Allah's covenant with persons particular about Solat

Abu Qatadah bin Rabi r.a says, "He heard the Prophet s.a.w saying, Allah has said, "O, Muhammad! I have ordained five time daily Solat for thy followers. I have made a covenant with Myself that whosoever is regular in performing his solat at its fixed hour, he shall be admitted into the Paradise. Those of thy followers who do not guard their solat, are not included in this covenant."

In another hadith, it is said that Allah has ordained five times solat and whosoever is mindful of his solat, by doing wudhu properly and by praying at fixed hours with sincerity and devotion, is assured by Allah of his entry into Paradise; and whosoever doest not guard his solat, there is no such guarantee for him; he may-or not may be forgiven. Solat is indeed a tremendous value. It affords us an opportunity to receive Allah's guarantee for Paradise. When an honourable person of some financial standing or having executive power gives us a guarantee or stands surety for meeting any of our requirements of this world. We feel quite satisfied and happy and we consider it our duty to remain obliged and devoted to him. Here Allah the Absolute Sovereign of both the worlds is giving the guarantee and is standing surety for the real success after death in return for five times daily Solat, which does not involve much effort on our part. If even then we do not avail of the opportunity, we shall have none to blame, but ourselves for the dreadful doom that awaits us.

Salmah bin Akwah faces the bandits

Ghabah was a small village at four or five miles from Madinah. The Prophet’s camels were sent to that place for grazing. Abdul Rahman Fazari, with the help of a few disbelievers, killed the person looking after the camels and took them away. The bandits were riding theirs horses and all of them were armed. Salmah bin Akwah r.a was going on foot in the morning with his bow and arrows, when he happened to see the bandits. He was only the boy but he run very fast. It is said that he could beat the fastest horses in race. He was also very good archer. No sooner did he see the bandits than he climbed up a hill and shouted towards Madinah to raise an alarm. He then chased the bandits and on approaching near them, started sending arrows one after the other. He did this so swiftly and incessantly that the bandits thought they were being chased by a large number of people. If any of the bandits happened to turn his horses towards him, he hid behind a tree and inflicted wounds on the animal with his arrow. The bandits at one retreated at full speed to escape from being captured. Salmah r.a. says:

“ I kept on chasing the bandits till all the camels taken away by them were behind me. Beside, in their flight they left behind 30 spears and 30 sheets of cloth of their own. Meanwhile, Uiniah bin Hisn (another bandits) and his party arrived on the scene to reinforce the bandits. They had meanwhile come to know that I was alone. They now chased me in large concentration and I was compelled to climb up a hill. As they were about to approach me, I shouted, “Stop! First listen to me. Do you know who I am? I am Ibnu Lakwah. By Him who has given glory to Muhammad s.a.w, if anyone of you chases me, he cannot catch me. On the other hand, if I run after any of you he cannot escape me. I kept on talking to them in that strain to beguile them till, I thought, help would reach me from Madinah. I looked anxiously through the trees, as I talked to them when at last, I noticed a group of riders headed by Akhram Asadi r.a coming towards me. As Akhram approached the bandits, he attacked Abdul Rahman and cut one leg of his horse. Abdul Rahman, as he fell down the horse, attacked Akhram and killed him. Abu Qatadah r.a had meanwhile arrived. In the combat that ensued, Abdul Rahman lost his life and Abu Qatadah his horse.”

It is written in some books of history that, when Akhram was going to attack Abdul Rahman, Salman advised him to wait till the rest of his people had joined him. But he did not wait, saying:

“I wish to die as a martyr in the part of Allah.”

He was the only person killed from among the Muslims. The bandits lost a good number of their men. Then more reinforcement reached the Muslims and the bandits took to their heels. Salmah r.a sought the Prophet’s permission to pursue the saying:

“O, Prophet of Allah! Let me have one hundred men, I shall teach them a lesson.”

But the Prophet said:

“No. they would have by now reached their bases.”

Most of historians say that Salmah r.a was hardly 12 or 13 at the time. Look how a boy of such a small age able to chase so many bandits single-handed. He recovered all the plunder and besides took a considerable booty from them. This was the outcome of Iman and Ikhlas, with which Allah had imbued the hearts of those blessed people.

Tags :religion, Holy Quran, Muhammad, Allah, bandits, archer, horse

Solat Washes Away the Sins

First Hadith

Abu Hurairah r.a, narrates that once the Prophet s.a.w asked his companions, “Do you believe that dirt can remain on a person bathing five times a day in a brook running in front of his door?” “No!” replied the companions, “No dirt can remain on his body.” The Prophet s.a.w remarked: “So, exactly similar is the effect of solat offered five times a day. With the Grace of Allah, it washes away all the sins.”

Second Hadith

Jabir r.a narrates that he heard the Prophet s.a.w saying; “ The likeness of five times daily solat is as the likeness of a deep brook running in front of the door of a person who bathes therein five times a day.”

Running water is generally free from dirt and the deeper it runs the cleaner and purer it is. A bath in such water surely removes dirt from the body and makes it cleans. Solat offered with due regard for its essentials likewise cleanses the soul of all sins. There are several hadiths of the same meaning, though with slight variations in expression, narrated by different companions of the Prophet s.a.w. Abu Saed Al-Khudri narrates that he heard the Prophets s.a.w saying: “ Each of the five solats, expiates the sins committed since the solat preceding it”. To explain, let us take the case of a person working in a factory. His job is such that his body gets covered with dust. But there are five streams of running water in between the factory and his houses and on his return from the job, he takes a bath in each stream. The effect of five times daily solat is quite similar. Any sins of omission and commission between two solats are forgiven on account of “Istighfar and Taubah in each solat.”

The Prophet s.a.w through such parables, aims at impressing that solat has the wonderful power of removing the sins. If we fail to avail of Allah’s mercy, surely we ourselves are the losers.

To err is human. We are likely to commit innumerable acts of displeasing Allah and deserve thereby, His wrath and punishment but look how relenting our dear Allah is! He has most graciously shown us the way to earn His mercy and forgiveness. It is a great pity if we do not avail of this great favour. Our Allah is always eager to show us His mercy on very small grounds. It is said in a hadith, that if person goes to bed with intention of getting up for solat tahajjud and perchance does not wake up, he receives the full reward for solat tahajjud, although he has been enjoying his sleep at the time of tahajjud. How boundless is the grace of Allah and what a tremendous loss and deprivation if we do not receive blessings from such a Giver.

Tags :religion, Holy Quran, Muhammad, Allah, Sins, washes away all the sins, solat, power of removing the sins, mercy and forgiveness, receive blessings

Kalimah Thoiyiebah (La ila ha il lallah)

The kalimah Thoiyiebah means that nobody is worthy of worship except Allah. The words “ma min ilahi ghoi ruh” and “La ila ha illa huwa” and “La nak budu illallah” also carry the same meaning. Similarly “La nak budu illa eeyah” (We do not worship anybody other than Allah) and “Ilma huwa ilahuuwahid” (He is the only one worthy of worship) also mean the same thing. There are others similar ayat, which imply the same meaning as of kalimah Thoiyiebah. The surah in which each such ayat occurs has been indicated below, so that if desired one may be able to look up the translation of the Quran. In fact, the whole of the Holy Quran is an explanation of the kalimah Thoiyiebah, because the basic objective of the Holy Quran and of the Deen of Islam is Tauheed. It is to propagate Tauheed the messengers of Allah were sent to people at different time. Tauheed is the common objective of all the revealed religions and for this reason the subject of Tauheed has all along been dealt with under different headings to establish its truth. The same Tauheed is therefore the object of Kalimah Thoiyiebah.

