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For
those
who
strive
to
remain
chaste—in
a
society
that
bombards
them
with
such
things
that
go
against
the
commands
of
Allaah
.
To
the
women
of
this
ummah
who
see
the
beauty
in
hijaab
and
adorn
themselves
with
it
regardless
of
the
temperature.
To those who are tempted to gossip and backbite, but refrain from doing so.
To those who are willing to forgive, pardon, and do good to those who have wronged them.
To
those
who
accept
the
light
(guidance)
of
Allaah
as
their
ultimate
light
and
do
not
follow
the
footsteps
of
Shaytaan
because
just
as
the
guidance
of
Allaah
is
light
upon
light,
the
path
of
Shaytaan
is
darkness
upon
darkness.
Finally,
to
those
who
hear
the
commands
of
Allaah
and
the
Prophet
and
immediately
obey.
~ Life
of 𝝅
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Table of Contents
Acknowledgement and Dedication ………………………………………….....………… 2
A Word of Caution …………………………………………………………….....…….. 3
Status of the Students of Knowledge………………………………………………….....… 5
Introduction……………………………………………………………..………………..... 6
Istiaadha…………………………………………………………………………….…….. 10
Basmallah………………………………………………………………………………..... 12
Ayah #1………….………………………………………………………………………… 14
Ayah #2 ………………………………………………………………………………….... 19
Ayah #3 ………………………………………………………………………………..….. 41
Ayaat #4-5 (Accusing Chaste Women) ……………………………………………….….. 43
Ayaat #6-10 (Li’aan) ………………………………………………………………….….. 47
Ayaat #11-26 (Ifk) …………………………………………………………………….….. 53
Ayaat #27-29 (Etiquette of Entering Homes) …………………………………………...... 70
Ayah #30 (Lowering Ones Gaze) ……………………………….……………………..…. 77
The Benefits of Lowering the Gaze (Ibn al-Qayyim) …………………………..… 78
Ayah #31 (Women and their Zeena) …………………………………………………….... 83
Ayah #32…………………………………………………………………………………... 89
Ayah #33…………………………………………………………………………………... 90
Ayah #34…………………………………………………………………………………... 93
Ayah #35 (Allaah is the Light of the Heavens and the Earth)…………………………….. 95
Ayah #36………………………………………………………………………………..…. 98
Ayah #37…………………………………………………………………………………... 99
Ayah #38………………………………………………………………………………..…. 101
Ayah #39………………………………………………………………………………..…. 102
Ayah #40…………………………………………………………………………………... 104
Ayah #41…………………………………………………………………………………... 106
Ayah #42…………………………………………………………………………………... 108
Ayah #43…………………………………………………………………………………... 109
Ayah #44-45……………………………………………………………………………..… 110
Ayah #46………………………………………………………………………………..…. 111
Ayah #47-57 (Hypocrites vs. Believers) ………………………………………………….. 112
Ayah #58…………………………………………………………………………………. 119
Ayah #59-60……………………………………………………………………………… 120
Ayah #61…………………………………………………………………………………. 121
Ayah #62…………………………………………………………………………………. 123
Ayah #63…………………………………………………………………………………. 124
Ayah #64…………………………………………………………………………………. 125
Appendix…………………………………………………………………………………. 127
Slavery in Islaam………………………………………………………………….. 128
The Ifk in the Words of ‘Ayeshah………………………………………………… 134
Credits…………………………………………………………………………………….. 141
Status of the Students of Knowledge
Abu ad-Dardaa’ ( )سnarrated, the Prophet ( )عsaid,
" مَنْ سَلَكَ طَرِيقًا يَلْتَمِسُ فِيهِ عِلْمًا سَهَّلَ اللّهُ لَهُ طَرِيقًا إِلَى الَْنّةِ وَإِنّ الَْلَِئِكَةَ لَتَضَعُ أَجْنِحَتَهَا
ّرِضًا لِطَالِبِ الْعِلْمِ وَإِنّ طَالِبَ الْعِلْمِ يَسْتَغْفِرُ لَهُ مَنْ فِي السّمَاءِ وَالَْرْضِ حَتّى الِْيتَانِ فِي الَْاءِ وَإِن
ّفَضَْلَ الْعَالِمِ عَلَى الْعَابِدِ كَفَضَْلِ الْقَمَرِ عَلَى سَاِئِرِ الْكَوَاكِبِ إِنّ الْعُلَمَاءَ هُمْ وَرَثَةُ الَْنْبِيَاءِ إِن
" ٍالَْنْبِيَاءَ لَمْ يُوَرّثُوا دِينَارًا وَلَ دِرْهَمًا إِنّمَا وَرّثُوا الْعِلْمَ فَمَنْ أَخَذَهُ أَخَذَ بِحَظّ وَافِر
"He who follows a path in quest of knowledge, Allaah will make the path of Jannah easy to
him. The angels lower their wings over the seeker of knowledge, being pleased with what he
does. The inhabitants of the heavens and the earth and even the fish in the depth of the
oceans seek forgiveness for him. The superiority of the learned man over the devout
worshipper is like that of the full moon to the rest of the stars (i.e., in brightness). The
learned are the heirs of the Prophets who bequeath neither dinar nor dirham but only that of
knowledge; and he who acquires it, has in fact acquired an abundant portion."
[Ibn Mājah, Abu Dāwūd, and At- Tirmidhi]
According to this hadeeth, angels lower their wings for the student of knowledge. The scholars said that this
means that the Angels do not fly over us. Angels have a lot of stuff to do and as a result they need to fly from place
to place. When one is a student of knowledge the angel does not fly over that person as a sign of respect. Other
scholars said that it means that the angels cover the student of knowledge with their wings. Regardless of the
meaning, being a student of knowledge is a great blessing from Allaah ( )ـ.
5
Qabeelat Tayybah PPN-Confidential Introduction
Introduction
The Name of the Soorah
This soorah is known as Soorah Noor, which means light. This is the only known name for this soorah. Other
soorahs have different names, such Soorah Insaan which is also is called Soorah Dahr or Soorah FatiHa which is
also referred to as Umm-ul-Kitaab.
This soorah takes its name from ayah 35, which mentions the light of Allaah ( )ـ.
From the above ayah the whole soorah took it's name. This soorah has a total of 64 ayahs, 1,326 words and 5, 980
letters. In this this soorah the light of Allaah is mention. There are two types of light mentioned in the Qur'aan;
there is a physical light and then there is a light of guidance. In this soorah, the light of guidance is mention.
What is light?
Light is something that makes things visible or affords illumination.
• Emission Theory claimed that sight worked when the eye emitted light rays that reached an object. This
was supported by thinkers such as Euclid and Ptolemy.
• Intromission Theory claimed that physical forms entered the eye from an object. This was supported by
Aristotle and his followers.
The Muslim scientist Ibn’l-Haytham (Alhazen) argues that the process of vision occurs neither by rays emitted
from the eye nor through physical forms entering it. He scientifically defined the basic nature of light and optics in
his seven volume Kitaab’l-Manaazir, (Alhazen’s Book of Optics). He argues that light rays could not travel from our
eyes. If light was emitted by our eyes, then why is it that we cannot see an object in the dark?
When there is no light, one either harms or is harmed. Similarly, without the light of Allaah (guidance) one either
destroys himself or others through injustice, oppression, and so on.
Light allows one to see things. It allows one to interact with the surrounding, get the best out of it, and avoid
harm. For example, when there is darkness and no light one can step on things that can possible cause injury.
However, when there is light one can avoid these harmful things. Likewise, it can prevent a person from harming
others.
6
Qabeelat Tayybah PPN-Confidential Introduction
The light source that Allaah ( )ـhas provided us is the sun. When the sun goes down we try to find our own
manmade sources of light. We always try to upgrade to a better source of light. First there were candles and then
with there was an upgrade with the invention of the light bulb. Despite all the different light sources that we
have, when the sun comes up in the morning we turn off all those artificial light sources, because the light of
Allaah, which is the most powerful physical light source, has come through.
Similarly, from this soorah we learn that when Allaah ( )ـprovides us with light or guidance, we need to shut off
all other sources of light. No one can give us guidance like Allaah ( )ـcan, No one can tell us how to deal with
criminals. So, when the source of light is from Allaah ()ـ, one shuts off all other sources.
Knowledge in Islaam
The Sources of Knowledge
Revelation has come in two forms. Namely, the Qur’aan and the Sunnah. Many of us think that sources of
knowledge refers to books we obtain the information from. However, books are not the sources of knowledge.
The materials that are found in books are from the universe. The knowledge of the universe refers to anything
that is learned from the senses. This knowledge is gained from the interactions and experiences we have with our
environment.
Allaah ( )ـsays:
َورَاللُّهُ أرَخْررَجرَكُم مّ ن بُطُونِ أُمَّهرَاتِكُمْ لرَ ترَعْلرََمُونرَ شرَيْئًا ورَجرَعرَلرَ لرَكُمُ السَّمْعرَ ورَالْرَبْصرَارر
َورَالْرَفْئِدرَةرَ ۙ لرَعرَلّكُمْ ترَشْكُرُونر
“And Allaah has extracted you from the wombs of your mothers not knowing a thing, and He
made for you hearing and vision and intellect that perhaps you would be grateful.”
[Soorat An-NaHl: 78]
7
Qabeelat Tayybah PPN-Confidential Introduction
Allaah ( )ـtells us in the above ayah, that we were born knowing nothing. Then the ayah informs us that we
learn about things from our surroundings by interacting with it through our senses.
Through revelation we learn about things from the unseen, such as the existence of Heaven and hell. Revelation is
divided into categories: direct and indirect. Direct revelation is referring the the Qur'aan and Indirect revelation
refers to the Sunnah. We know that the Prophet ( )عdid not speak on his own accord. Therefore, everything that
he said goes back to Allaah ( )ـ, which makes the sunnah an indirect revelation.
يرَا أرَيَّهرَا النّاسُ قرَدْ جرَاءرَكُم بُرْهرَانٌ مّ ن رّبّكُمْ ورَأرَنزرَلْنرَا إِلرَيْكُمْ نُورًا
مِّبِينًا
“O mankind! Verily, there has come to you a convincing proof from
your Lord, and We sent down to you a manifest light.”
[An-Nisā, 174]
Our intellect can never disagree with the Qur'aan and Sunnah. Our opinions and
desires can disagree but never our intellect. Our opinions can disagree because it is
from our desires, and we choose to follow it, regardless if it is right or wrong. There
is nothing in Islaam that is down right silly or weird. Everything is logical and
therefore, our intellect cannot disagree with it.
Historical Background
Period of Revelation
There are two opinions concerning the year in which this soorah was revealed.
Some scholars said it was sent down in the 5th year after the hijra, while others said it was sent down the 6th year
after the hijra. However, it is more closer to the 6th year or toward the ending of the 5th year. Regardless of this
8
Qabeelat Tayybah PPN-Confidential Introduction
difference in opinion, this soorah is clearly Medinan because most of it refers to incidents that happened in
Madinah, such as the slander against 'Ayeshah.
9
Qabeelat
Tayybah
PPN-‐Confiden3al
Is3'aadha
and
Basmallah
Al-‐Is&'aadha
is
seeking
refuge
from
Shaytaan.
We
say
this
because
the
Qur'aan
is
something
that
drives
away
the
Shaytaan.
The
scholars
say
that
we
say
the
is&'aadha
because
it
clears
a
path
for
us
and
it
protects
us
from
Shaytaan’s
whisper.
It
also
protects
us
from
misunderstanding
what
we
read
and
protects
us
from
messing
up
when
reci&ng.
Shaytaan
promises
in
Soorah
al-‐Araaf
that
he
will
wait
for
the
believers
on
the
straight
path
in
order
to
misguide
them.
Therefore,
by
saying
the
is&'aadha
we
are
protec&ng
ourselves
from
Shaytaan.
We
also
say
the
is&'aadha
so
that
Shaytaan
does
not
divert
us
from
the
Qur'aan.
We
find
that
when
someone
is
reci&ng
the
Qur'aan,
they
get
distracted
from
things
such
as
noises,
or
if
someone
enters
the
room,
and
so.
The
scholars
say
that
when
this
happens,
one
must
not
stop
reci&ng
and
try
to
focus
on
the
recita&on
the
best
he
or
she
can.
Therefore,
when
we
recite
the
Qur'aan,
we
should
not
make
anything
divert
us
and
stay
focused
on
what
we
are
doing.
It
is
important
to
note
the
the
is&'aadha
is
not
part
of
the
Qur’aan.
However,
it
is
recited
towards
the
beginning
when
one
starts
reci&ng
Qur'aan.
One
may
recite
it
in
the
beginning,
middle,
or
end
of
the
soorah.
1. One
says
it
out
loud
when
he
or
she
is
teaching
or
when
reci&ng
the
Qur’aan
out
loud.
2. One
says
it
silently
in
salaah,
when
reci&ng
Qur’aan
amongst
a
group
and
you
are
not
the
first
one
to
begin,
and
when
reci&ng
the
Qur’aan
silently.
10
Qabeelat
Tayybah
PPN-‐Confiden3al
Is3'aadha
and
Basmallah
)س:
Narrated
Abu
Sa'id
al-‐Khudri
(
ﺳﺒﺤﺎﻧَﻚَ اﻟﻠﻬﻢﱠ: ُ"ﻛﺎن رﺳﻮلُ اﻟﻠﻪِ ﺻﻠﱠﻰ اﻟﻠﻪُ ﻋﻠﻴﻪِ وﺳﻠﱠﻢَ إذا ﻗﺎمَ إﻟﻰ اﻟﺼﻼةِ ﺑﺎﻟﻠﻴﻞِ ﻛَﺒﱠﺮَ ﺛﻢﱠ ﻳﻘﻮل
ُ وﻻ إﻟﻪَ ﻏﻴﺮُكَ ﺛﻢﱠ ﻳﻘﻮلُ اﻟﻠﻪُ أﻛﺒﺮُ ﻛﺒﻴﺮًا ﺛﻢ ﻳﻘﻮلُ أﻋﻮذ، َ وﺗﻌﺎﻟَﻰ ﺟَﺪﱡك، َ وﺗﺒﺎرَكَ اﺳﻤُﻚ، َوﺑﺤﻤﺪِك
"ُ ﻣﻦ ﻫﻤﺰِه وﻧﻔﺨِﻪ وﻧَﻔْﺜِﻪ ﺛُﻢﱠ ﻳَﻘْﺮَأ، ِﺑﺎﻟﻠﻪِ اﻟﺴﻤﻴﻊِ اﻟﻌﻠﻴﻢِ ﻣﻦ اﻟﺸﻴﻄﺎنِ اﻟﺮﺟﻴﻢ
When
the
Messenger
of
Allaah
(
)ع got
up
to
pray
at
night
(for
tahajjud
prayer)
he
uttered
the
takbir
and
then
said:
"Glory
be
to
Thee,
O
Allaah,"
and
"Praise
be
to
Thee"
and
"Blessed
is
Thy
name,"
and
Exalted
is
Thy
greatness."
and
"There
is
no
deity
worthy
of
worship
but
Thee."
He
then
said:
"There
is
no
deity
worthy
of
worship
but
Allaah"
three
times;
he
then
said:
"Allaah
is
altogether
great"
three
times:
"I
seek
refuge
in
Allaah,
All-‐Hearing
and
All-‐
Knowing
from
the
accursed
devil,
from
his
evil
suggestion
(hamz),
from
his
pufZing
up
(naZkh),
and
from
his
spitting/poetry
(nafth)"
He
then
recited
(the
Qur'aan).
[Abu
Dāwūd]
2. اﻟﻠﻬﻢ إﻧﻲ أﻋﻮذ ﺑﻚ ﻣﻦ اﻟﺸﻴﻄﺎن اﻟﺮﺟﻴﻢ وﻫﻤﺰه وﻧﻔﺨﻪ وﻧﻔﺜﻪ ﻗﺎل ﻫﻤﺰه اﳌﻮﺗﺔ وﻧﻔﺜﻪ اﻟﺸﻌﺮ وﻧﻔﺨﻪ اﻟﻜﺒﺮ
11
Qabeelat
Tayybah
PPN-‐Confiden3al
Is3'aadha
and
Basmallah
He
[the
Prophet
(
])ع used
to
say
before
reciting
[the
Quran
in
prayers]:
"I
seek
refuge
in
Allaah
from
the
accursed
devil”
[Irwa’
Al-‐Ghaleel]
This
form
of
is*'aadha
is
authen*c
as
per
the
ayah
in
surah
an-‐Nahl
but
the
hadeeth
is
weak.
‘Urwah
reported
on
the
authority
of
‘Ayeshah
(
)ل men*oning
the
incident
of
slander.
She
said:
َﺟَﻠَﺲَ رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ وَﻛَﺸَﻒَ ﻋَﻦْ وَﺟْﻬِﻪِ وَﻗَﺎلَ " أَﻋُﻮذُ ﺑِﺎﻟﺴﱠﻤِﻴﻊِ اﻟْﻌَﻠِﻴﻢِ ﻣِﻦ
" { ْاﻟﺸﱠﻴْﻄَﺎنِ اﻟﺮﱠﺟِﻴﻢِ } إِنﱠ اﻟﱠﺬِﻳﻦَ ﺟَﺎءُوا ﺑِﺎﻹِﻓْﻚِ ﻋُﺼْﺒَﺔٌ ﻣِﻨْﻜُﻢ
The
Messenger
of
Allaah
(saws)
sat
and
unveiled
his
face
and
said:
I
take
refuge
in
Allaah,
All-‐
Hearing,
All-‐Knowing
from
the
accursed
devil.”
Lo!
They
who
spread
the
slander
are
a
gang
among
you.”
[Abu
Dāwūd]1
Basmallaah
ِﺑِﺴْﻢِ اﷲِ اﻟﺮﱠﺣْﻤﻦِ اﻟﺮﱠﺣِﻴﻢ
The
meaning
of
al-‐basmalah
● The
“ ”بshows
seeking
help
or
assistance.
● It
contains
no
verb,
which
means
one
can
place
any
verb
before
or
a:er
it.
For
example,
“In
the
Name
of
Allaah,
we
begin”,
“In
the
Name
of
Allaah,
we
eat”,
and
so
on
Some
scholars
say
it
is
preferred
to
place
the
verb
a:er
rather
than
before.
● It
is
menConed
for
blessing.
Some
scholars
say
the
basmallah
is
an
independent
ayah
on
its
own,
to
make
the
intermission
between
soorahs.
However,
one
does
not
recite
it
if
it
is
not
the
beginning
of
the
soorah.
For
example,
one
does
not
recite
it
when
starCng
at
the
middle
of
a
soorah.
However,
if
one
does
recite
it,
the
scholars
say
there
is
no
harm
in
it.
It
is
also
from
the
sunnah
to
recite
it,
in
every
rak'ah
in
salaah
for
before
reciCng
the
FaCHaa.
1 Shaykh Al-Albani considered this hadeeth weak but Shaykh Ibn Uthaymeen used this hadeeth to issue a ruling on something which means
he considered it an established hadeeth (hasan at the very least).
12
Qabeelat
Tayybah
PPN-‐Confiden3al
Is3'aadha
and
Basmallah
Four ways of reci3ng the Is3’aadha and the Basmallah according to the Sunnah
1. Stop
–
stop
A’udhu
billahi
min
al-‐Shaytaan’l-‐rajeem.
[stop]
Bismillahir-‐rahmanir-‐rahim.
[stop]
Qul
huwAllaahu
ahad
2. Stop
-‐
go
–
go
A’udhu
billahi
min
al-‐Shaytaan’l-‐rajeem.
[stop]
Bismillahir-‐rahmanir-‐rahimi
-‐
Qul
huwAllaahu
ahad...[keep
on
going
without
pausing]
3. Go
-‐
go
–
stop
A’udhu
billahi
min
al-‐Shaytaan’l-‐rajeemi-‐Bismillahir-‐rahmanir-‐rahimi-‐Qul
huwAllaahu
ahad.
[pause
at
the
end
of
each
ayah]
4. Go
-‐
go
–
go
A’udhu
billahi
min
al-‐Shaytaan’l-‐rajimi
bismillah’l-‐rahman’l-‐rahimi
qul
huwAllaahu
ahad...[keep
on
going]
If
one
starts
reci=ng
from
the
middle
of
a
soorah,
reci=ng
the
is='aadha
is
sufficient.
However,
if
one
does
recite
the
basmallah,
the
scholars
say
there
is
no
harm.
The
excep=on
is
Soorat
Tawbah.
It
is
purposely
not
there,
so
a
person
should
not
recite
it
before
reading
Soorat
Tawbah
Addi=onally,
if
one
is
beginning
his
or
her
recita=on
from
an
ayah
that
contains
a
threat
or
warning,
the
basmallah
should
not
be
recited.
2 Some scholars say this hadeeth is weak, but others consider it saHeeH like Imaam An-Nawawi. Shaykh Ibn Baz said it is Hasan lighayrih.
13
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#1
AYAH #1
َﺳُﻮرَةٌ أَﻧﺰَﻟْﻨَﺎﻫَﺎ وَﻓَﺮَﺿْﻨَﺎﻫَﺎ وَأَﻧﺰَﻟْﻨَﺎ ﻓِﻴﻬَﺎ آﻳَﺎتٍ ﺑَﻴﱢﻨَﺎتٍ ﻟﱠﻌَﻠﱠﻜُﻢْ ﺗَﺬَﻛﱠﺮُون
“A
soorah
which
We
have
sent
down
and
which
We
have
enjoined
and
in
it
We
have
revealed
manifest
ayaat
that
you
may
remember.”
Scholars
use
pre-‐Islaamic
Arabic
poetry
to
explain
ayahs
because
they
want
to
show
how
the
language
was
understood
at
the
>me.
In
the
tafseer
of
this
ayah,
one
finds
lines
of
poetry
by
an-‐Naabighah
who
praises
the
King
Nu’maan
b.
al-‐
Mundhir.
An-‐Naabighah
tells
the
king:
“Do
you
not
see
that
Allaah
has
given
you
a
soorah?”
This
means
“high,
elevated
stature
or
level.”
He
says,
“Every
other
king
is
at
awe
or
in
worry
of
this
level
and
place
that
you
have
been
given.
You
are
the
sun
and
the
other
kings
are
stars.
When
the
sun
comes
out
not
a
single
star
is
visible.”
An-‐Naabighah
is
praising
the
king
and
telling
him
that
Allaah
(
)ـ has
given
him
a
high,
elevated
place.
This
means
the
soorah
have
a
high
and
elevated
place
in
the
hearts
of
the
believers.
Also,
by
nature
they
are
high
and
elevated
because
they
are
the
speech
of
Allaah
( )ـ.
2. Soorah
comes
from
( ﺳﻮرsoor)
which
means
a
high
wall
ُﻓَﻀُﺮِبَ ﺑَﻴْﻨَﻬُﻢ ﺑِﺴُﻮرٍ ﻟﱠﻪُ ﺑَﺎبٌ ﺑَﺎﻃِﻨُﻪُ ﻓِﻴﻪِ اﻟﺮﱠﺣْﻤَﺔُ وَﻇَﺎﻫِﺮُهُ ﻣِﻦ ﻗِﺒَﻠِﻪِ اﻟْﻌَﺬَاب
“…so
a
wall
will
be
put
up
between
them,
with
a
gate
therein;
inside
it
will
be
Mercy,
and
outside
it
will
be
torment.”
[Al-‐Hadīd,
13]
3. Soorah
from
su’r
() ﺳﺆر,
which
means
leUover
or
a
part
of
something
A
soorah
is
a
part
of
the
Qur’aan.
The
Qur'aan
is
broken
up
and
spaced
out
with
the
basmallahs
between
them.
14
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#1
Definition: ( أَﻧﺰَﻟْﻨَﺎﻫَﺎAnzalnaa-haa)
This
means
“we
have
sent
it
down”
Why
is
it
not
( أﻧﺰﻟﺘﻬﺎAnzaltu-‐haa)
“I
have
sent
it
down”?
This
“we”
is
considered
the
royal
we.
It
is
used
to
indicate
greatness.
Coming
down
also
indicates
that
the
soorah
has
descended
from
a
high
place.
The
scholars
use
this
as
an
evidence
that
Allaah
(
)ـ is
above
His
Crea>on
(the
‘uluww
of
Allaah).
Many
ayaat
in
the
Qur'aan
indicate
this.
Ilm’l-‐farraa’id
deals
with
the
knowledge
of
inheritance
because
fareedhah
is
a
piece;
people
are
given
por>ons
of
inheritance.
Connec>on
to
the
ayaat
in
this
soorah
is
that
various
ayaat
came
down
in
parts
based
on
incidents
such
as
the
ayaat
regarding
the
li'aan
and
the
i^.
Aren’t
all
suwar
sent
down
and
obligatory
to
act
upon?
So
why
this
beginning?
Some
scholars
say
that
it
is
an
uncommon
beginning.
Allaah
(
)ـ is
indica>ng
the
importance
of
this
soorah.
This
beginning
is
used
to
bring
a_en>on
to
what
will
come
next
of
the
commands
and
prohibi>on.
The
soorah
discusses
very
serious
things:
hijab,
the
accusa>on
against
'Ayeshah
( )ل,
and
so
on.
It
also
men>ons
things
of
lesser
seriousness
such
as
seeking
permission
to
enter
someone’s
home,
looking
aUer
someone’s
home,
lowering
the
gaze,
rules
of
visita>on,
and
so
on.
Through
this
beginning,
Allaah
is
15
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#1
demanding
our
a_en>on
to
everything
in
this
soorah:
big
or
small.
Despite
this
powerful
beginning,
people
s>ll
mess
around
with
the
rulings
and
commands
in
the
soorah
(zina,
gossip,
etc.).
No3ce!
( أَﻧﺰَﻟْﻨَﺎﻫَﺎAnzalnaa-‐haa)
is
used
twice
in
one
aayah.
Why
is
that?
This
is
considered,
tawkeed
(reaffirma>on)
and
used
for
emphasis.
Addi>onally,
some
scholars
that
one
anzalnaa-‐haa
refers
to
the
soorah
being
sent
down,
while
the
other
one
refers
to
the
ayaat
being
sent
down.
Some
transla>ons
men>on
many
meanings
to
cover
all
bases:
proofs,
evidences,
lessons,
signs.
However,
this
is
not
how
it
is
used
in
the
ayah.
1. Signs
An
ayah
is
linguis>cally
stronger
than
a
mu’jizah
(miracle).
The
former
is
so
powerful
that
no
one
can
do
it.
Therefore,
it
is
a
sign
from
Allaah
( )ـ.
وَﻫُﻮَ اﻟﱠﺬِي ﻣَﺪﱠ اﻷَْرْضَ وَﺟَﻌَﻞَ ﻓِﻴﻬَﺎ رَوَاﺳِﻲَ وَأَﻧْﻬَﺎرًا ۖ وَﻣِﻦ ﻛُﻞﱢ اﻟﺜﱠﻤَﺮَاتِ ﺟَﻌَﻞَ ﻓِﻴﻬَﺎ
َزَوْﺟَﲔِْ اﺛْﻨَﲔِْ ۖ ﻳُﻐْﺸِﻲ اﻟﻠﱠﻴْﻞَ اﻟﻨﱠﻬَﺎرَ ۚ إِنﱠ ﻓِﻲ ذَٰﻟِﻚَ ﻵَﻳَﺎتٍ ﻟﱢﻘَﻮْمٍ ﻳَﺘَﻔَﻜﱠﺮُون
“And
it
is
He
who
spread
out
the
earth,
and
placed
therein
Hirm
mountains
and
rivers
an
of
every
kind
of
fruits
He
made
zawjayn
(two
in
pairs-‐
may
mean
two
kinds
or
it
may
mean:
of
two
sorts,
e.g.
black
and
white,
sweet
and
sour,
small
and
big,
etc.)
He
brings
the
night
as
a
cover
evidences,
lessons,
signs,
etc.)
for
people
who
reHlect.”
[Soorat
Al-‐Ra’d:3]
2. Verses
َاﳌﺮ ۚ ﺗِﻠْﻚَ آﻳَﺎتُ اﻟْﻜِﺘَﺎبِ ۗ وَاﻟﱠﺬِي أُﻧﺰِلَ إِﻟَﻴْﻚَ ﻣِﻦ رﱠﺑﱢﻚَ اﳊَْﻖﱡ وَلَٰﻛِﻦﱠ أَﻛْﺜَﺮَ اﻟﻨﱠﺎسِ ﻻ
َﻳُﺆْﻣِﻨُﻮن
“Alif-‐Lām-‐Mīm-‐Ra.
These
are
the
ayaat
of
the
Book,
that
which
has
been
revealed
unto
you
from
your
Lord
is
the
truth,
but
most
people
do
not
believe.”
[Soorat
Ar-‐Ra’d:1]
16
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#1
3. Admoni3on
ُإِنﱠ ﻓِﻲ ذَٰﻟِﻚَ ﻵَﻳَﺔً ﻟﱢﻤَﻦْ ﺧَﺎفَ ﻋَﺬَابَ اﻵْﺧِﺮَةِ ۚ ذَٰﻟِﻚَ ﻳَﻮْمٌ ﻣﱠﺠْﻤُﻮعٌ ﻟﱠﻪُ اﻟﻨﱠﺎس
ٌوَذَٰﻟِﻚَ ﻳَﻮْمٌ ﻣﱠﺸْﻬُﻮد
“Indeed
in
that
(there)
is
an
ayah
for
those
who
fear
the
torment
of
the
Hereafter.
That
is
a
day
whereon
mankind
will
be
gathered
together,
and
that
is
a
day
when
all
(the
dwellers
of
the
heavens
and
the
earth)
will
be
present.”
[Soorat
Hūd,
103]
َﻟﱠﻌَﻠﱠﻜُﻢْ ﺗَﺬَﻛﱠﺮُون
“...that
you
may
remember.”
La‘alla
in
Arabic
shows
hope.
Hope
is
for
those
who
don
not
know
the
outcome.
Allaah
(
)ـ knows
what
will
happen,
so
He
does
not
have
to
hope
for
outcomes.
Therefore,
la‘alla
cannot
mean
hope.
The
laam
here
indicates
the
meaning:
“so
that
you
may
remember”
or
“so
you
may
take
heed.”
On
the
other
hand,
there
is
hope
on
part
of
the
people.
As
people,
we
may
remind
each
other
and
thereby
take
action.
اﻟﺬﻛﺮAdh-‐Dhikr
(remembrance)
is
the
opposite
of
heedlessness
and
forgedng.
Therefore,
when
a
person
remembers
something,
he
or
she
acts
upon
it.
The
Three
Stages
One
goes
Through
with
the
Book
of
Allaah
(
)ـ
1. Listening
to
it
2. Contempla>ng
it
3. Ac>ng
upon
it
as
a
result
of
contempla>ng
and
understanding
What
is
the
value
of
hearing,
contempla>ng,
and
understanding
and
then
not
ac>ng
upon
it?
It
makes
absolutely
no
sense.
Once
one
believes
something,
ac>on
that
are
in
line
with
that
belief
must
be
taken.
17
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#1
Forgedng can be actually forgedng (not recalling) or it can be ignoring and disregarding.
ٰوَﻣَﻦْ أَﻋْﺮَضَ ﻋَﻦ ذِﻛْﺮِي ﻓَﺈِنﱠ ﻟَﻪُ ﻣَﻌِﻴﺸَﺔً ﺿَﻨﻜًﺎ وَﻧَﺤْﺸُﺮُهُ ﻳَﻮْمَ اﻟْﻘِﻴَﺎﻣَﺔِ أَﻋْﻤَﻰ
ﻗَﺎلَ رَبﱢ ﻟِﻢَ ﺣَﺸَﺮْﺗَﻨِﻲ أَﻋْﻤَﻰٰ وَﻗَﺪْ ﻛُﻨﺖُ ﺑَﺼِﻴﺮًا
ٰﻗَﺎلَ ﻛَﺬَٰﻟِﻚَ أَﺗَﺘْﻚَ آﻳَﺎﺗُﻨَﺎ ﻓَﻨَﺴِﻴﺘَﻬَﺎ ۖ وَﻛَﺬَٰﻟِﻚَ اﻟْﻴَﻮْمَ ﺗُﻨﺴَﻰ
“But
Whosoever
turns
away
from
My
reminder
(i.e.
neither
believes
in
this
Qur’ān
nor
acts
on
its
orders,
etc.)
verily
for
him
is
a
life
of
hardship,
and
We
shall
raise
him
up
blind
on
the
Day
of
Resurrection.
He
will
say:
‘O
My
Lord!
Why
have
You
raised
me
up
blind
while
I
had
sight
(before)?’
(Allaah)
will
say:
‘Like
this,
Our
ayaat
came
unto
you,
but
you
forgot
them
(disregarded
them),
and
so
this
Day,
you
will
be
forgotten
(meaning:
neglected
(in
the
HellHire,
away
from
Allaah’s
Mercy).’”
[Soorat
Ta-‐Ha:
124-‐126]
18
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#2
AYAH #2
اﻟﺰﱠاﻧِﻴَﺔُ وَاﻟﺰﱠاﻧِﻲ ﻓَﺎﺟْﻠِﺪُوا ﻛُﻞﱠ وَاﺣِﺪٍ ﻣﱢﻨْﻬُﻤَﺎ ﻣِﺎﺋَﺔَ ﺟَﻠْﺪَةٍ ۖ وَﻻَ ﺗَﺄْﺧُﺬْﻛُﻢ ﺑِﻬِﻤَﺎ رَأْﻓَﺔٌ ﻓِﻲ
دِﻳﻦِ اﻟﻠﱠﻪِ إِن ﻛُﻨﺘُﻢْ ﺗُﺆْﻣِﻨُﻮنَ ﺑِﺎﻟﻠﱠﻪِ وَاﻟْﻴَﻮْمِ اﻵْﺧِﺮِ ۖ وَﻟْﻴَﺸْﻬَﺪْ ﻋَﺬَاﺑَﻬُﻤَﺎ
َﻃَﺎﺋِﻔَﺔٌ ﻣﱢﻦَ اﳌُْﺆْﻣِﻨِﲔ
“The
woman
and
the
man
guilty
of
illegal
sexual
intercourse,
8log
each
of
them
with
a
hundred
stripes.
Let
not
pity
withhold
you
in
their
case,
in
a
punishment
prescribed
by
Allaah,
if
you
believe
in
Allaah
and
the
Last
Day.
And
let
a
party
of
the
believers
witness
their
punishment.”
It
is
important
to
note
that
only
the
ruling
government
or
authority
in
an
Islaamic
State
can
implement
the
punishment
for
zina,
as
with
any
other
punishment
prescribed
in
the
Shari’ah.
It
is
not
to
be
carried
out
by
individuals
or
groups,
nor
is
it
the
responsibility
of
Muslims
living
in
non-‐
Muslim
lands.
Addi@onally,
Allaah
(
)ـ has
prescribed
a
strong
punishment
to
deter
something
that
gives
way
to
strong
desires.
Note that the soorah gets into the topic right away with no introduc3on.
19
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#2
the
flatland.
The
people
of
the
mountain
came
down
to
the
flatland
while
the
people
of
the
flatland
were
having
their
'eid.
The
two
sets
of
people
started
intermingling
un9l
the
first
sin
of
zina
was
commi<ed.”
[Tafseer
At-‐Tabari]
Definition: Zina
ُ" إِنﱠ اﻟﻠﱠﻪَ ﻛَﺘَﺐَ ﻋَﻠَﻰ اﺑْﻦِ آدَمَ ﺣَﻈﱠﻪُ ﻣِﻦَ اﻟﺰﱢﻧَﻰ أَدْرَكَ ذَﻟِﻚَ ﻻَ ﻣَﺤَﺎﻟَﺔَ ﻓَﺰِﻧَﻰ اﻟْﻌَﻴْﻨَﲔِْ اﻟﻨﱠﻈَﺮُ وَزِﻧَﻰ اﻟﻠﱢﺴَﺎنِ اﻟﻨﱡﻄْﻖ
"ُوَاﻟﻨﱠﻔْﺲُ ﲤَﻨﱠﻰ وَﺗَﺸْﺘَﻬِﻲ وَاﻟْﻔَﺮْجُ ﻳُﺼَﺪﱢقُ ذَﻟِﻚَ أَوْ ﻳُﻜَﺬﱢﺑُﻪ
“Allaah
has
decreed
for
every
son
of
Ādam
his
share
of
zina,
and
there
is
no
way
to
escape
from
it.
The
zina
of
the
eye
is
a
glance,
the
zina
of
the
tongue
is
speaking,
and
the
zina
of
the
mind
is
wishing
and
hoping;
then
the
private
part
either
acts
upon
this
or
does
not.”
[SaHeeH
Al-‐Bukhaari
and
Muslim]
Or
it
can
refer
to:
“Intercourse
between
a
man
and
a
woman,
in
her
private
part,
without
marriage
between
them
nor
any
doubt
(that
they
may
be
married
with
her
consent.)”
The wisdom behind this hadeeth is that these are facul3es that lead to zina.
If
a
man
intends
to
do
zina,
he
needs
to
find
a
woman
to
do
it
with;
if
she
is
dressed
provoca3vely
and
invites
him
to
zina,
it
will
most
likely
take
place.
Addi3onally,
even
though
both
are
involved
in
haraam,
on
a
societal
level,
it
does
more
harm
to
a
woman.
If
she
becomes
pregnant,
the
man
could
leave
her
to
raise
the
child
alone.
This
would
cause
her
to
face
a
lot
of
struggles.
It
would
be
tougher
for
her
to
move
on
than
the
man,
who
can
go
on
without
a
mark
on
his
record.
Another
reason
for
the
men3on
of
women
could
be
due
to
the
hadeeth
about
the
man
who
approached
the
Prophet
(
)ـ regarding
having
in3mate
rela3ons
with
his
wife
during
the
day
in
Ramadaan.
(
)س narrated:
Abu
Hurayrah
" َ ﻗَﺎل. ُ ﻓَﻘَﺎلَ ﻳَﺎ رَﺳُﻮلَ اﻟﻠﱠﻪِ ﻫَﻠَﻜْﺖ،ٌﺑَﻴْﻨَﻤَﺎ ﻧَﺤْﻦُ ﺟُﻠُﻮسٌ ﻋِﻨْﺪَ اﻟﻨﱠﺒِﻲﱢ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ إِذْ ﺟَﺎءَهُ رَﺟُﻞ
ُ ﻓَﻘَﺎلَ رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ " ﻫَﻞْ ﲡَِﺪ. ٌ ﻗَﺎلَ وَﻗَﻌْﺖُ ﻋَﻠَﻰ اﻣْﺮَأَﺗِﻲ وَأَﻧَﺎ ﺻَﺎﺋِﻢ. " َﻣَﺎ ﻟَﻚ
َ ﻓَﻘَﺎل. َ ﻗَﺎلَ ﻻ. " ِْ ﻗَﺎلَ " ﻓَﻬَﻞْ ﺗَﺴْﺘَﻄِﻴﻊُ أَنْ ﺗَﺼُﻮمَ ﺷَﻬْﺮَﻳْﻦِ ﻣُﺘَﺘَﺎﺑِﻌَﲔ. َ ﻗَﺎلَ ﻻ. " رَﻗَﺒَﺔً ﺗُﻌْﺘِﻘُﻬَﺎ
20
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#2
ُ ﻓَﺒَﻴْﻨَﺎ ﻧَﺤْﻦ، ﻗَﺎلَ ﻓَﻤَﻜَﺚَ اﻟﻨﱠﺒِﻲﱡ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ. َ ﻗَﺎلَ ﻻ. " " ﻓَﻬَﻞْ ﲡَِﺪُ إِﻃْﻌَﺎمَ ﺳِﺘﱢﲔَ ﻣِﺴْﻜِﻴﻨًﺎ
. " ُﻋَﻠَﻰ ذَﻟِﻚَ أُﺗِﻲَ اﻟﻨﱠﺒِﻲﱡ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑِﻌَﺮَقٍ ﻓِﻴﻬَﺎ ﲤَْﺮٌ ـ وَاﻟْﻌَﺮَقُ اﳌِْﻜْﺘَﻞُ ـ ﻗَﺎلَ " أَﻳْﻦَ اﻟﺴﱠﺎﺋِﻞ
َْ ﻓَﻘَﺎلَ اﻟﺮﱠﺟُﻞُ أَﻋَﻠَﻰ أَﻓْﻘَﺮَ ﻣِﻨﱢﻲ ﻳَﺎ رَﺳُﻮلَ اﻟﻠﱠﻪِ ﻓَﻮَاﻟﻠﱠﻪِ ﻣَﺎ ﺑَﲔ. " ِ ﻗَﺎلَ " ﺧُﺬْﻫَﺎ ﻓَﺘَﺼَﺪﱠقْ ﺑِﻪ. ﻓَﻘَﺎلَ أَﻧَﺎ
ْ ﻓَﻀَﺤِﻚَ اﻟﻨﱠﺒِﻲﱡ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﺣَﺘﱠﻰ ﺑَﺪَت،ﻻَﺑَﺘَﻴْﻬَﺎ ـ ﻳُﺮِﻳﺪُ اﳊَْﺮﱠﺗَﲔِْ ـ أَﻫْﻞُ ﺑَﻴْﺖٍ أَﻓْﻘَﺮُ ﻣِﻦْ أَﻫْﻞِ ﺑَﻴْﺘِﻲ
. " َأَﻧْﻴَﺎﺑُﻪُ ﺛُﻢﱠ ﻗَﺎلَ " أَﻃْﻌِﻤْﻪُ أَﻫْﻠَﻚ
“While
we
were
sitting
with
the
Prophet
(
)ـ a
man
came
and
said,
"O
Allaah's
Apostle!
I
have
been
ruined."
Allaah's
Apostle
asked
what
was
the
matter
with
him.
