َ ْ َ

Upbringing (‫)تر ِبية‬

ُ َ ْ ُ َّ َ ُ ُ َ ً َ ْ ُ ْ َ َ ْ ُ َ ُ َ ُ ُ َ َ َّ َ ُّ َ َ
﴾‫س َوال ِحج َارة‬‫﴿يا أيها ال ِذين آمنوا قوا أنفسكم وأه ِليكم نارا وقودها النا‬
“O believers! Protect yourselves and your families from a Fire whose fuel is
people and stones.” [TMQ Surah at-Tahreem 66:6]

Shawwal 1443 AH
May 2022 CE
 Contents
The Speech of Allah ‫ ﷻ‬Regarding the Evidences All Around Us for
the Act of Creation ............................................................................ 3
The Noble Quran is a Linguistic Miracle, Confirming the Message of
the Prophet Muhammad ‫ ﷺ‬........................................................... 11
The Prophetic Sunnah is Revelation and a Clarifier of the Noble
Quran.............................................................................................. 30
The Prophetic Sunnah is Revelation and a Clarifier of the Noble
Quran.............................................................................................. 47
Let Us Seek the Pleasure of Allah ‫ ﷻ‬in Every Action, Fulfilling Its Aim
as Allah ‫ ﷻ‬Commanded .................................................................. 64
Dependence (Tawwakul) Upon Allah ‫ ﷻ‬is the Pillar of Upholding of
Truth ............................................................................................... 77
Let us Abandon Fatalism and Passiveness ....................................... 82
Blessed Indeed is the One who Truly Accepts that Rizq is in the Hand
of Allah ‫ ﷻ‬Alone ............................................................................. 86
Serenity Arises in the Married Life through Obedience of Allah ‫ ﷻ‬. 91
Fatherhood in Islam ...................................................................... 105
Pornography Use Causes Dependency, Misery and Harm to
Humanity ...................................................................................... 120
The Misery of Envy (Hassad), Its Origin, Causes and Treatment .... 133
The Prophet ‫ ﷺ‬Obliged of State Provision of Free Healthcare of
High Standards.............................................................................. 146
2
 The Speech of Allah ‫ ﷻ‬Regarding the
Evidences All Around Us for the Act of
Creation
Allah ‫ ﷻ‬has revealed many noble Ayaat directing the human beings to
consider all that is around them, reflecting and considering their nature, as an
act of Creation. Many such Ayaat were revealed within the first three years of
Revelation. It was with these Ayaat that the Messenger of Allah ‫ ﷺ‬cultured the
great Companions (ra) within the Halaqaat (study circles) that took place in Dar
ul Arqam. It is these Ayaat about the act of Creation that firmly established the
deeply rooted Iman of the Companions (ra), such that they tower above all
generations until the end of time, the best of all generations.
Since deep study of Revelation was the foundation of the education policy
of the Khilafah (Caliphate), the Muslim population was aware of the Quranic
commentary upon Creation. It is these Ayaat that were the basis for the
consolidation of the conquests. They were used for culturing legions of people
and convincing them to embrace Islam. It was to a level that the common
citizens were able to convince the non-Muslims. As an example, Indonesia is
Ushri lands as Islam entered through the Da’wah of the Muslims who traded
with its population.
It is vital to scrutinize such Ayaat, benefitting of their abundant wisdom, at
a time that there are many in the world that are being misguided by the
atheists. Yet many are searching for the truthful and convincing answer
regarding all that they see around them of Creation. It is opportunity for the
Muslims in the West who live amongst the non-Muslims. It is also an
opportunity for the Muslims in the Muslim World as the social media has made
communication over long distances possible. All this is before the return of the
Khilafah, where such good individual activity will be supported by the states
Dawah to Islam.

3
 divinely revealed Quran, َ Allah ‫ ﷻ‬said, ‫ات‬ َّ ‫﴿إ َّن ف َخ ْلق‬
‫الس َم َاو‬
In the Noble َ َ
َّ ُ َ َ ْ َّ ْ ُ ْ ِ َّ َ ِْ ‫َ ِ َْ ِي‬
َّ ‫اّلل م َن‬ ُ ‫اس َو َما أ َنز َل ه‬ ْ ْ َ َّ
‫الس َم ِاء‬ ِ
َ ‫الن‬ ‫ض َ َ َواخ ِتال ِف الل ْي ِل َوالنه ِار َوالفل ِك ال ِ يت تج ِري ِ يف ال َبح ِر ِبما ينفع‬
ِ ‫واألر‬
َ‫الس َحاب ْال ُم َس ِّخر َب ْي‬ َّ ‫الر َياح َو‬ِّ ‫يها من ُك ِّل َد َّآبة َو َت ْْصيف‬َ َّ َ َ َ ْ َ َ ْ َ َ ْ َ ْ َّ
َ ِ ُ ْ َ ْ َ ِّ ِ َ ِ ْ َ َ ِ َ َِّ ٍ ِ ‫ِمن ماء فأحيا ِب ِه األرض بعد مو ِتها وبث ِف‬
﴾‫ات لقو ٍم يع ِقلون‬ ٍ ‫ض آلي‬ ِ ‫“ السماء واألر‬Behold! In the creation of the Heavens and the
Earth, in the alteration of the Night and the Day, the ship which sails upon the
sea with that which is of use to man, the water which Allah sends down from
the sky, thereby reviving the earth after its death, and dispersing all kinds of
beasts therein, and (in) the ordinance of the winds, and the clouds obedient
between Heaven and Earth: are signs for people who have sense.” [TMQ
Baqarah: 164].
The mother of the believers, Aisha (ra), saidَ that the Messenger of Allah ‫ﷺ‬
َ ْ َّ َ َ َ ْ َ َ َ َ َ ْ َ ٌ ْ َ
when he read this verse, said, »‫“ «ويل ِلمن قرأها ولم يتفكر ِفيها‬Woe to those who
read it and did not think about it.” [ad-Dar al-Manthur]. Thus, Allah ‫ ﷻ‬and His
Messenger ‫ ﷺ‬ask humanity to reflect upon all that is around them. When the
human beings consider the Creation, what do they find? They find a precise
system (niZaam) which governs all the entities that we sense. All the entities
that we sense around us, large and small, light and heavy, have precise
limitations (Hudood) that govern them. There are laws that are imposed upon
them that they do not transgress and a Sunnah (way) that they consistently
adhere to. Indeed, they are limited (meHdood) and that is clear in all of the
entities and not some.
Consider the movements of the stars and planets. There are heavens and
the earth, including the stars and planets that are each in an orbit in a precise
system. In spite of their mass and motion, they do not deviate from their
course. Is this not a precise system, of determined relationships and
magnitudes? Consider the night and the day. There is the night and day, their
succession and the differences in their lengths, conditions, darkness, light and
illumination, their impact upon the sleep and activity of the living. Is there not a
precise system governing the night and day? Consider the ships and the seas.
Imam Qurtubi commentated in his Tafseer: ‫ السفن‬:‫الت تجري يف البحر الفلك‬ ‫والفلك ي‬
“Fulk’ (ships) are those that travel on seas: watercraft (generically).” He adds
that, ‫“ تجري عىل وجه الماء ووقوفها فوقه مع ثقلها‬so that they move on the surface of
the water and float in spite of their weight.” Indeed, there is a precise

4
organization regarding the water and the ship, in which one form of watercraft
whilst another object of the same mass will sink.
Then, there is the water that descends as rain from the heavens to the
earth, reviving the earth is revived after being barren and becomes covered
with lush greenery, after having become withered, yellow. Then there are
animals that spread on the earth, which multiply, reproduce and live off that
which the earth gives forth, through the water that falls upon it. Then there are
winds that flow moving clouds, delivering rain here or there according to a
certain system and arrangement that is not violated. Imam Qurtubi stated that,
‫ السحاب غربال‬:‫ قال‬،‫ نعم‬:‫ هل سمعت كعب األحبار يقول يف السحاب شيئا؟ قال‬:‫فسأله ابن عباس‬
‫ لوال السحاب حي ينل الماء من السماء ألفسد ما يقع عليه من األرض‬،‫“ المطر‬Ibn ‘Abbās asked
him (Tubay’), “Did you hear Ka‘b al-Aḥbar say anything about clouds?” “Yes,” he
replied, “he said, ‘The clouds are like sieves for the rain. Were it not for the
clouds, when water descended from heaven, it would ruin the earth on which it
fell.’”
When we sense and perceive all the entities around us, it is evident that
there is a system (niZaam). Within that system, there is no chaos or disruption,
no breaking out from the orbit, no greenery without water, no sea in the wrong
place nor wind at the wrong time. It is a consistent and determined system.
ََ ْ ْ َّ ْ َ َ
Allah ‫ ﷻ‬said, ﴾‫الرح َم ِن ِمن تف ُاو ٍت‬ ‫[“ ﴿ َما ت َرى ِ يف خل ِق‬And] who created seven heavens
in layers. You do not see in the creation of the Most Merciful any
inconsistency.” [Surah al-Mulk 67:3]. Ibn Kathir commentated, ‫ بل هو مصطحب‬:‫أي‬
‫ وال خلل‬،‫ وال عيب‬،‫ وال نقص‬،‫ وال مخالفة‬،‫ وال تنافر‬،‫ ليس فيه اختالف‬،‫“ مستو‬meaning, it is
done in a flawless manner, and these are connected with each other so as to
form a levelled form, having no disunion, conflict, inconsistency, deficiency,
flaw or defect.”
So we see that all the entities around us adhere to a perfect, flawless
system. Entities are subject to an intricate system in both formation (takayyuf)
and proportioning (taqdeer). Regarding formation (takayyuf), each entity is
dependent on one or many entities. So greenery is dependent (moHtaaj) on
water and sunlight to grow. Greenery is weak in itself for it is needy for water
and sunlight. The form of dependency (iHtiyaaj) is not of any measure, but of a
specific proportion (qadar) and amount (nasbah). The proportioning (taqdeer) is
5
evident in all cases that we sense. If the sunlight is of a certain amount, the
plant will thrive. If it is less, it will wither. Moreover, if it were intensified
through a lens or by other means, it can damage the plant, leading to crop
burning and bush fires. Regarding water, we find that some crops will thrive
with a lot of it and ripen, such that flash flooding suits them, whereas for other
crops the same amount will be a damaging flood that ruins the entire harvest.
In a single crop, at a certain time the rain will be beneficial, causing ripening,
whilst at another time, the rain will cause the ripened crop to collapse.
Regarding water, formation is such that its boiling is dependent on heat.
However, the dependency is such that water boils only according a certain
proportioning of heat. Thus the system has both a specific formation and
proportioning.
It is clear that the entities are themselves are subject to the system
imposed upon them and they are not the initiators and organizers of the
system. Had they been, they would be able to change the system at will, which
is never the case. Consider that water that boils at a certain pressure with an
exact amount of heat. Neither the governing law nor the amount are in the
control of the water or the heat. Water cannot initiate boiling itself without
heat, or at any heat, and the exact amount of heat does not change, as it is
organized in a specific manner. Indeed, contemplating all the entities we sense
establishes with certainty that they do not initiate and organize the system that
they are subject to. Thus, there is indeed One that is not sensed by us directly,
ْ
Who organized and َ originatedَ the system َ for the َ entities. Allah ‫ ﷻ‬said, ‫﴿ َو ِمن‬
ْ ِّ َ ُ ْ ُ َ ْ
َ ‫ف ألسنتك ْم َوأل َوانك ْم ۚ إ َّن ف ذ َٰ ل َك آل َيات لل َعالم‬ ُ َ ْ ْ ْ
َّ ‫“ َآياته َخل ُق‬And of
﴾‫ي‬ ِِ ٍ ِ ‫ِ ِي‬ ِ ِ ِ ‫ض َواخ ِتل‬ ْ َ ‫الس َم َاو‬
ِ ‫ات واألر‬
ِ ِِ
His signs is the creation of the heavens and the earth, and the difference of
your languages and colours. Behold! Herein indeed are signs for men of
knowledge.” [Ar-Rum: 22].
At-Qurtubi in his Tafseer said, ‫“ فهذا من أدل دليل عىل المدبر البارئ‬These are
evidences establishing al-Mudabbir, al-Baaree’.” In the language, Al-Mudabbir
(the Organizer) is one of the names of Allah ‫ ﷻ‬and it means, ‫الذي ُيجري األمور‬
‫ويصفها عىل وفق مشيئته وعىل ما يوجب ُح ْس َن عواقبها‬
‫ر‬ ‫“ بحكمته‬the Who conducts matters
with His Wisdom and disposes of them according to His Will and according to
what necessitates their good consequences.” In the language, Al-Baaree’ (the

6
Initiator) is also one of the names of Allah ‫ ﷻ‬and it means, ،‫واهب الحياة لألحياء‬
‫أي عيب‬ِّ ‫والسالم الخال من‬
َّ “The One Who gives life to the living and the Flawless (as-
‫ي‬
Saalim) free from any flaw.”
Thus Imam Abu Hanifa (rh) remarked about the Tadbeer (Organization) of
َ ‫َ ُ ْ ى َ ْ ى َ َ َ َ َ ُ ه ُ ى َّ َ ْ ً ْ ى ْ ْ ى‬
the world. ‫ ى‬Ibn Abi al-‘Izz reported: ‫ىويحَك عن أ ِ يب ح ِنيفة ر ِحمه اَّلل أن قوما ِمن أه ِل الك ىَل ِم‬
َ َ ْ َ ‫َْ ْ ى‬ َ ‫َ ْ َ ى ْ ََ ىه‬ ْ ‫ُّ ُ َّ َ َ َ ى‬ َْ َْ ُ َ َ َ ْ َْ ُ َ
َ
‫وب قبل أن نتكلم ِ يف ه ِذ ِه المسأل ِة عن س ِفين ٍة‬ ‫ي‬ ِ ‫ال ل ُه ْم أخ ِن‬
ُ ‫وبي ِة فق‬
ِ ِ ‫ح ْث مع َه ِ يف تق ِر ِير تو ِح‬
‫يد الرب‬ ‫أرادوا الب‬
َ ُ َ َ َ ْ َ ُ َ ْ
ِْ ‫ود ب َنفس َها ف‬ ُ ُ َ َ َ ْ َ َ َ َ َ َّ َ ُ‫ْ ى َ َ َ ُ َ ْ َ ئ‬
َ ْ َ ْ
‫س ِبنف ِس َها َوتتف َّرغ َوت ْر ِج ُع‬ ‫ن‬ ‫ع‬ ‫ت‬ ‫و‬ ‫ا‬‫ه‬ ‫س‬ ‫ف‬ ‫ن‬ ‫ب‬ ‫ه‬‫ن‬ ‫غ‬ ‫و‬ ‫اع‬ ‫ت‬ ‫م‬ ‫ال‬‫و‬ ‫ام‬‫ع‬ ‫الط‬ ‫ن‬‫م‬ ‫ىل‬ ‫ت‬‫م‬ ‫ت‬‫ف‬ ‫ب‬ ‫ه‬ ‫ذ‬‫ت‬ ‫ة‬‫ف دجل‬
َ َ ‫ِ ُ ي ُّ ِ َ َ ْ َ ْ ى ْ ُ ِ َ ِّ َ ِ َ ى َ ٌ َ ِ َ ُ َ َ ِ ُ َ ِ ِ ٌ َِ ُ ِ ْ ُ ى َ ً َ َِ َ ِ ى ُ ْ َ ى ي َ َ َ ُ َ ا‬
‫كل ذ ِلك ِمن غ ِن أن يدبرها أحد فقالوا هذا محال َل يم ِكن أبدا فقال لهم ِإذا كان هذا محاَل ِ يف س ِفين ٍة‬
)‫(شح العقيدة الطحاوية‬ ‫ف ف َه َذا ْال َع ىالم ُك ِّل ِه ُع ْلوه َو ُس ْف ِل ِه ر‬ َ ْ‫َ ى‬
ِِ ِ ‫' فكي ِ ي‬It is said that Abu Hanifa, may
Allah have mercy on him, was approached by some philosophers who intended
to discuss with him the oneness of Allah’s Lordship. Abu Hanifa said, “Before we
discuss this question, tell me what you think about a boat in the Euphrates,
which goes to shore, loads itself with food and other things, then returns,
anchors and unloads all by itself, without anyone organizing it?” They said, “This
is absurd and never possible.” Abu Hanifa said, “If it is absurd regarding a boat,
then how is it for the world, in all its vastness and depth?”' [Source: Sharḥ al-
‘Aqīdah al-Ṭaḥāwīyah 1/35]
Thus Imam bin Hanbal (rh) spoke of As-Saania (the Designer), wherein As-
Saania comes َ from َّ theَ ْ Arabic word for design or manufacture. Allah ‫ ﷻ‬said,
﴾‫ش ٍء‬ ْ َ ‫اّلل َّال ِذي أ ْت َق َن ُك َّل‬
ِ ‫ع‬ ‫ن‬‫ص‬ُ ﴿ "˹That is the design of Allah, Who has perfected
‫ي‬ ْ َ ‫ى‬ ْ َ
everything." [Surah an Naml 27:88]. ‫ى‬ Ibn Kathir narrated, ‫ع ِن ِاْل َم ِام ى أ ْح َمد ْب ِن َحن َب ٍل‬
َّ ْ ‫ى‬ ‫ٌ ْى ُ ىْ َ ى ُ َ ٌ َ َْ ٌ ى‬ َُ َ َ ََ َّ ‫رحمه هللا أ َّن ُه ُسئ َل ُو ُجود‬
‫اه ُر ُه كال ِفض ِة‬‫اب َوَل َمنفذ ظ‬ ‫ال هاهنا ح ْص ٌن َحصي أملس ليس له ب‬ ‫الصانع فق‬
ْ َ ُ ٌ ِ َ ٌ َ ٌ َ َ َ ُ ْ َ َ َ َ ُ ُ َ َ ِ َ َ ْ ِ َ َ ‫ْ َ ْ َ َ َ ُ ُ ى ِ َّ َ ِ ْ ْ ِ ِ َ َ ْ َ ُ َ ى‬
‫اطنه كالذه ِب ِاْلب ِر ِيز فبينا هو كذ ِلك ِإ ِذ انصدع ِجداره فخرج ِمنه حيوان س ِميع ب ِصن ذو شك ٍل‬ ِ ‫البيض ِاء وب‬
ُ َ َ َّ َ ْ َ َ َ َ َ َ ْ َ ْ َ َ ْ َ َ ْ َ َ َ َ
‫يح يع ِ يت ِبذ ِلك البيضة ِإذا خرج ِمنها الدجاجة‬ ٍ ‫" حس ٍن وصو ٍت م ِل‬Imam Ahmad ibn Hanbal, may
Allah have mercy on him, was asked about the existence of the Maker. Ahmad
said, “Consider an impenetrable fortress without any doors or exits. The outside
is like white silver and the inside is like shimmering gold. It is built like this until
its walls crack and out comes an animal hearing and seeing with a beautiful
shape and a pleasant voice.” Ahmad meant by that an egg when the chick
comes out of it." [Source: Tafsīr Ibn Kathīr 2:21]
Thus Imam Shafi’ee (rh) said of the Existence ْ of the Designer ‫ﷻ‬, as
ُ ََُْ َ َْْ ْ ُ ْ ْ َ ُّ ُ ُ َ َ ُّ َ َ
narrated by Ibn Kathir, ْ ‫هذا َو َرق التوت ط ْعمه َو ِاحد ْتأكله الدود ف َيخ ُرج ِم َنه ِاْلبريسم وتأكله‬
ْ ْ َ ِّ ُ ُ َ ً ْ ُ َ ْ ْ َ ْ َّ ُ ُ َ ْ ُْ ْ َ َّ
‫الن ْحل ف َيخ ُرج ِمنه ال َع َسل َوتأ كله الشاة َوال َبقر َواألن َعام فتل ِقيه َب ْع ًرا َو َر ْوثا َوتأكله الظ َباء ف َيخ ُرج ِمن َها‬
7
 ْ َ‫“ ْال ِم ْسك َو ُه َو ر‬Here is the leaf of the mulberry tree which is one food.
‫سء َو ِاحد‬‫ي‬
When eaten by the silk worm, silk comes from it. When eaten by the bee,
honey comes from it. When eaten by the sheep, cows and cattle, dung and
manure issues from it. When eaten by the musk deer, musk comes from it. Yet
it's one thing.” [Source: Tafseer of Ibn Kathir]
As for those who attributed the design and organization to nature itself, Ibn
َ ‫ى‬ َ َ َ َ َ
al-Qayyim asserted, ‫فس َها ل َها علم وقدرة عىل ه ِذه‬ ِ ‫اه ذات ق ِائ َمة ِبن‬
‫الطبيعة ى َ ي‬ ‫يت عن ه ِذه‬ ‫اخن ي‬
‫َ َ ى ى‬ ‫َ َ ى ُ َ ْ ُ ى‬ َ َ َ َ ‫ى‬
‫يه ف ِإن قالت لك‬ ‫االفعال العجيبة ام ليست كذ ِلك بل عرض وصفة ق ِائمة بالمطبوع ت ِابعة له محمولة ف‬
َ ْ َِ ُِ َ َ َ ‫ى‬ َ َ ْ َ ْ ُْ َّ ْ ‫ى‬ َ َ َ َ َ
‫حكمة فقل لها هذا هو الخ ِالق البارئ‬ ‫فس َها ل َها العلم التام َوالقد َرة واالرادة وال‬ِ ‫ه ذات ق ِائمة ِبن‬ ‫بل ِ ي‬
َ
‫“ المصور فلم تسمينه طبيعية‬Tell me about this nature: Does it sustain itself? Does it
have knowledge and power over these wondrous actions? Or is it not like that
but rather it only appears to inherently sustain itself? If they say it surely
sustains itself and has complete knowledge, power, will, and wisdom, then say
to them that this is the Creator, the Designer, the Fashioner, so why do you
refer to Him as nature?” [Source: Miftāḥ Dār al-Sa’ādah 1/261]
That which has the features of design must have a designer. Ibn al-Qayyim
َ َ ْ َ َ ُ َ َ َ ْ ‫َ ى‬
said, ‫فعلها ِبغ ْن علم ِمن َها َوَل ِإ َرادة‬ ‫َو ِإن قالت ِتلك بل الطبيعة عرض َم ْح ُمول مفتقر ال َح ِامل َوهذا كله‬
َ ‫يصدقه ُذو عقل سليم ىك‬ ُ َ َ ‫ى‬ َ ُ َ َ َ
‫يف‬ ‫قدرة َوَل ش ُعور اصال َوقد شوهد من آثارها َما شوهد فقل ل َها هذا َماال‬ ‫َوَل‬
‫َى‬ ْ ُْ َ َ َ ََ ْ ‫ه‬ ْ َ
‫تصدر ه ِذه االفعال العجيبة َوالحكم الدقيقة ال ِ يت تعجز عقول ال ُعقَلء عن َم ْعرف َتها َوعن القد َرة عل ْي َها‬
ُ َ ْ َ َ ‫ى‬ َ
َ ‫“ م َّمن َل عقل ل ُه َوَل‬If they say no, rather nature is a quality
‫قدرة َوَل ِحك َمة َوَل ش ُعور‬ ِ
lacking agency and all of its actions are without knowledge, will, power, or
awareness at its source and only its effects can be witnessed, then say to them
that this cannot be believed by any person of sound reason. How do these
wondrous actions and perfect subtleties, which cannot be fully known or
measured by the brightest of minds, proceed from One without sense, power,
wisdom, or awareness?” [Source: Miftāḥ Dār al-Sa’ādah 1/261]
Indeed, the entities and the system that govern them are all initiated and
originated by other than that which can be sensed. So how do those who claim
that material reasons in a dialectic materialism, say so?
َ ُ َ ْ ُ َ ْ َ َْ ْ ُ ُ َْ
Moreover, Allah ‫ ﷻ‬said, ﴾‫ش ٍء أ ْم ه ُم الخ ِالقون‬ ‫ي‬
‫ِ ي‬ ‫غ‬ ‫ن‬‫م‬ِ ‫وا‬ ‫ق‬‫“ ﴿أم خ ِل‬Were they
created from nothing, or are they themselves the Creators?” [TMQ At-Tur 52:
35].

8
 Ibn Kathir commentated, ‫ ال هذا‬:‫ أوجدوا من غن موجد؟ أم هم أوجدوا أنفسهم؟ أي‬:‫أي‬
‫ بل هللا هو الذي خلقهم وأنشأهم بعد أن لم يكونوا شيئا مذكورا‬،‫“ وال هذا‬that is, did they come
into being from a state of not being (ghayr mawjood)? Or did they being
themselves into existence. Neither is true. Indeed, Allah is the One Who created
them and brought them ‫ ى‬into existence after they were nothing.” So in the
ُ َ َّ َ ُ َ ْ‫َ ى َ ُ ْ َ َ ى ْ َ َ ُ َ َ َ ى‬
language, it is said, ‫ صوره‬،‫ أنشأه‬،‫ أوجده ِمن العد ِم‬:‫“ خلق هللا ِاْلنسان‬Allah ‫ ﷻ‬created the
human-beings: He ‫ ﷻ‬brought them into being from nothing, made them
existent and fashioned them.”
Allah ‫ ﷻ‬created Creation and Creation is unlike Him. He ‫ ﷻ‬is greater than
the universe and not dependent upon anything to sustain Himself. ‫ى‬ Allah ‫ ﷻ‬is
‫ر‬ ُّ ََ
Azzalee, the Uncreated. In the language, it is said of Azzalee, ‫“ األز ِ يل ما ال أول له‬The
uncreated is that which has no primordial for it.” Thus, there is no organizer or
ُ‫َ ْ ى‬ ُ ُ ُ َّ ُ َ
initiator for the Azzalee. It is also said of Azzalee, ‫ود ال َبد َء له‬
ِ ‫“ الخ ِالد الد ِائم الوج‬The
always being in existence, with no origination for it.” Whilst Allah ‫ ﷻ‬is Azzalee,
existing without having been created, all sensed entities are created, subject to
a system. The action of creation (khalq) is that of bringing into being from
nothing. Entities that exist in this world do not have the capability of creating or
originating any entity from nothing (‫)إبداع من عدم‬, whether individually or
collectively. Any individual entity is incapable of creating or originating from
nothing. Even when entities complement each other collectively, they all
remain incapable of creating or originating from nothing. So how do those who
claim that the universe itself is eternal, say so?
Indeed, evidence for the existence of Allah ‫ ﷻ‬is exhibited in every entity
that is sensed. All entities are dependent (moHtaaj) on other entities, other
than themselves. Their dependencies are in a precise formation (takayyuf) that
is imposed upon the entities. Their dependencies are also found to have specific
proportion (taqdeer), with specific amounts and magnitudes. So creation of the
entities that we sense is a certainty, because their being dependent means that
they are created by some other, not by themselves. Thus, all of the multitudes
of entities that we sense are clear signs of the existence of Allah ‫ﷻ‬, without
Whom they could not come into being, whilst He ‫ ﷻ‬is unlike all that He ‫ﷻ‬
created.

9
 ٌ َ َ ُ ُ ُ َ ْ ُ َ َ ْ َ ُ َ ْ َ َ ُ َّ ُ َّ ٌ َ َ ُ َّ ُ ُ
Allah ‫ ﷻ‬said, ﴾‫الص َمد * ل ْم ي ِلد َول ْم يولد * َول ْم يكن له كف ًوا أحد‬ ‫﴿ق ْل ه َو اّلل أحد * اّلل‬
“Say, “He is Allah—One” (1) Allah—the Sustainer (as-Samad) (needed by all)
(2) He has never had offspring, nor was He born. (3) And there is none
comparable to Him. (4)” [Surah al-Ikhlaas 112:1-4]

10
 The Noble Quran is a Linguistic Miracle,
Confirming the Message of the Prophet
Muhammad ‫ﷺ‬
Introduction: The Inimitable Linguistic Miracle of the Noble Quran
The Noble Quran has the characteristic of i’jaaz (miracle). The root in
Arabic relates to ʿajaza (incapability) meaning human beings are incapable of
imitating or reproducing the like of it. It is the confirming evidence granted to
the Final Messenger and Prophet ‫ﷺ‬, as an authentication of his Message.
When applied to the Quran, the word iʿjaz refers to the divinely unique and
humanly inimitable quality of the composition of the Quran. This challenge was
presented to the greatest of Arab poets, who were known for their eloquence
and mastery of the Arabic language. The challenge remains open until the end
of time.

It is the Sunnah of Allah ‫ ﷻ‬that Miracles Establish the Truth of the Messages
It is the Sunnah of Allah ‫ ﷻ‬to establish the truth of the Message (Risaalah)
conveyed by His Messengers (as). The truth of the Messages is established by
miracles, which are appropriate for the societies in which Revelation is sent. In
his book, The Miracle of the Quran (‫)إعجاز القرآن‬, Imam Al-Baqillani (‫)الباقالب‬ ‫ي‬
stated, ‫ وانقالب‬،‫فقد أيد هللا جل جالله موس عليه السالم وكان عصه عص سحر بفلق البحر‬
‫ وأيد عيىس عليه السالم وكان عهده عهد‬.‫ وانبجاس الحجر الصلد بعيون الماء الرواء‬،‫العصا حية تسىع‬
‫ وإحياء الموب بإذنه‬،‫“ طب بإبراء االكمه واالبرص وخلق الطن من الطي‬Thus, Allah ‫ﷻ‬
supported Musa (as), within his era of the art of illusion, with the splitting of the
sea, the transforming of the staff (asaa) into a living and moving creature and
the springing forth from the hard stone of springs of the water. And He ‫ﷻ‬
supported Esa (as), within his era of medicine, by curing the blind and the leper,
creating birds from clay and reviving the dead by the permission of Allah ‫ﷻ‬.”

11
 So we see that in the age of mastery in illusion, Allah ‫ ﷻ‬supported Musa
(as) with miracles, that even the leading illusionists could not match. Thus, the
most skilled in illusion fell into prostration, proclaiming belief in the Deen of
Musa (as). Similarly, in the age of mastery in medicine, Esa (as) was supported
with miracles regarding death, disease and medicine. It was a challenge that the
expert physicians of Bani Israel could not match and so the masses had
confirmation of his (as) Message.

The Linguistic Miracle of the Noble Quran Established the Message of the
Prophet Muhammad ‫ﷺ‬
As for the Final Prophet (as), the Messenger of Allah ‫ﷺ‬, our Master
Muhammad ‫ﷺ‬, he was sent to a people who had mastery in the Arabic
language. In addition to other miracles that are mentioned in the Noble Quran
and the authenticated ahadith, the Messenger ‫ ﷺ‬was sent with the Miracle of
the Noble Quran, which was inimitable by man. Unlike the other miracles, the
Noble Quran alone was the challenge (‫ )تحدي‬that was laid down to authenticate
the Message of the Prophet Muhammad ‫ﷺ‬.
Moreover, the Noble Quran is a Miracle that is inimitable by human beings
for all of time, as it is preserved for humanity until the Day of Judgment. Imam
Al-Baqillani states, ‫ وجعله‬،‫ إل الناس أجمعي‬،‫ صىل هللا عليه وسلم‬،‫ولما أرسل رسوله محمدا‬
،‫ وخصه بمعجزة عقلية خالدة‬،‫ أيده بمعجزات حسية كمعجزات من سبقه من المرسلي‬- ‫خاتم النبيي‬
،‫ الذى لو اجتمعت االنس والجن عىل أن يأتوا بمثله لم يستطيعوا ولم يقاربوا‬،‫وه إنزال القرآن الكريم‬
.‫“ ولو كان بعضهم لبعض ظهنا‬And when He ‫ ﷻ‬sent His Messenger, Muhammad ‫ﷺ‬,
to all of humanity, making him the Final Prophet of all the Prophets (as), He ‫ﷻ‬
supported him ‫ ﷺ‬with tangible miracles, like the miracles of those who
preceded him ‫ ﷺ‬from among the Messengers ‫ﷺ‬. However, He ‫ ﷻ‬distinguished
him ‫ ﷺ‬with a never-ending intellectual miracle, which is the Revelation of the
Noble Quran, which if even all of mankind and jinn gathered to come up with
the like of it, they could not. They would not come even close, even if they were
to support each other.”
The linguistic miracle of the Noble Quran was appropriate for the society in
which it was revealed. Imam Al-Baqillani elaborated the prowess of the Arabs in
12
linguistic skills, accompanied by incapability when faced with the challenge of
the Noble Quran, stating, ،‫ وجلت مكانته يف صدور أهله‬،‫وكان ذلك يف زمان سما فيه شأن البيان‬
.‫ واالبانة عن مشاعر القلوب‬،‫ وقوة العارضة يف االعراب عن خوالج النفوس‬،‫وعرفوا باللسن والفصاحة‬
،‫ والتمكن منه‬،‫ يتحداهم بما كانوا يعتقدون يف أنفسهم القدرة عليه‬،‫وظل رسول هللا صلوات هللا عليه‬
‫ حت استكانوا وذلو‬،‫ ويكشف عن نقصهم‬،‫ولم يزل يقرعهم ويعجزهم‬. “This was in a time when
the matter of expression was elevated and its status resounded in the hearts of
its people. They were known for their language and eloquence, as well as the
strength of expression of the sentiments of the souls and evocation of the
feelings within hearts. The Messenger of Allah ‫ ﷺ‬continuously challenged the
Arabs, within what they believed themselves to be capable in, and were in
command of. And he ‫ ﷺ‬continued to confound them, rendering them
incapable and exposing their deficiency, until they were humiliated and brought
low.” Indeed, the Arabs were so consumed with mastery of the Arabic
language, that they mastered little of anything else.
It is the Wisdom (Hikmah) of Allah ‫ ﷻ‬that the Final Prophet ‫ ﷺ‬was granted
a miracle, that remained amongst humanity, after his ‫ ﷺ‬return to Allah ‫ﷻ‬.
Elaborating on the uniqueness of the Miracle of the Quran, Ibn Khaldoon ( ‫ابن‬
‫ )خلدون‬stated in his Muqaddimah (‫)مقدمة‬, ‫وأشفها وأوضحها‬ ‫فاعلم أن أعظم المعجزات ر‬
‫النت‬
‫للوح الذي يتلقاه ي‬
‫ي‬ ‫داللة القرآن الكريم المنل عىل نبينا محمد فإن الخوارق يف الغالب تقع مغايرة‬
‫الوح المدىع وهو الخارق المعجز فشاهده يف عينه‬ ‫ي‬ ‫ويأب بالمعجزة شاهدة بصدقه والقرآن هو بنفسه‬ ‫ي‬
‫الوح فهو أوضح داللة التحاد الدليل والمدلول فيه‬ ‫ي‬ ‫وال يفتقر إل دليل مغاير له كسائر المعجزات مع‬
‫وهذا معت قوله ما من نت من األنبياء إال وأب من اآليات ما مثله أمن عليه ر‬
‫البش وإنما كان الذي أوتيته‬ ‫ي‬ ‫ي‬
‫أكنهم تابعا يوم القيامة يشن إل أن المعجزة مت كانت بهذه المثابة يف‬ ‫أن أكون ر‬ ‫إل فأنا أرجو‬
‫ر‬ ‫ر‬ ‫أوح ي‬‫وحيا ي‬
‫لوح كان الصدق لها أكن لوضوحها فكن المصدق المؤمن وهو‬ ‫ي‬ ‫الوضوح وقوة الداللة وهو كونها نفس‬
‫“ التابع وألمه‬Know that the evidence of the noble Quran, which was revealed to
our Prophet Muhammad ‫ﷺ‬, is the greatest, noblest and clearest miracle.
Miracles are as a rule brought by a Prophet separately from the Revelation he
receives. The Miracle comes as an evidence for his truthfulness. This is obvious.
The Quran, on the other hand, is in itself the claimed Revelation, whilst it is also
in itself the wondrous Miracle. It is its own evidence. It requires no external
evidence, as do the other Miracles, brought in connection with Revelations. It is
the clearest evidence there can be, because it unifies within itself both the
evidence and what is َّ to be evidenced. This is the meaning of the saying of
َ َ َ َ َ ُ ُ َ ُْ ّ ‫« َما ِمن‬
Muhammad ‫ﷺ‬, ‫ و ِإنما كان‬،‫اآليات ما مثله آمن عليه البش‬ ِ ‫ط من‬ ‫نت من األنبياء ِإال أع ِ ي‬‫ي‬
13
 َ ‫َ َ َ ر َ ُهم تابعا‬ ُ َ َ ْ ُ ُ ُ
»‫القيامة‬
ِ ‫يوم‬ ‫ فأرجو أن أ كون أ كي‬، ‫“ الذي أوتيته َوحيا أ ْوحاه هللا ِإ ي َّل‬Every Prophet
was given unmatched signs to provide reassurance for mankind. What I have
been given is also a Revelation that was revealed to me. Therefore, I hope to
have the greatest number of followers on the day of resurrection.” [Bukhari]
He ‫ ﷺ‬refers to the fact that a Miracle which is identical to the Revelation, is of
such clarity and force of evidence, that it will be found truthful, because of its
clarity, by the greatest number of people. Therefore, many are those who
consider the Prophet truthful and believe. They are the “followers,” the Ummah
of Islam.”

The Challenge of the Noble Quran for the Experts in Arabic Linguistics
Allah ‫ ﷻ‬challenged the Arabs with the production of the like of the Quran
and then added to their despair by reducing it to ten surahs and then a single
surah, of which the shortest is just three sentences. The famous scholar as-
Suyooti in his book, Proficiency in the Knowledge of Quran (‫)اْلتقان يف علوم القرآن‬
‫ى‬
Volume ُْ َ ْ ‫َ ى ى‬3,ْ Chapter 64, summarizes the history ‫ى‬ of the challenge as follows, ‫َول َّما‬
ُ َّ َ َ ُ ْ ُْ َ ْ ُ ‫ى‬ ‫ه ى‬ ‫َّ ُّ َ ه ه ُ َ ى‬
‫اَّلل عل ْي ِه َو َسل َم ِإل ْي ِه ْم َوكانوا أف َصح الف َص َح ِاءْ ومصا قع الخط َب ِاء َوت َحداهم عىل أن يأتوا‬ ‫َج َاء ِب ِه ىالن ِ يت صىل‬
َُّ َ ‫ال َت َعال {ف ْل َيأ ُتوا ب َحديث م ْثله إ ْن ىك ُانوا َصادق‬ َ ‫ى‬ َ َ َ ‫ْ َ ْ َ ى ُ ْ ُ َ ِّ َ ى ْ َ ْ ُ ى‬ َ
‫ي } ثم‬ ِِ ِ ِ ِ ِ ٍ ْ ِ ِ ُ ْ َ ُ َ ْ َ ‫َ ِب ِمث َِّل ِه وأمهل ْهم طول الس ِنيَ فلم َ يق ى ِدر ىوا كم ُا ُق‬
ُ ْ َ ْ ْ ‫اه ْم ب َع رش ُس َور ِم ْن ُه ف ق ْول ِه ت َعال {أ ْم َيقولون اف َن ُاه ق ْل فأتوا ب َع ر‬ ُ َ
‫ات َوادعوا َم ِن‬ ٍ ‫ش ُس ُ َو ٍر ِمث ِل ِه ُمف َنَي‬ ِ ‫ى‬ ِ ِ ‫ي‬ ِ ٍ ِ ِ ‫تحد‬
ْ‫اهم‬ ُ َّ َ َ َّ ُ ‫ه‬ ْ َ ْ َ َّ ُ ‫َ َ ه ْ َ ْ َ ُ ى ُ ْ َ ْ ى‬ َ ْ ُُْ ْ ‫ه‬ ُ ْ ُْْ ََ ْ
‫اَّلل } ثم تحد‬ ِ ‫ي ف ِإلم يست ِجْيبوا ل ْكم َف ُاعل ىموا أنما أنزل ب ِعلم‬ ‫اَّلل ِإن كنتم ص ِاد ِق‬ ِ ‫استطعتم َِمن دون‬
ُْ ُ ِْ َ ِ: ِْ َ َ ‫ون ْاف َ َن ُاه ُق ْل َف ْأ ُتوا ب ُس‬ َ ُ ُ َ ْ ‫ِى‬
‫{و ِإن كنت ْم ِ يف َرْي ٍب ِم َّما‬ ‫ور ٍة ِمث ِل ِه } اآل َية ث َّم ك َّر َر ِ يف قو ِل ِه‬ ِ ‫ول‬ ‫ق‬‫ {أم ي‬:‫ور ٍة ِ يف ق ْو ِل ِه‬َ ‫ب ُس‬
‫ورٍة‬
ْ ْ
َ ‫ورة ِّم ْن مثله } اآل َية فل َّما َع َج ُزوا َع ْن ُم َع َار َضته َواْلت َيان ب ُس‬ ‫ى‬ َ َ ْ ْ ُ ْ َ َ
َ ‫كنة ن َّزل َنا َعىل َع ْبدنا فأتوا ب ُس‬ ‫ى‬ ْ َ ‫ِتشبهه عىل ر‬
ْ ِ ُ ِ ْ ِ ْ ِ َِ َ َ ْ ‫َ ْ ُ ى َ َ َ َ ِ ى ْ ْ ْ ِ َ ْ ٍ َ ْ َ ِ ِ ْ ِ َ ْ ُ ْ َ َ َ ُ ْ ى ئ‬
‫س َوال ِج ُّن‬ ‫ي اجتمع ِت ِاألن‬ ِ ‫ {قل ل‬:‫الخطباء فيهم والبلغ ِاء نادى عليهم بإظهار العجز وإعجاز القرآن فقال‬
ً ‫ى‬ ْ َ ْ ُ ُ ْ َ َ ِ ‫َ ى ِ ى ْ ِ َِ ْ ُ ِ ْ َ ِ َ ِ ْ ُ ْ ِ َ َ ْ ُ ِ َ ْ َ ى ْ ى‬
} ‫ض ظ ِهنا‬ ٍ ‫آن َل يأتون ِب ِمث ِل ِه ولو كان بعضهم ِلبع‬ ِ ‫ …“ عىل أن يأتوا ِب ِمث ِل هذا القر‬when the Prophet
‫ ﷺ‬brought the challenge to them, they were the most eloquent rhetoricians so
he challenged them to produce the like of the Quran. Many years passed and
they were unable to do so. Allah ‫ ﷻ‬says, ﴾ ‫ي‬ َ ‫“ ﴿ َف ْل َي ْأ ُتوا ب َحديث م ْثله إ ْن َك ُانوا َصادق‬Let
ِِ ِ ِِ ِ ٍ ِ ِ
them then produce a recitation similar to it if indeed they are truthful.” [TMQ
Surah At-Tur 52:34]. Then, they were challengedْ to produce ُ ten chapters like it,
where Allahْ ُ ‫ َّ ﷻ‬says, ‫م‬ْ ‫اس َت َط ْع ُت‬ ْ ‫ون ْاف َ َي ُاه ُق ْل َف ْأتوا ب َع ْش ُس َور مثله ُم ْف َ َي َيات َو ْاد ُعوا َمن‬ َ ُ َُ َْ
‫﴿أم يقول‬
ْ َ َ ُ َ ْ َ ْ ُ َ ُ َ ْ َ ْ َّ َ َ ِ ٍ ِ ِ ِ ٍ
ُ ْ ُ ْ َّ ِ ِ
َّ َ َ ْ ُ ْ
﴾‫اّلل‬ ِ ‫اّلل ِإن كنتم ص ِاد ِقي ف ِإلم يست ِجيبوا لكم فاعلموا أنما أن ِزل ِب ِعل ِم‬ ِ ‫ون‬ ِ ‫“ ِمن د‬Say, bring then
ten chapters like it and call upon whomever you can besides Allah ‫ ﷻ‬if you
are truthful.” [TMQ Surah Hud 11:13]. Then, they were challenged to produce a
14
 ْ َ ُ ُْ َ ُ ُ َ ْ َ ُ ُ َ َ
single surah, where Allah ‫ ﷻ‬says, ﴾‫ور ٍة ِمث ِل ِه‬ ‫“ ﴿أ ْم يقولون اف َياه ق ْل فأتوا ِبس‬Or do they
say he [i.e., the Prophet] has forged it? Say, bring a chapter like it and call
upon whomever you can besides God, if you are truthful…” [TMQ Surah Yunus
10:38]. When they [Arabs] were unable to produce a single surah like the
Quran, despite there being the most eloquent rhetoricians found amongst
them, their inability to meet the challenge made ُ ْ َ ْ َ clear the inimitability of the
َ ُْ َ َ ْ ُ ْ َ َ ْ َ َ ُّ ْ َ ُ ْ ْ َ ْ َ ْ ُ
Quran. Allah ‫ ﷻ‬said, ‫آن َْل يأتون‬ ِ ‫ي اجت َم َع ِت ِاألنس وال ِجن عَل أن يأتوا ِب ِمث ِل هذا القر‬ ِ ‫﴿ قل‬
ِ ‫ل‬
ً َ َ َ ََْ
ْ ‫ان َب ْع ُض ُه ْم ل َب‬
﴾‫ض ظ ِهيا‬
ٍ ‫ع‬ ِ ‫ك‬ ‫و‬‫ل‬‫و‬ ‫ه‬ ‫ل‬ ‫ث‬‫م‬
ِ ِ ِِ ‫ب‬ “Say: if all of humankind and the jinn gathered
together to produce the like of the Quran, they could not produce it—even if
they helped one another...” [TMQ Surah Al-Isra’a 17:88].”

The Failure of the Experts in Arabic Linguistics in the Time of the Prophet
Muhammad ‫ﷺ‬
Despite the presence of a multitude of linguistic experts, in both poetry
and prose, the challenge of the Quran could not be met. Imam Al-Baqillani
states, ،‫ وروعة معانيه‬،‫ وحن ألبابهم وعقولهم بسحر بيانه‬،‫وقد أدهش القرآن العرب لما سمعوه‬
،‫ وافنقت كلمة الكافرين عىل وصفه‬،‫ فمنهم من آمن به ومنهم مكفر‬،‫ودقة ائتالف ألفاظه ومبانيه‬
‫ وزعمت طائفة أنه أساطن االولي‬،‫ إنه سحر‬:‫ وقال فريق‬،‫ هو شعر‬،‫ فقال بعضهم‬،‫وتباينت يف نعته‬
.‫ وذهب قوم أنه إفك افناه وأعانه عليه قوم آخرون‬،‫ فىه تمىل عليه بكرة وأصيال‬،‫وقال اكتتبها محمد‬
.‫ لو نشاء لقلنا مثل هذا‬:‫“ غن هؤالء وهؤالء‬The Quran astonished the Arabs, when they
heard it. It confounded their hearts and minds with its mesmerizing expression,
the splendor of its meanings and the accuracy in the combination of its words
and premises. There were those who believed in it and those who rejected. The
response of the kuffar differed over its characteristic and varied over its
construction. Some of them said, it is poetry, and a group said, it is illusion, and
another group claimed that it was legends of the ancients, written by
Muhammad ‫ﷺ‬, which were dictated to him, morning and evening. And some
people said that it is a falsehood that he ‫ ﷺ‬fabricated, whilst foreign people
helped him.”
When the Arabs would listen to the Noble Quran, they were overwhelmed
by the supreme majesty of its eloquence. Even the master of Arabic linguistics,
al-Walid ibn al-Mughira, who had heard the Prophet ‫ ﷺ‬reciting the Quran, said,

15
 ً
‫مت وال أعلم برجزه وقصيده ي‬
‫مت وهللا ما يشبه الذي يقوله شيئا من‬ ‫وهللا ما منكم رجل أعرف باألشعار ي‬
‫ وإنه ليعلو‬،‫ وانه لمورق أعاله مغدق أسفله‬،‫ وهللا إن لقوله الذي يقوله لحالوة وإن عليه لطالوة‬،‫هذا‬
‫“ وال يعىل عليه‬By Allah! There is not a man amongst you who is more well-versed
in poetry than me, or has more knowledge of its poetic meter (‫ َر َجز‬rajaz) or
َ
qasid (‫ ق ِصيد‬poem with tripartite structure) than me! I swear by Allah! There is
nothing that resembles what he says in the least. By Allah in the speech that he
utters there is a sweetness and in it there is elegance. At its highest, it is fresh
green and verdant, whilst at its lowest, it is copious and abundant. Verily it is
the highest and nothing is higher than it.” This admission is despite the fact that
al-Walid persisted with his kufr through arrogance.
It is to be considered that the foremost of Arabic linguists in human history,
existed in the time of the Prophet Muhammad ‫ﷺ‬. No-one has ever produced
even one surah like that of the Quran and the most knowledgeable did not even
attempt to do so.

The Inimitable Style of the Miraculous Quran

In his book, The Miracle of the Quran (‫)إعجاز القرآن‬, Imam Al-Baqillani
(‫)الباقالب‬
‫ي‬ stated, ‫ ونظمه العجيب‬،‫ ووصفه الغريب‬،‫“ تأليف القرآن البديع‬The composition
(ta’leef) of the Noble Quran was unprecedented (badee’), its characterization
(waSaf) was supernatural (ghareeb) and its literary form (nazm) was
extraordinary (ajeeb).
Imam al-Khattabi (‫)الخطاب‬
‫ي‬ said in “The Clarification
‫َ ى‬ َ ً of the Miracle of the
Quran (‫)بيان إعجاز القرآن‬,” that, ‫اعلم أن القرآن إنما صار معجزا ألنه جاء بأفصح األلفاظ يف‬
ً
‫المعاب‬
‫ي‬ ‫“ أحسن نظوم التأليف مضمنا أصح‬Know that the Quran is miraculously
inimitable because it has come forth with the most eloquent words (alfaaz),
arranged in the most beautiful organization of composition (ta’leef), containing
the most valid meanings.”
In his book, Proficiency in the Knowledge of Quran (‫اْلتقان يف علوم القرآن‬ ),
Imam as-Sayyuti describes how the Quran’s, ‫وب‬ َ ‫ب ْال ُق ُل‬ َ ‫َو َب ََل َغة ُأ ْس ُلوب َت ْب َه ُر ْال ُع ُق‬
ُ ‫ول َو َت ْس ُل‬
ٍ ِ
‫وب‬ ُ ‫“ َوإ ْع َج ُاز َن ْظم ََل َي ْقد ُر َع ىل ْيه إ ََّل َع ََّل ُم ْال ُغ‬style (usloob) of expression astounded
‫ي‬
ِ ِ ِ ِ ٍ ِ
intellect and overwhelmed hearts, whilst the miracle of the literary form (nazm)
that no one is capable except the Knower of the Unseen.”
16
 The words (alfaaz ‫)الفاظ‬, style (usloob ‫ )أسلوب‬and intents (maramin ‫ )مرام‬of
the ayaat completely captivates the emotions of man. The Miracle of the Quran
ٌ َ َ َ ٌَ
is clearest in its eloquence (faSaaHah ‫احة‬ ‫ )فص‬and expression (balaaghah ‫ َ)بالغة‬of
an astonishing level.
‫ى‬ ‫ه‬
It is said of eloquence (faSaaHah), ‫وسوء التأليف‬
ِ ‫سالمة األلفاظ من الل ْحن واْلبهام‬
“the words are free from grammatical mistake, ambiguity and poor
composition.”
َْ ُْ َ َ ُْ
It is said of the knowledge of expression (balaaghah), ‫عاب‬ ‫ ِعلم الم ِ ي‬:‫ِعلم البالغ ِة‬
‫ديع‬ َ َ
ِ ‫يان والب‬
ِ ‫“ والب‬Knowledge of expression: knowledge of meanings, elucidation and
rhetoric.” Knowledge of meanings (m’aanee) encompasses meanings contained
within words, enabling the selection of the linguistic structure, that most
appropriately depicts the meaning of the concept. Knowledge of elucidation
(bayyan) deals with principles related to the different intents of sentences,
matching the wording with the listener, appropriate to his circumstances.
Knowledge of rhetoric (badee’) deals with the aesthetic amplification of speech,
through both meaning and wording, to strengthen its impact through vividness.
Style is when the meaning is arranged in coordinated words. Style is the
way to depict the meanings graphically, in linguistic expressions. The style of
the Quran has clarity (wuduh ‫)وضوح‬, intensity (quwwah ‫ )قوة‬and vividness
(jamal ‫ )جمال‬that is inimitable by humankind. Its literary form (nazm) does not
follow the standard method of the Arabs and is inimitable. In its nazm, the
Quran does not adhere to anything from the types of poetry and prose that the
Arabs had established.

The Clarity (WuduH ‫ )وضوح‬in the Miraculous Style of the Quran

The clarity of the style comes from the prominent manifestation of the
intended meaning, usingَ its most appropriate expression. Allah ‫ ﷻ‬said, ‫ال‬ َ ‫﴿ َو َق‬
َ َ
ْ ُ َّ َ ْ َْ َ ُْْ َ َ َ
ُ َ ْ َ ُ َ َ َ َّ
﴾‫يه ل َعلك ْم تغ ِل ُبون‬
ِ ‫“ ال ِذين كفروا َل تسمعوا ِلهذا القرآ ِن والغوا ِف‬And those who disbelieve
say: “Do not even listen to his Quran, drowning it out, so that you may
prevail.” [TMQ Surah Fussilat 41: 26]. In his tafsir of this ayah, Ibn Kathir stated,
‫ حت ال يسمعوه‬،‫أكنوا اللغط والكالم يف غنه‬ ‫“ وكانوا إذا تىل عليهم القرآن ر‬And when the Quran
‫ي‬

17
was recited to them, they used to increase yelling and speech about other
things, so that they would not hear.”
ْْ َ ْ َ
Regarding﴾ ‫يه‬
ِ ‫ف‬ِ ‫ا‬‫“ ﴿ والغو‬drowning it out,” Imam Mujahid commentated,
ُ ُ َْ ٌ َُْ ‫ُ َىْ َ َ ه َ َ ََى‬ ‫ه‬ ‫ه‬ ُ َ ‫َ َْ ْ َى‬ ٌ ْ ََ ْ َّ َ ُ ‫ْ ُ ى‬
‫ش تف َعله‬ ‫ قري‬،‫اَّلل َصىل هللا علي ِه وسلم ِإذا قرأ‬
ِ ‫ول‬ ِ ‫ وتخ ِليط ِمن القو ِل عىل رس‬،‫المكاء والتص ِف ِن‬
“whistling, hooting and heckling the Messenger of Allah ‫ ﷺ‬when he recited
Quran, which is what the Quraysh did.” Ibn Abbas (ra) made commentary that it
is ‫“ عيبوه‬blotting it out.”
Indeed, the Arabs in their mastery were stricken by the clarity of the
Quran, compelled to avert their very hearing, lest they were overcome.
Imam Al-Baqillani comments regarding the striking clarity of the Noble
Quran, ‫ بي فيه سبحانه‬.‫ ورسالة تشتمل عىل قول مؤديها‬،‫فما رأشفه من كتاب يتضمن صدق متحمله‬
‫ وأن الذهاب عنها‬،‫ أو حجة تتلوها‬،‫ ال يحتاج مع وضوحها إل بينة تعدوها‬،‫أن حجته كافية هادية‬
‫ والتشكك يف المشاهدات‬،‫“ كالذهاب عن الصوريات‬What is the most honorable of a Book
that includes the truthfulness of its bearer, and a Message that includes the
words of the Guide. He, Glory be to Him, clarified His argument sufficiently for
guidance. In light of its clarity (wuduH), it does not need further clarifying
evidence or elaborating argument. Deviation from it is like abandoning
necessities and is uncertainty over the obvious.”

The Intensity (Quwwah) in the Miraculous Style of the Quran

Arabic is not only a grammatically intricate and precise language, it is a
phonetic language, where words convey their meaning precisely through the
way they sound, as well as their meaning.
The intensity (quwwah) of the style of the Noble Quran is by the inimitable
choice of words which are compatible with the meaning they give.
The delicate (raqeeq ‫ َ)رِقيق‬meaning is expressed, by the delicate-sounding
‫َ ُ َ َّ َ ْ َ ا‬ ًَْ ‫ُ َ َ َ َْ َ َ َ ُ َ َ َ ا‬
word. Allah ‫ ﷻ‬said, ‫) عينا ِفيها تسَّم سلس ِبيل‬17( ‫َوي ْسق ْون ِفيها كأ ًسا كان ِمزاجها زنج ِبيل‬
َٰ
“And they will be given to drink there a cup (of wine) mixed with Zanjabil
(ginger, etc.), and a spring there, called Salsabil.” [TMQ Surah Al-Insaan 76: 17-
18].

18
 The meaning of abundance َ (jazal ‫)ج ْزل‬ َ is expressed with the abundant to
َ
ً ْ َ َ َّ ً َ َّ ِّ ً ْ َ َ َّ َ َ َّ
the ear. Allah ‫ ﷻ‬said, ‫ي ِفيها أحقابا‬ ‫) َل ِب ِث‬22( ‫ي َمآبا‬‫) للط ِاغ‬21( ‫ِإن جهن َم كانت ِم ْر َصادا‬
“Truly, Hell is a place of ambush, a dwelling place for the transgressors. They
will abide therein for ages.” [TMQ Surah An-Naba 78: 21-23].
‫ُ َْ ى‬
The reprehensible (mustankar ‫)م ْستنكر‬ meaning is expressed with the َ ْ َ word
َ ْ ُ ْ َ َ َ ْ َ ْ َ َّ
that is reprehensible to the hearing. Allah ‫ ﷻ‬said, ‫ات لصوت الح ِم ِي‬ ِ ‫ِإن أنكر األصو‬
“Verily, the harshest of all voices is the voice (braying) of the ass.” [TMQ Surah
Luqmaan 31: 19]

The Vividness (Jamal) in the Style of the Quran

As for the vividness (jamal) of the uslub (style), it is in the choice of the
purest and most appropriate expressions, for the meanings they convey, along
with other words and meanings that complement these meanings, whether in
the same sentence or accompanying sentences, conveying the most evocative
depictions and compelling visualizations.
َْ ُْ َّ َ َ ُ ُ ْ َ ُ َ َ ‫ين َك َف ُروا َل ْو َك ُانوا ُم ْسلم‬
َ َّ ُّ َ َ َ َ ُّ
Allah ‫ َﷻ‬said, ۖ ‫) ذ ْره ْم يأ كلوا َويت َمت ُعوا َويل ِه ِه ُم األ َم ُل‬2( ‫ي‬ ِ ِ ‫ربما يود ال ِذ‬
َ ُ ََْ َ ْ َ
‫“ ﴿ فسوف يعلمون‬Perhaps (often) will those who disbelieve wish that they were
Muslims. (2) Leave them to eat and enjoy, and let them be preoccupied with
(false) hope. They will come to know.” [TMQ Surah Al-Hijr 5: 2-3].
Imam Al-Baqillani said of jamal regarding the speech of the Quran, ‫والمنادى‬
‫ واعناضه يف حسنه ومائه‬،‫ وتخصصه برونقه وجماله‬،‫“ عىل نفسه بتمنه‬proclaiming its
distinctiveness by itself, its uniqueness in its brilliance and its vividness (jamal),
and its display of its perfection and fluency.” Imam Al-Baqillani added, ‫فكل كلمة لو‬
‫“ أفردت كانت يف الجمال غاية‬Every word, even if it were singled out, is in vividness
(jamal) of the ultimate degree.”
In his extensive and insightful book, The Artistry in Depiction of the Quran
َ ‫َى‬
(‫الفت يف القرآن‬
‫ي‬ ‫)التصور‬, Syed Qutb said, ‫{ول ْو ت َرى ِإ ِذ‬ :‫فانظر إل تعبن جميل كهذا التعبن‬
َْ
‫ ويصور‬،‫ هذا التعبن الذي يرسم صورة حية للخزي يف يوم القيامة‬.}‫وس ِه ْم ِعند َ ِّرب ِه ْم‬ ُ ُ ُ َ َ ُ ْ ُْ
ِ ‫المج ِرمون ن ِاكسو رء‬
‫ وتسجيل هيئتها‬،‫ وتكاد تبصها العي لشدة وضوحها‬،‫شخوصا قائمة يتمالها الخيال‬ ً ‫هؤالء المجرمي‬
‫ هذه الصورة للهول ال‬..‫"ناكسو رؤوسهم" وعند من؟ "عند رب هم" فيخيل للسامع أنها حاضة ال متخيلة‬
‫“ تساوي من باحث يف البالغة‬So just consider the vivid expression, as in this

19
 ِّ َ ْ
expression, ‫وس ِه ْم ِعند َرب ِه ْم‬ ُ ُ ُ َ َ ُ ْ ُ ْ ََ ََْ
ِ ‫“ ولو ترى ِإ ِذ المج ِرمون ن ِاكسو رء‬If only you could see the
wicked hanging their heads (in disgrace) before their Lord.” [TMQ Surah As-
Sajdah 32:12]. This expression depicts a vibrant representation of disgrace on
the Day of Resurrection. It depicts these criminals as looming figures, that
overwhelm the imagination. The eyes can almost see the form, because of theَ
strength in clarity (wudooh), as well as the registration of their form as ‫ن ِاك ُسو‬
‫وس ِه ْم‬ ُ ُ ْ ِّ َ َ ْ
ِ ‫“ رء‬hanging their heads.” And before whom? ‫“ ِعند رب ِهم‬before their Lord.”
So the listener conceives that it is in the current time, and not imaginary. This
image of abject horror has no equivalent for the researcher in elucidation
ٌَ َ
(balaaghah ‫)بالغة‬.”