1. Your Allah is one Allah. There is no god save Him; most beneficent the Merciful (Surah Al-Baqarah, ayat 163)

2. There is no God but He – The Living, Eternal. (Surah Al-Baqarah, ayat 225)

3. There is no God but He – The Living, Eternal. (Surah Ale-Imran, ayat 2)

4. Allah, Himself is witness, there is no God but He. The angels and the men of learning too are withness. (Surah Ale-Imran, ayat 18)

5. There is no God but He – The Exalted in Power, The Wise. (Surah Ale-Imran, ayat 18)

6. There is no God save Allah and Allah is The Exalted in Power, The Wise. (Surah Ale-Imran, ayat 62)

7. Come to an agreement between us and you, that we shall worship none but Allah. (Surah Ale-Imran, ayat 64)

8. Allah! There is no God but He; of surenty, He will gather you together on the Day of Judgement. (Surah An-Nisa, Ayat 87)

9. There is no God save One Allah. (Surah Al-Maidah, ayat 76)

10. Say. In truth He is the One Allah. (Surah An’am, ayat 18)

11. Who – a God other than Allah, could restore them to you. (Surah An’am, ayat 46)

12. That is Allah, your Lord. There is no God save Him. (Surah An’am, ayat 102)

13. There is no God save Allah and turn away from those joints Gods with Allah. (Surah An’am, ayat 106)

14. He said; shall I seek for you a god other than Allah. (Surah A’iraaf, ayat 140)

15. There is no God save He (Allah). It is He that gives both life and death. (Surah A’iraaf, ayat 185)

16. There were commanded to worship but one Allah. There is no God save He (Allah). (Surah At-Taubah, ayat 31)

17. Allah suffices me. There is no God save He (Allah). He is the Lord of the Tremendous Throne. (Surah At-Taubah, ayat 129)

18. This is Allah, your Lord. Him, therefore you should worship. (Surah Yunus, ayat 3)

19. Such is Allah, your real Sustainer. (Surah Yunus, ayat 32)

20. He said, there is no God except Him (Allah), in Whom the Children of Israel believe and I am of those who submit unto Him. (Surah Yunus, ayat 90)

21. I worship not what you worship others than Allah. (Surah Yunus, ayat 104)

22. Know you that this revelation is sent down in the knowledge of Allah and there is no God save Him (Allah). (Surah Hud, ayat 14)

23. That ye serve none but Allah. (Surah Hud, ayat 26)

24. He said, “O my people worship Allah, you love no other than God but Him. (Surah Hud, ayat 50)

25. He said, “O my people worship Allah, you love no other than God but Him. (Surah Hud, ayat 61)

26. He said, “O my people worship Allah, you love no other than God but Him. (Surah Hud, ayat 84)

27. Are maby Lords differing among themselves better or the One Allah, The Omnipotent Allah. (Surah Yusuf, ayat 39)

28. He has commanded that you worship none but Him. (Surah Yusuf, ayat 40)

29. Say, “He is my Lord, there is no God but He (Allah). (Surah Ar-Ra’d, ayat 30)

30. And left them know that he (Allah) is only one God. (Surah Ibrahim, ayat 52)

31. There is no God but, I so do your duty unto Me. (Surah An-Nehal, ayat 2)

32. Your Allah is one Allah. (Surah An-Nehal, ayat 22)

33. He is just one Allah. (Surah An-Nehal, ayat 51)

34. And do not set up with Allah any other God. (Surah Bani Israel, ayat 39)

35. Say if there had been others gods with Him (Allah), as they say. (Surah Bani Israel, ayat 42)

36. They said, “ Our Lord is the Lord of the Heavens and of the Earth. Never shall we call upon any god others than Him (Allah).
(Surah Al-Kahfi, ayat 14)

37. There are people who chosen others gods beside Him (Allah). (Surah Al-Kahfi, ayat 15)

38. The Revelation has come to me that your Allah in one Allah. (Surah Al-Kahfi, ayat 110)

39. Verily. Allah is my Lord and your Lord, so serve Him. (Surah Maryam, ayat 36)

40. Allah! There is no god but He (Allah). (Surah At-Thoha, ayat 8)

41. Verily, I am Allah. There is no god but, I. So serve Me. (Surah At-Thoha, ayat 14)

42. But the god of you all is the one Allah: There is no god but He. (Surah At-Thoha, ayat 98)

43. If there were (in the Heavens and Earth) other gods beside Allah, there would have been disorder in boyh of them. (Surah Anbiiya, ayat 22)

44. Have they taken for worship gods besides Him (Allah). (Surah Anbiiya, ayat 24)

45. It was revealed by Us (Allah) to him (the Apostle) that there were is no god but, I (Allah). (Surah Anbiiya, ayat 25)

46. Or have they gods who can shield them from us? (Surah Anbiiya, ayat 43)

47. Do you worship besides Allah things that can neither be any good to you, nor do you harm? (Surah Anbiiya, ayat 66)

48. There is no god save Thou; Glory to Thee. (Surah Anbiiya, ayat 87)

49. What has come to me by revelation is that your Allah is one Allah. (Surah Anbiiya, ayat 108)

50. Your Allah is one Allah, submit unto Him. (Surah Al-Haj, ayat 34)

51. Worship Allah, you have no other god but Him (Allah). (Surah Al-Mukminuun, ayat 23)

52. Worship Allah, you have no other god but Him (Allah). (Surah Al-Mukminuun, ayat 32)

53. Nor is there any god along with Him. (Surah Al-Mukminuun, ayat 91)

54. Therefore Allah, Exalted, the True King! There is no god save Him (Allah). (Surah Al-Mukminuun, ayat 114)

55. If any one invokes any other god besides Allah, he has no authority therefore. His rekoning is only with Lord. (Surah Al-Mukminuun, ayat 117)

56. Can there be another god beside Allah? (Surah An-Naml, ayat 64)

57. And He is Allah. There is no god but He. To Him be praise. (Surah Al-Qosas, ayat 70)

58. Is there other than Allah, who can give you a night. (Surah Al-Qosas, ayat 71)

59. And call not, beside Allah, on any other god. There is no god but He (Allah). (Surah Al-Qosas, ayat 88)

60. And our Allah and your Allah is One. (Surah Al-Ankabut, ayat 46)

61. There is no god save Allah. How then are you deluded. (Surah Al-Fathir, ayat 3)

62. Lo! Thy Lord is surely One. (Surah As-Syafaat, Ayat 4)

63. For when it was said unto them, there is god, save Allah. They were scornful. (Surah As-Syafaat, Ayat 35)

64. Maketh he the gods One Allah? (Surah Shod, Ayat 5)

65. There is no god save Allah, the One, the Irresistible. (Surah Shod, Ayat 65)

66. He is Allah, the One, the Irresistible. (Surah Az-Zumar, Ayat 4)

67. Such is Allah, your Lord and Cherisher. His is the Sovereignty. There is no god save Him. (Surah Az-Zumar, Ayat 6)

68. There is no got save Him (Allah), to Him is the final goal. (Surah Al-Mukmin, Ayat 3)

69. There is no god save Allah. How then are you deluded? (Surah Al-Mukmin, Ayat 62)

70. He is the living (one). There is no god but He. Call upon Him. (Surah Al-Mukmin, Ayat 65)

71. It is revealed to me that your god is one Allah. (Surah Al-Fusshilat, Ayat 6)

72. Worship Ye none but Allah. (Surah Al-Fusshilat, Ayat 14)

73. Allah is our Lord and your Lord. (Surah As-Shura, ayat 15)

74. Did we appoint gods to be worshipped beside the beneficent? (Surah Az-Zukhruf, Ayat 45).

75. The Lord of Heavens and the Earth and all between them. (Surah Ad-Dukhan, ayat 7)

76. There is no god but He. It is He who gives life and gives death. (Surah Ad-Dukhan, ayat 8)

77. Worship ye none other than Allah. (Surah Al-Ahqaf, ayat 21)

78. So know (O Muhammad ) that none has the right to be worshipped but Allah. (Surah Muhammad, Ayat 19)

79. And set not up (or worship) any other god along with Allah [Glorified be He (Alone), Exalted above all that they associate as partners with Him]. Verily, I (Muhammad ) am a plain warner to you from Him.. (Surah Az-Zariyat, ayat 51).

