a t
Zayd ibn Hayyaan told me th a t he said, “I w ent along w ith H usayn
ibn Sabrah an d ‘U m a r ibn M uslim to Zayd ibn A rqam . O n ce we
sat dow n w ith him , H usayn said to him , ‘C ertainly, Zayd, you
have acquired great virtue. You have seen th e M essenger o f
A llaah in, h eard his speech, fought by his side, an d prayed b eh in d
him . You have indeed acquired great virtue. So tell us, Zayd,
w h at you have heard from the M essenger o f Allaah %. H e said, O
son o f my b ro th e r, by A llaah, I have indeed becom e old an d my
tim e has nearly com e and 1 have forgotten som e o f the things
w hich 1 used to m em orize from th e M essenger o f A llaah
T herefo re, w hatever I n arrate for you, th en accept it, an d w hatever
I d o n o t, th e n d o n o t o v erb u rd en m e in p u rsu it o f it.’” T h e n he
said, “T h e M essenger o f A llaah ^ stood o n e day to deliver a
serm o n at a place o f w ater called K hum m , w hich is located
betw een M akkah and M adeenah. So he praised A llaah and
extolled H im , and he ad m o n ish ed us and rem in d ed us an d th en
he said:

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404
 JK y Chcfoice to th e lh)omen~QJ.mm ^CfldiHaah

' J , of > ; of hju ,^ilii i*f rif j^; £ \ »

:U^J_jl (*^4? l-^lj ,'-r~^>r'-* j j

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(( . 4j <dJl ^^1

‘To proceed, O people, certainly I am only a man. I am about to

receive a messenger in response to A lla a h ’s call. However, I am
leaving w ith you two things o f great weight. The first o f them is
the Book o f A llaah that contains guidance and light, so hold fast
to the Book o f A llaah and adhere to it. ’

H e th e n encouraged us co ncerning the Book o f A llaah and

inspired us regarding it. T h e n he said:

j a i -fs y n jit j ai ^ i ^ > 1}»

A n d (the second weighty m atter is) the people o f my household. I

remind you, by Allaah concerning the members o f my family. I
remind you, by A llaah concerning the members o f my family. 1
remind you, by Allaah concerning the members o f my fa m ily .’”

So th e n H usayn said to him , “A nd w ho are th e m em bers o f his

h o u seh o ld , Zayd? A re his wives n o t from his h ousehold?” H e
said, “H is wives are from his family, b u t th e m em bers o f his family
are those for w hom the acceptance o f charity (Sadaqah) is
p ro h ib ite d .” He said, “A n d w ho are they?” H e said, “T h e family
o f ‘Alee, the family o f ‘A qeel, th e family o f Ja’far, a n d th e family
o f ‘A bbaas.” He asked, “Is the Sadaqah p ro h ib ited for all o f
them ?” He said, “Yes.” 4,')

Im aam al-B ukhaaree said: Qays ibn Hafs an d M oosaa ibn

Ism aa’eel b o th said th a t ‘A bdul-W aahid ibn Ziyaad told us th a t
A boo Farwah M uslim ibn Saalim al-H am adaanee to ld us th at
‘A bdullaah ibn 'Eesaa told m e th a t he h eard ‘A b d u r-R ah m aan ibn
A bee Laylaa say th a t he m et w ith K a’b ib n ‘U jrah w ho said,
“S hould I n o t offer you a gift th a t I received from th e P ro p h et Sg?”
So I said, “O f course, give it to m e.” T h e n he said, “W e asked th e
M essenger o f A llaah ^ saying, ‘O M essenger o f A llaah M, how

’ Im a a m M u s lim w ith th e e x p la n a tio n o f Im a a m A n -N a w w a w e e [ 1 7 9 /1 5 ]

405
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 does o ne seek blessings for you an d your family, for indeed A llaah
has tau g h t us how to offer o u r greetings?’” H e said:

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“Say, ‘O Allaah, send your mercy upon M uham m ad and upon
the fam ily o f M uham m ad, just as you sent your mercy upon
Ibraaheem and upon the fam ily o f Ibraaheem, indeed You are the
Source o f Praise, Majesty. O A llaah, bless M uham m ad and the
fam ily o f M u h a m m a d as you have blessed Ibraaheem and the
fam ily o f Ibraaheem, indeed You are the Source o f Praise and
Majesty. 460

T his p ro p h etic n a rratio n includes th e ir excellence because the

M essenger o f A llaah % m en tio n s th e m ercy th a t is to be bestow ed
u p o n him , an d th e mercy th a t is to be bestow ed u p o n those w ho
follow him . In ad d itio n , from th e ir su p erio r status is th a t the
P ro p h et ye, p ro h ib ite d th e m from receiving charity (Sadaqah).

O n th e au th o rity o f ‘A bd u llaah ibn M u h am m ad ibn A sm aa’ Adh-

D h u b a ’ee told m e th a t Juwayriyah to ld us u p o n th e au th o rity o f
M aalik from Az-Zuhree th a t ‘A b dullaah ibn ‘A bdu llaah ibn
Nawfal ibn al-H aarith ibn ‘A bdul-M uttalib told him th a t ‘A bdul-
M uttalib ib n R abee’ah to ld him th a t R abee’ah ibn al-H aarith and
Al-‘A bbaas ibn ‘A bdul-M uttalib cam e to g eth er an d said, “By
A llaah, h ad we sen t these tw o young boys (this was directed at
myself an d Al-Fadhl ib n ‘A bbaas) to th e M essenger o f A llaah M
such th a t they spoke w ith him , he w ould have p u t th em in charge
o f this charity (Sadaqah). T hey w ould th e n offer it (to th e P ro p h et
JM ) just as o th ers (o th er collectors) w ould offer it and they w ould
receive a share ju st as th e o th ers (o th er collectors) w ould receive a
share o f it. So w hile they were discussing this ‘Alee ib n A bee
T aalib cam e and stood before them . T h e n they m en tio n ed this
m atter to him . ‘A lee ib n A bee T aalib th e n said, ‘D o n o t d o that,
for by A llaah, he (the M essenger o f A llaah M) w ould n o t p erm it

w Saheeh al-Bukhaaree [ 4 0 8 / 6 |

406
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 I K y C T lcfu ice (o ( h e ~ ls)o m e n -Q lm m ir7 lc filia a /i

th a t.’ T h e n R abee’ah ibn al-H aarith tu rn e d to him an d said, ‘By

A llaah, you are n o t d o in g this except o u t o f jealousy tow ards us,
for by A llaah w hen you becam e th e son-in-law o f th e M essenger o f
A llaah 3k we h arb o red n o jealousy tow ards y ou .’ ‘A lee said, ‘Send
th em (if you w ish).’ So they left and ‘A lee laid d o w n .” H e said,
“W h e n th e M essenger o f A llaah 3k prayed the n o o n prayer, we
h u rried ahead o f him to his h o m e a n d rem ain ed standing there
u n til he came. H e grabbed us by o u r ears an d said, ‘G ive u p
w h atev er you have c o n triv e d .’ T h e n he e n tered an d we follow ed
him in a n d th a t day he was w ith Zaynab b in t Jahsh. H e said, ‘W e
p ro d d ed each o th e r to speak a n d th e n o n e o f us spoke saying, ‘O
M essenger o f A llaah, you are th e m ost devoted o f th e people, and
m ost du tifu l co n cern in g m ain ta in in g family ties. C ertain ly we
have reached a m arriageable age, so we cam e so th a t you m ight
a p p o in t us as collectors o f som e o f th e charity (Sadaqah) so th a t we
m ight offer it to you, ju st as o th ers (o th er collectors) w ould offer it
an d so we m ight receive a share, just as th e others (other
collectors) w ould receive a share o f it.’” H e said, “H e rem ained
silent for long tim e u n til we w an ted to address h im again. H e said
th a t Zaynab gestured from b e h in d a cu rtain n o t to speak to him .
T h e n he said:

« bLll JTJ ^ jl »

‘Indeed, the charity (Sadaqah) is not befitting for the fam ily of
M uham m ad. Certainly, it is from the impurities o f the people.’"
461

M u h am m ad ibn B ashshaar told us th a t G h u n d a r told us th a t

S h u ’bah told us u p o n th e au th o rity o f M u h am m ad ib n Ziyaad
from A boo H urayrah th a t A l-H asan ibn ‘Alee to o k a sm all date
from the dates o f charity (Sadaqah) a n d he p u t it in his m o u th .
T h e n th e P ro p h et 3k said to h im in Persian:

", s ' ' I a t . , , ,t. o

« 44. i ./all j r U U Lit : 2y u ^

“(Leave it, leave it), do you not know that we do not eat from the
charity.” 462

44,1 Saheeh M u slim [ 7 5 2 / 2 |

462 Saheeh Al-B ukhaaree [ 1 8 3 /6 1 A ls o e x tr a c te d by M u s lim [ 7 5 1 /2 ] w h o s a id th a t
U b a y d u lla h ib n M u ’a a d h al-‘A n b a r e e to ld u s... a n d t h e n h e tr a n s m itt e d th e
r e m a in d e r o f th e c h a in to A b o o H u r a y r a h . H e r e p o r t e d t h a t A l-H a s a n to o k a

sunniconnect.com 407
 Yahyaa ib n Yahyaa told us th a t W ak ee’ inform ed us u p o n the
au th o rity o f Sufyaan from M an so o r from T alh ah ibn M usarrif
from A nas ib n M aalik w ho said th a t th e P ro p h et fo u n d a sm all
date an d th e n he said:

« . i b i s 'l l x s j L o .ji ’ja j ot u y »

"H ad it not been from the charity, I would have eaten it. ” 463

‘A bdullaah told us th a t my father told m e th a t W ak ee’ told us th a t

S h u ’b ah to ld us u p o n th e a u th o rity o f M u h am m ad ibn Ziyaad
from A boo H urayrah w ho said th a t th e P ro p h et saw Al-H asan
ibn ‘Alee take a sm all d ate from th e dates set aside for charity.
T h e n he began to chew it in his m o u th so th e P ro p h et JS said:

« . AiU-s<aJl ill bJ bl “ bbb »

"Leave it, leave it (he said it three times), indeed the charity is
not permissible for us. ” 464

In a d d itio n , th e p o e t said:

aJjj! 01 ye Ji dS Aid Ai)l ,.i. ..ll b

s m a ll d a t e f ro m th e d a te s o f th e S a daqah a n d p u t it in h is m o u t h . T h e n th e
M e s s e n g e r o f A lla a h Us s a id , “ L eav e it, le av e it, d is c a rd th a t, h a v e I n o t ta u g h t
y o u t h a t w e d o n o t e a t fr o m t h e c h a rity .”
461 Saheeh M uslim [ 7 5 2 /2 ]
4M Im a a m A h m a d 1 4 7 6 /2 )
464 T h e a u t h o r o f th e s e tw o lin e s o f p o e tr y is A s h -S h a a fi’e e yfc as m e n tio n e d in
A l'K a w aa k ib ad-D uriyyah.

408
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 J K y C fld u ic e to t£ e "W o m en - Q lm m lC7 lc fi[ [ a .a .£

T h e people regarding th e h o u seh o ld o f th e P ro p h et can be

divided in to three categories:

1- From th em are those w ho h a rb o r enm ity an d h atred

tow ards them .
2 - F rom th em are th o se w ho exaggerate co n cern in g them ,
and they are th e straying a n d in n o v atin g Shee’ah. B oth o f
these tw o sects are innovators.
3- F rom th e m are those w ho love th e ho u seh o ld o f the
P ro p h et $5 w ith a love w hich islegislated an d they are
Ahlus Sunnah wal-Jamaa’ah co n cern in g w hom th e P ro p h et
said, from th e n a rra tio n o f T h aw b aan

V U Of u' »

« ,2Jddr ^ Jl3i >1 j'c J> .^

“There will always remain a group from my nation steadfast and
distinguished upon the truth; unharm ed by those who desert them
and they will remain like this until the order o f A lla a h is
established and they are in this state.” 466

T his has been an abridged p resen tatio n o f som e o f w h at you will

find in som e o f th e books o f my father.

M oreover, those w ho oppose th e h o u seh o ld o f th e P ro p h e t are

th e Shee’ah w ho have strayed from b o th th e Book an d th e Sunnah.

