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Table of Contents

Al-Quran: Suratul Qiyaamah 26-40 .................................. 3

Hadith: At-Taqwa (The Fear of Allah)................................... 9

Aqeedah: Al-Aud (A pond from paradise) ......................... 16

At-Tahzeeb: Mockery ......................................................... 21

Al-Quran: Suratul Qiyaamah 26-40

( )26 ( )27 ()30 ( )29 ( )28 ( )31 ( )32 ()35 ( )34 ( )33 ( )36 ( )38 ( )37 ()40 ( )39

Translation 26. No! When the soul has reached the collar bones 27. And it is said, "Who will cure [him]?" 28. And the dying one is certain that it is the [time of] separation 29. And the leg is wound about the leg, 30. To your Lord, that Day, will be the procession. 31. And the disbeliever had not believed, nor had he prayed. 32. But [instead], he denied and turned away. 33. And then he went to his people, swaggering [in pride]. 34. Woe to you, and woe! 35. Then woe to you, and woe! 36. Does man think that he will be left neglected? 37. Had he not been a sperm from semen emitted? 38. Then he was a clinging clot, and [ Allah ] created [his form] and proportioned [him] 39. And made of him two mates, the male and the female. 40. Is not that [Creator] Able to give life to the dead?

Title The title chosen for these verses by Dr. Wahbatu Zuhaili is:

THE DEFICIENCIES OF THE DISBELIEVER IN THIS LIFE AND THE ESTABLISHMENT OF RESSURECTION

Cause of Revelation (Verse 34 & 35)

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Ibn Jareer and ibn Mardawaihi narrated from ibn Abbas: When the verse over it are nineteen (angels as guardians and keepers of Hell)1 was revealed, Abu Jahl said to the Quraysh: May your mothers lost you!2 Ibn Abi Kabshah3 told you that the guardians of Hell were only nineteen and you were groups of brave men, will only ten among you not be sufficient to handle each of those guardians of Hell! Then Allah instructs His prophet to meet Abu Jahl and recite to him the two verses.

1 2

Suratul Mudathir 30 An Arab exclamation equivalent to shame on you 3 A derogative adjective he used for the prophet. Meaning the son of Abi Kabsha

Explanations 1. 2. Allah gave a clear description of how the soul leaves the body and the events that surrounds it. The close relatives and friends of the dying person present with him will call out for every possible help to prevent his soul from leaving the body. The scenario shows that the soul has value over the body. Unfortunately, this is a reality that most humans realize only at death. When the time of exit for the soul has reached, it will be too late to correct mistakes, only a neglectful and arrogant person will delay his repentance and righteousness to this point. Lessons should be taken from the time of death of Firawn. The collarbone or clavicle is what connects the head with the trunk and limbs. Allah will hold the soul at this important junction before exit only to establish the reality that has been foretold. This is a helpless point, a point of no return. Humans may forget the original owner of his soul and accept deception to feel secure and consider himself his own master. This is evident as he takes the instructions of his Lord with laxity and prepares only a little or none for the day he will meet his Creator. The opportunities we have to make corrections ends at the experience of the pains of death:

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Abdullah ibn Umar narrated that the prophet (sallallahu alayhi wa sallam) said: Allah the Glorified and Mighty will accept the repentance of a slave before he experiences the pang of death.4 6.

7.

Death was metaphorically referred to in verse 28 as separation. This is because death separates the soul from the body. The union between the soul and the body is temporal. The soul is a command of Allah breathed into the body to give it life. After death, it will be taken to join either of the company of other parted souls: those in punishment and those in the mercy of Allah. The parting of the soul from the body is not an easy one; this is especially for the disbelievers. Why? The deception of shaytan to disbelieve and neglect righteousness which they have accepted and embraced will end at this point and the door to the world of reality will be open, this glimpse of reality is enough as a tool to repel any further deceptions from shaytan but the time is now late. How would he wish he will be given another chance! But nay, the previous evidences through clear explanations

Sunan ibn Majah no. 4253

of the messengers and surrounding signs were enough if he had wished well for himself. 8. It is arrogant to deny the reality and truth. Imam Qatadah said: The prophet held Abu Jahl by the hand and said to him the two phrases of verses 34 & 35 (before they were revealed). Abu Jahl responded: with what did you threatened me? You and your Lord were not capable of doing anything to me, Im the most honourable among the inhabitants of this valley; he turned away going. Then Allah revealed these verses as the prophet had said.5 9. A reminder of the early state of helplessness in the stage of human development will assist him on humbleness, fight against arrogance and pride. Allah gave a vivid account of the stages in human morphological development. 10. The theme of the surah (the power of Allah to resurrect) with which it started, comes again in the end: Allah is capable of giving back life to the dead.