80. He is Allah, than Whom there is none has the right to be worshipped but He. (Surah Al-Hashr, ayat 22)

81. We are guiltless of you and all that you worship beside Allah. (Surah Al-Mumtahanah, ayat 4)

82. Allah! There is no god but He. (Surah At-Taghabun, ayat 13)

83.He is the Lord of the east and the west; there is no god but He (Allah). (Surah Al-Muzzammil, ayat 9)

84. I worship not that which ye worship, nor will your worship that which I worship. (Surah Al-Kafirun, ayat 2-3)

85. Say: He is Allah, The One and Only. (Surah Al-Ikhlas)

The above are eighty five verses, in which text of Kalimah Thoiyiebah or its equivalent in meaning has occurred. There are still many more verses, which equally convey the same sense and meaning of Kalimah Thoiyiebah as I have stated is the beginning. The Tauheed is the fundamental basic of Deen. And therefore the more acquainted a man is with the requirements of Tauheed, the more steadfast he shall be in Deen. Tauheed in the Holy Quran has been described from various view points and various manner and aspects, so that it many penetrate through the very depths of the heart; so it firmly settles there, leaving no room for anything else to enter.

Tag :religion, Holy Quran, Muhammad, Allah

Umar r.a (Radhiallahu anhu) Coming To Islam

Umar r.a, of whom all the Muslims are justly proud and the disbelievers still dread, was most adamant in opposing the Prophet s.a.w and very prominent in persecuting the Muslims before he embraced to Islam. One day, the Quraysh in meeting called for somebody to volunteer himself for the assassination of the Prophet s.a.w. Umar offered himself for this job, at which everybody exclaimed:

“Surely, you can do it, Umar!”

Whith sword hanging from his neck, he set out straight away on his sinister errand. On his way he met Saad bin Abi Waqqas of Zuhrah clan. Saad inquired:

“Whither! Umar?”

Umar : “I am after finishing Muhammad.”

Saad: “But do not you see that Bani Hashim, Bani Zuhrah and Bani Abdul Manaf are likely to kill you in retaliation?”

Umar: “It seems that you also have renounced the religion of your forefathers. Let me settle with you first.”

So saying, Umar drew out his sword. Saad announcing his Islam, also took out his sword. They were about to start a duel when Saad said:

“You had better first set your own house in order. Your sister and brother-in-law both have accepted Islam”

Hearing this, Umar flew into a towering rage and turned his steps towards his sister’s house. The door of the house was bolted from inside and both husband and wife were receiving lessons in the Quran from Khabbab r.a. Umar knocked at the door and shouted for his sister to open it. Khabbab r.a hearing the voice of Umar hid himself in some inner room, forgetting to take the manuscript pages of the Holy Quran with him. When the sister opened the door, Umar hit her on the head, saying:

“O, enemy of yourself. You too have renounced your religion.”

Her head began to bleed. He then went inside and inquired, “ What were you doing?” And who was the stranger I heard from outside?” His brother-in-law replied, “We were talking to each other.” Umar said to him, “ Have you also forsaken the creed of your forefathers and gone over to the new religion?” The brother-in-law replied, “But what if the new religion be the better and true one?” Umar got beside himself with rage and fell on him, pulling his bread and beating him most savagely. When her sister intervened, he smote her so violently on her face that bled most profusely. She was, after all, Umar sister; she burst out:

“Umar! We are beaten only because we have become Muslims. Listen! We are determined to die as Muslims. You are free to do whatever you like.”

When Umar had cooled down and felt a bit ashamed over his sister’s bleeding, his eyes fell on the pages of the Quran left behind by Khabbab r.a. He said, “Alright, show me, what are these?” “No.” said the sister, “You are unclean and no unclean person can touch the Scripture.” He insisted, but the sister was not prepared to allow him to touch the leaves unless he washed his body. Umar at last gave in. He washed his body and then began to read the leaves. It was Surah “Thoha”. He started from the beginning of the Surah, and he was changed man altogether when he came to the verse”

“Lo! I, indeed I am Allah. There is none worthy of worship save Me. So serve Me and establish Solat for My remembrance.”

Umar said: “Alright, take me to Muhammad s.a.w.”

On hearing this Khabbab r.a came out from inside and said:

“O, Umar! Glad tidings for you. Yesterday (on Thursday night) the Prophet s.a.w prayed to Allah, “O, Allah strengthen Islam with either Umar or Abu Jahal, whomsoever Thou likest.” It seems that his prayer has been answered in you favour.”

Umar then went to Prophet s.a.w and embraced Islam on Friday morning. Umar’s Islam was a terrible blow to the morale of unbelievers, but still the Muslims were few in number and the whole country was agains them. The disbelievers intensified their efforts for the complete annihilation of Muslims and the extinction of Islam. With Umar r.a on their side, the Muslims now started saying their Solat in Haram. Abdullah bin Mas’ood says:

“Umar’s Islam was a big triumph, his emigration to Madinah a tremendous reinforcement and his accession to the Caliphate a great blessing for the Muslims.”

assassination, religion, forefathers, manuscript, Holy Quran, Muhammad, big triumph, Caliphate

Allah’s Treatment Is According To Ones Expectations (part two)

The second point in this hadith is “whenever a slave of Mine remember Me, I am with him.” In another hadith, it is stated “So long as one’s lips move in My remembrance I remain with him.” i.e. Almighty Allah bestows His special care and mercy on him during all this time.

The third point is that Almighty Allah mentions him with favour to the angle, which signifies the value of zikir. Firstly, this is because Allah created man such that inherently he is liable to be good as well as to go astray, as a hadith below;

From Abu Hurairah r.a and Abu Said r.a, both bore testimony to having heard from Rasulullah s.a.w that the gathering engaged in zikir of Almighty Allah is surrouned by the angles on all sides, the grace of Allah and “Sakinah” (peace and tranquility) descend upon them and Almighty Allah speaks about them by way of appreciation, to His angles.”

Submission on his part therefore deserves special appreciation. Secondly, at the time of Adam’s creation, the angels (who have no instinct for doing evil) could not understand the creation of man and had contended that he would cause blood-shed and trouble in the world, while they are always there to praise and glorify Almighty Allah. Thirdly, man’s worship of Allah and submission to His will is more commendable than that of the angles, because he does so on account of his faith in the unseen which, however, is actually seen by the angles. It is to this fact that Allah refers in the Holy Quran: “How would the man have not worshipped if he had actually seen the Paradise and the Hell.” It is for this reason that Almighty Allah praises the noble deeds of those who worship and glorify Him without seeing.”

The fourth point contained in the above-mentioned hadith is that if a man increases his devotion to Almighty Allah, the increase in His mercy and kindness upon him is proportionately far greater. “Getting near” and “running” signify immediate increase in His blessings and mercy. Thus, it is upto a person that, if he wants to enjoy more kindness and favours from Almighty Allah, he should increase his devotion to Him.