T h e follow ing are som e exam ples o f th e deviance and innovation

o f the Shee’ah:

1- T h e P ro p h et said as m e n tio n ed in Saheeh M uslim from

the p ro p h etic n a rra tio n o f A b o o al-Hayyaaj w ho said th a t
‘Alee ibn A bee T aalib told m e, “S h o u ld I n o t send you
u p o n th e sam e m ission w hich th e M essenger o f A llaah M
sen t me? ‘T h a t you sh o u ld n o t leave an im age except th a t
you efface it; n o r sh o u ld you leave a grave except th a t you
level it.’” 467

Saheeh M uslim [ 1 5 2 3 /3 ]
467 M u s lim n a r r a te d th is in h is Saheeh ( 6 6 6 /2 ] u p o n th e a u t h o r ity o f J a a h ir ib n
‘A b d u lla a h w h o s a id th a t t h e M e s s e n g e r o f A lla a h M fo r b a d e t h a t g rav es s h o u ld
b e p la s te re d . M e a n in g , t o b e a u tif y th e m w ith w h ite p a i n t o r p la ste r.

409
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 You find th a t the Shee’ah possess m any images an d they raise the
graves, especially if th e grave is o f a p erson from w hom they exalt,
like th e tribe o f Haashim , o r a Shaykh.

2 - T h e P ro p h et said, as m e n tio n ed in Saheeh al-Bukhaaree

from M aalik ibn al-Juwayrith >&> w ho said:

•0 £ ^ , £

“Pray as you have seen me pray. ” 468

T hey do n o t pray as th e P ro p h et % prayed.

From th e ir divergence in th e prayer:

First: T hey do n o t raise th eir h an d s along w ith th e various

p ro n o u n c e m e n ts o f A llaahu A kbar in th e prayer alth o u g h it is
possible th a t som e o f th em raise th e ir han d s along w ith only the
initial saying o f A lla a h u A kb a r (Takbeerah al-Ihraam).

Second: T hey d o n o t place th e right h a n d over th e left h a n d (in

th e prayer).

T h ird : T hey d o n o t say, “A am een" in th e prayer.

F ourth: T hey d o n o t recite th e Tashahhud th a t was recited by the

P ro p h et 3S, b u t ra th e r they say, “In th e nam e o f A llaah an d w ith
A llaah, an d all praise is du e to A llaah. T h e perfect N am es, all o f
th em are for A llaah. I bear w itness th a t th ere is n o deity o th er
th a n A llaah alone w ith o u t an associate, and 1 bear w itness th at
M u h am m ad is His servant an d M essenger.”

As for th e evidence to establish th a t these affairs are truly a

dep artu re from w h at th e P ro p h et M perform ed:

T h e first n a rratio n con cern in g the raising o f th e hands:

Im aam al-Bukhaaree said: C hapter concerning how the raising

o f the hands for the initial saying o f A llaahu A kbar and the
com m en cem en t of the prayer should be sim ultaneous:

4<'* ' Saheeh al-B ukhaaree 1 2 4 1 /1 3 ]

410
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 J K y h flc fu ic e to th e W o /n e n - Q Jm m l<h flc fi[ [ a a h

‘A b dullaah ibn M aslam ah to ld us u p o n th e a u th o rity o f M aalik

from Ibn S hihaab from Saalim ib n 'A b d u llaah from his fath er said
th a t the M essenger o f Allaah 3£ used to raise his h an d s to th e level
o f his shoulders at the co m m en cem en t o f the prayer, w hen he
w ould bow, and w hen he w ould raise his head from th e bow ing
he w ould raise his h a n d s as well. H e w ould say, “A llaah hears
those w ho praise H im . O u r L ord, for Y ou is th e praise,” b u t he
w ould n o t do this w hile p ro s tra tin g .449

T h e second n arratio n co n cern in g th e placem en t o f th e right h a n d

over th e left h a n d in the prayer:

‘A b dullaah ibn M aslam ah to ld us u p o n th e a u th o rity o f M aalik

from A boo H aazim from Sahl ibn Sa’d w ho said th a t th e people
were ord ered to place th eir right h a n d u p o n th eir left forearm in
th e prayer. A boo H aazim said, “I knew th a t this o rd e r re tu rn e d to
th e P ro p h et M " Ism aa’eel said, “It d id re tu rn to th e P ro p h et
even th o u g h he d id n o t explicitly say this (in th e n a rratio n ).” 470

T h e th ird n arra tio n , also co n cern in g th e placem ent o f th e right

h a n d over the left h a n d in th e prayer an d th e raising o f th e h an d s
w hen p ro n o u n c in g A llaahu Akbar:

Zuhayr ibn H arb told us th a t ‘A ffaan to ld us th a t H am m aam told

us th a t M uham m ad ibn Ju h a a d a h told us, ‘A bdul-Jabbaar ibn
W a a ’il told m e u p o n th e au th o rity o f ‘A lqam ah ib n W a a ’il an d a
servant o f his th a t they b o th said u p o n th e a u th o rity o f his father
W a a ’il ibn H u jr th a t he saw th e P ro p h e t 31 raise his h an d s at the
m o m en t he en tered in to th e prayer. T h e n he said, “A llaahu
A k b a r” and H am m aam described th a t his h a n d s w ere raised in
fro n t o f his ears. T h e n he w rap p ed his h a n d s in his garm en t
before placing his right h a n d over his left. W h e n he w an ted to
bow, he pulled his h an d s o u t from his g arm en t an d th e n raised
them . H e th e n said, “A llaahu A kbar" a n d th e n bow ed. W h e n he
said, “A llaah hears those w ho praise H im ,” he th e n raised his
h an d s an d w hen he pro strated , he p ro strated betw een his two
palm s. 471

464 Saheeh al-Bukhaaree [ 2 1 8 /2 ]

470 Saheeh A l-B ukhaaree [ 2 2 4 /2 ]
4‘ 1 Saheeh M u slim [ 3 0 1 /1 1

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 T h e fo u rth n a rra tio n co n cern in g th e saying o f “Aameen,” an d how
b o th th e Im aam , as well as those w ho pray b eh in d h im should
vocalize it.

‘A bdullaah ibn Y oosuf said th a t Al-Layth in fo rm ed us u p o n th e

au th o rity o f Ibn S hih aab from Sa’eed ib n al-Musayyab a n d A boo
Salam ah ibn ‘A bdur-R ahm aan th a t they b o th in fo rm ed him u p o n
the au th o rity o f A boo H urayrah & th a t the P ro p h et M said:

?• 0 i . / s J. / t ,
« . t* *0 yip
“If the Im aam says “A am een" then say "A am een." For indeed,
whoever’s utterance o f A am een coincides w ith the A am een o f the
angels, then his previous sins will be forgiven. ” 472

T h e fifth n arratio n concerning th e obligation o f saying

A am een in the prayer.

‘A b dullaah ibn M aslam ah to ld us u p o n th e a u th o rity o f M aalik

u p o n the a u th o rity o f Sum ay the servant o f A boo B akr from A boo
Saalih from A boo H urayrah th a t th e M essenger o f A llaah M said:

! ly iy ili y J l ./? ll Ll^ . g ,1 p y ^ u c ^ jl y*p 1.5^ »

^ J j a j L* aJ A ^ jllU l J a J J A ili

«
“W hen the Im aam says, ‘(Ghayril Maghdoobi ‘alayhim ) N ot
those who have earned your anger, (W a Laa adh-Dhaaleen) Nor
those who w ent astray, ’ then say, ‘A a m e en .’ For indeed,
whoever’s utterance o f A am een coincides w ith the A am een o f the
angels, then his previous sins will be forgiven.” 473

472 Saheeh A l-B ukhaaree [ 2 6 2 /2 ] I b n S h ih a a b s a id t h a t th e M e s s e n g e r o f A lla a h

M u s e d to say “A a m e e n .” Saheeh M u slim [ 3 0 7 /1 ]
47' Saheeh Al-Bukhaaree: T h is n a r r a t io n is f u r th e r s u p p o r te d b y th e n a r r a t io n o f
M uham m ad ih n ‘A m r u p o n th e a u t h o r ity o f A b o o S a la m a h fro m A boo
H u r a y r a h f r o m th e P r o p h e t % a n d ( th e n a r r a t io n o f) N u ’a y m a l-M u jm ir fro m
A b o o H u r a y r a h 4®.

412
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 J K y J71(J u ic e io (J ie J iJ o m e n -Q J m m ‘JT lcJiJJa a Ji

T h e sixth n arra tio n con cern in g the excellence o f saying Aameen.

‘A b d u llaah ibn Y oosuf told us M aalik inform ed us u p o n the

a u th o rity o f A boo az-Zinaad from Al-A’raj from A boo H urayrah
w ho said th a t the M essenger o f A llaah 3£ said:

itL«— Jl ■dsdULJl c —l l i j , j y d A~\ J l j 1^1 y>

« . * J i ‘ja y .d o C* i l jits - l5 ^ -1 !I C jsllti-I J j i l y

“If one o f you says ‘A am een, ’ and the angels in heaven say
‘A a m e en ’ such that one o f the two group's utterance o f A am een
coincides w ith the utterance o f the other group, then his past sins
will be forgiven." 4,4

T h e S/iee’ah ab a n d o n this excellent v irtue, w hich is th e saying o f

Aameen.

T h e seventh n arra tio n co n cern in g th e o bligation o f th e Tashahhud

in the prayer.

A boo N u ’aym said th a t Al-A’m ash to ld us u p o n th e au th o rity o f

S haqeeq ibn Salam ah w ho said th a t ‘A bd u llaah said th a t we used
to say w hen we w ould pray b e h in d th e P ro p h e t 3S, “Peace be u p o n
Jibreel and M eekaa’eel, Peace be u p o n so a n d so,’b u t th e n the
M essenger o f A llaah M tu rn e d to us an d said:

* f J £ 0 * *" o * % t * %* *
<dJ o L y J A -\ Jl y s «U l j l »

a JU ' l-th d d X d f- fU L Jl ,o L lJ a J lj p i J

lil ‘J s s J lta J l 5L 1 ills - lilli- f u l l l , A j 'l i 'y 'j

jU J L jl “J • f 'J ^ O jU jl I i yA i
*1 > ' ' >f 0' # i x %* * J , O %* * y* e 3/ 0 t
(J .Aj j ** j j 0 -C P s j l J l ^ .JL 1 j 4J J I 4J I \j j j l A g A \

4,4 Saheeh al-Bukhiiaree ( 2 6 6 /2 J C h a p t e r : C o n c e r n in g th e e x c e lle n c e o t say in g

A am een. Saheeh M u slim 13 0 7 /1 1 b y w ay o t A b o o az -Z in aa d w ith th e re s t o t th e
c h a in re m a in in g th e s a m e .

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 ‘Certainly Allaah is the Source of Peace, so when one of you
prays then let him say, '(At-Tahiyyaatu Lillah wa as-Salaatu wa
at-Tayyibaatu, as-Salaamu ‘Alayka ayuhaa an-Nabee wa
Rahmatu Allaahi wa Barakaatuhu as-Salaamu ‘Alaynaa wa
‘alaa ‘ibaadillahi as-Saaliheen) The salutations are for Allaah
along with the prayers and good things. Peace be upon you, O
Prophet, as well as the mercy of Allaah and His blessings. Peace
be upon us and upon all of His righteous servants. ’ Indeed if you
all were to say that, it would benefit every righteous servant in
heaven and on earth. ‘(Ash-hadu an Laa Ilaahah Ilia Allaahu,
wa ash-hadu Anna Muhammadan ‘abduhu wa Rasooluhu). I
bear witness that nothing is deserving of worship other than
Allaah, and I bear witness that Muhammad is His servant and
Messenger.'" 475

The eighth narration, also concerning the Tashahhud.

Qutaybah ibn S a’eed told us that Al-Layth ihn S a ’d told us and

Muhammad ihn Rumh ihn al-Muhaajir told us that Al-Layth told
us upon the authority of Aboo az-Zubayr from S a’eed ihn Jubayr
and from Taawoos from ihn ‘Abbaas that he said that the
Messenger of Allaah M used to teach us the Tashahhud just as he
would teach us a chapter from the Qur'aan. He used to say:

vidd-f- ^ U d Jt <dJ jl v a J l »

aIJi jU p j illli- d Jl l^ jt

4JJ1 Lit 4J1 U 01 l i d It

« .« i'

“(A t-T ahiyyaatu a l-M uhaarakaat as-Salaw aatu at-Tayyibaatu,

as-Salaam u ‘A la y ka A yu h a a an-Nabee w a R a h m a tu A lla a h i wa
B a rakaatuhu. A s-Salaam u ‘A la yn a a wa ‘alaa ‘ibaadillahi as-
Saaliheen, ash-hadu an L a a Ilaahah Ilia A lla a h u , w a ash-hadu
A n n a M u h a m m a d a n ‘abduhu w a Rasooluhu). The blessed
salutations, prayers, and good things are for A llaah. Peace be

4 S aheeh A l-B u kh a a ree |3 1 1 / 2 | H e ( I m a a m A l- B u k h a a re e ) a ls o r e p o r t e d it

[ 3 0 2 / 2 | w ith t h e a d d i t i o n , “T h e n , le t h im c h o o s e fro m t h e s u p p lic a ti o n s
w h a te v e r is p le a s in g t o h im a n d le t h im s u p p lic a te (w ith it) .” A ls o r e c o r d e d in
Saheeh M u slim [ 3 0 1 /1 1 .

