When dealing with the Jews and Christians, do not argue with them unless it is in the politest manner, except for those of them who do wrong

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{  And argue not with the People of the Scripture, except with that which is better—except with such of them as do wrong; and say (to them): “We believe in that which has been revealed to us and revealed to you; our God and your God is One, and to Him we have submitted.  }   Surat Al-Ankabut 29:46

What is meant here is that anyone who wants to find out about religion from them should argue with them in a manner that is better, as this will be more effective.

Allah says: { Invite to the way of your Lord with wisdom and fair preaching… } (An-Nahl 16:125)

And Allah said to Musa and Harun when he sent them to Fir’awn (Pharaoh): { And speak to him mildly, perhaps he may accept admonition or fear. } (Ta-Ha 20:44)

Allah says here, { except with such of them as do wrong; } meaning, those who turn away from the truth, turning a blind eye to clear evidence, being stubborn and arrogant. In this case, you should progress from debate to combat, fighting them in such a way as to deter them from committing aggression against you. Allah says:

Allah says, { Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance that mankind may keep up justice. And We brought forth iron wherein is mighty power } until { Verily, Allah is All-Strong, All-Mighty } (Al-Hadid 57:25). Jabir said: “We were commanded to strike with the sword whoever opposes the Book of Allah.”

And His saying: { and say (to them): “We believe in that which has been revealed to us and revealed to you; } means, ‘if they tell you something which you do not know to be true or false, say to them: We do not hasten to say it is a lie, because it may be true, and we do not hasten to say it is true because it may be false. We believe in it in general, under the condition that it has been revealed and has not been altered or deliberately misinterpreted.’

Imam Al-Bukhari, may Allah have mercy on him, recorded that Abu Hurayrah, may Allah be pleased with him, said, “The People of the Book used to read the Tawrah (Torah) in Hebrew and explain it in Arabic to the Muslims. The Messenger of Allah said: ‘Do not believe the People of the Book and do not deny them. Say: “We believe in Allah and what has been revealed to us and what has been revealed to you. Our God and your God is One, and to Him we have submitted.‘”

This Hadith was narrated only by Al-Bukhari. Al-Bukhari recorded that Ibn `Abbas said: “How can you ask the People of the Book about anything, when your Book that was revealed to the Messenger of Allah is more recent, you read it pure and uncontaminated, it tells you that the People of the Book altered and changed the Book, that they write the Book with their own hands and then say, ‘This is from Allah,’ to purchase with it a small price. Should not the knowledge that you have, prevent you from asking them. No, by Allah, we have never seen any of them asking you about what was sent down to you.”

Al-Bukhari recorded that Humayd bin `Abdur-Rahman heard Mu`awiyah talking to a group of Quraysh in Al-Madinah. He mentioned Ka`b Al-Ahbar, and said: “He was one of the most truthful of those who narrated from the People of the Book, even though we found that some of what he said might be lies.” I say, this means that some of what he said could be classified linguistically as lies, but he did not intend to lie, because he was narrating from manuscripts which he thought were good, but they contained fabricated material, because they did not have people who were so conscientious in memorizing the Scriptures by heart as the people of this great Ummah.

[Tafsir ibn Kathir, Surat Al-Ankabut 29:46]

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When one is fearful or anxious, he should seek the help of Allah and frequently recite “Hasbunallahu wa ni’mal Wakil”

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Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “How can I feel at ease when the Angel of the Trumpet (Israfil) has put his lips to the Trumpet and is waiting for the order to blow it.” He (sallallaahu ’alayhi wa sallam) perceived as if this had shocked his Companions, so he (sallallaahu ’alayhi wa sallam) told them to seek comfort through reciting: `Hasbunallah wa ni`mal-Wakil [Allah (Alone) is Sufficient for us, and He is the Best Disposer of  affairs (for us)].”  [At-Tirmidhi].

Commentary:
1. This Hadith tells us about the fear of Allah and the fright of the Hereafter entertained by the Prophet (sallallaahu ’alayhi wa sallam) and his Companions. It has a lesson for us that how, in spite of being innocent and having the assurance of the forgiveness of Allah, they were always fearful of Allah and the horrors of the Day of Resurrection. As against them, we are immersed in sins, neglect and violate the Divine injunctions day and night but even then we have neither the fear of Allah nor the fright of the Day of Resurrection.