He
replied
"I
had
sexual
intercourse
with
my
wife
while
I
was
fasting."
Allaah's
Apostle
asked
him,
"Can
you
afford
to
[free]
a
slave?"
He
replied
in
the
negative.
Allaah's
Apostle
asked
him,
"Can
you
fast
for
two
successive
months?"
He
replied
in
the
negative.
The
Prophet
asked
him,
"Can
you
afford
to
feed
sixty
poor
persons?"
He
replied
in
the
negative.
The
Prophet
kept
silent
and
while
we
were
in
that
state,
a
big
basket
full
of
dates
was
brought
to
the
Prophet
.
He
asked,
"Where
is
the
questioner?"
He
replied,
"I
(am
here)."
The
Prophet
said
(to
him),
"Take
this
(basket
of
dates)
and
give
it
in
charity."
The
man
said,
"Should
I
give
it
to
a
person
poorer
than
I?
By
Allaah;
there
is
no
family
between
its
(i.e.
Madinah's)
two
mountains
who
is
poorer
than
I."
The
Prophet
smiled
till
his
premolar
teeth
became
visible
and
then
said,
'Feed
your
family
with
it.”
[SaHeeH
Al-‐Bukhaari]
The
responsibility
of
the
consequence
fell
on
the
man.
In
this
whole
hadeeth,
the
man’s
wife
is
not
men3oned.
To
prevent
any
argument
as
to
whether
a
zania
(adultress)
should
be
punished
or
not,
Allaah
(
)ـ men3ons
women
in
ayah
2.
It
clearly
shows
that
both
men
and
women
are
held
accountable.
Zina
takes
away
the
human
component
of
our
humanity.
It
portrays
an
animalis3c
side
and
betrays
humans
to
their
desires.
When
we
look
at
the
Sharee'ah
Islaamic
laws,
we
find
that
they
came
to
protect
certain
things.
The
Shari’ah
protects:
● the
religion
● life
(from
murder,
suicide,
hiPng)
● the
mind
(from
alcohol,
drugs)
● wealth
(from
interest,
stealing,
lying)
● lineage
(from
zina)
21
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#2
The
above
2
are
weak
ahadeeth
without
any
single
authen6c
chain.
However,
the
following
is
an
authen3c
hadeeth.
" ( ) وﻻ ﺗﺰر وازرة وزر أﺧﺮى. " ﻟﻴﺲ ﻋﻠﻰ وﻟﺪ اﻟﺰﻧﻰ ﻣﻦ وزر أﺑﻮﻳﻪ ﺷﻲء
“The
illegitimate
child
does
not
bear
any
part
of
his
parents’
burden
of
sin.
‘and
no
bearer
of
burdens
shall
bear
the
burden
of
another’
(al-‐An’aam
6:164)”
[al-‐Haakim,
as-‐Silsilah
as-‐SaHeeHah]
Individuals
in
Society
At
that
individual
level,
zina
leads
to
sexual
deviance.
It
devalues
in3macy
with
one’s
spouse
later
on.
It
leads
to
men
devaluing
women.
In
one
case,
this
leads
women
in
leadership
posi3on
to
necessarily
adopt
an
androgynous
persona
(having
tradi3onal
male
and
female
roles
obscured
or
reversed)
to
be
taken
seriously.
Examples
of
this
22
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#2
include
Madeline
Albright,
Margaret
Thatcher,
and
Condoleeza
Rice.
In
another
case,
zina
makes
it
more
difficult
to
commit
to
a
monogamous
rela3onship.
Women
Teenage
mothers
face
social
isola3on,
risk
of
leaving
school
and
obtaining
lower
levels
of
educa3on,
and
stress
and
depression.
It
may
make
them
feel
that
sex
is
all
they
are
really
valued
for.
Therefore,
in
order
to
be
accepted,
they
embrace
their
sexual
image
and
develop
it
further.
Zina
can
also
lead
to
the
sin
of
abor3on,
killing
the
child.
One
of
the
effects
of
zina
is
that
it
earns
the
wrath
of
Allaah
because
His
sacred
limits
are
transgressed.
If
a
man
were
to
do
such
a
thing
to
any
king,
he
would
meet
the
direst
consequences.
Another
effect
of
zina
is
the
darkening
of
the
face,
and
the
grimness
and
miser
of
face
that
are
apparent
to
other
people.
Another
effect
of
zina
is
darkness
of
the
heart
and
the
ex1nguishing
of
its
light,
which
is
what
causes
the
ex1nguishing
of
light
in
the
face
and
the
darkening
thereof.”
[Rawdat
al-‐Muhibbeen]
Children
Teenage
pregnancy
can
cause
a]achment
disorders.
If
young
children
feel
repeatedly
abandoned,
isolated,
powerless,
or
uncared
for
–for
whatever
reason–they
may
learn
that
they
cannot
depend
on
others
and
the
world
is
a
dangerous
and
frightening
place.
This
leads
to:
● Difficulty
connec3ng
with
others.
23
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#2
Males
This
unstable
family
is
a
result
of
a
common
factor:
being
abandoned
by
either
one
of
their
parents,
which
brings
us
to
the
effects
of
zina
on
the
male.
● (Young)
fathers
oeen
do
not
involve
themselves
very
deeply.
● The
man
oeen
leaves
the
child’s
mother
during
pregnancy
or
during
the
two
years
aeer
birth.
An
absentee
father
can
lead
to
destruc3on
of
lineage.
● Homosexuality:
Male
children’s
need
for
fatherly
presence.
Homosexuality
is
not
a
gene;
iden3cal
twins
have
same
exact
chromosomes
and
there
are
cases
where
one
is
gay
and
one
is
straight.
If
it's
in
the
gene
then
they
would
both
be
gay.
One
finds
people
who
think
it’s
OKAY
for
the
man
to
commit
zina
but
not
the
woman.
They
have
no
protec@ve
jealousy
for
sons,
just
girls.
(Even
though
their
punishment
is
the
same).
Family
• Teen
pregnancy
influences
younger
siblings.
• Younger
sisters
of
teen
mothers
are
less
likely
to
emphasize
the
importance
of
educa3on
and
employment
and
more
likely
to
accept
human
sexual
behavior,
paren3ng,
and
marriage
at
younger
ages.
• Younger
brothers
were
found
to
be
more
tolerant
of
non-‐marital
and
early
births,
in
addi3on
to
being
more
suscep3ble
to
high-‐risk
behaviors.
• Rela3onship
with
parents
is
ruined,
par3cularly
that
of
father-‐daughter
rela3onships.
• Can
lead
to
death
as
spouses
may
kill
due
to
zina.
24
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#2
The
wife
of
a
mujaaHid
is
sacred
and
forbidden
to
those
who
stay
behind
as
if
they
are
their
own
mothers.
If
one
who
stays
behind
betrays
the
mujaaHid
and
commits
zina
with
his
wife,
the
mujaaHid
will
be
able
to
take
what
he
desires
of
his
good
deeds.
ُ وﻣﺎ ﻣِﻦ رﺟُﻞٍ ﻣﻦَ اﻟﻘﺎﻋِﺪﻳﻦَ ﻳَﺨﻠُﻒ. ﻛﺤُﺮﻣَﺔِ أُﻣﱠﻬﺎﺗِﻬﻢ، َُﺎﻫِﺪﻳﻦَ ﻋﻠﻰ اﻟﻘﺎﻋِﺪﻳﻦA"ﺣُﺮﻣَﺔُ ﻧِﺴﺎءِ ا
ﻓﻤﺎ. ﻓﻴَﺄﺧُﺬُ ﻣﻦ ﻋﻤَﻠِﻪ ﻣﺎ ﺷﺎء، ِ إﻟﱠﺎ وﻗَﻒ ﻟﻪ ﻳﻮمَ اﻟﻘﻴﺎﻣَﺔ، ﻓﻴَﺨﻮﻧُﻪ ﻓﻴﻬِﻢ، ُﺎﻫِﺪﻳﻦَ ﻓﻲ أﻫﻠِﻪAرﺟُﻼً ﻣﻦَ ا
"ﻇَﻨﱡﻜﻢ ؟
“The
sanctity
of
the
wives
of
Mujahids
is
like
the
sanctity
of
their
mothers
for
those
who
sit
at
home
(i.
e
do
not
go
out
for
Jihad).
Anyone
who
stays
behind
looking
after
the
family
of
a
Mujahid
and
betrays
his
trust
will
be
made
to
stand
on
the
Day
of
judgment
before
the
Mujahid
who
will
take
away
from
his
meritorious
deeds
whatever
he
likes.
So
what
do
you
think
(will
he
leave
anything)?”
[SaHeeH
Muslim]
● With
rela3ves
● With
a
neighbor’s
wife
● When
an
old
man
commits
zina
● In
sacred
places
or
3mes.
It
is
important
to
note
the
punishment
for
zina
can
only
be
implemented
by
the
ruling
government
or
authority
in
an
Islaamic
State.
It
is
not
to
be
carried
out
by
groups
or
individuals;
nor
is
it
the
responsibility
of
Muslims
living
in
non-‐Muslims
lands
to
apply
this
or
any
of
the
other
punishments
prescribed
in
the
Sharee’ah.
25
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#2
Zayd Ibn Aslam ( )س narrated, the Messenger of Allaah ( )ـ said:
ِ" أَﻳﱡﻬَﺎ اﻟﻨﱠﺎسُ ﻗَﺪْ آنَ ﻟَﻜُﻢْ أَنْ ﺗَﻨْﺘَﻬُﻮا ﻋَﻦْ ﺣُﺪُودِ اﻟﻠﱠﻪِ ﻣَﻦْ أَﺻَﺎبَ ﻣِﻦْ ﻫَﺬِهِ اﻟْﻘَﺎذُورَاتِ ﺷَﻴْﺌًﺎ ﻓَﻠْﻴَﺴْﺘَﺘِﺮْ ﺑِﺴِﺘْﺮ
"ِاﻟﻠﱠﻪِ ﻓَﺈِﻧﱠﻪُ ﻣَﻦْ ﻳُﺒْﺪِي ﻟَﻨَﺎ ﺻَﻔْﺤَﺘَﻪُ ﻧُﻘِﻢْ ﻋَﻠَﻴْﻪِ ﻛِﺘَﺎبَ اﻟﻠﱠﻪ
“O
people,
the
time
has
come
for
you
to
stop
transgressing
the
scared
limits
set
by
Allaah.
Whoever
commits
any
of
these
evil
actions,
let
him
conceal
himself
with
the
concealment
of
Allaah
,
for
whoever
discloses
his
actions,
then
we
have
to
carry
out
the
hadd
punishment
(that
is
prescribed
in)
the
Book
of
Allaah.”
[Muwatta’
Imām
Mālik]
"َ"ﺗَﻌَﺎﻓَﻮُا اﳊُْﺪُودَ ﻗَﺒْﻞَ أَنْ ﺗَﺄْﺗُﻮﻧِﻲ ﺑِﻪِ ﻓَﻤَﺎ أَﺗَﺎﻧِﻲ ﻣِﻦْ ﺣَﺪﱟ ﻓَﻘَﺪْ وَﺟَﺐ
“Pardon
the
hudud
(the
sins
that
have
prescribed
punishments)
among
each
other
(deal
with
it
before
going
to
the
court)
if
it
reaches
me
(the
judge,
court)
then
the
punishment
will
have
to
be
carried
out”
[Abu
Dawood,
an-‐Nasā’i,
Musnad]
From
this
hadeeth
we
learn,
whoever
makes
his
sin
in
private
then
let
him
make
tawbah
in
private.
Furthermore,
Ibn
‘Abass
said
that
if
a
mistake
is
done,
it
only
harms
the
person
who
does
it.
The
judge
is
to
try
to
get
you
to
not
tes3fy
against
yourself.
Al-‐Hasan
Al-‐Basri
would
ask
a
man,
“Did
you
steal?
Say
no!”
ِ ﻓَﻨَﺰَﻟَﺖْ } أَﻗِﻢ- َ ﻗَﺎل- َأَنﱠ رَﺟُﻼً أَﺻَﺎبَ ﻣِﻦِ اﻣْﺮَأَةٍ ﻗُﺒْﻠَﺔً ﻓَﺄَﺗَﻰ اﻟﻨﱠﺒِﻲﱠ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓَﺬَﻛَﺮَ ﻟَﻪُ ذَﻟِﻚ
َاﻟﺼﱠﻼَةَ ﻃَﺮَﻓَﻰِ اﻟﻨﱠﻬَﺎرِ وَزُﻟَﻔًﺎ ﻣِﻦَ اﻟﻠﱠﻴْﻞِ إِنﱠ اﳊَْﺴَﻨَﺎتِ ﻳُﺬْﻫِﱭَْ اﻟﺴﱠﻴﱢﺌَﺎتِ ذَﻟِﻚَ ذِﻛْﺮَى ﻟِﻠﺬﱠاﻛِﺮِﻳﻦَ { ﻗَﺎلَ ﻓَﻘَﺎل
َاﻟﺮﱠﺟُﻞُ أَﻟِﻲَ ﻫَﺬِهِ ﻳَﺎ رَﺳُﻮلَ اﻟﻠﱠﻪِ؟ ﻗَﺎل
"" ﳌَِﻦْ ﻋَﻤِﻞَ ﺑِﻬَﺎ ﻣِﻦْ أُﻣﱠﺘِﻲ
“A
person
kissed
a
woman
and
he
came
to
Allaah's
Apostle
(
)ـ and
made
a
mention
of
that
to
him.
It
was
(on
this
occasion)
that
this
verse
was
revealed:
"
And
observe
prayer
at
the
(two)
ends
of
the
day
and
in
the
8irst
hours
of
the
night.
Surely,
good
deeds
take
away
evil
deeds.
That
is
a
reminder
for
the
mindful"
(Soorah
Hūd:
114).
That
person
said:
Allaah's
26
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#2
Messenger,
does
it
concern
me
only?
He
(the
Holy
Prophet)
said:
It
concerns
every
one
of
my
Ummah,
who
acts
according
to
it.”
[
SaHeeH
Muslim]
In
another
narra3on:
ُ"أَنﱠ رَﺟُﻼً أَﺗَﻰ اﻟﻨﱠﺒِﻲﱠ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓَﺬَﻛَﺮَ أَﻧﱠﻪُ أَﺻَﺎبَ ﻣِﻦِ اﻣْﺮَأَةٍ إِﻣﱠﺎ ﻗُﺒْﻠَﺔً أَوْ ﻣَﺴًّﺎ ﺑِﻴَﺪٍ أَوْ ﺷَﻴْﺌًﺎ ﻛَﺄَﻧﱠﻪ
"َ ﺛُﻢﱠ ذَﻛَﺮَ ﲟِﺜْﻞِ ﺣَﺪِﻳﺚِ ﻳَﺰِﻳﺪ. ﻓَﺄَﻧْﺰَلَ اﻟﻠﱠﻪُ ﻋَﺰﱠ وَﺟَﻞﱠ- َ ﻗَﺎل- ﻳَﺴْﺄَلُ ﻋَﻦْ ﻛَﻔﱠﺎرَﺗِﻬَﺎ
“A
person
came
to
Allaah's
Messenger
(
)ـ and
told
him
that
he
had
kissed
a
woman
or
touched
her
with
his
hand
or
did
something
like
this.
He
inquired
of
him
about
its
expiation.
It
was
(on
this
occasion)
that
Allaah,
the
Exalted
and
Glorious,
revealed
this
verse
(as
mentioned
above).”
[
SaHeeH
Muslim]
And
in
another
narra3on,
"ﺟَﺎءَ رَﺟُﻞٌ إِﻟَﻰ اﻟﻨﱠﺒِﻲﱢ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓَﻘَﺎلَ ﻳَﺎ رَﺳُﻮلَ اﻟﻠﱠﻪِ إِﻧﱢﻲ ﻋَﺎﳉَْﺖُ اﻣْﺮَأَةً ﻓِﻲ أَﻗْﺼَﻰ اﳌَْﺪِﻳﻨَﺔِ وَإِﻧﱢﻲ
َ ﻓَﻘَﺎلَ ﻟَﻪُ ﻋُﻤَﺮُ ﻟَﻘَﺪْ ﺳَﺘَﺮَكَ اﻟﻠﱠﻪُ ﻟَﻮْ ﺳَﺘَﺮْت. َأَﺻَﺒْﺖُ ﻣِﻨْﻬَﺎ ﻣَﺎ دُونَ أَنْ أَﻣَﺴﱠﻬَﺎ ﻓَﺄَﻧَﺎ ﻫَﺬَا ﻓَﺎﻗْﺾِ ﻓِﻲﱠ ﻣَﺎ ﺷِﺌْﺖ
ﻓَﻠَﻢْ ﻳَﺮُدﱠ اﻟﻨﱠﺒِﻲﱡ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﺷَﻴْﺌًﺎ ﻓَﻘَﺎمَ اﻟﺮﱠﺟُﻞُ ﻓَﺎﻧْﻄَﻠَﻖَ ﻓَﺄَﺗْﺒَﻌَﻪُ اﻟﻨﱠﺒِﻲﱡ ﺻﻠﻰ اﻟﻠﻪ- َ ﻗَﺎل- َﻧَﻔْﺴَﻚ
ِﻋﻠﻴﻪ وﺳﻠﻢ رَﺟُﻼً دَﻋَﺎهُ وَﺗَﻼَ ﻋَﻠَﻴْﻪِ ﻫَﺬِهِ اﻵﻳَﺔَ } أَﻗِﻢِ اﻟﺼﱠﻼَةَ ﻃَﺮَﻓَﻰِ اﻟﻨﱠﻬَﺎرِ وَزُﻟَﻔًﺎ ﻣِﻦَ اﻟﻠﱠﻴْﻞِ إِنﱠ اﳊَْﺴَﻨَﺎت
ْ " ﺑَﻞ:َﻳُﺬْﻫِﱭَْ اﻟﺴﱠﻴﱢﺌَﺎتِ ذَﻟِﻚَ ذِﻛْﺮَى ﻟِﻠﺬﱠاﻛِﺮِﻳﻦَ { ﻓَﻘَﺎلَ رَﺟُﻞٌ ﻣِﻦَ اﻟْﻘَﻮْمِ ﻳَﺎ ﻧَﺒِﻲﱠ اﻟﻠﱠﻪِ ﻫَﺬَا ﻟَﻪُ ﺧَﺎﺻﱠﺔً؟ ﻗَﺎل
"ًﻟِﻠﻨﱠﺎسِ ﻛَﺎﻓﱠﺔ
“A
person
came
to
Allaah's
Apostle
(
)ـ and
said:
Allaah's
Messenger,
I
sported
with
a
woman
in
the
outskirts
of
Medina,
and
I
have
committed
an
offense
short
of
fornication.
Here
I
am
(before
you),
kindly
deliver
verdict
about
me
which
you
deem
8it.
'Umer
said:
Allaah
concealed
your
fault.
You
had
better
conceal
it
yourself
also.
Allaah's
Apostle
()ـ,
however,
gave
no
reply
to
him.
The
man
stood
up
and
went
away
and
Allaah's
Apostle
()ـ
sent
a
person
after
him
to
call
him
and
be
recited
this
verse:
"
And
observe
prayer
at
the
ends
of
the
day
and
in
the
8irst
hours
of
the
night.
Surely,
good
deeds
take
away
evil
deeds.
That
is
a
reminder
for
the
mindful"
(Hūd.
114).
A
person
amongst
the
people
said:
Allaah's
Apostle,
does
it
concern
this
man
only?
Thereupon
he
(the
Holy
Prophet)
said:
No,
but
the
people
at
large.”
[
SaHeeH
Muslim]
The
man
was
sincere
and
was
genuinely
remorseful—so
this
does
not
mean
that
we
can
transgress
the
bounds
of
Allaah
(
)ـ and
then
seek
forgiveness
with
the
inten3on
that
He
will
forgive
us
anyway.
27
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#2
ﺟَﺎءَ ﻣَﺎﻋِﺰُ ﺑْﻦُ ﻣَﺎﻟِﻚٍ إِﻟَﻰ اﻟﻨﱠﺒِﻲﱢ ﺻَﻠﱠﻰ اﻟﻠﱠﻪُ ﻋَﻠَﻴْﻪِ وَﺳَﻠﱠﻢَ ﻓَﻘَﺎلَ ﻳَﺎ رَﺳُﻮلَ اﻟﻠﱠﻪِ ﻃَﻬﱢﺮْﻧِﻲ ﻓَﻘَﺎلَ وَﻳْﺤَﻚَ ارْﺟِ ْﻊ
ﻓَﺎﺳْﺘَﻐْﻔِﺮْ اﻟﻠﱠﻪَ وَﺗُﺐْ إِﻟَﻴْﻪِ ﻗَﺎلَ ﻓَﺮَﺟَﻊَ ﻏَﻴْﺮَ ﺑَﻌِﻴﺪٍ ﺛُﻢﱠ ﺟَﺎءَ ﻓَﻘَﺎلَ ﻳَﺎ رَﺳُﻮلَ اﻟﻠﱠﻪِ ﻃَﻬﱢﺮْﻧِﻲ ﻓَﻘَﺎلَ رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻَﻠﱠﻰ
ِاﻟﻠﱠﻪُ ﻋَﻠَﻴْﻪِ وَﺳَﻠﱠﻢَ وَﻳْﺤَﻚَ ارْﺟِﻊْ ﻓَﺎﺳْﺘَﻐْﻔِﺮْ اﻟﻠﱠﻪَ وَﺗُﺐْ إِﻟَﻴْﻪِ ﻗَﺎلَ ﻓَﺮَﺟَﻊَ ﻏَﻴْﺮَ ﺑَﻌِﻴﺪٍ ﺛُﻢﱠ ﺟَﺎءَ ﻓَﻘَﺎلَ ﻳَﺎ رَﺳُﻮلَ اﻟﻠﱠﻪ
َﻃَﻬﱢﺮْﻧِﻲ ﻓَﻘَﺎلَ اﻟﻨﱠﺒِﻲﱡ ﺻَﻠﱠﻰ اﻟﻠﱠﻪُ ﻋَﻠَﻴْﻪِ وَﺳَﻠﱠﻢَ ﻣِﺜْﻞَ ذَﻟِﻚَ ﺣَﺘﱠﻰ إِذَا ﻛَﺎﻧَﺖْ اﻟﺮﱠاﺑِﻌَﺔُ ﻗَﺎلَ ﻟَﻪُ رَﺳُﻮلُ اﻟﻠﱠﻪِ ﻓِﻴﻢَ أُﻃَﻬﱢﺮُك
َﻓَﻘَﺎلَ ﻣِﻦْ اﻟﺰﱢﻧَﻰ ﻓَﺴَﺄَلَ رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻَﻠﱠﻰ اﻟﻠﱠﻪُ ﻋَﻠَﻴْﻪِ وَﺳَﻠﱠﻢَ أَﺑِﻪِ ﺟُﻨُﻮنٌ ﻓَﺄُﺧْﺒِﺮَ أَﻧﱠﻪُ ﻟَﻴْﺲَ ﲟَِﺠْﻨُﻮنٍ ﻓَﻘَﺎلَ أَﺷَﺮِب
َﺧَﻤْﺮًا ﻓَﻘَﺎمَ رَﺟُﻞٌ ﻓَﺎﺳْﺘَﻨْﻜَﻬَﻪُ ﻓَﻠَﻢْ ﻳَﺠِﺪْ ﻣِﻨْﻪُ رِﻳﺢَ ﺧَﻤْﺮٍ ﻗَﺎلَ ﻓَﻘَﺎلَ رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻَﻠﱠﻰ اﻟﻠﱠﻪُ ﻋَﻠَﻴْﻪِ وَﺳَﻠﱠﻢَ أَزَﻧَﻴْﺖَ ﻓَﻘَﺎل
ﻧَﻌَﻢْ ﻓَﺄَﻣَﺮَ ﺑِﻪِ ﻓَﺮُﺟِﻢَ ﻓَﻜَﺎنَ اﻟﻨﱠﺎسُ ﻓِﻴﻪِ ﻓِﺮْﻗَﺘَﲔِْ ﻗَﺎﺋِﻞٌ ﻳَﻘُﻮلُ ﻟَﻘَﺪْ ﻫَﻠَﻚَ ﻟَﻘَﺪْ أَﺣَﺎﻃَﺖْ ﺑِﻪِ ﺧَﻄِﻴﺌَﺘُﻪُ وَﻗَﺎﺋِﻞٌ ﻳَﻘُﻮلُ ﻣَﺎ
ﺗَﻮْﺑَﺔٌ أَﻓْﻀَﻞَ ﻣِﻦْ ﺗَﻮْﺑَﺔِ ﻣَﺎﻋِﺰٍ أَﻧﱠﻪُ ﺟَﺎءَ إِﻟَﻰ اﻟﻨﱠﺒِﻲﱢ ﺻَﻠﱠﻰ اﻟﻠﱠﻪُ ﻋَﻠَﻴْﻪِ وَﺳَﻠﱠﻢَ ﻓَﻮَﺿَﻊَ ﻳَﺪَهُ ﻓِﻲ ﻳَﺪِهِ ﺛُﻢﱠ ﻗَﺎلَ اﻗْﺘُﻠْﻨِﻲ
ﺑِﺎﳊِْﺠَﺎرَةِ ﻗَﺎلَ ﻓَﻠَﺒِﺜُﻮا ﺑِﺬَﻟِﻚَ ﻳَﻮْﻣَﲔِْ أَوْ ﺛَﻼَﺛَﺔً ﺛُﻢﱠ ﺟَﺎءَ رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻَﻠﱠﻰ اﻟﻠﱠﻪُ ﻋَﻠَﻴْﻪِ وَﺳَﻠﱠﻢَ وَﻫُﻢْ ﺟُﻠُﻮسٌ ﻓَﺴَﻠﱠﻢَ ﺛُﻢﱠ
ُﺟَﻠَﺲَ ﻓَﻘَﺎلَ اﺳْﺘَﻐْﻔِﺮُوا ﳌَِﺎﻋِﺰِ ﺑْﻦِ ﻣَﺎﻟِﻚٍ ﻗَﺎلَ ﻓَﻘَﺎﻟُﻮا ﻏَﻔَﺮَ اﻟﻠﱠﻪُ ﳌَِﺎﻋِﺰِ ﺑْﻦِ ﻣَﺎﻟِﻚٍ ﻗَﺎلَ ﻓَﻘَﺎلَ رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻَﻠﱠﻰ اﻟﻠﱠﻪ
ْﻋَﻠَﻴْﻪِ وَﺳَﻠﱠﻢَ ﻟَﻘَﺪْ ﺗَﺎبَ ﺗَﻮْﺑَﺔً ﻟَﻮْ ﻗُﺴِﻤَﺖْ ﺑَﲔَْ أُﻣﱠﺔٍ ﻟَﻮَﺳِﻌَﺘْﻬُﻢ
“Mā’iz
ibn
Mālik
(
)س came
to
Allaah's
Apostle
(
)ـ and
said
to
him:
Messenger
of
Allaah,
purify
me,
whereupon
he
said:
Woe
be
upon
you,
go
back,
ask
forgiveness
of
Allaah
and
turn
to
Him
in
repentance.
He
(the
narrator)
said
that
he
went
back
not
far,
then
came
and
said:
Allaah's
Messenger,
purify
me.
whereupon
Allaah's
Messenger
(
)ـ said:
Woe
be
upon
you,
go
back
and
ask
forgiveness
of
Allaah
and
turn
to
Him
in
repentance.
He
(the
narrator)
said
that
he
went
back
not
far,
when
he
came
and
said:
Allaah's
Messenger,
purify
me.
Allaah's
Apostle
(
)ـ said
as
he
had
said
before.
When
it
was
the
fourth
time,
Allaah's
Messenger
(
)ـ said:
From
what
am
I
to
purify
you?
He
said:
From
adultery,
Allaah's
Messenger
()ـ
asked
if
he
had
been
mad.
He
was
informed
that
he
was
not
mad.
He
said:
Has
he
drunk
wine?
A
person
stood
up
and
smelt
his
breath
but
noticed
no
smell
of
wine.
Thereupon
Allaah's
Messenger
(
)ـ said:
Have
you
committed
adultery?
He
said:
Yes.
He
made
pronouncement
about
him
and
he
was
stoned
to
death.
The
people
had
been
(divided)
into
28
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#2
two
groups
about
him
(Mā'iz).
One
of
them
said:
He
has
been
undone
for
his
sins
had
encompassed
him,
whereas
another
said:
There
is
no
repentance
more
excellent
than
the
repentance
of
Mā'iz,
for
he
came
to
Allaah's
Apostle
(
)ـ and
placing
his
hand
in
his
(in
the
Holy
Prophet's)
hand
said:
Kill
me
with
stones.
(This
controversy
about
Mā'iz)
remained
for
two
or
three
days.
Then
came
Allaah's
Messenger
(may
peace
be
upon
him)
to
them
(his
Companions)
as
they
were
sitting.
He
greeted
them
with
salutation
and
then
sat
down
and
said:
Ask
forgiveness
for
Mā'iz
ibn
Mālik.
They
said:
May
Allaah
forgive
Mā'iz
ibn
Mālik.
Thereupon
Allaah's
Messenger
(
)ـ said:
He
(Mā'iz)
has
made
such
a
repentance
that
if
that
were
to
be
divided
among
a
people,
it
would
have
been
enough
for
all
of
them.”
[SaHeeH
Muslim]
In
another
narra3on,
Yazid
ibn
Nu'aym
ibn
Huzzal,
on
his
father's
(
)س authority
said:
ُ" ﻓَﺄَﻣَﺮَ ﺑِﻪِ أَنْ ﻳُﺮْﺟَﻢَ ﻓَﺄُﺧْﺮِجَ ﺑِﻪِ إِﻟَﻰ اﳊَْﺮﱠةِ ﻓَﻠَﻤﱠﺎ رُﺟِﻢَ ﻓَﻮَﺟَﺪَ ﻣَﺲﱠ اﳊِْﺠَﺎرَةِ ﺟَﺰِعَ ﻓَﺨَﺮَجَ ﻳَﺸْﺘَﺪﱡ ﻓَﻠَﻘِﻴَﻪُ ﻋَﺒْﺪُ اﻟﻠﱠﻪِ ﺑْﻦ
َأُﻧَﻴْﺲٍ وَﻗَﺪْ ﻋَﺠَﺰَ أَﺻْﺤَﺎﺑُﻪُ ﻓَﻨَﺰَعَ ﻟَﻪُ ﺑِﻮَﻇِﻴﻒِ ﺑَﻌِﻴﺮٍ ﻓَﺮَﻣَﺎهُ ﺑِﻪِ ﻓَﻘَﺘَﻠَﻪُ ﺛُﻢﱠ أَﺗَﻰ اﻟﻨﱠﺒِﻲﱠ ﺻَﻠﱠﻰ اﻟﻠﱠﻪُ ﻋَﻠَﻴْﻪِ وَﺳَﻠﱠﻢَ ﻓَﺬَﻛَﺮ
ُ ﻫَﻠﱠﺎ ﺗَﺮَﻛْﺘُﻤُﻮهُ ﻟَﻌَﻠﱠﻪ:َذَﻟِﻚَ ﻟَﻪُ ﻓَﻘَﺎل
"ِأَنْ ﻳَﺘُﻮبَ ﻓَﻴَﺘُﻮبَ اﻟﻠﱠﻪُ ﻋَﻠَﻴْﻪ
“...
so
he
(the
Prophet)
gave
orders
that
he
(Mā’iz)
should
be
stoned
to
death.
He
(Mā’iz)
was
then
taken
out
to
the
Harrah,
and
while
he
was
being
stoned
he
felt
the
effect
of
the
stones
and
could
not
bear
it
and
8led.
But
Abdullah
ibn
Unays
encountered
him
when
those
who
had
been
stoning
him
could
not
catch
up
with
him.
He
threw
the
bone
of
a
camel's
foreleg
at
him,
which
hit
him
and
killed
him.
They
then
went
to
the
Prophet
(
)ـ and
reported
it
to
him.
He
(
)ـ said:
‘Why
did
you
not
leave
him
alone.
Perhaps
he
might
have
repented
and
been
forgiven
by
Allaah.’
”
[Abu
Dawood]
()س,
Narrated
Sulayman
bin
Buraydah
from
his
father
ُ ﻓﻠﻤﺎ ﻛﺎن اﻟﻐﺪ. وإﻧﱠﻪُ ردﱠﻫﺎ. ﻳﺎرﺳﻮلَ اﻟﻠﻪِ ! إﻧﻲ ﻗﺪ زﻧﻴﺖُ ﻓﻄﻬﱢﺮْﻧﻲ: ﻓﺠﺎءتِ اﻟﻐﺎﻣﺪﻳﺔُ ﻓﻘﺎﻟﺖ..."
ﻗﺎل ) إﻣﺎ. ﻓﻮاﻟﻠﻪِ ! إﻧﻲ ﳊﺒﻠﻰ. ﻳﺎرﺳﻮلَ اﻟﻠﻪِ ! ﻟﻢ ﺗﺮدﱠﻧﻲ ؟ ﻟﻌﻠﻚ أن ﺗﺮدﱠﻧﻲ ﻛﻤﺎ رددتَ ﻣﺎﻋﺰًا: ﻗﺎﻟﺖ
ﻗﺎل ) اذﻫﺒﻲ. ﻫﺬا ﻗﺪ وﻟﺪﺗُﻪ: ﻗﺎﻟﺖ. ٍ ﻓﺎذﻫﺒﻲ ﺣﺘﻰ ﺗَﻠِﺪِي ( ﻓﻠﻤﺎ وﻟﺪت أﺗﺘْﻪُ ﺑﺎﻟﺼﺒﻲﱢ ﻓﻲ ﺧﺮﻗﺔ، ﻻ
! ِ ﻳﺎ ﻧﺒﻲﱠ اﻟﻠﻪ، ﻫﺬا: ﻓﻘﺎﻟﺖ. ٍ ﻓﻠﻤﺎ ﻓﻄﻤَﺘْﻪُ أﺗﺘْﻪُ ﺑﺎﻟﺼﺒﻲﱢ ﻓﻲ ﻳﺪِه ﻛﺴﺮةُ ﺧﺒﺰ. ( ِﻓﺄرﺿﻌِﻴﻪِ ﺣﺘﻰ ﺗﻔﻄُﻤِﻴﻪ
29
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#2
ﺛﻢ أﻣﺮ ﺑﻬﺎ ﻓﺤُﻔِﺮَ ﻟﻬﺎ إﻟﻰ. ﻓﺪﻓﻊ اﻟﺼﺒﻲﱠ إﻟﻰ رﺟﻞٍ ﻣﻦ اﳌﺴﻠﻤﲔ. َ وﻗﺪ أﻛﻞ اﻟﻄﻌﺎم، ﻗﺪ ﻓﻄﻤﺘُﻪ
ِ ﻓﺘﻨَﻀﱠﺢَ اﻟﺪمُ ﻋﻠﻰ وﺟﻪ. ﻓﺮﻣﻰ رأﺳﻬﺎ. ٍ ﻓﻴُﻘْﺒِﻞُ ﺧﺎﻟﺪُ ﺑﻦُ اﻟﻮﻟﻴﺪِ ﺑﺤﺠﺮ. وأﻣﺮ اﻟﻨﺎسَ ﻓﺮﺟﻤُﻮﻫﺎ. ﺻﺪرﻫﺎ
ﻓﻘﺎل ) ﻣﻬﻼً ! ﻳﺎ ﺧﺎﻟﺪُ ! ﻓﻮاﻟﺬي. ﻓﺴﻤﻊ ﻧﺒﻲﱡ اﻟﻠﻪِ ﺻﻠﱠﻰ اﻟﻠﻪُ ﻋﻠﻴﻪِ وﺳﻠﱠﻢَ ﺳﺒﱠﻪُ إﻳﺎﻫﺎ. ﻓﺴﺒﱠﻬﺎ. ٍﺧﺎﻟﺪ
"ْ ﺛﻢ أﻣﺮ ﺑﻬﺎ ﻓﺼﻠﻰ ﻋﻠﻴﻬﺎ ودُﻓِﻨَﺖ. ( ُ ﻟﻮ ﺗﺎﺑﻬﺎ ﺻﺎﺣﺐُ ﻣُﻜْﺲٍ ﻟﻐُﻔِﺮَ ﻟﻪ، ًﻧﻔﺴﻲ ﺑﻴﺪِه ! ﻟﻘﺪ ﺗﺎﺑﺖ ﺗﻮﺑﺔ
“...
There
came
to
him
(the
Holy
Prophet)
a
woman
from
Ghāmid
and
said:
Allaah's
Messenger,
I
have
committed
adultery,
so
purify
me.
He
(the
Holy
Prophet)
turned
her
away.
On
the
following
day
she
said:
Allaah's
Messenger,
Why
do
you
turn
me
away?
Perhaps,
you
turn
me
away
as
you
turned
away
Mā'iz.
By
Allaah,
I
have
become
pregnant.
He
said:
Well,
if
you
insist
upon
it,
then
go
away
until
you
give
birth
to
(the
child).
When
she
was
delivered
she
came
with
the
child
(wrapped)
in
a
rag
and
said:
Here
is
the
child
whom
I
have
given
birth
to.
He
said:
Go
away
and
suckle
him
until
you
wean
him.
When
she
had
weaned
him,
she
came
to
him
(the
Holy
Prophet)
with
the
child
who
was
holding
a
piece
of
bread
in
his
hand.
She
said:
Allaah's
Apostle,
here
is
he
as
I
have
weaned
him
and
he
eats
food.
He
(the
Holy
Prophet)
entrusted
the
child
to
one
of
the
Muslims
and
then
pronounced
punishment.
And
she
was
put
in
a
ditch
up
to
her
chest
and
he
commanded
people
and
they
stoned
her.
Khālid
ibn
Walid
came
forward
with
a
stone
which
he
8lung
at
her
head
and
there
spurted
blood
on
the
face
of
Khālid
and
so
he
abused
her.
Allaah's
Apostle
(may
peace
be
upon
him)
heard
his
(Khālid's)
curse
that
he
had
huried
upon
her.
Thereupon
he
(the
Holy
Prophet)
said:
Khālid,
be
gentle.
By
Him
in
Whose
Hand
is
my
life,
she
has
made
such
a
repentance
that
even
if
a
wrongful
tax-‐collector
were
to
repent,
he
would
have
been
forgiven.
Then
giving
command
regarding
her,
he
prayed
over
her
and
she
was
buried”
[SaHeeH
Muslim]
Second
Condi*on
There
have
to
be
four
reliable
and
pious
witnesses
who
very
explicitly
say
what
they
saw.
“We saw him on top of her and they were naked.
“We saw him doing with her what a man does with his wife”
“We
bear
witness
that
____________
(being
very
explicitly
).”
To
be
able
to
tes3fy
you
saw
something
happen
“explicitly,”
is
very
tough.
30
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#2
Further
Deterrents
• If
four
qualified
witnesses
see
someone
commit
zina,
they
are
encouraged
to
keep
it
to
themselves.
• If
one
qualified
person
sees
it
and
three
other
qualified
individuals
are
right
next
to
him,
he
is
not
required
to
call
them.
• They
are
the
ones
who
start
with
the
stoning
(in
the
case
of
adulterer).
• If
they
stu]er
or
differ
about
the
woman’s
complexion
or
any
detail,
they
will
be
whipped!
Shaykh
al-‐Islaam
Ibn
Taymiyyah
(:)
men3oned
that
no
case
of
zina
was
proven
by
means
of
tes3mony
from
the
3me
of
the
Prophet
(
)ـ un3l
his
3me.
For
a
couple
hundred
years,
there
were
only
4
cases
of
stoning.
They
were
a
result
of
confessions,
and
not
witnesses
coming
forth.
The
Qur'aan
lee
the
other
situa3ons
to
be
defined
in
the
Sunnah,
which
is
a
source
of
legisla3on
as
well.
Some3mes
it
comes
as
mu’akkiddah
(affirming)
to
what
is
commanded
in
the
Qur'aan
and
some3mes
as
mufassirah
(explaining/
clarifying).
Why doesn’t the ruling for the married person appear in the Qur'aan?
'Umer
(
)س
was
extremely
insighrul
when
it
came
to
rulings
such
as
the
prohibi3on
of
alcohol
and
the
obliga3on
of
hijaab
even
before
it
was
revealed.
(
)س reported,
'Abdullah
b.
'Abbas
ﻗَﺎلَ ﻋُﻤَﺮُ ﺑْﻦُ اﳋَْﻄﱠﺎبِ وَﻫُﻮَ ﺟَﺎﻟِﺲٌ ﻋَﻠَﻰ ﻣِﻨْﺒَﺮِ رَﺳُﻮلِ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ إِنﱠ اﻟﻠﱠﻪَ ﻗَﺪْ ﺑَﻌَﺚَ ﻣُﺤَﻤﱠﺪًا
ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑِﺎﳊَْﻖﱢ وَأَﻧْﺰَلَ ﻋَﻠَﻴْﻪِ اﻟْﻜِﺘَﺎبَ ﻓَﻜَﺎنَ ﳑِﱠﺎ أُﻧْﺰِلَ ﻋَﻠَﻴْﻪِ آﻳَﺔُ اﻟﺮﱠﺟْﻢِ ﻗَﺮَأْﻧَﺎﻫَﺎ وَوَﻋَﻴْﻨَﺎﻫَﺎ
َوَﻋَﻘَﻠْﻨَﺎﻫَﺎ ﻓَﺮَﺟَﻢَ رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ وَرَﺟَﻤْﻨَﺎ ﺑَﻌْﺪَهُ ﻓَﺄَﺧْﺸَﻰ إِنْ ﻃَﺎلَ ﺑِﺎﻟﻨﱠﺎسِ زَﻣَﺎنٌ أَنْ ﻳَﻘُﻮل
ﻗَﺎﺋِﻞٌ ﻣَﺎ ﳒَِﺪُ اﻟﺮﱠﺟْﻢَ ﻓِﻲ ﻛِﺘَﺎبِ اﻟﻠﱠﻪِ ﻓَﻴَﻀِﻠﱡﻮا ﺑِﺘَﺮْكِ ﻓَﺮِﻳﻀَﺔٍ أَﻧْﺰَﻟَﻬَﺎ اﻟﻠﱠﻪُ وَإِنﱠ اﻟﺮﱠﺟْﻢَ ﻓِﻲ ﻛِﺘَﺎبِ اﻟﻠﱠﻪِ ﺣَﻖﱞ ﻋَﻠَﻰ
.َﻣَﻦْ زَﻧَﻰ إِذَا أَﺣْﺼَﻦَ ﻣِﻦَ اﻟﺮﱢﺟَﺎلِ وَاﻟﻨﱢﺴَﺎءِ إِذَا ﻗَﺎﻣَﺖِ اﻟْﺒَﻴﱢﻨَﺔُ أَوْ ﻛَﺎنَ اﳊَْﺒَﻞُ أَوْ اﻻِﻋْﺘِﺮ
''Umer
b.