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414
 J lty CAcfuice /o t/ie 7d)oznen- QAmm 1'lAcfiffaa/i

upon you, O Prophet, as well as the mercy o f A lla a h and His

blessings. Peace be upon us and upon all o f His righteous
servants. I bear witness that nothing is deserving o f worship other
than A llaah, and I bear witness th a t M u h a m m a d is His servant
and M essenger." 4,6

3- F rom th e n a rra tio n o f ‘U m a r ib n al-K hattaab th a t the

P ro p h e t said:

JJl i-JJc-J J lli JJl JsJ JJl :j i y j \ j li lil »

-JJil :j l i ,JJl Ul iJl Ujl (*-' i jS ^ j?"'

:j l i , J!i iJ U J j ' : J l i j j ,iL i ill J l U j f

,jl& J i :j l i p , JJl j j L j jl J j i i

j^ L laJl J - f - ‘j l i p , J J b Ul 0 J l! _J J y>- li : J l i

,j r i JJ; y \iL i :j l i p ,a L u ill i j i U} j * > U :j l i

Jl U :J l i ,il) i jl J| U :j l i p ,j r i & j r f & :j l i

« ,< u JJl aJ ls JJl ill

“It the M u ’a d h in says, ‘lA lla a h u A kb a r, A lla a h u AleFar),’ then
one o f you should say, ‘(A lla a h u A kb a r, A lla a h u A k b a r ).’ T h e n
w hen he says, ‘(A sh-hadu a n La a lla a h a h Ilia A lla a h ),’ you
should say ‘(A sh-hadu a n L a a lla a h a h Ilia A lla a h ).’ W h e n he
says, ‘(A sh-hadu A n n a M u h a m m a d a n R asoolullah),' then you
should say, ‘(A sh-hadu A n n a M u h a m m a d a n R asoolullah).’ A nd
w hen he says, ‘(H a yyi ‘a laa as-S a la a t),’ one should say, ‘(L aa
h aw la w a Laa q u w a ta ilia b illa h ).’ T h e n w h e n he says,
‘A lla a h u A kb a r, A lla a h u A kb a r), ’ one o f you should say,
‘A lla a h u A kb a r, A lla a h u A k b a r ) .’ T h e n w h en he says, ‘(L a a
lla a h a h ilia A lla a h ), you th en say, ‘(L a a lla a h a h ilia A lla a h )’
sincerely fro m your heart a n d you w ill enter the P aradise.’’ 4“

S o if th e P r o p h e t % d id n o t m e n tio n in th e A d h a a n , “H a y yi ‘a la a
K hayri a l-'A m a l" th e n th is is a n in n o v a tio n fo r w h ic h A lla a h h a s

4,6 Saheeh Muslim [302/11

47: Saheeh Muslim [289/11

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415
 se n t d ow n no au th o rizatio n ; an d they u tte r th is in n o v atio n
(B id ’ah).

T h e re also exists from th o se w ho u tte r th e A d h a a n , th o se w ho slur

an d d is to rt th e A dhaan su ch th a t som e o f th e m say, “Allaahu

A k b a a r” ( whi c h is in co rrect. W h a t is co rre c t is th a t they

say, “A lla a h u A kb a r" (js S 'i <&l). Sim ilarly som e say, "Hayyi ‘alaa as-

S a a la a t” lS!p ^ - ) w hich is also a m istake. W h a t is

co rrect is th a t they say, “H ayyi ‘alaa as-Salaat" (S*>k*aJl

S o m e o f th e m also say, “Laa Eelaaha ilia A lla a h " (<5l' o^Aj} )J),

an d th is is fro m th e th in g s w h ich are c o m m o n am o n g st th e

gen eral m asses o f th e S hee’ah, a n d p e rh a p s even so m e o f th e
gen eral m asses fro m th e p eo p le o f th e S u n n a h (A hlus-Sunnah) fall
in to th is as well, w hile th is is in co rre c t. W h a t is c o rre c t is th a t

th ey say, “Laa Ilaahah ilia A lla a h ” V i <*Jl M). 4,8

4- ‘A b d u lla a h ib n ‘A m r ib n al-'Aas n a rra te d o n th e P ro p h et;

L . > * j ,« '
jJ jjL J i* lil »

I jll* ,1 j ^ s - aS s - <dJl <y

, 0 V* s' ' ' 0 fi

“I f you hear the M u ’a d h in then say w h a t is sim ilar to w h a t he

says, then invoke the blessings o f A lla a h upon me. For indeed,
w hoever invokes the blessings o f A lla a h u p o n me, th en A lla a h
w ill m u ltip ly his blessings, as a result o f this invocation ten times
over. T h e n for me, ask A lla a h for the W aseelah, w h ich is
certainly a lofty station in Paradise..., al-H adeeth" 479

H o w ev er, w e h av e n o t b e e n in s tru c te d by o u r P ro p h e t sfe to

vocalize th is s u p p lic a tio n . Som e of th e m v o calize th e ir

One can research the remaining mistakes of the people who call the Adhaan
hy referring to the book Al-Adhaan by Shaykh Aboo Haatim Usaamah ibn
‘Abdul-Lateei al-Qoosee.
47'‘ Saheeh Muslim (288/11

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416
 % A d o ice to th e Thomen- Qlmm ‘h T U illaah

supplications tor the blessings o t A llaah u p o n the P ro p h et % and

similarly the rem ain d er o f th e su pplications th a t com e after the
A dhaan. Vocalizing supplicatio n s after th e A dhaan is an
in n o v atio n (Bid'ah), because it opposes the guidance o f o u r
P ro p h et %.

5- U p o n the au th o rity ot ‘U m ar w ho said th e P ro p h et said:

y s h Lui LaL* A jj/' yh ‘ ‘j * jJ U ' \A\ iji »

« .p C s J l

“If the night approaches from this direction, und the day
disappears from this direction, then the fas ting person should
break his fast. ” 4K0

Sahl ibn Sa’d said th e M essenger ot A llaah said:

= = j s ' , , '
« j l? a\\ \ L* J' ji ^ »
< ■'
“The people will remain upon good as long as they hasten the
breaking of their fast. ” 481

T h e Shee’ah delay the breaking o t th e tast w hile this is obstinance

in the religion, and th e P ro p h et M said as m en tio n ed in Saheeh
M uslim from th e p ro p h etic n arra tio n o f Ibn M as’ood:

4N Saheehayn
4M Saheehayn fro m th e p r o p h e t ic n a r r a t io n o f A l- H a a f id h s a id in A l-Fath
( 1 9 9 /4 ] : Ih n D a q e e q al-*Eed s a id , “ In th is P r o p h e tic n a r r a t io n is a r e f u t a tio n o f
th e Shee'ah c o n c e r n in g t h e ir d e la y o f b r e a k in g t h e ir fa s ts u n ti l th e a p p e a r a n c e o f
th e s ta r s .” H e a lso s a id , “N o tic e th a t fro m th e a c c u rs e d in n o v a tio n s is w h a t has
b e e n in t r o d u c e d in th is tim e is th e u tt e r a n c e o f a s e c o n d A d h a a n b e f o r e th e Fajr
p ra y e r w h ic h o c c u rs tw e n ty m i n u te s e a rlie r in th e m o n t h o f R a m a d h a a n . As
w ell as p u rrin g o u t th e lig h ts th a t h a v e b e e n e s ta b lis h e d as a sig n to p r o h ib i t
e a rin g a n d d r in k i n g fo r th o s e w h o w is h to fast, w h ile th o s e w h o d o th is c la im
t h a t th e y d o s o as a p r e c a u tio n a r y m e a s u r e r e la te d to t h e ir w o rs h ip ; b u t th is is
n o t s o m e th in g w h ic h is k n o w n e x c e p t to a m in o r ity fro m th e p e o p le .
C e r ta in ly , th is a c tio n h a s p r o m p t e d th e m to n o t call th e A d h a a n u n til a f te r th e
s u n h as s e t in o r d e r to b e a s s u re d o f t h e tim e as th e y c la im . S o th e y d e la y
b re a k in g th e ir fast, h a s te n re g a rd in g t h e ir Suhoor, a n d o p p o s e t h e S u n n a h , a n d
f o r th is r e a s o n th e g o o d a m o n g s t th e m is little , w h ile th e ev il a m o n g s t th e m is
p le n tif u l, a n d A lla a h ’s re fu g e is s o u g h t.” [E n d o f c ite d passag e)

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 ^9 ^ o / ^9 j o x

« .j j j l i , 0ycJa£J' iU i »
"The extravagant 4S2 are ruined, the extravagant are ruined."

H e g said this th ree tim es. T his is also from th e ways o f th e Jews
and the C hristians.

O n the a u th o rity o f A boo H urayrah th a t th e P ro p h et g said:

a j l ! , jisi- L« I J I j j »

“The religion will continue to prevail so long as the people hasten

to break their fasts because the Jews and Christians delay (doing
so).” 48’

6- T h e P ro p h et g pro h ib ited th e visiting o f fortune-tellers

from the p ro p h etic n arratio n o f M u ’aawiyyah ib n al-
H akam as-Sulamee, h u t th e m ajority o f th e Shee’ah visit
fo rtu n e -tellers.484

7- T h e P ro p h et g said as m e n tio n ed in the from the

p ro p h etic n arratio n o f A boo Sa’eed al-Khudree:

o < it S "
« i l! »

“Do not abuse my companions. ” ' ’

T h e Shee’ah abuse an d disparage th e c o m p an io n s of th e P ro p h et g

w hile th e cursing o f them is forb id d en . T his is because o u r
P ro p h et M u h am m ad g forbade th e cursing o f them .

8- T hey d o n o t believe th a t A llaah is ascended above His

th ro n e in a m a n n e r befitting His majesty.

T r a n s l a t o r ’s n o te : The e x tra v a g a n t (M a ta m m i’oon) a re th o s e w ho are

e la b o ra te ansi e x a g g e ra te b e y o n d th e lim its in th e ir s p e e c h a n d a c tio n s as
m e n tio n e d by Im a a m an -N a w a w e e in h is e x p la n a tio n of th is p r o p h e tic
n a r r a tio n .
44' Saturn Aboo Daauvotl 1718/11
444 Saheeh .Muslim 11748/41
441 Saheeh Muslim 11748/41

418
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 J K ij "T icJvice to t / j e It J o m e n - Q /im m 'C /ic J iIfa a /i

9- T hey J o n o t affirm for A llaah w hat H e affirm s for H im self

con cerning His attrib u tes m en tio n ed in His Book an d in
th e Sunnah of His M essenger M u h am m ad

10-T hey fall in to exaggeration c o n cern in g th e p ro p h etic

household to th e ex ten t th a t they say, “C ertainly Faatim ah
is infallible an d sim ilarly A l-H asan a n d A l-H usayn,” while
this is p ure falsehood.

In ad d itio n , o th e r th a n this from th e ir in n o v atio n s are too many

in n u m b er to in n u m erate.

A llaah the G lorified says:

U L j ' ' J 1 0^jc~jLs -LflJj #

“A n d in d e e d S atan affirm e d his o w n reaso n in g w ith

th e m , so th e n th e y follow ed h im except fo r g ro u p fro m
a m o n g th e believ ers.”
( S o o ra h S a h a ' M :2 0 |

M oreover, H e th e G lorified an d Exalted said in Soorah al-Kahf:

“Say, ‘Shall we in fo rm you w h o are th e g reatest of losers

co n c e rn in g th e ir deeds?’ (T hey are) th o se w hose efforts
in th e w orld ly life are lost w h ile th ey th in k th a t th ey are
acq u irin g good w ith th e ir a c tio n s.”
(S o o ra h a l-K a h f 1 8 :103-1041

T herefore, we advise every in n o v ato r along w ith those w ho follow

th eir desires to re tu rn to A llaah, an d ab an d o n these newly
contrived in n o v atio n s for w hich A llaah has revealed no authority;
for indeed, the m ost tru th fu l speech is th e Book o t A llaah, and
the best guidance is th e g u idance o t M u h am m ad %

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 A dditionally, it has been authentically established in th e Saheehayn
from the n arratio n o f ‘A a’ishah th a t th e P ro p h et % said:

« .J j aL» C* iJl* \iy>' i »

“W hoever introduces into our affair that which is not from it

then it is rejected."