In the event of fear and anxiety one should seek the help of Allah and frequently recite the Verse of the Noble Qur’an “Hasbunallahu wa ni`mal Wakil” [Allah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us).]  (3:173).

[Riyad as-Saliheen, Book of Miscellany, Chapter 50, Hadith 409]

Offering the Qurbani or sacrifice of livestock during Eid al-Adha

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When the Day of Arafat is completed, and Allah has liberated His believing servants from Hell, all of the Muslims then celebrate a holiday. Then there is a common rite that they all undertake (the pilgrims and those back home) to draw near to Allah, slaughtering the hadiy (sacrificial animal).

The qurbani, also known as udh’hiya, as referred to in Shari’ah, is the sacrifice of a livestock animal during Eid ul Adha. It commemorates the supreme sacrifice offered by Prophet Ibrahim, peace be upon him, to show his total submission and gratitude towards Allah. The Holy Quran informs us that in a vision, Prophet Ibrahim, peace be upon him, saw that he offered his son Isma’eel, peace be upon him, in sacrifice to Allah. When he shared this vision with his son, Isma’eel said: “O my father! Do as you are commanded: you will find me, if Allah so wills, one practicing patience and constancy.” However, when Prophet Ibrahim, peace be upon him, carried out the commandment, Allah replaced him with a ram. In the Holy Quran, Allah mentions the firm faith and obedience of both father and son as follows: “You have already fulfilled the vision – thus indeed do We reward those who do right.”  (As-Saffat 37:105)

Once our beloved Prophet Muhammad (ﷺ) said, “It is the sunnah of your father Ibrahim. For every hair of the Qurbani, you will receive a reward from Allah and for every hair in the wool you will receive a reward.” (Related Ibn Majah & Tirimidhi).

It is obligatory upon every sane adult who is not a traveller/pilgrim and can afford it (wealth equal to or more than nisab — the minimum amount for a Muslim net worth to be obligated to give zakat). Normally every person in the household, who are eligible to pay Zakat have to give a Qurbani. It is performed on the days of sacrifice, which is the 10th, 11th, or 12th of Dhul Hijjah. The first day is better than the second, and the second better than the last.

One may sacrifice a thousand animals on days other than these, but it will never be regarded or considered as udhhiya. Therefore, the qurbani is a sacred act which can only be done during the three days of Dhul Hijjah as specified.

Zaid bin Arkam reports that the Companions of the Messenger of Allah (ﷺ) asked him: “O Messenger of Allah, what is this sacrifice?” He said: “It is the way of your forefather Ibrahim.” They asked: what (reward) is for us therein?” He replied: “There is a reward for every hair (i.e. the reward for meat and useful parts of the animal’s body will be very lofty in merit, but there will also be a great reward for the parts which are useless and thrown away such as the hair).” They asked: “For the wool, O Messenger of Allah?” He replied: “There is one reward for every strand of wool.” [Ahmad; Ibn Majah]

Prophet Muhammad (ﷺ) said: The son of Adam does not do any action on the day of sacrifice which is more pleasing to Allah than the sacrifice of animals; the animal will come on the Day of Resurrection with its hair, horns, and hooves (for reward). The blood certainly reaches Allah before it falls to the ground. So make yourselves purified therewith. [Tirmidhi and Sunan ibn Majah]

Regarding the qurbani, Allah says is the Qur’an: “Their meat will not reach Allah, nor will their blood, but what reaches Him is piety from you.”  [Al-Haj 22:37]

Qurbani animals are goats, sheep, cow, and camels. It is necessary that the goat is one (full) year old, whether male or female. A cow, ox, bull, or buffalo will have to be two years old, and a camel five years. Animals that are younger are not suitable for Qurbani. A sheep (of any kind) not less than six months old, so strong and fat that it appears to be one year old will suffice for Qurbani, otherwise it will have to be one (full) year old. If an animal seller says that the animal has reached the required age, and outwardly there is no sign to disprove it, then it is permissible to rely on his statement. No other types of animals are allowed for Qurbani. The animal must be killed according to the prohibitions of halal sacrifice. In addition, the animals should be in good health.

