Confidential PPN

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QABEELAT TAYYBAH'S PROJECT

PROFESSIONAL NOTES
Acknowledgement and Dedication
This PPN is dedicated to those whose motto is:
“We hear and we obey”
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 men of this ummah who lower their gaze.
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.
May Allah  accept it all from us.
~ Life of 𝝅
A WORD OF CAUTION!
1. Project -‐ Professional Notes (PPN) is a student-‐run initiative of the members of
Qabeelat Tayybah, NY and is not sponsored or approved in anyway by AlMaghrib
Institute or its employees.
2. Owing to the fact that PPN is a compilation of notes taken during the entire
course of the Seminar for the members of Qabeelah Tayybah by its members, no
statement or directive of any nature contained within has been approved by the
Instructor teaching the Seminar.
3. The fact that PPN is a product of the note-‐taking abilities of the members of
Qabeelah Tayybah is a testament to the fallible nature of its contents, i.e. its
contents are not of an authoritative or binding nature. Moreover, PPN cannot be
depended upon reliably as a source of legal Islamic injunctions or rulings.
4. There is nothing comparable to attending an AlMaghrib Seminar on one’s own
volition to fully appreciate the experience of learning from Instructors proficient
in their field of instruction. It is, therefore, a sincere advice from the members of
the PPN Crew to the bearers of these Notes that taking detailed notes on your
own is the optimal way to prepare for the exam.
5. One of the goals of PPN is to serve as a contingency for where its bearers might
have missed or overlooked some portion of their notes during the course of the
Seminar. However, depending on these Notes alone to prepare for the exam will
not suffice and is not recommended.
6. Another intended goal of PPN is to promote willingness in it’s bearers to fulfill
their commitment to Qabeelat Tayybah and to AlMaghrib Institute – preparing
for and appearing for the exam.
7. Thus far, PPN has remained an unbiased and free enterprise, and your charitable
donations for need-‐based scholarships to Qabeelah Tayybah shall continue to
maintain PPN as such.
8. Lastly, the members of the PPN Crew would like to seize this opportunity to ask
for your forgiveness, beforehand, for any slights or oversights on our behalf in
the preparation of these Notes. We welcome your questions, critiques,
comments and suggestions for the betterment of this ongoing charity at
tayybah.professionalnotes@gmail.com & www.TayybahInscriptions.com
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.
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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.
ِ‫اللُّهُ نُورُ السَّمرَاورَاتِ ورَالْرَرْض‬

“Allaah is the light of the heavens and the earth…”
[Soorah Al-Nūr: 35]
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.
There were two major theories on vision:
• 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.
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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
There are two sources of Knowledge

1. Revelation (direct and indirect)
2. Universe (secular 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]
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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.
The Means for Acquiring Knowledge

One can acquire knowledge through many means, such as observations, studies, experiment etc. Experiment is a
means of gaining knowledge. If you do not know about something, you set up an experiment to find out. It is not
the means nor the source, because every experiment you do, have something to do with the universe, which is
the source. In the west there is only one source of knowledge and that's the universe They do not except
revelation as a source of knowledge. People will start to study things in the west and as a result, try to reject
revelation. For example, in the west when you study physiology, they do not acknowledge that you can be
affected by a jinn. In Islaam there is a balance we use the revelation to complement universe.
The Methodology of Attaining Knowledge

Can our intellect disagree with the Qur'aan and Sunnah?
‫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
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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.
Themes and Commandments in this Soorah

● The ruling and punishment for fornication
● Muslims being forbidden to marry fornicating men and women
● The punishment of those who accuse others of zina with no witnesses
● What to do if a man catches his wife in the act and he doesn’t have four witnesses.
● The story of ifk (slander against 'Ayeshah ( ‫))ل‬
● Warning against spreading rumors.
● Not to be suspicious of others.
● Seeking permission to enter homes. How many times do you knock? Where do you stand? Do you look
at everything or lower the gaze from objects in the house?
● Lowering the gaze
● Rulings of hijab
● The ayah on the Light of Allaah
● The ayah on the light of guidance
● Allaah promising this ummah the upper hand. What is the one thing we are not doing?
● How people within the home should seek permission to come into the bedroom and so on and so forth
● The hijab rulings for older women
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Qabeelat Tayybah PPN-‐Confiden3al Is3'aadha and Basmallah
The Meaning of al-Isti’aadha

ِ‫ﻓَﺈِذَا ﻗَﺮَأْتَ اﻟْﻘُﺮْآنَ ﻓَﺎﺳْﺘَﻌِﺬْ ﺑِﺎﻟﻠﱠﻪِ ﻣِﻦَ اﻟﺸﱠﻴْﻄَﺎنِ اﻟﺮﱠﺟِﻴﻢ‬
“So when you want to recite the Qur’ān, seek refuge with Allaah from Shaytān (Satan), the
outcast (cursed one).”
[Soorat An-‐NaHl, 98]
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.
Ruling on saying the Is3’aadha before reci3ng the Qur’aan

The majority of scholars consider this to be mustaHab (recommended) while others say it is waajib (obligatory).
Those who say it is waajib use the ayaah men&oned above as proof of its obliga&on.
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.
The manner of reci&ng the Is&’aadha:
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.
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‫)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]
Ways of reci3ng the Is3’aadha according to the Sunnah
1. ‫ ﻣﻦ ﻫﻤﺰِه وﻧﻔﺨِﻪ وﻧَﻔْﺜِﻪ‬، ِ‫أﻋﻮذُ ﺑﺎﷲِ اﻟﺴﻤﻴﻊِ اﻟﻌﻠﻴﻢِ ﻣﻦ اﻟﺸﻴﻄﺎنِ اﻟﺮﺟﻴﻢ‬

See Al-‐Khudri’s hadeeth men3oned above.
2. ‫اﻟﻠﻬﻢ إﻧﻲ أﻋﻮذ ﺑﻚ ﻣﻦ اﻟﺸﻴﻄﺎن اﻟﺮﺟﻴﻢ وﻫﻤﺰه وﻧﻔﺨﻪ وﻧﻔﺜﻪ ﻗﺎل ﻫﻤﺰه اﳌﻮﺗﺔ وﻧﻔﺜﻪ اﻟﺸﻌﺮ وﻧﻔﺨﻪ اﻟﻜﺒﺮ‬
Ibn Mas’ood ( ‫ )س‬ narrated, the Prophet (‫ )ع‬ said,

‫اﻟﻠﻬﻢ إﻧﻲ أﻋﻮذ ﺑﻚ ﻣﻦ اﻟﺸﻴﻄﺎن اﻟﺮﺟﻴﻢ وﻫﻤﺰه وﻧﻔﺨﻪ وﻧﻔﺜﻪ ﻗﺎل ﻫﻤﺰه اﳌﻮﺗﺔ وﻧﻔﺜﻪ اﻟﺸﻌﺮ وﻧﻔﺨﻪ‬
‫اﻟﻜﺒﺮ‬
O Allaah, I seek refuge in You from the accursed devil, from his pufZing up (naZkh),“
his spitting (nafth) and his evil suggestion (hamz). He said: His nafth it poetry, his
”naZkh is pride, and his hamz is madness
[Ibn Majah]
3. ِ‫أﻋﻮذُ ﺑﺎﷲِ ﻣﻦ اﻟﺸﻴﻄﺎنِ اﻟﺮﺟﻴﻢ‬
Ibn Mut’im ( ‫ )س‬ narrated,

ِ‫ أَﻋُﻮذُ ﺑِﺎَﻟﻠﱠﻪِ ﻣِﻦْ اﻟﺸﱠﻴْﻄَﺎنِ اﻟﺮﱠﺟِﻴﻢ‬:ِ‫أَﻧﱠﻪُ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﻛَﺎنَ ﻳَﻘُﻮلُ ﻗَﺒْﻞَ اﻟْﻘِﺮَاءَة‬
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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.
4. ِ‫أﻋﻮذُ ﺑﺎﷲِ اﻟﺴﻤﻴﻊِ اﻟﻌﻠﻴﻢِ ﻣﻦ اﻟﺸﻴﻄﺎنِ اﻟﺮﺟﻴﻢ‬
‘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
Lafdh al Jalaalah ِ‫اﷲ‬

Some scholars explain etymologically lafdh al Jalaalah means al-‐ilaah (the God). Other scholars do not like this
explana=on because it is a name of Allaah and say that it is a Name of Allaah Who is worshipped out of love from
His crea=on. “He is the One who is loved in the heavens and the earth.”
Narrated Abu Hurayrah ( ‫)س‬, the Prophet (‫ )ع‬ said:
ُ‫ﻛﻞﱡ أﻣﺮٍ ذي ﺑﺎلٍ ﻟﻢ ﻳُﺒﺪأْ ﻓﻴﻪ ﺑﺎﺳﻢِ اﻟﻠﻪِ ﻓﻬﻮ أﺑﺘَﺮ‬

“Every important matter that does not begin with "Bismillāh" is mutilated.”
[Al-‐KaaZi Ash-‐Shaaff]2

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]

Ruling on saying the Basmallah before reci3ng the Qur’aan

Every soorah except for Soorat Tawbah starts off with the basmallah. Surat at-‐Tawbah starts off with a warning,
so it is not befiYng to start with the basmallah. There are 114 basmallahs in the Qur’aan. 113 before each suwar
and the final one is found in an ayah in Soorah Naml an ayah in Surat’l-‐Naml.
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.”
Definition: ٌ‫( ﺳُﻮرَة‬Soorah)

1. Linguis3cally: An elevated and honor place/level
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.
‫ﺳﺆر اﻟﺪاﺑﺔ‬ is an animal’s leUover water aUer drinking.

14
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.
Definition: ‫( وَﻓَﺮَﺿْﻨَﺎﻫَﺎ‬wa faruD-naa-haa)

This means “We have obligated upon you to act upon what is in it.”

This can mean a number of things:
• It is obligatory upon you to act upon what is in it.
• We have explained what is lawful and unlawful in great detail.
• Ibn 'Abbaas said this means, “we have explained and clarified it.”
• Ibn Jarir al-‐Tabari, the great scholar and mufasir, chose both explana>ons because they do not contradict
each other.

In another recita3on: farradhnaa
Wa farradhnaa means: “We brought it down in different parts/chunks.” The word fareedhah means “piece.”
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^.
... ‫ﺳُﻮرَةٌ أَﻧﺰَﻟْﻨَﺎﻫَﺎ وَﻓَﺮَﺿْﻨَﺎﻫَﺎ‬

“A soorah which We have sent down and which We have enjoined...”

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
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.
Definition: ٍ‫( آﻳَﺎت‬Ayaat)

Ayaat is the plural of ayah.
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
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]
Which meaning is intended in Soorat Noor?

In this soorah, ayah means verse because the ayaat are described as mubeen (clearly explained). Guidance has to
be clear and cannot be vague. If it is not clear, then it is not guiding you. Allaah ( ‫ )ـ‬ revealed clear ayaat so that
no one can play games.

The Qur'aan is a book of guidance, and it is only fair if it is clear. If it is not clear, then it is not guidance. On the
Day of Judgement, no one can claim that the guidance was not clear.
َ‫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
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]
LESSONS FROM AYAH #1

1. Allaah ( ‫ )ـ‬ has sent down the Qur'aan from a high and elevated place which indicates that He is
above His crea>on.
2. Allaah ( ‫ )ـ‬ starts this soorah in a powerful manner to bring our a_en>on to the rulings and commands
that will come in the subsequent ayaat.
3. Forgedng the reminders in the Qur'aan is not limited to being unable to recalling them, but it includes
ignoring them as well. If one forgets in this world, it is possible that Allaah ( ‫ )ـ‬ will forget Him on the
day when obtaining His mercy will ma_er the most.
18
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.
History of Zina

Ibn Abbas (‫ )س‬ recited the Ayah "and do not display yourselves as [was] the display of the first Jahiliyyah
(the former @mes of ignorance) [al-‐AHzab:33]" and said concerning it: “It [the first jahilyyah (zina)] was during
the period between Nooh and Idrees (AS), which was a thousand years long.There were two sets of offspring of
Adam (as); one living in the flatland and the other in the mountain. The men of the mountain were handsome
and the women ugly while the men of the flatland were ugly and the women were beau@ful. Shaytan went to a
man from the flatland in the form of a young boy and made himself a servant to him. Shatyan then took an
instrument (like that of a shepherd's flute) and introduced a sound (music) that was unheard of before. The
people around him heard it and gathered to listen to the music. This became an annual fes@val (eid) during
which women adorned themselves for the men and the men beau@fied themselves for the women. During one
of these eids, a man from the mountain's people heard and followed the sound of the music, and saw the
aUrac@ve women of the flatland. He went back to his people and told them about the beauty of the women of
19
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
Zina, in Arabic, means immorality.
Abu Hurayrah (‫ )س‬ narrated the Prophet (‫ )ـ‬ said,
ُ‫" 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.
Why does the verse start with the woman first?
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
ُ‫ 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.
The Aims of the Sharee’ah

Sharī’ah is the Islaamic law that came to protect and guarantee vital needs, those on which the life of humans
depends.
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)
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The Effects of Zina

When women are treated as sex objects, they begin to see their worth only in rela3on to sex. Consequently,
instead of referring of their educa3on to gauge their value, they dress and act in inappropriate ways to achieve
what they want in life.
Society as a Whole

Zina also has detrimental effects on society. It can lead to absent fathers and leave children not knowing their
father or their lineage. Illegi3mate children are more likely to be in orphanages and/or involved in crime. In the
case of rape, the vic3m can more easily be accused of consen3ng since there is nothing wrong with it. Diseases,
such as HIV and STDs, can spread through zina. Zina also leads to more zina, thereby exacerba3ng the problem.
Narrated Abu Hurayrah (‫)س‬, the Prophet (‫ )ـ‬ said,

"ٍ‫"ﻻ ﻳﺪﺧﻞُ وﻟﺪُ اﻟﺰﻧﺎ اﳉﻨﺔَ وﻻ ﺷﻲءٌ ﻣﻦ ﻧﺴﻠِﻪ إﻟﻰ ﺳﺒﻌﺔِ آﺑﺎء‬
“A child of zina will not enter jannah and nothing from his lineage until the seventh
generation”
[as-‐Silsilah ad-‐Dha’eefah]
Narrated Abdullah ibn Amr (‫)س‬, the Prophet (‫ )ـ‬ said,

"ِ‫"أوﻻدُ اﻟﺰﱢﻧﺎ ﻳُﺤﺸﺮون ﻳﻮمَ اﻟﻘﻴﺎﻣﺔِ ﻋﻠﻰ ﺻﻮرةِ اﻟﻘِﺮدةِ واﳋﻨﺎزﻳﺮ‬
“The children of zina will be gathered on the Day of Judgment looking like pigs and
chimpanzees ” [as-‐Silsilah ad-‐Dha’eefah]
The above 2 are weak ahadeeth without any single authen6c chain.
However, the following is an authen3c hadeeth.
Narrated Aishah (‫)ل‬, the Prophet (‫ )ـ‬ said,
" ( ‫) 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
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.
Ibn al-‐Qayyim (:) said:

“Zina encompasses all the characteris1cs of evil: lack of religious commitment, loss of piety, loss of chivalry,
lack of protec1ve jealousy (gheerah). You will not find any adulterer who is pious, or keeps his promises, or
speaks truthfully, or is a good friend, or has complete protec1ve jealousy towards his family. Treachery, lying,
betrayal, lack of modesty, lack of awareness that Allaah is always watching, lack of chivalry, loss of protec1ve
jealousy from the heart – these are the effects and implica1ons of zina.
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]
LESSONS FROM THE STATEMENT OF

IBN AL-QAYYIM (:)
1. Zina encompasses all the characteris3cs of evil:
• Lack of religious commitment.
• Loss of piety
• Lack of protec3ve jealousy (gheerah)
2. It earns the wrath of Allaah.
3. It causes hardness of the heart and the ex3nguishing of its light.
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
● Difficulty managing their emo3ons.

● Lack of trust and self-‐worth.
● Fear of gePng close to anyone
● Anger
● The need to be in control (control freaks):
○ Control issues stem from a very chao3c upbringing. They need to control everything to an
extreme extent avoid chaos.
● Poor academic performance (in children of teenage mother).
○ More likely than average to fail to graduate from secondary school /be held back a grade level/ or
score lower of standardized tests.
● The occurrence of developmental disabili3es and behavioral issues is increased in children born to teen
mother (serial killers).
● They hate their parents, both mother and father.
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.
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Not all Zina is Equal!
The wife of a mujaaHid:
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.
(‫ )س‬ that the Prophet (‫ )ـ‬ said,

Sulayman ibn Buraydah narrated from his father
ُ‫ 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]
The Greatest Zina
● With rela3ves
● With a neighbor’s wife
● When an old man commits zina
● In sacred places or 3mes.
The Punishment for Zina

“…8log each of them with a hundred lashes…”
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
Does Islaam just want to punish?
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]
‘Abdullah ibn ‘Amr (‫ )س‬ narrated, the Prophet (‫ )ـ‬ said,
"َ‫"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!”
’Abdullah Ibn Mas’ūd (‫ )س‬ reported,
ِ‫ 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
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
Condi3ons of Being Convicted of Zina

First Condi+on
The person confesses, without going back on his/her word. If he/she retracts, then no punishment is applied.
The story of Maa’iz (‫)س‬
Narrated Sulayman bin Buraydah from his father (‫)س‬,
‫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
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]
The story of al-‐Ghaamidiyyah:
(‫)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
‫ 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]
No3ce, the Prophet (‫ )ـ‬ never asked who the guy was.

With regard to these incidences, one may ask why these two individuals insisted upon gePng the prescribed
punishments when they could have turned away and made repentance. To understand this we must remember
that there are punishments in this world and punishments of the next world. Once the prescribed punishment is
carried out, the punishment of the next world is canceled out. So it is out of taqwa that they insistent on the
punishment.
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
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
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.
Is video tes*mony accepted in Islaam?
Video tes3mony is not accepted in Islaamic courts. There’s too much doubt with a video because it can be
manipulated.
Isn’t pregnancy proof of zina?
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.
Punishment for Zina in the Aakhirah

‫وَاﻟﱠﺬِﻳﻦَ ﻻَ ﻳَﺪْﻋُﻮنَ ﻣَﻊَ اﻟﻠﱠﻪِ إِلَٰﻫًﺎ آﺧَﺮَ وَﻻَ ﻳَﻘْﺘُﻠُﻮنَ اﻟﻨﱠﻔْﺲَ اﻟﱠﺘِﻲ ﺣَﺮﱠمَ اﻟﻠﱠﻪُ إِﻟﱠﺎ ﺑِﺎﳊَْﻖﱢ‬
‫وَﻻَ ﻳَﺰْﻧُﻮنَ ۚ وَﻣَﻦ ﻳَﻔْﻌَﻞْ ذَٰﻟِﻚَ ﻳَﻠْﻖَ أَﺛَﺎﻣًﺎ‬
“And those who do not invoke any other ilāh (god) along with Allaah had forbidden, except
for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the
punishment.”
[Al-‐Furqān, 68]
● Zina is one of the major sins.