It has also been established th at the P ro p h et a*: said:

* ■* ^ fi *
r Jj A£-Jo |S ' ■ Aj ivljl ,jt »
J 0
« ,<UPJb

“Indeed A llaah has withheld the repentance o f every person of

innovation until he leaves his innovation.”

M oreover, in n o v atio n (Bid'ah) in the religion is from the

m isguidance of the accursed Satan, tor indeed A llaah says:

j» i ‘ ‘ *5l 3 - ’ OiV*"' J li #

“B y Y o u r m ig h t, I w ill c ertain ly m islead th e m all; except

fo r y o u r sin cere servants fro m am o n g th e m .”
I S o o ra h S a a d 28:8 2 -8 i |

U n til His statem ent:

, - £. ’ - I- ' * s j . o . ,
* pT-? 0 #

“ I w ill surely fill H ell w ith y o u a n d w h o ev er follow s you

fro m a m o n g st th e m , all to g e th e r.”
( S o o ra h S a a d 3 8 :8 S J

In ad d itio n , the eventual result o f all o f these in n o v atio n s - by th e

perm ission o t A llaah - will be extinction. For indeed A llaah the
G lorified an d Exalted said:

o: j l T J i a i j T (j! ,5-* jj *!<? I P 3 f

420
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 JK tj .Acfuice to th e Js)om en- 0 1 m m 1hlchH aah

“A n d say, ‘T h e tr u th has co m e a n d falseh o o d has fled,

in d e ed falsehood (by its n a tu re ) is always fleeing.’”
[ S o o ra h a l-Isra a ’ 17:81]

T h e P o e t said:

• b all jc ^ g1 ,__>-

^ J * £ j \j

k ^J >L*| / 4 - a— i ^ ^ >pJj a))Ij ^ Lj j»_i

J j — q— ! ^ j J ' li j ^jL»-wLv

r / fi.'jiJ' ^ j ! ® y ilte \Ju^\ p' — j j'

—: MJ V M i (•

" / iz‘ Actccr t f (Ac At■I't/c t / inntWadcn A/U dcae a n / (Acir j(rcnt/(A
j y / / 7 y y
yfz/j u^cakcnc/ a/th Aaj jiacc ccajc//.

, ‘i f / , t f 6tzw /rz'z/1 z//r caf/i/nf cnc antlAcr ith/ (cc> (Ac JrcuA a /
y ^ ^ / y /
/ / j r j , tcAtcA Ac Atm.ft■f/ut astern H e /.

/ i (Acref a r (Acm — CJ jc r can ( j tf ,~ l//a a A — ccnccrni/uf (Acir

inntH'aticn a /r/herA' z1/* a/t Jmaam icAc u (a I n f c f fc tcc/P A ih c

httfvaan/ meaning ,~l(A - lAauncc uhc Aaj (aujA( (AcjActtfi/c (Ac

ju fa/ctics i f /c c r tic n ; c r Su/aamaan mcantntf ,H 7- I arm tcAc

y .
a /tn /c n c /j/c c A in andciAadnJ (Ac D an e j /\\fu rrcc(tcn .
y m / y ^ 7
CJr/rcm (Ac ecu (A c f h/aam — a n / / i n d n / fw (Au , 'lAma/y (Ac

Cue u'ACm i f Ac tccrc (c / i /n td m (A (Ac f c a r n c / Ac u n u t// certain fa

cCcrccmc (Acm.

H e / t / /rz1^ /c a r (Acir icAiAJ icAca (Ace a((cm A(c/ (c in(imiha(c Atm/

~ ~ ^ " /
n cr (Acir ju 'ca /j tcAcn (Ace <jfu(cnc/ in f r c n ( ( / Atm.

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 I ask A llaah the trem en d o u s to facilitate for every in n o v ato r the
m eans tow ard re tu rn in g to the Book an d th e Sunnah; an d 1 ask
th a t He, th e G lorified an d Exalted, guide th em all to th e straight
path an d all praise is d u e the Lord o f creation.

- 30 -

2 u e s t i o n - J ^ . ’ W h a t is th e ruling co n cern in g th e o n e w ho says,

“C ertainly th e W ahhabees are m ore harm ful to Islaam th en the
com m unists?” Please also m en tio n so m eth in g co n cern in g the
difference betw een the Shee’ah and Ahlus-Sunnah.

^ ^ n sw e r- 3 0: I say and A llaah know s best, th e o n e w ho says,

“C ertainly th e W ahhabees are m ore harm fu l to Islaam th e n the
c o m m u n ists” is o n e o f tw o people. E ith er he is an ig n o ran t m an
w ho does n o t know anything a b o u t Islaam, in w hich case he is
excused because o f his ignorance o f Islaam, as A llaah th e G lorified
and Exalted says in His n oble Book:

# S c u * l j IlS~ Ctj |l>

“A n d W e n e v er p u n is h u n til W e have se n t a m essen g er.”

[ S o o r a h al-Isra a ’ 17:151

As for the ruling regarding this p erson th e n he is astray. However,

as for tho se w ho are resentful o f th e religion from the Naasiriyyah,
socialists, B a ’athists, an d o th e r th a n th e m from th e o p p o n e n ts o f
Islaam, th e n th e ruling concerning th em is th a t they are
disbelievers.

T h e D ifference betw een the Shee’ah an d Ahlus-Sunnah: T h e Shee’ah

follow after th e ir desires and innovated o p in io n s w hile opposing
the com m an d s o f th e M essenger o f A llaah an d certainly A llaah
th e G lorified an d Exalted has said:

422
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 J K ij A c fu ic e to t / i e I t) o m e n - Q lm m ‘C flc fitfa a h

>a > , > t _ t *r

^ l ^ a j j ! 4 ll3 jl j J j> c lii #

£ , - ,
c 1 y T 1-L P

“So let those w ho oppose his order (beware) lest an

affliction befall them or a trem endous p u n ish m en t.”
( S o o r a h a n - N o o r 2 4 :6 5 ]

Ihn K atheer said in ex p lan a tio n of th e verse, “So let those w ho

oppose his o rd e r,” [S o o ra h a n - N o o r 2 4 :6 5 | m eans oppo sin g th e
co m m an d o f the M essenger o f A llaah M an d his m ethodology, his
way, his Sunnah, an d his legislation. So th e statem en ts an d th e
actions will all be w eighed in accordance w ith his statem en ts and
actions. So w hatever agrees w ith this is accepted an d w hatever
opposes this is rejected from w hoever has u ttered it, n o m atter
w ho he may be as it was authentically established in th e Saheehayn
an d o th e r th an them from th e M essenger o f A llaah w ho said:

jJ %' f o & o' y o' 55 ' g

« a a * ^A tA - J A A ^
“Whoever performs an action, which is not in accordance w ith
our affair then it will be rejected."

T his m eans, let those w ho oppose the legislation o f th e M essenger

% beware and fear b o th internally and externally th a t affliction
should befall th em i.e., disbelief, hypocrisy, o r in n o v atio n m ight
en ter th e ir hearts. O r lest a tre m e n d o u s p u n is h m e n t sh o u ld
befall them m eaning, in th e life o f this w orld by way of killing, or
Islamic legal re trib u tio n (H add) o r im p riso n m en t, o r w hatever is
sim ilar to th is.” [End o f cited passage)

As for Ahlus-Sunnah, th e n they follow th e e x h o rtatio n o f th e

M essenger o f A llaah M w hen he said:

ij . ^ c j Olg •^ ^ a 1i i ^ 1y. \ s I 1 a : ***j ,, >2x...i.P ))

's a f , o * A * -S y o's
« .J I^ .lp

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 “1 order you to cling on to my Sunnah and the way o f the rightly
guided successors after me and grab hold o f it w ith your molar
teeth and beware of newly invented matters . " 486

Ibn Taymiyyah said: “T hey know th a t the m ost tru th fu l speech is

the speech o f A llaah an d the best o f guidance is th e g u idance o f
M uham m ad M and the speech o f A llaah is given precedence over
any o th e r speech even if th a t speech is from th e best o f m ankind.
A nd the guidance o t M u h am m ad M is given precedence over the
guidance o t anyone else an d to r this reason they are called the
people o f the Book and the Sunnah (Ahlul-Kitaab was-Sunnah).’’ 48'
(End o f cited passage]

C ertainly, th e P ro p h et % has inform ed us th a t his n atio n will

divide in to seventy-three sects all o t w hich are in th e Fire except
for one, w hich is the saved sect (Al-Jam aa’a h ). So this saved sect is
Ahlus-Sunnah a n d they are th e on es w hom the P ro p h et % referred
to w ith his statem ent:

dj* dji
^ yskb Ji Sjjjlkr Jijf u »

“There will always remain a group from my nation steadfast and

distinguished upon the truth; unharmed by those who desert them
and they will remain like this until the H our is established.”

T herefore, A hlus-Sunnah are followers of th e Book and th e Sunnah,

an d th eir way is th e religion o f Islaam th a t A llaah sen t along w ith
M uham m ad %.

4MI' R e p o rte d hy A h m a d ( 1 6 2 /4 ) , A r -T irm id h e e ( 2 6 7 6 /5 ) , I h n M a a ja h ( 4 2 /1 ) ,

a n d A b o o D a a w o o d ( 4 6 0 7 /2 0 ) . A ll o f th e m w e re e x tr a c te d fro m th e P r o p h e tic
n a r r a t io n o f A l- d r b a a d h ih n S aariy y ah a n d A r - T ir m id h e e s a id c o n c e r n in g it,
“T h is P r o p h e tic n a r r a t io n is s o u n d / a u t h e n t i c (H a sa n /S a h e e h ).’
4M| T a k e n tr o m AI-'Aqeeclah ul-W iiusitiyyuh

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 TK ij A cfu ice to tfie 73 om en - 'U m rn 1A d iH a a /i

' 3 1 '

2 u e s t i o n - 3 1 : Is it perm issible for p aren ts to p ro h ib it th eir son

from perform ing Jihaad for th e sake o f A llaah w hile n e ith e r o f
th em is in need o f his service n o r d o they req u ire th a t he provide
for th e m ’

A n s v i e r - 3 1 All praise is d u e to A llaah an d may th e prayers ot

peace an d blessings ot A llaah be u p o n th e o n e w h o m n o P ro p h et
will follow, to proceed.

If th e paren ts req u ire th e service o f th e ir son o r o th e r th a n this,

th e n it is n o t perm issible for h im to go w hile leaving th em b eh in d
them for Jihaad.

A n-N asaa’ee said: 'A bd u llaah ibn Sa’eed said th a t Yahyaa told us
th a t he heard Sufyaan say th a t A boo Ishaaq to ld us u p o n the
au th o rity o f W a h b ibn Jaabir from ‘A bdu llaah ibn ‘A m r from the
P ro p h et % w ho said:

« . O jJ b jl «• »

“It is sufficient for an individual to be considered sinful if he

abandons someone whom he provides for. ” 488

It has also been established th a t a m an cam e to th e P ro p h et M to

seek his co n sen t in p erfo rm in g Jihaad so (the P ro p h et M) asked
him , “A re your paren ts alive?” H e said, “Yes.” T h en th e P ro p h et
^ said, “T h e n w ith th e m is your Jihaad." [Extracted by th e six 48,)
except to r Ibn M aajah]

488 A n - N a s a a ’e e sa id in th e c h a p te r ‘Ushrah a n -N isa a ’ f r o m h is A s-Sunan al-

K ubraa. R e p o r te d by A l-H a a k im in h is M u stadrak ( 4 1 5 / 1 ) a n d h e s a id , “T h is
P r o p h e tic n a r r a t io n p o sse ssse s a n a u t h e n ti c (Saheeh) c h a in o f n a r r a t io n d e s p ite
n o t b e in g re c o r d e d by A l-B u k h a a re e a n d M u s lim .” A d d itio n a lly , W a h h ib n
J a a b ir is fro m th e M a jo r s c h o la r s f r o m th e fo llo w e rs o f th e c o m p a n io n s in
K oofah a n d A d h - D h a h a b e e s a id , “A u th e n t ic (Saheeh)."
4H'( T r a n s l a t o r ’s n o te : T h e six m e n tio n e d h e r e is a r e f e r e n c e to th e c o m p ile r s o f
th e f a m o u s “six b o o k s o f p r o p h e t ic n a r r a t io n s .” T h e y a re A l-B u k h a a re e ,
M u slim , A b o o D a a w o o d , A t- T ir m id h e e , A n -N a s a a ’ee , a n d Ih n M a a ja h .

