Early Days - Ibn Katheer

1
Ibn Katheer
Early Days
(Stories of the beginning of Creation and the early Prophet from Adam to Yoonus)
Taken from
Al-Bidayah wan-Nihayah
Downloaded from sunniconnect.com

Translation and Researched by
Research Department of Darussalam
2
Table of Contents
Preface to the Revision........................................................................................ 8
The Plan of Action for This Book:................................................................. 11
Publisher’s Preface ............................................................................................ 15
Biography of Al-Hafiz Ibn Katheer............................................................... 18
His birth, his upbringing and his education: ............................................ 20
His Students: ........................................................................................................ 22
His Writings, Including Detailed Works and Brief Treatises............. 23
His Death................................................................................................................ 26
Author’s Preface.................................................................................................. 27
A Description of the Creation of theThrone, the Kursi, Al-Lawh, the
Heavens and the Earth chapter On The Words of Allah, Most High:
Allah is the Creator of all things… ................................................................ 34
Section Regarding What Has Been Said Concerning the Description
of the Creation of the Throne and the Kursi ............................................ 37
Section: Regarding What Has Been Said Concerning Al-Lawh Al-
Mahfooz .................................................................................................................. 42
Chapter: What Has Been Said Regarding the Creation of the Heavens
and the Earth and All That Lies Between Them ..................................... 43
Section Regarding the Seas and the Rivers .............................................. 54
Section Pertaining to the Explanation of All Creation – On Land and
in the Sea................................................................................................................ 65
Chapter: What Pertains to the Creation of the Heavens and the Signs
They Contain ........................................................................................................ 67
Section Regarding What Has Been Said About the Galaxy and
Rainbows ............................................................................................................... 78
3
Chapter: Mention of the Creation of the Angels and Their Attributes
................................................................................................................................... 80
Section on the Categories of Angels ............................................................ 94
Section Regarding the Superiority of Angels Over Mankind ...........102
Chapter: Mention of the Creation of the Jinn and the Story of Satan
.................................................................................................................................104
Chapter: What Has Been Said Regarding the Creation of Adam ....122
Mention of How Adam Defeated Moosa (Peace be Upon Them Both)
in an Argument ..................................................................................................139
The Ahadeeth Related to the Creation of Adam ...................................141
The Story of Adam’s Two Sons: Qabeel (Cain) and Habeel (Abel) 146
Mention of the Death of Adam and His Advice to His Son, Sheeth 150
What Has Been Mentioned About Idrees ................................................152
The Story of Nooh.............................................................................................154
What Has Been Mentioned About the Character of Nooh ................173
His Advice to His Son ......................................................................................174
The Story of Hood.............................................................................................176
The Story of Saleh , the Prophet of Thamood ........................................193
The Prophet’s Passage Through Wadi Al-Hijr in the Land of Thamood
in the Year of the Battle of Tabook ............................................................205
The Story of Ibraheem ....................................................................................207
Mention of the Debate Between Ibraheem Al-Khaleel and Those Who
Wanted to Dispute With the Mighty, the All- Powerful in Garments of
Greatness and Robes of Arrogance and So He Claimed Lordship,
When He Was One of the Weak Slaves.....................................................220
The Story of Al-Khaleel’s Migration to the Land of Ash-Sham, His
Entry Into the Lands of Egypt and His Settling in the Holy Land ..223
The Story of the Birth of Isma‘eel by Hajar ............................................228
4
The Story of Ibraheem’s Migration With His Son, Isma‘eel, and His
Mother, Hajar, to the Mountains of Faran, Which is the Land of
Makkah, and His Building of the Ancient House ..................................231
The Story of the Sacrificial Offering ..........................................................236
The Story of the Birth of Ishaq ....................................................................240
The Story of the Building of the Ancient House....................................243
Mention of the Praise Heaped on Allah’s Slave and Khaleel, Ibraheem,
by Allah and His Messenger .........................................................................249
His Palace in Paradise .....................................................................................259
The Description of Ibraheem .......................................................................260
Mention of Ibraheem Al-Khaleel’s Death And What is Said Regarding
His Age ..................................................................................................................261
Mention of the Sons of Ibraheem, Al-Khaleel, (May the Choicest
Prayers and Blessings of Allah Be Upon Them) ...................................263
Among the Great Events That Occurred During the Lifetime of
Ibraheem , Al- Khaleel is the Story of the People of Lot and the
General Punishment That Befell Them ....................................................264
The Story of the People of Shu‘aib .............................................................277
Chapter: Mention of the Progeny of Ibraheem .....................................290
Mention of Isma‘eel .........................................................................................291
Mention of Ishaq , Son of Ibraheem , the Noble, Son of a Noble .....294
Mention of the Amazing Events That Took Place During the Life of
Isra’eel, Including the Story of Yoosuf, Son of Raheel ........................295
The Story of Ayyoob (Job) .............................................................................336
The Story of Dhul-Kifl Who, According to Some People, Was the Son
of Ayyoob .............................................................................................................341
Mention of Communities That Were Completely Eradicated .........343
The Story of the People of YaSeen Who Were the Dwellers of the
Town......................................................................................................................346
5
The Story of Yoonus (Jonah) ........................................................................351
Mention of the Virtue of Yoonus.................................................................357
6
In the Name of Allah, the Most Beneficent, the Most Merciful
7
Preface to the Revision
All praise and thanks be to Allah, Who revived knowledge of His

religion and caused it to blossom forth after it had all but
disappeared, and Who demolished the false conjectures of the
apostates. I praise Him and I seek refuge with Him from the sins
which weigh upon the backs of mankind. I worship Him and seek His
aid in removing hindrances and difficulties in the practice of my
religion. I bear witness that none has the right to be worshipped
except Allah, Alone, without partners and I bear witness that
Muhammad who, by Allah’s leave, brought about the dawn of faith to
the darkness and misguidance which existed in the hearts of
mankind – is the slave and Messenger of Allah. May the Blessings and
Peace of Allah be upon him in perpetuity.
O, Allah! We seek Your favor and through You we seek to ward off
affliction. We ask You to protect us and to grant us mercy. Our Lord!
Make not our hearts deviate after You have already guided us. Make
it easy for us to perform our deeds in the way that You have taught
us. Make us grateful for what You have given us and make plain a
path for us which leads to You. Open up the doors between us and
You by which we may arrive before You. To You belong the keys to
the heavens and the Earth and You are Most Able to do all things. To
proceed:
Among the blessings which Allah has bestowed upon us, the
community of Muslims is that He has made it easy for us to follow the
path of guidance, and He has opened the doors of knowledge by
making available to us these new publications, which present to us
the writings of the early scholars and reveal to us what they said
regarding legal verdicts, history, events, information and lessons.
These scholars opened a clear beacon of light for all those Muslims
seeking guidance and they set up for us a signpost in which there is
neither deviation nor crookedness. Whoever follows it will arrive
8
safely at his desired destination and whoever diverts from it will be
lost forever. They have written these books and treatises and made
clear to us therein events, information and virtues. Among such
books is this unique work, Al-Bidayah Wan-Nihayah, by the Imam,
the Hafiz, the master scholar of hadeeth, ‘Imaduddeen Isma‘eel Ibn
Katheer Al-Qurashi – may Allah have mercy on him. This book was
greeted with approval by the vast majority of Muslims. No Islamic
library would be complete without it. In it, the author has recorded
what Allah, Most High has made easy for him about the history of
mankind, from the beginning of creation, starting with the creation
of the Throne and the Kursi (Footstool), the heavens and the Earth
and all that they contain and all that lies between them, such as the
angels, the jinn and the devils. He also described how Adam was
created, and told the stories of the prophets up to the days of the
Children of Isra’eel and the Days of Ignorance (Jahiliyyah), until the
advent of Prophet Muhammad , which heralded the end of
Prophethood. He then recorded his Seerah. Then he recorded the
(1)
events which took place up to his own time. He also spoke of the
trials and battles, the signs of the approach of the Hour, then the
sending forth of mankind and the terrors of the Resurrection, which
he described in detail. He then described the Hell-fire, with all its
horrors, and Paradise and all the good things contained therein. He
called this particular volume of his book: An-Nihayah Fil-Fitan Wal-
Malahim (The Ending in Trials and Battles). As for the book which is
in our hands today, it is Al-Bidayah.
By Allah’s Grace, I came to know brother Abdul Malik Mujahid, the

general manager of Darussalam Publishing in Riyadh. He visited me
in my humble office in Damascus and suggested to me the idea of
creating a summarised version of this wonderful book. I prayed for
Allah’s Guidance in the matter and sought help from Him in
completing the project. Allah enabled me to make the acquaintance
of a number of people of knowledge and experience in this field and
a plan of action for the work was written. It consisted of ten principal
points and we then started the task, seeking help from the Lord of
9
the heavens and the Earth. All of us exerted our utmost efforts in this
task, making repeated revisions and corrections, until we reached
the point where, by Allah’s Permission, we completed it and it was
published in the form which is in your hands today.
10
The Plan of Action for This Book:
1. Summarization of the text. This was achieved by

concentrating on the most important events narrated in
the book. In doing so, we took care not to leave out any
important details which would cause loss of meaning or
import.
2. We relied on a number of printed and handwritten copies

of the book and in cases where any contradiction or
omission was found, we succeeded in establishing the
most accurate and authentic text.
3. We left out the ahadeeth which proved to be baseless or

weak and confined ourselves to the ahadeeth which are
authentic or hasan and those which are acceptable due to
the existence of other supporting narrations. On rare
occasions, when it was found that there were no other
ahadeeth in the chapter, we included some weak
ahadeeth whose weakness was not of an extreme nature.
4. We performed takhreej of the ahadeeth with ascription of

the number of the section and the page, the number of the
hadeeth and in many cases, the precise location of the
hadeeth in the original source, then the ruling on its
authenticity, if it was not from the Saheehain, because the
ahadeeth therein do not require any ruling on their
authenticity and they have been widely accepted by the
Muslim Ummah. As for the ahadeeth in this book, we have
relied on the opinions of the Imams and scholars of
hadeeth – including the earlier scholars, the later scholars
and those of the present day. On some occasions, we have
recorded the weak ahadeeth, while making it plain that
they are not authentic. We have not omitted them
11
because the author has included them in order to warn
the people against them due to their widespread
popularity amongst the Muslims in general. In such cases,
we desired not to oppose the author in this effort and so
we left them, at the same time making the scholars’ ruling
on them clear, so as to warn the people against them.
5. We summarised the asaneed present in the book, in most

cases mentioning only the Companion who narrated the
hadeeth, or the person who reported it from him.
6. We omitted many of the Isra’eeliyyat found in this book

which the author referred to in the preface, where he
said: “We do not record the Isra’eeliyyat except those
which the Lawgiver has permitted, i.e., those which do
not contradict the Book of Allah and the Sunnah of His
Messenger. These are stories which are neither believed
nor belied and they have been recorded because they
provide details of unclarified narratives that we have, or
they provide names for people and places that have only
been mentioned in passing in our Revelation, due to there
being no benefit in specifying them for us. Thus we have
reported them in order to provide extra detail and not
with the intention of citing them as evidence or placing
any reliance on them. Only the Book of Allah and the
authentic Sunnah of His Messenger may be relied and
depended upon. It is from Allah that we seek help and it
is He in Whom we place our trust; there is no help and no
power except in Allah, the All-Powerful, the Most Wise,
the Most High, the Almighty.
7. In some instances, we have referred back to the original

manuscript in order to verify the wording of a hadeeth
from its source. In some cases, the author has combined
two narrations of the same hadeeth together and so
12
where this has occurred, we have noted it and separated
the two narrations, placing our own words between
brackets, i.e., (and in another narration…) and we have
also identified the source of the addition in the footnotes.
8. We have written the Qur’anic Verses in the Uthmani

script, in conformity with the copy of the Qur’an
published by Al- Madinah Al-Munawwarah Printing
Complex.
9. We vowelised the words of many of the ahadeeth in the

book and, in addition, the poetic verses, wherever
possible.
10. We mentioned the meters of the poetic verses between

parentheses.
11. We explained the meanings of some difficult or obscure

words, relying on dictionaries, books containing ghareeb
ahadeeth and narrations and other sources.
12. We furnished a brief biography of the author, Hafiz Ibn

Katheer though in reality, he requires no introduction
and no description.
Finally, I ask Allah, Most High, to accept this humble work from us
and to acknowledge it as having been done purely and sincerely with
the aim of pleasing Him and to grant us and our brothers, who
assisted us in the production of this book, pardon and forgiveness in
religious and secular matters. In addition, we ask Him that He
include this work in the weight of our good deeds on the Day of
Resurrection – a Day on which neither wealth nor sons will benefit
anyone – except for those whom Allah has blessed with pure hearts.
13
And our final declaration is that all praise and thanks are due to
Allah, and we invoke blessings and peace upon Prophet Muhammad
and upon all his righteous family and Companions until the Day of
Reckoning.
Yoosuf Al-Hajj Ahmad,

The humble slave of Allah.
Damascus, Ash-Sham (Syria). 2nd of Dhul-Hijjah, 1428 A.H.
14
Publisher’s Preface
Verily, all praise and thanks are due to Allah. We seek His aid and we
ask forgiveness of Him. We seek refuge with Allah from the
wickedness in ourselves. Whomsoever Allah guides, there is none
who can misguide him and whomsoever He sends astray, there is
none who can guide him. I bear witness that none is worthy of
worship except Allah and that Muhammad is His slave and His
Messenger. He sent him with guidance and the true Religion and with
the light (of truth), the admonition and wisdom, at a time when no
Messengers were sent for a long period, when there was little
religious knowledge and the people had gone astray, when the Hour
was drawing nearer. Whoever obeys Allah and His Messenger has
followed the right course, while whoever disobeys Allah and His
Messenger erred from it and gone far astray. To proceed:
The book Al-Bidayah (The Beginning) by the Hafiz, the Imam, the
scholarly critic, Ibn Katheer is an incomparable work regarding the
study of the events and their chronological order, the knowledge of
which he strove hard to acquire. He began by describing the start of
creation – from the creation of the Throne and the Kursi and the
heavens and the Earth and all that is in them and all that lies between
them, such as the angels, the jinn and the devils and he described the
manner of Adam’s creation. He recounted the stories of the Prophets
and the events that took place therein, up to the times of the Children
of Isra’eel and the Days of Ignorance, which ended with the advent of
the final Prophet, Muhammad . Then he gave a detailed description
of his life and what happened after that, up to the time in which he,
lived. He then wrote a separate volume called An-Nihayah Fil – Fitan
Wal-Malahim (The Ending With Trials and Great Battles).
Furthermore, Allah inspired us to undertake the noble task of

making this book easily accessible to both the students and the
15
scholars and then to translate it into several languages, by Allah’s
Permission.
I suggested to my brother, Yoosuf Al-Hajj, the necessity of

summarizing this book in a suitable manner, through the omission of
unbeneficial repetition, weak ahadeeth, lengthy poems, etc. I am
thankful to brother Yoosuf for assembling a team that consisted of
Abdul Malik Wadih, Abu Muslim Al- Jaza’iri, Muwaffeq Khaleel
Hammad, and himself. Darussalam funded the entire project, paying
each team member for his contribution and work. After they
completed their portion of the project, the work then went through
numerous people in the Research Division of Darussalam, who
meticulously went through the work, adding and subtracting
materials. After this, the project went through another round of
editing of the Arabic material before it was sent to the translation
department. The translation was then checked for accuracy and then
sent for editing, resulting in the final project that you see before you.
All praise and thanks be to Allah for allowing us to produce such a
classical work for the first time in the English language.
O Allah! We ask that You bless us with sincerity and success and that
You spread goodness through our hands.
‘Abdul Malik Mujahid.

Jumadal-Oola 1431 A.H.
16
In the Name of Allah, the Most Beneficent, the Most Merciful
17
Biography of Al-Hafiz Ibn Katheer
He is the Shaikh, the Imam, the Hafiz, ‘Imaduddeen Abul Fida’

Isma‘eel Ibn ‘Umar Ibn Katheer Ibn Daw’ Ibn Katheer Ibn Dir‘,
originally Al-Busrawi, then Ad-Dimashqi Ash-Shafi‘i.
He was born in Mijdal, a village on the outskirts of Busra, in the year

701 A.H., where his father was a khateeb.
In the year 706 A.H., he moved to Damascus where he studied Islamic

Jurisprudence (fiqh) under Shaikh Burhanuddeen Al-Fazari and
others. He married the daughter Al-Hafiz Al- Mizzi and reported
many traditions from him. He delivered formal legal verdicts, was a
teacher and debated with other scholars. He was a leading scholar of
Islamic Jurisprudence, tafseer and Arabic grammar, in addition to
which he applied himself assiduously to the study of rijal and
weaknesses or discrepancies in ahadeeth.
He was appointed as head of Umm As-Salih School and At-

Tankaziyyah School, after Adh-Dhahabi.
Adh-Dhahabi referred to him in the explanatory notes of Tabaqat Al-

Huffaz, and in Al-Mu‘jam Al-Mukhtass he said: “He is a sound scholar
of Islamic Jurisprudence, a verifier of hadeeth, a scholar of tafseer and
a critic. He has written many beneficial works.”
Among his written works are
1. At-Takmeel Fee Ma‘rifatith-Thiqat Wal-Majaheel (The

Complete Book of Criticism and Praise and Knowledge of
the Trustworthy Reporters and the Unknown Reporters). It
combines Kitab ut-Tahdheeb and Al-Meezan and consists
of five volumes.
18
2. Jami‘ Al-Masaneed Was-Sunan Al-Hadi Li-Aqwam Sunan
(The Combined Musnads and the Sunan Which Guide to the
Most Precious Sunan); this is said to be one of Ibn Katheer’s
finest works in the field of hadeeth and it is one of the last
books that he wrote, though not the very last one. He died
before completing it – may Allah have mercy on him. In it,
he combined the musnads of Imam Ahmad, Al- Bazzar, Abu
Ya‘la and Ibn Abi Shaibah with the Six Books.
Shaikh Muhammad Abdur-Razzaq Hamzah said in the introduction

to the book Al-Ba‘ith Al-Hatheeth:
His lineage, his birth, his teachers and his upbringing:
‘Imaduddeen Abul Fida’ Isma‘eel Ibn Ash-Shaikh Abu Hafs

Shihabuddeen ‘Umar – the khateeb of his village – Ibn Katheer Ibn
Daw’ Ibn Katheer Ibn Dir‘ Al-Qurashi, originally from Al- Busrawi,
then Ad-Dimashqi.
19
His birth, his upbringing and his education:
He was born in Mijdal, a village on the outskirts of the city of Busra,

to the east of Damascus, in the year 701 A.H. His father was a khateeb;
he died in the year 705 A.H., when Ibn Katheer was just four years
old. He was then brought up by his brother, Shaikh Abdul Wahhab,
from whom he learned the fundamentals of Islamic Jurisprudence.
Then he moved to
Damascus in the year 706 A.H., when he was six years old. There he
studied Islamic Jurisprudence under the tutelage of Shaikh
Burhanuddeen Ibraheem Ibn Abdur-Rahman Al-Fazari, better
known as Ibn Al-Firkaah (d. 729 A.H.). In Damascus he learned from
‘Eesa Ibn Al- Mut‘im and from Ahmad Ibn Abi Talib, better known as
Ibn Ash-Shihnah and Al-Hajjar, who lived for more than a hundred
years (d. 730 A.H.). He also learned from Al-Qasim Ibn ‘Asakir, from
Ibn Ash-Sheerazi, Ishaq Ibn Al-Amidi and Muhammad Ibn Zarad. He
also attended the lectures of Shaikh Jamaluddeen Yoosuf Ibn Az-Zaki
Al-Mizzi, the author of Tahdheeb Al-Kamal and Atraf Al-Kutub As-
Sittah, who died in the year 724 A.H. He benefited greatly from his
association with him and married his daughter. He also learnt and
benefited greatly from Shaikh Al-Islam Taqiyuddeen Ibn Taimiyyah
(d. 728 A. H.) with whom he kept company and whom he loved
dearly. In addition, he studied under the Shaikh, the Hafiz and
historian, Shamsuddeen Adh-Dhahabi Muhammad Ibn Ahmad Ibn
Qayimaz (d. 748 A. H.). In Egypt, he was endorsed by Abu Moosa Al-
Qarafi, Al-Husaini, Abul-Fath Ad-Dabboosi, ‘Ali Ibn ‘Umar Al-Wani,
Yoosuf Al-Khatani and others.
Al-Hafiz Shamsuddeen Adh-Dhahabi said in Al-Mu‘jam Al-Mukhtass:

“(He was) the Imam, the muhaddith, the mufti (deliverer of legal
verdicts), the outstanding scholar of Islamic Jurisprudence and
tafseer; he wrote many valuable works.”
20
Al-Hafiz Ibn Hajar said in Ad-Durar Al-Kaminah: “He worked on
ahadeeth, studying their texts and their chains of narrators and he
had a phenomenal memory and was a good-humored man.” During
his lifetime, his written works spread throughout the lands and the
people benefited from them after his death.”
As-Suyooti commented on this, saying, “(He was) a reliable source of

ahadeeth knowledge, of their authenticity or weakness, of the
various sources from which they were reported and of their rijal and
their strength or weakness…”
The renowned historian, Abul-

Mahasin Jamaluddeen Yoosuf Ibn Saifuddeen, better known as Ibn
Taghri Bardi Al-Hanafi said in his book Al-Manhal As-Safi Wal-
Mustawfa Ba‘d Al- Wafi; “(He was) the Shaikh, the Imam, the most
erudite, ‘Imaduddeen Abul-Fida’… he was constantly occupied and
tireless in writing, compiling, categorizing, studying, narrating
ahadeeth and authoring. He possessed huge knowledge of hadeeth,
tafseer, Islamic Jurisprudence, Arabic language and other subjects.
He delivered legal verdicts and he continued to study until he died.”
He was renowned for his ability to correct and revise and he was
acknowledged as a leading historian, scholar of hadeeth and tafseer
and it was he who said,
“The days pass us by, one after another,

Only driving onto the appointed times, while the eye watches, And that
youth which has gone will never return,
While this irritating old age remains.”
21
His Students:
The number of students who heard from Ibn Katheer and reported
from him is great; they include Al-Hafiz ‘Alauddeen Ibn Hijji Ash-
Shafi‘i – may Allah have mercy on him – who said of him: “He had
memorized more hadeeth texts than any other scholar of our
acquaintance and he was the most knowledgeable of them regarding
the authentication and disparagement of narrations and their rijal.
His contemporaries and his teachers all acknowledged this. Every
time I met him I gained some benefit from him.”
Ibn Al-‘Imad Al-Hanbali said in his book, ‘Shadharat Adh- Dahab Fee
Akhbari Man Dhahab: “(He was) the great Hafiz, ‘Imaduddeen; he
memorized At-Tanbeeh and presented it in the year 718 A.H. and he
memorized Mukhtasar Ibn Al-Hajib. He had a phenomenal memory
and seldom forgot anything. He had good understanding and was a
scholar of Arabic language who wrote average poetry." Ibn Habeeb
said of him: “He heard (from the scholars), he collected and authored
and he delighted the ears of his listeners with his words. He taught
and he benefited (his listeners) and the pages of his legal verdicts
spread throughout the lands and he became famous for his accuracy
and his writing and editing skills.”
22
His Writings, Including Detailed Works and Brief
Treatises
1. Tafseer Al-Qur’an Al-‘Azeem (Explanation of the Noble Qur’an),

which is one of his most important works. It is considered to be
one of the best books of tafseer whose author depended primarily
for the interpretation of the Verses of the Noble Book on the
ahadeeth of the Messenger of Allah (sall Allahu ‘alaihi wa alihi wa
sallam). It was ordained by Allah that this great volume should
become accepted and spread throughout the Muslim lands.
2. Al-Bidayah Wan-Nihayah (The Beginning and the End): This is a

highly estimable book and scholars through the times have
benefited from it and it has passed through the hands of
researchers in every corner of the large Islamic world. In it he
spoke of Earthly affairs, beginning with the start of creation,
touching on the lives of the Prophets (alaihimuss-salatu was-
salam) and speaking in depth and at great length about the life
story of the Messenger of Allah (sall Allahu ‘alaihi wa alihi wa
sallam) and recording in beneficial depth the period that
followed the Prophet’s life, from the era of the rightly-guided
Caliphs and ending in the year 767 A.H., with a description of the
trials that would appear before the Hour.
3. At-Takmeel Ma‘rifati Ath-Thiqat Wal-Majaheel (The Complete

Book of Criticism and Praise, and Knowledge of the Trustworthy
Reporters and the Unknown Reporters). There is a version of it
in Dar Al-Kutub Al-Misriyyah, No. 24227, which is in two
volumes, but it is incomplete. (It combines Kitab At-Tahdheeb and
Al-Meezan, which consists of five volumes).
4. Jami‘ Al-Masaneed Was-Sunan Al-Hadi Li-Aqwam Sunan (The

Combined Musnads and the Sunan Which Guide to the Most
23
Precious Sunan); this is said to be one of Ibn Katheer’s finest
works in the field of hadeeth and it is one of the last books that he
wrote, though not the very last one. He died before completing it
– may Allah have mercy on him. In it, he combined the musnads
of Imam Ahmad, Al- Bazzar, Abu Ya‘la and Ibn Abi Shaibah with
the Six Books. (1)
5. Tabaqat Ash-Shafi‘iyyah (The Levels of the Shafi‘i Scholars). An

evenhanded estimation of the Shafi‘i scholars, including a
description of the virtues of Imam Ash-Shafi‘i.
6. Takhreej Ahadeeth Adillah At-Tanbeeh Fee Fiqh Ash- Shafi‘iyyah

(Takhreej of the Ahadeeth of "Adillah At- Tanbeeh" in Shafi‘i
Jurisprudence).
7. Takhreej Ahadeeth Mukhtasar Ibn Al-Hajib (Takhreej of the

Ahadeeth in the original version of Mukhtasar Ibn Al- Hajib); this
was published recently with an authentication by Al-Kubaisi and
published in Makkah.
8. Sharh Saheeh Al-Bukhari (Explanation of Saheeh Al- Bukhari);

unfortunately, it is incomplete.
9. Al-Ahkam Al-Kubra (The Major Rulings); sadly, he did not

complete it, reaching as far as the topic of Hajj.
10. Ikhtisar ‘Uloom Al-Hadeeth (An Abbreviated Book on the Science

of Hadeeth); it was published in Makkah in the year 1358 A.H.,
with an authentication by Shaikh Muhammad ‘Abdur-Razzaq
Hamzah and an explanation by Shaikh Ahmad Shakir and it was
printed in Cairo in the year 1355 A.H. Al-Hafiz Ibn Hajar Al-
‘Asqalani said of it, “It contains many benefits.”
11. Musnad Ash-Shaikhain (Musnad of the Two Shaikhs – i.e. Abu Bakr
and ‘Umar – may Allah be pleased with them both).
24
12 & 13. As-Seerah An-Nabawiyyah (Biography of the Prophet) – a
full version and a summarised one. He mentioned it in his Tafseer, in
the explanation of Soorah Al-Ahzab, in the story of the Battle of the
Trench. The summarised version was printed in Egypt in the year
1358 A.H. and was entitled Al-Fusool Fikhtisar Seerah Ar-
Rasool (Summarised Chapters of the Biography of the Messenger).
14. Al-Muqaddimat Fee Usool Al-Fiqh (Introductions to the Science of

Usool Al-Fiqh [the Principles of Islamic Jurisprudence]). It was
referred to in the summary of Muqaddimah Ibn As-Salah.
15. Mukhtasar Kitab Al-Madkhal Ila Kitab As-Sunan Lil- Baihaqi

(Abbreviation of The Introduction to the Book of the Sunan by Al-
Baihaqi).
16. Risalah Fil-Jihad (A Treatise on Jihad), which is available in print.
25
His Death
The author of Al-Manhal As-Safi said: “He died on Thursday, the 26 th
of Sha‘ban, in the year 747 A.H., aged seventy-four years.”
Al-Hafiz Ibn Hajar said: “He had become blind in the latter years of
his life, may Allah have mercy on him and be pleased with him.”
26
Author’s Preface
The Shaikh, the Imam, the scholar, the most erudite, Abul Fida’
‘Imaduddeen Isma‘eel – may Allah have mercy on him – said: “All
praise and thanks be to Allah, the First and the Last, Az-Zahir, Al-
Batin, Who has complete knowledge of all things. He is the First,
because there was nothing before Him and He is the Last, because
there will be nothing after Him. He is Az- Zahir, because there is
nothing above Him and He is Al-Batin, because there is nothing below
Him. He is the Eternal, Who is continuously and permanently present
with all of His perfect and complete Attributes, forever, without end
and without interruption. He is Aware of even the crawling of a black
ant on a solid rock on a dark night, and He knows the exact number
of the grains of sand. He is the Sublime, the Greatest, Who created
everything and ordered them in due proportions. He erected the
heavens without any supports and adorned them with the shining
heavenly bodies and He placed therein a lamp (the sun) and a
luminous moon. Above them He created an elevated seat, which is
wide, domed and circular and that is the Mighty Throne, which has
legs borne by noble angels known as the Karoobiyyoon - may the
Blessings and Peace of Allah be upon them all. They sing Allah’s
praises and glorify Him. Likewise, all corners of the heavens are filled
with angels and every day seventy thousand of them arrive in Al-Bait
Al- Ma‘moor in the Seventh Heaven. When they leave it after
completing their saying la ilaha illallah, praise, glorification, prayers
and greetings etc., they never return to it (but always a fresh batch
comes). He placed in the Earth rivers and streams for the animals
and He placed therein tall mountains and blessed them, and
provided nourishment of every kind for mankind and their livestock
both in summer and in winter.
He began the creation of man

from clay and He made his offspring from his semen, composed of
worthless water, in a safe lodging (womb). Then He fashioned him in
27
due proportion, and breathed into him the soul (created by Allah for
that person), and He gave him hearing (ears), sight (eyes) and hearts,
after he had been nothing to be mentioned and He honored him with
knowledge and teachings. He created Adam, the father of the
mankind, fashioned his body and breathed into it His Spirit. He made
the angels prostrate before him and created from him his spouse,
Eve, the mother of the mankind for his company. He placed them in
His Paradise and showered His Blessings upon them. Then, in His
Wisdom, He sent them down to the Earth and He produced from
them numerous men and women and in His infinite Wisdom, He
made some of them kings and others subjects, some of them poor
and some of them wealthy, some of them free and some of them
slaves. He made them reside in all corners of the Earth, throughout
the length and breadth of it. He made them in generations,
succeeding one another until the Day of Reckoning, when they will
be presented to their Lord, the All-knowing, Most Wise. He blessed
them with rivers in all the lands. These rivers varied from large to
small, according to the needs of the people. He caused springs and
wells to flow for them. He sent them rainclouds and brought forth for
them all manner of plants and fruits and gave them all that they
requested: And if you count the blessings of Allah, never will be able
to count them. Verily, man is indeed an extreme wrongdoer, a
disbeliever (an extra ingrate who denies Allah's Blessings by
disbelief, and by worshipping others besides Allah, and by
disobeying Allah and His Prophet Muhammad. He gave you of all that
you asked for. (Soorah Ibraheem 14:34). Glorified be He, the Most
Generous, the Self-Sufficient, Most Forbearing. One of the greatest
blessings which He bestowed upon them – after He created them,
gave them provision, made the path easy for them and gave them
speech – was that He sent Messengers to them and revealed to them
Scriptures which made clear what He had made lawful and what He
had made unlawful, His communications, His Rulings and details of
everything from the beginning until the return to Allah on the Day of
Resurrection. The happy man is the one who believes in these
communications and submits to them and complies with His
28
Commands and extols His Prohibitions. Such a person succeeds in
attaining eternal bliss and will avoid the abode of the rejecters in
Hell, where Az- Zaqqoom is located, along with hameem and a painful
punishment.
I praise Him abundantly with pure and blessed praises, filling the
expanses of the Earth and the heavens for all time until the Day of
Resurrection, as befits His Great Majesty, His Eternal Dominion and
His Beneficent Countenance. I bear witness that none is worthy of
worship except Allah, Alone, without partners, without offspring,
without any female companion, without peer, without minister,
without adviser, without equal, without rival and without sharer. I
bear witness that Muhammad is His slave and His Messenger, His
beloved, His Khaleel, Al-Mustafa, of Arab origin, the Seal of the
Prophets, who has been given the great Hawd of sweet water and
who will be permitted by Allah to intercede on behalf of the Muslims
on the Day of Resurrection. He will hold the banner which Allah will
send to Al-Maqam Al-Mahmood, a banner under which all of mankind
will desire to gather, even Allah’s Khaleel, Ibraheem may Allah’s
Blessings and Peace be upon him and all of his brothers among the
Prophets and Messengers and may He be well pleased with all of his
esteemed, noble and excellent Companions, who are the best of all
people after the Prophets.
In this book, I will record – with Allah’s Help and Guidance

what Allah, by His Strength and Power, makes easy for me of the
beginning of all created things, such as the creation of the Throne and
the Kursi, the heavens and the Earth and all that is in them and what
lies between them, such as the angels, the jinn and the devils, how
Adam was created, the stories of the Prophets and the events that
surrounded them, up to the times of the Children of Isra’eel and the
Jahiliyyah, which ended with the coming of our Prophet, Muhammad.
We will give details of his life story, as appropriate, thereby healing
hearts, quenching thirsts and banishing the ills of the sick. Then we
will report the events which followed that, up to the present time.
29
We will speak of the trials, the battles and the Signs of the Hour. Then
we will describe the Sending Forth and the Gathering, the terrors of
the Resurrection and its description, including what will occur on
that Day. Then we will describe the Fire and after that, the Gardens
(of Paradise), the good things therein and other matters relating to
this. We will also mention what has been said regarding this in the
Qur’an, the Sunnah, and the traditions accepted by the scholars.
We shall not mention the Isra’eeliyyat except what is permissible

according to Islamic Law, i.e., which does not contradict the Book of
Allah or the Sunnah of His Messenger. Such narrations are neither
believed in nor rejected and we will only mention those which
contain details where all we have is summary or names where our
narrations do not supply them, due to there being no benefit for us
in providing them. And we only mention them for the purpose of
embellishment, not with the intention of citing them as evidence or
relying upon them. We only depend upon and have confidence in the
Book of Allah and the authentic and sound narrations from the
Sunnah of His Messenger. As for those narrations in which there are
some weaknesses, we have identified them. Allah is the One from
Whom we seek aid and upon Whom we depend and there is no
strength and no power except with Allah, the Almighty, the Most
Wise, the Most High, the Great. Allah says in His Book, Thus We relate
to you (O Muhammad) some information of what happened before.
And indeed We have given you from Us a Reminder (this Qur’an)
(Soorah Ta Ha 20:99). And Allah has recounted to His Prophet 
information from the past concerning the creation of all things and
He has mentioned the previous nations and what He did to His
Awliya’ and what He caused to befall His enemies. The Messenger of
Allah conveyed all of this clearly to his people and in each chapter,
we shall narrate what has come to us from him following the relevant
Qur’anic Verses. He informed us of what we need to know in this
regard and ignored matters of no benefit. We will only mention a few
of such things in brief and we shall point out what is true in them and
30
accords with our information and whatever contradicts that, we
shall hold to be rejected.
As for the hadeeth narrated by Al-Bukhari in his Saheeh, on the

authority of ‘Abdullah Ibn ‘Amr Ibn Al-‘As, in which it is stated that
he said: The Messenger of Allah said, “Convey from me even a single
Verse. You may relate from the Children of Isra’eel without objection.
(Relate from me and do not tell lies about me). If anyone deliberately
tells a lie against me let him prepare his seat in the Hellfire.” This
refers to the Isra’eeliyyat on whose authenticity we offer no opinion,
for we have nothing with which to confirm or refute them. So it is
permissible to relate them for the purpose of reflection and
contemplation and that is what we have done in this book. As for
those narrations whose authenticity is confirmed by our sources,
there is no need to relate them, since we may suffice ourselves with
what we have (in the Qur’an and Sunnah). As for those narrations
whose falsehood is established by our sources, they are rejected and
it is not permissible to relate them, unless it is with the intention of
pointing out that they are false and rejected. And since Allah – all
praise and thanks be to Him – has sufficed us with His Messenger,
Muhammad, against the need to avail ourselves of all other sources
and with His Book against the necessity of referring to all other
Scriptures, we will not resort to what is in their hands for
information, when we know that it contains confusion, mixed-up
facts, lies, fabrications, distortions and substitutions and in addition
to all that, deletions and alterations.
That which we require has been made clear to us by our Messenger,

and he has explained it and elucidated it – some know it, while others
are ignorant of it – as ‘Ali Ibn Abi Talib said: “The Book of Allah
contains information about what
occurred before you and tidings about what will occur after you and
rulings on what takes place among you; and it is true, not a thing to
be taken lightly. If any tyrant or oppressor who abandons it, Allah
will destroy him and if anyone seeks guidance from any other source,
31
Allah will cause him to go astray.” And Abu Dharr said: “When the
Messenger of Allah died, no bird flapped its wings in flight except
that he had taught us some knowledge about it.”
Al-Bukhari said in the Book of the Beginning of Creation: It was

reported on the authority of Tariq Ibn Shihab that he said: I heard
‘Umar Ibn Al-Khattab saying, “The Messenger of Allah stood up
among us for a long period and informed us about the beginning of
creation (and talked about everything in detail) till he mentioned
how the people of Paradise will enter their places and the people of
Hell will enter their places. Some remembered what he had said, and
some forgot it.”
Imam Ahmad Ibn Hanbal reported in his Musnad, on the authority of

Abu Zaid Al-Ansari that he said: “The Messenger of Allah led us in the
Fajr prayer, then he ascended the pulpit and he delivered a sermon
to us until midday, then he descended and offered the Zuhr prayer.
Then he ascended the pulpit once again and delivered a sermon to us
until it was time for the ‘Asr prayer. Then he descended and offered
the ‘Asr prayer. After that, he ascended the pulpit once more and
delivered a sermon to us which lasted until the sun set. In these
sermons, he spoke to us about what had been, what was (at that
time) and what would be (in the future) and the most knowledgeable
of us (regarding these things) was the one with the best memory.”
Muslim also recorded it in his Saheeh, with a different chain,
narrating on the authority of Ya‘qoob Ibn Ibraheem Ad- Dawraqi and
Hajjaj Ibn Ash-Sha‘ir, who both reported on the authority of Abu
‘Asim Ad-Dahhak Ibn Makhlad An-Nabeel, who reported on the
authority of ‘Azrah, who in turn reported on the authority of ‘Ilba’,
who in turn reported on the authority of ‘Amr Ibn Akhtab Ibn Rfa‘ah
Al-Ansari, who reported it from the Prophet.
Imam Ahmad reported on the authority of Abu Sa‘eed Al- Khudri that
he said: "The Messenger of Allah delivered a sermon to us after the
‘Asr prayer which lasted until sunset. Some of us remembered it and
32
others forgot it." ‘Affan said: “Hammad said: To the best of my
recollection, he said: (it was about) the events that would take place
up until the Day of Resurrection." Then he praised and thanked Allah
and said,
“Verily, the life of this world is green and beautiful, and Allah made
you dwell in it generation after generation so that He sees what you
will do. Therefore, beware of the life of this world and beware of
women.” Then he reported the rest of the sermon and he said: Then
when it was sunset, he said, “Verily, the likeness of what remains of
the life of this world, compared to what has passed of it, is as the
likeness of what remains of this day, compared to what has passed
of it.”
Then Imam Ahmad narrated on the authority of Abu Sa‘eed Al-