Khattab
(
)س sat
on
the
pulpit
of
Allaah's
Messenger
(
)ـ and
said:
Verily
Allaah
sent
Muhammad
(
)ـ with
truth
and
He
sent
down
the
Book
upon
him,
and
the
verse
of
stoning
was
included
in
what
was
sent
down
to
him.
We
recited
it,
retained
it
in
our
memory
and
understood
it.
Allaah's
Messenger
(
)ـ awarded
the
punishment
of
stoning
to
death
(to
the
married
adulterer
and
adulteress)
and,
after
him,
we
(the
khulafah)
also
awarded
the
31
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#2
punishment
of
stoning,
I
am
afraid
that
with
the
lapse
of
time,
the
people
(may
forget
it)
and
may
say:
We
do
not
8ind
the
punishment
of
stoning
in
the
Book
of
Allaah,
and
thus
go
astray
by
abandoning
this
duty
prescribed
by
Allaah.
Stoning
is
a
duty
laid
down
in
Allaah's
Book
for
married
men
and
women
who
commit
adultery
when
proof
is
established,
or
it
there
is
pregnancy,
or
a
confession.
[SaHeeH
Muslim]
The verse about stoning has been abrogated, but the ruling has not.
Video
tes3mony
is
not
accepted
in
Islaamic
courts.
There’s
too
much
doubt
with
a
video
because
it
can
be
manipulated.
Pregnancy
is
not
proof
of
zina.
While
rare,
it
is
possible
for
a
woman
to
get
pregnant
without
a
man
entering
her.
Addi3onally,
this
condi3on
would
not
take
the
possibility
of
rape
into
considera3on
In
the
3me
of
'Umer
()ل,
there
was
a
woman
who
was
a
really
deep
sleeper.
A
man
raped
her
while
she
was
sleeping
and
she
wasn’t
punished.
In
our
3me,
the
date
rape
drug
or
roofies
are
used
to
rape
a
woman
without
her
knowledge.
Preven3ng
Zina
● Fas3ng.
● Early
marriage.
● Limi3ng
leaving
the
house
for
women
○ Prayer
of
the
woman
is
be]er
at
home
than
at
the
masjid.
There
should
be
a
balance
in
this
though.
32
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#2
"ً" إِﻗَﺎﻣَﺔُ ﺣَﺪﱟ ﺑِﺄَرْضٍ ﺧَﻴْﺮٌ ﻷَﻫْﻠِﻬَﺎ ﻣِﻦْ ﻣَﻄَﺮِ أَرْﺑَﻌِﲔَ ﻟَﻴْﻠَﺔ
“Carrying
out
the
Hadd
punishment
in
a
land
is
better
for
its
people
than
forty
nights
of
rain.”
[an-‐Nasā’i]
For
a
single,
unmarried
person,
the
punishment
is
whipping
a
100
lashes.
The
purpose
of
the
whipping
is
to
not
inflict
pain,
but
employ
hindrance.
He
or
she
whipped
and
exiled
for
a
year.
If
the
man
is
a
provider
for
his
family,
then
he
shouldn’t
be
exiled.
Definition: ( ﻓَﺎﺟْﻠِﺪُوFujlidoo)
Fulidoo
means
to
whip.
It
is
a
command
for
all
Muslims,
but
the
implementa3on
is
only
for
the
ruler.
• The
whipping
is
not
intended
to
injure
or
maim.
The
whip
itself
is
like
a
s3ck
from
the
tree,
and
it
should
not
have
any
thorns,
not
be
too
weak,
or
too
strong.
• The
flogger
should
be
the
best
of
people
so
he
does
not
transgress.
• The
striking
should
be
done
with
moderate
force
and
the
flogger
should
never
hit
so
that
his
armpit
is
exposed.
According
to
Ali
()س,
it
shouldn’t
be
harsh
as
to
kill,
nor
as
soe
that
it’s
not
even
a
deterrent.
33
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#2
• The
person
should
not
be
stripped
of
his
clothing,
but
shouldn’t
be
wearing
something
thick
either.
Another
opinion
of
Imaam
Maalik
is
that
his
back
should
be
exposed.
( ) م:
Narrated
Ibn
`Abbas
ﻓﻘﺎل اﻟﻨﺒ ﱡ،َأنﱠ ﻫﻼلَ ﺑﻦَ أﻣﻴﺔَ ﻗﺬف اﻣﺮأﺗَﻪ ﻋﻨﺪ اﻟﻨﺒﻲﱢ ﺻﻠﱠﻰ اﻟﻠﻪُ ﻋﻠﻴﻪِ وﺳﻠﱠﻢَ ﺑﺸﺮﻳﻚِ ﺑﻦِ ﺳﺤﻤﺎء
ﻲ
( ) اﻟﺒﻴﱢﻨﺔُ أو ﺣﺪﱞ ﻓﻲ ﻇﻬﺮِك: َﺻﻠﱠﻰ اﻟﻠﻪُ ﻋﻠﻴﻪِ وﺳﻠﱠﻢ
“Hilal
bin
Umaiya
accused
his
wife
before
the
Prophet
of
committing
illegal
sexual
intercourse
with
Sharik
bin
Sahma.
The
Prophet
said,
‘Produce
a
proof,
or
else
you
would
get
the
legal
punishment
(by
being
lashed)
on
your
back.’
.....”
[SaHeeH
Al-‐Bukhāri]
So
how
do
we
reconcile
this?
The
most
common
place
people
get
whipped
is
the
back
and
this
was
men3oned
to
scare.
• Scholars
differed
as
to
whether
they
are
to
hit
on
the
back,
or
whole
body.
There
is,
however,
consensus
to
hit
between
the
neck
and
waist,
and
legs,
but
not
the
private
parts,
or
face.
As
per
'Umer
()س,
the
flogging
should
be
spread
out
so
as
to
not
injure
one
part
only.
In
a
hadith,
it’s
men3oned
to
give
each
body
part
its
right,
and
to
stay
away
from
the
head.
• The
whipping
cannot
take
place
during
a
very
hot
3me
(i.e.
dhuhr
in
Saudi)
or
a
very
cold
3me.
• The
flogging
should
be
done
in
a
big,
open,
public
place,
and
in
front
of
the
ruler.
It
is
important
to
note
how
careful
Islaam
is
when
it
comes
to
prescribed
punishment.
This
is
not
how
it
is
like
in
prison
in
contemporary
3mes
(i.e.
bea3ng,
indecency,
rape).
That’s
another
reason
there
aren’t
any
prisons
in
Islaam.
The
person
gets
their
punishment
in
due
3me,
and
isn’t
imprisoned
where
there
are
other
physical
and
psychological
tortures.
Finally,
lashes
can
be
reduced
if
a
number
of
them
were
excessive.
Why these lashes when we do not find them in the sunnah?
34
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#2
Imam
Al-‐Qurtubi
(:)
said
that
any
punishment
that
Allaah
(
)ـ obligated,
it
is
only
for
the
ruler
and
not
the
individual
or
a
community
to
implement.
The
Haakim
has
the
authority
to
determine
punishment
not
prescribed
within
reason.
This
is
why
a
drug
dealer
in
Sau’di
is
executed.
The
Shari’ah
came
to
protect
a
person’s
mind
and
body,
and
drugs
aim
to
weaken
both.
Why
is
the
punishment
for
a
married
person
who
commits
zina
so
harsh?
A
married
person
had
the
op3on
of
fulfilling
their
desires
in
the
halaal
way
with
their
spouse.
The
fact
that
they
went
out
of
their
way
to
betray
their
spouse
to
what’s
haram,
warrants
this
punishment.
The
Prophet
(
)ـ said
that
a
zani
leaves
pure,
good,
food,
and
instead
eats
dirty,
impure,
food.
The
punishment
of
a
divorced
person
who
commits
zina
is
the
same:
stoning.
We
do
not
know
the
wisdom
behind
that,
but
we
can
make
educated
guesses.
According to Soorah an-‐Nisaa, a slave gets half the punishment of a married or unmarried zani.
ٍﻣُﺤْﺼَﻨَﺎتٍ ﻏَﻴْﺮَ ﻣُﺴَﺎﻓِﺤَﺎتٍ وَﻻَ ﻣُﺘﱠﺨِﺬَاتِ أَﺧْﺪَانٍ ۚ ﻓَﺈِذَا أُﺣْﺼِﻦﱠ ﻓَﺈِنْ أَﺗَﲔَْ ﺑِﻔَﺎﺣِﺸَﺔ
ِۚ ﻓَﻌَﻠَﻴْﻬِﻦﱠ ﻧِﺼْﻒُ ﻣَﺎ ﻋَﻠَﻰ اﶈُْﺼَﻨَﺎتِ ﻣِﻦَ اﻟْﻌَﺬَاب
“...They
should
be]
chaste,
neither
[of]
those
who
commit
unlawful
intercourse
randomly
nor
those
who
take
[secret]
lovers.
But
once
they
are
sheltered
in
marriage,
if
they
should
commit
adultery,
then
for
them
is
half
the
punishment
for
free
[unmarried]
women...”
[Soorah
an-‐Nisaa:
25]
َوَﻻَ ﺗَﺄْﺧُﺬْﻛُﻢ ﺑِﻬِﻤَﺎ رَأْﻓَﺔٌ ﻓِﻲ دِﻳﻦِ اﻟﻠﱠﻪِ إِن ﻛُﻨﺘُﻢْ ﺗُﺆْﻣِﻨُﻮن
ِۖ ﺑِﺎﻟﻠﱠﻪِ وَاﻟْﻴَﻮْمِ اﻵْﺧِﺮ
“...Let
not
pity
withhold
you
in
their
case,
in
a
punishment
prescribed
by
Allaah,
if
you
believe
in
Allaah
and
the
Last
Day...”
This part of the ayah is directed towards the flogger and the judge. They are told to not have ra'fah.
35
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#2
Definition ( رأﻓﻪRa’fah)
Ra’fah
means
pity
and
mercy.
A
companion
killed
a
sheep
and
told
the
Prophet
(
)ـ he
felt
bad
for
doing
so,
and
he
replied
that
the
companion
would
get
rewarded
for
that
mercy
he
felt.
Why is this warning given to the executor to not have mercy towards the whipped?
This
does
not
mean
that
the
executor
be
devoid
of
any
emo3on
or
natural
pity
that
we
feel
in
the
heart.
Islaam
always
praises
when
you
have
natural
pity.
The
ra’fah
in
the
heart
is
natural
and
you
cannot
turn
it
on
or
off.
Rahmah
is
natural
and
Allaah
(
)ـ praises
it
when
it
comes.
Therefore,
this
ayah
is
not
talking
about
the
natural
rahmah.
What
is
warned
against
here
is
a
pity
or
rahmah
that
will
decrease
the
punishment
(strength
of
the
hiPng)
itself.
Or
it
is
a
ra’fah
that
will
make
the
haakim
cancel
the
command
altogether
or
decrease
the
numbers.
One
can
naturally
feel
sorry
for
someone
and
give
them
the
same
number
of
lashes
as
Allaah
(
)ـ ordained.
How
can
we
be
moved
and
take
the
side
of
the
criminal?
Think
back
to
when
we
watched
a
movie
or
read
a
book
and
we
sided
with
the
protagonist
even
if
he
or
she
was
in
the
wrong.
The
true
mercy
is
in
the
prescribed
punishment.
The
true
mercy
for
the
ummah
and
society
is
in
implemen3ng
the
prescribed
punishment
even
though
the
prescribed
punishment
looks
scary.
It
is
a
mercy
to
have
that
danger
eliminated
from
the
society.
36
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#2
We get proof that “deen” can mean law from Soorah Yoosuf.
37
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#2
The
ayaat
are
already
addressing
the
believers,
so
why
men5on
this
again?
This
is
to
ensure
that
the
law
of
Allaah
should
be
followed.
The
scholars
say
that
this
is
a
form
of
of
tahyeej,
something
that
riles
someone
up
and
challenges
them
to
invoke
a
response.
This
is
similar
to
saying,
“If
you’re
a
man,
then
you
will
do
xyz.”
The
manhood
is
men3oned
to
invoke
a
response.
Definition: ( ﻳَﺸْﻬَﺪYash-had)
Yash-‐had
can
mean:
• To
have
knowledge
of
something
• To
a]end/witness
The
meaning
here
is
a]end/witness.
No#ce!
A
‘believing
group’
are
to
be
witnesses
and
not
other
offenders
who
are
wai3ng
in
line
to
be
punished.
• 4
people:
The
opinion
of
Imaam
Maalik
is
that
it
should
be
4
people,
since
that
is
how
many
witnesses
are
needed.
38
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#2
• Sufficient
people:
Another
opinion
is
that
since
Tai’fa
is
from
Tawaaf
(to
circumambulate).
This
means
that
there
should
be
enough
people
to
be
around
something.
• One
to
two
men:
Ibn
‘Abbaas
stated
that
one
or
more
men
suffice.
Other
Issues
Zina
is
a
debt!
It
can
come
around.
Imaam
al-‐Shafi’i
(:)
said:
“Zina
is
a
debt.
If
you
take
this
debt
of
zina,
the
repayment
will
be
from
the
people
in
your
family.”
Some3mes
the
punishment
is
befiPng
the
crime.
If
someone
makes
sincere
repentance,
then
insha’Allaah
that
is
the
end
of
the
story.
However,
if
someone
doesn’t
repent,
then
some3mes
Allaah
gives
the
repayment
from
their
own
home.
A
young
man
was
about
to
go
on
a
journey,
and
his
father
said,
“Fear
Allaah
when
it
comes
to
your
sister.”
When
he
cames
back
the
father
said,
“Didn’t
I
tell
you
to
fear
Allaah
when
it
comes
to
your
sister?”
The
boy
confessed
that
he
had
kissed
someone
on
the
journey.
The
father
said
that
the
milkman
had
kissed
his
daughter,
so
he
knew
his
son
had
done
something.
Zawaaj
‘urfiy
This
is
an
unacceptable
form
of
marriage
where
a
woman
says
to
a
man,
“I
marry
you
to
myself,”
and
he
says,
“I
accept”
while
they
are
alone.
He
then
does
to
the
woman
what
a
man
does
with
his
wife.
The carrying out of the hadd punishment for a sin is expia5on for that sin.
Sincere repentance from sin is also expia5on for that sin.
39
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#2
Hollywood
likes
to
portray
the
shari’ah
as
barbaric,
bloodthirsty,
backwards.
In
democracy,
there
is
the
lethal
injec3on
and
electric
chair.
They
do
not
market
this
in
a
barbaric
way.
Allaah’s
religion
is
beau3ful.
It
is
like
a
palace,
but
the
boundaries
are
obviously
scary
because
they
are
the
limits.
They
are
supposed
to
be
scary
to
deter
you
from
crossing
them.
An
athar
–
a
saying
of
tabaa'ii,
and
some
say
can
be
pushed
to
include
the
imams
is:
"ً"ﻣَﻦْ أَذْﻧَﺐَ ﺳِﺮًّا ﻓَﻠْﻴَﺘُﺐْ ﺳِﺮًّا وَﻣَﻦْ أَذْﻧَﺐَ ﻋَﻼَﻧِﻴَﺔً ﻓَﻠْﻴَﺘُﺐْ ﻋَﻼَﻧِﻴَﺔ
“Whoever
commits
a
sin
in
private,
let
him
make
tawbah
in
private.
Whoever
commits
a
sin
in
public
let
him
make
tawbah
in
public.”
[Majmoo’
Fatāwa
Ibn
Taymiyyah]
Zayd
ibn
Aslam
()س,
the
Messenger
of
Allaah
(
)ـ said:
ِ"أَﻳﱡﻬَﺎ اﻟﻨﱠﺎسُ ﻗَﺪْ آنَ ﻟَﻜُﻢْ أَنْ ﺗَﻨْﺘَﻬُﻮا ﻋَﻦْ ﺣُﺪُودِ اﻟﻠﱠﻪِ ﻣَﻦْ أَﺻَﺎبَ ﻣِﻦْ ﻫَﺬِهِ اﻟْﻘَﺎذُورَاتِ ﺷَﻴْﺌًﺎ ﻓَﻠْﻴَﺴْﺘَﺘِﺮْ ﺑِﺴِﺘْﺮ
"ِاﻟﻠﱠﻪِ ﻓَﺈِﻧﱠﻪُ ﻣَﻦْ ﻳُﺒْﺪِي ﻟَﻨَﺎ ﺻَﻔْﺤَﺘَﻪُ ﻧُﻘِﻢْ ﻋَﻠَﻴْﻪِ ﻛِﺘَﺎبَ اﻟﻠﱠﻪ
“O
people,
the
time
has
come
for
you
to
stop
transgressing
the
sacred
limits
set
by
Allaah.
Whoever
commits
any
of
these
evil
actions,
let
him
conceal
himself
with
the
concealment
of
Allaah
,for
whoever
discloses
his
actions,
then
we
have
to
carry
out
the
hadd
punishment
(that
is
prescribed
in)
the
Book
of
Allaah.”
[Muwatta’
Imām
Mālik]
In
Islaam,
there
is
rahmah
(mercy)
and
there
is
a
chance
for
people
to
let
go
and
be
forgiven
even
before
the
ma]er
comes
to
court.
If
it
comes
to
court
then
it
has
to
go
through
the
court.
The
judge’s
first
job
is
to
try
to
get
one
to
not
tes3fy
against
him
or
herself.
40
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#3
AYAH #3
َاﻟﺰﱠاﻧِﻲ ﻻَ ﻳَﻨﻜِﺢُ إِﻟﱠﺎ زَاﻧِﻴَﺔً أَوْ ﻣُﺸْﺮِﻛَﺔً وَاﻟﺰﱠاﻧِﻴَﺔُ ﻻَ ﻳَﻨﻜِﺤُﻬَﺎ إِﻟﱠﺎ زَانٍ أَوْ ﻣُﺸْﺮِكٌ ۚ وَﺣُﺮﱢم
َذَٰﻟِﻚَ ﻋَﻠَﻰ اﳌُْﺆْﻣِﻨِﲔ
“The
adulterer
marries
not
but
an
adulteress
or
a
mushrikah
and
the
adulteress
none
marries
her
except
an
adulterer
or
a
mushrik
,
such
a
thing
is
forbidden
to
the
believers.”
It
is
not
permissible
to
marry
a
zaaniyah
or
zaani
unless
they
have
repented.
If
the
man
or
woman
has
not
repented,
then
the
marriage
is
not
valid.
2. If
we
take
nikaah
to
mean
Al-‐wat’
(intercourse):
Then
the
ayah
is
saying
that
a
man
who
commits
zina
will
only
do
that
with
someone
who
is
a
zaaniyah
or
with
someone
who
is
a
mushrikah.
According to Ibn 'Abbaas ()س, the word nikaah refers to in2macy.
Ibn
al-‐Qayyim
(:)
said
there
is
no
way
it
means
in2macy.
He
states,
Al-‐Zajjaj,
a
scholar
of
language,
who
said
that
if
one
says
it
means
in2macy,
then
it
goes
against
the
Qur’aan
because
nikaah
in
the
Qur’aan
always
means
marriage.
Another
opinion
states,
for
a
man
it
means
to
be
in2mate,
and
for
a
woman
it
means
marriage.
Others
disagreed
with
this
interpreta2on
because
this
is
not
how
things
are
understood
in
the
Qur’aan.
Recall
that
the
first
ayah
of
Soorah
Noor
states:
41
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#3
Sa’eed
ibn
Musayib,
whose
opinion
was
adopted
by
Imaam
Shafi’
(:),
said
that
this
verse
was
abrogated
because
if
we
consider
when
this
was
revealed,
in
5AH,
the
Muslim
women
could
marry
a
mushrik.
The
prohibi2on
for
this
came
in
Surah
Muntahinah
which
was
revealed
aVer
Hudaybiyah.
So
it
was
not
yet
prohibited.
Zainab
(
)ل the
daughter
of
Prophet
Muhammad
(
)ع was
married
to
Abul
‘As
ibn
Rabi’
who
was
a
Mushrik.
Some
say
that
the
meaning
of
yankihu
here
means
marriage
as
is
most
common
in
the
Qur’aan.
Therefore,
the
appropriate
meaning
of
this
ayah
is:
“…it
is
not
appropriate
for
a
mu’min
to
marry
a
zaaniyah
and
it
is
not
appropriate
to
marry
a
mushrik…”
What is proof that the word ﻧﻜﺎحcan mean ( اﻟﻮطءsexual rela*ons) and not marriage?
Allaah
(
)ـ says
in
Soorat
Baqarah
about
a
woman
who
has
been
divorced
three
2mes
and
then
wants
to
get
married
again:
ُﻓَﺈِن ﻃَﻠﱠﻘَﻬَﺎ ﻓَﻼَ ﲢَِﻞﱡ ﻟَﻪُ ﻣِﻦ ﺑَﻌْﺪُ ﺣَﺘﱠﻰٰ ﺗَﻨﻜِﺢَ زَوْﺟًﺎ ﻏَﻴْﺮَه
“And
if
he
has
divorced
her
(the
third
time),
then
she
is
not
lawful
unto
him
thereafter
until
she
has
married
another
husband.”
[Soorat
Al-‐Baqarah:
230]
If
the
aayah
was
talking
about
marriage,
then
it
would
be
saying
that
a
muslimah
who
commits
zina
can
marry
a
mushrik!
1. If
َ ذَٰﻟِﻚrefers
to
marriage,
then
the
meaning
should
be:
Indulging
in
this,
or
marrying
pros2tutes,
or
marrying
chaste
women
to
immoral
men
is
forbidden
to
the
believers.
2. If
َ ذَٰﻟِﻚrefers
to
the
zina
then
the
meaning
would
be:
Commi]ng
such
acts
(the
zina)
is
forbidden
to
the
believers.
42
Qabeelat
Tayybah
PPN-‐Confiden3al
Accusing
Chaste
Women
||
Ayah
#4-‐5
Some
scholars
such
as
Sa’eed
ibn
Jubayr
believe
that
ayah
4
was
revealed
concerning
'Ayeshah
(
)ل
specifically,
while
others
say
that
it
is
more
general.
In
today’s
society
many
people
live
by
the
saying,
“SAcks
and
stones
may
break
my
bones,
but
words
will
never
hurt
me.”
Consequently,
people
guilty
of
verbal
abuse
are
not
oGen
penalized
whereas,
anyone
accused
of
a
physical
offense
may
face
serious
charges
including
assault.
However,
in
Islaam
we
learn
the
importance
of
the
preservaAon
of
one’s
reputaAon
and
that
words
are
equally,
if
not
more
important
than
physical
abuse.
Any
unjusAfied
slander
of
someone’s
character
is
forbidden
including
the
spreading
of
rumors,
lying
about
someone,
backbiAng,
etc.
43
Qabeelat
Tayybah
PPN-‐Confiden3al
Accusing
Chaste
Women
||
Ayah
#4-‐5
The
word
MoHsanaat
generally
refers
to
a
married
or
previously
married
person,
but
this
part
of
the
ayah
is
referring
to
chaste
women.
MoHsan
means
to
prevent
so
moHsanaat
are
the
women
who
prevent
themselves
from
what
is
not
permissible.
The
evidence
for
this
is
found
in
the
Qur’aan:
“Maryam
protected
her
private
parts.”
The
wording
allows
for
everyone’s
protecAon.
It
is
so
accurate
and
detailed
and
perfect
that
it
doesn’t
allow
for
any
misunderstanding.
ۚ ِﻓَﺈِذَا أُﺣْﺼِﻦﱠ ﻓَﺈِنْ أَﺗَﲔَْ ﺑِﻔَﺎﺣِﺸَﺔٍ ﻓَﻌَﻠَﻴْﻬِﻦﱠ ﻧِﺼْﻒُ ﻣَﺎ ﻋَﻠَﻰ اﶈُْﺼَﻨَﺎتِ ﻣِﻦَ اﻟْﻌَﺬَاب
“If
they
commit
illegal
sexual
intercourse,
their
punishment
is
half
that
for
free
woman.”
[Soorat
Nisaa:
25]
This
ayah
from
Soorah
Nisaa'
menAons
only
women
because
it
is
even
more
humiliaAng
and
damaging
for
them
than
for
men.
However,
it’s
important
to
note
that
although
men
are
not
menAoned
here
they
have
the
same
punishment
as
women.
For
example,
if
a
man
accuses
another
man
he
receives
the
same
punishment.
ۚ ﻟَﻢْ ﻳَﺄْﺗُﻮا ﺑِﺄَرْﺑَﻌَﺔِ ﺷُﻬَﺪَاءَ ﻓَﺎﺟْﻠِﺪُوﻫُﻢْ ﺛَﻤَﺎﻧِﲔَ ﺟَﻠْﺪَةً وَﻻَ ﺗَﻘْﺒَﻠُﻮا ﻟَﻬُﻢْ ﺷَﻬَﺎدَةً أَﺑَﺪًا
َوَأُولَٰﺋِﻚَ ﻫُﻢُ اﻟْﻔَﺎﺳِﻘُﻮن
“…and
do
not
produce
four
witnesses,
5log
them
with
eighty
lashes,
and
reject
their
testimony
forever,
they
indeed
are
the
faasiqoon
(liars,
rebellious,
disobedient
to
Allaah).”
As
punishment,
an
accuser
who
is
unable
to
bring
forth
four
witnesses
is
whipped
80
Ames,
no
other
tesAmony
is
accepted
from
him,
thereaGer
and
he
is
labeled
a
faasiq,
or
someone
who
lacks
moral
restraint.
Faasiqoon,
the
plural
form
literally
means
to
come
out
of
the
obedience
of
Allaah
()ـ.
However,
there
are
a
few
excepAons
and
criteria
with
regards
to
choosing
witnesses
and
accepAng
tesAmonials.
44
Qabeelat
Tayybah
PPN-‐Confiden3al
Accusing
Chaste
Women
||
Ayah
#4-‐5
If
a
small
child
were
to
wrongfully
accuse
a
person
then
it
is
leG
to
the
discreAon
of
the
ruler
or
Hakim,
who
decides
the
number
of
whips.
With
the
excepAon
of
the
Ahnaf,
most
scholars
believe
that
the
same
requirement
of
four
witnesses
apply
for
a
Muslim
man
who
accuses
his
non-‐Muslim
wife.
As
long
as
she
shows
signs
of
‘iffah
(loyalty),
protecAng
herself,
and
chaste,
anyone
that
slanders
her
without
proper
witnesses
will
be
punished.
Abu
Hurayrah
(
)س reported
that
the
Messenger
of
Allaah
(
)ع observed:
ِ"اﺟْﺘَﻨِﺒُﻮا اﻟﺴﱠﺒْﻊَ اﳌُْﻮﺑِﻘَﺎتِ ﻗِﻴﻞَ ﻳَﺎ رَﺳُﻮلَ اﻟﻠﱠﻪِ وَﻣَﺎ ﻫُﻦﱠ ﻗَﺎلَ اﻟﺸﱢﺮْكُ ﺑِﺎﻟﻠﱠﻪ
ُوَاﻟﺴﱢﺤْﺮُ وَﻗَﺘْﻞُ اﻟﻨﱠﻔْﺲِ اﻟﱠﺘِﻲ ﺣَﺮﱠمَ اﻟﻠﱠﻪُ إِﻟﱠﺎ ﺑِﺎﳊَْﻖﱢ وَأَﻛْﻞُ ﻣَﺎلِ اﻟْﻴَﺘِﻴﻢِ وَأَﻛْﻞ
"ِاﻟﺮﱢﺑَﺎ وَاﻟﺘﱠﻮَﻟﱢﻲ ﻳَﻮْمَ اﻟﺰﱠﺣْﻒِ وَﻗَﺬْفُ اﶈُْﺼِﻨَﺎتِ اﻟْﻐَﺎﻓِﻼَتِ اﳌُْﺆْﻣِﻨَﺎت
“Avoid
the
seven
sins
that
doom
a
person
to
Hell.”
It
was
said
(by
the
hearers):
What
are
they,
Messenger
of
Allaah?
He
(the
Holy
Prophet)
replied:
“Associating
anything
with
Allaah,
magic,
killing
of
one
whom
God
has
declared
inviolate
without
a
just
cause,
consuming
the
property
of
an
orphan,
and
consuming
of
usury,
turning
back
when
the
army
advances,
and
slandering
chaste
women
who
are
believers,
but
unwary.”
[SaHeeH
Al-‐Bukhaari
and
Muslim]
Slandering
chaste
women
is
one
of
the
major
sins
that
desAnes
a
person
for
Hell.
Therefore,
to
ensure
that
no
person
wrongfully
accuses
another,
the
four
witnesses
must
be
righteous
and
upstanding
individuals
(stay
away
from
kabaa’ir
(major
sins),
and
don’t
insist
on
saghaa’ir(minor
sins)).
Also,
if
only
three
individuals
come
forward,
they
will
be
whipped.
So,
the
witnesses
could
be
noble
and
honorable
but
if
they
failed
to
meet
the
condiAons,
they
would
face
the
consequences
including
never
having
their
tesAmony
accepted
even
if
they
are
know
to
be
honest.
The
seriousness
of
this
parAcular
punishment
is
conveyed
through
a
statement
of
the
early
Muslims
who
said,
“If
they
said
the
sky
was
above,
then
I
wouldn’t
believe
them
because
Allaah
said
not
to
take
any
shahaadah
from
them.”
As
for
the
duraAon
of
the
invalidity
of
their
tesAmony,
scholars
say
that
as
long
as
they
don’t
repent
and
don’t
recant
their
accusaAons
('abadaa
=
at
all,
ever),
then
their
shahaadah
is
not
accepted.
45
Qabeelat
Tayybah
PPN-‐Confiden3al
Accusing
Chaste
Women
||
Ayah
#4-‐5
AYAH #5
ٌإِﻟﱠﺎ اﻟﱠﺬِﻳﻦَ ﺗَﺎﺑُﻮا ﻣِﻦ ﺑَﻌْﺪِ ذَٰﻟِﻚَ وَأَﺻْﻠَﺤُﻮا ﻓَﺈِنﱠ اﻟﻠﱠﻪَ ﻏَﻔُﻮرٌ رﱠﺣِﻴﻢ
“Except
those
who
repent
thereafter
and
do
righteous
deeds,
(for
such)
verily,
Allaah
is
Oft-‐
Forgiving,
Most
Merciful.”
In
ayah
5
Allaah
(
)ـ menAons
the
people
from
ayah
4
that
have
repented.
The
ayah
begins
with
the
word
Illaa
which
means
except
and
is
referring
to
the
people
who
ask
for
forgiveness.
If
a
person
retracts
their
accusaAon
and
does
righteous
deeds
they
will
no
longer
be
labeled
a
faasiq.
They
will
also
be
allowed
to
give
tesAmony
thereaGer,
but
the
ruling
on
flogging
will
sAll
be
carried
out
as
this
is
the
punishment
for
their
sin.
The
great
companion
Abi
Bakrah
accused
another
great
companion
al-‐Mughirah
b.
Shu’bah
of
zina.
Abi
Bakrah
saw
al-‐Mughirah
with
a
woman
whom
al-‐Mughirah
had
married
in
secret.
‘Umer
(
)س had
forbidden
marriage
him
to
marry
this
person,
but
he
went
and
married
her
in
secret.
Four
people
came
to
witness
against
him
and
some
people
retracted
and
Abi
Bakrah
insisted.
‘Umer
(
)س had
them
all
whipped
even
though
they
were
companions
and
righteous
people.
‘Umer
said,
“Retract
and
I’ll
accept
your
tesMmony.”
Abi
Bakrah
refused
to
retract
because
he
had
seen
what
he
had
seen.
The
important
thing
to
note
here,
is
that
his
tesMmony
would
have
been
accepted
and
the
label
removed,
had
he
retracted.
Also,
there
were
four
witnesses
and
three
retracted,
so
when
Abi
Bakrah
refused
to
retract,
'Umer
said
he
would
whip
him
again.
This
indicates
that
the
other
three,
including
Abi
Bakrah
were
whipped.
The
other
two
made
tawbah
and
retracted.
'Umer
told
him
to
back
down
or
he
would
whip
him
again,
and
Ali
(
)س said,
“If
you
whip
him
again,
then
you
have
to
stone
your
friend
al-‐Mughirah.”
Why?
Because
if
he
was
whipped
a
fourth
Mme,
then
it
would
be
like
considering
him
a
fourth
witness,
so
then
'Umer
stopped
and
didn’t
do
it.
[al-‐Haakim
&
at-‐Tabaraani]
46
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayaat
of
Li'aan
||
Ayah
#6-‐10
Ayaat of Li'aan
MAKING THE CONNECTION
All
this
is
in
the
case
of
available
witnesses.
What
if
a
man
sees
another
man
with
his
wife,
and
he
hears
and
sees
clearly
what
is
zina.
What
does
he
do
when
it’s
impossible
to
get
four
witnesses
and
it’s
also
not
possible
for
him
to
con=nue
a
normal
life
with
her?
Allaah
(
)ـ then
revealed
ayahs
6-‐10.
These
ayaat,
otherwise
known
as
the
ayaat
of
Li’aan,
came
down
as
a
solu=on
for
those
who
are
not
able
to
produce
four
witnesses
47
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayaat
of
Li'aan
||
Ayah
#6-‐10
AYAH #6-10
ُوَاﻟﱠﺬِﻳﻦَ ﻳَﺮْﻣُﻮنَ أَزْوَاﺟَﻬُﻢْ وَﻟَﻢْ ﻳَﻜُﻦ ﻟﱠﻬُﻢْ ﺷُﻬَﺪَاءُ إِﻟﱠﺎ أَﻧﻔُﺴُﻬُﻢْ ﻓَﺸَﻬَﺎدَةُ أَﺣَﺪِﻫِﻢْ أَرْﺑَﻊ
َﺷَﻬَﺎدَاتٍ ﺑِﺎﻟﻠﱠﻪِ ۙ إِﻧﱠﻪُ ﳌَِﻦَ اﻟﺼﱠﺎدِﻗِﲔ
َوَاﳋَْﺎﻣِﺴَﺔُ أَنﱠ ﻟَﻌْﻨَﺖَ اﻟﻠﱠﻪِ ﻋَﻠَﻴْﻪِ إِن ﻛَﺎنَ ﻣِﻦَ اﻟْﻜَﺎذِﺑِﲔ
وَﻳَﺪْرَأُ ﻋَﻨْﻬَﺎ اﻟْﻌَﺬَابَ أَن ﺗَﺸْﻬَﺪَ أَرْﺑَﻊَ ﺷَﻬَﺎدَاتٍ ﺑِﺎﻟﻠﱠﻪِ ۙ إِﻧﱠﻪُ ﳌَِﻦَ اﻟْﻜَﺎذِﺑِﻴﻨَﻮَاﳋَْﺎﻣِﺴَﺔَ أَنﱠ
َﻏَﻀَﺐَ اﻟﻠﱠﻪِ ﻋَﻠَﻴْﻬَﺎ إِن ﻛَﺎنَ ﻣِﻦَ اﻟﺼﱠﺎدِﻗِﻴﻨَﻮَﻟَﻮْﻻَ ﻓَﻀْﻞُ اﻟﻠﱠﻪِ ﻋَﻠَﻴْﻜُﻢْ وَرَﺣْﻤَﺘُﻪُ وَأَنﱠ اﻟﻠﱠﻪ
ٌﺗَﻮﱠابٌ ﺣَﻜِﻴﻢ
“And
for
those
who
accuse
their
wives,
but
have
no
witnesses
except
themselves,
let
the
testimony
of
one
of
them
be
four
testimonies
by
Allaah
that
He
is
one
of
those
who
speak
the
truth.
And
the
Lifth
(testimony)
(should
be)
the
invoking
of
the
curse
of
Allaah
on
him
if
he
be
of
those
who
tell
a
lie
(against
her).
But
it
shall
avert
the
punishment
(from
her
if
she
bears
witness
four
times
by
Allaah
that
he
(her
husband)
is
telling
a
lie.
And
the
Lifth
(testimony)
should
be
that
the
wrath
of
Allaah
be
upon
her
if
he
(her
husband)
speaks
the
truth.
And
had
it
not
been
for
the
Grace
of
Allaah
and
His
Mercy
on
you)!
And
that
Allaah
is
the
one
who
accepts
repentance,
the
All-‐Wise.”
The
li’aan
is
prescribed
if
the
husband
accuses
his
wife
of
zina
without
witnesses.
The
hadd
punishment
for
slander
is
waived
when
engaging
in
li’aan.
It
is
also
used
when
a
husband
wants
to
prove
that
he
is
not
the
actual
father
of
a
child.
48
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayaat
of
Li'aan
||
Ayah
#6-‐10
49
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayaat
of
Li'aan
||
Ayah
#6-‐10
“Hilal
bin
Umayyah
was
one
of
the
three
persons
whose
repentance
was
accepted
by
Allaah.
One
night
he
returned
from
his
land
and
found
a
man
along
with
his
wife.
He
witnessed
with
his
eyes
and
heard
with
his
ears.
He
did
not
threaten
him
till
the
morning.”
Next
day
he
went
to
the
Apostle
of
Allaah
in
the
morning
and
said,
“Apostle
of
Allaah,
I
came
to
my
wife
in
the
night
and
found
a
man
along
with
her.
I
saw
with
my
own
eyes
and
heard
with
my
own
ears.
The
Apostle
of
Allaah
disliked
what
he
described
and
he
took
it
seriously.
There
upon
the
following
Qur’aanic
ayah
came
down
“And
those
who
make
charges
against
their
spouses
but
have
no
witnesses
except
themselves,
let
the
testimony
of
one
of
them
....”
When
the
Apostle
of
Allaah
came
to
himself
(after
the
revelation
ended)
he
said
“Glad
tidings
to
you
Hilal,
Allaah
the
exalted
has
made
ease
and
a
way
out
for
you.”
Hilal
said
“I
expected
that
from
my
Lord.
The
Apostle
of
Allaah
said
“Send
for
her.
She
then
came.”
The
Apostle
of
Allaah
recited
the
ayahs
to
them
and
he
reminded
them
and
told
them
that
the
punishment
in
the
next
world
was
more
severe
than
that
in
n
this
world.
Hilal
said
“I
swear
by
Allaah
I
spoke
the
truth
against
her.”
She
said
“He
told
a
lie.”
The
Apostle
of
Allaah
said
“Apply
the
method
of
invoking
curses
on
one
another.
Hilal
was
told
“Bear
witness.
So
he
bore
witness
before
Allaah
four
times
that
he
spoke
the
truth.”
When
he
was
about
to
utter
the
Mifth
time
he
was
told
“Hilal
fear
Allaah,
for
the
punishment
in
this
world
is
easier
than
that
in
the
next
world
and
this
is
the
deciding
one,
that
will
surely
cause
punishment
to
you.”
He
said
“I
swear
by
Allaah.
Allaah
will
not
punish
me
for
this
(act),
as
He
did
not
cause
me
to
be
Mlogged
for
this
(act).”
So
he
bore
witness
a
Mifth
time
invoking
the
curse
of
Allaah
on
him
if
he
was
of
those
who
tell
a
lie.
Then
the
people
said
to
her,
Testify.
So
she
gave
testimony
before
Allaah
that
he
was
a
liar.
When
she
was
going
to
testify
the
Mifth
time
she
was
told
“Fear
Allaah,
for
the
punishment
in
this
world
is
easier
than
that
in
the
next
world.
This
is
the
deciding
one
that
will
surely
cause
punishment
to
you.”
She
hesitated
for
a
moment.
And
then
said
“By
Allaah,
I
will
not
disgrace
my
people.”
So
she
testiMied
a
Mifth
time
invoking
the
curse
of
Allaah
on
her
if
he
spoke
the
truth.
Apostle
of
Allaah
separated
them
from
each
other
and
and
decided
that
the
child
will
not
be
attributed
to
its
father.
Neither
she
nor
her
child
will
be
accused
of
adultery.
He
who
accuses
her
or
her
child
will
be
liable
to
punishment.
He
also
decided
that
there
will
be
no
dwelling
and
maintenance
for
her
(from
the
husband)
as
they
were
separated
without
divorce
and
death.”
[Abu
Daawood,
Ahmad]
This
is
an
example
of
a
case
of
li’aan
that
occurred
during
the
=me
of
the
Prophet
()ع.
Here,
a
companion’s
wife
took
a
false
tes=monial
and
put
upon
herself
the
curse
of
Allaah
to
prevent
shame
to
her
people.
She
could
have
came
forth
and
accepted
the
punishment
of
this
world
to
save
herself
from
the
punishment
of
the
hereaMer,
but
she
chose
the
laIer.
He brings her before the imaam and states what he is accusing her of.