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 However, it th e parents are disbelievers th e n th eir perm ission is
n o t to he sought, because they will prev en t him from perform ing
Jihaad for th e sake o f A llaah o u t o f disdain, desiring th a t the
religion o f A llaah n o t prevail. However, if the p arents are
M uslim , th e n it is obligatory th a t th e ir perm ission be sou g h t if the
Jihaad was a co m m u n al responsibility (Fardh K ifaayah) so if they
g ran t him p erm ission th e n he may d o so. N evertheless, if they do
n o t p erm it him , th e n it is fo rbidden for him to leave in o rd e r to
perform Jihaad an d the m ajority o f th e scholars are u p o n (this
understan d in g ).

As-San’aanee said: “T h e m ajority o f th e scholars p ro h ib it the

Jihaad o f a son if (both) his paren ts o r o n e o f th em p ro h ib its him
w ith the co n d itio n th a t they be M uslim . T h is is because his being
d utiful to th e m is a specific obligation o n h im (Fardh ‘A yn) while
Jihaad is a c o m m u n al obligation (Fardh Kifaayah)." 490 [End o f cited
passage]

T h e b ro th e r M ustafaa ibn al-’A daw ee has said: “As for the ruling
co n cern in g th e affair, th e n - an d th e com plete know ledge is w ith
A llaah - it is obligatory to seek the perm ission o f th e parents
w hen a p erson desires to p erform Jihaad. B ut this d ep en d s u p o n
two co n d itio n s, th e first is th a t th e paren ts are M uslim and the
second is th a t the Jihaad is a co m m u n al o bligation (Fardh
K ifaayah).’’ In a d d itio n he said, “N otice, if th e Jihaad is a specific
o bligation o n every individual (Fardh A y n ), th e n seeking
perm ission is n o t necessary, and why should it be necessary while
being d u tifu l to th e p aren ts is a specific o bligation (Fardh A y n ) as
well. T h is is how As-San’aanee ijb resp o n d ed (to this affair) w ith
his statem ent, “Because th e b en efit involved in it is m o re general
w hen considering the preservation o f the religion an d th e defense
o f th e M uslim s. So its general benefit is given precedence over
o th e r th a n it an d it is established u p o n th e b en efit o f protecting
o n e ’s self.” 491 [End o f cited passage] Subul as-Salaam (1333)

T h e com p letio n o f this treatise occurred in th e year 1418H an d I

ask A llaah to m ake it a benefit to all w ho read it. C ertainly, H e is
G en ero u s an d B ountiful; may th e prayers o f peace an d blessings

4g° in Subul as-Salaam [1 3 3 3 ] A s h -S h a w k a a n e e h a s tr a n s m itt e d s im ila r to th is in

N a y I a l-A u ta a r [1 2 1 /7 1 as w ell as -H a a f id h in A l-Fath 11 4 0 /6 1
441 in h is b o o k A l-A dab (p ag e 6 6 *St 671

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 J K tj A cfuice to th e Jl)om en- Q/lmin ‘CAcfiffaaA

o f A llaah be u p o n o u r P ro p h e t M u h am m ad % an d u p o n his
family and com p an io n s. G lory is to You, O A llaah, a n d praise be
to you, I bear w itness th a t th ere is n o n e w orthy o f w orship except
for You. 1 seek your forgiveness a n d 1 re p e n t to You.

o o o

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 (4e): P ro n o u n ced , “Radhiyallaahu ‘anh u ." A n ‘A rabic phrase usually
m en tio n e d after nam ing a C o m p a n io n of the P ro p h et
M u h am m ad, m ean in g “M ay A llaah be pleased w ith h im ”.

(Ad: P ro n o u n ced , “Radhiyallaahu “a n h u m .” A n ‘A rabic phrase

usually m en tio n e d after nam ing three o r m ore C o m p an io n s o f the
P ro p h et M u ham m ad, m eaning “May A llaah be pleased w ith
th e m ”.

(4s): P ro n o u n ced , “Subhaanahu wa Ta'aalaa". A n ‘A rabic phrase

o ften m e n tio n e d after th e nam e o f A llaah, m eaning, “G lorified
and high is He above all im p erfectio ns”.

(^ ): P ro n o u n ced , “Sallallaahu ‘alayhi wa S allam .” A n ‘A rabic

phrase o ften m en tio n ed after referring to th e P ro p h et
M u h am m ad, m eaning, “May A llaah send peace an d prayers u p o n
h im .” It is also said th a t it refers to A llaah praising P ro p h et
M uham m ad am ong th e angels.

(M h P ro n o u n ced , “‘Azza wa Jail.'' A n ‘A rabic phrase m en tio n ed

after th e nam e o f A llaah, m eaning “H o n o rab le an d glorified.”

(* 0 ): P ro n o u n ced , “‘Alayhi as-Salaam." A n ‘A rabic phrase usually

m en tio n e d after n am in g o n e of A llaah ’s P ro p h ets o r M essengers,
m eaning, “U p o n h im be peace an d safety”.

A am een : O A llaah please accept (my supplication).

‘A ash o o ra ’: T h e te n th day o f M u h arram according to th e Islaamic
lu n ar calendar.
A ayah al-K ursee: T h e two h tin d red an d fifty-fifth verse o f S oorah
al-Baqarah.

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 7K tj A cfuice (o th e J j o m e n - f l m m ‘A c filfa a h

A blee wa A k hliqee: T his is a phrase used by the ‘A rab to

supplicate to r an extended life.
A dha: T h e festival o t sacrifice is o n e of th e tw o a n n u al days o f
celebration for th e M uslim s. O n th e day of A dha, sheep are
offered in sacrifice to the Lord o f creation.
A d h a a n : Linguistically it is an a n n o u n c e m e n t; b u t in term s of
lslaam ic law, th e A d h aan is an a n n o u n c e m e n t th a t th e tim e for
prayer has com e. T his a n n o u n c e m e n t is p erfo rm ed in a p articular
m an n er along w ith a specific w ording, w hich has been
authentically conveyed to us from th e Prophet.
A h lul-K alaam : T h e people of theological rh eto ric w ho resort to
philosophy, logical explan atio n , an d th e ir ow n individual
reasoning in in terp re tin g the texts of th e Q u r’aan an d the
S u n n ah .
A h lu s-S u n n ah w al-Jam aa’ah: T h e People o t th e S u n n a h an d the
collective body (of believers) are those w ho ad h ere to w hat the
M essenger ot A llaah a n d his co m p an io n s were u p o n in m atters o f
belief.
A h n aa: T he m ost affectionate or com passionate.
A l-A m aanah: A l-A m aanah literally m eans tru stw o rth in ess or
honesty b u t it is n o t o n e o t th e nam es an d a ttrib u tes o t A llaah
authentically established in the Q u r ’aan and th e S u n n a h such th a t
a person m ight swear by it.
Al-‘Azeez: AI-’Azeez, w hich m eans th e All-Mighty is on e of the
m agnificent nam es o t A llaah w hich has been authentically
established in the Q u r’aan.
A l-Baaqee: Al-Baaqee, w hich literally m eans th e E n d u rin g o r the
R em aining, is o n e o t th e nam es co m m only ascribed to A llaah.
T his nam e how ever, has n o t been authentically established by the
texts o f the Q u r’aan an d th e S u n n a h an d as such, it sh o u ld n o t be
considered from the nam es o f A llaah.
A l-B urd: A g arm ent for w hich th ere exists m any nam es.
A l-ham du lillah: A su p p licatio n o f praise for A llaah th e Exalted
th a t literally m eans all praise is d u e to A llaah.
Al-Hayv: Al-Hayy, w hich m eans th e Ever-Living is o ne o t the
m agnificent nam es o f A llaah, w hich has been au thentically
established in th e Q u r’aan.
A l-H ulah: A co m b in a tio n o t b o th a low er g arm en t an d an u p p er
g arm en t th at is called A l-H ulah because o n e of th e two g arm ents
com plim ents an d beautifies th e oth er.
Al-Utibaas: C o n tu sio n o r am biguity.

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 Al-’Israa’ w a al-M i’raaj: Linguistically Al-’Israa’ m eans to physically
travel d u rin g the n ig h t and Al-Mi’raaj linguistically m eans to
ascend. However, here Al-‘Israa’ and Al-M i’raaj are u n d ersto o d in
light of th e texts o f th e Q u r'a a n an d th e S u n n ah , w hich refer to
the n ig h t o f travel w hen the P ro p h et physically traveled from
M akkah to Jerusalem accom panied by Jibreel before later
ascending to the heavens.
A l-Jabbaar: Al-Jabbaar, w hich m eans the C om p eller, is o n e o f the
m agnificent nam es o f A llaah th a t has been authentically
established in th e Q u r’aan.
A l-Jam aa’ah : T h e collective body o r gro u p (of believers). T his
w ord is co m m only used as a reference to A hlu s-S u n n ah wal-
Jam aa’ah.
A l-Jawaaniyyah: Al-Jawaaniyyah is a place n ear U h u d located to
the n o rth o f M adeenah.
A llaah u A kbar: T h e sta tem en t o r p ro n o u n c e m e n t th a t A llaah is
the greatest.
Al-Lawh al-M ahfoodh: T h e preserved tablet is a tablet w ith a
reality k now n only to A llaah. It is som etim es referred to as
U m m ul-K itaab (M other o f th e Book) an d is often described as
being an ac co u n t o f w hat has o ccu rred an d w hat will occur in
accordance w ith the A ll-Encom passing know ledge o f A llaah and
His D ecree.
A l-M u h ay m in : A l-M uhaym in, w hich m eans th e D o m in atin g O n e
o r the Prevailing is o n e of the m agnificent nam es of A llaah, w hich
has been authentically established in th e Q u r’aan.
A l-M u’m in : Al-M u’m in, w hich m eans th e G ra n te r o f Security is
o n e of th e m agnificent nam es o f A llaah, w hich has been
authentically established in th e Q u r'a a n .
A I-M utakabbir: A l-M utakabbir, w hich m eans th e P roud O n e is
o n e of th e m agnificent nam es o f A llaah, w hich has been
authentically established in the Q u r’aan.
A l-Q ayyoom : Al-Qayyoom, w hich m eans th e E ternal S ustainer is
o n e ot the m agnificent nam es o f A llaah, w hich has been
authentically established in th e Q u r’aan.
Al-‘U rjo o n al-Q adeem : Al-’U rjo o n al-Q adeem is th e old d ate stalk
w hich rem ains un til th e tim e w hen a n o th e r date stalk appears, so
it the new stalk appears, th e n th e first stalk is called old.
A l-W alaa' w al-B araa': Al-W alaa' wal-Baraa' o r allegiance and
disassociation is the sense of love, su p p o rt, affinity and
benevolence th a t th e M uslim holds tow ards th e believers, w hich is

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 J K tj A c lu ic e to th e Ih o m e n -O h n m LC h c fi[ fa a h

coupled w ith a sense o f disd ain , scorn an d hatred for the

disbelievers because o f w hat they are u p o n o f disbelief.
‘A n 'a n a h : ‘A n ’an ah is a form o f Tadlees in w hich th e m en tio n in g
o f a p ro p h etic n arra tio n is p resen ted in a m a n n e r w hich im plies
th a t it is stron g er th a n it really is.
A nsaar: T h e original in h a b itan ts o f Y athrib (M adeenah)
consisting of the tribes o f Aws an d Khazraj and o th e r th a n them
w ho em braced the call o f th e P ro p h et, su p p o rted him an d aided
him w hile o p en in g th eir hom es to th e believers w ho m igrated to
th em from M akkaah.
‘A qeedah: T h e w ord 'A qeedah is derived from th e w ord A qd
w hich m eans to tie so m eth in g tightly. It is also said th a t ‘A qeedah
is th e conviction o f th e h e a rt w hich becom es m anifest in a
p erso n ’s religion. ‘A q eed ah is an affair o f th e h e a rt w hich entails
faith in so m eth in g an d belief in it.
A ra a ’ik: T h e th ro n es th a t co n ta in cu rtain s o r canopies.
‘A rafah: ‘A ratah is a m o u n ta in located very close to M akkah and
is a site w hich pilgrim s visit w hile perform in g Hajj. Yawmu
‘A rafah is the n in th day of D h o o al-Hijjah in accordance w ith the
lslaam ic lu n ar calendar.
A r-R ah m aan : A r-R ahm aan, w hich m eans th e M ost-M erciful, is
o n e o t the m agnificent nam es of A llaah th a t has been
authentically established in th e Q u r’aan.
A sh ’ariyyah: T h e A shaa’irah o r A sh ’ariyyah are those w ho ascribe
them selves to A boo al-Hasan al-Ash’aree. T hey are considered to
be from the closest o f the deviant groups to th e m ethodology o f
A hlus-S unnah wal-Jamaa’ah. T h e ir beliefs are established u p o n a
m ixture o f revelation an d philosophy. T hey are characterized by
th eir opp o sitio n to A hlus-Sunnah regarding th e m agnificent
nam es an d attrib u te s o f A llaah. T hey restrict them selves to
affirm ing only seven a ttrib u tes to A llaah. T hey reject th e use of
pro p h etic n a rratio n s co n tain in g only a single chain o f n arratio n in
m atters of ‘A qeedah. T hey give precedence to intellect and logic
over th e revealed texts and falsely in terp re t the Q u r ’aanic verses
regarding the a ttrib u tes o t A llaah.
As-Salaam: As-Salaam, w hich m eans th e Source o f Peace, is o n e o f
the m agnificent nam es of A llaah th a t has been authentically
established in th e Q u r ’aan.
A s-Salaam u ‘A lay k u m : T h e greeting of the believers, w hich can be
literally translated as, "May peace be u p o n y o u .”
A th a r: T he statem ents and actions th a t have been n arrated from
the co m p an io n s and th eir follow ers (T aabi’een).