The fifth point in the above mentioned hadith is that the angles have been stated to be superior to man, while it is commonly know that man is the best creation of Allah. One reason for this has already been explained in the translation (of the hadith), that the angles are superior because they are innocent and are unable to commit sins. Secondly, they are superior because they are better than the majority of man, including even the majority of believers and yet some selected Believer like the Prophets a.s (Alaihis Salam) are superior to the angles. There are other reasons as well, which are however left out in order to prevent the discourse from getting too long.

Allah’s Treatment Is According To Ones Expectations (part one)

From Abu Hurairah r.a, narrated that Rasullulah s.a.w has said ; “ Almighty Allah says “I treat my slave (man) according to his expectations from Me and I am with him when he remember Me. If he remember Me in his heart, I remember him in My heart; if he remembers Me in a gathering, I remember him in a a better and nobler gathering, (i.e. angles). If he comes closer to Me by one span, I go towards him a cubit’s length, if he comes towards Me by a cubit’s length, I go towards him an arm’s length and if he walks towards Me, I run unto him.’ ”

Note: There are several points elaborated in this Hadith. The first point is that Allah deals with a man according to his expectations from Him. One should therefore always be hopeful of the mercy and benevolence of Almighty Allah and never be despondent of His blessings. Certainly, we are extremely sinful and justly deserve punishment on account of our evil deeds, yet in no case should we feel despondent of the mercy of Allah, as He may perhaps totally forgive us.

“Lo! Allah forgiveth not if a chosharer (partner) be ascribed unto Him and forgiveth all save that to whom He will”

But Almighty Allah may oy may not forgive; that is why the ulama (Islamic Scholar) say that true belief lies in between hope (of forgiveness of Allah) and fear (of His wrath). The Holy Prophet s.a.w, once visited a young sahabah (companion), who was breathing his last and asked him how he was feeling. He replied, “O! Messenger of Allah, I am hopeful of the mercy of Allah, and yet I am afraid of my sins.” Thereupon the Holy Prophets s.a.w said, “When the heart of a believer is filled with these two feelings of hope and fear, Almighty Allah fulfils his hope and saves him from what he is afraid of.”

It is mentioned in one hadith that a believer thinks of his sin, as if he is sitting under huge rock that is threatening to fall on him, while for a transgressor his sin is not more than a fly which is easily scared off, i.e., he takes his sins very lightly. In short, one should be appropriately afraid of one sins and at the same time remain hopeful of Allah’s mercy.

Ma’az r.a died of Plague and in the moments of death agony, he fainted many times whenever he regained consciousness for a moment, he should say, “Oh, Allah! Thou knowest that I loved Thee. By Thy Honour and Glory, Thou knowest this very well.” Just before breathing his last, he said; “O.. death, you are a welcome quest but have come at a time when there is nothing in the house to eat.” Then he said; "O Allah! Thou knowest very well that I always feared Thee, and today, I die hopeful of Thy forgiveness. Oh.. Allah! I enjoyed life, not in digging canals and planting gardens, but in remaining thirsty in the hot weather, in undergoing hardships for the sake of Islam and in taking part in the gatherings engaged in Zikir under the supervision of the ulama.”

Some ulama have written that the fulfillment of expectations promised by Almighty Allah in the aforesaid hadith is in its most general sense. It carries assurance not only in respect of forgiveness but also in respect of prayers, health, wealth and safety. For instance when a person prays to Allah an sincerely believes that Allah shall accept his prayer, then his prayer is actually accepted, but if he has doubt (that his prayer would not be accepted), it is not accepted. Thus, in another hadith is stated that the prayer of a person is granted so long as he does not say that his prayer is not granted. The same is true in the case of all blessings relating to health, prosperity, etc. According to one hadith, if a destitute person discloses his hunger to everybody, he is not relieved of his poverty, but if he shows submission to Gracious Allah, his condition may soon change for the better. However, hoping for the better from Almighty Allah is one thing, and being over-confident of His help and forgiveness is another thing. Almighty Allah has warned us against such an attitude in several verses of the Holy Quran e.g.,

“Let not the deceiver (the satan) beguile you in regard to Allah.”

i.e. one should not be misled by the Devil to commit sins just because Allah is the most Merciful and Forgiver. There is another verse,

“Hath he knowledge of the Unseen, or hath he made a pact with the Beneficent. No, never.”

To be continued…

Ibnu AzZubair's Valour against the Romans.

In 26 A.H (After Hijrah), Usman r.a, the then Khalifah, appointed Abdullah bin Abu Sarah r.a, as a governor of Egypt in place of Amar bin Aus r.a. Abdullah r.a with 20,000 Muhajidin, advanced to meet the Roman Army numbering 200,000. It was very fierce battle. The Roman commander, Jarjir made a proclamation saying:

"The person who kill Abdullah will get my dauther's hand in marriage and also 100,000 dinars in prize."

Some of the muslim grew anxious over this praclamation. When Abdullah bin Azzubair was informed of this, he said:

"There is nothing to worry about. We may also announce that the person killing Jarjir will get Jarjir's daughter in marriage, 100,000 dinars in prize and also Governorship over the area now ruled by him."

The fight was very tough and went on for a long time, Ibnu AzZubair r.a succeeded in spotting Jarjir seated behind his forces, under umbrella of peacock feathers held by two maids. Ibnu AzZubair r.a all at once, outskirted the Roman troops and approached him. He attacked Jarjir with his sword and severed his head from his body. He then fixed the head on the point of his spear and returned to his camp, to utteramazement of both the armies at his matchless valour.

When the Sahabah emigrated to Madinah, no son was borne to any of emigrants for one year after the emigration. The Jews of Madinah said:

"We have cast a spell on the emigrants. They cannot have male issue."

Abdullah bin AzZubair was the first male child born to the Muhajirin. The Muslims were, naturally, very happy over his birth. The Prophets s.a.w would not generally allow the children to take oath of allegiance to him. But Abdullah bin AzZubair had the honour of pledging allegiance to the Prophets s.a.w when he was only seven. During this battle, he was barely in his early twenties. To go single-handed and kill the commander, after hoodwinking his army of 200,000 men, at this age is really marvellous.


Roman commander, Roman, Khalifah, Muhajidin, marriage, dinars, Jews, emigrated

Elevated stage in Paradise by virtue of the Holy Quran - Part 2

Ummu Salmah r.a. (one of Rasullullah s.a.w wife) was once asked by someone as to how Rasullullah s.a.w used to recite Quran. She said, “In a way that all vowel sounds were clear and the pronunciation of each letter was distinct.” It is desirable to recite the Quran with propriety even if one may not understand the meaning. Ibnu Abbas r.a. said that he preferred to recite with propriety, short sowar (plural of surah – a chapter of the Quran) like AlQariah or Iza Zulzelat rather than to recite (otherwise long) sowar like AlBaqarah or AlImran without it.

The commentators and learned scholars explained the above-mentioned hadith to mean that, for each ayat recited, the reciter will be elevated to a higher level in Paradise. From other hadith, it appears that there are as many levels in Paradise as the number of ayat in the Holy Quran. Therefore, the status of the person will be raised by as many levels in Paradise as the number of ayat in which he is well versed. As such, the one best versed in the whole Quran will reach the highest level in Paradise.

According to Mulla Ali Qari, it is mentioned in a hadith there is no level in Jannah higher than that given to reader of the Quran. So the readers will ascend in proportion to the number of ayat recited by them in the world. Allamah Dani (RahmatulallahAlaih) says that authorities agree that there are a six thousand ayat in the Quran. But there is some difference of opinion about the number over and above six thousand. These are variously reported to be 204, 14, 19, 25 and 36.