The Literary Form of the Noble Quran

The Noble Quran confounded the experts in Arabic linguistics over its genre
(tiraaz ‫)ط َراز‬ ْ
ْ‫َ ر‬ ِ of expression, unlike the known forms of poetry (‫)شعر‬ ِ and prose
(‫)نن‬. It has confounded all of humankind until today. In his book, Proficiency in
ْ َ ُ ْ
the Knowledge of Quran (‫)اْلتقان يف علوم القرآن‬, Imam as-Sayyuti spoke of, ‫ِإع َجاز نظ ٍم‬
‫وب‬ ُ ُ ْ ُ َّ َ َّ ْ ‫َ َ ْ ُ َ ى‬
ِ ‫“ َل يق ِدر علي ِه ِإَل عَلم الغي‬the miracle of the literary form (nazm) that no one is
capable of, except the Knower of the Unseen.”
In its literary form (nazm), the Noble Quran does not follow the standard
method of symmetrical-rhythmic poetry (as-shi’r al-mawzun al-muqaffa ‫الش ْعر‬ِ
ًَُ ُ َ
‫المقف‬ ‫)الم ْوزون‬.
As for the forms of prose, the Noble Quran is not within the method of
free, unrhymed prose (an-nathr al-mursal ‫الم ْر َسل‬ ُ ‫)الن رْن‬.
َ
The Quran is not within
the human method of an-nathr al-muzdawij (duplicated resemblance to rhymed
َ ْ ُ ْ‫َ ر‬
and free prose ‫المزد ِوج‬ ‫)النن‬. The muzdawij is a method described as, ‫يقوم هذا‬
‫ وتزدوج الجمل يف‬،‫ وبراعة الموازنة بي الجمل؛ إذ تتعادل فيه األلفاظ‬،‫األسلوب عىل تقسيم العبارات‬
‫ بحسب مقتض الحال‬،‫ يناوح بي اْليجاز والمساواة واْلطناب‬،‫تنسيق منتظم‬ ٍ “This method is
based on the division of phrases, the skill of balancing sentences. The words are
in equilibrium and the sentences are duplicated in a regular arrangement, in
accordance to brevity (eejaaz ‫)إيجاز‬, equalization (musawaah ‫)م َس َاواة‬ ُ and
ْ
redundancy (iTnaab ‫)إطناب‬, ِ whatever the case may be.” And the Quran is not
imitable in the method of rhymed prose (an-nathr al-masjooh ‫المسجوع‬ ُ ْ َ ‫)الن رْن‬.
َ

20
 The Noble Quran is a unique composition, which the Arabs had never come
across before and could not match. The fact that the Noble Quran is of a special
genre and a unique structure is clear in every respect, whilst it clarifies, evokes
and depicts in a manner that cannot be matched by humankind.

A Unique Form of Prose that is Similar to Poetry But is Not Poetry

The Noble Quran does contain prose (nathr ‫)نن‬‫ ر‬that has similarity to poetry
(sh’ir ‫)شعر‬. However, it is notَ poetry and remains a unique form of prose. The
Noble Quran says, ‫ي‬ َ ‫ْص ُك ْم َع َل ْيه ْم َو َي ْشف ُص ُد‬
َ ‫ور ق ْوم ُم ْؤمن‬ ْ ُ ‫(“ ﴿ َو ُي ْخز ِه ْم َو َي ْن‬Allah) will
ِ ِ ٍ ِ ِ ِ
disgrace them and give you victory over them and heal the breasts of a
ُ ََ ْ
believingُ people.”
ُ [TMQ Surah At-Tawba 9: 14]. The Noble Quran says, ‫﴿لن تنالوا‬
َ ُ ْ َّ َ ْ
‫“ ال ِ َّي حت تن ِفقوا ِم َّما ت ِح ُّبون‬By no means shall you attain piety (al-birr) unless you
spend (in Allah's Cause) of that which you love.” [TMQ Surah Aali Imrān 3: 92].
The words of prose contained in the two ayaat can be presented in the form of
couplets, as in poetry. From the first ayah, the words can be presented as,
‫ ويش ف ص دور ق وم مؤمن ي‬،‫وي خ زهم وين ص ركم عليهم‬. From the second ayah, the words
can be presented as, ‫ ت ن ف ق وا م م ا ت ح ب ون‬،‫ل ن ت ن ال وا ال ب ر ح ت ى‬. However, these couplets
َْ
are not poetry. Instead they are in fact a type of prose ( ‫ )ن رن‬which is unique and
inimitable.
Then, there is also the following َّ ُ type of Quranic prose, which is far from
ْ َّ ُ َّ َ َ َ ْ َ َ َ َّ
ُ
poetry, in every respect, ‫) ِإن‬3( ‫) النجم الث ِاقب‬2( ‫اك ما الط ِارق‬ َ ‫) وما أدر‬1( ‫الس َم ِاء َوالط ِار ِق‬
َّ ‫﴿ َو‬
ْ َ ُ ُ ْ َ َ َّ َ ُ َ ُ َّ ُ َ ْ ُ َ ْ ٌ َ َ ْ َ َ َّ َّ ْ َ ُّ ُ
‫ي‬ ‫ب‬ ‫ن‬ ‫م‬ِ
ِ َّ َ ْ ُّ‫ج‬‫ر‬ ‫خ‬‫ي‬ ) 6 ( ‫ق‬
ٍ ‫اف‬
ِ ‫د‬ ‫اء‬
ٍ ‫م‬ ‫ن‬‫م‬ِ ‫ق‬‫ل‬ِ ‫خ‬ ) 5 ( ‫ق‬ ‫ل‬ِ ‫خ‬ ‫م‬ ‫م‬ِ ‫ان‬ ‫نس‬‫اْل‬
ِ ِ‫ر‬ ‫نظ‬‫ي‬‫ل‬ ‫ف‬ )4 ( ‫ظ‬ ‫اف‬
ِ ‫ح‬ ‫ا‬‫ه‬ ‫ي‬ ‫ل‬ ‫ع‬ ‫ا‬‫م‬ ‫ل‬ ‫س‬
ٍ ‫كل ن‬
‫ف‬
َ ‫“ الصلب و‬By the heaven, and at-Tariq (the night-comer, that is, the bright
‫الي ِائ ِب‬ ِ
star); and what will make you to know what at-Tariq (night-comer) is? (It is)
the star of piercing brightness; There is no human being without a protector
over him (or her). So let man see from what he is created! He is created from
a water gushing forth. Proceeding from between the back-bone and the ribs.”
[TMQ Surah at-Taariq 86: 1-7].
Lengthening and Shortening of the Fikrah and Nafas in the Literary Form of
the Noble Quran
ْ
The Noble Quran has written passage (fikrah ‫ ِ)فق َرة‬which is sentence and
clause formation. The lengthening or shortening of the passage is varied in the
21
written form. Accompanying the written form is the discipline of breathing
ََ
cessation (nafas ‫)نفس‬, during the recitation, in which the Qari recites, within a
single breath.
Within the Noble Quran there is a form of prose ْ َ َ inُ which the bothَ the
ْ َّ َّ ْ َْ
َ
passage َ (‫ ِ)فقرة‬and the nafas are lengthened, ‫اّلل‬ ِ ‫ول ِإَل ِليطاع ِب ِإذ ِ َن‬ ٍ ْ َ ‫﴿ َو َم َا َّ أ ْر َسل ْنا ِمن رس‬
ُ َ
َ
َ َّ ‫ول ل َو َج ُدوا‬
ً ‫اّلل ت َّو ًابا َرح‬ َ َ
َّ ‫اس َت ْغف َر ل ُه ُم‬ َ
َ َّ ‫اس َت ْغف ُروا‬
ْ ‫اّلل َو‬ َ ُ َ ْ ُ َ ُ َ َ ُ َ
‫يما‬ ِ
ُ ‫الر ُس‬ ْ ‫وك ف‬ ‫َول ْو أنه ْم ِإذ ظل ُموا أنفسهم جاء‬
“We sent no Messenger, but to be obeyed by Allah’s leave. When they had
been unjust to themselves, if only they had come to you and begged for
Allah’s forgiveness, and the Messenger ‫ ﷺ‬had begged forgiveness for them,
indeed, they would have found Allah All-Forgiving, Most Merciful.” [TMQ
Surah An-Nisaa' 4:64]. There is also a form of proseَ inَ the Noble Quran in which
َ َ َ ‫) َو ْال َق‬1( ‫اها‬ َ َ ُ َ ْ َّ َ
the passage and the nafas are both shortened, ‫ا‬ ‫ه‬ ‫ل‬ ‫ت‬ ‫ا‬‫ذ‬ ‫إ‬ِ ‫ر‬ِ ‫م‬ ‫س وضح‬ ِ ‫﴿والشم‬
َ َ ْ َ َ ْ َّ َ َ َّ َ َ ََّ َ
‫) واللي ِل ِإذا يغشاها‬3( ‫) والنه ِار ِإذا جلها‬2( “And by the sun and its brightness; And by
the moon as it follows the sun; And by the day as it shows up (the sun's)
brightness; And by the night as it conceals it (the sun).” [TMQ Surah Ash-
Shams 91:1-4]. This lengthening and shortening is even though both the above
mentioned examples, are examples of prose.
Then, the Noble Quran is inimitable in what resembles the free, unrhymed
ُ ‫)الن رْن‬
َ ‫الم ْر‬ َ َ ُّ َ َ
prose (an-nathr al-mursal ‫ل‬ ‫س‬ of human composition. So it says, ‫ا‬‫ه‬ ‫﴿يا أي‬
َ ُ ُ ُُ ْ ُْ َ
‫اه ِه ْم َول ْم تؤ ِمن قلوب ه ْم َو ِمن‬ َ ‫ين َق ُالوا َآ َم َّنا ب َأ ْف‬
‫و‬
َ َّ َ
‫ذ‬ ‫ال‬ ‫ن‬‫م‬ ‫ر‬
ْ ُ ْ
‫ف‬ ‫ك‬ ‫ال‬ ‫ف‬ ‫ون‬
َ ُ َ ُ َ َّ َ ْ ُ ْ َ َ ُ ُ َّ
‫ع‬‫ار‬ ‫س‬ ‫ي‬ ‫ين‬ ‫ذ‬ ‫ال‬ ‫ك‬ ‫ن‬
‫ز‬ ‫ح‬ ‫ي‬ ‫َل‬ ‫ول‬ ‫الرس‬
ِ ِ ِ ِ
َ َ ْ َ ْ َ َ ْ َ ُ ِّ َ ُ ِ َ ُ ْ َ ْ َ َ َ َ ْ ِ َ َ ‫َّ َ َ ُ َ َّ ُ َ ْ َ ِ َ َّ ِ ُي‬
‫اض ِع ِه‬ ‫ال ِذين هاد ُوا سماع َون َ ِللك ُ ِذ ِب سماع ُون َ ِلق َو ٍم آ َخ ِرين لم يأتوك يحرفون الكلم من بعد مو‬
ً ْ َ ِ َّ َِ ُ َ ِ َ ْ ِ َ ْ َ َ ُ َ َ ْ ُ َّ ُ ْ َ َ ُ ْ ُ ْ ْ َْ ْ َ ُ ُ َ ُْ ْ َ ُ َُ
‫اّلل شيئا‬ ِ ‫وتيتم َهذا فخذوه َو ِإن لم تؤت ُ ُوه فاح َذروا ومن ي ِ ْر ِد اّلل ِفتنت َه فلن ت ْم ِلَك له ِم َن‬ ِ ‫يقول ُون ِإن أ‬
ٌ ‫اب َعظ‬ ٌ َ َ ُ ْ ُّ ُ ُ َ ِّ َ ُ ْ ُ َّ ‫ين ل ْم ُيرد‬َ َّ َ َ
‫يم‬ ِ ‫اّلل أن يطه َر قلوب ه ْم له ْم ِ يف الدن َيا ِخز ٌي َوله ْم ِ يف اآل ِخر ِة عذ‬ ِِ ‫“ أول ِئك ال ِذ‬O
Messenger! Let not those who hurry to fall into disbelief grieve you, of such
who say: “We believe” with their mouths but their hearts have no faith. And
of the Jews are men who listen much and eagerly to lies - listen to others who
have not come to you. They change the words from their places; they say, “If
you are given this, take it, but if you are not given this, then beware!” And
whomsoever Allah wants to put in fitna (error), you can do nothing for him
against Allah. Those are the ones whose hearts Allah does not want to purify;
for them there is a disgrace in this world, and in the Hereafter a great
torment.” [TMQ Surah al-Maa’idah 5: 41].

22
The Rhymed Prose in the Literary Form of the Noble Quran
The Noble Quran is rhetorically inimitable inَ what resembles َ َ ْ ُ rhymed ِّ َّ ُ ْ prose
ُ ْ َ ْ‫َ ر‬ ْ ِّ َ َ َّ َ َ ْ ُ َ ُّ َ َ
(an-nathr al-masjooh ‫وع‬ ‫ج‬ ‫س‬ ‫الم‬ ‫ن‬ ‫)الن‬. So it says, ‫ي‬ ‫ك‬‫ف‬ ‫ك‬ ‫ب‬‫ر‬ ‫و‬ )2 ( ‫ر‬ ‫نذ‬
ِ ‫أ‬ ‫ف‬ ‫م‬ ‫ق‬ )1 ( ‫ر‬ ‫ث‬ ‫د‬ ‫م‬ ‫ال‬ ‫ا‬‫ه‬ ‫﴿يا أي‬
ْ ‫) َول َر ِّب َك َف‬6( ‫) َو ََل َت ْم ُي َت ْس َت ْك ر ُي‬5( ‫اه ُج ْر‬
‫اص ِ ْي‬
ْ َ َ ْ ُّ َ
‫ف‬ ‫ز‬ ‫ج‬ ‫الر‬ ‫و‬ ) 4 ( ‫ر‬ْ ‫) َوث َي َاب َك َف َط ِّه‬3( “O you
ِ ِ ِ
(Muhammad ‫ )ﷺ‬enveloped (in garments)! Arise and warn! And your Lord
(Allah) magnify! And your garments purify! And keep away from ar-rujz (the
idols)! And give not a thing in order to have more (or consider not your deeds
of Allah's obedience as a favor to Allah). And be patient for the sake of your
Lord” [TMQ Surah Al-Muddathir 74: 1-7].
The Noble Quran is inimitable in what resembles an-nathr al-muzdawij
َ ْ ُ ْ‫َ ر‬
(duplicated resemblance to rhymed and free prose ‫ج‬ ‫و‬ِ ‫د‬‫)النن المز‬. So ُthe Quran
َ ُ َ ْ َ َ ْ َ َّ َ َّ ُ َ ُ َ ْ َ َ ْ َ َّ َ َ َ ْ ُ ُ ْ ُ َٰ َّ َ َ َّ ُ َ َْ
states, )4( ‫) ثم كل سوف تعلمون‬3َ ( ‫) كل سوف تعلمون‬2( ‫) حت زرتم المق ِابر‬1( ‫﴿ألهاك ُم التكاث ُر‬
َ
َ ‫) َل َ َي ُو َّن ْال َجح‬5( ‫ون ع ْل َم ْال َيقي‬
‫يم‬
َ ُ َ ْ ْ َ َّ َ
ِ ِ ِ ِ ‫“ كل لو تعلم‬The mutual rivalry for piling up of worldly
things diverts you. Until you visit the graves. Nay! You shall come to know!
Again, Nay! You shall come to know! Nay! If you knew with a sure knowledge.
Verily, you shall see blazing fire!” [TMQ at-Takaathur 102: 1-6]
Within what resembles human izdiwaj, the Quran َ ْ flawlessly elongates the
ِّ ُ َََْ َ ُ َ ْ َ ُ
linguisticُ construction, astounding the listener, ‫) ِمن أي‬17( ‫﴿ق ِتل ِاْلنسان ما أ كفره‬
َ َ َّ ُ َ َ ْ َ َ ُ َ َ َ َّ ُ ُ َ َّ َ َ َّ َّ ُ ُ َ َّ َ َ ُ َ َ َ َ ْ ُّ ُ ََ َ ْ َ
‫ش َاء‬ ‫ا‬‫ذ‬ ‫إ‬ِ ‫م‬‫ث‬ )21 ( ‫ه‬‫ي‬ ‫ق‬ ‫أ‬ ‫ف‬ ‫ه‬ ‫ات‬ ‫م‬ ‫أ‬ ‫م‬ ‫ث‬ ) 20 ( ‫ه‬‫ش‬ ‫ي‬ ‫يل‬ ‫ب‬ ‫الس‬ ‫م‬ ‫ث‬ ) 19 ( ‫ه‬ ‫ر‬ ‫د‬ ‫ق‬‫ف‬ ‫ه‬ ‫ق‬ ‫ل‬‫خ‬ ‫ة‬ٍ ‫ف‬ ‫ط‬ ‫ن‬ ‫ن‬ ‫م‬ِ ) 18 ( ‫ه‬ ‫ش ٍء خلق‬
َ
َّ‫) ُثم‬25( ‫) أ َّنا َص َب ْب َنا ْال َم َاء َص ًّبا‬24( ‫ان إ َ َٰل َط َعامه‬ ِ
ُ َ ْ ُ ََْ ُ ََ ََ ْ َ َّ َ َّ َ ُ َ َ‫َ ي‬
ِ ِ ‫نس‬ ‫اْل‬ ‫ر‬ ‫نظ‬‫ي‬ ‫ل‬ ‫ف‬ )23 ( ‫ه‬‫ر‬ ‫م‬ ‫أ‬ ‫ا‬‫م‬ ‫ض‬ ‫ق‬ ‫ي‬ ‫ا‬ ‫م‬ ‫ل‬ ‫ل‬‫ك‬ ) 22 ( ‫ه‬ ‫أنش‬
ُْ َ َ َ َ
‫ق غ َل ًبا‬ ‫ائ‬‫د‬ ‫ح‬ ‫و‬ )29 ( ‫ل‬
‫َ َُْ ً ََ ْ ا‬
‫خ‬ ‫ن‬‫و‬ ‫ا‬ ‫ون‬ ‫ت‬‫ي‬‫ز‬ ‫و‬ ) 28 ( ‫ا‬ ً ‫) َ ِوع َن ًبا َو َِق ْض‬27
‫ب‬
ِ
( ‫ا‬ ًّ ‫يها َح‬
‫ب‬
َ ََْ ََ ِ
‫ف‬ ‫ا‬‫ن‬ ‫ت‬‫نب‬ ‫أ‬ ‫ف‬ ) 26 ( ‫ا‬
ًّ َ َ ْ َ ْ َ ْ َ َ
‫ق‬ ‫ش‬ ‫ض‬ ‫ر‬ ‫األ‬ ‫ا‬ ‫ن‬ ‫شقق‬
ِ ِ ِ
ًّ َ ‫َ َ َ ا‬
‫) وف ِاكهة وأبا‬30( “Be cursed (the disbelieving) man! How ungrateful he is! From
what thing did He create him? From nutfa (semen) He created them, and then
set him due proportion; Then He makes the path easy for him; Then He causes
him to die, and puts him in a grave; Then, when it is His Will, He will resurrect
him (again). Nay, but (man) has not done what He commanded him. Then let
man look at his food. That We pour forth water in abundance, and We split
the earth in clefts, and We cause therein the grain to grow. And grapes and
clover plants (green fodder for the cattle). And olives and date-palms. And
gardens, dense with many trees. And fruits and abba (herbage etc.).” [TMQ
Surah Abasa 80: 17-31].

23
 Uniquely, the Noble Quran proceeds in a certain form of rhyming and then
will fluently become another type of rhymed prose. So whilst proceeding in
ُ َ the
ٌ َ ٌ ْ َ َ ْ َ َ َٰ َ َ ُ َّ َ َ
rhyme of the following noble ayaat, )9( ‫) فذ ِلك يوم ِئ ٍذ يوم ع ِسي‬8( ‫ور‬ ِ ‫﴿ف ِإذا ن ِقر ِ يف الناق‬
َ َ َ َ ْ ََ
‫“ عَل الك ِاف ِرين غ ْ ُي ي ِس ٍي‬Then, when the Trumpet is sounded; Truly, that Day will
be a hard day. Far from easy for the disbelievers.” [TMQ Al-Muddathir 74: 8-
10], the Quran then abandons the previous rhyming, for a new rhyming, in the َ
ُ َ ُ ْ َ ً ُ َْ َ ْ
verseَّ immediatelyَ after َ it. The ُ Quran states,
َ ‫) َوج َعلت له‬11( ‫﴿ذ ْر ِ ين َو َمن خلقت َو ِحيدا‬
َ َ ُ َّ َ َ ْ َ
ً ْ ُ ُّ َّ َ َ
ُ ‫) ث َّم َي ْط َم‬14( ‫يدا‬ ُ
ً ُ َ ََ ً ُ ْ َّ ‫َ ا‬
‫) كل ۖ ِإنه كان‬15 ( ‫يد‬ ‫ز‬
ِ ‫أ‬ ‫ن‬ ‫أ‬ ‫ع‬ ‫ه‬ِ ‫م‬ ‫ت‬ ‫ه‬‫ل‬ ‫دت‬ ‫ه‬ ‫م‬‫و‬ ) 13 ( ‫ا‬ ‫ود‬‫ه‬‫ش‬ ‫ي‬‫ن‬ِ ‫ب‬‫و‬ ) 12 ( ‫ا‬ ‫ود‬ ‫ماَل ممد‬
ً ُ َ ُ ُ ُْ َ ً َ َ َ
‫) سأر ِهقه صعودا‬16( ‫“ ِآلي ِاتنا ع ِنيدا‬Leave Me Alone (to deal) with whom I created
Alone! And then granted him resources in abundance. And children to be by
his side! And made life smooth and comfortable for him! After all that he
desires - that I should give more; Nay! Verily, he has been stubborn and
opposing Our Ayaat (signs/proofs). I shall oblige him to face a severe
torment!” [TMQ Al-Muddathir 74: 11-17]. Then the Quran moves from this type
of rhyming toُ yet another type,َ in the verse that immediately follows it. So it
َ َ َ َّ َ َ َ َّ ُ َ َّ َ ْ َ َ ُ َّ ُ َ َّ َ َ ْ َ َ ُ َ َ َّ َ َ َ َّ َ ُ َّ
says, ‫) ُثم َعبس‬21( ‫) ثم نظر‬20( ‫) ثم ق ِتل كيف قدر‬19( ‫) فق ِتل كيف قدر‬18( ‫﴿ ِإنه فكر وقدر‬
ْ َ ْ َ َ َ ْ َّ َ َ ‫“ َو َب‬Verily, he thought and plotted; So let him be cursed,
‫استك َ َي‬ ‫) ثم أدبر و‬22( ‫ش‬
how he plotted! Then he thought; Then he frowned and he looked in a bad
tempered way; Then he turned back and he was proud.” [TMQ Al-Muddathir
74: 18-23]
Indeed, the Noble Quran astonished the foremost Arabic linguists
throughout the ages. It resembles the linguistic forms of humans, but it is
inimitable in those very forms, frustrating all those who tried, whilst the most
capable did not even dare to try.

The Combination between the Expression and the Literary Form in the Noble
Quran
Indeed, the style of the Quran has clarity (wuduh), intensity (quwwah) and
vividness (jamal) that man cannot match. In addition, it has a literary form
whose shortening, elongation and rhythm is inimitable by all of humankind. The
Noble Quran combines the meanings, elucidation and rhetoric, with the literary
form in an astounding combination.

24
 When the meaning is delicate (raqeeq ‫)رِقيق‬, َ the Noble Quran uses delicate
sounding ‫)س ِلس‬ َ sentences. The Noble Quran
ً َ words,
ًْ َ َ within softly flowing (salis
ً َ َْ َ َ َ َ ً َََْ َ َ َ ً َ َ َّ ُ ْ َّ
says, ‫) وكأسا ِدهاقا‬33( ‫) وكو ِاعب أترابا‬32( ‫) حد ِائق وأعنابا‬31( ‫ي َمفازا‬ ‫“ ﴿ ِإن ِللمت ِق‬Verily, for
the pious, there will be a success (31) Gardens and vineyards (32) And
maidens of equal age (33) And a full cup (of wine) (34).” [TMQ Surah an Naba’
78:31-34]
When the meaning is abundant (‫)ج ْزل‬, َ the Noble Quran uses grandiose
ْ َ
(fakhm ‫ )فخم‬sounding words,َ within richly َ abundant sentences. The Noble
َ ُ َُ َ ً َ ْ َ َ َ ً َ َ َّ ً َ ْ ْ َ َ َ َّ َ َ َّ
Quran
ً َ says, ‫ون‬ ‫وق‬‫ذ‬
ً َ‫ي‬ ‫َل‬ )23 ( ‫ا‬ ‫اب‬ ‫ق‬‫ح‬ ‫أ‬ ‫ا‬ ‫يه‬‫ف‬ِ ‫ي‬‫ث‬ِ ‫ب‬ِ ‫َل‬ )22 ( ‫ا‬ ‫ب‬‫آ‬ ‫م‬ ‫ي‬ ‫اغ‬ ِ ‫لط‬ ‫ل‬ِ ) 21 ( ‫ا‬ ‫اد‬ ‫﴿ ِإن جهنم كانت ِمرص‬
َ َ
‫) جز ااء ِوفاقا‬25( ‫يما َوغ َّساقا‬ ً ‫) إ ََّل َحم‬24( ‫ش ًابا‬ َ َ ‫يها َب ْر ًدا َو ََل‬
َ
‫ف‬ “Truly,
ِ ِ ِ Hell is a place of
ambush, a dwelling place for the Taghun (Those who transgress the limits set
by Allah). They will abide therein for age, nothing cool shall they taste therein,
nor any drink. Except boiling water, and dirty wound discharges. An exact
recompense (according to their evil crimes).” [TMQ Surah An-Naba’ 78: 21-26].
The meaning is accompanied with forms of expression that amplify the
meanings, within a literary form whose rhythm moves the soul. That is why the
Noble Quran evokes such powerful emotions in the listener. As for the one who
is aware of the meaning, the Quran amplifies the meanings with the the
eloquence of its elucidation and rhetoric. It incites a deep sense of awe, such
that some of the foremost Arab linguists almost prostrated before it, despite
obstinate persistence in their disbelief.

ُ
The Precise Attention to Letters (‫ )ح ُروف‬and their Manner of Phonetic
Articulation (Makhaarij ‫خارج‬ َ
ِ ‫)م‬, within Words and Sentences
When placing letters together, the‫ ى‬Noble Quran gives inimitable precise
attention to the sounds (sounds ‫ )أ ْصوات‬that come out from their manner of
articulation (‫خارج‬ َ
ِ ‫)م‬.
Makharij are the articulation points for the pronunciation of letters. They
are defined according to the movement of the mouth or throat (oropharynx)
that originate the sound of the letter. Mukharij identify the correct positioning
of the organs of speech, so that the letter becomes distinct from others. The
correct use of makharij is essential to tajweed of the Noble Quran.
25
 In the Noble Quran, letters that have closeness in articulation (tuqaarib
ََ
‫ )تق ُارب‬are placed close to each other, in a word or in a sentence. So in the noble
َ َّ َ ِّ َ َ
ayah, ‫يه‬ ِ ‫“ ﴿ أو كصي ٍب ِمن السم ِاء ِف‬Or like a rainstorm from the sky.” [TMQ Surah
ِّ َ َ ُ
al-Baqarah 2:19]. The Quran does not say, ‫كالباعق المتدفق‬ ِ (kal ba’iq a-mudfiq)
ِّ َ
“like incessant rain.” Instead it says, ‫( ك َصي ٍب‬kasayyib) “like a rainstorm.” The
ٌ َ ٌ ْ ‫ندس ُخ‬
ُ ُ ُ َ ْ َُ َ
Noble Quran says, ‫ْص َو ِإ ْست ْ َيق‬ ٍ ‫“ ع ِاليهم ِثياب س‬upon them will be garments
ْ ُ ُ
of green fine silk.” [TMQ Surah Al-Insaan 76:21]. It uses ‫س خْص‬ ٌ
ٍ ‫ ُسند‬instead of
ُ which is equivalent, but does not maintain closeness in articulation.
‫اله ْعخع‬
ُ َ
When there is distance between the points of articulation (tubaa’ud ‫)ت َباعد‬,
they are separated by a letter which eliminates any clumsiness in the transition.
When it is necessary to use letters with distance in articulation, that are the
most appropriate for the meaning that is to beٌ conveyed, ً َ ْ the Noble Quran does
َ
so, with precision. So the Quran says, ‫“ ﴿ ِتلك ِإذا ِق ْس َمة ِضي َٰى‬If so, it is an unjust
َ
division.” (TMQ Surah an Najam 53:22), the Quran uses ‫“ ِضي َٰى‬deeza” rather
‫ى‬
than its synonyms ‫( ظ ِال َمة‬zaalima) and ‫جائ ٌر‬ ِ (jaa’irah).
Along with the precision regarding articulation, the Noble Quran makes a
particular letter pleasant (muhabbab ‫)م َح ربب‬
ُ in articulation and light (khafeef
َ
‫ )خ ِفيف‬upon the ears, when repeated, like the harmonic refrains in a reading of
poetry. The letter which is in a harmonic refrain is clearly found in verses, with
frequency.
For example, the Verse of the Throne (‫ آية الكرس‬ayatul Kursiyy). The Noble
َ َ َ َ َّ َ ُ َّ ٌ ْ َ َ َ ٌ َ ‫َّ ُ َ َ َٰ َ َّ ُ َ ْ َ ُّ ْ َ ُّ ُ َ َ ْ ُ ُ ُ ي‬
Quran says, ‫ات وما ِ يف‬ ِ ‫ح القي َوم ۚ ََّل تأ ْخذه ِس َنة وَل نوم َ ۚ له ما ف السماو‬ ‫﴿ َاّلل َل ِإل ه ِإَل هو ال‬
ْ ِّ ْ َ َ ُ ُ َ َ ْ ُ َ ْ َ َ ‫ْ ِ َ ي‬ ْ َ َْ َ ُ ْ َ ُ ُ َ‫َ ْ ي‬ َّ َ ْ
‫ش ٍء من‬ ‫ي‬ ‫يهم وما خلفهم ۖ وَل ي ِحيطون ِب‬ ِ ‫ي أي ِد‬
َ ‫ض ۗ َمن ذا ال ِذي يشفع ِعنده ِإَل ِب ِإذ ِن ِه ۚ يعلم ما ب‬ ِ ‫األ ْر‬
ْ ْ ُ ْ
ُّ ‫ود ُه ِحفظ ُه َما ۚ َو ُه َو ال َع‬
ُ ‫َل ال َعظ‬ َ
ُ َُ َ َ ْ َ ْ َ َ َّ ُ ُّ ْ َ َ َ ُ َ َ َّ ْ
‫يم‬ ِ ‫ِي‬ ‫ات واألرض ۖ وَل يئ‬ ِ ‫“ ِعل ِم ِه ِإَل ِبما شاء ۚ و ِسع كر ِسيه السماو‬Allah.
There is no god except He, the Ever-Living, the Superb Upright Sustainer.
Slumber does not overtake Him, nor sleep; to Him (belongs) whatever is in the
heavens and whatever is in the earth. Who is there that intercedes for His
Providence except by His Permission? He knows whatever is in front of them
and whatever is behind them, and they do not encompass anything of His
Knowledge except whatever He has decided. His Throne embraces the
heavens and the earth; the preserving of them (Literally: them both) does not
tire Him; and He is The Ever-Exalted, The Ever-Magnificent.” [TMQ Surah al-
Baqarah 2:255].
26
 The letter ‫“ ل‬lam” is repeated in the Verse of the Throne twenty-three
times, in a pleasant harmonic refrain, compelling the listener to hear more.

The Challenge for Today

The Noble Quran is indeed a unique genre (tiraaz ‫)ط َراز‬, ِ inimitable by
humankind. It is a miracle, revealed as a challenge to establish the Message of
Prophet Muhammad ‫ﷺ‬.
The composition of the Quran was overwhelming for the Arabs for twenty-
three years. Incapable of meeting the challenge, they resorted to slander,
threat, war and exile. Imam Al-Baqillani said, ‫ لو نشاء لقلنا مثل‬:‫وقال غن هؤالء وهؤالء‬
‫ ووصفه‬،‫ ولكنهم لم يقولوا هم وال غنهم الن تأليف القرآن البديع‬.‫هذا‬

27
،‫ قد أخذ عليهم منافذ البيان كلها وقطع أطماعهم يف معارضته‬،‫ ونظمه العجيب‬،‫الغريب‬
‫فظلوا مقموعي مدحورين ثالثة ر‬
‫ وي هطعون لقوارع‬،‫ يتجرعون مرارة االخفاق‬،‫وعشين عاما‬
‫ واستكمال‬،‫ مع أنفتهم وعزتهم‬،‫ وينغضون رؤوسهم تحت مقارع التحدي والتعين‬،‫التبكيت‬
‫عدتهم ر‬
،‫ والتهاب قلوب هم بنار عداوته‬،‫ وشيوع البالغة فيهم‬،‫وكنة خطبائهم وشعرائهم‬
‫ وعرفانهم أن معارضته بسورة واحدة أو آيات يسنة أنقض‬،‫وترادف الحوافز إل مناهضته‬
،‫ من مناجزته‬- ‫ وتفريق الناس عنه‬،‫ وأنجع يف تحطيم دعوته‬،‫ وأفعل يف إطفاء أمره‬،‫لقوله‬
‫ وخروجهم عن أوطانهم وديارهم‬،‫ وإخطارهم بأرواحهم وأموالهم‬،‫“ ونصبهم الحرب له‬Yet
others said if only we could express something similar to it. However,
they did not say that, nor did others, because of the wonderful
composition of the Quran, its extraordinary characteristic and its
astonishing arrangement. It seized upon them with all forms of
expression and stifled their ambition to oppose it. For twenty-three
years, they remained quelled and defeated, drenched in abject failure,
with their heads bowed down before the onslaught of challenge and
confrontation. This was all despite their nobility and pride, not lacking
in numbers, the large number of their preachers and poets, the
prevalence of eloquence among them, the burning of their hearts
within the fire of enmity and the confluence of motives to oppose him
‫ﷺ‬. This was all with their knowledge that opposing him ‫ ﷺ‬with a
single surah or a few verses would refute his ‫ ﷺ‬saying. Such an
opposition would be more effective in extinguishing his affair,
destroying his Da’wah and separating the people from him than
defiance of him, waging war upon him ‫ﷺ‬, threatening lives and wealth
and expulsion from homes and exiling from lands.”
Moreover, the challenge of the Noble Quran is not specific to
those whom it addressed directly in the time of Muhammad ‫ﷺ‬, at the
time of Revelation. It is a perennial challenge laid down until the Day of
َّ ‫الل ْفظ ََل ب ُخ ُصوص‬
Judgement. This is due to the principle, ‫الس َب ِب‬
‫ه‬
‫وم‬ ُ ُ ُ َْ ْ
ِ ِ ِ ِ ‫ال ِعنة ِبعم‬
“The expression is in accordance with the generality of the text and
not the specificity of the cause (of Revelation).” The Noble Quran
previously confounded the Arab elite, despite their hostility. Today, it
confounds hostile Western governments. Just like the Arabs of the
Days of Ignorance, the Western governments resort to slander, threat
and war to suppress the Message, unable to meet the challenge that
establishes its Truth (Haq).

29
 The Prophetic Sunnah is Revelation
and a Clarifier of the Noble Quran

Introduction: The Meaning of Sunnah, Both in the Arabic Language

and in Shariah Terminology
Sunnah (‫)سنة‬,
‫ُ ر‬
with its plural being Sunan (‫ي‬ ٌ َ ‫)س‬,
ُ linguistically is
the path (Tareeq) or way (seerah). The inimitable Noble Quran, which
set the standard for the Arabic language after its revelation for all
َْ
ْ ‫األ‬ َ ٌَ ُ ُْ َْ ْ َ َ َْ
times, says, ‫ض‬ِ ‫ر‬ ‫ي ف ِس ُيوا ِ يف‬ ‫“ قد خلت ِمن قب ِلكم س‬Similar paths came to
pass before you, so travel throughout the land.” [TMQ Aali-’Imraan:
137]. This linguistically refers to paths (sunan). The poet of the first and
best generation, during the peak of the Arabic language, Khalid bin
Zaheer al-Huzli wrote the qaseedah (couplet), ‫فال تجزعن من سنة انت شتها‬
‫اض سنة من يسنه ا‬‫“ واول ر ي‬Do not regret a path (sunnah) you have taken.
The first one to accept a path is the one who takes it.”
In Shariah terminology, the Sunnah has meanings in two
senses. Firstly, Sunnah is with the meaning of the recommended
(nafilah) worships, such as fasting Mondays and Thursdays. This first
Shariah meaning is as opposed to the obligatory (Fard), such as fasting
Ramadhan. Secondly, Sunnah is also all that Allah ‫ ﷻ‬revealed to the
Messenger ‫ﷺ‬, in the form of the saying (qawl), the action (‘amal) and
the approval (taqreer) of the Messenger ‫ ﷺ‬himself. This second
Shariah meaning is as opposed to all that Allah ‫ ﷻ‬revealed to the
Messenger ‫ﷺ‬, in the form of the Speech of Allah ‫ﷻ‬, which is the
Noble Quran. So like the Quran, Sunnah is Revelation from Allah ‫ﷻ‬.
However, unlike the Quran, the Sunnah is revealed in contents and
30
meanings, but not in its wording. Whereas the Quran is revealed in the
wording of Allah ‫ ﷻ‬as well, being the speech of Allah ‫ﷻ‬. In the case of
Sunnah, Allah ‫ ﷻ‬revealed to him ‫ ﷺ‬and he ‫ ﷺ‬expressed this
Revelation in his own words, or his actions, or his approval through
silence.

The Sunnah is Revelation from Allah ‫ﷻ‬

It is decisively established that Sunnah is Revelation, decisive in
text (thaboot) and decisive in evidencing (dalaalah).
َْ َ ُ َ َ َ
Allah said, ‫نطق ع ِن اله َوى‬ ِ ‫“ وما ي‬Nor does he speak of desire.”
[TMQ Surah an-Najm 53:3]. In his Tafsir, Ibn Kathir stated regarding
this ayah, ‫“ ما يقول قوال عن هوى وغرض‬nothing the Prophet says of speech
is of his desire or wish.” Imam Qurtubi stated in his Tafsir, ‫ما يخرج نطقه‬
‫بوح من هللا عز وجل‬‫ي‬ ‫ إنما هو‬، ‫“ عن رأيه‬nothing of what he speaks is of his
own opinion. It is only what has been revealed by Allah the Exalted.”
Allah ‫ ﷻ‬said, ‫وْح‬ ٌ ْ ‫“ إ ْن ُه َو إ َّال َو‬It is only a revelation revealed.”
َ ‫ْح ُي‬
ِ ِ
[TMQ Surah an-Najm 53:4]. Ibn Kathir stated, ‫ يبلغه إل‬، ‫إنما يقول ما أمر به‬
‫“ الناس كامال موفرا من غن زيادة وال نقصان‬he ‫ ﷺ‬only conveys to the people
what he was commanded to convey, in its entirety, without addition or
deletion.”
Ibn Kathir refers to Imam Ahmad bin Hanbal in his Tafsir. Imam
Ahmad narrated that ‘Abdullah bin `Amr said, ‫سء أسمعه من‬ ‫ر‬
‫كنت أكتب كل ي‬
‫سء‬ ‫ر‬
‫فنهتت قريش فقالوا إنك تكتب كل ي‬
‫ي‬ ، ‫رسول هللا صىل هللا عليه وسلم أريد حفظه‬
‫ر‬
‫ فأمسكت‬.‫ يتكلم يف الغضب‬، ‫ ورسول هللا صىل هللا عليه وسلم بش‬،‫تسمعه من رسول هللا‬
‫نفىس‬
‫ي‬ ‫ فوالذي‬، ‫ فذكرت ذلك لرسول هللا صىل هللا عليه وسلم فقال اكتب‬،‫عن الكتاب‬
‫مت إال حق‬
‫ ما خرج ي‬، ‫“ بيده‬I used to record everything I heard from the
Messenger of Allah ‫ ﷺ‬as I wanted to preserve it. The Quraysh
31
discouraged me from this, saying, ‘You record everything you hear
from the Messenger of Allah, even though he is human and sometimes
speaks when he is angry.’ I stopped writing for a while, but later
mentioned what they said to the Messenger of Allah ‫ ﷺ‬who said, ‫ب‬ ْ ‫ْاك ُت‬
َ ْ َّ ِّ َ َ َْ َّ َ َ
‫ش ِب َي ِد ِه َما خ َرج ِم يت ِإَل الحق‬
‫“ فو ال ِذي نف ِ ي‬Write! By He in Whose Hand is my
soul, nothing emanates from me but the Truth.”” Abu Dawud also
collected this Hadith. Thus, the Prophet ‫ ﷺ‬confirmed that which came
from him in the Sunnah, is of the Deen of Truth. As the ayaat of the
Quran are taken as guidance, so are aHadeeth that constitute the
Sunnah.

Taking Whatever the Messenger ‫ ﷺ‬Brought of Revelation

The obliging of taking the Sunnah as a source of law is also
decisive, decisive in text (thaboot) and decisive in evidencing
(dalaalah). So, it is not the Noble Quran alone that determines the
actions of Muslims.
َُْ َ ُ َْ ُ ََ ُ ُ ُ َ ُ ُ َّ ُ ُ َ َ
Allah ‫ ﷻ‬said, ‫ول فخذوه َو َما نهاك ْم عنه فانتهوا‬ ‫“ ما آتاكم الرس‬Whatever
the Messenger has brought you, take it, and whatever he has
forbidden you, refrain.” [TMQ Surah al-Hashr 59:7]. ‘Abdallah bin
Mas’ud (ra), referred to this noble ayah when endorsing the Sunnah, in
the following incident. It is reported by Bukhari and Muslim and
mentioned by Ibn Kathir in his Tafsir of the ayah, whilst quoting from
Imam Ahmad bin Hanbal.
َ ْ ْ ُ َّ َ َ َ
‘Abdallah bin Mas’ud (ra) said, ‫ات‬ ِ ‫ات َوال ُم ْست ْو ِش َم‬
ِ ‫اش َم‬
ِ ‫اّلل ال َو‬ ‫لعن‬
َّ َ ْ َ َ ِّ َ ُ ْ ْ ُ ْ َ ِّ َ َ ُ ْ َ َ ِّ ََُ ْ َ
‫اّلل‬
ِ ‫ات خلق‬ ِ ‫ات ِللحس ِن المغي‬ ِ ‫ات والمتفلج‬ ِ ‫“ والمتنمص‬Allah has cursed the
women who tattoo, are tattooed, change eyebrow hair and file teeth
for beauty, altering what Allah has created.” A woman came and told

32
him, “I have been told that you cursed such and such women.” He
asked, ‫اَّلل‬
‫ه‬ َ َ ُ ْ َ َ َ ‫ول ه َ ه ه ُ َ ى ْ َ َ ه‬ ُ ‫“ َما ل ََل ىأ ْل َع ُن َم ْن ىل َع َن َر ُس‬Why
ِ ‫اب‬ِ ‫اَّلل صىل اَّلل علي ِه وسلم ومن هو ِ يف ِكت‬ ِ ‫ِي‬
should I not curse those whom Allah’s Messenger had cursed and
those who were mentioned in the Book of Allah ‫ ”?ﷻ‬She told him, “I
have read all that is between the two covers and did not find what you
said within it.” He replied, ‫ول‬ َ :‫ي ُك ْنت َق َ ْرأتيه ىل َق ْد َو َج ْدتيه ىأ َما َق َرأت‬
َّ ‫(ما َآت ُاك ُم‬
ُ ‫الر ُس‬ ْ ‫ىل ئ‬
ِ ِ ِ ِ ِ ِ
َْ َ ُ َْ ُ َ ُ ‫“ َف ُخ ُذ‬Had you read it, you would have found it.
)‫وه َو َما ن َهاك ْم عنه فانت ُهوا‬
Have you not read, “What the Messenger has brought you take it, and
what he has forbidden you, refrain from.” (TMQ Surah al-Hashr
ُ َ
59:7)”? She said, “Of course.” Thus, he ‫ ﷺ‬said, ‫“ ِفإنه قد نىه عنه‬So, he ‫ﷺ‬
had forbidden that.” Thus, Abdulllah ibn Mas’ud (ra) referred to the
fact that the forbidding of these actions is established in the Sunnah
and so it must be abstained from.

The Believers Submit to the Sunnah of the Messenger ‫ ﷺ‬in Full

Submission
َ ُ ََُْ َ َ َ َ ُ ِّ َ ُ َّ َ َ ُ ْ ُ َ َ ِّ َ َ َ َ
Allah ‫ ﷻ‬said, ‫ ث َّم َل‬،‫ج َر بينه ْم‬ ‫ش‬ ‫ا‬‫يم‬‫ف‬ِ ‫وك‬ ‫فل وربك َل يؤ ِمنون حت يحكم‬
َ ْ َ َ َّ ً َ َ ْ
ً‫ َو ُي َس ِّل ُموا َت ْسليما‬،‫ت‬ ُ َ ُ َ
ِ ‫“ ي ِجدوا ِ يف أنف ِس ِهم حرجا ِمما قضي‬But no! By your Lord, they
will never be believers until they accept you (O Prophet) as the judge
in their disputes, and find no resistance within themselves against
your decision and submit wholeheartedly.” [TMQ Surah An-Nisa’a
4:65].
Ibn Kathir commentated on the circumstances of the
Revelation of this ayah as being a dispute over the Sunnah. He said,
“Al-Bukhari recorded that `Urwah said, “Az-Zubayr quarreled with a
man about a stream which both of them used َ َّ ُ for irrigation. Allah’s
َ َ َ ْ ْ ُ ْ َُ َ ْ
Messenger said to Az-Zubayr, ‫“ اس ِق يا زبي ثم أر ِس ِل الماء ِإل ج ِارك‬O Zubayr!
Irrigate (your garden) first, and then let the water flow to your
33
neighbor.” The Ansari became angry and said, `O Allah's Messenger! Is
it because he is your cousin? On that, the face of Allah’s Messenger
ُ ْ َ ْ َ َ َّ َ ْ ْ ُ َُ َ ْ
became angeredَ and said, ‫ث َّم‬،‫س ال َم َاء حت ي ْر ِج َع ِإل الجد ِر‬ ِ ‫اس ِق يا زب ْ ُي ث َّم اح ِب‬
َ ْ
‫“ أ ْر ِس ِل ال َم َاء ِإل ج ِارك‬Irrigate (your garden), O Zubayr, and then withhold
the water until it reaches the walls. Then, release the water to your
neighbor.” So, Allah’s Messenger gave Az-Zubayr his full right when
the Ansari made him angry. Before that, Allah’s Messenger had given a
generous judgment, beneficial for Az-Zubayr and the Ansar (ra). Az-
Zubayr said, “I think the following verse was revealed concerning that
ََُْ َ َ َ َ ِّ َ ُ َّ َ َ ُ ْ ُ َ َ ِّ َ َ
case,” ‫يما شج َر بينه ْم‬ ‫“ فال َو َربك ال يؤ ِمنون حت يحك ُموك ِف‬But no! By your Lord,
they will never be believers until they accept you (O Prophet) as the
judge in their disputes.”” [TMQ Surah An-Nisa'a 4:65].”
In his book Ar-Risaalah, which codified the Usool of Fiqh
including those related to the Prophetic Sunnah, Imam Shafi’i stated
regarding this verse and the incident of az-Zubayr, ‫نزلت هذه اآلية فيما بلغنا‬
ُّ ‫خاص َم‬
‫الز َب ْن يف‬ َ ‫وهللا أعلم ف رجل‬
‫ وهذا القضاء سنة من رسول‬.‫النت بها للزبن‬
‫ي‬ ‫ فقض‬،‫أرض‬ٍ ‫ْ ي‬
ُ ْ ُ ُ
‫ا‬
‫قضاء‬ ‫ ألنه لو كان‬،‫ والق َرآن يدل وهللا أعلم عىل ما وصفت‬.‫ ال ُحك ٌم منصوص يف الق َرآن‬،‫هللا‬
ً ً ُ
‫“ بالق َرآن كان ُحكما منصوصا بكتاب هللا‬This verse was revealed, as far as
reached us, though Allah knows best, concerning a man who litigated
against az-Zubayr over some land. The Prophet adjudicated in favor of
az-Zubayr. This judgment constitutes a Sunnah of the Messenger of
Allah ‫ﷻ‬, not a ruling (Hukm) explicitly textualized in the Quran. The
Quran indicates, though Allah knows best, what I have already
characterized above. Had this been a judgment in the Quran itself, it
would have been a ruling (Hukm) explicitly textualized in the Book of
Allah ‫ﷻ‬.”

34
The Believers Conform to What Has Been Decided by Both Allah ‫ﷻ‬
and His Messenger ‫ﷺ‬
َ ُ َ َ َ ُ ُ ُ َّ َ َ َ َ ْ َ ْ َ َ
Allah ‫ ﷻ‬said, ‫َو َما كان ِل ُمؤ ِم ٍن َوَل ُمؤ ِمن ٍة ِإذا قض َاّلل َو َر ُسوله أ ْم ًرا أن يكون‬
ً ‫َ َ ا‬ َ ْ ََ ُ َ َ َّ ‫“ َل ُه ُم ْالخ َ َي ُة م ْن أ ْمره ْم ۗ َو َمن َي ْعص‬It is not fitting
‫اّلل َو َر ُسوله فقد ض َّل ضلَل ُّم ِبينا‬ ِ ِ ِ ِ ِ
for a Believer, man or woman, when a matter has been decided by
Allah and His Messenger, to have any option about their decision.”
[TMQ Surah Al-Ahzaab 33:36]
Abdullah Ibn `Abbas (ra) was asked by Tawus about praying two
Rakahs after the Salah of Asr and he (ra) told him not to do that. Ibn
َ ُ َ َ ً ْ َ ُ ُ ُ َ َ ُ َّ َ َ َ َ ْ َ ْ َ َ
`Abbas َ then recited, ‫َو َما كان ِل ُمؤ ِم ٍن َوال ُمؤ ِمن ٍة ِإذا قض اّلل ورسوله أمرا أن يكون‬
ْ ُ ْ َُ
‫“ له ُم ال ِخ َ َية ِمن أ ْم ِر ِه ْم‬It is not for a believer, man or woman, when Allah
and His Messenger have decreed a matter that they should have any
option in their decision.” So Ibn Abbas directed Tawus to the Sunnah
to resolve the matter.
In his Tafseer, Ibn Kathir states, ‫ وذلك‬، ‫هذه اآلية عامة يف جميع األمور‬
‫ر‬
‫ وال رأي وال‬، ‫ فليس ألحد مخالفته وال اختيار ألحد هاهنا‬، ‫بىسء‬
‫أنه إذا حكم هللا ورسوله ي‬
‫“ قول‬This Ayah is general in meaning and applies to all matters. That is
so if Allah and His Messenger decreed a matter, no one has the right to
go against that, and no one has any choice or room for personal
opinion in this case.” He added, “Hence the issue of going against it is
ْ ََ ُ َ َ َّ ‫َو َمن َي ْعص‬
addressed in such strong terms, as Allah says, ‫اّلل َو َر ُسوله فقد‬ ِ
ً ُّ ‫َ َّ َ َ ا‬
‫“ ضل ضل ال م ِبينا‬And whoever disobeys Allah and His Messenger, he has
indeed strayed into a plain error.” So what has been revealed in the
Noble Quran and the Prophetic Sunnah leaves no room for opinion or
opposition.

35
The Sunnah Clarifies the Quran, by Detailing of the Concise (tafSeel
ul-Mujmal)
There are many examples of how the Sunnah provides detailing
(tafSeel) of the concise (mujmal) within the Quran. The mujmal
concisely gives the order for the action, whereas the detailing (tafSeel)
gives the manner of the performance of the action.
Imam An-Nawawi declared, ‫ فإن‬،‫أكن األحكام الفقهيات‬ ‫عىل السي مدار ر‬
‫ وقد اتفق العلماء أن عىل‬،‫ وبيانها يف السي المحكمات‬،‫أكن اآليات الفروعيات مجمالت‬ ‫ر‬
‫عالما باألحاديث الحكميات‬ ً ‫والمفت أن يكون‬ ‫القاض‬ “The Sunnahs are the center
‫ي‬ ‫ي‬
of most fiqhi rulings, as most of the branched verses are concise, and
their clarification (bayyaan) is in the legislating Sunnahs. The ‘Ulema
have agreed that both the judge and the mufti must be knowledgeable
of the legislating hadiths.” Indeed, without the Sunnah to detail the
concise, the Muslims would be unable to perform Salah, make Hajj,
give Zakah or know when and when not to cut the hand of the thief
amongst multitudes of fiqhi matters.
َ َّ
Allah ‫ ﷻ‬said, ‫الصالة‬ ُ ‫“ َو َأق‬And establish the Salah.” [TMQ
‫يموا‬ ِ
Surah al-Baqarah 2:43]. Thus, Allah ‫ ﷻ‬concisely commanded in the
Noble Quran to perform the Salah, without detailing whether it is one
Salah or more than one, the manner of its performance including the
number of raka'ah, the defining of its timings and the formation of its
pillars (arkaan) whose absence make it invalid. The Sunnah clarified the
concise expression with detailing of the Salah. The Messenger ‫ ﷺ‬said,
ِّ َ ُ ُ َ ُّ َ
‫مون أص يَل‬ ‫“ صلوا كما رأيت ي‬Do pray as you see me praying.” (Bukhari). So the
actions of the Prophet ‫ ﷺ‬made clear to the Muslims of the number of
Rak’ahs and timings of Salah, amongst many other aHadeeth related to
Salah.

36
 ‫ا‬ َ َ َ َ ْ ُّ َّ َ َ َّ َ
Allah ‫ ﷻ‬said, ‫اس ِحج ال َب ْي ِت َم ِن ا ْستطاع ِإل ْي ِه َس ِبيل‬
ِ ‫ّلل عَل الن‬ِ ِ ‫“ و‬Hajj to
this House is an obligation by Allah upon whoever is able among the
people.” [TMQ Surah aal-i-Imran 3:97]. The Quran conveys the
obligation of the Hajj in totality, without detailing its rituals (manaasik).َ
ِّ َ ُ ُ
The Sunnah clarified the concise with detailing. He ‫ ﷺ‬said, ‫أال فخذوا ع يت‬
َُ َ
‫ناسككم‬ ِ ‫“ م‬Take your manaasik from me.” (Ahmad). So the details of the
performance of the rituals of Hajj are found in the aHadeeth that
constitute the Sunnah.
َ َ َّ ُ
Allah ‫ ﷻ‬said, ‫“ َوآتوا الزكاة‬And give Zakah.” [Surah al-Baqarah
2:24]. The Quran conveys the obligation of the Zakag concisely,
without detailing the properties upon which the obligation applies or
the minimum nisaab for its obligation. There are aHadeeth that
clarified the Nisaab of Zakah and other details.
َ ِّ ‫َ َّ ُ َ َّ َ ُ َ ْ َ ُ ْ َ ْ َ ُ َ َ َ َ َ َ َ َ َ ا‬
Allah ‫ ﷻ‬said, ‫هللا‬ ِ ‫والس ِارق والس ِارقة فاقطعوا أي ِديهما جزاء ِبما كسبا نكاال من‬
ٌ ‫هللا َعز ٌيز َحك‬
‫يم‬ ُ ‫“ َو‬As for male and female thieves, cut off their hands for
ِ ِ
what they have done—a deterrent from Allah. And Allah is Almighty,
All-Wise.” [TMQ Surah al-Maaida 5:38]. The details for the Islamic
judiciary to implement are in the Sunnah. The mother of the believers,
ً َ َ ُ ُ َْ َ ْ ُ
Aisha (ra) narrated that the Prophet ‫ ﷺ‬said, ‫تقط ُع ال َيد ِ يف ُرب ِع ِدين ٍار ف َص ِاعدا‬
“A thief’s hand is cut for a quarter of a Dinar or more.” [Bukhari]. The
Nisaab of cutting is measured as one-quarter dinar of gold, which is
equivalent to 1.0625 grams of gold, because the Shariah golden dinar
is equivalent to 4.25 grams of gold. The Sunnah also detailed that
there is to be no cutting during famine. Imam As-Sarkhasi narrated in
ْ َ َ
Al-Mabsoot that MakHool (ra) narrated that the Prophet ‫ ﷺ‬said, ‫َل قط َع‬
َ ْ َ َ
‫“ ِ يف َمجاع ِة ُمضطر‬There is no cutting in the compelling famine.”
Thus the Khaleefah Rashid, ‘Umar al-Farooq (ra) followed the
Sunnah by not cutting the hand of the thief during famine. As-Sarkhasi

37
in Al-Mabsoot also narrated from Al-Hasan (ra), from a man, who said,
“I saw two men who were tied up and meat. So I went with them to
‘Umar (ra). Then the one possessing the meat said, “We had an
‘Usharaa’ (pregnant she-camel) that we were waiting for (its delivery)
just as the fertile spring is waited for. But then I found that these two
men had slaughtered it.” So ‘Umar said, ‫ش َاو ِان‬ َ َ‫َه ْل ُي ْر ِضيك ِم ْن َن َاق ِتك َن َاق َتان ُع ر‬
َ ِ
َ َّ َ ْ ْ َ ْ َ َ َّ َ َ
‫السن ِة‬ ‫ َوَل ِ يف ع ِام‬،‫“ ُم ْر ِب َعت ِان؟ ف ِإنا َل نقط ُع ِ يف ال ِعذ ِق‬Would you be content to
accept two similar ‘Usharaa’ (pregnant) camels in place of it? That is
because we do not cut the hands at the time of Al-Ithq and not in the
year of the famine.”