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 ‘A w rah: Private areas w hich sh o u ld he concealed.
‘Azl: C o itu s in te rru p tu s; o r th e act o f w ithdraw al p rio r ejaculation
d u rin g sexual intercourse.

B a’athists: A secularist n atio n alist party w hich calls to r a com plete

reversal in ‘A rab th in k in g and values in o rd er to m eld th em and
redirect th em into a m ore socialist direction.
B adl: A n 'A rabic gram m atical term th a t refers to a w ord th a t can
be used as a su b stitu te to r an o th er.
B ash arah : T h e o u te r part of the skin, w hich is ap p aren t.
B id ’ah: W hatever is innovated an d in tro d u ced in to th e religion
th a t is in o p p o sitio n to w h at th e M essenger o t A llaah and his
co m p an io n s were upon.
B ism illaah : T h e state m e n t o r p ro n o u n c e m e n t, w hich can be
literally translated as “In th e nam e ot A llaah” o r “W ith th e nam e
ot A llaah .”
Bis-Sa’aad ah : A co m m o n greeting am ongst th e ‘A rabs, w hich
m eans “w ith prosperity.”
B u ’aath : A day ot historical significance to th e people of
M adeenah
B u h ta a n : Falsehood.
B u rd : A g arm en t for w hich th ere exist m any nam es.
B u ro o j as-Sam aa’: S tro n g h o ld of th e heavens.
B u ro o j M u shayyadah: Raised fortress.

D a a ’im : A d-D aa’im, w hich m eans th e Everlasting, is o n e of the

nam es th a t has been ascribed to A llaah b u t has n o t been
authentically established in the Q u r’aan or th e S u n n ah .
D ajjaal: T h e an tic h rist o r false m essiah is o n e of th e m ajor signs
of th e day o f judgem ent.
D h aat: A term used to refer to th e self.
D h aat ad-D een: T h e w om an of religion, or religious w om an.
D h a ’eef: N arratio n s, w hich d o n o t fulfill th e co n d itio n s o f eith er
S aheeh (A uthentic), or H asan (sound) n arratio n s are considered
D h a’eet (weak).
D h a a h ir aTJild: T h e o u ter p art o f th e skin, w hich is apparent.

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 J K y A c fu ic e /o /A e W o m e n - Q lm m ‘C flc fiffa a J i

Dhaahiriyyah: T h e follow ers o f Im aam D aaw ood ib n ‘Alee al-

A sfahaanee an d Ibn H azm al-A ndalusee w ho are referred to as
D haahiriyyah because o f th e ir strict a p p a re n t (D haahir)
in te rp re tatio n o f th e texts o f th e Q u r’aan an d th e S u n n a h .
Dharrah: T h e co-wife in a polygam ous marriage.
D uff: A particu lar type o f in s tru m e n t (drum ), w hich is beaten .

'Eed: T h e ‘Eed is a nam e given to a particular tim e o f year w hen

th e people g ath er in o rd e r to celebrate. D u rin g this celebration,
w hich occurs annually, th e people co m m only visit o n e a n o th e r
and exchange gifts.
Eemaan: T ru e faith, w hich is exem plified by th e statem en ts o f the
to n g u e an d b elief in th e h ea rt an d th e actions o f th e lim bs. It
increases w ith obedience an d decreases w ith transgression.
’Eesha’: T h e last o f the five daily prayers, w hich is offered at night.

Fardh ‘Ayn: T h e individual obligation is th e d u ty th a t is

in cu m b en t u p o n every single p erso n to fulfill individually.
Fardh Kifaayah: T h e co m m u n al obligation is th e duty th a t is
in cu m b en t u p o n the com m unity to fulfill, such th a t if only a small
segm ent o f th e c o m m u n ity satisfies this obligation, th e n the
rem ain d er o f th e co m m u n ity becom es excused from the
responsibility o f establishing it.
Farsakh: A Farsakh is an old m easu rem en t used to m easure length
th a t is approxim ately th e equ iv alen t o f th ree miles.
Fath (i.e., Fath Makkah): T h e c o n q u erin g o f M akkah.
Fiqh: T h e know ledge an d application o f Islamic legal rulings th a t
are extracted from explicit an d d etailed evidences.
Firaqaan: G roups.
Fir’aw n: P haraoh
Fitr: T h e festival o f fastbreaking is o n e o f th e tw o a n n u a l days o f
celebration for the M uslim s. O n this day, th e M uslim s celebrate
the com p letio n o f the m o n th o f R am ad h aan by breaking th eir
fasts.

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 G h ay ril M a g h d o o b i ‘alayhim : “N o t those w ho have evoked your
ang er” (S o o ra h a l- F a a tih a h 1:7)
G h u sl: T h e m ajor individual p urification, w hich consists o f
p o u rin g w ater over th e en tire body from th e to p o f th e head to the
b o tto m o f th e feet w hile w ashing th e body parts in th e m a n n e r
prescribed by th e P rophet.
G h eerah : Jealousy.

H aaliq a h : D estructive.
H aash im : A reference to the great g ran d fath er o f th e P ro p h et
M uham m ad.
H a d d : Prescribed p u n ish m en ts, w hich are o rd ain ed to in h ib it
transgression.
H ajj: P roceeding tow ards th e H ouse o f A llaah in o rd e r to draw
closer to H im by offering specific actions, d u rin g a specific tim e,
an d in a specific place.
H asan : W h atev er has been conveyed by a trustw orthy n arrato r
w hose m em ory has w eakened w hile also n o t co n tain in g any
abnorm alities (S h u d h o o d h ) o r problem s (‘Ilal).
H a sa n /G h a re e b : A t-T irm idhee reconciles betw een H asan (sound)
and G h areeb (Isolated) in a single descrip tio n . T h erefo re, he says
th a t this p ro p h etic n a rra tio n is H a sa n /G h a re e b because o f th e
d ifferent chains o f n arratio n . It may com e in o n e ch ain o f
n arratio n H asan w hile in others it is G hareeb.
H a sa n /S a h e e h : A t-T irm idhee reconciles betw een H asan (sound)
an d Saheeh (authentic) in a single d escription. So he m ight say
th a t this p ro p h etic n a rratio n is H a sa n /S a h e e h because o f o n e o f
tw o reasons: E ither he h arbored som e d o u b t co n cern in g som e o f
th e n arrato rs such th a t he could n o t attest to th e ir m em ory (was it
strong o r w eakened?) an d for this reason he m en tio n ed this
expression to indicate th a t the n a rra tio n is e ith e r H asan o r
Saheeh. A n o th e r possibility is th a t a p ro p h etic n a rra tio n comes
w ith at least two d ifferent chains o f n arratio n , o n e o f th em being
H asan w hile th e o th e r is Saheeh such th a t th e expression m eans
H asan an d Saheeh.

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 JK ij A d v ic e to th e ~ls)omen - (Umm ‘C h diffaah

H ayyi ‘alaa K h ay ri al-‘A m al: “C o m e fo rth to offer th e best o f the

actions.”
H e n n a ’: A reddish-brow n dye th a t is o b ta in ed from a specific
p lan t and is often used for beautification.
H ijaab: T h e head covering w hich M uslim w om en use to conceal
th eir ad o rn m en ts.
H ijra h : A m igration from th e land o f disbelief to th e lands o f
Islaam.
H u n afaa : A d escrip tio n o f th e people w ho w orship A llaah
sincerely w hile avoiding all form s o f polytheism , it was th e religion
o f Ibraaheem and those w ho follow ed him from his people.

9 :

Id raak : Idraak is to encom pass so m eth in g an d an ability to detect

m ore th a n w hat is ap p a re n t to th e eye.
Id h tira a b : Id h tiraab occurs w hen a p ro p h etic n arratio n is
conveyed w ith m ultiple chains o f n arratio n . T hese p ro blem atic
narratio n s co n trad ict o n e a n o th e r, so if it is possible to give
precedence to o n e o f th e n a rratio n s over th e o th ers because o f the
strength o f its n a rra to rs’ m em ories, o r th e ir close association to
the P rophet, th e n in this situ atio n this p ro p h etic n a rratio n is n o
longer considered problem atic (M udhtarib).
Ih d a a d : A w o m an ’s’ ab staining from b eau tificatio n by way o f
perfum e and clothing o r w hatever m ight lead tow ards m arriage
from clothing o r jewelry, o r o th e r th a n th a t d u rin g a prescribed
period o f m o u rn in g follow ing th e d ea th o f h e r h u sb an d .
Ihsaan: “It is to w orship A llaah as if you can see H im ; and
although you do n o t see H im , He m ost certainly sees you.”
Ik h : A w ord said to th e camel by a person w ho desires for it to it
to rem ain m otionless.
Im aam : A term th a t is generally used to refer to th e o n e w ho leads
the prayer. T h e w ord is also used to refer to leaders in certain
circum stances as well as prestigious scholars.
Iq aam ah : A n a n n o u n c e m e n t for those w ho are p resen t in the
M osque th a t the prayer is a b o u t to be established. T his
a n n o u n c e m e n t is p erfo rm ed in a specific m a n n e r along w ith
specific phrases.
Irsaal: Irsaal is th e sta tem en t o f a T aabi'ee w ho says th a t the
P ro p h et said such an d such o r did such a n d such.

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 Islaam : “Islaam is to profess th a t n o n e has th e right to be
w orshipped except A llaah alone, an d th a t M u h am m ad (may peace
be u p o n him ) is th e M essenger o f A llaah; th a t you observe the
prayer, pay Zakaah, fast the m o n th o f R am ad h aan an d perform
th e Hajj (pilgrim age) to th e H ouse, provided you have ability to d o
so.