Khudri that the Messenger of Allah led us in the ‘Asr prayer one day
and then he stood up and delivered a sermon to us which lasted until
sunset; during this sermon, he did not neglect to mention anything
of the events which will occur up until the Day of Resurrection. Some
of us memorized it and others forgot it. One of the things that he said
was, “O people! Verily, the life of this world is green and beautiful and
verily, Allah has made you dwell in it generation after generation so
that He sees what you will do. Therefore, beware of the life of this
world and beware of women.” Then he reported the rest of the
sermon and he said, “Then as the sun was about to set, he said,
“Verily, what remains of the life of this world, in comparison with
what has already passed of it is like what remains of this day, in
comparison with what has already passed of it.” This is what has
been recorded and Allah knows better.
33
A Description of the Creation of theThrone, the
Kursi, Al-Lawh, the Heavens and the Earth
chapter On The Words of Allah, Most High: Allah
is the Creator of all things…
Allah, the Most High, says in His Noble Book: Allah is the Creator of
all things and He is the Wakeel (Trustee, Disposer of affairs,
Guardian, etc.) over all things (Soorah Az-Zumar 39:62). So
everything besides Allah was created by Him, is under His Dominion
and His Disposal, and was brought into being, having previously not
existed.
The Throne, which is the ceiling of all created things, including

everything that lies beneath the Earth and all that exists between it
and the Throne – whether animate or inanimate – all of it is His
Creation, His Kingdom, His slaves and all are under His Subjugation
and His Power and they are subject to His Disposal and His Will. He
it is Who created the heavens and the Earth in six days and then rose
(istawa) over the Throne. He knows what goes into the Earth and
what comes forth from it, and what descends from the heaven and
what ascends thereto. And He is with you wheresoever you may be.
And Allah is the All-Seeing of what you do. (Soorah Al-Hadeed 57:4).
The scholars of Islam, without exception, are in complete agreement

– and no Muslim has the slightest doubt of this – that Allah created
the heavens and the Earth and all that lies between them in six days,
as proven by the Noble Qur’an. But they differed as to whether these
days are like Earthly days, or whether each day is equivalent to a
thousand years of what you reckon. In this matter, the scholars are
divided into two camps, as we have made clear in the tafseer of this
Verse and we shall explain this in the relevant place.
34
They also differed regarding the question of whether or not there
existed any creation before the formation of the heavens and the
Earth. Some groups among the rationalist theologians supported the
idea that nothing existed before them and that they were created
from absolute nothingness. Others said that no, before the creation
of the heavens and the Earth there were other creations; and they
based this claim on the Words of Allah, Most High, And He it is Who
has created the heavens and the Earth in six days and His Throne was
over the water.
(Soorah Hood 11:7). In the hadeeth narrated by ‘Imran Ibn Husain it
was stated that “Nothing existed before Allah and His Throne was
over the water. He wrote everything in the Tablet, then He created
the heavens and the Earth.”
These people disagreed regarding which of them was created first:
Some said that the Pen was created before all of these things and this
was the preferred view of Ibn Jareer At-Tabari, Ibn Al-Jawzi and
others. Ibn Jareer said: “After the Pen, the fine clouds, and after it, the
Throne.” They cited as proof for this the hadeeth narrated by Imam
Ahmad, Abu Dawood and At- Tirmidhi, on the authority of ‘Ubadah
Ibn As-Samit, who said: The Messenger of Allah said, “The first thing
that Allah created was the Pen, then He said to it, ‘Write.’ In that very
hour all that was to occur (was written) up to the Day of
Resurrection.” This is the wording of Ahmad’s narration and At-
Tirmidhi said of the hadeeth, “(It is) hasan-saheeh- ghareeb.”
The opinion of the majority of scholars, according to what has been

transmitted by Al-Hafiz Abul-‘Ala’ Al-Hamdani and others, is that the
Throne was created before that and this is what was narrated by Ibn
Jareer via Ad-Dahhak, on the authority of Ibn ‘Abbas, as proven by
(3)
the hadeeth narrated by Muslim in his Saheeh, in which it was

reported on the authority of ‘Abdullah Ibn ‘Amr Ibn Al-‘As that he
said: I heard the Messenger of Allah say, “Allah ordained the
measures of the creation fifty thousand years before He created the
35
heavens and the Earth – while His Throne was over the water.” They
said that this taqdeer was His writing of the measures with the Pen.
This hadeeth proves that this took place after the creation of the
Throne, so it is confirmed that the creation of the Throne preceded
that of the Pen, with which the measures were written – and this is
the opinion of the majority of scholars. The hadeeth of the Pen must
therefore be understood to mean that it was the first of the created
things in this world and this is supported by the narration of Al-
Bukhari, on the authority of ‘Imran Ibn Husain that he said: The
people of Yemen said to the Messenger of Allah, “We have come to
you to learn the Religion and to ask you about the beginning of this
universe.” The Prophet said: “There was Allah and nothing else
before Him…” In another narration, he said, “There was nothing else
with Him…” In a narration transmitted elsewhere, it was reported
that he said, “His Throne was over the water and He wrote
everything in the Record; and He created the heavens and the Earth.”
In another version, it was reported that he said, “Then He created the
heavens and the Earth.” They asked him about the beginning of the
creation of the heavens and the Earth and that is why they said: “We
have come to you… to ask you about the beginning of this universe.”
So he answered only what they had asked, which is why he did not
inform them about the creation of the Throne.
36
Section Regarding What Has Been Said
Concerning the Description of the Creation of the
Throne and the Kursi
Allah, Most High, says,

Owner of high ranks and degrees, the Owner of the Throne
(Soorah Ghafir 40:15)
He, Most High, says,

So Exalted be Allah, the True King, La ilaha illa Huwa (none has the
right to be worshipped but He), the Lord of the Supreme Throne!
(Soorah Al-Mu’minoon 23:116)

Allah, La ilaha illa Huwa (none has the right to be worshipped but
He), the Lord of the Supreme Throne! (Soorah An-Naml 27:26)

And He is Oft-Forgiving, full of love (toward the pious who are real
true believers in Islamic Monotheism). Owner of the Throne, the
Glorious (Soorah Al-Burooj 85:14,15)

The Most Beneficent (Allah) Istawa (rose over) the (Mighty) Throne
(in a manner that suits His Majesty) (Soorah Ta Ha 20:5)
He, Most High, says in a number of Verses of the Qur’an,
And then He Istawa (rose over) the Throne (really in a manner that
suits His Majesty) (Soorah Al-A‘raf 7:54)
37
Those (angels) who bear the Throne (of Allah) and those around it
glorify the praises of their Lord, and believe in Him, and ask
forgiveness for those who believe (in the Oneness of Allah) (saying),
“Our Lord! You comprehend all things in mercy and knowledge…”

And eight angels will, that day, bear the Throne of your Lord above
them (Soorah Al-Haqqah 69:17)

And you will see the angels surrounding the Throne (of Allah) from
all round, glorifying the praises of their Lord (Allah). And they (all
the creatures) will be judged with truth, and it will be said, “All
praises and thanks be to Allah, the Lord of the ‘Alameen (mankind,
jinn and all that exists).” (Soorah Az-Zumar 39:75)
In the supplication against distress narrated in an authentic hadeeth,

it was said: “None has the right to be worshipped except Allah, the
Great, the Most Forbearing. None has the right to be worshipped
except Allah, the Lord of the Noble Throne. None has the right to be
worshipped except Allah, the Lord of the heavens and the Lord of the
Earth, the Lord of the Noble Throne.”
It has been established in an authentic hadeeth in Saheeh Al- Bukhari

from the Messenger of Allah that he said: “When you ask Allah for
Paradise, ask for Al-Firdaus, because it is the highest and best place
in Paradise and above it is the Throne of the Most Beneficent.”
It has also been reported in one tradition that “The inhabitants of Al-
Firdaws listen to the groaning of the Throne and it is its glorification
and extolling of Allah.” And that can only mean that they are near to
it.
38
It has also been authentically reported that the Messenger of Allah
said: “The Throne of the Most Beneficent shook due to the death of
Sa‘d Ibn Mu‘adh.”
Al-Hafiz Ibn Al-Hafiz Muhammad Ibn ‘Uthman Ibn Abi Shaibah wrote
in his book "The Description of the Throne’ on the authority of one of
the Salaf: “The Throne was created from a red ruby and the distance
between its two sides would take fifty thousand years to traverse.”
We mentioned when citing the Words of Allah, Most High, The angels
and the Rooh (Jibrael/Gabriel) ascend to Him in a day the measure
whereof is fifty thousand years (Soorah Al-Ma‘arij 70:4) that the
distance between the Throne and the seventh Earth would take fifty
thousand years to traverse and its breadth is also fifty thousand
years.
Some of the rationalists have contended that the Throne is a circular

heaven that encompasses the world on all sides and that is why they
referred to it as the Ninth Heaven, the Starless Heaven and Al-Atheer
(the Ether). But this is not good, because it has been established that
it has legs which are borne by the angels and the heaven does not
have legs, nor is it held and in addition, it is above Paradise and
Paradise is above the heavens and there are a hundred levels
between each of its seven levels, the distance between each of which
is equivalent to the distance between the heavens and the Earth. And
the distance between the Throne and the Kursi is not the same as that
between one heaven and another. In addition, the word ‘Arsh
(Throne) in Arabic refers to the throne of a king, as Allah says, And
she (i.e. the Queen of Sheba) has a great throne… (Soorah An-Naml
27:23). It does not mean a heaven and none of the Arabs understands
it to mean that; and the Qur’an was sent down in the language of the
Arabs and so it is a seat, which has legs that are borne by the angels
and it is like a dome over the world and the ceiling of creation. Allah,
Most High, says, Those (angels) who bear the Throne (of Allah) and
those around it glorify the praises of their Lord, and believe in Him,
and ask for forgiveness for those who believe (in the Oneness of
39
Allah) (saying), “Our Lord! You comprehend all things in mercy and
knowledge…” (Soorah Ghafir 40:7)
And He, Most High, says, and eight angels will, that day, bear the
Throne of your Lord above them (Soorah Al-Haqqah 69:17)
In the poetry of ‘Abdullah Ibn Rawahah which he recited to his wife,

when she accused him of impropriety with his slave- girl (‘Al-Bahr
Al-Wafir’), he says:
“I bore witness that Allah’s Promise is true

And that the Fire is the abode of the disbelievers,
And that the Throne is above the water, floating,
And above the Throne is the Lord of the worlds,
And it is borne by noble angels,
The angels of the (one true) Deity (who are) commanded.”

This was recorded by Ibn ‘Abdul-Barr and other scholars. Abu
Dawood narrated on the authority of Jabir Ibn ‘Abdullah that the
Prophet said: “I was permitted to speak about one of the angels of
Allah, the Almighty, the All-Powerful, who is one of the bearers of the
Throne and (to tell you) that the distance between his earlobe and
his shoulder is a journey of seven hundred years.” It was also
narrated by Ibn Abi ‘Asim with this wording, “(The distance is) like
that of a bird flying for seven hundred years.”
And it is reported on the authority of Ibn ‘Abbas and Sa‘eed Ibn Jubair
that they said regarding the Words of Allah, Most High, His Kursi
extends over the heavens and the Earth, and He feels no fatigue in
guarding and preserving them. And He is the Most High, the Most
Great (Soorah Al-Baqarah 2:255), “It means, His Knowledge.” But
what is known from Ibn ‘Abbas is that he said, as reported by Al-
Hakim in Al- Mustadrak – who said that it is authentic according to
the criteria for acceptance cited by Al-Bukhari and Muslim – “The
40
Kursi is the Footstool and no one is able to properly estimate the
Throne except Allah, the Almighty, the All-Powerful.”
Ibn Jareer At-Tabari said: Yoonus told me: I was told by Ibn Wahb
that he said: Ibn Zaid said: My father told me that the Messenger of
Allah said, “In respect to the Kursi, the heavens and the Earth are no
more than seven dirhams thrown into a shield.”
Abu Dharr said: I heard the Messenger of Allah saying, “The Kursiyy
in relation to the Throne is no more than a ring of iron thrown into
an open desert on Earth.”
41
Section: Regarding What Has Been Said
Concerning Al-Lawh Al-Mahfooz
It is reported on the authority of ‘Abdullah Ibn ‘Abbas that the

Prophet said, “Verily, Allah created a Preserved Tablet from a white
pearl; its pages are made from a red ruby and its Pen is light and its
record is light. In each day, Allah has three hundred and sixty
moments in which He creates, sustains, causes death and gives life,
honors and humbles and does as He wills.”
Ishaq Ibn Bishr reported on the authority of Ibn ‘Abbas that he said:
Verily, at the beginning of Al-Lawh Al-Mahfooz, it is written: ‘None
has the right to be worshipped except Allah, Alone. His Religion is
Islam and Muhammad is His slave and His Messenger. and so
whoever has faith in Allah, believes in His Promise and obeys His
Messengers, He will admit him to Paradise.” He (Ibn ‘Abbas) said,
“And Al-Lawh Al-Mahfooz is a tablet made from white pearl; its length
is equivalent to the distance between the heaven and the Earth, its
breadth is equivalent to the distance between the East and the West
and its edges are pearl and ruby, its two sides are red ruby, its Pen is
light, its words are hung upon the Throne and its base is in the lap of
an angel.”
Anas Ibn Malik and others from among the Salaf said, “Al-Lawh Al-
Mahfooz is on the forehead of Israfeel.”
42
Chapter: What Has Been Said Regarding the
Creation of the Heavens and the Earth and All
That Lies Between Them
Allah, Most High, says, All praise be to Allah, Who created the
heavens and the Earth, and originated the darkness and the light, yet
those who disbelieve hold others as equal with their Lord (Soorah Al-
An‘am 6:1)
He, the Most High, says, Indeed, your Lord is Allah, Who created the
heavens and the Earth in six days (Soorah Al-A‘raf 7:54). This is
repeated in a number of verses in the Qur’an.
Scholars of tafseer hold two different opinions regarding the

measure of these six days: The majority holds that they are like our
(Earthly) days. It is reported on the authority of Ibn ‘Abbas, Mujahid,
Ad-Dahhak and Ka‘b Al-Ahbar that: “Every day of them is equivalent
to a thousand years of your reckoning.”
This was narrated by Ibn Jareer and Ibn Abi Hatim and it was the
preferred view of Ahmad Ibn Hanbal in the book in which he refuted
the arguments of the Jahmiyyah. It was also the preferred view of Ibn
Jareer and a number of the later scholars and Allah knows better.
Later, we shall present evidence to support this opinion. Ibn Jareer
narrated, on the authority of Ad- Dahhak Ibn Muzahim and others,
that the names of the six days are: "Abjad, Hawwaz, Hutti, Kalemun,
Sa‘fas and Qarasht.” Ibn Jareer also reported three sayings relating to
the first days. He narrated, on the authority of Muhammad Ibn Ishaq,
that he said, “The followers of the Torah say that Allah began the
creation on Sunday, while the followers of the Injeel say that Allah
began the creation on Saturday, while we Muslims, according to what
has come to us from the Messenger of Allah, hold that Allah began
the creation on Saturday.” And this saying which is reported by Ibn
43
Ishaq from the Muslims was favored by a number of Shafi‘i scholars
of Islamic Jurisprudence and others. It was reported in a hadeeth on
the authority of Abu Hurairah that the Messenger of Allah said: “Allah
created the soil (or clay) on Saturday.”
Allah, Most High, says, He it is Who created for you all that is on Earth.
Then He istawa (rose over) toward the heaven and made them seven
heavens and He is the All-Knowing (Soorah Al-Baqarah 2:29)
He, Most High, says, Say (O Muhammad): “Do you verily disbelieve in
Him Who created the Earth in two days and you set up rivals (in
worship) with Him?” That is the Lord of the ‘Alameen (mankind, jinn
and all that exists). He placed therein (i.e. the Earth) firm mountains
from above it, and He blessed it, and measured therein its sustenance
(for its dwellers) in four days equal (i.e. all these four days were
equal in the length of time), for all those who ask (about its creation).
Then He istawa (rose over) toward the heaven when it was smoke,
and said to it and to the Earth: “Come both of you willingly or
unwillingly.” They both said: “We come willingly.” Then He
completed and finished from their creation (as) seven heavens in
two days and He made in each heaven its affair. "And We adorned
the nearest (lowest) heaven with lamps (stars) to be an adornment
as well as to guard (from the devils by using them as missiles against
the devils). Such is the Decree of Him the All-Mighty, the All-
Knowing". (Soorah Fussilat 41:9-12) This proves that the Earth was
created before the heavens, because it is like a foundation for the
structure, as Allah, Most High, says, Allah, it is He Who has made for
you the Earth as a dwelling place and the sky as a canopy, and has
given you shape and made your shapes good (looking) and has
provided you with good things. That is Allah, your Lord, then blessed
be Allah, the Lord of the ‘Alameen (mankind, jinn and all that exists)
He, Most High, says, Have We not made the Earth as a bed? And the
mountains as pegs? (Soorah An-Naba’ 78:6,7) – up to His Words, And
44
We have built above you seven strong (heavens). And have made
(therein) a shining lamp (sun) (Soorah An-Naba’ 78:12,13)
He, Most High, says, Have not those who disbelieve known that the
heavens and the Earth were joined together as one united piece, then
We parted them and We have made from water every living thing.
Will they not then believe? (Soorah Al-Anbiya` 21:30) – That is, "We
parted the heaven and the Earth so that the winds blew, the rains fell
and springs and rivers flowed and the animals were refreshed." Then
He says, And We have made the heaven a roof, safe and well-guarded.
Yet they turn away from its signs (Soorah Al-Anbiya’ 21:32)
That is, from what He has created in the heavens, such as the fixed
and the moving celestial bodies, the shining stars and the illuminated
heavenly bodies and the proofs of the Divine Wisdom of the Creator
of the heavens and the Earth, as Allah says, And how many a sign in
the heavens and the Earth they pass by, while they are averse
therefrom. And most of them believe not in Allah except that they
attribute partners unto Him (Soorah Yoosuf 12:105,106)
As for His Words: Are you more difficult to create or is the heaven
that He constructed? He raised its height, and has perfected it. Its
night He covers and He brings out its forenoon. And after that He
spread the Earth. And brought forth therefrom its water and its
pasture. And the mountains He has fixed firmly, as provision and
benefit for you and your cattle (Soorah An-Nazi‘at 79:27-33) – Some
people have taken these Verses as proof that the heavens were
created before the Earth, thus contradicting the clear evidence
provided by the abovementioned two verses. They have not
understood this Verse, because it must be understood from this
Verse that the flattening out of the Earth and the bringing forth of
water and pastures from it was in fact after the creation of the
heaven. This was the measuring of sustenance, as He says, And
measured therein its sustenance (Soorah Fussilat 41:10) – That is, He
45
prepared the places of cultivation and the locations of springs and
rivers.
Then when He had completed the creation of the form of the higher
and the lower world, He spread out the Earth and brought forth from
it that which had been deposited therein, so that the springs gushed
forth and the rivers flowed and the crops and fruits grew. This is why
the flattening or spreading was explained as meaning the bringing
forth of water and pasture from it and the fixing of the mountains. He
says, And after that He spread the Earth. And brought forth
therefrom its water and its pasture (Soorah An-Nazi‘at 79:30,31) and
He says, And the mountains He has fixed firmly (Soorah An- Nazi‘at
79:32) – That is, He settled them, made them firm and established
them in their places.
And He says, With Hands We constructed the heaven. Verily, We are

able to expand the vastness of space thereof. And We have made the
Earth a firash; how excellent the Spreader (thereof) are We! And of
everything We have created pairs, that you may remember (Soorah
Adh-Dhariyat 51:47-49). His saying, With Hands means “With
Strength.”
Verily, We are able to expand the vastness of space thereof - That is

because all that is above is wider and so each heaven is wider than
the one below it – and since the Kursi is higher than all of them, it
follows that it is wider than all of them. And the Throne is much
greater than all of these. After that, He says, And We have made the
Earth a firash (Soorah Adh- Dharyat 51:48) – That is, "We spread it
out and made it a bed, i.e, fixed, calm, undisturbed and unshaken,
which is why He says, How excellent the Spreader (thereof) are We!
(Soorah Ad-Dhariyat 51:48) The word “And” in Allah’s saying, And
We have made the Earth a firash does not indicate the order of the
sequence of events; it only indicates general information and Allah
knows better.
46
Al-Bukhari narrated on the authority of ‘Imran Ibn Husain that he
said: I went to the Prophet and tied my she-camel at the gate. The
people of Banu Tameem came to the Prophet who said, “O, Banu
Tameem! Accept the good tidings.” They said twice, “You have given
us the good tidings, now give us something.” Then some Yemenis
came to him and he said: “Accept the good tidings, O, people of
Yemen, for Banu Tameem refused them.” They said, “We accept it, O
Messenger of Allah! We have come to ask you about this matter (i.e.
the start of creation).” He said, “First of all, there was nothing but
Allah, and (then He created His Throne). His Throne was over the
water, and He wrote everything in the Book (in the heaven) and
created the heavens and the Earth.” And Imam Ahmad Ibn Hanbal
narrated on the authority of Abu Hurairah that he said: The
Messenger of Allah took me by the hand and said: “Allah created the
dust on Saturday and He created the mountains on Sunday, and He
created the trees on Monday, and He created the unpleasant things
on Tuesday and He created the light on Wednesday and He spread
the creatures throughout it on Thursday and He created Adam after
‘Asr on Friday. He was the last creation during the last hour of Friday,
between ‘Asr and the night.”
And An-Nasa’i reported in the Tafseer on the authority of Abu

Hurairah, who said: The Messenger of Allah took me by the hand and
said: “O Abu Hurairah! Verily, Allah created the heavens and the
Earth and what lies between them in six days, then He istawa over
the Throne on the seventh day and He created the dust on Saturday.”
‘Ali Ibn Al-Madeeni, Al-Bukhari, Al-Baihaqi and other

hadeeth masters discussed this hadeeth; Al-Bukhari said in his
Tareekh: “Some have said that it was on the authority of Ka‘b and that
is more correct.” That is to say, this hadeeth was heard from Ka‘b Al-
Ahbar by Abu Hurairah, because they were Companions and used to
sit together to study hadeeth One of them would recite from his
papers and the other would recite from what he believed to be from
the Prophet. So this hadeeth was obtained by Abu Hurairah from
47
Ka‘b, who read it in his papers and so some of the narrators assumed
that it was narrated from the Prophet. He confirmed that it was
marfoo’ by his saying, “The Messenger of Allah took me by the
hand…” After that, there is something extremely singular in its text,
such as the fact that there is no mention of the creation of the
heavens in it, but the creation of the Earth and all that is in it in seven
days is mentioned. This conflicts with what the Qur’an says, because
the Earth was created in four days, then the heavens were created in
two days from smoke. This is the steam from water which rises when
the great water – which Allah created by His churning of the Earth,
through His All-Encompassing Omnipotence – is agitated, as
narrated by Isma‘eel Ibn ‘Abdur-Rahman As-Suddi in a tradition
which he reported on the authority of Abu Malik and on the
authorities of Abu Salih, Ibn ‘Abbas , Murrah Al-Hamdani (who
reported on the authority of Ibn Mas‘ood) and on the authority of
people from among the Companions of the Messenger of Allah that
he said regarding the Words of Allah, Most High, He it is Who created
for you all that is on Earth. Then, He istawa towards the heaven and
made them seven heavens and He is the All- Knowing (Soorah Al-
Baqarah 2:29) They said that Allah’s Throne was over the water and
He had not created any part of His creation before the water. Then
when He wanted to create the creation, He extracted smoke (i.e.
steam) from the water and it rose above the water and He called it
the heaven. Then He dried the water and made it into a single Earth
and then He rent it apart and made seven Earths in two days –
Sunday and Monday – and He created the Earth on a whale, that
being the whale (Noon) mentioned by Allah in the Qur’an: Noon. By
the Pen and what they (the angels) write (Soorah Al-Qalam 68:1) The
whale was in the water. The water was upon the back of a (small)
rock. The rock was upon the back of an angel. The angel was upon
a rock. The rock - the one mentioned by Luqman - was in the wind,
neither in heaven nor on the Earth. The fish moved and became
agitated. As a result, the Earth quaked, whereupon He firmly
anchored the mountains on it, and it was stable. Allah created the
mountains and the beneficial and useful things that are in them on
48
Tuesday and on Wednesday, He created the trees, the water, the
cities and the cultivated and barren land. He rent apart the heaven,
which had been one single unit, and made it into seven heavens in
two days – Thursday and Friday – and He only called Friday Al-
Jumu‘ah because on that day He combined in it the creation of the
heavens and the Earth and inspired His Command in every heaven.
He created in each heaven the angels, the seas, the mountains of hail
and all of the other things which none knows but He. Then He
beautified the heaven with the stars and made them as adornments
and as a guardian against the devils. Then, when He had finished
creating what He loved, He istawa (ascended) over the Throne.” In
this narration As-Suddi mentions a great number of strange things,
and many of them are derived from Isra’eeliyyat. This is because
when Ka‘b Al- Ahbar embraced Islam during the Caliphate of ‘Umar,
he used to speak in front of ‘Umar Ibn Al-Khattab about things from
the knowledge of the People of the Scripture and ‘Umar would listen
to him out of friendliness toward him and from surprise at the things
he said that concurred with much of the truth that is contained in the
Qur’an and the authentic sayings of the Prophet. As a result, many
people deemed it permissible to transmit what Ka‘b Al-Ahbar said.
But much of what he conveyed was incorrect and far from the truth.
Al-Bukhari narrated in his Saheeh, on the authority of Mu‘awiyah,

that he used to say regarding Ka‘b Al-Ahbar, “Even though he was the
most truthful of those who transmitted things from the People of the
Scripture, we found that some of what he said was lies.” This means
that he regarded the transmissions as untrue, not that he held Ka‘b
to be a deliberate conveyor of lies – and Allah knows better.
We relate them and then follow them with ahadeeth which either
prove them to be true or disprove them, while the rest remain
neither proven nor disproved. Allah is the One Whose Help is sought
and upon Whom we depend.
49
Al-Bukhari narrated on the authority of Abu Hurairah that he said:
The Messenger of Allah said: “When Allah ordained the creation, He
wrote in His Book which is with Him above the Throne: Verily, My
Mercy has overcome My Anger.”
Then Al-Bukhari said: Chapter: What Has Been Said Regarding Seven
Earths and the Words of Allah, Most High:
It is Allah Who has created seven heavens and of the Earth the like
thereof (i.e. seven). His Command descends between them (heavens
and Earth), that you may know that Allah has power over all things,
and that Allah surrounds (comprehends) all things in (His)
Knowledge (Soorah At-Talaq 65:12) – and then he said: It is reported
on the authority of Abu Salamah Ibn ‘Abdur-Rahman that there was
a dispute between him and some people and so he visited ‘A’ishah
(may Allah be pleased with her) and acquainted her with the details
of the dispute and she said, “O Abu Salamah! Avoid the land, for the
Messenger of Allah  said, ‘Whoever takes even a span of land
unjustly, his neck shall be encircled with it down seven Earths.’”
Then Al-Bukhari narrated on the authority of Salim, on the authority

of his father that he said: The Prophet said, “Whoever took some land
without right will sink down the seven Earths on the Day of
Resurrection.”
Here Al-Bukhari mentioned the hadeeth of Muhammad Ibn Seereen,

on the authority of ‘Abdur-Rahman Ibn Abi Bakrah, on the authority
of his father, that he said, “The Messenger of Allah said, ‘(The division
of) time has turned to its original form which was current when Allah
created the heavens and the Earth. The year is twelve months.’” What
he meant by it and Allah knows better – was to determine the
meaning of the Words of Allah, Most High: It is Allah Who has created
seven heavens and of the Earth the like thereof (i.e. seven) (Soorah
At-Talaq 65:12) – That is, the like thereof in numbers. That is to say,
just as the number of months, which is now twelve, corresponds with
50
the number of months with Allah in His first Book, so these
correspond in time, just as they correspond in place.
Imam Ahmad narrated on the authority of Ibn Mas‘ood that he said,

“I said: O, Messenger of Allah! Which injustice is greatest?” He said,
“That a Muslim should decrease a single cubit from the land of his
brother, for there is not a pebble from the land that a person takes
which does not encircle his neck on the Day of Resurrection down to
the bottom of the Earth and none knows the bottom of it except
Allah.” Ahmad was alone in narrating this, but its chain of narrators
is acceptable.
These ahadeeth are similar to mutawatir narrations in their

affirmation of the existence of seven Earths. What is meant by that is
that each of them is above the other. The scholars have disagreed
regarding whether or not they are piled up, with nothing separating
them or whether there are spaces between each of them. There are
two opinions in the matter and there is a similar disagreement
regarding the celestial bodies. It would appear that between each of
them there is a distance, based on what is apparent from the Words
of Allah, Most High: It is Allah Who has created seven heavens and of
the Earth the like thereof (i.e. seven). His Command descends
between them (Soorah At-Talaq 65:12)
As for what one of the rationalists said regarding the hadeeth: “…his
neck shall be encircled with it down seven Earths.” - that it means
seven regions, this opinion contradicts the clear meaning of the
Verse and the authentic hadeeth which we have narrated via Al-
Hasan, on the authority of Abu Hurairah .
Then he interpreted the hadeeth and the Verse in a way that

contradicts their clear meaning, without any support and without
any proof – and Allah knows better. It is the same with much of what
is said by many of the People of the Scripture and which has been
accepted by a group of our scholars, which states that this Earth is
51
made from dust and what is below it consists of iron, and the other
is from sulphur stone and the other from such-and-such. But all of
this, if it has not been authentically reported with a chain of
narrators reaching to the Prophet is rejected. Likewise, regarding the
tradition narrated on the authority of Ibn ‘Abbas which states that he
said, “In every Earth of the creation there is something similar to
what is in this one, even an Adam, like your Adam and an Ibraheem,
like your Ibraheem,” it was reported in a summarised form by Ibn
Jareer and it was examined by Al-Baihaqi in Kitab Al-Asmaì Was-
Sifat. If it is authentic, it must be understood that Ibn ‘Abbas took it
from the Isra’eeliyyat – and Allah knows better.
Geographers have mentioned the number of mountains in the Earth

in all of their locations, east and west and they mentioned their
length, how far they stretch and their height and they have spoken at
great length on these matters, and it would not be fitting to explain
all that they have said on the subject here. Allah, Most High, says, And
among the mountains are judad, white and red, of varying colors and
(others) gharabeeb, black (Soorah Fatir 35:27)
Ibn ‘Abbas and others said that the Arabic word judad means
pathways and ‘Ikrimah and others said that gharabeeb means tall,
black mountains. This is the case of the mountains all over the Earth.
They differ in their locations and their colors.
Allah has mentioned Al-Joodi by name in His Book; it is a great

mountain which lies to the east of Jazeerah Ibn ‘Umar, by the side of
the River Tigris, near Al-Mawsil. It stretches from the south to the
north, for a distance of three days’ journey. Its summit is half a day’s
journey and it is green in color, because it is covered in oak trees. To
the side of it is a town known as Ath-Thamaneen, which was the
home of those who survived the flood in the ship with Nooh ,
according to what has been related by more than one scholar of
tafseer – and Allah knows better.
52
Allah also mentions Mount Sinai and Al-Hafiz Ibn ‘Asakir narrated on
the authority of Ka‘b Al-Ahbar that he said: “On the Day of
Resurrection, four mountains – and they are Al- Khaleel Mountain,
Lebanon, At-Toor (Mount Sinai) and Al- Joodi – each of them will
become a white pearl that shine between the heaven and the Earth
and they will return to Bait Al-Maqdis (Jerusalem), so that its corners
will be illuminated and His Kursi will be placed on it and there He
will judge between the people of Paradise and the people of the Fire.
And you will see the angels surrounding the Throne from all around,
glorifying the praises of their Lord. And they will be judged with
truth. And it will be said, “All praise and thanks be to Allah, the Lord
of the worlds.” (Soorah Az-Zumar 39:75)
53
Section Regarding the Seas and the Rivers
Allah, Most High, says, And He it is Who subjected the sea (to you),
that you may eat from the fresh tender meat, and that you bring forth
out of it ornaments to wear. And you see the ships plowing through
it, that you may seek from His bounty and that you may perhaps be
grateful. And He has driven firm standing mountains into the Earth,
lest it should shake with you; and rivers and roads, that you may
guide yourselves. And (by the) landmarks; and by the stars, they
guide themselves. Is then He Who creates the same as one who
creates, not Will you not then reflect. And if you would try to count
the favors of Allah, you would never be able to count them. Truly,
Allah is Forgiving, Most Merciful (Soorah An-Nahl 16:14-18)
He, Most High, says, And the two seas (kinds of water) are not alike:
this is palatable, sweet and pleasant to drink, and that is salty and
bitter. And from them both you eat fresh tender meat (fish), and
derive the ornaments that you wear. And you see the ships cleaving,
that you may seek of His bounty, and that you may give thanks.
(Soorah Fatir 35:12)
He, Most High, says, See you not that the ships sail through the sea
by Allah’s Grace that He may show you of His Signs? Verily, in this are
signs for every patient, grateful (person). And when waves cover
them like shades, they invoke Allah, making their invocations for
Him only. But when He brings them safe to land, there are among
them those that stop in between. And Our Ayat are not denied except
by every perfidious ingrate. (Soorah Luqman 31:31,32)
He, Most High, says, Verily, in the creation of the heavens and the
Earth, and in the alternation of night and day, and the ships which
sail through the sea with that which is of use to mankind, and the
water (rain) which Allah sends down from the sky and makes the
Earth alive therewith after its death, and the moving (living)
54
creatures of all kinds that He has scattered therein, and in the veering
of winds and clouds which are held between the sky and the Earth,
are indeed Ayat (proofs, evidences, signs, etc.) for people of
understanding. (Soorah Al-Baqarah)
So Allah, Most High, has blessed His slaves with the things that He
created for them, such as the seas and rivers. The vast seas which
stretch across the Earth and that which they produce in all corners
of it is salty and bitter and in this there is great wisdom for the health
of the atmosphere, for if it were sweet, the atmosphere would
become malodorous and the air bad, because of the large creatures
that die in them and that would lead to the extinction of mankind and
the spoiling of their environment. But (Allah’s) far-reaching Wisdom
necessitated that it should be the way it is in order for this advantage
to be attained. This is why, when the Messenger of Allah  was asked
about the sea, he said, “Its water is pure and its dead things are lawful
(to eat).”
As for the rivers, their waters are sweet and permissible to drink, for
those who wish to do so. The fact that Allah has caused them to flow
freely, making them spring forth in one land and sending them to
other lands as sustenance for His slaves. Some of them are large,
while others are small, according to the need and the benefit.
Scholars of geography have spoken about the number of seas and

about the major rivers, their sources, and where they end in words
containing wisdoms and proofs of the Omnipotence of the Creator,
Most High. It also shows that He acts by Choice and with Wisdom.
Allah, Most High, says, And the sea kindled by fire (or kept filled
(Soorah At-Toor 52:6). There are two opinions regarding this; one
states that it is the sea which is under the Throne, mentioned in the
hadeeth of the goats and that it is above the seven heavens. The
distance between the lowest part of it and the highest part of it is like
the distance between each heaven. It is from this that the rain will
fall before the Sending Forth and from it the bodies will be restored
to life from their graves. This is the preferred opinion of Ar-
55
Rabee‘Ibn Anas. The second opinion states that the word bahr is a
generic collective noun, meaning all the seas on Earth – and that is
the opinion of the majority.
Scholars disagreed regarding the meaning of Al-Bahr Al- Masjoor in
the abovementioned Verse. It was said that it means “filled” and it
was also said that it means “that which will become a kindled fire on
the Day of Resurrection and that it will surround Ahl Al-Mawqif,” as
we mentioned in the Tafseer, on the authority of ‘Ali Ibn Abi Talib ,
Ibn ‘Abbas , Sa‘eed Ibn Jubair, Mujahid and others. It was also said
that what is intended by masjoor is prevented, restrained and
preserved from overflowing and inundating the land, and drowning
those upon it. This was narrated by Al-Walibi, on the authority of Ibn
‘Abbas and it was the opinion of As-Suddi and others. It was reported
on the authority of ‘Umar Ibn Al-Khattab from the Messenger of Allah
that he said: “There is not a single night when the sea does not rise
three times and ask permission from Allah, the Almighty, the All-
Powerful to unfold and flow over them (mankind), but Allah
prevents it.”
This is one of the blessings which Allah bestows on His slaves, that
He prevents the evil of the sea from inundating them and makes it
subservient to them, so that it carries their ships so that they may
reach distant lands with their trading goods and other things. And
He guides them on it, with what He has created in the heaven and on
Earth, such as the stars and the mountains, which He has made as
landmarks by which they are guided on their journeys. He has also
blessed them with the precious, rare, and beautiful pearls and gems
that He has created therein, which are not found anywhere else and
with the strange creatures that He has created in it and which He has
made lawful for them to eat, even when they are dead, as He, Most
High, says, To hunt and eat the creatures of the sea is made lawful to
you (Soorah Al-Ma’idah 5:96) and the Prophet said, “Its water is pure
and its dead things are lawful (to eat).” In another hadeeth, he said,
“Two dead things and two types of blood have been made lawful to
us: Fish and locusts and the liver and the spleen.”
56
Al-Hafiz Abu Bakr Al-Bazzar reported in his Musnad on the authority
of Abu Hurairah – in a marfoo‘ form – that he said: “Allah spoke to
this western sea and He spoke to the eastern sea. He said to the
western sea, ‘I transport some of my slaves upon you, so what do you
do with them?’ It said, ‘I drown them.’ Allah said, ‘May wretchedness
be in (all of) your regions.’ And so He deprived it of jewels and game
(i.e. fish etc.). Then He spoke to this eastern sea and said, ‘I transport
some of my slaves on, so what do you do with them?’ It said, ‘I carry
them in my hand and I am to them like a mother to
her child.’ And so Allah rewarded it with jewels and game.” Then he
(Al-Bazzar) said, “We do not know of anyone who narrated it on the
authority of Suhail except ‘Abdur-Rahman Ibn ‘Abdullah Ibn ‘Umar
and he narrates hadeeth which are munkar.” He added, “And Suhail
narrated it on the authority of An-Nu‘man Ibn Abi ‘Ayyash, on the
authority of ‘Abdullah Ibn ‘Amr in a mawqoof form.
I say: To say that it is mawqoof at ‘Abdullah Ibn ‘Amr Ibn Al-‘As is