It is written in Sharah-ul Ihya that each ayat corresponds to a higher level in Paradise. So a reader will be asked to ascend according to his recitation. One who reads the whole of the Quran will attain the highest level in Paradise. And one who knows only a part of the Quran will rise up to the proportionate level. In brief, the stage or level reached will be fixed by the numbers of ayat recited.

According to my understanding, the above hadith has a different meaning :

I think that the elevation implied in this hadith is not that which can determined by the number of ayat to be recited, i.e., when one ayat be recited, the status will be raised by one step, whether it be read with propriety of without. But this hadith points to another kind of elevation which is a type of an inner experience and is related to the recitation being with propriety or without is. So a person will be able to read in the same way as he reads in worldly life. Mullah Ali Qari (RahmatullahAlaih) has quoted from one hadith that, if a person reads the Quran very often in this life, he will remember it in the life Hereafter, otherwise he will forget it. May Allah help us there. There are many among us who memorized the Quran in their childhood through the religious zeal of their parents, but through sheer carelessness and negligence on their own part, have forgotten this capability in the later part of this very life. It is mentioned in others hadith that one who dies while labouring and working hard to commit the Glorious Quran to memory. Will be record amongst the Huffaz. Allah bounty has no limits. We should only seek it. As a poet says:

O’ Shahidi..! His bounties are common for all, you could not be denied (these bounties), if you were all worthy.


(If my interpretation is correct, it is from Allah and if is wrong, it is from me and satan, and Allah and His Prophet are free from it.)

Solat Wipes Out the Sins

From Abu Dzar r.a narrates that once the Holy Prophet s.a.w came out of his house. It was autumn and the leaves were falling off the trees. He caught hold of a branch of a tree and its leaves began to drop in a large number. At this he remarked, “O, Abu Dzar! When a Muslim offers his Solat to please Allah, his sins are shed away from him just as these leaves are falling off this tree.”

In autumn, usually, the leaves of the trees fall in large number, so much so that some trees not a single leaf is left behind. The same is the effect of solat perfomed with sincerity and devotion. All the sins of the person offering solat are wiped off. Its should, however, be remembered that according to the verdict of the theologians, it is only the minor sins that are forgiven by the performance of solat and others services. The major sin are not pardoned without repentance. We should, therefore in addition to saying solat, be particular about doing “Taubat” (repentance) and “Istighfar” (seeking forgiveness). Allah may however, pardon by His bountiful Grave, even the major sins of any person because of his solat.




Solat Wipes Out the Sins, Holy Prophet, autumn, theologians, seeking forgiveness, major sins

Abu Dzar Ghifari’s Conversion to Islam

Abu Dzar Ghifari r.a is very famous among the Sahabah (Prophet’s companion) for his piety and knowledge. Ali r.a used to say:

“Abu Dzar is the custodian of such knowledge as other people are incapable of acquiring.”

When he first got news of the Prophet’s mission, he deputed his brother to go to Mecca and make investigations regarding ‘the person’ who claimed to be the recipient of Divine revelation. His brother returned after necessary enquiries and informed him that he found Muhammad s.a.w to be a man of good habits and excellent conduct and that his wonderful revelations were neither poetry nor soonth-sayings. This report did not satisfy him and he decided to set out for Mecca and find out the facts for himself. On reaching Mecca he went straight to the Haram. He did not know the prophet s.a.w and he did not consider it advisable (under the circumstances prevailing at the time) to enquire about him from anybody. When it became dark, Ali r.a noticed him and seeing in him a stranger; could not ignore him, as hospitality and care for the travelers, the poor and the strangers, were the sahabah’s second nature. He therefore, took him to his place. He did not ask him about the purpose of his visit to Mecca, nor did Abu Dzar himself disclose it. Next day, he againt went to the Haram and stayed there till nightfall without being able to learn who the Prophets was. In fact everybody knew that the Prophets and his companions were being persecuted in Mecca and Abu Dzar might have had misgivings about the result of his quest for the Prophet s.a.w . Ali r.a again took him home for the night, but again did not have any talk with him about the purpose of his visit to the city. On the third night, however after Ali had entertained him as on the two previous nights, he asked him:

“Brother, what brings you to this town?”

Before replying. Abu Dzar took undertaking from Ali r.a that he would speak truth and then he enquired from him about Muhammad s.a.w. Ali replied:

“He is verily the Prophet of Allah. You accompany me tomorrow and I shall take you to him. But you have be very careful, least people come to know of your association with me and you get trouble. When on your way, I apprehend some trouble, I shall get aside pretending some necessity or adjusting my shoes, and you will proceed ahead without stopping, so that the people may not connect us.”

Next day, he followed Ali r.a. who took him before the Prophet s.a.w. In the very first meeting, he embraced Islam. The Prophet s.a.w, fearing that the Quresh might harm him, enjoined upon him not to make an open declaration of his Islam. And bade him to go back to his clan and return when Muslims had gained the upper hand. Abu Dzar r.a. replied:

“O, Prophet of Allah! By Him who is the master of my soul, I must go and recite the Kalimah in the midst of these unbelievers.”

True to his word, he went straight to the Haram, and right in the midst of the crowd and at the pitch of his voice, recited Shahadah viz:

“I bear witness that there is no god save Allah and I bear witness that Muhammad s.a.w is the Prophet of Allah.”

People fell upon him from all sides and would have beaten him to death if Abbas (the Prophet’s uncle, who had not till then embraced Islam) had not shielded him and saved him from death. Abbas said to the mob:

“Do you know who he is? He belongs the Ghifar Clan, who live on the way of our caravans to Syria. If he killed, they will waylay us and we shall not be able to trade with the country.”

This applead to their prudence and they left him alone.

The next day, Abu Dzar r.a repeat his perilous confession of iman and would have surely been beaten to death by crowd, had not Abbas intervened once again and saved him for the second time.

The action of Abu Dzar r.a was due to his extraordinary zeal for proclaiming Kalimah among the disbelievers, and the prohibition by the Prophet s.a.w was due to the soft corner in his heart for Abu Dzar r.a, lest he be put to hardships that might prove too much for him. There is not the least shadow of disobedience in this episode. Since the Prophet s.a.w himself was undergoing all sorts of hardships in spreading the message of Islam, Abu Dzar r.a also thought it fit to follow his example. Rather than avail of his permission to avoid danger. It was this spirits of Sahabah that took them to the heights of material and spiritual progress. When a person once recited the Kalimah and entered the fold of Islam, no power on earth could turn him back and no oppression or tyranny could stop him from tabligh.


recipient of Divine, Muhammad, Mecca, stranger, embraced Islam

Elevated stage in Paradise by virtue of the Holy Quran - Part 1

From Abdullah ibni Amar r.a. reports that Rasullullah s.a.w said; “On the Day of Judgment, it will be said to the MAN devoted to QURAN, go on reciting the Quran and continue ascending the storeys of Jannah (Paradise) and recite in the slow manner you had reading in worldly life; your final abode will be when you reach at the time of the last ayat of your recitation.”

“The Man of Quran” apparently means a “Hafiz”. Mulla Ali Qari has explained it fully that this honour is reserved for a “Hafiz”, and that this hadith does not apply to one who regards by looking into Holy Quran. First, because the words “Man of Quran” points towards a hafiz and secondly there is a traditional in Musnad Ahmad:-

“Till he reads of whatever Quran in with him”

This word more clearly refers to a Hafiz, although a reader who remains very often engaged in reciting the Quran may also be implied.

It is written in Miqrat that this hadith does not apply to a reader who is accursed by the Quran. This is with reference to the hadith that there are many readers of the Quran, who read the Quran but the Quran invokes curses upon them. Therefore, the reading of Quran by a person who does not adhere to the correct tenets does not constitute an argument that he is acceptable to Allah. Many hadith of this type relate to the “Khawarij” (a sect who were opposed to Ali r.a).