● The one who persisted in drinking alcohol will meet Allaah like one who worshipped idols.
● Being one of the inhabitants of the oven (tannoor) in which the Prophet (‫ )ـ‬ saw the adulterers and
adulteresses.
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
● Covering the beauty of women. (hijaab, perfume, jewelry)

● ShuPng the avenues to zina
○ Islaam doesn’t put you on a skateboard going downhill and say don’t hit that point. In fact, Islaam
says to “not go near zina,” to not even approach it. All things that lead to it are prohibited.
● Making marriage easy
○ The standards for marriage have changed from what they were at the 3me of the Prophet
(‫)ـ‬. Imam Abu Haneefa would say for men to finish their studies, get a job, and then get
married. Why should a woman who was treated like a princess in her father’s home have to bear
it out in difficulty with you just because you couldn’t control your gaze?
● Salaah (and good deeds in general)
○ Salaah prevents evil, wicked and reprehensible acts. On the Day of Judgement, mankind will wait
50,000 standing in the sun, except for 7 groups of people. One of those groups will be of those
who were invited to zina but refused it out of taqwa.
● Polygamy
○ It is something Allaah has sllowed and if as a woman one does not want to have anything to do
with it, then she can s3pulate so.
● Pa3ence and the great reward for abstaining
Punishment for the unmarried zani

Abu Hurayrah (‫ )س‬ narrated, the Prophet (‫ )ـ‬ said,
"ً‫" 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.
Condi&ons of the whipping
• 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
• 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 Àbbas
‫ 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.
Addi$onal stories regarding whipping:

• At the 3me of Imam Malik, a man fondled a boy and he was flogged 40 3mes.
• At the 3me of 'Umer (‫)س‬, a man counterfeited his seal to get money from the treasury, and he was
whipped 100 3mes and sent to jail. Once his back healed, he was whipped another 100 3mes. Then he
was whipped again 100 3mes when his back healed. He received a total of 300 lashes.
• A married woman who commit zina named Shura was brought to Ali (‫)س‬, and she was flogged first,
and then stoned. He said he flogged her by the sunnah, and stoned her by the book of Allaah (‫)ـ‬.
• There are 80 lashes for drinking, but the number can be increased or decreased depending on situa3on. If
one drinks, they are to be whipped for up to four 3mes and then executed.
Why these lashes when we do not find them in the sunnah?
34
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.
Punishment for the married zani

The early ruling was that the zani woman stays in her house un3l death or Allaah (‫ )ـ‬ will find a way out for
her. This was abrogated with the revela3on of surah Noor. Therefore, verses can be abrogated in revela3on and
ruling, or revela3on only, or ruling only.
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
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.
Mu'aawiyah ibn Qurrah reported that his father (‫ )س‬ said,

: َ‫ ﻗَﺎل‬،‫ إِﻧﱢﻲ ﻷَرْﺣَﻢُ اﻟﺸﱠﺎةَ أَنْ أَذْﺑَﺤَﻬَﺎ‬: َ‫ أَوْ ﻗَﺎل‬،‫ إِﻧﱢﻲ ﻷَذْﺑَﺢُ اﻟﺸﱠﺎةَ ﻓَﺄَرْﺣَﻤُﻬَﺎ‬،ِ‫ ﻳَﺎ رَﺳُﻮلَ اﻟﻠﻪ‬: ٌ‫ﻗَﺎلَ رَﺟُﻞ‬
" . ِْ‫ رَﺣِﻤَﻚَ اﻟﻠﱠﻪُ ﻣَﺮﱠﺗَﲔ‬،‫وَاﻟﺸﱠﺎةُ إِنْ رَﺣِﻤْﺘَﻬَﺎ‬
"A man said, 'Messenger of Allaah, I was going to slaughter a sheep and then I felt sorry for it
(or 'sorry for the sheep I was going to slaughter').' He (‫ )ـ‬ said twice, 'Since you showed
mercy to the sheep, Allaah
will show mercy to you.'"
[Al-‐Adab Al-‐Mufrad, Ahmad]
Why is this warning given to the executor to not have mercy towards the whipped?
● The whipped can cry and say “Tubtu! (I repent).”

● The person could be a friend or rela3ve.
What kind of ra’fah is warned against here?
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

"ً‫" 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]

"‫"ﺣَﺪﱞ ﻳُﻌْﻤَﻞُ ﻓِﻲ اﻷَرْضِ ﺧَﻴْﺮٌ ﻷَﻫْﻞِ اﻷَرْضِ ﻣِﻦْ أَنْ ﳝُْﻄَﺮُوا أرﺑﻌﲔ ﺻَﺒَﺎﺣًﺎ‬
‫] وﻓﻲ ﻟﻔﻆ [ ﺛﻼﺛﲔ‬
'A Hadd punishment that is carried out on earth is better for the people of earth than if it
were to rain for forty (or 30) mornings."'
[Ibn Majah, an-‐Nasā’i]
Why enjoin good and forbid evil?

There are mul3ple rights involved. For example, if someone robs you and the judge decides to let him go, then
what about your rights? It then becomes a bigger issue.

There is the right of the community and there is the Right of Allaah. It is the Right of Allaah that the hudd is
carried out. In many Muslim lands, because of culture a girl is killed because they think she did something. If they
had Islaamic law, then it would be more of a rahmah for her. People are killing and murdering over this sin.
ِ‫ﻓِﻲ دِﻳﻦِ اﻟﻠﱠﻪ‬

“...in His obedience and in His decrees...”
We get proof that “deen” can mean law from Soorah Yoosuf.
ُِ‫ۚ ﻛَﺎنَ ﻟِﻴَﺄْﺧُﺬَ أَﺧَﺎهُ ﻓِﻲ دِﻳﻦِ اﳌَْﻠِﻚ‬

“…He could not take his brother by the law of the king…”
[Soorat Yoosuf:76]
37
‫إِن ﻛُﻨﺘُﻢْ ﺗُﺆْﻣِﻨُﻮنَ ﺑِﺎﻟﻠﱠﻪِ وَاﻟْﻴَﻮْمِ اﻵْﺧِﺮ‬

“…if you believe in Allaah and the Last Day..”
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.
Ra’fah is pushed away by imaan

Imaan will keep the flogger in check, and remind him that this is prescribed by Allaah (‫ )ـ‬ so he has to perform
it in that way. Imaan will keep him firm in carrying out his task. Scholars say that just because the thing that
pushes away ra’fah is iman, the opposite is not true. For example, if ra’fah is shown, then this doesn’t mean the
person doesn’t have iman.
َ‫وَﻟْﻴَﺸْﻬَﺪْ ﻋَﺬَاﺑَﻬُﻤَﺎ ﻃَﺎﺋِﻔَﺔٌ ﻣﱢﻦَ اﳌُْﺆْﻣِﻨِﲔ‬

“...And let a party of the believers witness their punishment.”
Definition: ‫( ﻳَﺸْﻬَﺪ‬Yash-had)
Yash-‐had can mean:
• To have knowledge of something
• To a]end/witness
The meaning here is a]end/witness.
The purpose of adding witnesses:

• This adds an element of fear and embarrassment.
• It is also an admoni3on for those witnesses.
• The believers witnessing might make dua’ā’ for the person to be rec3fied, forgiven, etc.
No#ce!
A ‘believing group’ are to be witnesses and not other offenders who are wai3ng in line to be punished.
How many should there be in this group?
‫وَإِن ﻃَﺎﺋِﻔَﺘَﺎنِ ﻣِﻦَ اﳌُْﺆْﻣِﻨِﲔَ اﻗْﺘَﺘَﻠُﻮا ﻓَﺄَﺻْﻠِﺤُﻮا ﺑَﻴْﻨَﻬُﻤَﺎ‬

“And if two parties or groups among the believers fall to 8ighting…”
[Soorat Al-‐Hujuraat:9]
• 4 people: The opinion of Imaam Maalik is that it should be 4 people, since that is how many witnesses are
needed.
38
• 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.
'Ayeshah (‫ )ل‬ narrated, the Prophet (‫ )ـ‬ said,

"ٌ‫" أَﻳﱡﻤَﺎ اﻣْﺮَأَةٍ ﻧُﻜِﺤَﺖْ ﺑِﻐَﻴْﺮِ إِذْنِ وَﻟِﻴﱢﻬَﺎ ﻓَﻨِﻜَﺎﺣُﻬَﺎ ﺑَﺎﻃِﻞٌ ﻓَﻨِﻜَﺎﺣُﻬَﺎ ﺑَﺎﻃِﻞٌ ﻓَﻨِﻜَﺎﺣُﻬَﺎ ﺑَﺎﻃِﻞ‬
“Any woman who gets married without the permission of her wali, her marriage is invalid,
her marriage is invalid, her marriage is invalid.”
[At-‐Tirmidhi]
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.
‫وَﻣَﻦ ﺗَﺎبَ وَﻋَﻤِﻞَ ﺻَﺎﳊًِﺎ ﻓَﺈِﻧﱠﻪُ ﻳَﺘُﻮبُ إِﻟَﻰ اﻟﻠﱠﻪِ ﻣَﺘَﺎﺑًﺎ‬

“And whosoever repents and does righteous good deeds, then verily, he repents towards
Allaah with true repentance.”
[Al-‐Furqān, 71]
39
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.

1. Whoever makes his sin in private then let him make tawbah in private.
2. Allaah (‫ )ـ‬gets right into the topic which shows the seriousness of zina.
3. Allaah (‫ )ـ‬ will forgive sins and turn to his slave when he or she makes tawbah even if the sin is
repeated again and again. The condi3on is that the tawbah should be sincere and one should be
remorseful.
4. The purposes of punishments in Islaam are not to cause injury. Rather, they are established in order to
hinder transgression.
40
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.”
Why does this verse start with the male?

This verse starts with the male because he ini2ates the marriage process, pays the mahr, and so on.
What does this verse mean?

Scholars say there is no other verse that has more differences of opinion than this ayah.
There are two different opinions:

1. If we take nikaah to mean marriage, then the verse means:
“It is haraam for a zaani to marry except a similar zaaniyah or a mushrikah and for a believing woman to
marry someone who is zaani.”
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:
ٍ‫وَأَﻧﺰَﻟْﻨَﺎ ﻓِﻴﻬَﺎ آﻳَﺎتٍ ﺑَﻴﱢﻨَﺎت‬

“...and we have sent down therein verses of clear evidence..”
[Soorah Noor: 1]
41
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]
One can read the ayah with both meanings below:

“This man who agrees to marry (have a sexual rela2ons with) a mushrikah (female polytheist, pagan or idolatress)
or a pros2tute, then surely he is either an adulterer, or a mushrik (polytheist, pagan or idolater, etc.) and the
woman who agrees to marry (have a sexual rela2ons with) a mushrik (polytheist, pagan or idolater) or an
adulterer, then she is either a pros2tute or a mushrikah (female polytheist, pagan or idolatress, etc.)”
Those who said Al-‐wat’ are more correct.
If the aayah was talking about marriage, then it would be saying that a muslimah who commits zina can marry
a mushrik!
‫وَﺣُﺮﱢمَ ذَٰﻟِﻚَ ﻋَﻠَﻰ اﳌُْﺆْﻣِﻨِﻲ‬

“…such a thing is forbidden to the believers…”
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
Accusing Chaste Women

AYAH #4
َ‫وَاﻟﱠﺬِﻳﻦَ ﻳَﺮْﻣُﻮنَ اﶈُْﺼَﻨَﺎتِ ﺛُﻢﱠ ﻟَﻢْ ﻳَﺄْﺗُﻮا ﺑِﺄَرْﺑَﻌَﺔِ ﺷُﻬَﺪَاءَ ﻓَﺎﺟْﻠِﺪُوﻫُﻢْ ﺛَﻤَﺎﻧِﲔَ ﺟَﻠْﺪَةً وَﻻ‬
َ‫ﺗَﻘْﺒَﻠُﻮا ﻟَﻬُﻢْ ﺷَﻬَﺎدَةً أَﺑَﺪًا ۚ وَأُولَٰﺋِﻚَ ﻫُﻢُ اﻟْﻔَﺎﺳِﻘُﻮن‬
“And those who accuse chaste women and produce not four witnesses, 5log them with
eighty lashes, and reject their testimony forever, they indeed are the faasiqoon.”
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
Definition َ‫( ﻳَﺮْﻣُﻮن‬yarmoon)

The word yarmoon is used not only to represent the physical act of throwing a rock, or shooAng an arrow or solid
object at someone, but also figuraAvely to describe the act of accusing to striking someone with stones of Sijjīl.
This depicAon conveys the gravity of accusing someone of zina.
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.
The witness cannot be:

• a madman
• a person that has been coerced into making the accusaAon
• a grown man accusing a very young girl
• a person well known for fujoor (one with a bad reputaAon) .
The accusa3on must:

• be clear
• described in detail.
44
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.”
Al-‐Haafiz ibn Hajar said,

ُ‫وَاﳌُْﺮَادُ ﺑِﺎﳌُْﻮﺑِﻘَﺔِ ﻫُﻨَﺎ اﻟْﻜَﺒِﻴﺮَة‬
‘What is meant by the sins that doom a person to Hell are major sins.’
[FatH Al-‐Baari]
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.
The wisdom behind the hadd punishment for slander:

As discussed earlier, the hadd punishment is for those who wrongly accuse others and are unable to bring forth
four righteous witnesses. The wisdom behind this punishment is to prevent accusaAons of immorality, protect
people’s honor from being transgressed and protect their reputaAons from being tarnished. It also curbs enmity
and animosity from erupAng into wars fought out of a need to defend one’s honor. It impedes external
involvement so that the issue does not become a ma\er of public opinion and spares people the trial of hearing
about it. Lastly, it prevents the spread of rumors and fitna among the believers. For, with talk of slander, the topic
no longer remains taboo, and the foolish become bold enough to commit such acAons.
45
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]
LESSON FROM AYAH #4-5

1. Any unjusAfied slander of someone’s character is forbidden in Islaam.
2. Slandering chaste women is a major sin.
3. Allaah (‫ )ـ‬ accepts sincere repentence.
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?
Imaam Ahmad (:) recorded that Ibn Abbas (‫ ) م‬ said,

‫" ﳌﺎ ﻧَﺰَﻟَﺖْ } واﻟﺬﻳﻦ ﻳﺮﻣﻮن اﶈﺼﻨﺎت ﺛﻢ ﻟﻢ ﻳﺄﺗﻮا ﺑﺄرﺑﻌﺔ ﺷﻬﺪاء ﻓﺎﺟﻠﺪوﻫﻢ ﺛﻤﺎﻧﲔ ﺟﻠﺪة وﻻ‬
‫ أﻫﻜﺬا ﻧَﺰَﻟَﺖْ ﻳﺎ رﺳﻮلَ اﻟﻠﻪِ ﻓﻘﺎل‬: ِ‫ﺗﻘﺒﻠﻮا ﻟﻬﻢ ﺷﻬﺎدة أﺑﺪا { ﻗﺎل ﺳﻌﺪُ ﺑﻦُ ﻋُﺒﺎدةَ وﻫﻮ ﺳﻴﱢﺪُ اﻷﻧﺼﺎر‬
: ‫ ﻳﺎ ﻣَﻌﺸﺮَ اﻷﻧﺼﺎرِ أﻻ ﺗﺴﻤﻌﻮنَ إﻟﻰ ﻣﺎ ﻳﻘﻮلُ ﺳﻴﺪُﻛُﻢ ﻗﺎﻟﻮا‬: َ‫رﺳﻮلُ اﻟﻠﻪِ ﺻﻠﱠﻰ اﻟﻠﻪُ ﻋﻠﻴﻪِ وﺳﻠﱠﻢ‬
‫ﻳﺎ رﺳﻮلَ اﻟﻠﻪِ ﻻ ﺗﻠُﻤْﻪُ ﻓﺈﻧﻪ رﺟُﻞٌ ﻏَﻴﻮرٌ واﻟﻠﻪِ ﻣﺎ ﺗﺰﱠوج اﻣﺮأةً ﻗﻂﱡ إﻻ ﺑِﻜﺮًا وﻣﺎ ﻃﻠﱠﻖ اﻣﺮأةً ﻟﻪ ﻗَﻂﱡ‬
ُ‫ واﻟﻠﻪِ ﻳﺎ رﺳﻮلَ اﻟﻠﻪِ إﻧﻲ ﻷﻋﻠﻢ‬: ٌ‫ﻓﺎﺟﺘﺮأ رﺟُﻞٌ ﻣِﻨﱠﺎ ﻋﻠﻰ أنْ ﻳﺘﺰوﺟَﻬﺎ ﻣﻦ ﺷِﺪﱠةِ ﻏَﻴﺮَﺗِﻪ ﻓﻘﺎل ﺳﻌﺪ‬
ْ‫أﻧﻬﺎ ﺣﻖﱞ وأﻧﻬﺎ ﻣﻦ اﻟﻠﻪِ ﺗﻌﺎﻟﻰ وﻟﻜﻨﱢﻲ ﻗﺪ ﺗﻌﺠﺒﺖُ أﻧﻲ ﻟﻮ وﺟَﺪتُ ﻟَﻜَﺎﻋٍﺎ ﺗَﻔَﺨﱠﺬَﻫَﺎ رﺟُﻞٌ ﻟﻢ ﻳﻜﻦ‬
"...‫ﻟﻲ أن أُﻫﻴﺠَﻪ وﻻ أُﺣﺮﻛﻪ ﺣﺘﻰ آﺗﻲَ ﺑﺄرﺑﻌﺔِ ﺷُﻬﺪاءَ ﻓﻮاﻟﻠﻪِ ﻻ آﺗﻲ ﺑِﻬِﻢْ ﺣﺘﱠﻰ ﻳَﻘْﻀِﻲَ ﺣﺎﺟﺘَﻪ‬
when the ayah was revealed about the four witnesses, Sa’d b. Ubadah, one of the leaders of
the ansar, said, “Is this how it was revealed, ya Rasulullah?” The Prophet (‫ )ع‬ was upset
with this. He said, “O Ansar, don’t you hear what your leader is saying?” They said, “Ya
Rasulullah, don’t blame him. He is a very jealous man. By Allaah, he never married a
woman who was not a virgin, and he never divorced a woman except none of us would dare
to marry her.” Sa’d said, “Wallahi, ya Rasulullah, I know this ayah is true, but I’m surprised.
If I Lind a wicked man lying with my wife, should I not disturb him before Linding four
witnesses?”
[Ahmad]
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
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.
How li’aan works

First the husband solemnly swears four =mes to the fact and invokes a curse on himself if he is lying, prima facie
evidence of her guilt. However, if she swears four =mes and invokes a curse on herself, she is acquiIed of guilt. If
she doesn’t do that, the charge is proved and she is punished. In either case, the marriage is dissolved.
48
‫‪Qabeelat Tayybah PPN-‐Confiden3al Ayaat of Li'aan || Ayah #6-‐10‬‬
‫‪The incident with Hilaal b. ‘Umayyah.‬‬