more correct, because on the day of the Battle of Yarmook, he had
found two pack-animals, loaded with books which contained
knowledge of the People of the Scripture; and he used to relate things
from the Isra’eeliyyat from them, some of them well-known and
accepted and some of them unknown and rejected. As for the marfoo‘
narration, it was narrated only by ‘Abdur-Rahman Ibn ‘Abdullah Ibn
‘Amr Ibn Hafs Ibn ‘Asim Ibn ‘Umar Ibn Al-Khattab Abul Qasim Al-
Madani, the chief justice of Al-Madinah. Imam Ahmad Ibn Hanbal
said of him, “He is nothing. I heard it from him, then I tore up his
hadeeth. He was a liar and his ahadeeth were munkar.” He was also
declared weak by Ibn Ma‘een, Abu Zur‘ah, Abu Hatim, Al-Juzjani, Al-
Bukhari and Abu Dawood. Ibn ‘Adiyy said, “In general, his ahadeeth
are munkar and the worst of them is the hadeeth of the sea.”
The geographers – who deal with latitude, longitude, seas, rivers,

mountains, terrains and the cities, ruins, buildings, the seven true
regions, according to their terminology, and the numerous
57
commonly known regions, what is contained in the cites and the
countryside – including private property and plants and trade that
exists in every area – say that the land is flooded by the great water
(i.e. the seas), except for about a quarter of it and that is ninety
degrees. And Divine Providence necessitates that the water be held
back from this area, in order that animals might live on it and that
crops and fruits might grow on it, as Allah, Most High, says, And the
Earth He has put for the creatures. Therein are fruits, date-palms
producing sheathed fruit-stalks (enclosing dates). And also corns,
with (its) leave and stalk for fodder, and sweet-scented plants. Then
which of the Blessings of your Lord will you both (jinn and men)
deny? (Soorah Ar-Rahman 55:10-13)
They said that the inhabited portion of this land is about two- thirds
of it, or a little more than that; and that is ninety-five degrees. With
regard to the Western ocean – which is known as Oceanus (Okeanos)
and which borders the lands of the West, including the Canary
Islands – between them and its coast is ten degrees, which is
approximately one month’s journey. It is not possible to travel or sail
across it, due to its waves and the varying winds and waves that exist
therein. It contains no fish or other edible life and has nothing that
can be extracted from it. It cannot be traveled on for the purpose of
trade or anything else and it stretches in the south to the Mountains
of Darkness, or the Mountains of the Moon, wherein is the source of
the Egyptian Nile. It traverses the equator and then stretches
eastward and reaches the south of the land. In it there are the islands
of the black people and on its coast there are many ruins. Then it
stretches to the east and to the north, until it connects with the Sea
of China and India. Then it stretches eastward until it borders the end
of the exposed eastern land – and there are the lands of China. Then
in the east of China, it turns northward, so that it crosses the lands of
China and faces the Dam of Ya`jooj and Ma`jooj. Then it turns and
encircles lands whose circumstances are unknown. Then it stretches
westward and borders the lands of the Russians and passes them,
then turns westward and southward and encircles the land. Then it
58
returns toward the west and the strait pours out from the west to the
body of the land, the furthermost point of which ends at the western
borders of Ash-Sham (Syria). Then it crosses the lands of the
Christians, until it reaches Constantinople and other lands of their.
They say that between the Indian Sea and the China Sea there are
mountains which separate them and between them there are lanes
on which ships travel and they are caused to do so by their Creator.
He has also made paths similar to them on the land. Allah, Most High,
says, And We have placed on the Earth firm mountains, lest it should
shake with them, and We placed therein broad highways for them to
pass through, that they may be guided. (Soorah Al-Anbiya’ 21:31).
And Ptolemy, one of the kings of India, mentioned in his book, Al-
Mijisti, which was translated into Arabic during the reign of Al-
Ma’moon – which is the source of this information – that the seas
which flow from the western, eastern, southern and northern oceans
are very numerous. Some of them are in fact, one sea, but bear
different names, according to the lands which they border; these
include Bahr Al-Qulzum (the Red Sea) and Al-Qulzum is a village on
the coast, near Aylah. There is also the Sea of Persia, the Khazar Sea
(Caspian Sea), the Sea of Warnak, the Roman Sea (the Mediterranean
Sea), the Bantash Sea and the Blue Sea – a city on its coast – and it is
also known as Al-Qarm Sea. It becomes narrow until it pours into the
Roman Sea, to the south of Constantinople, i.e., the Gulf of
Constantinople. This is why the ships move quickly on its current
from Al-Qarm to the Roman Sea, while they move slowly when they
come from Alexandria to Al-Qarm. This is because they encounter a
current of water; and this is one of the wonders of the world, because
every flowing water is sweet, except this. And every non-flowing sea
is salty, except for the Khazar Sea, which is also known as the
Georgian Sea and the Sea of Tabaristan and has a large portion of
sweet water in it, according to what has been reported by travelers
to the area.
59
They (the geographers) have mentioned the limits of these seas,
their origins and their end-points. And they have also mentioned the
lakes on Earth into which the rivers empty and other flow – and they
are the wide beds. They have also mentioned the well-known great
rivers that exist on Earth, along with their sources and where they
end.
But we are not concerned with lengthy explanations of such things

here; we only wish to speak of what relates to the rivers which are
mentioned in the hadeeth. Allah, Most High, says,
Allah is He Who has created the heavens and the Earth and sends
down water (rain) from the sky, and thereby brings forth fruits as
provision for you; and He has made the ships to be of service to you,
that they may sail through the sea by His Command; and He has made
rivers (also) to be of service to you. And He has made the sun and the
moon, both constantly pursuing their courses, to be of service to you;
and He has made the night and the day to be of service to you. And
He gave you of all that you asked for, and if you (try to) count the
blessings of Allah, never will you be able to count them. Verily, man
is indeed an extreme wrongdoer, ungrateful (Soorah Ibraheem
14:32-34)
In the Saheehain, it is reported on the authority of Malik Ibn Sa‘sa‘ah

that when the Messenger of Allah spoke of Sidrah Al-Muntaha, he
said: “Two hidden rivers and two visible rivers ran from its roots. As
for the two hidden rivers, they are in Paradise, and the two visible
rivers, they are the Nile and the Euphrates.”
In Saheeh Muslim, it is reported on the authority of Abu Hurairah that

the Messenger of Allah said, “Saihan, Jaihan, the Euphrates and the
Nile are all among the rivers of Paradise.” What is meant – and Allah
knows better – by this is that these rivers resemble the rivers of
Paradise in their clarity, their sweetness, their courses and other
such attributes, as he said in another hadeeth, narrated and declared
60
authentic by At- Tirmidhi, on the authority of Abu Salamah, who
reported on the authority of Abu Hurairah that the Messenger of
Allah said, “The ‘ajwah dates are from Paradise and contain a cure
for poison.” That is, they resemble the fruits of Paradise, not that
(1)
they are harvested from Paradise, because practical experience

proves otherwise; so it is clear that it refers to something else.
Likewise, the Prophet said, “Fever is from the breath of the Hellfire;
so cool it with water.” And he said, “The severity of the heat is from
the breath of the Hellfire.” In the same way, the sources of these
rivers have been witnessed on Earth. As for the Nile, it is the river
which is without equal on Earth in its lightness and its fineness and
the distance for which it flows from its beginning to its end. It starts
in the mountains of Al-Qumr, i.e. of white. Some said that they are the
mountains of Al-Qamar, i.e. the moon and they are in the west of the
land, beyond the equator, lying in a southerly direction. It is said that
ten streams of water – all of them distant from one another –
combine to form it and that each five of them combine to form a lake,
then six rivers flow from it, then all of them combine to form another
lake and then one river flows from it and that is the Nile. It then
passes through the lands of Sudan and Abyssinia and then through
Nubia and its main city is Dongola. It then passes through Aswan,
after which it passes through the lands of Egypt. It then goes a little
way beyond Egypt and splits into two parts near a village on its
shoreline; this village is known as Shattanawf. Then the westerly
flow takes it through Rasheed and pours into the briny sea. As for the
easterly flow, it also divides into two flows at Jawjar. The western
flow passes through the western side of Dimyat and pours into the
sea, while the eastern flow passes through Ushmoon Tannah, where
it pours into a lake east of Dimyat. This lake is known as Lake Tinnees
or Lake Dimyat. The distance between its starting point and its end
point is a vast one and this is why it is such a calm river. Ibn Seena
said, “It has characteristics which no other river on Earth has; these
include the fact that measured from its source to its end-point, it is
the longest river. In addition, it flows through rocks and sands, but it
contains no moss or mire. Also, it does not cause the rocks and stones
61
over which it flows to become green and this is due to its purity,
sweetness and calmness. [And of that the increase in the days of a
decrease of other rivers, and the decrease in the days of increase and
its plenty.] As for the claim made by some, that its source is in an
elevated place seen by some people and that they saw there a great
horror, beautiful maidens and strange things and that whoever sees
it is unable to speak after that, all of these are superstitions of
chroniclers and liars.
‘Abdullah Ibn Lahi‘ah reported on the authority of Qais Ibn Al-Hajjaj,

who reported from someone else that he said: When ‘Amr Ibn Al-‘As
conquered Egypt, its people came to him during the month of
Ba’unah, which is one of the months of the Coptic calendar, and said
to him, “O, Commander! There is a religious custom relating to this
Nile of ours and it will not flood without it.” He said to them, “And
what is that?” “When twelve nights of the month have passed, we go
to a virgin slave who is living with her parents and taking care of
them, then we decorate her with jewels and the finest clothes and
throw her into the Nile.” ‘Amr said, “This is not a part of Islam and
Islam eradicates what came before it.” So they celebrated Ba’unah
(with sacrificing a virgin) and the Nile did not flood – neither a little
nor a lot.” According to another narration, “They celebrated the three
months of Ba’unah, Abeeb and Misra and it did not flood, which
caused them to consider migration. “So ‘Amr wrote to ‘Umar Ibn Al-
Khattab and informed him about this. He wrote back to him, saying
“You were right in what you said. Truly, Islam eradicates what
preceded it.” He sent a slip of paper inside his letter and wrote to
‘Amr, “I have sent you a slip of paper inside my letter, so throw it in
the Nile.” When ‘Umar’s letter reached ‘Amr Ibn Al-‘As, he took the
slip and opened it, and there was in it, “From the slave of Allah, ‘Umar
Ibn Al-Khattab, the Commander of the Faithful, to the Nile of Egypt:
Now, if you used to flood before of your own accord, then don’t flood!
If it was Allah, the Subduer, Who made you flow, then I ask Allah to
make you flow.” He threw the slip into the Nile. They woke up on
Saturday morning, and Allah had made it flow (and it rose) sixteen
62
cubits in one night. Allah cut off this custom of the people of Egypt
right up to this day.”
As for the Euphrates, its source is in northern Arzan Ar- Room and it
passes close to Malatyah and then it passes through Sumayaat. Then
it passes through southern Ilbeerah and then it turns east, toward
Balls and Ja‘bar Fortress. Then it flows toward Ar-Raqqah, then it
flows to the northern side of Ar-Rahbah and then to ‘Aanah, then to
Heet and then to Al-Koofah. Then it goes out to the empty spaces of
Iraq and pours into broad, shallow bodies of water, i.e., lakes and
large rivers, which are well-known, flow out from them and toword
Ar-Raqqah, then it flows and pours into the Sea of Al-Basrah.
As for Saihan, it is said that it is also known as Saihoon. It

begins in the lands of the Romans and it flows from the north and
west to the south and east. It is to the west of the course of Jaihan and
it is smaller in size than it. It is in the land of the Armenians, which
are today known as the lands of Sees (Sisiyah). At the start of the
Islamic State, it was in the hands of the Muslims. But when the
Fatimids conquered the lands of Egypt and occupied Ash-Sham and
its garrison was unable to protect it from its enemies, Nicephorus the
Armenian conquered these lands, i.e., the lands of Sees (Sisiyah) –
that was in the year 300 A.H. and they still control them up to our
time. And it is Allah Whom we should ask that they be returned to us,
by His Power and Strength. Then Saihan and Jaihan combine at
Azanah and become one river. Then they pour into the Sea of Rome
(the Mediterranean) between Iyas and Tarasoos.
As for Jaihan, which is also known as Jaihoon, and by the common

people as Jahan, its source is in the lands of Rome and it flows into
the land of Sees (Sisiyah) from north to south and it is similar in size
to the Euphrates. Then it combines with Saihan and they become one
river, which flows into the sea at Iyas and Tarasoos. And Allah knows
better.
63
64
Section Pertaining to the Explanation of All
Creation – On Land and in the Sea
Allah, Most High, says, Allah is He Who raised the heavens without
any pillars that you can see. Then, He istawa (rose above) the Throne
(really in a manner that suits His Majesty). He has subjected the sun
and the moon (to continue going round)! Each running (its course)
for a term appointed. He regulates all affairs, explaining the Ayat
(proofs, evidences, verses, lessons, signs, revelations, etc.) in detail,
that you may believe with certainty in the meeting with your Lord.
And it is He Who spread out the Earth, and placed therein firm
mountains and rivers and of every kind of fruits He made zawjain
ithnain (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 over the day. Verily, in these things, there
are Ayat (proofs, evidences, lessons, signs, etc.) for people who
reflect. And in the Earth are neighboring tracts, and gardens of vines,
and green crops (fields, etc.), and date-palms, growing out two or
three from a single stem root, or otherwise (one stem root for every
palm), watered with the same water, yet some of them We make
more excellent than others to eat. Verily, in these things, there are
Ayat (proofs, evidences, lessons, signs) for the people who
understand. (Soorah Ar-Ra‘d 13:2-4)
He, Most High, says, Is not He (better than your gods) Who created
the heavens and the Earth, and sends down for you water (rain) from
the sky, whereby We cause to grow wonderful gardens full of beauty
and delight? It is not in your ability to cause the growth of their trees.
Is there any ilah (god) with Allah? Nay, but they are a people who
ascribe equals (to Him)! Is not He (better than your gods) Who has
made the Earth as a fixed abode, and has placed rivers in its midst,
and has placed firm mountains therein, and has set a barrier between
65
the two seas (of salt and sweet water). Is there any ilah (god) with
Allah? Nay, but most of them know not. (Soorah An-Naml 27:60,61)
He, Most High, says, He it is Who sends down water (rain) from the
sky; from it you drink and from it (grows) the vegetation on which
you send your cattle to pasture. With it He causes to grow for you the
crops, the olives, the date-palms, the grapes, and every kind of fruit.
Verily! In this is indeed an evident proof and a manifest sign for
people who give thought. And He has subjected to you the night and
the day, the sun and the moon; and the stars are subjected by His
Command. Surely, in this are proofs for people who understand. And
whatsoever He has created for you on this Earth of varying colours
[and qualities from vegetation and fruits, etc. (botanical life) and
from animal (zoological life)]. Verily! In this is a sign for people who
remember. (Soorah An-Nahl 16:10-13)
So Allah, Most High, has mentioned the things that He has created in
the Earth, such as the mountains, the trees, fruits, the plains, and the
rugged surfaces. He has mentioned the types of things that He
created, such as the inorganic materials (minerals, etc.), the living
creatures in the countryside, in the desert and in the seas. All of these
prove His Greatness, His Power, His Wisdom and His Mercy toward
His creation and He has made for every moving creature the
provision that they require day and night, in summer and in winter,
in the morning and in the evening, as Allah, Most High, says, And no
moving creature is there on Earth but its provision is due from Allah.
And He knows its dwelling place and its deposit. All is in a Clear Book.
(Soorah Hood 11:6)
66
Chapter: What Pertains to the Creation of the
Heavens and the Signs They Contain
We have already stated that the creation of the Earth took place
before the creation of the heaven, as Allah, Most High, says, He it is
Who created for you all that is on Earth. Then He Istawa ila the
heaven and made them seven heavens and He is the Knower of
everything. (Soorah Al-Baqarah 2:29)
He, Most High, says, Say: “Do you verily disbelieve in Him Who
created the Earth in two days and you set up rivals with Him Who is
the Lord of all that exists.” He placed therein firm mountains from
above it, and He blessed it, and measured therein its sustenance in
four Days equal for all those who ask. Then He rose over (istawa ila)
the heaven when it was smoke, and said to it and to the Earth: “Come
both of you willingly or unwillingly.” They both said: “We come
willingly.” Then He completed and finished their creation (as) seven
heavens in two days and He made in each heaven its affair. And We
adorned the nearest (lowest) heaven with lamps (stars) to be an
adornment as well as to guard. Such is the decree of Him, the
Almighty, the All-Knowing. (Soorah Fussilat 41:9-12)
He, Most High, says, Are you more difficult to create or is the heaven
that He constructed. He raised its height, and has perfected it. Its
night He covers and He brings out its forenoon. And after that He
spread the Earth. (Soorah An-Nazi‘at 79: 27-30)
We have explained His Words: And after that He spread the Earth by
saying that the Arabic word dahya (spreading) does not mean khalq
(creation); it was after the creation of the heaven.
He, Most High, says, Blessed be He in Whose Hand is the dominion;

and He is Able to do all things. Who has created death and life that
67
He may test you which of you is best in deed. And He is the Almighty,
the Oft-Forgiving. Who has created the seven heavens one above the
other; you can see no fault in the creation of the Most Gracious. Then
look again. Can you see any rifts? Then look again and yet again, your
sight will return to you humiliated and worn out. And indeed We
have adorned the nearest heaven with lamps, and We have made
such lamps (as) missiles to drive away the Shayatin, and have
prepared for them the torment of the blazing Fire. (Soorah Al-Mulk
67:1-5)
He, Most High, says, (He is the) Cleaver of the daybreak. He has
appointed the night for resting, and the sun and the moon for
reckoning. Such is the measuring of the Almighty, the All- Knowing.
It is He Who has set the stars for you, so that you may guide your
course with their help through the darkness of the land and the sea.
We have (indeed) explained in detail Our Signs for people who know.
(Soorah Al-An’am 6:96-97)
He, Most High, says, Indeed, your Lord is Allah, Who created the
heavens and the Earth in six days, and then He rose over (istawa) the
Throne. He brings the night as a cover over the day, seeking it
rapidly, and (He created) the sun, the moon, the stars subjected to
His command. Surely, His is the creation and commandment. Blessed
is Allah, the Lord of all that exists. (Soorah Al-A‘raf 7:54). And the
Verses on this subject are extremely numerous and we have spoken
about all of them in our Tafseer.
What is meant is that He, Most High informs us about the creation of
the heavens and its great vastness and elevation, that it is the
ultimate in beauty, splendor, perfection and brilliance, as He, Most
High, says, By the heaven full of hubuk (full of beauty, grace,
magnificence and perfection). (Soorah Adh- Dhariyat 51:7) That is,
the beautiful creation.
68
He, Most High, says, Who has created the seven heavens one above
the other; you can see no fault in the creation of the Most Gracious.
Then look again. Can you see any rifts. Then look again and yet again,
your sight will return to you humiliated and worn out. (Soorah Al-
Mulk 67:3-4) That is, humiliated from trying to see any defect,
imperfection or flaw in it. The Arabic word haseer means exhausted
and weak; even if one looked until one’s sight became feeble, fatigued
and weakened, one would not find any defect in it, nor any fault,
because Allah, Most High, had ordained its creation and adorned its
sky with the stars.
Al-Bukhari said in the Book of the Beginning of Creation: Qatadah

said, “And indeed We have adorned the nearest heaven with lamps.
(Soorah Al-Mulk 67:5) The creation of these stars was for three
purposes: as decoration of the sky, as missiles to hit the devils, and
as signs to guide travelers. So, if anybody tries to find a different
interpretation, he is mistaken, he will lose his reward and has taken
on a task about which he has no knowledge.” This was Qatadah’s
clear statement regarding the Words of Allah, Most High: And indeed
We have adorned the nearest heaven with lamps and We have made
such lamps (as) missiles to drive away the shayateen (devils).
(Soorah Al- Mulk 67:5)
He, Most High, says, It is He Who has set the stars for you, so that you
may guide your course with their help through the darkness of the
land and the sea. (Soorah Al-An’am 6:97) So whoever assigns any
other purpose to them, i.e. such as the knowledge of (Divine)
ordainments, taking their movements as evidence and comparisons
between their orbits and claims that this is proof that certain Earthly
events will take place, is mistaken. This is because most of what they
say on this subject contains nothing but conjecture, lies and false
claims. Allah mentioned that He created seven heavens one above
another. But scholars have differed as to whether or not the spaces
between them are piled up together or whether there are spaces
between them. In fact, the latter is the correct opinion.
69
In the Saheehain it is reported on the authority of Anas in the hadeeth
of Al-Isra` that he said: In the lowest heaven he (Prophet
Muhammad) found Adam and Gabriel said to the Prophet, “He is your
father; greet him.” The Prophet greeted him and Adam returned his
greeting and said, “Welcome, Oh, my son! O, what a good son you
are!” And then he ascended to the second heaven. Likewise, he
reported that the same thing happened in the third, fourth, fifth, sixth
and seventh heavens.” This proves that they are separated from each
other, because he said that they ascended until they reached the
second heaven and sought entrance, upon which it was said, “Who is
this?…” up to the end of the hadeeth. So this proves what we have
said. And Allah knows better.
Ibn Hazm, Ibn Al-Muneer, Abul Faraj Ibn Al-Jawzi and other scholars
have reported that there is a consensus among scholars that the
heavens are spherical and what lends weight to that is His Saying:
They all float, each in an orbit (Soorah Ya Seen 36:40) Al-Hasan said,
“They revolve.” Ibn ‘Abbas said, “In an orbit, like the turning of a
spinning mill.” They said, This is proven by the fact that the sun sets
every night and then it rises at the end of it from the east, as Umayyah
Ibn Abis-Salt said in Al-Bahr Al-Kamil:
The sun rises at the end of every night,

Red and rosy is the place at which it rises.
According to the hadeeth narrated by Al-Bukhari on the authority of

Abu Dharr: The Messenger of Allah said to Abu Dharr as the sun set,
“Do you know where it (the sun) goes (at the time of sunset)?” I
replied, “Allah and His Messenger know better.” He said, “It goes (i.e.
travels) till it prostrates itself underneath the Throne and takes the
permission to rise again, and it is permitted and then (a time will
come when) it will be about to prostrate itself but its prostration will
not be accepted, and it will ask permission to go on its course but it
will not be permitted, but it will be ordered to return whence it has
70
come and so it will rise in the West. And that is the interpretation of
the Statement of Allah: And the sun runs its fixed course for a term
(decreed). That is the Decree of (Allah) the Almighty, the All-
Knowing (Soorah Ya Seen 36:38)”
When this is known, then it (will be realized that) this is a hadeeth

which does not contradict what we have mentioned regarding the
rotation of the heavenly bodies, according to the most well-known
two opinions. There is not evidence of the spherical shape of the
Throne, as some have claimed; we have already proven the falseness
of their opinion. Nor does it prove that it (the sun) ascends to a place
above the heavens from our direction until it prostrates beneath the
Throne. Rather, it sets out of our sight and continues in its course.
There is nothing in the revealed Scripture to invalidate it rather that
which proves it and requires it is in perception, like eclipses. This is
because, if it follows its course until it reaches the middle of it – so
that it is the time of the middle of the night, for example – then it will
be at its furthest point from the Throne and likewise, it will be at its
closest point at the time of setting from our direction. When it is in
the place of its prostration, it seeks permission from the Lord as it
rises from the East and permission is granted to it and it appears
from the direction of the East.
And when it is the time which Allah wills for its setting from the
direction of the West, it prostrates according to its custom and seeks
permission to rise, according to its custom, but it will not be
permitted to do so and so it prostrates again, then asks permission,
but is denied, then it prostrates a third time, but it is denied and this
goes on throughout the night, as we have said in the Tafseer. Then it
will say, “O Lord! The dawn is nigh and the distance is far.” Then it
will be said to it, “Return from whence you came.” And so it will rise
from the West. Then, when the people see it, they will all believe and
that is (the meaning of) the Words of Allah, Most High: When no soul
which had not believed previously or earned good though its belief
71
will benefit thereby and the sun runs its fixed course for a term
(decreed). (Soorah Ya Seen 36:38).
It was said that this means until the time at which it has been
commanded to rise from the West. It was also said that the word
mustaqarr means the place in which it prostrates beneath the
Throne. And it was also said that it means the end of its course, which
is the end of the world. And it was reported on the authority of
‘Abdullah Ibn ‘Abbas that he recited, And the sun runs without a
mustaqarr for it. That is, it does not stop; based on this recitation, it
would mean that it prostrates while moving in its course. This is why
Allah, Most High, says, It is not for the sun to overtake the moon, nor
does the night outstrip the day. They all float, each in an orbit.
(Soorah Ya Seen 36:40) That is, the sun cannot overtake the moon
and rise in its domain; neither can the moon overtake the sun and
rise in its domain. Likewise, the night cannot precede the day. Rather,
when the day has gone, the night comes after it, following on its heels,
as the Messenger of Allah said, “When the night approaches from
here and the day departs from here and the sun sets, the fasting
person should break his fast.” It is accepted that time is divided into
night and day and there is nothing between them. This is why Allah,
Most High, says, Allah merges the night into the day (i.e. the decrease
in the hours of the night are added in the hours of the day), and
merges the day into the night (i.e. the decrease in the hours of day
are added in the hours of night), and has subjected the sun and the
moon, each running its course for a term appointed. (Soorah Luqman
31:29).
That is, He merges this into that; He takes from the length of this and
adds to the shortness of that and they become equal, just as at the
start of the spring season, the nights before that are long and the days
short. But the nights continue to shorten and the days to lengthen,
until they are equal – and that is at the beginning of spring. Then the
days begin to lengthen and the nights get shorter, until they also
become equal at the beginning of the autumn. Then the nights begin
72
to lengthen and the days to shorten, until the end of the autumn.
Then the days begin to lengthen slowly and the nights begin to
shorten slowly, until they become equal at the start of the spring, as
we said previously. That is what happens every year. This is why
Allah says, His is the alternation of night and day. Will you not then
understand? (Soorah Al-Mu’minoon 23:80) That is, the disposal of all
that is in His Hands; the Judge, Who is not contradicted and is not
opposed. And this is why He says in three Verses, when speaking of
the heavens, the stars, the night and the day, Such is the measuring
of the Almighty, the All-Knowing (Soorah Al-An‘am 6:96) That is, the
Almighty, Who has subjugated all things and to Whom all things have
submitted and so He is not opposed and He cannot be overcome. He
is the Knower of all things and He has appointed a measure for
everything, according to a rule which does not change and cannot be
disturbed.
So the bodies that are in the sky include those that constantly move
and they are known as mutahayyirah by the scholars of tasyeer; and
most of this knowledge is correct, unlike the “science” of
(astrological) rulings, most of which is false and without any
evidence to support its claims. These are seven in number and they
are: the moon, which is in the lowest heaven, ‘Utarid (Mercury),
which is in the second, Az-Zuhrah (Venus), which is in the third, the
sun, which is in the fourth, Al-Mirreekh (Mars), which is in the fifth,
Al-Mushtari (Jupiter) and Zuhal (Saturn) in the seventh. The other
planets are known as the fixed stars and they are, according to them,
in the eighth heaven, which is known in the language of many of the
later scholars as Al-Kursi. Others deny this saying, all of the planets
are in the lowest heaven and there is no objection to the view that
some of them are above others. It might be said that there is evidence
for this in the Words of Allah, Most High: And indeed We have
adorned the nearest heaven with lamps, and We have made such
lamps (as) missiles to drive away the Shayateen (devils) (Soorah Al-
Mulk 67:5), and in the Words of Him, Most High: Then He completed
and finished from their creation (as) seven heavens in two days and
73
He made in each heaven its affair. And We adorned the nearest
(lowest) heaven with lamps (stars) to be an adornment as well as to
guard (from the devils by using them as missiles against the devils).
Such is the Decree of Him the Almighty, the All-Knowing (Soorah
Fussilat 41:12). So Allah selected the lowest heaven from among the
heavens to be adorned with heavenly bodies, and if this proves that
they (the planets) are adornments, then so be it. If not, then there is
no objection to what the others say. And Allah knows better.
According to them, the seven heavens, indeed, the eight, turn with all
the fixed stars that they contain, while the wandering stars move in
an orbit contrary to it, from the West to the East. So the moon
completes its orbit in a month and the sun completes its orbit in a
year. If there is no disparity between the two courses and their
movements are similar, then the extent of the fourth heaven is twelve
times greater than that of the lowest heaven. Zuhal (Saturn) – which
is in the seventh heaven – completes its orbit in thirty years. Based
on this, the extent of the seventh heaven will be three hundred and
sixty times greater than that of the Earth.
The scholars have spoken about the masses of these stars and their
orbits and movements and they have enlarged on these things until
they have crossed over into the “science” of Al- Ahkam and the
“knowledge” of Earthly events derived from it and matters of which
most of them have no knowledge. The Greeks, who resided in Syria
many years before the time of the Messiah, had spoken at great
length about such matters and it would require a lengthy discussion
to explain all of it. It was they who built the city of Damascus and
made seven gates for it and at each gate they built a temple
representing each of the planets. They would worship each of them
in the appropriate temple and make supplications to them which
have been passed down from them by more than one historian and
by others. The author of the book As-Sirr Al-Maktoom Fee
Mukhatabat Ash-Shams Wal-Qamar Wan-Nujoom (The Hidden Secret
in the Address to the Sun, the Moon and the Stars) – but they are
superstitions to which none should pay any heed. And that is fairy
74
tale, and people did not care of it. They were also recorded by some
of the scholars of the Harnanis, the philosophers of ancient Harran.
They were pagans, who worshipped the seven stars and they were a
sect from among the Sabians. This is why Allah, Most High, says, And
from among His Signs are the night and the day, and the sun and the
moon. Prostrate not to the sun or to the moon, but prostrate to Allah,
Who created them, if you (really) worship Him. (Soorah Fussilat
41:37) And He informs us that the hoopoe said to Sulaiman (Solomon
), when informing him about Bilqees, the Queen of Saba’, in Yemen
and her armies and supporters, “I found a woman ruling over them,
and she has been given all things that could be possessed by any ruler
of the Earth, and she has a great throne. I found her and her people
worshipping the sun instead of Allah, and Shaitan (Satan) has made
their deeds fair-seeming to them, and has barred them from (Allah’s)
Way, so they have no guidance., Al-La (this word has two
interpretations: (i) Satan has barred them from Allah’s Way so that
they do not worship (prostrate before) Allah, or (ii) so that they may
worship (prostrate before) Allah, Who brings to light what is hidden
in the heavens and the Earth, and knows what you conceal and what
you reveal).” (Tafseer At-Tabari, Vol. 19, Page Allah, La ilaha illa
Huwa (none has the right to be worshipped but He), the Lord of the
Supreme Throne! (Soorah An-Naml 27:23-26).
Because the most eminent of the visible bodies in the heavens and
the Earth are the planets and the most eminent of them are the sun
and the moon, Al-Khaleel Ibraheem proved the futility of
worshipping them; and that is in the Words of Allah, Most High:
When he saw the moon rising up, he said, 'This is my lord.' But when
it set, he said, 'Unless my Lord guides me, I shall surely be among the
erring people.' When he saw the sun rising up, he said, 'This is my
lord. This is greater.' But when it set, he said, 'O, my people! I am
indeed free from all that you join as partners in worship with Allah.
Verily, I have turned my face toward Him Who has created the
heavens and the Earth Hanifan (Islamic Monotheism, i.e.
worshipping none but Allah, Alone) and I am not of al-mushrikoon
75
(pagans, idolaters, etc,.” (Soorah Al-An’am 6:77-79) So he made clear,
using decisive evidence, that worshipping any of these visible bodies,
such as the planets, the moon and the sun does not benefit anyone at
all, because all of them are created things, subject to Allah’s Lordship,
His Direction and made to follow their orbits and they cannot deviate
from what has been created for them, unless it is ordained for them.
This is the proof that they are subject to Allah’s Lordship, created,
made subservient and subjugated, which is why Allah, Most High,
says, And from among His Signs are the night and the day, and the
sun and the moon. Prostrate not to the sun or to the moon, but
prostrate to Allah Who created them, if you (really) worship Him.
(Soorah Fussilat 41:37) It has been authentically reported in the
Saheehain regarding the eclipse prayer that the Messenger of Allah
 said during a sermon one day, “Verily, the sun and the moon are
two Signs from among Allah’s Signs and they do not eclipse for the
death of anyone, nor for his life.”
Al-Bukhari narrated in the Book of the Beginning of Creation, on the

authority of Abu Hurairah from the Prophet that he said, “The sun
and the moon will be rolled up on the Day of Resurrection.”
These traditions prove that the sun and the moon are from among
Allah’s creations, which He created for the purposes that He
designed and then He does with them as He wills. And to Him belongs
the argument that eliminates falsehood and is incontrovertible.
When this is known, (it becomes clear that) all of the wandering and
fixed stars which are in the heaven are creations of Allah, as He, Most
High, says, And He made in each heaven its affair. And We adorned
the nearest (lowest) heaven with lamps (stars) to be an adornment
as well as to guard (from the devils by using them as missiles against
the devils). Such is the Decree of Him the All-Mighty, the All-Knower.
(Soorah Fussilat 41:12)
76
As for what many of the scholars of tafseer have said regarding the
story of Haroot and Maroot, that Az-Zuhrah was a woman whom they
attempted to seduce, but she refused unless they agreed to teach her
the greatest Name, which they did and she spoke it and ascended to
the heaven and became a planet, I believe that this is from among the
Isra’eeliyyat and even though it may have been narrated by Ka‘b Al-
Ahbar and passed on from him by a group from among the Salaf, who
related it as a story from the Children of Isra’eel.
77
Section Regarding What Has Been Said About the
Galaxy and Rainbows
Abul QasimAt-Tabarani narrated on the authority of ‘Abdullah Ibn

‘Abbas that Heraclius wrote to Mu‘awiyah and said, “If there remains
among them anything of Prophethood, then he will inform me about
whatever I ask them.” So he wrote to him, asking him about the
galaxy and about rainbows and about a place on which the sun has
not shone except for one hour. When the messenger reached
Mu‘awiyah with the letter, he said, “This is a thing about which I did
not think that I would be asked before today.” He asked, “Who can
answer this?” It was said, “‘Abdullah Ibn ‘Abbas.” So Mu‘awiyah
folded up Heraclius’ message and sent it to ‘Abdullah Ibn ‘Abbas and
he (‘Abdullah Ibn ‘Abbas ) wrote (back) to him, “The rainbow is a
protection for the people of the Earth from flooding and the galaxy is
the door to the heaven, from which the Earth is separated. As for the
place on which the sun has not shone except for an hour of the
daytime, it is that which lies beneath the sea that was parted for the
Children of Isra’eel.” This has an authentic chain of narrators up to
‘Abdullah Ibn ‘Abbas.
Allah, Most High, says, Verily, in the creation of the heavens and the
Earth, and in the alternation of night and day, and the ships which
sail through the sea with that which is of use to mankind, and the
water (rain) which Allah sends down from the sky and makes the
Earth alive therewith after its death, and the moving (living)
creatures of all kinds that He has scattered therein, and in the veering
of winds and clouds which are held between the sky and the Earth,
are indeed Ayat (proofs, evidences, signs, etc.) for people of
understanding. (Soorah Al-Baqarah 2:164)
Imam Ahmad narrated on the authority of Yazeed Ibn Haroon, who

in turn reported on the authority of Ibraheem Ibn Sa‘d, who reported
78
from his father, who in turn reported on the authority of one of the
Shaikhs of Banu Ghifar that he said, “I heard the Messenger of Allah
says, ‘Verily, Allah creates the cloud and He speaks in the best way
and laughs in the best way,.”
Malik narrated on the authority of ‘Abdullah Ibn Az-Zubair that

whenever he heard thunder, he would stop speaking and then he
would say, “Glory be to Him Whose praises the thunder glorifies, as
do the angels from fear of Him.”
Imam Ahmad narrated on the authority of Abu Hurairah that the