Jah m ee: A Jahm ee is a follow er o f the extrem e in n o v ato r Jahm

ibn Safw aan w ho is know n prim arily for his d eviation in m atters
o f creed an d rejection o f th e m agnificent nam es an d attrib u tes o f
A llaah.
Jahm iyyah: T h e Jahm iyyah is an ascription used to describe the
people w ho m ain tain th e beliefs o f Jahm ibn Safwaan.
Jan b : Side.
Ja rh wa T a ’deel: C riticism and appraisal is a science th a t focuses
u p o n assessing th e narrato rs w ho tra n sm it p ro p h etic n arrations.
Jihaad: Jihaad is exerting effort w hile fighting th e disbelievers. It
is also used to describe struggling w ith one's self in learning the
affairs o f th e religion, th en w orking in accordance w ith th at, and
th e n teaching others. Sim ilarly, it is used to describe a p erso n s’
struggle w ith Satan by resisting w hat he suggests o f d o u b ts and
w hat he m akes appear pleasing o f the desires. It is also used to
describe struggling against the transgressors w ith th e h an d , th en
w ith th e tongue, an d th e n w ith the heart. As for th e struggling
w ith th e disbelievers w ith o n e ’s h an d , w ealth, tongue, an d heart,
th e n this occurs by calling to the religion o f tru th an d fighting for
th e right to establish it w hen they refuse to accept its
establishm ent an d refuse to accept the status o f D h im m ah . For
ind eed , Jihaad was legislated as m eans to p ro h ib it the people from
co m m itting polytheism (Shirk).
Jilbaab: T h e w o m e n ’s over-garm ents, w hich are w orn over her
clothing.
J in n : “T h e Jin n is from the creation o f A llaah sim ilar to m an k in d
an d the angels. T hey are described as being possessors o f intellect
an d u n d e rsta n d in g ju st as they possess the ability to choose
betw een right an d w rong as A llaah th e Exalted says; ‘A n d am o n g
us are som e th a t rig h teo u s, a n d th e re are o th e rs th a t are n o t; we
are g ro u p s each h aving a d iffe re n t w ay.’ [Q u r’aan 72:11 J. T hey
were nam ed Jin n s because o f th eir h id d en n atu re and

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 J K y A c fu ic e to th e Is ) o m e n - Q Jm m ‘C T ld iffa a /i

concealm ent from th e eyes. A llaah th e Exalted says, ‘In d e e d , he

sees you; h im a n d his trib e see y o u fro m w h ere you c a n n o t see
th e m .” [Q u r’aan 7:27] T hey are created from fire; A llaah the
Exalted says: "A nd th e jin n , W e c re a ted b efo re fro m sco rch in g
fire.’ [Q u r’aan 15:271 A llaah created th e jin n before m ankind;
A llaah the Exalted says, ‘A n d th e J in n , W e created b e fo re .’
[Q u r’aan 15:27] T h e Jin n can be divided in to th ree categories
according to the statem en t o f the m essenger o f A llaah, ‘T h e Jin n
are o f th ree types: on e type th a t flies in the air, a second type th a t
are snakes an d dogs, and th e th ird type th a t m oves a b o u t freely.'
(N arrated by at-Tabaraanee) A llaah created th e Jin n for the
purpose o f w orship as H e th e Exalted says, ‘A n d I have n o t
created th e J in n o r M a n k in d ex cep t th a t th ey sh o u ld w o rsh ip
m e .’ [Q u r’aan 51:56] and A llaah sen t to th em messengers. So the
messengers th a t were sent by A llaah to m a n k in d w ere sen t to the
Jinn. A llaah the Exalted says, ‘O assem bly of Jin n s a n d m a n k in d !
H as th e re n o t com e to y o u M essengers fro m am o n g st you,
relaying to y ou m y signs?’ [Q u r’aan 6:130]. S om e o t th e people
o f know ledge like Ihn al-Jawzee a n d A d h -D h u h aak take an
opposing o p in io n an d say th a t th e m essengers for th e Jin n are
from the Jinn , b u t this o p in io n is rejected. T h e Jin n m arry
am ongst them selves an d som e people o f know ledge have said th a t
th e Jin n can m arry from h u m an k in d . A n d for th e Jin n are
abilities th a t A llaah did n o t g ran t th e ch ild ren o f A adam like their
incredibly fast travel an d m ovem ents, th e ir ability to m an ip u late
and change th eir form s, as well as th eir ability to ascend in to the
sky. N o o n e disputes th e existence o f th e Jin n from the people
w hom have been granted revelation (i.e. th e Jews a n d th e
C hristians). B ut th e polytheists an d th e p h ilo so p h ers reject th eir
existence as well as som e m o d ern thinkers. T h e p h ilosophers
m ake the angels th e stren g th o f a good p erson, an d they m ake the
devils the stren g th o f an evil person. D o cto r M u h am m ad al-Bahee
(falsely asserts) in his ex p lan a tio n o f th e Q u r ’aanic ch ap ter
en titled Al-Jinn th a t th e in ten d e d m eaning o f th e Jinn are th e
angels.”
Jizyah: A sum o f m oney th a t th e disbelievers are to pay to th e
M uslim State in re tu rn for th e prom ise o f p ro tectio n an d security
while living in th e M uslim lands.
Ju h ay n ah : A reference to o n e o f th e tribes from am ongst the
‘Arabs.

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 X:
Kaafir: T h e individual w ho rejects Islaam o r disbelieves in A llaah
the M ighty an d Majestic.
Ka’bah: T h e original house o f w orship established by Ibraaheem .
T h e great m osque in M akkah is com m only referred to as th e
Ka’b ah because o f its cubical shape an d is th e focal p o in t and
directio n to w hich all M uslim s d irect th eir faces in prayer.
Kafaa'ah: C om patibility.
Khabr: K habr is com m only used as a synonym for th e term
H adeeth . It is also said th a t th e H ad eeth is w h at has been
n arrated from the P ro p h e t w hile the K habr is w hat has been
narrated from o th e r th a n him .
Khashabiyyah: A gro u p from th e sects o f th e R aafidhah w ho
claim th a t ‘A lee is th e best individual from am ongst th e people.
T hey also despise A boo Bakr, ‘U m ar, an d ‘U th m a a n an d give
preference to 'Alee over all o f them .
Khawaarij: T h e K hawaarij are a dev ian t group th a t rebelled
against ‘Alee ibn A bee T aalib an d eventually killed him . T h eir
ideology consists o f rebelling against the M uslim leaders and
declaring those w ho c o m m it m ajor sins to be disbelievers.
Khayr: T h e w ord Khayr (good) is a com prehensive w ord th at
includes all o f the acts o f obedience an d perm issible actions
related to b o th the w orldly life and the hereafter w hile excluding
th e p ro h ib ited things.
Khilaafah: T h e p o sitio n o f K haleefah, w hich is a derivative o f the
w ord K hilaafah is th e general w orldly an d religious authority,
granted to those w ho succeed the P ro p h et in leading th e M uslim
n atio n .
Kuhl: A black coloring th a t is com m only applied to th e eye for
the p urpose o f beautification o r for th e treatm en t o f ailm ents.
Kurraamiyyah: T h e K urraam iyyah is an ascription th a t refers to
the follow ers o f M u h am m ad ibn K urraam . T h e K urraam iyyah is a
deviant sect th a t consists o f m any d ifferent factions w hose speech
co n cern in g th e m agnificent nam es an d attrib u tes o f A llaah leads
th em to creating likenesses for A llaah and elaborating in th eir
d escriptio n o f A llaah u n til they liken H im to His creation w ith
term s th a t A llaah has n o t affirm ed for H im self, like al-Jawhar or
essence.

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 J K y A d v ic e / o th e Is J o m e n - Q lm m i(y i( fi[ fa a J i

£:
Lahw : Idle speech.
Lughaah: ‘A rabic language.

JK:
Maghaafeer: M aghaafeer is the plural o f M ughfoor, w hich is a
sweet tasting gum w ith a foul od o r.
Maghrib: O n e o f th e five daily prayers, w hich is p erfo rm ed at th e
tim e w hen th e su n sets.
Mahr: Linguistically th e M ah r is th e bridal m oney o f a w om an.
T h e M ahr is w hatever is given as a p aym ent by th e h u sb an d to his
wife at the tim e o f his m arriage contract.
M ahram: Linguistically th e M ah ram is th e possessor o f Al-
H u rm ah , w hich is sanctity, reverence, o r v en eratio n . T h e w ord
M ahram is singular, an d its plu ral is M ahaarim . It is also
described as being w hatever is p ro h ib ite d by A llaah th e Exalted.
Legally th e M ah ram for b o th th e m an an d th e w o m an is
w hom ever o ne is p ro h ib ited from m arrying indefinitely because o f
lineage o r close family ties. T h e M ahram is also m e n tio n ed in the
noble p ro p h etic n a rra tio n , “T h e w om an sh o u ld n o t travel except
w ith som eon e w ho is a M ah ram for h e r.” T h e M ah ram for the
w om an is th e M uslim m ale w ho is m ature, sane, an d p ro h ib ited
from m arrying h e r indefinitely. T h e M ah ram to r th e m an
according to th e ju rist is th e w o m an w ho is p ro h ib ite d from
m arrying the m an indefinitely because o f lineage, nursing, o r
m arriage.
M a’iyyah: T h e M a’iyyah (or acco m p an im en t) according to the
belief o f A hlus-S unnah wal-Jamaa’ah is a real M a’iyyah
(accom panim ent) a n d th a t A llaah is above th e heavens w hile at
the sam e tim e H e is w ith His creation by way o f His know ledge
and this is n o t so m eth in g im possible for H im b u t rath e r it is
im possible for His creation.
M ajhool: A n individual w ho is M ajhool is a n a rra to r w ho is
un k n o w n am ongst th e scholars for his seeking know ledge o r his
zealousness con cern in g seeking know ledge o r traveling in search
o f it.
Majjatan Majjahaa: T h e sen d in g o f w ater from th e m o u th .

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 Makr: T h e reality o f M akr (plotting) is m aking a p p aren t o n e th in g
w hile hid in g th e opp o site o f this in o rd e r to arrive at o n e ’s aims.
M alahhidah: T h e M ulhid, w hich is the singular form o f
M alahhid ah , is th e individual w ho ren o u n ces th e religion in favor
o f disbelief.
Masaa’ al-Khayr: Literally, “G o o d evening.”
Masjid: T h e place o f prayer an d w orship for th e M uslim s.
Mathal: A n ‘A rabic proverb.
M u ’adhin: T h e individual w ho a n n o u n ces th a t th e tim e for
prayer has come.
M u ’alaq or M u ’allaqan: A p ro p h etic n a rra tio n co n tain in g a
d isconnected ch ain o f n arratio n .
M u’awidhaat: So o rah al-Falaq an d S o o rah an-Naas.
M udd: T h e M u d d is a very old m easurem ent. It is approxim ately
a Rati an d a th ird according to th e people o f th e Hijaaz (w hich is
equivalen t to o n e fo u rth o f a Saa’o r a b o u t 3A o f a kilo). It is
approxim ately tw o Rati according to th e people o f Iraaq.
M udhtarib: A p roblem atic p ro p h etic n a rra tio n th a t has been
rep o rted w ith m any d ifferent n arratio n s th a t c a n n o t be
reconciled.
Muhaajir: T hose w ho m igrate from the lands o f th e disbelievers
to the lands o f th e M uslim s for th e sake o f A llaah.
Mujaahid: T h e M uslim w ho perform s Jihaad for th e pleasure o f
A llaah.
Mujassimah: T h o se w ho exaggerate in th eir affirm ation o f
A llaah’s a ttrib u tes u n til they m ake A llaah sim ilar to His creation.
Mukayyifah: T hose w ho attem p t to explain how A llaah ’s
attrib u tes are w ith o u t citing exam ples like th e baseless statem en t
th a t A llaah ’s h eight is sim ilar to H is w idth.
M unqati’a: T h is m eans th a t p art o f th e chain is missing.
Musdar: O riginal n o u n (n o u n o f action, infinitive).
M ushabbihah: T h o se w ho a tte m p t to explain how A llaah’s
attrib u tes are by citing examples.
Mushrik: A M ushrik is a polytheist, o r w hoever directs w orship to
o th e r th a n A llaah, o r an individual w ho w orships o th ers along
w ith A llaah.
M uslim oon: T h e plural o f M uslim . A M uslim is an individual
w ho believes in A llaah a n d in th e message o f His P ro p h et
M uham m ad .
M usnad: A p ro p h etic n a rratio n w ith a ch ain o f n a rratio n th a t
reaches th e P ro p h et M.

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M utakalim oon: A n ascrip tio n th a t refers to th e people w ho speak

in m atters o f th e religion and a ttem p t to establish fu n d am en tals
an d principles w ith o u t con cern in g them selves w ith th e b ran ch es
o f lslaam ic ju risp ru d en ce (Fiqh). T hese new principles are th en
considered to be th e c riterio n for w hich issues sh o uld be
exam ined.
M utanatti’oon: T h e M u ta n a tti’o o n are th o se w ho elaborate an d
exaggerate beyond th e lim its in th e ir speech an d actions.
M u ’tazilah: T h e M u ’tazilah is a deviant sect fo u n d ed by W aasil
ibn ‘A taa’ th a t appeared tow ards the en d o f the U m ayyid era and
flourished th ro u g h o u t th e tim e o f th e A bbasids. T his deviant
group relies solely u p o n th e intellect to u n d e rstan d th e lslaam ic
beliefs prim arily because o f th e influence o f th e ph ilo so p h ers
u p o n them . T h e d o ctrin e w hich best defines th em is th eir
po sitio n concern in g th e individual w ho com m its a m ajor sin.
T hey claim th a t th e p erson w ho com m its a m ajor sin is n o longer
a believer an d sim ilarly this p erson sh o u ld n o t be considered a
disbeliever b u t rath er he occupies a status betw een those two
stations.