‫وَاﻟﱠﺬِﻳﻦَ ﻳَﺮْﻣُﻮنَ أَزْوَاﺟَﻬُﻢْ وَﻟَﻢْ ﻳَﻜُﻦ ﻟﱠﻬُﻢْ ﺷُﻬَﺪَاءُ إِﻟﱠﺎ أَﻧﻔُﺴُﻬُﻢْ ﻓَﺸَﻬَﺎدَةُ أَﺣَﺪِﻫِﻢْ أَرْﺑَﻊُ‬
‫ﺷَﻬَﺎدَاتٍ ﺑِﺎﻟﻠﱠﻪِ ۙ إِﻧﱠﻪُ ﳌَِﻦَ اﻟﺼﱠﺎدِﻗِﲔَ‬
‫‪“And for those who accuse their wives, but have no witnesses except themselves, let the ‬‬
‫‪testimony of one of them be four testimonies (i.e. testi<ies four times) by Allaah that he is ‬‬
‫”‪one of those who speak truth.‬‬
‫‪Abdullah ibn Abbas ‬‬ ‫‪ ) narrated,‬م(‬

‫"ﺟَﺎءَ ﻫِﻼَلُ ﺑْﻦُ أُﻣَﻴﱠﺔَ وَﻫُﻮَ أَﺣَﺪُ اﻟﺜﱠﻼَﺛَﺔِ اﻟﱠﺬِﻳﻦَ ﺗَﺎبَ اﻟﻠﱠﻪُ ﻋَﻠَﻴْﻬِﻢْ ﻓَﺠَﺎءَ ﻣِﻦْ أَرْﺿِﻪِ ﻋَﺸِﻴًّﺎ ﻓَﻮَﺟَﺪَ ﻋِﻨْﺪَ‬
‫أَﻫْﻠِﻪِ رَﺟُﻼً ﻓَﺮَأَى ﺑِﻌَﻴْﻨَﻴْﻪِ وَﺳَﻤِﻊَ ﺑِﺄُذُﻧَﻴْﻪِ ﻓَﻠَﻢْ ﻳَﻬِﺠْﻪُ ﺣَﺘﱠﻰ أَﺻْﺒَﺢَ ﺛُﻢﱠ ﻏَﺪَا ﻋَﻠَﻰ رَﺳُﻮلِ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ‬
‫ﻋﻠﻴﻪ وﺳﻠﻢ ﻓَﻘَﺎلَ ﻳَﺎ رَﺳُﻮلَ اﻟﻠﱠﻪِ إِﻧﱢﻲ ﺟِﺌْﺖُ أَﻫْﻠِﻲ ﻋِﺸَﺎءً ﻓَﻮَﺟَﺪْتُ ﻋِﻨْﺪَﻫُﻢْ رَﺟُﻼً ﻓَﺮَأَﻳْﺖُ ﺑِﻌَﻴْﻨِﻲ وَﺳَﻤِﻌْﺖُ‬
‫ﺑِﺄُذُﻧِﻲ ﻓَﻜَﺮِهَ رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﻣَﺎ ﺟَﺎءَ ﺑِﻪِ وَاﺷْﺘَﺪﱠ ﻋَﻠَﻴْﻪِ ﻓَﻨَﺰَﻟَﺖْ } وَاﻟﱠﺬِﻳﻦَ ﻳَﺮْﻣُﻮنَ‬
‫أَزْوَاﺟَﻬُﻢْ وَﻟَﻢْ ﻳَﻜُﻦْ ﻟَﻬُﻢْ ﺷُﻬَﺪَاءُ إِﻻﱠ أَﻧْﻔُﺴُﻬُﻢْ ﻓَﺸَﻬَﺎدَةُ أَﺣَﺪِﻫِﻢْ { اﻵﻳَﺘَﲔِْ ﻛِﻠْﺘَﻴْﻬِﻤَﺎ ﻓَﺴُﺮﱢيَ ﻋَﻦْ رَﺳُﻮلِ‬
‫اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓَﻘَﺎلَ " أَﺑْﺸِﺮْ ﻳَﺎ ﻫِﻼَلُ ﻗَﺪْ ﺟَﻌَﻞَ اﻟﻠﱠﻪُ ﻋَﺰﱠ وَﺟَﻞﱠ ﻟَﻚَ ﻓَﺮَﺟًﺎ وَﻣَﺨْﺮَﺟًﺎ "‬
‫‪ .‬ﻗَﺎلَ ﻫِﻼَلٌ ﻗَﺪْ ﻛُﻨْﺖُ أَرْﺟُﻮ ذَﻟِﻚَ ﻣِﻦْ رَﺑﱢﻲ ‪ .‬ﻓَﻘَﺎلَ رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ " أَرْﺳِﻠُﻮا‬
‫إِﻟَﻴْﻬَﺎ " ‪ .‬ﻓَﺠَﺎءَتْ ﻓَﺘَﻼَ ﻋَﻠَﻴْﻬِﻤَﺎ رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ وَذَﻛﱠﺮَﻫُﻤَﺎ وَأَﺧْﺒَﺮَﻫُﻤَﺎ أَنﱠ‬
‫ﻋَﺬَابَ اﻵﺧِﺮَةِ أَﺷَﺪﱡ ﻣِﻦْ ﻋَﺬَابِ اﻟﺪﱡﻧْﻴَﺎ ﻓَﻘَﺎلَ ﻫِﻼَلٌ وَاﻟﻠﱠﻪِ ﻟَﻘَﺪْ ﺻَﺪَﻗْﺖُ ﻋَﻠَﻴْﻬَﺎ ﻓَﻘَﺎﻟَﺖْ ﻗَﺪْ ﻛَﺬَبَ ‪ .‬ﻓَﻘَﺎلَ‬
‫رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ " ﻻَﻋِﻨُﻮا ﺑَﻴْﻨَﻬُﻤَﺎ " ‪ .‬ﻓَﻘِﻴﻞَ ﻟِﻬِﻼَلٍ اﺷْﻬَﺪْ ‪ .‬ﻓَﺸَﻬِﺪَ أَرْﺑَﻊَ‬
‫ﺷَﻬَﺎدَاتٍ ﺑِﺎﻟﻠﱠﻪِ إِﻧﱠﻪُ ﳌَِﻦَ اﻟﺼﱠﺎدِﻗِﲔَ ﻓَﻠَﻤﱠﺎ ﻛَﺎﻧَﺖِ اﳋَْﺎﻣِﺴَﺔُ ﻗِﻴﻞَ ﻟَﻪُ ﻳَﺎ ﻫِﻼَلُ اﺗﱠﻖِ اﻟﻠﱠﻪَ ﻓَﺈِنﱠ ﻋَﺬَابَ اﻟﺪﱡﻧْﻴَﺎ‬
‫أَﻫْﻮَنُ ﻣِﻦْ ﻋَﺬَابِ اﻵﺧِﺮَةِ وَإِنﱠ ﻫَﺬِهِ اﳌُْﻮﺟِﺒَﺔُ اﻟﱠﺘِﻲ ﺗُﻮﺟِﺐُ ﻋَﻠَﻴْﻚَ اﻟْﻌَﺬَابَ ‪ .‬ﻓَﻘَﺎلَ وَاﻟﻠﱠﻪِ ﻻَ ﻳُﻌَﺬﱢﺑُﻨِﻲ اﻟﻠﱠﻪُ‬
‫ﻋَﻠَﻴْﻬَﺎ ﻛَﻤَﺎ ﻟَﻢْ ﻳَﺠْﻠِﺪْﻧِﻲ ﻋَﻠَﻴْﻬَﺎ ‪ .‬ﻓَﺸَﻬِﺪَ اﳋَْﺎﻣِﺴَﺔَ أَنﱠ ﻟَﻌْﻨَﺔَ اﻟﻠﱠﻪِ ﻋَﻠَﻴْﻪِ إِنْ ﻛَﺎنَ ﻣِﻦَ اﻟْﻜَﺎذِﺑِﲔَ ﺛُﻢﱠ ﻗِﻴﻞَ‬
‫ﻟَﻬَﺎ اﺷْﻬَﺪِي ‪ .‬ﻓَﺸَﻬِﺪَتْ أَرْﺑَﻊَ ﺷَﻬَﺎدَاتٍ ﺑِﺎﻟﻠﱠﻪِ إِﻧﱠﻪُ ﳌَِﻦَ اﻟْﻜَﺎذِﺑِﲔَ ﻓَﻠَﻤﱠﺎ ﻛَﺎﻧَﺖِ اﳋَْﺎﻣِﺴَﺔُ ﻗِﻴﻞَ ﻟَﻬَﺎ اﺗﱠﻘِﻲ‬
‫اﻟﻠﱠﻪَ ﻓَﺈِنﱠ ﻋَﺬَابَ اﻟﺪﱡﻧْﻴَﺎ أَﻫْﻮَنُ ﻣِﻦْ ﻋَﺬَابِ اﻵﺧِﺮَةِ وَإِنﱠ ﻫَﺬِهِ اﳌُْﻮﺟِﺒَﺔُ اﻟﱠﺘِﻲ ﺗُﻮﺟِﺐُ ﻋَﻠَﻴْﻚِ اﻟْﻌَﺬَابَ ‪.‬‬
‫ﻓَﺘَﻠَﻜﱠﺄَتْ ﺳَﺎﻋَﺔً ﺛُﻢﱠ ﻗَﺎﻟَﺖْ وَاﻟﻠﱠﻪِ ﻻَ أَﻓْﻀَﺢُ ﻗَﻮْﻣِﻲ ﻓَﺸَﻬِﺪَتِ اﳋَْﺎﻣِﺴَﺔَ أَنﱠ ﻏَﻀَﺐَ اﻟﻠﱠﻪِ ﻋَﻠَﻴْﻬَﺎ إِنْ ﻛَﺎنَ ﻣِﻦَ‬
‫اﻟﺼﱠﺎدِﻗِﲔَ ﻓَﻔَﺮﱠقَ رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑَﻴْﻨَﻬُﻤَﺎ وَﻗَﻀَﻰ أَنْ ﻻَ ﻳُﺪْﻋَﻰ وَﻟَﺪُﻫَﺎ ﻷَبٍ وَﻻَ‬
‫ﺗُﺮْﻣَﻰ وَﻻَ ﻳُﺮْﻣَﻰ وَﻟَﺪُﻫَﺎ وَﻣَﻦْ رَﻣَﺎﻫَﺎ أَوْ رَﻣَﻰ وَﻟَﺪَﻫَﺎ ﻓَﻌَﻠَﻴْﻪِ اﳊَْﺪﱡ وَﻗَﻀَﻰ أَنْ ﻻَ ﺑَﻴْﺖَ ﻟَﻬَﺎ ﻋَﻠَﻴْﻪِ وَﻻَ‬
‫ﻗُﻮتَ ﻣِﻦْ أَﺟْﻞِ أَﻧﱠﻬُﻤَﺎ ﻳَﺘَﻔَﺮﱠﻗَﺎنِ ﻣِﻦْ ﻏَﻴْﺮِ ﻃَﻼَقٍ وَﻻَ ﻣُﺘَﻮَﻓﱠﻰ ﻋَﻨْﻬَﺎ "‬
‫‪49‬‬
“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.
Definition ُ‫( ﻓَﺸَﻬَﺎدَة‬fa-shahaadah)

Tes=monies here means “swears”. This is called tes=mony because the “swear” comes in the place of the four
tes=monies.
He brings her before the imaam and states what he is accusing her of.
50
َ‫وَاﳋَْﺎﻣِﺴَﺔُ أَنﱠ ﻟَﻌْﻨَﺖَ اﻟﻠﱠﻪِ ﻋَﻠَﻴْﻪِ إِن ﻛَﺎنَ ﻣِﻦَ اﻟْﻜَﺎذِﺑِﲔ‬

“And the )ifth (testimony) (should be) the invoking of the curse of Allaah on him if he be of
those who tell a lie (against her).”
Cursing is Serious!

Abu Ad-‐Dardaa’ (‫ )س‬ narrated, The Messenger of Allaah (‫ )ع‬ said:
ُ‫" إِنﱠ اﻟْﻌَﺒْﺪَ إِذَا ﻟَﻌَﻦَ ﺷَﻴْﺌًﺎ ﺻَﻌِﺪَتْ اﻟﻠﱠﻌْﻨَﺔُ إِﻟَﻰ اﻟﺴﱠﻤَﺎءِ ﻓَﺘُﻐْﻠَﻖُ أَﺑْﻮَاب‬
ُ‫اﻟﺴﱠﻤَﺎءِدُوﻧَﻬَﺎ ﺛُﻢﱠ ﺗَﻬْﺒِﻂُ إِﻟَﻰ اﻷَْرْضِ ﻓَﺘُﻐْﻠَﻖُ أَﺑْﻮَاﺑُﻬَﺎ دُوﻧَﻬَﺎ ﺛُﻢﱠ ﺗَﺄْﺧُﺬ‬
َ‫ﳝَِﻴﻨًﺎ وَﺷِﻤَﺎﻻً ﻓَﺈِذَا ﻟَﻢْ ﲡَِﺪْ ﻣَﺴَﺎﻏًﺎ رَﺟَﻌَﺖْ إِﻟَﻰ اﻟﱠﺬِي ﻟُﻌِﻦَ ﻓَﺈِنْ ﻛَﺎن‬
"‫ﻟِﺬَﻟِﻚَ أَﻫْﻼً وَإِﻟﱠﺎ رَﺟَﻌَﺖْ إِﻟَﻰ ﻗَﺎﺋِﻠِﻬَﺎ‬
“When a person curses something, the curse ascends to heaven,
and the gates of heaven are closed to it. Then it comes back down
to earth and the gates of earth are closed to it. Then it looks right
and left, and if it does not )ind anywhere to go, it goes to the one
who was cursed, and if he deserves it (it befalls him), otherwise it
goes back to the one who uttered it,”
[Abu Daawood]
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).
َ‫وَاﳋَْﺎﻣِﺴَﺔَ أَنﱠ ﻏَﻀَﺐَ اﻟﻠﱠﻪِ ﻋَﻠَﻴْﻬَﺎ إِن ﻛَﺎنَ ﻣِﻦَ اﻟﺼﱠﺎدِﻗِﲔ‬

“And the )ifth (testimony) should be that the wrath of Allaah be upon her if he speaks the
truth.”
51
‫ ﻏَﻀَﺐَ اﻟﻠﱠﻪِ ﻋَﻠَﻴْﻬَﺎ‬

“...wrath of Allaah be upon her...”
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.
ٌ‫وَﻟَﻮْﻻَ ﻓَﻀْﻞُ اﻟﻠﱠﻪِ ﻋَﻠَﻴْﻜُﻢْ وَرَﺣْﻤَﺘُﻪُ وَأَنﱠ اﻟﻠﱠﻪَ ﺗَﻮﱠابٌ ﺣَﻜِﻴﻢ‬

“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.”
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

The Story of the Ifk

The Prophet (‫ )ع‬ drew lots and ‘Ayeshah(‫')ل‬s name was chosen to accompany the Prophet (‫ )ع‬ on an
expedi8on. This incidence occurred a;er Allaah’s (‫ )ـ‬ order of veiling on women was ordained. ‘Ayeshah
(‫ )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

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:
ۖ َ‫ﻓَﺼَﺒْﺮٌ ﺟَﻤِﻴﻞٌ ۖ وَاﻟﻠﱠﻪُ اﳌُْﺴْﺘَﻌَﺎنُ ﻋَﻠَﻰٰ ﻣَﺎ ﺗَﺼِﻔُﻮن‬

54

“...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
Why didn’t the Prophet (‫ )ع‬ just defend ‘Ayeshah (‫ )ل‬ and

proclaim that she was innocent?
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

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.”
Definition:ْ ِ‫( إِﻓْﻚ‬ifk)

Linguis8cally, i_ means the worst kind of lie. A lie is when what is said does not match reality. That is why
(kadhbut) was used to mean ‘you are mistaken.’
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.
Example of a lie and i8:

A lie: “Brother Hassan’s cat is very gentle.”
Reality: Brother Hassan has a cat, but the cat is not gentle.
I_: “Brother Hassan’s dog is very gentle.”

Reality: Brother Hassan doesn’t even have a dog, and is moreover allergic to dogs. Thus, it is a total reversal of the
truth to say Brother Hassan has a dog.
And in the Qur’aan, Mu’tafika means overturned ci8es:
ٰ‫وَاﳌُْﺆْﺗَﻔِﻜَﺔَ أَﻫْﻮَى‬
“And He destroyed the overturned cities.”
[Soorat Najm:53]
56

ْ‫إِنﱠ اﻟﱠﺬِﻳﻦَ ﺟَﺎءُوا ﺑِﺎﻹِْﻓْﻚِ ﻋُﺼْﺒَﺔٌ ﻣﱢﻨﻜُﻢ‬

“Verily! Those who brought forth the slander are a group among you...”
This refers to the Muslims who took a part in spreading the rumor.
ْ‫ﻻَ ﲢَْﺴَﺒُﻮهُ ﺷَﺮًّا ﻟﱠﻜُﻢ ۖ ﺑَﻞْ ﻫُﻮَ ﺧَﻴْﺮٌ ﻟﱠﻜُﻢ‬

“...Consider it not a bad thing for you. Nay, it is good for you...”
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.
ِ‫ۚ ﻟِﻜُﻞﱢ اﻣْﺮِئٍ ﻣﱢﻨْﻬُﻢ ﻣﱠﺎ اﻛْﺘَﺴَﺐَ ﻣِﻦَ اﻹِْﺛْﻢ‬

“...Unto every man among them will be paid that which he had
earned of the sin...”
Definition: َ‫( اﻛْﺘَﺴَﺐ‬iktasab)

Kasaba is usually used for good things. They come naturally and easily.
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.
ٌ‫وَاﻟﱠﺬِي ﺗَﻮَﻟﱠﻰٰ ﻛِﺒْﺮَهُ ﻣِﻨْﻬُﻢْ ﻟَﻪُ ﻋَﺬَابٌ ﻋَﻈِﻴﻢ‬

“…and as for him among them who had the greater share therein, his will be a great
torment.”
The correct opinion is that the ayah is referring to the hypocrite ‘Abdullah b. ‘Ubayy.
57

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.”
Why َ‫( ﻓَﺄُولَٰﺋِﻚ‬Faoolaik) and not ‫( ﻓﺈﻧﻬﻢ‬fa inna hum)?
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.
58

Why is it ِ‫( ﻋِﻨﺪَ اﻟﻠﱠﻪ‬with Allaah)?
“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.
ْ‫( ﳌَﺴﱠﻜُﻢ‬Lamassakum) = it would have happened
Definition: ْ‫( أَﻓَﻀْﺘُﻢ‬afudhtum)

Al-‐ifaaDha is when one charges towards something.
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.