Messenger of Allah said, “Your Lord said, ‘If My slaves were to obey
Me, I would send down rain to them at night and I would send down
the sun upon them during the daytime and I would never let them
hear the sound of thunder,.”
79
Chapter: Mention of the Creation of the Angels
and Their Attributes
Allah, Most High, says, Allah bears witness that La ilaha illa Huwa
(none has the right to be worshipped but He), and the angels, and
those having knowledge (also give this witness); (He is always)
maintaining His creation in Justice. La ilaha illa Huwa (none has the
right to be worshipped but He), the All- Mighty, the All-Wise. (Soorah
Ale ‘Imran 3:18).
He, Most High, says, But Allah bears witness to that which He has sent
down (the Qur’an) unto you (O, Muhammad), He has sent it down
with His Knowledge, and the angels bear witness. (Soorah An-Nisa’
4:166)
He, Most High, says, And they say: 'The Most Beneficent (Allah) has
begotten a son (or children).' Glory to Him! They (those whom they
call children of Allah, i.e. the angels, ‘Eesa [Jesus] son of Maryam
[Mary] and ‘Uzair [Ezra], etc.) are but honored slaves. They speak not
until He has spoken, and they act on His Command. He knows what
is before them, and what is behind them, and they cannot intercede
except for him with whom He is pleased. And they stand in awe for
fear of Him. And if any of them should say: 'Verily, I am an ilah (a god)
besides Him (Allah),' such a one We should recompense with Hell.
Thus We recompense the zalimoon (polytheists, wrongdoers, etc.)
(Soorah Al-Anbiya’ 21:26-29)
He, Most High, says, Nearly the heavens might rent asunder from
above them (by His Majesty), and the angels glorify the praises of
their Lord, and ask for forgiveness for those on the Earth, verily,
Allah is the Oft-Forgiving, the Most Merciful. (Soorah Ash-Shoora
42:5)
80
He, Most High, says, Those (angels) who bear the Throne (of Allah)
and those around it glorify the praises of their Lord, and believe in
Him, and seek forgiveness for those who believe (in the Oneness of
Allah) (saying): 'Our Lord! You comprehend all things in mercy and
knowledge, so forgive those who repent and follow Your Way, and
save them from the torment of the blazing Fire! Our Lord! And make
them enter the ‘Adn (Eden) Paradise (everlasting Gardens) which
you have promised them, and to the righteous among their fathers,
their wives, and their offspring! Verily, You are the Almighty, the All-
Wise,. (Soorah Ghafir 40:7,8)
He, Most High, says, All praises and thanks be to Allah, the (only)
Originator (or the [only] Creator) of the heavens and the Earth, Who
made the angels messengers with wings - two or three or four. He
increases in creation what He wills. Verily, Allah is Able to do all
things. (Soorah Fatir 35:1)
He, Most High, says, And (remember) the Day when the heaven shall
be rent asunder with clouds, and the angels will be sent down, with
a grand descending. The sovereignty on that Day will be the true
(sovereignty), belonging to the Most Beneficent (Allah), and it will be
a hard Day for the disbelievers (those who disbelieve in the Oneness
of Allah (Islamic Monotheism). (Soorah Al-Furqan 25:25,26)
He, Most High, says, O, you who believe! Ward off from yourselves
and your families a Fire (Hell) whose fuel is men and stones, over
which are (appointed) angels stern (and) severe, who disobey not,
(from executing) the Commands they receive from Allah, but do that
which they are commanded. (Soorah At-Tahreem 66:6)
The Verses which mention the angels are numerous; Allah describes
them as being strong in worship and in physical form. They are of
comely appearance and huge in size and they take on many forms, as
He, Most High, says, And when Our Messengers came to Loot (Lot),
he was grieved on their account and felt himself straitened for them
81
(lest the townspeople should approach them to commit sodomy with
them). He said, 'This is a distressful day.' And his people came
rushing toward him, and since aforetime they used to commit crimes
(sodomy, etc.) (Soorah Hood 11:77,78)
We mentioned in the Tafseer what more than one scholar said that
the angels appeared in the form of handsome men as a test and a
trial, so that the evidence would be established against the people of
Lot and Allah will inflict upon them the seizure of Allah, the Almighty,
Most Competent. Likewise, Gabriel used to come to the Prophet in
different forms; sometimes he would come to him in the form of
Dihyah Ibn Khaleefah Al- Kalbi, sometimes in the form of a Bedouin
man, sometimes in his true form. He has six hundred wings and the
distance between each wing is like the distance between the East and
the West. The Prophet saw him in this form on two occasions: once,
when he was descending from the heaven to the Earth and once, at
Sidrah Al-Muntaha, which is near to Jannah Al- Ma’wa. And this is
mentioned in the Words of Allah, Most High: He has been taught (this
Qur’an) by one mighty in power (Jibrael [Gabriel]), dhu mirrah (free
from any defect in body and mind), fastawa (then he [Jibrael] rose
and became stable) (Tafseer At-Tabari) while he (Jibrael) was in the
highest part of the horizon. Then he (Jibrael) approached and came
closer. (Soorah An-Najm 53:5-8). That is, Gabriel , as we reported on
the authority of more than one of the Companions, including
‘Abdullah Ibn Mas‘ood, Abu Hurairah, Abu Dharr and ‘A’ishah (may
Allah be pleased with all of them). And was at a distance of two bows’
length or (even) nearer, So did (Allah) convey the Inspiration to His
slave. (Soorah An-Najm 53:9,10) That is, to the slave of Allah,
Muhammad. Then He says, And indeed he (Muhammad) saw him
(Jibrael) at a second descent (i.e. another time) near Sidrah Al-
Muntaha (the Lote-tree of the Utmost Boundary [beyond which none
can pass]) (Soorah An-Najm 53:13,14). The reference in all these is
to Gabriel and we have mentioned in the ahadeeth of Al-Isra’ in
Soorah Subhan that Sidrah Al-Muntaha is in the seventh heaven. In
another narration, it is mentioned that it is in the sixth heaven. That
82
is, its trunk and its branches are in the seventh heaven. When that
covered the Lote-tree which did cover it (Soorah An-Namj 53:16). It
was said that it was covered by the Light of the Lord, the Almighty,
the All- Powerful. It was also said that it was covered by golden
moths. It was also said that it was covered by numerous different
colors, without limit. It was also said that it was covered by the
angels, like ravens. It was also said that it was covered by the Light
of Allah, Most High, and no one can describe it, because of its beauty
and its splendor.
There is no contradiction between these sayings, because all of them

are possible at one time.
Sufyan Ath-Thawri, Shu‘bah and Abul-Ahwas narrated on the

authority of Simak Ibn Harb, who reported from Khalid Ibn ‘Ar‘arah
that Ibn Al-Kawwa’ asked ‘Ali Ibn Abi Talib about Al-Bait Al-Ma‘moor
and he said: “It is a mosque in the seventh heaven, which is known
as Ad-Durah, opposite the Ka‘bah from above. Its sacredness in the
heaven is like the sacredness of the House on Earth. Every day,
seventy thousand angels pray in it and they never return to it.”
Others said that in every heaven there is a House which is filled with
angels, who come there in order to worship. They visit it in shifts,
just as the people of the Earth visit the Sacred House in order to
perform Hajj every year and to perform ‘Umrah at all times and to
make tawaf and offer prayers.
The name of the House which is in the heaven is Bait Al- ‘Izzah and
the name of the angel who leads the angels in it is Isma‘eel According
to this, the seventy thousand angels who enter Bait Al-Ma‘moor every
day and they do not return to it again – i.e., they will never return to
it until the end of time – are from the inhabitants of the seventh
heaven alone. This is why Allah, Most High, says, And none can know
the hosts of your Lord but He (Soorah Al-Muddaththir 74:31)
83
Imam Ahmad narrated on the authority of Abu Dharr that he said:
The Messenger of Allah said, “Verily, I see what you do not see and I
hear what you do not hear. The heaven cried out and it was entitled
to cry out. There is no place larger than the space of four fingers
which does not have a prostrating angel on it. If you knew what I
know, you would laugh little and weep much, and you would not take
pleasure in women on your beds – you would go out to the heights
and raise your voices to Allah, the Almighty, the All-Powerful.” Abu
Dharr said, “By Allah, I wished that I was a firm supported tree.”
Al-Hafiz Abul-Qasim At-Tabarani narrated on the authority of Jabir

Ibn ‘Abdullah that he said: The Messenger of Allah said, “There is not
in the seven heavens the space of a foot, or even a finger joint, or a
hand which does not have a prostrating angel or a bowing angel in it.
When the Day of Resurrection comes, they will all say, ‘We would not
have worshipped You as You deserve to be worshipped if we had not
done so without ascribing partners to you.’”
These two narrations prove that there is no place in the seven

heavens which is not occupied by the angels engaged in all kinds of
worship. Some of them are continuously standing, others are
continuously bowing and others are continuously prostrating.
Others are involved in other forms of worship and Allah knows
better what they are. They are continuously occupied in worship,
glorification and remembrance of Allah; deeds which Allah has
commanded them to do and they have places near to their Lord.
Allah, Most High, says, There is not one of us (angels) but has his
known place (or position); Verily, we (angels), we stand in rows for
the prayers (as you Muslims stand in rows for your prayers); Verily,
we (angels), we are those who glorify (Allah’s praises, i.e. offer
prayers) (Soorah As-Saffat 37:164-166)
The Prophet said: “Why don’t you draw yourselves up in rows as

angels do in the presence of their Lord?” The Companions said,
“Messenger of Allah, how do the angels draw themselves up in rows
84
in the presence of their Lord?” He  said, “They make the first row
complete and keep close together in the row.”
He said: “We have been favored over the rest of the mankind in three
matters: the earth has been made as a mosque (i.e. a place in which
to pray) for us and its dust has been made a means of purification for
us and our ranks (in prayer) have been made like those of the
angels.”
Thus they will come on the Day of Resurrection in front of their Lord,
the All-Powerful, in ranks, as Allah, Most High, says, And your Lord
comes with the angels in rows (Soorah Al-Fajr 89:22)
They will stand in rows before their Lord, the Almighty, the All-
Powerful on the Day of Resurrection, as He, Most High, says, The Day
that Ar-Rooh and the angels will stand forth in rows, none shall speak
except him whom the Most Beneficent (Allah) allows, and he will
speak what is right (Soorah An- Naba’ 78:38) What is meant by Ar-
Rooh here is mankind, according to ‘Abdullah Ibn ‘Abbas , Al-Hasan
and Qatadah. It was also said that it means a group of angels
resembling mankind in appearance. This was also said by ‘Abdullah
Ibn ‘Abbas, Mujahid, Abu Salih and Al-A‘mash. It was also said that it
refers to Jibrael. This was the opinion of Ash-Sha‘bi, Sa‘eed Ibn Jubair
and Ad-Dahhak. It was also said that it refers to an angel who is
known as Ar-Rooh, who is responsible for all mankind. ‘Ali Ibn Abi
Talhah reported on the authority of ‘Abdullah Ibn ‘Abbas that he said
regarding the Words of Allah, Most High: The Day that Ar-Rooh… will
stand forth that it is one of the greatest of the angels in form. A great
thing has been mentioned in the description of Jibrael in the Words
of Allah, Most High: He has been taught by One Mighty in power
(Soorah An-Najm 53:5). The scholars said that so great is his strength
that he lifted up the cities of the people of Loot – and they were seven
in number – with all of their inhabitants; they numbered four
hundred thousand, in addition to their livestock and other animals.
He also lifted up all the cities of the surrounding lands and their
85
buildings, etc. He lifted all of these on the tip of one of his wings until
it was as high as the clouds in the sky, so that the angels heard the
barking of dogs and the crowing of their cockerels. Then he turned
them upside-down – and that is the One Mighty in Power. As for His
Saying: Dhu Mirrah, it means: handsome in form, splendid and
radiant, as Allah, Most High, says in another Verse: Verily, this is the
Word of a most honorable messenger. (Soorah Al-Haqqah 69:40), i.e.
Jibrael and the word honorable here means beautiful in appearance.
His Saying: one mighty in power means that he possesses great
strength and enormous power. With the Lord of the Throne means
that he has a high status and elevated station, next to Allah, the Lord
of the Glorious Throne. Obeyed there means Jibrael is obeyed by the
heavenly host (i.e. the angels).
And trustworthy means great trust has been placed in him by Allah,
which is why he was the ambassador between Allah and His
Prophets (peace be upon them all), descending to them with
Revelation containing true information and just laws. He used to
come to the Messenger of Allah and he would descend to him in a
number of different forms, as we mentioned earlier. He saw in him
in the form in which Allah created him on two occasions. He has six
hundred wings, according to the narration of Al-Bukhari, on the
authority of Talq Ibn Ghannam, who reported on the authority of
Za’idah Ash-Shaibani that he said, “I asked Zirr about the Words of
Allah: And was at a distance of two bows’ length or less. So did He
convey the Inspiration to His slave. (Soorah An-Najm 53:9,10) and he
said, “‘Abdullah (‘Abdullah Ibn Mas‘ood ) informed us that
Muhammad saw Jibrael and he had six hundred wings.”
Imam Ahmad narrated on the authority of Abu Wa’il, who reported

on the authority of ‘Abdullah that he said, “The Messenger of Allah
saw Jibrael in his (original) form and he had six hundred wings and
each wing filled the horizon and pearls and precious stones of all
colors fell from his wings, in a manner that only Allah knows.”
86
In the Saheehain it was reported on the authority of Masrooq that he
said, “I was with ‘Aìshah and I said, ‘Does not Allah say, And indeed
he (Muhammad) saw him in the clear horizon (toward the East)
(Soorah At-Takweer 81:23) and, And indeed he (Muhammad) saw
him at a second descent (another time) (Soorah An-Najm 53:13)’ She
said, ‘I was the first of this nation to ask the Messenger of Allah about
this and he said, ‘That refers to none other than Jibrael .’ ” He did not
see him in the form in which Allah created him except on two
occasions: he saw him descending from the heaven to the Earth, the
greatness of his size filling what lies between the heaven and the
Earth.
Al-Bukhari narrated on the authority of ‘Abdullah Ibn ‘Abbas that he

said, “The Messenger of Allah said to Jibrael, ‘Will you not visit us
more than you do?’ Upon which Allah revealed: And we (angels)
descend not except by the Command of your Lord (O, Muhammad).
To Him belongs what is before us and what is behind us ' " (Soorah
Maryam 19:64)
said, “The Messenger of Allah was the most generous of people and
he was at his most generous during the month of Ramadan, when
Jibrael met him. Jibrael used to meet him on every night of Ramadan
till the end of the month. The Prophet used to recite the Holy Qur’an
to Jibrael, and when Jibrael met him, he used to be more generous
than a fast wind (which brings rain and welfare).”
One of the attributes of Israfeel – who is one of the bearers of the

Throne – is that he will blow the trumpet by the Command of his Lord
three times. The first trump is the trump of terror, the second will be
the trump of swooning and the third will be the trump of
Resurrection. The trumpet is a horn on which he will blow. Every
circle of it is like the distance between the heaven and the Earth. And
in it there is a place in which the souls of the slaves are placed when
Allah commands the blowing of the trumpet. When it is blown, the
souls will come out of it and the Lord, the All-Powerful will say, “By
87
My Might and My Power, let every soul return to the body which it
inhabited during its earthly life.” They will enter the bodies in the
graves and they will enter them, as poison enters a person who has
been stung. Then the bodies will come to life and the graves will split
open over them and they will emerge from them and hasten to the
gathering place.
This is why the Messenger of Allah said, “How can I live a life of ease
when the bearer of the horn has put it to his lips and raised his
forehead anticipating to hear the call, so when he is ordered to blow,
he will blow.” The Companions said, “What should we say
(supplicate) O, Messenger of Allah?” He replied: “Say, ‘Sufficient is
Allah for us and He is the best of Guardians, we put our trust in Allah,
our Lord’.”
Al-Hafiz Abul-Qasim At-Tabarani narrated on the authority of

‘Abdullah Ibn ‘Abbas that he said: Change only this While the
Messenger of Allah was with Jibrael in a secluded place, the horizon
of the heaven split and Israfeel approached, coming close to the
Earth and swayed and then an angel stood before the Prophet and
said, “O, Muhammad! Verily, Allah commands you to choose between
(being) a slave- prophet and a king-prophet.” He said, “Gabriel signed
to me with his hand to be humble and I knew that he was advising
me and so I said, ‘A slave-prophet.’ Then that angel ascended to the
heaven and I said, ‘O, Gabriel! I wanted to ask you about this, but I
saw in your expression something which deterred me from asking
the question. So who was that, O, Gabriel?’ He said, “That was
Israfeel. On the day that Allah created him, He created him in front of
Him, with his feet together and he did not raise his gaze. Between
him and the Lord were seventy lights and every time one of them
came near to him, it would burn out. In front of him is a tablet and
whenever Allah commands something in the heaven or the Earth, it
is raised up to the tablet and it strikes his forehead and he looks. If it
is one of my responsibilities, then it commands me to do it; if it is one
of Meeka’eel’s responsibilities, then it commands him to do it and if
88
it is one of the Angel of Death’s responsibilities, then it commands
him to do it.’ I said, ‘O, Gabriel! And what are your responsibilities?’
He said, ‘For the wind and the armies.’ I said, ‘And what are
Meeka’eel’s responsibilities?’ He said, ‘For the plants and the rain.” I
said, ‘And what are the responsibilities of the Angel of Death?’ He
said, ‘For taking the souls; I thought that he had descended for no
other reason than to begin the Hour (of Resurrection) and what you
saw in me was only fear of the start of the Hour.” This hadeeth is
ghareeb from this source.
In Saheeh Muslim, it is reported on the authority of ‘Aìshah that

when the Messenger of Allah stood up at night to pray, he would say,
“O, Allah, the Lord of Jibrael, Michael and Israfeel, the Creator of the
heavens and the Earth, Knower of the unseen and the seen! You judge
between Your slaves in those matters in which they disagree. Guide
me with Your permission in the divergent views (which the people
hold) about Truth, for it is You Who guides whom You will to the
Straight Path.”
Imam Ahmad said: Abul-Yaman told us: Ibn ‘Ayyash told us on the
authority of ‘Umarah Ibn Ghaziyyah Al-Ansari that he heard Humaid
Ibn ‘Ubaid, the freed slave of Banu Mu‘alla say: I heard Thabit Al-
Bunani reporting on the authority of Anas Ibn Malik, who reported
from the Messenger of Allah that he said to Gabriel, “Why do I never
see Michael laughing?” Jibrael replied, “Michael has not laughed since
the Fire was created.” So these angels, who have been clearly
mentioned in the Qur’an and authentic ahadeeth, are those who are
mentioned in the Prophetic supplication: “O, Allah, the Lord of
Jibrael, Michael and Israfeel…” So Jibrael descends with guidance to
the Messengers, in order that they might convey it to the nations.
Michael is charged with responsibility for the rain and the plants,
from both of which sustenance is created in this (earthly) abode. He
has assistants who do as he orders them to do, by Allah’s Command.
They distribute the winds and the clouds, in according to the Will of
the Lord, the All-Powerful.
89
As for the Angel of Death, his name is not made clear in the Qur’an or
in the authentic ahadeeth, though it has been given as ‘Izra’eel in
some traditions – and Allah knows better.
Allah, Most High, says, Say: ‘The angel of death, who is set over you,
will take your souls, then you shall be brought to your Lord’.” (Soorah
As-Sajdah 32:11). He has helpers who extract the soul of the slave
from the body until it reaches the throat, whereupon, the Angel of
Death takes it in his hand; and when he takes it, he does not leave it
in his hand for more than the blink of an eye before it is taken by his
helpers and cast into shrouds befitting it, as made clear in the
explanation of the Words of Allah, Most High: Allah will keep firm
those who believe, with the word that stands firm in this world (i.e.
they will keep on worshipping Allah alone and none else) and in the
Hereafter. (Soorah Ibraheem 14:27)
Then they ascend with it. If it was a righteous soul, the gates of the
Heaven are opened for it, but if it was not righteous, they remain
closed to it and it is thrown down to the Earth. Allah, Most High, says,
He is the Irresistible, Supreme over His slaves, and He sends
guardians (angels guarding and writing all of one’s good and bad
deeds) over you, until when death approaches one of you, Our
Messengers (the Angel of Death and his assistants) take his soul, and
they never neglect their duty. Then they are returned to Allah, their
Mawla (True Master [God], the Just Lord [to reward them]). Surely,
His is the Judgment and He is the Swiftest in taking account. (Soorah
Al-An‘am 6:61,62)
We mentioned in the hadeeth of the trumpet, on the authority of Abu

Hurairah, who reported from the Messenger of Allah, in a long
hadeeth, that he said, “Allah will command Israfeel to blow on the
trumpet and make the trump of swooning and he will do so, upon
which the inhabitants of the heavens and the inhabitants of the earth
will swoon, except those whom Allah wills. Then while they are lying
90
still, the Angel of Death will come to Allah, the Omnipotent, the
Almighty, the All- Powerful and he will say, ‘O, my Lord! The
inhabitants of the heavens and the earth have died, except those
whom You willed.’ Then Allah – Who knows better who remains –
will say, ‘Who remains?’ The Angel of Death will reply, ‘You, the Ever-
Living, Who does not die, remain and the bearers of Your Throne
remain, as do Gabriel and Michael and I (also) remain.’ Then Allah
will say, ‘Let Gabriel and Michael die.’ Then Allah will make His
Throne speak and it will say, ‘O, my Lord! Shall Gabriel and Michael
die?’ Allah will answer, “Silence! For I have ordained death for
everyone who is beneath My Throne.’ So they will both die and then
the Angel of Death will come to the Omnipotent, the Almighty, the
All-Powerful and he will say, ‘O, my Lord! Gabriel and Michael have
died.” Then Allah – Who knows better who remains – will say, ‘Now
who remains?’ He will say, ‘You, the Ever-Living, Who does not die,
remain, the bearers of Your Throne remain and I remain.’ Then Allah
will say, ‘Let the bearers of My Throne die.’ So they will die and Allah
will command the Throne and it will seize the trumpet from Israfeel.
Then the Angel of Death will come to Allah and say, ‘O, my Lord! The
bearers of the Throne have died.’ Then Allah – Who knows better
who remains – will say, ‘Who remains?’ The Angel of Death will reply,
‘You, the Ever- living, Who does not die, remain and I remain.’ Then
Allah will say, ‘You are one of My creation; I have created you for
what I willed, so die.’ Then he will die and when none remains, except
Allah, the One, the Irresistible, the (Indivisible) One, the Self -
Sufficient, Who does not beget, nor was He begotten and Who has no
equal, He will be the Last, just as He was the First…”
This was narrated by At-Tabarani, Ibn Jareer and Al-Baihaqi.
Among the angels whose names have been mentioned in the Qur’an
are Haroot and Maroot. There are numerous sayings pertaining to
them reported from the Salaf and many traditions have been
reported concerning their story and their affairs, but most of them
are Isra’eeliyyat.
91
Among the angels whose names are given in the ahadeeth are
Munkar and Nakeer (peace be upon them both). Their names have
been mentioned numerous times regarding the questions in the
grave and we have recorded them with Allah’s Words:
Allah will keep firm those who believe, with the word that stands
firm in this world (i.e. they will keep on worshipping Allah, Alone,
and none else) and in the Hereafter and Allah will cause to go
(further) astray those who are zalimoon (polytheists and
wrongdoers, etc.), and Allah does what He wills. (Soorah Ibraheem
14:27) They are responsible for the trial of the grave and have been
charged with the responsibility of questioning the inhabitant of the
grave about his Lord and his Religion and his Prophet and they test
the righteous and the sinners. They have black faces and blue eyes
and they have fangs; their physical forms are disturbing and their
voices are terrifying. May Allah protect us from the punishment of
the grave and make us steadfast with steady speech. Ameen.
Al-Bukhari has narrated on the authority of ‘Urwah that ‘A’ishah, the

wife of the Prophet, informed him that she said to the Prophet, “Have
you encountered a day harder than the Day (of the Battle) of Uhud?”
The Prophet replied,
“Your tribes have troubled me a lot, and the worst trouble was the
trouble on the day of ‘Aqabah, when I presented myself to Ibn ‘Abd
Yalil Ibn ‘Abd Kulal and he did not respond to my demand. So I
departed, overwhelmed with extreme sorrow, and proceeded on and
could not relax till I found myself at Qarn Ath-Tha’alib where I lifted
my head toward the sky to see a cloud shading me unexpectedly. I
looked up and saw Gabriel in it. He called me saying, ‘Allah has heard
your people’s saying to you and what they have replied back to you.
Allah has sent the Angel of the Mountains to you so that you may
order him to do whatever you wish to these people.’ The Angel of the
Mountains called and greeted me and then said, ‘O Muhammad!
Order what you wish. If you like, I will let Al-Akhshabain (i.e. the two
92
mountains) fall on them.’ The Prophet said, ‘No, but I hope that Allah
will let them beget children who will worship Allah, Alone, and will
worship none besides Him’.”
93
Section on the Categories of Angels
The angels (peace be upon them) are divided into various categories,
according to the responsibilities which Allah has ordained for them.
Among them are the bearers of the Throne, as mentioned earlier.
Others include the Archangels, who are around the Throne and they
are the most honored of the angels, along with the bearers of the
Throne; and they are the angels closest to Allah, as He, Most High,
says, The Messiah will never be proud to reject to be a slave to Allah,
nor the angels who are near (to Allah). (Soorah An-Nisa’ 4:172)
Also among them are Jibrael and Michael (peace be upon them both).
Allah has mentioned regarding them that they seek forgiveness for
the Believers in their absence, as Allah, Most High, says, Those
(angels) who bear the Throne (of Allah) and those around it glorify
the praises of their Lord, and believe in Him, and seek forgiveness for
those who believe (in the Oneness of Allah) (saying): ‘Our Lord! You
comprehend all things in mercy and knowledge, so forgive those who
repent and follow Your Way, and save them from the torment of the
blazing Fire! Our Lord! And make them enter the ‘Adn (Eden)
Paradise (everlasting gardens) which you have promised them, and
to the righteous among their fathers, their wives, and their offspring!
Verily, You are the Almighty, the Most Wise. And save them from (the
punishment, because of what they did of) the sins, and whomsoever
You save from (the punishment, because of what they did of) the sins
(i.e. excuse them) that day, him verily, You have taken into mercy.’
And that is the supreme success. (Soorah Ghafir 40:7-9)
And because of their pure natures, they love those who possess this
attribute and it has been authentically reported in the hadeeth on the
authority of the truthful one and the one who is believed (i.e.
Muhammad), “When the slave supplicates on behalf of his brother in
his heart, the angel says, ‘Ameen; and for you be the same’.”
94
Also among them are the inhabitants of the seven heavens; they
abide there in constant worship, night and day, morning and evening,
as Allah, Most High, says, They (i.e. the angels) glorify His Praises
night and day (and) they never slacken (in doing so). (Soorah Al-
Anbiya’ 21:20)
The custodian of Paradise is an angel whose name is Ridwan; this has

been clearly reported in a number of ahadeeth.
Also among them are those responsible for the Fire and they are Az-
Zabaniyyah. In front of them are nineteen angels. The custodian of
the Fire is Malik and he is in charge of all of the guardians. It is they
who are referred to in the Words of Allah, Most High: And those in
the Fire will say to the keepers (angels) of Hell, ‘Call upon your Lord
to lighten for us the torment for a day’!” (Soorah Ghafir 40:49)
Allah, Most High, says, And they will cry: ‘O Malik (keeper of Hell)!
Let your Lord make an end of us.” He will say: ‘Verily, you shall abide
forever.’ Indeed We have brought the truth (Muhammad with the
Qur’an) to you, but most of you have a hatred for the truth. (Soorah
Az-Zukhruf 43:77,78)
Al-Walibi reported on the authority of ‘Abdullah Ibn ‘Abbas

regarding the Words of Allah, Most High: For each (person), there are
mu’aqqibat in succession, before and behind him. They guard him by
the Command of Allah. Verily! Allah will not change the good
condition of a people as long as they do not change their state of
goodness themselves (by committing sins and by being ungrateful
and disobedient to Allah). But when Allah wills a people’s
punishment, there can be no turning back of it, and they will find
besides Him no protector. (Soorah Ar- Ra‘d 13:11) that he said that
the mu‘aqqibat by the Command of Allah are the angels. ‘Ikrimah
reported on the authority of ‘Abdullah Ibn ‘Abbas that he said
regarding the Words of Allah: They guard him by the Command of
Allah. , The angels guard him from in front of him and from behind
95
him and when Allah’s Ordainment comes, they leave him. Mujahid
said, “Every slave has an angel charged with protecting him during
his sleep and his wakefulness from the jinn and mankind and
harmful creatures. And nothing can come to him intending to harm
him without an angel saying, “Behind you!” – Unless Allah wills that
it should afflict him, in which case it will do so. Also among them are
the angels entrusted with protecting the deeds of the slaves, as Allah,
Most High, says, (Remember) that the two receivers (recording
angels) receive (each human being after he or she has attained the
age of puberty), one sitting on the right and one on the left (to note
his or her actions). Not a word does he (or she) utter, but there is a
watcher by him ready (to record it). (Soorah Qaf 50:17, 18)
Allah, Most High, says, But verily, over you (are appointed angels in
charge of mankind) to watch you. Kiraman (honorable) Katibeen
writing down (your deeds). They know all that you do. (Soorah Al-
Infitar 82:10-12)
So Allah made them honorable in their being and in their behavior. A

part of their honorableness is demonstrated in the hadeeth narrated
in the books of authentic ahadeeth and in the Sunan and Masaneed
on the authority of a number of the Companions, who reported from
the Messenger of Allah that he said, “The angels do not enter a house
in which there is a picture or in which there is a dog or in which there
is a person in a state of janabah. In the narration of ‘Asim Ibn
Damrah, who reported on the authority of ‘Ali Ibn Abi Talib, is the
addition “or urine.” In the narration of Rafi‘, on the authority of Abu
Sa‘eed Al-Khudri, in a marfoo‘ form, it was stated: “The angels do not
enter a house in which there is a picture or a statue.” And in the
narration of Mujahid on the authority of Abu Hurairah, in a marfoo’
form, it was stated: “The angels do not enter a house in which there
is a dog or a statue.” In a narration on the authority of Abu Hurairah
it was stated that he said: The Messenger of Allah said, “The angels
do not accompany travelers who have with them a dog or a bell.” It
was narrated by Zurarah Ibn Awfa, who reported on the authority of
96
the Messenger of Allah that he said, “The angels do not accompany
travelers who have with them a bell.”
Al-Bazzar narrated on the authority of Abu Hurairah that

he said: The Messenger of Allah said, “Verily, the angels of Allah know
the children of Adam,” and I think he said, “and they know their
deeds, so if they see a slave performing an act of obedience to Allah,
they speak of it among themselves and they name it and say, ‘So-and-
so has succeeded this night. So-and-so has been saved this night.’ But
if they see a slave committing an act of disobedience to Allah, they
speak of it among themselves and they name it and say, ‘So-and-so is
destroyed this night’.”

The Messenger of Allah said, “The angels keep on descending from
and ascending to the heaven in turn, some at night and some by day,
and all of them assemble together at the time of the Fajr and ‘Asr
prayers. Then those who have stayed with you overnight ascend
unto Allah, Who asks them, and He knows the answer better than
they, ‘How have you left My slaves?’ They reply, ‘We have left them
praying as we found them praying’.” This is the wording in the Book
of the Beginning of Creation.
What is meant is that every person has two protecting angels, one
before him and the other behind him. They protect him from Allah’s
Command, by Allah’s Command. And there are two recording angels,
one on his right and one on his left; and the recording angel on the
right commands the angel on the left. The one on the right records
his good deeds, while the one on the left records his bad deeds. When
the angel on the left intends to record a bad deed, the angel on the
right says to him, “Give him a respite, that haply, he may repent or
seek forgiveness.” If he performs a good deed, the angel on the right
records it without hesitation, as Allah, Most High, says, (Remember)
that the two receivers (recording angels) receive (each human being
after he or she has attained the age of puberty), one sitting on the
97
right and one on the left (to note his or her actions). Not a word does
he (or she) utter, but there is a watcher by him ready (to record it).
(Soorah Qaf 50:17,18)
As for the hadeeth narrated by Imam Ahmad on the authority of

‘Abdullah Ibn Mas‘ood, in which he said: The Messenger of Allah said,
“There is not a single one of you but has his qareen from among the
jinn and his qareen (companion) from among the angels.” They said,
“And you also, Messenger of Allah?” He replied, “Yes, I also, but Allah
has helped me against him so that he does not command me except
in that which is true and good.” It is possible that this qareen from the
angels is unlike the qareen that protects mankind. He is only charged
with guiding and directing him by Allah’s Permission to the way of
goodness and the path of righteousness. Likewise, the qareen from
among the devils has been charged to spare no effort in causing
confusion and misguidance. The one who is protected is the one
whom Allah, the Almighty, the All-Powerful protects and Allah is the
One from Whom protection is sought.

The Messenger of Allah said, “Every Friday the angels take their
stand at every gate of the mosques to write the names of the people
chronologically (i.e. according to the time of their arrival for the
Friday prayer) and when the Imam sits (on the pulpit) they fold up
their scrolls and get ready to listen to the sermon.” Al-Bukhari
narrated in this from this source and it is narrated in the Saheehain
from another source.
Allah, Most High, says, And recite the Qur’an in the early dawn (i.e.
the morning prayer). Verily, the recitation of the Qur’an in the early
dawn is ever witnessed (attended by the angels in charge of mankind
of the day and the night). (Soorah Al-Isra’ 17:78)
Al-Bukhari narrated on the authority of Abu Hurairah from the

Prophet that he said, “A prayer performed in congregation is twenty-
98
five times more superior in reward to a prayer performed by a single
person. The angels of the night and the angels of the day are
assembled at the time of the Fajr prayer.” Abu Hurairah added, “If
you wish, you can recite:
And recite the Qur’an in the early dawn (i.e. prayer. Verily, the
recitation of the Qur’an in the early dawn is ever witnessed (attended
by the angels in charge of mankind of the day and the night). (Soorah
Al-Isra’ 17:78)
Al-Bukhari narrated, on the authority of Abu Hurairah, that he said:

The Messenger of Allah said, “When a man calls his wife to his bed
(to have sexual relations with her) and she refuses and causes him to
sleep in anger, the angels curse her till morning.”
It has been narrated in the Saheehain that the Messenger of Allah

said, “When the Imam says Ameen (in the prayer), says Ameen,
because if anyone’s ta’meen (saying Ameen) coincides with that of
the angels, all of his previous sins will be forgiven.”
Imam Ahmad narrated, on the authority of Abu Hurairah or on the
authority of Abu Sa‘eed Al-Khudri , – Al-A‘mash (one of the
narrators) was unsure which of them it was – said: The Messenger of
Allah said, “Verily, Allah has angels who travel throughout the earth
in addition to the recorders of mankind and when they find people
remembering Allah, the Almighty, the All-Powerful, they call out to
one another, ‘Come to the object of your desire!’ And they take them
up to the lowest heaven. Their Lord asks then, and He knows better
than them, ‘What are My slaves saying?’ They say: ‘They are
glorifying, magnifying, praising and extolling You.’ He asks, ‘Have
they seen Me?’ They say, ‘No, by Allah, they have not seen You.’ He
asks, ‘And how would it be if they saw Me?’ They say, ‘They would be
even more fervent and devoted in their praise and worship.’ He asks,
‘What are they asking me for?’ They say, ‘They ask You for Paradise.’
He asks, ‘And have they seen it?’ They say, ‘No, by Allah, Lord, they
have not seen it.’ He asks, ‘And how would it be if they saw it?’ They
99
say: ‘They would be even more eager for it and they would beseech
You even more earnestly.’ He asks, ‘And what do they seek My
protection from?’ They say, ‘From the Fire of Hell.’ He asks, ‘Have
they seen it?’ They say, ‘No, by Allah, they have not seen it.’ He asks,
‘And how would it be if they saw it?’ They say: ‘They would be even
more afraid and anxious to escape it.’ Allah says: ‘You are My
witnesses that I have forgiven them.’ One of the angels says: ‘So-and-
so is not really one of them; he came (to the gathering) for some
other reason.’ Allah says, ‘They were all in the gathering, and one of
them will not be excluded (from forgiveness)’.”
Imam Ahmad narrated on the authority of Abu Hurairah, that he said:

The Messenger of Allah said, “Whoever relieves a believer from a
hardship in this life, Allah will relieve him from a hardship on the Day
of Resurrection. Whosoever brings ease to a believer who is in
difficulty, Allah will bring ease to him in both this life and the next.
Whosoever conceals the shortcomings of a Muslim, Allah will conceal
his shortcomings in this world and the next. Allah will always help a
servant as long as that servant helps his brother. And whoever
follows a path by which he seeks knowledge; Allah will make easy for
him a path to Paradise. Those people who assemble in a house from
among the houses of Allah (mosques) and recite the Book of Allah
and learn and teach the Qur’an, tranquility will descend upon them
and mercy will cover them and the angels will surround them. Allah
makes a mention of them in the presence of those near Him, and he
who is slow-paced in doing good deeds, his (exalted) lineage will not
make him go faster.”
Imam Ahmad narrated from ‘Abdullah Ibn Mas‘ood that the

Messenger of Allah said: “Verily, Allah has angels who travel in the
earth. They convey to me the peace greetings (salam) from my
Ummah.”
Likewise, when a slave leaves his house and says, “Bismillahi

Tawakkaltu ‘Alallahi Wa La Hawla Wa La Quwwata Illa Billah (In the
100
Name of Allah, I have placed my trust in Allah and there is no strength
and no power except in Allah),” the angel says to him, “Your needs
shall be fulfilled, you shall be saved from difficulties and hardships.
Satan, hearing these words, leaves him.”
The ahadeeth in which the angels are mentioned are numerous and
we have mentioned from them what Allah has made easy for us, all
praise be to Him.
101
Section Regarding the Superiority of Angels Over
Mankind
People have differed regarding the superiority of the angels over

mankind, holding a number of diverse opinions: Most of what has
been written relating to this issue is recorded in the books of the
rationalists and the disagreements therein with the Mu’tazilites and
those who agreed with their opinions. The oldest discourse that I
have seen relating to this issue is that mentioned by Al-Hafiz Ibn
‘Asakir in his Tareekh, in the biography of Umayyah Ibn ‘Amr Ibn
Sa‘eed Ibn Al-‘As, in which it was stated that he attended a gathering
held by ‘Umar Ibn ‘Abdul-Aziz and found with him a group of people.
‘Umar said, “There is no one more noble in Allah’s Sight than a noble
person from the children of Adam.” And he cited as evidence for his
claim the Words of Allah, Most High: Verily, those who believe (in the
Oneness of Allah and in His Messenger, Muhammad [peace be upon
him] including all obligations ordered by Islam) and do righteous
good deeds, they are the best of creatures. (Soorah Al-Bayyinah 98:7)
Umayyah Ibn ‘Amr Ibn Sa‘eed agreed with him in this, but ‘Irak Ibn
Malik said, “There is none more noble in Allah’s Sight than His angels:
they perpetually serve Him and they are His messengers to his
Prophets.” He cited as evidence for his claim the Words of Allah, Most
High: “Your Lord did not forbid you this tree save you should become
angels or become of the immortals.” (Soorah Al-A‘raf 7:20) ‘Umar Ibn
‘Abdul-Aziz said to Muhammad Ibn Ka‘b Al-Qurazi, “What do you say,
Abu Hamzah?” He said, “Allah has honored Adam and created him
with His Hand and He breathed into him of His Spirit and caused the
angels to prostrate before him and He created from his progeny the
Prophets, the Messengers and those whom the angels visit.” ‘Umar
Ibn ‘Abdul-Aziz agreed with this judgment, but he cited evidence
other than that cited by Muhammad Ibn Ka‘b and he declared the use
of Allah’s Words: Verily, those who believe (in the Oneness of Allah
and in His Messenger, Muhammad [peace be upon him] including all
102
obligations ordered by Islam) and do righteous good deeds… as
evidence for man’s superiority to be weak, because the Verse is not
exclusive to mankind; Allah has described the angels as having faith
in His Words: And they (the angels) believe in Him. (Soorah Ghafir
40:7) and also the jinn: And indeed when we heard the Guidance
(this Qur’an), we believed therein (Islamic Monotheism) (Soorah Al-
Jinn 72:13) and: And of us some are Muslims (who have submitted to
Allah, after listening to this Qur’an). (Soorah Al-Jinn 72:14)
103
Chapter: Mention of the Creation of the Jinn and
the Story of Satan
Allah, Most High, says, He created man (Adam) from sounding clay
like the clay of pottery. And the jinn did He create from a smokeless
flame of fire. Then which of the Blessings of your Lord will you both
(jinn and men) deny? (Soorah Ar- Rahman 55:14-16)
He, Most High, says, And indeed, We created man from sounding clay
of altered black smooth mud. And the jinn, We created aforetime
from the smokeless flame of fire. (Soorah Al-Hijr 15:26,27)
‘Abdullah Ibn ‘Abbas , ‘Ikrimah, Mujahid, Al-Hasan and a number of

others said that the meaning of the Words of Allah, Most High: from
a smokeless flame of fire (Soorah Ar- Rahman 55:15) is: from the tip
of the flame, or in another narration, from the purest and best part
of it. We have mentioned previously by way of Az-Zuhri, on the
authority of ‘Urwah, who reported on the authority of ‘A’ishah that
she said: The Messenger of Allah said: “The angels were created from
light, the jinn were created from a smokeless fire and Adam was
created from what has been described (in the Qur’an) to you (i.e.
from clay).”
Many of the scholars of tafseer said that the jinn were created before
Adam and that the hinn and the binn lived in the Earth before
mankind and Allah sent the jinn against them and they killed them,
drove them out of it and exterminated them. And they inhabited it
after them, because of what they had done. As-Suddi said in his
Tafseer on the authority of ‘Abdullah Ibn ‘Abbas, on the authority of
Murrah, who reported on the authority of ‘Abdullah Ibn Mas‘ood and
on the authority of some of the Companions of the Messenger of
Allah, that they said that when Allah had completed the creation as
He willed, He ascended (istawa) over the Throne and He appointed
104
Iblees over the dominion of the earthly heaven. He belonged to a
tribe of the angels known as the jinn. They were called the jinn
because they were the guardians of Al-Jannah (Paradise). In addition
to his dominion of the earthly heaven, Iblees was a guardian and the
idea grew in his heart that Allah had favored only him above all of
the angels. Ad-Dahhak mentions, on the authority of ‘Abdullah Ibn
‘Abbas , that when the jinn caused corruption in the Earth committed
bloodshed, Allah sent Iblees against them with an army of angels and
they killed them and expelled them from the land to islands in the
seas.
Muhammad Ibn Ishaq reported, on the authority of ‘Abdullah Ibn