50
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayaat
of
Li'aan
||
Ayah
#6-‐10
A
believer
should
be
very
cau=ous
when
it
comes
to
the
maIer
of
cursing
for,
if
the
curse
has
nowhere
to
go
it
will
come
back
to
the
person
from
whom
it
originated.
It
is
a
very
serious
maIer
to
say:
“May
you
be
cast
out
of
the
Mercy
of
Allaah.”
The
Prophet
(
)ع said,
“The
believer
does
not
curse.”
It
is
not
from
the
way
of
the
believer
to
constantly
be
cursing.
َوَﻳَﺪْرَأُ ﻋَﻨْﻬَﺎ اﻟْﻌَﺬَابَ أَن ﺗَﺸْﻬَﺪَ أَرْﺑَﻊَ ﺷَﻬَﺎدَاتٍ ﺑِﺎﻟﻠﱠﻪِ ۙ إِﻧﱠﻪُ ﳌَِﻦَ اﻟْﻜَﺎذِﺑِﲔ
“But
it
shall
avert
the
punishment
(of
stoning
to
death)
from
her
if
she
bears
witness
four
times
by
Allaah
that
he
is
telling
a
lie.”
The
punishment
for
zina
should
be
carried
out
on
her,
and
nothing
can
prevent
the
punishment
except
if
she
also
swears
the
oath
of
condemna=on
(li’aan).
51
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayaat
of
Li'aan
||
Ayah
#6-‐10
The
wrath
of
Allaah
(
)ـ is
men=oned
specially
in
the
case
of
the
woman
because
usually
a
man
would
not
go
to
the
extent
of
exposing
his
wife
and
accusing
her
of
zina
unless
he
is
telling
the
truth.
By
doing
this,
he
would
be
shaming
himself
in
a
way,
and
so,
it
is
unlikely
that
he
would
uIer
this
without
convic=on.
However,
if
she
is
truthful,
then
it
doesn’t
maIer
what
she
is
invoking,
she
will
say
it
easily.
It
is
hard
to
get
one
to
incur
the
wrath
of
Allaah
upon
themselves
when
they
know
they
are
guilty,
which
is
why
the
wife
of
Hilal
almost
confessed,
but
then
she
feared
bringing
shame
to
her
people.
This means many of your affairs would have been too difficult for you were it not for the mercy of Allaah ()ـ,
Addi=onally,
Allaah
(
)ـ accepts
repentance
from
His
servants,
even
if
that
comes
aMer
they
have
sworn
a
confirmed
oath.
Scholars
say
that
with
Tawwab,
Raheem
is
more
appropriate.
However,
Hakeem
is
used
here
because
of
whatever
Allaah
(
)ـ legislates
has
wisdom
in
it.
He
is
All-‐Wise
in
what
He
prescribes,
commands,
and
forbids.
Important
Note
on
Li’an
A
woman
that
catches
her
husband
in
the
act
of
zina,
cannot
do
li’an.
The
woman
can
get
a
divorce,
which
is
also
the
end
result
of
li’an.
However,
li’an
can
be
done
by
men,
because
the
extra
step
will
absolve
the
man
from
raising
a
child
of
zina,
thereby
protec=ng
his
lineage.
52
Qabeelat
Tayybah
PPN-‐Confiden3al
Story
of
the
I8
||
Ayah
#11-‐26
(
)ل was
carried
on
a
hawda
(a
siAng
box
that
is
placed
on
a
camel
preven8ng
outsiders
from
seeing
who
was
traveling
within).
It
was
taken
down
when
the
army
made
camp.
On
the
way
back
from
the
expedi8on
at
night
when
the
Prophet
(
)ع announced
the
departure
of
the
army
‘Ayeshah
(
)ل went
away
from
the
camp
to
answer
the
call
of
nature.
On
her
way
back
to
the
camp
she
realized
that
her
necklace
was
missing
and
went
back
to
search
for
it.
While
she
was
detained
by
her
search
the
men
placed
her
hawda
on
the
camel
and
the
army
moved
on.
‘Ayeshah
(
)ل would
later
explain
that
the
men
were
unaware
she
was
not
in
the
hawda.
Women
were
thin
back
then
(not
to
men8on
she
was
s8ll
a
young
girl
at
that
8me
at
about
twelve
to
thirteen
years
of
age).
By
the
8me
‘Ayeshah
(
)ل found
her
necklace
and
returned
to
the
camp
the
army
was
already
gone.
She
went
back
and
sat
in
her
usual
place
so
it
would
be
easier
for
someone
to
find
her
if
they
returned
searching.
By
the
blessing
of
Allaah
(
)ـ she
was
overcome
with
sleep
in
that
stressful
situa8on.
Safwan
ibn
Al-‐Mu'aNal
(
)س was
traveling
behind
the
army.
(This
was
either
because
it
was
his
job
to
stay
behind
and
check
if
anyone
has
le;
anything
behind
or
because
he
used
to
oversleep).
When
he
reached
‘Ayeshah
(’)لs
res8ng
place
he
was
able
to
recognize
her
from
the
8me
before
the
ayah
regarding
veiling
was
revealed.
He
said
innalillah
and
lowered
his
camel
for
‘Ayeshah
()ل.
Upon
hearing
Safwan
ibn
Al-‐
Mu'aNal’s
(
)س voice,
’Ayeshah
(
)ل covered
her
face.
She
got
on
top
of
the
kneeling
camel
while
Safwan
led
it
walking
ahead.
They
reached
the
army
during
the
heat
of
the
day.
'Abdullah
bin
Ubay
hinted
that
Safwan
(
)س and
‘Ayeshah
(
)ل didn’t
let
each
other
go
un8l
he
got
something
from
her
and
she
got
something
from
him.
While
'Abdullah
bin
Ubay
did
not
clearly
state
anything,
other
people
propagated
the
slander,
asked
about
it,
leading
it
to
become
prevalent.
Three
righteous
people
clearly
said
the
word
zina:
Hassan
ibn
Thabit
(
)س (the
Prophet
(’)عs
poet),
MistaH
ibn
Uthathah
(
)س (an
aNender
of
the
BaNle
of
Badr),
and
Hamnah
bint
JaHsh
(
)ل (the
sister
of
Ummul
Mu'mineen
Zaynab
bint
JaHsh
())ل.
‘Ayeshah
(
)ل fell
ill
for
about
a
month
upon
her
arrival
in
Madeenah
and
was
thus
unaware
of
the
slander
propaga8ng
against
her.
Her
only
clue
that
something
may
have
been
wrong
was
that
she
did
not
receive
the
53
Qabeelat
Tayybah
PPN-‐Confiden3al
Story
of
the
I8
||
Ayah
#11-‐26
same
treatment
from
the
Prophet
()ع.
He
(
)ع would
only
politely
greet
her.
‘Ayeshah
(
)ل found
out
about
the
slander
when
she
went
out
one
night
with
Umm
Mistah
(
)ل to
answer
the
call
of
nature.
Therea;er, ‘Ayeshah ( )ل returned home and asked the Prophet’s ( )ع permission to go to her parent’s
house. When her mother confirmed slander was propaga8ng against her ‘Ayeshah ( )ل fell to weeping the
whole night while trus8ng Allaah ( )ـ to clear her name possibly through a true dream.
In
the
mean8me
the
Prophet
(
)ع called
two
Companions
raised
in
his
(
)ع home
(Usama
bin
Zaid
(
)س
and
Ali
ibn
Abu
Talib
(
))س to
consult
about
divorce.
Both
spoke
well
of
‘Ayeshah
()ل.
Ali
(
)س
suggested that the Prophet ( )ع ask ‘Ayeshah (’)لs maidservant Bareera ( )ل if she witnessed
anything
suspicious.
Bareera
(
)ل had
nothing
to
say
that
would
confirm
the
slander.
The
Prophet
(
)ع
also
asked
his
wife
Zaynab
(
)ل if
she
knew
anything.
Despite
‘Ayeshah
(
)ل being
her
compe8tor,
Zaynab
(
)ل had
nothing
but
good
to
say
about
‘Ayeshah
()ل.
The
Prophet
(
)ع then
went
on
the
mimbar
(pulpit)
and
asked
who
would
relieve
him
of
a
man
who
has
brought
slander
upon
his
family.
Then
fitnah
(conflict)
broke
out
among
the
tribes
of
the
Aws
and
Khazraj
(Abdullah
bin
Ubay
was
from
there)
even
while
the
Prophet
(
)ع stood
on
the
mimbar.
The
Prophet
(
)ع went
to
see
‘Ayeshah
(
)ل and
sat
next
to
her
for
the
first
8me
in
a
month
since
the
spreading
of
the
slander.
He
told
‘Ayeshah
(
)ل that
he
has
heard
such
and
such
about
her
and
that
if
she
is
innocent then Allaah ( )ـ will reveal her innocence but if she is guilty then to repent to Allaah ()ـ. No8ce
the Prophet ( )ع said spoke of innocence first as he believed her to be innocent. ‘Ayeshah ( )ل asked her
father then her mother to reply to the Prophet ()ع, but they remained silent as they had no proof to
exonerate.
Then
‘Ayeshah
(
)ل told
the
Prophet
(
)ع that
she
knows
that
the
slander
had
been
implanted
in
his
heart
and
that
he
would
not
believe
her
if
she
says
she
is
innocent,
but
only
if
she
says
she
is
guilty.
Then
‘Ayeshah
(
)ل recited
what
Abu
Yusuf
(
)؛
said:
54
Qabeelat
Tayybah
PPN-‐Confiden3al
Story
of
the
I8
||
Ayah
#11-‐26
“...so
patience
is
most
.itting.
And
Allaah
is
the
one
sought
for
help
against
that
which
you
describe.”
[Soorat
Yusuf:
18]
Then
she
turned
to
the
other
side.
‘Ayeshah
(
)ل expected
that
Allaah
(
)ـ would
reveal
her
innocence
maybe
via
a
dream,
but
instead
Allaah
(
)ـ sent
down
divine
revela8on
proving
‘Ayeshah(’)لs
innocence that was to go into the Qur’aan. The Prophet ( )ع received this revela8on as he was about to exit
‘Ayeshah (’)لs parents’ house. When Abu Bakr ( )س heard of this revela8on he swore never to give alms
to
the
slanderer
MistaH
ibn
Uthathah
(
)س a;er
what
he
said
regarding
‘Ayeshah
()ل.
Allaah
(
)ـ
revealed
another
ayah
regarding
this
later
on
in
the
soorah
encouraging
Abu
Bakr
to
forgive
MistaH
despite
what
had
happened.1
The
Prophet
(
)ع was
in
the
posi8on
of
a
judge
and
thus
needed
to
base
his
decision
on
evidence.
Also
this
serves
as
proof
that
Muhammad
(
)ع is
a
true
prophet,
a
false
prophet
could
have
made
up
revela8on
as
soon
as
the
fitna
started
to
rec8fy
the
situa8on.
Why
did
the
Prophet
(
)ع ask
‘Ayeshah
(
)ل to
admit
to
the
sin
when
a
judge
is
not
supposed
to
ask
the
person
to
admit?
This
case
is
specific
to
only
‘Ayeshah
(
)ل as
she
was
the
wife
of
a
prophet.
The
Prophet
(
)ع could
not
remain
married
with
‘Ayeshah
(
)ل if
she
was
guilty
of
the
sin,
as
it
is
not
appropriate
for
the
wife
of
a
prophet
to
be
involved
in
zina.
1 See Appendix for the complete narra3on recorded in SaHeeH Al-‐Bukhari in ‘Ayeshah ( )ل own words
55
Qabeelat
Tayybah
PPN-‐Confiden3al
Story
of
the
I8
||
Ayah
#11-‐26
AYAH #11
ۚ إِنﱠ اﻟﱠﺬِﻳﻦَ ﺟَﺎءُوا ﺑِﺎﻹِْﻓْﻚِ ﻋُﺼْﺒَﺔٌ ﻣﱢﻨﻜُﻢْ ۚ ﻻَ ﲢَْﺴَﺒُﻮهُ ﺷَﺮًّا ﻟﱠﻜُﻢ ۖ ﺑَﻞْ ﻫُﻮَ ﺧَﻴْﺮٌ ﻟﱠﻜُ ْﻢ
ٌﻟِﻜُﻞﱢ اﻣْﺮِئٍ ﻣﱢﻨْﻬُﻢ ﻣﱠﺎ اﻛْﺘَﺴَﺐَ ﻣِﻦَ اﻹِْﺛْﻢِ ۚ وَاﻟﱠﺬِي ﺗَﻮَﻟﱠﻰٰ ﻛِﺒْﺮَهُ ﻣِﻨْﻬُﻢْ ﻟَﻪُ ﻋَﺬَاب
ٌﻋَﻈِﻴﻢ
“Verily!
Those
who
brought
forth
the
slander
are
a
group
among
you.
Consider
it
not
a
bad
thing
for
you.
Nay,
it
is
good
for
you.
Unto
every
man
among
them
will
be
paid
that
which
he
had
earned
of
the
sin,
and
as
for
him
among
them
who
had
the
greater
share
therein,
his
will
be
a
great
torment.”
A piece of news can be Kidhbah ( )ﻛِﺬْﺑﺔ but the bearer of the news is not necessarliy a kadhaab ( ﻛَﺬّابliar)
With i_ there is no hint of truth, everything is overturned.
ٰوَاﳌُْﺆْﺗَﻔِﻜَﺔَ أَﻫْﻮَى
“And
He
destroyed
the
overturned
cities.”
[Soorat
Najm:53]
56
Qabeelat
Tayybah
PPN-‐Confiden3al
Story
of
the
I8
||
Ayah
#11-‐26
This refers to the Muslims who took a part in spreading the rumor.
This
is
good
because
of
the
lessons
and
rulings
that
came
out
of
them
as
well
as
the
high
rank
given
to
‘Ayeshah
(
)ل by
the
revela8on
of
these
ayaat.
Iktasaaba,
on
the
other
hand,
is
usually
used
for
sins.
They
required
effort
to
be
put
into
it.
The
halaal
is
easy
and
natural
and
there
is
no
guilt
with
it.
A
scholar
said,
“When
you
do
a
sin
you
have
to
put
effort
into
it.
When
you
do
good
you
do
it
nonchalantly.”
When
a
cat
is
given
a
piece
of
meat
it
eats
it
slowly,
but
when
it
steals
meat
it
runs
away
and
eats
it
quickly.
The correct opinion is that the ayah is referring to the hypocrite ‘Abdullah b. ‘Ubayy.
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AYAH #12
ٌﻟﱠﻮْﻻَ إِذْ ﺳَﻤِﻌْﺘُﻤُﻮهُ ﻇَﻦﱠ اﳌُْﺆْﻣِﻨُﻮنَ وَاﳌُْﺆْﻣِﻨَﺎتُ ﺑِﺄَﻧﻔُﺴِﻬِﻢْ ﺧَﻴْﺮًا وَﻗَﺎﻟُﻮا هَٰذَا إِﻓْﻚٌ ﻣﱡﺒِﲔ
“Why
then
did
not
the
believers,
men
and
women,
when
you
heard
it
(the
slander)
think
good
of
their
own
selves
and
say:
‘This
is
an
obvious
lie?’”
Definition: ( ﻇَﻦﱠDhun)
Dhun
means
the
internal
thought.
No3ce! The word used in this ayah is ٌ( ﻣﱡﺒِﲔclear, crystal clear).
(
)ـ says
how
the
people
should
have
responded
to
the
slander.
The
fact
that
Safwan
In
this
verse
Allaah
(
)س brought
‘Ayeshah
(
)ل back
to
camp
in
front
of
the
en8re
army
should
have
served
as
a
sign
that
the
zina
allega8on
was
a
lie.
Wrong
is
generally
conducted
in
secrecy
not
out
in
the
open.
From
this
verse
we
also
see
an
example
in
the
Qur’aan
of
the
word
“your
own
selves”
used
when
referring
to
others
to
show
that
the
believers
are
one
unit.
Another
interpreta8on
of
using
ْ ﺑِﺄَﻧﻔُﺴِﻬِﻢis
to
think,
“If
I
won’t
do
it,
then
the
other
person
would
not
do
it
either.”
As
an
ummah
we
need
to
have
good
thoughts
about
our
Muslim
brothers
and
sisters.
AYAH #13
ُﻟﱠﻮْﻻَ ﺟَﺎءُوا ﻋَﻠَﻴْﻪِ ﺑِﺄَرْﺑَﻌَﺔِ ﺷُﻬَﺪَاءَ ۚ ﻓَﺈِذْ ﻟَﻢْ ﻳَﺄْﺗُﻮا ﺑِﺎﻟﺸﱡﻬَﺪَاءِ ﻓَﺄُولَٰﺋِﻚَ ﻋِﻨﺪَ اﻟﻠﱠﻪِ ﻫُﻢ
َاﻟْﻜَﺎذِﺑُﻮن
“Why
did
they
not
produce
four
witnesses?
Since
they
(the
slanderers)
have
not
produced
witnesses!
Then
with
Allaah
they
are
the
liars.”
Ulaa’ik
refers
to
people
who
are
far
away.
Faoolaik
which
means
“they”
is
used
here
to
show
that
Allaah
(
)ـ is
distancing
Himself
from
the
slanderers
in
language,
as
they
did
a
terrible
thing.
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#11-‐26
“With
Allaah”
means
in
the
hukm
of
Allaah
()ـ.
For
example,
Hassan
b.
Thabbit
(
)س may
have
been
a
truthful
person
and
may
have
made
one
mistake.
He
may
not
be
a
liar
in
anything
else,
but
in
an
Islamic
court,
he
has
lied.
Whereas
normally
lack
of
guilt
is
enough
to
prove
innocence,
why
was
proof
of
innocence
required
in
the
case
of
‘Ayeshah
(?)ل
Because
‘Ayeshah
(
)ل was
the
wife
of
a
prophet,
proof
of
innocence
was
necessary
to
uphold
the
honor
of
the
Prophet
()ع.
Allaah
(
)ـ revealed
verses
11-‐20
as
clear
proof
of
‘Ayeshah’s
(
)ل innocence
and
they
will
serve
to
forever
trample
any
suspicion.
AYAH #14
ِوَﻟَﻮْﻻَ ﻓَﻀْﻞُ اﻟﻠﱠﻪِ ﻋَﻠَﻴْﻜُﻢْ وَرَﺣْﻤَﺘُﻪُ ﻓِﻲ اﻟﺪﱡﻧْﻴَﺎ وَاﻵْﺧِﺮَةِ ﳌَﺴﱠﻜُﻢْ ﻓِﻲ ﻣَﺎ أَﻓَﻀْﺘُﻢْ ﻓِﻴﻪ
ٌﻋَﺬَابٌ ﻋَﻈِﻴﻢ
“Had
it
not
been
for
the
Grace
of
Allaah
and
His
Mercy
unto
you
in
this
world
and
in
the
Hereafter,
a
great
torment
would
have
touched
you
for
that
which
you
had
spoken.”
(
)ع is
a
very
serious
issue.
In
the
past
Allaah
(
)ـ has
destroyed
people
The
honor
of
the
greatest
Prophet
that mistreated their prophets, Nuh and Lut (')؛s people for example.
So
the
people
kept
going
with
it,
spreading
the
rumor
and
rushed
towards
taking
part
of
the
slandering.
It
snowballed
un8l
someone
actually
said
the
word
zina.
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AYAH #15
إِذْ ﺗَﻠَﻘﱠﻮْﻧَﻪُ ﺑِﺄَﻟْﺴِﻨَﺘِﻜُﻢْ وَﺗَﻘُﻮﻟُﻮنَ ﺑِﺄَﻓْﻮَاﻫِﻜُﻢ ﻣﱠﺎ ﻟَﻴْﺲَ ﻟَﻜُﻢ ﺑِﻪِ ﻋِﻠْﻢٌ وَﲢَْﺴَﺒُﻮﻧَﻪُ ﻫَﻴﱢﻨًﺎ
ٌوَﻫُﻮَ ﻋِﻨﺪَ اﻟﻠﱠﻪِ ﻋَﻈِﻴﻢ
“When
you
were
propagating
it
with
your
tongues,
and
uttering
with
your
mouths
that
whereof
you
had
no
knowledge,
you
counted
it
a
little
thing,
while
Allaah
it
was
very
great.”
Talaqi
in
arabic
is
done
with
the
ear;
why
does
the
ayah
men5on
the
tongue?
This
is
to
show
the
speed
with
which
the
slander
traveled.
It
is
like
saying
that
it
comes
straight
into
the
tongue
and
straight
out
again.
The
slander
spread
so
fast
that
it
did
not
go
through
the
ears
of
the
people.
The
people
did
not
contemplate
it,
think
about
it,
and
then
speak.
Rather,
they
heard
it
and
spread
it
immediately
without
denying
it.
Definition: ( ﻫَﻴﱢﻨًﺎhayyinan)
This
is
something
considered
simple.
Propaga8ng
the
slander
seemed
nothing
to
them,
but
it
was
very
great
to
Allaah
()ـ.
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#11-‐26
AYAH #16
ٌوَﻟَﻮْﻻَ إِذْ ﺳَﻤِﻌْﺘُﻤُﻮهُ ﻗُﻠْﺘُﻢ ﻣﱠﺎ ﻳَﻜُﻮنُ ﻟَﻨَﺎ أَن ﻧﱠﺘَﻜَﻠﱠﻢَ ﺑِﻪَٰذَا ﺳُﺒْﺤَﺎﻧَﻚَ هَٰذَا ﺑُﻬْﺘَﺎن
ٌﻋَﻈِﻴﻢ
“And
why
did
you
not,
when
you
heard
it,
say,
‘It
is
not
right
for
us
to
speak
of
this.
Glory
be
to
You
(O
Allaah).
This
is
a
great
lie.’”
This
verse
is
essen8ally
saying
this
is
how
the
people
should
have
reacted.
Scholars
also
say
that
this
verse
is
proof
that
one
says
“subhanAllaah”
or
“la
ilaha
ilAllaah”
when
amazed.
When
amazed
by
something
some
Muslims
make
salaams
upon
the
Prophet
()ع,
that
is
not
what
should
be
done.
Scholars
say
instead
Muslims
should
praise
Allaah
()ـ.
AYAH #17
َﻳَﻌِﻈُﻜُﻢُ اﻟﻠﱠﻪُ أَن ﺗَﻌُﻮدُوا ﳌِﺜْﻠِﻪِ أَﺑَﺪًا إِن ﻛُﻨﺘُﻢ ﻣﱡﺆْﻣِﻨِﲔ
“Allaah
forbids
you
from
it
and
warns
you
not
to
repeat
the
like
of
it
forever
if
you
are
believers.”
Yaidhukum literally means “admonishes you;” what does it mean in this verse?
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#11-‐26
AYAH #18
ٌوَﻳُﺒَﻴﱢﻦُ اﻟﻠﱠﻪُ ﻟَﻜُﻢُ اﻵْﻳَﺎتِ ۚ وَاﻟﻠﱠﻪُ ﻋَﻠِﻴﻢٌ ﺣَﻜِﻴﻢ
“And
Allaah
makes
the
ayaat
plain
to
you,
and
Allaah
is
All-‐Knowing,
All-‐Wise.
The word “ayat” here means verses. Allaah has made the verses clear.
AYAH #19
إِنﱠ اﻟﱠﺬِﻳﻦَ ﻳُﺤِﺒﱡﻮنَ أَن ﺗَﺸِﻴﻊَ اﻟْﻔَﺎﺣِﺸَﺔُ ﻓِﻲ اﻟﱠﺬِﻳﻦَ آﻣَﻨُﻮا ﻟَﻬُﻢْ ﻋَﺬَابٌ أَﻟِﻴﻢٌ ﻓِﻲ اﻟﺪﱡﻧْﻴَﺎ
َوَاﻵْﺧِﺮَةِ ۚ وَاﻟﻠﱠﻪُ ﻳَﻌْﻠَﻢُ وَأَﻧﺘُﻢْ ﻻَ ﺗَﻌْﻠَﻤُﻮن
“Verily,
those
who
like
that
illegal
sexual
intercourse
should
be
propagated
among
those
who
believe;
they
will
have
a
painful
torment
in
this
world
and
in
the
Hereafter.
And
Allaah
knows
and
you
know
not.”
It
is
very
important
to
hate
the
fawaahish
(obsceni8es,
e.g.
illegal
sexual
intercourse,
shameful
deeds,
etc.)
even
if
one
cannot
do
anything
about
it.
As
a
Muslim
one
has
to
hate
the
sin.
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AYAH #20
ٌوَﻟَﻮْﻻَ ﻓَﻀْﻞُ اﻟﻠﱠﻪِ ﻋَﻠَﻴْﻜُﻢْ وَرَﺣْﻤَﺘُﻪُ وَأَنﱠ اﻟﻠﱠﻪَ رَءُوفٌ رﱠﺣِﻴﻢ
“And
had
it
not
been
for
the
Grace
of
Allaah
and
His
Mercy
on
you;
and
that
Allaah
is
full
of
kindness,
Most
Merciful.”
The
khabr
is
not
men8oned
in
this
ayah.
The
Predicate,
اﳋﺒﺮ,
of
the
nominal
sentence
refers
to
the
part
that
completes
the
meaning
of
the
subject.
It
tells
us
about
the
subject
or
gives
us
informa8on
about
it.
In
this
case
the
khabar
should
be
“punishment”.
So
the
meaning
of
this
ayah
is:
“Had
it
not
been
for
the
Grace
of
Allaah
and
His
Mercy
upon
you,
punishment
would
have
come.”
However,
Allaah
(
)ـ omiNed
the
khabr
because
it
is
clear.
AYAH #21
ﻳَﺎ أَﻳﱡﻬَﺎ اﻟﱠﺬِﻳﻦَ آﻣَﻨُﻮا ﻻَ ﺗَﺘﱠﺒِﻌُﻮا ﺧُﻄُﻮَاتِ اﻟﺸﱠﻴْﻄَﺎنِ ۚ وَﻣَﻦ ﻳَﺘﱠﺒِﻊْ ﺧُﻄُﻮَاتِ اﻟﺸﱠﻴْﻄَﺎ ِن
ﻓَﺈِﻧﱠﻪُ ﻳَﺄْﻣُﺮُ ﺑِﺎﻟْﻔَﺤْﺸَﺎءِ وَاﳌُْﻨﻜَﺮِ ۚ وَﻟَﻮْﻻَ ﻓَﻀْﻞُ اﻟﻠﱠﻪِ ﻋَﻠَﻴْﻜُﻢْ وَرَﺣْﻤَﺘُﻪُ ﻣَﺎ زَﻛَﻰٰ ﻣِﻨﻜُﻢ
ٌﻣﱢﻦْ أَﺣَﺪٍ أَﺑَﺪًا وَلَٰﻛِﻦﱠ اﻟﻠﱠﻪَ ﻳُﺰَﻛﱢﻲ ﻣَﻦ ﻳَﺸَﺎءُ ۗ وَاﻟﻠﱠﻪُ ﺳَﻤِﻴﻊٌ ﻋَﻠِﻴﻢ
“O
you
who
believe!
Follow
not
the
footsteps
of
Shaytaan
.
And
whosoever
follows
the
footsteps
of
Shaytaan,
then
verily
he
commands
al-‐fahshaa
and
al-‐munkar.
And
had
it
not
been
for
the
Grace
of
Allaah
and
His
Mercy
on
you,
not
one
of
you
would
ever
have
been
pure
from
sins.
But
Allaah
puriDies
whom
he
wills,
and
Allaah
is
All-‐Hearer,
All-‐Knower.”
In
this
ayah,
Allaah
(
)ـ doesn’t
say
“do
not
follow
the
Shayṭaan.”
Rather
He
says
do
not
follow
the
footsteps
of
the
Shayṭaan.
This
is
because
most
people
would
not
outright
follow
the
Shaytaan.
Addi8onally,
this
indicates
that
the
Shaytaan
works
in
steps.
For
example,
Shaytaan
first
introduced
shirk
to
humanity
by
coming
to
a
genera8on
of
Nuh’s
people.
He
told
them
that
when
people
die,
the
living
should
build
something
to
remember
them
with,
i.e.
idols.
He
then
came
to
their
grandchildren
(the
third
genera8on)
and
told
them
that
their
forefathers
built
the
idols
for
worship,
and
that
they
should
start
worshipping
them
now
as
well.
It
was
not
un8l
the
third
genera8on
that
shirk
started.
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AYAH 22
َ ِوَﻻَ ﻳَﺄْﺗَﻞِ أُوﻟُﻮ اﻟْﻔَﻀْﻞِ ﻣِﻨﻜُﻢْ وَاﻟﺴﱠﻌَﺔِ أَن ﻳُﺆْﺗُﻮا أُوﻟِﻲ اﻟْﻘُﺮْﺑَﻰٰ وَاﳌَْﺴَﺎﻛ
ﲔ
ۗ ْوَاﳌُْﻬَﺎﺟِﺮِﻳﻦَ ﻓِﻲ ﺳَﺒِﻴﻞِ اﻟﻠﱠﻪِ ۖ وَﻟْﻴَﻌْﻔُﻮا وَﻟْﻴَﺼْﻔَﺤُﻮا ۗ أَﻻَ ﲢُِﺒﱡﻮنَ أَن ﻳَﻐْﻔِﺮَ اﻟﻠﱠﻪُ ﻟَﻜُﻢ
ٌوَاﻟﻠﱠﻪُ ﻏَﻔُﻮرٌ رﱠﺣِﻴﻢ
“And
let
not
those
among
you
who
are
blessed
with
graces
and
wealth
swear
not
to
give
to
their
kinsmen,
and
those
who
left
their
homes
for
Allaah’s
cause.
Let
them
pardon
and
forgive.
Do
you
not
love
that
Allaah
should
forgive
you?
And
Allaah
is
Oft-‐Forgiving,
Most
Merciful.”
(
)س when
he
said
he
will
not
give
any
money
to
the
man
who
slandered
his
This
is
in
reference
to
Abu
Bakr
daughter, i.e. MistaH ()س. Even though Abu Bakr ( )س had the right with Allaah ( )ـ to be angry with
MistaH ()س, Allaah ( )ـ s8ll says to forgive and con8nue giving.
No3ce!
Despite
the
bad
deed,
Mistah
s8ll
deserved
good.
He
is
s8ll
a
muhaajir,
a
Badriy,
and
s8ll
a
great
man.
He
was
also
related
to
Abu
Bakr
()س.
Definitions
ِ=ﻳَﺄْﺗَﻞSwear
ِ(=أُوﻟُﻮ اﻟْﻔَﻀْﻞOolool
fudhl)
blessing
and
grace
or
a
lot
of
wealth
ِ=وَاﻟﺴﱠﻌَﺔwealth
وَﻟْﻴَﻌْﻔُﻮا وَﻟْﻴَﺼْﻔَﺤُﻮا
“...Let
them
pardon
and
forgive...”
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of
the
I8
||
Ayah
#11-‐26
For
example:
Two
sisters
had
a
fight
and
one
of
them
pardoned
the
other
(the
lowest
level),
but
she
did
not
forget
it
in
her
heart.
Every
8me
she
sees
that
sister,
her
smile
disappears
because
she
remembers
the
fight.
The
higher
level
is
to
pardon
and
do
sap
(turn
away
from
what
happened
and
erase
it)
and
treat
the
sister
in
a
manner
as
if
the
fight
never
happened
in
the
first
place.
Not
many
people
can
do
this.
3. Do
good
to
that
person.
A
person
should
forgive
another
just
as
he
or
she
wishes
for
the
forgiveness
of
Allaah
(
!)ـ
When
Abu
Bakr
(
)س heard
this
ayah,
he
said,
“Yes,
I
would
love
for
Allaah
(
)ـ to
forgive
me,”
and
con8nued
to
give
to
MistaH
()س.
We
should
also
remember
that
we
people
can
at
best
forgive
other’s
sins,
but
Allaah
(
)ـ can
ERASE
sins.
Some
describe
this
pause
as
a
way
for
us
to
take
a
breather
and
rethink
about
the
issue.
This
order
of
verses
also
serves
to
show
the
importance
of
the
issue,
that
even
once
we
stopped
talking
about
it,
we
came
back
to
it
to
show
its
magnitude.
AYAH #23
ْإِنﱠ اﻟﱠﺬِﻳﻦَ ﻳَﺮْﻣُﻮنَ اﶈُْﺼَﻨَﺎتِ اﻟْﻐَﺎﻓِﻼَتِ اﳌُْﺆْﻣِﻨَﺎتِ ﻟُﻌِﻨُﻮا ﻓِﻲ اﻟﺪﱡﻧْﻴَﺎ وَاﻵْﺧِﺮَةِ وَﻟَﻬُﻢ
ٌﻋَﺬَابٌ ﻋَﻈِﻴﻢ
“Verily,
those
who
accuse
chaste
women,
who
never
think
of
anything
touching
their
chastity
and
are
good
believers,
are
cursed
in
this
life
and
in
the
Hereafter,
and
for
them
will
be
a
great
torment.”
● Some
scholars
said
ayah
23
is
specific
to
the
Mothers
of
the
Believers.
● Others
said
this
ayah
is
general
for
all
believers
and
ayah
24
and
25
are
the
manifesta8ons
of
this
curse.
65
Qabeelat
Tayybah
PPN-‐Confiden3al
Story
of
the
I8
||
Ayah
#11-‐26
This shows that the sin of spreading the rumor never even occurred to them.
La’na
is
a
curse
and
being
sent
away
from
Allaah’s
(
)ـ Mercy.
La’na
is
only
for
major
sins.
A
major
sin
is
something
for
which
either
there
is
a
punishment
on
earth,
or
there
is
a
threat
related
to
it
in
the
next
life.
For
example,
Allaah
(
)ـ
promised
a
punishment
in
the
next
life
for
backbi8ng,
which
is
an
indica8on
that
it
is
a
major
sin.
AYAH #24
َﻳَﻮْمَ ﺗَﺸْﻬَﺪُ ﻋَﻠَﻴْﻬِﻢْ أَﻟْﺴِﻨَﺘُﻬُﻢْ وَأَﻳْﺪِﻳﻬِﻢْ وَأَرْﺟُﻠُﻬُﻢ ﲟَِﺎ ﻛَﺎﻧُﻮا ﻳَﻌْﻤَﻠُﻮن
“On
the
Day
when
their
tongues,
their
hands,
and
their
legs
will
bear
witness
against
them
as
to
what
they
used
to
do.”
This ayah describes what they were promised in the previous ayah.
A
person
will
come
on
the
Day
of
Judgement,
and
he
will
refuse
what
the
angels
and
inanimate
objects
(trees,
etc.)
have
to
tes8fy.
He
will
ask
Allaah
(
)ـ that
he
wants
tes8mony
from
someone
from
his
side.
Then
Allaah
(
)ـ will
have
his
body
parts
tes8fy
against
him.
AYAH #25
ُﻳَﻮْﻣَﺌِﺬٍ ﻳُﻮَﻓﱢﻴﻬِﻢُ اﻟﻠﱠﻪُ دِﻳﻨَﻬُﻢُ اﳊَْﻖﱠ وَﻳَﻌْﻠَﻤُﻮنَ أَنﱠ اﻟﻠﱠﻪَ ﻫُﻮَ اﳊَْﻖﱡ اﳌُْﺒِﲔ
“On
that
Day
Allaah
will
pay
them
their
deen
in
full,
and
they
will
know
that
Allaah,
He
is
the
manifest
truth.”
66
Qabeelat
Tayybah
PPN-‐Confiden3al
Story
of
the
I8
||
Ayah
#11-‐26
They
will
get
their
recompense
and
they
will
know
that
Allaah
(')ـs
promise
is
true.
Allaah
(
)ـ will
hold
them
accountable
and
then
they
will
know
that
His
reckoning
is
just
and
there
is
no
unfairness
in
it.
AYAH #26
ۚ ِاﳋَْﺒِﻴﺜَﺎتُ ﻟِﻠْﺨَﺒِﻴﺜِﲔَ وَاﳋَْﺒِﻴﺜُﻮنَ ﻟِﻠْﺨَﺒِﻴﺜَﺎتِ ۖ وَاﻟﻄﱠﻴﱢﺒَﺎتُ ﻟِﻠﻄﱠﻴﱢﺒِﲔَ وَاﻟﻄﱠﻴﱢﺒُﻮنَ ﻟِﻠﻄﱠﻴﱢﺒَﺎت
ٌأُولَٰﺋِﻚَ ﻣُﺒَﺮﱠءُونَ ﳑِﱠﺎ ﻳَﻘُﻮﻟُﻮنَ ۖ ﻟَﻬُﻢ ﻣﱠﻐْﻔِﺮَةٌ وَرِزْقٌ ﻛَﺮِﱘ
“Bad
statements
are
for
bad
people
(or
bad
women
for
bad
men)
and
bad
people
for
bad
statements
(or
bad
men
for
bad
women).
Good
statements
are
for
good
people
(or
good
women
for
good
men)
and
good
people
for
good
statements
(or
good
men
for
good
women),
such
(good
people)
are
innocent
of
(each
and
every)
bad
statements,
which
they
say,
for
them
is
forgiveness,
and
rizqun
kareem
(generous
provision
i.e
Paradise).”
There
are
two
explana8ons
of
this
ayah,
and
they
are
both
in
defense
of
‘Ayehsah
()ل.
One
explana8on
of
this
verse
is
that
it
is
referring
to
words.
A
bad
statement
only
comes
out
of
a
bad
person,
and
vice
versa;
so
'Ayeshah
(
)ل is
not
deserving
of
bad
statements,
as
she
is
a
good
person.
According
to
Ibn
Jareer
(:),
it
means
their
bad
statements
are
more
suited
to
them.
This
verse
served
as
reprimand
for
people
that
accused
‘Ayehsah
(
)ل (evil
people
speak
evil).
It
also
defends
those
that
did
not
speak
evil
of
‘Ayehsah
)ل is
not
deserving
of
bad
statements
as
bad
statements
are
for
bad
people
and
‘Ayehsah
(
)ل is
good.
Thus,
the
meaning
here
is
similar
to
that
of
“birds
of
a
feather,
flock
together.”
67
Qabeelat
Tayybah
PPN-‐Confiden3al
Story
of
the
I8
||
Ayah
#11-‐26
execute
this
person,
because
when
one
impugns
the
honor
of
‘Ayehsah
()ل,
he
or
she
is
disbelieving
in
the
Qur'aan.
This
is
only
within
Islaamic
courts
(not
in
the
West!).
Moreover,
scholars
also
unanimously
agree
that
the
one
who
slanders
'Ayeshah
(
)ل has
disbelieved
in
the
clear
and
unambiguous
statements
in
the
Qur'aan
regarding
her
innocence.
If
the
wives
of
prophet's
do
not
betray
their
men,
then
how
to
we
reconcile
the
ayah
that
says
the
wives
of
Nuh
and
Loot
(
)؛ betrayed
them?
ْﺿَﺮَبَ اﻟﻠﱠﻪُ ﻣَﺜَﻼً ﻟﱢﻠﱠﺬِﻳﻦَ ﻛَﻔَﺮُوا اﻣْﺮَأَتَ ﻧُﻮحٍ وَاﻣْﺮَأَتَ ﻟُﻮطٍ ۖ ﻛَﺎﻧَﺘَﺎ ﲢَْﺖَ ﻋَﺒْﺪَﻳْﻦِ ﻣِﻦ
َﻋِﺒَﺎدِﻧَﺎ ﺻَﺎﳊَِﲔِْ ﻓَﺨَﺎﻧَﺘَﺎﻫُﻤَﺎ ﻓَﻠَﻢْ ﻳُﻐْﻨِﻴَﺎ ﻋَﻨْﻬُﻤَﺎ ﻣِﻦَ اﻟﻠﱠﻪِ ﺷَﻴْﺌًﺎ وَﻗِﻴﻞَ ادْﺧُﻼَ اﻟﻨﱠﺎرَ ﻣَﻊ
َاﻟﺪﱠاﺧِﻠِﲔ
Allah
presents
an
example
of
those
who
disbelieved:
the
wife
of
Noah
and
the
wife
of
Lot.
They
were
under
two
of
Our
righteous
servants
but
betrayed
them,
so
those
prophets
did
not
avail
them
from
Allah
at
all,
and
it
was
said,
"Enter
the
Fire
with
those
who
enter."
[Soorah
Tahreem:10]
Scholars
say
that
the
wife
of
a
prophet
will
never
cheat
on
him.
She
may
be
a
kaafir,
but
her
kufr
does
not
get
associated
with
him.
However,
if
she
cheats
on
him,
then
the
dishonor
would
come
back
to
him.
Ayah
26
is
an
answer
to
those
who
think
that
the
wives
of
the
prophet
cheated
on
them.
It
is
not
befiAng
for
a
prophet
to
be
married
to
a
woman
who
did
this.
In
light
of
the
previous
answer,
so
then
what
does
it
mean
that
they
betrayed
them?
Scholars
say
that
it
means
that
they
did
not
follow
the
same
religion.
They
give
proof
from
the
Qur’aan
that
Nuh
and
Loot’s
wives
did
not
follow
the
religion
of
their
husbands.
Are
all
the
other
wives
of
the
Prophet
(
)ع regarded
as
being
like
Ayeshah
(
)س ?
They
are
all
like
her,
and
the
scholars
quote
this
verse
as
evidence.
All
the
wives
of
the
Prophet
(
)ع are
married
to
a
good
man
and
are
included
in
this.