While most of us are blessed with food and take our next meal for granted, spare a thought for the many children and families across the world whose lives are blighted by poverty and for whom basic food is a scarcity and meat a luxury.

It is recommended that the meat of the Qurbani sacrifice is shared equally in three parts between (1) the family members of the person performing Qurbani, (2) his/her relatives and friends, and (3) poor people. In developed countries, it is very difficult to perform Qurbani. Hence, it is permitted to arrange for Qurbani in a different country on one’s behalf. In this case, the whole Qurbani is distributed among the poor people.

When a pilgrim slaughters his/her animal in the place of sacrifice in Mina, he/she has followed the Sunnah. However, it is permissible for him/her to slaughter in any other part of Mina or Mecca (Makkah) as the Prophet (ﷺ) said: “I have slaughtered here and all of Mina is a place for slaughtering, and all of the mountain pass approaches, so slaughter on your place of stopping.”

When slaughtering the animal, it is Sunnah to do the dhabh (slaughter by a horizontal cut through the throat) or Nahr (slaughter by a vertical movement of the spear to the lower part of the throat) with own hand if possible, and if not, then to depute someone else to do it.

The animal should be facing the Qiblah during the process, making it lie down on its left side and putting his right foot upon its right side. If the animal being sacrificed is a camel, then it should be slaughtered by means of Nahr while the animal is on a standing position, having its left leg tied, standing on its others with its face towards the Qiblah.

Before slitting the animal’s throat, the slaughterer should say: Bismillahi Wallahu Akbar Al-Lahumma Inna Hadha Minka Wa Laka Al Lahumma Taqabbal Minni (In the name of Allah and Allah is greater. O Allah, this is from You and for You. O Allah, accept it from me.)

The Sunnah is to slaughter the sacrifice on the day of Eid, which is the tenth of Dhu’l-Hijjah.

It was narrated from Saalim ibn ‘Abd-Allaah that Ibn ‘Umar (may Allaah be pleased with them both) said: “During his last Pilgrimage, the Messenger of Allaah (ﷺ) performed ‘Umrah and then Hajj. He drove a hadiy (sacrificial animal) along with him… then he went to Safa and Marwa and ran between them seven times and did not do any deed forbidden because ofIhraam, until he finished his Hajj and sacrificed his hadiy on the day of Nahr (the tenth day of Dhul-Hijjah). He then hastened onwards (to Makkah) and performed Tawaaf of the Ka’bah, and then everything that was forbidden because of Ihraam became permissible.” (Narrated by al-Bukhari, 1606, Muslim, 1227)

Then, the slaughterer may eat from the meat of his sacrificial animal and take some back with him to his land as the Prophet did. And he should give some it to feed the poor and the needy.

Do your part and then rely upon Allah

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The Shari’ah intends to save human beings from hardship. The Holy Qur’an says:

“Allah intends for you ease, and He does not want to make things difficult for you and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.” (Al-Baqarah2:185).

It further says, “Allah wishes to lighten (the burden) for you; and man was created weak.” (An-Nisaa’ 4:28).

One day, the Messenger of Allah saw a person leaving a camel in the jungle. He asked him: “Why don’t you tie down your camel?” The man answered: “I put my trust in Allah.”

The Prophet said: “Tie your camel first and then put your trust in Allah.” [1]

A similar hadith, though narrated differently, was:

Anas ibn Malik reported: A man said, “O Messenger of Allah, shall I tie it (the camel) and rely (upon Allah), or leave it loose and rely (upon Allah)?” The Messenger of Allah, peace and blessings be upon him, said, “Tie it and rely (upon Allah).” (Graded: Hasan, Al-Albani)


[1] Jami at-Tirmidhi (Eng. Trans.), vol. 4, p. 509, no.2517

Allah swears by His creation that the person who purifies himself will be successful and the person who corrupts himself will fail

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Mujahid said: { By the sun and Duhaha. } “This means, by its light.”

Qatadah said: { wa Duhaha. } “The whole day.”