59

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.
Narrated Abu Hurayrah (‫)س‬, the Prophet (‫ )ع‬ said,

َ‫ وَإِنﱠ اﻟْﻌَﺒْﺪ‬،ٍ‫ ﻳَﺮْﻓَﻊُ اﻟﻠﱠﻪُ ﺑِﻬَﺎ دَرَﺟَﺎت‬،ً‫" إِنﱠ اﻟْﻌَﺒْﺪَ ﻟَﻴَﺘَﻜَﻠﱠﻢُ ﺑِﺎﻟْﻜَﻠِﻤَﺔِ ﻣِﻦْ رِﺿْﻮَانِ اﻟﻠﱠﻪِ ﻻَ ﻳُﻠْﻘِﻲ ﻟَﻬَﺎ ﺑَﺎﻻ‬
" َ‫ﻟَﻴَﺘَﻜَﻠﱠﻢُ ﺑِﺎﻟْﻜَﻠِﻤَﺔِ ﻣِﻦْ ﺳَﺨَﻂِ اﻟﻠﱠﻪِ ﻻَ ﻳُﻠْﻘِﻲ ﻟَﻬَﺎ ﺑَﺎﻻً ﻳَﻬْﻮِي ﺑِﻬَﺎ ﻓِﻲ ﺟَﻬَﻨﱠﻢ‬
"A slave (of Allaah) may utter a word which pleases Allaah without giving it much
importance, and because of that Allaah will raise him to degrees (of reward): a slave (of
Allaah) may utter a word (carelessly) which displeases Allaah without thinking of its gravity
and because of that he will be thrown into the Hell-‐Fire."
60

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.”
Definition: ُ‫( ﻳَﻌِﻈُﻜُﻢ‬Yaidhukum)
Yaidhukum literally means “admonishes you;” what does it mean in this verse?
● Ibn ‘Abbaas says it means “makes haraam for you.”

● Mujaahid says it means “Allaah (‫ )ـ‬ forbids you.”
No3ce!
ِ‫ﳌِﺜْﻠِﻪ‬ (Limithlihi) is used and not ‫ ! ﻟﻪ‬ Limithlihi means “any similar situa8on.” This verse includes every believing
man and woman, and warns against ever doing anything similar to this again.
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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.”
This is referring to:

1. those who started and propagated with i_ (hypocrites and believers).
2. the kinds of people who love to spread rumors.
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.
َ‫وَاﻟﻠﱠﻪُ ﻳَﻌْﻠَﻢُ وَأَﻧﺘُﻢْ ﻻَ ﺗَﻌْﻠَﻤُﻮن‬

“…and Allaah knows and you know not.”
• Allaah (‫ )ـ‬ knows their lies.
• Return the maNer to Him and you will be guided.
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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...”
What is the difference between Aa’fu and sa4?

Aa’fu is when you pardon. Sap is an even higher level of pardon where you forgive and forget the instance in
your heart, as if it never happened.
The scholars say there are three levels of forgiveness:

1. To pardon (Aa’fu)
2. Turn to the side (Sap). To “forgive and forget.”
64

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.

The next verse goes back to our original topic of accusing chaste women of zina. Why was this aayah in the
middle?
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.
Definition: ِ‫( اﻟْﻐَﺎﻓِﻼَت‬Al-Ghaafilaat)

Linguis8cally, this means heedlessness and to be completely unaware of a thing.
65

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.”
How can they be given ُ‫(دِﻳﻨَﻬُﻢ‬dee nahum, their deen)?

Deen here means recompense/accounts.
66

ُ‫وَﻳَﻌْﻠَﻤُﻮنَ أَنﱠ اﻟﻠﱠﻪَ ﻫُﻮَ اﳊَْﻖﱡ اﳌُْﺒِﲔ‬

“...and they will know that Allaah, He is the manifest truth.”
Ibn ‘Abbaas (:) said this means they will know His promise, His treat, and His reckoning are all just and there
is no unfairness in them. He said that every 8me deenahum appears in the Qur'aan, it means “their account,” and
this was the opinion of other scholars as well.
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 (like Zainab (‫))ل‬.

The second explana8on is that it is referring to people. Bad women are for bad men and good women are for
(‫ )ل‬ is married to the best man, this ayah is also in her defense. ‘Ayehsah (
good men, and since ‘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

(‫ )ل‬ in our 8mes, then the Muslim ruler should

Scholars have the ruling that if anyone slanders ‘Ayehsah
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.
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LESSONS FROM THE STORY OF THE IFK

AYAH 11-26
1. It is an answer to orientalists who say that the Prophet (‫ )ع‬ is not a Prophet. He could have easily
dismissed these accusa8ons saying he was “inspired” or a revela8on otherwise came down immediately
a;er the slander began. This shows he is a true Prophet.
2. Rulings came as a result of this incident.
3. It raised the ranks of those affected-‐-‐’Ayeshah (‫ )ل‬ never thought that ayaat of the Qur’aan would
be revealed regarding her .
4. This story demonstrates Allaah defends His awaliyaa’.
5. The danger of munaafiqeen.
6. It is not permissible to admit to something you did not do.
7. The Prophet (‫ )ع‬ doesn’t know the future.
8. As an ummah we need to have good thoughts about our Muslim brothers and sisters.
9. Allaah (‫ )ـ‬ forbids us from following the footsteps of Shaytaan.
10. Even if someone wrongs us, the next step a;er forgiving and forgeAng sincerely, is to do good to or for
that person. This is the highest level of forgiveness.
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.”

Why go from talking about i2 incident to the e6que8es of entering homes?
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.
Why ‫ ﺣَﺘﱠﻰٰ ﺗَﺴْﺘَﺄْﻧِﺴُﻮا‬and not ‫? ﺣَﺘﱠﻲ ﺗَﺴْﺘَﺄْذِﻧُﻮا‬
LINGUISTICALLY
70
• ‫( ﺗَﺴْﺘَﺄْﻧِﺴُﻮا‬tastut nisoo) is more encompassing.

• To seek ‫ اﺳﺘﺌﺬان‬is to come and knock or ring, announce your presence and ask permission.
• But ‫ﺗَﺴْﺘَﺄْﻧِﺴُﻮا‬, starts even before seeking permission. It is to es<mate it it is the right <me to visit.
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.”
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
Narrated Sahl bin Sa`d (‫ )س‬ :

‫اﻃﱠﻠَﻊَ رَﺟُﻞٌ ﻣِﻦْ ﺟُﺤْﺮٍ ﻓِﻲ ﺣُﺠَﺮِ اﻟﻨﱠﺒِﻲﱢ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ وَﻣَﻊَ اﻟﻨﱠﺒِﻲﱢ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﻣِﺪْرًى‬
ِ‫ إِﻧﱠﻤَﺎ ﺟُﻌِﻞَ اﻻِﺳْﺘِﺌْﺬَانُ ﻣِﻦْ أَﺟْﻞ‬،َ‫ﻳَﺤُﻚﱡ ﺑِﻪِ رَأْﺳَﻪُ ﻓَﻘَﺎلَ " ﻟَﻮْ أَﻋْﻠَﻢُ أَﻧﱠﻚَ ﺗَﻨْﻈُﺮُ ﻟَﻄَﻌَﻨْﺖُ ﺑِﻪِ ﻓِﻲ ﻋَﻴْﻨِﻚ‬
"ِ‫اﻟْﺒَﺼَﺮ‬
A man peeped through a round hole into the dwelling place of the Prophet, while the Prophet
had a Midray (an iron comb) with which he was scratching his head. the Prophet said, " Had I
known you were looking (through the hole), I would have pierced your eye with it (i.e., the
comb)." Verily! The order of taking permission to enter has been enjoined because of that
sight, (that one should not look unlawfully at the state of others)
Abu Hurayrah (‫ )س‬ narrated, the Prophet (‫ )ع‬ said,

ُ‫"ﻟَﻮْ أَنﱠ رَﺟُﻼً اﻃﱠﻠَﻊَ ﻋَﻠَﻴْﻚَ ﺑِﻐَﻴْﺮِ إِذْنٍ ﻓَﺨَﺬَﻓْﺘَﻪُ ﺑِﺤَﺼَﺎةٍ ﻓَﻔَﻘَﺄْتَ ﻋَﻴْﻨَﻪ‬
"ٍ‫ﻣَﺎ ﻛَﺎنَ ﻋَﻠَﻴْﻚَ ﻣِﻦْ ﺟُﻨَﺎح‬
“If a person looks into your house without your permission and you throw a stone at him and
it puts his eye out, there will be no blame on you.”
Lesson #3 -‐-‐ Saying the Salaam:

A man once entered upon the Prophet (‫ )ع‬ and he told him to go back and say salam.
Narrated Rib'i:
‫ﺣَﺪﱠﺛَﻨَﺎ رَﺟُﻞٌ ﻣِﻦْ ﺑَﻨِﻲ ﻋَﺎﻣِﺮٍ أَﻧﱠﻪُ اﺳْﺘَﺄْذَنَ ﻋَﻠَﻰ اﻟﻨﱠﺒِﻲﱢ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ وَﻫُﻮَ ﻓِﻲ ﺑَﻴْﺖٍ ﻓَﻘَﺎلَ أَﻟِ ُﺞ‬
ُ‫ﻓَﻘَﺎلَ اﻟﻨﱠﺒِﻲﱡ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﳋَِﺎدِﻣِﻪِ " اﺧْﺮُجْ إِﻟَﻰ ﻫَﺬَا ﻓَﻌَﻠﱢﻤْﻪُ اﻻِﺳْﺘِﺌْﺬَانَ ﻓَﻘُﻞْ ﻟَﻪُ "ﻗُﻞِ اﻟﺴﱠﻼَم‬
‫ ﻓَﺴَﻤِﻌَﻪُ اﻟﺮﱠﺟُﻞُ ﻓَﻘَﺎلَ اﻟﺴﱠﻼَمُ ﻋَﻠَﻴْﻜُﻢْ أَأَدْﺧُﻞُ ﻓَﺄَذِنَ ﻟَﻪُ اﻟﻨﱠﺒِﻲﱡ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ‬. " ُ‫ﻋَﻠَﻴْﻜُﻢْ أَأَدْﺧُﻞ‬
َ‫وﺳﻠﻢ ﻓَﺪَﺧَﻞ‬
A man of Banu Amir told that he asked the Prophet (‫ )ع‬ for permission (to enter the house)
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
Lesson #4 – Speaking Loudly to Announce Oneself:

Abu Ubaydah (‫ )س‬ said,
“If someone enters the house, let him speak in a loud voice so that people know you are coming.”
It is also important to actually announce oneself instead of saying, “It's me” when asked, “Who is there?”
Jaabir (‫ )س‬ said,

‫ " ﻣَﻦْ ذَا؟‬:َ‫" أَﺗَﻴْﺖُ اﻟﻨﱠﺒِﻲﱠ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓِﻲ دَﻳْﻦٍ ﻛَﺎنَ ﻋَﻠَﻰ أَﺑِﻲ ﻓَﺪَﻗَﻘْﺖُ اﻟْﺒَﺎبَ ﻓَﻘَﺎل‬
." ‫ ﻛَﺄَﻧﱠﻪُ ﻛَﺮِﻫَﻬَﺎ‬. " ،‫ ﻓَﻘَﺎلَ " أَﻧَﺎ أَﻧَﺎ‬. ‫ ُ أَﻧَﺎ‬:‫ ﻓَﻘُﻠْﺖ‬. "
“I came to the Prophet (‫ )ع‬ with something that was owed by my father and knocked at the
door. He said, ‘(Who is that?)’ I said, ‘(It’s) Me!’ He (‫ )ع‬ said, ‘(Me, me)’ as if he disliked it.”
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.
Lesson #5 -‐-‐ Knocking on ones own door bell:

From adab and akhlaq, one should knock on his or her own doorbell. This is a way to alert people of the home of
ones entrance so that they are not startled. This also alerts wives of their husbands’ arrival, so that they may be
prepared to greet them. Addi<onally, this prac<ce protects one from seeing the maharam women.
Lesson #6 -‐-‐ Be a pleasant guest
Lesson #7 -‐-‐ Do not overstay
ْ‫ذَٰﻟِﻜُﻢْ ﺧَﻴْﺮٌ ﻟﱠﻜُﻢ‬

“…that is better for you…”
This means seeking permission to enter is beVer because it is beVer for both par<es.
73
(‫ )ع‬ said:
Narrated Ùqba 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.
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ْ‫ۚ وَإِن ﻗِﻴﻞَ ﻟَﻜُﻢُ ارْﺟِﻌُﻮا ﻓَﺎرْﺟِﻌُﻮا ۖ ﻫُﻮَ أَزْﻛَﻰٰ ﻟَﻜُﻢ‬

“…and if you are asked to go back, go back for it is purer for you…”
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.
ٌ‫وَاﻟﻠﱠﻪُ ﲟَِﺎ ﺗَﻌْﻤَﻠُﻮنَ ﻋَﻠِﻴﻢ‬

“...and Allaah (‫ )ـ‬ is All-‐Knower of what you do.”
Why does this ayah end like this?

Ayahs that warn against doing something in secret ends like this to show that even if no one else knows what is
happening, ac<ons cannot be hidden from Allaah (‫)ـ‬.
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
LESSONS FROM AYAH #27-29

1. From these ayaat we learn countless lessons regarding visit others' homes. This may seem like a trivial
thing, but it is very important in Islaam.
2. We should respect the privacy of others and not be offended if and when we are turned away at the
door or are not able to speak to a person on the phone.
76
Qabeelat Tayybah PPN-‐Confiden3al Lowering the Gaze || Ayah #30
Lowering the Gaze

AYAH #30
ۗ ْ‫ﻗُﻞ ﻟﱢﻠْﻤُﺆْﻣِﻨِﲔَ ﻳَﻐُﻀﱡﻮا ﻣِﻦْ أَﺑْﺼَﺎرِﻫِﻢْ وَﻳَﺤْﻔَﻈُﻮا ﻓُﺮُوﺟَﻬُﻢْ ۚ ذَٰﻟِﻚَ أَزْﻛَﻰٰ ﻟَﻬُﻢ‬
َ‫إِنﱠ اﻟﻠﱠﻪَ ﺧَﺒِﻴﺮٌ ﲟَِﺎ ﻳَﺼْﻨَﻌُﻮن‬
“Tell the believing men to lower their gaze and protect their private parts. That is purer for
them. Verily, Allaah is All-‐Aware of what they do.”

Why would this Ayah be right a3er the e4que6e of visita4on?
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.
Lowering the Gaze

This is a problem for a lot of people – both the single and married. Commercials are made to make men desire
women. A study in the US stated that men look at ten women every day and spend 43 minutes daily looking at
women. Which totals to a year of looking at haraam over their life+me. Women spend 20 minutes a day looking
at 6 men. Men are aroused by looking. Being single becomes difficult and all women become a.rac+ve. Not
lowering your gaze can lead to zina and other addic+ons like pornography.
Definition : ‫(اﻟﻐﺾ‬Al-Ghad) = ‫( اﻟﻨﻘﺼﺎن‬An-Nuqsaan)

Linguis+cally, this means to reduce, diminish or decline.
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.
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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.
The Benefits of Lowering the Gaze
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
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
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
to disobedience to Him. Allaah ( ‫ )ـ‬ says (interpreta4on of the meaning):
“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 (
‫ )ـ‬ unless and un4l they are followed by good deeds)”

[Faa4r 35:10]
i.e., whoever desires power, let him seek it by means of obedience to Allaah ( ‫ )ـ‬ and remembrance of Him,
by speaking good words and doing good deeds. In Du’aa’ al-‐Qunoot it says: “he is not humiliated whom You
have befriended, nor is he honoured who You take as an enemy”. Whoever obeys Allaah ( ‫ )ـ‬ is His friend
in as much as he obeys Him, and he will have support and honour from Him commensurate with his obedience
towards Him. Whoever disobeys Him is His enemy in as much as he disobeys Him, and he will have humilia4on
from Him commensurate with his disobedience towards Him.
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
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.
‫وَاﻟﱠﺬِﻳﻦَ ﻫُﻢْ ﻟِﻔُﺮُوﺟِﻬِﻢْ ﺣَﺎﻓِﻈُﻮ َن‬
َ‫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
ْ‫ذَٰﻟِﻚَ أَزْﻛَﻰٰ ﻟَﻬُﻢ‬

“...That is purer for them....”
This does not mean that looking is pure and not looking is purer!
َ‫إِنﱠ اﻟﻠﱠﻪَ ﺧَﺒِﻴﺮٌ ﲟَِﺎ ﻳَﺼْﻨَﻌُﻮن‬

“...Indeed, Allaah is Acquainted with what they do....”
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.
This is further explained in the Qur’aan:
ُ‫ﻳَﻌْﻠَﻢُ ﺧَﺎﺋِﻨَﺔَ اﻷَْﻋْﲔُِ وَﻣَﺎ ﺗُﺨْﻔِﻲ اﻟﺼﱡﺪُور‬

“Allaah knows the fraud of the eyes and all that the breasts conceal.”
[Soorah GhaaPir: 19]
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
Women and their Zeenah