68
Qabeelat
Tayybah
PPN-‐Confiden3al
Story
of
the
I8
||
Ayah
#11-‐26
69
Qabeelat
Tayybah
PPN-‐Confiden3al
E3que7e
of
Entering
the
Homes
||
Ayah
#27-‐29
Etiquette of Entering
Homes
AYAH #27
ﻳَﺎ أَﻳﱡﻬَﺎ اﻟﱠﺬِﻳﻦَ آﻣَﻨُﻮا ﻻَ ﺗَﺪْﺧُﻠُﻮا ﺑُﻴُﻮﺗًﺎ ﻏَﻴْﺮَ ﺑُﻴُﻮﺗِﻜُﻢْ ﺣَﺘﱠﻰٰ ﺗَﺴْﺘَﺄْﻧِﺴُﻮا وَﺗُﺴَﻠﱢﻤُﻮا
َﻋَﻠَﻰٰ أَﻫْﻠِﻬَﺎ ۚ ذَٰﻟِﻜُﻢْ ﺧَﻴْﺮٌ ﻟﱠﻜُﻢْ ﻟَﻌَﻠﱠﻜُﻢْ ﺗَﺬَﻛﱠﺮُون
“O
You
who
believe!
Do
not
enter
houses
other
than
your
own,
until
you
have
asked
permission
and
greeted
those
in
them.
That
is
better
for
you,
in
order
that
you
may
remember.”
The
surah
begins
with
zina
and
witnesses
for
zina,
then
to
a
man
who
witnesses
something
but
doesn’t
have
any
other
witness
(li’an),
then
to
accusa<ons
without
any
witness
at
all.
The
evidence
is
ge>ng
weaker
and
weaker.
Then
the
surah
goes
to
the
story
of
the
i@,
which
is
a
story
of
accusa<on.
Allaah
(
)ـ warns
never
to
do
anything
similar
to
that
again.
From
i@,
the
surah
goes
to
seeking
permission,
because
if
the
man
of
the
house
is
not
present
when
strange
men
enter
the
house,
it
will
appear
suspicious
and
accusa<ons
will
start
to
fly,
which
may
lead
to
li’aan
or,
ul<mately,
zina.
Why
does
the
verse
start
with
“O
You
who
Believe?”
Allaah
(
)ـ wants
us
to
use
the
strength
of
our
imaan
to
act
upon
this/spring
into
ac<on.
LINGUISTICALLY
70
Qabeelat
Tayybah
PPN-‐Confiden3al
E3que7e
of
Entering
the
Homes
||
Ayah
#27-‐29
This ayah tells us to seek the right <mes to visit and have pleasantness in speech with your host.
E3que7e
101
Lesson
#1
-‐-‐
Knocking
Thrice:
Abu
Sa’eed
Al-‐Khudri
(
)س narrated,
the
Prophet
()ع
"ْ"إذا اﺳﺘﺄذَن أﺣﺪُﻛﻢ ﺛﻼﺛًﺎ ﻓﻠﻢ ﻳﺆذَنْ ﻟﻪ ﻓﻠﻴَﺮﺟِﻊ
“If
one
of
you
seeks
permission
(to
enter)
three
times,
and
permission
is
not
given
to
him,
then
let
him
return.”
[SaHeeH
Al-‐Bukhaari]
The
idea
is
that
they
heard
you
knock,
and
perhaps
it
isn’t
a
good
<me
for
that
person.
They
have
the
right
to
refuse.
Scholars
apply
these
ruling
to
Skype
and
calling
cell
phones
(3
calls).
Is
there
an
excep6on
if
you
have
an
appointment
with
someone?
Yes.
In
the
case
of
appointments,
your
presence
is
expected
,
and
you
can
knock
more
<mes
to
get
the
person’s
aVen<on
at
home.
Lesson
#2
-‐-‐
Seek
permission
before
entering:
Stand
to
the
leN
or
right
of
the
door.
Narrated
Huzayl
(
)س :
ﻓَﻮَﻗَﻒَ ﻋَﻠَﻰ ﺑَﺎبِ اﻟﻨﱠﺒِﻲﱢ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ- ٍ ﻗَﺎلَ ﻋُﺜْﻤَﺎنُ ﺳَﻌْﺪُ ﺑْﻦُ أَﺑِﻲ وَﻗﱠﺎص- ٌﺟَﺎءَ رَﺟُﻞ
ﻓَﻘَﺎلَ ﻟَﻪُ اﻟﻨﱠﺒِﻲﱡ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ- ِ ﻗَﺎلَ ﻋُﺜْﻤَﺎنُ ﻣُﺴْﺘَﻘْﺒِﻞَ اﻟْﺒَﺎب- ِﻳَﺴْﺘَﺄْذِنُ ﻓَﻘَﺎمَ ﻋَﻠَﻰ اﻟْﺒَﺎب
"ِ" ﻫَﻜَﺬَا ﻋَﻨْﻚَ أَوْ ﻫَﻜَﺬَا ﻓَﺈِﻧﱠﻤَﺎ اﻻِﺳْﺘِﺌْﺬَانُ ﻣِﻦَ اﻟﻨﱠﻈَﺮ
A
man
came.
Uthman's
version
has:
Sa'd
ibn
Abu
Waqqas
came.
He
stood
at
the
door.
Uthman's
version
has:
(He
stood)
facing
the
door.
The
Prophet
(
)ع said
to
him:
Away
from
it,
(stand)
this
side
or
that
side.
Asking
permission
is
meant
to
escape
from
the
look
of
an
eye.
[Abu
Dawud]
71
Qabeelat
Tayybah
PPN-‐Confiden3al
E3que7e
of
Entering
the
Homes
||
Ayah
#27-‐29
when
he
was
in
the
house,
saying:
May
I
enter
?
The
Prophet
(
)ع said
to
his
servant:
Go
out
to
this
(man)
and
teach
him
how
to
ask
permission
to
enter
the
house,
and
say
to
him:
"Say
:
Peace
be
upon
you.
May
I
enter?"
The
man
heard
it
and
said:
Peace
be
upon
you!
May
I
enter?
The
Prophet
(
)ع permitted
him
and
he
entered.
[Abu
Dawud]
72
Qabeelat
Tayybah
PPN-‐Confiden3al
E3que7e
of
Entering
the
Homes
||
Ayah
#27-‐29
It is also important to actually announce oneself instead of saying, “It's me” when asked, “Who is there?”
door.
He
said,
‘(Who
is
that?)’
I
said,
‘(It’s)
Me!’
He
(
)ع said,
‘(Me,
me)’
as
if
he
disliked
it.”
[SaHeeH
Al-‐Bukhaari]
Do you have to announce your presence even to your wife? Yes.
When
Prophet
(
)ع returned
from
expedi<on,
he
seVled
six
miles
away
from
Madeenah
in
Dhul’l-‐Hulayfah
so
that
the
news
of
the
men
returning
could
arrive
and
the
wives
of
the
people
would
be
able
to
prepare
themselves
for
their
husbands
(remove
hair,
comb
hairs,
etc.)
What
if
you
live
with
your
mother
and
sisters?
Yes,
you
s<ll
have
to
announce
yourself.
One
needs
to
announce
himself
to
sister,
mothers,
maharam
as
well,
because
the
most
hated
sight
would
be
to
see
ones
maharam
not
properly
covered.
This means seeking permission to enter is beVer because it is beVer for both par<es.
73
Qabeelat
Tayybah
PPN-‐Confiden3al
E3que7e
of
Entering
the
Homes
||
Ayah
#27-‐29
(
)ع said:
Narrated
`Uqba
bin
'Amir,
The
Prophet
":َ ﻳَﺎ رَﺳُﻮلَ اﻟﻠﱠﻪِ أَﻓَﺮَأَﻳْﺖَ اﳊَْﻤْﻮَ ﻗَﺎل:ِ"إِﻳﱠﺎﻛُﻢْ وَاﻟﺪﱡﺧُﻮلَ ﻋَﻠَﻰ اﻟﻨﱢﺴَﺎءِ " " ﻓَﻘَﺎلَ رَﺟُﻞٌ ﻣِﻦَ اﻷَﻧْﺼَﺎر
"ُاﳊَْﻤْﻮُ اﳌَْﻮْت
“Beware
of
entering
upon
women.”
A
man
of
the
Anṣaar
asked,
“O
Messenger
of
Allaah
()ع,
what
about
the
brother-‐in-‐law?”
He
said,
“The
brother-‐in-‐law
is
death,
the
brother-‐in-‐law
is
death.”
[SaHeeH
Al-‐Bukhaari
&
Muslim]
Imaam
an-‐Nawawi
gives
five
explana<ons
of
why
brother-‐in-‐law
is
death:
● Being
alone
can
lead
to
religious
doom
if
it
leads
to
adultery.
● Actual
death
can
result
of
one
brother
killing
the
other.
● Spells
disaster
for
the
family,
as
it
can
lead
to
divorce.
● Fear
sole
company
of
non-‐maharam
the
way
you
fear
death.
● A
man
is
never
alone
with
a
non-‐maharam
woman
as
Shaytaan
is
the
third
party.
َﻟَﻌَﻠﱠﻜُﻢْ ﺗَﺬَﻛﱠﺮُون
“…in
order
that
you
remember…”
When
you
remember
something
and
take
heed,
you
act
upon
it.
AYAH #28
ﻓَﺈِن ﻟﱠﻢْ ﲡَِﺪُوا ﻓِﻴﻬَﺎ أَﺣَﺪًا ﻓَﻼَ ﺗَﺪْﺧُﻠُﻮﻫَﺎ ﺣَﺘﱠﻰٰ ﻳُﺆْذَنَ ﻟَﻜُﻢْ ۖ وَإِن ﻗِﻴﻞَ ﻟَﻜُﻢُ ارْﺟِﻌُﻮا
ٌﻓَﺎرْﺟِﻌُﻮا ۖ ﻫُﻮَ أَزْﻛَﻰٰ ﻟَﻜُﻢْ ۚ وَاﻟﻠﱠﻪُ ﲟَِﺎ ﺗَﻌْﻤَﻠُﻮنَ ﻋَﻠِﻴﻢ
“And
if
you
Hind
no
one
therein,
still,
enter
not
until
permission
has
been
given.
And
if
you
are
asked
to
go
back,
go
back
for
it
is
purer
for
you,
and
Allaah
is
All-‐Knower
of
what
you
do.”
If no one’s home to give permission, is it permissible to enter?
It
is
permissible
in
some
case.
For
example,
one
is
allowed
in
at
his
or
her
best
friend’s
house
when
he
or
she
is
not
in.
Furthermore,
that
person
is
allowed
to
eat
the
food
there.
However,
it
is
not
permissible
to
enter
the
home
of
strangers
or
an
acquaintance
and
consume
their
food.
74
Qabeelat
Tayybah
PPN-‐Confiden3al
E3que7e
of
Entering
the
Homes
||
Ayah
#27-‐29
This
means
that
if
one
is
turned
away
at
the
door
and
are
not
given
permission
to
enter,
then
going
back
is
purer
and
beVer.
Don’t
be
upset!
Be
happy
as
this
is
beVer
and
purer.
This
is
a
forgoVen
sunnah.
This
concept
can
be
extended
to
phones.
One
should
not
get
upset
if
another
does
not
receive
his
or
her
call
and
says
they
are
currently
busy
right
now.
AYAH #29
ﻟﱠﻴْﺲَ ﻋَﻠَﻴْﻜُﻢْ ﺟُﻨَﺎحٌ أَن ﺗَﺪْﺧُﻠُﻮا ﺑُﻴُﻮﺗًﺎ ﻏَﻴْﺮَ ﻣَﺴْﻜُﻮﻧَﺔٍ ﻓِﻴﻬَﺎ ﻣَﺘَﺎعٌ ﻟﱠﻜُﻢْ ۚ وَاﻟﻠﱠﻪُ ﻳَﻌْﻠَﻢُ ﻣَﺎ
َﺗُﺒْﺪُونَ وَﻣَﺎ ﺗَﻜْﺘُﻤُﻮن
“There
is
no
sin
on
you
that
you
enter
(without
taking
permission)
houses
uninhabited
(i.e.
not
possessed
by
anybody),
(when)
you
have
any
interest
in
them.
And
Allaah
(
)ـ has
knowledge
of
what
you
reveal
and
what
you
conceal.”
This
ayah
is
more
specific
than
the
one
that
comes
before
it
because
it
states
that
it
is
permissible
to
enter
houses
where
there
is
nobody
if
one
has
a
reason
for
doing
so,
such
as
guest
houses.
Some
scholars
say
this
applies
to
even
restaurants
or
places
where
people
do
not
live
(gym,
school,
deserted
houses,
etc.).
75
Qabeelat
Tayybah
PPN-‐Confiden3al
E3que7e
of
Entering
the
Homes
||
Ayah
#27-‐29
76
Qabeelat
Tayybah
PPN-‐Confiden3al
Lowering
the
Gaze
||
Ayah
#30
Right
a(er
the
e+que.e
for
visita+on
has
been
explained,
we
now
have
the
ruling
of
lowering
the
gaze.
You
knock
on
someone's
door,
ask
permission
to
enter
and
are
allowed
to
enter.
Now
what?
When
you
enter
someone's
home,
lower
your
gaze.
In
Arabic,
when
one
says,
“So-‐and-‐so
yaghudhu
from
the
status
or
rank
of
fulan.”
This
means
that
he
has
lowered
his
rank
or
put
him
down
or
spoken
about
him
in
a
bad
way.
When
referring
to
eyesight,
it
means
to
decrease
what
you
look
at
and
to
not
look
at
everything.
77
Qabeelat
Tayybah
PPN-‐Confiden3al
Lowering
the
Gaze
||
Ayah
#30
Technical
Defini3on
Ibn
al-‐Manzoor
said
in
Lisaan
al-‐‘Arab
:
lowering
the
gaze
means
restraining
it.
ْﻣِﻦْ أَﺑْﺼَﺎرِﻫِﻢ
“...from
their
gaze...”
Some people argue that min here means you can look at women but you should lower your gaze at certain @mes.
Some
scholars
have
the
opinion
that
if
there
is
no
shahwah
involved,
then
you
can
look
but
Allaah
(
)ـ knows
what
is
involved.
Others
said
( ﺗﺒﻌﻴﺾtab’eeD)
means
to
lower
the
gaze
from
the
haraam
as
opposed
to
the
halaal.
Other
scholars
say
it
is
referring
to
the
second
glance.
The
first
glance
is
halal,
but
the
second
glance
is
the
one
you
are
supposed
to
restrain.
The
Prophet
(
)ع said,
“Yaa
Ali,
do
not
follow
a
glance
with
another
glance
because
the
first
one
is
for
you
and
the
second
one
is
against
you.”
Why
is
the
first
one
for
you?
It
can
be
accidental
or
you
may
be
standing
and
not
realize
that
a
woman
is
passing
by.
Some
men
think
they
can
be
smart
and
take
one
long
glance,
but
it
doesn’t
work
like
that.
(
)س said,
Jareer
ibn
‘Abdullaah
al-‐Bajali
""ﺳَﺄَﻟْﺖُ رَﺳُﻮلَ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﻋَﻦْ ﻧَﻈَﺮِ اﻟْﻔُﺠَﺎءَةِ ﻓَﺄَﻣَﺮَﻧِﻲ أَنْ أَﺻْﺮِفَ ﺑَﺼَﺮِي
“I
asked
the
Prophet
(
)ع about
the
sudden
glance,
and
he
commanded
me
to
turn
my
gaze
away.”
[SaHeeH
Muslim]
Min
shows
that
you
have
to
do
even
the
lowest
degree.
According
to
this
opinion,
don’t
look
at
even
the
lowest
degree
of
haram.
Ibn al-‐Qayyim (may Allaah ( )ـ have mercy on him) said in Al-‐Jawaab Al-‐Kaafi (125):
1
–
It
is
obedience
to
the
command
of
Allaah
( )ـ,
which
brings
happiness
to
man
in
this
world
and
in
the
next.
There
is
nothing
more
beneficial
to
a
person
in
this
world
and
in
the
next
than
obeying
the
commands
of
his
Lord,
may
He
be
blessed
and
exalted,
and
those
who
are
happy
in
this
world
and
the
next
can
only
a6ain
that
happiness
by
obeying
His
commands,
and
those
who
are
doomed
in
this
world
and
in
the
next
are
only
doomed
because
they
ignore
His
commands.
78
Qabeelat
Tayybah
PPN-‐Confiden3al
Lowering
the
Gaze
||
Ayah
#30
2 – It prevents the poisoned arrows (of the shaytaan), which may lead to his doom, from reaching his heart.
3
–
It
creates
a
heart
that
is
devoted
to
and
focused
on
Allaah
( )ـ.
LeRng
the
gaze
wander
distracts
the
heart
and
keeps
it
far
from
Allaah
( )ـ.
There
is
nothing
more
harmful
to
a
person
than
leRng
his
gaze
wander,
as
it
creates
aliena4on
between
a
person
and
his
Lord.
4 – It strengthens the heart and brings it peace, just as leRng the gaze wander weakens it and makes it sad.
5
–
It
brings
light
to
the
heart,
just
as
leRng
the
gaze
wander
brings
darkness
to
it.
Hence
Allaah
(
)ـ
men4oned
the
Ayah
of
light
immediately
a3er
the
command
to
lower
the
gaze,
as
He
says
(interpreta4on
of
the
meaning):
“Tell
the
believing
men
to
lower
their
gaze
(from
looking
at
forbidden
things),
and
protect
their
private
parts…”
[al-‐Noor
24:30]
Then
straight
a3er
that
He
says
(interpreta4on
of
the
meaning):
“Allaah
(
)ـ is
the
Light
of
the
heavens
and
the
earth.
The
parable
of
His
Light
is
as
(if
there
were)
a
niche
and
within
it
a
lamp”
[al-‐Noor
24:35]
i.e.,
the
likeness
of
His
light
in
the
heart
of
His
believing
slave
who
obeys
His
commands
and
heeds
His
prohibi4ons.
If
the
heart
is
enlightened
blessings
will
come
to
it
from
all
sides,
but
if
it
is
darkened,
calamity
and
evil
will
come
to
it
from
all
places.
Whatever
exists
of
innova4on,
misguidance,
following
whims
and
desires,
avoiding
true
guidance
and
turning
away
from
the
means
of
happiness
and
focusing
on
the
means
that
lead
to
doom,
that
will
be
recognizable
by
means
of
the
light
that
is
in
the
heart.
If
that
light
is
lost
then
one
will
le3
like
a
blind
man
stumbling
in
the
darkness.
6
–
It
generates
true
insight
which
can
dis4nguish
between
truth
and
falsehood,
sincerity
and
lies.
Allaah
(
)ـ rewards
His
slave
for
his
good
deeds
with
something
similar
and
if
he
gives
up
something
for
the
sake
of
Allaah
( )ـ,
He
will
compensate
him
with
something
be6er
than
it.
So
if
he
lowers
his
gaze
and
refrains
from looking at things that Allaah ( )ـ has forbidden, Allaah ( )ـ will compensate him with
enlightenment;
he
will
compensate
him
for
restraining
his
gaze
for
the
sake
of
Allaah
( )ـ,
and
will
open
to
him
the
doors
of
knowledge,
faith
and
true
insight
which
he
only
a6ained
by
means
of
the
light
in
his
heart.
The
opposite
of
that
is
the
blindness
which
Allaah
(
)ـ a6ributed
to
the
homosexuals,
which
is
the
opposite
of
insight.
Allaah
(
)ـ says
(interpreta4on
of
the
meaning):
“Verily,
by
your
life
(O
Muhammad
(peace
and
blessings
of
Allaah
(
)ـ be
upon
him),
in
their
wild
intoxica4on,
they
were
wandering
blindly”
[al-‐Hijr
15:72]
79
Qabeelat
Tayybah
PPN-‐Confiden3al
Lowering
the
Gaze
||
Ayah
#30
7
–
It
creates
a
heart
that
is
steadfast,
brave
and
strong.
Allaah
(
)ـ will
give
him
both
insight
and
power
and
strength,
as
it
says
in
the
report:
“The
one
who
goes
against
his
whims
and
desires,
the
shaytaan
flees
from
his
shadow.”
On
the
other
hand,
the
one
who
follows
his
whims
and
desires
will
feel
a
sense
of
humilia4on,
indignity,
worthlessness
and
insignificance,
which
is
the
punishment
which
Allaah
(
)ـ has
decreed
for
those
who
disobey
Him
as
al-‐Hasan
said:
“Even
if
they
ride
the
finest
of
mounts,
the
effect
of
sin
will
never
depart
from
them.
Allaah
(
)ـ insists
that
the
one
who
disobeys
Him
will
be
humiliated.”
Allaah
( )ـ,
may
He
be
glorified
and
exalted,
has
connected
strength
to
obedience
to
Him,
and
humilia4on
“But honour, power and glory belong to Allaah ( )ـ, and to His Messenger (Muhammad (peace and
blessings
of
Allaah
(
)ـ be
upon
him),
and
to
the
believers”
[al-‐Munaafiqoon
63:8]
“So
do
not
become
weak
(against
your
enemy),
nor
be
sad,
and
you
will
be
superior
(in
victory)
if
you
are
indeed
(true)
believers”
[Aal
‘Imraan
3:139].
Faith
is
both
words
and
deeds,
inward
and
outward.
Allaah
(
)ـ says
(interpreta4on
of
the
meaning):
“Whosoever
desires
honour,
power
and
glory
then
to
Allaah
(
)ـ belong
all
honour,
power
and
glory
[and
one can get honour, power and glory only by obeying and worshipping Allaah ( )ـ (Alone)]. To Him ascend
(all) the goodly words, and the righteous deeds exalt it (i.e. the goodly words are not accepted by Allaah (
8
–
It
blocks
the
shaytaan
from
a
means
of
entering
his
heart,
for
he
may
enter
with
looking,
and
penetrate
the
heart
faster
than
the
wind
blowing
through
an
empty
space,
and
he
may
present
to
him
the
image
that
he
looked
at
and
make
it
a6rac4ve,
like
an
idol
to
which
his
heart
becomes
devoted,
then
he
encourages
him
and
gives
him
hopes,
and
fans
the
flames
of
desire
in
his
heart,
adding
the
fuel
of
sin
which
could
not
have
reached
his
heart
without
looking
at
that
image.
So
his
heart
becomes
inflamed
and
surrounded
with
fire
on
all
sides,
80
Qabeelat
Tayybah
PPN-‐Confiden3al
Lowering
the
Gaze
||
Ayah
#30
resul4ng
in
infatua4on
and
frustra4on,
and
he
is
in
the
midst
of
it
like
a
lamb
in
the
oven.
Hence
the
punishment
for
those
whose
desires
were
fuelled
by
haraam
looking
is
that
in
al-‐Barzakh
they
are
placed
in
an
oven
of
fire.
9
–
It
distracts
one
from
thinking
of
what
is
in
one’s
best
interests,
so
his
affairs
become
neglected
and
he
follows
his
whims
and
desires
and
neglects
to
remember
his
Lord.
Allaah
(
)ـ says
(interpreta4on
of
the
meaning):
“and
let
not
your
eyes
overlook
them,
desiring
the
pomp
and
gli6er
of
the
life
of
the
world;
and
obey
not
him
whose
heart
We
have
made
heedless
of
Our
remembrance,
and
who
follows
his
own
lusts,
and
whose
affair
(deeds)
has
been
lost”
[al-‐Kahf
18:28]
10
–
Between
the
eyes
and
the
heart
there
is
a
connec4on
which
means
that
the
one
is
affected
by
the
other,
and
if
one
of
them
becomes
good,
the
other
will
also
become
good,
and
if
one
becomes
corrupt
the
other
will
become
corrupt.
If
the
heart
becomes
corrupt
the
gaze
will
become
corrupt,
and
if
the
gaze
become
corrupt
the
heart
will
become
corrupt,
and
similarly
if
one
is
sound
the
other
will
also
be
sound.
ْﻳَﺤْﻔَﻈُﻮا ﻓُﺮُوﺟَﻬُﻢ
“…
and
protect
their
private
parts…”
Why does the men4oning of private parts come a3er the men4oning of the gaze? Why is there no min here?
Scholars
say
that
the
gaze
in
general
is
halal
with
the
excep4on
of
what
Allaah
(
)ـ made
haram.
With
the
private
parts,
everything
is
haram
except
for
what
Allaah
(
)ـ made
halal.
Why
does
the
men4on
of
private
parts
come
a=er
the
men4on
of
the
gaze?
Because
the
gaze
can
lead
one
to
zina.
َإِﻟﱠﺎ ﻋَﻠَﻰٰ أَزْوَاﺟِﻬِﻢْ أَوْ ﻣَﺎ ﻣَﻠَﻜَﺖْ أَﳝَْﺎﻧُﻬُﻢْ ﻓَﺈِﻧﱠﻬُﻢْ ﻏَﻴْﺮُ ﻣَﻠُﻮﻣِﲔ
“…those
who
protect
and
guard
their
private
parts
except
for
their
wives
or
what
their
right
hand
possesses.”
[Soorat
al-‐Mu'minoon:
5-‐6]
According to these ayahs there is only one place for the private parts, which is with the spouse.
81
Qabeelat
Tayybah
PPN-‐Confiden3al
Lowering
the
Gaze
||
Ayah
#30
This does not mean that looking is pure and not looking is purer!
This
ending
is
very
appropriate
as
only
Allaah
(
)ـ will
know
if
you
looked
at
something
you
shouldn’t
have.
Some
scholars
say
protec4ng
the
private
parts
doesn’t
just
mean
to
not
commit
zina
but
also
protec4ng
them
from
being
exposed
to
others.
Scholars
men4on
that
a
man
may
have
to
lower
his
gaze
from
another
young
man
or
from
a
child.
Scholars
say
that
there
has
been
in
the
past
an
ummah
that
fell
into
haram
with
males.
A
man
is
required
to
lower
his
gaze
from
anything
that
arouses
him,
which
can
even
include
a
mannequin
at
a
store
or
a
doll
or
a
cartoon
character.
The
ending
of
this
Soorah:
Allaah
is
aware.
One
may
glance
and
no
one
else
may
know,
but
Allaah
(
)ـ is
aware.
Ibn 'Abbaas () م was asked about this ayah and what it means. He said it means a man siNng with other
men
and
a
woman
passes
and
he
shows
them
that
he
lowered
his
gaze,
and
when
they
are
not
aware,
he
takes
a
glance
at
her,
and
Allaah
(
)ـ knows
in
his
heart
he
would
even
want
to
look
at
her
private
parts.
82
Qabeelat
Tayybah
PPN-‐Confiden3al
Women
and
their
Zeenah
||
Ayah
#31
Allaah ( )ـ begins to count the people to whom a woman can show her zina to.
Some scholars say that it is permissible for women to look at non-‐mahram men without desire.
83
Qabeelat
Tayybah
PPN-‐Confiden3al
Women
and
their
Zeenah
||
Ayah
#31
The
Prophet
(
)ع was
watching
the
Abyssinians
playing
with
the
spears
in
the
masjid
on
the
day
of
‘Id
and
Aishah
was
watching
them
from
behind
the
Prophet
()ع.
The
Prophet
(
)ع allowed
her
to
look
at
these
men
because
there
was
no
desire
involved.
Others
said
that
if
there
is
no
desire
it
is
not
permissible
as
desire
can
creep
in
later
on.
Min
is
used
because
some
desire
is
inevitable
and
some
desire
has
shahwah.
If
it
does,
then
she
lowers
her
gaze.
وَﻳَﺤْﻔَﻈْﻦَ ﻓُﺮُوﺟَﻬُﻦﱠ
“…
and
protect
their
private
parts…”
● Sa’eed
b.
Jubayr
said
this
means
“From
immoral
acIons.”
● Abu
al-‐‘aaliyah
said:
“Every
ayah
of
the
Qur'aan
in
which
protecIng
the
private
parts
is
menIoned
means
protecIng
them
from
zina
except
for
this
ayah.
This
ayah
means
protecIng
them
from
being
seen
by
anybody.”
It
means
they
should
not
show
anything
of
their
adornment
to
non-‐mahram
men
except
for
whatever
is
impossible
to
hide.
Definition: ( ﺧﻤﺎرkhimaar)
Imam
Abu
al-‐Fida
Ibn
Katheer
said,
“Khumur
is
the
plural
of
khimaar
which
means
something
that
covers,
and
is
what
is
used
to
cover
the
head.
This
is
what
is
known
among
the
people
as
a
khimaar.”
The
dicIonary
of
classical
Arabic
Aqrab
al-‐Mawaarid
says,
“[The
word
khimaar
refers
to]
all
such
pieces
of
cloth
which
are
used
to
cover
the
head.
It
is
a
piece
of
cloth
which
is
used
by
a
woman
to
cover
her
head.”
84
Qabeelat
Tayybah
PPN-‐Confiden3al
Women
and
their
Zeenah
||
Ayah
#31
ِوَﻻَ ﻳُﺒْﺪِﻳﻦَ زِﻳﻨَﺘَﻬُﻦﱠ إِﻟﱠﺎ ﻟِﺒُﻌُﻮﻟَﺘِﻬِﻦﱠ أَوْ آﺑَﺎﺋِﻬِﻦﱠ أَوْ آﺑَﺎءِ ﺑُﻌُﻮﻟَﺘِﻬِﻦﱠ أَوْ أَﺑْﻨَﺎﺋِﻬِﻦﱠ أَوْ أَﺑْﻨَﺎء
ﺑُﻌُﻮﻟَﺘِﻬِﻦﱠ أَوْ إِﺧْﻮَاﻧِﻬِﻦﱠ أَوْ ﺑَﻨِﻲ إِﺧْﻮَاﻧِﻬِﻦﱠ أَوْ ﺑَﻨِﻲ أَﺧَﻮَاﺗِﻬِﻦﱠ
“...and
not
to
reveal
their
adornment
except
to
their
husbands,
their
fathers,
their
husband’s
fathers,
their
sons,
their
husband’s
sons,
their
brothers
or
their
brother’s
sons,
or
their
sister’s
sons...”
أَوْ ﻧِﺴَﺎﺋِﻬِﻦﱠ
“…or
their
women…”
There
are
two
opinions
as
to
what
this
means:
Shaykh
Uthaymeen
(:)
said
it
means
they
can
show
it
to
anyone
of
their
gender
and
others
said
it
is
just
in
front
of
believing
women.
Shaykh
Kamaal
said,
we
are
more
inclined
towards
the
first
view
because
there
is
no
difference
between
a
Muslim
woman
and
non-‐Muslim
woman
with
regard
to
covering
as
long
as
there
is
no
temptaIon
and
no
fear
of
fitnah
(such
as
a
woman
describing
her
to
male
relaIves).
If
there
is
fear
of
fitnah,
then
she
should
take
precauIons
and
not
uncover.
Can
women
show
other
zeenah
in
front
of
a
servant
girl
or
in
front
of
a
male
servant?
(
)ل covered
her
legs
so
her
hair
was
uncovered.
Yes,
they
can.
FaImah
َأَنﱠ اﻟﻨﱠﺒِﻲﱠ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ أَﺗَﻰ ﻓَﺎﻃِﻤَﺔَ ﺑِﻌَﺒْﺪٍ ﻗَﺪْ وَﻫَﺒَﻪُ ﻟَﻬَﺎ ﻗَﺎل
85
Qabeelat
Tayybah
PPN-‐Confiden3al
Women
and
their
Zeenah
||
Ayah
#31
ْوَﻋَﻠَﻰ ﻓَﺎﻃِﻤَﺔَ رَﺿِﻲَ اﻟﻠﱠﻪُ ﻋَﻨْﻬَﺎ ﺛَﻮْبٌ إِذَا ﻗَﻨﱠﻌَﺖْ ﺑِﻪِ رَأْﺳَﻬَﺎ ﻟَﻢْ ﻳَﺒْﻠُﻎْ رِﺟْﻠَﻴْﻬَﺎ وَإِذَا ﻏَﻄﱠﺖْ ﺑِﻪِ رِﺟْﻠَﻴْﻬَﺎ ﻟَﻢْ ﻳَﺒْﻠُﻎ
ِ " إِﻧﱠﻪُ ﻟَﻴْﺲَ ﻋَﻠَﻴْﻚِ ﺑَﺄْسٌ إِﻧﱠﻤَﺎ ﻫُﻮَ أَﺑُﻮك:َرَأْﺳَﻬَﺎ ﻓَﻠَﻤﱠﺎ رَأَى اﻟﻨﱠﺒِﻲﱡ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﻣَﺎ ﺗَﻠْﻘَﻰ ﻗَﺎل
" ِوَﻏُﻼَﻣُﻚ
The Prophet ( )ع brought Fatimah ( )ل a slave which he donated to her. Fatimah (
)ل wore
a
garment
which,
when
she
covered
her
head,
did
not
reach
her
feet,
and
when
she
covered
her
feet
by
it,
that
garment
did
not
reach
her
head.
When
the
Prophet
(
)ع saw
her
struggle,
he
said:
“There
is
no
harm
upon
you,
it
is
only
your
father
and
your
slave
here.”
[Abu Daawood]
Scholars saw this as a proof that she can parIally uncover in front of the ‘abd.
Definition: ِ( اﻹِْرْﺑَﺔAl-'Irbah)
ِ اﻹِْرْﺑَﺔmeans
( ﺣﺎﺟﺔuse/need/desire)
In Surat Ta Ha, Musa (AS) talks about his staff using this word: “I have other uses for this sIck as well.”
This
does
not
include
men
who
are
gay
or
those
with
Klinefelter’s
Syndrome!
This
is
a
geneIc
disorder
where
one
has
an
extra
X
chromosome.
86
Qabeelat
Tayybah
PPN-‐Confiden3al
Women
and
their
Zeenah
||
Ayah
#31
Ibn Abbas ( )س said that this is a person who has no desire.
The
effeminate
man
was
describing
Baadiyah
bint
Ghaylan
to
Umm
Salamah (’)لs
brother
saying,
“If
al-‐Ta’if
is
conquered,
go
aeer
Baadiyah
bint
Ghaylan.
When
she
comes,
she
comes
with
four
folds
(of
fat)
and
when
she
turns,
she
goes
with
eight
folds.”
This
was
a
beauIful
woman
for
their
standards.
When
the
Prophet
()ع
heard
him,
he
kicked
him
out
of
the
city.
During
the
Ime
of
Uthman
()س,
he
was
given
permission
to
only
come
back
on
Fridays
to
get
food
and
what
he
needs.
He
was
no
longer
allowed
to
sit
with
the
women
because
he
noIced
their
bodies.
This
is
a
child
who
has
not
reached
puberty.
However,
excepIons
are
a
child
who
has
become
aware
of
women
and
can
differenIate
between
beauIful
and
not.
Beware as children are star/ng to become sexually aware at earlier ages!
What about high heels with a metal point that makes a sound and a:racts a:en<on?
87
Qabeelat
Tayybah
PPN-‐Confiden3al
Women
and
their
Zeenah
||
Ayah
#31
Some scholars say oneshould wear the ones with the rubber point so it does not make noise.
This
part
of
the
ayah
reminds
us
that
there
is
no
perfect
man
and
no
perfect
women.
Their
will
be
short
comings
with
respect
to
implemenIng
the
commands
of
lowering
the
gaze,
khimaar,
and
so
on.
Therefore,
Allaah
(
)ـ
has
opened
the
doors
of
raḥmah
and
tawbah
and
said,
“repent
to
Allaah
()ـ,
all
of
you,
O
believers,
so
you
may
be
successful.”
If
people
become
overwhelmed
with
error,
then
they
become
despondent.
Allaah
(
)ـ is
reminding
us
to
come
back
to
Allaah
(
)ـ and
that
the
doors
of
tawbah
are
open.
88
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#32-‐34
AYAH #32
َوَأَﻧﻜِﺤُﻮا اﻷَْﻳَﺎﻣَﻰٰ ﻣِﻨﻜُﻢْ وَاﻟﺼﱠﺎﳊِﲔَ ﻣِﻦْ ﻋِﺒَﺎدِﻛُﻢْ وَإِﻣَﺎﺋِﻜُﻢْ ۚ إِن ﻳَﻜُﻮﻧُﻮا ﻓُﻘَﺮَاء
ٌﻳُﻐْﻨِﻬِﻢُ اﻟﻠﱠﻪُ ﻣِﻦ ﻓَﻀْﻠِﻪِ ۗ وَاﻟﻠﱠﻪُ وَاﺳِﻊٌ ﻋَﻠِﻴﻢ
“And
marry
those
among
you
who
are
single
and
the
saaliHoon
of
your
slaves
and
maid-‐
servants
if
they
be
poor.
Allaah
will
enrich
them
out
of
His
Bounty.
And
Allaah
is
All-‐
Suf>icient
for
His
creatures’
needs,
All-‐Knowing.”
ٰ( اﻷَْﻳَﺎﻣَﻰayyama)
is
plural
of
( أﻳﻴﻢayyim)
which
means
one
who
has
no
spouse
(regardless
of
whether
they
have
been
married
and
then
separated
or
have
never
been
married
at
all.)
Furthermore, in Arabic, the word zawj refers to the male or female.
“And
marry”
is
the
wrong
translaAon.
Rather,
it
should
be
“and
wed.”
So
the
ayah
is
a
command
to
facilitate
marriage
for
those
who
are
not
married.
AddiAonally,
this
is
proof
that
a
women
needs
a
wali
who
marries
her
off.
Scholars
menAon
wisdom
behind
having
the
wali.
One
reason
is
that
so
that
the
man
cannot
take
advantage
of
the
women
by
playing
with
her
emoAons
or
deceiving
her.
The
Prophet
(
)ع said,
“Whoever
is
able
to
provide
al-‐ba’a,
then
let
him
get
married.
Whoever
cannot,
then
let
him
fast.”
89
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#32-‐34
For
the
most
part,
the
number
one
reason
for
people
not
geNng
married
has
to
do
with
money.
Allaah
(
)ـ is
saying
that
if
they
are
poor,
then
Allaah
(
)ـ will
give
them
out
of
His
Bounty.
Ibn
'Abbaas
(
) م commented
(
)ـ commanded
both
free
men
and
servants
to
get
married
and
promised
to
enrich
them.
Ibn
that
Allaah
AYAH #33
وَﻟْﻴَﺴْﺘَﻌْﻔِﻒِ اﻟﱠﺬِﻳﻦَ ﻻَ ﻳَﺠِﺪُونَ ﻧِﻜَﺎﺣًﺎ ﺣَﺘﱠﻰٰ ﻳُﻐْﻨِﻴَﻬُﻢُ اﻟﻠﱠﻪُ ﻣِﻦ ﻓَﻀْﻠِﻪِ ۗ وَاﻟﱠﺬِﻳ َﻦ
ﻳَﺒْﺘَﻐُﻮنَ اﻟْﻜِﺘَﺎبَ ﳑِﱠﺎ ﻣَﻠَﻜَﺖْ أَﳝَْﺎﻧُﻜُﻢْ ﻓَﻜَﺎﺗِﺒُﻮﻫُﻢْ إِنْ ﻋَﻠِﻤْﺘُﻢْ ﻓِﻴﻬِﻢْ ﺧَﻴْﺮًا ۖ وَآﺗُﻮﻫُﻢ
ﻣﱢﻦ ﻣﱠﺎلِ اﻟﻠﱠﻪِ اﻟﱠﺬِي آﺗَﺎﻛُﻢْ ۚ وَﻻَ ﺗُﻜْﺮِﻫُﻮا ﻓَﺘَﻴَﺎﺗِﻜُﻢْ ﻋَﻠَﻰ اﻟْﺒِﻐَﺎءِ إِنْ أَرَدْنَ ﲢَﺼﱡﻨًﺎ
ٌﻟﱢﺘَﺒْﺘَﻐُﻮا ﻋَﺮَضَ اﳊَْﻴَﺎةِ اﻟﺪﱡﻧْﻴَﺎ ۚ وَﻣَﻦ ﻳُﻜْﺮِﻫﻬﱡﻦﱠ ﻓَﺈِنﱠ اﻟﻠﱠﻪَ ﻣِﻦ ﺑَﻌْﺪِ إِﻛْﺮَاﻫِﻬِﻦﱠ ﻏَﻔُﻮر
ٌرﱠﺣِﻴﻢ
90
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#32-‐34
“And
let
those
who
>ind
not
the
>inancial
means
for
marriage
keep
themselves
chaste
until
Allaah
enriches
them
of
His
Bounty.
And
such
of
your
slaves
as
seek
a
writing
if
you
know
that
they
are
good
and
trustworthy.
And
give
them
something
yourselves
out
of
the
wealth
of
Allaah
which
He
has
bestowed
upon
you.
And
force
not
your
maids
to
prostitution
if
they
desire
chastity
in
order
that
you
may
make
a
gain
in
the
(perishable)
goods
of
this
worldly
life.
But
if
anyone
compels
them(to
prostitution),
then
after
such
compulsion,
Allaah
if
Oft-‐
Forgiving,
Most
Merciful.”
This ayah is regarding those who do not have the means for marriage.
Scholars
say
in
this
ayah
is
an
indicaAon
that
mut‘ah
marriage
is
haraam
because
if
it
were
an
opAon
Allaah
(
)ـ would
not
have
commanded
al-‐‘iffah
(keeping
one’s
self
chaste).
Mut’ah
marriage
is
when
a
man
marries
a
woman
at
night
and
divorces
her
in
the
morning.
In order to buy his or her freedom, a slave can pay an amount of money in installments.
Is it obligatory to let him go free if he or she pays?
91
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#32-‐34
Ibn
Jareer
recorded
that
Sireen
(father
of
Muhammad
b.
Sireen)
wanted
Anas
b.
Maalik
(
)س to
write
a
contract
of
emancipaAon
and
he
delayed
it,
then
'Umer
(
)س said
to
him,
“You
should
certainly
write
him
a
contract
of
emancipaAon.”
Its
chain
of
narrators
is
saHeeH.
The
other
group
said
that
one
does
not
have
to
accept
it.
Instead
these
scholars
considered
it
mustahab
(recommended).
Their
proof
is
that
the
acceptance
of
the
mukatabah
is
connected
to
another
issue.
Acceptance
of
it
is
condiAonal
upon
the
character
of
the
slave.