The Sunnah Clarifies the Quran by Specification (takhSees) of the

General ('aam)
The Sunnah also clarified through specifying generalities in the
Quran. In the Arabic language, the general word is in the definite
grammatical case (al-mua’raf). It is denoted by “al” in Arabic, which
translates to “the.” In the Arabic language, the general is the word
under which two or more entities fall below it in order, without any
preference of one over the other in evidence, unless a specification
(takhSeeS) is provided. Consider the word, “the angel,” being definite
it applies to every angel. So, it is general in relation to everything that
is below it in order, such as Jibraeel, Mikaeel and Israfeel. In the
Shariah, the examples of specification by the Sunnah of the general
(takhSeeS ul-'aam) are many, including rulings related to inheritance
and divorce.
Allah ‫ ﷻ‬commanded that the offspring inherit from the
ْ َ َ ْ ُ ْ ِّ َ ُ ْ َ َّ ْ ُ َ ْ َ ُ َّ ُ ُ ُ
parents, ‫ي‬
ِ ‫وصيكم اّلل ِ يف أوَل ِدكم ِللذك ِر ِمثل حظ األنثي‬
ِ ‫“ ي‬Allah commands you
regarding your children’s (inheritance): to the male, a portion equal
38
to that of two females...” [TMQ Surah an-Nisa'a 4:11]. So this ayah is
general (‘aam) for every father that is inherited from. This is regarding
the devisor (muwarrith) who leaves an inheritance. The ayah is also
general for every inheritor (waarith). So it is every father and every
inheritor, unless there is specification.
It is the Sunnah that then specified the devisor father
(muwarrith), who is inherited from, as being other than the Prophets
َ َ ُ َ ُ َ ُ
(as). The Messenger of Allah ‫ ﷺ‬said, ‫ورث ما ت َركناه َصدقة‬ ‫“ ال ن‬We do not
get inherited from, what We left is sadaqah.” (Al Bukhari, Muslim
and Ahmad). The Sunnah also specified the inheritor (waarith), as
ُ
being
ً other than the murderer. The Messenger of Allah ‫ ﷺ‬said, ‫يرث‬ ِ ‫وال‬
‫لقاتل شيأ‬ ُ
ِ ‫" ا‬And the murdered does not inherit anything." (Abu
Dawood). So, in the case of an inheritor murdering another inheritor
for their share, the Islamic judiciary must exclude the inheritor from his
share, due to the specification of the Prophetic Sunnah of the
generality in the Noble Quran.
َ َ َ ْ َ َّ ُ ْ َ َ ْ َّ َ َ َ ً َ ْ َ َ ُ َ َ َ ْ ُ ْ َ ْ َّ َ َ ُ َ َّ َ
Allah ‫ﷻ‬ said, ‫ة‬ ‫ع‬ ‫ب‬‫ر‬ ‫أ‬ ‫ن‬ ‫ه‬
ِ ‫س‬
ِ ‫ف‬ ‫وال ِذين يتوفون ِمنكم ويذرون أزواجا ييبصن ِبأن‬
ً‫“ َأ ْش ُهر َو َع ْشا‬If any of you die and leave widows behind, they shall wait
ٍ
concerning themselves four months and ten days.” [TMQ Surah Al
Baqarah 2:234] This verse denoted the ‘iddah period in which the
widow may not remarry as a generality. The verse was specified by the
Hadeeth of Subay'ah Al Aslamyah, when she gave birth twenty-five
days after the death of her husband. The Prophet ‫ ﷺ‬told her that she
became allowed to remarry, so the Sunnah clarified that the verse is
specific for the non-pregnant widow.
Sulaiman bin Yasir narrated that, Abu Hurairah (ra), Ibn Abbas
(ra) and Abu Salamah bin Abdur-Rahman (ra) mentioned the pregnant
women whose husband died and she gave birth after the death of her

39
husband. So Ibn Abbas (ra) said, ‫ي‬ ْ ‫“ َت ْع َت ُّد َ َ َ ى‬She observes Iddah
ِ ‫آخر األجل‬ ِ
َ َ َ َ
until the end of the two terms.” Abu Salamah (ra) said, ‫ي تض ُع‬ ‫ىَب ْل ت ِح ُّل ِح‬
َ
“Instead, she is allowed when she gives birth.” Abu Hurairah said, ‫أنا َم َع‬
‫ْ ى‬
‫ح‬ ‫“ اب ِن أ ِ ي‬I am with my nephew,” meaning Abu Salamah. So he sent a
message to Umm Salamah (ra) the wife of the Prophet ‫ﷺ‬. She (ra)
َّ َ ُ َ ْ َ ْ َ ْ َ َ َ ْ َ َ َ َ ْ َ ُ َّ َ ْ َ ُ َ ْ َ ُ ْ َ َ َ ْ َ
said, ‫هللا‬ ‫صَل‬ َ ‫اّلل‬
ِ ‫ول‬ ‫س‬‫ر‬ ‫ت‬ ‫ت‬ ‫ف‬ ‫ت‬‫اس‬ ‫ف‬ ‫ي‬
ٍ ‫س‬
ِ ‫ي‬ ‫قد وضعت سبيعة األسل ِمية بعد وف ِاة زو ِجها ِب‬
َ َّ َ َ َ ْ َ َ َ َ َ
‫“ عليه وسلم فأمرها أن تيوج‬Subai'ah Al-Aslamiyyah gave birth a short
time after her husband died, so she sought the judgment of the
Messenger of Allah and he ordered her to get married.” [Tirmidhi]. So
in the matter of disagreement between Companions (ra), the
generality regarding iddah mentioned in the Quran, was specified by
the hadith as applying only on the one who is not pregnant.

The Sunnah Clarifies the Quran by Restriction of the Absolute

(taqyeed ul muTlaq)
There are verses of the Noble Quran verses that contain the
unrestricted, absolute (muTlaq). It is the Prophetic Sunnah that
restricted this absolute with a determined restriction.
Regarding the absolute (mutlaq) in the language, it is built on
the indefinite (an-nakirah) grammatical case, unlike the general (‘aam)
which is built on the definite case. The word in the indefinite case
denotes a common (shaa’i) meaning over its genre (jins), being
absolute in this. So “a Muslim” applies to all members of the genre of
Muslims and includes any single Muslim, absolutely. The absolute
contrasts with the general as that is in the definite case, applying to
every Muslim, rather than any Muslim.

40
 The absolute contrasts with the restricted (al-muqayyad) which
denotes a designated (mu’ayyan), singled-out, defined meaning, such
as Zayd rather than “a man,” or a fast of three days, rather than “a
fast.” This is for the language in which Revelation was revealed, Arabic.
It is now to be seen how the Sunnah restricts the absolute in the
Quran.
ُ ْ َ َ ْ َ ُ َّ ْ َ ْ َ ُ َ َّ َ ُ َ ُ ُ ُ ْ َ َ َ
َ Allah ‫ﷻ‬
َ said, ‫وسك ْم حت ي ْبلغ َالهد ُي َ َم ِحله ف َم ْن كان ِمنك ْم‬‫وَل تح ِلقوا رء‬
ُ ُ ْ َ َ َ ْ َ ْ ٌَ ْ َ َ ْ ‫ا‬ ْ ً َ
‫“ م ِريضا أو ِب ِه أذى ِمن رأ ِس ِه ف ِفدية ِمن ِصي ٍام أو صدق ٍة أو نس ٍك‬And do not shave
your heads until the offering reaches the place of sacrifice. And if any
of you is ill, or has an ailment in his scalp, compensation is either a
fast, or a charity or a sacrifice.” [TMQ Surah Al Baqarah 2:190]. The
Arabic words for a fast (Siyaam), a charity (Sadaqah) and a sacrifice
(nusuk) are mentioned in the indefinite grammatical case (nakirah).
Thus, they are absolute in meaning, without restriction. It is a fast, in
its genre, without restriction. It is giving a charity, in its genre, without
restriction. It is making a sacrifice, in its genre, without restriction. So
how is the believer to know how much to fast, how much to give
charity or how much to make of sacrifice? The absolute requires
restriction.
It is the revealed Prophetic Sunnah that establishes the
limitation regarding compensatory fast, charity and sacrifice,
restricting the absolute. It is the Sunnah that restricted “a fast” to a
fast of three days. It is the Sunnah that restricted “a charity” to one
faraq for six needy, whilst the faraq is three saa’ so it is half a saa’ for
each of the needy. And the Sunnah restricted the a sacrifice to
slaughtering one female sheep.
Muslim reported that Ka’b b. 'Ujra (ra) reported that the
Messenger of Allah ‫ ﷺ‬happened to pass by him at Hudaibiya before

41
entering Mecca in a state of Ihram and he (Ka’b) was kindling fire
under the cooking pot and vermin were crawling upon his (Ka’b's) face.
َ َ ُّ َ َ َ ْ ُ َ
Thereupon he ‫ ﷺ‬said, ‫“ أيؤ ِذيك هوامك ه ِذ ِه‬Do these vermin trouble
َ ْ ْ
you?” Ka’b said, “Yes.” The Messenger of Allah ‫ ﷺ‬said, ‫فاحلق َرأ َسك‬ ِ
‫ا‬ َ ‫آصع أو ُصم ثالثة أيام أو‬ ُ
ُ ‫ثالثة‬ ُ َ َّ
َ ‫ستة‬ ً َْ ْ
‫انسك نسيكة‬ ِ ٍ ٍ ‫والفرق‬ ‫ساكي‬ ‫م‬ ِ ‫بي‬ ‫قا‬ ‫ر‬ ‫ف‬ ‫م‬ ‫ع‬
ِ ‫وأط‬
“Shave your head or feed one faraq to six needy, and the faraq is
three saa', or fast three days or sacrifice a single sacrificial animal.” In
ْ َ َ ْ َ ْ َّ َ َ ُ ُ ْ ُ َ
the narration of Bukhari, Prophet ‫ ﷺ‬said to him, ‫ما كنت أرى أن الجهد قد‬
‫ََ َ َ َ َ ََ َ ُ َ ا‬
‫“ بلغ ِبك هذا أما ت ِجد شاة‬I have never thought that your ailment (or
struggle) has reached to such an extent as I see. Can you َ afford a
َ َّ ْ ْ َ ْ َ َّ َ َ َ َ
sheep?”
ْ Ka’b replied “No.” He ‫ ﷺ‬then said, ‫ أو أط ِعم ِستة‬،‫ُص ْم ثالثة أي ٍام‬
َ ْ ْ َ ْ
‫ َواح ِلق َرأ َسك‬،‫ف َص ٍاع ِمن ط َع ٍام‬ ُ ‫ ل ُك ِّل م ْسكي ن ْص‬،‫ي‬َ َ َ
ِ ٍ ِ ِ ِ ‫“ مس ِاك‬Fast for three days, or
feed six poor persons each with half a Sa’a of food and shave your
head.” [Bukhari].
َْ َ َ ُ َّ َ ْ َ ْ
Allah ‫ ﷻ‬said, ‫وص ِبها أ ْو دي ٍن‬ ‫“ ِمن بع ِد و ِصي ٍة ي ِ ي‬after the fulfilment of
a bequest and a debt.” [TMQ Surah An-Nisaa 4:11]. The word “a
bequest” (wasiyyah) is regarding giving a charity from the will. It is in
the nakirah (indefinite) case, in an absolute sense. It is any bequest
without limitation to a determined (mu'ayyan), specific amount of
bequest.
The Prophetic Sunnah restricts that the amount of the bequest
is one third or less, so it is not permissible to take out of the will more
than one third of the money, left by the dead. Sa’d (ra) narrated, “I
became seriously ill at Makkah and the Prophet ‫ ﷺ‬came to visit me. I
said, “O Allah's Messenger ‫ !ﷺ‬I shall leave behind me a good fortune,
but my heir is my only daughter, shall I bequeath two third of my
property to be spent in charity and leave one third (for my heir)?” He
َ
‫ ﷺ‬said, ‫“ ال‬No.” I said, “Shall I bequeath half and leave half?” He ‫ﷺ‬
َ
said, ‫“ ال‬No.” I said, “Shall I bequeath one third and leave two thirds?”
42
 َ ُ ُ ُّ ُ ُ ُّ
He said, ‫“ الثلث َوالثلث ك ِث ٌي‬One third, though even one third is too
much.” [Bukhari]

The Sunnah Clarifies the Quran by Affixing (ilHaaq) a Branch (far'a) of

the Rulings to the Usul (Origin) in the Quran
The Sunnah affixes a branch to the branches of rulings, whose
origin is in the Quran. The branched ruling in the Sunnah may at first
appear to be an original legislation. However, after scrutiny, it is
affixed to an origin in the Quran. The examples of affixing by the
Sunnah of the rulings whose origin is in the Quran are many.
In the ayah of those women prohibited for marriage, Allah ‫ﷻ‬
ُ ْ َ َْ ُ َ ْ َ ْ ََ
ْ ‫األ ْخ َت‬
included joining two sisters in marriage by saying, ‫ي‬ ِ ‫وأن تجمعوا بي‬
“and gathering two sisters in wedlock at the same time.” [TMQ Surah
an-Nisa'a 4:23]. So the origin of the ruling is the prohibition of
gathering two sisters within marriage. It is the Sunnah that clarifies by
affixing other branches to the origin, prohibiting the joining of a
woman with her paternal aunt, maternal aunt, brother’s daughter and
sister’s daughter.
ََ ََُْ ْ ُ َ ُْ َ
The Messenger of Allah ‫ﷺ‬ clarified by affixing, ‫َل‬ ‫َل تنكح المرأة ع‬
َ ْ ُ َ ْ َ َ َ َ َ َ َ ْ َ َ ُ َ ْ َ ْ َ َ َ َ َ َ َ َ َ َ َّ َ
‫“ عم ِتها وَل عَل خال ِتها وَل المرأة عَل ابن ِة أ ِخيها وَل عَل ابن ِة أخ ِتها‬The woman is
neither joined in marriage with her paternal aunty nor with her
maternal aunt, nor with her brother's daughter nor with her sister's
daughter.” (Ahmad). Ibn Hibbaan narrated on the authority of Ibn
ُ َ َُ َّ ُ ‫رسول هللا صَل‬ َ
Abbas (ra) that he said, ‫عليه وسل َم أن تز َّوج المرأة عَل‬ ِ ‫هللا‬ ِ
ُ ‫نَه‬
َّ ُ َ
‫أرحامكن‬ ‫ي‬َّ ُ ‫قط ْع‬
َّ
‫لي ذلك‬ َ ‫قال َّإن ُك َّن إذا‬
َّ ُ ‫فع‬ َ ‫العمة والخالة‬ َّ “The Messenger of Allah
ِ ِ
‫ ﷺ‬forbade marrying the women over her paternal aunt or maternal
aunt. He ‫ ﷺ‬then said, if you women do that; you will cut your

43
(arhaam) kinships”.” So he affixed the prohibition of these women to
the prohibition of gathering two sisters in wedlock.
َ َ َّ َ ُ ُ َ َ ُ َ َ َ َّ ُ ُ َ ُ
Allah ‫ ﷻ‬said, ‫الرضاع ِة‬ ‫“ َوأ َّمهاتك ُم الل ِ ين أ ْرض ْعنك ْم َوأخ َواتك ْم ِمن‬Your
foster-mothers who suckled you and your foster-sisters by suckling.”
[TMQ Surah an-Nisa'a 4:23]. So the man cannot marry the women who
suckled him, their wet-nurses, and cannot marry their daughters
either. It is the Sunnah which affixed to the prohibited relatives
through suckling (raDaa’ah), those women who are prohibited by
blood kinship (nasab). So the Sunnah added to the foster-mother and
foster-daughter, the foster-paternal aunt, the foster-maternal aunt,
the daughter of the foster-brother and foster-sister and those similar.
Ibn ‘Abbas (ra) narrated that the Prophet َ ‫ ﷺ‬was offered to
ُ َ ْ َ َّ ُّ َ َ َ َّ
marry the daughter of Hamzah (ra). He ‫ ﷺ‬said, ‫ْح‬ ‫ي‬ ِ ‫ِإنها َل ت ِحل ِ يل ِإنها ِابنة أ‬
َّ َ ْ ْ َ َ َ َ ْ ْ َ َ َ َ ْ
‫“ ِمن ا َّلرضاع ِة َويح ُر ُم ِمن ا َّلرضاع ِة َما يح ُر ُم ِمن الن َس ِب‬She is not lawful for me
for she is the daughter of my foster-brother through suckling
(raDaa'ah) and whatever is prohibited by blood kinship (nasab) is also
prohibited by suckling (raDaa'ah).” [Bukhari and Muslim]. So the
Hadith affixes those prohibited by blood kinship (nasab), to those
prohibited by suckling (raDaa’ah), affixing female relatives to the
foster-mother and the foster-sister that are mentioned in the Noble
Quran.

Original Legislation in the Sunnah that is not Affixed in its Origin in

the Quran
In addition, the Messenger of Allah ‫ ﷻ‬did bring new legislation
without it being affixed to its origin in the Noble Quran. Not every new

44
legislation the Messenger brought has to be attached to its origin in
the Quran, even though that is the majority case.
An example for this, the affirmation of the public utilities to be
from among the public ownership is a new legislation in the Sunnah
alone. The Messenger ‫ ﷺ‬said, ‫والنار‬ ‫والماء‬ ‫الكإل‬ ‫ يف‬:‫ثالث‬ ُ ‫المسلمون ُش‬
‫كاء يف‬
ِ ِ ِ ٍ
“The Muslims are partners in three: in the pasture, the water and the
fire.” (Abu Dawood). This legislation is not affixed in its origin in the
Quran. It is an original legislation from the Sunnah.
A second example is the prohibition of the custom tax. The
ْ َ ُ َ َّ ُ
Messenger ‫ ﷺ‬said, ‫س‬ ٍ ‫صاحب مك‬ِ ‫“ ال يدخ ُل الجنة‬Whoever imposes maks
(custom tax) does not enter paradise.” (Ahmad). It is a legislation that
is not affixed to in its origin to the Quran.
So there are a few cases, though in most cases, the new
legislations the Messenger ‫ ﷺ‬brought are affixed to their origin in the
Quran.

Conclusion: The Prophetic Sunnah is Revelation, Clarifying the Noble

Quran
ُ ُّ ُ َ ْ َ
ُ َّ َ َّ ‫وه إ َل‬ ُْْ َ ََ ْ َ
Allah ‫ ﷻ‬said, ‫ول‬ِ ‫اّلل والرس‬
ِ ِ ‫ش ٍء فرد‬ ‫“ ف ِإن تنازعتم ِ يف ي‬If you differ
in anything among yourselves, refer it to Allah and His Messenger.”
[TMQ Surah an-Nisa’a 4:59]. The referring to Allah ‫ ﷻ‬is by referring to
the Noble Quran. The referring to the Messenger is referring to him
directly, when he ‫ ﷺ‬was alive. Then when Allah ‫ ﷻ‬took his blessed
soul, the referring is to the Prophetic Sunnah. So we do not say that we
have the Book of Allah, so we take only what is in it, excluding the
Sunnah. We take both the ayaat and the aHadeethَ for legislation. The
َ ُ َّ َ ُ َ َ ً َّ ُ ٌ ُ َ ُ ُ
Messenger ‫ ﷺ‬warned us, ‫ديث ِمن‬ ٍ ‫ يحدث ِبح‬,‫وشك رجل مت ِكأ عَل أ ِريك ِت ِه‬ ِ ‫ي‬
45
 ُ ََْ ْ َ ْ َ ْ َ ْ َ َ َّ َ ُ َ ُ َََْ َََْ َ ََُ ‫َ ر‬
‫ َو َما‬,‫استحللناه‬ ‫الل‬
ٍ ‫يه ِمن ح‬ ِ ‫ َما َوجدنا ِف‬,‫هللا عز َوج َّل‬ ِ ‫ بيننا وبينكم َِكتاب‬:‫ فيقول‬,‫يت‬ ‫ح َ ِد ْ ِ َ ي‬
َ‫وس َّل َم م ْث ُل ما َح َّرم‬
َ ‫عل ْيه‬ َ ُ َ َ ُ ُ َ َ َّ َ َ َّ َ ُ َ ْ َّ َ َ َ َ
ِ ِ ‫هللا صَل هللا‬ ِ ‫وإن ما حرم رسول‬ ِ ‫ أال‬,‫فيه ِمن حر ٍام حرمناه‬
ِ ‫وجدنا‬
ُ “It is imminent that a man resting on his couch would be told one
‫هللا‬
of my Hadith. He would say: ‘between us and you is the Book of Allah
the Great and the Almighty, what we find in it as halaal we consider
it halaal, and what we find in it as haraam we consider it haraam.’
Indeed, what the Messenger of Allah ‫ ﷺ‬forbade is like what Allah
forbade.” (Ibn Majah).
َ ِّ ُ َّ َ ِّ َ ُ َ ْ ِّ َ ْ َ َ ْ َ ْ َ َ
Allah ‫ ﷻ‬said, ‫اس َما نز َل ِإل ْي ِه ْم‬ ِ ‫“ وأنزلنا ِإليك الذكر ِلتبي ِل‬And We have
‫لن‬
sent down unto you the reminder that you may clarify to the people
what is sent for them.” [TMQ Surah Surat Al Nahl 16:44]. Ibn Kathir
stated, ‫ وتبي لهم ما‬، ‫ فتفصل لهم ما أجمل‬، ‫ولعلمنا بأنك أفضل الخالئق وسيد ولد آدم‬
‫“ أشكل‬And to let us know that you are the best of creation and the
master of the progeny of Adam, so that you detail for them that which
is concise and you clarify for them all that is ambiguous.” It is indeed
the Prophetic Sunnah that is a clarifier for the Noble Quran. The
Prophetic Sunnah details the concise in the Noble Quran. The
Prophetic Sunnah specifies the general in the Noble Quran. The
Prophetic Sunnah restricts the absolute in the Noble Quran. The
Prophetic Sunnah affixes a branch of legislation to its origin in the
Noble Quran. There are even a minority of cases, wherein the
Prophetic Sunnah brings forth new legislation, for which no origin is in
the Noble Quran. Accordingly, the Prophetic Sunnah is a Shariah
ُ ْ ََ
evidence like the Noble Quran. The Messenger of Allah ‫ﷺ‬ said, ‫ت‬ ‫ترك‬
ِّ َ َ َّ ُ َ َ :َ ْ ُ ْ َّ َ َ َ ُّ َ ْ َ ْ َ ْ َ ْ ُ
‫هللا وسنة ن ِبي ِه‬ ِ ‫“ ِفيكم أمري ِن لن ت ِضلوا ما تمسكتم ِب ِهما ِكتاب‬I have left with you
two things you will never stray if you adhere to them: the Book of
Allah and the Sunnah of His Prophet.” (Imam Maalik in Muwatta).

46
 The Prophetic Sunnah is Revelation
and a Clarifier of the Noble Quran

Introduction: The Meaning of Sunnah, Both in the Arabic Language

and in Shariah Terminology
Sunnah (‫)سنة‬,
‫ُ ر‬
with its plural being Sunan (‫ي‬ ٌ َ ‫)س‬,
ُ linguistically is
the path (Tareeq) or way (seerah). The inimitable Noble Quran, which
set the standard for the Arabic language after its revelation for all
times, says, ‫ض‬ َْ ْ ُ َ ٌَ ُ ُْ َْ ْ َ َ َْ
ِ ‫“ قد خلت ِمن قب ِلكم سي ف ِسيوا ِ يف األر‬Similar paths came to
pass before you, so travel throughout the land.” [TMQ Aali-’Imraan:
137]. This linguistically refers to paths (sunan). The poet of the first and
best generation, during the peak of the Arabic language, Khalid bin
Zaheer al-Huzli wrote the qaseedah (couplet), ‫فال تجزعن من سنة انت شتها‬
‫اض سنة من يسنه ا‬‫“ واول ر ي‬Do not regret a path (sunnah) you have taken.
The first one to accept a path is the one who takes it.”
In Shariah terminology, the Sunnah has meanings in two
senses. Firstly, Sunnah is with the meaning of the recommended
(nafilah) worships, such as fasting Mondays and Thursdays. This first
Shariah meaning is as opposed to the obligatory (Fard), such as fasting
Ramadhan. Secondly, Sunnah is also all that Allah ‫ ﷻ‬revealed to the
Messenger ‫ﷺ‬, in the form of the saying (qawl), the action (‘amal) and
the approval (taqreer) of the Messenger ‫ ﷺ‬himself. This second
Shariah meaning is as opposed to all that Allah ‫ ﷻ‬revealed to the
Messenger ‫ﷺ‬, in the form of the Speech of Allah ‫ﷻ‬, which is the
Noble Quran. So like the Quran, Sunnah is Revelation from Allah ‫ﷻ‬.
However, unlike the Quran, the Sunnah is revealed in contents and

47
meanings, but not in its wording. Whereas the Quran is revealed in the
wording of Allah ‫ ﷻ‬as well, being the speech of Allah ‫ﷻ‬. In the case of
Sunnah, Allah ‫ ﷻ‬revealed to him ‫ ﷺ‬and he ‫ ﷺ‬expressed this
Revelation in his own words, or his actions, or his approval through
silence.

The Sunnah is Revelation from Allah ‫ﷻ‬

It is decisively established that Sunnah is Revelation, decisive in
text (thaboot) and decisive in evidencing (dalaalah).
َْ َ ُ َ َ َ
Allah said, ‫نطق ع ِن اله َوى‬ ِ ‫“ وما ي‬Nor does he speak of desire.”
[TMQ Surah an-Najm 53:3]. In his Tafsir, Ibn Kathir stated regarding
this ayah, ‫“ ما يقول قوال عن هوى وغرض‬nothing the Prophet says of speech
is of his desire or wish.” Imam Qurtubi stated in his Tafsir, ‫ما يخرج نطقه‬
‫بوح من هللا عز وجل‬‫ي‬ ‫ إنما هو‬، ‫“ عن رأيه‬nothing of what he speaks is of his
own opinion. It is only what has been revealed by Allah the Exalted.”
Allah ‫ ﷻ‬said, ‫وْح‬ ٌ ْ ‫“ إ ْن ُه َو إ َّال َو‬It is only a revelation revealed.”
َ ‫ْح ُي‬
ِ ِ
[TMQ Surah an-Najm 53:4]. Ibn Kathir stated, ‫ يبلغه إل‬، ‫إنما يقول ما أمر به‬
‫“ الناس كامال موفرا من غن زيادة وال نقصان‬he ‫ ﷺ‬only conveys to the people
what he was commanded to convey, in its entirety, without addition or
deletion.”
Ibn Kathir refers to Imam Ahmad bin Hanbal in his Tafsir. Imam
Ahmad narrated that ‘Abdullah bin `Amr said, ‫سء أسمعه من‬ ‫ر‬
‫كنت أكتب كل ي‬
‫سء‬ ‫ر‬
‫فنهتت قريش فقالوا إنك تكتب كل ي‬
‫ي‬ ، ‫رسول هللا صىل هللا عليه وسلم أريد حفظه‬
‫ر‬
‫ فأمسكت‬.‫ يتكلم يف الغضب‬، ‫ ورسول هللا صىل هللا عليه وسلم بش‬،‫تسمعه من رسول هللا‬
‫نفىس‬
‫ي‬ ‫ فوالذي‬، ‫ فذكرت ذلك لرسول هللا صىل هللا عليه وسلم فقال اكتب‬،‫عن الكتاب‬
‫مت إال حق‬
‫ ما خرج ي‬، ‫“ بيده‬I used to record everything I heard from the
Messenger of Allah ‫ ﷺ‬as I wanted to preserve it. The Quraysh
48
discouraged me from this, saying, ‘You record everything you hear
from the Messenger of Allah, even though he is human and sometimes
speaks when he is angry.’ I stopped writing for a while, but later
mentioned what they said to the Messenger of Allah ‫ ﷺ‬who said, ‫ب‬ ْ ‫ْاك ُت‬
َ ْ َّ ِّ َ َ َْ َّ َ َ
‫ش ِب َي ِد ِه َما خ َرج ِم يت ِإَل الحق‬
‫“ فو ال ِذي نف ِ ي‬Write! By He in Whose Hand is my
soul, nothing emanates from me but the Truth.”” Abu Dawud also
collected this Hadith. Thus, the Prophet ‫ ﷺ‬confirmed that which came
from him in the Sunnah, is of the Deen of Truth. As the ayaat of the
Quran are taken as guidance, so are aHadeeth that constitute the
Sunnah.

Taking Whatever the Messenger ‫ ﷺ‬Brought of Revelation

The obliging of taking the Sunnah as a source of law is also
decisive, decisive in text (thaboot) and decisive in evidencing
(dalaalah). So, it is not the Noble Quran alone that determines the
actions of Muslims.
َُْ َ ُ َْ ُ ََ ُ ُ ُ َ ُ ُ َّ ُ ُ َ َ
Allah ‫ ﷻ‬said, ‫ول فخذوه َو َما نهاك ْم عنه فانتهوا‬ ‫“ ما آتاكم الرس‬Whatever
the Messenger has brought you, take it, and whatever he has
forbidden you, refrain.” [TMQ Surah al-Hashr 59:7]. ‘Abdallah bin
Mas’ud (ra), referred to this noble ayah when endorsing the Sunnah, in
the following incident. It is reported by Bukhari and Muslim and
mentioned by Ibn Kathir in his Tafsir of the ayah, whilst quoting from
Imam Ahmad bin Hanbal.
َ ْ ْ ُ َّ َ َ َ
‘Abdallah bin Mas’ud (ra) said, ‫ات‬ ِ ‫ات َوال ُم ْست ْو ِش َم‬
ِ ‫اش َم‬
ِ ‫اّلل ال َو‬ ‫لعن‬
َّ َ ْ َ َ ِّ َ ُ ْ ْ ُ ْ َ ِّ َ َ ُ ْ َ َ ِّ ََُ ْ َ
‫اّلل‬
ِ ‫ات خلق‬ ِ ‫ات ِللحس ِن المغي‬ ِ ‫ات والمتفلج‬ ِ ‫“ والمتنمص‬Allah has cursed the
women who tattoo, are tattooed, change eyebrow hair and file teeth
for beauty, altering what Allah has created.” A woman came and told

49
him, “I have been told that you cursed such and such women.” He
asked, ‫اَّلل‬
‫ه‬ َ َ ُ ْ َ َ َ ‫ول ه َ ه ه ُ َ ى ْ َ َ ه‬ ُ ‫“ َما ل ََل ىأ ْل َع ُن َم ْن ىل َع َن َر ُس‬Why
ِ ‫اب‬ِ ‫اَّلل صىل اَّلل علي ِه وسلم ومن هو ِ يف ِكت‬ ِ ‫ِي‬
should I not curse those whom Allah’s Messenger had cursed and
those who were mentioned in the Book of Allah ‫ ”?ﷻ‬She told him, “I
have read all that is between the two covers and did not find what you
said within it.” He replied, ‫ول‬ َ :‫ي ُك ْنت َق َ ْرأتيه ىل َق ْد َو َج ْدتيه ىأ َما َق َرأت‬
َّ ‫(ما َآت ُاك ُم‬
ُ ‫الر ُس‬ ْ ‫ىل ئ‬
ِ ِ ِ ِ ِ ِ
َْ َ ُ َْ ُ َ ُ ‫“ َف ُخ ُذ‬Had you read it, you would have found it.
)‫وه َو َما ن َهاك ْم عنه فانت ُهوا‬
Have you not read, “What the Messenger has brought you take it, and
what he has forbidden you, refrain from.” (TMQ Surah al-Hashr
ُ َ
59:7)”? She said, “Of course.” Thus, he ‫ ﷺ‬said, ‫“ ِفإنه قد نىه عنه‬So, he ‫ﷺ‬
had forbidden that.” Thus, Abdulllah ibn Mas’ud (ra) referred to the
fact that the forbidding of these actions is established in the Sunnah
and so it must be abstained from.

The Believers Submit to the Sunnah of the Messenger ‫ ﷺ‬in Full

Submission
َ ُ ََُْ َ َ َ َ ُ ِّ َ ُ َّ َ َ ُ ْ ُ َ َ ِّ َ َ َ َ
Allah ‫ ﷻ‬said, ‫ ث َّم َل‬،‫ج َر بينه ْم‬ ‫ش‬ ‫ا‬‫يم‬‫ف‬ِ ‫وك‬ ‫فل وربك َل يؤ ِمنون حت يحكم‬
َ ْ َ َ َّ ً َ َ ْ
ً‫ َو ُي َس ِّل ُموا َت ْسليما‬،‫ت‬ ُ َ ُ َ
ِ ‫“ ي ِجدوا ِ يف أنف ِس ِهم حرجا ِمما قضي‬But no! By your Lord, they
will never be believers until they accept you (O Prophet) as the judge
in their disputes, and find no resistance within themselves against
your decision and submit wholeheartedly.” [TMQ Surah An-Nisa’a
4:65].
Ibn Kathir commentated on the circumstances of the
Revelation of this ayah as being a dispute over the Sunnah. He said,
“Al-Bukhari recorded that `Urwah said, “Az-Zubayr quarreled with a
man about a stream which both of them used َ َّ ُ for irrigation. Allah’s
َ َ َ ْ ْ ُ ْ َُ َ ْ
Messenger said to Az-Zubayr, ‫“ اس ِق يا زبي ثم أر ِس ِل الماء ِإل ج ِارك‬O Zubayr!
Irrigate (your garden) first, and then let the water flow to your
50
neighbor.” The Ansari became angry and said, `O Allah's Messenger! Is
it because he is your cousin? On that, the face of Allah’s Messenger
ُ ْ َ ْ َ َ َّ َ ْ ْ ُ َُ َ ْ
became angeredَ and said, ‫ث َّم‬،‫س ال َم َاء حت ي ْر ِج َع ِإل الجد ِر‬ ِ ‫اس ِق يا زب ْ ُي ث َّم اح ِب‬
َ ْ
‫“ أ ْر ِس ِل ال َم َاء ِإل ج ِارك‬Irrigate (your garden), O Zubayr, and then withhold
the water until it reaches the walls. Then, release the water to your
neighbor.” So, Allah’s Messenger gave Az-Zubayr his full right when
the Ansari made him angry. Before that, Allah’s Messenger had given a
generous judgment, beneficial for Az-Zubayr and the Ansar (ra). Az-
Zubayr said, “I think the following verse was revealed concerning that
ََُْ َ َ َ َ ِّ َ ُ َّ َ َ ُ ْ ُ َ َ ِّ َ َ
case,” ‫يما شج َر بينه ْم‬ ‫“ فال َو َربك ال يؤ ِمنون حت يحك ُموك ِف‬But no! By your Lord,
they will never be believers until they accept you (O Prophet) as the
judge in their disputes.”” [TMQ Surah An-Nisa'a 4:65].”
In his book Ar-Risaalah, which codified the Usool of Fiqh
including those related to the Prophetic Sunnah, Imam Shafi’i stated
regarding this verse and the incident of az-Zubayr, ‫نزلت هذه اآلية فيما بلغنا‬
ُّ ‫خاص َم‬
‫الز َب ْن يف‬ َ ‫وهللا أعلم ف رجل‬
‫ وهذا القضاء سنة من رسول‬.‫النت بها للزبن‬
‫ي‬ ‫ فقض‬،‫أرض‬ٍ ‫ْ ي‬
ُ ْ ُ ُ
‫ا‬
‫قضاء‬ ‫ ألنه لو كان‬،‫ والق َرآن يدل وهللا أعلم عىل ما وصفت‬.‫ ال ُحك ٌم منصوص يف الق َرآن‬،‫هللا‬
ً ً ُ
‫“ بالق َرآن كان ُحكما منصوصا بكتاب هللا‬This verse was revealed, as far as
reached us, though Allah knows best, concerning a man who litigated
against az-Zubayr over some land. The Prophet adjudicated in favor of
az-Zubayr. This judgment constitutes a Sunnah of the Messenger of
Allah ‫ﷻ‬, not a ruling (Hukm) explicitly textualized in the Quran. The
Quran indicates, though Allah knows best, what I have already
characterized above. Had this been a judgment in the Quran itself, it
would have been a ruling (Hukm) explicitly textualized in the Book of
Allah ‫ﷻ‬.”

51
The Believers Conform to What Has Been Decided by Both Allah ‫ﷻ‬
and His Messenger ‫ﷺ‬
َ ُ َ َ َ ُ ُ ُ َّ َ َ َ َ ْ َ ْ َ َ
Allah ‫ ﷻ‬said, ‫َو َما كان ِل ُمؤ ِم ٍن َوَل ُمؤ ِمن ٍة ِإذا قض َاّلل َو َر ُسوله أ ْم ًرا أن يكون‬
ً ‫َ َ ا‬ َ ْ ََ ُ َ َ َّ ‫“ َل ُه ُم ْالخ َ َي ُة م ْن أ ْمره ْم ۗ َو َمن َي ْعص‬It is not fitting
‫اّلل َو َر ُسوله فقد ض َّل ضلَل ُّم ِبينا‬ ِ ِ ِ ِ ِ
for a Believer, man or woman, when a matter has been decided by
Allah and His Messenger, to have any option about their decision.”
[TMQ Surah Al-Ahzaab 33:36]
Abdullah Ibn `Abbas (ra) was asked by Tawus about praying two
Rakahs after the Salah of Asr and he (ra) told him not to do that. Ibn
َ ُ َ َ ً ْ َ ُ ُ ُ َ َ ُ َّ َ َ َ َ ْ َ ْ َ َ
`Abbas َ then recited, ‫َو َما كان ِل ُمؤ ِم ٍن َوال ُمؤ ِمن ٍة ِإذا قض اّلل ورسوله أمرا أن يكون‬
ْ ُ ْ َُ
‫“ له ُم ال ِخ َ َية ِمن أ ْم ِر ِه ْم‬It is not for a believer, man or woman, when Allah
and His Messenger have decreed a matter that they should have any
option in their decision.” So Ibn Abbas directed Tawus to the Sunnah
to resolve the matter.
In his Tafseer, Ibn Kathir states, ‫ وذلك‬، ‫هذه اآلية عامة يف جميع األمور‬
‫ر‬
‫ وال رأي وال‬، ‫ فليس ألحد مخالفته وال اختيار ألحد هاهنا‬، ‫بىسء‬
‫أنه إذا حكم هللا ورسوله ي‬
‫“ قول‬This Ayah is general in meaning and applies to all matters. That is
so if Allah and His Messenger decreed a matter, no one has the right to
go against that, and no one has any choice or room for personal
opinion in this case.” He added, “Hence the issue of going against it is
ْ ََ ُ َ َ َّ ‫َو َمن َي ْعص‬
addressed in such strong terms, as Allah says, ‫اّلل َو َر ُسوله فقد‬ ِ
ً ُّ ‫َ َّ َ َ ا‬
‫“ ضل ضل ال م ِبينا‬And whoever disobeys Allah and His Messenger, he has
indeed strayed into a plain error.” So what has been revealed in the
Noble Quran and the Prophetic Sunnah leaves no room for opinion or
opposition.

52
The Sunnah Clarifies the Quran, by Detailing of the Concise (tafSeel
ul-Mujmal)
There are many examples of how the Sunnah provides detailing
(tafSeel) of the concise (mujmal) within the Quran. The mujmal
concisely gives the order for the action, whereas the detailing (tafSeel)
gives the manner of the performance of the action.
Imam An-Nawawi declared, ‫ فإن‬،‫أكن األحكام الفقهيات‬ ‫عىل السي مدار ر‬
‫ وقد اتفق العلماء أن عىل‬،‫ وبيانها يف السي المحكمات‬،‫أكن اآليات الفروعيات مجمالت‬ ‫ر‬
‫عالما باألحاديث الحكميات‬ ً ‫والمفت أن يكون‬ ‫القاض‬ “The Sunnahs are the center
‫ي‬ ‫ي‬
of most fiqhi rulings, as most of the branched verses are concise, and
their clarification (bayyaan) is in the legislating Sunnahs. The ‘Ulema
have agreed that both the judge and the mufti must be knowledgeable
of the legislating hadiths.” Indeed, without the Sunnah to detail the
concise, the Muslims would be unable to perform Salah, make Hajj,
give Zakah or know when and when not to cut the hand of the thief
amongst multitudes of fiqhi matters.
َ َّ
Allah ‫ ﷻ‬said, ‫الصالة‬ ُ ‫“ َو َأق‬And establish the Salah.” [TMQ
‫يموا‬ ِ
Surah al-Baqarah 2:43]. Thus, Allah ‫ ﷻ‬concisely commanded in the
Noble Quran to perform the Salah, without detailing whether it is one
Salah or more than one, the manner of its performance including the
number of raka'ah, the defining of its timings and the formation of its
pillars (arkaan) whose absence make it invalid. The Sunnah clarified the
concise expression with detailing of the Salah. The Messenger ‫ ﷺ‬said,
ِّ َ ُ ُ َ ُّ َ
‫مون أص يَل‬ ‫“ صلوا كما رأيت ي‬Do pray as you see me praying.” (Bukhari). So the
actions of the Prophet ‫ ﷺ‬made clear to the Muslims of the number of
Rak’ahs and timings of Salah, amongst many other aHadeeth related to
Salah.

53
 ‫ا‬ َ َ َ َ ْ ُّ َّ َ َ َّ َ
Allah ‫ ﷻ‬said, ‫اس ِحج ال َب ْي ِت َم ِن ا ْستطاع ِإل ْي ِه َس ِبيل‬
ِ ‫ّلل عَل الن‬ِ ِ ‫“ و‬Hajj to
this House is an obligation by Allah upon whoever is able among the
people.” [TMQ Surah aal-i-Imran 3:97]. The Quran conveys the
obligation of the Hajj in totality, without detailing its rituals (manaasik).َ
ِّ َ ُ ُ
The Sunnah clarified the concise with detailing. He ‫ ﷺ‬said, ‫أال فخذوا ع يت‬
َُ َ
‫ناسككم‬ ِ ‫“ م‬Take your manaasik from me.” (Ahmad). So the details of the
performance of the rituals of Hajj are found in the aHadeeth that
constitute the Sunnah.
َ َ َّ ُ
Allah ‫ ﷻ‬said, ‫“ َوآتوا الزكاة‬And give Zakah.” [Surah al-Baqarah
2:24]. The Quran conveys the obligation of the Zakag concisely,
without detailing the properties upon which the obligation applies or
the minimum nisaab for its obligation. There are aHadeeth that
clarified the Nisaab of Zakah and other details.
َ ِّ ‫َ َّ ُ َ َّ َ ُ َ ْ َ ُ ْ َ ْ َ ُ َ َ َ َ َ َ َ َ َ ا‬
Allah ‫ ﷻ‬said, ‫هللا‬ ِ ‫والس ِارق والس ِارقة فاقطعوا أي ِديهما جزاء ِبما كسبا نكاال من‬
ٌ ‫هللا َعز ٌيز َحك‬
‫يم‬ ُ ‫“ َو‬As for male and female thieves, cut off their hands for
ِ ِ
what they have done—a deterrent from Allah. And Allah is Almighty,
All-Wise.” [TMQ Surah al-Maaida 5:38]. The details for the Islamic
judiciary to implement are in the Sunnah. The mother of the believers,
ً َ َ ُ ُ َْ َ ْ ُ
Aisha (ra) narrated that the Prophet ‫ ﷺ‬said, ‫تقط ُع ال َيد ِ يف ُرب ِع ِدين ٍار ف َص ِاعدا‬
“A thief’s hand is cut for a quarter of a Dinar or more.” [Bukhari]. The
Nisaab of cutting is measured as one-quarter dinar of gold, which is
equivalent to 1.0625 grams of gold, because the Shariah golden dinar
is equivalent to 4.25 grams of gold. The Sunnah also detailed that
there is to be no cutting during famine. Imam As-Sarkhasi narrated in
ْ َ َ
Al-Mabsoot that MakHool (ra) narrated that the Prophet ‫ ﷺ‬said, ‫َل قط َع‬
َ ْ َ َ
‫“ ِ يف َمجاع ِة ُمضطر‬There is no cutting in the compelling famine.”
Thus the Khaleefah Rashid, ‘Umar al-Farooq (ra) followed the
Sunnah by not cutting the hand of the thief during famine. As-Sarkhasi

54
in Al-Mabsoot also narrated from Al-Hasan (ra), from a man, who said,
“I saw two men who were tied up and meat. So I went with them to
‘Umar (ra). Then the one possessing the meat said, “We had an
‘Usharaa’ (pregnant she-camel) that we were waiting for (its delivery)
just as the fertile spring is waited for. But then I found that these two
men had slaughtered it.” So ‘Umar said, ‫ش َاو ِان‬ َ َ‫َه ْل ُي ْر ِضيك ِم ْن َن َاق ِتك َن َاق َتان ُع ر‬
َ ِ
َ َّ َ ْ ْ َ ْ َ َ َّ َ َ
‫السن ِة‬ ‫ َوَل ِ يف ع ِام‬،‫“ ُم ْر ِب َعت ِان؟ ف ِإنا َل نقط ُع ِ يف ال ِعذ ِق‬Would you be content to
accept two similar ‘Usharaa’ (pregnant) camels in place of it? That is
because we do not cut the hands at the time of Al-Ithq and not in the
year of the famine.”

The Sunnah Clarifies the Quran by Specification (takhSees) of the

General ('aam)
The Sunnah also clarified through specifying generalities in the
Quran. In the Arabic language, the general word is in the definite
grammatical case (al-mua’raf). It is denoted by “al” in Arabic, which
translates to “the.” In the Arabic language, the general is the word
under which two or more entities fall below it in order, without any
preference of one over the other in evidence, unless a specification
(takhSeeS) is provided. Consider the word, “the angel,” being definite
it applies to every angel. So, it is general in relation to everything that
is below it in order, such as Jibraeel, Mikaeel and Israfeel. In the
Shariah, the examples of specification by the Sunnah of the general
(takhSeeS ul-'aam) are many, including rulings related to inheritance
and divorce.
Allah ‫ ﷻ‬commanded that the offspring inherit from the
ْ َ َ ْ ُ ْ ِّ َ ُ ْ َ َّ ْ ُ َ ْ َ ُ َّ ُ ُ ُ
parents, ‫ي‬
ِ ‫وصيكم اّلل ِ يف أوَل ِدكم ِللذك ِر ِمثل حظ األنثي‬
ِ ‫“ ي‬Allah commands you
regarding your children’s (inheritance): to the male, a portion equal
55
to that of two females...” [TMQ Surah an-Nisa'a 4:11]. So this ayah is
general (‘aam) for every father that is inherited from. This is regarding
the devisor (muwarrith) who leaves an inheritance. The ayah is also
general for every inheritor (waarith). So it is every father and every
inheritor, unless there is specification.
It is the Sunnah that then specified the devisor father
(muwarrith), who is inherited from, as being other than the Prophets
َ َ ُ َ ُ َ ُ
(as). The Messenger of Allah ‫ ﷺ‬said, ‫ورث ما ت َركناه َصدقة‬ ‫“ ال ن‬We do not
get inherited from, what We left is sadaqah.” (Al Bukhari, Muslim
and Ahmad). The Sunnah also specified the inheritor (waarith), as
ُ
being
ً other than the murderer. The Messenger of Allah ‫ ﷺ‬said, ‫يرث‬ ِ ‫وال‬
‫لقاتل شيأ‬ ُ
ِ ‫" ا‬And the murdered does not inherit anything." (Abu
Dawood). So, in the case of an inheritor murdering another inheritor
for their share, the Islamic judiciary must exclude the inheritor from his
share, due to the specification of the Prophetic Sunnah of the
generality in the Noble Quran.
َ َ َ ْ َ َّ ُ ْ َ َ ْ َّ َ َ َ ً َ ْ َ َ ُ َ َ َ ْ ُ ْ َ ْ َّ َ َ ُ َ َّ َ
Allah ‫ﷻ‬ said, ‫ة‬ ‫ع‬ ‫ب‬‫ر‬ ‫أ‬ ‫ن‬ ‫ه‬
ِ ‫س‬
ِ ‫ف‬ ‫وال ِذين يتوفون ِمنكم ويذرون أزواجا ييبصن ِبأن‬
ً‫“ َأ ْش ُهر َو َع ْشا‬If any of you die and leave widows behind, they shall wait
ٍ
concerning themselves four months and ten days.” [TMQ Surah Al
Baqarah 2:234] This verse denoted the ‘iddah period in which the
widow may not remarry as a generality. The verse was specified by the
Hadeeth of Subay'ah Al Aslamyah, when she gave birth twenty-five
days after the death of her husband. The Prophet ‫ ﷺ‬told her that she
became allowed to remarry, so the Sunnah clarified that the verse is
specific for the non-pregnant widow.
Sulaiman bin Yasir narrated that, Abu Hurairah (ra), Ibn Abbas
(ra) and Abu Salamah bin Abdur-Rahman (ra) mentioned the pregnant
women whose husband died and she gave birth after the death of her

56
husband. So Ibn Abbas (ra) said, ‫ي‬ ْ ‫“ َت ْع َت ُّد َ َ َ ى‬She observes Iddah
ِ ‫آخر األجل‬ ِ
َ َ َ َ
until the end of the two terms.” Abu Salamah (ra) said, ‫ي تض ُع‬ ‫ىَب ْل ت ِح ُّل ِح‬
َ
“Instead, she is allowed when she gives birth.” Abu Hurairah said, ‫أنا َم َع‬
‫ْ ى‬
‫ح‬ ‫“ اب ِن أ ِ ي‬I am with my nephew,” meaning Abu Salamah. So he sent a
message to Umm Salamah (ra) the wife of the Prophet ‫ﷺ‬. She (ra)
َّ َ ُ َ ْ َ ْ َ ْ َ َ َ ْ َ َ َ َ ْ َ ُ َّ َ ْ َ ُ َ ْ َ ُ ْ َ َ َ ْ َ
said, ‫هللا‬ ‫صَل‬ َ ‫اّلل‬
ِ ‫ول‬ ‫س‬‫ر‬ ‫ت‬ ‫ت‬ ‫ف‬ ‫ت‬‫اس‬ ‫ف‬ ‫ي‬
ٍ ‫س‬
ِ ‫ي‬ ‫قد وضعت سبيعة األسل ِمية بعد وف ِاة زو ِجها ِب‬
َ َّ َ َ َ ْ َ َ َ َ َ
‫“ عليه وسلم فأمرها أن تيوج‬Subai'ah Al-Aslamiyyah gave birth a short
time after her husband died, so she sought the judgment of the
Messenger of Allah and he ordered her to get married.” [Tirmidhi]. So
in the matter of disagreement between Companions (ra), the
generality regarding iddah mentioned in the Quran, was specified by
the hadith as applying only on the one who is not pregnant.

The Sunnah Clarifies the Quran by Restriction of the Absolute

(taqyeed ul muTlaq)
There are verses of the Noble Quran verses that contain the
unrestricted, absolute (muTlaq). It is the Prophetic Sunnah that
restricted this absolute with a determined restriction.
Regarding the absolute (mutlaq) in the language, it is built on
the indefinite (an-nakirah) grammatical case, unlike the general (‘aam)
which is built on the definite case. The word in the indefinite case
denotes a common (shaa’i) meaning over its genre (jins), being
absolute in this. So “a Muslim” applies to all members of the genre of
Muslims and includes any single Muslim, absolutely. The absolute
contrasts with the general as that is in the definite case, applying to
every Muslim, rather than any Muslim.

57
 The absolute contrasts with the restricted (al-muqayyad) which
denotes a designated (mu’ayyan), singled-out, defined meaning, such
as Zayd rather than “a man,” or a fast of three days, rather than “a
fast.” This is for the language in which Revelation was revealed, Arabic.
It is now to be seen how the Sunnah restricts the absolute in the
Quran.
ُ ْ َ َ ْ َ ُ َّ ْ َ ْ َ ُ َ َّ َ ُ َ ُ ُ ُ ْ َ َ َ
َ Allah ‫ﷻ‬
َ said, ‫وسك ْم حت ي ْبلغ َالهد ُي َ َم ِحله ف َم ْن كان ِمنك ْم‬‫وَل تح ِلقوا رء‬
ُ ُ ْ َ َ َ ْ َ ْ ٌَ ْ َ َ ْ ‫ا‬ ْ ً َ
‫“ م ِريضا أو ِب ِه أذى ِمن رأ ِس ِه ف ِفدية ِمن ِصي ٍام أو صدق ٍة أو نس ٍك‬And do not shave
your heads until the offering reaches the place of sacrifice. And if any
of you is ill, or has an ailment in his scalp, compensation is either a
fast, or a charity or a sacrifice.” [TMQ Surah Al Baqarah 2:190]. The
Arabic words for a fast (Siyaam), a charity (Sadaqah) and a sacrifice
(nusuk) are mentioned in the indefinite grammatical case (nakirah).
Thus, they are absolute in meaning, without restriction. It is a fast, in
its genre, without restriction. It is giving a charity, in its genre, without
restriction. It is making a sacrifice, in its genre, without restriction. So
how is the believer to know how much to fast, how much to give
charity or how much to make of sacrifice? The absolute requires
restriction.
It is the revealed Prophetic Sunnah that establishes the
limitation regarding compensatory fast, charity and sacrifice,
restricting the absolute. It is the Sunnah that restricted “a fast” to a
fast of three days. It is the Sunnah that restricted “a charity” to one
faraq for six needy, whilst the faraq is three saa’ so it is half a saa’ for
each of the needy. And the Sunnah restricted the a sacrifice to
slaughtering one female sheep.
Muslim reported that Ka’b b. 'Ujra (ra) reported that the
Messenger of Allah ‫ ﷺ‬happened to pass by him at Hudaibiya before

58
entering Mecca in a state of Ihram and he (Ka’b) was kindling fire
under the cooking pot and vermin were crawling upon his (Ka’b's) face.
َ َ ُّ َ َ َ ْ ُ َ
Thereupon he ‫ ﷺ‬said, ‫“ أيؤ ِذيك هوامك ه ِذ ِه‬Do these vermin trouble
َ ْ ْ
you?” Ka’b said, “Yes.” The Messenger of Allah ‫ ﷺ‬said, ‫فاحلق َرأ َسك‬ ِ
‫ا‬ َ ‫آصع أو ُصم ثالثة أيام أو‬ ُ
ُ ‫ثالثة‬ ُ َ َّ
َ ‫ستة‬ ً َْ ْ
‫انسك نسيكة‬ ِ ٍ ٍ ‫والفرق‬ ‫ساكي‬ ‫م‬ ِ ‫بي‬ ‫قا‬ ‫ر‬ ‫ف‬ ‫م‬ ‫ع‬
ِ ‫وأط‬
“Shave your head or feed one faraq to six needy, and the faraq is
three saa', or fast three days or sacrifice a single sacrificial animal.” In
ْ َ َ ْ َ ْ َّ َ َ ُ ُ ْ ُ َ
the narration of Bukhari, Prophet ‫ ﷺ‬said to him, ‫ما كنت أرى أن الجهد قد‬
‫ََ َ َ َ َ ََ َ ُ َ ا‬
‫“ بلغ ِبك هذا أما ت ِجد شاة‬I have never thought that your ailment (or
struggle) has reached to such an extent as I see. Can you َ afford a
َ َّ ْ ْ َ ْ َ َّ َ َ َ َ
sheep?”
ْ Ka’b replied “No.” He ‫ ﷺ‬then said, ‫ أو أط ِعم ِستة‬،‫ُص ْم ثالثة أي ٍام‬
َ ْ ْ َ ْ
‫ َواح ِلق َرأ َسك‬،‫ف َص ٍاع ِمن ط َع ٍام‬ ُ ‫ ل ُك ِّل م ْسكي ن ْص‬،‫ي‬َ َ َ
ِ ٍ ِ ِ ِ ‫“ مس ِاك‬Fast for three days, or
feed six poor persons each with half a Sa’a of food and shave your
head.” [Bukhari].
َْ َ َ ُ َّ َ ْ َ ْ
Allah ‫ ﷻ‬said, ‫وص ِبها أ ْو دي ٍن‬ ‫“ ِمن بع ِد و ِصي ٍة ي ِ ي‬after the fulfilment of
a bequest and a debt.” [TMQ Surah An-Nisaa 4:11]. The word “a
bequest” (wasiyyah) is regarding giving a charity from the will. It is in
the nakirah (indefinite) case, in an absolute sense. It is any bequest
without limitation to a determined (mu'ayyan), specific amount of
bequest.
The Prophetic Sunnah restricts that the amount of the bequest
is one third or less, so it is not permissible to take out of the will more
than one third of the money, left by the dead. Sa’d (ra) narrated, “I
became seriously ill at Makkah and the Prophet ‫ ﷺ‬came to visit me. I
said, “O Allah's Messenger ‫ !ﷺ‬I shall leave behind me a good fortune,
but my heir is my only daughter, shall I bequeath two third of my
property to be spent in charity and leave one third (for my heir)?” He
َ
‫ ﷺ‬said, ‫“ ال‬No.” I said, “Shall I bequeath half and leave half?” He ‫ﷺ‬
َ
said, ‫“ ال‬No.” I said, “Shall I bequeath one third and leave two thirds?”
59
 َ ُ ُ ُّ ُ ُ ُّ
He said, ‫“ الثلث َوالثلث ك ِث ٌي‬One third, though even one third is too
much.” [Bukhari]

The Sunnah Clarifies the Quran by Affixing (ilHaaq) a Branch (far'a) of

the Rulings to the Usul (Origin) in the Quran
The Sunnah affixes a branch to the branches of rulings, whose
origin is in the Quran. The branched ruling in the Sunnah may at first
appear to be an original legislation. However, after scrutiny, it is
affixed to an origin in the Quran. The examples of affixing by the
Sunnah of the rulings whose origin is in the Quran are many.
In the ayah of those women prohibited for marriage, Allah ‫ﷻ‬
ُ ْ َ َْ ُ َ ْ َ ْ ََ
ْ ‫األ ْخ َت‬
included joining two sisters in marriage by saying, ‫ي‬ ِ ‫وأن تجمعوا بي‬
“and gathering two sisters in wedlock at the same time.” [TMQ Surah
an-Nisa'a 4:23]. So the origin of the ruling is the prohibition of
gathering two sisters within marriage. It is the Sunnah that clarifies by
affixing other branches to the origin, prohibiting the joining of a
woman with her paternal aunt, maternal aunt, brother’s daughter and
sister’s daughter.
ََ ََُْ ْ ُ َ ُْ َ
The Messenger of Allah ‫ﷺ‬ clarified by affixing, ‫َل‬ ‫َل تنكح المرأة ع‬
َ ْ ُ َ ْ َ َ َ َ َ َ َ ْ َ َ ُ َ ْ َ ْ َ َ َ َ َ َ َ َ َ َ َّ َ
‫“ عم ِتها وَل عَل خال ِتها وَل المرأة عَل ابن ِة أ ِخيها وَل عَل ابن ِة أخ ِتها‬The woman is
neither joined in marriage with her paternal aunty nor with her
maternal aunt, nor with her brother's daughter nor with her sister's
daughter.” (Ahmad). Ibn Hibbaan narrated on the authority of Ibn
ُ َ َُ َّ ُ ‫رسول هللا صَل‬ َ
Abbas (ra) that he said, ‫عليه وسل َم أن تز َّوج المرأة عَل‬ ِ ‫هللا‬ ِ
ُ ‫نَه‬
َّ ُ َ
‫أرحامكن‬ ‫ي‬َّ ُ ‫قط ْع‬
َّ
‫لي ذلك‬ َ ‫قال َّإن ُك َّن إذا‬
َّ ُ ‫فع‬ َ ‫العمة والخالة‬ َّ “The Messenger of Allah
ِ ِ
‫ ﷺ‬forbade marrying the women over her paternal aunt or maternal
aunt. He ‫ ﷺ‬then said, if you women do that; you will cut your

60
(arhaam) kinships”.” So he affixed the prohibition of these women to
the prohibition of gathering two sisters in wedlock.
َ َ َّ َ ُ ُ َ َ ُ َ َ َ َّ ُ ُ َ ُ
Allah ‫ ﷻ‬said, ‫الرضاع ِة‬ ‫“ َوأ َّمهاتك ُم الل ِ ين أ ْرض ْعنك ْم َوأخ َواتك ْم ِمن‬Your
foster-mothers who suckled you and your foster-sisters by suckling.”
[TMQ Surah an-Nisa'a 4:23]. So the man cannot marry the women who
suckled him, their wet-nurses, and cannot marry their daughters
either. It is the Sunnah which affixed to the prohibited relatives
through suckling (raDaa’ah), those women who are prohibited by
blood kinship (nasab). So the Sunnah added to the foster-mother and
foster-daughter, the foster-paternal aunt, the foster-maternal aunt,
the daughter of the foster-brother and foster-sister and those similar.
Ibn ‘Abbas (ra) narrated that the Prophet َ ‫ ﷺ‬was offered to
ُ َ ْ َ َّ ُّ َ َ َ َّ
marry the daughter of Hamzah (ra). He ‫ ﷺ‬said, ‫ْح‬ ‫ي‬ ِ ‫ِإنها َل ت ِحل ِ يل ِإنها ِابنة أ‬
َّ َ ْ ْ َ َ َ َ ْ ْ َ َ َ َ ْ
‫“ ِمن ا َّلرضاع ِة َويح ُر ُم ِمن ا َّلرضاع ِة َما يح ُر ُم ِمن الن َس ِب‬She is not lawful for me
for she is the daughter of my foster-brother through suckling
(raDaa'ah) and whatever is prohibited by blood kinship (nasab) is also
prohibited by suckling (raDaa'ah).” [Bukhari and Muslim]. So the
Hadith affixes those prohibited by blood kinship (nasab), to those
prohibited by suckling (raDaa’ah), affixing female relatives to the
foster-mother and the foster-sister that are mentioned in the Noble
Quran.