In this commentary, Shah Abdul Aziz (Rahmatullalaih) has written that “tartil” literally means read and with good and clear pronunciation, while according to Islamic principle it means reading in accordance with certain rules as follows :

1. The letters of alphabets should be correctly uttered to ensure their correct pronunciation so that ‘tha’ is not reads as ‘ta’ and ‘tho’ is not reads as ‘da’ and so on.

2. Stop correctly at the pauses, so that the joining or finishing of the verses may not take place at in appropriate places.

3. The correct pronunciation of ‘iqlab’.

4. Raising the voice slightly so that the words of Quran uttered by the mouth may reach the ears and thus influence the heart.

5. Setting the sound in a way that it may become full of pathos and may affect the heart quickly, because the pathetic voice influences the heart at once, moves and strengthens the soul more effectively.

The physicians are of the opinion that if a medicine is required to affect the heart quickly, it should be given a sweet smell by means of a perfume, for the heart sensitive to sweet and smell and if the medicine is required to affect the liver, it should be sweetened with sugar because the liver likes sweet things. Therefore, if a perfume is used at the time of recitation, it will have a better influence on the heart.

6. Tashdid (doubling of alphabets) and madd (prolongation of alphabets) should be fully pronounced because this reveals the grandeur of the Quran and adds to its effectiveness.

7. As stated earlier, the reader’s should respond to the ayat indicating mercy of Allah or chastisement by Him.

The above-mentioned seven rules constitute the correct way of reciting the Quran, which is called ‘tartil’ and the sole object of all this is to reach the correct understanding and grasp of deeper meaning of the Holy Quran.


Quran, Paradise, reader, pronunciation, medicine, mercy of Allah, influence the heart

Bilal and his Suffering

Bilal r.a (Rodiallahu anhu) is a one of the best know of the galaxy of Sahabah as Moazzin of the Prophet's Mosque. He was an Abyssinian slave of a disbeliever in Mecca. His conversion to Islam was, naturally, not liked by his master and he was, therefore, persecuted mercilessly. Ummayah bin Khalaf, who was the worst enemy of Islam, would make him lie down on the burning sand at mid-day and would place a heavy stone on his breast, so that he could not even move limb. He would then say to him:

"Renounce Islam or swelter and die."

Even under these afflictions, Bilal r.a would exclaim:

"Ahad-The One (Allah).. Ahad"-The One (Allah)

He was whipped at night and, with the cuts thus received, made to lie on the burning ground during the day to make him either forsake Islam or to die a lingering death from wounds. The tortures would get tired and take turns (Abu Jahal, Ummayah and others) and vie with one another in afflicting more and more painful punishment, but Bilal r.a would not yield. At last Abu Bakar r.a bought his freedom, and he became a free muslim.

As Islam taught implicitly the oneness of Almighty Creator, while idolaters of Mecca believed in many gods and goddesses with minor godlings, therefore Bilal repeated:

"Ahad (The One), Ahad (The One)."

This shows his love and devotion to Allah. Allah was so dear to him that no amount of persecution could distract him from reciting His Holy name. It is said that the urchins of Mecca would drag him in the streets, with his words "Ahad!.. Ahad!" ringing in their wake.

Look how Allah rewarded his steadfastness! He was to have the honour of becoming the Prophet's Moazzin. He was always to remain with him at home ad abroad to call out the Azan for his Solat. After the Prophet's death it became very hard for him to continue his stay in Madinah where he would miss him at every step and in every corner. He therefore left Madinah and decided to pass the rest of his life striving in the path of Allah. Once he beheld the Prophet s.a.w in his dream saying to him:

"O, Bilal! How is it that you never visit me."

No sooner did he get up than he set out for Madinah. On reaching there, Hasan r.a and Hussein r.a (The Prophet's grandsons) requested him to call out the Azan. He could not refuse them, for there were very dear to him. But as soon as the Azan was called, the people of Madinah cried openly out of their anguish at the memory of the happy old days of the Prophet's time. Even the women came out of their houses weeping. Bilal r.a left Madinah again after a few days and died in Damascus in year 20 After Hijrah.



Abyssinian, slave, Abyssinian slave, enemy, painful punishment, painful, punishment, Holy name, Holy, memory, freedom

Three thing shall be under Arash (of Allah) on the Judgement Day. Part 2.

It is this special understanding that was implied in the reply of Ali (Karramullahu Wajhu – May Allah be kind to him) when he was asked by the people if he had received from Rasullulah s.a.w any special knowledge or instructions which were not received by others. Ali r.a said, “ I swear by Him Who made the Paradise and created life that I possess nothing special, except the clear understanding which Almighty Allah bestows upon a person in respect of the Quran."

Ibni Abu Dunya says that the knowledge of the Holy Quran and that which can be derived out of it are as vast as a boundless ocean.

The Branches of knowledge described above are like tools, i.e. essential pre requisite fo commentator. A commentary written by a person who is not thoroughly acquainted with these branches of knowledge will be based on his personal opinion, which is prohibited. The Sahabah (companions of the Holy Prophet s.a.w) already had Arabic language as their mother-tonque, and they reached the depth of the knowledge by means of their illuminating contact that they had with Rasullulah s.a.w.

Allahmah Suyuti says that those who think that it is beyond the capacity of a man to acquire Ilm Wahbi or gifted understanding, are not right. To get this knowledge from Allah, one should adopt the means to this end, e.g., acting upon the knowledge that one has acquired, and disinclination towards the world.

It is state in Kimia-e-Sa’adat that three person are not blessed with complete understanding of the Quran. First, one who is not well versed in Arabic, secondly, one who persists in committing a major sin or indulges in act of religious innovation, because these actions blacken his heart, which is turn prevent him from understanding the Quran. Thirdly, one who is a rationalist, even the matter of faith, and feel embarrassed when he reads an ayat of the Quran which he is not able to fully rationalize.

“May Allah protect us from all such sins and evils."


Judgement, Judgement Day, Throne, Allah's Throne, Holy Quran, Paradise, illuminating, knowledge,

Three thing shall be under Arash (of Allah) on the Judgement Day. Part 1.

From Abdul Rahman ibni Auf r.a, narrates that Rasullullah s.a.w said, “ One the Day of Judgement, three things will under the shade of the Arash (Allah’s Throne). One, the Holy Quran which will argue with men – the Quran has both an apparent and deeper meaning. The second will be amanah (trust). The third will be kinship, which shall proclaim “O, Allah have mercy on the person who upheld me and deprive him of Your mercy whosoever severed me.”

Three thing wil under the shade of the Arash, signifies their utmost nearness in the sublime presence of Allah. “The Quran will argue” means that it will plead the cause of those people who read it, respect it and act upon its commandments. It will intercede on their behalf and solicit upgrading of their rank. Mulla Ali Qari has narrated on the authority of Tirmizi ( a book of Hadith) that, in the presence of Almighty Allah, the Holy Quran will beg Allah to grant an apparel to its reader. Almighty Allah will given him a crown of honour. The Quran will again beg for additional favour for him. Thereupon Almighty Allah will award the reader a complete robe of honour. The Quran will again beseech Allah to be pleased with him, and Almighty Allah will express His pleasure to him.

We find in this life that the pleasure of beloved is considered to be the most coveted gift. Similarly in the life Hereafter, no bounty shall stand comparison with the pleasure of our Beloved Almighty Allah. And in case of those who ignore their duty towards the Quran, it will challenge them saying, “Did you care for me? Did you fulfil your obligations towards me?”