AYAH #31
‫وَﻗُﻞ ﻟﱢﻠْﻤُﺆْﻣِﻨَﺎتِ ﻳَﻐْﻀُﻀْﻦَ ﻣِﻦْ أَﺑْﺼَﺎرِﻫِﻦﱠ وَﻳَﺤْﻔَﻈْﻦَ ﻓُﺮُوﺟَﻬُﻦﱠ وَﻻَ ﻳُﺒْﺪِﻳﻦَ زِﻳﻨَﺘَﻬُﻦﱠ‬
‫إِﻟﱠﺎ ﻣَﺎ ﻇَﻬَﺮَ ﻣِﻨْﻬَﺎ ۖ وَﻟْﻴَﻀْﺮِﺑْﻦَ ﺑِﺨُﻤُﺮِﻫِﻦﱠ ﻋَﻠَﻰٰ ﺟُﻴُﻮﺑِﻬِﻦﱠ ۖ وَﻻَ ﻳُﺒْﺪِﻳﻦَ زِﻳﻨَﺘَﻬُﻦﱠ إِﻟﱠﺎ‬
ْ‫ﻟِﺒُﻌُﻮﻟَﺘِﻬِﻦﱠ أَوْ آﺑَﺎﺋِﻬِﻦﱠ أَوْ آﺑَﺎءِ ﺑُﻌُﻮﻟَﺘِﻬِﻦﱠ أَوْ أَﺑْﻨَﺎﺋِﻬِﻦﱠ أَوْ أَﺑْﻨَﺎءِ ﺑُﻌُﻮﻟَﺘِﻬِﻦﱠ أَوْ إِﺧْﻮَاﻧِﻬِﻦﱠ أَو‬
ِ‫ﺑَﻨِﻲ إِﺧْﻮَاﻧِﻬِﻦﱠ أَوْ ﺑَﻨِﻲ أَﺧَﻮَاﺗِﻬِﻦﱠ أَوْ ﻧِﺴَﺎﺋِﻬِﻦﱠ أَوْ ﻣَﺎ ﻣَﻠَﻜَﺖْ أَﳝَْﺎﻧُﻬُﻦﱠ أَوِ اﻟﺘﱠﺎﺑِﻌِﲔَ ﻏَﻴْﺮ‬
َ‫أُوﻟِﻲ اﻹِْرْﺑَﺔِ ﻣِﻦَ اﻟﺮﱢﺟَﺎلِ أَوِ اﻟﻄﱢﻔْﻞِ اﻟﱠﺬِﻳﻦَ ﻟَﻢْ ﻳَﻈْﻬَﺮُوا ﻋَﻠَﻰٰ ﻋَﻮْرَاتِ اﻟﻨﱢﺴَﺎءِ ۖ وَﻻ‬
َ‫ﻳَﻀْﺮِﺑْﻦَ ﺑِﺄَرْﺟُﻠِﻬِﻦﱠ ﻟِﻴُﻌْﻠَﻢَ ﻣَﺎ ﻳُﺨْﻔِﲔَ ﻣِﻦ زِﻳﻨَﺘِﻬِﻦﱠ ۚ وَﺗُﻮﺑُﻮا إِﻟَﻰ اﻟﻠﱠﻪِ ﺟَﻤِﻴﻌًﺎ أَﻳﱡﻪ‬
َ‫اﳌُْﺆْﻣِﻨُﻮنَ ﻟَﻌَﻠﱠﻜُﻢْ ﺗُﻔْﻠِﺤُﻮن‬
“And tell the believing women to lower their gaze and protect their private parts and not to
show off their adornment except that which is apparent and to draw their veils all over
juyūbihinna 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, or their women, or the slaves whom their right hands possess,
or old male servants who lack vigor, or small children who have no sense of the shame of
sex. And let them not stamp their feet so as to reveal what they hide of their adornment.
And all of you beg Allaah to forgive you all, O believers, that you may be successful.”
Allaah (‫ )ـ‬ begins to count the people to whom a woman can show her zina to.
‫ﻗُﻞ ﻟﱢﻠْﻤُﺆْﻣِﻨَﺎتِ ﻳَﻐْﻀُﻀْﻦَ ﻣِﻦْ أَﺑْﺼَﺎرِﻫِﻦﱠ‬

“…and tell the believing women to lower their gaze…”
Some scholars say that it is permissible for women to look at non-‐mahram men without desire.
83
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.”
‫ۖ وَﻻَ ﻳُﺒْﺪِﻳﻦَ زِﻳﻨَﺘَﻬُﻦﱠ إِﻟﱠﺎ ﻣَﺎ ﻇَﻬَﺮَ ﻣِﻨْﻬَﺎ‬

“…and not to show off their adornment except only that which is apparent,…”
This is the hijab or niqab discussion.
What does the word zeenah refer to?
It means they should not show anything of their adornment to non-‐mahram men except for whatever is
impossible to hide.
Ibn Mas’ūd said: “Such as clothes and outer garments.”
‫وَﻟْﻴَﻀْﺮِﺑْﻦَ ﺑِﺨُﻤُﺮِﻫِﻦﱠ ﻋَﻠَﻰٰ ﺟُﻴُﻮﺑِﻬِﻦﱠ‬

“…and to draw their khimaars (veils) all over their juyūb…”
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
ِ‫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...”
Internal zeena, al-‐zeena al-‐khafiyah, can be shown to:
1. The husbands, or master (for a slave girl)

2. Or their fathers, includes grand and great grandfathers(maternal and paternal)
3. Or their husband’s fathers
4. Or their sons (grandchildren, from sons and daughters)
5. Or their husband’s sons (from another woman)
6. Or their brothers
7. Or their brother’s sons
8. Or their sister’s sons
‫أَوْ ﻧِﺴَﺎﺋِﻬِﻦﱠ‬
“…or their women…”
There are two opinions as to what this means:
1. All women in general

2. Believing women only.
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.
‫أَوْ ﻣَﺎ ﻣَﻠَﻜَﺖْ أَﳝَْﺎﻧُﻬُﻦﱠ‬

…or their right hand possessions…
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
Narrated Anas ibn Maalik (‫)س‬:
َ‫أَنﱠ اﻟﻨﱠﺒِﻲﱠ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ أَﺗَﻰ ﻓَﺎﻃِﻤَﺔَ ﺑِﻌَﺒْﺪٍ ﻗَﺪْ وَﻫَﺒَﻪُ ﻟَﻬَﺎ ﻗَﺎل‬
85
ْ‫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.
ِ‫أَوِ اﻟﺘﱠﺎﺑِﻌِﲔَ ﻏَﻴْﺮِ أُوﻟِﻲ اﻹِْرْﺑَﺔِ ﻣِﻦَ اﻟﺮﱢﺟَﺎل‬

“…Taabi’īn among men who do not have desire,…”

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.”
‫ﻗَﺎلَ ﻫِﻲَ ﻋَﺼَﺎيَ أَﺗَﻮَﻛﱠﺄُ ﻋَﻠَﻴْﻬَﺎ وَأَﻫُﺶﱡ ﺑِﻬَﺎ ﻋَﻠَﻰٰ ﻏَﻨَﻤِﻲ‬

ٰ‫وَﻟِﻲَ ﻓِﻴﻬَﺎ ﻣَﺂرِبُ أُﺧْﺮَى‬
He said, "It is my staff; I lean upon it, and I bring down leaves for my sheep and I have therein
other uses."
[Soorat TaHa: 18]
This would include men who are:

1. Feeble-‐minded and have no interest in or desire for women.
2. Effeminate men.
3. Hermaphrodites.
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
Ibn Abbas (‫ )س‬ said that this is a person who has no desire.
Narrated Um Salamah (‫)ل‬:

ِ‫ ﻓَﻘَﺎلَ ﻟِﻌَﺒْﺪِ اﻟﻠﱠﻪِ أَﺧِﻲ أُمﱢ ﺳَﻠَﻤَﺔَ ﻳَﺎ ﻋَﺒْﺪَ اﻟﻠﱠﻪ‬،ٌ‫أَنﱠ اﻟﻨﱠﺒِﻲﱠ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﻛَﺎنَ ﻋِﻨْﺪَﻫَﺎ وَﻓِﻲ اﻟْﺒَﻴْﺖِ ﻣُﺨَﻨﱠﺚ‬
‫ ﻓَﻘَﺎلَ اﻟﻨﱠﺒِﻲﱡ‬. ٍ‫ ﻓَﺈِﻧﱠﻬَﺎ ﺗُﻘْﺒِﻞُ ﺑِﺄَرْﺑَﻊٍ وَﺗُﺪْﺑِﺮُ ﺑِﺜَﻤَﺎن‬،َ‫ ﻓَﺈِﻧﱢﻲ أَدُﻟﱡﻚَ ﻋَﻠَﻰ ﺑِﻨْﺖِ ﻏَﻴْﻼَن‬،ُ‫إِنْ ﻓُﺘِﺢَ ﻟَﻜُﻢْ ﻏَﺪًا اﻟﻄﱠﺎﺋِﻒ‬
" ‫ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ " ﻻَ ﻳَﺪْﺧُﻠَﻦﱠ ﻫَﺆُﻻَءِ ﻋَﻠَﻴْﻜُﻦﱠ‬
“ Once the Prophet (‫ )ع‬ was in her house, and an effeminate man was there too. The
effeminate man said to Àbdullah, (Um Salamah's brother) "O Àbdullah! If Taa'if should be
conquered tomorrow, I recommend you the daughter of Ghaylaan, for she is so fat that she
has four curves in the front (of her belly) and eight at the back." So the Prophet (‫ )ع‬ said (to
his wives) "These effeminate (men) should not enter upon you (your houses).
[SaHeeH Al-‐Bukhaari, An-‐Nasaa’i]
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.
ِ‫ۖ أَوِ اﻟﻄﱢﻔْﻞِ اﻟﱠﺬِﻳﻦَ ﻟَﻢْ ﻳَﻈْﻬَﺮُوا ﻋَﻠَﻰٰ ﻋَﻮْرَاتِ اﻟﻨﱢﺴَﺎء‬

“…or children who are not aware of the nakedness of women…”
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!
The E3queAe of Women Walking in the Street
‫وَﻻَ ﻳَﻀْﺮِﺑْﻦَ ﺑِﺄَرْﺟُﻠِﻬِﻦﱠ‬

“…and let them not stamp their feet…”
What about high heels with a metal point that makes a sound and a:racts a:en<on?
87
Some scholars say oneshould wear the ones with the rubber point so it does not make noise.
َ‫وَﺗُﻮﺑُﻮا إِﻟَﻰ اﻟﻠﱠﻪِ ﺟَﻤِﻴﻌًﺎ أَﻳﱡﻪَ اﳌُْﺆْﻣِﻨُﻮنَ ﻟَﻌَﻠﱠﻜُﻢْ ﺗُﻔْﻠِﺤُﻮن‬

“And all of you beg Allaah (‫ )ـ‬ to forgive you all, O believers, that you may be
successful...”
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.”

What is the rela+onship between this theme and the past themes?
Up to this point zina and all the roads that lead to zina have been blocked. Now, Allaah (‫ )ـ‬ recommends
that marriage should be facilitated.

ِ‫إِن ﻳَﻜُﻮﻧُﻮا ﻓُﻘَﺮَاءَ ﻳُﻐْﻨِﻬِﻢُ اﻟﻠﱠﻪُ ﻣِﻦ ﻓَﻀْﻠِﻪ‬

“…if they be poor, Allaah will enrich them out of His bounty…”
Why is this specific aspect of enrichment so appropriate?
89
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
Mas’ood (‫ )س‬ said, “Seek richness through marriage.”

Is marriage waajib or a choice?
Some scholars say that if one cannot fast and has the ability to get married, then it is waajib for that person to get
married. Other scholars say it is preferred. If there is no fear of fitnah, then it is a choice. It differs according to
people. Those who have high stress and fear they may fall into zina should be told to get married quickly even if
they are not done with school.

Abu Hurayrah (‫)س‬, the Prophet (‫ )ع‬ said,
‫ﺛَﻠﺜَﺔٌ ﺣَﻖﱞ ﻋَﻠَﻰ اﻟﻠﱠﻪِ ﻋَﺰﱠ وَﺟَﻞﱠ ﻋَﻮْﻧُﻬُﻢُ اﳌُْﻜَﺎﺗَﺐُ اﻟﱠﺬِي ﻳُﺮِﻳﺪُ اﻷَدَاءَ وَاﻟﻨﱠﺎﻛِﺢُ اﻟﱠﺬِي ﻳُﺮِﻳﺪُ اﻟْﻌَﻔَﺎفَ وَا*َُْﺎﻫِﺪُ ﻓِﻲ‬
ِ‫ﺳَﺒِﻴﻞِ اﻟﻠﱠﻪ‬
“"There are three who are promised the help of Allaah : The Mukaatab who wants to buy his
freedom, the one who gets married seeking to keep himself chaste, and the Mujahid who
>ights in the cause of Allaah ."
[An-‐Nas’aai, Ibn Majah]
*Mukaatab: the slave who has made a contract to free him or herself.

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
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“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.
Definition: ِ‫( وَﻟْﻴَﺴْﺘَﻌْﻔِﻒ‬wal yasta'fif)

‘Iffah is guarding your private parts.
Ibn Mas’ūd (‫)س‬narrated, the Prophet (‫ )ع‬ would supplicate,
‫اﻟﻠﱠﻬُﻢﱠ إِﻧﱢﻲ أَﺳْﺄَﻟُﻚَ اﻟْﻬُﺪَى وَاﻟﺘﱡﻘَﻰ وَاﻟْﻌَﻔَﺎفَ وَاﻟْﻐِﻨَﻰ‬
“"Allaah umma inni as'alukal-‐huda, wat-‐tuqa, wal-‐'afafa, wal-‐ghina
(O Allaah ! I beseech You for guidance, piety, chastity, and contentment)”
[SaHeeH Muslim]
ْ‫اﻟﱠﺬِﻳﻦَ ﻳَﺒْﺘَﻐُﻮنَ اﻟْﻜِﺘَﺎبَ ﳑِﱠﺎ ﻣَﻠَﻜَﺖْ أَﳝَْﺎﻧُﻜُﻢْ ﻓَﻜَﺎﺗِﺒُﻮﻫُﻢْ إِن‬

‫ۖ ﻋَﻠِﻤْﺘُﻢْ ﻓِﻴﻬِﻢْ ﺧَﻴْﺮًا‬
And such of your slaves as seek a writing if you know that they are
good and trustworthy.1
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?
One group of scholars said yes.
1 View Appendix for a discussion on “Slavery in Islaam”
91
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.
‫ۖ ﻋَﻠِﻤْﺘُﻢْ ﻓِﻴﻬِﻢْ ﺧَﻴْﺮًا‬

“…if you >ind that there is good and honesty in them…”
Some said this means:

● Trustworthiness.
● Honesty.
● A skill and ability to earn.
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.

‫ۚ ْ وَآﺗُﻮﻫُﻢ ﻣﱢﻦ ﻣﱠﺎلِ اﻟﻠﱠﻪِ اﻟﱠﺬِي آﺗَﺎﻛُﻢ‬

“…and give them something out of the wealth of Allaah which He
bestowed upon you…”
This wording reminds one that it is Allaah (‫’)ـ‬s money!
Ibn ‘Abbaas (‫ ) م‬ said: “Allaah (‫ )ـ‬ commanded the believers to help in freeing slaves.”
‫وَﻻَ ﺗُﻜْﺮِﻫُﻮا ﻓَﺘَﻴَﺎﺗِﻜُﻢْ ﻋَﻠَﻰ اﻟْﺒِﻐَﺎءِ إِنْ أَرَدْنَ ﲢَﺼﱡﻨًﺎ‬

‫ﻟﱢﺘَﺒْﺘَﻐُﻮا ﻋَﺮَضَ اﳊَْﻴَﺎةِ اﻟﺪﱡﻧْﻴَﺎ‬
“…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. …”
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
ٌ‫وَﻣَﻦ ﻳُﻜْﺮِﻫﻬﱡﻦﱠ ﻓَﺈِنﱠ اﻟﻠﱠﻪَ ﻣِﻦ ﺑَﻌْﺪِ إِﻛْﺮَاﻫِﻬِﻦﱠ ﻏَﻔُﻮرٌ رﱠﺣِﻴﻢ‬

“…But if anyone compels them, then after such compulsion, Allaah is Oft-‐Forgiving, Most
Merciful…”
Allaah (‫ )ـ‬ is forgiving to the women who were forced into prosAtuAon. Al-‐Hasan al-‐Basri would recite this
ayah and say,
!‫و اﻟﻠﻪ ﻟﻬﻦ! و اﻟﻠﻪ ﻟﻬﻦ‬

For them (the women)! For them (the women)!
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.
ْ‫وَﻣَﺜَﻼً ﻣﱢﻦَ اﻟﱠﺬِﻳﻦَ ﺧَﻠَﻮْا ﻣِﻦ ﻗَﺒْﻠِﻜُﻢ‬

“…and the example of those who passed away before you…”
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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.

This part of the ayah is linked to the first ayah. Allaah (‫ )ـ‬ reminds us again that the ayaat the He sent
down are clear and clarifying. Furthermore, He tells us that naAons that passed are to be seen 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:
َ‫ﻓَﺠَﻌَﻠْﻨَﺎﻫُﻢْ ﺳَﻠَﻔًﺎ وَﻣَﺜَﻼً ﻟﱢﻶْﺧِﺮِﻳﻦ‬

“And We made them a precedent, and an example to later generations.”
[Soorat Al-‐ Zukhruf: 56]
َ‫ﻓَﺠَﻌَﻠْﻨَﺎﻫَﺎ ﻧَﻜَﺎﻻً ﻟﱢﻤَﺎ ﺑَﲔَْ ﻳَﺪَﻳْﻬَﺎ وَﻣَﺎ ﺧَﻠْﻔَﻬَﺎ وَﻣَﻮْﻋِﻈَﺔً ﻟﱢﻠْﻤُﺘﱠﻘِﲔ‬

And We made it a deterrent punishment for those who were present and those who
succeeded [them] and a lesson for those who fear Allah .
[Soorat al-‐Baqarah: 66]
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.
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Qabeelat Tayybah PPN-‐Confiden3al Allah is the Light of the Heavens and the Earth || Ayah #35
Allah is the Light of the

Heavens and the Earth
AYAH #35
‫اﻟﻠﱠﻪُ ﻧُﻮرُ اﻟﺴﱠﻤَﺎوَاتِ وَاﻷَْرْضِ ۚ ﻣَﺜَﻞُ ﻧُﻮرِهِ ﻛَﻤِﺸْﻜَﺎةٍ ﻓِﻴﻬَﺎ ﻣِﺼْﺒَﺎحٌ ۖ اﳌِْﺼْﺒَﺎحُ ﻓِﻲ‬
ٍ‫زُﺟَﺎﺟَﺔٍ ۖ اﻟﺰﱡﺟَﺎﺟَﺔُ ﻛَﺄَﻧﱠﻬَﺎ ﻛَﻮْﻛَﺐٌ دُرﱢيﱞ ﻳُﻮﻗَﺪُ ﻣِﻦ ﺷَﺠَﺮَةٍ ﻣﱡﺒَﺎرَﻛَﺔٍ زَﻳْﺘُﻮﻧَﺔٍ ﻟﱠﺎ ﺷَﺮْﻗِﻴﱠﺔ‬
ُ‫وَﻻَ ﻏَﺮْﺑِﻴﱠﺔٍ ﻳَﻜَﺎدُ زَﻳْﺘُﻬَﺎ ﻳُﻀِﻲءُ وَﻟَﻮْ ﻟَﻢْ ﲤَْﺴَﺴْﻪُ ﻧَﺎرٌ ۚ ﻧﱡﻮرٌ ﻋَﻠَﻰٰ ﻧُﻮرٍ ۗ ﻳَﻬْﺪِي اﻟﻠﱠﻪ‬
ٌ‫ﻟِﻨُﻮرِهِ ﻣَﻦ ﻳَﺸَﺎءُ ۚ وَﻳَﻀْﺮِبُ اﻟﻠﱠﻪُ اﻷَْﻣْﺜَﺎلَ ﻟِﻠﻨﱠﺎسِ ۗ وَاﻟﻠﱠﻪُ ﺑِﻜُﻞﱢ ﺷَﻲْءٍ ﻋَﻠِﻴﻢ‬
“Allaah is the light of the heavens and the earth. The parable of His light is as a niche and
within it a lamp, the lamp is in glass, the as it were a brilliant star, lit from a blessed tree,
an olive, neither of the east nor of the went, whose oil would almost glow forth, through no
<ire touched it. Light upon light! Allaah guides to His light whom He wills. And Allaah is All-‐
Knower of everything.”
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).
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‘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.”
‫اﳌِْﺼْﺒَﺎحُ ﻓِﻲ زُﺟَﺎﺟَﺔٍ ۖ اﻟﺰﱡﺟَﺎﺟَﺔُ ﻛَﺄَﻧﱠﻬَﺎ ﻛَﻮْﻛَﺐٌ دُرﱢيﱞ‬

“the lamp is in glass, the glass as it were a brilliant star,…”
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.
ٌ‫ﻳَﻜَﺎدُ زَﻳْﺘُﻬَﺎ ﻳُﻀِﻲءُ وَﻟَﻮْ ﻟَﻢْ ﲤَْﺴَﺴْﻪُ ﻧَﺎرٌ ۚ ﻧﱡﻮر‬

“Whose oil would almost shine (by itself), though no <ire touched it”
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.
ٍ‫ﻧﱡﻮرٌ ﻋَﻠَﻰٰ ﻧُﻮر‬

“Light upon light!”
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).
ُ‫ۚ ﻳَﻬْﺪِي اﻟﻠﱠﻪُ ﻟِﻨُﻮرِهِ ﻣَﻦ ﻳَﺸَﺎء‬

“Allaah guides to His light whom He wills.”
(‫ )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
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.
4. Allaah (‫ )ـ‬ guides people to their house in Jannah.
This means that the person does not have an argument against Allaah (‫ )ـ‬ because of type #2: revelaHon.