X -
Naasibee: T hose w ho used to h a rb o r enm ity tow ards th e fam ily o f
the P ro p h et
Naasiriyyah: A pro-’A rab m o v em en t th a t was established d u rin g
the leadership o f Jam aal ‘A b d o o an-N aasir (a previous p resid en t o f
Egypt).
N afs: T h e self (Nafs) is from th e a ttrib u tes o f A llaah w hich have
been established by way o f th e Q u r ’aan and the au th e n tic S u n n a h
o f His P rophet.
N am m aam : A p erson w ho carries tales.

2 .-

Qadariyyah: A n ascription given to th o se w ho reject the divine

pre-decree (Q adr) and claim th a t the servants possess a free will
th a t is in d e p e n d e n t o f A llaah an d th a t th e servants create their
ow n actions.
Qadeem : Q adeem , w hich literally m eans old, is a w ord th a t is
com m only th o u g h t to be o n e o f th e glorious nam es o f A llaah.

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 T his is a m istaken n o tio n since Q ad eem is a nam e th a t has n o t
been authentically established in the Book o r th e S u n n ah .
Qadr: A llaah ’s p re-o rd ain m en t o r pre-decree w herein th e creator
has recorded everything th a t H e has o rd ain ed for His creation.
Qam eesah: A sh irt o r garm en t th a t covers th e u p p e r torso.
Q a tta a t: T h e slan d erer (Q attaat) th a t listens to so m eth in g th a t he
does n o t know ab o u t, an d th e n he hastily conveys w h at he has
heard.
Qawaa’id: T h e elderly w om en o f post-m enstrual age.
Qisaas: Islaamic legal re trib u tio n entails th e estab lishm ent o f
equity betw een a crim e a n d its p u n ish m e n t in accordance w ith
Islaamic law.
Q u r ’aan: T h e speech o f A llaah th e M ighty and M ajestic, w hich
descen d ed u p o n His M essenger - may th e peace an d blessings o f
A llaah forever he u p o n him .
Quraysh: O n e o f th e m ost prestigious an d afflu en t tribes o f pre-
lslaam ic ‘A rabia, it was th e tribe to w hich the M essenger o f A llaah
belonged.

C R :
Raafidhah: T h e extrem ists from the S hee’ah w ho exaggerate the
status o f th e h o u seh o ld o f th e P ro p h et to the ex ten t th a t they
h a rb o r enm ity an d anim osity tow ards th e co m p an io n s o f the
P ro p h et a n d even declare som e o f th em to be disbelievers. T hey
are called th e R aafidhah (the refusers o r rejecters) because o f th eir
rejection o f Zayd ibn ‘Alee ibn al-Husayn. T hey (the R aafidhah)
approach ed h im in o rd e r to in q u ire as to his p o sitio n con cern in g
A boo Bakr an d ‘U m a r b u t once they h eard h im praise these two
illustrious c o m p an io n s they rejected him .

Raafidhee: T h e ‘A rabic w ord used to describe an individual from

th e ranks o f the R aafidhah.
Raghim a Anfika: T his is an expression o f th e ‘A rabs, w hich is
said w hile its ap p a re n t m eaning is n o t in ten d ed . O n e m ight
translate its m eaning as, “u p o n your n o se.”
Ramadhaan: T h e n in th m o n th in th e Islaamic lu n a r calendar
w herein th e M uslim s observe fasting from before th e su n rises
u n til it sets in th e evening.

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 J K y 0%c fu ic e to th e ls )o m e n -Q lm m irJ l( J illa a /i

Ribaa: A term used to describe a type o f financial tran sactio n th a t

is p ro h ib ited in Islaam. R ibaa includes b u t is n o t restricted to
usury, interest, a n d /o r in terest based transactions.
Riyaa’: Riyaa is a w ord th a t expresses m aking a p p aren t so m eth in g
w hile in reality hid in g th at, w hich co n trad icts w hatever was m ade
a p p a re n t to th e people. It is also referred to as th e lesser hypocrisy
an d is exem plified in a persons “show ing off.”
Ruqyaa: T h e recitation o f specific verses o f the Q u r ’aan as well as
particular a u th en tic supplications u p o n the sick in an effort to
heal them .

Saatir: Saatir, w hich literally m eans concealing, is a w ord th a t is

com m only th o u g h t to be o n e o f th e glorious nam es o f A llaah.
T his is a m istaken n o tio n since S aatir is a nam e th a t has n o t been
authentically established in the B ook o r th e S u n n a h .
Sabaah al-Khayr: A n ‘A rabic greeting w hich could be literally
translated as, “G o o d m o rn in g .”
Sadaqah: C harity, or w hatever is offered from o n e ’s w ealth in an
effort to draw closer to A llaah th e M ighty an d Majestic.
Sadooq: T h e term S adooq o r tru th fu l is a term used by the
scholars to assess th e status o f those w ho tra n sm it p ro p h etic
n arrations.
Saheehayn: A term used to refer to Saheeh al-Bukhaaree and
M uslim , w hich are th e m ost a u th e n tic books after th e Q u r’aan.
Salaam: Literally peace; w hich in som e contexts is used as a
reference to th e greetings o f peace o r th e saying of, “As-Salaamu
‘A laykum .’’
Sanah: T his m eans G o o d in th e E th io p ia n language.
Sattaar: Sattaar, w hich literally m eans coverer, is a w ord th a t is
com m only th o u g h t to be o n e o f th e glorious nam es o f A llaah.
T his is a m istaken n o tio n since S attaar is a nam e th a t has n o t
been authentically established in th e Book o r th e S u n n ah .
Sitteer: Sitteer, w hich literally m eans th e o n e from w hom people
conceal, is a w ord th a t is co m m only th o u g h t to be o n e o f th e
glorious nam es o f A llaah. T h is is a m istaken n o tio n since S itteer
is a nam e th a t has n o t been authentically established in th e B ook
o r th e S u n n ah .
Shaahid: A S haahid is a p ro p h etic n a rra tio n th a t shares th e sam e
o r a sim ilar w ording w ith the original n a rra tio n tran sm itted by a

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 differen t co m p an io n . T h is secondary n arratio n is used as
su p p o rtin g evidence, w hich affirm s th e au th en ticity o f th e original
n arratio n .
Shaam: A n o ld er geographical reference, w hich included greater
Syria, Jo rd an , and Palestine.
Shay': A n ‘A rabic w ord, w hich literally m eans, “so m eth in g .”
Shaykh: T h e term Shaykh generally refers to an older m an w ho
has reached his fifties. T h e term also is used to refer to scholars in
Islaam w ho have sp en t th eir lives acquiring know ledge o f A llaah ’s
religion. T h e term Shaykh is also used by th e scholars to assess
the status o f those w ho tra n sm it p ro p h etic n arratio n s and is
considered from th e term s o f appraisal.
S hee’ah: A term used to refer to those w ho exaggerate in th eir
allegiance to th e h o u seh o ld o f th e P ro p h et w hile giving specific
preference to ‘A lee ibn A bee Taalib.
Shirk: T o associate p artn ers to A llaah o r to w orship o th ers beside
H im . S hirk can also be co m m itted by com p ro m isin g any aspects
o f lslaam ic m o n o th eism .
Shirk Akbar: T h e m ajor S hirk th a t expels a person from th e fold o f
Islaam.
Soorah: A ch ap ter from th e N oble Q u r’aan.
SubhaanAllaah: A n expression used to glorify th e creato r o f the
heavens a n d th e earth.
Sunan: A term used by the scholars to describe th e books o f
p ro p h etic n a rratio n s th a t are arranged in accordance w ith th e
chapters o f lslaam ic jurisprudence.
Sunnah: Linguistically th e S u n n a h is a way o r a p ath , w h eth er
th a t way o r p a th is good o r bad. T h e plural o f th e w ord S u n n a h is
S u n an an d th e prim ary use o f th e w ord S u n n a h is in reference to
a way, w hich is u p rig h t an d praisew orthy. T h e S u n n a h is also a
term th a t is used to refer to th e statem ents, actions, and tacit
approvals o f th e P ro p h e t - may th e peace an d blessings o f A llaah
forever be u p o n h im - as well as the descrip tio n o f physical
attrib u tes an d character.
Surrah: T h e stom ach o r belly.

Tabarruj: T o expose o n e ’s beauty an d ad o rn m en ts to others.

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T adlees: T adlees is the m en tio n a p ro p h etic n a rra tio n along w ith

its chain in a m an n er, w hich im plies th a t it is stro n g er th a n it
really is.
Tafilaat: W o m e n w ho have n o t applied perfum e.
Tahreef: D istortion.
Takbeerah al-Ihraam: T h e initial p ro n o u n c e m e n t o f “A llaahu
A k b ar” w hich enters a person in to a state o f prayer.
T am a’at: T o lose o n e ’s hair.
T am theel: T hose w ho a tte m p t to explain how A llaah ’s attrib u tes
are by citing examples.
Taqwa: A praisew orthy characteristic th a t assists an individual in
im plem enting A llaah’s orders an d abstaining A llaah ’s
prohibitions.
Tashahhud: O n e o f th e positions o f th e prayer w here th e praying
p erson supplicates for th e P ro p h et a n d his fam ily w hile in a seated
position.
Tashayyu’: T hose w ho show favoritism an d partisan sh ip tow ards
th e ho u seh o ld o f th e P rophet.
Tashbeeh: A synonym for T am th eel and Tajseem , w hich is the
idea A llaah’s attributes, are sim ilar to th e attrib u tes o f His
creation. A n exam ple o f this can be fo u n d in th e assertion th at
A llaah's h an d is like h u m a n hands.
T a’teel: T h e rejection o f A llaah ’s attributes.
Thareed: A type o f food k now n by th e ‘A rabs th a t resem bles
porridge.
Thiqah: T h e term T h iq a h o r tru stw o rth y is a term used by th e
scholars to assess th e status o f those w ho tran sm it pro p h etic
n arrations.
Thiyaab: T h e w ord T hiyaab is th e plural o f th e w ord T haw b,
w hich is a long flowing, g arm en t traditionally w o rn by th e ‘A rab.
Tihaama: A m oderate an d cool coastal p lain along th e so u th ern
shores o f the ‘A rabian Peninsula.
Turjmaan: A n in terp reter.

‘U m ra h : T h e ‘U m ra h is a lesser pilgrim age (Hajj) w hich involves

proceeding tow ards the H ouse ot A llaah in o rd e r to draw closer to
H im by offering specific rituals and acts of w orship.

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 I S ):
W ahab ees: T h e term W ah h aab ee is an ascrip tio n to Shaykh
M u h am m ad ibn ‘A bdul-W ahhaab i!te. People w ho oppose th e call
o f the Shaykh in o rd e r to imply th a t the call o f th e Shaykh is a
m ethodology foreign to Islaam o r an ideology th a t opposes Islaam
m ost co m m only use this term . T h e tru th co n cern in g th e Shaykh
an d his call is th a t he was a revivalist w ho called for a re tu rn to th e
m ethodology a n d guidance o f th e pious predecessors. He called
for a re tu rn to th e p u re Islaam ic m o n o th eism , w hich is free o f th e
in n o v atio n s o f those w ho deviated away from th e guidance o f th e
pious predecessors, an d th e Pure Islaamic m o n o th eism th a t the
M essenger o f A llaah was sen t w ith.
W a laa A d h -D h aaleen : “...N o r those w ho were led astray."
[S o o ra h a l- F a a tih a h 1:7]
W alee: T h e guardian o r m ale relative en tru sted w ith the
responsibility o f safeguarding a w o m an ’s interests w hen
contracting a marriage.
W ale e m a h : A w edding feast o r b an q u et.
W u d h o o ’: A b lu tio n or th e w ashing o r w iping o f specific body
parts in o rd e r to prepare for particular acts o f w orship.

Yaa ‘A faareet: Literally, “O m alicious devils."

V--
Yaa Ju n a a h : Literally, “O crim inals.”
Yaa U m m a as-Sibyaan: Literally, “O m o th er o f th e ch ild ren ."
Y arh a m u k u lla h : T h e sup p licatio n m ade for th e o n e w ho sneezes
w hich is to be said after th e on e w ho sneezed praises A llaah.

Z:
Z akaah: T h e offering o f a specific p o rtio n o f o n e ’s w ealth in
charity after having reached a certain q u an tity w hile rem ain in g at
o r above this q u o ta for th e d u ra tio n o f a year. T h erefo re, if a

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 J K ij ^ c /v ic e to th e ls )o m e n ~ Q Im m l<d d c fi[ fa a £

p erso n s’ w ealth does n o t m eet this q u o ta, th e n th ere is n o charity

obligatory u p o n him u n til his w ealth m eets these co n d itio n s.
Z arn ab : A type o f good sm elling plant.

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