‘Abbas, that he said that the name of Iblees before he committed the
act of disobedience (to Allah) was ‘Azazeel and he was one of the
inhabitants of the Earth and one of the strongest of the angels in
formulating legal judgments and the greatest of them in knowledge.
He hailed from a tribe known as the Jinn.
Al-Hasan Al-Basri said: “He was not of the angels for even the blink
of an eye. His origin was the jinn, just as Adam’s origin was human.”
Shahr Ibn Hawshab and others said that Iblees was of the jinn whom
the angels expelled and they captured some of them and took them
to the heaven. This was narrated by Ibn Jareer At-Tabari.
They said that when Allah willed to create Adam in order that he
might be on the Earth along with his progeny who came after him
and created his body from it, Iblees – whose name at that time was
‘Azazeel and who was the leader of the jinn and the most fervent of
them in worshipping Allah – went around and inside his body and
when he found that it was hollow, he realized that he was a creation
who could not be controlled and he said, “If I gain mastery over you,
I will certainly destroy you, but if you gain mastery over me, I will
disobey you.” Then, when Allah blew into him of His Spirit, as we
shall see, and commanded the angels to prostrate before him, Iblees
became filled with extreme envy and refused to prostrate before him.
105
He said, “I am better than he; You created me from fire and You
created him from clay.” So he disobeyed the command and opposed
the Lord, the Almighty, the All-Powerful and he committed a sin by
his words and was withdrawn from the Mercy of his Lord and
removed from the high position that he had occupied due to his
worship. He had resembled the angels but he was not of the same
species as them, because he was created from fire, while they were
created from light. He had been deceived by his nature and returned
to his fiery origin: So the angels prostrated themselves, all of them,
except Iblees (Satan) he was proud and was one of the disbelievers.
(Soorah Sad 38:73,74)
So Iblees was sent down from the heavenly host and he was
prohibited from ever entering it again. As a result, he went down to
the Earth wretched, humbled, disgraced and expelled, with the
threat (or promise) of the Fire for him and those of the jinn and
mankind who follow him. In spite of this, he exerts all of his efforts
to misguide the children of Adam, by every means and every way, as
Allah, Most High, says, (Iblees) said, ‘See? This one whom You have
honored above me, if You give me respite (keep me alive) to the Day
of Resurrection, I will surely seize and mislead his offspring (by
sending them astray), all but a few!’ (Allah) said, ‘Go, and whosoever
of them follows you, surely! Hell will be the recompense of you (all)
an ample recompense. And Istafziz (literally means: befool them
gradually) those whom you can among them with your voice (i.e.
songs, music, and any other call for Allah’s disobedience), make
assaults on them with your cavalry and your infantry, mutually share
with them wealth and children (by tempting them to earn money by
illegal ways usury, etc., or by committing illegal sexual intercourse,
etc.), and make promises to them. But Satan promises them nothing
but deceit. Verily! My slaves (i.e. the true believers of Islamic
Monotheism), you have no authority over them. And All-Sufficient is
your Lord as a Guardian’.” (Soorah Al-Isra’ 17:62-65) And we shall
relate the story in detail when we mention the creation of Adam.
106
Allah, Most High, says in Soorah Al-Jinn, Say (o, Muhammad): ‘It has
been revealed to me that a group (from three to ten in number) of
jinn listened (to this Qur’an). They said, ‘Verily! We have heard a
wonderful Recital (this Qur’an)! It guides to the Right Path, and we
have believed therein, and we shall never join (in worship) anything
with our Lord (Allah). And exalted be the Majesty of our Lord, He has
taken neither a wife, nor a son (nor offspring nor children). And that
the foolish among us (i.e. Iblees) or the polytheists among the jinn
used to utter against Allah that which was wrong and not right. And
verily, we thought that men and jinn would not utter a lie against
Allah. And verily, there were men among-mankind who took shelter
with the masculine among the jinn, but they (the jinn) increased
them (mankind) in sin and disbelief. And they thought as you
thought, that Allah will not send any Messenger (to mankind or jinn).
And we have sought to reach the heaven; but found it filled with stern
guards and flaming fires. And verily, we used to sit there in stations,
to (steal) a hearing, but anyone who listens now will find a flaming
fire watching him in ambush. And we know not whether evil is
intended for those on Earth, or whether their Lord intends for them
a Right Path. There are among us some that are righteous, and some
the opposite; we are groups each having a different way (religious
sect, etc.). And we think that we cannot escape (from the punishment
of) Allah on Earth, nor can we escape (from the punishment) by
flight. And indeed when we heard the Guidance (this Qur’an), we
believed therein (Islamic Monotheism), and whosoever believes in
his Lord shall have no fear, either of a decrease in the reward of his
good deeds or an increase in punishment for his sins. And of us some
are Muslims (who have submitted to Allah, after listening to this
Qur’an), and of us some are al-qasitoon, (disbelievers, those who
have deviated from the Right Path).” And whosoever has embraced
Islam (i.e. has become a Muslim by submitting to Allah), then such
have sought the Right Path. And as for the qasitoon (disbelievers who
deviated from the Right Path), they shall be the firewood for Hell, If
they (the non-Muslims) had believed in Allah, and went on the Right
Way (i.e. Islam) We should surely have bestowed on them water
107
(rain) in abundance. That We might try them thereby. And
whosoever turns away from the Reminder of his Lord (i.e. this
Qur’an, and practices not its laws and orders), He will cause him to
enter in a severe torment (i.e. Hell). (Soorah Al-Jinn 72:1-17)
We have given the explanation of this Soorah and the complete story
at the end of Soorah Al-Ahqaf and we mentioned ahadeeth relating to
it there. We said that this group was from among the jinn of
Naseebeen – or according to other narrations, from the jinn of Busra
– and they passed by the Messenger of Allah when he was standing
in prayer with his Companions at Batn Nakhlah, in Makkah and they
stood and listened to his recitation. Then the Prophet met with them
for a whole night and they asked him about things that he had
enjoined upon them and things that he had forbidden to them. They
also asked him about provision (for the Afterlife) and he said to
them: “Every bone on which the name of Allah is recited is your
provision. The time it will fall in your hand it would be covered with
flesh, and the dung of (the camels) is fodder for your animals.”
The Prophet forbade Muslims from performing istinja’ with these

(things), saying, “For these are the provision of your brothers, the
jinn.”
Scholars have disagreed regarding whether the believing jinn would

enter Paradise, or whether the reward for their obedience would
only be that they were not punished in the Fire. According to one
opinion (the correct one) they would enter Paradise, based on the
generality of the Words of Allah, Most High, But for him who (the true
believer of Islamic Monotheism who performs all the duties ordained
by Allah and His Messenger Muhammad, and keeps away (abstains)
from all kinds of sin and evil deeds prohibited in Islam and) fears the
standing before his Lord, there will be two Gardens (i.e. in Paradise).
Then which of the Blessings of your Lord will you both (jinn and
men) deny?” (Soorah Ar-Rahman 55:46,47)
108
Al-Bukhari narrated, on the authority of Abu Sa‘eed Al- Khudri, that
the Prophet said: “I observe that you like sheep and the wilderness.
So whenever you are with your sheep or in the wilderness and you
want to pronounce the azan for the prayer, raise your voice, for
whoever hears the azan, whether a human being, a jinn or any other
creature, will be a witness for you on the Day of Resurrection.” Abu
Sa‘eed added, “I heard it (this narration) from the Messenger of
Allah.”
As for the disbelievers among the jinn, some of them are shayateen
and their leader is Iblees, the enemy of Adam, the father of the
mankind and he and his progeny have been given the opportunity to
gain ascendancy over Adam and his progeny. Allah, the Almighty, the
All-Powerful pledges to protect those of them who have faith in Him,
believe in His Messengers, obey His Laws, as He, Most High, says,
Verily! My slaves (i.e. the true believers in Islamic Monotheism), you
have no authority over them. And All-Sufficient is your Lord as a
Guardian. (Soorah Al-Isra’ 17:65)
And He, Most High, says, And indeed Iblees did prove true his
thought about them, and they followed him, all except a group of true
believers (in the Oneness of Allah). And he (Iblees) had no authority
over them, except that We might test him, who believes in the
Hereafter from him who is in doubt about it. And your Lord is a Hafiz
over everything. (Knower of everything i.e. He keeps record of each
and every person as regards deeds, and then He will reward them
accordingly). (Soorah Saba’ 34:20,21)
He, Most High, says, O, Children of Adam! Let not Shaitan deceive you,
as he got your parents (Adam and Hawwa’ [Eve]) out of Paradise,
stripping them of their raiments, to show them their private parts.
Verily, he and qabeeluhu (his soldiers from the jinn or his tribe) see
you from where you cannot see them. Verily, We made the Shayateen
awliya’ (protectors and helpers) for those who believe not. (Soorah
Al-A‘raf 7:27) What is meant is that Allah has granted him respite and
109
delayed his punishment until the Day of Resurrection, as a trial and
a test for His slaves, as He, Most High, says, And he (Iblees) had no
authority over them, except that We might test him, who believes in
the Hereafter from him who is in doubt about it. And your Lord is a
Hafiz over everything. (Knower of everything
i.e. He keeps record of each and every person as regards deeds, and
then He will reward them accordingly). (Soorah Saba’ 34:21)
So Iblees – may Allah’s curse be upon him – is alive now, given respite
until the Day of Resurrection, according to the evidence of the Qur’an
and he has a throne over the surface of the sea. He sits on it and sends
forth his legions to spread evil and trials among the mankind. Allah,
Most High, says, Ever feeble indeed is the plot of Shaitan (Soorah An-
Nisa’ 4:76)
The proof that the throne of Iblees is on the sea is the hadeeth
narrated by Imam Ahmad, on the authority of Jabir Ibn ‘Abdullah ,
who said: The Messenger of Allah said: “The throne of Iblees is on the
sea and he sends his legions every day to spread discord among the
people and the greatest of them in rank in Iblees’ sight is the one who
causes the greatest discord among the people.”
Imam Ahmad narrated, on the authority of Jabir Ibn ‘Abdillah, that

he said: I heard the Messenger of Allah saying: “The throne of Iblees
is over the sea and he sends his legions every day to spread discord
among the people and the greatest of them in his sight is the one who
spreads the most discord.”
Imam Muslim narrated, on the authority of Jabir Ibn ‘Abdullah from

the Prophet, that he said: “Iblees places his throne upon water; he
then sends detachments (for creating dissension); the nearer to him
in rank are those who are the greatest in creating discord. One of
them comes and says: ‘I did such-and-such.’ And he says: ‘You have
done nothing.’ Then one amongst them comes and says: ‘I did not
spare so- and-so until I caused discord between a husband and his
110
wife.’ The devil goes near him and says: ‘You have done well.’ Al-
A‘mash said, ‘He then embraces him’.”
And we have already mentioned this hadeeth in explanation of the

Words of Allah, Most High: that by which they cause separation
between a man and his wife (Soorah Al-Baqarah 2:102) That is, the
magic that is learnt from the devils among the mankind and the jinn
leads to the separation of those between whom there exists the
greatest intimacy and love; this is why Satan thanks the efforts of the
one who causes this. So the one whom Allah rebukes, Satan praises;
the one who invokes Allah’s anger, Satan is pleased with him – may
Allah’s Curse be upon him. Allah has revealed the Mu‘awwidhatain
(i.e. Soorah Al-Falaq and Soorah An-Nas) as a means of repelling all
manners of evil and its causes and objectives, in particular,
Soorah An-Nas, which sates, Say, ‘I seek refuge with (Allah) the Lord
of the mankind, the King of the mankind, The Ilah (God) of the
mankind, from the evil of the whisperer (the devil who whispers evil
into the hearts of people) who withdraws (from his whispering in
one’s heart after one remembers Allah), who whispers in the breasts
of the mankind, of jinn and men.” (Soorah An-Nas 114:1-6)
In Saheeh Al-Bukhari, it is reported, on the authority of Safiyyah Bint

Huyayyi (may Allah be pleased with her), that the Messenger of Allah
said, “Verily, Satan circulates in the human mind as blood circulates
in it.”
Allah, Most High, says, But Shaitan made him forget to mention it to
his Lord (or Satan caused [Yoosuf] to forget the remembrance of his
Lord [Allah] so as to ask for His Help, instead of others). (Soorah
Yoosuf 12:42) That is, when Yoosuf said to the wine-pourer,
“Mention me to your lord (i.e. your king, so as to get me out of the
prison).” (Soorah Yoosuf 12:42) – the wine-pourer forgot to mention
him to his lord (the king) and this forgetfulness was from Satan, as a
result of which Yoosuf remained in prison for a number of years
111
more. This is why He says after it, Then the man who was released
(one of the two who were in prison), now at length remembered and
said… (Soorah Yoosuf 12:45)
Imam Ahmad narrated, on the authority of Abu Hurairah , that he

said: The Messenger of Allah said: “When any of you is in the mosque
Satan comes to him and beguiles him with his whisperings as a man
entices his riding beast and when it is quiet, he hobbles it or bridles
it.” Abu Hurairah said, “And you people see that: as for the one that
is hobbled, you see him inclining this way and that and he does not
remember Allah, while as for the one who is bridled, he opens his
mouth, but he does not mention Allah, the Almighty, the All-
Powerful.” Imam Ahmad alone narrated this.
Imam Ahmad narrated, on the authority of ‘Abdullah Ibn ‘Abbas, that

he said: A man came to the Prophet and said, “O Messenger of Allah!
I speak to myself about something which I would rather fall down
from the sky than discuss (with another).” The Prophet said, “Allahu
Akbar (Allah is Greatest)! All praise and thanks be to Allah, Who has
reduced the guile of Satan to mere whispering…”
Al-Bukhari narrated, on the authority of Abu Hurairah , that he said:

The Messenger of Allah said: “Satan comes to one of you and says,
‘Who created this?’ and, ‘Who created this?’ Until he says, ‘Who
created your Lord?’ So, when he inspires such a question, one should
seek refuge with Allah and give up such thoughts.” )
Allah, Most High, says, Verily, those who are al-muttaqoon (pious,
God-fearing), when an evil thought comes to them from Shaitan, they
remember (Allah), and (indeed) they then see (aright). (Soorah Al-
A‘raf 7:201)
He, Most High, says, And say: ‘My Lord! I seek refuge with You from
the whisperings (suggestions) of the Shayateen.” And I seek refuge
112
with You, My Lord, lest they may attend (or come near) me.” (Soorah
Al-Mu’minoon 23:97,98)
Allah, Most High, says, And if an evil whisper comes to you from
Shaitan then seek refuge with Allah. Verily, He is the All-Hearing, All-
Knowing. (Soorah Al-A‘raf 7:200)
He, Most High, says, So when you want to recite the Qur’an, seek
refuge with Allah from Shaitan, the outcast (the accursed one).
Verily, He has no power over those who believe and put their trust
only in their Lord (Allah). His power is only over those who obey and
follow him (Satan), and those who join partners with Him (Allah) (i.e.
those who are Mushrikoon – polytheists). (Soorah An-Nahl 16:98-
100)
Imam Ahmad and the compilers of the Sunan narrated on the

authority of Abul-Mutawakkil, who reported on the authority of Abu
Sa‘eed Al-Khudri , that he said: The Messenger of Allah used to say, “I
seek refuge with Allah, the All-Hearing, the All-Knowing from the
accursed Satan, from his urging, from his inspiration and from his
utterances.”
Al-Bukhari narrated, on the authority of ‘Adiyy Ibn Thabit that he

said: Sulaiman Ibn Surad said: Two men were insulting each other in
the presence of the Prophet and we were sitting with them. One of
the two abused his companion furiously and his face became red. The
Prophet said, "I know a word (sentence) the saying of which will
cause him to relax if this man says it. Only if he said, ‘I seek refuge
with Allah from Satan, the outcast’.” So they said to that (furious)
man, “Don’t you hear what the Prophet is saying?” He said, “I am not
mad.”
Imam Ahmad narrated, on the authority of ‘Abdullah Ibn ‘Umar, that

the Messenger of Allah said, “None of you should eat with his left
113
hand nor should he drink with his left hand, because Satan eats with
his left hand and drinks with his left hand.”
Imam Ahmad narrated, on the authority of Abu Ziyad At- Tahhan that
he said: I heard Abu Hurairah say (that he heard) from the Prophet
that he saw a man drinking whil standing and he said to him, “Vomit
(it out).” The man said, “Why?” He said, “Would it please you that a
cat should drink with you?” He said, “No.” The Prophet said, “Then
(you should know that) the one who is more evil than that has drunk
with you – Satan.”
Imam Ahmad narrated, on the authority of Ibn Az-Zubair, that he

asked Jabir: Did you hear the Prophet say, “When a man enters his
house and mentions Allah when he enters and when he eats, the devil
says, ‘There is no place for you to sleep and no dinner for you here.’
But if he enters and he does not mention Allah’s name as he enters,
he (Satan) says, ‘You have found a place to spend the night.’ And if he
does not mention Allah’s name when he eats, he (Satan) says, ‘You
have found a place to spend the night and dinner.’ He (Jabir) said,
‘Yes’.”
Al-Bukhari narrated on the authority of ‘Abdullah Ibn ‘Umar

that he said, “When the (upper) edge of the sun appears (in the
morning), do not perform a prayer till the sun appears in full, and
when the lower edge of the sun sets, do not perform a prayer till it
sets completely. You should not seek to pray at sunrise or sunset, for
the sun rises between the two sides of the head of the devil.”
And in the Sunan it was reported that the Messenger of Allah forbade
that anyone should sit between the sun and the shade. He said, “It is
the sitting place of Satan.”
This is why Allah, Most High, says, The shoots of its fruit- stalks are
like the heads of Shayatin. (Soorah As-Saffat 37:65) When the
women witnessed the handsomeness of Yoosuf
114
No man is this! This is none other than a noble angel (Soorah Yoosuf
12:31).
Al-Bukhari narrated on the authority of Jabir Ibn ‘Abdillah from the

Prophet that he said, “When night falls, then keep your children close
to you, for the devils spread out then. An hour later you can let them
free; and close the gates of your house (at night), and mention Allah’s
name thereupon, and cover your utensils, and mention Allah’s name
thereupon, (and if you do not have something to cover your utensils)
you may put something across it (e.g. a piece of wood, etc.).”

said, “If anyone of you has when having sexual relation with his wife,
he should say: ‘In the Name of Allah: O Allah! Protect us from Satan
and prevent Satan from approaching our offspring You are going to
give us,’ and if he begets a child (as a result of that relation) Satan
will not harm it.”
Al-Bukhari narrated on the authority of Abu Hurairah that the

Messenger of Allah said, “Satan ties three knots at the back of the
head of each of you, and he breathes the following words at each
knot, ‘The night is, long, so keep on sleeping.’ If that person wakes up
and recites the praises of Allah, then one knot is undone, and when
he performs ablution the second knot is undone, and when he prays,
all the knots are undone, and he gets up in the morning lively and
gay, otherwise he gets up dull and gloomy.”

The Messenger of Allah said: “When the call for the prayer is
pronounced, Satan takes to his heels, passing wind with noise. When
the call for prayer is finished, he comes back. When the iqamah is
pronounced, he again takes to his heels, and after its completion, he
returns again to interfere between the (praying) person and his
heart, saying to him. ‘Remember this or that thing,’ till the person
115
forgets whether he has offered three or four rak‘at: so if one forgets
whether he has prayed three or four rak‘at, he should perform two
prostrations of sahw (i.e. forgetfulness).”
Ahmad narrated on the authority of ‘Ata’ Ibn As-Sa’ib, who reported

on the authority of Anas that he said, “Stand close together in the
ranks (in prayer), because Satan stands in the spaces.”
Al-Bukhari narrated on the authority of Abu Sa‘eed Al-Khudri

that he said: The Messenger of Allah said, “If somebody intends to
pass in front of you while you are praying, prevent him; should he
insist, prevent him again; if he insists again, fight with him (i.e.
prevent him violently e.g. by pushing him violently), because such a
person is (like) a devil.”
Imam Ahmad narrated on the authority of Abu Sa‘eed Al- Khudri that
the Messenger of Allah stood up to offer the Fajr prayer and he (Abu
Sa‘eed) was standing behind him.
He recited and became confused in his recitation. When the prayer

was over, he said, “If only you could have seen me and Iblees I
grabbed him and kept on trying to strangle him until I felt the
coldness of his saliva on these two fingers, the thumb and the one
next to it. Were it not for the prayer of my brother Sulaiman
(Solomon), he would have been tied to one of the pillars of the
mosque this morning, and the children of Al- Madinah would have
played with him. Whoever among you can prevent anyone from
coming between him and the qiblah, let him do so.”
Muslim narrated on the authority of Abu Ad-Darda’ that he said: The

Messenger of Allah stood praying and we heard him say, “I seek
refuge with Allah from you.” Then he repeated three times, “I curse
you with the curse of Allah.” Then he stretched out his hand as
though he was taking hold of something. When he finished the
prayer, we said, ‘O, Messenger of Allah! We heard you say something
during the prayer which we have not heard you say before, and we
116
saw you stretch out your hand.’ He replied, ‘Allah’s enemy Iblees
came with fire to put it in my face, so I said three times, ‘I seek refuge
in Allah from you.’ Then I said three times, ‘I curse you with the full
curse of Allah.’ But he did not retreat. Then I intended to seize him. I
swear by Allah that had it not been for the supplication of my brother
Sulaiman, he would have been bound, and made an object of sport
for the children of the people of Al-Madinah’.”
Allah, Most High, says, Let not then this (worldly) present life deceive
you, nor let the chief deceiver (Satan) deceive you about Allah.
(Soorah Luqman 31:33)
He, Most High, says, Surely, Shaitan is an enemy to you, so take

(treat) him as an enemy. He only invites his hizb (followers) that they
may become the dwellers of the blazing Fire. (Soorah Fatir 35:6) So
Satan spares no effort to hinder and confuse a person in all of his
affairs, all of his activities and all of his inactive moments, as Al-Hafiz
Abu Bakr Ibn Abi Ad- Dunya wrote in his book entitled: Masa’id Ash-
Shaitan (The Afflictions of Satan); and in it are numerous benefits.
In the Sunan of Abu Dawood, it is reported that the Messenger of

Allah used to say in his supplication, “I seek refuge with You from
Satan’s attempts to struggle with me, play with me and corrupt my
religion and my mind at the time of death.”
At-Tirmidhi, An-Nasa’i, Ibn Hibban (in his Saheeh) and Ibn Abi Hatim
(in his Tafseer) narrated on the authority of ‘Abdullah Ibn Mas‘ood
that he said: The Messenger of Allah said, “Verily, Satan has an effect
on the son of Adam, and the angel also has an effect. As for the effect
of Satan, it is by his threatening him with evil repercussions and
rejecting the truth. As for the effect of the angel, it is by his promise
of a good end and believing in the truth. Whoever finds the latter, let
him know that it comes from Allah and let him thank Allah for it.
Whoever finds the former, let him seek refuge (with Allah) from
Satan.” Then he recited, Satan threatens you with poverty and orders
117
you to commit fahsha’ (sins, immorality, lewdness etc.); whereas
Allah promises you forgiveness from Himself and bounty, and Allah
is All-Sufficient for His creations’ need, All-Knower. (Soorah Al-
Baqarah 2:268)
Al-Bukhari narrated on the authority of Abu Hurairah that the

Messenger of Allah said, “Whoever says, La ilaha illallahu wahdahu
la shareeka lahu, lahul-mulku wa lahul- hamdu wa huwa ‘ala kulli
shay’in qadeer (None has the right to be worshipped except Allah,
Alone, without partners, to Him belongs the Dominion and to Him
belong all praise and thanks, and He has power over all things [i.e.
He is Omnipotent]),” one hundred times in a day, he will have the
reward of manumitting ten slaves, and one-hundred good deeds will
be written in his account, and one-hundred bad deeds will be wiped
off or erased from his account. On that day he will be protected from
the morning till evening from Satan; and nobody will be superior to
him except one who has done more than that which he has done. Al-
Bukhari narrated on the authority of Abu Hurairah that he said: The
Messenger of Allah said: “When any human being is born, Satan
touches him at both sides of the body with his two fingers, except
‘Eesa the son of Maryam, whom Satan tried to touch but failed, for he
touched the covering of the placenta instead.”
Al-Bukhari narrated on the authority of ‘A’ishah (may Allah be

pleased with her) that she said, “I asked the Prophet about one’s
looking here and there during the prayer. He replied, ‘It is what Satan
steals from the prayer of any one of you’.”
Al-Bukhari narrated on the authority of ‘Abdullah Ibn Abi Qatadah,

who reported on the authority of his father that he said: The
Messenger of Allah  said: “A good dream is from Allah, and a bad or
evil dream is from Satan; so if any one of you has a bad dream of
which he gets afraid, he should spit on his left side and should seek
refuge with Allah from its evil, for then it will not harm him.”
118
Imam Ahmad narrated on the authority of Abu Hurairah that he said:
The Messenger of Allah aid: “None of you should point to his brother
with his weapon (sword, spear, arrow, dagger, etc.), because none of
you knows, perhaps Satan may cause him (to hurt his brother) and
as a result, he would fall into a pit of Fire.”
Allah says, And indeed We have adorned the nearest heaven with
lamps, and We have made such lamps (as) missiles to drive away the
Shayateen, and have prepared for them the torment of the blazing
Fire (Soorah Al-Mulk 67:5).
He, Most High, says, informing us about the jinn (that they said), And
we have sought to reach the heaven, but found it filled with stern
guards and flaming fires. And verily, we used to sit there in stations,
to (steal) a hearing, but anyone who listens now will find a flaming
fire watching him in ambush. (Soorah Al-Jinn 72:8,9)

Verily, the Prophet of Allah said, “When Allah decrees some order in
the heaven, the angels flutter their wings indicating complete
surrender to His saying which sounds like chains being dragged on
rock. Until fear is banished from their hearts, they say, ‘What is it that
your Lord has said?’ They say: ‘The truth. And He is the Most High,
the Most Great.’ (Soorah Saba’ 34.23) Then the stealthy listeners
(devils) hear this command, and these stealthy listeners are like this,
one over the other.” (Sufyan, a sub-narrator demonstrated this by
holding his hand upright and separating the fingers.) “A stealthy
listener hears a word which he will convey to the one below him and
the second will convey it to the one below him till the last of them
will convey it to the magician or foreteller. Sometimes a flame (fire)
may strike the devil before he can convey it, and sometimes he may
convey it before the flame (fire) strikes him, whereupon the
magician adds to that word a hundred lies. The people will then say,
‘Did not he (i.e. the magician) tell such-and-such a thing on such-and-
119
such a date?’ So that magician is said to have told the truth because
of the statement which has been heard from the heavens.”
Allah, Most High, says, And whosoever turns away (blinds himself)
from the remembrance of the Most Beneficent (Allah) (i.e. the Qur’an
and worship of Allah), We appoint for him a Shaitan to be a qareen
(an intimate companion) to him. And verily, they (the devils) hinder
them from the Path (of Allah), but they think that they are guided
right! Till, when (such a one) comes to Us, he says (to his qareen
[devil companion]), Would that between me and you were the
distance of the two easts (or the east and west).’ The worst (type of)
companion (indeed)! (Soorah Az-Zukhruf 43:36-38)
He, Most High, says, And We have assigned them (devils) intimate
companions (in this world), who have made fair- seeming to them
what was before them (evil deeds which they were doing in the
present worldly life and disbelief in the Reckoning and the
Resurrection, etc.) and what was behind them (denial of the matters
in the coming life of the Hereafter as regards punishment or reward,
etc.) (Soorah Fussilat 41:25)
Imam Ahmad narrated on the authority of ‘Abdullah Ibn ‘Abbas that

he said: The Messenger of Allah said: “There is no one among you
who has not had a qareen from among the devils appointed for him.”
They said, “Even you, Messenger of Allah?” He said, “Yes, but Allah
has helped me against him and he has embraced Islam.”
Imam Ahmad narrated on the authority of Abu Hurairah that the

Prophet said, “Verily, the believer emaciates his devil as one of you
emaciates his camel on a journey.”
Imam Ahmad narrated on the authority of Saburah Ibn Abi Fakih that
he said: I heard the Messenger of Allah say: “Verily, Satan lays in wait
for the son of Adam at (a number of) paths: he lays in wait for him at
the path of Islam and says: ‘Will you embrace Islam and abandon
120
your religion and the religion of your forefathers?’ But he disobeys
him and embraces Islam. So he lays in wait for him at the path of
hijrah (migration in Allah’s Cause) and says, ‘Will you migrate and
abandon your land and your sky?’ But the similitude of the muhajir
(migrate) is that of a horse in his strength and stamina. But he
disobeys him and migrates. Then he lays in wait for him at the path
of jihad, which is to struggle with one’s self and one’s wealth, and he
says: ‘Will you fight and be killed, after which your wife will be
married and your wealth divided?’ But he disobeyes him and
performes jihad.” The Messenger of Allah said, “So if anyone of them
(the sons of Adam) does that, it will be his right upon Allah that He
will admit him to Paradise. If he is killed, it will be his right upon Allah
that He will admit him to Paradise. If he is drowned, it will be his right
upon Allah that He will admit him to Paradise. And if his riding beast
breaks his neck, it will be his right upon Allah that He will admit him
to Paradise.”
Imam Ahmad narrated on the authority of ‘Abdullah Ibn ‘Umar that

he said: The Messenger of Allah did not use to neglect these
supplications in the morning and the evening: “O Allah! I ask You to
pardon me in the life of this world and in the Hereafter. O Allah! I ask
You to pardon me and grant me wellbeing in my Religion, my worldly
affairs, my family and my property. O Allah! Cover up my deficiencies
and calm my fears. O Allah! Protect me from my front, from behind,
from my right, from my left and from above me. I seek refuge with
Your Majesty from being snatched from below.” Wakee‘ said it means
to sink down.
121
Chapter: What Has Been Said Regarding the
Creation of Adam
Allah, Most High, says, And (remember) when your Lord said to the
angels: “Verily, I am going to place (mankind) generations after
generations on Earth,” they said, “will You place there those who will
make mischief and shed blood while we glorify You with praises and
thanks (Exalted be You above all that they associate with You as
partners) and sanctify You.” He (Allah) said, “I know that which you
do not know.” And He taught Adam all the names (of everything),
then He showed them to the angels and said, “Tell Me the names of
these if you are truthful.” They said, “Glory be to You, we have no
knowledge except what you have taught us. Verily, it is You, the All-
Knower, the All-Wise.” He said, “O Adam! Inform them of their
names,” and when he had informed them of their names, He said,
“Did I not tell you that I know the ghaib (unseen) in the heavens and
the Earth and I know what you reveal and what you have been
concealing? And (remember) when We said to the angels: ‘Prostrate
yourselves before Adam. And they prostrated except Iblees; he
refused and was proud and was one of the disbelievers (disobedient
to Allah). And We said, ‘O Adam! Dwell you and your wife in the
Paradise and eat both of you freely with pleasure and delight of
things therein wherever you will, but come not near this tree or you
both will be of the zalimoon (wrong-doers).’ Then the Shaitan made
them slip therefrom (Paradise), and got them out from that in which
they were. We said, ‘Get you down, all, with enmity between
yourselves. On Earth will be a dwelling place for you and an
enjoyment for a time.’Then Adam received from his Lord of the
Words. And his Lord pardoned him (accepted his repentance).
Verily, He is the One Who forgives (accepts repentance), the Most
Merciful. We said, ‘Get down all of you from this place (the Paradise),
then whenever there comes to you Guidance from Me, and whoever
follows My Guidance, there shall be no fear on them, nor shall they
122
grieve. But those who disbelieve and belie Our Ayat (proofs,
evidences, Verses, lessons, signs, revelations, etc.) such are the
dwellers of the Fire, they shall abide therein forever’.” (Soorah Al-
Baqarah 2:30-39)
Likewise, He, Most High, says, O mankind! We have created you from
a male and a female, and made you into nations and tribes, that you
may know one another. Verily, the most honorable of you with Allah
is that (believer) who has taqwa (i.e. one of the muttaqoon (pious).
Verily, Allah is All- Knowing, Aware of all things. (Soorah Al-Hujurat
49:13)
He, Most High, says, It is He Who has created you from a single person
(Adam), and (then) He has created from him his wife (Hawwa), in
order that he might enjoy the pleasure of living with her. When he
had sexual relations with her, she became pregnant and she carried
it about lightly. Then, when it became heavy, they both invoked Allah,
their Lord (saying): ‘If You give us a saleh (good in every aspect)
child, we shall indeed be among the grateful. (Soorah Al-A‘raf 7:189)
He, Most High, says, And (remember) when We said to the angels:
‘Prostrate Adam,” they prostrated except Iblees. He said, Shall I
prostrate to one whom You created from clay?’ (Iblees) said, ‘See?
This one whom You have honored above me, if You give me respite
(keep me alive) to the Day of Resurrection, I will surely seize and
mislead his offspring (by sending them astray) all but a few!’ (Allah)
said, ‘Go, and whosoever of them follows you, surely, Hell will be the
recompense of you (all) – an ample recompense. And Istafziz
(literally means: befool them gradually) those whom you can among
them with your voice (i.e. songs, music, and any other call for Allah’s
disobedience), make assaults on them with your cavalry and your
infantry, mutually share with them wealth and
children (by tempting them to earn money by illegal ways usury,
etc., or by committing illegal sexual intercourse, etc.), and make
promises to them.’ But Satan promises them nothing but deceit.
123
“Verily, My slaves (i.e. the true believers of Islamic Monotheism), you
have no authority over them. And All-Sufficient is your Lord as a
Guardian’. (Soorah Al-Isra’ 17:61-65)
He, Most High, says, (Allah) said, ‘Get you down (from the Paradise
to the Earth), both of you together, some of you are an enemy to some
others. Then if there comes to you guidance from Me, then whoever
follows My Guidance shall neither go astray, nor fall into distress and
misery’. (Soorah Ta Ha 20:123)
Allah, Most High, says that He addressed the angels, saying “Verily, I
am going to place generations after generations on Earth.” (Soorah
Al-Baqarah 2:30)
He apprised them of the reason why He had created Adam and his
progeny, who would follow each other in succeeding generations, as
He, Most High, says, And makes you inheritors of the Earth,
generations after generations. (Soorah An-Naml 27:62) He informed
them of this by way of praise for the creation of Adam and his
progeny and He informed them of this great event before it took
place. The angels asked, with the intention of acquiring knowledge
and seeking wisdom, not as some ignorant people have supposed, in
order to express disagreement or to belittle the children of Adam or
display envy toward them: They said, “Will You place therein those
who will make mischief therein and shed blood?” (Soorah Al-
Baqarah 2:30) It was said by Qatadah that they knew that this would
happen because of what they had observed of the behavior of the
binn and the jinn before Adam.
As for the Words of Allah, Most High, I know that which you do not
know (Soorah Al-Baqarah 2:30), the meaning is: I know better the
greater good that there is in the creation of them, which you do not
know. That is, there will be among them Prophets, Messengers, those
who accept the truth without hesitation, martyrs and righteous folk.
Then He made clear to them Adam’s superiority over them in
124
knowledge, saying, And He taught Adam all the names (of
everything). (Soorah Al-Baqarah 2:31)
‘Abdullah Ibn ‘Abbas said, “They are these names with which the
mankind is acquainted, such as humans, animals, earth, plains, seas,
mountains, camels, donkeys and other things.” Mujahid said, “He
taught him the names of the plate and the pot and even the terms for
breaking wind.”
Mujahid also said, “He taught him the name of every animal, every
bird and everything.”
Al-Bukhari and Muslim narrated on the authority of Anas Ibn Malik,

who reported from the Messenger of Allah that he said, “On the Day
of Resurrection the believers will assemble and say, ‘Let us ask
somebody to intercede for us with our Lord.’ So they will go to Adam
and say, ‘You are the father of all the people; and Allah created you
with His Own Hands, and ordered the angels to prostrate to you, and
taught you the names of all things.’ He recorded the hadeeth in full.
Then He showed them to the angels and said, ‘Tell Me the names of
these if you are truthful’.” (Soorah Al-Baqarah 2:31)
Al-Hasan Al-Basri said, “When Allah wanted to create Adam, the

angels said, ‘Our Lord will not create a creation except that we are
more knowledgeable than it.’ Thus they were put to trial and that
was why Allah said, ‘…if you are truthful.’ (Soorah Al-Baqarah 2:31)
They (angels) said, ‘Glory be to You, we have no knowledge except

what you have taught us. Verily, it is You, the All- Knowing, Most
Wise’.” (Soorah Al-Baqarah 2:32) That is, no one can encompass
anything from Your Knowledge, except what You have taught; You
are far above that. This is as Allah says, And they will never compass
anything of His Knowledge except that which He wills. (Soorah Al-
Baqarah 2:255)
125
He said, ‘O, Adam! Inform them of their names,’ and when he had
informed them of their names, He said, ‘Did I not tell you that I know
the ghaib (unseen) in the heavens and the Earth, and I know what
you reveal and what you have been concealing’?” (Soorah Al-Baqarah
2:33) That is, I know the secrets just as I know the apparent things.
It was also said that His Words: “and I know what you reveal…” refer
to their saying, “Will You place therein those who will make mischief
therein and shed blood, - while we glorify You with praises and
thanks (Exalted be You above all that they associate with You as
partners) and sanctify You.” (Soorah Al-Baqarah 2:30). This was
what they did openly.
As for His Words: “and what you have been concealing?”