ٌ‫وَﻳَﻀْﺮِبُ اﻟﻠﱠﻪُ اﻷَْﻣْﺜَﺎلَ ﻟِﻠﻨﱠﺎسِ ۗ وَاﻟﻠﱠﻪُ ﺑِﻜُﻞﱢ ﺷَﻲْءٍ ﻋَﻠِﻴﻢ‬

“and Allaah (‫ )ـ‬ sets forth parables for mankind, and Allaah (‫ )ـ‬ is All-‐Knower of
everything.”

1. The guidance of Allaah (‫ )ـ‬ is the best form of guidance. When one has this guidance, then nothing
else is needed.
2. Allaah (‫')ـ‬s guidance is clear and just like light, it illuminates everything.
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The Virtues of the Masjid, the Correct

Etiquette, and the Virtues of Those who
Take Care of Them
AYAH #36
ِ‫ﻓِﻲ ﺑُﻴُﻮتٍ أَذِنَ اﻟﻠﱠﻪُ أَن ﺗُﺮْﻓَﻊَ وَﻳُﺬْﻛَﺮَ ﻓِﻴﻬَﺎ اﺳْﻤُﻪُ ﻳُﺴَﺒﱢﺢُ ﻟَﻪُ ﻓِﻴﻬَﺎ ﺑِﺎﻟْﻐُﺪُوﱢ وَاﻵْﺻَﺎل‬
“In houses (mosques), which Allaah has ordered to be raised, in them His Name is glori<ied
in the mornings and in the afternoons or the evenings,”
To honor the masaajid, Allaah (‫ )ـ‬ referred to them as His homes.
َ‫=أَذِنَ اﻟﻠﱠﻪُ أَن ﺗُﺮْﻓَﻊ‬to be raised, to be built
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.
ُ‫ﺗُﺮْﻓَﻊ وﻳُﺬْﻛَﺮَ ﻓِﻴﻬَﺎ اﺳْﻤُﻪ‬

“In them His Name is remembered.”
Definition: ‫ ﺗﻄﻬﺮ‬/ ‫ﺗُﺮْﻓَﻊ = ﺗﻌﻈﻢ‬
Ibn ‘Abbaas (‫ )س‬ said, “This means that His Book is recited therein.”
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ِ‫ﻳُﺴَﺒﱢﺢُ ﻟَﻪُ ﻓِﻴﻬَﺎ ﺑِﺎﻟْﻐُﺪُوﱢ وَاﻵْﺻَﺎل‬

“Therein glorify Him in the mornings and in the evenings.”
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.
ُ‫ﻳَﺨَﺎﻓُﻮنَ ﻳَﻮْﻣًﺎ ﺗَﺘَﻘَﻠﱠﺐُ ﻓِﻴﻪِ اﻟْﻘُﻠُﻮبُ وَاﻷَْﺑْﺼَﺎر‬

“…They fear a Day when hearts and eyes will be overturned…”
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.
ٌ‫ۚ ﺧَﺎﺷِﻌَﺔً أَﺑْﺼَﺎرُﻫُﻢْ ﺗَﺮْﻫَﻘُﻬُﻢْ ذِﻟﱠﺔ‬

“There eyes will be cast down, ignominy will cover them”
[Soorah Al-‐Qalam: 43]
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ٌ‫أَﺑْﺼَﺎرُﻫَﺎ ﺧَﺎﺷِﻌَﺔ‬
“Their eyes will be cast down.”
[Soorah An-‐Naazi’aat:9]

1. One of the purposes of a masjid is for the glorificaQon of Allaah at all Qmes.
2. Of the qualiQes of those who remember Allaah in the masaajid is that they
◦ Do not let things divert them from the remembrance of Allaah.
◦ fear the Day of Judgement.
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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
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
Definition: ٍ‫( ﻗِﻴﻌَﺔ‬qee'ah)

ٍ‫ﻗِﻴﻌَﺔ‬ (Qee'ah) is plural of ‫ ﻗﺎع‬which means flat land
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
‫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]
Allaah (‫ )ـ‬ is SwiL in Taking Account
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?
The scholars explain that:
103
• 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
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.

ٍ ْ‫ﻇُﻠُﻤَﺎتٌ ﺑَﻌْﻀُﻬَﺎ ﻓَﻮْقَ ﺑَﻌ‬

‫ﺾ‬

‫إِذَا أَﺧْﺮَجَ ﻳَﺪَهُ ﻟَﻢْ ﻳَﻜَﺪْ ﻳَﺮَاﻫَﺎ‬

“...darkness, one above another. If a man stretches out his hand,
he can hardly see it!”
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.

1. We should not beli@le small good deeds because Allaah (‫ )ـ‬ appreciates all that we do and has the
ability to mul4ply our reward.
2. The disbelievers are described in being in darkness upon darkness due to their lack of imaan. As a result,
their deeds will be in vain.
105
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.”

Why is this men@oned here? How does this fit in with all the commands of the Soorah a8er all the
commands of lowering the gaze, the rules of visita@on, guarding tongue against women, guidance and
misguidance, etc.?
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.
Allaah (‫ )ـ‬ says:

ً‫نْ ﻫُﻢْ إِﻟﱠﺎ ﻛَﺎﻷَْﻧْﻌَﺎمِ ۖ ﺑَﻞْ ﻫُﻢْ أَﺿَﻞﱡ ﺳَﺒِﻴﻼ‬
“...They are like cattle but even more misguided.”
[Soorah al-‐Furqaan: 44]
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
Abu Dharr (‫ )س‬ reported: Messenger of Allaah (‫ )ع‬ said,

َ‫"إِﻧﱢﻲ أَرَى ﻣَﺎ ﻻَ ﺗَﺮَوْنَ وَأَﺳْﻤَﻊُ ﻣَﺎ ﻻَ ﺗَﺴْﻤَﻌُﻮنَ أَﻃﱠﺖِ اﻟﺴﱠﻤَﺎءُ وَﺣُﻖﱠ ﻟَﻬَﺎ أَنْ ﺗَﺌِﻂﱠ ﻣَﺎ ﻓِﻴﻬَﺎ ﻣَﻮْﺿِﻊُ أَرْﺑَﻊِ أَﺻَﺎﺑِﻊ‬
ُْ‫إِﻻﱠ وَﻣَﻠَﻚٌ وَاﺿِﻊٌ ﺟَﺒْﻬَﺘَﻪُ ﺳَﺎﺟِﺪًا ﻟِﻠﱠﻪِ ﻟَﻮْ ﺗَﻌْﻠَﻤُﻮنَ ﻣَﺎ أَﻋْﻠَﻢُ ﻟَﻀَﺤِﻜْﺘُﻢْ ﻗَﻠِﻴﻼً وَﻟَﺒَﻜَﻴْﺘُﻢْ ﻛَﺜِﻴﺮًا وَﻣَﺎ ﺗَﻠَﺬﱠذْﰎ‬
"ِ‫ﺑِﺎﻟﻨﱢﺴَﺎءِ ﻋَﻠَﻰ اﻟْﻔُﺮُشِ وَﳋَﺮَﺟْﺘُﻢْ إِﻟَﻰ اﻟﺼﱡﻌُﺪَاتِ ﲡَْﺄَرُونَ إِﻟَﻰ اﻟﻠﱠﻪ‬
"I see what you do not see and I hear what you do not hear; heaven has squeaked, and it has
right to do so. By Him, in Whose Hand my soul is, there is not a space of four Aingers in which
there is not an angel who is prostrating his forehead before Allaah (‫ )ـ‬ , the Exalted. By
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.
Narrated Jaabir (‫)س‬, the Prophet (‫ )ع‬ said,

"‫ ﺳﺒﺤﺎﻧﻚ ﻣﺎ ﻋﺒﺪﻧﺎك ﺣﻖ ﻋﺒﺎدﺗﻚ‬: ‫"ﻓﺈذا ﻛﺎن ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﻗﺎﻟﻮا ﺟﻤﻴﻌﺎ‬
“On the Day of Judgment, they [the angels] will say, ‘O Allaah (‫ )ـ‬ , we have not
worshiped You enough.’”
[At-‐Tabaraani]
‫( اﻟﻢ ﺗﻌﻠﻢ=اﻟﻢ ﺗﺮ‬Alam tara=alam ta'lam)

“Have you not seen?” is similar to saying, “Do you not know?”
ِ‫أَﻟَﻢْ ﺗَﺮَ ﻛَﻴْﻒَ ﻓَﻌَﻞَ رَﺑﱡﻚَ ﺑِﺄَﺻْﺤَﺎبِ اﻟْﻔِﻴﻞ‬

“Have you not seen how your Lord dealt with the owners of the elephant?
[Soorah Feel: 1]
Definition: َ‫ﺗَﺴْﺒِﻴﺢ‬
TasbeeH is to glorify, to have Allaah be far removed from imperfec4ons.
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ُ‫ﺳَﺒﱠﺢَ ﻟِﻠﱠﻪِ ﻣَﺎ ﻓِﻲ اﻟﺴﱠﻤَﺎوَاتِ وَاﻷَْرْضِ ۖ وَﻫُﻮَ اﻟْﻌَﺰِﻳﺰُ اﳊَْﻜِﻴﻢ‬

“Whatsoever is in the heavens and the earth gloriAies Allaah, and He is the All-‐mighty, All-‐
Wise.”
[Soorah Al-‐Hadeed: 1]
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.

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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.
Definition: َ‫( ﺳَﻦ‬Sana)

Sana is brightness.
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.
ُ‫ﺛُﻢﱠ ﻳُﺆَﻟﱢﻒُ ﺑَﻴْﻨَﻪ‬

“Then joins them together”
This means Allaah (‫ )ـ‬ brings them together aJer they have been sca@ered.
‫ﻳَﺠْﻌَﻠُﻪُ رُﻛَﺎﻣًﺎ‬
“Then makes them into a heap of layers”
This means Allaah (‫ )ـ‬ piles them up on top of one another.
Definition: َ‫( اﻟْﻮَدْق‬al-Wadq)

This means rain.
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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 .
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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)
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Qabeelat Tayybah PPN-‐Confiden3al Hypocrites vs. the Believers || Ayah #47-‐57
Hypocrites vs. the Believers

AYAH #47
ۚ َ‫وَﻳَﻘُﻮﻟُﻮنَ آﻣَﻨﱠﺎ ﺑِﺎﻟﻠﱠﻪِ وَﺑِﺎﻟﺮﱠﺳُﻮلِ وَأَﻃَﻌْﻨَﺎ ﺛُﻢﱠ ﻳَﺘَﻮَﻟﱠﻰٰ ﻓَﺮِﻳﻖٌ ﻣﱢﻨْﻬُﻢ ﻣﱢﻦ ﺑَﻌْﺪِ ذَٰﻟِﻚ‬
َ‫وَﻣَﺎ أُولَٰﺋِﻚَ ﺑِﺎﳌُْﺆْﻣِﻨِﲔ‬
“They (hypocrites) say: ‘We have believed in Allaah and in the Messenger (Muhammad),
and we obey.’ Then a party of them turn away thereafter, such are not believers.”
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.”
Definition: َ‫( ﻣﱡﻌْﺮِﺿُﻮن‬Mu’ridoon)
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’:
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َ‫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.”
This is very strong.

Why does Allaah (‫ )ـ‬ say a group of them will turn away?
Scholars say that some come to the Prophet (‫ )ع‬ for judgement out of embarrassment and others come
because they know they will win.
AYAH #49
َ‫وَإِن ﻳَﻜُﻦ ﻟﱠﻬُﻢُ اﳊَْﻖﱡ ﻳَﺄْﺗُﻮا إِﻟَﻴْﻪِ ﻣُﺬْﻋِﻨِﲔ‬
“But if the right is with them, they come to him willingly with submission.”
‫ﻣﻨﻘﺎدﻳﻦ ﻣﻄﻴﻌﲔ= ﻣُﺬْﻋِﻨِﻲ‬

A wise man once said, “Everyone wants from Islam what secures their rights, but nobody wants what secures the
rights of other than them.”
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
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(‫ )ع‬ should wrong them in judgment. Nay, It is they themselves who are the Dhaalimoon.”
Definition: َ‫( اﻟﻈﱠﺎﳌُِﻮن‬adh-Dhaalimoon)

LinguisEcally, Dhulm is to put something where it does not belong.
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.
Definition: ‫( ارﺗﺎب= ارْﺗَﺎﺑُﻮ‬Artaaboo)

This means to have doubt in.
‫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
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.
Definition: ِ‫ وَﻳَﺘﱠﻘْﻪ‬wa yat-taqhi
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
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).”
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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 aèr 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?)
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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.

1. A characterisEc of hypocrites is that they reject the judgement of the Prophet (saw) while true believers
accept it without quesEon.
2. The moSo of a believer is: “I hear and I obey.”
3. Another characterisEc is that they pick and choose the judgements of the Prophet (saw). They only
accept it if it is their favor.
4. Success will be given to those who believe and do righteous deeds, while those who disbelieve will not
be able to escape the ulEmate punishment—hellfire.
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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.
‫ﻟَﻴْﺲَ ﻋَﻠَﻴْﻜُﻢْ وَﻻَ ﻋَﻠَﻴْﻬِﻢْ ﺟُﻨَﺎحٌ ﺑَﻌْﺪَﻫُﻦﱠ‬

“...There is no sin on you on them to move bout, attending you each other...”
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.
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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.
Definition: ُ‫( اﻟْﻘَﻮَاﻋِﺪ‬Al-Qawaa'id)

Qawaai'd is the plural of ‫( ﻗﺎﻋﺪ‬Qaa'id) and not ‫ﻗﺎﻋﺪة‬. This means women past childbearing age.
ٍ‫= ﻏَﻴْﺮَ ﻣُﺘَﺒَﺮﱢﺟَﺎت‬s1ll decent
Definition: ٍ‫( ﻣُﺘَﺒَﺮﱢﺟَﺎت‬Mutabarrajaat)
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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
ِ‫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.
ُ‫أَوْ ﻣَﺎ ﻣَﻠَﻜْﺘُﻢ ﻣﱠﻔَﺎﲢَِﻪ‬

“...or (from that) whereof you hold keys …”
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.”
Al-‐Zuhri narrated from ‘Urwah that ‘Ayeshah (ra) said,

‫ ﻗﺪ أﺣﻠﻠﻨﺎ ﻟﻜﻢ أن‬: ‫ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﻋﻠﻰ آﻟﻪ وﺳﻠﻢ – ﻓﻴﺪﻓﻌﻮن ﻣﻔﺎﲢﻬﻢ إﻟﻰ ﺿﻤﻨﺎﺋﻬﻢ وﻳﻘﻮﻟﻮن ﻟﻬﻢ‬- ‫ﻛﺎن اﳌﺴﻠﻤﻮن ﻳﺮﻏﺒﻮن ﻓﻲ اﻟﻨﻔﻴﺮ ﻣﻊ رﺳﻮل اﷲ‬
ُ‫) أَوْ ﻣَﺎ ﻣَﻠَﻜْﺘُﻢْ ﻣَﻔَﺎﲢَِﻪ‬:‫ ﻓﺄﻧـﺰل اﷲ‬.‫ وإﳕﺎ ﻧﺤﻦ أﻣﻨﺎء‬,‫ إﻧﻪ ﻻ ﻳﺤﻞ ﻟﻨﺎ أن ﻧﺄﻛﻞ؛ أﻧﻬﻢ أذﻧﻮا ﻋﻦ ﻏﻴﺮ ﻃﻴﺐ ﻧﻔﺲ‬: ‫ ﻓﻜﺎﻧﻮا ﻳﻘﻮﻟﻮن‬,‫ ) ﺗﺄﻛﻠﻮا ﻣﺎ اﺣﺘﺠﺘﻢ إﻟﻴﻪ‬
“The Muslims used to go out on military campaigns with the Messenger of Allaah ( ‫ )ﻉع‬ and they would give their
keys to people they trusted and say, ‘We permit you to eat whatever you need.’ But they would say, ‘It is not
permissible for us to eat, they have given us permission reluctantly and we are only trustees.’ Then Allaah
revealed: (this Ayah)’…or (from the house) from a friends..’”
[Tafseer Ibn Katheer, As-‐SaHeeH Al-‐Musnad]
Al-‐Zuhri narrated from ‘Urwah that ‘aa’ishah (‫ )ل‬ said,
‫ﻟَﻴْﺲَ ﻋَﻠَﻴْﻜُﻢْ ﺟُﻨَﺎحٌ أَن ﺗَﺄْﻛُﻠُﻮا ﺟَﻤِﻴﻌًﺎ أَوْ أَﺷْﺘَﺎﺗًﺎ‬

“…No sin on you whether you eat together or apart…”
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).
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ْ‫ﻓَﺈِذَا دَﺧَﻠْﺘُﻢ ﺑُﻴُﻮﺗًﺎ ﻓَﺴَﻠﱢﻤُﻮا ﻋَﻠَﻰٰ أَﻧﻔُﺴِﻜُﻢ‬

“…but when you enter the houses, greet yourselves…”
Sa’eed b.Jubayr, al-‐Hasam al-‐Basri, Qataadah and al-‐Zuhri said, “This means to greet one another with salaam.”
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!
َ‫ﻛَﺬَٰﻟِﻚَ ﻳُﺒَﻴﱢﻦُ اﻟﻠﱠﻪُ ﻟَﻜُﻢُ اﻵْﻳَﺎتِ ﻟَﻌَﻠﱠﻜُﻢْ ﺗَﻌْﻘِﻠُﻮن‬