Some
scholars
say
that
this
means
if
there
is
honesty
in
them,
then
take
they
mukhaatabah
from
him
and
let
him
go
free.
Others
say
it
is
a
skill
and
ability
to
earn,
so
the
ayah
is
saying
that
if
they
ask
for
mukaatabah
and
they
have
the
skill
and
ability
to
earn,
then
let
them
go
free.
This wording reminds one that it is Allaah (’)ـs money!
Ibn ‘Abbaas ( ) م said: “Allaah ( )ـ commanded the believers to help in freeing slaves.”
Abdullah
b.
Ubayy
b.
al-‐Salool
would
force
his
slave-‐girls
into
prosAtuAon
and
take
the
earnings.
He
wanted
them
to
have
children
so
that
the
number
of
his
slaves
would
increase.
This
ayah
came
down
to
prohibit
this
pracAce.
92
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#32-‐34
Allaah
(
)ـ is
forgiving
to
the
women
who
were
forced
into
prosAtuAon.
Al-‐Hasan
al-‐Basri
would
recite
this
ayah
and
say,
AYAH #34
ًوَﻟَﻘَﺪْ أَﻧﺰَﻟْﻨَﺎ إِﻟَﻴْﻜُﻢْ آﻳَﺎتٍ ﻣﱡﺒَﻴﱢﻨَﺎتٍ وَﻣَﺜَﻼً ﻣﱢﻦَ اﻟﱠﺬِﻳﻦَ ﺧَﻠَﻮْا ﻣِﻦ ﻗَﺒْﻠِﻜُﻢْ وَﻣَﻮْﻋِﻈَﺔ
َﻟﱢﻠْﻤُﺘﱠﻘِﲔ
“And
indeed
We
have
sent
down
aayaat
that
make
things
clear,
and
the
example
of
those
who
passed
away
before
you,
and
an
admonition
for
those
who
are
al-‐muttaqoon.”
ْ ﻟَﻘَﺪindicates
that
Allaah
(
)ـ is
swearing
to
His
servants
that
He
has
sent
ayaat
that
make
the
ahkaam
(rulings)
of
Allaah
(
)ـ clear.
Definition: ( ﻣﺒﻴﻨﺎتmubayyinaat)
What
is
the
difference
between
( ﺑﻴﻨﺎتbayyinaat)
and
( ﻣﺒﻴﻨﺎتmubayyinaat)?
Bayyinaat
are
things
that
are
clear
in
and
of
themselves.
On
the
other
hand,
mubayyinaat
are
that
which
clarify
issues.
Therefore,
mubayyinaat
are
clear
and
clarifying.
93
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#32-‐34
This
part
of
the
ayah
is
regarding
the
naAons
of
the
past
and
what
happened
to
them
when
they
went
against
the
commandments
of
Allaah
()ـ.
Allaah
(
)ـ lea
us
their
remnants
and
signs
and
wriAngs
on
the
wall
as
warnings
and
as
reminders.
(
)ع and
his
Companions
(
)ن were
once
passing
by
the
place
of
Ashab
al-‐Hijr,
who
were
The
Prophet
Thamud, the people of the Prophet Salih (×). The Prophet told the Companions,
“Do
not
enter
upon
these
recipients
of
punishment—unless
you
are
crying—lest
you
be
af>licted
with
what
af>licted
them.”
[SaHeeH
Bukhaari
and
Muslim]
Allaah ( )ـ says:
In
these
ayaat,
Allaah
(swt)
encourages
marriage
and
the
Prophet
(saw)
encourages
people
to
facilitate
marriage
of
the
youth.
However,
today
the
opposite
is
true.
People
have
made
marriage
more
difficult
than
it
needs
to
be.
94
Qabeelat
Tayybah
PPN-‐Confiden3al
Allah
is
the
Light
of
the
Heavens
and
the
Earth
||
Ayah
#35
The
soorah
is
named
a-er
this
Ayah.
Scholars
believe
that
the
“Allaah
is
the
light
of
the
heavens
and
the
earth”
means
that
“Allaah
illumates
everything
in
the
heavens
and
the
earth.”
Others
were
of
the
opinion
that
Allaah
(
)ـ is
giving
a
comparison
regarding
His
Guidance.
(
) م said,
“This
means
the
guides
of
the
inhabitants
of
the
heavens
and
the
earth.”
So
he
believed
Ibn
'Abbaas
this
referred
to
the
guidance
of
Allaah
()ـ.
Other
scholars
say
this
means
that
He
is
controlling
their
affairs
and
the
sun
and
the
moon
and
so
forth.
The
Parable
A
niche
is
an
opening
in
the
wall
for
puEng
a
lamp
in
it.
Some
scholars
say
the
niche
in
the
wall
represents
the
heart
of
the
believer.
The
lamp
is
the
ayat
of
Allaah
()ـ.
The
oil
in
the
lamp
is
the
fitrah
(natural
disposiHon
/
inclinaHon
that
Allaah
(
)ـ put
in
every
human
being).
95
Qabeelat
Tayybah
PPN-‐Confiden3al
Allah
is
the
Light
of
the
Heavens
and
the
Earth
||
Ayah
#35
‘Ubay b. Ka’b said, “The lamp is the light, and this refers to the Qur'aan and the faith that is in his heart.”
Everything
that
can
make
the
lamp
at
its
best
is
there.
The
niche
helps
increase
the
light.
The
glass
is
clear
and
very
bright
itself.
It
is
filled
with
oil.
The
glass
is
as
if
it
were
itself
a
star
that
is
shining.
The
fuel
is
the
oil
from
a
blessed
tree
(an
olive
tree).
It
is
not
in
the
eastern
part
of
the
land
so
that
it
does
not
get
any
sun
in
the
first
part
of
the
day,
nor
is
it
in
the
western
part
of
the
land
so
that
it
is
shaded
from
the
sun
before
sunset.
Rather,
it
is
in
central
posiHon
where
it
gets
sun
from
the
beginning
of
the
day
unHl
the
end,
so
its
oil
is
good
and
pure
and
shining.
Ibn 'Abbaas ( ) م said it is a tree in a desert not shaded by any tree, mountain, or cave.
The
oil
itself
is
so
pure
that
it
would
almost
light
and
shine
by
itself.
When
one
has
a
clear
container
with
oil
and
light
bounces
off,
then
the
colors
look
bright.
This
oil
is
so
pure
that
even
before
light
touches
it,
it
is
glowing
in
and
of
itself.
Light
of
the
fire
and
the
light
of
the
oil:
when
they
are
combined
they
give
light,
and
neither
of
them
can
give
light
without
the
other,
Similarly
the
light
of
the
Qur'aan
and
the
light
of
faith
give
light
when
they
are
combined,
and
neither
can
do
so
without
the
other.
If
this
is
the
heart
of
the
believer
and
the
ayat
and
the
fitrah,
then
some
scholars
said
it
is
like
combining
the
light
of
the
Qur'aan
and
Imaan
(like
the
light
of
the
fire
and
the
oil).
(
)ـ shows
the
way
to
the
ones
He
chooses.
Those
deserving
to
be
led
astray
He
allows
to
be
led
Allaah
astray. If someone says, “If Allaah ( )ـ guided one person and opened his heart, then would those who were
96
Qabeelat
Tayybah
PPN-‐Confiden3al
Allah
is
the
Light
of
the
Heavens
and
the
Earth
||
Ayah
#35
not guided have an argument on the Day of Judgement?” The scholars say that there are four types of guidance:
1. General
guidance.
Allaah
(
)ـ regulates
everything.
The
child
knows
how
to
come
out
of
the
womb.
The
birds
know
which
direcHon
to
fly.
2. Allaah
(
)ـ sends
prophets
and
messengers.
Allaah
(
)ـ sends
revelaHon
and
books
to
people.
3. Allaah
(
)ـ opens
someone’s
heart
to
Islam.
This
means
that
the
person
does
not
have
an
argument
against
Allaah
(
)ـ because
of
type
#2:
revelaHon.
2. Allaah (')ـs guidance is clear and just like light, it illuminates everything.
97
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#36-‐37
To honor the masaajid, Allaah ( )ـ referred to them as His homes.
The
Prophet
(
)ع said
the
purpose
of
building
a
masjid
is,
“For
the
remembrance
of
Allaah
(
)ـ and
what
comes
related
to
that…”
There
is
great
reward
for
building
a
masjid.
Some
scholars
said
even
if
it
is
like
a
dove’s
nest
(a
simple
masjid),
Allaah
(
)ـ will
build
for
him
a
house
in
Jannah.
Masaajid
should
not
be
overly
decorated.
Ibn ‘Abbaas ( )س said, “This means that His Book is recited therein.”
98
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#36-‐37
In
the
masaajid,
people
make
tasbih
of
Allaah
()ـ.
Who
is
making
tasbih?
It
is
followed
up
in
the
next
surah.
AYAH #37
َرِﺟَﺎلٌ ﻟﱠﺎ ﺗُﻠْﻬِﻴﻬِﻢْ ﲡَِﺎرَةٌ وَﻻَ ﺑَﻴْﻊٌ ﻋَﻦ ذِﻛْﺮِ اﻟﻠﱠﻪِ وَإِﻗَﺎمِ اﻟﺼﱠﻼَةِ وَإِﻳﺘَﺎءِ اﻟﺰﱠﻛَﺎةِ ۙ ﻳَﺨَﺎﻓُﻮن
ُﻳَﻮْﻣًﺎ ﺗَﺘَﻘَﻠﱠﺐُ ﻓِﻴﻪِ اﻟْﻘُﻠُﻮبُ وَاﻷَْﺑْﺼَﺎر
“Men
whom
neither
trade
nor
sale
diverts
them
from
the
remembrance
of
Allaah,
nor
from
performing
al-‐salaat
,
nor
from
giving
the
zakaat.
They
fear
a
Day
when
hearts
and
eyes
will
be
overturned.”
Allaah ( )ـ is describing the types of men in the masaajid.
Excellent
men
who
are
not
diverted
from
the
worship
of
Allaah ()ـ.
The
material
world
is
represented
here
with
ٌ( ﲡَِﺎرَةtrade)
and
ٌ( ﺑَﻴْﻊselling).
They
give
priority
to
obeying
Allaah
(
)ـ and
doing
what
He
wants
and
what
pleases
them.
They
fear
the
Day
of
ResurrecQon
when
people’s
hearts
and
eyes
will
be
overturned
due
to
intensity
of
the
fear
and
terror
of
that
Day.
Eyes
will
be
turning
because
the
sight
of
the
people
will
be
lowered
or
eyes
will
be
cast
down.
99
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#36-‐37
ٌأَﺑْﺼَﺎرُﻫَﺎ ﺧَﺎﺷِﻌَﺔ
“Their
eyes
will
be
cast
down.”
[Soorah
An-‐Naazi’aat:9]
100
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#38-‐46
AYAH #38
ِﻟِﻴَﺠْﺰِﻳَﻬُﻢُ اﻟﻠﱠﻪُ أَﺣْﺴَﻦَ ﻣَﺎ ﻋَﻤِﻠُﻮا وَﻳَﺰِﻳﺪَﻫُﻢ ﻣﱢﻦ ﻓَﻀْﻠِﻪِ ۗ وَاﻟﻠﱠﻪُ ﻳَﺮْزُقُ ﻣَﻦ ﻳَﺸَﺎءُ ﺑِﻐَﻴْﺮ
ٍﺣِﺴَﺎب
“That
Allaah
may
reward
them
[according
to]
the
best
of
what
they
did
and
increase
then
from
His
bounty.
And
Allaah
gives
provision
to
whom
He
wills
without
account.”
When
gets
what
he
or
she
deserves,
that
is
considered
jus4ce.
Allaah
(
)ـ gives
one
from
His
Fadl
(Graciousness),
which
is
be@er
than
jus4ce.
Allaah
(
)ـ will
reward
that
person
according
to
the
best
of
his
or
her
deeds.
He
will
add
to
that
and
give
them
from
His
Graciousness,
which
is
more
than
jus4ce.
Imagine
going
to
someone
and
wan4ng
to
buy
rice.
The
man
puts
enough
rice
grains
un4l
the
balance
is
exactly
in
the
middle.
This
is
jus4ce.
He
then
takes
another
bunch
and
puts
it
on
top
–
then
he
is
adding
from
graciousness.
To
Allaah
(
)ـ
is
the
best
example.
Allaah
(
)ـ
is
Ash-‐Shaakir
and
Ash-‐Shakoor.
Allaah
(
)ـ
appreciates
what
one
does.
This
is
an
important
descrip4on.
Some
people
do
not
show
apprecia4on,
par4cularly
those
who
have
been
blessed
mul4fold.
Allaah
(
)ـ has
the
phenomenal
worship
of
the
angels
who
worship
Him
at
all
hours
of
the
day,
yet
He
s4ll
appreciates
the
good
deeds
and
worshiping
of
humans.
We
learn
from
this
name
of
Allaah
(
)ـ that
we
should
not
beli@le
small
good
deeds
because
Allaah
(
)ـ appreciates
all
that
we
do
and
has
the
ability
to
mul4ply
our
reward.
Allaah ( )ـ provides for whomever He wills “without account.”
When
Allaah
(
)ـ
gives,
He
gives
without
fear
and
without
worry.
When
a
person
gives,
most
oJen
that
not,
he
or
she
is
not
able
to
give
without
this
fear.
For
example,
if
a
person
is
distribu4ng
food
at
a
refugee
organiza4on
and
this
person
sees
the
line
of
people
wai4ng,
this
person
will
constantly
look
back
at
the
supply.
There
is
a
fear
that
the
food
will
diminish.
However,
when
Allaah
(
)ـ gives,
he
gives
without
any
fear
that
what
is
with
Him
may
finish.
101
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#38-‐46
Allaah
(
)ـ
gives
without
coun3ng.
Some4mes
Allaah
(
)ـ
will
mul4ply
good
deeds
by
ten.
Some4mes
He
will
mul4ply
that
ten
by
seven.
Then
He
will
mul4ply
that
70
by
100.
Allaah
(
)ـ
keeps
mul4plying
for
whomsoever
He
wills.
Without
being
held
accountable.
They
will
enter
Paradise
without
being
held
accountable.
Allaah
(
)ـ
considers
the
best
of
deeds
and
is
going
to
increase
you
from
His
Graciousness.
AYAH #39
ْوَاﻟﱠﺬِﻳﻦَ ﻛَﻔَﺮُوا أَﻋْﻤَﺎﻟُﻬُﻢْ ﻛَﺴَﺮَابٍ ﺑِﻘِﻴﻌَﺔٍ ﻳَﺤْﺴَﺒُﻪُ اﻟﻈﱠﻤْﺂنُ ﻣَﺎءً ﺣَﺘﱠﻰٰ إِذَا ﺟَﺎءَهُ ﻟَﻢ
ِﻳَﺠِﺪْهُ ﺷَﻴْﺌًﺎ وَوَﺟَﺪَ اﻟﻠﱠﻪَ ﻋِﻨﺪَهُ ﻓَﻮَﻓﱠﺎهُ ﺣِﺴَﺎﺑَﻪُ ۗ وَاﻟﻠﱠﻪُ ﺳَﺮِﻳﻊُ اﳊِْﺴَﺎب
“As
for
those
who
disbelieve,
their
deeds
are
like
a
mirage
in
a
desert.
The
thirsty
one
thinks
it
to
be
water
until
he
comes
up
to
it.
He
Ainds
it
to
be
nothing,
but
He
Ainds
Allaah
with
him,
who
will
pay
him
his
dues
(Hell).
And
Allaah
is
swift
in
taking
account.”
Definition: ( ﺳﺮابsaraab)
Saraab
is
a
mirage:
when
light
bends
because
of
a
rapid
shiJ
in
air
density
A
thirsty
person
runs
to
water
and
when
he
gets
there
he
finds
nothing.
Rather
he
finds
Allaah
(
)ـ there
(i.e.
the
punishment
of
Allaah
())ـ.
This
signifies
chasing
aJer
nothing
(no
guidance,
no
certainty)
only
to
find
punishment.
This
mirage
is
compared
to
the
deeds
of
the
disbelievers.
They
can
do
as
many
good
deeds
as
they
want,
but
without
the
shahaadah,
la
ilaha
ilAllaah,
their
deeds
will
be
in
vain.
Allaah (
)ـ describes
the
deeds
of
those
who
disbelieve.
102
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#38-‐46
ﻣﱠﺜَﻞُ اﻟﱠﺬِﻳﻦَ ﻛَﻔَﺮُوا ﺑِﺮَﺑﱢﻬِﻢْ ۖ أَﻋْﻤَﺎﻟُﻬُﻢْ ﻛَﺮَﻣَﺎدٍ اﺷْﺘَﺪﱠتْ ﺑِﻪِ اﻟﺮﱢﻳﺢُ ﻓِﻲ ﻳَﻮْمٍ ﻋَﺎﺻِﻒٍ ۖ ﻟﱠﺎ
ُﻳَﻘْﺪِرُونَ ﳑِﱠﺎ ﻛَﺴَﺒُﻮا ﻋَﻠَﻰٰ ﺷَﻲْءٍ ۚ ذَٰﻟِﻚَ ﻫُﻮَ اﻟﻀﱠﻼَلُ اﻟْﺒَﻌِﻴﺪ
The
example
of
those
who
disbelieve
in
their
Lord
is
[that]
their
deeds
are
like
ashes
which
the
wind
blows
forcefully
on
a
stormy
day;
they
are
unable
[to
keep]
from
what
they
earned
a
[single]
thing.
That
is
what
is
extreme
error.
[Soorat
Ibraaheem:
18]
Ayahs
like
this
one
encourage
one
to
feel
more
merciful
towards
the
people
and
encourage
them
towards
Allaah
()ـ.
Addi4onally,
some
scholars
men4on
that
the
worst
combina4on
is
to
have
kufr
(disbelief)
and
faqr
(poverty)
together.
The
Prophet
(
)ع used
to
constantly
make
a
du'a
asking
for
protec4on
from
kufr
and
debt.
Aisha
(ra)
narrated,
:ِأَنﱠ رَﺳُﻮلَ اﻟﻠﱠﻪِ ﺻَﻠﱠﻰ اﻟﻠﱠﻪُ ﻋَﻠَﻴْﻪِ وَﺳَﻠﱠﻢَ ﻛَﺎنَ ﻳَﺪْﻋُﻮ ﻓِﻲ اﻟﺼﱠﻼَة
"اﻟﻠﱠﻬُﻢﱠ إِﻧﱢﻲ أَﻋُﻮذُ ﺑِﻚَ ﻣِﻦْ ﻋَﺬَابِ اﻟْﻘَﺒْﺮِ وَأَﻋُﻮذُ ﺑِﻚَ ﻣِﻦْ ﻓِﺘْﻨَﺔِ اﳌَْﺴِﻴﺢِ اﻟﺪﱠﺟﱠﺎلِ وَأَﻋُﻮذُ ﺑِﻚَ ﻣِﻦْ ﻓِﺘْﻨَﺔِ اﶈَْﻴَﺎ
"ِوَﻓِﺘْﻨَﺔِ اﳌَْﻤَﺎتِ اﻟﻠﱠﻬُﻢﱠ إِﻧﱢﻲ أَﻋُﻮذُ ﺑِﻚَ ﻣِﻦْ اﳌَْﺄْﺛَﻢِ وَاﳌَْﻐْﺮَم
:َ ﻣَﺎ أَﻛْﺜَﺮَ ﻣَﺎ ﺗَﺴْﺘَﻌِﻴﺬُ ﻣِﻦْ اﳌَْﻐْﺮَمِ؟ ﻓَﻘَﺎل:ٌﻓَﻘَﺎلَ ﻟَﻪُ ﻗَﺎﺋِﻞ
"َ" إِنﱠ اﻟﺮﱠﺟُﻞَ إِذَا ﻏَﺮِمَ ﺣَﺪﱠثَ ﻓَﻜَﺬَبَ وَوَﻋَﺪَ ﻓَﺄَﺧْﻠَﻒ
“Allaah's
Apostle
used
to
invoke
Allaah
in
the
prayer
saying
:
‘O
Allaah,
I
seek
refuge
with
You
from
the
punishment
of
the
grave
and
from
the
afAlictions
of
Masiah
Ad-‐Dajjal
and
from
the
afAlictions
of
life
and
death.
O
Allaah,
I
seek
refuge
with
You
from
the
sins
and
from
being
in
debt.’
Somebody
said
to
him,
‘Why
do
you
so
frequently
seek
refuge
with
Allaah
from
being
in
debt?’
The
Prophet
replied,
‘A
person
in
debt
is
more
likely
to
tell
lies
whenever
he
speaks,
and
breaks
promises
whenever
he
makes
(them).’”
[SaHeeH
Al-‐Bukhaari
&
Muslim]
If
someone
died
10,000
years
ago,
how
would
he
find
Allaah
(
)ـ swi8
in
taking
account?
Wouldn't
he
or
she
have
to
wait
a
long
@me
for
his
Hisaab?
103
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#38-‐46
• Death
can
come
at
any
moment.
Qiyamah
al-‐sughrah
(Minor
Judgement)
begins
when
one
dies
in
his
or
her
grave.
• When
one
dies,
the
person
does
not
feel
the
years
passing.
Anaas
b.
Maalik
(
)س narrated,
the
Prophet
(
)ع said,
""إذا ﻣﺎت أﺣﺪُﻛﻢ ﻓﻘﺪْ ﻗﺎﻣﺖْ ﻗﻴﺎﻣﺘُﻪ
“Whoever
dies,
his
qiyamah
has
come.”
[As-‐Silsilah
ad-‐Da’eefah]
This
is
why
it
is
be@er
to
be
concerned
with
your
death
rather
than
the
Day
of
Judgment.
Some
speakers
will
delve
for
hours
and
hours
into
the
signs
of
the
Day
of
Judgment
and
Dajjal.
In
the
end,
it
is
an
issue
of
the
unseen
so
one
will
never
have
definite
knowledge.
Instead
one
should
prepare
himself
for
death.
Anaas
b.
Maalik
(
)س narrated,
ﻓَﻘَﺎلَ ﻣَﺘَﻰ اﻟﺴﱠﺎﻋَﺔُ ﻗَﺎلَ " وَﻣَﺎذَا أَﻋْﺪَدْتَ ﻟَﻬَﺎ،ِ ﺳَﺄَلَ اﻟﻨﱠﺒِﻲﱠ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﻋَﻦِ اﻟﺴﱠﺎﻋَﺔ،ًأَنﱠ رَﺟُﻼ
َ ﻓَﻘَﺎل. ﻗَﺎلَ ﻻَ ﺷَﻰْءَ إِﻻﱠ أَﻧﱢﻲ أُﺣِﺐﱡ اﻟﻠﱠﻪَ وَرَﺳُﻮﻟَﻪُ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ
. " َ" أَﻧْﺖَ ﻣَﻊَ ﻣَﻦْ أَﺣْﺒَﺒْﺖ
A
man
asked
the
Prophet
about
the
Hour
(i.e.
Day
of
Judgment)
saying,
"When
will
the
Hour
be?"
The
Prophet
said,
"What
have
you
prepared
for
it?"
The
man
said,
"Nothing,
except
that
I
love
Allaah
(
)ـ
and
His
Apostle."
The
Prophet
said,
"You
will
be
with
those
whom
you
love."
[SaHeeH
Al-‐Bukhari]
AYAH #40
ٌأَوْ ﻛَﻈُﻠُﻤَﺎتٍ ﻓِﻲ ﺑَﺤْﺮٍ ﻟﱡﺠﱢﻲﱟ ﻳَﻐْﺸَﺎهُ ﻣَﻮْجٌ ﻣﱢﻦ ﻓَﻮْﻗِﻪِ ﻣَﻮْجٌ ﻣﱢﻦ ﻓَﻮْﻗِﻪِ ﺳَﺤَﺎبٌ ۚ ﻇُﻠُﻤَﺎت
ﺑَﻌْﻀُﻬَﺎ ﻓَﻮْقَ ﺑَﻌْﺾٍ إِذَا أَﺧْﺮَجَ ﻳَﺪَهُ ﻟَﻢْ ﻳَﻜَﺪْ ﻳَﺮَاﻫَﺎ ۗ وَﻣَﻦ ﻟﱠﻢْ ﻳَﺠْﻌَﻞِ اﻟﻠﱠﻪُ ﻟَﻪُ ﻧُﻮرًا ﻓَﻤَﺎ
ٍﻟَﻪُ ﻣِﻦ ﻧﱡﻮر
“Or
is
like
the
darkness
is
a
vast
deep
sea,
overwhelmed
with
a
great
wave
topped
by
a
great
wave,
topped
by
dark
clouds,
darkness,
one
above
another.
If
a
man
stretches
out
his
hand,
he
can
hardly
see
it!
And
he
for
whom
Allaah
has
not
appointed
light,
for
him
there
is
no
light.
“
104
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#38-‐46
Allaah
(
)ـ
describes
the
severe
darkness.
The
first
one
showed
the
man
his
deeds
and
account.
Here
we
see
how
the
state
of
the
disbeliever
is
like
being
in
complete
darkness.
Definition: ( ﻟﱡﺠﱢﻲﱟlujjee)
This
means
much
water,
depth
ٌۚ أَوْ ﻛَﻈُﻠُﻤَﺎتٍ ﻓِﻲ ﺑَﺤْﺮٍ ﻟﱡﺠﱢﻲﱟ ﻳَﻐْﺸَﺎهُ ﻣَﻮْجٌ ﻣﱢﻦ ﻓَﻮْﻗِﻪِ ﻣَﻮْجٌ ﻣﱢﻦ ﻓَﻮْﻗِﻪِ ﺳَﺤَﺎب
“Or
is
like
the
darkness
is
a
vast
deep
sea,
overwhelmed
with
a
great
wave
topped
by
a
great
wave,
topped
by
dark
clouds,
darkness,
one
above
another...”
This
ayah
is
amazing
because
the
Prophet
(
)ع never
went
to
the
sea.
This
ayah
describes
that
there
are
waves
on
top
of
waves.
There
are
actually
different
layers
of
waves
deep
within
the
ocean.
Some
waves
are
1.5
kilometers
down.
There
are
waves
on
top
of
each
other.
Some
waves
are
so
large
that
they
can
be
seen
from
outer
space.
The
last
ayah
explained
that
the
deeds
of
disbelievers
will
be
in
vain.
This
ayah
describes
the
state
of
the
disbelievers.
That
is
they
are
in
so
much
darkness
(darkness
one
above
another)
that
they
are
unable
to
see
their
own
bodies.
Juxtapose
this
ayah
35
which
describes
the
guidance
of
Allaah
(
)ـ as
light
upon
light.
105
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#38-‐46
AYAH #41
َأَﻟَﻢْ ﺗَﺮَ أَنﱠ اﻟﻠﱠﻪَ ﻳُﺴَﺒﱢﺢُ ﻟَﻪُ ﻣَﻦ ﻓِﻲ اﻟﺴﱠﻤَﺎوَاتِ وَاﻷَْرْضِ وَاﻟﻄﱠﻴْﺮُ ﺻَﺎﻓﱠﺎتٍ ۖ ﻛُﻞﱞ ﻗَﺪْ ﻋَﻠِﻢ
َﺻَﻼَﺗَﻪُ وَﺗَﺴْﺒِﻴﺤَﻪُ ۗ وَاﻟﻠﱠﻪُ ﻋَﻠِﻴﻢٌ ﲟَِﺎ ﻳَﻔْﻌَﻠُﻮن
“Do
you
not
see
that
Allaah,
it
is
He
who
is
gloriAied
by
all
is
in
the
heavens
and
the
earth,
and
the
birds
with
wings
out-‐spread
of
each
one
He
knows
indeed
his
salaat
and
his
gloriAication,
and
Allaah
is
All-‐Aware
of
what
they
do.”
AJer
all
of
the
commands
of
Allaah
(
)ـ
(laws
discussed,
lowering
the
gaze,
guarding
the
tongue
against
innocent
women),
Allaah
(
)ـ
is
bringing
ones
a@en4on
to
how
much
of
the
crea4on
obeys
Him.
The
whole
of
the
crea4on
prays
and
obeys
and
doesn’t
step
outside
of
the
obedience
of
Allaah
()ـ.
As
such
humans
should
follow
their
example.
Instead,
we
see
humans
who
are
worse
of
than
these
animals
because
they
transgress
the
bounds
of
Allaah
(
)ـ by
disobeying
him.
Scholars
say
that
at
least
ca@le
follow
the
direc4ons
of
the
shepherd,
but
many
humans
are
persistent
in
going
on
the
wrong
path.
106
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#38-‐46
Allaah ()ـ. If you knew what I know, you would laugh little, weep much, and you would
not
enjoy
women
in
beds,
but
would
go
out
to
the
open
space
beseeching
Allaah
(
)ـ "
[At-‐Tirmidhi]
(
)ـ
in
the
heavens.
There
is
not
the
length
of
a
hand-‐span
except
that
there
The
angels
are
glorifying
Allaah
is an angel there standing, bowing, or prostra4ng. The Prophet ( )ع described that these angels have been
doing this ever since Allaah ( )ـ created them. They don’t stop to take a break or sleep. They have been
worshiping Allaah ( )ـ like this ever since He created them.
Definition: َﺗَﺴْﺒِﻴﺢ
TasbeeH
is
to
glorify,
to
have
Allaah
be
far
removed
from
imperfec4ons.
107
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#38-‐46
Why
men@on
the
birds
specifically
when
Allaah
has
men@oned
what
is
in
heavens
and
earth,
which
includes
birds?
Some
scholars
say
it
is
because
birds
have
an
ability
given
to
them
by
Allaah
(
)ـ
to
be
between
the
heavens
and
the
earth.
Scien4sts
es4mate
the
number
of
birds
to
be
100
billion.
()ـ.
What
is
our
excuse
then?
Allaah
(
)ـ
raised
us
a
rank
above
these
All
birds
make
tasbih
of
Allaah
creatures,
and
Allaah
(
)ـ
made
these
creatures
to
serve
us.
Allaah
(
)ـ
is
bringing
a@en4on
to
His
Greatness
and
how
much
He
is
being
obeyed
in
the
heavens
and
the
earth,
so
where
do
we
fit
in?
AYAH #42
ُوَﻟِﻠﱠﻪِ ﻣُﻠْﻚُ اﻟﺴﱠﻤَﺎوَاتِ وَاﻷَْرْضِ ۖ وَإِﻟَﻰ اﻟﻠﱠﻪِ اﳌَْﺼِﻴﺮ
“And
to
Allaah
belongs
the
sovereignty
of
the
heavens
and
the
earth,
and
to
Allaah
is
the
return
(of
all).”
AJer
bringing
our
a@en4on
to
all
the
great
and
magnificent
numbers
worshiping
Allaah
()ـ,
Allaah
(
)ـ
says
the
Dominion
and
Sovereignty
is
His.
Whenever
one
sees
the
Greatness
of
Allaah
(
)ـ
in
things
like
this,
it
should
increase
his
or
her
trust
in
Allaah
(
)ـ because
He
has
ownership
of
everything.
108
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#38-‐46
AYAH #43
ُأَﻟَﻢْ ﺗَﺮَ أَنﱠ اﻟﻠﱠﻪَ ﻳُﺰْﺟِﻲ ﺳَﺤَﺎﺑًﺎ ﺛُﻢﱠ ﻳُﺆَﻟﱢﻒُ ﺑَﻴْﻨَﻪُ ﺛُﻢﱠ ﻳَﺠْﻌَﻠُﻪُ رُﻛَﺎﻣًﺎ ﻓَﺘَﺮَى اﻟْﻮَدْقَ ﻳَﺨْﺮُج
ُﻣِﻦْ ﺧِﻼَﻟِﻪِ وَﻳُﻨَﺰﱢلُ ﻣِﻦَ اﻟﺴﱠﻤَﺎءِ ﻣِﻦ ﺟِﺒَﺎلٍ ﻓِﻴﻬَﺎ ﻣِﻦ ﺑَﺮَدٍ ﻓَﻴُﺼِﻴﺐُ ﺑِﻪِ ﻣَﻦ ﻳَﺸَﺎء
ِوَﻳَﺼْﺮِﻓُﻪُ ﻋَﻦ ﻣﱠﻦ ﻳَﺸَﺎءُ ۖ ﻳَﻜَﺎدُ ﺳَﻨَﺎ ﺑَﺮْﻗِﻪِ ﻳَﺬْﻫَﺐُ ﺑِﺎﻷَْﺑْﺼَﺎر
“Do
you
not
see
that
Allaah
drives
the
clouds
gently,
then
joins
them
together,
then
makes
them
into
a
heap
of
layers,
and
you
see
the
rain
comes
forth
from
between
them.
And
He
sends
down
from
the
sky
hail
(like)
mountains,
and
strikes
therewith
whom
He
wills,
and
averts
it
from
whom
He
wills.
The
vivid
Alash
of
its
(clouds)
lightening
nearly
blinds
the
sight.”
Allaah ( )ـ is describing the clouds. Some4mes clouds pile on top up one another and look like mountains.
The
brightness
of
the
lightning
is
cable
of
blinding
people.
However,
the
flash
of
lightning
lasts
a
very
short
4me.
If
it
wasn’t
for
a
very
short
period
of
4me,
many
people
would
be
blinded.
ﻳَﺠْﻌَﻠُﻪُ رُﻛَﺎﻣًﺎ
“Then
makes
them
into
a
heap
of
layers”
This
means
Allaah
(
)ـ piles
them
up
on
top
of
one
another.
109
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#38-‐46
AYAH #44
ِﻳُﻘَﻠﱢﺐُ اﻟﻠﱠﻪُ اﻟﻠﱠﻴْﻞَ وَاﻟﻨﱠﻬَﺎرَ ۚ إِنﱠ ﻓِﻲ ذَٰﻟِﻚَ ﻟَﻌِﺒْﺮَةً ﻟﱢﺄُوﻟِﻲ اﻷَْﺑْﺼَﺎر
“Allaah
causes
the
night
and
the
day
to
succeed
each
other,
Truly,
in
these
things
is
indeed
a
lesson
for
those
who
have
insight.”
This
means
that
if
the
day
is
gone,
then
the
night
comes
and
if
the
night
is
gone,
then
the
day
comes.
Some
scholars
say
yuqallib
refers
to
how
the
days
are
long
in
some
seasons
and
the
night
is
short
and
in
other
seasons
the
night
is
long
and
the
days
are
short.
AYAH #45
وَاﻟﻠﱠﻪُ ﺧَﻠَﻖَ ﻛُﻞﱠ دَاﺑﱠﺔٍ ﻣﱢﻦ ﻣﱠﺎءٍ ۖ ﻓَﻤِﻨْﻬُﻢ ﻣﱠﻦ ﳝَْﺸِﻲ ﻋَﻠَﻰٰ ﺑَﻄْﻨِﻪِ وَﻣِﻨْﻬُﻢ ﻣﱠﻦ ﳝَْﺸِﻲ
َﻋَﻠَﻰٰ رِﺟْﻠَﲔِْ وَﻣِﻨْﻬُﻢ ﻣﱠﻦ ﳝَْﺸِﻲ ﻋَﻠَﻰٰ أَرْﺑَﻊٍ ۚ ﻳَﺨْﻠُﻖُ اﻟﻠﱠﻪُ ﻣَﺎ ﻳَﺸَﺎءُ ۚ إِنﱠ اﻟﻠﱠﻪ
ٌﻋَﻠَﻰٰ ﻛُﻞﱢ ﺷَﻲْءٍ ﻗَﺪِﻳﺮ
“Allaah
has
created
every
moving
creature
from
water.
Of
them
there
are
some
that
creep
on
their
bellies,
some
that
walk
on
two
legs,
and
some
that
walk
on
four.
Allaah
creates
what
He
wills.
Verily!
Allaah
is
able
to
do
all
things.”
We
know
now
that
most
living
things
are
composed
of
water,
which
is
a
recent
discovery.
The
early
Muslims
understood
this
as
nudah
(from
the
sperm
drop).
This
is
also
a
correct
understanding.
Human
beings
are
bipedal
(we
have
two
feet)
–
scholars
say
its
amazing
that
of
all
the
creatures
humans
are
the
(
)ـ
has
honored
the
human
being
so
that
they
don’t
few
that
do
not
use
their
hands
to
move
around.
Allaah
have
to
walk
on
their
hands
and
eat
from
the
same
hands
they
are
walking
on.
Allaah
(
)ـ
is
bringing
to
our
a@en4on
the
different
creatures
He
has
created,
and
if
one
contemplates,
he
or
she
will
find
variety
and
diversity
in
the
crea4on
of
Allaah
(
)ـ .
110
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#38-‐46
AYAH #46
ٍﻟﱠﻘَﺪْ أَﻧﺰَﻟْﻨَﺎ آﻳَﺎتٍ ﻣﱡﺒَﻴﱢﻨَﺎتٍ ۚ وَاﻟﻠﱠﻪُ ﻳَﻬْﺪِي ﻣَﻦ ﻳَﺸَﺎءُ إِﻟَﻰٰ ﺻِﺮَاطٍ ﻣﱡﺴْﺘَﻘِﻴﻢ
“We
have
indeed
sent
down
manifest
aayaat.
And
Allaah
guides
whom
He
wills
to
a
Straight
Path.”
Allaah ( )ـ emphasizes once again that the ayaat are clear and clarifying. (See tafseer of ayah #34)
111
Qabeelat
Tayybah
PPN-‐Confiden3al
Hypocrites
vs.
the
Believers
||
Ayah
#47-‐57
The
hypocrites
are
so
dangerous
that
in
Soorah
al-‐Baqarah,
there
are
a
few
ayaat
regarding
the
believers
and
kuffaar
and
a
full
page
is
devoted
on
the
hypocrites.
Allaah
(
)ـ
is
warning
Muslims
of
them
and
explaining
how
dangerous
they
are.
AYAH#48
َوَإِذَا دُﻋُﻮا إِﻟَﻰ اﻟﻠﱠﻪِ وَرَﺳُﻮﻟِﻪِ ﻟِﻴَﺤْﻜُﻢَ ﺑَﻴْﻨَﻬُﻢْ إِذَا ﻓَﺮِﻳﻖٌ ﻣﱢﻨْﻬُﻢ ﻣﱡﻌْﺮِﺿُﻮن
“
And
when
they
are
called
to
Allaah
and
His
Messenger,
to
judge
between
them,
Lo!
A
party
of
them
refuse
and
turn
away.”
This
means
they
turn
away
from
the
judgment
of
the
Prophet
()ع.
()ع.
Allaah
(
)ـ
is
menEoned
because
the
Prophet
(
)ع judges
on
The
judge
in
the
dunya
is
the
Prophet
earth using Allaah ( )ـ ’s Laws. The importance of accepEng the judgment of the Prophet ( )ع cannot be
understated. Allaah ( )ـ swears by Himself in Soorah Nisa’:
112
Qabeelat
Tayybah
PPN-‐Confiden3al
Hypocrites
vs.
the
Believers
||
Ayah
#47-‐57
َوَﻣَﺎ أَرْﺳَﻠْﻨَﺎ ﻣِﻦ رﱠﺳُﻮلٍ إِﻟﱠﺎ ﻟِﻴُﻄَﺎعَ ﺑِﺈِذْنِ اﻟﻠﱠﻪِ ۚ وَﻟَﻮْ أَﻧﱠﻬُﻢْ إِذ ﻇﱠﻠَﻤُﻮا أَﻧﻔُﺴَﻬُﻢْ ﺟَﺎءُوك
ﻓَﺎﺳْﺘَﻐْﻔَﺮُوا اﻟﻠﱠﻪَ وَاﺳْﺘَﻐْﻔَﺮَ ﻟَﻬُﻢُ اﻟﺮﱠﺳُﻮلُ ﻟَﻮَﺟَﺪُوا اﻟﻠﱠﻪَ ﺗَﻮﱠاﺑًﺎ رﱠﺣِﻴﻤًﺎ
But
no,
by
your
Lord,
they
will
not
[truly]
believe
until
they
make
you,
[O
Muhammad],
judge
concerning
that
over
which
they
dispute
among
themselves
and
then
Mind
within
themselves
no
discomfort
from
what
you
have
judged
and
submit
in
[full,
willing]
submission.
“Know
by
your
Lord
that
they
do
not
believe
unEl
they
make
you
judge
in
their
affairs
and
they
find
no
resistance
to
your
judgment
and
submit
completely
and
in
totally.”
AYAH #49
َوَإِن ﻳَﻜُﻦ ﻟﱠﻬُﻢُ اﳊَْﻖﱡ ﻳَﺄْﺗُﻮا إِﻟَﻴْﻪِ ﻣُﺬْﻋِﻨِﲔ
“But
if
the
right
is
with
them,
they
come
to
him
willingly
with
submission.”
AYAH #50
ْأَﻓِﻲ ﻗُﻠُﻮﺑِﻬِﻢ ﻣﱠﺮَضٌ أَمِ ارْﺗَﺎﺑُﻮا أَمْ ﻳَﺨَﺎﻓُﻮنَ أَن ﻳَﺤِﻴﻒَ اﻟﻠﱠﻪُ ﻋَﻠَﻴْﻬِﻢْ وَرَﺳُﻮﻟُﻪُ ۚ ﺑَﻞ
َأُولَٰﺋِﻚَ ﻫُﻢُ اﻟﻈﱠﺎﳌُِﻮن
“Is
there
a
disease
in
their
hearts?
Or
do
the
doubt
or
fear
lest
Allaah
and
His
Messenger
113
Qabeelat
Tayybah
PPN-‐Confiden3al
Hypocrites
vs.
the
Believers
||
Ayah
#47-‐57
( )ع should wrong them in judgment. Nay, It is they themselves who are the Dhaalimoon.”
Dhulm
is
the
opposite
of
jusEce.
Hence,
Dhaalimoon
are
those
who
are
unjust.