Original Legislation in the Sunnah that is not Affixed in its Origin in

the Quran
In addition, the Messenger of Allah ‫ ﷻ‬did bring new legislation
without it being affixed to its origin in the Noble Quran. Not every new

61
legislation the Messenger brought has to be attached to its origin in
the Quran, even though that is the majority case.
An example for this, the affirmation of the public utilities to be
from among the public ownership is a new legislation in the Sunnah
alone. The Messenger ‫ ﷺ‬said, ‫والنار‬ ‫والماء‬ ‫الكإل‬ ‫ يف‬:‫ثالث‬ ُ ‫المسلمون ُش‬
‫كاء يف‬
ِ ِ ِ ٍ
“The Muslims are partners in three: in the pasture, the water and the
fire.” (Abu Dawood). This legislation is not affixed in its origin in the
Quran. It is an original legislation from the Sunnah.
A second example is the prohibition of the custom tax. The
ْ َ ُ َ َّ ُ
Messenger ‫ ﷺ‬said, ‫س‬ ٍ ‫صاحب مك‬ِ ‫“ ال يدخ ُل الجنة‬Whoever imposes maks
(custom tax) does not enter paradise.” (Ahmad). It is a legislation that
is not affixed to in its origin to the Quran.
So there are a few cases, though in most cases, the new
legislations the Messenger ‫ ﷺ‬brought are affixed to their origin in the
Quran.

Conclusion: The Prophetic Sunnah is Revelation, Clarifying the Noble

Quran
ُ ُّ ُ َ ْ َ
ُ َّ َ َّ ‫وه إ َل‬ ُْْ َ ََ ْ َ
Allah ‫ ﷻ‬said, ‫ول‬ِ ‫اّلل والرس‬
ِ ِ ‫ش ٍء فرد‬ ‫“ ف ِإن تنازعتم ِ يف ي‬If you differ
in anything among yourselves, refer it to Allah and His Messenger.”
[TMQ Surah an-Nisa’a 4:59]. The referring to Allah ‫ ﷻ‬is by referring to
the Noble Quran. The referring to the Messenger is referring to him
directly, when he ‫ ﷺ‬was alive. Then when Allah ‫ ﷻ‬took his blessed
soul, the referring is to the Prophetic Sunnah. So we do not say that we
have the Book of Allah, so we take only what is in it, excluding the
Sunnah. We take both the ayaat and the aHadeethَ for legislation. The
َ ُ َّ َ ُ َ َ ً َّ ُ ٌ ُ َ ُ ُ
Messenger ‫ ﷺ‬warned us, ‫ديث ِمن‬ ٍ ‫ يحدث ِبح‬,‫وشك رجل مت ِكأ عَل أ ِريك ِت ِه‬ ِ ‫ي‬
62
 ُ ََْ ْ َ ْ َ ْ َ ْ َ َ َّ َ ُ َ ُ َََْ َََْ َ ََُ ‫َ ر‬
‫ َو َما‬,‫استحللناه‬ ‫الل‬
ٍ ‫يه ِمن ح‬ ِ ‫ َما َوجدنا ِف‬,‫هللا عز َوج َّل‬ ِ ‫ بيننا وبينكم َِكتاب‬:‫ فيقول‬,‫يت‬ ‫ح َ ِد ْ ِ َ ي‬
َ‫وس َّل َم م ْث ُل ما َح َّرم‬
َ ‫عل ْيه‬ َ ُ َ َ ُ ُ َ َ َّ َ َ َّ َ ُ َ ْ َّ َ َ َ َ
ِ ِ ‫هللا صَل هللا‬ ِ ‫وإن ما حرم رسول‬ ِ ‫ أال‬,‫فيه ِمن حر ٍام حرمناه‬
ِ ‫وجدنا‬
ُ “It is imminent that a man resting on his couch would be told one
‫هللا‬
of my Hadith. He would say: ‘between us and you is the Book of Allah
the Great and the Almighty, what we find in it as halaal we consider
it halaal, and what we find in it as haraam we consider it haraam.’
Indeed, what the Messenger of Allah ‫ ﷺ‬forbade is like what Allah
forbade.” (Ibn Majah).
َ ِّ ُ َّ َ ِّ َ ُ َ ْ ِّ َ ْ َ َ ْ َ ْ َ َ
Allah ‫ ﷻ‬said, ‫اس َما نز َل ِإل ْي ِه ْم‬ ِ ‫“ وأنزلنا ِإليك الذكر ِلتبي ِل‬And We have
‫لن‬
sent down unto you the reminder that you may clarify to the people
what is sent for them.” [TMQ Surah Surat Al Nahl 16:44]. Ibn Kathir
stated, ‫ وتبي لهم ما‬، ‫ فتفصل لهم ما أجمل‬، ‫ولعلمنا بأنك أفضل الخالئق وسيد ولد آدم‬
‫“ أشكل‬And to let us know that you are the best of creation and the
master of the progeny of Adam, so that you detail for them that which
is concise and you clarify for them all that is ambiguous.” It is indeed
the Prophetic Sunnah that is a clarifier for the Noble Quran. The
Prophetic Sunnah details the concise in the Noble Quran. The
Prophetic Sunnah specifies the general in the Noble Quran. The
Prophetic Sunnah restricts the absolute in the Noble Quran. The
Prophetic Sunnah affixes a branch of legislation to its origin in the
Noble Quran. There are even a minority of cases, wherein the
Prophetic Sunnah brings forth new legislation, for which no origin is in
the Noble Quran. Accordingly, the Prophetic Sunnah is a Shariah
ُ ْ ََ
evidence like the Noble Quran. The Messenger of Allah ‫ﷺ‬ said, ‫ت‬ ‫ترك‬
ِّ َ َ َّ ُ َ َ :َ ْ ُ ْ َّ َ َ َ ُّ َ ْ َ ْ َ ْ َ ْ ُ
‫هللا وسنة ن ِبي ِه‬ ِ ‫“ ِفيكم أمري ِن لن ت ِضلوا ما تمسكتم ِب ِهما ِكتاب‬I have left with you
two things you will never stray if you adhere to them: the Book of
Allah and the Sunnah of His Prophet.” (Imam Maalik in Muwatta).

63
Let Us Seek the Pleasure of Allah ‫ ﷻ‬in
Every Action, Fulfilling Its Aim as
Allah ‫ ﷻ‬Commanded
One of the afflictions in our Deen in this time, stems from
misunderstandings regarding the goal of every action we do, as well as
the aim we are to achieve from each action within Dunya. It is an
affliction that has given rise to many problems. Some adopt only from
Islam that which suits their whims and desires. Some adorn their
whims and desires, with vague references to Islam. Effected by
fatalism, some retreat from the world to perform individual worship,
neglecting their duty to raise and provide for families. Some justify
lethargy, apathy and laziness on the basis of their Deen. Some
undertake actions as rituals alone, almost without purpose. Effected by
Western utilitarianism (nafa’iyyah), some pursue material benefit
avidly, striving hard for earning to the point that their families and
spiritual devotion suffers. They even pursue material benefit to the
point that it even corrupts their morals and spiritual worship. Some
show off in their worships.
Misunderstanding the goal and the aim of action in Islam is an
affliction that is like the infestation of termites, eating away at our
good actions and bringing us ruin in this life and the hereafter. It
afflicts the young amongst us, the adults amongst us as well as the
elderly. It afflicts those of us with education and those with little
knowledge. It afflicts those with wealth and those tested with poverty,
hardship and debt. It is an affliction that can only be cured by close

64
attention, consideration, reflection, self-accounting and reformation in
accordance with the Revelation.
Regarding the goal (ghaayah) for every one of our actions, it is
the seeking of the Pleasure (RiDwaan) of Allah ‫ ﷻ‬and nothing else. So
whether we perform Salah, seek Islamic knowledge, enjoin the good
and forbid the evil, rule by Islam, undertake fighting in Jihad in the
Path of Allah ‫ﷻ‬, save a human life, raise children of tender age that
cannot fend for themselves, look after aging, frail and ill parents,
become honest in trading, become kindly to animals, trade, cultivate
land or undertake industrial production, we do it all whilst seeking the
pleasure of Allah ‫ﷻ‬. We avert the Wrath of Allah ‫ ﷻ‬by following His
commands (awaamir) and prohibitions (nawaahee). So we conform in
all of our actions to the Revelation, the Noble Quran and the Blessed
Sunnah.
ََُْ ُ ْ َّ َ ُ ُ َ َ
ُ ‫اّلل َو َر‬ ْ ُ ْ َ ْ َ َ َ َ َّ
Allah ‫ ﷻ‬said, ‫ول ِه ِل َيحك َم بينه ْم‬‫س‬ ِ ‫ل‬‫إ‬ ‫وا‬ ‫ع‬ ‫د‬ ‫ا‬ ‫ذ‬‫إ‬ ‫ي‬ ‫ن‬
ِ ‫م‬‫ؤ‬ ‫إنما كان قول الم‬
َّ َ ْ َ َ ُ َ ُ َ َ َ َّ
َ‫اّلل‬ ُ َ َ َ ِ ُ ْ ُ ْ ُ َِ َٰ َ ُ َ ِ َ ْ َ َ ِ َ َ ْ َ ُ ُ َ َ ِ
‫) ومن ي ِطع اّلل ورسوله ويخش‬51( ‫أن يقولوا س ِمعنا وأطعنا ۚ وأول ِئك هم المف ِلحون‬
َ ُ َ ْ ُ ُ َ َٰ َ ُ َ ْ ِ َّ َ َ
‫“ ويتق ِه فأول ِئك هم الف ِائزون‬The only saying of the believers, when they
are called to Allah (His Words, the Qur'an) and His Messenger ‫ﷺ‬, to
judge between them, is that they say: "We hear and we obey." And
such are the prosperous ones (who will live forever in Paradise). And
whosoever obeys Allah and His Messenger ‫ﷺ‬, fears Allah, and keeps
his duty (to Him), such are the successful ones.” [Surah An-Noor
24:51-52]. The Muslim has a goal to seek the Pleasure (RiDwaan) of
Allah ‫ ﷻ‬and not to please his whims and desires, according to what he
َ َ ُ َّ َ َ َ َ ََُْ ُ ْ ََ
perceives of َ worldly benefits. Allahَ ‫ ﷻ‬said, ‫نزل اّلل وَل‬ ‫وأ ِن احكم بينهم بما أ‬
َ ْ َ ُ َّ َ َ َ ْ َ َ َ ُ َْ ْ ُ ْ َ ْ َ ْ ُ َ َ ْ َ ْ َّ ِ َ
‫ض ما أنزل اّلل ِإليك‬ ِ ‫“ تت ِبع أهواءهم واحذرهم أن يف ِتنوك عن بع‬And judge
between them ˹O Prophet˺ by what Allah has revealed, and do not
follow their desires. And beware, so they do not lure you away from
some of what Allah has revealed to you.” [Surah al Maaida 5:49]. So
65
we as Muslims must know, before we act, whether our actions are
according to the commands and prohibitions of Allah ‫ ﷻ‬and His
Messenger ‫ ﷺ‬or whether they contradict them.
It is Allah ‫ ﷻ‬Who has created within us natural urges to
worship that which is greater than ourselves, earn and profit to secure
material wealth and also to raise families, build companionship with
spouses, raise children and care for elderly parents. It is Allah ‫ ﷻ‬Who
has revealed commands and prohibitions to respond to these urges,
satisfying them in the best manner possible, giving rise to rounded
personalities and the most elevated society, that is full of comfort and
tranquility.
As for the individual worships, ‘ibaadaat, the Islamic rulings
fulfill the spiritual value, achieving the khashiyyah (awe) of Allah ‫ ﷻ‬and
increasing our taqwah (piety). So regarding the seeking of knowledge,
َ َّ ‫“ ِ َّن َما َي ْخ َش‬Of all of
َ َّ ‫اّلل م ْن ع َباده ْال ُع َل َم ُاء ۗ إ َّن‬
ٌ ‫اّلل َعز ٌيز َغ ُف‬
Allah ‫ ﷻ‬said, ‫ور‬ ِ ِ ِ ِ ِ ِ ِ‫إ‬
Allah’s servants, only the knowledgeable are in awe of Him” [Surah
al-Faatir 35:28]. Abdullah ibn Masud (ra) said, ، ‫كنة الحديث‬ ‫ليس العلم عن ر‬
‫كنة الخشية‬ ‫“ ولكن العلم عن ر‬Knowledge is not the abundance of speech but
the abundance of Khashiyyah (awe).” Indeed, the one who studies
Islam, in any aspect, sincerely for the sake of Allah ‫ ﷻ‬cannot but be
humbled before the Wisdom and Guidance of Allah ‫ﷻ‬, struck with
khashiyyah and raised in taqwa. Regarding the performing of the
Siyam (Fasting) of Ramadhan, it is not merely the routine of abstaining
َ َّ َ ُّ َ َ
from food and drink, it is to increase our taqwa. Allah ‫ ﷻ‬said, ‫يا أيها ال ِذين‬
َ ُ َّ َ ُ َّ َ ُ َ َ َّ َ َ َ ُ َ َ ُ َ ِّ ُ ُ ْ َ َ َ ُ ُ َ
‫ب عَل ال ِذين ِمن ق ْب ِلك ْم ل َعلك ْم تتقون‬ ‫“ آمنوا ك ِتب عليكم الصيام كما ك ِت‬O believers!
Fasting is prescribed for you—as it was for those before you—so
perhaps you acquire taqwah of Allah.” [Surah al-Baqarah 2:183].
Indeed, the one who fasts sincerely for Allah ‫ ﷻ‬grows in Taqwa and

66
improves as an obedient servant of Allah ‫ﷻ‬, a blessing that is sensed
greatly during Ramadhan, amongst its facilities and blessings.
In the acts of ‘ibaadaat (ritual worships), through the
commands of Allah ‫ﷻ‬, we must achieve the spiritual value and nothing
else. Riyaa` is when one intends to gain the people’s pleasure through
the ‘ibaadaat, when what is required is the drawing close to Allah ‫ﷻ‬. It
is from the actions of the heart and not the actions of the tongue or
the limbs. So in the case of riyaa` instead of the action being for the
sake of drawing close to Allah ‫ﷻ‬, it is done for the sake of people. If
the aim of the action is shared between Allah ‫ ﷻ‬and the people then
this act of drawing close to Allah is Haraam, inviting the Wrath of Allah
َ ُ ُ َ َّ
‫ ﷻ‬upon us! Allah ‫ ﷻ‬said, ‫“ ال ِذين ه ْم ي َر ُاءون‬Those who do good deeds
only to be seen (of men).” [Surah al-Ma’un 107:6]. Imam at-Tabari
commented on this ayah, ‫ ألنهم ال‬,‫الذين هم يراءون الناس بصالتهم إذا صلوا‬
‫ وإنما يصلونها لناهم المؤمنون فيظنونهم منهم‬,‫ وال رهبة من عقاب‬,‫يصلون رغبة يف ثواب‬
“Those who make Salah so that people see them when they pray,
because they do not pray with a desire for a reward, nor a fear of
punishment, instead they perform Salah so that the believers see them
and they think about them.” The Prophet ‫ ﷺ‬said in the hadith of
ُ َّ ‫“ َم ْن َس َّم َع َس َّم َع‬If
ُ َّ ‫اّلل به َو َم ْن ُي َران ُي َران‬
Jandab reported by al-Bukhari, ‫اّلل ِب ِه‬ ‫ِي ِي‬ ِِ
anyone works to make people hear him Allah will make people hear
him and if anybody works so that people will see him Allah will make
people see him alone.” [Bukhari].
So let us by mindful of our Salah in the masajid, for it is only to
ُ َ ُ ُ ََ ْ َ َ ُّ ُ ْ َ
increase our Taqwah, for RasulAllah ‫ ﷺ‬said, ‫ف َربنا عن َس ِاق ِه في ْسجد له‬ ‫يك ِش‬
ُ ُ َ َ َ ُ ْ َ ُ َ ْ َ َ ‫ُّ ْ َ َ ا َ ُ ْ َ ا‬ ُ ُ ْ َ َ َ ْ َ َََْ َ ْ ُ َ ْ ُ ُّ ُ
‫ فيذهب ِليسجد فيعود‬،‫ ويبق من كان يسجد ِ يف الدنيا ِرئاء وسمعة‬،‫كل مؤ ِم ٍن ومؤ ِمن ٍة‬
ً َ ًَ َ ُ ُ ْ َ
‫احدا‬
ِ ‫“ ظهره طبقا و‬Our Lord Allah will lay bare His Shin, and then all the
Believers, men and women, will prostrate themselves before Him,
but there will remain those who used to prostrate in the world for
67
showing off and for gaining good reputation. Such people will try to
prostrate (on the Day of Judgment) but their backs will be as stiff as if
it is one bone (a single vertebra).” [Bukhari]. Let us make Tahajjud
without even our spouses or children knowing to put a thick border
between Riyaa’ and us. Let us be mindful in the ‘ibaadah of seeking the
knowledge, for it is to build awe of Allah ‫ ﷻ‬alone, not to build our egos
in debate throw showing off. Theَ Messenger of Allah ‫ ﷺ‬said, ‫ب‬ َ ‫َم ْن َط َل‬
َُ َ َّ َ ُ ُ َ ْ َ ْ َ َ َ ُ ْ َ ُّ ‫ْالع ْل َم ل ُي َمار َي به‬
َّ
‫اس ِإل ْي ِه فه َو ِ يف الن ِار‬ َ ِ ‫الس َف َه َاء أ ْو ِل ُي َب‬
ِ ‫ْصف وجوه الن‬ ِ ‫اه ِب ِه العلماء أو ِلي‬ ‫ي‬ ِِ ِ ِ ِ
“Whoever seeks knowledge in order to argue with the foolish, or to
show off before the scholars, or to attract people's attention, will be
in Hell.” [Ibn Majah]. Let us be mindful in the ‘ibaadah of Hajj, for it is
to draw closer to Allah ‫ ﷻ‬alone and not for us to boast and brag about,
as if it is a badge of piety. The Messenger of Allah ‫ ﷺ‬performed Hajj
on an old saddle, wearing a cloak that was worth four Dirham or less.
َ َ َ َ َ ٌ َّ ُ َّ
Then he ‫ ﷺ‬said, ‫“ الله َّم ِحجة ال ِري َاء ِفيها َوال ُس ْم َعة‬O Allah, a Hajj in which
there is no riyaa’ nor reputation sought.” [Ibn Majah]. So let our
armies fight seeking the Pleasure of Allah ‫ﷻ‬, regardless of worldly
benefits. A man came to the Prophet ‫ ﷺ‬and asked, “A man fights for
war booty; another fights for fame and a third fights for showing off;
َ َ ْ
which of them fights in Allah's Cause?” The Prophet ‫ ﷺ‬said, ‫َمن قات َل‬
‫اّلل‬
َّ َ َ ُ َ َ ْ ُ ْ َ ‫اّلل‬ َّ ُ َ َ َ ُ َ
ِ ‫يل‬ ِ ‫ه العليا فهو ِ يف س ِب‬ ‫“ ِلتكون ك ِلمة ِ ِ ي‬He who fights that Allah's Word
(i.e. Islam) should be superior, fights in Allah's Cause.” [Bukhari].
As for the ruled, let them account the ruler to draw close to
Allah ‫ﷻ‬, in awe of Him ‫ ﷻ‬alone, without hesitation or reservationَ
َ ْ َ ْ
through fear of man, for the Messenger of Allah ‫ ﷺ‬said, ‫أفض ُل ُ ال ِجه ِاد‬
َ َ ْ ُ َْ ْ َ ُ َ َ
‫ان ج ِائ ٍر‬
ٍ ‫“ ك ِلمة عد ٍل ِعند سلط‬The best of jihad is a just word spoken to an
unjust ruler.” [Abu Dawood]. Indeed, it is the awe of Allah ‫ ﷻ‬alone
that allows the one who accounts to overcome the awe of those
wielding power, standing before the cruelest of tyrants. Allah ‫ ﷻ‬said,

68
 َ ‫نتم ُّم ْؤمن‬ ُ ُ ُ َ ْ َ َ ُّ َ َ ُ َّ َ ْ ُ َ ْ َ ْ َ َ
‫ي‬ ِ ِ ‫اّلل أحق أن تخش ْوه ِإن ك‬ ‫“ أتخشونهم ۚ ف‬Are you in awe of them?
Allah is more deserving of your awe, if you are believers.” [Surah at-
Tawbah 9:13]. As for the ruler, let him grow closer to Allah ‫ ﷻ‬through
ruling by all that He ‫ ﷻ‬has revealed. He must not let himself down,
inviting the anger of Allah ‫ ﷻ‬by neglecting Islam through love of the
‫ﷺ‬ ‫ب‬ َّ ‫إ َّن َأ َح‬
َّ ِ
trappings of power and status. The Messenger of Allah said,
ُ َ ْ َ َّ َ َّ َ َ ْ َ َ ٌ َ ٌ َ ً ْ َ ُ ْ ْ ُ َ ْ َ َ َ َ ْ َ ْ َ َّ َ
‫اّلل َوأب َعده ْم‬ ِ ‫اس ِإل‬ ‫الن‬ ‫ض‬ ‫غ‬ ‫ب‬‫أ‬‫و‬ ‫ل‬‫اد‬
ِ ‫ع‬ ‫ام‬ ‫م‬ ‫إ‬ِ ‫ا‬ ‫س‬‫ل‬ِ ‫ج‬‫م‬ ‫ه‬ ‫ن‬‫م‬ِ ‫م‬ ‫اه‬‫ن‬‫د‬ ‫أ‬ ‫و‬ ‫ة‬
ِ ‫ام‬ ‫ي‬‫ق‬ ِ ‫ال‬ ‫م‬‫و‬ ‫ي‬ ‫اّلل‬
ِ ‫ل‬ ‫إ‬ ‫اس‬
ِ ِ ‫الن‬
َ ْ ُِ ْ
‫“ ِمنه َمج ِل ًسا ِإ َم ٌام ج ِائ ٌر‬Indeed, the most beloved of people to Allah on the
Day of Judgment, and the nearest to Him in the status is the just
Imam. And the most hated of people to Allah and the furthest from
Him in status is the oppressive Imam.” [Tirmidhi]. Let the ruler draw
close to Allah ‫ ﷻ‬by adhering to the truth, implementing it, instead of
abandoning the truth in his desire to please the people. Aisha (ra) said,
َّ َ َ َ َ َ ْ َ َ َّ َ َ ْ ُ َّ ُ َ َ َّ َ َّ َ َ َ َ َ ْ
‫اس‬ ِ ‫الن‬ ‫اس وم ِن التمس ِرضاء‬ ِ ‫اّلل ُمؤنة الن‬ ‫اس كفاه‬ِ ‫اّلل ِب َسخ ِط الن‬ ِ ‫س ِرضاء‬ ‫َم ِن التم‬
َّ َ ُ َّ ُ َ َ َ َّ َ َ
‫اس‬ ِ ‫اّلل وكله اّلل ِإل الن‬ ِ ‫“ ِبسخ ِط‬Whoever seeks Allah’s pleasure by the
people's wrath, Allah will suffice him from the people. And who ever
seeks the people's pleasure by Allah's wrath, Allah will entrust him to
the people.” [Tirmidhi]
Such care for the spiritual value, makes the Muslim personality
an elevated personality, who draws close to Allah ‫ ﷻ‬and is mindful of
obeying Him ‫ﷻ‬. Such a Muslim is not swayed by those inviting to
misguidance. Such care for the spiritual value, makes the Islamic
society an elevated society, where there is an atmosphere of the
remembrance of Allah ‫ﷻ‬, praising Him ‫ ﷻ‬and seeking His Pleasure. It
is far from the secular society, which suffers under the black void of a
spiritual vacuum.
As for the economic transactions, whilst our goal is the
pleasure of Allah ‫ﷻ‬, through implementing the commands of Allah ‫ﷻ‬,
we secure the material value, which is the material profit and the
69
material earning. Our Deen, Islam, is not a secular religion, which gave
guidance for individual worship alone, it is a complete code of life,
governing all of our affairs. So when hiring, Islamَ orders us to establish
ُ َ ْ ُ ْ ْ ََ ً َ َ ْ َ َْ ْ َ
the earning. The Messenger of Allah ‫ ﷺ‬said, ‫ِإذا استأجرت أ ِجيا فأع ِلمه أجره‬
“When you hire a worker, tell him of his wages.” [an-Nisaa’i]. Indeed,
the hiring of the worker is for the goal of seeking the pleasure of Allah
‫ﷻ‬. It necessitates fulfilling the aim of the action, which is the material
value, in this case, the wage. So, the hiring is not without a purpose or
in vain. The worker must be paid his due, otherwise Allah ‫ ﷻ‬will
َ َ ٌ َ َ َ ُ َّ َ َ
contend on his behalf. The Messenger of Allah ‫ﷺ‬ said, ‫قال اّلل ثلثة أنا‬
ً‫اس َت ْأ َج َر َأجيا‬
ْ ‫اع ُح ًّرا َف َأ َك َل َث َم َن ُه َو َر ُج ٌل‬ َ َ ٌ ُ َ َ َ َ َ َّ ُ َ َْ ٌ ُ َ َ َ ْ َ َْ ْ ُُ ْ َ
‫خصمهم يوم ال ِقيام ِة رجل أعط ِ ين ثم غدر ورجل ب‬
ِ
ُ َ ْ َ ُْ ََْ ُ ْ َ َْ ْ َ
‫“ فاستوف ِمنه ولم يع ِط أجره‬Allah, the Exalted, says, ‘I will contend on the
Day of Resurrection against three (types of) people: One who makes
a covenant in My Name and then breaks it; one who sells a free man
as a slave and devours his price; and one who hires a workman and
having taken full work from him, does not pay him his wages.’” [Al-
Bukhari]. In agriculture, Islam grants a material value, as earning of a
ْ
barren land through its cultivation. The Messenger of Allah ‫ ﷺ‬said, ‫َمن‬
َُ َ َ ‫َ ْ َ َ ْ ً َ ْ َ ا‬
‫َه له‬ ‫“ أحيا أرضا ميتة ف ِ ي‬If anyone brings barren land into cultivation, it
belongs to him. He then transmitted a similar tradition mentioned
above.” [Abu Dawood]. In industry and trade, Islam allowed the
formation of companies and within this action, the Muslims achieve
the material value of profit. Regarding the Mudarabah company,
‫َْ َ َى‬
‘Abdurrazzaq narrated in Al-Jami’ that Imam Ali (ra) said, ‫يع ِة عىل‬ ‫الو ِض‬
ْ ‫َ ِّ ْ ُ َ ى َ ْ َ ى ُ َ ى‬ َ ْ
‫ والرب ح عىل ما اصطلحوا علي ِه‬، ‫ال‬ ِ ‫“ الم‬The loss is on the capital. The profit is
according to what they stipulated.” So, the Muslim as a partner in the
company, looks to earn the profit and take his share from what is
agreed and this too is the material value.

70
 Thus, when we engage in trade, we are mindful to achieve the
material value and we are not neglectful. We do not undertake the
actions in vain or are lazy and lethargic, on the grounds that Rizq is
from Allah ‫ﷻ‬. Indeed, the Rizq is from Allah ‫ ﷻ‬alone, however, the
striving (sa’ee) for material wealth is a command of Allah ‫ ﷻ‬that must
not be neglected. Let us all understand the command for striving
(Sa'ee) for Obtaining Rizq, in light of understanding Rizq itself. Allah ‫ﷻ‬
ْ ْ ُُ َ َ ُ َ ‫َ َ َ َ ُ ْ َْ َ َ ُ ا‬ َّ ُ
said, ﴾‫ض ذلوال ف ْامشوا ِ يف َمن ِاك ِبها َوكلوا ِمن ِرز ِق ِه‬‫“﴿ه َو ال ِذي جعل لكم األر‬He it is
Who has made the earth subservient to you, so walk in its paths and
ُ َ َّ ْ َ ُ َ َ
eat of His Rizq.” [Al-Mulk 67: 15]. And Allah ‫ ﷻ‬said, ‫الصالة‬ ‫﴿ف ِإذا ق ِضيت‬
َّ
﴾‫اّلل‬
ْ َ ْ َُْ َ َْ ُ َ َ
ِ ‫ض وابتغوا ِمن فض ِل‬ ِ ‫“فانت ِشوا ِ يف األر‬And when the Salah is ended, then
disperse in the land and seek of Allah’s bounty.” [Al-Jumu’ah 62: 10]
Achieving the material value through adhering to what pleases
Allah ‫ﷻ‬, makes the Muslim personality a productive personality. He
strives hard to provide for his family of needs and luxuries, seeking the
Pleasure of his Lord ‫ﷻ‬. He is not the one who is lazy, lethargic, taking
loans without care and asking for charity, without careful
consideration. Such care for the material value, makes the Islamic
society a society of wealth, prosperity and capability, where the needs
of the poor, those in hardship and those in debt, are taken care of with
ease. Indeed, in the era of the Khilafah, the Islamic Lands were sources
of envy through their great material progress.
As for the caring for human beings, whilst we strive for the
pleasure of Allah ‫ﷻ‬, Islam’s rulings ensure that we achieve the
humanitarian value, such as the saving of the human life, as well as the
caring and compassion for other human beings. Allah ‫ ﷻ‬commanded
the saving of the human life, regardless of color, race or religion. Allah
ً َ َ َّ َ ْ َ َ َّ َ َ َ َ َ ْ َ ْ َ َ
‫ ﷻ‬said, ‫“ ومن أحياها فكأنما أحيا الناس ج ِميعا‬And whoever saves a life, it will
be as if they saved all of humanity” [Surah al-Maaidah 5:32]. Ibn
71
Kathir said from Mujahid, ‫“ أنجاها من غرق أو حرق أو هلكة‬Save from
drowning, burning, or perishing.” As for the transaction of marriage,
Islam commanded us to dwell in kindness with our spouses. Allah ‫ﷻ‬
ٗ َّ َ َّ ُ َ ۡ َ َ َ َ َ َ ۡ َ ْ ُ ُ ۡ َ ِّ ٗ َ ۡ َ ۡ ُ ُ َ ۡ ِّ ُ َ َ َ َ ۡ َ َ ۡ
said, ‫َو ِمن َءاي َٰ ِت ِهۦ أن خلق لكم من أنف ِسكم أز َٰو جا لتسكنوا ِإليها وجعل بينكم مودة‬
‫ََ ۡ َ ا‬
‫“ ورحمة‬And one of His signs is that He created for you spouses from
among yourselves so that you may find comfort in them. And He has
placed between you compassion and mercy.” [Surah ar-Room 30:21].
ُ ُ
The Messenger of Allah said, ‫“ ِخ َي ُارك ْم ِخ َي ُارك ْم ِل ِن َس ِائ ِه ْم‬The best of you are
those who are best to their womenfolk.” [Ibn Majah].
So we marry and live with spouses with good conduct, love and
compassion. We also achieve the humanitarian value, through fulfilling
the command to seek many children. The Messenger of Allah ‫ ﷺ‬said,
ُْ ُ َ ِّ َ َ ُ ْ َ ُ ْ ُ ََ
‫“ تز َّوجوا ال َودود ال َولود ف ِإ ين ُمك ِاث ٌر ِبك ُم األ َمم‬Marry women who are loving and
very prolific in fertility, for I shall outnumber the peoples by you.”
[Abu Dawood]. We are mindful in our dealing with our siblings and
ْ
offspring, whether male orَ female. ُ َ The Messengerَ َ of Allah
َ ‫ ﷺ‬said, ‫َمن‬
َّ َّ َ ُ
َ َّ ‫الث أ َخ َوات أو ْاب َن َتان أ ْو أ ْخ َتان فأ ْح َس َن ُص ْح َب َت ُه َّن َوات َق‬ َ
َ ْ ُ
ََ َ ُ َ َ َ َ
‫يهن‬ ‫اّلل ف‬ ِ ٍ ‫ات أو ث‬ ٍ ‫كان له ثالث بن‬
ُ َّ ِ َ ِ ْ ُ َ َ ِ ِ
‫“ فله الجنة‬Whoever has three daughters, or three sisters, or two
daughters, or two sisters and he keeps good company with them and
fears Allah regarding them, then Paradise is for him.” [Tirmidhi]. Islam
enjoined on the offspring to be caring towards parents, at any age and
in any illness. Abu Huraira (ra) reported that a person said: Allah's
Messenger, who amongst the people is most deserving of my good
َّ ُ َ ُ َ َّ ُ َ ُّ ُ َّ ُ َ ُّ ُ َّ ُ َ ُّ ُ
treatment? The Messenger of Allah ‫ ﷺ‬said, ‫أمك ثم أمك ثم أمك ثم أبوك ثم‬
َ ََْ َ ََْ
‫“ أدناك أدناك‬Your mother, again your mother, again your mother, then
your father, then your nearest relatives according to the order (of
nearness).” [Muslim] We are to be mindful in maintaining the ties of
kinship, enquiring of the relatives and taking care of their needs as
َ َ َ َ َ ْ َ ْ ُ َّ َ َ َ
much as we can. The Messenger of Allah ‫ ﷺ‬said, ‫ فل َّما ف َرغ‬،‫اّلل الخلق‬ ‫خلق‬

72
 َ َ ْ َ َ َ ْ َ َ ْ َ َ َ َ َ َ ْ َّ ْ َ ْ َ َ َ َ ُ َّ َ ‫م ْن ُه َق‬
‫ قالت هذا َمق ُام ال َعا ِئ ِذ ِبك ِمن‬.‫ال َ لها َمه‬ ‫ت ِب َحق ِو الرحم ِن فق‬ ‫ذ‬ ‫خ‬ ‫أ‬ ‫ف‬ ‫م‬ ‫ح‬ِ ‫الر‬ ‫ت‬
ِ ‫ام‬ ِ
َ ‫ َق‬.‫ت َب ََل َيا َر ِّب‬
ْ َ َ َ َ ْ َ ْ َ ْ َْ َ ْ َ َْ َ َ َ َ َ ‫ْال َقط‬
‫ال‬ ‫ قال‬.‫ي أن أ ِص َل َمن َو َصل ِك َوأقط َع َمن قط َع ِك‬ ‫ قال أال ترض‬.‫يع ِة‬ ِ
َ ََ
‫اك ل ِك‬ِ ‫ذ‬ ‫ف‬ “Allah created His creation, and when He had finished it, the
womb, got up and caught hold of Allah whereupon Allah said, "What
is the matter?' On that, it said, 'I seek refuge with you from those
who sever the ties of kith and kin.’ On that Allah said, ‘Will you be
satisfied if I bestow My favors on him who keeps your ties, and
withhold My favors from him who severs your ties?’ On that it said,
‘Yes, O my Lord!' Then Allah said, ‘That is for you.’” (Bukhari) The
ََ ُ ْ ُ َ َّ َ ْ ْ َ َ ‫س ْال َواص ُل ب ْال ُم َك‬َ ‫َل ْي‬
Prophet ‫ ﷺ‬said, ‫اص ُل ال ِذي ِإذا ق ِط َعت َر ِح ُمه َو َصلها‬ ِ ‫اف ول ِكن الو‬
ِِ ِ ِ
“The person who perfectly maintains the ties of kinship is not the one
who does it because he gets recompensed, but the one who truly
maintains the bonds of kinship is the one who persists in doing so
even though the latter has severed the ties of kinship with him.” [Al-
Bukhari].
Through adhering to the Islamic laws regarding families and
relatives, we are not personalities that just seek to make trade, profit
and earnings. Our familial and collective tendency becomes strong,
rather than being overwhelmed by individualism. We must be mindful
of obeying Allah ‫ ﷻ‬in all matters, granting humanity, our
neighborhood and our family, their due by pursuing the Shariah
actions that yield the humanitarian value. The Muslims care beyond
themselves to those around them, giving up their right to others
before demanding theirs. The relationship between the husband and
wife is not that of two individuals battling for their mutual rights, but a
shared partnership where they are sources of comfort and love for
each other. Parenthood is not regarded as an incursion on individual
aspirations, but an opportunity to raise a child in goodness and care.
Elderly parents are not regarded as inconveniences, but a chance to

73
gain blessings from Allah ‫ﷻ‬. Thus, the Islamic society has the family
unit as its fortress, unlike the secular society, where ties of relation and
care for the human being are in woeful disregard.
As for acquiring morals, the Shariah rulings regarding morals
are undertaken for the goal of earning the pleasure of Allah ‫ﷻ‬. Islam
commands us to achieve the moral value, such as being characterized
ْ َّ
by honesty َ and
َ trustworthiness. The Messenger of Allah ‫ ﷺ‬said, ‫ِإن ِمن‬
ًَ ْ ُ َ ْ ُ
‫“ ِخ َي ِارك ْم أح َسنك ْم أخالقا‬The best amongst you are those who have the
best manners and character.” [Bukhari].َ The Messenger of Allah ‫ﷺ‬
ُ ُ َْ ُ ُ َّ َ ْ َ َ َّ َ ْ َ ُ ْ ُ َ َ‫ْ ر‬
said, ‫ّلل َوح ْسن الخل ِق‬ ِ ‫“ أ ك ُي ما يد ِخل الجنة تقوى ا‬The fear of Allah and good
morals (Akhlaq) are the two major characteristics which lead to
Paradise.” [At-Tirmidhi]. So we are honest because Allah ‫ ﷻ‬has
ordered us to be honest and we are trustworthy because Allah ‫ ﷻ‬has
ordered the keeping of trusts (Amaanah). We do not engage in morals
because of any material benefit, such that people buy from us or they
elect us to office. This is what distinguishes the honesty of the one who
seeks to please Allah ‫ ﷻ‬from the one who seeks to please himself. The
former is true honesty because Allah ‫ ﷻ‬has ordered us to be honest,
while the latter is honesty for the sake of a benefit, based on the
corrupt Western philosophy of utilitarianism. Honesty is not a policy; it
is a command by the Creator of the Worlds that we must undertake.
We will be honest even when there is material gain somewhere else.
We obey the commands of Allah ‫ ﷻ‬to be moral, until we achieve the
moral value, which is being characterized by honesty. The Messenger
َّ َ ْ َ ْ َ ْ َّ ْ َ ْ َ َ ْ ِّ َّ َ ْ ِّ ُ ََ
of Allah ‫ ﷺ‬said, ‫الصدق يه ِدي ِإل ال ِ ِّي َو ِإن ال ِ َّي يه ِدي ِإل الجن ِة‬ ‫عل ْيك ْم ِبالصد ِق ف ِإن‬
َّ َ َ َ ْ ُ َّ ً ِّ َّ َ ْ َ َ ْ ُ َّ َ َ ْ ِّ َ َ َ َ ُ ُ ْ َ ُ ُ َّ ُ َ َ َ َ
‫اّلل ِصديقا َو ِإياك ْم َوالك ِذب ف ِإن‬ ِ ‫الرجل يصدق ويتح َّرى الصدق حت يكتب ِعند‬ ‫وما يزال‬
َّ َ َ َ َ ُ ْ َ ُ ْ َ ْ ُ َ َ َ َ َّ َ ْ َ َ ُ ُ ْ َّ َ ُ ُْ َ َْ َ َ ْ
‫ور و ِإن الفجور يه ِدي ِإل الن ِار وما يزال العبد يك ِذب ويتحرى‬ ِ ‫الك ِذب يه ِدي ِإل الفج‬
ً َّ َ َّ َ ْ َ َ ْ ُ َّ َ َ َ ْ
‫اّلل كذابا‬ ِ ‫“ الك ِذب حت يكتب ِعند‬Abide by truthfulness. For indeed
truthfulness leads to righteousness. And indeed righteousness leads

74
to Paradise. A man continues telling the truth and trying hard to tell
the truth until he is recorded with Allah as a truthful person. Refrain
from falsehood. For indeed falsehood leads to wickedness, and
wickedness leads to the Fire. A slave (of Allah) continues lying and
trying hard to lie, until he is recorded with Allah as a liar.” [At-
Tirmidhi]. So the trader will be honest in trade even if it leads to
material loss, such as when he reports the defect in the goods or
informs the one who is not aware of the market rates and similar.
Through obeying Allah ‫ﷻ‬, the acquisition of moral value
ensures Muslims are elevated personalities, adorned by the many
morals that the Revelation invokes. Muslims are honest and not
deceitful. Muslims are generous and not miserly. They are gentle and
they are not harsh. They are cheerful and not miserable, complaining.
They think well of the believers and are not skeptical and doubting.
Their pursuit of morals is for the pleasure of Allah ‫ ﷻ‬and not for the
sake of morals in themselves, so their pursuit is constant and without
disturbance. Their pursuit is for the reward from Allah ‫ ﷻ‬and not for
material benefit or praise from the people, so there is no hypocrisy or
double standards in their pursuit. Thus they all become part of a
society which is full of generosity, honesty, tranquility and trust, a
society which is a pleasure to live in.
Indeed, the Deen of Islam produces well rounded personalities
and a perfectly balanced society. The Islamic era is thirteen hundred
years of testimony to Islam’s superior arrangement of human beings.
Islam produced legions of outstanding personalities and a society filled
with compassion, tranquility, spiritual devotion, vibrant industry and
prosperity. At a time that the Islamic Ummah has risen from the abyss
of its decline, awaiting the imminent return of the Khilafah, let us each
be mindful of our every action, ensuring its perfection, fulfilling its
75
value, for the pleasure of Allah ‫ﷻ‬. Indeed, it is not long before we see
the day wherein each and every action will be seen, no matter how
small, on a day that any weight of good will be a great relief on the
ُ َ َ َ َ َْ ْ َ َْ َ َ
scales. Allah ‫ ﷻ‬said, ‫ال ذ َّر ٍة خ ْ ًيا ي َره‬ ‫“ فمن يعمل ِمثق‬And whosoever does an
atom’s weight of good, will see it on that day.” [TMQ Surah al-Zalzala
َّ َ َ ُ ُ َ ۟ ُ َ َ َّ َ َٰٰۤ َ ۟ ُ َ ُ ُ َ َ ۡ َّ َ ۡ َ َ
99:7]. Allah ‫ ﷻ‬said, ‫ش ٰۤوا أنف َسه ۡم ِف جهن َم‬ ِ ‫ومن خفت مو ⁠َٰ ِزینهۥ فأول ِٕىك ٱل ِذین خ‬
َ ُ َٰ َ
‫“ خ ِلدون‬But those whose scale is light, they will have doomed
themselves, staying in Hell forever.” [TMQ Surah Al-Mu'minoon 23:
103]

76
 Dependence (Tawwakul) Upon Allah
‫ ﷻ‬is the Pillar of Upholding of Truth
During the era of ruling by all that Allah ‫ ﷻ‬has revealed, Muslims
were characterized by daring, creativity, overcoming formidable
enemies and making huge strides in opening new lands to Islam. They
were undaunted by challenges, refusing to give up, back down or
compromise in matters related to the Deen of Truth. The key to their
strong, principled and unwavering stance was their true Dependence
(Tawakkul) upon Allah ‫ﷻ‬. However, Dependence upon Allah ‫ ﷻ‬is a
concept over which confusion has prevailed in the minds of the current
generation, which is faced with the great challenge of restoring the
ruling by all that Allah ‫ ﷻ‬has revealed. If Tawwakul is not understood
clearly, the patient, perseverant and daring march towards changing
the tide of history in the favor of Muslims again, becomes
unachievable or weakened. If Tawwakul is not understood clearly,
inaction, reluctance, hesitation and over-caution will dominate the
believers, through being overwhelmed by the material means and
circumstances.
Without understanding Tawwakul, zeal wanes, will weakens and
vision about what can be achieved becomes narrow. If Tawwakul is not
grasped firmly, Muslims will feel inability, reduced to considering that
their power is limited, so that they could not achieve more than that
which is allowed by other men. Thus, Muslims will not achieve
greatness again, securing dominance for the Deen, unless they fully
made Tawwakul on Allah ‫ﷻ‬. Certainly, great missions, such as
advancing the call when facing tyrants or securing Nussrah to
practically resume Islam as a way of life, can never be undertaken, if
Muslims estimated their power upon their human power alone. If a
Muslim looks at human capability and acts according to that alone,

77
even ordinary, mundane tasks become like insurmountable mountains,
so what of the great tasks?! However, if Tawwakul is understood, one
would achieve greater than one’s capability and the material means
available, depending on the limitless power of Allah ‫ﷻ‬.
Indeed, Allah ‫ ﷻ‬is the only One upon whom Dependence is
deserved, in all the deeds that He ‫ ﷻ‬has commanded His servants to
undertake. Allah ‫ ﷻ‬alone is Al-Khaliq (‫ الخالق‬The Creator) Who created
the entire Creation, with its countless galaxies, from nothing. Allah ‫ﷻ‬
alone is Al-Qawwi (‫ القوي‬The Most Strong) and Al-Muqtadir (‫ المقتدر‬The
All Determiner), the Master of all the affairs that take place within that
which He ‫ ﷻ‬created, by what He ‫ ﷻ‬created. Allah ‫ ﷻ‬is Al-Muhyi
(‫المحت‬
‫ي‬ Life Giver) and Al-Mumeet (‫ المميت‬Death Bringer), Who ‫ ﷻ‬alone
gives life and takes life at an appointed time, such that not a single soul
will die before its time, regardless of a life of cowardice or bravery.
Allah ‫ ﷻ‬is Ar-Razzaq (‫ الرزاق‬The Sustainer) and Al-Wahaab (‫ الوهاب‬The
Bestower), Who ‫ ﷻ‬alone provides Rizq (Sustenance), to each and
every soul, widening and narrowing it as He ‫ ﷻ‬pleases, regardless of
the miserliness or generosity of that soul. And Allah ‫ ﷻ‬is Al-Muiz (‫المعز‬
The Granter of Honor), Al-Muthil (‫ المذل‬The Giver of Humiliation) and
Al-Fataah (‫ الفتاح‬The Granter of Victory), Who ‫ ﷻ‬raises the Islamic
Ummah victorious over her enemies, disgracing them by her hands.
And indeed, it is Allah ‫ ﷻ‬Who has assured His righteous servants
that He ‫ ﷻ‬will assist them in difficulties, that they encounter for His
ً ْ ُ َّ ْ َ َ َّ َّ َ
Sake. Allah ‫ ﷻ‬said, ﴾‫اّلل يج َعل له َمخ َرجا‬ ‫“ ﴿ َو َمن يت ِق‬And whosoever has
Taqwa of Allah, He will make a way for him to get out.” [Surah at-
Talaq 65:2]. Thus, whoever has Taqwa of Allah in performing what He
‫ ﷻ‬has commanded and avoiding what He has forbidden, then Allah ‫ﷻ‬
will make a way out for him from every difficulty and will provide for
him from resources that he never anticipated or thought about.
Abdullah bin Mas`ud (ra) commented, ‫ وأن هللا هو الذي‬،‫يعلم أنه من عند هللا‬
‫يعط ويمنع‬
‫ي‬ “It pertains to when one knows that if Allah wills He gives,

78
and if He wills He deprives.” And Abdullah ibn Abbas (ra) commented
that, ،‫“ نجاته من كل كرب يف الدنيا واآلخرة‬His way out from all anguish in this
world and the Hereafter.” Thus, both the advocate of Khilafah
(Caliphate) and the one who must extend Nussrah for Khilafah are
assured of the way out of every difficulty by Allah ‫ ﷻ‬Himself, in
everything that is done for the Sake of Allah ‫ﷻ‬.
The believer with Tawakkul thus willingly takes personal risks, to
wealth and the soul, secure in the knowledge that none other than
ُ ُ ْ َ َ ُ َ َّ َ َ ْ َّ َ َ َ َ َ
Allah ‫ ﷻ‬will assist. Allah ‫ ﷻ‬said, ﴾‫اّلل فهو حسبه‬ ِ ‫“ ﴿ومن يتوكل عَل‬And
whosoever puts his trust in Allah, then He will suffice him.” [Surah at-
Talaq 65:3]. Tawwakul upon Allah ‫ ﷻ‬awakens within the believer the
daring and obliterates hopelessness, helplessness and negativity. It
broadens vision and incites inventiveness to address all the challenges
that are faced. The one who truly believes in Tawakkul upon Allah ‫ﷻ‬
does not regard that which Allah ‫ ﷻ‬has commanded as undoable or
impossible. Depending upon Allah ‫ﷻ‬, a way or a plan will be found and
implemented. And the one who understands Tawakkul does not
consider that which Allah ‫ ﷻ‬has forbidden as a compulsion or
unavoidable. The one who truly has Tawwakul on Allah ‫ ﷻ‬has no fear
of men in the pursuit of pleasing Allah ‫ﷻ‬. Imam Ahmad recorded that
َ ِّ ِّ َُ َ
Ibn `Abbasَ (ra) َ saidَ that RasulAllah (saaw) said to him, ‫«يا غل ُم ِإ ين ُم َعل ُمك‬
َ َ ‫اسأل‬ َ ْ َ َ َ َ َ َ ُ ُ ْ َ َ َ ْ َ ْ َ ْ َ َ َ ْ َ
‫ َو ِإذا‬،‫هللا‬ ِ
ْ ‫تف‬ ‫ و ِإذا سأل‬،‫ َاحف ُ ِظ هللا ت ِجده تجاه َك‬،‫هللا يحفظك‬ ‫احف ِظ‬ َ
:‫ات‬
ٍ ‫ك ِل َم‬
ْ َ ‫وك إَل ب‬ َّ َ َ
َ ُ َْ ْ َ ُ َْ ْ َ َ َ َ ْ َ َ ْ َّ َ ْ ْ َ ْ َ ََْ ْ
‫ش ٍء‬ ‫ َواعل ْم أن األ َّمة لو اجت َم ُعوا عَل أن ينفعوك لم ينفع‬،‫اهلل‬ ِ ‫استعنت فاست ِعن ب‬
َ ‫َ ْ َ َ َ ُ ُ َ َ َ ِ َ ْ َ َ ُ َ َ َ ْ َ ُ ِ ُّ َ َ ْ َ ُ ُّ َ َّ َ ْ َ ْ َ َ َ ُ ِ ُ َ ِ َ ْ ي‬
،‫ش ٍء قد كتبه هللا عليك‬ ‫ ول ِو اجتمعوا عَل أن يْصوك لم يْصوك إَل ب‬،‫قد كتبه هللا لك‬
ُ ُّ َّ َ َ ُ َ ‫ُ َ ِ ِْ َ ْ ي‬
»‫“ ر ِفع ِت األقلم وجف ِت الصحف‬O boy! I will teach you words so learn
them. Be mindful of Allah and He will protect you, be mindful of
Allah and He will be on your side. If you ask, ask Allah, and if you
seek help, seek it from Allah. Know that if the Ummah gather their
strength to bring you benefit, they will never bring you benefit,
except that which Allah has decreed for you. Know that if they gather
their strength to harm you, they will never harm you, except with

79
that which Allah has decreed against you. The pens have been raised
and the pages are dry.”
Not only is Allah ‫ ﷻ‬the only One upon Whom Dependence is
deserving, Tawwakul on Allah ‫ ﷻ‬is commanded by Him ‫ﷻ‬, such that
the one who does not make Tawwakul is Sinful. Tawwakul on Allah is
confirmed by the Conclusive َ (‫قطىع‬ ‫ َ َ ْ ي‬Qat’ee) Text of Qur’an. Allah ‫ ﷻ‬said,
َّ ََ َ ْ َ ْ ُُْ ُ َْ َّ ْ ُ ْ ُ ْ َ ْ َ ْ ُ َ َ َ َ َ ُ َّ ْ ُ ْ ُ ْ َ ْ
‫اّلل‬
ِ َ ‫َل‬ ‫﴿ ِإن ينْصكم اّلل فال غ ِالب لكم و ِإن يخذلكم فمن ذا ال ِذي ينْصكم من بعده وع‬
ُ ْ ْ ِ ِ َّ َ ْ ِ َ
﴾‫“ فل َيت َوك ْل ال ُمؤ ِمنون‬If Allah helps you, none can overcome you. If He
forsakes you, who is there, after that, that can help you? In Allah,
then, let believers have Tawwakul.” [Surah Aali ‘Imran 3: 160]
As’Sa’dee said in his tafseer that ‫ ألنه قد علم أنه هو‬،‫عىل هللا توكلوا ال عىل غنه‬
‫ واالعتماد عىل غنه رشك غن نافع‬،‫ فاالعتماد عليه توحيد محصل للمقصود‬،‫الناض وحده‬
،‫“ لصاحبه‬Depend on Allah and no one else, because one knows that He
is the only Helper, relying on him is Tawheed of the intended result,
and dependence on others is Shirk and useless to the one who does
َّ َ َ َ َ َ ْ َ َ ُ َ َ ُ َّ َ َ َ َ َّ َ َ ُ ْ َ ْ ُ
so.” And Allah ‫ﷻ‬ ِ ‫﴿قل لن ي ِصيبنا ِإال ما كتب اّلل لنا هو موالنا وعَل‬
said, ‫اّلل‬
َ ُ ْ ْ َّ َ ْ َ
﴾‫“ فل َيت َوك ِل ال ُمؤ ِمنون‬Say: ‘Nothing will happen to us except what Allah
has Written for us. He is our protector.’ And on Allah let the believers
have Tawwakul.” [Suraj At-Tawbah 9: 51]. Baghwee in his Tafseer said
of “He is our Protector” ( ‫ ) هو موالنا‬that, ‫“ ناضنا وحافظنا‬He is our Helper
and He is our Guard.” And Ibn Kathir commented that, ‫سيدنا وملجؤنا‬
“our Master and Protector.” Thus, both the advocate of the Khilafah
and the one who extends the Nussrah move with bravery and with
optimism, propelled by their Iman, such that their energy and striving
awakens the slumbering and energizes the moving.
َّ َ َ ْ ْ
As for the Hadeeth: »‫“ «اع ِقلها َوت َوك ْل‬Tie (the camel) and make
Tawwakul (upon Allah ‫[ ”)ﷻ‬At-Tirmidhi], it is not an abrogation or
restriction of Tawwkul, but it is a direction to attend to the means as
well. It is an education for the Beduin, when he thought that Tawwakul
meant neglecting the Causes and Effects. In this Hadith RasulAllah
(saaw) instructed us that Tawwakul does not mean neglecting the

80
Causes and Effects. So, yes, the believer looks carefully at the material
means, arranging and planning them meticulously, but he expects a far
greater outcome, for he does not depend on material means alone,
but upon the Help of Allah ‫ﷻ‬.
So let us all arm ourselves with the powerful weapon of Tawwakul
in Allah ‫ﷻ‬. Let us yield it as both a shield and a sword in our march
towards the restoration of the ruling that pleases Allah ‫ ﷻ‬and averts
His Wrath. Let us not look at the length of the road that we have
travelled or have yet to travel, but march on, assured that Allah ‫ ﷻ‬will
propel us to our goal. Let us not be deterred by the obstacles that are
put in our way, facing them with the knowledge that Allah ‫ ﷻ‬will assist
us in overcoming them, one and all, in ways that we could not conceive
kufr.َ Allah ‫ ﷻ‬said, َ ‫ب‬ ُ ‫﴿ َو َّّلل َغ ْي‬
or planَ for, confounding the people
َ ُ َ َ َ of
َ ُّ ُ َ ِ ِ
َ َ ُّ َ َّ ُ ْ ْ ُ َ ُ
﴾‫ض َو ِإل ْي ِه ي ْرج ُع األ ْم ُر كله فاع ُبده َوت َوك ْل عل ْي ِه َو َما َربك ِبغ ِاف ٍل ع َّما ت ْع َملون‬
ِ ‫ر‬ْ ‫الس َم َاوات َواأل‬
ِ
َّ
“To Allah do belong the unseen (secrets) of the heavens and the
earth, and to Him goes back every affair (for decision). So worship
him, and make Tawwakul on Him. And your lord is not unmindful of
what you do.” [Surah Hud 11: 123]