“…thus Allaah makes clear aayaat to you that you may understand…”
When Allaah (‫ )ـ‬ men1oned that wise rulings and reasonable, well-‐constructed laws are contained in this
soorah. Once again, He has explained the ayaat clearly so that a person may ponder and understand their
meanings.
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
(‫ )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]
This hadeeth indicates that both are equally important.
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.”
There are two ways to understand this Ayah:

1. It is dealing with the eNquePe of addressing the Prophet ( ‫)ع‬. Al-‐Dahhaak said, repor1ng from Ibn
‘Abbaas (‫) م‬: “They used to say, “O Muhammad, ‘ or ‘O Aby al-‐Qaasim, ‘ but Allaah (‫ )ـ‬ forbade
them to do that, as a sign of respect towards His Prophet and told them to say, ‘O Prophet of Allaah ,’ ‘O
Messenger of Allaah.’” [This was also the view Mujaahid and Sa’īd b. Jubayr]
2. It is talking about du’aa’ of the Prophet ( ‫)ع‬. So the aayah would be read: “do not think that if he
prays against you it is like when anyone else prays against you because his prayers will be answered, so
beware lest he prays against you and you will be doomed.” [Ibn Abi Haa1m recorded this from Ibn
‘Abbaas, al-‐Hasam al-‐Basri and ‘A1yyah al-‐‘Awfi]
124
‫ﻗَﺪْ ﻳَﻌْﻠَﻢُ اﻟﻠﱠﻪُ اﻟﱠﺬِﻳﻦَ ﻳَﺘَﺴَﻠﱠﻠُﻮنَ ﻣِﻨﻜُﻢْ ﻟِﻮَاذًا‬

“..Allaah (‫ )ـ‬ knows those of you who slip away under shelter…”
Muqaa1l Hayyaan said,
“This refers to the hypocrites who used to find it too difficult to listen to the khutbah on Fridays, so they would
hide behind some of the companions of Prophet Muhammad (‫ )ع‬ and sneak out of the masjid.”
The Prohibi3on of Going Against the Messenger (‫')ع‬s Commandment
Abu Hurayrah (‫ )س‬ said, “The Messenger of Allaah (‫ )ع‬ said:

‫" إِﻧﱠﻤَﺎ ﻣَﺜَﻠِﻲ وَﻣَﺜَﻞُ اﻟﻨﱠﺎسِ ﻛَﻤَﺜَﻞِ رَﺟُﻞٍ اﺳْﺘَﻮْﻗَﺪَ ﻧَﺎرًا ﻓَﻠَﻤﱠﺎ أَﺿَﺎءَتْ ﻣَﺎ ﺣَﻮْﻟَﻬَﺎ ﺟَﻌَﻞَ اﻟْﻔَﺮَاشُ وَﻫَﺬِهِ اﻟﺪﱠوَابﱡ‬
ٌ‫اﻟﱠﺘِﻲ ﻳَﻘَﻌْﻦَ ﻓِﻲ اﻟﻨﱠﺎرِ ﻳَﻘَﻌْﻦَ ﻓِﻴﻬَﺎ وَﺟَﻌَﻞَ ﻳَﺤْﺠِﺰُﻫُﻦﱠ وَﻳَﻐْﻠِﺒْﻨَﻪُ ﻓَﺘَﺘَﻘَﺤﱠﻢُ ﻓِﻴﻬَﺎ ﻗَﺎلَ ﻓَﺬَﻟِﻜُﻢْ ﻣَﺜَﻠِﻲ وَﻣَﺜَﻠُﻜُﻢْ أَﻧَﺎ آﺧِﺬ‬
"‫ﺑِﺤُﺠَﺰِﻛُﻢْ ﻋَﻦْ اﻟﻨﱠﺎرِ ﻫَﻠُﻢﱠ ﻋَﻦْ اﻟﻨﱠﺎرِ ﻫَﻠُﻢﱠ ﻋَﻦْ اﻟﻨﱠﺎرِ ﻫَﻠُﻢﱠ ﻓَﺘَﻐْﻠِﺒُﻮﻧِﻲ ﺗَﻘْﺘَﺤِﻤُﻮنَ ﻓِﻴﻬَﺎ‬
‘The parable of me and you is as the example of a man who kindled a Yire and when it
illuminated all around him, moths and other creatures started falling into the Yire, and he
was trying to stop them but they overwhelmed him and still kept falling in. This is the
parable of me and you. I am trying to restrain you and keep you away from the Yire, but you
overwhelm me and fall in.”
[Ahmad, SaHeeH Al-‐Bukhaari and Muslim]
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.
ِ‫ﻗَﺪْ ﻳَﻌْﻠَﻢُ ﻣَﺎ أَﻧﺘُﻢْ ﻋَﻠَﻴْﻪ‬

“…indeed, He knows your condition…”
125
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]
ٌ‫وَاﻟﻠﱠﻪُ ﺑِﻜُﻞﱢ ﺷَﻲْءٍ ﻋَﻠِﻴﻢ‬

“…and Allaah is All-‐knower of everything…”
Beware of making Allaah (‫ )ـ‬ the last important observer!

1. We should train our children at a young age regarding asking for permission before entering homes and
rooms.
2. Once children hit puberty, they should be treated as adults with regard to these rulings. Too many
people baby children who are past the age of puberty.
3. While there is leniency for older women with regard to covering, Allaah (‫ )ـ‬ ends by saying that it is
be3er if they con1nue to cover as in their youth.
4. Enter the homes by gree1ng the people with a salaam.
5. At the end remember that Allaah (‫ )ـ‬ is aware of everything and He knows everything.
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.
Regarding the slaves, the Prophet (‫ )ع‬ said:
Abu Dharr (‫ )س‬ narrated, I heard the Prophet (‫ )ع‬ say,

،ُ‫ ﻓَﻤَﻦْ ﺟَﻌَﻞَ اﻟﻠﱠﻪُ أَﺧَﺎهُ ﲢَْﺖَ ﻳَﺪِهِ ﻓَﻠْﻴُﻄْﻌِﻤْﻪُ ﳑِﱠﺎ ﻳَﺄْﻛُﻞ‬،ْ‫ ﺟَﻌَﻠَﻬُﻢُ اﻟﻠﱠﻪُ ﲢَْﺖَ أَﻳْﺪِﻳﻜُﻢ‬،ْ‫"ﻫُﻢْ إِﺧْﻮَاﻧُﻜُﻢ‬
" ِ‫ ﻓَﺈِنْ ﻛَﻠﱠﻔَﻪُ ﻣَﺎ ﻳَﻐْﻠِﺒُﻪُ ﻓَﻠْﻴُﻌِﻨْﻪُ ﻋَﻠَﻴْﻪ‬،ُ‫ وَﻻَ ﻳُﻜَﻠﱢﻔُﻪُ ﻣِﻦَ اﻟْﻌَﻤَﻞِ ﻣَﺎ ﻳَﻐْﻠِﺒُﻪ‬،ُ‫وَﻟْﻴُﻠْﺒِﺴْﻪُ ﳑِﱠﺎ ﻳَﻠْﺒَﺲ‬
“They are your brothers whom Allaah has put under your authority, so if Allaah has put a
person’s brother under his authority, let him feed him from what he eats and clothe him
from what he wears, and let him not overburden him with work, and if he does overburden
him with work, then let him help him.”
[Saheeh Al-‐Bukhaari]
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
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.
‫وَﻳُﻄْﻌِﻤُﻮنَ اﻟﻄﱠﻌَﺎمَ ﻋَﻠَﻰٰ ﺣُﺒﱢﻪِ ﻣِﺴْﻜِﻴﻨًﺎ وَﻳَﺘِﻴﻤًﺎ وَأَﺳِﻴﺮًا‬

“…feed, for the love of Allaah, the poor, the orphan, and the captive.”
[Soorah Al-‐Insaan: 8]
Abu Moosa Al-‐Ash’arii (‫ )س‬ narrated the prophet (‫ )ع‬ said,

". َ‫ وﻓُﻜﱡﻮا اﻟﻌﺎﻧِﻲ‬، َ‫ وﻋﻮدوا اﳌﺮﻳﺾ‬، َ‫" أﻃﻌﻤﻮا اﳉﺎﺋﻊ‬
. ُ‫ واﻟﻌﺎﻧﻲ اﻷﺳﻴﺮ‬: ُ‫ﻗﺎلَ ﺳﻔﻴﺎن‬
“Visit the sick, feed the hungry, and set free the captives.”
Sufyan (a sub-‐narrator) said: al-‐'aani means captive.
Proof of Slavery in the Text

There is no text in quran and sunnah that encourages to take people slaves but you can find numerous places in
Quran and Sunnah which encourages people to set free the slaves.
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.”
129
Abdullah ibn Umar (‫ ) م‬ narrated the Prophet (‫ )ع‬ said,

‫ " ورﺟﻞ اﻋﺘﺒﺪ ﻣﺤﺮرا‬: ‫ﺛﻼﺛﺔ ﻻ ﺗﻘﺒﻞ ﻣﻨﻬﻢ ﺻﻼة " ﻓﺬﻛﺮ ﻓﻴﻬﻢ‬
“Three types of people will not have rewards for their prayer: …a man who
enslaves a free person.”
[Abu Daawūd, Ibn Majah]
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.
Methods of Freedom

Before Islaam, prisoners had no protec>on or rights; they would either be killed or enslaved. Some people who
were severe criminal they were s>ll executed aMer Islaam, but Islaam added some more op>ons. Many of them
were expia>ons.
• Ransom: The family of the person or the person himself could pay the ransom and go free
• Teaching Reading/Wri3ng: The prisoner could teach the Muslims to read and write. AMer Badr prisoners
of war taught people how to read and write and then they were then set free.
• Expia3on for accidental killing -‐ If someone killed another person accidentally, he or she was required to
free the slave for expia>on. These kind of accidents have nothing to do with slavery, but Allaah (‫ )ـ‬
was encouraging the freeing of slaves.
• Expia3on for Dhihaar (a forbidden form of divorce). This is when a man said, “You are to me like the back
of my mother” in order to divorce his wife.
• Expia3on for Breaking a Vow – If someone breaks a promise they either have to free a slave, feed and
clothe ten people, or fast.
• Expia3on for having intercourse during the day in Ramadan
• Alloca3ng a por3on of zakah funds to freeing slaves. During the reign of 'Umer b. Abdul’-‐‘Aziz (‫) م‬, the
man assigned to distribu>ng zakah could not find a single person to give zakah to in Africa. He wrote a
leêr to 'Umar (‫ ) م‬ and he replied saying use the extra money to free slaves.
• The Mukaatabah: In order to buy his or her freedom, a slave could pay a price called the mukaatabah.
According to the majority of scholars one was obligated to give a reasonable price for freedom if the slave
asked. While other scholars said it was mustaHab (recommended).
• Help the enslaved pay off the mukaatabah. The community as a whole is encouraged to take part in
se_ng the person free.
• Discoun3ng the mukaatabah: An owner was encouraged to free the slave without taking the mukaaabah.
• General Encouragement: Muslims in general were encouraged to free slaves for the sake of Allaah.
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
The Prophet Muhammad (‫ )ع‬ said,

" "ِْ‫"ﻻَ ﻳُﻠْﺪَغُ اﳌُْﺆْﻣِﻦُ ﻣِﻦْ ﺟُﺤْﺮٍ وَاﺣِﺪٍ ﻣَﺮﱠﺗَﲔ‬
“The believer can not be stung from the same hole twice.”
[Saheeh Al-‐Bukhaari & Muslim]
The Butler vs. The Muslim Slave

The butler is the highest paid servant in the west. He could be paid $90,000 a year, but who wins: the highest
paid butler in Western society or the slave in Islaam?
Food and Clothing

Islaam: In Islaam, slaves are guaranteed food and clothing like that of their master’s.
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.
Abu Mahdhura said,

،ٍ‫ إِذْ ﺟَﺎءَ ﺻَﻔْﻮَانُ ﺑْﻦُ أُﻣَﻴﱠﺔَ ﺑِﺠَﻔْﻨَﺔٍ ﻳَﺤْﻤِﻠُﻬَﺎ ﻧَﻔَﺮٌ ﻓِﻲ ﻋَﺒَﺎءَة‬،ُ‫ﻛُﻨْﺖُ ﺟَﺎﻟِﺴًﺎ ﻋِﻨْﺪَ ﻋُﻤَﺮَ رَﺿِﻲَ اﻟﻠﱠﻪُ ﻋَﻨْﻪ‬
َ‫ ﺛُﻢﱠ ﻗَﺎل‬،ُ‫ ﻓَﺄَﻛَﻠُﻮا ﻣَﻌَﻪ‬،ُ‫ ﻓَﺪَﻋَﺎ ﻋُﻤَﺮُ ﻧَﺎﺳًﺎ ﻣَﺴَﺎﻛِﲔَ وَأَرِﻗﱠﺎءَ ﻣِﻦْ أَرِﻗﱠﺎءِ اﻟﻨﱠﺎسِ ﺣَﻮْﻟَﻪ‬،َ‫ﻓَﻮَﺿَﻌُﻮﻫَﺎ ﺑَﲔَْ ﻳَﺪَيْ ﻋُﻤَﺮ‬
َ‫ ﻓَﻘَﺎل‬،ْ‫ ﳊََﺎ اﻟﻠﱠﻪُ ﻗَﻮْﻣًﺎ ﻳَﺮْﻏَﺒُﻮنَ ﻋَﻦْ أَرِﻗﱠﺎﺋِﻬِﻢْ أَنْ ﻳَﺄْﻛُﻠُﻮا ﻣَﻌَﻬُﻢ‬: َ‫ أَوْ ﻗَﺎل‬،ٍ‫ ﻓَﻌَﻞَ اﻟﻠﱠﻪُ ﺑِﻘَﻮْم‬: َ‫ﻋِﻨْﺪَ ذَﻟِﻚ‬
ُ‫ ﻻَ ﳒَْﺪُ وَاﻟﻠﱠﻪِ ﻣِﻦَ اﻟﻄﱠﻌَﺎمِ اﻟﻄﱢﻴﺐِ ﻣَﺎ ﻧَﺄْﻛُﻞ‬،ْ‫ وَﻟَﻜِﻨﱠﺎ ﻧَﺴْﺘَﺄْﺛِﺮُ ﻋَﻠَﻴْﻬِﻢ‬،ْ‫ ﻣَﺎ ﻧَﺮْﻏَﺐُ ﻋَﻨْﻬُﻢ‬،ِ‫ أَﻣَﺎ وَاﻟﻠﱠﻪ‬: ُ‫ﺻَﻔْﻮَان‬
. ْ‫ وَﻧُﻄْﻌِﻤُﻬُﻢ‬ ...
"I was siVng with 'Umar (‫ )س‬ when Safwan ibn Umayyah brought him a bowl which some people were
carrying in a robe. They set it down in front of 'Umar. 'Umar then invited some poor people and some slaves
belonging to the people around him and they ate with him. Then he said, 'Allaah will do a people -‐ or else he
said, 'Allaah will curse a people' -‐ who dislike having their slaves eat with them.' Safwan said, 'By Allaah, we do
not dislike them, but we prefer ourselves to them, and by Allaah, we do not find good food which we can eat
and feed it to them as well.'"
[Al-‐Adab Al-‐Mufrad]
131
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.”
Abdullah Ibn Umar (‫ ) م‬ narrated, the Prophet (‫ )ع‬ said,

‫ ﻓﺈنﱠ ﻛﻔﺎرﺗَﻪ أن ﻳﻌﺘﻘَﻪ‬، ‫ أو ﻟﻄﻤَﻪ‬، ‫ ﺣﺪًّا ﻟﻢ ﻳﺄﺗِﻪ‬، ‫ﻣﻦ ﺿﺮب ﻏﻼﻣًﺎ ﻟﻪ‬
“The expiation for beating or slapping a slave on the face for something he has not done is to
set him free.”
[Saheeh Muslim]
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.”
Narrated Abu Hurayrah (‫)س‬, the Prophet (‫ )ع‬ said,

ْ‫ وَﻻَ ﻳَﻘُﻞ‬. َ‫ وَﻟْﻴَﻘُﻞْ ﺳَﻴﱢﺪِي ﻣَﻮْﻻَى‬. َ‫ اﺳْﻖِ رَﺑﱠﻚ‬،َ‫ وَﺿﱢﺊْ رَﺑﱠﻚ‬،َ‫" ﻻَ ﻳَﻘُﻞْ أَﺣَﺪُﻛُﻢْ أَﻃْﻌِﻢْ رَﺑﱠﻚ‬
" "‫ وَﻟْﻴَﻘُﻞْ ﻓَﺘَﺎيَ وَﻓَﺘَﺎﺗِﻲ وَﻏُﻼَﻣِﻲ‬. ‫أَﺣَﺪُﻛُﻢْ ﻋَﺒْﺪِي أَﻣَﺘِﻲ‬
"You should not say, 'Feed your lord (Rabbaka), help your lord in performing ablution, or
give water to your lord, but should say, 'my master (e.g. Feed your master instead of lord
etc.) (Saiyidi), or my guardian (Maulai), and one should not say, my slave (Abdi), or my girl-‐
slave (Amati), but should say, my lad (Fataai), my lass (Fataati), and 'my boy (Ghulaami).
[Saheeh Al-‐Bukhaari & Muslim]
Being fair towards slaves and trea1ng them kindly

Sa’id b. Haashim al-‐Khaalidi (a poet) said, describing a slave of his,
‫ﻣﺎ ﻫﻮ ﻋﺒﺪ ﻟﻜﻨﻪ وﻟﺪ * ﺧﻮﻟﻨﻴﻪ اﳌﻬﻴﻤﻦ اﻟﺼﻤﺪ‬
‫ﺷﺪ أزري ﺑﺤﺴﻦ ﺧﺪﻣﺘﻪ * ﻓﻬﻮ ﻳﺪي واﻟﺬراع واﻟﻌﻀﺪ‬
He is not a slave, rather he is a son whom Allaah has put under my care
He has supported me with his good service; he is my hands and my arms
[Ath-‐Thaalibi]
132
Overburdening Him with Work

Slaves in Islaam cannot be overburdened. Once again, the point goes to the slave 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’]
Precedence over free men in some ma/ers.