It has reported on the authority of Imam Abu Hanifa (Rahmatullah Alaih) in Ihya that it is the due right of the Quran that it should be read completely twice a year. Those of us who never care to read the Quran should first consider how their defend themselves against such a strong plaintiff. Death is inevitable and there can be no escape from it.

The Meaning of expression “body and spirit of the Quran” is evident. The Quran has an apparent meaning, wich can be understood by all, but the deeper spiritual significance is not understood by everybody. It is in this connection that Rasullulah s.a.w has said: “Whosoever expresses his personal opinion in respect of anything in the Quran commits a mistake, even if he be right in his opinion.”

Some scholar hold that the word ‘outward’ i.e., the body of Quran, refer to its words, which can be recited properly by everybody and word inward, i.e., spirit refer to its meanings, and its underlying ideas, the understanding of which varies with the ability of the readers.

Hadrat ini Mas’ud r.a said, If you seek knowledge, you should meditate on the meanings of the Quran, because it embodies the history of the former times as well as of the latter. “It is, however, essential to observe the pre-requisites for interpreting the Quran. And unbecoming present day fashion is that even those who possess little or no knowledge of Arabic vocabulary offer their personal opinion on the basis of vernacular translations of the Quran. Specialists have laid down that any one attempting a commentary of the Holy Quran should be well versed in fifteen subjects. These as briefly given below, will show that it is not possible for everybody to understand the underlying significance and real meanings of the Holy Quran.

1. Lughat, i.e., Philology of language. Which helps in understanding the appropriate meanings of words. Mujahid says, “One who believes in Allah and the Day of Judgement should not open his lips in respect of the Quran, unless he is thoroughly conversant with the philology of the Arabic language. Quite often an Arabic word has several meanings. A person may be knowing only one or two of them, though in a given context the actual meaning may be quite different.”

2. Nahv, i.e., Syntax, a branch of grammar, which helps in understanding the relation of a sentence with another and also of Iqlab (vowel sounds) of the letters of a word. A change in Iqlab often means a change in the meaning.

3. Sarf, i.e., Etymology, a branch of grammar, which helps in knowing the root words and conjugations. The meaning of the word changes with the change in the root and with a change in its conjugation.

In Ibni Faris says, “ One who loses the knowledge of etymology loses a great deal.” Allamah Zimarkhshari mentions that, when a certain person set to translate the ayat

“On the day that We shall call each and every people after their leader”.

Ignorantly rendered it thus: “One the day We shall call each people after their mother.” He supposed that the singular Arabic word imam (leader) was the plural of the Arabic word ‘um’ (mother). If he had been conversant with etymology, he would have know that the plural of ‘um’ is not ‘imam’.

4. Ishiqaq, i.e., Derivatives. It is necessary to have the knowledge of derivatives and their root words, because if a word has been derived from two different root words, it will have two different meanings, e.g., the word ‘masih’ is derivable from ‘masah’ which mean to touch or to move wet hands over, and also from ‘masahat’ which means measurement.

5. Ilm ul-Ma’ani. i.e, Knowledge of semantics, because phrase constructions are understood from their meanings.


6. Ilm ul-Bayan. i.e., Knowledge of figure of speech, like similes and metaphors, due to which expressions or shades of meaning or similes and metaphors become known.

7. Ilm ul-Badi. i.e., Knowledge of rhetoric, the knowledge which reveals the beauty of language and its implications.

The last three are branches of ilm ul-Balaghat (knowledge of oratory), and are considered very important subject, which a commentator should master, because the Glorious Quran is a perfect miracle and its amazing constructions can only be understood after mastering these subjects.

8. Ilm ul-Qiraat. i.e., Knowledge of the art of pronunciation, because different methods of recitation sometimes convey different meaning, and sometimes one meaning is to be preferred over the others.

9.Ilm ul-Aqaid, i.e., Knowledge of fundamentals of faith. This is necessary to explain certain analogies. The literal meaning of certain ayat referring to Almighty Allah is not the correct one. For example, the analogy in the ayat :-

“The hand of Allah is over their hands”

Will have to be explained because Allah has no physical hands.

10. Usul Fiqah. i.e., Principle of Islamic Jurisprudence. These are necessary for reasoning out and finding arguments in the basic support of statement.

11. Ashab Unaz ul. i.e., The particular circumstances which caused the revelation of ayat. The meaning of an ayat will be better understood if we know how and when it had been revealed. Sometimes the true meaning of an ayat is understood only if we know the circumstances in which the ayat had been revealed.

12. Nasikh o Mansukh. i.e, Knowledge of commandments that have subsequently been abrogated or changed, so that abrogated commandments may be distinguished from the standing ones.

13. Ilm ul-Fiqah. i.e. Knowledge of Islamic Jurisprudence, because it is only through this knowledge that we arrive at a complete understanding of general principles.

14. Knowledge of such Hadith that happen to be commentary on certain brief verses of the Quran.

15. The last but most important is the Ilm Wahbi, or the gifted understanding, bestowed by Almighty Allah upon His selected ones, as is referred in the hadith :-

“Whosoever acts upon what he knows, Almighty Allah bestows upon him the knowledge of things not know to him.”


Judgement, Judgement Day, Throne, Allah's Throne, Holy Quran, kinship, honour, Hereafter, plaintiff, Death, spiritual, Philology, language, Arabic, Arabic language, Syntax, grammar, Etymology, translate, Derivatives, semantics, Knowledge, Knowledge of semantics, figure of speech, figure, speech, beauty, beauty of language, knowledge of oratory, pronunciation, fundamentals of faith, Jurisprudence, circumstances

Discarding Solat (Praying) is Leaving Islam

From Ubadah bin Samit r.a narrates; 'My dear friend the Prophet s.a.w while enjoining upon me seven good practices said, "Do not ascribe anything as partner to Allah, though you may be cut into pieces or burn alive or crucified; do not forego solat intentionally, least you should get out of the fold of Islam; do not perpetrate disobedience of Allah, least you deserve His warth; and do not take to drinking, for that is the mother of all evils."'

In another hadith, Abu Durda r.a says, " My dear Prophet s.a.w warned me saying, 'Do not ascribe anything as partner to Allah, though you may cut into pieces or burn alive or crucified; do not discard Solat intentionally, as Allah is free from any obligation to a person who knowingly neglects Solat; and do not take wine, for that is the key to all vices."


burn alive, burn, evils mother, mother, drinking, crucified, Solat, wine

Tragedy of Bir-Maoona

In the tragedy of Bir-Maoona, seventy sahabah (Prophet’s s.a.w companion) were massacred. All of them were Hafiz of Quran. Their Jamaat (group) was called the Jamaat of Qura and consisted mostly of Ansar.

The Prophet Muhammad s.a.w love them very much, for they engaged themselves in zikr and recitation of the Quran during the night and attended upon the Prophet s.a.w and his family during the day. A person named Amir bin Malik and know as Abu Bara, belonging to Bani Amir clan of Najd, came to the Prophet s.a.w and took this Jamaat with him for the Tabligh and Taalim (teaching of Islam) of this clan. The Prophet s.a.w expressed his apprehensions, saying:

“I fear some harm may came to my Sahabah.”

But the person assured him that he was personally responsible for their safety. The Prophet s.a.w , after much hesitation agreed to send the Jamaat of seventy Sahabah with him. He also gave them an epistle to Amir bin Tufail (the head of the clan), inviting him to Islam.

This Sahabah camped at Bir-Maoona. Umar bin Umayyah r.a and Munzir bin Umar r.a took the camels for grazing and Haram r.a with two companions went to deliver the Prophet’s epistle to Amir bin Tufail. On reaching near his place, Haram r.a said to his companions:

“You both stay here, I shall go alone to him. If I am safe, you may also come after me, but if I am betrayed you may return from here, as the loss of one is better than of three.”