Ibn Jarir said: “The correct view is what has been said, ‘Allah swears by the sun and its daytime, because the clear light of the sun is daytime.'”

{ By the moon as it Talaha. } Mujahid said: “It follows it (the sun).” Al-`Awfi reported from Ibn `Abbas that he said: { By the moon as it Talaha. } “It follows the day.” Qatadah said, “‘as it Talaha (follows it)’ is referring to the night of the Hilal (the new crescent moon). When the sun goes down, the Hilal is visible.”

Concerning Allah’s statement, { By the day as it Jallaha. } Mujahid said, “When it illuminates.” Thus, Mujahid said, { By the day as it Jallaha. } “This is similar to Allah’s statement, { By the day as it Tajalla. } (92:2)”

And they have said concerning Allah’s statement, { By the night as it Yaghshaha. } meaning, when it covers the sun, which takes place when sun disappears and the horizons become dark.

Concerning Allah’s statement, { By the heaven and Ma Banaha. } The meaning here could be for descriptive purposes, meaning “By the heaven and its construction.” This was said by Qatadah. It could also mean “By the heaven and its Constructor.” This was stated by Mujahid. Both views are interrelated, and construction means raising.

This is as Allah says, { With Hands did We construct the heaven. } (51:47) meaning, with strength.

{ Verily, We are able to extend the vastness of space thereof. And We have spread out the earth: how excellent a spreader are We! } (51:47-48)

This is also similar to Allah’s statement, { By the earth and Ma Tahaha. } Mujahid said, “Tahaha means He spread it out.” Al-`Awfi reported from Ibn `Abbas that he said, { and Ma Tahaha. } “This means what He created in it.” `Ali bin Abi Talhah reported from Ibn `Abbas that he said, “Tahaha means that He proportioned it.”

Mujahid, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri, Abu Salih and Ibn Zayd all said that { Tahaha } means, He spread it out.

Allah then says, { By Nafs, and Ma Sawwaha (Who apportioned it). } meaning, He created it sound and well-proportioned upon the correct nature (Al-Fitrah). This is as Allah says, { So set you your face towards the religion, Hanif. Allah’s Fitrah with which He has created mankind. No change let there be in the Khalqillah. } (30:30)

The Messenger of Allah said, “Every child that is born, is born upon the Fitrah, but his parents make him a Jew, a Christian, or a Zoroastrian. This is just as the animal is born, complete with all of its parts. Do you notice any mutilation in it?” Both Al-Bukhari and Muslim recorded this Hadith from Abu Hurayrah.

In Sahih Muslim, it has been narrated from `Iyad bin Himar Al-Mujashi`i that the Messenger of Allah said: “Allah the Mighty and Majestic says, ‘Verily I created My servants Hunafa’ (as monotheists), but then the devils came to them and distracted them from their religion.'”

Then Allah says, { Then He showed it its Fujur and its Taqwa. } meaning, He showed him to his transgression and his Taqwa. This means that He clarified that for it and He guided it to what has been ordained for him.

Ibn `Abbas said, { Then He showed it its Fujur and its Taqwa. } “He explained the good and the evil to it (the soul).” Mujahid, Qatadah, Ad-Dahhak and Ath-Thawri all said the same. Sa`id bin Jubayr said, “He gave him inspiration (to see what was) good and evil.” Ibn Zayd said, “He made its Fujur and its Taqwa inside of it.”

Ibn Jarir recorded from Abul-Aswad Ad-Dili that he said, “`Imran bin Husayn said to me, `Do you think that what the people do, and what they strive for is a thing that is pre-ordained and predestined for them, or is it a thing which is only written after the Message comes to them from the Prophet , when there will be an evidence against them’ I said, ‘Rather it is something preordained upon them.’ Then he said, ‘Is that an injustice?’ Then I became extremely frightened of him (due to what he was saying), and I said to him, ‘There is nothing except that He (Allah) created it and possesses it in His Hand. He is not asked about what He does, while they (His creation) will be asked.’