(Soorah Al-Baqarah 2:33), what is referred to here is the saying of
Iblees, when he concealed within his heart arrogance and belief in
his superiority over Adam . This was said by Sa‘eed Ibn Jubair,
Mujahid, As-Suddi, Adh-Dhahhak and Ath-Thawri; and it was the
preferred opinion of Ibn Jareer At- Tabari.
And (remember) when We said to the angels: ‘Prostrate yourselves

before Adam.’ And they prostrated except Iblees, he refused and was
proud. (Soorah Al-Baqarah 2:34) This is a great honor bestowed by
Allah on Adam, when He created him with His Hand and breathed
into him His Spirit, as He, Most High, says, “So, when I have fashioned
him completely and breathed into him (Adam) the soul which I
created for him, then fall (you) down prostrating yourselves unto
him.” (Soorah Al-Hijr 15:29) So these were four honors: His creation
of him with His Hand, His breathing into him of His Spirit, His
command to the angels to prostrate before him and His teaching him
the names of (all) things.
In another Verse, He says, And surely, We created you (your father

Adam) and then gave you shape (the noble shape of a human being),
then We told the angels, ‘Prostrate to Adam,’ and they prostrated,
126
except Iblees, he refused to be of those who prostrated. (Allah) said,
‘What prevented you (O, Iblees,) that you did not prostrate, when I
commanded you?’ Iblees said, ‘I am better than he (Adam), You
created me from fire, and him You created from clay’.” (Soorah Al-
A‘raf 7:11,12) Al-Hasan Al-Basri said, “Iblees used qiyas (analogy)
and he was the first one to do so.” This statement has an authentic
chain of narrations. Ibn Seereen said, “The first to use qiyas was
Iblees, and the sun and moon would not be worshipped if not for
qiyas.” Both of these statements were reported by Ibn Jareer At-
Tabari.
The meaning of this is that he compared himself with Adam and

considered that he was superior to Adam, and thus refused to
prostrate him, in spite of the fact that he and all of the angels had
been commanded to do so. But analogy in the presence of evidence
is invalid. In addition, it is in itself, invalid, because mud is more
beneficial than fire: mud has the qualities of wisdom, forbearance,
patience and assurance and mud is where plants grow, flourish,
increase, and provide good. To the contrary, fire has the qualities of
burning, recklessness and hastiness.
In addition, Allah honored Adam by creating him with His Hand and
breathing into him His Spirit. This is why He commanded the angels
to prostrate before him, as He says, And (remember) when your Lord
said to the angels: ‘I am going to create a man (Adam) from sounding
clay of altered black smooth mud’.” – up to the Words of Allah, Most
High: And verily, the curse shall be upon you till the Day of
Recompense (i.e. the Day of Resurrection). (Soorah Al-Hijr 15:28-35)
He deserved this from Allah, Most High, because he insisted that
Adam was inferior to him and belittled him, while claiming that he
himself was superior to him, in sheer opposition to the Command of
Allah and in defiance of the truth.
In Soorah Al-Kahf, Allah says, He disobeyed the Command of his Lord.

Will you then take him (Iblees) and his offspring as protectors and
127
helpers rather than Me while they are enemies to you? What an evil
is the exchange for the zalimoon (polytheists, and wrongdoers, etc.)
(Soorah Al-Kahf 18:50) That is, he abandoned obedience to Allah,
deliberately, obstinately and arrogantly refusing to comply with His
Command. Iblees was deceived by his fiery nature and substance
into believing that he was superior to Adam because of him having
been created from fire, when he should have known better. Imam
Muslim narrates in his Saheeh, on the authority of ‘A’ishah (may
Allah be pleased with her), who reported from the Messenger of
Allah that he said: “The angels were created from light, the jinn were
created from a smokeless flame of fire, and Adam was created from
what has been described to you.”
‘Abdullah Ibn Mas‘ood , ‘Abdullah Ibn ‘Abbas a group of the

Companions, Sa‘eed Ibn Al-Musayyib and others said that Iblees was
the leader of the angels in the earthly heaven. In one narration
attributed to ‘Abdullah Ibn ‘Abbas, he said that his name was
‘Azazeel, while in another narration, it was ascribed to him that he
said that his name was Al-Harith. An- Naqqash said that his agnomen
was Abu Kardoos. ‘Abdullah Ibn ‘Abbas said: “He was from one of the
tribes of the angels which was known as Al-Jinn. They were the
guardians of the Gardens and he was the most eminent of them and
the greatest of them in knowledge. He had four wings, but Allah
transformed him into a curse.” In Soorah Sad, He says, (Remember)
when your Lord said to the angels: ‘Truly, I am going to create man
from clay.’ So when I have fashioned him and breathed into him (his)
soul created by Me, then you fall down prostrate him. So the angels
prostrated themselves, all of them: except Iblees.
He was proud and was one of the disbelievers. (Allah) said, ‘O, Iblees
(Satan)! What prevents you from prostrating yourself the one whom
I have created with My both Hands? Are you too proud (to prostrate
Adam), or are you one of the high exalted?” (Iblees [Satan]) said, “I
am better than he; You created me from fire, and You created him
128
from clay.’ (Allah) said, ‘Then go down from here, for verily, you are
an outcast. And verily, My Curse is on you until the Day of
Recompense.’ (Iblees [Satan]) said, ‘My Lord! Give me then respite
till the Day the (dead) are resurrected.’ (Allah) said, “Verily, you are
of those allowed respite till the Day of the time appointed.’ (Iblees
[Satan]) said, ‘By Your Might, then I will surely mislead them all,
except Your chosen slaves among them (the faithful, obedient, true
believers of Islamic Monotheism).’ (Allah) said, ‘The Truth is, and the
Truth I say, that I will fill Hell with you (Iblees) and those of them
(mankind) that follow you, together’.” (Soorah Sad 38:71-85)
He, Most High, says in Soorah Al-A‘raf, (Iblees) said, ‘Because You
have sent me astray, surely I will sit in wait against them (human
beings) on Your Straight Path. Then I will come to them from before
them and behind them, from their right and from their left, and You
will not find most of them as thankful ones (i.e. they will not be
dutiful to You)’.” Soorah Al-A‘raf 7:16,17) That is, because You have
sent me astray, I will wait in ambush for them at every opportunity
and I will come to them from every direction. So the successful
person is the one who disobeys him (Satan) and the wretched person
is the one who obeys him.
Scholars of tafseer have disagreed regarding the angels who were

ordered to prostrate to Adam: were they all of the angels, as seems
to be proven by the generality of the Verses?
This is the opinion of the majority of scholars. Or is the reference to

the angels of the Earth, as narrated by Ibn Jareer At-Tabari by way of
Ad-Dahhak, who reported on the authority of ‘Abdullah Ibn ‘Abbas?
But its chain of narrators is interrupted and in its wording there is
something objectionable, though some of the later scholars
preferred it. However, it is apparent from the wordings that the
former is correct and this is proven by the hadeeth: “And He made
His angels prostrate him.” And this is also general – and Allah knows
better.
129
The meaning of His Words: Go down from here (i.e. Paradise)
(Soorah Al-A‘raf 7:18) is: “Get out of here.” This is an evidence that
he was in heaven and was ordered to go down from it; to leave his
position and status which he had achieved through his worship and
his similarity to the angels in obedience and worship. All this was
taken away from him because of his arrogance, his envy and his
disobedience to his Lord, and he was sent down to the Earth,
disgraced and expelled.
Allah, Most High, commanded Adam to live with his wife in Paradise,
saying, And We said, ‘O, Adam! Dwell you and your wife in Paradise
and eat both of you freely with pleasure and delight of things therein
wherever you will, but come not near this tree or you will both be of
the zalimoon (wrongdoers). (Soorah Al-Baqarah 2:35) In Soorah Al-
A‘raf, He, Most High, says, (Allah) said (to Iblees), “Get out from this
(Paradise) disgraced and expelled. Whoever of them (mankind) will
follow you, then surely I will fill Hell with you all. And O, Adam! Dwell
you and your wife in Paradise, and eat thereof as you both wish, but
approach not this tree otherwise you both will be of the zalimoon
(unjust and wrongdoers).” (Soorah Al-A‘raf 7:18,19)
The context of these Verses necessitates that the creation of Hawwa’

(Eve) was before Adam entered Paradise, as He, Most High, says, And
We said, ‘O, Adam! Dwell you and your wife in Paradise’.” (Soorah Al-
Baqarah 2:35) But As- Suddi related from Abu Saleh and Abu Malik,
on the authority of ‘Abdullah Ibn ‘Abbas and from Murrah, on the
authority of ‘Abdullah Ibn Mas‘ood and from people among the
Companions that they said that Iblees was removed from Paradise
and Adam was made to live in Paradise and he used to walk therein
alone, having no wife with whom to live. Then he slept for a short
while and awoke to find a woman sitting at his head. Allah had
created her from his rib. He asked her, “Who are you?” And she said,
“I am a woman.” He asked her, “Why were you created?” She said, “So
that you might live with me.” The angels said to him, in order to find
130
out the extent of his knowledge, “What is her name, Adam?” He said,
“Hawwa (Eve).” They said, “Why is she called Hawwa’?” He replied,
“Because she was created from something hayy (i.e. living).”
Corroboration for this is found in the Words of Allah, Most High: O,

mankind! Be dutiful to your Lord, Who created you from a single
person (Adam), and from him (Adam) He created his wife (Hawwa),
and from them both He created many men and women (Soorah An-
Nisa’ 4:1)
In the Saheehain on the authority of Abu Hurairah, who reported

from the Prophet that he said: “I advise you to take care of the
women, for they are created from a rib and the most crooked portion
of the rib is its upper part; if you try to straighten it, it will break, and
if you leave it, it will remain crooked, so I urge you to take care of the
women.” This is the wording of Al-Bukhari.
Scholars of tafseer have differed regarding the meaning of the Words

of Allah, Most High: but come not near this tree (Soorah Al-Baqarah
2:35) It was said that it was a grapevine, while Ath-Thawri reported
on the authority of Abu Husain, who reported on the authority of Abu
Malik that he said, “but come not near this tree it was a date palm.
Ibn Juraij reported on the authority of Mujahid that it was a fig tree
and Qatadah and Ibn Juraij concurred with this.
These are minor differences of opinion; in fact, Allah has left obscure
the precise nature of the tree – and if there was any benefit for us in
His mentioning it, He would have done so. This is also the case with
regard to other matters which have been left undefined in the Qur’an.
The only real difference that they mentioned was regarding whether
or not the Garden that Adam entered was in heaven or on the Earth.
This is a difference of opinion which must be clarified and settled.
131
The majority of scholars hold (the view) that it was (located) in
heaven and that it was Jannat Al-Ma’wa (the Garden of Refuge),
based on the apparent meaning of the Verses and ahadeeth, as in the
Words of Him, Most High: And We said, ‘O, Adam! Dwell you and your
wife in the Paradise’.” (Soorah Al-Baqarah 2:35) The wording here
indicates that what is referred to is a specific Paradise and that is
Jannat Al- Ma’wa.
Muslim narrated in his Saheeh on the authority of Hudhaifah that he

said: The Messenger of Allah said: “Allah will gather the people and
the believers will stand till the Garden will be brought near them.
They will come to Adam and say, ‘O, our father! Open for us the
Garden., He would say, ‘Did anything turn you out of the Garden
other than the sin of your father, Adam’?” And he narrated the
hadeeth in full. In this there is strong and clear evidence that it is
Jannat Al-Ma’wa, but there is room for argument.
Others said that the Garden in which Adam resided was not Jannat
Al-Khuld, because he was enjoined therein not to eat from that tree
and because he slept therein, in addition to which he was removed
from it and Iblees entered it. All of these things negate the possibility
that it could be Jannat Al- Ma’wa. This opinion was related on the
authority of Ubayy Ibn Ka‘b, ‘Abdullah Ibn ‘Abbas, Wahb Ibn
Munabbih and Sufyan Ibn ‘Uyainah.
This opinion is (from) the text of the Torah, which is in the hands of
the People of the Scripture and among those who related the
disagreement in this matter were Abu Muhammad Ibn Hazm in Al-
Milal Wan-Nihal, Abu Muhammad Ibn ‘Atiyyah in his Tafseer, Abu
‘Eesa Ar-Rummani in his Tafseer and he related from the first
jumhoor (earliest school of thought) – Abul-Qasim Ar-Raghib and Al-
Qadi Al-Mawardi in his Tafseer: he said: “They disagreed regarding
the Garden in which they (i.e. Adam and Eve) had resided, holding
two opinions in the matter: one of them declared that it was Jannat
Al-Ma’wa, while the other held that it was a Garden which Allah had
132
prepared for them and which He had made an abode of trial; they
said that this was not Jannat Al-Khuld, which He had made as the
abode of recompense. Those who said this disagreed as to its
location: one opinion held that it was in the heaven, because Allah
sent them down from it. This was the opinion of Al-Hasan. The other
opinion stated that it was on the Earth, because Allah tried them
therein, by forbidding them to eat from the tree, while allowing them
to eat from the others. This was the opinion of Ibn Yahya. This took
place after Iblees was commanded to prostrate Adam – and Allah
knows better regarding the truth of this.
This is what he said and it implies three opinions; and I sense from
his words that he was undecided in the matter. Abu ‘Abdullah Ar-
Razi related four opinions in his Tafseer regarding this question:
three which were recorded by Al- Mawardi and the fourth was waqf,
i.e., refusal or inability to arrive at a conclusion as to which is the
strongest. But he preferred the first opinion. And Allah knows better.
Then Shaitan (Satan) made them slip therefrom. (Soorah Al-Baqarah

2:36) That is, from Paradise and got them out from that in which they
were. (Soorah Al-Baqarah 2:36) That is, from the ease, plenty and
happiness (of Paradise) to the abode of toil, exertion and difficulty.
This was because of what Satan had whispered to them and made
them seem attractive to their hearts, as Allah, Most High, says, Then
Shaitan (Satan) whispered suggestions to them both in order to
uncover that which was hidden from them of their private parts
(before); he said, “Your Lord did not forbid you this tree save you
should become angels or become of the immortals’.” (Soorah Al- A‘raf
7:20)
He said that Allah only forbade them from eating from this tree
because by doing so they would become angels or immortals. That is,
if you both eat from it, you will become thus.
133
And he (Shaitan [Satan]) swore to them both. (Soorah Al-A‘raf 7:21)
That is, he swore to them that he was speaking the truth with regard
to his claim concerning the tree. Then Shaitan (Satan) whispered to
him, saying: ‘O, Adam! Shall I lead you to the Tree of Eternity and to
a kingdom that will never waste away’?” (Soorah Ta Ha 20:120) That
is, shall I guide you to a tree which, if you eat from it, you will attain
eternity in the ease in which you are now and you will continue in a
kingdom that will never end? But this was deception, falsehood and
the exact opposite of the truth.
So he misled them with deception. Then, when they tasted of the tree,
that which was hidden from them of their shame (private parts)
became manifest to them and they began to stick together the leaves
of Paradise over themselves (in order to cover their shame). (Soorah
Al-A‘raf 7:22) This is like His Words: Then they both ate of the tree,
and so their private parts appeared to them, and they began to stick
on themselves the leaves from Paradise for their covering. Thus did
Adam disobey his Lord, so he went astray. (Soorah Ta Ha 20:121)
Eve ate from the tree before Adam and it was she who urged Adam
to eat from the tree. And Allah knows better.
This is understood from the hadeeth narrated by Al-Bukhari on the

authority of Abu Hurairah, who reported from the Prophet that he
said “But for the Children of Isra’eel, meat would not decay, and but
for Hawwa (Eve), wives would never betray their husbands.”
Ibn Abi Hatim narrated on the authority of Ubayy Ibn Ka‘b

that he said, “Allah created Adam as a tall man, with abundant hair
on his head, as if he was a tall date palm. When he tasted the (fruit
from) tree, his clothing fell from him and the first thing that appeared
from him was his genitals and when he looked at them, he began to
run through the Garden, his hair was caught by a tree and he
struggled with it. Then the Most Beneficent, the Almighty, the All-
Powerful called him, saying, ‘O, Adam! Are you fleeing from Me?’
134
When he heard the Words of the Most Beneficent, he said, ‘O, My
Lord! No! But (I ran) out of embarrassment (at my naked state)’.”
Ath-Thawri reported on the authority of ‘Abdullah Ibn ‘Abbas that he

said regarding the Words of Allah, Most High, They began to stick
together the leaves of Paradise over themselves (in order to cover
their shame). (Soorah Al- A‘raf 7:22) – “The leaves were those of the
fig tree.” The isnad is authentic up to him. But it appears as if it was
taken from the People of the Scripture and the apparent meaning of
the Verse necessitates a more general meaning. But if we accept it, it
does no harm – and Allah knows better.
(Allah) said, ‘Get down, one of you an enemy to the other (i.e. Adam,
Hawwa, and Shaitan, etc.). On Earth will be a dwelling place for you
and an enjoyment - for a time’.”
(Soorah Al-A‘raf 7:24) This address is to Adam, Eveand Iblees. It was

also said that a serpent was with them and they were commanded to
go down from Paradise while they were in a state of mutual hostility
and warfare. The inclusion of the serpent with them is supported by
the authentic hadeeth narrated from the Messenger of Allah, in which
it was stated that he ordered the killing of serpents, saying, “We have
not made peace with them since we (first) fought with them.”
As for His Words in Soorah Ta Ha: (Allah) said, ‘Get you down (from
Paradise to the Earth), both of you, together, some of you are an
enemy to others’.” (Soorah Ta Ha 20:123), it is a command to Adam
and Iblees and their respective offspring that they will remain in a
state of mutual hostility forever; and Adam was followed by Eve,
while Iblees was followed by the serpent.
It was also said that it was a command to all of them in the dual form,
like the Words of Him, Most High: And (remember) Dawood (David)
and Sulaiman (Solomon), when they gave judgment in the case of the
field in which the sheep of certain people had pastured at night and
We were witness to their judgment. (Soorah Al-Anbiya’ 21:78)
135
But the correct opinion is that because the judge is not passing
judgment except between two sides, the claimant and the defendant,
Allah says, and We were witness to their judgment. (Soorah Al-
Anbiya’ 21:78)
As for the repetition of the sending down in Soorah Al- Baqarah in

His Words: Then Shaitan made them slip therefrom (Paradise) and
got them out from that in which they were. We said, ‘Get you down,
all, with enmity between yourselves. On Earth will be a dwelling
place for you and an enjoyment for a time.’ Then Adam received
Words from his Lord. And his Lord pardoned him (accepted his
repentance). Verily, He is the One Who forgives (accepts
repentance), the Most Merciful. We said, ‘Get down all of you from
this place (Paradise), then whenever there comes to you Guidance
from Me, and whoever follows My Guidance, there shall be no fear on
them, nor shall they grieve. But those who disbelieve and belie Our
Ayat (proofs, evidences, Verses, lessons, signs, revelations, etc.) such
are the dwellers of the Fire, they shall abide therein forever’.”
(Soorah Al-Baqarah 2:36-39) Some of the scholars of tafseer said that
what is meant by the first reference of being sent down is the sending
down from Paradise to the earthly heaven, while the second is from
the earthly heaven to the Earth.
But this is weak, because He says regarding the first (sending down),
Then Shaitan made them slip therefrom (Paradise) and got them out
from that in which they were. We said, ‘Get you down, all, with
enmity between yourselves. On Earth will be a dwelling place for you
and an enjoyment for a time’.” (Soorah Al-Baqarah 2:36), which
proves that they were sent down to the Earth in the first sending
down. And Allah knows better.
What is correct is that He repeated it in words, but in reality, it only

took place once and He linked to each mention a hukm (ruling,
verdict): to the first was attached the enmity between them and with
136
the second He made it conditional upon them that whoever followed
His Guidance – which He would reveal to them after that – would be
happy, while whoever rejected it would be wretched. There are other
examples of this manner of speaking in the Qur’an.
Al-Hakim narrated in his Mustadrak on the authority of ‘Abdullah Ibn

‘Abbas that he said, “Adam did not reside in Paradise for longer than
the time between the ‘Asr prayer and the setting of the sun.” Then he
said, “It is authentic, according to the criteria for acceptance
stipulated by Al- Bukhari and Muslim, though it was not narrated by
them.”
In Saheeh Muslim, it is reported on the authority of Abu Hurairah that

he said: The Messenger of Allah said: “The best day on which the sun
rises is Friday: on that day Adam was created; on it he was admitted
to Paradise and on it he was sent out of it.”
As for the Words of Allah, Most High: Then Adam received Words
from his Lord. And his Lord pardoned him (accepted his repentance).
Verily, He is the One Who forgives (accepts repentance), the Most
Merciful. (Soorah Al-Baqarah 2:37), it was said that those Words
were His Saying: “Our Lord! We have wronged ourselves. If You
forgive us not, and bestow not upon us Your Mercy, we shall certainly
be of the losers.” (Soorah Al-A‘raf 7:23) This was narrated on the
authority of Mujahid, Sa‘eed Ibn Jubair, Abul-Aliyah, Ar-Rabee‘ Ibn
Anas, Al-Hasan, Qatadah, Muhammad Ibn Ka‘b , Khalid Ibn Ma‘dan,
‘Ata Al-Khurasani and ‘Abdur-Rahman Ibn Zaid Ibn Aslam.
Al-Hakim narrated in Al-Mustadrak on the authority of ‘Abdullah Ibn

‘Abbas regarding the Words of Allah, Most High: Then Adam received
from his Lord Words and his Lord pardoned him (accepted his
repentance). (Soorah Al-Baqarah 2:37) that he said, “Adam said, ‘O,
my Lord! Did You not create me with Your Hand?’ It was said to him,
‘Certainly.’ Adam said, ‘And You breathed into me Your Spirit?’ It was
said to him, ‘Certainly.’ He continued, ‘I sneezed and You said, ‘Allah
137
have mercy on you.’ And Your Mercy preceded Your Anger?’ It was
said to him, ‘Certainly.’ Adam said, ‘And You ordained upon me that
I should do this?’ It was said to him, ‘Certainly.’ Adam then said, ‘Tell
me then, if I turn to You in repentance, will You return me to
Paradise?’ He said, ‘Yes’.” Then Al-Hakim said that the isnad is
authentic, though Al-Bukhari and Muslim did not narrate it.
138
Mention of How Adam Defeated Moosa (Peace be
Upon Them Both) in an Argument

Prophet that he said, “Moosa argued with Adam and said to him
(Adam), ‘You are the one who got the people out of Paradise by your
sin, and thus made them miserable.’ Adam replied, ‘O, Moosa! You
are the one whom Allah selected for His Message and for His direct
Speech. Yet you blame me for a thing which Allah had ordained for
me before He created me’?” The Messenger of Allah added, “So Adam
overcame Moosa by this Argument.” )
Imam Ahmad narrated on the authority of Abu Hurairah from the

Prophet that he said, “Adam argued with Moosa. Moosa said, ‘O,
Adam! It is you whom Allah created with His Hand and breathed into
you His Spirit. You led mankind astray and caused them to be
removed from Paradise.’ Adam said, It was you, Moosa, who was
chosen by Allah for His direct Speech; and yet you blame me for a
deed which I did not do. Allah ordained for me before He created the
heavens and the earth’?” The Messenger of Allah added, “Thus Adam
defeated Mooosa.” Imam Ahmad narrated on the authority of Abu
Hurairah from the Prophet that he said, “Adam met Moosa and he
said, ‘You are Adam, whom Allah created with His Hand and before
whom He made His angels prostrate and He made you to reside in
Paradise, then you did what you did?’ He said, ‘You are Moosa, to
whom Allah spoke directly and whom He chose for His Message and
to whom He revealed the Torah. Then (tell me), did I come first, or
was it the Reminder (i.e. the Revelation)?’ Moosa said, ‘No, it was the
Reminder.’ Thus Adam defeated Moosa.”

The Messenger of Allah said, “Adam argued with Moosa and Moosa
said to Adam, ‘O, Adam! It is you who caused your progeny to enter
139
the Fire.’ Adam said, ‘O, Moosa! Allah chose you to receive His
Message and to hear His direct Speech and He revealed to you the
Torah. Did you find (therein) that I would descend (to Earth)?’ He
said, ‘Yes.’ Thus Adam defeated him.”
The understanding of the people toward this hadeeth has differed:
A group from among the Qadariyyah rejected it because of the

affirmation of Qadar implicit in it.
A group from among the Jabariyyah cited it, as it appeared to them

that when he said, “So Adam defeated Moosa,” he did so using his
own Scripture against him. The reply to this will be given later.
Others said that he only argued with him because he rebuked him for
a sin for which he had repented – and a person who has repented of
a sin is like a person who is without sin.
It was also said that he only argued with him because he (Adam) is
older (and therefore wiser) than he (Moosa). It was also said that it
was because he (Adam) is his (Moosa’) father. It was said that it was
because they are both in two different Revelations. It was said that it
was because they are both in the abode of Al-Barzakh and
responsibility for them had ended, according to their claim.
140
The Ahadeeth Related to the Creation of Adam
Imam Ahmad reports from Abu Moosa that the Prophet said: “Allah
created Adam from a handful taken from all parts of the Earth, and
so the Children of Adam came out according to the colors of the
Earth. Among them there is the white, the red, the black, and what is
in between, and there is the filthy and the pure, and the soft and the
hard and what is in between.”
He also reported it from Qasamah bin Zuhair: I heard Al- Ash‘ari say:
Allah’s Messenger said: “Allah created Adam from a handful (of dust)
taken from all parts of the Earth, and so the Children of Adam came
out according to the colors of the Earth. Among them there is the
white, the red, the black, and what is in between, and there is the soft
and the hard and what in is between, and there is the filthy and the
pure and what is in between.”
Imam Ahmad reports from Anas that the Prophet said: “When Allah
created Adam, He left him alone for as long as He willed to leave him
alone, so Iblees began circling around him. Once he saw that he was
hollow. He realized that he was a creation that could not control
itself.”
Ibn Hibban reports in his Saheeh from Anas ibn Malik that Allah’s
Messenger said: “When the soul was blown into Adam and it reached
its head, he sneezed and said, ‘All praise is due to Allah, Lord of the
Worlds,’ so He, blessed and exalted is He, replied, ‘May Allah have
mercy on you’.”
Al-Hafiz Abu Ya‘la reports from Abu Hurairah that Allah’s Messenger
 said: Allah created Adam from dust, then he made him mud. Then,
he left him until he became black mud. He created and fashioned him.
Then, He left him until he became dry clay like pottery.”
141
He said: Iblees would pass by him and say, “You have been created
for a great purpose.” Then, Allah blew into him from His soul. The
first part that his soul passed through was his eyes and his nose
causing him to sneeze, and Allah showed him mercy. Allah said, “May
your Lord have mercy on you.” Then Allah said, “O Adam, go to this
group (of angels) and say to them as-salaam ‘alaikum and see how
they respond’?” He went and greeted them to which they responded.
“Wa‘alaika al-salam wa rahmatullah wa barakaatuh.” He said, “O
Adam, this is your greeting and the greeting of your offspring.” Adam
said, “O Lord, and what are my offspring?” He said, “Choose one of
My Hands, O Adam.” He said, “I choose the right hand of my Lord, and
both of My Lord’s Hands are right.” He opened His Hand and all his
offspring who were to be were displayed in the Hand of the Most
Merciful. There were men among them whose faces were light, and
the light of one man in particular impressed Adam. He said, “O my
Lord, who is this?” He said, “This is your son, Dawood.” He said, “O
my Lord, how long a lifespan have you given him.” He said, “I have
given him sixty (years).” He said, “Then give him from my age so that
he may have a full one hundred years.” Allah did so and called a
witness to that. When the lifespan of Adam ran out, Allah sent to him
the Angel of Death. Adam said, “Do I not have forty years of life left?”
The angel asked him, “Did you not give it to your son, Dawood?” but
he denied that and likewise his offspring denied (things) as well, and
just as he forgot, his offspring also forgot.
At-Tirmidhi reports from Abu Hurairah that he said: Allah’s

Messenger said: When Allah created Adam, He wiped his back and
every being that He was going to create up to the Day of Resurrection
fell from his back. He placed between the eyes of everyone of them a
flash of light, then presented them to Adam, who asked, “My Lord,
who are these?” He said, “These are your offspring.” Upon seeing a
man among them whose light between his eyes impressed him, he
asked, “My Lord, who is this?” He said, “This is a man from one of the
last nations of your offspring called Dawood.” He asked, “My Lord,
how long a lifespan have you granted him?” He said, “Sixty years.” He
142
said, “My Lord, give him another forty years from my lifespan.” When
Adam’s lifespan drew to an end and the Angel of Death came to him,
he asked, “Are there not forty years of my life remaining?” He said,
“Did you not give them to your son Dawood?” He said: Adam denied
and his offspring (likewise) denied; Adam forgot and so his offspring
(likewise) forgot; and Adam sinned and his offspring (likewise)
sinned.
Al-Bukhari reports from Abu Hurairah that the Prophet said: Allah
created Adam with a height of sixty cubits. Then he said, “Go and
greet that group of angels with salaam and see how they respond to
you, for that shall be your greeting and the greeting of your
offspring.” He said, “As-salaam ‘alaikum” to which they replied, “As-
salaam ‘alaika wa rahmatullah.” So they added in reply to him, “wa
rahmatullah.” All those who enter Paradise will have Adam’s form;
and the creation have not ceased to diminish in size (from his time)
until now.
Imam Malik ibn Anas reports in his Muwatta’ that ‘Umar ibn Al-
Khattab was asked about this Verse, “And (remember) when your
Lord brought forth from the Children of Adam, from their backs, their
seed and made them testify as to themselves (saying), ‘Am I not your
Lord?’ They said: ‘Yes! We testify’.” (Al-A‘rāf 7:172)
‘Umar ibn Al-Khattaab said: I heard Allah’s Messenger being asked
about it and he said, “When Allah created Adam, peace be upon him,
He wiped his back with His Right Hand and brought out his
offspring.” He said, “I created these for Paradise, and they will do the
deeds of the People of Paradise.” A man asked, “O Messenger of Allah,
then what is the purpose of working?” Allah’s Messenger said, “When
Allah creates a slave for Paradise, He causes him to do the deeds of
the People of Paradise, until when he dies on one of the deeds of the
People of Paradise, he enters Paradise. When Allah creates a slave for
the Fire, He causes him to do the deeds of the People of the Fire until
when he dies on one of the deeds of the People of the Fire, he enters
the Fire.”
143
All these Ahadeeth demonstrate that Allah brought out the offspring
of Adam from his back like specks of dust. He then divided them into
two groups, the People of the Right Hand (Ahl Al-Yameen) and the
People of the Left Hand (Ahl Al- Shimaal), and He said, “These are for
Paradise and I do not care, and these are for the Fire and I do not
care.”
As for taking witnesses against them or making them verbally

acknowledge His Oneness, this is not mentioned in the authentic
Ahadeeth. Therefore, to interpret the Verse in Soorah Al-A‘raaf to be
referring to these reports is questionable, as we explained there, and
we mentioned the Ahadeeth and athaar in full with their chains of
narrations and their wordings. Therefore, whoever would like to
verify the matter should refer to it there. And Allah knows best.
As for the hadeeth reported by Imam Ahmad from Ibn ‘Abbas that the
Prophet  said, “Allah took the covenant from Adam’s back in
Na‘maan the Day of ‘Arafah, and brought forth from his loins all his
offspring whom He has created and He scattered them before Him.
He then spoke to them directly. He said, ‘Am I not your Lord?’ They
said: ‘Yes! We testify,’ lest you should say on the Day of Resurrection,
‘Verily, we were unaware of this’.” (Al-A‘raaf 7:172). This hadeeth has
a good, strong chain of narrations meeting the criterion of Muslim.
Anas ibn Malik reports that the Prophet said, “A man from the People
of the Fire will be asked on the Day of Resurrection, ‘If you had all
that is in the earth, would you ransom yourself with it?’ He will say,
‘Yes.’ He will say, ‘I wanted from you that which is easier than that. I
took a covenant from you in the back of Adam to not associate
partners with Me, yet you insisted on associating partners with Me.”
Al-Bukhari and Muslim report it via Shu‘bah.
Imam Ahmad reports that Abu Hurairah said: Allah’s Messenger said,
“When the son of Adam recites a (Verse of) prostration and
144
prostrates, Satan leaves him and weeps, saying, ‘Woe to me, the son
of Adam was ordered to prostate and has done so, so he shall have
Paradise, while I was ordered to prostrate but I disobeyed, so I shall
have the Fire’.”
Once Adam was made to dwell in Paradise in which he dwelled,

regardless of whether it is in the Heaven or the Earth – as there is a
difference of opinion which was mentioned earlier he and his wife
Hawwa, peace be upon them, would eat from it in abundance and
from wherever they liked. However, when they ate from the tree
from which they had been prohibited, they were stripped of their
garments and sent down to the Earth. We have also mentioned the
different opinions about the place where he came down.
They also disagreed about the length of time that he spent in

Paradise. One view is that it was just part of a day by the length of the
days of this world. And we mentioned the hadeeth reported by
Muslim on the authority of Abu Hurairah that the Prophet said, “He
created Adam on the last hour on the day of Friday.”
We also mentioned the hadeeth that on that day “He created Adam
and on that day he was sent out from there.”
145
The Story of Adam’s Two Sons: Qabeel (Cain) and
Habeel (Abel)
Allah said, “And recite to them the story of the two sons of Adam in
truth; when each offered a sacrifice, it was accepted from the one but
not from the other. The latter said to the former, ‘I will surely kill
you.’ The former said, ‘Verily, Allah accepts only from those mindful
of Him. If you do stretch your hand against me to kill me, I shall never
stretch my hand against you to kill you, for I fear Allah; the Lord of
the Worlds. Verily, I intend to let you draw my sin on yourself as well
as yours, then you will be one of the dwellers of the Fire, and that is
the recompense of the wrongdoers. But his soul enticed him to
murder his brother; he murdered him and became one of the losers.
Then Allah sent a crow who scratched up the ground to show him
how to cover the dead body of his brother. He said: ‘Woe to me! Am
I not even able to be as this crow and cover the dead body of my
brother?’ Then he became one of the remorseful.” (Al-Mā’idah 5:27-
31)
Al-Suddee has reported from Ibn ‘Abbas, Ibn Mas‘ood, and a group of
the Companions that Adam would marry off the male offspring of
every pregnancy with the female of another. Habeel had wanted to
marry the (twin) sister of Qabeel, and he was older than Habeel. The
sister of Habeel was more beautiful (than Qābeel’s sister), so he
wanted to keep her from his brother. Adam, peace be upon him,
ordered him to marry her to him but he refused. Therefore, he
ordered them both to make an offering while Adam went off to
Makkah to perform Hajj. Upon departure, he requested the heavens
to guard his sons but they refused. He asked the earths and the
mountains but they refused, but Qabeel agreed to guard them.
When he had left, they both made their offering. Habeel offered a fat
lamb as he was an owner of sheep, while Qabeel made an offering of
146
a bundle of crops taken from those of his crops that were of poor
quality. A fire came down and consumed the offering of Habeel but
left the offering of Qabeel. He became angry and said, “I will kill you
so that you cannot marry my sister.” He responded, “Allah only
accepts from those mindful of Him.”
When he threatened to kill him, he said, “If you do stretch your hand
against me to kill me, I shall never stretch my hand against you to kill
you, for I fear Allah; the Lord of the Worlds.” This indicates his good
character and his fear of Allah, Most High. He refrained from
responding to his brother with an evil like the one he intended. This
is as has been reported in the two Saheehs that Allah’s Messenger
said, “When two Muslims meet one another with their swords, then
both the killer and the killed are in the fire.” They said, “O Messenger
of Allah, one was a killer, but what of the one killed?” He replied, “He
was keen to kill his companion.”
He said, “Verily, I intend to let you draw my sin on yourself as well as

yours, then you will be one of the dwellevs of the fire, and that is the
recompeuse of the Zalimoon. (Al-Ma’idah 5:29)” meaning, I want you
to bear the sin of killing me along with your past sins before that.
This was stated by Mujahid, Al- Suddi, ibn Jareer, and others.
It does not mean that the sins of a person killed pass on to the killer
simply by virtue of his killing him as some people might understand.
Ibn Jareer has cited a consensus that this is not the case.
As for the hadeeth quoted by some who have no knowledge from the
Prophet that he said, “The killer has not left the killed with a sin.” it
is without basis, and it is not known in any of the books of hadeeth
with an authentic or fair chain of narrations, nor even a weak chain
of narrations. However, it might happen in some cases that on the
Day of Resurrection, the killed one will seek justice from his killer
and the good deeds of the killer will be insufficient to compensate for
this injustice. In that case, the sins of the killed one will be
147
transferred to the killer, as is established in the Saheeh concerning
all injustices, murder being among the greatest of them, and Allah
knows best. We have addressed all of this in Tafseer, and to Allah
belongs all praise.
Imam Ahmad, Abu Dawood, and At-Tirmidhi report from Sa’d ibn Abi
Waqqaas when the fitnah befell ‘Uthman ibn. ‘Affaan, Sa‘d said, “I
bear witness that Allah’s Messenger said, ‘There shall occur a fitnah
in which the one sitting is better than the one standing, the one
standing will be better than the one walking, and the one walking
will be better than the one running’.” He said, “What if he enters my
house and stretches out his hand to kill me?” He said, “Be like the son
of Adam.”
As for the other (son), Imam Ahmad reports that Ibn Mas‘ood said:
Allah’s Messenger said, “No soul shall be killed wrongly except that a
share of sin for its blood belongs to the original son of Adam, for he
was the first person to introduce murder.”
At Mount Qasiyoon, north of Damascus, there is a cavern known as

the Cavern of Blood which is popularly believed to be the place
where Qabeel killed Habeel. This is something that the people
learned from the People of the Book, and Allah alone knows how true
it is.
Allah, Most High, says, “Then Allah sent a crow who scratched up the
ground to show him how to cover the dead body of his brother. He
said: ‘Woe to me! Am I not even able to be as this crow and cover the
dead body of my brother?’ Then he became one of the remorseful.”
(Al-Ma’idah 5:31) Some have mentioned that when he killed him, he
carried him on his back for a year, others have said a hundred years.
He remained like that until Allah sent two crows – As-Suddi reports
with his isnād to the Companions that they were brothers – who
fought with one another. One killed the other, and so he started
digging a grave for him. He pushed him into it, buried him, and
148
covered him up. When he saw him doing that, he said, “Woe to me!
Am I not even able to be as this crow and cover the dead body of my
brother?” Then he became one of the remorseful. So he did as the
crow did; he covered up his brother by burying him.
Mujahid has stated that Qabeel received immediate punishment the

day he killed his brother. His shin became stuck to his thigh, and his
face became pointed toward the sun wherever it went. This was an
exemplary punishment for him for his sin and for his jealousy of his
own full brother.
It is reported in the hadeeth from Allah’s Messenger that he said,

“There is no sin more fitting that Allah should mete out punishment
for it in advance in this world along with what He has stored up for
its perpetrator in the Hereafter than transgression and severing the
ties of kinship.”
149
Mention of the Death of Adam and His Advice to
His Son, Sheeth
The meaning of “Sheeth” is: “Gift of Allah”. His parents named him
thus because they were blessed with him after the death of Habeel.
‘Abdullah Ibn Al-Imam Ahmad reported on the authority of ‘Utayy –

who was the son of Dhamrah As-Sa‘di – that he said, “I saw an old
man speaking in Al-Madinah and I asked about him and they said,
‘This is Ubayy Ibn Ka‘b.’ He (Ubayy) said, “When death approached
Adam, he said to his sons, “O, my sons! I long for the fruits of
Paradise.” So they went out to search for something for him. While
they were searching, they were met by the angels, who had with
them Adam’s shrouds, embalming fluid and digging tools from Allah,
from Paradise. They said, “O, sons of Adam! what do you intend and
what is it that you seek?” They answered, “Our father is ill, and he
longs for the fruits of Paradise.” The angels said, “Return, for the time
has come for your father to die.” So they all came and Eve recognized
them. She clung to Adam and he said, “Leave me! For I surely came
before you. Let me be alone with the angels of my Lord, the Most
Glorified, Most High.” Then they took out his soul, gave his body a
bath, shrouded the body, embalmed it and dug a grave for him and
offered his funeral prayer and lowered him in the grave and closed
the grave over him with earth. Then they said, “O, sons of Adam! This
is to be your tradition.” Its isnad is authentic.
Ibn ‘Asakir narrated on the authority of ‘Abdullah Ibn ‘Abbas

that the Messenger of Allah said, “The angels said, “Allahu Akbar
(Allah is Greatest)” over Adam four times; and Abu Bakr said, “Allahu
Akbar” over Fatimah four times; and ‘Umar said, “Allahu Akbar” four
times over Abu Bakr; and Suhaib said, “Allahu Akbar” four times over
‘Umar.” Ibn ‘Asakir said, “It was also narrated by others on the
150
authority of Maimoon, who reported it on the authority of ‘Abdullah
Ibn ‘Umar.
Scholars have offered different opinions as to where he was buried;