Culled from Tafseer al-muneer vol. 29 pg. 275

Hadith: At-Taqwa (The Fear of Allah)

: ( : : ) .
Translation Ibn Hajalaan Albaaheer (may Allah be pleased with him) said I heard the prophet of Allah admonish the people during the farewell pilgrimage (may the peace and blessings of Allah be upon him) say: Fear Allah, observe your five, fast your month, pay the due on your wealth, obey the custodians of your affairs, you will enter the paradise of your Lord6

Reported by Imam Tirmidhi in the book of solat

Vocabularies 1. Hijjatul Wadai7 (Farewell pilgrimage): It was called so because the prophet performed it towards the end of his mission. Also, because he gave his most comprehensive farewell speech in it. 2. Kamsakum (Your five): It refers to the five daily solats. They werent mentioned explicitly because they were well-known, being a pillar of the religion and a daily routine. 3. Sharakum (Your month): In the singular, referring to the well-known month of Ramadan. 4. Zakaat of your wealth: your wealth was attached to the command in order to signify the type of wealth that zakat will be accepted on. No zakat on borrowed or stolen properties because we were not the owners. 5. Custodians of your affairs: Those at the helms of affairs. Explanations 1. The prophet delivered sermons to the people on the day of Arafat and on the Day of Nahr (slaughtering of feast-ram; eid al-adha). This is a proof for the permissibility or desirability of taking the advantage of special events and gatherings to admonish the people. Every occasion or event has admonition suitable for it; the people have sacrificed a significant amount of their wealth and time to
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Pronounced as hijjat-ul-wadai is more eloquent in the Arabic linguistic pattern as against hajjat-ul-wadaI

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perform the hajj; these types of admonitions from the prophet (as contained in the hadith) were most suitable to summarize the religion and keep the people firm on the religion they have come to perfect with hajj. Furthermore, hajj create an avenue for intercontinental conference of Muslim nations, the prophet gave hint on the peoples responsibility to their government. 2. The prophet started his talks with the admonition to fear Allah because it is the foundation upon which genuine and noble characters were based, it is only with it that acts can have their true meaning. Only acts that emanate or guided with the fear of Allah will have a good and rewardable end. 3. The prophet addressed the admonitions to the humankind in general even though his audience consisted only of Muslims who came to perform a pillar of their religion. He followed the same pattern which Allah used in some parts of the Quran among which is Q2:218. The message of Islam and the messengership of the prophet extend to all of humankind. Muslims are also responsible for the spread of the message of guidance. 4. Taqwa is an internal force that can only be appreciated through its manifestation in words and
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O mankind, worship your Lord, who created you and those before you, that you may become righteous. Allah directed the command to worship without preceding it with a command to have a valid faith which is required for any act of worship to be acceptable.

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actions from the limbs. Sincere utterances and actions are guided by taqwa. Ali ibn Abi Taalib defined Taqwa as all the following: The fear of the Mighty One (Allah) Implementation of what was revealed Contentment with the little (sustenance from Allah according to His decree) Preparation for the Inevitable Day (of Resurrection) Successful manifestation of taqwa will result in constant consciousness of the limits of Allah up to the minor ones. Abu Darda stated that taqwa will make the one who possesses it to be conscious of the limits of Allah until he leaves some part of the halal (permissible acts) in his awareness on keeping away from what is doubtful. The prophet used the second person pronoun (your) in most part of this message. These statements were carefully worded to indicate and give the following meaning: You are responsible to fulfill this command individually. Mine will not be sufficient for you. This obligation is on each and every one of you. The reward is for you according to how you performed it.