He (`Imran) then said, ‘May Allah guide you! I only asked you about that in order to inform you that a man from Muzaynah or Juhaynah tribe came to the Allah’s Messenger and asked him: “O Messenger of Allah! Do you consider the actions of mankind and their struggles to be preordained for them and written for them from Qadr, or something written for them only after the Message came to them from their Prophet, when there will be an evidence against them?” He (the Prophet ) replied: “Rather it is something preordained for them.” So the man said, “Then what is the point of our actions?” The Prophet replied, “Whoever Allah created for one of the two positions (Paradise or Hell), He makes it easy for him (to attain). The proof of that is in the Book of Allah (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa).” Ahmad and Muslim both recorded this Hadith.

Allah then says, { Indeed he succeeds who purifies it. And indeed he fails who Dassaha. }

This could mean that whoever purifies himself by obedience to Allah, then he will be successful. This is as Qatadah said, “He cleanses it from the lowly and despicable characteristics.” Similar to this has been reported from Mujahid, `Ikrimah and Sa`id bin Jubayr.

{ And indeed he fails who Dassaha. } meaning, to conceal it. This means that he makes it dull, and he disregards it by neglecting to allow it to receive guidance. He treats it in this manner until he performs acts of disobedience and he abandons obedience of Allah. It also could mean that he is indeed successful whose soul Allah purifies, and he has failed whose soul Allah corrupts. This is like what was reported by Al-`Awfi and `Ali bin Abi Talhah from Ibn `Abbas.

At-Tabarani recorded that Ibn `Abbas said, “The Messenger of Allah used to stop whenever he recited this Ayah: { By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa. }

Then he would say, ‘O Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.'”

Another Hadith Imam Ahmad recorded that Zayd bin Arqam said that the Messenger of Allah said, “O Allah! Verily, I seek refuge with You from weakness, laziness, senility (of old age), cowardliness, stinginess and the torment of the grave. O Allah! Give my soul its good and purify it, for You are the best to purify it. You are its Guardian and Master. O Allah! Verily, I seek refuge with You from a heart that is not humble, a soul that is not satisfied, knowledge that does not benefit and a supplication that is not answered.”

Zayd then said, “The Messenger of Allah used to teach us these (words) and we now teach them to you.” Muslim also recorded this Hadith.

[Tafsir ibn Kathir, Surat ash-Shams (91), verses 1-10]

Allah swears that the Qur’an is His speech, His inspiration, and His revelation to His Messenger Muhammad

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{ So, I swear by whatsoever you see, }  Al-Haqqah 69:38.

{ And by whatsoever you see not, }  69:39

{ That this is verily the word of an honored Messenger. }  69:40

{ It is not the word of a poet, little is that you believe! }  69:41

{ Nor is it the word of a soothsayer, little is that you remember! }  69:42

{ This is the revelation sent down from the Lord of all that exists. }  69:43

Allah swears by His creation, in which some of His signs can be seen in His creatures. These also indicate the perfection of His Names and Attributes. He then swears by the hidden things that they cannot see. This is an oath swearing that the Qur’an is His Speech, His inspiration and His revelation to His servant and Messenger, whom He chose to convey His Message, and the Messenger carried out this trust faithfully.

So Allah says, { So I swear by whatsoever you see, and by whatsoever you see not, that this is verily the word of an honored Messenger. } meaning, Muhammad.

Allah gave this description to him, a description which carries the meaning of conveying, because the duty of a messenger is to convey from the sender. Therefore, Allah gave this description to the angelic Messenger in Surat At-Takwir, where he said, 

{ Verily, this is the Word of (this Qur’an brought by) a most honorable messenger. Owner of power (and high rank) with Allah, the Lord of the Throne. Obeyed and trustworthy. } (At-Takwir 81:19-21) And here, it refers to Jibril.

Then Allah says, { and your companion is not a madman. } (At-Takwir 81:22) meaning, Muhammad.

{ And indeed he saw him in the clear horizon. } (At-Takwir 81:23) meaning, Muhammad saw Jibril in his true form in which Allah created him.

{ And he is not Danin with the Unseen. } (At-Takwir 81:24) meaning, suspicious.

{ And it (the Qur’an) is not the word of the outcast Shaytan. } (At-Takwir 81:25) This is similar to what is being said here.