Slaves in Islaam could lead the salaah. In this category there is a clear point for the slave in Islaam.
In2macy with Slave-‐Girls

It is true that the man is allowed to be in>mate with the slave girl given that there is mutual consent. This was not
zina because Allaah said it is not. Allaah tells us what is zina and what is not. One thing we know for sure is that
there is no rape in Islaam, so consent is necessary.
133
‫)ل(‪Qabeelat Tayybah PPN-‐Confiden3al Appendix || The I: – Words of 'Ayeshah ‬‬
‫)ل( ‪The Ifk – Words of 'Ayeshah‬‬

‫‪Narrated ‘Ayehsah ‬‬ ‫‪) :‬ل(‬
‫ﻛَﺎنَ رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ إِذَا أَرَادَ أَنْ ﻳَﺨْﺮُجَ ﺳَﻔَﺮًا أَﻗْﺮَعَ ﺑَﲔَْ أَزْوَاﺟِﻪِ‪ ،‬ﻓَﺄَﻳﱠﺘُﻬُﻦﱠ ﺧَﺮَجَ‬
‫ﺳَﻬْﻤُﻬَﺎ ﺧَﺮَجَ ﺑِﻬَﺎ ﻣَﻌَﻪُ‪ ،‬ﻓَﺄَﻗْﺮَعَ ﺑَﻴْﻨَﻨَﺎ ﻓِﻲ ﻏَﺰَاةٍ ﻏَﺰَاﻫَﺎ ﻓَﺨَﺮَجَ ﺳَﻬْﻤِﻲ‪ ،‬ﻓَﺨَﺮَﺟْﺖُ ﻣَﻌَﻪُ ﺑَﻌْﺪَ ﻣَﺎ أُﻧْﺰِلَ‬
‫اﳊِْﺠَﺎبُ‪ ،‬ﻓَﺄَﻧَﺎ أُﺣْﻤَﻞُ ﻓِﻲ ﻫَﻮْدَجٍ وَأُﻧْﺰَلُ ﻓِﻴﻪِ‪ ،‬ﻓَﺴِﺮْﻧَﺎ ﺣَﺘﱠﻰ إِذَا ﻓَﺮَغَ رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ‬
‫ﻣِﻦْ ﻏَﺰْوَﺗِﻪِ ﺗِﻠْﻚَ‪ ،‬وَﻗَﻔَﻞَ وَدَﻧَﻮْﻧَﺎ ﻣِﻦَ اﳌَْﺪِﻳﻨَﺔِ‪ ،‬آذَنَ ﻟَﻴْﻠَﺔً ﺑِﺎﻟﺮﱠﺣِﻴﻞِ‪ ،‬ﻓَﻘُﻤْﺖُ ﺣِﲔَ آذَﻧُﻮا ﺑِﺎﻟﺮﱠﺣِﻴﻞِ‪ ،‬ﻓَﻤَﺸَﻴْﺖُ‬
‫ﺣَﺘﱠﻰ ﺟَﺎوَزْتُ اﳉَْﻴْﺶَ‪ ،‬ﻓَﻠَﻤﱠﺎ ﻗَﻀَﻴْﺖُ ﺷَﺄْﻧِﻲ أَﻗْﺒَﻠْﺖُ إِﻟَﻰ اﻟﺮﱠﺣْﻞِ‪ ،‬ﻓَﻠَﻤَﺴْﺖُ ﺻَﺪْرِي‪ ،‬ﻓَﺈِذَا ﻋِﻘْﺪٌ ﻟِﻲ ﻣِﻦْ‬
‫ﺟَﺰْعِ أَﻇْﻔَﺎرٍ ﻗَﺪِ اﻧْﻘَﻄَﻊَ‪ ،‬ﻓَﺮَﺟَﻌْﺖُ ﻓَﺎﻟْﺘَﻤَﺴْﺖُ ﻋِﻘْﺪِي‪ ،‬ﻓَﺤَﺒَﺴَﻨِﻲ اﺑْﺘِﻐَﺎؤُهُ‪ ،‬ﻓَﺄَﻗْﺒَﻞَ اﻟﱠﺬِﻳﻦَ ﻳَﺮْﺣَﻠُﻮنَ ﻟِﻲ‪،‬‬
‫ﻓَﺎﺣْﺘَﻤَﻠُﻮا ﻫَﻮْدَﺟِﻲ ﻓَﺮَﺣَﻠُﻮهُ ﻋَﻠَﻰ ﺑَﻌِﻴﺮِي اﻟﱠﺬِي ﻛُﻨْﺖُ أَرْﻛَﺐُ‪ ،‬وَﻫُﻢْ ﻳَﺤْﺴِﺒُﻮنَ أَﻧﱢﻲ ﻓِﻴﻪِ‪ ،‬وَﻛَﺎنَ اﻟﻨﱢﺴَﺎءُ إِذْ‬
‫ذَاكَ ﺧِﻔَﺎﻓًﺎ ﻟَﻢْ ﻳَﺜْﻘُﻠْﻦَ وَﻟَﻢْ ﻳَﻐْﺸَﻬُﻦﱠ اﻟﻠﱠﺤْﻢُ‪ ،‬وَإِﻧﱠﻤَﺎ ﻳَﺄْﻛُﻠْﻦَ اﻟْﻌُﻠْﻘَﺔَ ﻣِﻦَ اﻟﻄﱠﻌَﺎمِ‪ ،‬ﻓَﻠَﻢْ ﻳَﺴْﺘَﻨْﻜِﺮِ اﻟْﻘَﻮْمُ ﺣِﲔَ‬
‫رَﻓَﻌُﻮهُ ﺛِﻘَﻞَ اﻟْﻬَﻮْدَجِ ﻓَﺎﺣْﺘَﻤَﻠُﻮهُ وَﻛُﻨْﺖُ ﺟَﺎرِﻳَﺔً ﺣَﺪِﻳﺜَﺔَ اﻟﺴﱢﻦﱢ‪ ،‬ﻓَﺒَﻌَﺜُﻮا اﳉَْﻤَﻞَ وَﺳَﺎرُوا‪ ،‬ﻓَﻮَﺟَﺪْتُ ﻋِﻘْﺪِي ﺑَﻌْﺪَ‬
‫ﻣَﺎ اﺳْﺘَﻤَﺮﱠ اﳉَْﻴْﺶُ‪ ،‬ﻓَﺠِﺌْﺖُ ﻣَﻨْﺰِﻟَﻬُﻢْ وَﻟَﻴْﺲَ ﻓِﻴﻪِ أَﺣَﺪٌ‪ ،‬ﻓَﺄَﳑَْﺖُ ﻣَﻨْﺰِﻟِﻲ اﻟﱠﺬِي ﻛُﻨْﺖُ ﺑِﻪِ ﻓَﻈَﻨَﻨْﺖُ أَﻧﱠﻬُﻢْ‬
‫ﺳَﻴَﻔْﻘِﺪُوﻧِﻲ ﻓَﻴَﺮْﺟِﻌُﻮنَ إِﻟَﻰﱠ‪ ،‬ﻓَﺒَﻴْﻨَﺎ أَﻧَﺎ ﺟَﺎﻟِﺴَﺔٌ ﻏَﻠَﺒَﺘْﻨِﻲ ﻋَﻴْﻨَﺎىَ ﻓَﻨِﻤْﺖُ‪ ،‬وَﻛَﺎنَ ﺻَﻔْﻮَانُ ﺑْﻦُ اﳌُْﻌَﻄﱠﻞِ اﻟﺴﱡﻠَﻤِﻲﱡ‬
‫ﺛُﻢﱠ اﻟﺬﱠﻛْﻮَاﻧِﻲﱡ ﻣِﻦْ وَرَاءِ اﳉَْﻴْﺶِ‪ ،‬ﻓَﺄَﺻْﺒَﺢَ ﻋِﻨْﺪَ ﻣَﻨْﺰِﻟِﻲ ﻓَﺮَأَى ﺳَﻮَادَ إِﻧْﺴَﺎنٍ ﻧَﺎﺋِﻢٍ ﻓَﺄَﺗَﺎﻧِﻲ‪ ،‬وَﻛَﺎنَ ﻳَﺮَاﻧِﻲ ﻗَﺒْﻞَ‬
‫اﳊِْﺠَﺎبِ ﻓَﺎﺳْﺘَﻴْﻘَﻈْﺖُ ﺑِﺎﺳْﺘِﺮْﺟَﺎﻋِﻪِ ﺣِﲔَ أَﻧَﺎخَ رَاﺣِﻠَﺘَﻪُ‪ ،‬ﻓَﻮَﻃِﺊَ ﻳَﺪَﻫَﺎ ﻓَﺮَﻛِﺒْﺘُﻬَﺎ ﻓَﺎﻧْﻄَﻠَﻖَ ﻳَﻘُﻮدُ ﺑِﻲ اﻟﺮﱠاﺣِﻠَﺔَ‪،‬‬
‫ﺣَﺘﱠﻰ أَﺗَﻴْﻨَﺎ اﳉَْﻴْﺶَ ﺑَﻌْﺪَ ﻣَﺎ ﻧَﺰَﻟُﻮا ﻣُﻌَﺮﱢﺳِﲔَ ﻓِﻲ ﻧَﺤْﺮِ اﻟﻈﱠﻬِﻴﺮَةِ‪ ،‬ﻓَﻬَﻠَﻚَ ﻣَﻦْ ﻫَﻠَﻚَ‪ ،‬وَﻛَﺎنَ اﻟﱠﺬِي ﺗَﻮَﻟﱠﻰ اﻹِﻓْﻚَ‬
‫ﻋَﺒْﺪُ اﻟﻠﱠﻪِ ﺑْﻦُ أُﺑَﻰﱟ اﺑْﻦُ ﺳَﻠُﻮلَ‪ ،‬ﻓَﻘَﺪِﻣْﻨَﺎ اﳌَْﺪِﻳﻨَﺔَ ﻓَﺎﺷْﺘَﻜَﻴْﺖُ ﺑِﻬَﺎ ﺷَﻬْﺮًا‪ ،‬ﻳُﻔِﻴﻀُﻮنَ ﻣِﻦْ ﻗَﻮْلِ أَﺻْﺤَﺎبِ اﻹِﻓْﻚِ‪،‬‬
‫وَﻳَﺮِﻳﺒُﻨِﻲ ﻓِﻲ وَﺟَﻌِﻲ أَﻧﱢﻲ ﻻَ أَرَى ﻣِﻦَ اﻟﻨﱠﺒِﻲﱢ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ اﻟﻠﱡﻄْﻒَ اﻟﱠﺬِي ﻛُﻨْﺖُ أَرَى ﻣِﻨْﻪُ ﺣِﲔَ‬
‫أَﻣْﺮَضُ‪ ،‬إِﻧﱠﻤَﺎ ﻳَﺪْﺧُﻞُ ﻓَﻴُﺴَﻠﱢﻢُ ﺛُﻢﱠ ﻳَﻘُﻮلُ " ﻛَﻴْﻒَ ﺗِﻴﻜُﻢْ " ‪ .‬ﻻَ أَﺷْﻌُﺮُ ﺑِﺸَﻰْءٍ ﻣِﻦْ ذَﻟِﻚَ ﺣَﺘﱠﻰ ﻧَﻘَﻬْﺖُ‪،‬‬
‫ﻓَﺨَﺮَﺟْﺖُ أَﻧَﺎ وَأُمﱡ ﻣِﺴْﻄَﺢٍ ﻗِﺒَﻞَ اﳌَْﻨَﺎﺻِﻊِ ﻣُﺘَﺒَﺮﱠزُﻧَﺎ‪ ،‬ﻻَ ﻧَﺨْﺮُجُ إِﻻﱠ ﻟَﻴْﻼً إِﻟَﻰ ﻟَﻴْﻞٍ‪ ،‬وَذَﻟِﻚَ ﻗَﺒْﻞَ أَنْ ﻧَﺘﱠﺨِﺬَ‬
‫اﻟْﻜُﻨُﻒَ ﻗَﺮِﻳﺒًﺎ ﻣِﻦْ ﺑُﻴُﻮﺗِﻨَﺎ‪ ،‬وَأَﻣْﺮُﻧَﺎ أَﻣْﺮُ اﻟْﻌَﺮَبِ اﻷُوَلِ ﻓِﻲ اﻟْﺒَﺮﱢﻳﱠﺔِ أَوْ ﻓِﻲ اﻟﺘﱠﻨَﺰﱡهِ‪ ،‬ﻓَﺄَﻗْﺒَﻠْﺖُ أَﻧَﺎ وَأُمﱡ ﻣِﺴْﻄَﺢٍ‬
‫ﺑِﻨْﺖُ أَﺑِﻲ رُﻫْﻢٍ ﳕَْﺸِﻲ‪ ،‬ﻓَﻌَﺜُﺮَتْ ﻓِﻲ ﻣِﺮْﻃِﻬَﺎ ﻓَﻘَﺎﻟَﺖْ ﺗَﻌِﺲَ ﻣِﺴْﻄَﺢٌ‪ ،‬ﻓَﻘُﻠْﺖُ ﻟَﻬَﺎ ﺑِﺌْﺲَ ﻣَﺎ ﻗُﻠْﺖِ‪ ،‬أَﺗَﺴُﺒﱢﲔَ‬
‫رَﺟُﻼً ﺷَﻬِﺪَ ﺑَﺪْرًا ﻓَﻘَﺎﻟَﺖْ ﻳَﺎ ﻫَﻨْﺘَﺎهْ أَﻟَﻢْ ﺗَﺴْﻤَﻌِﻲ ﻣَﺎ ﻗَﺎﻟُﻮا ﻓَﺄَﺧْﺒَﺮَﺗْﻨِﻲ ﺑِﻘَﻮْلِ أَﻫْﻞِ اﻹِﻓْﻚِ‪ ،‬ﻓَﺎزْدَدْتُ ﻣَﺮَﺿًﺎ‬
‫إِﻟَﻰ ﻣَﺮَﺿِﻲ‪ ،‬ﻓَﻠَﻤﱠﺎ رَﺟَﻌْﺖُ إِﻟَﻰ ﺑَﻴْﺘِﻲ دَﺧَﻞَ ﻋَﻠَﻰﱠ رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓَﺴَﻠﱠﻢَ ﻓَﻘَﺎلَ "‬
‫ﻛَﻴْﻒَ ﺗِﻴﻜُﻢْ " ‪ .‬ﻓَﻘُﻠْﺖُ اﺋْﺬَنْ ﻟِﻲ إِﻟَﻰ أَﺑَﻮَىﱠ ‪ .‬ﻗَﺎﻟَﺖْ وَأَﻧَﺎ ﺣِﻴﻨَﺌِﺬٍ أُرِﻳﺪُ أَنْ أَﺳْﺘَﻴْﻘِﻦَ اﳋَْﺒَﺮَ ﻣِﻦْ‬
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‫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 ‬‬
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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 Àbdullah 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
Àli 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
for, by Allaah (‫)ـ‬, we know nothing about her but good.' Àli 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 Àbdullah bin Ubai bin Salul. Allaah's Apostle (‫ )ع‬ said, 'Who
will support me to punish that person (Àbdullah 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 Muàdh 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
‫ )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
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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QABEELAT TAYYBAH'S PROJECT

To the men of this ummah who lower their gaze.

May Allah  accept it all from us.

ِ‫اللُّهُ نُورُ السَّمرَاورَاتِ ورَالْرَرْض‬

There were two major theories on vision:

There are two sources of Knowledge

The Means for Acquiring Knowledge

The Methodology of Attaining Knowledge

Themes and Commandments in this Soorah

The Meaning of al-Isti’aadha

Ruling on saying the Is3’aadha before reci3ng the Qur’aan

The manner of reci&ng the Is&’aadha:

Ways of reci3ng the Is3’aadha according to the Sunnah

1. ‫ ﻣﻦ ﻫﻤﺰِه وﻧﻔﺨِﻪ وﻧَﻔْﺜِﻪ‬، ِ‫أﻋﻮذُ ﺑﺎﷲِ اﻟﺴﻤﻴﻊِ اﻟﻌﻠﻴﻢِ ﻣﻦ اﻟﺸﻴﻄﺎنِ اﻟﺮﺟﻴﻢ‬

Ibn Mas’ood ( ‫ )س‬ narrated, the Prophet (‫ )ع‬ said,

Ibn Mut’im ( ‫ )س‬ narrated,

4. ِ‫أﻋﻮذُ ﺑﺎﷲِ اﻟﺴﻤﻴﻊِ اﻟﻌﻠﻴﻢِ ﻣﻦ اﻟﺸﻴﻄﺎنِ اﻟﺮﺟﻴﻢ‬

Lafdh al Jalaalah ِ‫اﷲ‬

Narrated Abu Hurayrah ( ‫)س‬, the Prophet (‫ )ع‬ said:

ُ‫ﻛﻞﱡ أﻣﺮٍ ذي ﺑﺎلٍ ﻟﻢ ﻳُﺒﺪأْ ﻓﻴﻪ ﺑﺎﺳﻢِ اﻟﻠﻪِ ﻓﻬﻮ أﺑﺘَﺮ‬

Ruling on saying the Basmallah before reci3ng the Qur’aan

Definition: ٌ‫( ﺳُﻮرَة‬Soorah)

‫ﺳﺆر اﻟﺪاﺑﺔ‬ is an animal’s leUover water aUer drinking.

Definition: ‫( وَﻓَﺮَﺿْﻨَﺎﻫَﺎ‬wa faruD-naa-haa)

... ‫ﺳُﻮرَةٌ أَﻧﺰَﻟْﻨَﺎﻫَﺎ وَﻓَﺮَﺿْﻨَﺎﻫَﺎ‬

Definition: ٍ‫( آﻳَﺎت‬Ayaat)

Which meaning is intended in Soorat Noor?

LESSONS FROM AYAH #1

History of Zina

Zina, in Arabic, means immorality.

Abu Hurayrah (‫ )س‬ narrated the Prophet (‫ )ـ‬ said,

Why does the verse start with the woman ﬁrst?

The Aims of the Sharee’ah

The Eﬀects of Zina

Society as a Whole

Narrated Abu Hurayrah (‫)س‬, the Prophet (‫ )ـ‬ said,

Narrated Abdullah ibn Amr (‫)س‬, the Prophet (‫ )ـ‬ said,

Narrated Aishah (‫)ل‬, the Prophet (‫ )ـ‬ said,

Ibn al-­‐Qayyim (:) said:

LESSONS FROM THE STATEMENT OF

● Diﬃculty managing their emo3ons.

Not all Zina is Equal!

The wife of a mujaaHid:

(‫ )س‬ that the Prophet (‫ )ـ‬ said,

The Greatest Zina

The Punishment for Zina

Does Islaam just want to punish?

‘Abdullah ibn ‘Amr (‫ )س‬ narrated, the Prophet (‫ )ـ‬ said,

’Abdullah Ibn Mas’ūd (‫ )س‬ reported,

Condi3ons of Being Convicted of Zina

The story of Maa’iz (‫)س‬

Narrated Sulayman bin Buraydah from his father (‫)س‬,

The story of al-­‐Ghaamidiyyah:

No3ce, the Prophet (‫ )ـ‬ never asked who the guy was.

Is video tes*mony accepted in Islaam?

Isn’t pregnancy proof of zina?

Punishment for Zina in the Aakhirah

● Zina is one of the major sins.

● Covering the beauty of women. (hijaab, perfume, jewelry)

Punishment for the unmarried zani

Condi&ons of the whipping

Addi$onal stories regarding whipping:

Punishment for the married zani

Ibn al-‐Qayyim (:) said:

The story of al-‐Ghaamidiyyah:

Those who said Al-‐wat’ are more correct.

Al-‐Haaﬁz ibn Hajar said,