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A literary style of communication to give some sense of responsibility to the listener. 9. The prophet also commanded that the leaders must be followed without expanding further on it. This was because it has been explained well enough in the Shariah. The following are only few explanations on the types and conditions of followership in Islam. Unconditional followership is only for Allah and the prophet.
It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.9

The followership of an elected or appointed10 leader is not on the same level as that of Allah and the prophet.

Surat-ul-Ahzab 36 An elected or appointed leader is acceptable in the Shariah of Islam. This appointment will be made by a reputable predecessor with a popular acceptance from the Muslims community. The election will be made by the highest council of learned Muslims scholars for public acceptance. Abu Bakr was commissioned as caliph by election among the Quraish and Umar with appointment by Abu Bakr.
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O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last 11 Day. That is the best [way] and best in result .

There is no followership on an instruction from a leader which is against the limits of Allah Custodians of your affairs refer to the following eleven categories of people: People in authority - elected or appointed.12 The four Rightly Guided Caliphs13 The sahabah The Muhajiroon and the Ansar The sahabah and the tabioon14 The intellectuals in authority The scholars of Islamic jurisprudence. Group leaders of deputations. Those of sound knowledge in various sciences. Their advices should be taken in areas where there were no clear contradictions with the text of the shariah Generally for any one charged with the responsibility of looking over the affairs of the

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Surat-ul-Nisaa 59 If you carefully examine this verse you will notice that the type of conjunction used to connect the obedience to Allah and obedience to the prophet were of the same degree greater than the one used for the people in authority. 12 This is the view of Abdullah ibn Abbas, Abu Huraira, etc 13 Abu Bakr Sideeq, Umar bn Kathaab, Uthman bn Afaan, Ali bn Abi Taalib. 14 The generation of Muslims after the sahabah

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people. This is the conclusion of majority of Muslims scholars.

Source: vol. 5 pg. 256

Lessons 1. The message of God-consciousness was transmitted. 2. The establishment of links between faith and actions. 3. Steadfastness in life is a cause of bliss in this life and the hereafter. Fruits of Taqwa It assists one to gain the love of Allah in this life and the hereafter. 2. It assists one to attain the bliss of Allah in this life and the hereafter (Q7:156). 3. A means to gain the support of Allah (Q16:128). 4. It is a means of protection for it possessor (Q7:35). 5. It illuminates the heart and fortifies it with insights. 6. It assist to conquer the challenges of shaytan (Q7:201) 7. It strengthen it possessor with the power to do more of righteousness (Q3:179) 8. A means of increase in sustenance (Q65:3; Q7:96) 9. It make life endeavors easy (Q65:2,4) 10. It assists to attain ultimate success in this life and the hereafter (Q7:128; Q11:49). 11. It is a quality of the righteous slaves of Allah (Q8:34; Q45:19).
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Aqeedah: Al-Aud (A pond from paradise)

Preamble Allah has promised to grant many favours to the prophet on the Day of Judgment. One of those many grants is this pond. The following paragraphs will try to share some knowledge on the pond and explain on the characteristics of those who will benefit from it as well as those who will be prevented from it. May Allah count us among those who will drink from the pond and never go thirsty thereafter. Definition It is a pond, cistern, fount or spring of water that will be made available for the true believers15 among the ummah16 of Prophet Muhammad to drink from on the Day of Gathering17. It is an extension of Al-Kawthar18 granted to the prophet.

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Those who constantly guard their religion (faith, worships, morals, etc) from corruption with sincerity. 16 Ummah: meaning nation, followers of every messenger of Allah. It generally refers to all humankind since the time of the prophet and specifically refers to the Muslims. The last definition is intended herein. 17 Another name for the Day of Judgment. 18 Al-Kawthar is a glorious river in paradise. It has been granted to the prophet. Refer to Quran chapter 108

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Description It was described in the Shariah19 with the following characteristics: Taste: sweeter than honey. Smell: pleasant than al-misk20. Colour: whiter than milk; brighter than snow. The cups for drinking: as many as the number of stars in the sky. Source: from Al-Kawthar river in paradise Effect/impact: whoever takes a sip from it will never again be thirsty. Shape: a square shape; a side equal to the distance of a months journey or a distance between adan and aila21. The place and timing The scholars of Islam differ on when and at which stage the event of drinking from this pond will take place on the Day of Judgment. Imam Bukhari listed in his collection of hadiths about this pond after the hadiths concerning passing on As-Siraat22
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The body of Islamic laws. Al-misk is the best perfume of the Arab at the time of the prophet. Some said it now extinct. Others said it is only metaphorical. Literally translated as musk 21 adan and aila:Two cities in Jordan