81
 Let us Abandon Fatalism and
Passiveness
Throughout the Muslim World, the Muslims are living under an era of
persecution because of their Deen. They witness those who are calling to
Islam facing immense persecution. The persecution is to the extent that the
regimes do not shy from persecuting the elderly, the ill or the women.
Matters have come to a point where the regimes are exposed in their
deviation from the Deen of Islam. Indeed, it is the time to strive upon truth in
order to end the Fitnah unleashed by the rulers.
However, instead, some Muslims keep distance from the struggle for the
Deen, saying that, “This time of Fitna is in the Knowledge of Allah ‫ﷻ‬, so let us
leave it to Him.” They then become paralyzed by fatalism, remaining passive
before all the tyranny they witness. They become spectators to the struggle
between the advocates of Khilafah and the tyrants, rather than active
participants, giving their full share to end the rule of tyranny. So the
journalist who can write regarding the oppression, does not lift his pen. The
alim (scholar) who can give Khutbah in support of the call for the Khilafah,
does not speak. The human rights activists who can raise the case of the
oppressed, turn away. And the army officer who can grant Nussrah to stop
the tyrants at the height of their tyranny, declines to do so. However, they
have fallen into error and exposed themselves to sin, because the Knowledge
of Allah ‫ ﷻ‬is not an excuse for inaction.
Indeed, all that has happened, is happening and will happen to the
ُ َ ُ َْ
Ummah is already in the َ Knowledge of Allah ‫ﷻ‬. Allah ‫ ﷻ‬said, ‫﴿ َو ِعنده َمف ِاتح‬
َ ُ ُ َّ َ َ َ َ ُ َ ْ َ َّ ََ ْ ُ ُ ْ َ َ َ ْ َ ْ َ ِّ َ ْ َ ُ َ ْ َ َ َ ُ َّ َ ُ َ ْ َ َ َْْ
ِ ‫الغي ِب ال يعلمها ِإال هو ويعلم ما ِ يف الي والبح ِر وما ت َسقط ِمن ورق ٍة ِإال يعلمها وال حب ٍ َة ِ يف ظلم‬
‫ات‬
ُ َّ َ َ َ ْ َ َ َ ْ
﴾‫ي‬ ٍ ‫اب م ِب‬ ٍ ‫س ِإال ِ يف ِكت‬
ٍ ‫ض وال رط ٍب وال ي ِاب‬ ِ ‫“ األر‬With Him are the keys of the Unseen,
the treasures that none knows but He. He knows whatever there is on the
earth and in the sea. Not a leaf falls but with His knowledge: There is not a
grain in the darkness (or depths) of the earth, nor any thing fresh or dry
(green or withered), but is (Written) in a Clear Book (to those who can
read).” [Al-An’aam 6:59] The Clear Book (‫ كتاب مبي‬Kitaabun Mubeen)

82
mentioned in the Aayah is the Protected Tablet (‫ اللوح المحفوظ‬al-LauH ul-
َ َ َ َّ
MaHfooDH). It comes as confirmation to His saying, ﴾‫‘ ﴿ ِإال ي ْعل ُمها‬that none
knows but He’. Thus, it is a Metonymy (‫ كناية‬Kinaayah) about the ‘Ilm of Allah
‫ﷻ‬.
The Messenger of Allah ‫ ﷺ‬ensured that the first generation, the best of
all generations, never used the Knowledge of Allah swt as an excuse for
inaction. The Messenger of Allah ‫ ﷺ‬ordered the Muslims to undertake good
actions at all times and forbade them from using the Knowledge of Allah ‫ﷻ‬
as an excuse for inaction. Bukhari narrated that `Ali (ra) said: We َ were in the
َ ُ ُ َ ْ َ َ ُ ْ َ َ َّ َ ْ ُ ْ
company of the Prophet ‫ ﷺ‬and he said, ‫« َما ِمنك ْم ِمن أح ٍد ِإال وقد ك ِتب مقعده ِمن‬
َّ َ ُ ُ َ ْ َ َ َّ َ ْ
»‫" الجن ِة ومقعده ِمن الن ِار‬There is none among you but has his place Written for
him, either in Paradise or in the Hell-Fire." We said, "O Allah's Messenger
ُ ْ َ
‫ !ﷺ‬Shall َ we depend (on this fact and give up work)?" He replied, ‫ اع َملوا‬،‫«ال‬
ُ
ٌ َّ ‫“ فك ٌّل ُم َي‬No! Carry on doing good deeds, for everybody will find easy (to
»‫ش‬
do) such deeds َ as willَ lead him to his Known place.” Then the Prophet ‫ﷻ‬
recited, ‫شه‬
ُ ُ ِّ َ ُ َ َ
‫شى﴾ ِإل ق ْو ِل ِه ﴿فسني‬ ُ ِّ ‫﴿ َف َأ َّما َم ْن َأ ْع َط َو َّات َق * َو َص َّد َق ب ْال ُح ْس َت * َف َس ُن َي‬
َ ْ ‫ش ُه ِل ْل ُي‬
ِ
﴾‫شى‬ َ ْ ‫“ ِل ْل ُع‬As for him who gives (in charity) and keeps his duty to Allah, and
believes in the Best reward. We will ease him towards ease.... and we will
ease him towards hardship.” [Surah al-Layl 92:5-10].”
Thus, Iman (belief) in the Knowledge of Allah ‫ ﷻ‬does not mean
depending on it, because al-Qadar and Kitaabah, i.e. the Knowledge of Allah,
are not known to any creature without His grant, so on what does man have
to depend to decide whether he acts or does not act? The Messenger of Allah
‫ ﷺ‬said to the one who asked him, should not we depend? No, i.e. he ‫ﷺ‬
forbade him from depending. Moreover, he ‫ ﷺ‬was not satisfied with that
ُ ْ
alone and insisted as well: ﴾‫‘ ﴿اع َملوا‬Work’, i.e. he ordered him to action. Thus
his Forbiddance (‫نىه‬
‫ ي‬Nahee) from depending (on the Knowledge of Allah ‫)ﷻ‬
and his Command (‫ أمر‬Amr) of working is Explicit Evidence (‫ دليل ضي ح‬Daleel
SareeH) for not linking the action with the Knowledge of Allah ‫ﷻ‬.
So, when Allah ‫ ﷻ‬granted the Messenger of Allah ‫ ﷺ‬glad tidings of the
time of security in Yemen, after the time of great hardship in Makkah, the
Messenger of Allah ‫ ﷺ‬did not allow the Muslims to depend on that
knowledge and stop acting to ensure the dominance of the Deen. It is
narrated by Khabab bin al-Arat, who was persecuted severely, “We
83
complained to Allah's Messenger ‫( ﷺ‬of the persecution inflicted on us by the
infidels) while he was sitting in the shade of the Ka`ba, leaning over his Burd
(i.e. covering sheet). We said to him, “Would َ youُ َ seek help for us? Would
ْ َ ُ ‫يم ْن َق ْب َل ُك ْم ُي ْح َف‬َ ‫الر ُج ُل ف‬ َ َ
you pray to Allah for us? He ‫ ﷺ‬said,ْ ‫ض َف ُيج َع ُل‬ ِ ‫ر‬ْ ‫األ‬
ْ ‫ف‬
‫ي‬ ِ ‫ه‬ ‫ل‬ ‫ر‬ َ ِ
َّ ‫ان‬
َ ‫«ك‬
ُ َ ْ َُ ْ َ َ َ ُ ُّ ُ َ َ َ ْ ََ ُّ َ ُ َ ََ ُ َ ُ َ ْ ْ ُ َ ُ
‫ ويمش َط‬،َ ‫ وما ي َصده ذ ِلك عن ِد ِين ِه‬،‫ي‬ ‫ في َوضع عَل رأ ِس ِه فيشق باثنت‬،‫ فيجْاء ِبال ِمنش ِار‬،‫يه‬ ‫ف‬
َ َّ َّ َ ْ َ َ ُ ُّ ُ َ ِ َ َ ِ َ َ ْ َ ْ َ ْ ْ َ ُ َ َ َ َِِْ
‫اّلل ل ُي ِت َّمن هذا‬
ِ ‫ و‬،‫ك ع ِّن ِد ِين ِه‬َ َ َّ َّ ُ َ َ َ ٍ َ ْ َ َ ْ َ َ َ َ ْ َ ْ ُ َّ َ َ َّ َ َ ْ َ ‫ِب‬
‫ل‬ِ ‫ذ‬ ‫ه‬‫د‬ ‫ص‬ ‫ي‬ ‫ا‬‫م‬ ‫و‬ ، ‫ب‬ ‫ص‬ ‫ع‬ ‫و‬‫أ‬ ‫م‬ٍ ‫ظ‬ ‫ع‬ ‫ن‬ ‫م‬ِ ‫ه‬ ِ ‫م‬ ِ ‫ح‬ ‫ل‬ ‫ون‬ ‫د‬ ‫ا‬ ‫م‬ ،‫يد‬ِ ‫د‬ ِ ‫ح‬ ‫ال‬ ‫اط‬ِ ‫ش‬ ‫م‬ ‫أ‬
ُ َّ َ ََ ََ َ ْ
‫ َول ِكنك ْم‬،‫ب عَل غن ِم ِه‬ ‫اّلل أ ِو الذئ‬ ‫ ال يخاف ِإال‬،‫األمر حت ي ِسي الر ِاكب ِمن صنعاء ِإل حْصموت‬
َ ُ َْ ْ َ
»‫“ تستع ِجلون‬Among the nations before you a (believing) man would be put
in a ditch that was dug for him, and a saw would be put over his head and
he would be cut into two pieces; yet that (torture) would not make him give
up his religion. His body would be combed with iron combs that would
remove his flesh from the bones and nerves, yet that would not make him
abandon his religion. By Allah, this religion (i.e. Islam) will prevail till a
traveler from Sana (in Yemen) to Hadrarmaut will fear none but Allah, or a
wolf as regards his sheep, but you (people) are hasty.” So, this Knowledge of
Allah ‫ ﷻ‬granted to The Messenger of Allah ‫ ﷺ‬about a time of security in
Yemen, was not used in as an excuse for the Companions to abandoning
striving to establish Islam in the face of persecution. No, they were patient,
they strove and they were victorious. Thus, they raised their voices for Islam,
they granted the Nussrah to establish Islam and they waged Jihad in the Way
of Allah swt to ensure the dominance of Islam.
Similarly, regarding our time of persecution, The Messenger of Allah ‫ﷺ‬
was granted glad tidings of the return of the Khilafah before the return of the
Mehdi. It was narrated by Umm Salamah (r.a) who said: I heard the
َ َ ْ ٌ ُ َ ُ ُ ْ ََ َ َ َْ ٌ َ ْ ُ ُ َ
Messenger of َ Allah ‫ ﷺ‬said, ،‫اش ٍم‬ ِ َ ‫ه‬ ‫ت‬
‫ي‬ ِ ‫ب‬ ‫ن‬
َ ‫م‬ِ ‫ل‬‫ج‬ ‫ر‬ ‫ج‬‫ر‬ ‫خ‬‫ي‬ ‫ف‬ ‫ة‬
ٍ ‫يف‬ ‫َ«ي ْكون َاخ ِت َلف ِعند َم ْو ِت خ ِل‬
‫ش‬ ٌ ‫ ف ُي َج َّه ُز إ َل ْيه َج ْي‬،‫الر ْكن َو ْال َم َقام‬ ُّ َ ْ َ ُ ُ َ ُ ٌ َ َ ُ َ ْ َ ْ ُ َّ ُ ُ ْ َ ْ َ َّ َ َ
ُ ُ َ ِ ْ ِ
َ َّ ِ َ ْ َ ِ ْ ‫ َفي َّست َخ ِر َج ُه الن ْاس َ ِمن ُبي ِت ِه وهو ك ِار َه ْفيب ِايع َونه بي‬،‫في َأ ِ ين َّمكة‬
‫ َوينشأ َرج ٌل‬،‫الش َ ِام‬ ‫ال‬ُ ‫ب الع َراق َوأبد‬ ُ ‫ ف َيأتيه ع َصائ‬،‫ف به ْم‬ َ ‫ حت إذا كانوا بال َب ْيداء خس‬،‫من الشام‬
ْ َ ُ ْ َ َ َ ْ ْ َ َ ُ َ ِ ْ َّ ِ ُ ُ َ ِ َ ُ َّ ِ ُِ ُ ُ ْ َ َ ِ ِ ٌ ْ ِ َ ِْ َ ُ َّ َِ ُ َ ٌ ْ َ ِ ُ ُ َ ْ َ َ ِ َّ ِ
،‫ فذ ِلك يوم كل ٍب‬،‫ فتكون َ الدبرة علي ِهم‬،‫ فيه ِزمهم اّلل‬،‫ وأخواله كلب فيجهز ِإلي ِه ج َيش‬،‫ِبالش ِام‬
َ َ ْ ْ ُ َ َ َ ْ ْ ُ ِّ ُ َ َ ُ ُ ْ ُ ْ َ ْ َ َْ َ َ ْ َ َ ْ َ ُ َ ْ
‫اْل ْسل ُم ِب ِج َر ِان ِه ِإل‬ َ ِ ‫ق‬
َ ‫ي‬ ِ ‫ ويل‬،‫سم َ األموال‬ َ ‫ وي ِق‬،‫ فيستف َِتح الكن َوز‬،‫يم ِة كل ٍب‬ ‫ من خاب ِمن غ ِن‬:‫الخ ِائب‬
َ َ ْ َ ْ َ َ ْ َ ُ َ ْ ْ
»‫ ِتسع ِس ِني‬:‫ في ِعيش ِبذ ِلك سبع ِس ِني أو قال‬،‫ض‬ ِ ‫“ األر‬Disagreement will occur at the
death of a Khaleefah, and a man of Bani Hashim will flee to Makkah and
some of the people of Makkah will come to him and will bring him out
against his will, and they will pledge allegiance to him between the corner
(Black Stone) and the Maqam. An army will be sent against him from Ash-
Shaam, which will be swallowed up by the earth in Al-Baida. When the
84
people see that, the devoted worshippers (Abdaal) from Ash-Shaam and
the best people (Asaa’ib) from Al-Iraq will come to him and pledge
allegiance to him. Then there will arise a man in Ash-Sham whose maternal
uncles belong to Kalb and send against them an expeditionary force which
will be overcome by them, and that is the expedition of Kalb. The real loser
will be the one who does not receive the booty of Kalb. He will divide the
wealth and Islam will become established on earth and he will remain for
seven years, or he ‫ ﷺ‬said nine years.” (Reported by al-Tabarani in al-Awsat,
and al-Haythami mentioned it in Majma’ al-Zawaid, and said, “the
transmitters are sound and authentic.”) The narrators of the hadeeth and its
commentary agree that the Khaleefah mentioned in this hadeeth is al-Mahdi.
َ َ َْ ٌ َ ْ
For at the beginning of the hadeeth, he ‫ ﷺ‬said: «‫»اخ ِتلف ِعند َم ْو ِت خ ِليف ٍة‬
“Disagreement will occur at the death of a Khaleefah”, meaning that the
Khilafah exists before the appearance of Imam Mahdi.
So, how are we to take this glad tidings in our time? Does this mean that
the Dawah Carrier can abandon the call and become silent? Or the Alim,
human rights activist and journalist decline their support for the Khilafah
project? Or the army officer turn away from his duty to grant Nussrah
(Material Support)? No, by no means, no! O Muslims, The Messenger of
Allah warned us of a time when corruption will spread in a time of Fitna.
However, he ‫ ﷺ‬also pointed to those who will be blessed with the pleasure
of Allah ‫ ﷻ‬even in that time. This is proven by the hadith of Sahl b. Sa’d as-
ً
Saa’idi (ra) who said that the Messenger of Allah ‫ ﷺ‬said, ‫«بدأ اْلسالم غريبا‬
ً
‫وسيعود غريبا كما بدأ فطون للغرباء قالوا يا رسول هللا ومن الغرباء؟ قال الذين يصلحون عند‬
»‫“ فساد الناس‬Islam began as something strange, and it shall return to being
something strange, so give glad tidings to the strangers.” It was asked, "Who
are those strangers, O Messenger of Allah?" He replied, “Those that correct
the sunnah when the people become corrupt.” This is the narration of at-
Tabaraani in his al-Kabeer. And in the narration in al-Awsat as-Sagheer we
have: »‫“ «يصلحون إذا فسد الناس‬They correct the people when (izaa) they
become corrupt.” The word ‘‫( ’إذا‬when) is used for that which comes in the
future. This indicates that the corruption will occur after the time of the
Companions (ra). So let us abandon fatalism and passiveness. Let us perform
our duties so that we may be of those who witness the glad tidings and earn
the good pleasure of Allah ‫ﷻ‬.
85
 Blessed Indeed is the One who Truly
Accepts that Rizq is in the Hand of
Allah ‫ ﷻ‬Alone
The understanding that Rizq (‫ رزق‬Provision) is solely in the Hand of
Allah ‫ ﷻ‬is one of the pillars of the Islamic Aqeedah. It elevates the
conduct of the Believer so that his mind and energy is freed from
constant worry over wealth and directed towards pleasing Allah ‫ ﷻ‬as
much as possible. Understanding that Rizq is in the Hand of Allah ‫ﷻ‬
alone broadens the Muslim’s vision and makes him think differently
about the desire for wealth, facing times of poverty and overcoming
fear of poverty. It strengthens the Muslim’s resolve for striving ( ‫سىع‬ ‫ي‬
Sa'ee) for Rizq, without making that striving an overwhelming pre-
occupation that overshadows or blunts the pursuit of other
Obligations. It ignites within him the burning desire for sacrifice, such
that he will compromise of his striving for Rizq in order to further other
obligations. All this is favor for the one who truly understands and
completely accepts that Rizq is in the Hand of Allah ‫ ﷻ‬alone.
And all this is in contrast to those whose understanding of Rizq is
clouded and confused such that they believe that Rizq is in the hand of
man. Their minds are constantly cluttered by thoughts of increasing
the striving, in order to increase the Rizq, such that there is little room
for anything else. There is always time for striving for Rizq but little
time for worship and carrying the Call to Islam. Their foremost pursuits
will be the perfection of their striving as they believe that it alone will
increase their Rizq. Their minds will be filled with striving, with little
room for anything else. When they are called to other obligations they
will fulfill them only to the level that does not interfere with their
86
striving for Rizq. When they are called to strive for the re-
establishment of the Khilafah (Caliphate) on the Method of the
Prophethood, they will throw their hands up, saying, “our Iman is
weak.” Or they will commit half-heartedly, hanging back and clinging
to life, so that they distance themselves from the front rows of the
struggle to establish Islam’s comprehensive dominance over Kufr.
Let us all put at the very forefront of our minds that Rizq (‫رزق‬
Provision) is from Allah ‫ ﷻ‬alone. The Speech of Allah ‫ﷻ‬, in the Book in
which there is no doubt, confirms, without doubt, that He ‫ ﷻ‬alone
Determined the Rizq (Provision) for each and every soul that He ‫ﷻ‬
ْ َّ ُ ْ َ ُ ُ َ ُ ْ َ ً ْ َ َُ َ َ
created. Allah ‫ ﷻ‬said,﴾‫“ ﴿ال ن ْسألك ِرزقا نحن ن ْرزقك َوال َع ِاق َبة ِللتق َوى‬We ask
not of you Provision. We Provide for you, and the End is for Taqwa.”
َّ َ َّ ُ َّ َ ً ِّ َ ‫َّ َ َ َ ُ ْ َّ ُ َ ا‬ ُُ
[Taha 20: 132]. ْ َ Allah ‫ ﷻ‬said, ‫﴿ َوكلوا ِمما رزقكم اّلل حالال طيبا واتقوا اّلل ال ِذي‬
َ ُ ْ ُ
﴾‫“ أنت ْم ِب ِه ُمؤ ِمنون‬And eat of the things which Allah ‫ ﷻ‬has Provided for
you, as Halaal and good, and keep your duty to Allah in Whom you
َ َ َ ْ ُ ُ َ ُ َّ َ
believe.” [Al-Ma’idah 5: 88]. And He ‫ ﷻ‬said, ‫اّلل ي ْرزق َمن يش ُاء ِبغ ْ ِي‬ ‫﴿و‬
﴾‫اب‬ ‫س‬ َ ‫“ ح‬And Allah Provides without stint to whom He wills.” [An-
ٍ ِ
Noor 24: 38] Allah ‫ ﷻ‬said, ﴾‫اب‬ َ ْ َ ُ َ َ ْ َ ُ ُ ْ َ َ َّ َّ
ٍ ‫“ ﴿ ِإن اّلل يرزق من يشاء ِبغ ِي ِحس‬Indeed,
Allah Provides without stint to whom He wills.” [Aali-‘Imran 3: 37].
ُ ْ َ ْ ُ ْ ُ ْ َ َ ً َ ْ َ ُ َ ْ َ ْ َ َ َّ
ُ ‫ث َال َي ْح َتس‬ َّ َ ْ
Allah ‫ ﷻ‬said, ﴾‫ب‬ ِ ‫ي‬ ‫ح‬ ‫ن‬ ‫م‬ ِ ‫ه‬ ‫ق‬‫ز‬‫ر‬ ‫ي‬‫و‬ ،‫ا‬ ‫ج‬ ‫“ ﴿ َو َمن يت ِق اّلل يجعل له مخر‬And
whosoever keeps his duty to Allah, Allah will make a way out for him.
And He will provide for him from where he has no expectation.”َ [At-
َ َ َ ُ ْ َّ َ َ َّ َّ َ ْ َ َ
Talaq 65: 2-3] And Allah ‫ ﷻ‬said, ‫اّلل ِرزقها َوي ْعل ُم‬ ِ ‫َل‬ ‫ع‬ ‫ال‬ ‫إ‬ ‫ض‬
ِ ِ ‫ر‬ْ ‫األ‬ ‫ف‬ ‫ة‬
‫ٍ ِي‬ ‫اب‬ ‫د‬ ‫ن‬‫م‬ِ ‫﴿وم‬
‫ا‬
ُ َ ٌّ ُ َ َ َ ْ َ ْ ُ َ َ َّ َ َ ْ ُ
﴾‫ي‬ ٍ ‫اب م ِب‬ ٍ ‫“ مستقرها ومستودعها كل ِ يف ِكت‬And there is not a beast on earth
but its Provision is due on Allah. He knows its habitation and its
repository. All is in a clear record.” [Hud 11: 6]. Let us contemplate
upon these Ayaat constantly, understanding them, submitting to their
meaning and altering our behavior accordingly. So, it is not only that
Allah ‫ ﷻ‬knew so and so person will be given Rizq, so the Rizq would
then be Written and Determined, but more than that is the fact that it
was His Hand alone that provided the Rizq! Indeed, Allah is the
Razzaaq (‫ رزاق‬Provider), He Provides to whom He wills, and He is the
87
one who expands the Rizq for whom He wills, and narrows it for whom
He wills. There is no Raaziq other than Him.
Let us all understand the command for striving (‫سىع‬ ‫ي‬ Sa'ee) for
ُ
Obtaining Rizq, in light of understanding َ َ َ Rizq itself. Allah ‫ ﷻ‬said, ‫﴿ه َو‬
ْ ْ ُ ُ َ َ ُ ‫ا‬ ُ َ َّ
َ ‫“ الذي َج َع َل ل ُك ْم األ ْر‬He it is Who has
﴾‫ض ذلوال ف ْامشوا ِ يف َمن ِاك ِبها َوكلوا ِمن ِرز ِق ِه‬ ِ
made the earth subservientَ to you, so walk َ in its paths and eat of His
ْ ْ َُْ َ ْ ُ َ َ ُ َ َّ ْ َ ُ َ َ
Rizq.” [Al-Mulk 67: 15] ‫ض وابتغوا ِمن فض ِل‬ ِ ‫﴿ف ِإذا ق ِضيت الصالة فانت ِشوا ِ يف األر‬
َّ
﴾‫اّلل‬
ِ “And when the Salah is ended, then disperse in the land and
seek of Allah’s bounty.” [Al-Jumu’ah 62: 10]. Thus, Allah is the
Razzaaq, He alone gives the Rizq, and nobody else. He ‫ ﷻ‬commanded
that people walk in the paths of the land, and spread in it, so that they
strive to obtain this Rizq.
However, this does not mean that striving is the cause of Rizq and
it is from here that the clouding and confusion may occur. Striving is
not the cause of Rizq it is rather one of the cases of being provided
Rizq by Allah ‫ﷻ‬. So, a businessman might strive hard for profit, but he
incurs losses and does not profit. An industrialist might strive to build a
factory but his goods fail in the market, so he loses or does not profit.
On the other hand, an inheritor would be provided Rizq by Allah
‫ﷻ‬. Or similarly, a person who takes the Luqtah (‫ لقطة‬Abandoned
Treasure), the Gift (‫ هبة‬Hiba), the Zakah (‫ )زكاة‬or the Sadaqah (‫)صدقة‬,
he Obtained Rizq without Striving. Likewise, the one who gets a verdict
of Nafaqah (‫ نفقة‬Financial Maintenance) to his advantage against
whom who is responsible about the Nafaqah, and he collects it, he
would have Rizq without striving. The same is the case for the disabled,
infirm and decrepit people, when the State looks after them; or those
whom the State grants land. All such people obtained Rizq without
striving and are evidence that striving is not the cause of Rizq but
merely one of the cases in which Allah ‫ ﷻ‬provides. So, let us consider
our choices regarding striving for Rizq according to the guidance of
Allah ‫ ﷻ‬and His Messenger (saaw).
88
 Let us put in our minds that the one who is successful is not the
one who strives day and night for Rizq, regardless of other commands
in his Deen. No, success is the one who values his Islam, strives within
it and is truly content with what Allah ‫ ﷻ‬provides.
ً َ َ َ ُ َ َ 'Amr b. al-'As
َ ْ َ ْ َ َ ََْ ْ َ
reported Allah's Messenger (saaw) as saying, ‫«قد أفلح من أسلم ور ِزق كفافا‬
ُ َ َ ُ َّ ُ َ َّ َ َ
»‫“ وقنعه اّلل ِبما آتاه‬He is successful who has accepted Islam, who has
been provided with sufficient for his want and been made contented
by Allah with what He has given him.” [Muslim]
Instead of constant fretting over striving and regret over missing
opportunities to strive for Rizq, let us simply pray that whatever Allah
‫ ﷻ‬provides is sufficient and nourishing for ًus.ُ Abu Hurairah narrated
َ َ ْ ْ َ ْ َّ ُ َّ
that the Messenger of Allah (s.a.w) said, »‫آل ُمح َّم ٍد قوتا‬ ِ ‫«اللهم اجعل ِرزق‬
“O Allah! Make the sustenance of Muhammad's family nourishing.”
[Tirmidhi]. Abu Hurairah narrated that a man said: “O Messenger of
Allah, I heard your supplication last night, and the part َْ of it that
ْ ْ ِّ َ َ ْ ْ َّ ُ َّ
reachedَْ َ َ َ me ofْ it,َ َ was that you said, ‫«اللهم اغ ِفر ِ يل ذن ِ يت ووسع ِ يل ِ يف ِرز ِ يف‬
»‫‘ وب ِارك ِ يل ِفيما رزقت ِ يت‬O Allah, forgive me my sin, and expand for me my
abode, and bless forَ me that which You have provided me’. He said:
ً ْ َ َ ْ َ َّ ُ َ َ
»‫‘ «فه ْل ت َراهن ت َركن شيئا‬Do you see that they leave off anything?’”
[Tirmidhi]
Instead of being extreme in striving for Rizq at the costs of other
duties, let us be moderate in striving for Rizq so that we give each duty
its full due. It was narrated from Jabir bin 'Abdullah that the
َّ َ َ َّ ُ ْ َ َ َ َّ ُ َّ ُ َّ َ ُّ َ
‫اّلل وأج ِملوا ِ َ يف الطلب فإن‬ ‫«أيها الناس اتقوا‬
ُ َّ َ َ ْ َ َِ َ ْ َ ِ ْ
Messenger of Allah (saaw) said,
ُ ُ َ َّ ُ ْ َ َ َّ َ ْ َ ْ َ ْ َ َّ َ َ ُ َ ْ َ ً ْ َ
‫اّلل َوأج ِملوا ِ يف الطل ِب خذوا َما‬ ‫ف ِرزقها َو ِإن أبطأ عنها فاتقوا‬ ‫ِي‬ ‫و‬ ‫ت‬‫س‬‫ت‬ ‫ت‬ ‫ح‬ ‫نفسا لن تموت‬
َ ُ َ َ ُ َ َ َّ َ
»‫“ حل ودعوا ما حرم‬O people, fear Allah and be moderate in seeking a
living, for no soul will die until it has received all its provision, even if
it is slow in coming. So fear Allah and be moderate in seeking
provision; take that which is permissible and leave that which is
forbidden.” [Ibn Maajah]

89
 Instead of envying the one who has mountains of wealth, upon
which there will be ample accounting by Allah ‫ﷻ‬, let us truly envy the
one who is content and satisfied in that which he was provided. It was
narrated from Abu Umamah thatُ the Messenger of Allah (saaw) said,
ُ َُْ َ َّ ٌ ‫الة َغام‬ َ َ ْ ٍّ َ َ ْ ُ َ ٌ ْ ُ ْ َّ َ َ ْ َ َّ
‫اس ال يؤبه‬ ‫الن‬ ‫ف‬ ‫ض‬ ِ ٍ ‫ص‬ ‫ن‬‫م‬ِ ‫ظ‬ ‫ح‬ ‫و‬‫ذ‬ ‫اذ‬
ِ ‫ح‬ ‫ال‬ ‫يف‬‫ف‬ِ ‫خ‬ ‫ن‬ ‫م‬ ‫ؤ‬ ‫م‬ ‫ي‬‫د‬ِ ‫ن‬ ‫ع‬
ِ ‫اس‬ ‫الن‬ ‫« ِإن أغبط‬
َ َ ِ ْ َّ َ َ ‫ِ َ ُ َ َ ْ ِ ُ ُ َ َ ً َ َ َ َ َ َ ْ َ َ ْ َ َّ ُ ُ َ َ َّ ُ َ ُ ُِ ي‬
»‫يه‬ِ ‫“ له كان ِرزقه كفافا وصي علي ِه ع ِجلت م ِنيته وقل تراثه وقلت بو ِاك‬The one who
most deserved to be envied, in my view, is the one who has the least
burden, who prays a great deal and finds joy in prayer, and who is
unknown among people and is not paid any heed. His provision will
be sufficient, he will be content with it, his death will come quickly,
his estate will be small and his mourners will be few.” [Ibn Maajah]
Let us not fill our minds with worry over Rizq and hearts with
rancor over its narrowing, knowing that our Provision is in the Hand of
Allah ‫ ﷻ‬alone. It was narrated that Habbah and Sawa’, the two
daughters of Khalid, said: “We entered upon the Prophet (saaw) when
he was doing something, so we helped him with it. Then he (saaw) َ َ َ
ْ َ َ َ ْ َ َ َ ْ َ ُ ُّ ُ ُ ُ َ َ َ ْ َّ َ َ ُ ُ ُ ُ ْ َ َّ َ َ َ ْ ِّ َ
said, ‫«ال ت ْيأ َسا ِمن الرز ِق ما تهززت رءوسكما ف ِإن ِاْلنسان ت ِلده أمه أحمر ليس علي ِه ِقش‬
ٌ ْ
َ َّ َ ُ َّ ُ ُ ُ ْ َ َّ ُ
»‫اّلل عز َوج َّل‬ ‫“ ثم يرزقه‬Do not despair of provision so long as your heads
are still moving, for a person’s mother bears him red with raw skin,
then Allah provides for him.’” [Ibn Maajah]. And RasulAllah (saaw)
ُ َ ً َ ُ ْ َ َّ ُ ُ َ َ ُ َ َ َ ُّ َ َّ َ َّ َ َ ُ ْ َّ َ ُ َّ َ َ
said, ‫اصا َوت ُروح‬ ‫اّلل حق ت َوك ِل ِه ل َرزقك ْم ك َما ي ْرزق الط ْ َي تغدو ِخم‬
ِ ‫«ل ْو أنك ْم ت َوكلت ْم عَل‬
ً َ
»‫“ ِبطانا‬If you were to rely upon Allah with the reliance He is due, you
would be given provision like the birds: They go out hungry in the
morning and come back with full bellies in the evening.” [Ibn Maajah]

90
 Serenity Arises in the Married Life
through Obedience of Allah ‫ﷻ‬
Introduction: Marital Bliss is Secured by Obedience to Allah ‫ ﷻ‬and
His Messenger ‫ﷺ‬
َ َ ُ ُ َ ً َْ ُ ُ َْ ْ ُ َ َ َ َ َْ َ ْ
Allah ‫ ﷻ‬said,َ ‫َو ِمن َءاي ِات ِه أن خلق لك ْم ِمن أنف ِسك ْم أز َواجا ِلت ْسكن اوا ِإل ْيها‬
َّ َ َ َ َ َ َ َّ َ ْ َ َ ‫َ َ َ َ َ ْ َ ُ ْ َ َ َّ ا‬
‫ات ِلق ْو ٍم يتفك ُرون‬
ٍ ‫“ وجعل بينكم مودة ورحمة ِإن ِ يف ذ ِلك آلي‬And of His signs is
that He created for you from yourselves mates that you may find
serenity in them. He placed between you affection and mercy.
Indeed, in that are signs for people who give thought.” [Surah ar-Rum
30: 21]. This noble verse defines the purpose of marriage and clarifies
the reality of married life. Serenity means bliss and includes happiness,
tranquility, joy and complete surrender to the fate of Allah ‫ﷻ‬.
To ensure serenity, Allah ‫ ﷻ‬clarified His commands and
prohibitions in relation to organizing the family in general, as well as
the relation between the husband and wife in particular. Allah ‫ﷻ‬
commanded obligations upon both the husband and the wife, such as
the mutual cohabitation with goodness. He ‫ ﷻ‬commanded obligations
upon the husband alone, such as financial maintenance with goodness
(bil maroof). He ‫ ﷻ‬also commanded obligations upon the wife alone,
such as obedience of the husband. Serenity arises when both spouses
are obedient to Allah ‫ ﷻ‬and His Messenger ‫ﷺ‬. Misery, rancor and
disputes arise whenever there is disobedience on the part of one of
the spouses, or even both.
In the absence of the Islamic education of the Khilafah, married
life often becomes a source of pain, instead of serenity, throughout
the Muslim World. Instead of benefitting of the divine Revelation from
Allah ‫ﷻ‬, Al-‘Aleem, the spouses conduct their affairs according to their
limited human reasoning and divergent whims and desires. The
91
options readily available for the spouses are to either follow
oppressive tradition, which is far removed from Islam, or to follow the
Western freedoms, which has wrecked marriage in the Western
countries, to the point that marriage is avoided by many. Each party
then comes to demand its rights, without fulfilling its duties before
Allah ‫ﷻ‬. So, far from serenity, the married life is characterized by
combat and rivalry, as if it were a battleground of pain and injury. It is
upon the Muslim men and women to study the Islamic legal rulings
regarding marital life, carefully considering and applying them, so that
their life is full of serenity.

Cohabitation with Goodness is an Obligation upon the Husband

Allah ‫ ﷻ‬has commanded the husband specifically by saying,
ُ ْ َ ْ َّ ُ ُ َ َ
‫وف‬
ِ ‫اشوهن ِبالمعر‬ ِ ‫“ وع‬And cohabit with them, with goodness.” [TMQ
ْ َ ْ ُ ُْ َ ََ َ ْ َ ْ ُ ُْ َ ْ ُ ُْ َ
Surah Nisa 4:19]. The Prophet ‫ ﷺ‬said, ‫خيكم خيكم أله ِل ِه وأنا خيكم أله ِ يَل‬
“The best of you is the best to his wives, and I am the best of you to
my wives.” [Tirmidhi]. In another Hadith, the Messenger of Allah ‫ﷺ‬
said, ‫لنساء‬
ِ ُ ‫خيكم‬
‫خيكم ِل‬ ُ “The best of you is the best to women.” [Al-
Mustadrak].
Cohabitation with goodness is an obligation, even if the
husband hates the aging or the sickness or any repulsive habits of his
wife. This is excluding the cases of the wife undertaking illicit conduct
(nushooz) or committing of indecency (fahisha). Cohabitation with
goodness is an obligation, whilst hatred is not the cause for bad
cohabitation. Moreover, the husband has to take the initiative to raise
the level of cohabitation with his wife, to the level of goodness (i.e.
ma’roof), without consideration of the level at which his wife
cohabitates with him. Though, good cohabitation is obliged on the wife
as well, it is an obligation upon man in origin, first and with
92
precedence. This obligation is not waived from him due to the absence
of his wife’s good cohabitation with him in reciprocation. It remains
the obligation upon the husband regarding his wife, even if she does
not maintain cohabitation with goodness, or descends to the bare
minimum, depriving herself of reward from Allah ‫ﷻ‬. The pious
husband fulfills his duty first and inspires the pious wife to compete
with him in good cohabitation, raising the marital life to splendid
levels.

Let the husband also consider that what he sometimes hates in

a wife may have goodness, which is known by Allahَ ‫ ﷻ‬alone. Allah ‫ﷻ‬
ْ
‫ن‬ ‫أ‬ ‫ش‬َ ‫وه َّن َف َع‬
ُ ُ ُْ َ ْ َ
‫م‬ ‫فإن كرهت‬
ُ َّ ‫“ َت ْك َر ُهوا َش ْي ًئا َو َي ْج َع َل‬For if you dislike them, perhapsِ youِ
has addressed the husband specifically by saying,
ً‫اّلل فيه َخ ْ ًيا َكثيا‬
ِ ِ ِ
dislike a thing and Allah makes therein much good.” [TMQ Surah Nisa
4:19]. Furthermore, let him also look for a goodness in his wife when
he finds a dislike. The Prophet ‫ ﷺ‬said in a Sahih‫ ا‬Hadith reported by
َ ‫منها‬ ْ َ ً ُ ْ َ ٌ َ
Abu Hurairah (ra), ‫آخر‬ ‫رص‬ ‫سخط منها خلقا ِ ي‬ ِ ‫“ ال يفرك مؤمن مؤمنة إن‬A
believing man should not hate a believing woman; if he dislikes one
of her characteristics, he will be pleased with another
(characteristic).” (Narrated in the Tafseer of Ibn Kathir). The meaning
is that the husband must not hate his wife completely, driving him to
distancing, separation or even divorce, which is hated by Allah ‫ﷻ‬
above all the hated matters. Instead, he must overlook her disliked
characteristic, because of her many good characteristics. The pious
husband must forgo what he hates in his wife for what he loves in her.
Above all, regardless of what the husband hates or likes, at all times he
maintains cohabitation with goodness, as a dutiful, pious servant of
Allah ‫ﷻ‬.

Obedience of the Husband is an Obligation upon the Wife

93
 Just as the cohabitation with goodness is an obligation upon
the man with precedence, the dutiful obedience to the husband is
obliged upon the wife. The mother of theَ believers, Aisha (ra),
ْ َ ْ َ َ ًّ َ َ ْ َ َّ ّ َ
reported, I asked the Messenger of Allah ‫ﷺ‬, ‫أي الناس أعظم حقا عَل المرأة‬
“Which person has the most right upon a woman?” The Messenger of
َ ْ َ َ َ ًّ َ َ َْ َّ ّ َ َ
Allah ‫ ﷺ‬replied, ‫“ زوجها‬Her husband.” I asked, ‫فأي الناس أعظم حقا عَل‬
ُ َّ
‫الرجل‬ “Which person has ُ the most right upon a man?” The Messenger
ّ
of Allah ‫ ﷺ‬replied: ‫“ أمه‬His mother.” (Al-Mustadrak).

Obedience of the husband by the wife is hard, demanding

struggle and sacrifice, particularly when the husband is negligent of his
obligations. Indeed, Islam has equated the Jihad of a man in the Path
of Allah ‫ﷻ‬, with its victory or martyrdom in battle, to the obedience of
the wife to her husband. Ibn Abbas (ra) narrated: A woman came to
the Messenger of Allah ‫ ﷺ‬and said, “O Messenger of Allah, I am a
delegate [from a group of] women and there is none, whether she
knows or does not know that I would come to you, except that she
would want me to come to you. Allah ‫ ﷻ‬is the Lord of both men and
women and their Allah ‫ﷻ‬, whilst you are the Messenger of Allah, for
both men and women. Allah ‫ ﷻ‬has prescribed Jihad for men alone. If
they are victorious, their reward is great. If they die as martyrs, they
are alive with their Lord ‫ﷻ‬, receiving sustenance. [For women], which
act of obedience is equal in reward to this?” The Messenger of Allah ‫ﷺ‬
َّ ُ ْ ٌ َ َ َ َ ُ ْ َ ِّ َ ً َ ْ َ ْ َّ َ َ َ َّ َ َ ِّ َ َ ْ َْ
said, ‫يل ِمنكن‬ ‫يت ِمن النس ِاء أن طاعة الزو ِج واع ِيافا ِبحق ِه يع ِدل ذ ِلك وق ِل‬
ِ ‫غ َمن ل ِق‬
‫ي‬ ِ ‫«أب ِل‬
ُ ُ َْ ْ
»‫“ َمن يف َعله‬Convey to those you meet of the women: ‘Indeed, the
obedience to the husband and fulfilling his right is equal to that (i.e.
Jihad in the Path of Allah). However, few of you do that.’” So the
pious wife is obedient to the husband for the sake of Allah ‫ﷻ‬, even
when her husband is negligent in his obligations towards her. She
refuses to join the sinful husband in sin, inspiring him to return to piety
and obedience of Allah ‫ﷻ‬.

94
 Al-Husayn ibn Muhsan reported that hisَ aunt came to the
َ ُ َ
Prophet ‫ﷺ‬, the Prophet asked her, ‫“ َ أذ َات ز ْو ٍج‬Do you have a
ُ ْ ْ َ ْ َ
husband?” She replied, “Yes.” He ‫ ﷺ‬said, ‫“ فأين أن ِت ِمنه‬So, how do you
َُْ ُ َ َّ ُ ُ َ
treat him?” She replied, ‫وه ِإَل َما ع َج ْزت عنه‬ ‫“ ما آل‬I fulfill his rights except
ُ َ َ ُ َّ َ ُ َّ َ ُ ْ َْ َ َْ ُ ْ
when I am unable to.” He ‫ ﷺ‬said, ‫“ انظ ِري أين أن ِت ِمنه ف ِإنه جنت ِك ونار ِك‬Look
to how you are with respect to him, for he is your Jannah (Heaven) or
Fire (Hell).” [Ahmad].

Islam greatly encourages the wife in her obedience of the

husband. Islam makes obedience as one of the conditions for Paradise.َ
Abu Hurairah (ra) reported, the Messenger of Allah ‫ ﷺ‬wasَ asked, َ َ ‫أ ُّى‬
َ ِّ
‫“ الن َس ِاء خ ْ ٌي‬Which ofَ the women ‫ﷺ‬ ‫ر‬
َ
َ ‫شه إذا نظ‬ ُ ُّ ُ ‫َّالت ت‬
ُ ْ َ َ َ َ ْ ُ ُ َ ُ َ
is
َ best?”
َ ُ ُ َُ He replied, ِ ‫ِي‬
‫يعه ِإذا أ َم َر َوَل تخ ِالفه ِ يف نف ِسها َوَل َم ِالها ِب َما يك َره‬ ‫“ وت ِط‬The best of women is the
one who pleases him when he looks at her, obeys him when he
requests her, and does not dispute him in herself and her wealth in a
way he dislikes.” [an-Nasa’ee, َ َّ َ ْ Abu َ َ َ
Dawud, Tirmidhi and Ibn
َ ‫ت َو َز ْو ُج َها َع ْن َها‬
Majah].
ْ َ َ َ َ ْ َ ُّ َ
The Prophet ‫ ﷺ‬said, ‫اض دخل ِت الجنة‬ ٍ ‫ر‬ ‫ات‬ ‫م‬ ‫ة‬ٍ ‫أيما امرأ‬
“Whichever woman dies while her husband is pleased with her, then
she enters Paradise.” [Mishkaat al-Masaabih]. Abu Na’im narrated in
‫‘ حلية ُاألولياء‬Jewels of the ‫ﷻ‬,’ ‫ا‬‫ن‬
َّ ُ َ : َّ َ ُ ْ ْ
‫ك‬ ‫ا‬‫م‬ ‫ب‬ ‫ي‬‫س‬ ‫م‬ ‫ال‬ ‫ن‬ ‫ب‬ ‫يد‬ ‫ع‬ ‫س‬ َ ‫َق ىالت ْام َ ىرأ ُة‬
ُ
Loyal
ِّ ‫ُ ى ِّ ُ ى ْ َ َ َ َّ ى ُ ى‬
to Allah ِ ِ ِ ِ ِ
‫اجنا ِإَل ك َما تكل ُموا أ َم َر َاءك ْم‬‫“ نكلم أزو‬The wife of Saeed bin al-Musayyib said, We
did not speak to our husbands except as you speak to your rulers.”

The Pious Husband Strives for Financial Maintenance

In Islamic marriage, financial maintenance for the family is
obliged upon the man alone, which is a part of the understanding of
ِّ َ َ َ َ ُ َ ِّ
the noble verse, ‫ال ق َّو ُامون عَل الن َس ِاء‬ ‫“ الرج‬Men are in charge of women”
[TMQ Surah an-Nisa’a 4:34] i.e. guardianship, maintenance and
protection. The Messenger of Allah ‫ ﷺ‬has clarified and stipulated the
conditions for maintenance (nafaqah) in the Farewell Hajj. Amr bin Al-
95
 ‫ا‬‫م‬َّ ‫َأ ََل إ َّن َل ُك ْم َع ََل ن َسائ ُك ْم َح ًّقا َولن َسائ ُك ْم َع َل ْي ُك ْم َح ًّقا َف َأ‬
ِ ِ ِ ِ
َّ َ ْ َ َ َ َ ُ َ ْ َ ْ َ ْ ُ َ ُ ُ ِ َ ْ ُ َ َ ْ ُ َ َ َ ْ ُ ِ ُّ َ
Akhwas Al-Jusmi narrated,
ََ َ ُ ْ َ ْ ُ ُُ
‫وتك ْم ِل َمن تك َرهون أَل‬ ‫ي‬‫ب‬ ‫ف‬ ‫ن‬ ‫ذ‬ ‫أ‬ ‫ي‬ ‫َل‬ ‫و‬ ‫ون‬ ‫ه‬ ‫ر‬ ‫ك‬ ‫ت‬ ‫ن‬ ‫م‬ ‫م‬ ‫ك‬ ‫ش‬ ‫ر‬ ‫ف‬ ‫ي‬ ‫وط‬
ِ ‫ي‬ ‫ل‬ ‫ف‬ ‫م‬ ‫ك‬ ‫ائ‬ِ ِ ‫حقكم ع‬
‫س‬ ‫ن‬ ‫َل‬
َّ َ َ َ َّ َ ْ ِ َّ ‫َ َ ُّ ُ َّ َ َ ْ ُ ْ َ ْ ُ ْ ُ َ ْ ِ ي‬
‫“ وحقهن عليكم أن تح ِسنوا ِإلي ِهن ِ يف ِكسو ِت ِهن وطع ِام ِهن‬You have rights over
your wives and they have their rights over you. Your right over them
is that they must not allow anyone to sit on your bed whom you do
not like. Their right is that you should treat them well in the matter
of food and clothing” [Ibn Majah and Tirmidhi]. May Allah ‫ ﷻ‬bless theَ
َّ َ ُ ْ ُ ْ
men who obey the Prophet ‫ ﷺ‬with regards to his saying, ‫أن تح ِسنوا ِإل ْي ِهن‬
َّ َ َّ
‫“ ِ يف ِك ْس َو ِت ِهن َوط َع ِام ِهن‬You should treat them well in the matter of food
and clothing.” The pious husband is not miserly. Instead, the husband
provides well, bil maroof, with goodness.
The husband strives for providing for the family as a sincere
worship to Allah ‫ﷻ‬. It is not a personal favor to hold over the head of
his wife and children. Jabir (ra) narrated from the Prophet ‫ ﷺ‬who said,
ُ َ َ ُ
ِ ‫العبد نفقته عَل‬
‫أهله‬ ِ ‫“ َّأو ُل ما يوض ُع يف مي ِان‬The first thing to be placed on
the balance for a servant is his spending upon his family.” [At-
Tabarani]. The husband strives hard in earning for the sake of Allah ‫ﷻ‬.
He spends generously upon his family for the pleasure of Allah ‫ﷻ‬.َ Abu
ُ َْ َْ ٌ َ
Hurairah (ra) narrated that the Messenger of Allah ‫ﷺ‬ said, ‫ف‬
‫ي‬ ِ ‫ه‬ ‫ِدينار أنفقت‬
َ ْ َ َ َ ُ َ ْ َ َْ ٌ َ َ ََ َ ْ َّ َ َ ٌ َ َ َ َ َ ُ َ ْ َ ْ َ ٌ َ َ َّ
‫ي و ِدينار َأنفقته عَل َأه ِلك‬ ٍ
ْ
‫اّلل و ِدينار أنفقته ِ يف رقب ٍة و ِدينار تصدقت ِب ِه َعَل ِمس ِ َك‬
ِ ‫يل‬ ِ ‫َس ِب‬
َ ْ َ َ ُ َ ْ َ ْ َّ ْ َ ْ َ
‫“ أعظ ُمها أج ًرا ال ِذي أنفقته عَل أه ِلك‬Of a dinar you spend as a contribution
in the Path of Allah , or to set free a slave, or as Sadaqah given to a
poor man, or in support of your family, the one spent in support of
your family produces the greatest reward.” [Muslim]
The husband does not tire of striving for he yearns for the
reward of providing his spouse food and drink. Miqdam bin Ma’d
َ َ َ َُ َ َ َْ َ ْ َ َْ َ
Yakrib ٌ َ َ narrated: the Messenger ٌ َ َ ‫ َ َﷺ‬said,
of Allah ‫ما أ َط ٌعمت ن َفسك فهو لك‬
َ َ َُ َ َ َ َ َْ َُ َ ََ َ ْ َ
‫َصدقة َو َما أط َع ْمت َولدك فه َو لك َصدقة َو َما أط َع ْم َت ز ْوجك فه َو ل َك َصدقة َ َو َ ٌما‬
َ َ َ ُ َ َ َ ْ
‫“ أط َع ْمت خ ِاد َمك فه َو لك َصدقة‬What you feed yourself is Sadaqah. What
96
you feed your child is Sadaqah (rewarded charity). What you feed
your wife is Sadaqah. What you feed your servant is Sadaqah.”
[reported by Ahmed with a sound chain of narration].َ َ Arbal bin Sariya
ُ َ ْ َ َ َ َ ُ َّ َّ
narrated: I heard the Messenger of Allah ‫ﷺ‬ saying, ‫ه‬ ‫ت‬‫أ‬‫ر‬ ‫ام‬ ‫ق‬ ‫س‬ ‫ا‬ ‫ذ‬ ‫إ‬ِ ‫ِإن الرج‬
‫ل‬
َ‫“ م ْن ْال َماء ُأجر‬When a man provides drink for his wife, it is a reward.”
ِ ِ ِ
[Reported by Ahmed and Tabarani in Al-Kabir and Al-Awsath]. Sa’d bin
َ ْ ُ ْ َ َ َّ
Abiَ Waqqas (ra) narrated: the Messenger of Allah ‫ﷺ‬ said, ‫ق‬ ‫ف‬ِ ‫ن‬‫ت‬ ‫ن‬‫ل‬ ‫ِإنك‬
َ َْ َ ُ َ ْ َ َ َّ َ َ ْ َ َ َ ْ ُ َّ َّ َ ْ َ َ ََْ ‫ََ َ ا‬
‫اّلل ِإَل أ ِجرت عليها حت ما تجعل ِ يف ف ِم امرأ ِتك‬ ِ ‫غ ِبها وجه‬‫“ نفقة تبت ِ ي‬You will be
rewarded for whatever you spend for Allah's sake even if it were a
morsel which you put in your wife’s mouth.” [Bukhari and Muslim].
The husband must not be miserly for the woman has a right to
financial maintenance, which the Imam (Khaleefah) of Muslims will
ensure, either directly or through his judiciary. Aisha (ra) said: Hind,
the wife of Abu Sufyan, told the Prophet ‫ﷺ‬. Abu Sufyan is a miserly
man and does not give me and my children adequate provisions for
maintenance unless I take something from his possession without his
knowledge. The Prophet ‫ ﷺ‬told her, ‫وف‬ ُْ َ ْ َََ َ ْ َ َ ُ
ِ ‫يك وولد ِك ِبالمعر‬ِ ‫“ خ ِذي ما يك ِف‬Take
from his possessions on bil maroof, as much as may suffice for you
and your children.” [Bukhari, Muslim, Nas’ae and Abu Dawud]

The Pious Wife Bears any Poverty with Patience, Spending of Her
Own Money for Reward
If after the husband strives, Allah ‫ﷻ‬, Ar-Razaaq, Al-Wahaab, Al-
Ghani, apportions him of little Rizq, leading to hardship and poverty,
then it is upon the pious wife to consider the options that Allah ‫ ﷻ‬has
granted her. If the husband is not able to provide much, whilst she
cannot be patient, she can seek Khula (marriage annulment). Indeed,
insufficient maintenance corrupts one of the conditions of
guardianship and obligations of the husband towards his wife. This is

97
an option for the woman and she can present to the courts of the
Khilafah.
However, in periods of poverty in marriage, let the wife
consider another option, with greater reward for her in the ever
ending Aakhira. Let the pious wife consider the patience in poverty of
the best of all women in the Islamic Ummah, the mothers ofْ the
َّ ُ َّ َ ُ ُ َ ُ ْ َّ َ ْ َ َ َ َ َ
believers (ra).َ Aisha (ra) said, ‫يه ن ًارا ِإن َما ه َو الت ْم ُر‬ ِ ‫وقد ِف‬ ِ ‫كان يأ ِ ين علينا الشهر ما ن‬
َ ُّ َ ْ ُ ْ َّ ْ
‫“ َوال َم ُاء ِإَل أن نؤن ِباللح ْي ِم‬Sometimes a month would come in which we
did not kindle a fire, [for cooking] having only dates and water,
unless a little meat was brought.” [Bukhari, َ َ َّ Muslim and Tirmidhi]. َ In
َّ ُ َّ ‫صَل‬ َّ َّ ُ ‫كل‬
َ ‫ما أ‬
another narration, ‫واحد إَل‬ ٍ ‫يوم‬
ٍ ‫كلتي يف‬
ِ ‫عليه وسلم أ‬ ِ ‫اّلل‬ ‫محم ٍد‬ ‫آل‬
ُ
ٌ ‫“ وإحداهما‬The family of Muhammad did not eat two meals on one
‫تمر‬ ِ
day, but one of the two was of dates.” Anas (ra) said, I walked to the
Prophet ‫ ﷺ‬with some barley bread that has some rancid oil poured َ
َ
over it, and I used to hear him saying, ‫آل ُمح َّم ٍد صَل هللا عليه‬ ِ ‫َما أ ْم َش ِ يف‬
َ ُ َ َ ُ
‫“ وسلم َصاع ت ْم ٍر َوال َصاع حب‬Not for one evening has the household of
Muhammad had a Saa’ of dates or a Saa’ of grain.” At that time, he
had nine wives.” [Bukhari, Tirmidhi and Nasa’ee]. Aisha (ra) said the
ْ ُّ َ ْ َْ َ ُ ُّ ْ َ َ ُ َ َ َ
Messenger of Allah ‫ ﷺ‬told me, ‫يا ع ِائشة ِإذا أ َرد ِت اللحوق ِ ين فل َيك ِف ِك ِمن الدن َيا‬
ِّ َ ُ َّ َ ً ْ َ ْ َ ْ َ ََ َ َْْ َ َ َ َ ُ َ َّ َ َّ َ َ
‫يه‬
ِ ‫ق ثوبا حت ترق ِع‬ ‫اك ومجالسة األغ ِني ِاء وَل تستخ ِل ِ ي‬ ِ ‫“ كز ِاد الر ِاك ِب و ِإي‬If you wish to
join me (in Jannah), ‘A’isha, be satisfied with worldly things to the
extent of a rider’s provision, avoid sitting with the rich and do not
consider a garment worn out, until you patch it.” [Tirmidhi]. Zareen
(one of the narrators) added that, Urwa said, Aisha (ra) did not replace
her dress, until she got patches on her dress.

Whilst taking the reward of patience in poverty, let the pious

wife also consider yet another option, which is spending of her own
wealth, even though it is not an obligation. The Messenger of Allah ‫ﷺ‬
encouraged and urged her to do so and she has two rewards for that,
98
not one. Zainab al-Thaqafia (ra), the wife of Abdullah bin Masoud,
ْ َ ِّ َ َ ْ َ َ َ ْ َّ َ َ
narrates: the Messenger of Allah ‫ ﷺ‬said, ‫ش الن َس ِاء َول ْو ِمن‬ ‫تصدقن يا مع‬
َّ ُ ِّ ُ
‫“ ح ِليكن‬You women should give Sadaqah even if it consists of your
jewelry.” She said, ‘I returned to ‘Abdullah bin Masoud and said, ‘You
are a person with empty hands, whereas the Messenger of Allah ‫ﷺ‬
has commanded us to give Sadaqah, so better go to him and ask if this
(i.e. spending for you) will suffice for me; otherwise I shall give it to
someone else.’ ‘Abdullah told me (his wife), ‘You better go yourself.’
So I went and there was another woman of the Ansar at the door of
the Messenger of Allah ‫ ﷺ‬having the same purpose as I had. Now
Allah’s Messenger ‫ ﷺ‬was invested with awe so we did not like to
knock the door. Then Bilal (ra) came out and we told him, ‘Go to the
Messenger of Allah ‫ ﷺ‬and inform him that there are two women at
the door asking him whether it will serve them to give Sadaqah to their
spouses and to orphans who are under their charge, but do not inform
him who we are.’ Bilal (ra) went to the Messenger of Allah ‫ ﷺ‬and
asked him (what these women had instructed him to ask). The
Messenger of Allah ‫ ﷺ‬asked him who these women were. He (Bilal)
said: They are women from Ansar and Zainab (ra). Upon this the
Messenger of Allah ‫ ﷺ‬said: Which of the Zainabs?َ He said, The wife of
ُ ْ َ َ ََْ ُ ْ َ َ ْ َ َ َُ
‘Abdullah.
َ َ َّ The Messenger of Allah ‫ ﷺ‬said, ‫لهما أجر ِان أجر القراب ِة وأجر‬
‫الصدق ِة‬ “Both has the reward of kinship and the reward of Sadaqah.”
[Bukhari and Muslim]. So, the husband’s spending upon his wife has a
reward of Sadaqah alone. However, the wife’s spending upon her
husband, in times of difficulty, will have not one, but two rewards, the
reward of kinship and the reward of Sadaqah. It is an encouragement
for a pious wife to spend her wealth upon her family, instead of
seeking Khula, though it is her right to do so.

