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."


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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.”


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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."


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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.


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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.



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