{ It is not the word of a poet, little is that you believe! Nor is it the word of soothsayer, little is that you remember! } So in one instance Allah applies the term messenger to the angelic Messenger and in another instance He applies it to the human Messenger (Muhammad ). This is because both of them are conveying from Allah that which has been entrusted to them of Allah’s revelation and Speech.

Thus, Allah says, { This is the revelation sent down from the Lord of all that exists. }

{ And if he had forged a false saying concerning Us, }  Al-Haqqah 69: 44

{ We surely would have seized him by his right hand, } 69:45

{ And then We certainly would have cut off Al-Watin from him, } 69:46

{ And none of you could have prevented it from him. } 69:47

{ And verily, this is a Reminder for those who have Taqwa. }  69:48

{ And verily, We know that there are some among you that deny. }  69:49

{ And indeed it will be an anguish for the disbelievers. }  69:50

{ And verily, it (this Qur’an) is an absolute truth with certainty. }  69:51

{ So, glorify the Name of your Lord, the Most Great. }  69:52

Allah says, { And if he had forged a false saying concerning Us, } meaning, ‘if Muhammad forged something against Us, as they claim, and added or removed anything from the Message, or said anything from himself while attributing it to Us, then We would surely be swift in punishing him. And of course, Muhammad did not do any of this (as the disbelievers claimed).’

Thus, Allah says,

{ We surely would have seized him by his right hand, } It has been said that this means, ‘We would seize him by the right hand because it is more stronger in grabbing.’

{ And then We certainly would have cut off Al-Watin from him, } Ibn `Abbas said, “It (Al-Watin) refers to the artery of the heart, and it is the vein that is attached to the heart.” This has also been said by `Ikrimah, Sa`id bin Jubayr, Al-Hakim, Qatadah, Ad-Dahhak, Muslim Al-Batin and Abu Sakhr Humayd bin Ziyad. Muhammad bin Ka`b said, “It (Al-Watin) is the heart, its blood, and whatever is near it.”

Concerning Allah’s statement, { And none of you could have prevented it from him. } means, ‘none of you would be able to come between Us and him if We wanted to do any of this to him.’

The meaning behind all of this is to say that he (Muhammad ) is truthful, righteous and guided because Allah determined what he is to convey from Him, and Allah helps him with fantastic miracles and definite proofs.

Then Allah says, { And verily, this (Qur’an) is a Reminder for those who have Taqwa.) } meaning, the Qur’an.

This is just as Allah says: { Say: “It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur’an) is blindness for them.” } (Fussilat 41:44)

Then Allah says, { And verily, We know that there are some among you that deny (this Qur’an). } meaning, with this explanation and clarification, there will still be among you those who reject the Qur’an.

Then Allah says, { And indeed it (this Qur’an) will be an anguish for the disbelievers (on the Day of Resurrection). } Ibn Jarir said, “And verily this rejection will be anguish for the disbelievers on the Day of Judgement.” He (Ibn Jarir) also mentioned a similar statement from Qatadah. It is possible that the meaning of the pronoun (it) may also refer to the Qur’an, in which case the verse would mean that the Qur’an and belief in it are a cause of anguish for the disbelievers.

This is as Allah says: { Thus have We caused it (the denial of the Qur’an) to enter the hearts of the criminals. They will not believe in it. } (Ash-Shu’ara 26:200-201)

And Allah said: { And a barrier will be set between them and that which they desire } (Saba 34:54).

Therefore, Allah says here, { And verily, it (this Qur’an) is an absolute truth with certainty. } meaning, the right and truthful news in which there is no doubt, suspicion or confusion.

Then Allah says: { So glorify the Name of your Lord, the Most Great. } meaning, He Who sent down this magnificent Qur’an.