The
hypocrites
doubt
the
(
)ع because
they
fear
that
he
will
be
unjust.
However,
we
know
from
the
judgement
of
the
Prophet
characterisEcs of the Prophet ( )ع that this is not the case.
إِﻧﱠﻤَﺎ ﻳَﺴْﺘَﺄْذِﻧُﻚَ اﻟﱠﺬِﻳﻦَ ﻻَ ﻳُﺆْﻣِﻨُﻮنَ ﺑِﺎﻟﻠﱠﻪِ وَاﻟْﻴَﻮْمِ اﻵْﺧِﺮِ وَارْﺗَﺎﺑَﺖْ ﻗُﻠُﻮﺑُﻬُﻢْ ﻓَﻬُﻢْ ﻓِﻲ
َرَﻳْﺒِﻬِﻢْ ﻳَﺘَﺮَدﱠدُون
“It
is
only
those
who
believe
not
in
Allaah
and
the
Last
Day
and
whose
hearts
are
in
doubt
that
ask
your
leave
(to
be
exempted
from
jihad).
So
in
their
doubts
they
waver.”
[Soorah
Tawbah:
45]
AYAH # 51
إِﻧﱠﻤَﺎ ﻛَﺎنَ ﻗَﻮْلَ اﳌُْﺆْﻣِﻨِﲔَ إِذَا دُﻋُﻮا إِﻟَﻰ اﻟﻠﱠﻪِ وَرَﺳُﻮﻟِﻪِ ﻟِﻴَﺤْﻜُﻢَ ﺑَﻴْﻨَﻬُﻢْ أَن ﻳَﻘُﻮﻟُﻮا ﺳَﻤِﻌْﻨَﺎ
َوَأَﻃَﻌْﻨَﺎ ۚ وَأُولَٰﺋِﻚَ ﻫُﻢُ اﳌُْﻔْﻠِﺤُﻮن
“The
only
saying
of
the
faithful
believer,
when
they
are
called
to
Allaah
(His
words,
the
Qur'aan)
and
His
Messenger,
to
judge
between
them,
is
that
they
say:
‘We
hear
and
we
obey.’
And
such
are
the
prosperous
ones.”
In
Soorah
Ahzaab,
Allaah
(
)ـ says,
“It
is
not
for
a
believing
man
or
woman
that
if
Allaah
(
)ـ
makes
a
decree
that
they
have
any
choice
in
the
maSer.”
114
Qabeelat
Tayybah
PPN-‐Confiden3al
Hypocrites
vs.
the
Believers
||
Ayah
#47-‐57
Scholars
say
that
this
Ayah
is
talking
about
the
hukm
(the
rulings)
and
the
judgements
of
the
Prophet
( إِﻧﱠﻤَﺎ.)ع
(innamaa)
indicates
that
this
is
the
only
response
that
believers
can
have.
Whether
or
not
they
win
or
lose
the
judgment
of
the
Prophet
(
)ع or
Allaah
()ـ,
they
obey.
One
submits.
Period.
Furthermore,
a
believer
should
always
want
a
fair
judgement,
even
if
that
means
he
or
she
loses
the
case.
For
example,
in
court,
someone
may
know
he
or
she
is
in
the
wrong,
but
that
person
can
manipulate
the
system
and
“prove”
he
or
she
is
right.
As
a
Muslim,
he
or
she
should
understand
that
this
is
dhulm
and
unfair.
AYAH #52
َوَﻣَﻦ ﻳُﻄِﻊِ اﻟﻠﱠﻪَ وَرَﺳُﻮﻟَﻪُ وَﻳَﺨْﺶَ اﻟﻠﱠﻪَ وَﻳَﺘﱠﻘْﻪِ ﻓَﺄُولَٰﺋِﻚَ ﻫُﻢُ اﻟْﻔَﺎﺋِﺰُون
“And
whosoever
obeys
Allaah,
and
keeps
his
duty
such
are
the
successful
ones.”
This
ayah
is
about
general
obedience.
Many
Emes
in
the
Qur'aan
obeying
Allaah
(
)ـ
is
followed
by
obeying
the
Prophet
()ع.
In
contrast
to
the
hypocrites,
we
see
the
a[tudes
of
the
true
believers
when
it
comes
to
obedience
of
Allaah
and
His
Messenger
in
these
two
ayaat.
Taqwa
comes
from
wiqaayah.
Wiqaayah
puts
a
barrier
between
one
and
the
anger
of
Allaah
(
)ـ .
In
other
qira’at,
the
word
is
pronounced
differently
but
the
meaning
does
not
change.
AYAH #53
ٌوَأَﻗْﺴَﻤُﻮا ﺑِﺎﻟﻠﱠﻪِ ﺟَﻬْﺪَ أَﳝَْﺎﻧِﻬِﻢْ ﻟَﺌِﻦْ أَﻣَﺮْﺗَﻬُﻢْ ﻟَﻴَﺨْﺮُﺟُﻦﱠ ۖ ﻗُﻞ ﻟﱠﺎ ﺗُﻘْﺴِﻤُﻮا ۖ ﻃَﺎﻋَﺔ
َﻣﱠﻌْﺮُوﻓَﺔٌ ۚ إِنﱠ اﻟﻠﱠﻪَ ﺧَﺒِﻴﺮٌ ﲟَِﺎ ﺗَﻌْﻤَﻠُﻮن
“They
swear
by
Allaah
their
strongest
oaths
that
is
only
you
would
order
them,
they
would
leave
(their
homes
for
Mighting
in
Allaah’s
cause).
Sau:
“Swear
you
not;
(this)
obedience
(of
yours)
is
known
(to
be
false).
Verily,
Allaah
knows
well
what
you
do.”
This
ayah
is
referring
to
the
hypocrites.
They
swear
that
they
obey
Allaah
(
)ـ and
the
Messenger
()ع.
However,
they
are
being
reminded
that
the
kind
of
obedience
they
have
and
the
extent
of
their
obedience
is
115
Qabeelat
Tayybah
PPN-‐Confiden3al
Hypocrites
vs.
the
Believers
||
Ayah
#47-‐57
known,
so
there
is
no
need
to
swear.
The
ending
here
is
very
befi[ng.
Allaah
(
)ـ is
reminding
us
that
He
is
well
aware
of
what
kinds
of
obedience
we
have.
AYAH #54
ﻗُﻞْ أَﻃِﻴﻌُﻮا اﻟﻠﱠﻪَ وَأَﻃِﻴﻌُﻮا اﻟﺮﱠﺳُﻮلَ ۖ ﻓَﺈِن ﺗَﻮَﻟﱠﻮْا ﻓَﺈِﻧﱠﻤَﺎ ﻋَﻠَﻴْﻪِ ﻣَﺎ ﺣُﻤﱢﻞَ وَﻋَﻠَﻴْﻜُﻢ ﻣﱠﺎ
ُﺣُﻤﱢﻠْﺘُﻢْ ۖ وَإِن ﺗُﻄِﻴﻌُﻮهُ ﺗَﻬْﺘَﺪُوا ۚ وَﻣَﺎ ﻋَﻠَﻰ اﻟﺮﱠﺳُﻮلِ إِﻟﱠﺎ اﻟْﺒَﻼَغُ اﳌُْﺒِﲔ
“Say:
‘Obey
Allaah
and
obey
the
Messenger,
but
if
you
turn
away,
he
is
only
responsible
for
the
duty
places
on
him
and
you
for
that
placed
on
you.
If
you
obey
him,
you
shall
be
on
the
right
guidance.
The
Messenger’s
duty
is
only
to
convey
in
a
clear
way.”
(
)ع is
to
convey
the
message.
Some
have
used
this
Ayah
to
say
that
the
Qur'aan
uses
The
duty
of
the
Prophet
the
double
negaEve
to
emphasize
that
the
only
job
of
the
Messenger
(
)ع is
to
convey
the
message.
Therefore,
these
people
believe
his
sunan
are
not
to
be
followed
since
he
is
a
messenger
in
the
same
sense
a
courier
is
a
messenger.
However,
the
correct
understand
of
this
ayah
indicates
that
the
his
sunan
should
be
followed.
AYAH #55
وَﻋَﺪَ اﻟﻠﱠﻪُ اﻟﱠﺬِﻳﻦَ آﻣَﻨُﻮا ﻣِﻨﻜُﻢْ وَﻋَﻤِﻠُﻮا اﻟﺼﱠﺎﳊَِﺎتِ ﻟَﻴَﺴْﺘَﺨْﻠِﻔَﻨﱠﻬُﻢْ ﻓِﻲ اﻷَْرْضِ ﻛَﻤَﺎ
ْاﺳْﺘَﺨْﻠَﻒَ اﻟﱠﺬِﻳﻦَ ﻣِﻦ ﻗَﺒْﻠِﻬِﻢْ وَﻟَﻴُﻤَﻜﱢﲍَﱠ ﻟَﻬُﻢْ دِﻳﻨَﻬُﻢُ اﻟﱠﺬِي ارْﺗَﻀَﻰٰ ﻟَﻬُﻢ
َوَﻟَﻴُﺒَﺪﱢﻟَﻨﱠﻬُﻢ ﻣﱢﻦ ﺑَﻌْﺪِ ﺧَﻮْﻓِﻬِﻢْ أَﻣْﻨًﺎ ۚ ﻳَﻌْﺒُﺪُوﻧَﻨِﻲ ﻻَ ﻳُﺸْﺮِﻛُﻮنَ ﺑِﻲ ﺷَﻴْﺌًﺎ ۚ وَﻣَﻦ ﻛَﻔَﺮ
َﺑَﻌْﺪَ ذَٰﻟِﻚَ ﻓَﺄُولَٰﺋِﻚَ ﻫُﻢُ اﻟْﻔَﺎﺳِﻘُﻮن
“Allaah
has
promised
those
among
you
who
believe,
and
do
righteous
good
deeds,
that
He
will
certainly
grant
them
succession
to
in
the
earth,
as
He
granted
it
to
those
before
them,
and
the
He
will
grant
them
the
authority
to
practice
their
religion,
that
which
He
has
chosen
for
them
and
He
surely
give
them
in
exchange
a
safe
security
after
their
fear
they
worship
Me
and
do
not
associate
anything
with
Me.
But
whoever
disbelieved
after
this,
they
are
the
faasiqoon
(rebellious,
disobedient
to
Allaah).”
116
Qabeelat
Tayybah
PPN-‐Confiden3al
Hypocrites
vs.
the
Believers
||
Ayah
#47-‐57
Definition: ( اﻟﻮﻋﺪAl-Wa'ad)
This
is
a
promise
of
good
to
come
in
the
future,
usually
Eed
to
a
sEpulaEon.
Allaah
(
)ـ
is
the
most
truthful
in
speech.
If
He
has
promised
something,
then
there
is
no
doubt
that
it
will
be
fulfilled.
A
promise
that
comes
with
sEpulaEon:
they
worship
Allah
and
there
is
no
shirk
that
is
commiSed;
they
have
tawheed
(why
does
the
ummah
not
have
the
upper
hand
now?
How
many
graves
in
egypt,
india
pakistan,
sudan
etc
are
being
worshipped??);
people
put
tabeez
mushaf
umder
pillow
of
baby
for
protecEon,
etc.
This
applies
to
anyone
who
has
belief
and
righteous
deeds.
Allaah
is
swearing
that
He
will
give
this
person
the
upper
hand
and
good
control
on
the
Earth,
as
He
gave
it
to
those
before
them
(i.e.
prophets
such
as
Dawood
and
Sulaymaan
(
)إ )
and
Allah
will
replace
their
state
of
fear
with
a
state
of
safety.
One
important
sEpulaEon
is
that
they
worship
Allaah
(
)ـ and
do
not
associate
anyone
with
him.
No3ce!
In
order
to
get
the
reward
one
must
have
both
belief
and
righteous
deeds.
A
hypocrite
or
pagan
can
have
good
deeds,
but
without
the
belief
the
deeds
will
go
in
vain.
AYAH #56
َوَأَﻗِﻴﻤُﻮا اﻟﺼﱠﻼَةَ وَآﺗُﻮا اﻟﺰﱠﻛَﺎةَ وَأَﻃِﻴﻌُﻮا اﻟﺮﱠﺳُﻮلَ ﻟَﻌَﻠﱠﻜُﻢْ ﺗُﺮْﺣَﻤُﻮن
“And
perform
al-‐salaat,
and
give
zakat
and
obey
the
Messenger
that
you
may
receive
Mercy.”
Ayah 55 promises success on earth and Ayah 56 promises mercy.
It
is
interesEng
that
a`er
the
command
of
establishing
the
salaah
and
paying
the
zakaat,
Allaah
(
)ـ menEons
obeying
the
Messenger
()ع.
In
order
to
establish
the
salaah
or
pay
the
zakaat,
following
the
sunnah
of
the
Prophet
(
)ع is
necessary
because
the
details
regarding
the
salaah
and
zakaat
are
found
in
the
Sunnah.
One
can
use
a
similar
argument
against
the
Quraaniyoon
(those
who
believe
that
only
the
Qur'aan
needs
to
be
obeyed).
(Where
do
we
get
the
details
regarding
the
salaah?)
117
Qabeelat
Tayybah
PPN-‐Confiden3al
Hypocrites
vs.
the
Believers
||
Ayah
#47-‐57
AYAH #57
ُﻻَ ﲢَْﺴَﱭَﱠ اﻟﱠﺬِﻳﻦَ ﻛَﻔَﺮُوا ﻣُﻌْﺠِﺰِﻳﻦَ ﻓِﻲ اﻷَْرْضِ ۚ وَﻣَﺄْوَاﻫُﻢُ اﻟﻨﱠﺎرُ ۖ وَﻟَﺒِﺌْﺲَ اﳌَْﺼِﻴﺮ
“Consider
not
that
the
disbelievers
can
escape
in
the
land.
Their
abode
shall
be
the
Mire,
and
worst
indeed
is
that
destination.”
This
ayah
is
talking
to
the
Prophet
( )عin
order
to
upli`
his
spirits.
In
the
previous
ayah
he
is
given
the
promise
of
victory
and
is
now
told
that
the
disbelievers
will
not
be
able
to
escape
because
their
final
resEng
place
is
the
fire.
118
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#58-‐64
AYAH #58
َﻳَﺎ أَﻳﱡﻬَﺎ اﻟﱠﺬِﻳﻦَ آﻣَﻨُﻮا ﻟِﻴَﺴْﺘَﺄْذِﻧﻜُﻢُ اﻟﱠﺬِﻳﻦَ ﻣَﻠَﻜَﺖْ أَﳝَْﺎﻧُﻜُﻢْ وَاﻟﱠﺬِﻳﻦَ ﻟَﻢْ ﻳَﺒْﻠُﻐُﻮا اﳊُْﻠُﻢ
ِﻣِﻨﻜُﻢْ ﺛَﻼَثَ ﻣَﺮﱠاتٍ ۚ ﻣﱢﻦ ﻗَﺒْﻞِ ﺻَﻼَةِ اﻟْﻔَﺠْﺮِ وَﺣِﲔَ ﺗَﻀَﻌُﻮنَ ﺛِﻴَﺎﺑَﻜُﻢ ﻣﱢﻦَ اﻟﻈﱠﻬِﻴﺮَة
ٌوَﻣِﻦ ﺑَﻌْﺪِ ﺻَﻼَةِ اﻟْﻌِﺸَﺎءِ ۚ ﺛَﻼَثُ ﻋَﻮْرَاتٍ ﻟﱠﻜُﻢْ ۚ ﻟَﻴْﺲَ ﻋَﻠَﻴْﻜُﻢْ وَﻻَ ﻋَﻠَﻴْﻬِﻢْ ﺟُﻨَﺎح
ُﺑَﻌْﺪَﻫُﻦﱠ ۚ ﻃَﻮﱠاﻓُﻮنَ ﻋَﻠَﻴْﻜُﻢ ﺑَﻌْﻀُﻜُﻢْ ﻋَﻠَﻰٰ ﺑَﻌْﺾٍ ۚ ﻛَﺬَٰﻟِﻚَ ﻳُﺒَﻴﱢﻦُ اﻟﻠﱠﻪُ ﻟَﻜُﻢ
ٌاﻵْﻳَﺎتِ ۗ وَاﻟﻠﱠﻪُ ﻋَﻠِﻴﻢٌ ﺣَﻜِﻴﻢ
“O
you
who
believe!
Let
your
legal
slaves
and
slave-‐girls,
and
those
among
you
who
have
not
come
to
the
age
of
puberty
ask
your
permission
on
three
occasions;
before
fajr
prayer,
and
while
you
put
off
your
clothes
foe
the
noonday
and
after
the
‘ishaa’
prayer.
Three
times
are
of
privacy
for
you,
other
than
these
times.
There
is
no
sin
on
you
on
them
to
move
bout,
attending
you
each
other.
Thus
Allaah
makes
clear
the
aayaat
to
you.
And
Allaah
is
All-‐
Knowing,
All-‐Wise.”
Once
again
we
return
to
discussing
the
e1que3es
of
visi1ng
homes.
Scholars
say
this
ayah
is
specific
while
Ayah
27
is
general.
Ayah
27
deals
with
all
people
and
at
all
1mes
while
this
ayah
specifically
men1ons
the
right
hand
possession
(slaves)
and
small
children.
There
are
three
different
1mes
when
one
should
ask
permission
before
entering:
1. Before
fajr
prayer
2. During
the
noon
rest
3. ALer
the
‘ishaa’
prayer
These
are
1mes
when
most
people
remove
outer
clothing.
One
should
prohibit
people
to
open
closed
doors
at
these
1mes
without
knocking
and
being
given
permission.
Addi1onally,
this
ayah
shows
how
people
within
the
home
need
to
conduct
themselves
with
each
other.
This
ayah
specifically
men1ons
that
even
young
children
should
learn
the
e1que3e
of
asking
permission
before
entering.
This
training
of
the
youth
quickly
started
to
become
rare
even
during
the
1me
of
the
companions.
This
indicates
that
at
other
1mes
the
young
children
can
enter
without
seeking
permission.
If
they
enter
at
other
1mes,
there
is
no
sin
and
no
blame.
119
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#58-‐64
AYAH #59
ۚ ْوَإِذَا ﺑَﻠَﻎَ اﻷَْﻃْﻔَﺎلُ ﻣِﻨﻜُﻢُ اﳊُْﻠُﻢَ ﻓَﻠْﻴَﺴْﺘَﺄْذِﻧُﻮا ﻛَﻤَﺎ اﺳْﺘَﺄْذَنَ اﻟﱠﺬِﻳﻦَ ﻣِﻦ ﻗَﺒْﻠِﻬِﻢ
ٌﻛَﺬَٰﻟِﻚَ ﻳُﺒَﻴﱢﻦُ اﻟﻠﱠﻪُ ﻟَﻜُﻢْ آﻳَﺎﺗِﻪِ ۗ وَاﻟﻠﱠﻪُ ﻋَﻠِﻴﻢٌ ﺣَﻜِﻴﻢ
“And
when
the
children
among
you
come
to
puberty
then
let
them
ask
for
permission,
as
those
senior
to
them.
Thus
Allaah
makes
clear
his
aayaat
for
you.
And
Allaah
is
All-‐
Knowing,
All-‐Wise.”
Allaah
(
)ـ is
All-‐Knowing
in
what
is
best
for
His
servants
and
is
All-‐Wise
in
His
legisla1on.
ALer
discussing
young
children,
the
a3en1on
is
now
directed
at
the
youth
who
reach
puberty.
Once
they
reach
puberty
they
should
ask
for
permission
just
like
the
adults.
Once
again,
Allaah
(
)ـ reminds
us
that
these
ayaat
are
clear
just
like
in
the
first
ayah.
AYAH #60
َوَاﻟْﻘَﻮَاﻋِﺪُ ﻣِﻦَ اﻟﻨﱢﺴَﺎءِ اﻟﻠﱠﺎﺗِﻲ ﻻَ ﻳَﺮْﺟُﻮنَ ﻧِﻜَﺎﺣًﺎ ﻓَﻠَﻴْﺲَ ﻋَﻠَﻴْﻬِﻦﱠ ﺟُﻨَﺎحٌ أَن ﻳَﻀَﻌْﻦ
ۗ ﺛِﻴَﺎﺑَﻬُﻦﱠ ﻏَﻴْﺮَ ﻣُﺘَﺒَﺮﱢﺟَﺎتٍ ﺑِﺰِﻳﻨَﺔٍ ۖ وَأَن ﻳَﺴْﺘَﻌْﻔِﻔْﻦَ ﺧَﻴْﺮٌ ﻟﱠﻬُﻦﱠ
ٌوَاﻟﻠﱠﻪُ ﺳَﻤِﻴﻊٌ ﻋَﻠِﻴﻢ
“And
as
for
women
past
childbearing
who
do
not
expect
wedlock,
it
is
no
sin
on
them
if
they
discard
their
(outer)
clothing
in
such
a
way
as
not
to
show
their
adornment.
But
to
refrain
is
better
to
them
and
Allaah
is
All-‐hearer,
and
All-‐Knower.
120
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#58-‐64
This is a deriva1on from َ ﺗَﺒَﺮﱢجwhich comes from ﺑﺮجwhich means palace and stars.
This
ayah
means
that
elderly
women
who
are
past
childbearing
can
uncover
their
faces
before
non-‐mahram
men.
This
is
one
of
the
points
of
argument
for
niqaab
because
the
face
was
covered.
The
condi1on
is
that
they
should
not
uncover
anything
of
their
adornment
(zeena)
that
may
cause
tempta1om.
Addi1onally,
they
should
not
wear
a3rac1ve
or
fancy
clothes
or
put
any
cosme1cs
on
their
faces
to
beau1fy
them.
Tabarruj
is
when
they
adorn
themselves
and
put
makeup
just
as
the
stars
beau1fy
the
heavens
and
adorn
them.
Ibn
Mas’ood
(
)س and
Mujaahid
(:)
said:
“Women
past
childbearing
who
do
not
expect
wedlock
are
those
who
do
not
want
it,
and
their
outer
garments
are
their
jilbaabs.”
Then
he
said:
“There
is
no
dispute
that
the
hair
of
an
elderly
woman
is
‘awrah
and
it
is
not
permissible
for
a
non-‐
mahram
to
look
at
it,
as
is
the
case
with
the
hair
of
a
young
woman.
If
she
prays
with
her
head
uncovered,
then
like
a
young
woman
(in
the
same
situa1on),
her
prayer
is
invalid.”
So
it
cannot
be
that
the
meaning
is
that
she
may
take
off
her
head
covering
in
the
presence
of
a
non-‐mahram
man.
Rather,
it
is
permi3ed
for
an
elderly
woman
to
take
off
her
outer
garment
in
the
presence
of
men,
aLer
she
has
covered
her
head,
and
it
is
permi3ed
for
her
to
uncover
her
face
and
hands,
because
she
is
not
desirable.
Allaah
(
)ـ says,
وَأَن ﻳَﺴْﺘَﻌْﻔِﻔْﻦَ ﺧَﻴْﺮٌ ﻟﱠﻬُﻦﱠ
“But
to
refrain
(i.e.
not
to
discard
their
outer
clothing)
is
better
for
them.”
AYAH #61
ﻟﱠﻴْﺲَ ﻋَﻠَﻰ اﻷَْﻋْﻤَﻰٰ ﺣَﺮَجٌ وَﻻَ ﻋَﻠَﻰ اﻷَْﻋْﺮَجِ ﺣَﺮَجٌ وَﻻَ ﻋَﻠَﻰ اﳌَْﺮِﻳﺾِ ﺣَﺮَجٌ وَ َﻻ
ْﻋَﻠَﻰٰ أَﻧﻔُﺴِﻜُﻢْ أَن ﺗَﺄْﻛُﻠُﻮا ﻣِﻦ ﺑُﻴُﻮﺗِﻜُﻢْ أَوْ ﺑُﻴُﻮتِ آﺑَﺎﺋِﻜُﻢْ أَوْ ﺑُﻴُﻮتِ أُﻣﱠﻬَﺎﺗِﻜُﻢْ أَو
ْﺑُﻴُﻮتِ إِﺧْﻮَاﻧِﻜُﻢْ أَوْ ﺑُﻴُﻮتِ أَﺧَﻮَاﺗِﻜُﻢْ أَوْ ﺑُﻴُﻮتِ أَﻋْﻤَﺎﻣِﻜُﻢْ أَوْ ﺑُﻴُﻮتِ ﻋَﻤﱠﺎﺗِﻜُﻢْ أَو
َﺑُﻴُﻮتِ أَﺧْﻮَاﻟِﻜُﻢْ أَوْ ﺑُﻴُﻮتِ ﺧَﺎﻻَﺗِﻜُﻢْ أَوْ ﻣَﺎ ﻣَﻠَﻜْﺘُﻢ ﻣﱠﻔَﺎﲢَِﻪُ أَوْ ﺻَﺪِﻳﻘِﻜُﻢْ ۚ ﻟَﻴْﺲ
ٰﻋَﻠَﻴْﻜُﻢْ ﺟُﻨَﺎحٌ أَن ﺗَﺄْﻛُﻠُﻮا ﺟَﻤِﻴﻌًﺎ أَوْ أَﺷْﺘَﺎﺗًﺎ ۚ ﻓَﺈِذَا دَﺧَﻠْﺘُﻢ ﺑُﻴُﻮﺗًﺎ ﻓَﺴَﻠﱢﻤُﻮا ﻋَﻠَﻰ
121
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#58-‐64
ِأَﻧﻔُﺴِﻜُﻢْ ﲢَِﻴﱠﺔً ﻣﱢﻦْ ﻋِﻨﺪِ اﻟﻠﱠﻪِ ﻣُﺒَﺎرَﻛَﺔً ﻃَﻴﱢﺒَﺔً ۚ ﻛَﺬَٰﻟِﻚَ ﻳُﺒَﻴﱢﻦُ اﻟﻠﱠﻪُ ﻟَﻜُﻢُ اﻵْﻳَﺎت
َﻟَﻌَﻠﱠﻜُﻢْ ﺗَﻌْﻘِﻠُﻮن
“There
is
no
restriction
on
the
blind,
nor
any
restriction
on
the
lame,
nor
any
restriction
on
the
sick,
nor
on
yourselves,
if
you
eat
from
your
houses,
or
the
houses
of
your
fathers,
or
the
houses
of
your
mothers,
or
the
houses
of
your
brothers,
or
the
houses
of
your
sisters,
or
the
houses
of
your
father’s
brothers,
or
the
houses
of
your
father’s
sisters,
or
the
houses
of
your
mother’s
brothers,
or
the
houses
of
your
mother’s
sisters,
or
(from
that)
whereof
you
hold
keys,
or
of
a
friends.
No
sin
on
you
whether
you
together
or
apart.
But
when
you
enter
the
houses,
greet
one
another
with
a
greeting
from
Allaah
makes
clear
the
aayaat
to
you
that
you
may
understand.”
There
is
no
sin
on
one
if
he
or
she
eats
from
the
homes
of
their
family,
as
long
as
this
person
knows
that
this
does
not
upset
them
and
they
do
not
dislike
it.
Similarly,
there
is
no
sin
on
ea1ng
at
a
friends
home
if
the
rela1onship
between
the
friends
permits
this.
Sa‘eed
b.
Jubayr
and
as-‐Suddi
said,
“This
refers
to
a
people’s
servants,
whether
a
slave
or
otherwise.
There
is
nothing
wrong
with
them
ea1ng
from
the
food
that
is
stored
with
them,
within
reason.”
A
man
would
also
feel
embarrassed
and
would
refrain
from
ea1ng
alone
un1l
someone
else
came
along,
but
Allaah
(
)ـ made
the
ma3er
easier
for
them
and
revealed
(the
above
Ayah).
122
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#58-‐64
The
Ayah
is
saying
“greet
yourselves”
while
what
is
intended
is
“greet
each
other.”
This
can
either
mean
Allaah
(
)ـ is
showing
us
that
the
closeness
of
the
believers
should
be
as
if
we
see
ourselves
as
one.
Or
It
can
mean
by
offering
a
salaam
a
person
receives
a
response
to
the
salaam.
Therefore,
it
is
as
if
one
has
greeted
themselves.
This
does
not
mean
that
one
should
give
salaam
when
entering
a
empty
house,
as
is
the
prac1ce
of
many
people.
There
is
no
proof
for
this.
Some
claim
that
they
give
salaam
to
the
angels
in
the
house,
however,
angels
are
everywhere!
AYAH #62
إِﻧﱠﻤَﺎ اﳌُْﺆْﻣِﻨُﻮنَ اﻟﱠﺬِﻳﻦَ آﻣَﻨُﻮا ﺑِﺎﻟﻠﱠﻪِ وَرَﺳُﻮﻟِﻪِ وَإِذَا ﻛَﺎﻧُﻮا ﻣَﻌَﻪُ ﻋَﻠَﻰٰ أَﻣْﺮٍ ﺟَﺎﻣِﻊٍ ﻟﱠ ْﻢ
َﻳَﺬْﻫَﺒُﻮا ﺣَﺘﱠﻰٰ ﻳَﺴْﺘَﺄْذِﻧُﻮهُ ۚ إِنﱠ اﻟﱠﺬِﻳﻦَ ﻳَﺴْﺘَﺄْذِﻧُﻮﻧَﻚَ أُولَٰﺋِﻚَ اﻟﱠﺬِﻳﻦَ ﻳُﺆْﻣِﻨُﻮن
ُﺑِﺎﻟﻠﱠﻪِ وَرَﺳُﻮﻟِﻪِ ۚ ﻓَﺈِذَا اﺳْﺘَﺄْذَﻧُﻮكَ ﻟِﺒَﻌْﺾِ ﺷَﺄْﻧِﻬِﻢْ ﻓَﺄْذَن ﻟﱢﻤَﻦ ﺷِﺌْﺖَ ﻣِﻨْﻬُﻢْ وَاﺳْﺘَﻐْﻔِﺮْ ﻟَﻬُﻢ
ٌاﻟﻠﱠﻪَ ۚ إِنﱠ اﻟﻠﱠﻪَ ﻏَﻔُﻮرٌ رﱠﺣِﻴﻢ
“The
believers
are
only
those
who
believe
in
Allaah
(
)ـ and
His
Messenger;
and
when
they
are
with
him
on
some
common
matter,
they
do
not
go
away
until
they
have
asked
his
permission.
Verily,
those
who
ask
your
permission,
those
are
they
who
believe
in
Allaah
(
)ـ and
His
Messenger.
So
if
they
ask
yours
permission
for
some
affairs
for
theirs,
give
permission
to
whom
you
will
of
them,
and
ask
Allaah
123
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#58-‐64
(
)ـ for
their
forgiveness.
Truly,
Allaah
(
)ـ s
Oft-‐Forgiving,
Most
Merciful.”
This
is
another
ma3er
of
e1que3e
to
which
Allaah
(
)ـ has
guided
His
believing
servants.
Just
as
He
commanded
them
to
seek
permission
when
entering,
He
also
commanded
them
to
seek
permission
when
leaving.
Abu
Hurayrah
(
)س said,
“The
Messenger
of
Allaah
(
)ع said:
َْْﻠِﺲِ ﻓَﻠْﻴُﺴَﻠﱢﻢْ ﻓَﺈِذَا أَرَادَ أَن3"إِذَا اﻧْﺘَﻬَﻰ أَﺣَﺪُﻛُﻢْ إِﻟَﻰ ا
"ِﻳَﻘُﻮمَ ﻓَﻠْﻴُﺴَﻠﱢﻢْ ﻓَﻠَﻴْﺴَﺖِ اﻷُوﻟَﻰ ﺑِﺄَﺣَﻖﱠ ﻣِﻦَ اﻵﺧِﺮَة
“When
any
of
you
joins
a
gathering,
let
him
say
salaam,
and
when
he
wants
to
leave,
let
him
say
salaam.
The
former
is
not
more
important
than
the
latter.’”
[Abu
Daawūd,
At-‐Tirmidhi,
and
a-‐Nasaa’I]
AYAH #63
ﻟﱠﺎ ﲡَْﻌَﻠُﻮا دُﻋَﺎءَ اﻟﺮﱠﺳُﻮلِ ﺑَﻴْﻨَﻜُﻢْ ﻛَﺪُﻋَﺎءِ ﺑَﻌْﻀِﻜُﻢ ﺑَﻌْﻀًﺎ ۚ ﻗَﺪْ ﻳَﻌْﻠَﻢُ اﻟﻠﱠﻪُ اﻟﱠﺬِﻳ َﻦ
ْﻳَﺘَﺴَﻠﱠﻠُﻮنَ ﻣِﻨﻜُﻢْ ﻟِﻮَاذًا ۚ ﻓَﻠْﻴَﺤْﺬَرِ اﻟﱠﺬِﻳﻦَ ﻳُﺨَﺎﻟِﻔُﻮنَ ﻋَﻦْ أَﻣْﺮِهِ أَن ﺗُﺼِﻴﺒَﻬُﻢْ ﻓِﺘْﻨَﺔٌ أَو
ٌﻳُﺼِﻴﺒَﻬُﻢْ ﻋَﺬَابٌ أَﻟِﻴﻢ
“Make
not
the
calling
of
the
Messenger
(Muhammad)
among
you
as
your
calling
of
one
another.
Allaah
knows
those
of
you
who
slip
away
under
shelter).
And
let
those
who
oppose
the
Messenger’s
(Muhammad)
Commandment
(among
the
sects)
beware,
lest
some
Yitnah
(befall
them
or
a
painful
torment
be
inYlicted
on
them.”
124
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#58-‐64
AYAH #64
ِض ۖ ﻗَﺪْ ﻳَﻌْﻠَﻢُ ﻣَﺎ أَﻧﺘُﻢْ ﻋَﻠَﻴْﻪِ وَﻳَﻮْمَ ﻳُﺮْﺟَﻌُﻮنَ إِﻟَﻴْﻪ
ِ ْأَﻻَ إِنﱠ ﻟِﻠﱠﻪِ ﻣَﺎ ﻓِﻲ اﻟﺴﱠﻤَﺎوَاتِ وَاﻷَْر
ٌﻓَﻴُﻨَﺒﱢﺌُﻬُﻢ ﲟَِﺎ ﻋَﻤِﻠُﻮا ۗ وَاﻟﻠﱠﻪُ ﺑِﻜُﻞﱢ ﺷَﻲْءٍ ﻋَﻠِﻴﻢ
“Certainly,
to
Allaah
belongs
all
that
is
in
the
heavens
and
the
earth.
Surely,
He
knows
your
condition
and
(He
knows)
the
Day
when
they
will
be
brought
back
to
him.
Then
He
will
inform
them
of
what
they
did.
And
Allaah
is
All-‐knower
of
everything.”
َ( أَﻻAllaa)
is
said
to
get
people
to
get
their
a3en1on
an
indicate
something
important
is
about
to
be
said.
The
heavens
and
the
earth
are
there
for
containment;
what
is
in
them
is
more
important.
125
Qabeelat
Tayybah
PPN-‐Confiden3al
Ayah
#58-‐64
He
knows
and
it
is
visible
to
Him,
what
one
conceals
and
reveals.
On
the
Day
of
Resurrec1on
He
will
inform
them
of
their
major
and
minor
sins,
significant
and
insignificant.
As
Allaah
(
)ـ says:
ُْﺮِﻣِﲔَ ﻣُﺸْﻔِﻘِﲔَ ﳑِﱠﺎ ﻓِﻴﻪِ وَﻳَﻘُﻮﻟُﻮنَ ﻳَﺎ وَﻳْﻠَﺘَﻨَﺎ ﻣَﺎلِ هَٰذَاŒوَوُﺿِﻊَ اﻟْﻜِﺘَﺎبُ ﻓَﺘَﺮَى ا
َاﻟْﻜِﺘَﺎبِ ﻻَ ﻳُﻐَﺎدِرُ ﺻَﻐِﻴﺮَةً وَﻻَ ﻛَﺒِﻴﺮَةً إِﻟﱠﺎ أَﺣْﺼَﺎﻫَﺎ ۚ وَوَﺟَﺪُوا ﻣَﺎ ﻋَﻤِﻠُﻮا ﺣَﺎﺿِﺮًا ۗ وَﻻ
ﻳَﻈْﻠِﻢُ رَﺑﱡﻚَ أَﺣَﺪًا
“And
the
book
will
be
places,
and
you
will
see
the
mujrimūn
Fearful
of
that
which
is
therein.
They
will
say:
‘Woe
to
use!
What
sort
of
book
is
this
that
leaves
neither
a
small
things
nor
a
big
thing,
except
that
it
has
enumerated
it!”
and
they
will
Yind
all
that
they
did,
places
before
the,
and
your
Lord
treats
no
one
with
injustice.”
[Soorah
Al-‐Kahf:
49]
126
Appendix
127
Qabeelat
Tayybah
PPN-‐Confiden3al
Appendix
||
Slavery
in
Islaam
Slavery in Islaam
Same
Word,
Different
Meaning
Unfortunately,
we
share
the
same
word
‘slave’,
but
slavery
is
a
totally
different
concept.
Word
slave
has
nega>ve
connota>on
in
west.
Slave
in
arabic
does
not
have
a
bad
meaning;
slaves
in
Islaam
are
very
different
than
slaves
in
the
west.
First
it
is
important
to
understand
that
slavery
existed
before
Islaam.
Islaam
wants
to
eliminate
slavery,
and
get
rid
of
it
forever.
Before
Islaam
there
were
mul>ple
ways
to
take
slaves.
Different
ways
someone
could
become
slave
before
Islaam
includes
warfare,
debt;,kidnapping,
and
raids.
For
example
Zayd
b.
Harithah
(
)س was
kidnapped
even
though
he
was
the
son
of
a
nobleman.
Poverty
might
also
force
someone
to
be
in
becoming
the
slave.
Islaam
eliminated
a
lot
of
these
methods.
Since
Islaam
wants
to
eliminate
slavery
through
these
steps,
so
it
got
rid
of
slavery
through
debt,
kidnapping,
and
raids.
So
there
was
only
one
way
leM
aMer
Islaam
to
take
slaves:
warfare.
This
method
was
kept
because
it
was
only
fair;
the
opposing
party
makes
Muslim
prisoners
slaves
and
the
Muslims
are
also
allowed
to
make
the
prisoners
of
wars
of
the
opposing
army
slaves.
In
this
case
it
would
not
make
sense
to
free
the
prisoners
of
war
because
if
they
are
set
free,
it
would
lead
to
retalia>on.
Addi>onally,
scholars
men>on
that
the
prisoners
of
war
can
be
taken
as
slaves
due
to
their
kufr
and
figh>ng
against
Islaam.
This
indicates
the
severity
of
figh>ng
agains
Allaah
(
)ـ and
His
Messenger
()ع.
Therefore,
only
non-‐Muslim
prisoners
of
war
can
be
made
slaves.
128
Qabeelat
Tayybah
PPN-‐Confiden3al
Appendix
||
Slavery
in
Islaam
If
the
person
genuinely
becomes
a
Muslim
a6er
he
is
captured,
is
he
freed?
The
scholars
said
that
he
remains
a
slave.
The
minute
they
become
Muslim,
their
right
to
gain
their
freedom
is
superseded
by
the
right
of
the
mujaahid
to
keep
him
as
a
slave.
A
Warning
Abu
Hurayrah
(
)س narrated
that
the
Prophet
(
)ع said,
ورﺟﻞ ﺑﺎع ﺣُﺮﱠا، رﺟﻞٌ أﻋﻄﻰ ﺑﻲ ﺛﻢﱠ ﻏﺪر: ِ ﺛﻼﺛﺔٌ أﻧﺎ ﺧَﺼﻤُﻬﻢْ ﻳﻮمَ اﻟﻘﻴﺎﻣَﺔ: ﻗﺎل اﻟﻠﱠﻪُ ﺗﻌﺎﻟﻰ
ُ ورﺟﻞٌ اﺳﺘﺄﺟَﺮَ أﺟﻴﺮًا ﻓﺎﺳﺘﻮﻓﻰ ﻣﻨﻪ وﻟﻢ ﻳﻌﻄِﻪِ أﺟﺮَه، ُﻓﺄﻛﻞ ﺛﻤﻨَﻪ
“Allaah
(
)ـ said,
‘There
are
three
whose
opponent
I
will
be
on
the
Day
of
Resurrection:
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.”
[Saheeh
Al-‐Bukhaari]
129
Qabeelat
Tayybah
PPN-‐Confiden3al
Appendix
||
Slavery
in
Islaam
The
problem
is
that
we
think
of
slavery
as
it
was
in
the
Americas.
We
share
the
same
word,
but
it
was
a
totally
different
concept.
In
Badr,
an
old
man
came
to
Prophet
Muhammad
(
)ع and
said
that
he
had
two
daughters
and
no
money.
Prophet
Muhamamad
(
)ع said
‘I
will
let
you
go
for
free
just
one
condi@on
–
never
fight
against
the
Muslims’.
However,
the
same
man
was
captured
again
in
Uhud,
but
this
@me
he
was
not
let
go
for
free.
[Sealed
Nectar]
130
Qabeelat
Tayybah
PPN-‐Confiden3al
Appendix
||
Slavery
in
Islaam
Butler:
Western
servant
does
not
get
to
wear
the
same
clothes
as
of
their
masters.
Rather,
a
butler
has
a
uniform.
He
is
also
not
allowed
to
eat
the
same
food
as
of
his
master.
He
might
just
put
the
food
on
the
table
for
his
employers.