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bridge. This is an indication to his view that its occurrence will be after passing on the bridge. But Imams Qurtubi and Gazali differed with confidence and came to a conclusion that this event of drinking from the pond will take place before passing on As-Siraat. This was because of other hadiths that some people will be prevented from drinking, which indicate that not only people who were saved from Hell (by successfully passing over the bridge) will come to the pond. Those who will be prevented from the pond were the apostates; they will fall in Hell when passing through As-Siraat. True believers will be identified with their lights from prostration and ablution

" . " " "

Hudhaifa reported:

The Messenger of Allah ( )said: My Aud (pond) is bigger than the space between Aila and Adan. By Him in Whose Hand is my soul, I will drive away persons (from it) just as a person drives away unknown camels from his pond. They (the companions) said: Messenger of Allah, would you recognize
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As-Siraat is a bridge spread over Hell that leads to paradise. Passing on the bridge over the Hell to Paradise is one of the terminal stages of events on the Day of Resurrection.

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us? He said: Yes, you would come to me with white faces, and white hands and feet on account of the traces of ablution. None but you would have (this mark).23

Those who will be prevented from the pond 1. Those who separated themselves from the community of Muslims: Kawaarij: They were the first group to split-off from the community of Muslims. They considered their opinions infallible and superior to that of the closest companions of the prophet. They innovated in the matter of creed. Shiites: These people were extreme in their love for Ali bn Abi Taalib and his descendants. They fabricate traditions to support and justify their separation from the rest of the ummah. Mutazilites: They were initially students of Imam Hassan Basri (may Allah be pleased with him) before they accepted shaytans deception to misguidance and interpret the sacred text of Islam through Greek philosophical arguments. They argue and reject the revealed knowledge with the scholars for Greek philosophy that gave precedence to human intellect over the revealed knowledge from Allah. Baatinites: These were those who gave internal special meaning to clear messages.
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Sahih Muslim 248

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 Those who rejoice in corruption and injustice Injustice and corruption is crime but worse than that is to shamelessly perpetrate such in the public. This was so because of the temptation and encouragement that may affect others from it, therefore two evils will be involved. Those who prevent the truth It is arrogant to reject the truth but worse than that is to prevent it from spreading. Those who attack the nobility of the scholars

The noble scholars are models for true followers of the religion. Any attempt to tarnish their image will be tantamount to an attack on the religion. They are humans capable of errors and mistakes; the clear explanations from the Quran and Sunnah are enough to save any Muslim from blind followership. Those who rejoice in major sins Those who took kufaar as role model

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At-Tahzeeb: Mockery
Preamble Mockery or ridicule is one of many sins that is committed with the mouth. However, it is not spontaneous, it is by choice. Although the topic is mockery, other excesses of the tongue will also be discussed in brief. This article will try gathering some evidences with brief explanations to warn against the dangers in these acts.

Beware of the proficient scribes Allah has dedicated two angels for each and every individual to record every sayings and actions; nothing slips away from their records.

Man does not utter any word except that with him is an observer prepared [to record].24

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Surah Qoof 18

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Quranic truth

(10) The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy. (11) O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] nicknames. Wretched is the name of disobedience after [one's] faith. And whoever does not repent - then it is those who are the wrongdoers. (12) O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allah ; indeed, Allah is Accepting of repentance and Merciful.25

() () )(

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Surah Hujuraat 10-12

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Silence in practice In any situation where there is no clear injustice, corruption or oppression that will be obligatory to resist and correct nor is there any misguidance that needed explanations and correction; silence is preferred. This is because silence is safer and it prevents one from attacks of different types; silence is wisdom. Sisters of mockery Mockery is only one of the many blunders and crimes that can be committed with the tongue. Many of these errors have strong destructive effects on a personal and collective scale. Any of the following is connected to mockery in one way or another; i. Boastfulness: Boasting is condemned in Islam. It is detested by both Allah and humans. The tongue plays an important role in the process. Ability to control the tongue will save one from this act. Argument: Unnecessary argument should be avoided. It is only allowed with limiting conditions to challenge false beliefs, clarify doubts and establish the truth.

ii.

Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed 23

from His way, and He is most knowing of who is [rightly] guided.26

iii.

Pride: Pride is an internal disease of the heart but its effect can be observed externally. The tongue is one body part that is used to demonstrate this. The people will hardly hold you responsible for your internal thoughts until you materialize it. Pride is identified from utterances, expressions and actions. Abuse: Abuse is an offensive language that is used against another person. The implication and effects of this act range from moral decadence to arrogance that lead to Hell. Successful control of the tongue will save one from this act. Waywardness: Waywardness is an opposite of bashfulness, shyness or modesty. A wayward person will be identified with his/her loose utterances and sharp practices. Modesty is part of faith; introversion is not derogation. Music: Another well-known excess of the tongue is music. Music misguides from the straight path due to its illusionary and artificial stimulation of false emotions. It intoxicates the intellect and controls to a designed path of fiction and destruction. The Quran in contrast motivates and guides to success with established facts. The melody and lyrics of music is designed with the heart and brain but the

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Suratul Nahl 125

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main organ that materializes it is the tongue. If a result is prevented from display, other processes that precede it will be destroyed. Ability to control the tongue will save one from the effects and implication of the end result. vii. Jokes: Sinful and excessive jokes are other excesses of the tongue. The implication of mockery in jokes will increase according to the sacredness of object of mockery. Modern day comedy is based on mockery and telling lies to make others laugh. Leaking secret False promises False witness Backbiting Slander Loose utterances

viii. ix. x. xi. xii. xiii.

Hadiths

: : " : " : " " :

Abdullah bn Sufyan narrated that his father asked the messenger of Allah: Inform me on something about Islam that will be sufficient for me thereafter; he replied: say I believe in 25

Allah and remain steadfast (on that believe). He asked again, and then what should I be conscious of? He replied by pointing his finger to his tongue.27

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Sahl bn Sad narrated from the prophet: Whoever guarantees me (the chastity of) what is between his legs (i.e. his private parts), and what is between his jaws (i.e., his tongue), I guarantee him Paradise.28

" ."

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Anas bn Maalik narrated that the messenger of Allah said: The faith of a slave is not firm until his heart is firm and his firm will not be firm until he is capable of controlling his tongue and a man will not enter paradise if his neighbor was not saved from his harm.29

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27 28 29

Musnad Ahmad no. 15417

Sahih al-Bukhari no. 6807

Musnad Ahmad no. 13048

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Abu Sa'id Al-Khudri narrated (that the Prophet s.a.w) said: "When the son of Adam wakes up in the morning, all of his body parts bow to the tongue and say: 'Fear Allah regarding us, we are only part of you. If you are straight we are straight and if you are crooked we are crooked."30

Prophet Muhammad informed us that one day the people of prophet Eesa came to him for advice on what can save them from destruction. He advised them not to speak again forever; they exclaimed and said that wasnt possible, he then advised them on controlling the tongue. In a statement attributed to Luqman:

If speech is silver, silence will be gold Exceptions While restriction of speech is encouraged in general, Muslims were admonished to increase the use of their tongue on the following:
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Jami` at-Tirmidhi no. 2407

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Tilawatul Quran: Recitation of the Quran

: : : " : "(( .))

Ibn Mas'ud (May Allah be pleased with him) reported: The Messenger of Allah ( )said, "Whoever recites a letter from the Book of Allah, he will be credited with a good deed, and a good deed gets a ten-fold reward. I do not say that AlifLam-Mim is one letter, but Alif is a letter, Lam is a letter and Mim is a letter."31

Adhkar: Remembrance of Allah

: " : ."
'Abdullah bin Busr (May Allah be pleased with him) reported: One of the Companions said, "O Messenger of Allah. There are many injunctions of Islam for me. So tell me something to which I may hold fast." He said, "Keep your tongue wet with the remembrance of Allah."32
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At-Tirmidhi; Book 9, Hadith 9 At-Tirmithi; Book 16, Hadith 31

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