The Husband Must Accommodate for the Curved Nature of His Wife

99
 The Messenger of Allah ‫ ﷺ‬clarified the nature of women, so
that man realizes the reality of a woman, learns from it,َ
َّ
accommodates for it and refrains from collidingَ with it. He ‫ ﷺ‬said, َ ‫ف ِإن‬
ْ َ ُ َ ْ َ َ ُ ُ ُ َ ْ َ َ ْ َ ُ َ ْ َ َ ِّ َ َّ َ ْ
ْ ‫ َوإن أ ْع َو َج‬،‫ت ِم ْن ِضلع‬ َ ُ َ ْ ‫ْال َم‬
‫ و ِإن‬،‫ ف ِإن َذهبت تَ ِقيمه كشته‬،‫ش ٍء ِ يف الضل ِ َع أعاله‬ ِ ٍ ‫ق‬ ‫ل‬
ِ ‫خ‬ ‫ة‬ ‫أ‬
‫ر‬
ِّ َ َ ْ ََ َ ُ َْ
‫ فا ْست ْو ُصوا ِبالن َس ِاء‬،‫“ ت َركته ل ْم يز ْل أع َوج‬Women were created from a rib and
the most curved part of a rib is its uppermost. If you attempt to
straighten it; you will break it, whilst if you leave it alone it will
remain curved. So act kindly toward them.” [Agreed upon]. Allah ‫ﷻ‬
created woman from the most curved rib of a man and the most
curved is its uppermost. This does not mean the curvedness in physical
attributes, that charm the husband and draw him towards her. It is the
curvedness that Allah ‫ ﷻ‬Himself created in her nature, in her character
and in the way she understands matters, as in the manner of raising
her concerns and needs.
So, let the unaccommodating husband consider that the
woman is the symbol of perfection in creation, the embodiment of
beauty in the creation, the peak of adoration in life and the abundant
spring of joy, pleasure and happiness. She is the respected mother
whom Allah ‫ ﷻ‬has bestowed tremendous patience, benevolence and
mercy, so that she can bear pregnancy, give birth and fulfill the trials of
raising children. She brings up children without boredom or tiredness,
despite extreme hardship. So, let the harsh husband remember how
the wife readily compromises her right and skillfully reconciles conflicts
that arise within the family life. Let the unaccepting husband consider
how the hair of his wife becomes white through spending nights
without sleep, caring for children. Let the colliding husband remember
the countless sacrifices the mother makes so that her children are fed,
healthy and happy. Aisha (ra) said, ‘A poor woman came to me
carrying her two daughters. I gave her three date-fruits. She gave a
date to each of them and then she took up one date-fruit and brought
that to her mouth to eat, but her daughters asked her that also. She
then divided between them the date-fruit that she intended to eat.
100
Her kind treatment impressed me and I mentioned that to Messenger
َ َّ َ ْ َ َ َ َ َ ْ َ ْ َ َ َّ َّ
of Allah ‫ ﷺ‬who said, ‫“ ِإن اّلل قد أوجب لها ِبها الجنة‬Verily, Allah hasَ
َََْ
assured Jannah for her, because of (this act) of her,” or he said, ‫أعتقها‬
َّ ْ َ
‫“ ِبها ِمن الن ِار‬He ‫ ﷻ‬has rescued her from Hell- Fire for this act.”
[reported by Muslim].
So how is the pious husband not to be patient upon the
curvedness that Allah ‫ ﷻ‬Himself created? How?! The husband must
understand, accept and accommodate.َ The Messenger of Allah ‫ﷺ‬
ٌ َ َ َ َ َ ْ َ َ َْْ َ ْ
said, ‫است ْمت ْعت ِبها َو ِب ها ِع َوج‬ ‫“ ف ِإ ِن استمتعت ِبها‬So if you enjoy her, you will
do so while curvedness remains in her.” Thus, the husband enjoys his
wife, in all of her curvedness. This ensures the serene marital life with
goodness in companionship, cohabitation and intimacy, in all
dimensions. This ensures marital bliss in both in health and sickness, in
wealth and poverty, in stability and homelessness, and in both success
and failure. It prevents the destruction of the good marriage with the
pious, treasured wife, by answering the whispering of the accursed
Shaytan.

The Pious Wife is Grateful for the Blessings of Allah ‫ ﷻ‬and Patient
over the Shortcomings of the Husband
Whilst the husband must accommodate the curvedness in the
nature of his wife, the wife must remain grateful, despite the
shortcomings of her husband. This of course excludes negligence
through his disobedience of Allah ‫ﷻ‬, whether it is the financial
maintenance or cohabitation with goodness, which can become a
serious matter, to the point that the Khaleefah or Qadi must account
him. The pious wife overlooks shortcomings, bearing the brunt of
poverty and trials, so that the family endures and prevails. She is the
firm foundation upon which the good family life is built. She is the
unwavering pillar around which the family becomes erect and tall in
the pleasure of Allah ‫ﷻ‬.
101
 The pious grateful wife is the one who energizes her husband
and relieves his burdens. She is the wife to whom the husband will
rush home to, after fulfilling responsibilities outside of the home, to
relax and be at ease with. She is the wife who will welcome the
smallest and humblest gifts from her husband, as if she has received
the riches of the world. She is the one who accepts the responsibility
of marriage with all of its ups and downs. She does so with
contentment and satisfaction, accepting the Decree of Allah ‫ ﷻ‬without
restlessness or impatience. Anas bin Malik (ra) reported that the
َّ ُ ُ َ
Messenger of Allah ‫ ﷺ‬said, ‫بنسائكم يف الجن ِة‬ ِ ‫أخيكم‬ ‫“ أَل‬May I inform you
about your women in paradise?” َ We said,ُ َ“Yes, O َ Messenger of
said, ‫ب‬ َ ‫يها أو َغض‬ َ َ َ
‫شء ِإل‬
َ َ ُ
‫ود َول‬
ُ ُ
‫ك ُّل َود‬
Allah.”
َ َ َّ
The Prophet ‫ﷺ‬
ُ ُ ََْ َْ َ َ ِ َ ‫ي‬ َ ِ ‫ضبت أو أ‬ َ ِ ‫ ِإذا غ‬، ‫ود‬
ٍ ٍ
َ َ َ ُ
‫مض حت ترص‬ ٍ ‫ ال أ كت ِحل ِبغ‬، ‫ ه ِذه ي ِدي ِ يف ي ِدك‬:‫ قالت‬، ‫“ زوجها‬Every loving and
fertile woman. When she is angry or offended or her husband is
angry with her, she would say to her husband, ‘This is my hand
placing on your hand, I will not even apply eye-liner, unless it is in a
manner that you are pleased with.’” [at-Tabarani]
It is the pious woman who is averse to ingratitude, because
ingratitude is something that is reprehensible before Allah ‫ ﷻ‬and His
Messenger ‫ﷺ‬. Abu Raashid Al-Hibrani reportedَ from Abdur Rahman
َّ ْ ُ َ ُ ْ َّ
bin Shibl, the Messenger of Allah ‫ ﷺ‬said, ‫“ ِإن الف َّساق ه ْم أه ُل الن ِار‬Indeed,
Defiant disobedient (Fussaq) are the people of hellfire,” It was asked:
“O Messenger of Allah! Who are the defiant disobedient?” The
ِّ
Messenger of Allah ‫ ﷺ‬replied, ‫“ الن َس ُاء‬Women.” A man asked, “O
Messenger of Allah! Aren’tَ they our mothers, sisters and wives?” He
َ ْ ْ َ َْ َ ُْ َ َ ْ ُ ْ َ ْ َ َ ْ ُ َ َّ ُ َّ َ َ َ َ
‫ ﷺ‬replied, ‫“ بَل ول ِكنهن ِإذا أع ِطي لم يشكرن و ِإذا ابت ِلي لم يص ِين‬Yes, but if
they were given (blessings), they wouldn’t be grateful and if they
were tested, they wouldn’t be patient” [Ahmad]. ‘Abdullah bin ‘Amr
َ ْ َ ُ ْ َ َ َ َ ْ َ َّ ُ َْ َ
narrated, َ the Messenger of Allah ‫ ﷺ‬said, ‫َل ينظر اّلل ِإل ِامرأة َل تشكر ِلزو ِجها‬
ُ َْ َْ َ َ ِ ‫“ َو‬Allah will not look at a woman who is ungrateful to
‫ه َل ت ْستغ ِ يت عنه‬ ‫ي‬
her husband, whilst she was in no need of him.” (Al-Mustadrak).
Indeed, the pious wife will remain obedient in all times, even when her
102
passions are cooling with age or she has alternative means of
maintenance, through her sons or her own trade. Indeed, the patient
wife will remain obedient even when her husband is less able to fulfill
her needs through illness, disability or age.

Conclusion: The Islamic Marriage is a Model for Humanity

Allah ‫ ﷻ‬uniquely commands obligations upon both the
husband and the wife, common to both of them. At the same time,
Allah ‫ ﷻ‬commands obligations for the husband and not to the wife,
such as financial maintenance. He ‫ ﷻ‬also commands obligations on
the wife, which are not obligations for the husband, such as
obedience. Thus, the married couple share in some duties but also
complement each other in gender-specific duties, which ensures
serenity in married life.
Islam not only provides an alternative to the misery of
marriages based on traditions far removed from Islam. It also provides
the Western world a unique way out from miserable married lives, that
are built on the flawed idea of equality. Equality mandates the
precedent of a model, upon which the comparison is made for
equalizing. Equating women with men means holding men as a model
upon whom comparison is to be made. Effectively Western law has
made man the basis and standard upon which equality for the woman
is based. It has led to a crisis as the wife is now not only to bear the
burden of carrying a pregnancy to term, endure the pangs of birth and
strive tirelessly to raise children, she must also share with her husband
the burden of financial maintenance. In addition, the husband is
negligent in his duty in some cases, whilst the wife is negligent in her
duties in other cases and there are cases where both are falling into
sin. It is not surprising that marriage is then viewed as a burden, strain
and labor, with dissatisfaction, resentment and rivalry.

103
 ُْ َ َّ َ ْ َ َ
Allah ‫ ﷻ‬says, ‫نت‬ َٰ َ‫س الذك ُر َكاأل ر‬ ‫“ ولي‬And the male is not like the
َّ َ َ َ ُ َّ َ َ
ْ ‫الز ْو َج‬
female.” [TMQ Surah Aali Imran 3:36]. Allah ‫ﷻ‬ says, ‫ي‬ِ ‫وأنه خلق‬
َ‫َّ َ َ َ ْ ُ ْ ر‬
‫“ الذكر واألنت‬And that He creates the two mates, the male and
female.” [TMQ Surah an-Najm 53:45]. Allah ‫ ﷻ‬thus created male and
female as two different genders. There is no discrimination against
anyone in biological differences between the two genders. In his
Wisdom, He ‫ ﷻ‬obliged duties which are common, as both men and
women are human, whilst He ‫ ﷻ‬obliged duties which are specific for
each gender, knowing best their biological nature and constitutions.
Thus, the believing men and women co-operate both in the married
life and the society as whole, ensuring serenity and advancement,
َ َ َّ
whilst securing their َ good station ُ inَّ the Aakhira. َ Allah
ُ ‫ ﷻ‬said, ‫َربنا َو ِآت َنا‬
ُ ُّ َ
ُ َ َ ْ َ َ َ ْ ْ َ ْ ْ َ
ُ ‫َما َو َعدتنا َعَل ُر ُسل َك َوَل تخزنا َي ْو َم الق َي َامة إن َك َل تخل‬َ َ ْ
‫استجاب له ْم َرب ه ْم‬ ‫يعاد * ف‬ ‫ف ال ِم‬ ِ ِ ِ ِ
َْ ْ ْ ُ ُ ْ َ َ‫ْ ُ ْ ْ َ َ َ ْ ُ ْ ر‬ َ ِ َ َ َ ُ ُ َ ِ ِّ َ
‫ض‬ ٍ ‫ع‬ ‫ب‬ ‫ن‬‫م‬ ِ ‫م‬ ‫ك‬‫ض‬ ‫ع‬ ‫ب‬ ‫ت‬ ‫ن‬‫أ‬ ‫و‬‫أ‬ ‫ر‬ٍ ‫ك‬‫ذ‬ ‫ن‬‫م‬ِ ‫م‬ ‫ك‬ ‫ن‬‫م‬ ِ ‫ل‬ ٍ ‫ام‬
ِ ‫ع‬ ‫ل‬ ‫م‬ ‫ع‬ ‫يع‬ ‫ض‬ِ ‫أ‬ ‫َل‬ ‫ن‬
‫ي‬ ‫أ‬ “‘Our Lord! Grant us
what You promised unto us through Your Messengers and do not
disgrace us the Day of Resurrection, for You never break (Your)
Promise.’ So their Lord answered their Dua, ‘Never will I allow to be
lost the work of any of you, be he male or female.’” [TMQ Surah aali
Imran 3:194-195]

104
 Fatherhood in Islam
Introduction: The Muslim Father Lays Firm Foundations for the Next
Generation
Fatherhood is of such importance in Islam that it is the
ُ ُ ْ
fundamental ْ basis of the identity of all Muslims. Allah ‫ ﷻ‬said, ‫﴿ادعوه ْم‬
َّ َ ُ َ َ َ ُ ْ َ
﴾‫اّلل‬
ِ ‫“ ِآلب ِائ ِهم هو أقسط ِعند‬Let children be called in the name of their
fathers. That is more just in the sight of Allah.” [TMQ Surah al-Ahzab
33:5]. It establishes paternity which is the basis for the obligations of
the father towards raising his children. They include providing
companionship, financial maintenance, Islamic culturing, building
conviction in their Iman and disciplining them. Indeed, the role of the
father extends well beyond the naming of the sons and daughters.
The Messenger of Allah ‫ ﷺ‬likened ُ his teaching ofَ َ the َّ Islamic
ْ ُ ُ ِّ َ َ ْ َ َْ ُْ َ َ
Ummah to that of a father, saying, »‫“ « ِإنما أنا لكم ِبم ِيل ِة الو ِال ِد أعلمكم‬Verily,
I am only like a father to you in the way that I teach you.” [Sunan Abi
Dawud]. Our master, the Messenger of Allah, Muhammad ‫ ﷺ‬raised an
entire generation of men and women, establishing pillars for the Deen
that have shaped the Ummah until now. He ‫ ﷺ‬raised four blessed
daughters (ra) who have towered as examples for the Islamic Ummah
throughout its ages. He ‫ ﷺ‬raised Ali ibn Abi Talib (ra), the fourth
Khaleefah Rashid, the son of his older, poorer uncle. He ‫ ﷺ‬raised Zayd
ibn Haritha (ra) and his son Usama (ra) in goodness. For youth under
his care, he ‫ ﷺ‬was the attentive companion and the patient teacher.
The Messenger of Allah ‫ ﷺ‬cultured the youth in Islam, he established
their conviction in Iman and he disciplined them with wisdom and
compassion. It was the believing men and women that he ‫ ﷺ‬raised
that established the ruling by all that Allah ‫ ﷻ‬has revealed, in time
becoming pillars of the first Khilafah (Caliphate) on the Method of
Prophethood. In turn, the Companions (ra) became the dutiful fathers
who raised pious progeny, such as the four Abdullahs (ra) who stood
105
against Yazid in his tyranny. Indeed, as in every role in life, from ruler
to military commander, from husband to neighbour, we turn to his ‫ﷺ‬
example to secure our Dunya and Aakhira as fathers. So, let the fathers
of today consider carefully their responsibility before Allah ‫ﷻ‬
regarding their children, as the current generation of Muslims prepare
themselves for the glad tidings of the Messenger of Allah ‫ﷺ‬, regarding
the return of the Khilafah on the Method of Prophethood. Let them
prepare in their households the strong personalities who will resume
Islam as a way of life and carry Islam as a Dawah to the entire world.

The Father is an Attentive Companion to His Child

Whilst the father is a teacher, mentor and discipliner, he is also
the gentle, attentive companion to his child. The Messenger of Allah
‫ ﷺ‬was gentle, respectful and nurturing of hisَ daughters. ‘A’isha (ra),
ً َ َ ِّ َّ َ َ ْ َ َ َّ َ ً َ َ ُ ْ َ َ َ
the Umm al-Mu’minin, said, ‫اس َ كان أَشبه ِبالن ِ يت ﷺ كالما‬ ِ ْ ‫ت أ َح َدا ِ ْم َن االن‬ً ‫َ« َما َرأي‬
َ ْ َ َ َ َّ ُ َ َ َّ َ ْ َ َ ْ َ ْ َ َ َ َ ُّ َّ َ َ َ َ
‫ ثم قام ِإليها‬،‫ت رَ َحب ِبها‬ َ ‫ت َﷺ ِإذ َا َرآها ق َدَ أَق ْبل‬ ‫ وكان الن‬.‫اطمة‬ ِ ‫وال ح ِديثا وال ِجلسة ِمن ف‬
ْ َّ
‫ﷺ َرح َبت‬ ‫ت‬
َّ َ
ُّ ‫الن‬ ‫ا‬ ‫اه‬ ‫ت‬‫أ‬ ‫ا‬ ‫ذ‬‫إ‬ ‫ت‬ ‫ان‬ ‫ك‬‫و‬ ،‫ه‬ ‫ان‬ ‫ك‬ ‫م‬ ‫ف‬ ‫ا‬‫ه‬ َ ‫ ُث َّم َأ َخ َذ ب َيد َها َف َج َاء ب َها َح َّت ُي ْج ِل ي‬،‫َف َق َّب َل َها‬
‫س‬
ِِ ‫ِي‬ ِ ِ ِ
ُ ْ َ َ َ َ‫ِ ُ َ ْ ِ ي‬ ِ
»‫ ث َّم ق َامت ِإل ْي ِه فق َّبلته‬،‫“ ِب ِه‬I have not seen anyone who more resembled
the Prophet ‫ ﷺ‬in words or speech or manner of sitting than Fatima
(ra). When the Prophet ‫ ﷺ‬saw that she had come, he ‫ ﷺ‬would greet
her and then he stood up for her, kissed her, took her hand and
brought her forward and made her sit in his place. When the Prophet
‫ ﷺ‬visited her, she greeted him, stood up for him, and kissed him.”
[Al-Adab Al-Mufrad]
A’isha (ra) reported that there came a few desert Arabs to the
Messenger of Allah ‫ ﷺ‬and said, “Do you kiss your children?” He ‫ﷺ‬
said, »‫“ «نعم‬Yes.” Thereupon, they said, “By Allah but we do not kiss
َ َ ْ ُ ََْ
our children.” Thereupon
َ َ ْ َّ ُ ُ ْ َ َ َ ُ َّ the Messenger of Allah ‫ﷺ‬ said, ‫ان‬ ‫«وأم ِلك ِإن ك‬
»‫“ اّلل نزع ِمنكم الرحمة‬Then what can I do if Allah has deprived you of
mercy?” [Muslim]. Abu Huraira reported that al-Aqra’ b. Habis saw the
Messenger of Allah ‫ ﷺ‬kissing Hasan (ra). He said, “I have ten children,
106
but I have never kissed any one of them,” whereupon the Messenger
ْ َ ْ ُ َ ْ َ ْ َ َ ْ َ ُ َّ
of Allah ‫ ﷺ‬said, »‫“ « ِإنه من ال يرحم ال يرحم‬He who does not show mercy
(towards his children), no mercy would be shown to him.” [Muslim].
Moreover, the father in Islam in his affection and favours to his
children, is mindful of being equal to them, so that there is no
ِّ َّ َ َ َ ‫« َذ َه‬
favouritism.
َ َ An-Nu’man bin Bashir (ra) narrated, َ ‫ﷺ‬ ‫ت‬ ‫ي‬ ِ ‫الن‬
َ ‫ل‬ ‫إ‬ِ ‫ن‬
‫ي‬ ِ ‫أ‬ ‫ن‬
‫ي‬ ِ ‫ب‬
َ َ َ ْ ِّ َ َّ ‫ َو َص‬.‫ال َن َع ْم‬
‫ف ِب َي ِد ِه ِبكف ِه أج َم َع كذا أال‬ َ ‫شء أ ْع َطانيه َف َق‬
َ ‫ َق‬.‫ أ َل َك َو َل ٌد َغ ْ ُي ُه‬:‫ال‬ ْ َ ‫ُي ْشه ُد ُه َع ََل‬
ِ ِ ٍ ِ
ََُْ َ ْ
»‫“ َس َّويت بينه ْم‬My father took me to the Prophet to ask him to bear
witness to something that he had given to me. He said: 'Do you have
any other children?' He said: ‘Yes.’ He gestured with his hand held
horizontally like this, (saying): ‘Why don't you treat them all
equally?’” [An-Nisa'i].
Despite carrying the huge burden of establishing the Deen of Islam
on the earth, the Messenger of Allah ‫ ﷺ‬was attentive to the needs of
the children that he taught, like a father. Anas ibn Malik (ra) narrated,
“The Messenger of Allah ‫ ﷺ‬used to come to visit us. I had a younger
brother who was called Abu ‘Umair by Kunyah (surname). He had a
sparrow with which he played, but it died. So one day the Prophet ‫ﷺ‬
ُ ُْ َ
came to see him and saw him grieved. He ‫ ﷺ‬asked: »‫‘ « َما شأنه؟‬What is
the matter with him?’ The people replied: His sparrow has died. He ‫ﷺ‬
ُ ْ َ ُّ َ َ َ َ ْ َ ُ َ َ َ
then said: »‫‘ «يا أبا عم ٍي ما فعل النغي؟‬Abu ‘Umair! What has happened to
the little sparrow?’” [Abu Dawood]
The Muslim father is both childlike in the company of children,
whilst he is a strong man when the occasion demands. ‫ ى‬The Second
َ ُ ْ َّ ‫ىل ُي ْعج ُبت‬
(ra), said, ‫الر ُج ُل أن َيكون ِ يف‬
Khaleefah Rashid, Umar bin al-Khattab
‫ى ْ َ ْ ى َّ ِّ َ َ ْ ُ َ ْ ُ ُ َ َ ُ ا‬ ‫ِ ِي‬
‫“ أه ِل بي ِت ِه كالص ِ يت ف ِإذا ابت ِ يىع ِمنه و ِجد رجَل‬I am certainly amazed that a man can
be with his family like a child, but if he is called forth, he is found to be
a true man.” [Source: Shu’ab al-Imān 7851]. The father’s manhood is
from the strength of his Islamic character, whilst he is honoured by the
D
ُ ُ ُ ُ ُ ُ َ ُ ُ َ ُ ُ ُ ُ َ َ َ ُ ُ ْ َ ُ َّ ُ ْ ‫ى‬
een. Umar ibn al-Khattab (ra) said,‫وءته خلقه‬ ‫أصل الرج ِل عقله وحسبه ِدينه ومر‬
“The foundation of a man is his intellect, 107 his honour is in his Deen, and
his manhood is in his character.” [Source: Adab al-Dunyā wal-Dīn
1/17]. The pious Muslim father replaces bad friendship, destructive
influence and negative peer pressure, by being the good friend to his
ُ ُ َ َ ُ ْ َْ َ َ َ ُ َّ
child. The Messenger of Allah ‫ ﷺ‬said: ‫ين خ ِلي ِل ِه فل َينظ ْر أحدك ْم‬
ِ ‫الرج ُل عَل ِد‬«
ُ َ ُ ْ َ
»‫“ من يخ ِالل‬A man follows the Deen of his friend; so each one should
consider whom he makes his friend.” [Abu Dawud]

The Father is the Patient and Empowering Teacher

Whilst teaching, the Muslim father does not taunt, curse, abuse,
belittle or undermine his children, for any shortcoming. He patiently
maintains their honour during their teaching, making them honourable
and zealous of their honour. He elevates them in confidence and
establishes their self-esteem on a firm footing. The Messenger of Allah
‫ ﷺ‬said, »‫يء‬ َ ْ َ َ ‫الل َّعان َو ََل ْال َفاح‬
َّ َ َ َّ َّ ُ ْ ُ ْ َ َْ
ِ ‫ش وَل الب ِذ‬ِ ِ ِ ‫ان وَل‬
ِ ‫“ «ليس المؤ ِمن ِبالطع‬The believer
does not taunt others, he does not curse others, he does not use
profanity, and he does not abuse ‫ ى‬others.” [Tirmidhi]. Umar ibn al-
َ َّ ‫َ َ َ َ ى‬ َّ ُ َّ ‫َ ْ َ َ ُ ُ ى‬ َّ ‫ال ُي ْعج َب َّن ُك ْم ِم َن‬
Khattab (ra) said, ‫ف ع ْن ى‬ ‫الر ُج ِل طنطنته َول ِكنه َم ْن أدى األمانة وك‬ ِ
َ َّ
َّ ‫“ أ ْع َراض الناس ف ُه َو‬Do not let yourselves be impressed by the roar of
‫الر ُج ُل‬ ِ ِ
a man. Instead, if he fulfils the trust and restrains himself from
harming the honour of people, then he will truly be a man.” [Source:
al-Zuhd wal-Raqā’iq 681].
Indeed, the ‘Ulema in the Islamic era commented on the
characteristic of manhood as one who does not insult, criticize and
ُ ُ َ ُ ُ ُّ َ َ َ ُ ْ َ ْ ُ ُ ْ َ َ
belittle. Imam Ayyub al-Sakhtiyani (rh) said, ‫وءته َح َّت‬ ‫َل ينبل المرء وَل ت ِتم مر‬
َْ ُ َّ َّ َ ُ ْ َْ َ‫َ ْ ى‬ َ ُ َ
‫اس َوالت َجا ُوز عن ُه ْم‬
ِ ‫الن‬ ‫ن‬
ِ ‫ع‬ ‫و‬ ‫ف‬ ‫ع‬‫ال‬ ‫ان‬
ِ ‫ت‬ ‫ل‬ ‫ص‬ ‫خ‬ ‫يه‬
ِ ِ‫ف‬ ‫ون‬‫ك‬ ‫ت‬ “A man will neither hit the
mark nor fulfil his manhood, until he has two characteristics: Forgiving
people and overlooking their faults.” [Source: al-Murū’ah 106]. Imam
ُ َُ ُ ُ ْ َ َ َ ْ ْ َّ َ َ ْ
ʿAbd Allāh ibn al-Mubārak (rh) said, ‫وءته‬ ‫اْلخ َو ِان ذهبت مر‬ ِ ‫م ِن استخف ِب‬
َ
“Whoever belittles his brothers will lose his manhood.” [Siyar A’lām al-
Nubalā’ 17/251]. Sa’id ibn al-‘As (rh), the Wali of Madinah, declared, ‫َما‬

108
 ُ ُْ ُْ ُ َ َ
‫“ شت ْمت َر ُجال ُمنذ كنت َر ُجال‬I have not insulted a man ever since I became a
man.” [Source: al-Ḥilm li-Ibn Abī Dunyā 119].
Whilst teaching the young Companions (ra), the Messenger of
Allah ‫ ﷺ‬demonstrated patience, preserving their confidence, whilst
َّ ‫الن‬ َّ ُ ْ َ َ
toleratingَ their inevitable mistakes. Anas (ra) narrated, ‫ت ﷺ‬ ‫ي‬ ِ ‫«خدمت‬
َ ْ َ َ َّ َ َ َ ْ َ َ َ َ َ ُ َ َ َ َ َ َ ْ َ
»‫ فما قال ِ يل أف وال ِلم صنعت وال أال صنعت‬،‫“ عش ِس ِني‬I served the Prophet
‫ ﷺ‬for ten years, and he never said to me, “Uf” (a rebuke of
impatience) and never blamed me by saying, “Why did you do so or
why didn't you do so?” [Bukhari]. Whilst teaching the young
Companions (ra), the Messenger of Allah ‫ﷺ‬,َ stimulated their minds.
‫ن‬
َ َّ
‫م‬ ‫ن‬ ‫إ‬ « َ ‫ت ﷺ َف ُأ َن ب ُج َّمار ف َق‬
‫ال‬ ِّ ‫الن‬ َّ َ ْ َّ ُ
‫كنا عند‬
Abdullah َ Ibn `Umar (ra) narrated,
َ ْ ُ َ ْ َ َ َ َ ُ َ ْ َّ َ َ ُ َ ْ َ ُ ْ َ َ َ ِ ِ ٍ ْ َ َ َ َ ُ َ َ ‫َّ َِ َ َ ِ َ ا‬
ِ ‫ي‬ ِ ‫ي‬
ْ
‫ ف ِإذا أنا أصغر الق ُو ِم‬،‫ه الن َخلة‬ ْ ُ
‫ فأردت أن أقول‬.»‫الشج ِر شجرة مثلها كمث ِل المس ِل ِم‬
َ ْ َّ َ ُّ َّ َ ُّ ‫َ َ ِ َ ي‬
»‫ه النخلة‬ ‫ قال الن ِ يت ﷺ « ِ ي‬،‫“ فسكت‬We were with the Prophet ‫ ﷺ‬and fresh
dates of a palm tree were brought to him. On that he said, “Amongst
the trees, there is a tree which resembles a Muslim.” I wanted to say
that it was the date-palm tree but as I was the youngest of all (of
them) I kept quiet. And then the Prophet ‫ ﷺ‬said, “It is the date-palm
tree.”” [Bukhari]. The Messenger of Allah ‫ ﷺ‬positively encouraged the
children that he taught like a father. Abdullah Ibn `Umar was told by
his sister Hafsa (ra), the wife of the Messenger of Allah ‫ﷺ‬, that he ‫ﷺ‬
َّ َ َ َ َّ ُ ‫َّ َ ْ َ َّ َ ُ ٌ َ ٌ َ ْ َ َ ُ ْ ر‬
told her, »‫الصالة ِمن الل ْي ِل‬ ‫اّلل رجل ص ِالح لو كان يك ِي‬ ِ ‫“ « ِإن عبد‬Abdullah is a
righteous man, if he only prays more at night.” [Bukhar] Az-Zuhri said,
‫ه‬ َ َ َّ ُ ‫َ ى َ َ ْ ُ ه َ ْ َ َ َ ُ ْ ر‬
‫الصالة ِم َن الل ْي ِل‬ ‫اَّلل بعد ذ ِلك يك ِن‬ِ ‫“ وكان عبد‬After that, `Abdullah used to pray
more at night.”
Far from being overbearing, the Messenger of Allah ‫ ﷺ‬entrusted
the young with great and critical responsibilities, having prepared
them thoroughly. The Messenger of Allah ‫ ﷺ‬sent an army under the
command of Usama bin Zaid (ra), who was but twenty years old. When
some people criticized Usama’s َ leadership, the Messenger of Allahَ ‫ﷺ‬
ْ َّ ُ ْ َ ُ ْ َ ْ َ َ َ ُُ ْ َ ُُْْ ْ ََ َ َ ُُ ْ ْ
declared, ‫ ِإن‬،‫اّلل‬ ِ َ ‫ وايم‬،‫يه ِمن قبل‬
ِ ‫« ِإن تطعنوا ِ يف ِإمارِت ِه فقد كنتم تطعنون ِ يف ِإمار ِة أ ِب‬
ً َ َ َ
»‫“ كان لخ ِليقا ِل ِإل َم َار ِة‬If you are criticizing Usama’s leadership, you used to

109
criticize his father’s leadership before. By Allah! He was worthy of
leadership.” [Bukhari]

The Father Cultures His Children in Deen

It is a duty upon the Muslim father to secure his children in their
ُ َّ َ ُ ُ َ ً َ ْ ُ ْ َ َ ْ ُ َ ُ َ ُ ُ َ َ َّ َ ُّ َ َ
Deen. Allah ‫ ﷻ‬said, ‫﴿يا أيها ال ِذين آمنوا قوا أنفسكم وأه ِليكم نارا وقودها الناس‬
ُ َ ْ
﴾‫“ َوال ِحج َارة‬O believers! Protect yourselves and your families from a
Fire whose fuel is people and stones.” [TMQ Surah at-Tahreem 66:6].
Ibn Abbas (ra) said, ‫معاض هللا وأمروا أهليكم بالذكر ينجيكم‬‫ي‬ ‫اعملوا بطاعة هللا واتقوا‬
‫“ هللا من النار‬Work in the obedience of Allah, avoid disobedience of Allah
and order your families to remember Allah, then Allah will save you all
from the Fire.” Imam Ali (ra) said, ‫“ اعملوا أنفسكم وأهليكم الخن وأدبوهم‬You
and your families must do good actions and you must discipline them.”
Mujahid said, ‫“ اتقوا هللا وأوصوا أهليكم بتقوى هللا‬Have Taqwa of Allah and
order your family to have Taqwa of Him.” Qatadah said, ‫تأمرهم بطاعة هللا‬
‫وتنهاهم عن معصية هللا وأن تقوم عليهم بأمر هللا وتأمرهم به وتساعدهم عليه فإذا رأيت‬
‫“ هلل معصية قذعتهم عنها وزجرتهم عنها‬He commands obedience to Allah, to
not disobey Allah, he orders his family to obey His orders and helps
them to act upon His orders. When one sees disobedience, he stops
them and forbids them from doing it.”
The father is the teacher who teaches his children regarding the
obligated and prohibited. Regarding Surah at-Tahreem 66:6, Ad-
Dahhak and Muqatil said; ‫حق المسلم أن يعلم أهله من قرابته ما فرض هللا عليهم‬
‫“ وما نهاهم هللا عنه‬It is an obligation for the Muslim to teach his near
family members what Allah has made obligatory for them and what
Allah has forbidden for them.” The Muslim father is responsible for
teaching his children Islam, whether he does so himself or ensures
another does competently and under his personal supervision. The
ْ ُ ِّ ُ ََ ٌ َ َ ْ ْ ُ َ َ
Messenger of Allah ‫ ﷺ‬said, »‫“ «طلب ال ِعل ِم ف ِريضة عَل كل مس ِل ٍم‬The search
for knowledge is an obligation laid on every Muslim.” [Tirmidhi]. The
obligation is to know all the rulings necessary for the life of the
110
Muslims, whether it is to do with Salah, Fasting, financial transactions,
conduct with the opposite gender or enjoining the good and forbidding
the evil.
The Second Khaleefah Rashid, Umar al-Farooq (ra), once
addressed a man who complained to Umar (ra) about the disrespect of
his son. So Umar (ra) summoned the son and asked him, ‫لماذا تعق والدك؟‬
“Why do you disdain your father?” The son said, “O Amir ul
Mu’mineen, does a son not have right on his father.” Umar affirmed,
“Of course.” So the son asked, “So what are they.” Umar (ra) replied, ‫أن‬
ِّ
‫ ويعلمه الكتاب‬،‫ ويحسن اسمه‬،‫ينتف أمه‬ ‫ي‬ “He selects his mother, names him
beautifully and teaches him the Book (Quran).” The son replied,
“Indeed my father has done none of that. As for my mother, she was a
Magian (fire worshipper). He gave me the name of Julalaan (dung
beetle) and he did not teach me a single letter of the Quran.” Upon
this Umar (ra) addressed the father, ‫إل تشكو عقوق ابنك وقد‬ َّ ‫أيها الرجل أجئت‬
‫ي‬
‫يىسء إليك‬
‫ي‬ ‫أن‬ ‫قبل‬ ‫إليه‬ ‫وأسأت‬ ،‫يعقك‬ ‫أن‬ ‫قبل‬ ‫عققته‬ “O Sir! You have come to me
to complain about the disdain of your son. You have failed in your duty
to him before he has failed in his duty to you. You have done wrong to
him before he has wronged you.”
As for the son of Umar (ra) Al-Khattab himself, ‘Abdullah ibn
‘Umar (ra), his father fulfilled the right upon him. ‘Abdulllah ibn Umar
(ra) was a Companion of the Messenger ‫ﷺ‬, he was a narrator of the
Sunnah, he was a jurist and he was a strong guide to the Muslim
community. Indeed, as one of the four ‘Abdullahs, it was ibn ‘Umar (ra)
who accounted Amir Mu’awiyah over his intent to pass on the Khilafah
to his son, Yazid. ‘Abdullah ibn ‘Umar said, ،‫فإن هذه الخالفة ليست بهرقلية‬
،‫أب‬
‫ ولو كانت كذلك كنت القائم بها بعد ي‬،‫ يتوارثها األبناء عن اآلباء‬،‫ وال كشوية‬،‫وال قيصية‬
‫مشوطا‬‫فوهللا ما أدخلت مع السنة من أصحاب اشورى إال عىل أن الخالفة ليست رشطا ر‬
‫ي‬
“This Khilafah is neither Byzantine, nor Caesarean nor Kosraean, where
the children inherit from the fathers. Had it been so, then I would have
been the one who undertook it after my father. By Allah, he did not

111
even include me within the six people of Shura, except on the
condition that Khilafah is not stipulated.”
The Maliki Imam, Abu ʾl-Ḥasan ʿAli ibn Khalaf al-Ḳaabiṣee, stated,
‫ لم يبخل عىل ولده بما ينفقه عليه يف‬،‫فمن رغب إل هللا أن يجعل له من ذريته قرة أعي‬
- ‫ فلعل الوالد إذا أنفق ماله يف تعليمه القرآن أن يكون من السابقي بالخنات‬،‫تعليمه القرآن‬
‫ا‬
َ ‫عمال ُي‬ ِّ
‫رح له‬ ‫ قد عمل‬،‫ ويؤدبه فيحسن تأديبه‬،‫ والذي يعلم ولده فيحسن تعليمه‬- ‫بإذن هللا‬
‫“ من تضعيف األجر فيه‬Whoever desires that Allah ‫ ﷻ‬make his children a
cooling for his eyes, he will not be miserly with his son in what he
spends on him for teaching the Qur’an. Perhaps the father, if he
spends his money in teaching the Qur’an, will be one of the foremost
in good deeds, inshaaAllah, whilst the one who teaches his child well,
improves his education and disciplines him so that he is well
disciplined, has done an action for which it is hoped that the reward
will be doubled.”

The Father Establishes Iman with Conviction in His Children

َ ِّ ُ ُ َ َ َ ْ َ َّ َّ َّ َ َ ُ ُ ْ َ َ َ ُ َْ َ
Allah ‫ َ ْﷻ‬said, ‫ين‬ ُ ‫الد‬
َ ‫يه ويعقوب يا ب ِ يت ِإن اّلل اصطق لك َم‬ ِ ‫يم ب ِن‬ ‫اه‬ِ ‫﴿ َو َو َّص ِبها ِإبر‬
َ ُ َّ َّ
﴾‫“ فال ت ُموتن ِإَل َوأنت ْم ُم ْس ِل ُمون‬This was the advice of Ibrahim, as well as
Jacob, to his children, saying, ‘Indeed, Allah has chosen for you this
Deen; so do not die except as Muslims.’” [TMQ Surah al-Baqarah
2:132]. The father establishes his children firmly on the Iman (belief) in
Islam, emulating the example of the Messenger ‫ ﷺ‬in raising the young
Companions (ra) in Dar ul-Arqam. Allah ‫ ﷻ‬reminds the Muslims that
our descendants will be raised in rank due to their Iman, joining their
good fathers in a life in Jannah. It is indeed a joyous eternal reunion
ُ َ َ َّ َ
after temporary separation َ through death.َ Allah ‫ ﷻ‬said, ‫آمنوا‬ ‫﴿وال ِذين‬
َ
ْ ‫اهم ِّم ْن َع َم ِلهم ِّمن‬ َ
ُ َ ْ َ َ ْ ُ َ َّ ِّ ْ ُ ْ
َ َ ْ َ ‫“ َو َّات َب َع ْت ُه ْم ذ ِّرَّي ُت ُهم بإ‬As for
ُ
﴾‫ش ٍء‬ ‫ي‬ ِ ‫ن‬‫ت‬‫ل‬ ‫أ‬ ‫ا‬ ‫م‬‫و‬ ‫م‬‫ه‬ ‫ت‬‫ي‬‫ر‬‫ذ‬ ‫م‬ ‫ه‬
ِِ‫ب‬ ‫ا‬ ‫ن‬‫ق‬ ‫ح‬‫ل‬ ‫أ‬ ‫ان‬ ‫يم‬
ٍ ِِ
those who believe and whose descendants follow them in Iman, We
will elevate their descendants to their rank, never discounting
anything (of the reward) of their deeds.” [TMQ Surah at-Tur 52:21].
Islam gives the father the high vision of elevating the ranks of his

112
children in the Aakhira, rather than the low vision of competition in
Dunya in terms of worldly status, related to wealth, education and
privilege.
َ ْ ِّ َّ َّ ْ ْ ُ َ َّ َ ُ َ ُ ُ َ َ ُ َ ْ ُ َ ْ ُ َ َ ْ َ
Allah ‫ ﷻ‬said, ‫الشك‬ ‫اّلل ِإن‬ ِ ‫شك ِب‬ ِ ‫﴿و ِإذ قال لقمان ِالب ِن ِه وهو ي ِعظه يا ب يت َل ت‬
ْ ُ َ
ٌ ‫“ لظل ٌم َعظ‬And remember when
﴾‫يم‬ ِ Luqmân said to his son, while
advising him, “O my dear son! Never associate ˹anything˺ with Allah
in worship, for associating others with Him is truly the worst of all
wrongs.” [TMQ Surah Luqman 31:13]. In Islam, the father strives to
build the belief as a conviction in his child, mindful that parents are a
ْ
central influence َ in guidance.
َ The َ َ Messenger of Allah ‫ ﷺ‬said, ‫« َما ِمن‬
ِّ ُ ْ َ َ َّ ُ
َ ِّ ‫“ َم ْولود إَل ُيول ُد َعَل ال ِف ْط َرة فأ َب َو ُاه ُي َه ِّو َد ِان ِه أ ْو ُي َن‬Everyone is
»‫ْص ِان ِه أ ْو ي َمج َس ِان ِه‬ ِ ِ ٍ
born a Muslim, but his parents make him a Jew, a Christian, or a
Magian.” [Bukhari and Muslim].
Regarding the belief in Islam, fathers today face a great challenge
under the secular states that harm our Deen. The secular system is
based on the detachment of religion from life, so that the issue of
belief is reduced in importance to almost insignificance. It is no
surprise that there is a rise of agnosticism throughout the world,
where people declare that they are undecided about the destination of
life itself. The rise of agnosticism is not an accident but a direct
consequence of education and social media that are based on
secularism. Thus, the Muslim father must pay close attention to the
well-established and elaborate Islamic teachings to establish Iman.
The father must study and convey subjects such as; the
indispensable existence of Allah ‫ﷻ‬, the need for a Messenger, the
inimitable miracle of the Noble Quran, the confirmation of the Sunnah
of the Messenger ‫ ﷺ‬as Revelation and clarity in the matter of Qadaa’
and Qadr. At the same time, he must be aware of the corruption of the
secular environment which advocates materialism as the origin of the
Universe, whilst challenging the validity of Islam and its divine texts. He
must also be aware of the corruption from the local traditions, where
113
belief is inherited without definite conviction, whilst fatalism lead to a
weakness in commitment to Islam. So the father models his household
upon Dar ul Arqam, where the home is brightly lit by the illuminating
light of guidance, as well as the refutation of the false kufr beliefs. This
is the true way to strengthen the immunity of our children from the
threat that is worse than Coronavirus, the threat of kufr, which can
ruin the ever-lasting Afterlife.
Beyond these efforts and above these efforts, Guidance is in the
hands of Allah ‫ ﷻ‬alone. So the father makes constant Dua for the firm
Iman of his children in our difficult times, knowing that he is one of
ُ َ َ
those whose Dua is not refused. The Messenger of Allah ‫ ﷺ‬said, ‫«ثالث‬
َ ْ ُ ْ َ ْ ُ ْ َ ُ ْ َ ْ ُ َ ْ َ َّ َّ َ َ َّ ُ َ ُ َ َ ْ ُ َ َ َ
»‫وم َودع َوة ال ُم َس ِاف ِر َودع َوة ال َو ِال ِد ِل َول ِد ِه‬
ِ ‫يهن دعوة المظل‬ ِ ‫ات يستجاب لهن ال شك ِف‬ ٍ ‫دعو‬
“There are three supplications that will undoubtedly be answered:
the supplication of one who has been wronged; the supplication of
the traveller; and the supplication of a father for his child.” [Ibn
Maajah]

The Father Disciplines in the Practice of Islam

َْ ْ
Allah ‫ ﷻ‬said, ‫ي َواج َعلنا‬ ُ ‫ب َل َنا م ْن َأ ْز َواج َنا َو ُذ ِّر َّيات َنا ُق َّر َة َأ ْع‬ ْ ‫ون َرَّب َنا َه‬َ ُ َُ
‫﴿يقول‬
ً َ َ َّ ُ ْ ٍ ِ ِ ِ
﴾‫“ ِللمت ِقي ِإماما‬Those who pray, “Our Lord! Bless us with (pious)
spouses and offspring who will be the joy of our hearts, and make us
models for the righteous.” [TMQ Surah Al-Furqan 25:74]. It is a duty
upon the father in Islam to direct his children to the worship of Allah
‫ ﷻ‬and Obedience of Allah ‫ ﷻ‬and His Messenger ‫ﷺ‬. Allah ‫ ﷻ‬relates
َ ْ َ
‫ه‬ ‫ان‬‫و‬ ‫وف‬ ‫ر‬ُ ‫الص َل َة َو ْأ ُم ْر ب ْال َم ْع‬
َّ ‫ت َأقم‬ َّ َ ُ َ
the speech
ُُ ْ ْ َ ْof the father, Luqman
َ
َ َٰ َ َّ َ َ َ َ َ َ ْ ْ َ َ ُ ْ
(as), ِ
َ ِ ِ ِ ‫﴿ي ا ب ي‬
﴾‫ور‬ِ ‫“ ع ِن المنك ِر واص ِي عَل ما أصابك ِإن ذ ِلك ِمن عزِم األم‬O my dear son!
Establish prayer, encourage what is good and forbid what is evil, and
endure patiently whatever befalls you. Surely this is a resolve to
aspire to.” [TMQ Surah Luqman 31:17]. The father prays to Allah ‫ﷻ‬
and strives to ensure his offspring are instilled with righteousness.
َْ َ َ َ َّ َ َ َ ْ َ ْ َ َّ َ َ َ ْ َ ُ ْ َ ْ َ ْ ْ َ ِّ َ َ َ
Allah ‫ ﷻ‬said, ‫َل َوعَل َو ِالد َّي َوأن‬ ‫ي‬ ‫ع‬ ‫ت‬ ‫م‬ ‫ع‬ ‫ن‬‫أ‬ ‫ت‬ ‫﴿قال رب أو ِزع ِ يت أن أشكر ِنعمتك ِ ي‬
‫ال‬
114
 َ ‫ت إ َل ْي َك َوإ ِّن م َن ْال ُم ْسلم‬ُ ْ ُ ِّ َّ ِّ ُ ْ ْ ََ ُ َ َْ ً َ َ َ َْ
﴾‫ي‬ ِِ ِ ‫ِ ي‬ ِ ‫“ أعمل ص ِالحا ترضاه وأص ِلح ِ يل ِ يف ذري ِ يت ِإ ين تب‬They pray,
“My Lord! Inspire me to (always) be thankful for Your favours which
You blessed me and my parents with, and to do good deeds that
please You. And instil righteousness in my offspring. I truly repent to
You, and I truly submit to Your Will.” [TMQ Surah Al-Ahqaf 46:15].
ََ ْ َ َ َْ ْ َ ْ ًَ ٌ َ َ
The Messenger of Allah ‫ ﷺ‬said, ‫« َما نح َل َو ِالد َولدا ِمن نح ٍل أفضل ِمن أد ٍب‬
َ
»‫“ ح َس ٍن‬There is no gift that a father gives his son more virtuous than
good manners.” [Tirmidhi]
Thus, as well as the friendly and attentive teacher, the father is
mindful of disciplining wisely, securing his beloved offspring from the
anger of Allah ‫ ﷻ‬and punishment in the Aakhira. The Messenger of
َ َ َّ َ َ َ ْ َ ْ ٌ ْ َ ُ َ َ َ ُ ُ َّ َ ِّ َ ُ ْ َ
Allah ‫ ﷺ‬said, »‫“ «ألن يؤدب الرجل ولده خي ِمن أن يتصدق ِبص ٍاع‬That a man
should discipline his son is better for him than to have givenَ a Sa' in
ََ َ َ َ َ ْ َ
charity.” [Tirmidhi]. The Messenger of
ُ َّ َ ْ ُ َ َ َّ ْ َ َ َ ْ َ َ َّ ُ َ َّ َ َ َّ ُ َ َّ َ َ Allah ‫ﷺ‬ said, ‫ات‬ ٍ ‫ن‬‫«من عال ثالث ب‬
»‫“ فأدبهن وزوجهن وأحسن ِإلي ِهن فله الجنة‬If anyone cares for three
daughters, disciplines them, marries them and does good to them, he
will go to Paradise.” [Abu Dawud].
The disciplining by the father is borne out of compassion and care,
not out of frustration, anger and malice. Disciplining is not for the sake
of the worldly aspirations of the father for his child, but for the sake of
pleasing Allah ‫ﷻ‬, raising the child’s status in the never-ending َ Aakhira.
َ َ ْ ُ َْ َ َ َ ْ
The Messengerَ of Allah ‫ َﷺ‬said, ‫« َمن كان أ ْص َبح َص ِائ ًما فل ُي ِت َّم َص ْو َمه َو َمن كان‬
َ َ َ ْ ْ َ
»‫“ أ ْص َبح ُمف ِط ًرا فل ُي ِت َّم ب ِق َّية ي ْو ِم ِه‬He who got up in the morning fasting
(without eating anything) he should complete his fast, and he who
had had his breakfast in the morning, he should complete the rest of
the day (without food).” [Muslim]. Muslim further narrated that the
said; ‫اَّلل‬ ُ ‫الص َغ َار م ْن ُه ْم إ ْن َش َاء ه‬ ُ ‫َف ُك َّنا َب ْع َد َذل َك َن ُص‬
ِّ ‫وم ُه َو ُن َص ِّو ُم ص ْب َي َان َنا‬
Companions ‫ى‬ ‫ى‬ ‫ى‬ ‫ى‬ ِ َ َ ِ ْ َ ُّ ِ ‫ى‬ َ ْ ِ ‫ََْ َ ُ ى‬
َ َ َ ْ َّ َ ُ ُ َ
‫ب ِإل ال َم ْس ِج ِد فن ْج َع ُل ل ُه ُم الل ْع َبة ِم َن ال ِع ْه ِن ف ِإذا َبَك أ َحده ْم عىل الط َع ِام أعط ْيناها ِإ َّي ُاه‬ ‫ونذه‬
َ ْ َْ
‫“ ِعند ِاْلفط ِار‬We henceforth observed fast on it (on the day of 'Ashura)
and, Allah ‫ ﷻ‬willing, made our children observe that. We went to the
mosque and made toys out of wool for them and when anyone felt

115
hungry and wept for food we gave them these toys till it was the time
to break the fast.”
As a last resort, after teaching, commanding, encouraging,
advising, admonishing and warning, the father is to beat the child over
ten years of age for not performing Salah. The Messenger of Allah ‫ﷺ‬
َََْ ُ ُ ْ َ َ َ ْ َ َ ََ َ َ َ َ ْ َ َ ََ َ َ َّ َّ َّ ُُ
said, »‫اضبوه عليها‬
ِ ‫ ف ِإذا بلغ عش ِس ِني ف‬،‫«مروا الص ِ يت ِبالصل ِة ِإذا بلغ سبع ِس ِني‬
“Order the children to perform Salah when they reach the age of
seven and when they reach the age of ten, discipline them by beating
for (not performing) it.” [Abu Dawud, At-Tirmidhi].
Today, the Muslim father must be particularly alert in disciplining,
due to the absence of Islam as a way of life. Under the dominance of
secularism globally, liberal values are corrupting our youth. The
resultant problems have become a major concern for fathers,
particularly those of pre-teens and teenagers. It is common place for
fathers to lament at the conduct of their children, whilst reminiscing of
respect and discipline in their time. The increased Westernization of
education and social media has indeed had a destructive effect.
Individualism builds an innate dislike of any authority, including that of
the Command of Allah ‫ﷻ‬, so what of the father?
Materialism and hedonism builds a sense of fulfilling desires,
without restriction or guidance. Under the secular system, it is not rare
now to hear of young Muslims neglecting obligations and indulging in
prohibitions, such as drinking alcohol, smoking narcotics and
fornicating. Corruption has even reached the extent that the
unmarried are aborting children, whilst a few even declare themselves
as homosexual.
All this is in addition to the weak personalities raised in Muslim
families that are unable to restrain their anger, oppressing women or
children, including merciless beating and mental torture. The problems
exist in the Muslim World as well as the West, the difference only
being in degree of severity.
116
The Father is Responsible for Financial Maintenance
In Islam, it is the father that is obliged to spend on the wife and
their children. The mother is not obliged to provide maintenance for
the children orَ the husband, no matter how much she earns. َ Allah ‫ﷻ‬
ْ ُ َ َ َ َ َٰ َ َ ْ ُ َ ْ َ ُ َّ َ َّ َ َ ِّ ََ َ ُ ‫الر َج‬
said, ‫ض و ِبما أنفقوا ِم َن‬ ٍ ‫ال ق َّو ُامون عَل الن َس ِاء ِبما فضل اّلل بعضهم عَل بع‬
ْ ِّ ﴿
﴾‫“ أ ْم َو ِال ِه ْم‬Men are the caretakers of women, as men have been
provisioned by Allah over women and tasked with supporting them
financially.” [TMQ Surah An-Nisa'a 4:34]. Islam mandates that the
father spends on the parents and ْ َ ْ َ relatives that are near, including his
َ َ ْ َ َ ْ َ ْ َ ْ ِّ ُ ْ َ َ َ ْ ُ
children. Allah ‫ ﷻ‬said, ﴾‫“ ﴿قل ما أنفقتم من خ ٍي ف ِللو ِالدي ِن واألقر ِبي‬Say,
“Whatever donations you give are for parents and near relatives.”
[Surah al-Baqarah 2:215].
The financial maintenance given by the father is neither a favour
nor a charity but a duty obliged by Allah ‫ﷻ‬. It must be sufficient to
fulfil the requirements and it must not be miserly. Any shortcoming is a
serious matter, which may result in a verdict from an Islamic judge.
Hind bint `Utba said to the Messenger ‫ﷺ‬, “Abu Sufyan is a miserly
man and I need to take some money of his wealth.” The Messenger of
Allah ‫ ﷺ‬said, »‫وف‬ ُْ َ ْ َََ َ ْ َ َ ُ
ِ ‫يك وولد ِك ِبالمعر‬ِ ‫“ «خ ِذي ما يك ِف‬Take reasonably what is
sufficient (bil maroof) for you and your children.” [Bukhari].
Regarding financial maintenance, Bil maroof includes the basic
needs, such as food, clothing and shelter, as well as some of the
luxuries. Bil maroof is to the reasonable standard, taking into
consideration in the degree of urbanization of the family location, such
that it is higher in the cities, less in the villages and least in the desert
abodes.
It is the financial maintenance that itself is a challenge under the
harmful states in the Muslim World today. Due to the absence of free
education and healthcare of a reasonable standard, many fathers are
117
faced with the back breaking burden of private education and
healthcare. The fathers struggle to fulfil even the duty of financial
maintenance adequately, let alone the other duties. Nonetheless,
providing financial maintenance is one of the duties of the father and
not the only one.
Conclusion: The Pious Children Benefit their Father both in his Life
and After his Death
Indeed, the Muslim father has many obligations towards his
children, within which there is reward for fulfilment, but punishment in
neglect. The father is the guardian of his household and he will be
questioned about his guardianship. The Messenger of Allah ‫ ﷺ‬said, ‫«إن‬
ُ َ ُ َ َ َ َ َّ ٌ
»‫بيته‬ِ ‫أهل‬ ِ ‫“ هللا َسائل كل ر ٍاع عما اسيعاه أح ِفظ أم ضيع حت يسأل الرجل عن‬Indeed
Allah ‫ ﷻ‬questions every guardian about their charge as to whether
they fulfilled or neglected, until the man is asked about the people of
hisَ home.” [An-Nisa'a, Ibn Hibban]. The Messenger of Allah ‫ ﷺ‬said, ‫« َما‬
َّ َ
»‫هللا عليه الجنة‬ ٌّ ‫وت وهو َغ‬
ُ ‫اش ل َرع َّيته إال َح َّر َم‬ ُ ُ َ َ ْ َ ُ َ َّ َ ُ
‫يه هللا ر ِعية يموت يوم يم‬
َ ْ َ َْ ْ
ِ ِِ ِ ِ ِ ‫ِمن عب ٍد يسي ِع‬
“There is none amongst the servants, who was entrusted with the
guardianship of his subjects, but died in such a state that he was
dishonest in his guardianship, except that Paradise is forbidden for
ُ َّ ‫« َما م ْن َع ْبد َي ْس َ ْيعيه‬
him.” [Muslim]. The Messenger of Allah َ ‫ا‬ ‫ ﷺ‬said, ‫اّلل‬ ِ ِ ٍ ِ
َّ ْ َ َ ْ َ َّ َ َ َ ْ ُ َ ْ َ َّ َ
»‫“ ر ِعية فلم يحطها ِبن ِصيح ٍة ِإَل لم يجد ر ِائحة الجنة‬Anyone who is charged by
Allah ‫ ﷻ‬to take charge of subjects and does not protect them with
good counsel, will not smell the fragrance of paradise.” [Bukhari].
The blessed father is the one who undertakes his duty towards
educating and disciplining his children and by the Guidance of Allah ‫ﷻ‬
has righteous offspring. Such children are the ones who will obey him
within that which is his right, willingly through their love of Allah ‫ﷻ‬
and His Messenger ‫ﷺ‬. By the grace of Allah ‫ﷻ‬, the dutiful father is
blessed within his life, as well as َafter his returning to his Lord ‫ﷻ‬. The
َّ َ َ ْ َّ ُ ُ َ َ ُ ْ َ َ َ َ ْ ُ َ ْ َ َ
Messenger of Allahَ ‫ ﷺ‬said: ‫« ِإذا َمات ِاْلنسان انقطع عنه عمله ِإ َال ِمن ثالث ٍ َة ِإال‬
ُ َ ُ َْ َ ََُْ ْ َ َ َ ْ
»‫“ ِمن َصدق ٍة ج ِاري ٍة أ ْو ِعل ٍم ينتف ُع ِب ِه أ ْو َول ٍد َص ِال ٍح يدعو له‬When a man dies, his
118
acts come to an end, but three, recurring charity, or knowledge (by
which people) benefit, or a pious son, who prays for him َ ْ ُ َ َ (for the
ُ ُ َّ َّ
deceased).” [An-Nisa’i]. The Messenger of Allah ‫ ﷺ‬said: ‫« ِإن الرجل ليفع‬
َ َ َ َ َ ْ ْ ُ َ ُ َ َ َ َّ َ ُ ُ َ َ َّ َ ْ ُ ُ َ َ
»‫اس ِتغف ِار َول ِدك لك‬ ‫“ د َرجته ِ يف الجن ِة فيقول أن هذا فيقال ِب‬A man will be raised
in status in Paradise and will say: ‘Where did this come from?’ And it
will be said: ‘From your son's praying for forgiveness for you.’” [Ibn
Majah]
O Allah ‫ !ﷻ‬May we fulfil our duties as fathers! May our sons and
daughters be a cooling for our eyes and pillars for the Islamic Ummah!
Let our progeny be those who strive with us in the work to re-establish
the Second Khilafah (Caliphate) on the Method of Prophethood,
resuming Islam as a way of life and carrying Islam as a Dawah all over
the world. Ameen!
Ahmed narrated that the Messenger of Allah ‫ﷺ‬, who conveys the
meaning of Allah’s ‫ ﷻ‬Ahkam in his ‫ ﷺ‬own words as part of his
Sunnah, who does not speakَ except that which is revealed to him ‫ﷺ‬
َ َ َ ُ َ ْ َ َّ ُ َ ُ َ ْ َ ُ َّ َ َ َ ْ ُ ُ َّ ُ ُّ ُ ُ َ
from
َ َ ُ His َ ْ َ َّLord, َ ْ َ ُ َّ َ ‫اء‬
ُ َ ُ declared, ‫ون النبُوة َ ِفيكم ما ش َ ٌاء اّلل أن تكون ثم يرفعها إذا ش‬
َ َ ُ ِ ُ َ َ َّ ُ ُّ َْ ََ
‫«ت ك‬
َ ُ ُ َّ َ َ َ ْ َ ْ َ
‫ون ثم يرفعها ِ َإذا‬ ‫أن يرفعها ثم تكون خلفة عَل منهاج النبوة فتكون ما شاء اّلل أن تك‬
ْ َ َ َ َ َ ُ َ ُ َ ْ َ ُ َّ َ َ َ ُ ِ ُ َ َ ِ ًّ َ ِ ً ْ ُ ُ ُ َ ِ َّ ُ َ َ َ ْ َ ْ َ ُ َّ َ َ
‫اّلل أن ي َكون ث َ َّم ي ْرف ُع َها ِإذا َش َاء ُأن‬ ‫شاء اّلل أن يرفعها ثم تكون ملكا عاضا فيكون ما شاء‬
َ ُ َ ْ َ ُ َّ َ َ َ ُ ُ َ َ ‫َ ْ َ َ َ ُ َّ َ ُ ُ ُ ْ ً َ ْ َّ ا‬
َّ‫ون ُث َّم َي ْرف ُع َها إذا َش َاء أ ْن َي ْرف َع َها ثم‬ ‫يرفعها ثم تكون ملكا ج ِيية فتكون ما شاء اّلل أن تك‬
َّ ُ ُّ َْ َ َ ‫َ ُ ُ َ َ ِا‬
»‫اج النبوة‬ ِ ‫“ تكون ِخلفة عَل ِمنه‬Prophethood will last with you for as long
as Allah wants it to last. Then there will be Khilafah according to the
Method of Prophethood, and things will be as Allah wishes them to
be. Then Allah will end it when He wishes. Then there will be biting
(hereditary) rule, and things will be as Allah wishes them to be. Then,
Allah will end it when He wishes. Then there will be an oppressive
rule, and things will be as Allah wishes them to be. Then, Allah will
end it when He wishes. Then there will be a Khilafah according to the
method of Prophethood.” After this speech, then, he ‫ ﷺ‬fell silent.