Amir bin Tufail was a nephew of Amir bin Malik, who had brought the Jamaat. He was bitter enemy of Islam and hated the Muslims to the core. When Haram r.a delivered the Prophet’s epistle to him, he did not even care to read it and attacked Haram r.a with his spear, which pierced through the latter’s body. Haram r.a uttered “ By the Lord of Kaabah I have triumphed,” and died. The heartless person had no consideration for the guarantee given by his uncle, nor for the accepted tradition all over the worl, that nobody would kill the envoy. He then assembled the people of his clan and exhorted them to kill all the sahabah camping at Bir-Maoona. The people hesitated, in view of the guaranteed given by Amir bin Malik. He collected a large number of people from neighbouring tribes and attacked the Muslims. They massacred each one of them, except Kaab bin Zaid r.a, who had some life left in him and enemy left him a dead.

Munzir r.a and Umar r.a , while grazing the camel, notice vultures hovering in the air. They exclaimed. ‘Something foul has happened and return to the camp'. They saw from some distance that their companions were dead and the murderers were standing around their bodies with bloody swords in their hands. They stopped a while to think what they might do. Umar r.a said:

“Let us go back to Madinah and inform the Prophet s.a.w.”

Munzir r.a did not agree. He said:

“The Prophet s.a.w will get the information sooner or later. I do not like to miss martyrdom and run away from place where our companions are lying in their peaceful sleep. Let us go forward and meet them”

The both went and jumped into the thick of battle. Munzir r.a. was killed and Umar r.a. was captured. As Amir’s mother had to set free a slave in connection with some vow that she had made, Amir set Umar free and let him go. Amir bin Fuhairah r.a, a slave of Abu Bakar r.a, was also among those who were killed at Bir Maoona. Jabir bin Salmi, who killed him says:

When I thrust my spear through him, he uttered, “By Allah, I have triumphed” and to my amazement I saw his body lifted upwards towards the sky. I made enquiries later on as to what was the triumph that Amir bin Fuhairah r.a meant when he uttered, “By Allah, I have triumphed”. I was told that it was that of entering into Paradise. This made me embrace Islam.”

These are the illustrious people of whom Islam is rightly proud. Death had really more attraction for them than wine for their enemies. As they did deeds which were sure to win Allah’s pleasure, they felt most triumphant at the time of surrendering their souls.


Prophet Muhammad, tragedy of Bir Maoona, triumph, martyrdom, betrayed, kill the envoy, Paradise, killing, sword, Killing by sword,

Rise and fall of nations by reason of the Holy Quran

From Umar r.a narrates that Rasullullah s.a.w said: “Allah exalts many people by means of this book (the Holy Quran), and He also degrades many others by means of the same.”

People who believe the Holy Quran and act upon it are given by Allah position of honour and respect, both in this life as well as in the hereafter, while those who do not act upon it are disgraced by Allah. This principle is also borne out by the various ayat of the Holy Quran. At one place it reads:

“He misleads many by this book and guides many thereby.”

At another place we come accros:

“And We send down in the Quran that which is healing and mercy for believers, thought it increases for the evil doers naught save ruin,”

The Prophet s.a.w is also reported to have said “ Many hypocrites of this Ummat will be the qurra, i.e., those who recite the Quran correctly.” In Ihya ul-Ulum, it is reported from some ‘masaikh’, “As soon as a man starts reading a surah (chapter of the Holly Quran) the angle start invoking mercy for him and they continue to do so till he stop reading; on the contrary another person starts reading a surah and the angels start cursing him and they continue to do so till he completes the reading.”

Some scholars have stated that sometimes a man read the Holly Quran and invokes curses on himself without even knowing it. For instance, he reads in the Holy Quran :

“Beware, the curse of Allah is on the wrong-doers and he exposes himself to this warning because of his wrong-doings”

In the like manner, he reads in the Quran:

“Beware, the curse of Allah is upon the liars.”

In fact he exposes himself to the warning by reason of his being himself a liar.

Amir ibni Wathilah r.a says that Umar r.a had appointed Nafe ibni Abdul Harith r.a as the Governor of Mecca. Once he asked the latter as to whom he had appointed as the administrator of forest. “Ibni Abzi.” replied Nafe. “Who is Ibni Abzi ?” Said Umar r.a. “ He is one of our slaves” was the reply. “Why you appointed a slave the amir (leader)?” Objected Umar r.a, “Because he recites the Book of Allah (Quran)” said Nafi. At this, that it had been said by Rasullullah s.a.w that, because of this Book, Allah elevates many people and degrades many.



Prophet Muhammad, doomsday, Holy Quran, hypocrites

Similitude of Those Who Recite The Holy Quran And Those Who Do Not

From Abu Musa r.a narrated that Rasullullah s.a.w said; “The Example of a Mukmin (beliver) who read the Quran is like that of turanj (citron), which has a pleasant smell and a sweet taste. The example of a mukmin who does not read the Quran is like that of a dates, which has no smell, though its taste is sweet, the munafiq (hypocrite) who does not read the Quran is like a wild gourd, which has a bitter taste and no smell, and the munafiq who reads the Quran is like a raihan (sweet selling flower) which is fragrant but has a bitter taste.”

In this hadith an abstract quality of reading the glorious Quran, has been to concrete objects in order to illustrate the difference between reading and not reading the Holy Quran. Otherwise it is obvious that material object of this world like citron and dates cannot match the sweetness and perfume of the Quran. There are, however special points in this similitude, which pertain to the deep knowledge of the Prophets and testify to the vast understanding of Rasullullah s.a.w. Consider, for example, the citron, which gives flavour to the mouth, cleans the stomach and stimulates the digestion. These are the qualities specially associated with reading of the Quran sinse, fragrance in the mouth, internal purity and spiritual strength result from reading the Quran. It is also said that if there is citron in house, no genie can enter it. If it is true, then such is the speciality of the Quran. Some physicians say that citron strengthens the memory and it is reported in the Ihya by Saidina Ali bin Abu Talib r.a that three things, i.e, cleaning the teeth with miswak, fasting and reading the Holy Quran strengthen the memory.

In the book of Abu Daud, it is mentioned at the conclusion of the hadith given above that a good companion is like a person having musk. Even if you do not get musk, you will at least enjoy its fragrance. An evil companion is like a person with furnace, near whom, even if you do not get blackened, you certainly cannot avoid the smoke. It is therefore, important that one should be very careful in choosing his companion, which whom he has to mix generally.

Doors of Heaven Opened for The Reciter of 'La ila haillallah'

From Abu Hurairah r.a , narrates that Rasullullah (Prophet) s.a.w said; “There is nobody who may recite “La ila ha illallah” and the doors of heavens do not get opened to allow this kalimah to reach Arash (Allah’s Throne) provided he abstains from the major sins.”

The extreme excellence and acceptability of this kalimah is proved by its going straight to the Arash (Throne of Allah). It has already been stated that its recitation, even with major sins, is not without benefit. Mulla Ali Qari (Rahmatullah Alaih) says that the quick condition of being free from major sins is the key to quick acceptance and for the opening of all the doors of heaven; otherwise the recitation of kalimah is not without reward and acceptance, in spite of major sins. Some scholars have explained this hadith to mean that after the death of such a person, all the doors of the heavens are opened to welcome his soul. According to another hadith, two kalimah ase such that one does not stop before reaching the Throne of Allah, and the other fills the Heaven and earth with its light or reward: one is La ila ha illalah and the other is Allahu Akbar.