The most favored opinion is that Adam was buried near mountain in
India where he had descended from Paradise. It was also said that he
was buried near Mount Qubais in Makkah. And it was said that when
it was the time of the Great Flood, Nooh carried the bodies of Adam
and Eve in a casket and buried them in Bait Al-Maqdis (Jerusalem).
This was related by Ibn Jareer At- Tabari. They also disagreed
regarding his lifespan – peace be upon him: We have previously
referred to the hadeeth reported on the authority of ‘Abdullah Ibn
‘Abbas and Abu Hurairah in a marfoo‘ form, in which it was stated
that: “His lifespan was ordained in Al-Lawh Al-Mahfooz (the
Preserved Tablet) to be a thousand years.”
This is not contradicted by what is written in the Torah, which states

that he lived for nine hundred and thirteen years, because this saying
of theirs is discredited and rejected, since it contradicts the truth
which is in our hands, that being preserved from the one who was
protected from error. In addition, it is possible to reconcile this
saying of theirs with what is narrated in the hadeeth – if it is correct
– may refer to the period of his life on Earth, after he was sent down
from Paradise, that being nine hundred and thirty solar years, which,
in lunar years, would be equivalent to nine hundred and fifty-seven
years. To this is added the forty-three years which he spent in
Paradise, prior to being sent down to Earth, according to what was
said by Ibn Jareer and others. This would make a total of a thousand
years.
151
What Has Been Mentioned About Idrees
Allah, Most High, says, And mention in the Book (the Qur’an) Idrees
(Enoch). Verily, he was a man of truth (and) a Prophet and We raised
him to a high station. (Soorah Maryam 19:56,57)
So Idrees has been praised by Allah and He described him as being a

Prophet and a man of truth. He is also known as Idress and he was a
direct ancestor of the Messenger of Allah, according to what has been
said by more than one scholar of genealogy. He was the first of the
sons of Adam to be granted Prophethood after Adam and Sheeth.
Ibn Ishaq said that he was the first person to write with a pen. He
lived for three hundred and eight years of Adam’s life. A group of
people said that it was he who was referred to in the hadeeth
reported on the authority of Mu‘awiyah Ibn Al-Hakam As-Sulami,
who reported that when he asked the Messenger of Allah about
writing in the sand, he said, “There was a Prophet who wrote in the
sand, so if they do it as he did, that is permissible.”
With regard to Allah’s saying: We raised him to a high station (Soorah

Maryam 19:57), according to what has been authentically reported
in the Saheehain in the hadeeth of Al-Isra’, the Messenger of Allah
visited him in the fourth heaven.
Al-‘Awfi reported on the authority of ‘Abdullah Ibn ‘Abbas that he

said regarding the Words of Allah, Most High: We raised him to a high
station (Soorah Maryam 19:57), “He was raised to the sixth heaven
and he died there.” Ad-Dahhak said likewise. But the hadeeth in
which it is stated that he is in the fourth heaven, which is agreed upon
by Al-Bukhari and Muslim, is more correct and it is the opinion of
Mujahid and others.
152
Some have claimed that Idrees did not live before Nooh, rather, they
say that he lived during the time of the Children of Isra’eel.
Al-Bukhari said, “It was mentioned on the authority of ‘Abdullah Ibn

Mas‘ood and ‘Abdullah Ibn ‘Abbas that Ilyas (Elias) was Idrees. They
drew support for this claim from the hadeeth of Adh-Dhuhri, on the
authority of Anas regarding Al-Isra`, in which it was stated that when
the Prophet passed by him, he said, “Welcome, pious brother and
pious Prophet!” He did not say as Adam and Ibraheem had said,
“Welcome, pious Prophet and son!” They said, “If he was a direct
descendant of him, he would have said as they did.”
But this does not necessarily prove their case, because it might be
that the narrator did not remember it precisely, or he may have said
it by way of indulgence and humility and he did not address him as a
father as Adam, the father of the mankind and Ibraheem, the Khaleel,
of the Most Beneficent and the greatest of the Ulul-‘Azm – after
Muhammad (may the Blessings and Peace of Allah be upon them all).
153
The Story of Nooh
He is Nooh, son of Lamak, son of Mattooshlakh, the son of Khanookh

(i.e. Idrees), son of Yard, son of Mahla’eel, son of Qainan, son of
Anush, son of Sheeth, son of Adam, the father of the mankind.
He was born a hundred and twenty-six years after the death of Adam,
according to what Ibn Jareer and others have mentioned.
According to the history of the People of the Scripture, the period

between the birth of Nooh and the death of Adam was a hundred and
forty six years. But in fact, the time span between them was ten
centuries, as Al-Hafiz Abu Hatim Ibn Hibban said in his Saheeh, on
the authority of Abu Umamah, who reported that a man said, “O,
Messenger of Allah! Was Adam a Prophet?” The Prophet said, “Yes;
and he was spoken to (by Allah).” The man then asked, “And how
long was there between him and Nooh?” The Prophet replied, “Ten
centuries.” I say: This is in accordance with the criteria for
acceptance stipulated by Muslim, though it was not narrated by him
or by Al-Bukhari.
It was reported on the authority of ‘Abdullah Ibn ‘Abbas that he said,

“Between Adam and Nooh was a period of ten centuries – during
which all of the people followed Islam (i.e. submission to Allah).”
If what is meant by a qarn (century) is a hundred years, as appears

to be the case for many people, then between them is a period of a
thousand years, without doubt. But this does not negate the
possibility that it could be longer, in view of what ‘Abdullah Ibn
‘Abbas specified which was Islam, since there might be other later
centuries between them, during which the people did not follow
Islam. But the hadeeth of Abu Umamah proves that the period is
restricted to ten centuries and ‘Abdullah Ibn ‘Abbas added the
additional information that all of them followed Islam.
154
But if the meaning of a qarn is a generation of mankind, as in the
Words of Allah, Most High: And how many generations have We
destroyed after Nooh! (Soorah Al-Isra’ 17:17) and the Words of Him,
Most High: Then, after them, We created other generations (Soorah
Al-Mu’minoon 23:42) and His Words: And many generations in
between (Soorah Al- Furqan 25:38) and His Words: And how many a
generation (past nations) have We destroyed before them (Soorah
Maryam 19:74).
The Prophet said: “The best of people are my generation,” the

generation. Before Nooh lived long lives and based on this, the time
between Adam and Nooh would be thousands of years. And Allah
knows better.
In short, Allah, Most High, only sent Nooh when idols and Tawagheet
had come to be worshipped and the people had begun to err and
(1)
commit acts of disbelief. He, Most High, then sent him as a mercy for
the slaves; and he was the first Messenger sent to the inhabitants of
the Earth, as the people of Al-Mawqif will say to him on the Day of
Resurrection.
Allah has told his story, the response of his people, the punishment
of the Flood which descended on those who disbelieved in him and
how Allah saved him and his companions aboard the ship (Ark) in
several places in the Qur’an.
In Soorah Al-A‘raf, He says,

Indeed, We sent Nooh (Nooh) to his people and he said, ‘O, my
people! Worship Allah! You have no other ilah (God) but He. (La ilaha
ill-Allah: none has the right to be worshipped but Allah). Certainly, I
fear for you the torment of a Great Day!’ The leaders of his people
said, ‘Verily, we see you in plain error.’ (Nooh) said, ‘O, my people!
There is no error in me, but I am a Messenger from the Lord of the
‘Alameen (mankind, jinn and all that exists)! I convey unto you the
155
Messages of my Lord and give sincere advice to you. And I know from
Allah what you know not. Do you wonder that there has come to you
a reminder from your Lord through a man from amongst you, that he
may warn you, so that you may fear Allah and that you may receive
(His) Mercy?’ But they belied him, so We saved him and those along
with him in the ship, and We drowned those who belied Our Ayat
(proofs, evidences, Verses, lessons, signs, revelations, etc.). They
were indeed a blind people. (Soorah Al-A‘raf 7:59-64).
He, Most High, says in Soorah Yoonus, And recite to them the news of
Nooh. When he said to his people: ‘O, my people, if my stay (with
you), and my reminding (you) of the Ayat of Allah is hard on you, then
I put my trust in Allah. So devise your plot, you and your partners,
and let not your plot be in doubt for you. Then pass your sentence on
me and give me no respite. But if you turn away (from accepting my
doctrine of Islamic Monotheism, (i.e. to worship none but Allah),
then no reward have I asked of you; my reward is only from Allah
and I have been commanded to be one of the Muslims (those who
submit to Allah’s Will)’.” (Soorah Yoonus 10:71,72)
He, Most High, says in Soorah As-Saffat, And indeed Nooh (Nooh)
invoked Us, and We are the Best of those who answer (the request).
And We rescued him and his family from the great distress (i.e.
drowning). And, his progeny, them We made the survivors (i.e. Shem,
Ham and Japheth). And left for him (a goodly remembrance) among
generations to come in later times: Salamun (peace) be upon Nooh
(from Us) among the ‘Alameen (mankind, jinn and all that exists)!”
Verily, thus We reward the Muhsinoon (those who do good - see v.
2:112). Verily, he (Nooh) was one of Our believing slaves. Then We
drowned the other (disbelievers and polytheists, etc.) (Soorah As-
Saffat 37:75-82)
He, Most High, says in Soorah Bara’ah (At-Tawbah), Has not the story
reached them of those before them? - The people of Nooh, ‘Ad and
Thamood, the people of Ibraheem, the dwellers of Madyan (Midian)
156
and the cities overthrown (i.e. the people to whom Loot [Lot]
preached), to them came their Messengers with clear proofs. So it
was not Allah Who wronged them, but they used to wrong
themselves (Soorah At-Tawbah 9:70) His story has already been
mentioned in Soorah Yoonus and Soorah Hood.
In Soorah Subhan (Al-Isra’), He, Most High, says, O, offspring of those

whom We carried (in the ship) with Nooh! Verily, he was a grateful
slave. (Soorah Al-Isra’ 17:3) And He, Most High, also said in the same
Soorah, And how many generations have We destroyed after Nooh!
And Sufficient is your Lord as Knower of all things and Beholder of
the sins of His slaves. (Soorah Al-Isra’ 17:17)
He, Most High, says in Soorah Qaf, Denied before them

(i.e. these pagans of Makkah who denied you, O, Muhammad,) the
people of Nooh, and the dwellers of Rass, and Thamood, and ‘Ad, and
Fir‘awn (Pharaoh), and the brethren of Loot (Lot), And the dwellers
of the Wood, and the people of Tubba‘; all of them denied (their)
Messengers, so My Threat took effect. (Soorah Qaf 50:12-14)
He, Most High, says in Soorah At-Tahreem Allah sets forth an example
for those who disbelieve, the wife of Nooh and the wife of Loot. They
were under two of our righteous slaves, but they both betrayed their
(husbands by rejecting their doctrine) so they (Nooh and Loot)
benefited them (their respective wives) not against Allah, and it was
said, ‘Enter the Fire along with those who enter’!” (Soorah At-
Tahreem 66:10)
As for the details of what befell him at the hands of his people, it is
taken from the Qur’an and the Sunnah and the traditions. We have
previously mentioned a report on the authority of ‘Abdullah Ibn
‘Abbas that he said, “Between Adam and Nooh was a period of ten
centuries, during which all of the people followed Islam.” This was
narrated by Al-Bukhari. We mentioned that the meaning of qarn is
“generation” or a hundred years.
157
Then, after those righteous generations, it happened that the people
of that time reverted to idol worship and the reason for that was
narrated by Al-Bukhari, on the authority of ‘Abdullah Ibn ‘Abbas, in
the tafseer of the Words of Allah, Most High: And they have said, ‘You
shall not leave your gods, nor shall you leave Wadd, nor Suwa‘, nor
Yaghooth, nor Ya‘ooq, nor Nasr (names of the idols)’. (Soorah Nooh
71:23), in which he said, “These were names of righteous men from
among the people of Nooh and when they died Satan incited their
people to (prepare) and place idols at the places where they used to
sit, and to call those idols by their names. The people did so, but the
idols were not worshipped till those people (who initiated them) had
died and the origin of the idols had become obscure, whereupon
people began worshipping them.” ‘Abdullah Ibn ‘Abbas added,
“These idols, which had been worshipped by the people of Nooh,
later became the idols which the Arabs worshipped.” ‘Ikrimah said
likewise, as did Ad-Dahhak, Qatadah and Muhammad Ibn Ishaq.
It has been confirmed in the Saheehain from the Messenger of Allah

that when Umm Salamah and Umm Habeebah mentioned the church
which they saw in Abyssinia in which there were pictures, the
Messenger of Allah said, “If any religious man dies amongst those
people they will build a place of worship at his grave and make these
pictures in it. They will be the worst creature in the sight of Allah on
the Day of Resurrection.”
And what is meant is that when the corruption spread on the earth
and the scourge of worshipping idols became widespread therein,
Allah sent His slave and His Messenger, Nooh to call them to the
worship of Allah, Alone, without partners and to forbid them from
worshipping other than Him. He was the first Messenger sent by
Allah to the people of the Earth, as confirmed in the Saheehain, on the
authority of Abu Hurairah , who reported from the Prophet that he
said, in the hadeeth of Ash-Shafa‘ah (the Intercession), “They will go
to him and say, ‘O, Adam! You are the father of all mankind, and Allah
created you with His Own Hands, and ordered the angels to prostrate
158
for you, and made you live in Paradise. Will you not intercede for us
with your Lord? Don’t you see in what (miserable) state we are, and
to what condition we have reached?’ On that, Adam will reply, ‘My
Lord is so Angry, as He has never been before and will never be in
the future; (besides), He forbade me (to eat from) the tree, but I
disobeyed (Him), (I am worried about) myself! Myself! Go to
somebody else; go to Nooh.’ They will go to Nooh and say, ‘O, Nooh!
You are the first amongst the Messengers of Allah to the people of the
Earth, and Allah named you a thankful slave. Do you not see in what
a (miserable) state we are and to what condition we have reached?
Will you not intercede for us with your Lord?’ Nooh will reply, ‘Today
my Lord has become so Angry, as He has never been before and will
never be in the future. Myself! Myself!” And he mentioned the
hadeeth in its entirety. He also related it in the story of Nooh.
When Allah sent Nooh, he called upon them to worship only Allah,
Alone, without partners and not to worship any idols or graven
images or any Taghoot with Him and to acknowledge His Oneness
and the fact that none has the right to be worshipped but He. There
is no lord but He, just as He commanded the Messengers who came
after him – all of whom were from his progeny – to do, as He, Most
High, says, And his progeny, them We made the survivors (i.e. Shem,
Ham and Japheth). (Soorah As-Saffat 37:77)
He said regarding him (Nooh) in Soorah Ibraheem, and We placed in

their offspring Prophethood and Scripture. (Soorah Ibraheem 57:26)
That is, every Prophet who came after Nooh is from his progeny and
likewise Ibraheem.
Allah, Most High, says, He said, “O, my people! Verily, I am a plain

warner to you, that you should worship Allah, Alone, be dutiful to
Him, and obey me. He (Allah) will forgive you for your sins and grant
you a respite to an appointed term. Verily, the term of Allah when it
comes, cannot be delayed, if you but knew.’ He said, ‘O, my Lord!
Verily, I have called my people night and day (i.e. secretly and openly
159
to accept the doctrine of Islamic Monotheism). But all my calling
added nothing but to (their) flight (from the truth). And verily, every
time I called unto them that You might forgive them, they thrust their
fingers into their ears, covered themselves up with their garments,
and persisted (in their refusal), and magnified themselves in pride.
Then verily, I called to them openly (aloud); then, verily: I
proclaimed to them in public and I have appealed to them in private.
I said (to them), ‘Ask forgiveness from your Lord; Verily, He is Oft-
Forgiving; He will send rain to you in abundance and give you
increase in wealth and children and bestow on you gardens and
bestow on you rivers. What is the matter with you, (that you fear not
Allah [His punishment] and) you hope not for reward (from Allah or
you believe not in His Oneness), while He has created you in
(different) stages (i.e. first a nutfah, then an ‘alaqah and then a
mudhghah’. (Soorah Nooh 71:2-14)
So Allah mentioned that Nooh called them to Allah in every possible

way, both night and day, in secret and in public, sometimes through
encouragement and at other times through intimidation. But all of
this did not succeed with them. On the contrary, most of them
persisted in their wrong-doing, tyranny and idol worship and they
displayed enmity towards him at all times, belittling him and those
who believed him. They threatened them with stoning and expulsion
and they inflicted harm on them and tried their utmost to frustrate
them in matters pertaining to their Religion: The leaders of his
people said, “Verily, we see you in plain error.” (Nooh) said, ‘O, my
people! There is no error in me, but I am a Messenger from the Lord
of the ‘Alameen (mankind, jinn and all that exists)’!” (Soorah Al-A‘raf
7:60,61). That is, I am not as you claim, a person who is astray;
rather, I am following sound guidance, a Messenger from the Lord of
the worlds, i.e. He Who says to a thing, “Be!” And it is: “I convey unto
you the Messages of my Lord and give sincere advice to you. And I
know from Allah what you know not.” (Soorah Al-A‘raf 7:62) This is
the nature of the Messenger, that he is an eloquent adviser and the
160
most knowledgeable of people regarding Allah, the Almighty, the All-
Powerful.
Among the things that they said to him was this: “We see you but a
man like ourselves, nor do we see any following you but the meanest
among us and they (too) followed you without thinking. And we do
not see in you any merit above us, in fact we think you are liars.”
(Soorah Hood 11:27) They were astonished at the idea that a human
being should be a Messenger and they belittled those who followed
him, holding them to be the most humble and despised people among
them.
It has been said that they were the commonest among the people and
the weakest of them, as Heraclius said, “They (i.e. the humble and
weak) are the followers of the Messengers.” And this was only
(1)
because there was nothing to prevent them from following the truth.
As for His Words: without thinking (Soorah Hood 11:27), the

meaning is that simply because you preached to them, they followed
the first thing that came to their minds, without thinking and without
reflecting. This accusation which they made against them is in fact a
thing for which they deserve praise – may Allah be pleased with them
– because evident truth does not require reflection or thought or
contemplation. On the contrary, it requires that one follows it and
submits to it wherever it appears, which is why the Messenger of
Allah  said, when praising As-Siddeeq, “Every person whom I called
to Islam hesitated, except Abu Bakr, for he did not hesitate for a
moment.” For this reason, the people also swiftly gave their pledge
of allegiance to him on the Day of As-Saqeefah, without
contemplation and without reflection, because his superiority over
all others was clearly apparent to the Companions. This is why when
the Messenger of Allah wanted to write a document regarding the
subject of the Caliphate; he abandoned it, saying, “Allah and the
Believers will reject anyone except Abu Bakr.” As for what the
disbelievers among the people of Nooh said to him and those who
161
believed in him, “And we do not see in you any merit above us.”
(Soorah Hood 11:27) – it means: We do not see that you and your
followers have any virtuous status above us in your physical
appearance, your character, your provisions, or your condition, since
you accepted this religion of yours.
“In fact we think you are liars.” He said, “O, my people! Tell me, if I
have a clear proof from my Lord, and a Mercy has come to me from
Him, but that (Mercy) has been obscured from your sight, shall we
compel you to accept it (Islamic Monotheism) when you have a
strong hatred for it?” (Soorah Hood 11:27-28) This is an expression
of courteousness and gentleness in his address to them, when calling
them to the truth, as He, Most High, says, And speak to him mildly,
perhaps he may accept admonition or fear Allah. (Soorah Ta Ha
20:44)
He, Most High, says, Invite (mankind, O, Muhammad,) to the Way of

your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration
and the Qur’an) and fair preaching, and argue with them in a way
that is better. (Soorah An-Nahl 16:125)
This is apparent in Nooh’s words to them: “Oh, my people! Tell me, if

I have a clear proof from my Lord, and a Mercy has come to me from
Him,” (Soorah Hood 11:28) The “Mercy” referred to is Prophethood
and the Message. “But that (Mercy) has been obscured from your
sight.” (Soorah Hood 11:28) That is, you did not understand it and
you were not guided to it, “Shall we compel you to accept it?” (Soorah
Hood 11:28) That is, shall we coerce you and force you to believe in
it? “When you have a strong hatred for it?” (Soorah Hood 11:28) That
is, I have no means to make you do so in such circumstances. “And o,
my people! I ask of you no wealth for it, my reward is from none but
Allah.” (Soorah Hood 11:29)
That is, I do not require any payment from you for conveying to you
that which will benefit you in your earthly life and in your Afterlife. I
162
do not seek that from anyone except Allah, Whose Reward is better
for me and more lasting than what you might give to me.
“I am not going to drive away those who have believed. Surely, they
are going to meet their Lord, but I see that you are a people who are
ignorant.” (Soorah Hood 11:29) It is as if they had requested him to
send those people away from him and promised him that they would
join him if he did so. But he refused their request and said, “Surely,
they are going to meet their Lord.” (Soorah Hood 11:29) and so I fear
that if I send them away, they will complain of me to Allah, the
Almighty, the All-Powerful.
“And I do not say to you that with me are the Treasures of Allah, nor
that I know the ghaib (unseen); nor do I say I am an angel.” (Soorah
Hood 11:31) That is, on the contrary, I am a slave and a Messenger. I
do not possess anything of Allah’s Knowledge, except that which He
has informed me and I have no ability to do anything except that
which Allah has enabled me to do. Nor do I possess the power to
benefit or inflict harm, except as Allah wills. “And I do not say of those
whom your eyes look down upon…” (Soorah Hood 11:31). That is,
Nooh’s followers. “that Allah will not bestow any good on them. Allah
knows what is in their inner-selves (as regards belief, etc.). In that
case, I should, indeed be one of the zalimoon (wrongdoers,
oppressors, etc.).” (Soorah Hood 11:31). That is, I will not testify
against them that they will not be rewarded by Allah on the Day of
Resurrection. Allah knows better regarding them and He will
recompense them for what is in their hearts; if what is in them is
good, then He will reward them with goodness and if it is evil, He will
recompense them with evil, as He, Most High, says in another Soorah,
“They said, ‘Shall we believe in you, when the meanest (of the people)
follow you?’ He said, ‘And what knowledge have I of what they used
to do? Their account is only with my Lord, if you could (but) know.
And I am not going to drive away the believers. I am only a plain
warner.’ (Soorah Ash-Shu‘ara’ 26:111-115)
163
A long time passed and the arguments between him and them
continued, as Allah, Most High, says, And indeed We sent Nooh to his
people, and he stayed among them a thousand years less fifty years
(inviting them to believe in the Oneness of Allah [Monotheism], and
discard the false gods and other deities), and the Deluge overtook
them while they were zalimoon (wrongdoers, polytheists,
disbelievers, etc.) (Soorah Al-‘Ankaboot 29:14) That is, throughout all
this extended period of time, none but a few of them believed. Every
time a generation passed away, they would advise those who came
after them not to believe in him and to contest him and oppose him.
When a man’s son reached maturity and understood his words, he
would advise him in any discussions they had never to believe in
Nooh for as long as he lived.
Their nature prevented them from believing and following the truth,
which is why Nooh said, “and they will beget none but wicked
disbelievers.” (Soorah Nooh 71:27) – and that is why they said, They
said, O, Nooh! You have disputed with us and much have you
prolonged the dispute with us, now bring upon us what you threaten
us with, if you are of the truthful.’ He said, ‘Only Allah will bring it
(the punishment) on you, if He will, and then you will escape not.’
(Soorah Hood 11:32,33) That is, only Allah, the Almighty, the All-
Powerful is able to do that, for it is He Who is capable of doing
anything, and nothing is difficult for Him; rather, it is He Who says to
a thing, “Be!” and it is. “And my advice will not profit you, even if I
wish to give you good counsel, if Allah’s Will is to keep you astray. He
is your Lord and to Him you shall return.” (Soorah Hood 11:34) That
is, if Allah wants to put anyone to trial (i.e. make him go astray), no
one will be able to guide him. It is He Who guides whom He wills, and
causes to go astray whom He wills and He does what He intends (or
wills). He is the Almighty, the Most Wise, the Knower of who
deserves to be guided and who deserves to be led astray and to Him
belong the most far-reaching Wisdom and the most irrefutable
argument.
164
And it was inspired to Nooh: ‘None of your people will believe except
those who have believed already’. (Soorah Hood 11:36) This was said
as a consolation to him, in light of what they had done to him. And it
was inspired to Nooh: “None of your people will believe except those
who have believed already. So be not sad because of what they used
to do’. (Soorah Hood 11:36) It was a consolation to Nooh regarding
his people to know that none of them would believe except those
who had already believed. That is, let it not grieve you what has
passed, for victory is near and the tidings are wonderful.
“And construct the ship under Our Eyes and with Our Inspiration,
and address Me not on behalf of those who did wrong; they are surely
to be drowned.” (Soorah Hood 11:37) When Nooh despaired of their
ever-becoming righteous and successful and considered that there
was no good in them and that they continued to harm him, to oppose
him and to belie him with all the means at their disposal, including
words and deeds, he invoked Allah’s Anger against them and Allah
answered his invocation. He, Most High, says, And indeed Nooh
invoked Us, and We are the Best of those who answer (the request).
And We rescued him and his family from the great distress (i.e.
drowning) (Soorah As-Saffat 37:75,76)
He, Most High, says, Then he invoked his Lord (saying): ‘I have been
overcome, so help (me)’! (Soorah Al-Qamar 54:10). So their sins of
disbelief and iniquity and the invocation of their Prophet combined
against them and at that point, Allah commanded him to build the
Ark.
Allah, Most High, informed him that when His Punishment which
could not be rescinded from the evildoing people descended on
them, He would not be able to ask Allah about them again, because
he might be afflicted by feelings of pity toward his people, when he
saw with his own eyes the punishment inflicted on them, for being
informed about something is not the same as seeing it with one’s own
eyes. This is why He says, “And construct the ship under Our Eyes
165
and with Our Inspiration, and address Me not on behalf of those who
did wrong; they are surely to be drowned. And as he was
constructing the ship, whenever the chiefs of his people passed by
him, they made a mockery of him. (Soorah Hood 11:37,38) That is,
they mocked him, regarding it as unlikely that what he had promised
them would in fact, befall them. “He said, ‘If you mock at us, so do we
mock at you likewise for your mocking.” (Soorah Hood 11:38) That
is, it is we who will mock you. We are amazed at your continuing
disbelief and stubbornness, which demands the infliction of
punishment on you. “And you will know who it is on whom will come
a torment that will cover him with disgrace and on whom will fall a
lasting torment.” (Soorah Hood 11:39) It was theirn nature to
stubbornly disbelieve and vehemently oppose him in the life of this
world and likewise in the Hereafter, for they will deny also that any
Messenger came to them, as narrated by Al-Bukhari, on the authority
of Abu Sa‘eed Al-Khudri, who said: The Messenger of Allah said,
“Nooh and his people will come and Allah, the Almighty, the All-
Powerful will say, ‘Did you convey (the Message)?’ He will reply, ‘Yes,
my Lord!’ Then He will ask his people, ‘Did he convey (the Message)
to you?’ But they will answer, ‘No, no Prophet came to us.’ Allah will
then ask Nooh, ‘Who will bear witness on your behalf?’ He will reply,
‘Muhammad and his people.’ They will bear witness that he conveyed
(the Message).” And that is the meaning of the Words of Allah, Most
High: Thus We have made you (true Muslims - real believers of
Islamic Monotheism, true followers of Prophet Muhammad  and his
Sunnah [legal ways], a wasat [and the best] nation, that you be
witnesses over mankind and the Messenger [Muhammad ] be a
witness over you. (Soorah Al-Baqarah 2:143) The word wasat means
just; and this nation will bear witness to (the truth of) the testimony
of its truthful Prophet, who is believed.
Allah, Most High, says, (Nooh) said, ‘O, my Lord! Help me because
they deny me.’ So We inspired him (saying): ‘Construct the ship
under Our Eyes and under Our Revelation (guidance).’ (Soorah Al-
Mu’minoon 23:26,27) That is, according to Our Command to you and
166
in Our Sight, we shall supervise your construction of it and We shall
instruct you as to the correct manner of doing so. Then, when Our
Command comes, and the tannoor (oven) gushes forth water, take on
board of each kind two (male and female), and your family, except
those thereof against whom the Word has already gone forth. And
address Me not in favor of those who have done wrong. Verily, they
are to be drowned. (Soorah Al-Mu’minoon 23:27)
Then Allah instructed him that when His Command was enacted and
His Punishment was inflicted, he should carry male and female pairs
of every animal and all living creatures, including those which are
eaten and others, in order that their progeny might survive. He was
also instructed to carry his family with him; that is, the members of
his household, except those regarding whom the Word had already
gone forth. That is, those who had disbelieved, because the
irrevocable invocation against them had already been put into effect
and the infliction of the Punishment had already been sanctioned
upon them and that was irreversible. Allah could not be appealed
regarding them once the great Punishment had been inflicted upon
them, as we have explained previously. According to the majority of
scholars, what is meant by the tannoor is the face of the earth, i.e.
water gushes forth from every place on earth, even the “ovens”
which are the places of fire. As for the Words of Allah, Most High: (So
it was) till then there came Our Command and the tannoor (oven)
gushed forth (water like fountains from the earth). We said, “Embark
therein, of each kind two (male and female), and your family, except
him against whom the Word has already gone forth, and those who
believe. And none believed with him, except a few.” (Soorah Hood
11:40) This was a command that when the affliction (i.e. the flood)
started, he should carry a male and female of every species on board
the Ark.
“And your family, except him against whom the Word has already
gone forth.” (Soorah Hood 11:40) That is, those disbelievers upon
167
whom the invocation was effected, including his son, Yam, who was
drowned as we shall see.
“And those who believe.” (Soorah Hood 11:40). That is, carry in the
ship those of your people who believe in you. Allah, Most High, says,
“And none believed with him, except a few.” (Soorah Hood 11:40)
This was in spite of the long period of time and the fact that he
remained among them and the urgent exhortations he made to them
night and day, propounding to them teachings, with courteousness,
sometimes using threats and warnings and other times using
encouragement and promises.
Allah, Most High, says, And when you have embarked on the ship, you
and whoever is with you, then say, ‘All praise and thanks be to Allah,
Who has saved us from the people who are zalimoon (i.e. oppressors,
wrong-doers, polytheists, those who join others in worship with
Allah, etc.). And say: “My Lord! Cause me to land at a blessed landing-
place, for You are the Best of those who bring to land.” (Soorah Al-
Mu’minoon 23:28,29) He commanded him to praise and thank his
Lord for providing him with this ship and for saving him therewith;
for granting him victory over his people and relieving his heart of
those who opposed him and belied him, as He, Most High, says, And
Who has created all the pairs and has appointed for you ships and
cattle on which you ride, in order that you may mount firmly on their
backs, and then may remember the Favor of your Lord when you
mount thereon, and say: ‘Glory to Him who has subjected this to us,
and we could never have it (by our efforts).’ And verily, to Our Lord
we indeed are to return!” (Soorah Az- Zukhruf 43:12-14)
Likewise, he was commanded to invoke Allah at the start of the

events, so that he might receive goodness and blessings and that his
end might be a laudable one. He, Most High, said to His Messenger
(Muhammad), when he migrated (from Makkah to Al-Madinah), And
say (O, Muhammad), “My Lord! Let my entry (to the city of Al-
Madinah) be good, and likewise my exit (from the city of Makkah) be
168
good. And grant me from You an authority to help me (or a firm sign
or a proof).” (Soorah Al-Isra’ 17:80)
Nooh carried out these instructions: And he (Nooh) said, “Embark

therein, in the Name of Allah will be its moving course and its resting
anchorage.” (Soorah Hood 11:41) That is, begin the voyage by
invoking Allah’s Name and end it in the same way. “Surely, my Lord
is Oft-Forgiving, Most Merciful.” (Soorah Hood 11:41). That is, and
(He is) the Owner of a painful Punishment – although He is the Oft-
Forgiving, Most Merciful – His Punishment cannot be rescinded from
the sinning people; thus it was sanctioned for the people of the Earth
who disbelieved and worshipped other than Him.
Allah, Most High, says, So it (the ship) sailed with them amid the
waves like mountains. (Soorah Hood 11:42). This was because Allah,
Most High, sent rain from the sky, the like of which the earth had not
known before and has not seen since; it was like the mouths of
waterskins (pouring forth). And He commanded the earth to bring
forth water from all directions, as Allah says, Then he invoked his
Lord (saying): “I have been overcome, so help (me)!” So We opened
the gates of heaven with water pouring forth. And We caused the
earth to gush forth with springs. So the waters (of the heaven and the
earth) met for a matter predestined. And We carried him on a (ship)
made of planks and nails. (Soorah Al-Qamar 54:10-13) Floatingunder
Our Eyes. (Soorah Al-Qamar 54:14) That is, under Our Protection,
Our Watch, Our Guard and Our Observation. a reward for him who
had been rejected! (Soorah Al-Qamar 54:14) Allah, Most High, says,
Verily! When the water rose beyond its limits (Nooh’s Flood), We
carried you (mankind) in the floating (Soorah Al-Haqqah 69:11).
That is, in the floating ship That We might make it a remembrance
for you, and the keen ear (person) may (hear and) understand it
(Soorah Al- Haqqah 69:12)
A number of scholars of tafseer said that the water rose fifteen cubits
above the highest mountain on Earth; this was what was said by the
169
People of the Scripture. It was also said that it rose eighty cubits and
that it covered the whole of the Earth, the length and breadth of it, its
plains, its rugged ground, its mountains, its deserts and its sands. No
living thing remained on the face of the Earth, whether great or small.
And it was said, “O, earth! Swallow up your water,” and, “O, sky!
Withhold (your rain).” And the water was diminished and the Decree
(of Allah) was fulfilled (i.e. the destruction of the people of Nooh. And
it (the ship) rested on Mount Judi, and it was said “Away with the
people who are zalimoon (Soorah Hood 11:44). That is, when Allah
had dealt with the inhabitants of the Earth and none of those who
had worshipped others besides Allah, the Almighty, the All-Powerful
remained, Allah commanded the earth to swallow its water and He
commanded the sky to stop raining. And the water was diminished -
That is, it decreased from what it had been. And the Decree (of Allah)
was fulfilled. That is, that which Allah had previously ordained, due
to His All-Encompassing Knowledge was inflicted upon them. And it
was said “Away with the people who are zalimoon. (Soorah Hood
11:44) And also Allah, Most High, says: Because of their sins they
were drowned, then weve made to enter the Fire. And they towund
none to to help them instead of Allah. And Nooh said: “My Lord!
Leave not one of the disbelievers on the early If you leave them, they
will mislead your slaves, and they will beget none but wicked
disbelievers. (Soorah An-Nooh 71:25-27) Allah, Most High answered
his supplication, all praise and thanks are due to Him and all grace
proceeds from Him and not a single one of them remained.
Then He, Most High, says, It was said, “O, Nooh! Come down (from
the ship) with peace from Us and blessings on you and on the people
who are with you (and on some of their offspring), but (there will be
other) people to whom We shall grant their pleasures (for a time),
but in the end a painful torment will reach them from Us.” (Soorah
Hood 11:48) This was a command to Nooh when the water subsided
from the face of the earth and it became possible to travel across it
and to dwell in it. So he disembarked from the ship, which had come
170
to rest after its long journey, on the upper portion of a mountain in
Al-Jazeerah, which is well-known. We have already spoken of it when
we discussed the creation of the mountains. With peace from Us and
blessings. That is, disembark in safety, with blessings upon you and
upon the nations that will be born afterwards. That is, from your
progeny, for Allah did not allow any of the Believers who were with
him to produce offspring, aside from Nooh.
Allah, Most High, says, And, his progeny, them We made the
survivors. (As-Saffat 37:77) So everyone on the face of the earth
today, from all races of mankind, descended from Nooh’s three sons.
And they are Shem, Ham and Jephe. Imam Ahmad narrated on the
authority of Abu Hurairah that he said: The Prophet passed by some
people from among the Jews who were fasting the day of ‘Ashoorah,
and he said to them, “What is this fast?” This is the day on which Allah
saved Moosa and the Children of Isra’eel from being drowned; and
on that day, He drowned Fir‘awn. And on this day, the ship landed on
Mount Joodi. Nooh and Moosa fasted in order to give thanks to Allah,
the Almighty, the All-Powerful.”The Prophet said, “I have more claim
over Moosa and more right to fast on this day (than you).” Then he
said to his Companions, “If anyone of you has been fasting since this
morning, let him complete his fast and if anyone of you has taken
lunch with his family, let him complete the rest of the day.” This
hadeeth is supported by a narration in the Saheeh. But the ghareeb
part is the mention of Nooh also. And
Allah knows better.
As for what has been said by many ignorant people, that they ate
from the leftovers of their provisions and from grains which they had
brought with them and they ground them that day and applied
ithmid to their eyes in order to strengthen their sight, because it had
become cut off by the bright light, after having been confined in the
darkness of the ship, none of this is authentic. It is only mentioned in
incomplete traditions narrated from the Children of Isra’eel. They
171
are not to be relied on and they should not be followed. And Allah
knows better.
A number of ignorant people from Persia and India have denied that
the flood took place, while others among them have accepted it and
they said, “It was only in the land of Babylon and it did not reach us.”
They said, “We have continued to inherit the land from generation to
generation from the time of Adam until our time.”
172
What Has Been Mentioned About the Character of
Nooh
Allah, Most High says, Verily, he was a grateful slave. (Soorah Al-Isra`
17:3) It was said that he used to thank Allah for his food, his drink
and all of his affairs.
Imam Ahmad narrated on the authority of Anas Ibn Malik that he

said: The Messenger of Allah said, “Verily, Allah is pleased with the
slave when he eats his food and thanks Him for it and when he drinks
his beverage and thanks Him for it.” Muslim, At-Tirmidhi and An-
Nasa’i narrated likewise from the hadeeth of Abu Usamah.
It is clear that a grateful person is the one who performs all acts of
obedience, including those of the heart, verbal ones and physical
ones, because gratitude is expressed by all of them, as the poet says
in Al-Bahr At-Taweel:
“You generous people have benefitted from three things from me, my
hand, my tongue and heart.”
173
His Advice to His Son
Imam Ahmad narrated on the authority of ‘Abdullah Ibn ‘Amr that he

said: We were with the Messenger of Allah
when a Bedouin man came to him wearing a flowing cloak, decorated
with brocade and he said, “Verily, this companion of yours has
humiliated ever horseman who is the son of a horseman (or he said:
wants to humiliate ever horseman who is the son of a horseman) and
he has elevated every herdsman, who is the son of a herdsman.”
‘Abdullah said: Then the Messenger of Allah took hold of the edges of
his cloak and said, “I do not see upon you the garments of a person
who is not endowed with intelligence.” Then he said, “When death
approached the Prophet of Allah, Nooh, he said to his son, ‘I will
convey to you my advice: I order you to do two things and I forbid
you to do two things. I order you to believe that La ilaha Illallah
(none has the right to be worshipped except Allah), because if the
seven heavens and the seven earths were placed in one hand and La
ilaha illallah was placed in the other hand, La ilaha illallah would
outweigh them. And if the seven heavens and the seven earths were
a dark circle, it would be filled by La Ilaha illallah. Glory and praise
be to Allah, because in it are the connections to everything and
through it all creation is sustained. I forbid you to commit shirk
(ascribe partners to Allah) and to commit kibr, Either ‘Abdullah or
someone else said, “O, Messenger of Allah! As for shirk, we know
what it is, but what is kibr? Is it that one of us should have a pair of
fine shoes with fine straps on them?” He said, “No.” The questioner
asked, “Is it that one of us should have a fine garment which he
wears?” He said, “No.” The questioner asked, “Is it that one of us has
a camel which he rides?” The Prophet said, “No.” The questioner then
asked, “Is it that one of us has companions who sit around him?” The
Messenger of Allah replied, “No.” ‘Abdullah or another person said,
“O, Messenger of Allah! Then what is kibr?” He replied, “Ignorance of
the truth and displaying contempt toward people.” The isnad of this
174
hadeeth is authentic, though Al- Bukhari and Muslim did not narrate
it.
As for his grave, Ibn Jareer and Al-Azraqi narrated on the authority
of ‘Abdur-Rahman Ibn Sabit or another of the Tabi‘oon in a mursal
form, that Nooh was buried within the precincts of the Sacred
Mosque (in Makkah).
This is stronger and more reliable than what has been said by many
of the later scholars, who claimed that he is in a town, in a place
known today as Kark Nooh. In that place is a mosque which has been
built because of these claims. And Allah knows better.
175
The Story of Hood
He is Hood, son of Shalakh, son of Arfakhshad, son of Sam, son of