131
Qabeelat
Tayybah
PPN-‐Confiden3al
Appendix
||
Slavery
in
Islaam
Preserving
Dignity
Abu
Hurayrah
(
)س that
the
Prophet
(
)ع said:
إﻻ أن ﻳﻜﻮنَ ﻛﻤﺎ ﻗﺎل، ِ ﺟُﻠِﺪَ ﻳﻮمَ اﻟﻘﻴﺎﻣﺔ، وﻫﻮ ﺑﺮيءٌ ﳑﺎ ﻗﺎل، ﻣﻦ ﻗﺬف ﳑﻠﻮﻛَﻪ
“Whoever
accuses
his
slave
when
is
innocent
of
what
he
says
will
be
Wlogged
on
the
Day
of
Resurrection
unless
he
is
as
he
said.”
[SaHeeH
Al-‐Bukhaari]
The
Prophet
(
)ع forbade
the
Muslim
from
calling
them
slaves
and
taught
them
to
say,
“This
is
my
boy/girl.”
Only
Allaah
(
)ـ truly
owns
us.
Similarly,
the
slaves
were
not
to
call
their
owners
their
“Lords.”
132
Qabeelat
Tayybah
PPN-‐Confiden3al
Appendix
||
Slavery
in
Islaam
A
man
entered
upon
Salmaan
(
)س and
found
him
making
dough
–
and
he
was
a
governor.
He
said
to
him:
O
Abu
‘AbdAllaah,
what
is
this?
He
said:
We
have
sent
our
servant
on
an
errand
and
we
do
not
want
to
give
him
two
jobs
at
once.
[Hilyat
Al-‐Awliyaa’]
133
)ل(Qabeelat
Tayybah
PPN-‐Confiden3al
Appendix
||
The
I:
–
Words
of
'Ayeshah
134
)ل(Qabeelat
Tayybah
PPN-‐Confiden3al
Appendix
||
The
I:
–
Words
of
'Ayeshah
ﻗِﺒَﻠِﻬِﻤَﺎ ،ﻓَﺄَذِنَ ﻟِﻲ رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓَﺄَﺗَﻴْﺖُ أَﺑَﻮَىﱠ ﻓَﻘُﻠْﺖُ ﻷُﻣﱢﻲ ﻣَﺎ ﻳَﺘَﺤَﺪﱠثُ ﺑِﻪِ اﻟﻨﱠﺎسُ
ﻓَﻘَﺎﻟَﺖْ ﻳَﺎ ﺑُﻨَﻴﱠﺔُ ﻫَﻮﱢﻧِﻲ ﻋَﻠَﻰ ﻧَﻔْﺴِﻚِ اﻟﺸﱠﺄْنَ ،ﻓَﻮَاﻟﻠﱠﻪِ ﻟَﻘَﻠﱠﻤَﺎ ﻛَﺎﻧَﺖِ اﻣْﺮَأَةٌ ﻗَﻂﱡ وَﺿِﻴﺌَﺔٌ ﻋِﻨْﺪَ رَﺟُﻞٍ ﻳُﺤِﺒﱡﻬَﺎ
وَﻟَﻬَﺎ ﺿَﺮَاﺋِﺮُ إِﻻﱠ أَﻛْﺜَﺮْنَ ﻋَﻠَﻴْﻬَﺎ .ﻓَﻘُﻠْﺖُ ﺳُﺒْﺤَﺎنَ اﻟﻠﱠﻪِ وَﻟَﻘَﺪْ ﻳَﺘَﺤَﺪﱠثُ اﻟﻨﱠﺎسُ ﺑِﻬَﺬَا ﻗَﺎﻟَﺖْ ﻓَﺒِﺖﱡ ﺗِﻠْﻚَ اﻟﻠﱠﻴْﻠَﺔَ
ﺣَﺘﱠﻰ أَﺻْﺒَﺤْﺖُ ﻻَ ﻳَﺮْﻗَﺄُ ﻟِﻲ دَﻣْﻊٌ وَﻻَ أَﻛْﺘَﺤِﻞُ ﺑِﻨَﻮْمٍ ،ﺛُﻢﱠ أَﺻْﺒَﺤْﺖُ ﻓَﺪَﻋَﺎ رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ
ﻋَﻠِﻲﱠ ﺑْﻦَ أَﺑِﻲ ﻃَﺎﻟِﺐٍ وَأُﺳَﺎﻣَﺔَ ﺑْﻦَ زَﻳْﺪٍ ﺣِﲔَ اﺳْﺘَﻠْﺒَﺚَ اﻟْﻮَﺣْﻰُ ،ﻳَﺴْﺘَﺸِﻴﺮُﻫُﻤَﺎ ﻓِﻲ ﻓِﺮَاقِ أَﻫْﻠِﻪِ ،ﻓَﺄَﻣﱠﺎ أُﺳَﺎﻣَﺔُ
ﻓَﺄَﺷَﺎرَ ﻋَﻠَﻴْﻪِ ﺑِﺎﻟﱠﺬِي ﻳَﻌْﻠَﻢُ ﻓِﻲ ﻧَﻔْﺴِﻪِ ﻣِﻦَ اﻟْﻮُدﱢ ﻟَﻬُﻢْ ،ﻓَﻘَﺎلَ أُﺳَﺎﻣَﺔُ أَﻫْﻠُﻚَ ﻳَﺎ رَﺳُﻮلَ اﻟﻠﱠﻪِ وَﻻَ ﻧَﻌْﻠَﻢُ وَاﻟﻠﱠﻪِ إِﻻﱠ
ﺧَﻴْﺮًا ،وَأَﻣﱠﺎ ﻋَﻠِﻲﱡ ﺑْﻦُ أَﺑِﻲ ﻃَﺎﻟِﺐٍ ﻓَﻘَﺎلَ ﻳَﺎ رَﺳُﻮلَ اﻟﻠﱠﻪِ ﻟَﻢْ ﻳُﻀَﻴﱢﻖِ اﻟﻠﱠﻪُ ﻋَﻠَﻴْﻚَ وَاﻟﻨﱢﺴَﺎءُ ﺳِﻮَاﻫَﺎ ﻛَﺜِﻴﺮٌ ،وَﺳَﻞِ
اﳉَْﺎرِﻳَﺔَ ﺗَﺼْﺪُﻗْﻚَ .ﻓَﺪَﻋَﺎ رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑَﺮِﻳﺮَةَ ﻓَﻘَﺎلَ " ﻳَﺎ ﺑَﺮِﻳﺮَةُ ﻫَﻞْ رَأَﻳْﺖِ ﻓِﻴﻬَﺎ
ﺷَﻴْﺌًﺎ ﻳَﺮِﻳﺒُﻚِ " .ﻓَﻘَﺎﻟَﺖْ ﺑَﺮِﻳﺮَةُ ﻻَ وَاﻟﱠﺬِي ﺑَﻌَﺜَﻚَ ﺑِﺎﳊَْﻖﱢ ،إِنْ رَأَﻳْﺖُ ﻣِﻨْﻬَﺎ أَﻣْﺮًا أَﻏْﻤِﺼُﻪُ ﻋَﻠَﻴْﻬَﺎ أَﻛْﺜَﺮَ ﻣِﻦْ
أَﻧﱠﻬَﺎ ﺟَﺎرِﻳَﺔٌ ﺣَﺪِﻳﺜَﺔُ اﻟﺴﱢﻦﱢ ﺗَﻨَﺎمُ ﻋَﻦِ اﻟْﻌَﺠِﲔَ ﻓَﺘَﺄْﺗِﻲ اﻟﺪﱠاﺟِﻦُ ﻓَﺘَﺄْﻛُﻠُﻪُ .ﻓَﻘَﺎمَ رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ
وﺳﻠﻢ ﻣِﻦْ ﻳَﻮْﻣِﻪِ ،ﻓَﺎﺳْﺘَﻌْﺬَرَ ﻣِﻦْ ﻋَﺒْﺪِ اﻟﻠﱠﻪِ ﺑْﻦِ أُﺑَﻰﱟ اﺑْﻦِ ﺳَﻠُﻮلَ ﻓَﻘَﺎلَ رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ "
ﻣَﻦْ ﻳَﻌْﺬِرُﻧِﻲ ﻣِﻦْ رَﺟُﻞٍ ﺑَﻠَﻐَﻨِﻲ أَذَاهُ ﻓِﻲ أَﻫْﻠِﻲ ،ﻓَﻮَاﻟﻠﱠﻪِ ﻣَﺎ ﻋَﻠِﻤْﺖُ ﻋَﻠَﻰ أَﻫْﻠِﻲ إِﻻﱠ ﺧَﻴْﺮًا ،وَﻗَﺪْ ذَﻛَﺮُوا رَﺟُﻼً
ﻣَﺎ ﻋَﻠِﻤْﺖُ ﻋَﻠَﻴْﻪِ إِﻻﱠ ﺧَﻴْﺮًا ،وَﻣَﺎ ﻛَﺎنَ ﻳَﺪْﺧُﻞُ ﻋَﻠَﻰ أَﻫْﻠِﻲ إِﻻﱠ ﻣَﻌِﻲ " .ﻓَﻘَﺎمَ ﺳَﻌْﺪُ ﺑْﻦُ ﻣُﻌَﺎذٍ ﻓَﻘَﺎلَ ﻳَﺎ
رَﺳُﻮلَ اﻟﻠﱠﻪِ أَﻧَﺎ وَاﻟﻠﱠﻪِ أَﻋْﺬِرُكَ ﻣِﻨْﻪُ ،إِنْ ﻛَﺎنَ ﻣِﻦَ اﻷَوْسِ ﺿَﺮَﺑْﻨَﺎ ﻋُﻨُﻘَﻪُ ،وَإِنْ ﻛَﺎنَ ﻣِﻦْ إِﺧْﻮَاﻧِﻨَﺎ ﻣِﻦَ اﳋَْﺰْرَجِ
أَﻣَﺮْﺗَﻨَﺎ ﻓَﻔَﻌَﻠْﻨَﺎ ﻓِﻴﻪِ أَﻣْﺮَكَ .ﻓَﻘَﺎمَ ﺳَﻌْﺪُ ﺑْﻦُ ﻋُﺒَﺎدَةَ وَﻫُﻮَ ﺳَﻴﱢﺪُ اﳋَْﺰْرَجِ ،وَﻛَﺎنَ ﻗَﺒْﻞَ ذَﻟِﻚَ رَﺟُﻼً ﺻَﺎﳊًِﺎ
وَﻟَﻜِﻦِ اﺣْﺘَﻤَﻠَﺘْﻪُ اﳊَْﻤِﻴﱠﺔُ ﻓَﻘَﺎلَ ﻛَﺬَﺑْﺖَ ﻟَﻌَﻤْﺮُ اﻟﻠﱠﻪِ ،ﻻَ ﺗَﻘْﺘُﻠُﻪُ وَﻻَ ﺗَﻘْﺪِرُ ﻋَﻠَﻰ ذَﻟِﻚَ ،ﻓَﻘَﺎمَ أُﺳَﻴْﺪُ ﺑْﻦُ اﳊُْﻀَﻴْﺮِ
ﻓَﻘَﺎلَ ﻛَﺬَﺑْﺖَ ﻟَﻌَﻤْﺮُ اﻟﻠﱠﻪِ ،وَاﻟﻠﱠﻪِ ﻟَﻨَﻘْﺘُﻠَﻨﱠﻪُ ،ﻓَﺈِﻧﱠﻚَ ﻣُﻨَﺎﻓِﻖٌ ﲡَُﺎدِلُ ﻋَﻦِ اﳌُْﻨَﺎﻓِﻘِﲔَ .ﻓَﺜَﺎرَ اﳊَْﻴﱠﺎنِ اﻷَوْسُ
وَاﳋَْﺰْرَجُ ﺣَﺘﱠﻰ ﻫَﻤﱡﻮا ،وَرَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﻋَﻠَﻰ اﳌِْﻨْﺒَﺮِ ﻓَﻨَﺰَلَ ﻓَﺨَﻔﱠﻀَﻬُﻢْ ﺣَﺘﱠﻰ ﺳَﻜَﺘُﻮا
وَﺳَﻜَﺖَ ،وَﺑَﻜَﻴْﺖُ ﻳَﻮْﻣِﻲ ﻻَ ﻳَﺮْﻗَﺄُ ﻟِﻲ دَﻣْﻊٌ وَﻻَ أَﻛْﺘَﺤِﻞُ ﺑِﻨَﻮْمٍ ،ﻓَﺄَﺻْﺒَﺢَ ﻋِﻨْﺪِي أَﺑَﻮَاىَ ،ﻗَﺪْ ﺑَﻜَﻴْﺖُ ﻟَﻴْﻠَﺘَﲔِْ
وَﻳَﻮْﻣًﺎ ﺣَﺘﱠﻰ أَﻇُﻦﱡ أَنﱠ اﻟْﺒُﻜَﺎءَ ﻓَﺎﻟِﻖٌ ﻛَﺒِﺪِي ـ ﻗَﺎﻟَﺖْ ـ ﻓَﺒَﻴْﻨَﺎ ﻫُﻤَﺎ ﺟَﺎﻟِﺴَﺎنِ ﻋِﻨْﺪِي وَأَﻧَﺎ أَﺑْﻜِﻲ إِذِ اﺳْﺘَﺄْذَﻧَﺖِ
اﻣْﺮَأَةٌ ﻣِﻦَ اﻷَﻧْﺼَﺎرِ ﻓَﺄَذِﻧْﺖُ ﻟَﻬَﺎ ،ﻓَﺠَﻠَﺴَﺖْ ﺗَﺒْﻜِﻲ ﻣَﻌِﻲ ،ﻓَﺒَﻴْﻨَﺎ ﻧَﺤْﻦُ ﻛَﺬَﻟِﻚَ إِذْ دَﺧَﻞَ رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻﻠﻰ
اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓَﺠَﻠَﺲَ ،وَﻟَﻢْ ﻳَﺠْﻠِﺲْ ﻋِﻨْﺪِي ﻣِﻦْ ﻳَﻮْمِ ﻗِﻴﻞَ ﻓِﻲﱠ ﻣَﺎ ﻗِﻴﻞَ ﻗَﺒْﻠَﻬَﺎ ،وَﻗَﺪْ ﻣَﻜُﺚَ ﺷَﻬْﺮًا ﻻَ
ﻳُﻮﺣَﻰ إِﻟَﻴْﻪِ ﻓِﻲ ﺷَﺄْﻧِﻲ ﺷَﻰْءٌ ـ ﻗَﺎﻟَﺖْ ـ ﻓَﺘَﺸَﻬﱠﺪَ ﺛُﻢﱠ ﻗَﺎلَ " ﻳَﺎ ﻋَﺎﺋِﺸَﺔُ ﻓَﺈِﻧﱠﻪُ ﺑَﻠَﻐَﻨِﻲ ﻋَﻨْﻚِ ﻛَﺬَا وَﻛَﺬَا ،ﻓَﺈِنْ
ﻛُﻨْﺖِ ﺑَﺮِﻳﺌَﺔً ﻓَﺴَﻴُﺒَﺮﱢﺋُﻚِ اﻟﻠﱠﻪُ ،وَإِنْ ﻛُﻨْﺖِ أَﳌَْﻤْﺖِ ﻓَﺎﺳْﺘَﻐْﻔِﺮِي اﻟﻠﱠﻪَ وَﺗُﻮﺑِﻲ إِﻟَﻴْﻪِ ،ﻓَﺈِنﱠ اﻟْﻌَﺒْﺪَ إِذَا اﻋْﺘَﺮَفَ ﺑِﺬَﻧْﺒِﻪِ
ﺛُﻢﱠ ﺗَﺎبَ ﺗَﺎبَ اﻟﻠﱠﻪُ ﻋَﻠَﻴْﻪِ " .ﻓَﻠَﻤﱠﺎ ﻗَﻀَﻰ رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﻣَﻘَﺎﻟَﺘَﻪُ ﻗَﻠَﺺَ دَﻣْﻌِﻲ
ﺣَﺘﱠﻰ ﻣَﺎ أُﺣِﺲﱡ ﻣِﻨْﻪُ ﻗَﻄْﺮَةً وَﻗُﻠْﺖُ ﻷَﺑِﻲ أَﺟِﺐْ ﻋَﻨﱢﻲ رَﺳُﻮلَ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ .ﻗَﺎلَ وَاﻟﻠﱠﻪِ ﻣَﺎ
أَدْرِي ﻣَﺎ أَﻗُﻮلُ ﻟِﺮَﺳُﻮلِ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ .ﻓَﻘُﻠْﺖُ ﻷُﻣﱢﻲ أَﺟِﻴﺒِﻲ ﻋَﻨﱢﻲ رَﺳُﻮلَ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ
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ﻋﻠﻴﻪ وﺳﻠﻢ ﻓِﻴﻤَﺎ ﻗَﺎلَ .ﻗَﺎﻟَﺖْ وَاﻟﻠﱠﻪِ ﻣَﺎ أَدْرِي ﻣَﺎ أَﻗُﻮلُ ﻟِﺮَﺳُﻮلِ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ .ﻗَﺎﻟَﺖْ
وَأَﻧَﺎ ﺟَﺎرِﻳَﺔٌ ﺣَﺪِﻳﺜَﺔُ اﻟﺴﱢﻦﱢ ﻻَ أَﻗْﺮَأُ ﻛَﺜِﻴﺮًا ﻣِﻦَ اﻟْﻘُﺮْآنِ ﻓَﻘُﻠْﺖُ إِﻧﱢﻲ وَاﻟﻠﱠﻪِ ﻟَﻘَﺪْ ﻋَﻠِﻤْﺖُ أَﻧﱠﻜُﻢْ ﺳَﻤِﻌْﺘُﻢْ ﻣَﺎ
ﻳَﺘَﺤَﺪﱠثُ ﺑِﻪِ اﻟﻨﱠﺎسُ ،وَوَﻗَﺮَ ﻓِﻲ أَﻧْﻔُﺴِﻜُﻢْ وَﺻَﺪﱠﻗْﺘُﻢْ ﺑِﻪِ ،وَﻟَﺌِﻦْ ﻗُﻠْﺖُ ﻟَﻜُﻢْ إِﻧﱢﻲ ﺑَﺮِﻳﺌَﺔٌ .وَاﻟﻠﱠﻪُ ﻳَﻌْﻠَﻢُ إِﻧﱢﻲ
ﻟَﺒَﺮِﻳﺌَﺔٌ ﻻَ ﺗُﺼَﺪﱢﻗُﻮﻧِﻲ ﺑِﺬَﻟِﻚَ ،وَﻟَﺌِﻦِ اﻋْﺘَﺮَﻓْﺖُ ﻟَﻜُﻢْ ﺑِﺄَﻣْﺮٍ ،وَاﻟﻠﱠﻪُ ﻳَﻌْﻠَﻢُ أَﻧﱢﻲ ﺑَﺮِﻳﺌَﺔٌ ﻟَﺘُﺼَﺪﱢﻗُﻨﱢﻲ وَاﻟﻠﱠﻪِ ﻣَﺎ أَﺟِﺪُ
ﻟِﻲ وَﻟَﻜُﻢْ ﻣَﺜَﻼً إِﻻﱠ أَﺑَﺎ ﻳُﻮﺳُﻒَ إِذْ ﻗَﺎلَ } ﻓَﺼَﺒْﺮٌ ﺟَﻤِﻴﻞٌ وَاﻟﻠﱠﻪُ اﳌُْﺴْﺘَﻌَﺎنُ ﻋَﻠَﻰ ﻣَﺎ ﺗَﺼِﻔُﻮنَ { ﺛُﻢﱠ ﲢَﻮﱠﻟْﺖُ
ﻋَﻠَﻰ ﻓِﺮَاﺷِﻲ ،وَأَﻧَﺎ أَرْﺟُﻮ أَنْ ﻳُﺒَﺮﱢﺋَﻨِﻲ اﻟﻠﱠﻪُ ،وَﻟَﻜِﻦْ وَاﻟﻠﱠﻪِ ﻣَﺎ ﻇَﻨَﻨْﺖُ أَنْ ﻳُﻨْﺰِلَ ﻓِﻲ ﺷَﺄْﻧِﻲ وَﺣْﻴًﺎ ،وَﻷَﻧَﺎ أَﺣْﻘَﺮُ
ﻓِﻲ ﻧَﻔْﺴِﻲ ﻣِﻦْ أَنْ ﻳُﺘَﻜَﻠﱠﻢَ ﺑِﺎﻟْﻘُﺮْآنِ ﻓِﻲ أَﻣْﺮِي ،وَﻟَﻜِﻨﱢﻲ ﻛُﻨْﺖُ أَرْﺟُﻮ أَنْ ﻳَﺮَى رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ
وﺳﻠﻢ ﻓِﻲ اﻟﻨﱠﻮْمِ رُؤْﻳَﺎ ﻳُﺒَﺮﱢﺋُﻨِﻲ اﻟﻠﱠﻪُ ،ﻓَﻮَاﻟﻠﱠﻪِ ﻣَﺎ رَامَ ﻣَﺠْﻠِﺴَﻪُ وَﻻَ ﺧَﺮَجَ أَﺣَﺪٌ ﻣِﻦْ أَﻫْﻞِ اﻟْﺒَﻴْﺖِ ﺣَﺘﱠﻰ أُﻧْﺰِلَ
ﻋَﻠَﻴْﻪِ ،ﻓَﺄَﺧَﺬَهُ ﻣَﺎ ﻛَﺎنَ ﻳَﺄْﺧُﺬُهُ ﻣِﻦَ اﻟْﺒُﺮَﺣَﺎءِ ،ﺣَﺘﱠﻰ إِﻧﱠﻪُ ﻟَﻴَﺘَﺤَﺪﱠرُ ﻣِﻨْﻪُ ﻣِﺜْﻞُ اﳉُْﻤَﺎنِ ﻣِﻦَ اﻟْﻌَﺮَقِ ﻓِﻲ ﻳَﻮْمٍ
ﺷَﺎتٍ ،ﻓَﻠَﻤﱠﺎ ﺳُﺮﱢيَ ﻋَﻦْ رَﺳُﻮلِ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ وَﻫُﻮَ ﻳَﻀْﺤَﻚُ ،ﻓَﻜَﺎنَ أَوﱠلَ ﻛَﻠِﻤَﺔٍ ﺗَﻜَﻠﱠﻢَ ﺑِﻬَﺎ أَنْ
ﻗَﺎلَ ﻟِﻲ " ﻳَﺎ ﻋَﺎﺋِﺸَﺔُ ،اﺣْﻤَﺪِي اﻟﻠﱠﻪَ ﻓَﻘَﺪْ ﺑَﺮﱠأَكِ اﻟﻠﱠﻪُ " .ﻓَﻘَﺎﻟَﺖْ ﻟِﻲ أُﻣﱢﻲ ﻗُﻮﻣِﻲ إِﻟَﻰ رَﺳُﻮلِ اﻟﻠﱠﻪِ
ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ .ﻓَﻘُﻠْﺖُ ﻻَ وَاﻟﻠﱠﻪِ ،ﻻَ أَﻗُﻮمُ إِﻟَﻴْﻪِ ،وَﻻَ أَﺣْﻤَﺪُ إِﻻﱠ اﻟﻠﱠﻪَ ﻓَﺄَﻧْﺰَلَ اﻟﻠﱠﻪُ ﺗَﻌَﺎﻟَﻰ } إِنﱠ
اﻟﱠﺬِﻳﻦَ ﺟَﺎءُوا ﺑِﺎﻹِﻓْﻚِ ﻋُﺼْﺒَﺔٌ ﻣِﻨْﻜُﻢْ { اﻵﻳَﺎتِ ،ﻓَﻠَﻤﱠﺎ أَﻧْﺰَلَ اﻟﻠﱠﻪُ ﻫَﺬَا ﻓِﻲ ﺑَﺮَاءَﺗِﻲ ﻗَﺎلَ أَﺑُﻮ ﺑَﻜْﺮٍ اﻟﺼﱢﺪﱢﻳﻖُ ـ
رﺿﻰ اﻟﻠﻪ ﻋﻨﻪ ـ وَﻛَﺎنَ ﻳُﻨْﻔِﻖُ ﻋَﻠَﻰ ﻣِﺴْﻄَﺢِ ﺑْﻦِ أُﺛَﺎﺛَﺔَ ﻟِﻘَﺮَاﺑَﺘِﻪِ ﻣِﻨْﻪُ وَاﻟﻠﱠﻪِ ﻻَ أُﻧْﻔِﻖُ ﻋَﻠَﻰ ﻣِﺴْﻄَﺢٍ ﺷَﻴْﺌًﺎ أَﺑَﺪًا
ﺑَﻌْﺪَ ﻣَﺎ ﻗَﺎلَ ﻟِﻌَﺎﺋِﺸَﺔَ .ﻓَﺄَﻧْﺰَلَ اﻟﻠﱠﻪُ ﺗَﻌَﺎﻟَﻰ } وَﻻَ ﻳَﺄْﺗَﻞِ أُوﻟُﻮ اﻟْﻔَﻀْﻞِ ﻣِﻨْﻜُﻢْ وَاﻟﺴﱠﻌَﺔِ { إِﻟَﻰ ﻗَﻮْﻟِﻪِ
} ﻏَﻔُﻮرٌ رَﺣِﻴﻢٌ { ﻓَﻘَﺎلَ أَﺑُﻮ ﺑَﻜْﺮٍ ﺑَﻠَﻰ ،وَاﻟﻠﱠﻪِ إِﻧﱢﻲ ﻷُﺣِﺐﱡ أَنْ ﻳَﻐْﻔِﺮَ اﻟﻠﱠﻪُ ﻟِﻲ ،ﻓَﺮَﺟَﻊَ إِﻟَﻰ ﻣِﺴْﻄَﺢٍ اﻟﱠﺬِي
ﻛَﺎنَ ﻳُﺠْﺮِي ﻋَﻠَﻴْﻪِ .وَﻛَﺎنَ رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳَﺴْﺄَلُ زَﻳْﻨَﺐَ ﺑِﻨْﺖَ ﺟَﺤْﺶٍ ﻋَﻦْ أَﻣْﺮِي ،ﻓَﻘَﺎلَ
" ﻳَﺎ زَﻳْﻨَﺐُ ،ﻣَﺎ ﻋَﻠِﻤْﺖِ ﻣَﺎ رَأَﻳْﺖِ " .ﻓَﻘَﺎﻟَﺖْ ﻳَﺎ رَﺳُﻮلَ اﻟﻠﱠﻪِ ،أَﺣْﻤِﻲ ﺳَﻤْﻌِﻲ وَﺑَﺼَﺮِي ،وَاﻟﻠﱠﻪِ ﻣَﺎ
ﻋَﻠِﻤْﺖُ ﻋَﻠَﻴْﻬَﺎ إِﻻﱠ ﺧَﻴْﺮًا ،ﻗَﺎﻟَﺖْ وَﻫْﻰَ اﻟﱠﺘِﻲ ﻛَﺎﻧَﺖْ ﺗُﺴَﺎﻣِﻴﻨِﻲ ،ﻓَﻌَﺼَﻤَﻬَﺎ اﻟﻠﱠﻪُ ﺑِﺎﻟْﻮَرَعِ .
)
intended
to
go
on
a
journey,
he
would
draw
lots
ع("Whenever
Allaah's
Messenger
amongst
his
wives
and
would
take
with
him
the
one
upon
whom
the
lot
fell.
During
a
Ghazwa
of
his,
he
drew
lots
amongst
us
and
the
lot
fell
upon
me,
and
I
proceeded
with
him
)
had
decreed
the
use
of
the
veil
by
women.
I
was
carried
in
a
Howdah
(on
ـ(after
Allaah
)
was
through
ع(the
camel)
and
dismounted
while
still
in
it.
When
Allaah's
Messenger
with
his
Ghazwa
and
returned
home,
and
we
approached
the
city
of
Medina,
Allaah's
)
ordered
us
to
proceed
at
night.
When
the
order
of
setting
off
was
given,
I
ع(Messenger
walked
till
I
was
past
the
army
to
answer
the
call
of
nature.
After
Ginishing
I
returned
(to
the
camp)
to
depart
(with
the
others)
and
suddenly
realized
that
my
necklace
over
my
chest
was
missing.
So,
I
returned
to
look
for
it
and
was
delayed
because
of
that.
The
people
136
Qabeelat
Tayybah
PPN-‐Confiden3al
Appendix
||
The
I:
–
Words
of
'Ayeshah
()ل
who
used
to
carry
me
on
the
camel,
came
to
my
Howdah
and
put
it
on
the
back
of
the
camel,
thinking
that
I
was
in
it,
as,
at
that
time,
women
were
light
in
weight,
and
thin
and
lean,
and
did
not
use
to
eat
much.
So,
those
people
did
not
feel
the
difference
in
the
heaviness
of
the
Howdah
while
lifting
it,
and
they
put
it
over
the
camel.
At
that
time
I
was
a
young
lady.
They
set
the
camel
moving
and
proceeded
on.
I
found
my
necklace
after
the
army
had
gone,
and
came
to
their
camp
to
Gind
nobody.
So,
I
went
to
the
place
where
I
used
to
stay,
thinking
that
they
would
discover
my
absence
and
come
back
in
my
search.
While
in
that
state,
I
felt
sleepy
and
slept.
Safwan
bin
Mu'attal
As-‐Sulami
Adh-‐Dhakwani
was
behind
the
army
and
reached
my
abode
in
the
morning.
When
he
saw
a
sleeping
person,
he
came
to
me,
and
he
used
to
see
me
before
veiling.
So,
I
got
up
when
I
heard
him
saying,
"Inna
lil-‐lah-‐wa
inn
a
ilaihi
rajiun
(We
are
for
Allaah
()ـ,
and
we
will
return
to
Him)."
He
made
his
camel
knell
down.
He
got
down
from
his
camel,
and
put
his
leg
on
the
front
legs
of
the
camel
and
then
I
rode
and
sat
over
it.
Safwan
set
out
walking,
leading
the
camel
by
the
rope
till
we
reached
the
army
who
had
halted
to
take
rest
at
midday.
Then
whoever
was
meant
for
destruction,
fell
into
destruction,
(some
people
accused
me
falsely)
and
the
leader
of
the
false
accusers
was
`Abdullah
bin
Ubai
bin
Salul.
After
that
we
returned
to
Medina,
and
I
became
ill
for
one
month
while
the
people
were
spreading
the
forged
statements
of
the
false
accusers.
I
was
feeling
during
my
ailment
as
if
I
were
not
receiving
the
usual
kindness
from
the
Prophet
(
)ع which
I
used
to
receive
from
him
when
I
got
sick.
But
he
would
come,
greet
and
say,
'How
is
that
(girl)?'
I
did
not
know
anything
of
what
was
going
on
till
I
recovered
from
my
ailment
and
went
out
with
Um
Mistah
to
the
Manasi
where
we
used
to
answer
the
call
of
nature,
and
we
used
not
to
go
to
answer
the
call
of
nature
except
from
night
to
night
and
that
was
before
we
had
lavatories
near
to
our
houses.
And
this
habit
of
ours
was
similar
to
the
habit
of
the
old
'Arabs
in
the
open
country
(or
away
from
houses).
So.
I
and
Um
Mistah
bint
Ruhm
went
out
walking.
Um
Mistah
stumbled
because
of
her
long
dress
and
on
that
she
said,
'Let
Mistah
be
ruined.'
I
said,
'You
are
saying
a
bad
word.
Why
are
you
abusing
a
man
who
took
part
in
(the
battle
of)
Badr?'
She
said,
'O
Hanata
(you
there)
didn't
you
hear
what
they
said?'
Then
she
told
me
the
rumors
of
the
false
accusers.
My
sickness
was
aggravated,
and
when
I
returned
home,
Allaah's
Messenger
(
)ع came
to
me,
and
after
greeting
he
said,
'How
is
that
(girl)?'
I
requested
him
to
allow
me
to
go
to
my
parents.
I
wanted
then
to
be
sure
of
the
news
through
them
I
Allaah's
Messenger
(
)ع allowed
me,
and
I
went
to
my
parents
and
asked
my
mother,
'What
are
the
people
talking
about?'
She
said,
'O
my
daughter!
Don't
worry
much
about
this
matter.
By
Allaah
()ـ,
never
is
there
a
charming
woman
loved
by
her
husband
who
has
other
wives,
but
the
women
would
forge
false
news
about
her.'
I
said,
'GloriGied
be
Allaah
(
!)ـ Are
the
people
really
taking
of
this
matter?'
That
night
I
kept
on
weeping
and
could
not
sleep
till
morning.
In
the
morning
Allaah's
Messenger
(
)ع called
`Ali
bin
Abu
Talib
and
Usama
bin
Zaid
when
he
saw
the
Divine
Inspiration
delayed,
to
consul
them
about
divorcing
his
wife
(i.e.
`‘Ayehsah).
Usama
bin
Zaid
said
what
he
knew
of
the
good
reputation
of
his
wives
and
added,
'O
Allaah's
Messenger
(
!)ع Keep
you
wife,
137
Qabeelat
Tayybah
PPN-‐Confiden3al
Appendix
||
The
I:
–
Words
of
'Ayeshah
()ل
for, by Allaah ()ـ, we know nothing about her but good.' `Ali bin Abu Talib said, 'O
Allaah's
Messenger
(
!)ع Allaah
(
)ـ has
no
imposed
restrictions
on
you,
and
there
are
many
women
other
than
she,
yet
you
may
ask
the
woman-‐servant
who
will
tell
you
the
truth.'
On
that
Allaah's
Messenger
(
)ع called
Buraira
and
said,
'O
Burair.
Did
you
ever
see
anything
which
roused
your
suspicions
about
her?'
Buraira
said,
'No,
by
Allaah
()ـ
Who
has
sent
you
with
the
Truth,
I
have
never
seen
in
her
anything
faulty
except
that
she
is
a
girl
of
immature
age,
who
sometimes
sleeps
and
leaves
the
dough
for
the
goats
to
eat.'
On
that
day
Allaah's
Messenger
(
)ع ascended
the
pulpit
and
requested
that
somebody
support
him
in
punishing
`Abdullah
bin
Ubai
bin
Salul.
Allaah's
Apostle
(
)ع said,
'Who
will
support
me
to
punish
that
person
(`Abdullah
bin
Ubai
bin
Salul)
who
has
hurt
me
by
slandering
the
reputation
of
my
family?
By
Allaah
()ـ,
I
know
nothing
about
my
family
but
good,
and
they
have
accused
a
person
about
whom
I
know
nothing
except
good,
and
he
never
entered
my
house
except
in
my
company.'
Sa`d
bin
Mu`adh
got
up
and
said,
'O
Allaah's
Messenger
(
!)ع by
Allaah
()ـ,
I
will
relieve
you
from
him.
If
that
man
is
from
the
tribe
of
the
Aus,
then
we
will
chop
his
head
off,
and
if
he
is
from
our
brothers,
the
Khazraj,
then
order
us,
and
we
will
fulGill
your
order.'
On
that
Sa`d
bin
'Ubada,
the
chief
of
the
Khazraj
and
before
this
incident,
he
had
been
a
pious
man,
got
up,
motivated
by
his
zeal
for
his
tribe
and
said,
'By
Allaah
()ـ,
you
have
told
a
lie;
you
cannot
kill
him,
and
you
will
never
be
able
to
kill
him.'
On
that
Usaid
bin
Al-‐Hadir
got
up
and
said
(to
Sa`d
bin
'Ubada),
'By
Allaah
(
!)ـ you
are
a
liar.
By
Allaah
()ـ,
we
will
kill
him;
and
you
are
a
hypocrite,
defending
the
hypocrites.'
On
this
the
two
tribes
of
Aus
and
Khazraj
got
excited
and
were
about
to
Gight
each
other,
while
Allaah's
Messenger
(
)ع was
standing
on
the
pulpit.
He
got
down
and
quieted
them
till
they
became
silent
and
he
kept
quiet.
On
that
day
I
kept
on
weeping
so
much
so
that
neither
did
my
tears
stop,
nor
could
I
sleep.
In
the
morning
my
parents
were
with
me
and
I
had
wept
for
two
nights
and
a
day,
till
I
thought
my
liver
would
burst
from
weeping.
While
they
were
sitting
with
me
and
I
was
weeping,
an
Ansari
woman
asked
my
permission
to
enter,
and
I
allowed
her
to
come
in.
She
sat
down
and
started
weeping
with
me.
While
we
were
in
this
state,
Allaah's
Messenger
(
)ع came
and
sat
down
and
he
had
never
sat
with
me
since
the
day
they
forged
the
accusation.
No
revelation
regarding
my
case
came
to
him
for
a
month.
He
recited
Tashah-‐hud
(i.e.
None
has
the
right
to
be
worshipped
but
Allaah
and
Muhammad
is
His
Apostle)
and
then
said,
'O
`‘Ayehsah!
I
have
been
informed
such-‐and-‐such
about
you;
if
you
are
innocent,
then
Allaah
(
)ـ will
soon
reveal
your
innocence,
and
if
you
have
committed
a
sin,
then
repent
to
Allaah
and
ask
Him
to
forgive
you,
for
when
a
person
confesses
his
sin
and
asks
Allaah
(
138
Qabeelat
Tayybah
PPN-‐Confiden3al
Appendix
||
The
I:
–
Words
of
'Ayeshah
()ل
)ـ for
forgiveness,
Allaah
(
)ـ accepts
his
repentance.'
When
Allaah's
Messenger
()ع
Ginished
his
speech
my
tears
ceased
completely
and
there
remained
not
even
a
single
drop
of
it.
I
requested
my
father
to
reply
to
Allaah's
Messenger
(
)ع on
my
behalf.
My
father
said, By Allaah ()ـ, I do not know what to say to Allaah's Messenger ()ع.' I said to my
mother, 'Talk to Allaah's Messenger ( )ع on my behalf.' She said, 'By Allaah ()ـ, I do
not know what to say to Allaah's Apostle ()ع. I was a young girl and did not have much
knowledge
of
the
Qur'an.
I
said.
'I
know,
by
Allaah
()ـ,
that
you
have
listened
to
what
people
are
saying
and
that
has
been
planted
in
your
minds
and
you
have
taken
it
as
a
truth.
Now,
if
I
told
you
that
I
am
innocent
and
Allaah
(
)ـ knows
that
I
am
innocent,
you
would not believe me and if I confessed to you falsely that I am guilty, and Allaah ()ـ
knows
that
I
am
innocent
you
would
believe
me.
By
Allaah
()ـ,
I
don't
compare
my
situation
with
you
except
to
the
situation
of
Joseph's
father
(i.e.
Jacob)
who
said,
'So
(for
me)
patience
is
most
Gitting
against
that
which
you
assert
and
it
is
Allaah
(Alone)
whose
help
can
be
sought.'
Then
I
turned
to
the
other
side
of
my
bed
hoping
that
Allaah
()ـ
would
prove
my
innocence.
By
Allaah
(
)ـ I
never
thought
that
Allaah
(
)ـ would
reveal
Divine
Inspiration
in
my
case,
as
I
considered
myself
too
inferior
to
be
talked
of
in
the
Holy
Qur'an.
I
had
hoped
that
Allaah's
Messenger
(
)ع might
have
a
dream
in
which
Allaah
(
)ـ would
prove
my
innocence.
By
Allaah
()ـ,
Allaah's
Apostle
(
)ع had
not
got
up
and
nobody
had
left
the
house
before
the
Divine
Inspiration
came
to
Allaah's
Apostle
()ع.
So,
there
overtook
him
the
same
state
which
used
to
overtake
him,
(when
he
used
to
have,
on
being
inspired
divinely).
He
was
sweating
so
much
so
that
the
drops
of
the
sweat
were
dropping
like
pearls
though
it
was
a
(cold)
wintry
day.
When
that
state
of
Allaah's
Messenger
(
)ع was
over,
he
was
smiling
and
the
Girst
word
he
said,
`‘Ayehsah
(
!)ل Thank
Allaah
()ـ,
for
Allaah
(
)ـ has
declared
your
innocence.'
My
mother
told
me
to
go
to
Allaah's
Messenger
(
)ع .
I
replied,
'By
Allaah
(
)ـ I
will
not
go
to
him
and will not thank but Allaah.' So Allaah ( )ـ revealed: "Verily! They who spread the
slander are a gang among you . . ." (24.11) When Allaah ( )ـ gave the declaration of my
Innocence, Abu Bakr ()س, who used to provide for Mistah bin Uthatha ( )س for he was
139
Qabeelat
Tayybah
PPN-‐Confiden3al
Appendix
||
The
I:
–
Words
of
'Ayeshah
()ل
his relative, said, 'By Allaah ()ـ, I will never provide Mistah ( )س with anything
because
of
what
he
said
about
‘Ayehsah
()ل.
But
Allaah
(
)ـ later
revealed:
-‐-‐
"And
let
not
those
who
are
good
and
wealthy
among
you
swear
not
to
help
their
kinsmen,
those
in
need
and
those
who
left
their
homes
in
Allaah's
(
)ـ Cause.
Let
them
forgive
and
overlook. Do you not wish that Allaah ( )ـ should forgive you? Verily! Allaah ( )ـ is
Oft-‐forgiving, Most Merciful." (24.22) After that Abu Bakr ( )س said, 'Yes ! By Allaah (
!)ـ I
like
that
Allaah
(
)ـ should
forgive
me,'
and
resumed
helping
Mistah
(
)س whom
he
used
to
help
before.
Allaah's
Messenger
(
)ع also
asked
Zainab
bint
Jahsh
(
)ل (i.e.
the
Prophet's
wife
about
me
saying,
'What
do
you
know
and
what
did
you
see?'
She
replied,
'O
Allaah's
Messenger
(
!)ع I
refrain
to
claim
hearing
or
seeing
what
I
have
not
heard
or
seen. By Allaah ()ـ, I know nothing except goodness about ‘Ayehsah ()ل." ‘Ayehsah
(
)ل further
added
"Zainab
(
)ل was
competing
with
me
(in
her
beauty
and
the
Prophet's
love),
yet
Allaah
(
)ـ protected
her
(from
being
malicious),
for
she
had
piety."
[SaHeeH
Al-‐Bukhari]
140
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141