[Tafsir ibn Kathir, Al-Haqqah (69), verses 38-52]

The Covenant of the Prophets

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{ And when We took from the Prophets their covenant, and from you, and from Nuh, Ibrahim, Musa, and `Isa son of Maryam. We took from them a strong covenant. }  Al-Ahzab 33:7

Allah tells us about the five Mighty Messengers with strong resolve and the other Prophets, how He took a covenant from them to establish the religion of Allah and convey His Message, and to cooperate and support one another, as Allah says:

{ And when Allah took the covenant of the Prophets, saying: “Take whatever I gave you from the Book and Hikmah, and afterwards there will come to you a Messenger confirming what is with you; you must, then, believe in him and help him.” Allah said: “Do you agree, and will you take up My covenant?” They said: “We agree.” He said: “Then bear witness; and I am with you among the witnesses.” }  Al `Imran 3:81

This covenant was taken from them after their missions started. Elsewhere in the Qur’an, Allah mentions five by name, and these are the Mighty Messengers with strong resolve. They are also mentioned by name in this Ayah and in the Ayah:

{ He (Allah) has ordained for you the same religion which He ordained for Nuh, and that which We have revealed to you, and that which We ordained for Ibrahim, Musa and `Isa saying you should establish religion and make no divisions in it. }  Ash-Shura 42:13

This is the covenant which Allah took from them, as He says: { And when We took from the Prophets their covenant, and from you, and from Nuh, Ibrahim, Musa, and `Isa son of Maryam. }

This Ayah begins with the last Prophet, as a token of respect, may the blessings of Allah be upon him, then the names of the other Prophets are given in order, may the blessings of Allah be upon them. Ibn `Abbas said: “The strong covenant is Al-`Ahd (the covenant).”

{ That He may ask the truthful about their truth. And He has prepared for the disbelievers a painful torment. }  Al-Ahzab 33:8

{ That He may ask the truthful about their truth. } Mujahid said: “This refers to, those who convey the Message from the Messengers.”

{ And He has prepared for the disbelievers } i.e., among their nations, { a painful torment. } i.e., agonizing. We bear witness that the Messengers did indeed convey the Message of their Lord and advised their nations, and that they clearly showed them the truth in which there is no confusion, doubt or ambiguity, even though they were rejected by the ignorant, stubborn and rebellious wrongdoers. What the Messengers brought is the truth, and whoever opposes them is misguided. As the people of Paradise will say:

{ Indeed, the Messengers of our Lord did come with the truth. }  Al-A`raf 7:43

[Tafsir ibn Kathir, Surat al-Ahzab (33), verses 7-8]

A salah without Al-Fatihah is deficient

[throughbitsnpcs] salah without alfatihah is deficient.png

On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (PBUH), who said:

“A prayer performed by someone who has not recited within it, the Essence of the Qur’an [1], is deficient (and he repeated the word three times), incomplete.”

Someone said to Abu Hurayrah: “[Even though] we are behind the imam?” [2]

He said: “Recite it to yourself, for I have heard the Prophet (may the blessings and peace of Allah be up on him) say:

‘Allah (mighty and sublime Is He), had said:

“I have divided prayer between Myself and My servant into two halves, and My servant shall have what he has asked for.

When the servant says: Al-hamdu lillaahi rabbi l-`aalameen [3], Allah (mighty and sublime Is He) says: My servant has praised Me.

And when he says: Ar-rahmaani r-raheem [4], Allah (mighty and sublime Is He) says: My servant has extolled Me.

And when he says: Maaliki yawmi d-deen [5], Allah says: My servant has glorified Me (on one occasion He said: My servant has submitted to My power.)

And when he says: Iyyaaka na`budu wa iyyaaka nasta`een [6], He says: This is between Me and My servant, and My servant shall have what he has asked for.

And when he says: Ihdina s-siraata l- mustaqeem, siraatal lazheena an`amta alayhim ghayril-maghdoobi alayhim wa la d-daalleen [7], He says: This is for My servant, and My servant shall have what he has asked for”‘.”

Related by Muslim (also by Maalik, at-Tirmizhi, Abu-Dawood, an-Nasaa’i and Ibn Maajah)

Hadith Qudsi 8

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[1] Surah al-Faatihah, the first surah (chapter) of the Qur’an.

[2] i.e. standing behind the imam (leader) listening to him reciting al-Faatihah.

[3] “Praise be to Allah, Lord of the Worlds.”

[4] “The Merciful, the Compassionate”.

[5] “Master of the Day of Judgement”.

[6] “You do we worship and You do we ask for help”.

[7] “Guide us to the straight path, the path of those upon whom You have bestowed favors, not of those against whom You are angry, nor of those who are astray”.