119
Pornography Use Causes Dependency,
Misery and Harm to Humanity
Introduction: Pornography Use is a Consequence of Western
Hedonism
Pornography is widespread to the point that it has become a
norm, wherever Western civilization has influence. The use of
pornography is indeed an outcome of the dominant civilization today,
the Western civilization. Hedonism is the Western view regarding the
satisfaction of instinctive desires, including the sexual desire, which is a
manifestation of the species’ instinct. The concept of hedonism is to
maximize pleasure and minimize pain. The hedonistic view is that
desires must not be suppressed or regulated in any manner
whatsoever, leading man to wherever his desires lead him. Hedonism
is a reaction to the era of ruling by the Church, which regarded the
sexual desire as being carnal and the sexual act as an animalistic. The
Church regarded abstinence and celibacy as virtuous. Such non-
satiation of the instinct led to misery in society, including sexual
frustration. However, in reaction to suppression, abstinence and
denial, hedonism went to another extreme. It unleashed the instincts
to excess, which in turn led to other forms of harms, miseries and
afflictions.
In the case of pornography users, hedonism leads to extensive
use of pornography, searching for more extreme forms, being
triggered sexually constantly and craving pornography to the point of
disrupting daily life and relationships, including intimate ones with
spouses. What is actually required is neither complete suppression of
the species’ instinct nor letting it off its chain to excess, but regulating

120
it through a system revealed by the Creator of human beings, their
instincts and their desires. Islam gives a social system which regulates
the species instinct, without non-satiation or excess. Moreover, Islam
focusses the human being on the true basis of happiness, which is
pleasing Allah ‫ﷻ‬, regulating the desires in accordance to obedience to
Allah ‫ ﷻ‬and His Messenger ‫ﷺ‬.

Dependency upon Using Pornography

The hedonistic unleashing of the instinct leads to a
preoccupation with the desire, inducing biochemical changes that
approach addiction, even if they do not lead to actual clinical
addiction.
Pornography use leads to desensitization, which is caused by
the production of large amounts of dopamine. Dopamine is the
pleasure-chemical that is released when a person engages in an
enjoyable activity, such as eating a tasty meal or playing a fun game.
Such normal and everyday activities release healthy amounts of
dopamine that the brain can process. Pornography use, however,
releases such high levels of dopamine that the brain takes action
against it. It does this by trimming down its number of dopamine
receptors, thus reducing its responsiveness to the dopamine. This is
the basis of desensitization. The problem, however, is that despite this,
a part of the brain still exists that wishes to view pornography and
longs for that rush of dopamine. So, to make up for the reduced
responsiveness, the pornography user seeks out greater and greater
degrees of stimulation, that is, more and more extreme forms of
pornography. The user of pornography begins viewing pornographic
material, eventually builds a tolerance to it, and then, in pursuit of a
continuous supply of dopamine, increases the degree of content they
view. Not only is it a cycle, but it also involves escalation.

121
 While this process of desensitization is occurring, the brain
simultaneously undergoes a second change involving sensitization.
That is, in its pursuit for dopamine, the brain becomes highly sensitized
to anything that reminds it of pornography; that is, any cue or signal.
These signals can be anything from a woman on a magazine cover to
an advert on social media. These cues, or triggers, can even be
auditory. However, the effect is the same: they trigger strong cravings
within the user that drive them towards viewing pornography again.
It becomes increasingly more difficult to resist these cravings
because of the third change that occurs in the brain, hypofrontality, or
reduced brain activity in the prefrontal region. This is caused by
physical changes in the prefrontal region’s grey and white matter. It is
due to hypofrontality that despite an inner desire to want to give up
pornography, users find it hard to resist desires, losing inhibition.
The fourth significant change to the brain is within
dysfunctional stress circuits which are related to the brain’s ability to
control stress. Due to the dysfunctions caused to the brain by
repeatedly viewing pornography, users find it hard to deal with even
minor sources of stress. These minor stresses often activate the
sensitized parts of the brain, which lead to cravings, which lead to a
desire to view more pornographic material.
In addition, DeltaFosB is a protein that is produced every time
dopamine is released. The more dopamine released, the more
DeltaFosB accumulates. The function of DeltaFosB is that it enforces
the memory of watching pornography and the feelings of pleasure
associated with such viewing. Essentially, it makes the brain remember
just how pleasurable pornography is. It is the reason pornography
users have cravings and a desire to continue viewing pornographic
material. DeltaFosB is what keeps the cycle of use going.
So, the desire to watch pornography is created by the act of
watching pornography itself. It is the viewing of pornography that
122
leads to dopamine production, which leads to the accumulation of
DeltaFosB, which leads to the intensification of cravings. Therefore, the
only way to get rid of the desire for pornography once and for all is to
not give into the desire, but to resist it. Giving in only perpetuates the
cycle. Resisting it is what allows the brain to heal and for the cravings
to go away. According to most studies, it takes one to two months for
DeltaFosB in the brain to dissipate but it can take even less time for the
desire to watch pornography to go away.
Of course, none of this, means that the cycle of use cannot be
broken.

Ending Use of Pornography at an Individual Level

The first thing that must be firmly established in the mind of
any person seeking to give up the use of pornography, is that viewing
pornographic material is a sin. Therefore, the motivation to give up
pornographic material must be that it is a sin and persisting in it
without stopping and repenting will, if Allah ‫ ﷻ‬wishes, lead to
punishment in the Hereafter.
Use of pornography is impermissible in Islam, regardless of
whether they are photographs, as opposed to real bodies. This is
because of the legal principle (Qaida Shar’iyah) which states that,
‫“ الوسيلة إل الحرام حرام‬the means to Haram is Haram.” The means in this
case does not have to lead to haram with certainty, but with mere
preponderant likelihood (‫عىل الظن‬ ‫)غلب‬. The evidence of the Qaidah is
ْ ْ َ ً ْ َ َ َّ ُّ ُ َ َ َّ ُ َ ُ ْ َ َ َّ ُّ ُ َ َ َ
the Ayah, ‫اّلل فيسبوا اّلل عدوا ِبغ ِي ِعل ٍم‬ِ ‫ون‬ِ ‫“ وَل تسبوا ال ِذين يدعون ِمن د‬Do not
insult what they invoke besides Allah or they will insult Allah
spitefully out of ignorance.” [TMQ Surah an-An’aam 6:108]. Allah ‫ﷻ‬
disallowed the insult, for it causes the insulting of Allah ‫ﷻ‬. So the
Qaidah forbids all that inevitably leads to sin. Pornography indeed
leads to other sins, such as gazing at women lustfully, seductive flirting,
123
free mixing between genders, unlawful touching, stalking, harassment,
assault, fornication, adultery, homosexuality and rape.
The purpose of clarifying this is so that when the afflicted
Muslim begins the journey of overcoming their usage, their intentions
are sincere and there are no doubts left in their mind that may
produce only a half-hearted attempt at ending pornography use.
Now that we understand the nature of the use of pornography
and its characteristics, we can begin to discuss the way to overcome it.
What we understand about the use of pornography and its
cycle of use is in line with what the ‘ulema understood to be the
characteristics of sin.
In his book, Spiritual Diseases and their Cures, Ibn al-Qayyim
(rh) says on the nature of sin, “Sins lead to the production of other
sins, until one finds it hard to give them up. An ‘alim, of the past has
said, “Among the punishments for a sin is committing a subsequent
sin. And among the recompenses for a good deed is doing a
subsequent good deed. When a person does a good deed, another
good deed besides it says: “Do me as well.” If he does it, a third one
says likewise, and so on; therefore, his good deeds, and recompense
for them, increase. The same thing occurs (but in a negative way)
when a person commits a sin.”
The goal is to resist the desires long enough so that each
subsequent desire is weaker than the last. Eventually the withdrawal
symptoms dissipate and the dependency is overcome. So, how then
can a Muslims who wishes to rid themselves of such a habit protect
themselves from these desires and consequently, overcome the
dependency?

Repentance Overcomes Sins

124
 َ ََ ُُْ ُ َّ ‫َل ْو َأ ْخ َط ْأ ُت ْم َح َّت َت ْب ُل َغ َخ َط َاي ُاك ُم‬
The Prophet ‫ ﷺ‬said, ‫الس َم َاء ث َّم تبت ْم لتاب‬
ُ ََ
‫“ عل ْيك ْم‬If you were to commit sin until your sins reach the heaven,
then you were to repent, your repentance would be accepted.” (Ibn
Majah). The first step to overcoming the habit and turning towards
Allah ‫ ﷻ‬for help is for a person to admit their sins and repent to Allah
‫ﷻ‬.
It was narrated from Abu Hurairah (ra)ٌ that the Messenger of
َ ْ َ ْ َ َ َََ َ َ ْ َ َْ َ َ ْ ُ ْ َ َ َ َ ْ َ َ َ ْ ُ ْ َّ
Allah ‫ ُﷺ‬said, ‫استغف َر‬ ‫ب كانت َ ن َكتة َس ْود ُاء ِ يف قل ِب ِه ف ِإن تاب ونزع و‬ ‫إن المؤمن إذا أذن‬
َ‫ان َع ََل ق ُلوب ه ْم ما‬ َ َ ْ َ َّ َ َ ُ َّ ُ َ َ َ َّ ُ َّ َ ْ َ َ َ َ ْ َ ِ ُ ُ ِْ َ َ ُ ِ
‫ص ِقل قلبه ف ِإن زاد زادت فذ ِلك الران ال ِذي ذكره اّلل ِ يف ِكت ِاب ِه {كال بل ر‬
َ ُِ ِ ْ َ ُ َ
}‫“ كانوا يك ِسبون‬When the believer commits sin, a black spot appears on
his heart. If he repents and gives up that sin and seeks forgiveness,
his heart will be polished. But if (the sin) increases, (the black spot)
increases. That is the Ran that Allah mentions in His Book: “Nay! But
on their hearts is the Ran (covering of sins and evil deeds) which they
used to earn.” [83:14]” [Ibn Majah]. Even if a person repents and later
gives into a desire and sins again, they must repent again. Allah ‫ ﷻ‬is
the Oft-Forgiving and the Most Merciful and is willing to accept
repentance for repeated sins.
ُ ُّ َ َ َ َ ُ ْ ْ َ ُ ْ َ ْ َ ِّ َ : َ َ َ ً ْ َ َ َ ْ َ ً ْ َ َّ
َ The Prophet ‫ﷺ‬ said, ‫ه‬ ‫اغ ِفره فقال رب‬ ُ ُ ‫ت ْف‬ ‫ِ َإن عبدا أذنب ذنبا فقال رب أذنب‬
َ‫اّلل ُث َّم أ ْذ َنب‬
ُ َّ ‫ث َما َش َاء‬ َ َ َ َّ ُ ْ َ ُ َْ َ َ َ َ ْ َّ ُ ْ َ ًّ َ ُ َ َّ َ َ َ
ُ ُ ْ َ َ َ ْ َّ ُ ْ َ ‫ت ْ ِلعب ِد َ َّي َث ُم َ ًّمك‬ ‫أ ْع ِل َم َ ع ْب ِدي أن َله َ ربا يغ ِْفر َالذنب َويأخذ ِب ِه؟ َغفر‬
َ َ ُ ُّ َ َ ُ ْ ْ َ ُ ْ ْ ِّ َ : َ َ ً َ
‫ أع ِل َ َم عب ِدي أن له ربا يغ ِفر َ الذنب وي َأخذ ِب ِه؟‬:َ ‫ال َرب َ ْه‬ ‫ق‬ ‫ف‬ ‫ه‬‫ر‬ ‫ف‬
ِ ‫اغ‬ ‫ف‬ ‫ا‬ ً ‫ت ذن‬
‫ب‬ ‫ب‬ ‫ن‬‫ذ‬ ‫أ‬ ‫ب‬ ‫ذنبا فقال ر‬
ْ
‫ رب أذنبت ذنبا َ آخر فاغ ِفر ِ يل‬:‫قال‬ َ ‫ب ذنبا‬ َ ‫اّلل ُث َّم أذن‬
ُ َّ ‫ث َما َش َاء‬ َ َ َ َّ ُ
‫ك‬ ‫م‬ ‫م‬ ‫ث‬ ‫ي‬ ‫د‬ ْ ‫َغ َف ْر ُت ل َع‬
‫ب‬
ْ َ َ ِ ِ
َ ْ ْ ُ َ َ ُ ُ َ َ ْ َّ ُ ْ َ ًّ َ ُ َ َّ َ َ َ ََ
‫ب َويأخذ ِب ِه؟ غف ْرت ِل َع ْب ِدي فل َيف َع ْل َما ش َاء‬ ‫ أع ِل َم ع ْب ِدي أن له ربا يغ ِفر الذن‬:‫ال‬ ‫“ فق‬If
somebody commits a sin and then says, 'O my Lord! I have sinned,
please forgive me!' and his Lord says, 'My slave has known that he
has a Lord who forgives sins and punishes for it, I therefore have
forgiven my slave (his sins).' Then he remains without committing
any sin for a while and then again commits another sin and says, 'O
my Lord, I have committed another sin, please forgive me,' and Allah
says, 'My slave has known that he has a Lord who forgives sins and
punishes for it, I therefore have forgiven my slave (his sin). Then he

125
remains without Committing any another sin for a while and then
commits another sin (for the third time) and says, 'O my Lord, I have
committed another sin, please forgive me,' and Allah says, 'My slave
has known that he has a Lord Who forgives sins and punishes for it I
therefore have forgiven My slave (his sin), he can do whatever he
likes.” [Bukhari and Muslim]
From his Sharh of Sahih al-Muslim, Imam al-Nawawi (rh) said
regarding the above hadith, “...even if the sin is repeated a hundred
times or a thousand times or more, and he repents each time, his
repentance will be accepted and his sin will be erased. And if he
repents once from them all, his repentance will be valid.”
Not even once should the Muslim fall into a state of
hopelessness and stop seeking out the forgiveness of Allah ‫ﷻ‬. This is a
trick of Shaytan and to stop seeking Allah ‫’ﷻ‬s forgiveness is to deny
that He ‫ ﷻ‬is Ar-Raheem, which is in itself sinful denial.
The believer must ensure, however, that every time they
repent, their repentance is sincere, they earnestly resolve to never
repeat the sin again, and that they seek refuge in Allah ‫ ﷻ‬from the
whispers of Shaytan.

Having Tawwakul in Allah ‫ ﷻ‬and Seeking His Protection

Tawwakul is to have sincere trust in Allah ‫ ﷻ‬and to understand
that He ‫ ﷻ‬alone is the Mawla (Protector) of the believers. When a
heart is filled with a desire for something, Shaytan attempts to arouse
those desires with whispers, whispers which inspire temptation and
the inclination to sin. Therefore, a person that aims to subdue his
desires to watch pornography must understand the threat that
Shaytan poses and hence seek the protection of Allah ‫ﷻ‬. We see that
it was the habit of the Prophet ‫ ﷺ‬and his Companions (ra) to seek
refuge in Allah ‫ ﷻ‬from the whispers of Shaytan.
126
 The way to obtain the protection of Allah ‫ ﷻ‬is to increase one’s
remembrance of Him ‫ﷻ‬. In his book, “Marvels of the Heart,” Imam al-
Ghazali (rh) gives the following advice, “The remembrance of Allah is
the safe side, for it is known that there is no room for Shaytan there. A
thing is treated only by its opposite, and the opposite of all the evil
suggestions of Shaytan is the remembrance of Allah by seeking refuge
with Him and disclaiming strength and power. This is what you mean
when you say: “I seek refuge with Allah from Shaytan the Stoned”,
and: “There is no strength nor power save in Allah the Most High,
Almighty.” This can be done only by the pious in whom the
remembrance of Allah predominates, and Shaytan only approaches
ْ َ َّ َ َّ َّ
them as a slyَ َtrick at the times of their blunders. Allah says, ‫وا‬ ‫ِإن ال ِذين اتق‬
َ ُ ْ ُّ ُ ْ ُ َّ َ َ َ ْ َّ َ ِّ ٌ َ ْ ُ َّ َ َ
‫ْصون‬ ِ ‫ب‬‫م‬ ‫م‬‫ه‬ ‫ا‬‫ذ‬‫إ‬ِ ‫ف‬ ‫وا‬ ‫ر‬ ‫ك‬ ‫ذ‬ ‫ت‬ ‫ان‬
ِ ‫ط‬ ‫ي‬‫الش‬ ‫ن‬ ‫م‬ ‫ف‬ ‫ئ‬
ِ ‫ا‬ ‫ط‬ ‫م‬‫ه‬ ‫س‬ ‫م‬ ‫ا‬‫ذ‬ ‫إ‬ِ “Indeed, those who fear
Allah – when an impulse touches them from Shaytan, they remember
(Him) and at once they have insight.” (Surah al-A’raf, verse 201)”
So when the whispers infiltrate the mind and the temptation
arises, the way to resist is to turn towards Allah ‫ﷻ‬.

Avoidance of the Place of Sin and Engagement in Good Deeds

An advice often provided by the ‘ulema to those seeking to
overcome their sins is that rather than fighting the desire to sin, it is
better to avoid those places and those things which incite the desire.
Above we mentioned triggers which arouse the senses and
incline the heart towards pornography. These signals and triggers must
be identified in their form and in their places and the believer must
make efforts to avoid them as much as possible.
It is when the believer is idle and not busy in the worship of
Allah ‫ ﷻ‬that his mind becomes susceptible to the persuasions of
Shaytan. Involuntary thoughts inspired by Shaytan can creep their way
into the mind and because the person has nothing to busy themselves
127
with, the thoughts establish themselves firmly in the mind and become
difficult to subdue. So it is advised that the believer should avoid
laziness and avoid idleness. Instead believers occupy themselves with
that which is good for them in this life and the Hereafter.
There are many benefits of doing good deeds but here we will
discuss two: The first is that doing good deeds wipes away a believer’s
bad deeds. The second is that a believer who is upright in his
performance of good deeds enjoys the protection of Allah ‫ ﷻ‬and as
such, finds safety from the whispers of Shaytan. The Messenger of
ُ ُ َ َّ ْ َ َ َ ُ ْ َ َ َ َ َ ْ َ َ ِّ َّ ْ ْ َ َ ْ ُ ُ َ َ َّ َّ
Allah ‫ ﷺ‬said, ‫ وخ ِالق الناس ِبخل ٍق‬،‫ وأت ِبع السيئة الحسنة تمحها‬،‫اّلل ح ْيث َما كنت‬ ‫ات ِق‬
َ
‫“ ح َس ٍن‬Have taqwa (fear) of Allah wherever you may be, and follow up
a bad deed with a good deed which will wipe it out, and behave well
towards the people.” (at-Tirmidhi)
Amongst the best of all deeds is the performance of the five
obligatory prayers in their appointed times. The Messenger of Allah ‫ﷺ‬
said, ‫ش ٌء؟‬ ْ َ ‫يه ُك َّل َي ْوم َخ ْم ًسا َه ْل َي ْب َق ِم ْن َد َرن ِه‬‫ف‬ ُ ‫َأ َ َرأ ْي ُت ْم َل ْو َأ َّن َن ْه ًرا ب َباب َأ َحد ُك ْم َي ْغ َتس‬
‫ل‬
‫ي‬ ِ ٍ ِ ِ ِ ِ ِ ِ
“Tell me, if there were a river at the door of one of you in which he
washed five times daily, would any of his filthiness remain?” When
َ َ َ
he received the reply that none of it would remain, he said, َ ‫ذ ِلك َمث ُل‬
َ َ َ ْ َّ ُ َّ ُ َ ْ َ ْ َ َ َّ
‫اّلل ِب ِهن الخطايا‬ ‫س ي ْمحو‬ ِ ‫ات الخم‬ ِ ‫“ الصلو‬That is like the five times of prayer
by which God obliterates sins.” (Bukhari and Muslim.)
Beyond the fulfillment of their obligatory deeds, a person
should also increase their performance of voluntary good deeds. Many
‘ulema in their books stress upon the importance of reading the Noble
Qur’an daily, within one’s capacity. The nightly prayers (tahajjud) are
also one of the best deeds a person can perform, as are the fasting on
Mondaysَّ and Thursdays. The Prophet ‫ ﷺ‬said for the unmarried, ‫َم ِن‬
ٌ‫الص ْوم َفإن ُه َل ُه و َجاء‬
َّ ‫اع م ْن ُك ُم ْال َب َاء َة َف ْل َي َ َي َّو ْج َو َم ْن َل ْم َيج ْد َف َع َل ْيه ب‬
َ َ َ ْ
ِ ِ ِ ِ ِ ِ ِ ‫“ استط‬Whoever
among you can afford to get married, let him do so, and whoever
cannot afford it should fast, for it will be a restraint (wija) for him”
(an-Nasa’i).
128
 It should also be noted by anyone attempting to give up their
habit that every time a thought to watch pornography arises, if the
believer resists the desire and does not engage in sin, that is counted
َ َ َ ْ َ َ َ َ َّ َّ
as‫ ا‬a good deed in itself. The Prophet ‫ﷺ‬ said, ‫ات‬
ِ ‫ن‬ ‫ِإن اّلل كتب الحس‬
َ َ ‫ُ َّ َ َّ َ َ َ َ َ ْ َ َّ َ َ َ َ َ ْ َ ْ َ ْ َ َ َ َ َ َّ ُ َ ُ ْ َ ُ َ َ َ ا‬ َ ِّ َّ َ
،‫ كتبها اّلل له ِعنده حسنة ك ِاملة‬،‫ فمن هم ِبحسن ٍة فلم يعملها‬:‫ي ذ ِلك‬ ‫ ثم ب‬،‫ات‬
ِ ‫السيئ‬ ‫و‬
َ ْ َ ْ َ َ َ َ َ َ ْ َ ُ َ ْ ُ َ ُ َّ َ َ َ َ َ َ َ َ َّ َ َ ُ ْ َ
َ
‫ ِإل‬،‫ف‬ ‫ إل سبعمائة ضع‬،‫ كتبها اّلل له عنده عش حسنات‬،‫َف ِإن هو هم بها فعملها‬
َ ُ ٍ ْ ِ َ ِ ‫َ َ ِ َ َ ْ ِ َ َّ َ ِّ َ َ َ ْ َ ْ َ ْ َ ِ َ َ َ َ َّ ُ َ ُ ْ ٍ َ ُ ِ َ َ ا َ ِ ِ َ ا‬ ْ
‫ ف ِإ ان ه َو ه َّم‬،‫اّلل ل َه ِعنده ح َسنة ك ِاملة‬ ‫ كتبها‬،‫ ومن هم ِبسيئ ٍة فلم يعملها‬،‫اف ك ِثي ٍة‬ ٍ ‫أض َع‬
‫َّ ُ َ ِّ َ َ َ ا‬ َََ َ ََ َ َ
‫احدة‬ ِ ‫ كتبها اّلل سيئة و‬،‫“ ِبها فع ِملها‬Allah decreed good deeds and bad
deeds, then He explained that. Whoever thinks of doing a good deed
then does not do it, Allah will write it down as one complete good
deed. If he thinks of doing a good deed and then does it, Allah [may
He be glorified and exalted] will write it down between ten and
seven hundred fold, or many more. If he thinks of doing a bad deed
then he does not do it, Allah will write it down as one complete good
deed, and if he thinks of it then does it, Allah will write it down as
one bad deed.” (Bukhari and Muslim)
Ibn al-Qayyim (rh) said about the protection that comes with
the performance of good deeds, “…Indeed, by remembering Allah ‫ﷻ‬,
giving sadaqah, enjoining good and forbidding evil, one would be
shielded from any evil inspirations. It is like the immune system,
resisting any invasion of the body. Good deeds and misdeeds are two
opposites in constant conflict, so whenever the good side increases in
power, one’s resistance becomes stronger; for Allah ‫ ﷻ‬defends those
who believe; and belief (faith is expressed in both words and actions…”

Guarding Chastity, Lowering the Gaze and Avoiding Fantasizing

ُ
In the Noble Book َ of Allah, the believers are instructed, ‫ل‬ ‫ق‬
َ َ َ َ َ َّ َّ َُ َ ْ َ َ ُ َ ُ ُ َ ْ َ َْ ْ ُّ ُ َ َ ْ ْ ِّ
‫ي يغضوا ِمن أب َص ِار ِه ْم َويحفظوا ف ُروجه ْم ذ ِلك أزَك له ْم ِإن اّلل خ ِب ٌي ِب َما ي ْصن ُعون‬ ‫لل ُمؤ ِم ِن‬
“Tell the believing men to lower from their gaze, and protect their
private parts (from illegal sexual acts, etc.). That is purer for them.
Verily, Allah is All-Aware of what they do.” [TMQ Surah an-Nur
129
24:30]. Whilst the look of recognition is permitted, the lustful look is
forbidden as is the look upon the forbidden. A person cannot always
be blamed for what their eyes see but once the forbidden is sighted,
they must remember Allah ‫ ﷻ‬and lower their gaze. So the first
accidental glance is allowed, but it is a sin to prolong it into or ُ follow it
ْ َ ُّ َ َ
up with a deliberate, ُ lustful َ gaze. The Prophet ‫ ﷺ‬said: ‫َل ال تت ِب ِع‬ ‫يا ع ِ ي‬
ُ َ َ
َ ْ َ ْ ََ َ َ َ َّ َ ْ َّ َ ْ َّ
َ ‫“ النظ َرة النظ‬Do not take a second look,
‫اآلخرة‬
ِ ‫ك‬ ‫ل‬ ‫ت‬ ‫س‬‫ي‬ ‫ل‬ ‫و‬ ‫ول‬ ‫األ‬ ‫ك‬ ‫ل‬ ‫ن‬ ‫إ‬ِ ‫ف‬ ‫ة‬ ‫ر‬
because while you are not to blame for the first, you have no right for
the second.” (at-Tirmidhi and Musnad Ahmad). Not only is continuing
to stare lustfully a sin itself, but it arouses desires that can lead to
more sins.
Ibn al-Qayyim (rh) said: “…Indeed, looking produces desire;
desire produces thoughts; thoughts produce passion; passion produces
will power which turns into strong determination, and ends up as an
action, as long as there is no impediment. In this context, it was said:
“Patience in lowering one’s gaze is easier (to deal with) than the
patience with the pain of the aftermath of that gaze.””
Fantasizing is a thought that increases the passion for the sin. It
can be considered as a result of being idle. When there is nothing good
to busy the mind with, the mind can easily be overcome by involuntary
thoughts. If a person does not remember Allah ‫ ﷻ‬in that moment and
resist those thoughts, they may instead make the mistake of engaging
with those thoughts and fantasizing. This is a mistake because it helps
strengthen the power of such thoughts and reignites desires of the
heart. By fantasizing about impermissible actions, the desires may
intensify and the chances of sinning again increase. Therefore, it is
encouraged that the person forces away such thoughts instead of
entertaining them by remembering Allah ‫ﷻ‬.
Ibn al-Qayyim (rh) said: “You should know that a desire in itself
does not harm anyone; what is harmful is interacting or reacting to it.

130
A desire is like a passerby; if you ignore it, it will go away; but if you
invite it in, it would bewitch you with its deceptive speech.”

Conclusion: The Khilafah Will Eliminate Pornography Use at a Societal

Level
The individual remedy for the evil of pornography use lies in
Islam, as does the societal remedy for its widespread use. There is a
great need for Islam to be implemented at a societal level for many
reasons, including the afflictions unleashed by Western hedonism
upon the world. Pornography use and what it leads to of anxiety,
frustration, harassment, assault, rape and deviancy, is just one of
hedonism’s rotten fruits. Countless lives are harmed and wasted. The
hedonism of Western civilization has made humanly desires as gods,
regardless of the disobedience of Allah ‫ ﷻ‬andَ the harm that it brings.
ْ َ ََٰ َ َ َ َ َ ْ َٰ َ َ ُ َّ ُ َّ َ َ ُ َ َ ُ َ َٰ َ َ َ َّ َ َ ْ َ َ َ َ
Allahَ ‫ َ ﷻ‬said, ‫أفرأيت م ِن اتخذ ِإل ه َه هواه وأضله اّلل عَل ِعل ٍم َوختم عَل سمعه‬
َ ُ َّ َ َ َ َّ ِ ْ َ ِ َْ َ ‫َ َ ا‬ َ َ َٰ َ ‫“ َوق ْلبه َو َج َع َل َع‬Have you seen
‫اّلل ۚ أفل تذكرون‬
ِ ‫يه ِمن بع ِد‬ ِ ‫ْصِه ِغشاوة فمن يه ِد‬ِ ‫َل ب‬ ِِ
(O Prophet) those who have taken their own desires as their god?
(And so) Allah left them to stray knowingly, sealed their hearing and
hearts, and placed a cover on their sight. Who then can guide them
after Allah? Will you ˹all˺ not then be mindful?” [TMQ Surah al-
Jathiyah 45:23].
Unlike the Western civilization, the Islamic civilization is not
erected on the rotten foundation of hedonism. Islam satisfies the
desires of humans in a precise regulation, without unleashing them in
an excessive manner. Islam makes human desires subservient to
َّ َ ْ ُ ُ َ َ ُ ْ ُ َ
obedience of َ Allah ‫ﷻ‬. The Messenger of Allah ‫ ﷺ‬said, ‫َل يؤ ِمن أحدكم حت‬
ُ ْ ُ َ َ ُ َ
‫“ يكون ه َواه ت َب ًعا ِل َما ِجئت ِب ِه‬None of you [truly] believes until his desires
are subservient to that which I have brought.” [Imam an-Nawawi]. So
Islamic rulings regulate the relationship between men and women,
maintaining chastity, dignity and honor. Islamic rulings regulate the
marriage between men and women leading to healthy, happy and
131
productive unions. And Islamic rulings regulate the form of education,
media and social media, creating an atmosphere where humanity is
directed to its real purpose in this temporary worldly life, the worship
of Allah ‫ﷻ‬. Indeed, it is the Khilafah (Caliphate) on the Method of
Prophethood that will focus the entire world on the true origin of
happiness, which is seeking the pleasure of Allah ‫ﷻ‬.

132
 The Misery of Envy (Hassad), Its
Origin, Causes and Treatment
Introduction: The Growth of Envy under the Western Civilization
It has been observed that wherever the Western civilization has
influence, in the Western world or the Muslim World, there is the
development of a set of institutions, including social media and large-
scale advertising, that create an atmosphere of materialism, in which
people feel envious and inadequate, triggering anxiety, sadness and
anger. Teachers, doctors and parents alike feel helpless against the
rising tide of envy that is afflicting young men and women, as they are
miserable over rivalry regarding beauty, status, position, educational
achievements and material possessions.
As early on in the dominance of the Western civilization as
1930, in the “The Conquest of Happiness,” the Western philosopher
and mathematician Bertrand Russell cautioned, “Of all the
characteristics of ordinary human nature envy is the most
unfortunate... Whoever wishes to increase human happiness must
wish to increase admiration and to diminish envy.” Since 1930
thousands of Western psychological studies have shown a surge in
envy, particularly amongst the young. However, Western civilization is
helpless because it itself is the cause of rising envy, through its
commitment to utilitarianism, as a basis for human happiness.

Western Utilitarianism is the Origin of Envy, Not Happiness

133
After separating religion from life through its miserable experience
with the Church, the West characterized life as benefit and making
utilitarianism the criterion for actions. In his book “Utilitarianism,” the
Western philosopher John Stuart Mill said, “Virtue, according to the
utilitarian conception, is a good of this description. There was no
original desire of it, or motive to it, save its conduciveness to pleasure,
and especially to protection from pain.” However, utilitarianism itself
brought new miseries to the Western world, as well as wherever the
influence of utilitarianism is strong.
Utilitarianism is the Western conception of life that defines the
meaning of happiness as being related to material benefit, hedonism
and materialism. Utilitarianism is the origin of increased envy through
rivalry in worldly gains, whether in regards to wealth, knowledge,
beauty or status. Adopting utilitarianism gave rise to strong feelings of
envy, failure, inadequacy, resentment, guilt, despair and self-blame. As
Western utilitarianism is itself the cause of envy, its treatment is not to
be found within Western civilization. The treatment is not to be found
in any branch of Western thinking, such as the foundational models of
morals and human behavior within the disciplines of Western
psychology, psychoanalysis and psychiatry, because the root is
utilitarianism. As the Western mental health care is unable to treat
envy effectively, it is then compelled to an excessive dependency on
medication to suppress the raging emotions that accompany envy,
whether anti-depressants or anxiolytic (anti-anxiety) medication.
However, for the Muslim parent, teacher or doctor, there is no
need to seek guidance from the misguided, as the Deen of Islam is a
treasure for those who learn from it. The guidance of the Noble Quran
and Prophetic Sunnah has identified the various causes of envy, as well
as its comprehensive treatment. The divine revelation gave rise to
134
centuries of rich scholarship on the subject of envy, within the books
of Tasfeer of the Noble Quran, SharH (Explanation) of the aHadeeth
and Fiqh related to diseases of the heart (amraaD ul-Qalb). It is the rich
Islamic civilization that accurately enlightens humankind regarding the
causes of envy, its harm to the envier, its sin and what positive feeling
it must be replaced with.

The Causes of Envy (Hassad)

Envy (Hassad) means to hope that another person loses the blessing he
has been granted. The Islamic civilization further specifies causes of
Hassad, including pride, astonishment, rivalry, malice, superiority and
enmity.
As for envy through pride (takkabur), the envious man takes pride over
the envied man,َ holding him in contempt for his rise. Allah ‫ ﷻ‬said,
َ َ ْ َ َ ُ َْ ْ ُ َ ْ َ َ ْ َ ْ َ ِّ ُ َ َٰ َ َ ُ ْ ُ ْ َ َٰ َ َ ِّ ُ َ ْ َ ُ َ َ
‫) أهم يق ِسمون رحمت‬31( ‫يم‬ ٍ ‫ي ع ِظ‬
ِ ‫وِقالوا لوَل نزل ه ذا القرآن عَل رج ٍل من القريت‬
َ ِّ
‫“ ۚ َربك‬Why has not this Quran sent down to some leading man in
either of the two cities? (31) Do they divide the mercy of their Lord?”
[TMQ Surah az-Zukhruf 43:31-32]. It is arrogance that leads to dispute
what Allah ‫ ﷻ‬has predetermined (qadara) or has imposed as fate
(qadaa’). It is the first sin of the heavens, the envy of Iblis, the Shaytan,
of Aadam (as), when Allah ‫ ﷻ‬ordered him to prostrate.
As for envy through astonishment (at’ta’ajab), it is the envy of the one
who whispers, ‘why him and not me’? Allah ‫ ﷻ‬speaks of the
astonishment of the kuffar upon seeing Prophets (as) from amongst
ُ َّ َ ُ َّ َ ُ ُ ْ ُ ِّ ُ َ َٰ َ َ ْ ُ ِّ َّ ِّ ٌ ْ ْ ُ َ َ َ ْ ُ ْ َ َ َ
the men, ‫نذ َرك ْم َو ِلتتقوا َول َعلك ْم‬
ِ ‫أوع ِجبتم أن جاءكم ِذكر من ربكم عَل رج ٍل منكم ِلي‬
َ ُ َ ُْ
‫“ ترحمون‬Do you find it astonishing that a reminder should come to
you from your Lord through one of your own, warning you, so you
may beware and perhaps be shown mercy?” [TMQ Surah al-A'raaf
7:63] Envy through astonishment is the case of those who disbelieved
135
in the Prophets ‫ﷺ‬. They envied the Prophets (as) regarding their
message, revelation and closeness to Allah ‫ﷻ‬, whilst being astonished
‫ﷻ‬
َ َّ
‫ين‬ ‫ذ‬ ‫ال‬ ‫ه‬ ‫م‬ ْ ‫ال ْال َم َ َُل من َق‬
‫و‬ َ ‫َو َق‬
that they are humans like them. Allah said, ِ ِ ِ ِ
ُ ْ َ ُ ُ ْ ٌ َ َ َّ َ َٰ َ َ َ ْ ُّ َ ْ ُ َ ْ َْ ْ َ ُ َّ َ َ َ
‫ش ِّمثلك ْم يأ ك ُل ِم َّما‬ ‫كف ُروا َوكذبوا ِب ِلق ِاء اآل ِخ َر ِة َوأت َرفناه ْم ِ يف الح َي ِاة الدن ْيا ما ه ذا ِإَل ب‬
َ ُ َ ْ َ َّ ُ َ ْ َ َ ُ ْ َ ُُ َ
‫شبون‬ ‫شب ِمما ت‬ ‫“ تأ كلون ِمنه وي‬But the chiefs of his people, who
disbelieved, denied the meeting (with Allah) in the Hereafter, and
were spoiled by the worldly luxuries We had provided for them, said
to the masses, “This is only a human like you. He eats what you eat,
and drinks what you drink.” [TMQ Surah al Mu’minoon 23:32].
As for the envy through rivalry (tazaaHum), it is when there are two or
more parties competing over one purpose. It is the envy to help in
singling out his purpose, by envying the competition. It is the first sin
of the earth, when Qaabeel (Cain) envied Haabeel. It is the envy of two
men competing for the same woman in matrimony. It is the jostling
between two wives joined in marriage to one man. It is the sibling
rivalry between two brothers, jostling for status in the hearts of the
parents, leading to envy. It is the envy of the two students for one
teacher to gain respect. It is the envy between two doctors in gaining
patients to their respective practices. It is even the envy of two alims
competing for a following amongst the people, rather than the
pleasure of Allah ‫ ﷻ‬alone.
Then, there is the envy of malice (shamaatah) as well. One becomes
glad to see the loss of fortune of another and wishes that all blessings
and gifts should be bestowed on him alone. It is as if the blessings and
gifts were given to others from their own personal treasury, even
though Allah ‫ ﷻ‬alone is the one who grants and there is no limit to His
َ ُ ْ َ ٌ َ ِّ ُ ُ ُ ْ َ ٌَ َ ُ َ
granting. Allah ‫ ﷻ‬said, ‫ِإن ت ْم َس ْسك ْم ح َسنة ت ُسؤه ْم َو ِإن ت ِص ْبك ْم َسيئة يف َرحوا ِبها‬
“When you are touched with good, they grieve; but when you are
afflicted with evil, they rejoice” [TMQ Surah Aali Imran 3: 120]. The
َ َ ْ َ ُ َّ ُ ُ َ ْ َ َ َ َ َ َ َ َّ ْ ُ َ
Prophet ‫ ﷺ‬said, ‫اّلل َويبت ِليك‬ ‫“ ال تظ ِه ِر الشماتة أل ِخيك فيحمه‬Don’t express
136
joy at the sorrows (shamaatah) of your brothers, perchance Allah
may relieve him and put you in that calamity.” [Tirmidhi]. The
Germans, after their strong contact exposure to the Ottoman
Caliphate, spoke of Schadenfreude, which they defined as the
experience of pleasure, joy, or self-satisfaction that comes from
learning of or witnessing the troubles, failures, or humiliation of
another.
As for superiority (ath’azaz), the envious man greatly dislikes the
welfare and good of another, causing him mental anguish. He cannot
bear when the person that is envied is bestowed any wealth, power,
recognition and honor. So it arises from the instinct of survival,
manifesting in the desire for dominance, precedence and superiority.
Imam Ghazali said, ‫التعزز وهو أن يثقل عليه أن ينفع عليه غنه فإذا أصاب بعض‬
‫أمثاله والية أو علما أو ماال خاف أن يتكن عليه وهو ال يطيق تكنه وال تسمح نفسه باحتمال‬
‫رض‬
‫ي‬ ‫صلفه وتفاخره عليه وليس من غرضه أن يتكن بل غرضه أن يدفع كنه فإنه قد‬
‫يرض بالنفع عليه‬
‫ي‬ ‫“ بمساواته مثال ولكن ال‬Being superior which is that it weighs
him down that someone else will rise above him. If someone like him
befalls him with authority, knowledge, or wealth, he is afraid that he
will be arrogant over him. He cannot bear another’s arrogance. He
does not allow himself to bear his arrogance and his bragging about
himself. His goal is not to be arrogant. Instead his goal is to repel his
arrogance, for he is satisfied with him being equal, for example.
However, he is not satisfied with him becoming higher.”
As for enmity (‘adaawah), it is the hatred of the one who wishes that
the enemy does not have riches and gifts and they go away from him.
It includes the envy ُ arising from enmity of the believers. Allahَ ‫ ﷻ‬said,
َّ َّ ْ ُ ْ َ ُ ُ ْ
َ‫اّلل‬ َ ْ َ َ ََ ْ ُ ُ ْ َ َ ُّ َ َ َ َ َّ َ ُ ُ َُ َ
‫آمنا َو ِإذا خل ْوا عضوا عليكم األن ِامل ِمن الغي ِظ ۚ قل موتوا ِبغ َي ِظكم ۗ ِإن‬
ْ ‫َو ِإذا لقوك ْم قالوا‬
ُ ُّ ٌ َ
‫ور‬ِ ‫ات الصد‬ ِ ‫“ ع ِليم ِبذ‬And when they meet you, they say, “We believe.”
But when they are alone, they bite their fingertips at you in rage. Say,
“Die in your rage. Indeed, Allah is Knowing of that within the
َ ْ ْ َ ْ ِّ ٌ َ َّ َ
breasts.”” [TMQ Surah Aali Imran 3:118]. Allah said, ‫اب‬ ‫ت‬ ‫ك‬
ِ ِ ِ ‫ال‬ ‫ل‬ ‫ه‬ ‫أ‬ ‫ن‬ ‫م‬ ‫ي‬ ‫ث‬
ِ ‫ود‬
‫ك‬
137
 ُّ َ ْ ُ َ َ َّ َ َ َ ْ َ ِّ ُ َ ْ ِّ ً َ َ ً َّ ُ ْ ُ َ ْ َ ِّ ُ َ ُّ ُ َ ْ َ
‫ي له ُم الحق‬ ‫ند أنف ِس ِهم من بع ِد ما تب‬
ِ ‫لو يردونكم من بع ِد ِإيم ِانكم كفارا حسدا من ِع‬
“Many among the People of the Book wish they could turn you back
to disbelief because of their envy, after the truth has been made
clear to them.” [TMQ Surah al-Baqarah 2:109].
There are those who afflicted by one cause of envy alone, whilst there
are others who are afflicted by all of them. May Allah ‫ ﷻ‬secure us in
goodness.

The Beneficial Knowledge and Beneficial Action Regarding Envy

Envy is a disease of the heart that cannot be cured without knowledge
of Islam and acting in the opposite way that envy incites.
Regarding beneficial knowledge, Imam Ghazali says, ‫والعلم النافع لمرض‬
‫الحسد هو أن تعرف تحقيقا أن الحسد ضر عليك يف الدنيا والدين وأنه ال ضر فيه عىل‬
‫“ المحسود يف الدنيا والدين بل ينتفع به فيهما ومهما‬The beneficial knowledge for
the illness of envy is that you know in reality envy is a harm for you in
the worlds life and in the Deen and that it there is no harm upon the
maHsud (envied) in the worldly life and the Deen, instead he benefits
in both of them.” Indeed, envy is understood as it is, it will be
understood as an enemy and abandoned.
In our Deen, envy consumes the good actions, as if they were wood
َ َ َ َ َ ْ َ ُ ُ ْ َ َ َ َ ْ َ َّ َ َ َ َ ْ َ ْ ُ َّ
burnt up by fire. The Prophet said, ‫ات كما‬
ِ ‫ِإياكم والحسد ف ِإن الحسد يأ كل الحسن‬
َ‫“ َت ْأ ُك ُل َا َّلن ُار َا ْل َح َطب‬Beware of envy, for envy consumes virtues, as fire
consumes wood.” (Abu Dawood). Envy is a sin and those of Jannah are
free of it, whilst those who are far from Jannah are filled with it. The
accursed Shaytan refused to obey Allah ‫ ﷻ‬with regards to Aadam (as),
envying his status through his arrogance.
Envy is injurious to the one who envies in worldly life, filling it with
sorrow, anxiety, sadness and anger. This is whilst the envied person
suffers no harm in this world and the next. Imam Ghazali said, ‫فال تزول‬
138
‫النعمة عن المحسود بحسدك ولو لم تكن تؤمن بالبعث والحساب لكان مقتض الفطنة إن‬
‫كنت عاقال أن تحذر من الحسد لما فيه من ألم القلب ومساءته مع عدم النفع فكيف وأنت‬
‫عالم بما يف الحسد من العذاب الشديد يف اآلخرة فما أعجب من العاقل كيف يتعرض‬
‫لسخط هللا تعال من غن نفع يناله بل مع ضر يحتمله وألم يقاسيه فيهلك دينه ودنياه من‬
‫“ غن جدوى وال فائدة‬The blessing does not go away from the envied by
your envy. If you did not believe in the resurrection and the reckoning,
then it would be mandatory for intelligence, if you were indeed of
intellect, to beware of envy because of the pain in the heart and its
harm with no benefit. Whilst you are aware of the severe torment of
envy in the Hereafter, it is astonishing is that the reasoning person
exposes himself to the Wrath of Allah the Almighty, without benefiting
himself. Instead, it comes with harm that he bears and pain that he
suffers, so that his Deen and his Dunya will perish in vain and without
benefit.”
Allah ‫ ﷻ‬determines (qadara) properties and wealth to a person for a
certain life-span (ajl) and his Rizq is determined by Allah ‫ ﷻ‬alone. In
addition, Allah imposes certain matters and events as fate (qadaa’),
that man has no control. It is futile to envy over such matters. Such
envy is built on not accepting what Allah ‫ ﷻ‬apportioned of wealth andَ
ُ َ َٰ َ ‫اس َع‬ َّ َ ُ ُ ْ َ ْ
abilities amongst the peoples. Allah ‫ ﷻ‬said, ‫َل َما آتاه ُم‬ َ ‫الن‬ ‫أم يحسدون‬
ْ َ ُ َّ
‫“ اّلل ِمن فض ِل ِه‬Or do they envy the people for Allah’s bounties?” [TMQ
Surah an-Nisaa 4:54] The Prophet ‫ ﷺ‬said, ‫كاد الفقر أن يكون كفرا وكاد الحسد‬
‫“ أن يغلب القدر‬Poverty was about to come near kufr and envy was
about to overcome predetermination.” (Bayhaqi, Shu’b ul Iman). It is
indeed futile to dispute with Allah ‫ ﷻ‬over His Decision.
The envier even benefits the envied in the Aakhira, gifting him his good
deeds. Imam Ghazali said, ‫وأما أن المحسود ينتفع به يف الدين والدنيا فواضح أما‬
‫منفعته يف الدين ف هو أنه مظلوم من جهتك ال سيما إذا أخرجك الحسد إل القول والفعل‬
‫أعت أنك بذلك تهدي‬
‫بالغيبة والقدح فيه وهتك سنه وذكر مساويه فهذه هدايا تهديها إليه ي‬
‫إليه حسناتك حت تلقاه يوم القيامة مفلسا محروما عن النعمة كما حرمت يف الدنيا عن‬

139
‫“ النعمة‬And as for the envied person benefiting from him in Deen and in
this world, it is clear. As for his benefit in religion, he is wronged from
your side, especially if envy leads you to words and actions by
backbiting, insulting him, exposing him and mentioning his faults. By all
of this you will gift him your good deeds until you meet him on the Day
of Resurrection deprived, deprived of grace as you were deprived of
grace in this world.”
As for beneficial action, the envier must force himself to behave
correctly in order to rid himself of envy. Imam Ghazali said, ‫وأما العمل‬
‫فينبىع أن يكلف‬
‫ي‬ ‫النافع فيه فهو أن يحكم الحسد فكل ما يتقاضاه الحسد من قول وفعل‬
‫نفسه نقيضه فإن حمله الحسد عىل القدح يف محسوده كلف لسانه المدح له والثناء عليه‬
‫وإن حمله عىل التكن عليه ألزم نفسه التواضع له واالعتذار إليه وإن بعثه عىل كف اْلنعام‬
‫“ عليه ألزم نفسه الزيادة يف اْلنعام عليه‬As for the beneficial action regarding
envy, it is to dominate over envy through both word and deed. The
envier must charge himself with the opposite, for if envy drives him to
slander the envied one, his tongue must compliment him and praise
him. And if envy made him arrogant about the envied, he must commit
himself to humility before him and apologize to him. And if envy
pushed him to obstruct his favors, he must commit himself to
increasing the favors upon him.”

The Islamic Ruling Regarding Envy

Envy means to hope that another person loses the blessing heَ
ْ َ ُ َّ ُ َ ٓ َٰ َ َ َ َّ َ ُ ُ ْ َ ْ
has been granted. Allah ‫ ﷻ‬said, ‫َل َما َءات َٰىه ُم ٱّلل ِمن فض ِل ِه‬ ‫أم يحسدون ٱلناس ع‬
“Or do they envy people for what Allah has given them of His
Bounty?” [TMQ Surah an-Nisaa 4:54]
َ َ ُ َ ََ َ َ َُ ََ َ َ ُ َ ََ َ
The Messenger of Allah ‫ﷺ‬ said, ‫ال‬ ‫ال تقاطعوا وال تدابروا وال تباغضوا و‬
ُ َّ ‫ونوا إ ْخ َو ًانا َك َما َأ َم َر ُك ُم‬
‫اّلل‬
ُ ُ َ ُ َ َ َ
‫ك‬‫و‬ ‫وا‬‫د‬ ‫اس‬ ‫ح‬‫ت‬ “Don’t
ِ sever relations of kinship, don’t
bear enmity against one another, don’t bear aversion against one

140
another and don’t feel envy against the other and live as fellow-
brothers as Allah has commanded you.” [Muslim]. The Prophet ‫ﷺ‬
ْ ُ َْ َ ْ ُ ْ َ َّ َْ َ َّ َ َ ُ ُ ْ َ ٌ َّ
said, ‫اب ِب ِست ٍة األ َم ََر ُاء ِبالج ْو ِر َو ال َع َرب ِبال َع َص ِب َّي ِة َو‬ ِ ‫ِستة يدخلون الن َار ق ْب َل ال ِح َس‬
َ ْ َ َْ ْ َ ْ َ ْ ُّ َ ُ ْ َ َ َ ْ ُ َّ ُّ َ َ ْ ْ ُ َ َّ َ
‫اق ِبالجه ِل َو ال ُعل َم ُاء ِبالح َس ِد‬ ِ ‫الده ِاقي ِبال ِك ِي و التجار ِبال ِخيان ِة و أهل الرست‬. “Six
persons will enter Hell before accounts are taken each for one sin. A
ruler for his oppression, a desert Arab for his tribal partisanship, a
rich man for his pride, a trader for his betrayal, a village man for his
foolishness and a learned man for his envy.” It was narrated that
‘Abdullah bin ‘Amr said, “It was said to the Messenger of Allah ‫ﷺ‬,
َ ِّ ُ َ َْْ ُ ْ َ ُّ ُ
‘Which of the people is best?’ He said, ‫ان‬ ِ ‫وق اللس‬ ِ ‫وم القل ِب صد‬ ِ ‫كل مخم‬
‘Everyone who is pure of heart and sincere in speech.’ They said:
‘Sincere in speech, we know what this is, but what is pure of heart?’ He
َ َ َ
said, ‫غ َوال ِغ َّل َوال ح َسد‬
َ ََْ َ َ
‫يه وال ب‬ َ ْ َ ُّ ‫الن‬ َّ ُّ َّ َ ُ
ِ ‫ق ال ِإثم ِف‬ ‫ق ِي‬ ‫‘ هو الت ِ ي‬It is (the heart) that is
pious and pure, with no sin, injustice, rancor or envy in it.’” [Ibn
Maajah].
َ َ َ َ ِّ َ
Allah ‫ ﷻ‬said, ‫اس ٍد ِإذا ح َسد‬ ِ ‫شح‬ ‫“ َو ِمن‬And from the evil of the
envier, when he envies” [TMQ Surah Al-Hassad 113:5]
Imam Qurtubi stated in his Tafseer regarding this ayah, ‫والحسد‬
‫ الحسد أول‬:‫ ويقال‬...‫ وهو يأكل الحسنات كما تأكل النار الحطب‬،‫ وصاحبه مغموم‬،‫مذموم‬
‫ فأما يف السماء فحسد إبليس‬،‫عض به يف األرض‬‫ي‬ ‫ وأول ذنب‬،‫عض هللا به يف السماء‬
‫ي‬ ‫ذنب‬
‫ وأما يف األرض فحسد قابيل لهابيل‬،‫“ آلدم‬And envy is reprehensible, whilst the
envier is distressed and it eats good deeds as fire eats wood... It is said:
envy is the first sin with which Allah was disobeyed in the heavens and
the first sin with which He ‫ ﷻ‬was disobeyed in the earth. As for the
heavens, Iblis envied Aadam (as), whilst on the earth Qaabeel (Cain)
envied Haabeel (Able).”
Imam al-Husayn bin al-Fadl (died 282 AH) commented on the
ُّ
same ayah, ‫أخس الطبائع‬ ‫َّإن هللا جمع ر‬
‫الشور يف هذه اآلية وختمها بالحسد ليعلم أنه‬

141
“Allah gathered the evils in this verse and concluded them with envy to
make known that it is the lowest of natures.”
َّ
Imam Ar-Razi commented on the same ayah, saying, ‫كما أن‬
‫الشور‬‫ ولهذا السبب ختم هللا مجامع ر‬،‫الشيطان هو النهاية ف األشخاص المذمومة‬
َ َ َ َ ‫ي‬
‫اس ٍد ِإذا حسد‬ َ ِّ َ‫ َومن ر‬:‫ وهو قوله‬،‫“ اْلنسانية بالحسد‬Satan is the worst of
ِ ‫شح‬ ِ
reprehensible persons. For this reason, Allah ‫ ﷻ‬concluded the
collection of human evils with envy, in His saying: And from the evil of
the envier when he envies.”
Abu Mansur Al-Tha’alibi commented on the same ayah saying,
َّ َّ ‫َ ْ هللا‬ َّ ٌ َّ
‫وجل عن متابعة أقوال اليهود‬ ‫عز‬ ِ ‫ىه‬‫ إن هذه اآلية تابعة يف المعت لما تقدم من ن ِي‬:‫وقيل‬
ُّ ُّ َ
‫ ويودون أن‬،‫خن‬ ٌ ‫يودون أن ينل عىل المؤمني‬ ‫ وأنهم ال‬،‫] وغنه‬104 :‫ َر ِاعنا [البقرة‬:‫يف‬
‫ه‬ َّ َّ ‫كفارا من بعد ما‬
ً ‫“ يردوهم‬And it
‫محمد صىل هللا عليه وسلم‬ ‫ وهو نبوءة‬،‫تبي لهم الحق‬
has been said: This verse is related in meaning to what was presented
above regarding the prohibition of Allah Almighty from following the
sayings of the Jews in: Ra’ina [Al-Baqarah: 104] and others, and that
they do not wish that goodness (khair) should be sent down upon the
believers and they wish that they turn back to being kuffar after the
truth became clear to them. The truth is the prophecy of Muhammad
‫ﷺ‬.”
The Hanifi Ottoman Imam, Mehmed Ebüssuûd Efendi,
commented on the same ayah saying, ‫مفيدة لالنتقال من توبيخهم بما سبق إل‬
ُّ ‫“ توبيخهم بالحسد الذي هو ر‬it is beneficial to move on from
‫ش الرذائل وأقبحها‬
reprimanding them for the aforementioned, to rebuking them with
envy, which is the worst and ugliest of vices.”
Indeed, it is forbidden to hope for the loss of the blessing of
another, whilst envy leads to other forbidden acts, such as backbiting
(gheebah), spreading calumnies (nameemah), lying, cutting relations,
withholding rights and even causing physical harm.

142
Hassad (envy) is to be Replaced by Ghibtah and Competition over
Good Deeds
As for hope that one has the like of something as another has,
‫ى‬
this is ghibtah and this is allowed. In the language, ghibtah is ‫أن يتمت‬
‫ى‬ َّ ‫ى‬ ْ ُ
‫يتمت زوالها عنه‬ ‫المرء ِمث َل ما للمغبوط من النعمة من غن أن‬ “For a person to wish
for a favor similar to the favored one, without wishing for it to be
ُ َ ُ َ َّ
removed from him.” The Prophet ‫ ﷺ‬said, ‫يحسد‬ ِ ‫إن المؤمن يغبط والمنافق‬
“A believer has ghibtah but a hypocrite envies.” (‫طبقات الشافعية الكنى‬
Tabaqaat Shafiyyah al-Kubra). It is an effort towards further progress
and advancement.
As for competition in good actions, Islam encourages such
َ ََ َْ َ َ
competition amongst the Muslims. Allah ‫ ﷻ‬said, ‫س‬ ِ ‫َو ِ يف ذ َٰ ِلك فل َيتناف‬
َ ََ ْ
‫“ ال ُمتن ِاف ُسون‬So in this let the competitors, compete.” [TMQ Surah al-
Mutafifoon 83:26]. The verb and the noun are of the masdar of
munaafisah (competition). Those who compete are like two servants
who both try to please their master and hope to be ahead of the other
in this matter, whilst their master is generous in his bounty, such that
neither competitor is deprived.
َ َ َ ِّ َ ‫ْ َ َ ْ َ ُ ٌ َ ُ َّ ُ ا‬ َّ َ َ َ
The Prophet ‫ ﷺ‬said, ‫اّلل َماَل ف ُسلط عَل‬ ‫ي رجل آتاه‬ ِ ‫َل ح َسد ِإَل ِ يف اثنت‬
َ ِّ ُ َ ْ َ َ ُ َ َ َ ْ ْ ُ َّ ُ َ ٌ ُ َ َ ِّ َ ْ َ ََ
‫ض ِبها َوي َعل ُمها‬
‫“ هلك ِت ِه ِ يف الحق ورجل آتاه اّلل ال ِحكمة فهو يق ِ ي‬Do not envy except
in two cases. The first is a person, whom Allah has given wealth and
he spends it righteously; the second is the one whom Allah has given
wisdom (of Deen) and he acts according to it and teaches it to
َّ َ َّ ُ ُ َ َ َ
others.” [Bukhari]. Abu Kabshah Al-Anmari narrated, ‫َل‬ ‫اّلل ص‬ِ ‫قال رسول‬
ْ ُ َ ْ َ َ ُ َ ً ْ َ ‫ْ ُ َّ َ َ َ َ ْ َ َ َ َ َ ُ ٌ َ ُ َّ ُ َ ا‬ َ ُ َ َ َ َّ َ َ ْ َ َ ُ َّ
‫اّلل علي ِه وسلم مثل ه ِذ ِه األم ِة كمث ِل أربع ِة نف ٍر رجل آتاه اّلل ماَل و ِعلما فهو يعمل ِب ِعل ِم ِه‬
َ َ ْ َ َ َ ُ ُ َ َ ُ َ ‫َ ِّ َ َ ُ ٌ َ ُ َّ ُ ْ ً َ َ ْ ُ ْ َ ا‬ ُ ُ ُْ
‫ول ل ْو كان ِ يل ِمث ُل هذا‬ ‫ِ يف َم ِال ِه ين ِفقه ِ يف حق ِه ورجل آتاه اّلل ِعلما ولم يؤ ِت ِه ماَل فهو يق‬
َْْ ُ َ َّ َ َ ُ َّ َّ َّ ُ ُ َ َ َ ُ َ ْ َ َّ َ ْ ُ ْ َ
‫اّلل عل ْي ِه َو َسل َم فه َما ِ يف األج ِر َس َو ٌاء‬ ‫اّلل َصَل‬
ِ ‫يه ِمثل ال ِذي يعمل قال رسول‬ ِ ‫ع ِملت ِف‬

143
 ُْ َ ُ ِّ َ َ ُ ُ ُْ ُ ْ َ َُ ْ ْ ُ َ ‫َ َ ُ ٌ َ ُ َّ ُ ا‬
‫اّلل َماَل َول ْم يؤ ِت ِه ِعل ًما فه َو يخ ِبط ِ يف َم ِال ِه ين ِفقه ِ يف غ ْ ِي حق ِه َو َرج ٌل ل ْم يؤ ِت ِه‬ ‫ورجل آتاه‬
َّ ُ ُ َ َ َ ُ َ ْ َ َّ َ ْ ُ ْ َ َ َ ُ ْ َ َ ْ َ ُ ُ َ َ ُ َ ‫َّ ُ ْ ً َ َ َ ا‬
‫اّلل‬
ِ ‫يه ِمثل ال ِذي يعمل قال رسول‬ ِ ‫اّلل ِعلما وَل ماَل فهو يقول لو كان ِ يل ِمثل هذا ع َّ ِملت ِف‬
ٌ‫اّلل َع َل ْيه َو َس َّل َم َف ُه َما ف ْالو ْزر َس َواء‬
ُ َّ ‫“ َصَل‬The Messenger of Allah ‫ ﷺ‬said,
ِ ِ ‫ِي‬ ِ
‘The likeness of this Ummah is that of four men: A man to whom
Allah gives wealth and knowledge, so he acts according to his
knowledge with regard to his wealth, spending it as it should be
spent; a man to whom Allah gives knowledge, but he does not give
him wealth, so he says, “If I had been given (wealth) like this one, I
would have done what (the first man) did.”’ The Messenger of Allah
‫ ﷺ‬said, ‘These two will be equal in reward. And then there is a man
to whom Allah gives wealth but does not give knowledge, so he
squanders his wealth and spends it in inappropriate ways; and a man
to whom Allah gives neither knowledge nor wealth, and he says: “If I
had (wealth) like this one, I would do what (the third man) did.”’ The
Messenger of Allah ‫ ﷺ‬said, ‘They are equal in their burden (of sin).’”
[Ibn Majah]

Conclusion: The Khilafah Alone Will End the Global Influence of

Utilitarianism and its Bitter Fruits, Such as Envy
َ ْ ُ ُ َّ َ ُ َ َّ ُ َ َْ
Allah ‫ ﷻ‬said, ‫) ح َٰت ز ْرت ُم ال َمق ِاب َر‬1( ‫“ ألهاك ُم التكاث ُر‬Competition in
[worldly] increase diverts you (1) Until you visit the graveyards.”
[TMQ Surah at-Takathur 102:1-2]. After the destruction of the Khilafah
on 3 March 1924, 28 Rajab 1342 AH, the world is burdened by the
Western civilization and its materialistic outlook towards value, morals
and purpose. It has led to great misery and suffering for humankind,
through narrowing vision to the temporary worldly life. It is the
Khilafah (Caliphate) on the Method of Prophethood that will generate
media, social media and education upon the noblest rivalry for
humankind, which is competition for the pleasure of Allah ‫ﷻ‬, Whose
144
 َ ُ ْ َ َّ َ َ ْ ُ ِّ َّ ِّ َ ْ َ َٰ َ ُ َ
favors know no limits. Allah ‫ﷻ‬ says, ‫ا‬ ‫ه‬ ‫س ِابقوا ِإل مغ ِفر ٍة من ربكم وجن ٍة عرض‬
ُ ُ َ َّ ُ َ َ َّ ْ َّ ُ ْ َ ْ َ َ َّ َْ َ
‫اّلل ورس ِل ِه‬
ِ ‫ض أ ِعدت ِلل ِذين آمنوا ِب‬
ِ ‫ض السم ِاء واألر‬ ِ ‫“ كعر‬So take precedence over
one another for forgiveness from your Lord and a Paradise as vast as
the heavens and the earth, prepared for those who believe in Allah
and His messengers.” [TMQ Surah al-Hadid 57:21]

145
 The Prophet ‫ ﷺ‬Obliged of State
Provision of Free Healthcare of High
Standards
Introduction: Seeking a Cure for Illness
With the increased interest in the great Deen of Islam over the
last three decades, there has been a corresponding increase in the
interest in Islam’s guidelines regarding healthcare. This has been in
parallel with the increased interest in other aspects of Islam, such as
education, finance and the political unity of the Islamic Ummah. The
renewed interest in the healthcare during the era of the Khilafah is not
a discovery as such, but a recovery of sorts. A recovery of hundreds of
years of immense and ground-breaking achievements in the field of
medicine and healthcare. It rests upon us now to examine in detail
Islam’s guidelines on healthcare.

The Blessed Sunnah Mandates State Patronage of Healthcare

Islam obliges the state patronage of both medicine and surgery,
whilst permitting private healthcare. State healthcare must be free of
charge, for all the citizens of the Khilafah, Muslims and non-Muslims.
The healthcare service must be available, rapidly deployed, consistent
and of high standards. The Messenger of Allah ‫ ﷺ‬was given a
physician as a gift, whom he ‫ ﷺ‬did not use himself exclusively and
who was made available to all the Muslims as well. This constitutes an
evidence that medicine is an interest from the people’s interests. We
also see similar evidence (daleel) regarding surgery in trauma cases. Inُ
َْ َ ْ َ ٌ
an authentic narration from 'Aisha (ra) she said, ‫يب َس ْعد ي ْو َم الخند ِق‬
َ ‫أص‬
ِ
146
 َّ ُ ُ َ ْ َ َ َ َ َ َ َ ْ َ ُ َ َ َ َْ ُ ْ ُ َ ُ َُ َُْ ْ ٌ ُ َ ُ َ َ
‫صَل هللا‬ ‫اّلل‬
ِ
َ ْ ُ ُ َُ ‫ول‬ ‫س‬‫ر‬ ‫ه‬
ِ ‫ي‬‫ل‬ ‫ع‬ ‫ب‬‫ْص‬ ‫ف‬ ‫ل‬
ِ ‫ح‬‫ك‬ ‫األ‬ ‫ف‬
‫ي‬ ِ ‫اه‬ ‫ش يقال له ابن الع ِرق ِة رم‬
ٍ ‫رماه رجل ِمن قري‬
ْ َ ْ ‫َ ْ َ ا‬
‫يب‬ٍ ‫“ عليه و سلم خيمة ِ يف المس ِج ِد يعوده ِمن ق ِر‬Sa’d was injured on the day of
Al-Khandaq (Battle of the Trench), having been hit by an arrow in the
medial artery of the arm by a Qurayshi man called Ibn Al-Ariqa, and
so the Messenger of Allah ‫ ﷺ‬set up a tent for him in the mosque to
look after him.” [Bukhari and Muslim]. It is understood from the head
of the state, the Messenger ‫ﷺ‬, attending to Sa’d’s surgical care that
that the Islamic state is responsible for such care. Bone setting,
cauterization and cupping (hajama) were standard practices in the
mobile trauma surgical units that were part of the vanguard of the
armies of the Messenger ‫ ﷺ‬as they expanded through Islamic
conquests.
The Khulafaa’ Rashidoon followed the blessed Sunnah and
ensured state patronage of healthcare. Al-Hakim narrated in Al-
Mustadrak from Zayd b. Islam from his father who said, ‫مرضت يف زمان عمر‬
ً ً ً
‫فحماب حت كنت أمص النواة من شدة الحمية‬
‫ي‬ ‫بن الخطاب مرضا شديدا فدعا يل عمر طبيبا‬
“I fell severely ill in the time of Umar b. Al-Khattab and so Umar called
a physician for me. He warmed me up to the point I would suck on
date pits due to the intense heat.” In later periods of the Khilafah,
hospitals were funded by charitable religious endowments called waqf,
though money from the state coffers was also used for the
maintenance of some hospitals. A hospital was called a bimaristan,
often contracted to maristan, from the Persian word bimar, ‘ill person’
and stan, ‘place.’ The staff included pharmacists and a roster of
physicians who were required at appointed times to be in attendance
to make the rounds of patients, taking history, performing clinical
examination and prescribing medication
The first organised hospital was built in Cairo between 872 and
874. The Ahmad ibn Tulun (‫ )أحمد بن طولون‬Hospital treated and gave
medicine to all patients free of charge. It was named for the Wali, the
provincial ruler appointed by the Khaleefah. With gender segregated

147
bathhouses, a rich library and a mental illness wing, it was a highly
advanced institution by the standards of the day. Patients deposited
their street clothes and their valuables with the hospital authorities for
safekeeping before donning special ward clothes and assignment to
their dedicated beds.
َْ
The ninth-century Al-Qayrawan (‫ )ٱلق ْ َن َوان‬Hospital was also a
state-of-the-art institution for the time. It was named for the capital of
the Wilayah of Qayrawan (‫ )والية قنوان‬in Morocco (Maghreb) where a
Wilayah is an administrative unit of the Khilafah. It had well-organised
halls including waiting rooms for visitors, female nurses for female
patients, a masjid for patients to pray and study, regular physicians
and teams of Fuqaha al-Badan (jurists of the body). The latter were a
group of jurists who practiced medicine and whose medical services
included cupping, bone setting, and cauterisation.
The Al-Adudi (‫ )العضدي‬Hospital was founded in 981 CE by the
ruler of Baghdad, Adud al-Dawlah, and was also named after him. It
was run by the famous administrator, Abu-Bakr al-Razi. The 1284 CE
Al-Mansuri Hospital of Cairo was built with four entrances, each having
a fountain in the centre. The Mamluk Sultan Qalawun ensured that it
was properly staffed with physicians and fully equipped for the care of
the sick. He appointed male and female attendants to serve patients
who were housed in separate wards. Beds had mattresses and
specialized areas were maintained. Running water was provided in all
areas of the hospital.
The state closely supervised the running of the hospitals as a
function of the judiciary of the Khilafah. Neglect in healthcare was not
left to private litigation. The following is evidence for the judiciary’s
looking into matters that endanger the public rights, where the judge
ْ َّ َ ْ َ
is known as the Muhtasib. The Messenger of Allah ‫ﷺ‬, said, ‫س ِمنا َمن‬ ‫لي‬
َّ‫“ َغش‬He who deceives has nothing to do with us.” (reported by
Ahmad and Ibn Maja from Abu Hurayrah). He ‫ ﷺ‬also used to confront
148
the cheaters and punish them. The responsibilities of the Qaadi
Muhtasib regarding healthcare included ensuring that the correct
weights and measures were employed in medication dosages,
insistence upon proper hygiene, condemning ramshackle buildings and
ensuring a supply of clean water and other related matters.

Teaching and Training According to Prophetic Tradition

There are two aspects to the education of the Islamic physician
or surgeon. Treating patients is an act of worship for which there are
specific Islamic legal rulings which are to be taught in medical college.
In addition, medicine is a subject of technical expertise which includes
basic medical sciences as well as clinical medicine.
It is incumbent upon the Muslim physician to know of Islamic
rulings related to his work, as it is something which has to be known
‫ْ ا‬
from Islam by necessity. Consider the rukhsah (‫ ُ)رخ َصة‬from ghusl over
the headَ for theَ head injury case. ْ َ Abu Daud narrated that Jabir (ra)
َ ُ َ َ ْ َ َ َ َ َ َ َ ْ َّ ُ ُ َّ َ َ ٌ َ َ َّ ‫َ َ َ َ َ َ َ ُ ا‬ َ ْ
said, َ ‫ال‬ َ
َ ‫جر فشج َه ِ يف رأ ِس ِه ثم احتل َمْ فسأل أصحابه فق‬ َ ‫َرجنا ِ يف سف ٍر فأصاب رجال ِمنا ح‬
ْ ْ
َ ‫ت ت ْقد ُر َع ََل ال َماء فاغ َت‬ َ ‫ا‬
َ َ َ ْ ُ َ ُ َ ُ َ َّ ‫ا‬ ْ َ ُ َ َ
‫س َل‬َ ِ َ َ َ ُ َ َ ِ َ َ ‫ك ْرخص َة وأن‬ ُ ‫َه ْل ت ِج َدون َ ِ يل ُرخ َصة ِ يف الت َي ُّم ِم فقالوا َما ن ِجد ل‬
َّ ُ َّ ُ ُ ُ َ ‫ت صَل هللا عليه وسلم أخ َي بذل َك فق‬ َّ َ َ َ
ِّ ‫ف َمات فل َّما ق ِد ْمنا َعَل الن‬ َ
‫اّلل أال‬ َ ‫وه ْ قت َلهم‬ ‫ال " قتل‬ َ ِ ْ ِ َ ِ َ َّ ‫ِي‬ َ
ْ َ َ
" ‫ أو‬. " ‫يه أن يت َي َّم َم ويع ِْص‬
َ َ ْ
ِ
َ
‫ال ِإن َم َا ا ك ُان يك ِف‬
َ
ُ ‫السؤ‬ُّ ‫غ‬ ِّ ِ ‫َسأ ُلوا إ ْذ َل ْم َي ْع َل ُموا َفإ َّن َما ِشف ُاء ال‬
ْ َ
َْ َ ََ َ ُ ‫َ َي‬ ِ َ ‫“ ِ َي ْعص‬We
َ َ
‫وش " عَل ج ْر ِح ِه ِخ ْرقة ث َّم ي ْم َسح عل ْيها َويغ ِس َل َس ِائ َر ج َس ِد ِه‬ َ ‫ َش َّك ُم‬. " ‫ب‬
ِ
set out on a journey. One of our people was hurt by a stone, that
injured his head. He then had a wet dream. He asked his fellow
travellers: Do you find a concession for me to perform tayammum?
They said: We do not find any concession for you while you can use
water. He took a bath and died. When we came to the Prophet ‫ﷺ‬,
the incident was reported to him. He said: They killed him, may Allah
fight them! Could they not ask when they did not know? The cure for
ignorance is enquiry. It was enough for him to perform tayammum
and to pour some drops of water or bind a bandage over the wound
(the narrator Musa was doubtful); then he should have wiped over it
149
and washed the rest of his body.” In Islamic jurisprudence, one of the
ruksah for tayyamum is the presence of a wound that can reopen
through passing water over it, leading to death. Similarly, there are
many Islamic rulings related to patient care, such as the permission of
looking upon the awrah for clinical examination, the prohibition of
khulwa of a male doctor with a female patient and the detestability of
using alcohol in medication. Thus, as part of the medical teaching and
training in the Khilafah, physicians and surgeons are educated in the
relevant fiqh.
This specific fiqh was from the aspect of knowledge mandated
by the Deen. As for technical expertise, Islamic physicians and
surgeons acquired teaching and training within the dynamic
environment of hospitals. Treating the patient, removing the harm and
granting relief are sources of great reward. To fulfil their duties,
Muslim doctors must be mindful of sababbiyah (causality), examining
carefully the causes and their effects, as the Companions (ra) of the
Messenger of Allah ‫ ﷺ‬did in all matters of technical expertise. Thus,
within medicine, Muslim doctors observed dietary restrictions,
medication by nutrition as well as medication by herbs and minerals.
They reviewed cases and undertook audits in order to improve clinical
care. It was a thorough scientific tradition that extended over
centuries.
In one part of the Al-Mansuri Hospital building, the physician-
in-chief was given a room for teaching and lecturing. There were no
restrictions to the number of patients who could be treated and the in-
house dispensary provided medicines for patients to take home.
Teaching hospitals were the foundation of training for new medical
students just as they often are today. Eight hundred years ago, these
teaching hospitals provided practical and theoretical lessons for
students. Teaching took place both in groups and on a one-to-one
basis just like today. Lectures were held in a large hall at the hospital

150
and the subject matter was usually a reading from a medical
manuscript by the so-called reading-out physician. After the reading,
the chief physician or surgeon took questions. Many students studied
texts with well-known physicians and since paper was plentiful in the
Muslim world, manuscripts that were written for personal use have
also been preserved. In Europe, these same texts were scarce and
seldom owned by the student.
Besides teaching, clinical training was established with groups
of students following the attending physician or surgeon on ward
rounds. More advanced students observed the doctor taking history
and examining patients whilst formulating prescriptions for them in
the outpatient department of the hospital. One of these medical
schools was in the Al-Nuri Hospital in Damascus. Under the direction of
the physician Abu al-Majid al-Bahili, the twelfth-century ruler Nurudin
ibn Zangi (1118-1174) founded the hospital. It was named after
Nurudin and he equipped it with supplies of food and medication
whilst also donating a large number of medical books which were
housed in a special hall.
There was a system of graduation and specialization. As an
example, eye specialists were to be qualified on the basis of the book
‫ )كتاب األطروحات ر‬written by Hunayn
Ten Treatises on the Eye (‫العش للعي‬
ibn Ishaq, which elaborated the functional anatomy and physiology of
the eyes as well as defining modes of treatment. A physician in the
Islamic world was granted a license (ijazah) following the completion
of his education. As an example, there is a signed statement made by
Ibn al-Nafis (d. 1288/687 H), that his student, a Christian named Shams
al-Dawlah Abu al-Fadl ibn Abi al-Hasan al-Masihi, had read and
mastered a treatise of Ibn al-Nafis. The certificate is in the handwriting
of Ibn al-Nafis himself and dated the 29th of Jumada I in 668 H (25
January 1270). Ibn Nafis authored “Commentary on Anatomy of the

151
 ‫ ر‬and predated Harvey in the discovery of
‫)شح ر‬
Canon” (‫تشي ح القانون‬
pulmonary circulation.

َ َ
Every Disease (‫ )داء‬Has a Curing Medication (‫)د َواء‬, Except for Senility
ُ ََ ْ
(Old Age ‫)الهرم‬
Abu Daud narrated in his Sahih that the Messenger of Allah ‫ﷺ‬
ُ َ َْ َ َ َ ْ َ ‫َ َ َ ْ َ َّ َّ َ َ َّ َ َ َّ َ ْ َ َ ْ َ ا َّ َ َ َ َ ُ َ َ ا‬
said, ‫اح ٍد الهرم‬ِ ‫تداووا ف ِإن اّلل عز وجل لم يضع داء ِإال وضع له دواء غي د ٍاء و‬
“Medicate for Allah has not made a disease without appointing a
medication for it, with the exception of one disease, namely old age.”
َّ
Imam Ahmad narrated in his Musnad, that the Messenger ‫ ﷺ‬said, ‫ِإن‬
َُ َ ْ َ ُ َ َ َ ُ َ َ ْ َ ُ َ َ ‫َ ا‬ ّ
‫ ع ِلمه من ع ِلمه وج ِهله من ج ِهله‬،‫“ هللا لم ييل داء إَل أنزل ِشفاء‬Allah ‫ ﷻ‬has not
sent down a disease except that he sent down its cure, whoever
knows it, knows it and whoever is ignorant of it, is ignorant of it.”
[An-Nisa’i, Ibn Majah, Al-Hakim and Ibn Hibban].
If the right treatment for the disease is discovered, then cure is
achieved by the Will (Iraadah) of Allah ‫ﷻ‬. Some people will know and
some people will not. The knowledge of medication will be known to
the experts, whether they are Muslims or non-Muslims. It extends to
all forms of medication, including dietary restrictions, nutrition, herbs,
minerals or derived salts and compounds. These ahadeeth clarify that
there is medication for each and every illness. Hence they encourage
medication which will lead to curing the illness, by the Iraadah of Allah
‫ﷻ‬. The disease is from Him ‫ ﷻ‬and the medication is from Him ‫ﷻ‬. The
cure (shifaa) is also from Him ‫ﷻ‬. The cure is not from the medication
in and of itself, innate to the medication. It is Allah ‫ﷻ‬, Al-Qadeer, that
placed within the medication the capability (qudrah) to cure the
disease.
In his explanation of such َ ْ ahadeeth, the
َ ْ scholar of medicine,
َ ‫األ ْس َباب َو ْال ُم َس َّب‬ َ َْ ُ َ ‫األ‬ َ ْ َ َّ َ َ ْ َ َ
Ibn Qayyim said, ‫ات‬
ِ ‫ب‬ ِ ‫ات‬ ‫ب‬ ‫إث‬ ‫يث‬ ‫اد‬
ِ ‫ح‬ ‫ه‬ ‫ذ‬
ِ ِ ‫ه‬ ‫ت‬ ‫ن‬ ‫م‬ ‫ض‬ ‫“ فقد ت‬These
ahadeeth affirm there are causes for whatever occurs in this world and
152
 ‫َ َ َ َ ه َ َّ ُّ َ ه ه ُ َ ى‬
the removal of these causes.” He then added, ‫اَّلل عل ْي ِه‬ ‫و ِلهذا علق الن ِ يت صىل‬
‫ر‬
‫“ وسلم الشفاء عىل مصادفة الدواء للداء‬Accordingly, the Prophet ‫ ﷺ‬linked cure
‫ر‬
(‫ )شفاء‬with the correct medication for the disease.”
Thus, there is a state of disease and a state of health. If the
disease becomes chronic, extending over years and decades, it is to be
considered that there is something missing in the treatment, whether
it is from the prevention of harm, nutrition, dietary restrictions or
medication. The exception is the process of aging, the stage of senility,
which is marked by the deterioration of the organs and functions of
the human body. It is in senility that Allah ‫ ﷻ‬prepares us for our return
to Him ‫ﷻ‬, removing our sins and purifying us for the aakhira. May
Allah ‫ ﷻ‬grant us patience in our senility and respectful patience with
our elders.
The Muslim doctor medicates his patients, using any appropriate
medication. During the time of the Khilafah, the Muslims closely
examined the available remedies, including the Unani (Greek)
medication, adopting them and improving upon them. The Muslim
doctors of today must do likewise. Medication is a field of expertise
and must be referred to the experts in medication. Such an approach is
seen in other matters of expertise in the blessed Sunnah, for example,
in the military field. In every action whose subject requires
understanding and contemplation, the Prophet ‫ ﷺ‬gave preference to
expert opinion over lay opinion, even if the lay opinion constituted the
majority view. Evidence regarding this is reflected in the consultation
(shura) of the Messenger of Allah ‫ﷺ‬. When he ‫ ﷺ‬halted the Muslim
forces behind the nearest water (well) of Badr, Al-Hubab ibn ul-
Munthir (ra) did not like the site since he (ra) was well acquainted with
such places and an expert in warfare, so he (ra) said to the Messenger
َ ُ ْ ‫َ ْ ٌ ى ْ َ ى ى ُ ُ ى ْ َ ى َ ى ْ َ َ َ َّ ُ َ َ ُ َ ِّ ُ َ ْ ُ ى‬ َ ‫َيا َر ُس‬
of Allah ‫ﷺ‬: ‫ أ ْم هو‬، ‫ وَل نقص عنه‬، ‫هللا ؛ م ِنل أنزلكه هللا ليس لنا أن نتعداه‬ ِ ‫ول‬
َ ْ ْ
‫الرأ ُي َوال َح ْر ُب َوال َم ِكيدة‬
َّ ُ “Is this the place which Allah has ordered you to
occupy, so that we can neither advance, nor withdraw from it, or is it a

153
 َ
matter of opinion,ْ war and tactics?” The Messenger of Allah ‫ ﷺ‬said: ‫ب ْل‬
ُ َ َ ْ َ ُ ْ َ ْ َ ُ َّ َ ُ
‫“ هو الرأي والحرب والم ِكيدة‬It is rather a matter of opinion, war and
tactics.” Upon this Al-Hubab (ra) then pointed to another site. The
Messenger of Allah ‫ ﷺ‬and those with him advanced to encamp, such
that the wells were behind the army, cutting them off from the enemy.
In this hadith, the Messenger of Allah ‫ ﷺ‬abandoned his opinion for
that of the expert. He ‫ ﷺ‬did not refer to the Muslims for a majority
opinion. Above all, were it Revelation from Allah ‫ﷻ‬, he ‫ ﷺ‬never would
have abandoned it.
The Revelation in the Blessed Sunnah is for legislation. It is an
obligation to make military preparations and it is an obligation to
provide healthcare. However, the specific styles and means are left to
the experts in the field, whether it is military affairs or medicine. So,
the opinion of the Prophet ‫ ﷺ‬regarding specific medication are not
binding or restrictive upon the Muslims, just as his personal opinion
regarding the site of the military encampment at Badr was not. The
Muslims can adopt from non-Muslims as long as it neither contradicts
the Shariah rulings nor is related to the kufr beliefs of the non-
Muslims. Seeking treatment is not limited to those treatments
mentioned in the Qur’an and Sunnah, just as it is not limited to those
promoted by pharmaceutical companies of today.

Seeking Medication is Rewarded But is Not an Obligation

Whilst it is obliged on the state to provide free healthcare, it is
recommended for, but not obliged upon, Muslims to seek medication
when they are ill. The command for medication is an indication and
not an obligation. Imam Ahmadَ reported that Anas (ra) said that the
ََ َّ َ َ َ َّ َ َ َ ُ َ َ َّ َ َ َّ َّ
Prophet of Allah ‫ ﷺ‬said, ‫اّلل عز َوج َّل ح ْيث خلق الد َاء خلق الد َو َاء فتد َاو ْوا‬ ‫ِإن‬
“Allah almighty has created the illness and the medication, so
medicate.” Abu Dawud and Ibn Majah narrated from Usama ibn Sharik
that he was with the Prophet of Allah ‫ ﷺ‬when some people came
154
from the desert and asked him: “Should we seek medication for
َ َ َ َّ ‫َ َ ْ َ َ َ َّ َ َ َ ْ َ َّ َّ َ َ َّ َ َ َّ َ ْ َ َ ْ َ ا‬
illness?” He ‫ ﷺ‬said, ‫ ف ِإن اّلل عز وجل لم يضع داء ِإَل وضع‬،‫اّلل تداووا‬ ِ ‫ يا ِعباد‬،‫نعم‬
‫“ َل ُه ش َفاءا‬Yes, O servants of Allah ‫ﷻ‬, medicate, for Allah did not send
ِ
an illness except that He ‫ ﷻ‬placed a cure (shifaa) for it.” In the first
Hadith, the Prophet ‫ ﷺ‬commanded people to medicate. In the second
hadith he ‫ ﷺ‬directed the people from the desert to seek cure, since
Allah ‫ ﷻ‬has given both the illness and the cure. The address (khitaab)
in the two ahadeeth came in the form of a command. The command
(amr) indicates a request. Such a request does not constitute an
obligation, except when it is decisive (jaazim). To be decisive, a
command will need another indication (qareenah).
There is no such qareenah in the above cited Sunnah to tell us
that the command is an obligation. Moreover, there are other
ahadeeth which indicate that it is allowed to abstain from treatment.
This indicates that the command to seek treatment in the two hadith
does not denote an obligation. Imam Muslim narrated onُ the َ authority
of ‘Imran ibn Husayn that the Prophet ‫ﷺ‬
َ ُْ َ
‫ون‬ ‫ع‬‫ب‬ ‫س‬ ‫ت‬ ‫م‬ َّ ‫َي ْد ُخ ُل ْال َج َّنة م ْن أ‬
said, ‫ي‬ ِ ِ َ ً َْ
َ َ َ َ َ َ ُ َ َ َ َ َّ ُ َ َ َّ َ ُ َ َ ْ ُ ْ َ : ُ َ
،‫ َوَل يتط َّ ُيون‬،‫ ه ْم ال ِذين َل ي ْس ْيقون‬:‫ال‬ ‫اّلل؟ ق‬
ِ ‫ قالوا من هم يا رسول‬،‫اب‬ ٍ ‫ألفا ِبغ ْ ِي ِح َس‬
َ ُ َّ َ َ ِّ َ َ َ َْ َ َ
‫ َوعَل َرب ِه ْم يت َوكلون‬،‫“ َوَل يكت ُوون‬Seventy thousand from my Ummah will
enter Paradise without accounting.” They asked, “Who are they?” He
said; “They are those who do not use ruqya (incantation), tatayur,
iktiwa‘ (cauterisation), and they depend on their Lord ‫ﷻ‬.” Imam
Bukhari narrated that ibn Abbas said, ‘This Black woman came to the
Prophet and said “I am an epileptic and when it happens to me, I get
َ ْ ْ
uncovered, َ so ask Allah ‫ ﷻ‬toُ cure me.” He ‫ ﷺ‬said, ‫ِإن ِشئ ِت َص َ ْي ِت َول ِك‬
ُ ْ َ َّ ُ َ َ ْ ْ َّ َ ْ
‫ َو ِإن ِشئ ِت دع ْوت اّلل أن ي َع ِاف َي ِك‬،‫“ الجنة‬If you want to be patient (with this
illness), you will get Paradise and, if you wish, I can ask Allah to treat
you.” She said “I will be patient.” Then she said, “I get uncovered; ask
Allah for me not to be uncovered.” He ‫ ﷺ‬asked Allah for her.’
The Sunnah therefore indicates that it is permissible not to seek
treatment. In the first hadith, he ‫ ﷺ‬said that among the people who

155
will enter Jannah without accounting are those who do not do istirqa‘
(incantation) or iktiwa‘ (cauterization), which means they do not seek
treatment. They leave the matter to their Lord ‫ ﷻ‬and depend totally
on Him ‫ﷻ‬. Istirqa’ and iktiwa’ are forms of treatment. In the second
hadith, the Messenger ‫ ﷺ‬gave the black woman the choice between
patience with her epilepsy, in return for Jannah, or his ‫ ﷺ‬prayer to
Allah ‫ ﷻ‬for her cure. This indicates the permissibility of leaving
medication.
Thus, the Sunnah establishes that there is no obligation in
seeking medication. However, due to the strong insistence of the
Messenger ‫ ﷺ‬to medicate, the command (amr) is recommended
(mandub).

َ َْ
Nutrition (‫)غذ ِاء‬ِ and Dietary Restrictions (‫)حمي ِة‬
ِ
In the era of the Prophet ‫ﷺ‬, amongst the various forms of treatment
were dietary restrictions and nutrition. The Messenger of Allah ‫ﷺ‬
directed the Muslims to use both to treat those who became ill. Again,
it must be emphasised that seeking treatment is not limited to those
treatments mentioned in the Noble Qur’an and the Blessed Sunnah.
The obligation in the Deen is to provide healthcare, but the styles and
means of treatment are left to the matters of Dunya.
As for dietary restrictions, Ibn Qayyim narrated that the
ُ ُ ُّ ً َّ َ ‫إ َّن ه‬
Messenger of Allah ‫ ﷺ‬said, ‫يحم أحدكم‬
‫ي‬ ‫أحب عبدا حماه من الدنيا كما‬ ‫اَّلل إذا‬
َّ‫ر‬ َّ ُ َ
ِ ‫“ مريضه عن الط‬When Allah loves a servant, He ‫ ﷻ‬helps him
ِ ‫عام والش‬
‫اب‬
observe abstinence from the life of the world, just as one of you
would impose dietary restrictions upon a patient from food and
drink.”
As an example of dietary restrictions, the Prophet ‫ ﷺ‬advised
ٌ َ
this in the case of conjunctivitis
َ (‫)ر َمد‬, excluding dates. It was narratedَ
ٌ ْ َ ٌْ ُ ْ َ َ َ َْ َ َّ
ِّ ‫الن‬ ََ ُ ْ
that Suhaib (ra) said, ‫ت صَل هللا عليه وسلم وبي يدي ِه خي وتمر‬ ‫ق ِدمت عَل ِ ي‬
156
 ُّ ‫الن‬َّ َ َ َ ْ َّ َ ُ ُ ُ ْ َ َ َ ْ ُ َ ُ ْ ُّ ‫الن‬َّ َ َ َ
‫ت صَل هللا‬ ‫ي‬ ِ ‫ن فكل فأ َخذت آكل َ ِمن الت ُم ِر فق َال‬ ‫اد‬ ‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صَل‬ ْ ‫ت‬ ‫ي‬ ِ ‫فقال‬
َّ ُ ُ َ َ َّ َ َ َ ْ َ ْ ُ ُ ْ ِّ ُ ْ ُ َ َ َ ٌ َ َ َ َ ً ْ َ ُ ُ َ
‫اّلل‬
ِ ‫احي ٍة أخرى فتبسم رسول‬ ِ ‫عليه وسلم تأ كل تمرا و ِبك رمد قال فقلت ِإ ين أمضغ ِمن ن‬
‫“ صَل هللا عليه وسلم‬I came to the Prophet ‫ ﷺ‬and in front of him there
were some bread and dates. The Prophet ‫ ﷺ‬said: ‘Come and eat.’ So
I started to eat some of the dates. Then the Prophet ‫ ﷺ‬said: ‘Are you
eating dates when you have an inflammation in your eye?’ I said: ‘I
am chewing from the other side.’ And the Messenger of Allah ‫ﷺ‬
smiled.” (Ibn Majah).
The Prophet ‫ ﷺ‬also advised dietary restrictions for the one
who is convalescing after an illness. Umm al-Mundhar bint Qays al-
‫ه‬ ْ ‫َل َع َل‬
‫ي‬ ٌّ ‫اّلل صَل هللا عليه وسلم َو َم َع ُه َع‬ َّ ُ ُ َ َّ َ َ َ َ َ
‫دخل عَل رسول‬
Ansariyyah narrated, ِ ‫ي‬ ِ ِ
َْ ُ َُْ َّ ُ ُ َ َ َ َ ٌ َ َّ َ ُ َ َ َ َ َ ٌ َ ٌّ َ َ ُ َ َّ
‫اّلل صَل هللا عليه وسلم ي َّأ كل َ ِمنها‬ ِ ‫ال معلقة فقام رسول‬ ‫السالم وعَل ناقه ولنا دو‬
ٌ َ ْ َ َ ُ َُ َّ ُ ُ َ ‫َ َّ َ َ َ ِ ي َ ٌّ ِ َ ْ ُ َ َ َ ِ َ ي‬
‫عليه وسلم َيقول ِلع ِ يَل مه ِإنك ن ِاقه‬ ‫اّلل صَل هللا‬
ِ ‫حت وقام عَل ليأ كل فطفق رسول‬
َّ ُ ُ َ َ َ ُ ْ َ ً ْ َ ً َ ُ ْ َ َ َ ْ ِ َ َ ُ َ َّ ِ ‫َ َّ َ ٌّ َ َ ْ ِ ي‬
‫اّلل َ ْصَل هللا‬ ِ ‫ول‬ ‫س‬ ‫ر‬ ‫ال‬ ‫ق‬‫ف‬ ‫ه‬
ِ ‫ب‬ ‫ت‬ ‫ئ‬‫ج‬ ‫ف‬ ‫ا‬ ‫ق‬ ‫ل‬ ‫س‬ِ ‫و‬ ‫ي‬
‫ا‬ ‫ع‬
ِ ‫كف ع ِ يَل علي ِه السالم قالت وصنعت‬
‫ش‬
َ َ ُ َ َ ُ َ َ َ ْ ْ ِ َ ُّ َ ِ َ
‫“ عليه وسلم يا ع ِ يَل أ ِصب ِمن هذا فهو أنفع لك‬The Messenger of Allah ‫ﷺ‬
came to visit me, accompanied by Ali (ra) who was convalescing. We
had some ripe dates hung up. The Messenger of Allah ‫ ﷺ‬got up and
began to eat from them. Ali (ra) also got up to eat but the Messenger
of Allah ‫ ﷺ‬said repeatedly to Ali (ra), stop, Ali, for you are
convalescing and Ali (ra) stopped. She said, I then prepared some
barley and chard and brought it. The Messenger of Allah ‫ ﷺ‬then said,
take some of this, Ali, for it will be more beneficial for you.” [Abu
Daud].
The Prophet ‫ ﷺ‬also spoke of cravings in the sick to guide
nutrition. Ibn Majah narratedَ from Ibn ‘Abbas (ra) that the Prophet ‫ﷺ‬
َ ْ َ
visited a man and said: ‫َه‬‫“ ما تشت ِ ي‬What do youَ crave for?” He said: “I
ْ َ ََْْ ُ ُْ ُ ُ َ ْ َ َ ْ َ
longَ for wheat bread.” The Prophet ‫ ﷺ‬said: ‫من كان ِعنده خي بر فليبعث ِإل‬
‫يه‬
ِ ‫“ أ ِخ‬Whoever has any wheat bread, let him send it to his brother.”
ُ ْ ْ َُْ ًْ َ ْ ُ َ َ ُ َ َ َ ْ َ
Then the Prophet ‫ ﷺ‬said: ‫“ ِإذا اشتَه م ِريض أح ِدكم شيئا فليط ِعمه‬If any sick
person among you longs for something, then feed him.” It is to be
noted here that there has been some work conducted regarding

157
cravings and their link to nutritional deficiencies, during both pica in
childhood and pregnancy.
The Muslims during the time of the Khilafah, developed
treatment through dietary restrictions and nutrition. The physician in
the era of the first generation, Al-Harith ibn Khaladah, ْ َ ُ َ ْ stated that
َ َْ َ ْ َّ ُ ُ ِّ َ َ َّ ُ َْ ُ َ َ ْ َ َ َّ ُ ْ
‫ وعودوا كل ِجس ٍم ما اعتاد‬،‫ والم ِعدة بيت الد ِاء‬،‫“ ال ِحمية رأس الدو ِاء‬Dietary
restrictions is the head of medicine, whilst the gut is the home of
disease, so give each person what he is accustomed to (of food and
َ ‫َ َ َّ َ َ ْ َ َّ ُ َ ى ى َّ ُ َ َ ى ْ ى‬
medicine).” Ibn Qayyim further opined, ‫وق ِد اتفق األ ِطباء عىل أنه مت أمكن‬
َّ ‫َُْ ى‬ َ َ َ ْ َ َّ
‫“ التد ِاوي ِبال ِغذ ِاء َل ُي ْعد ُل عنه ِإل الد َو ِاء‬Physicians have consensus that
َ ْ َ َّ
whenever an illness can be medicated by nutrition (‫)التد ِاوي ِبال ِغذ ِاء‬,
ََّ
medication (‫ )الدو ِاء‬must be avoided.” In the book of Ibn Qayyim, there
ْ ‫ه‬ ‫ه هُ َى‬ ْ َ َ
is a chapter entitled, ‫“ ف ْص ٌل ِ يف هد ِي ِه َصىل اَّلل عل ْي ِه َو َسل َم ِ يف ال ِح ْم َي ِة‬Chapter on
the Guidance of the Prophet ‫ ﷺ‬on Dietary restrictions” which reflects
upon some of the ahadeeth.
There has been a vast amount of work conducted over the
centuries spanning the Khilafah, regarding dietary restrictions and
medication by nutrition. There are extensive guidelines for many
known diseases, including pleurisy, tonsillitis, hepatitis, angina and
َ ْ َ َّ
diabetes. Moreover, medication by nutrition (‫ )التد ِاوي ِبال ِغذ ِاء‬was part of
the responsibility of doctors, as was dietary restrictions. This is sound
and makes good sense. Doctors are the experts in aetiology, anatomy,
physiology, pathology and pharmacology. Above all, physicians are the
ones who have seen severe illnesses in a hospital setting. So they are
best placed to discern when nutrition and dietary restrictions are
َّ
sufficient or when formal medication (‫ )الد َو ِاء‬is mandatory. They will
also be best placed to deploy life-saving emergency medication
appropriately.
During Islamic rule, medication by nutrition was not delegated
entirely to the nutritionist or the dietician for they were not skilled in
hospital medication. Within the healthcare system in the time of the
158
Khilafah, the role of the nutritionist and dietician was supplementary
and secondary to that of the physician. Any such delegation would
have been seen as dangerous as asking a pharmacist to prescribe
medication to a patient. There is a saying in Urdu, transliterated as
“neem hakeem, khatrah jaan,” which means “the novice physician is
life threatening.” Wisdom based on experience is worthy of note and
preferred to wisdom alone.
The concept of nutrition and dietary restrictions to treat illness
is universal in worldly knowledge. Many quote “Let thy food be thy
medicine and medicine be thy food,” ascribed in error to the expert in
Greek (Unani) medicine, Hippocrates. There is also the quote from
Thomas Edison, the genius polymath, who said, “The doctor of the
future will give no medicine, but will interest his patient in the care of
the human frame in diet and in the cause and prevention of disease.”
It is in line with current medical understanding that conservative
measures should be used, before resorting to medication. It is noted
by hospital-trained doctors that Type II Diabetes can be reversed by
dietary restriction whilst patients with kidney disease benefit from the
exclusion of certain types of food, in what is known as a kidney diet.
Concerns have been raised by the global medical community as to how
ultra-refined foods are contributing to obesity, diabetes and heart
disease. Attention has been drawn to the benefits of nutrition that is
rich in fruits, vegetables, oils, fats, legumes and nuts, with particular
praise for “the Mediterranean diet.” The Mediterranean diet has been
part of the gastronomic culture of the Muslims of Ash-Sham and the
Maghreb for centuries.

َ
The Use of Medication (‫ )د َو ٌاء‬for Illness
As the head of state, the Prophet ‫ ﷺ‬gave suggestions for
medication. The specific medication he ‫ ﷺ‬mentioned are not part of
Revelation and fall within the realm of the permitted worldly matters.
159
So the Muslims are not bound and restricted to the medication
mentioned in the Seerah.
By way of example, it was narrated that Asma’ bint ‘Umais said:
َ ْ َ ْ َ ُْ َ َ
“The Messenger of Allah ‫ ﷺ‬said to me: ‫ِبماذا كن ِت تستم ِشي‬
“What do you use as a laxative?” I said, ‘The shubrum (spurge –
َ َ
euphorb).’ He said: ‫( ح ٌّار ج ٌّار‬It is) hot and powerful.’ Then I used senna
َ َّ َ َ ْ َ ْ َ ْ َ ٌ ْ َ َ َ َْ
as a laxative and he said: ‫الست‬ ‫ق ِمن المو ِت كان‬
‫‘ لو كان شء يش ِ ي‬If anything
were to cure death, it would be Senna.’” (Ibn Majah). Senna glycoside,
also known as Sennoside or Senna, is a medication used today to treat
constipation and empty the large intestine before surgery, with
widespread evidence from human trials.
Regarding the field of َّ cardiology, Sa’d said that the Messengerَّ
of Allah ‫ ُ ﷺ‬said, ‫ب‬ ُ ‫ود ْائت ْال َحار َث ْب َن َك َل َد َة َأ َخا َثقيف َفإن ُه َر ْج ٌل َي َت َط َّب‬
ٌ ُْ َ ٌ ُ َ َ
َّ ْ
َ َّ ُ َ َّ َّ ُ َ َ َّ ُ َ َ ْ َ َ َ ْ َ ْ َ ْ ِ ٍ ِ
َ َ َ َ ْ َ ْ ُ َ ْ َ ‫ِإنك رجل مفئ‬
ِ ِ ْ
‫ات ِمن عجو ِة الم ِدين ِة فليجأهن ِبنواهن ثم ِليلدك ِب ِهن‬ ٍ ‫“ فليأخذ سبع تمر‬You are a
man suffering from heart sickness. Go to al-Harith ibn Kaladah,
brother of Thaqif. He is a man who gives medical treatment. He
should take seven ajwah dates of Medina and grind them with their
kernels, and then put them into your mouth.” [Abu Daud]. Dates of
the Ajwa tree (Phoenix dactylifera L.) were widely used in the
treatment of heart disease, throughout the lands of the Khilafah.
Regarding ENT (Ear, Nose and Throat) ailments, Umm Qasis,
َ َ َْ َ َ
daughter َ of Mihsan َ said that the َ Messenger of َAllah ‫ ﷺ‬said, َ ‫عال َم تدغ ْرن‬
ْ َ َّ ِّ ْ ْ ْ ُ َ
َ َّ ْ َ َ ْ ُ
َ َّ َ َ ْ
‫يه َس ْب َعة أش ِف َي ٍة‬
ِ ‫ود ال ِهن ِدي ف ِإن ِف‬
ُ
ِ ‫“ أوالدكن ِبهذا ال ِعال ِق عليكن ِبهذا الع‬Why do you
afflict your children by squeezing the uvula (for tonsillitis)? Apply this
Indian aloes wood, for it contain seven types of remedies.” Abu
Dawud said: By aloes wood, he meant costus. Bukhari and Muslim
َ ْ َْ ُْ َ َْ ُ ِّ َ ُ َ
reported that the Messenger of Allah ‫ﷺ‬ said, ‫ن‬ ‫م‬ِ ‫ز‬
ِ ‫م‬ ‫غ‬‫ال‬ ‫ب‬
ِ ‫م‬ ‫ك‬ ‫ان‬ ‫ي‬‫ب‬ ‫ص‬ ِ ‫وا‬ ‫ب‬‫َل تعذ‬
ْ ُْ ُْ ََْ َ ْ ُْ
‫“ العذر ِة عليكم ِبالقس ِط‬Do not afflict your children by squeezing the uvula
(for tonsillitis), but apply costus.” For centuries Muslims used costus
for tonsillitis and eastern herbal practitioners continue to do so today.

160
 During the era of the Khilafah, there was a widespread use of
herbs and minerals. In addition, there was a vibrant system of human
trials and audits within the Khilafah’s hospitals, as well as close
monitoring of dosages and quality control. The Qadi Muhtasib would
monitor safety standards and medical negligence was liable to
punishment by Islamic laws related to diyyah (blood money) and
jinayaat (assault). Mufradat (single remedies) were preferred to
Murakabaat (compound remedies) and the sign of medical expertise
was using the simpler, single remedies, after prevention and
medication by nutrition had been tried.
With state patronage and generous individual charitable
endowments, the medical tradition of Muslims flourished and became
dominant in the world for many centuries. The largest and most
popular of the materia medica manuals of its era was written by Ibn al-
Baytar, born in Malaga in Granada towards the end of the twelfth-
century under Islamic rule. It offered an alphabetical guide to more
than 1,400 single remedies (mufradaat) taken from Ibn al-Baytar’s own
observations as well as 150 from referenced written sources.
For well over a millennium, the competent treatment of the
َ ََ ْ ُ َ َ
illnesses of the body (‫ )مرض األبد ِان‬was one of the Khilafah’s prominent
features. There are various medical texts, including a section of Zad al-
Ma’ad Fi Hadyi Khair Al ‘Ibaad (‫“ )زاد المعاد يف هدي خن العباد‬Provisions of
the Hereafter in the Guidance of the Best of Servants.” The author of
the book is Ibn Al-Qayyim (‫ )ابن القيم‬who died in 1292 AD, may Allah ‫ﷻ‬
have mercy upon him. The book begins with the characteristics of the
mercy to all humanity (rahamtul ‘alameen), the Prophet Muhammad
‫ﷺ‬, including his ‫ ﷺ‬advice regarding medical treatment of various
diseases.
From the knowledge available at the time, Ibn Qayyim asserted,
َ َ ْ ِّ َ َ ْ ُ َ ْ ْ َ ُْْ َ َُْ ْ َ َّ ِّ ُ ْ ٌ َ َ َ َ ْ َ ْ ِّ َ ََ
ِ ‫ واس ِتفراغ المواد الف‬،‫ وال ِحمية ع ِن المؤ ِذي‬،‫قو ِاعد ِطب األبد ِان ثَلثة ِحفظ الصح ِة‬
‫اسد ِة‬
“The principles of the medicine of the body are three, maintaining
161
health, protecting against harmful substances and removing toxic
materials.” Medicine in the era of the Khilafah was built upon
establishing disease causation (aetiology), study of the bodily reactions
to resist disease (aspects of functional anatomy and physiology), study
of disease (pathology) and studying medication (pharmacology). Ibn
ُ َ َ َ َ ْ ُ َ َ َ ‫َ ى ْ َ ُ ْ َ َّ ى ْ َ ُ َ َ َ َ َ ُ ُّ َ َ َ ى‬
Qayyim asserted, ،‫ض معه‬ ِ ‫ وإذا كان سبب المر‬،‫وأمراض الماد ِة أس َباب َّه ىا معها ت َّمدها‬
ً َ َّ ُ َ
.‫ ث َّم ِ يف الد َو ِاء ث ِالثا‬،‫ض ث ِان ًيا‬ ‫ر‬َ ‫ ُث َّم ف ْال َم‬،‫الس َبب َي ْن َب ِىع ىأ ْن َي َق َع ىأ َّو اَل‬ ‫“ فالنظ ُر ِ يف‬The diseases
ِ ‫ِي‬ ‫ِي‬ ِ
caused by physical elements are accompanied by causes. In the cases
of physical diseases, the consideration of the cause (‫)س َبب‬ َّ is the
priority, followed by consideration of the disease secondly, whilst
َّ
consideration of the medication (‫ )د َو ِاء‬comes last.”
Ibn Qayyim also drew attention to an approach based on
َ َ َّ َ
necessity in a‫ ى‬measured and incremental approach. He ‫ى‬ said,‫َو َق ِد اتفق ى‬
َ َْ َ ‫َ َ َ ْ ى‬ َ َّ ‫ى‬ َُْ ُ َ ُْ َ َ ْ ‫ى‬
َ َّ َ ْ َ َ ُ َّ ‫ى‬ َ ُ َّ ْ
‫يط َل‬ ِ‫ وم َت أمكن ِب ىالب ِ ْس ه‬،‫األ ِطباء عىل أنه مت أمكن التد ِاوي ِبال ِغذ ِاء َل يعدل عنه ِإل الدو ِاء‬
ُ َْ
‫“ ُي ْعد ُل عنه ِإل ال ُم َرك ِب‬Physicians have consensus that whenever an illness
َ َّ َ َ َّ
can be medicated (‫ )تد ِاوي‬by nutrition (‫)غذ ِاء‬, ِ medication (‫ )دو ِاء‬must be
avoided. They also agreed that whenever an illness can be treated by a
‫ُ ه‬
single remedy (‫) َب ِسيط‬, compounds (‫)م َرك ِب‬ must be avoided.” The
rationale is to avoid the adverse effects of any excessive or
inappropriate intervention or medication.
‫َ َّ ُ ُ ه‬
‫ ه َو ال ِذي‬:‫يب‬ ‫فالطب‬
‫ َ َ ُ ُ ْى‬Ibn ُ َ َ ِ ُ ِّ َ ُ
Qayyim defined the physician by stating, ‫ى‬
‫ أو‬،‫ص ُه ِزيادته‬ ُّ ُ ‫ وينقص ِم ْن ُه َما َي‬،‫يه َما يصه تفرقه‬ ‫ف‬ ‫ع‬ ُ ‫ أ ْو َي ْج َم‬،‫ص ب ْاْلن َسان َج ْم ُع ُه‬
ْ ُّ ‫ي‬ ‫ا‬ ‫م‬ ‫يفرق‬
َ ‫َّ ْ َ َّ َ َ َ ْ َ ُ ْ ه‬ َ ُ َ ْ َ ْ ‫َ َ ُ ِ ُّ ُِ َ ْ ُ ِ ُ َ َ ْ ُ ِّ َّ َ ِ ْ ِ َ ْ ُ َ َ ى‬ ُ
‫ ويدفع ال ِعلة‬،‫ أو يحفظها ِبالشك ِل والشب ِه‬،‫حة المفقودة‬ ‫ى‬ ‫ فيج ِلب الص‬،‫يه ما يصه نقصه‬ ِ ‫َي ِزيد ِف‬
َ َ َ ْ َ َ ْ ْ َّ ِّ ِّ َ َ ْ
‫ َو َس َنى هذا‬،‫ول َها ِبال ِح ْم َي ِة‬ ِ ‫ أ ْو َيدف ُع َها ِب َما َي ْمن ُع ِم ْن ُح ُص‬،‫ َو ُيخ ِر ُج َها‬،‫يض‬ ِ ‫ال َم ْو ُجودة ِبالضد َوالن ِق‬
َ ُ َ َ ْ َ ُ ‫ه‬ ‫ى‬ َ ‫ه‬ ‫ى‬ َ ُ‫ه‬ ‫ه‬ َ ‫ُكل ُه ف َه ْدي َر ُسول ه‬ ‫ه‬
‫ َوفض ِل ِه ومعون ِت ِه‬،‫اَّلل َوق َّو ِت ِه‬ َ َ َ َ
ِ ‫اَّلل صىل اَّلل عل ْي ِه وسل َم ش ِاف ًيا ك ِاف ًيا ِبحو ِل‬ ِ ِ ِ ‫ِي‬
“The physician is the one who elucidates what harms the human when
exposed to it. He also elucidates what harms the human when
deprived of it. The physician removes from the human what causes
harm in excess, whilst he supplements that which is deficient.” The
physician helps bring about good health or what preserves good
health. He repels the existing cause with its opposite or alternative, or

162
removes the cause, or repels the cause with whatever prevents it from
occurrence through dietary restrictions (‫) ِح ْم َي ِة‬. You will see that all
these guidelines are in accordance with the guidance and advice of the
Prophet ‫ ﷺ‬by Allah’s Will, Power and Support.”

Conclusion: Allah ‫ ﷻ‬Created the Human Body and Cures for Its Illness
Glory be to Allah ‫ﷻ‬, Who created the human being in the best
of all forms. It is a form which has built-in corrective measures to
defend it from illnesses. It is a form that experiences thirst, to prevent
dehydration. It is a form that senses nutritional deficiencies and seeks
food for replenishment. It is a form that coughs to expels the harmful
substances that it breathes in and vomits out to expel the harmful
substances that it consumes. It enters a state of fever to allow the
eradication of disease and forms abscesses to contain harmful
substances, rather than letting them spread throughout its form. Will
we therefore not reflect and ponder carefully on what He ‫ ﷻ‬has
created?
Glory be to Allah ‫ﷻ‬, Who created countless minerals, herbs
and animal products that are a means of medication for the human
form. It is these creations that are the wondrous manufacture of the
Designer (as-Saani’a), the Organizer (al-Mudabbir), Who knows what is
the best of favours for his most favoured creation, the human being.
So which of the favours of our Lord will we deny?
Glory be to Allah ‫ﷻ‬, Who sent the best of all humanity, the
Imam of the Prophets (as), Sayyidinah Muhammad ‫ﷺ‬, as a mercy to all
of humanity, bringing warning, glad tidings and guidance. It is the
Messenger of Allah ‫ ﷺ‬that brought us a complete Deen, that
established the Islamic Ummah upon the firmest of foundations,
raising it up as the best Ummah brought to humankind. In the era of
Islam ruling, the Ummah excelled in all spheres of life, including
163
medicine, bearing testimony of the greatness of its Deen, which is the
soul of its life. And inshaa’Allah Islam will return as a Khilafah state to
lead humankind according to the glad tidings of the Messenger ‫ﷺ‬.

164