Nooh. It was said that Hood is ‘Abir, the son of Shalakh, the son of
Arfakhshad, the son of Sam, the son of Nooh. This was reported by
Ibn Jareer At-Tabari.
He belonged to a tribe known as ‘Ad, son of ‘Aws, son of Sam, son of

Nooh. They were Arabs living in the winding sand tracts (Al-Ahqaf),
which is a mountain of sand in Yemen, between Oman and
Hadhramawt, in a land looking out upon the sea, which is known as
Ash-Shihr. The name of their valley was Mugheeth. They lived a great
deal in tents which had huge poles, as Allah, Most High, says, Did you
(Muhammad,) not see (think) how your Lord dealt with ‘Ad (people),
of Iram, with lofty poles?. (Soorah Al-Fajr 89:6,7) That is, ‘Ad Iram,
who were the first ‘Ad. As for the second ‘Ad, they came later, as we
shall make clear in its place. The first ‘Ad were ‘Ad of Iram, with lofty
poles, The like of which were not created in the land? (Soorah Al-Fajr
89:7,8) That is, the like of the tribe. It was also said that it means: the
like of whose poles, but the correct opinion is the former, as we made
clear in the Tafseer.
The Arabs were known before Isma‘eel as Al-‘Arab Al- ‘Aribah and
they consisted of numerous tribes, including: ‘Ad, Thamood, Jurhum,
Tasm, Jadees, Ameem, Madyan, Imlaq, Abil, Jasim, Qahtan, Banu
Yaqtun and others.
As for the Arabised Arabs, they were of the progeny of Isma‘eel, the
son of Ibraheem Al-Khaleel (peace be upon them both). Isma‘eel, was
the first to speak eloquent, classical Arabic and he learned the speech
of the Arabs from the tribe of Jurhum, who camped near his mother,
Hajar, in the Sacred Precincts, as we shall make clear in its place, if
Allah wills. But Allah made him able to speak with the utmost
176
eloquence and powers of elucidation and the Messenger of Allah was
likewise articulate in it.
What is meant is that ‘Ad – the first ‘Ad – were the first to worship
idols after the Great Flood. Their idols were three: Sadd, Samood and
Hara. Allah sent to them their brother, Hood and he called them to
Allah, as He, Most High, says after mentioning the people of Nooh and
their case in Soorah Al- A‘raf, And to ‘Ad (people, We sent) their
brother Hood. He said, “O, my people! Worship Allah! You have no
other ilah (god) but Him. (La ilaha illallah: none has the right to be
worshipped but Allah). Will you not fear (Allah)?” The leaders of
those who disbelieved among his people said, “Verily, we see you in
foolishness and verily, we think you are one of the liars.” (Hood) said,
“O, my people! There is no foolishness in me, but (I am) a Messenger
from the Lord of the ‘Alameen (mankind, jinn and all that exists)! I
convey unto you the Messages of my Lord, and I am a trustworthy
adviser (or well -wisher) for you. Do you wonder that there has come
to you a Reminder (and an advice) from your Lord through a man
from amongst you that he may warn you? And remember that He
made you successors after the people of Nooh and increased you
amply in stature. So remember the graces (bestowed upon you) from
Allah, so that you may be successful.” They said, “You have come to
us that we should worship Allah, Alone and forsake that which our
fathers used to worship. So bring us that wherewith you have
threatened us if you are of the truthful.” (Hood) said, “Torment and
wrath have already fallen on you from your Lord. Dispute you with
me over names which you have named – you and your fathers, with
no authority from Allah? Then wait, I am with you among those who
wait.” So We saved him and those who were with him by a Mercy
from Us, and We cut the roots of those who belied Our Ayat (proofs,
evidences, verses, lessons, signs, revelations, etc.), and they were not
believers (Soorah Al-A‘raf 7:65-72)
He, Most High, says, They said, “O, Hood! No evidence have you
brought us, and we shall not leave our gods for your (mere) saying!
177
And we are not believers in you. All that we say is that some of our
gods (deities) have seized you with evil (madness).” He said, “I call
Allah to witness and bear you witness that I am free from that which
you ascribe as partners in worship with Him (Allah). So plot against
me, all of you, and give me no respite. I put my trust in Allah, my Lord
and your Lord! There is not a moving (living) creature but He has
grasp of its forelock. Verily, my Lord is on the Straight Path (the
truth).” (Soorah Hood 11:53-56)
He, Most High, says in Soorah Qad Aflahal-Mu’minoon (Al-

Mu’minoon) after the story of Nooh’s people: Then, after them, We
created another generation. And We sent to them a Messenger from
among themselves (saying), “Worship Allah! You have no other ilah
(god) but Him. Will you not then be afraid (of Him i.e. of His
Punishment because of worshipping others besides Him)?” And the
chiefs of his people, who disbelieved and denied the Meeting in the
Hereafter, and to whom We had given the luxuries and comforts of
this life, said, “He is no more than a human being like you, he eats of
that which you eat, and drinks of what you drink. If you were to obey
a human being like yourselves, then verily! You indeed would be
losers. Does he promise you that when you have died and have
become dust and bones, you shall come out alive (resurrected)? Far,
very far is that which you are promised. There is nothing but our life
of this world! We die and we live! And we are not going to be
resurrected! He is only a man who has invented a lie against Allah,
but we are not going to believe in him.” He said, “O my Lord! Help me
because they deny me.” He (Allah) said, “In a little while, they are
sure to be regretful.” So As-Saihah (punishment - awful cry, etc.)
overtook them with justice, and We made them as rubbish of dead
plants. So away with the people who are zalimoon (polytheists,
wrongdoers, disbelievers in the Oneness of Allah, disobedient to His
Messengers, etc.) (Soorah Al-Mu’minoon 23:31-41).
He, Most High, says in Soorah Ha Meem As-Sajdah (Fussilat), As for

‘Ad, they were arrogant in the land without right, and they said, “Who
178
is mightier than us in strength?” See they not that Allah, Who created
them was mightier in strength than they? And they used to deny Our
Ayat! So We sent upon them furious wind in days of evil omen (for
them) that We might give them a taste of disgracing torment in this
present worldly life, but surely the Punishment of the Hereafter will
be more disgracing, and they will never be helped. (Soorah Fussilat
41:15,16)
We will relate the purport of the story gathered from these threads,
along with what can be added to it from the traditions. We have
already mentioned that they were the first of the nations to worship
idols after the Great Flood and this is clear from His Words regarding
them, And remember that He made you successors after the people
of Nooh, and increased you amply in stature.” (Soorah Al-A‘raf 7:69)
That is, He made them the strongest people in their time, in physique,
power and bravery.
In Soorah Al-Mu’minoon, He says, Then, after them, We created

another generation. (Soorah Al-Mu‘minoon 23:31) They were the
people of Hood, according to the correct view.
Others said that they were Thamood, based on the Words of Allah,
Most High, So As-Saihah (punishment - awful cry, etc.) overtook them
with justice, and We made them as rubbish of dead plants. (Soorah
Al-Mu‘minoon 23:41) They said, “They are the people of Saleh, for it
is they who were destroyed by As-Saihah. And as for ‘Ad, they were
destroyed by a furious, violent wind. (Soorah Al-Haqqah 69:6) This
saying of theirs does not rule out the possibility that they were
overcome by a combination of As-Saihah and the furious, violent
wind, as we shall show in the story of the people of Madyan, the
Dwellers of the ‘Aykah (Wood). For a combination of punishments
were inflicted on them, in addition to which, there is no dispute
regarding the fact that ‘Ad lived before Thamood.
179
What is meant is that ‘Ad were alienated, disbelieving Arabs, who
were arrogant and defiantly determined to worship idols and so
Allah sent to them a man from among them, to call upon them to
believe in Allah, Most High, and to sincerely devote their worship to
Him alone. But they belied him, opposed him and belittled him, as a
result of which, Allah seized them with the Seizing of the Almighty,
(Who is) Most Able to carry out what he Wills.
When he commanded them to worship Allah, urged them to obey

Him and seek forgiveness from Him and promised them that if they
did so, they would receive a goodly reward in the life of this world
and in the Hereafter, while threatening them with punishment in the
life of this world and in the Hereafter, should they violate these
injunctions, The leaders of those who disbelieved among his people
said, “Verily, we see you in foolishness,” (Soorah Al-A‘raf 7:66) That
is, this thing to which you call us is foolishness in comparison with
our worship of these idols, from which we seek victory and
sustenance. And in addition to this, we believe that you are lying in
your claim to be a Messenger sent by Allah.
(Hood) said, “O, my people! There is no foolishness in me, but (I am)

a Messenger from the Lord of the ‘Alameen (mankind, jinn and all
that exists)!. (Soorah Al-A‘raf 7:67) That is, the matter is not as you
think, nor as you believe: “I convey unto you the Messages of my
Lord, and I am a trustworthy adviser (or well-wisher) to you.”
(Soorah Al-A‘raf 7:68) And conveying the Message requires that the
conveyor be free from untruthfulness and that he makes no addition,
nor any omission when delivering the Message. His delivery of the
Message must also be eloquent, succinct, comprehensive and
unarguable, and contain no ambiguity, no contradiction and no
confusion.
But in spite of his delivery of the Message in this manner and his
advising his people to the utmost of his ability – and in spite of his
compassion toward them and his intense desire that they be guided
180
– he did not seek any reward or payment from them, rather, he
devoted himself sincerely to Allah in his call to (believe in) Him and
his advice to His creation. He only sought recompense from the One
Who sent him. This is because the good things in this life and in the
Hereafter are in Allah’s Hands and at His Command; that is why he
said, “O, my people! I ask of you no reward for it (the Message). My
reward is only from Him Who created me. Will you not then
understand?” (Soorah Hood 11:51) That is, you have no minds with
which to distinguish (truth from error) and understand that I am
inviting you to the clear truth to which your innate nature – in which
He created you – bears witness; and that is the Religion of truth, with
which Allah sent Nooh and He destroyed those who opposed him.
Now I am calling you to (believe in) Him and I do not ask any reward
from you for it. Rather, I seek that from Allah, in Whose Hand is harm
and benefit and this is why a Believer said in Soorah Ya Seen, “Obey
those who ask no wages of you (for themselves), and who are rightly
guided. And why should I not worship Him (Allah, Alone), Who has
created me and to Whom you shall be returned.” (Soorah Ya Seen
36:21,22)
Among the things that the people of Hood said to him was, “O, Hood!
No evidence have you brought us, and we shall not leave our gods for
your (mere) saying! And we are not believers in you. All that we say
is that some of our gods (deities) have seized you with evil
(madness).” He said, “I call Allah to witness and bear you witness that
I am free from that which you ascribe as partners in worship.”
(Soorah Hood 11:53,54) That is, you have not produced any
supernatural miracle which would bear witness for you of the truth
of what you have brought. And we are not a people who will abandon
the worship of our idols simply because on your words, when you
have brought no proof. We do not think that you are anything but an
insane person in what you claim. You have only been seized with this
(madness) because some of our deities have become angry with you
and afflicted your mind with madness. That is apparent from their
words: All that we say is that some of our gods (deities) have seized
181
you with evil (madness).” He said, “I call Allah to witness and bear
you witness that I am free from that which you ascribe as partners in
worship with Him (Allah). So plot against me, all of you, and give me
no respite.” (Soorah Hood 11:54,55) This was a challenge from him
to them, a declaration of his innocence of any complicity in the
worship of their idols and a statement of his contempt for them. It is
also a clear assertion that they can neither benefit nor harm and that
they are simply inanimate objects. If they can, as you claim, help,
benefit and harm, then here I stand, declaring myself innocent of
them and cursing them: “So plot against me, all of you, and give me
no respite.” (Soorah Hood 11:55) That is, you people and your idols
together, with all of the resources at your disposal and all of the
power at your command, do not grant me a respite of a single hour,
or even the blink of an eye, because I do not care about you and I do
not even think of you, nor even look at you. “I put my trust in Allah,
my Lord and your Lord! There is not a moving (living) creature but
He has grasp of its forelock. Verily, my Lord is on the Straight Path
(the truth).” (Soorah Hood 11:56) That is, I put my faith and trust in
Allah and I am supported by Him and confident of His Protection,
which does not misguide those who seek it and have trust in it. So I
do not care about any creature besides Him and I do not put my trust
in anyone but Him, and I do not worship anyone besides him.
This alone is a decisive proof that Hood was the slave of Allah and
His Messenger; the people were ignorant and astray in their worship
of other than Allah because they were unable to inflict any harm on
him and this proves the truthfulness of what he brought to them and
the falsity of what they followed and the immorality of their beliefs.
It is precisely this evidence which Nooh cited before him in to them
the news of Nooh, when he said to his people, “O my people, if my
stay (with you) and my reminding (you) of the Ayat of Allah is hard
on you, then I put my trust in Allah. So devise your plot, you and your
partners, and let not your plot be in doubt for you. Then pass your
sentence on me and give me no respite.” (Soorah Yoonus 10:71) He,
Most High, says, And the chiefs of his people, who disbelieved and
182
denied the Meeting in the Hereafter, and to whom We had given the
luxuries and comforts of this life, said, “He is no more than a human
being like you, he eats of that which you eat and drinks of what you
drink. If you were to obey a human being like yourselves, then verily,
you indeed would be losers. Does he promise you that when you have
died and have become dust and bones, you shall come out alive
(resurrected)?” (Soorah Al-Mu’minoon 23:33-35) They thought that
the idea that Allah would send a Messenger was far-fetched and this
specious argument was offered by many ignorant disbelievers in the
past and present, as Allah, Most High, says, Is it wonder for mankind
that We have sent Our Inspiration to a man from among themselves
(i.e. Prophet Muhammad) (saying): “Warn mankind (of the coming
torment in Hell).” (Soorah Yoonus 10:2). This is why Hood said to his
people, “Do you wonder that there has come to you a Reminder from
your Lord through a man from amongst you, that he may warn you,
so that you may fear Allah and that you may receive (His) Mercy?”
(Soorah Al-A‘raf 7:63). That is, it is not surprising, because Allah,
Most High knows better regarding the selection of His Messengers.
He, Most High, says, Does he promise you that when you have died
and have become dust and bones, you shall come out alive
(resurrected)? Far, very far is that which you are promised. There is
nothing but our life of this world! We die and we live! And we are not
going to be resurrected! He is only a man who has invented a lie
against Allah, but we are not going to believe in him.” (Soorah Al-
Mu’minoon 23:35- 38). They expressed their belief that the promised
Resurrection is far in the future and they rejected the idea that their
bodies could be resurrected after they had become dust and bones.
They said, “Far, far away is this promise. “There is nothing but our
life of this world! We die and we live! And we are not going to be
resurrected!” (Soorah Al-Mu`minoon 23:37) That is, a people die and
another people are born. This was the belief of the Dahriyyah, as
some of the ignorant people among the zanadiqah say, “The wombs
deliver and the earth swallows.”
183
And he said to them, with regard to that concerning which he had
warned them, “Do you build high palaces on every high place, while
you do not live in them? And do you get for yourselves masani‘(fine
buildings) as if you will live therein for ever?” (Soorah Ash-Shu‘ara’
26:128,129) That is, do you build in every elevated place great and
magnificent buildings, such as palaces and the like, building them for
frivolous reasons, though you have no need of them? This was
because they used to live in tents, as Allah, Most High, says, Did you
(O, Muhammad,) not see (think) how your Lord dealt with ‘Ad
(people) of Iram, with lofty poles, the like of which were not created
in the land? And (with) Thamood (people), who cut (hewed) out
rocks in the valley (to make dwellings)? (Soorah Al-Fajr 89:6-9) So
‘Ad of Iram were the first ‘Ad who used to live under huge poles,
which supported their tents.
He, Most High, says, “And do you get for yourselves masani‘?” (Soorah
Ash-Shu‘ara’ 26:129) It was said that masani‘ means palaces. It was
said that it means pigeon towers. It is also said that it means water
sources.
“As if you will live therein for ever.” (Soorah Ash- Shu‘ara’ 26:129)
That is, it is your hope that you will abide in this earthly abode for a
long time. “And when you seize, seize you as tyrants? So fear Allah,
keep your duty to Him, and obey me. And keep your duty to Him, fear
Him Who has aided you with all (good things) that you know. He has
aided you with cattle and children and gardens and springs. Verily, I
fear for you the punishment of a Great Day.” (Soorah Ash- Shu‘ara’
26:130-135).
Among the things they said to him was, “Have you come to us that we
should worship Allah Alone and forsake that which our fathers used
to worship. So bring us that wherewith you have threatened us if you
are of the truthful.” (Soorah Al- A‘raf 7:70) That is, have you come to
us (to ask us) to worship Allah, Alone, and to oppose our fathers and
our forefathers and that which they followed? If you are truthful
184
regarding what you have brought, then bring us the punishment that
you promise, because we do not believe in you, we will not follow
you and we do not believe you. As they said, “It is the same to us
whether you preach or be not of those who preach. This is no more
than the false tales and religion of the ancients, and we are not going
to be punished.” (Soorah Ash-Shu‘ara’26:136-138) The word in Verse
137 has been recited as khalq and khuluq. According to the former
recitation, the meaning would be: What you have brought to us is no
more than fabrication from you; and you have taken it from the
books of the ancients. This was how it was explained by more than
one of the Companions and the Tabi‘oon. And according to the second
recitation, the meaning would be: This religion which we are
following is no more than the religion of our fathers and our
grandfathers and we will not change and we will continue to hold
fast to it.
Both recitations are suited to their words, “and we are not going to
be punished.” (Soorah Ash-Shu‘ara’ 26:138)
He, Most High, says, (Hood) said, “Punishment and Wrath have
already fallen on you from your Lord. Dispute you with me over
names which you have named - you and your fathers, with no
authority from Allah? Then wait, I am with you among those who
wait.” (Soorah Al-A‘raf 7:71) That is, you have deserved because of
these words ignominy and Anger from Allah; do you reject worship
of Allah, Alone, without partners, in favor of the worship of idols,
which you have carved out and called “gods” of your own accord and
agreed upon – you and your forefathers – and Allah has revealed no
authority for them? That is, He has sent down no evidence for your
beliefs. If you refuse to accept the truth and insist on falsehood, it is
all the same to you whether I forbid you to follow what you are
following or not. So wait now for the Punishment of Allah which will
befall you and that Punishment cannot be rescinded or prevented.
185
Allah, Most High, mentioned the story of their destruction in detail
and in brief, as we said earlier, such as in His Words, So We saved
him and those who were with him by a Mercy from Us, and We cut
the roots of those who belied Our Ayat and they were not believers.
(Soorah Al-A‘raf 7:72)
His Words, And when Our Commandment came, We saved Hood and
those who believed with him by a Mercy from Us, and We saved them
from a severe punisment. Such were ‘Ad (people). They rejected the
Ayat of their Lord and disobeyed His Messengers, and followed the
command of every proud obstinate (oppressor of the truth, from
their leaders). And they were pursued by a curse in this world and
(so they will be) on the Day of Resurrection. No doubt! Verily, ‘Ad
disbelieved in their Lord. So away with ‘Ad, the people of Hood.
(Soorah Hood 11:58-60)
His Words, So As-Saihah (punishment - awful cry, etc.) overtook

them with justice, and We made them as rubbish of dead plants. They
said: The people of Salih were destroyed with awful cry (Soorah Al-
Mu’minoon 23:41)
As for the details of their destruction, when Allah said, Then, when
they saw it as a dense cloud coming towards their valleys, they said,
“This is a cloud bringing us rain!” Nay, but it is that (punishment)
which you were asking to be hastened! A wind wherein is a painful
punishment! (Soorah Al-Ahqaf 46:24) – this was the beginning of the
punishment which came to them, for they were suffering from a
drought and so they requested rain (from their idols). They saw a
cloud in the sky and thought that it was a rain of mercy (for them),
but it was a deluge of punishment. This is why He, Most High, says,
Nay, but it is that (punishment) which you were asking to be
hastened! A wind wherein is a painful punishment! (Soorah Al-Ahqaf
46:24) That is, from the infliction of the Punishment and that is their
saying, “So bring us that wherewith you have threatened us if you are
186
of the truthful.” (Soorah Al-A‘raf 7:70) And there are other similar
Verses in Soorah Al-A‘raf.
He (Muhammad bin Ishaq bin Yasar) said, “And Allah sent the black
cloud which Qail Ibn ‘Itr chose (according to the hadeeth narrated by
Imam Ahmad, on the authority of Al- Harith Al-Bakri), with the
punishment it contained to ‘Ad until it reached them at a valley
known as Al-Mugheeth. When they saw it, they regarded it as a good
sign and they said, “This is a cloud which will bring rain to us. But
Allah said, Nay, but it is that (punishment) which you were asking to
be hastened! A wind wherein is a painful punishment! Destroying
everything by the Command of its Lord! So they became such that
nothing could be seen except their dwellings! Thus do We
recompense the people who are Mujrimoon (polytheists,
disbelievers, sinners, etc.)! (Soorah Al-Ahqaf 46:24,25) That is, it
destroys everything that it is commanded to destroy.
Muhammad Ibn Ishaq said, “The first person who saw it and realized
that it was a wind was a woman from ‘Ad, whose name was Mahd.
When it became clear what was in it, she screamed and then fainted.
When she regained consciousness, the people asked her, “What did
you see, Mahd?” She said, “I saw a wind in it, like burning flames and
in front of it were men, leading it. Allah imposed it on them for seven
nights and eight days in succession (Soorah Al-Haqqah 69:7). It did
not leave a single person from ‘Ad alive.” He (Ibn Ishaq) said, “Hood
and those who believed in him were in an enclosed area. Nothing hit
them or those with them except that which was gentle to the skin and
pleasing to the soul. The wind passed over ‘Ad, destroying all that
was between the heaven and the earth and marking them with
stones.” Then he reported the rest of the story.
Imam Ahmad narrated a hadeeth in his Musnad on the authority of

Al-Harith (i.e. Ibn Hassan, or it was said, Ibn Yazeed Al-Bakri) which
resembles this story; he said, “I set out to complain to the Messenger
of Allah about Al-‘Ala’ Ibn Al-Hadrami and I passed by Ar-Rabazah,
187
where I saw an old woman from Banu Tameem, who was alone in
that area. She said to me, ‘O, slave of Allah! I need to reach the
Messenger of Allah to ask him for some of my needs, will you take me
to him?’ So I took her along with me to Al-Madinah and found the
Mosque full of people. I also found a black flag raised high, while Bilal
was holding a sword before the Messenger of Allah. I asked, ‘What is
the matter with the people?’ They said, ‘The Prophet intends to send
‘Amr Ibn Al-‘As (on a military expedition) somewhere.’ So I sat down.
When the Prophet went to his house, I asked for permission to see
him, and he gave me permission. I entered and greeted him. He said,
‘Was there a dispute between you and Banu Tameem?’ I said, ‘Yes.
And we had been victorious over them. I passed by an old woman
from Banu Tameem, who was alone, and she asked me to bring her
to you, and she is at the door.’ So he allowed her in and I said, ‘O
Messenger of Allah! What if you make a barrier between us and (the
tribe of) Banu Tameem, such as the desert?’ The old woman became
angry and opposed me. So I said, ‘My example is the example of a
sheep that carried its own destruction. I carried this woman and did
not know that she was an opponent. I seek refuge with Allah and His
Messenger that I become like the emissary of ‘Ad.’ So the Prophet
asked me about the emissary of ‘Ad, having better knowledge in it,
but he liked to hear the story again. I said, ‘Once, ‘Ad suffered from a
famine and they sent an emissary (to get relief), whose name was
Qail. Qail passed by Mu‘awiyah Ibn Bakr and stayed with him for a
month. Mu‘awiyah supplied him with alcoholic drinks, and two
female singers were singing for him. When the month ended, Qail
went to the mountains of Tihamah and said, ‘O, Allah! You know that
I did not come here to cure an ill person or to ransom a prisoner. O,
Allah! Give ‘Ad water as You used to.’ So black clouds came and he
was called, ‘Choose which one of them you wish (to go to ‘Ad)!’ So he
pointed to one of the black clouds and he heard someone
proclaiming from it, ‘Take it, as ashes that will leave none in ‘Ad!”
And it has been conveyed to me that the wind sent to them was no
more than what would pass through this ring of mine, but it
destroyed them’.” Abu Wa’il said, “That is true. When a man or a
188
woman would send an emissary, they would tell him, ‘Do not be like
the emissary of ‘Ad (bringing disaster and utter destruction to them
instead of relief).’ At-Tirmidhi recorded it thus on the authority of
‘Abd Ibn Humaid, who narrated it on the authority of Zaid Ibn Al-
Hubab.
‘Abdullah Ibn Mas‘ood, ‘Abdullah Ibn ‘Abbas (may Allah be pleased

with them both) and more than one Imam from among the Tabi‘oon
said that it was a cold wind, which blew severely. Which Allah
imposed on them for seven nights and eight days in succession.
(Soorah Al-Haqqah 69:7) That is, complete and successive days. It
was said that the first of them was a Friday and it was also said that
it was a Wednesday. So that you could see men lying overthrown
(destroyed), as if they were hollow trunks of date-palms! (Soorah Al-
Haqqah 69:7) Allah compared them with hollowed out trunks of
date- palms, which have no heads and this was because the wind
would come to one of them and pick him up and raise him into the
air, then it would invert him and drop him on the top of his head and
shatter it and he would remain like a body without a head, as Allah,
Most High, says, Verily, We sent against them a furious wind of harsh
voice on a day of evil omen and continuous calamity. (Soorah Al-
Qamar 54:19) That is, on a day of evil omen for you and continuous
punishment inflicted upon you. Plucking out men as if they were
uprooted stems of date-palms. (Soorah Al-Qamar 54:20) Whoever
says that the day of evil omen and continuous calamity was a
Wednesday and based on this understanding, consider it to be a day
of evil omen, is in error and contradicted the Qur’an, because He,
Most High says in another Verse, So We sent upon them furious wind
in days of evil omen. (Soorah Fussilat 41:16) It is well known that
they were eight consecutive days; and if they were themselves evil
omens, then all of the seven days of the week included in them would
be days of evil omen – and no one says this. What is meant is that
they were days of evil omen for them.
189
He, Most High, says, And in ‘Ad (there is also a sign) when We sent
against them the barren wind. (Soorah Adh-Dhariyat 51:41) That is,
which did not produce any good, because the wind alone does not
scatter clouds or pollinate trees. Rather, it is barren and no good
results from it, which is why Allah says, It spared nothing that it
reached, but blew it into broken spreads of rotten ruins. (Soorah Ad-
Dhariyat 51:42) That is, like a thing that is decayed and very old and
from which no benefit whatsoever may be derived.
It has been confirmed in the Saheehain on the authority of ‘Abdullah

Ibn ‘Abbas that he reported from the Prophet that he said, “I have
been made victorious with the Saba (easterly wind), and the people
of ‘Ad were destroyed with the Daboor (westerly wind).”
As for the Words of Him, Most High: And remember the brother of
‘Ad, when he warned his people in Al-Ahqaf (the curved sand-hills in
the southern part of the Arabian Peninsula). And surely, there have
passed away warners before him and after him (saying): “Worship
none but Allah; truly, I fear for you the punishment of a mighty Day.”
(Soorah Al-Ahqaf 46:21) So it is apparent that the ‘Ad referred to here
is the first ‘Ad, because the context of the Verse is similar to the
context of (the story of) the people of Hood and they were the first.
It is also possible that the people mentioned in this story were the
second ‘Ad; and the evidence for this is in what we have mentioned
and what we shall mention later in the hadeeth of ‘A’ishah (may Allah
be pleased with her).
As for the Words of Him, Most High: Then, when they saw it as a
dense cloud coming toward their valleys, they said, “This is a cloud
bringing us rain.” (Soorah Al-Ahqaf 46:24), when ‘Ad saw the cloud
which was looming up in the sky, like a rain cloud, they thought that
it was bringing them rain, but it was a cloud of punishment which
they mistook for a cloud of mercy. They hoped that they would get
something good from it, but they received the utmost evil from it.
Allah, Most High, says, Nay, but it is that which you were asking to be
190
hastened! (Soorah Al-Ahqaf 46:24). That is, the punishment; then He
explained it in His Words: a wind wherein is a painful punishment.
(Soorah Al-Ahqaf 46:24)
It is possible that the punishment which afflicted them from the

furious and violent wind, which continued to afflict them for seven
nights and eight days leaving not a single one of them, followed them
even as they sought shelter in mountain caves and caverns, winding
around them, expelling them, annihilating them and destroying their
sturdily constructed houses and palaces over them. Just as they had
been blessed with strength and power and said, “Who is greater in
strength than we?” – Allah inflicted on them that which was greater
in strength and more powerful than they – and that was the barren
wind. It is possible that at the end, this wind raised up a cloud, which
those who remained, thought was a cloud bearing mercy and
abundant rain for them. But Allah sent it against them filled with
sparks and fire, as more than one person has mentioned. This would
be similar to that which afflicted the Companions of the Canopy from
among the people of Madyan. A combination of a cold wind and a
punishment of fire was inflicted on them – and that is the most severe
punishment, consisting of different and opposing elements,
accompanied by the cry which was mentioned in Soorah Qad Aflaha
(Soorah Al- Mu’minoon). And Allah knows better. The apparent
meaning of the Verse is that they saw an ‘aridh and what is
understood from it linguistically is a cloud. Muslim narrated in his
Saheeh on the authority of ‘A’ishah (may Allah be pleased with her)
that she said: Whenever the wind was stormy, the Messenger of Allah
used to say: “O, Allah! I ask You for what is good in it, the good which
it contains and the good of that which it was sent for. I seek refuge
with You from what is evil in it, what evil it contains, and the evil of
that which it was sent for.” And when there was thunder and
lightning in the sky, his color underwent a change, and he would pace
in and out, backward and forward; and when the rain came, he felt
relieved, and I would notice the (sign of relief) on his face. ‘A’ishah
(may Allah be pleased with her) asked him (about it) and he said, “It
191
may be as the people of ‘Ad said, when they saw a cloud formation
coming to their valley, “This is a cloud bringing us rain.” (Soorah Al-
Ahqaf 46:24)
192
The Story of Saleh , the Prophet of Thamood
They were a well-known tribe, who were named Thamood after their
ancestor, Thamood, the brother of Jadees; they were both sons of
‘Abir, son of Iram, son of Sam, son of Nooh. They were Arabs from Al-
‘Aribah and they lived in Al-Hijr, which lies between Al-Hijaz and
Tabook. The Messenger of Allah passed by it when he was going to
(1)
Tabook with some of the Muslims, as we shall explain later. They

came after the people of ‘Ad and like them, they used to worship
idols. So Allah sent to them a man from among them who was Allah’s
slave and Messenger: Saleh, son of ‘Ubaid, son of Masikh, son of
‘Ubaid, son of Hajir, son of Thamood, son of ‘Abir, son of Iram, son of
Sam, son of Nooh. He called upon them to worship Allah, Alone,
without partners and to renounce their idols and rivals (to Allah); he
called upon them not to ascribe any partners to Him. A group of them
believed in him, but the majority of them disbelieved in him and
attacked him, both physically and verbally and they tried to kill him.
They killed the camel which Allah had made as a proof against them,
Allah seized them with the Seizing of the Almighty, as He, Most High
says in Soorah Al-A‘raf, And to Thamood (people, We sent) their
brother Salih. He said, “O, my people! Worship Allah! You have no
other ilah (god) but Him. (La ilaha Illallah: none has the right to be
worshipped but Allah). Indeed there has come to you a clear sign (the
miracle of the coming out of a huge she-camel from the midst of a
rock) from your Lord. This she-camel of Allah is a sign unto you; so
you leave her to graze in Allah’s earth, and touch her not with harm,
lest a painful punishment should seize you. And remember when He
made you successors after ‘Ad (people) and gave you habitations in
the land, you build for yourselves palaces in plains, and carve out
homes in the mountains. So remember the graces (bestowed upon
you) from Allah, and do not go about making mischief on the earth.”
The leaders of those who were arrogant among his people said to
those who were counted weak - to such of them as believed, “Know
you that Salih is one sent from his Lord?” They said, “We indeed
193
believe in that with which he has been sent.” Those who were
arrogant said, “Verily, we disbelieve in that which you believe in.” So
they killed the she-camel and insolently defied the Commandment of
their Lord and said, “O, Salih! Bring about your threats if you are
indeed one of the Messengers (of Allah).” So the earthquake seized
them and they lay (dead), prostrate in their homes. Then he (Salih)
turned from them and said, “O, my people!
I have indeed conveyed to you the Message of my Lord, and have

given you good advice but you like not good advisers.” (Soorah Al-
A‘raf 7:73-74). He, Most High, says in Soorah Hood, And to Thamood
(people, We sent) their brother Salih. He said, “O, my people!
Worship Allah, you have no other ilah (god) but Him. He brought you
forth from the earth and settled you therein, then ask forgiveness of
Him and turn to Him in repentance. Certainly, my Lord is Near (to all
by His Knowledge), Responsive.” They said, “O, Salih! You have been
among us as a figure of good hope (and we wished for you to be our
chief), till this (new thing which you have brought; that we leave our
gods and worship your God [Allah] Alone)! Do you (now) forbid us
from the worship of what our fathers have worshipped? But we are
really in grave doubt as to that which you invite us to (monotheism).”
He said, “O, my people! Tell me, if I have a clear proof from my Lord,
and there has come to me a Mercy (Prophethood, etc.) from Him, who
then can help me against Allah, if I were to disobey Him? Then you
increase me not but in loss. And O, my people! This she-camel of Allah
is a sign to you, leave her to feed on Allah’s earth, and touch her not
with evil intention, lest a near torment will seize you.” But they killed
her. So he said, “Enjoy yourselves in your homes for three days. This
is a promise (i.e. a threat) that will not be belied.” So when Our
Commandment came, We saved Salih and those who believed with
him by a Mercy from Us, and from the disgrace of that Day. Verily,
your Lord, He is the Strong, the Almighty. And As-Saihah (torment -
awful cry, etc.) overtook the wrongdoers, so they lay (dead),
prostrate in their homes, as if they had never lived there. No doubt!
194
Verily, Thamood disbelieved in their Lord. So away with Thamood!
(Soorah Hood 11:61-68)
He, Most High, says in Soorah Ash-Shu’ara’, Thamood (people) belied

the Messenger. When their brother Salih said to them: “Will you not
fear Allah and obey Him? I am a trustworthy Messenger to you. So
fear Allah, keep your duty to Him, and obey me. No reward do I ask
of you for it (my Message of Islamic Monotheism), my reward is only
from the Lord of the ‘Alameen. Will you be left secure in that which
you have here? In gardens and springs and green crops (fields, etc.)
and date- palms with soft spadix. And you carve houses out of
mountains with great skill. So fear Allah, keep your duty to Him, and
obey me. And follow not the command of al-musrifoon (i.e. their
chiefs, leaders who were polytheists, criminals and sinners), who
make mischief in the land, and reform not.” They said, “You are only
of those bewitched! You are but a human being like us. Then bring us
a sign if you are of the truthful.” He said, “Here is a she-camel; it has
a right to drink (water), and you have a right to drink (water) (each)
on a day, known. And touch her not with harm, lest the punishment
of a Great Day seize you.” But they killed her and then they became
regretful. So the punishment overtook them. Verily, in this is indeed
a sign, yet most of them are not believers. And verily! Your Lord, He
is indeed the Almighty, the Most Merciful. (Soorah Ash- Shu‘ara’
26:141-159)
Allah frequently links in His Book the mention of ‘Ad with that of
Thamood, as in Soorah Bara’ah (Soorah At-Tawbah), Soorah
Ibraheem, Soorah Al-Furqan, Soorah Sad, Soorah Qaf, Soorah An-Najm
and Soorah Al-Fajr. It is said that the story of these two nations is not
known to the People of the Scripture and that they were not
mentioned in their Scripture, the Torah. But in the Qur’an there is
evidence that Moosa informed his people about them, as Allah says
in Soorah Ibraheem, And Moosa (Moses) said, “If you disbelieve, you
and all on earth together, then verily, Allah is Rich (Free of all wants),
Owner of all Praise. Has not the news reached you, of those before
195
you, the people of Nooh, and ‘Ad and Thamood? And those after
them? None knows them but Allah. To them came their Messengers
with clear proofs, but they put their hands in their mouths (biting
them from anger) and said, Verily, we disbelieve in that with which
you have been sent, and we are really in grave doubt as to that to
which you invite us (i.e. Islamic Monotheism).” (Soorah Ibraheem
14:8,9). It is apparent that these words are entirely those of Moosa,
which he addressed to his people. But because these two nations
were from among the Arabs, their stories were not well documented
and no attempt was made to record them, although they were well-
known during the time of Moosa. We have spoken in detail
concerning all of this in the Tafseer; all praise and thanks be to Allah,
from Whom proceeds all Grace.
What is intended now is to mention their story and their

circumstances and how Allah saved His Prophet, Saleh, and those
who believed in him, and how He eradicated those who were guilty
of injustice because of their disbelief, their arrogance and the
opposition they displayed to their Messenger, Saleh. We have
already mentioned that they were Arabs and that they came after the
people of ‘Ad, but they did not pay heed to what had befallen them.
This is why Saleh said to them, And to Thamood (people, We sent)
their brother Salih. He said, “O, my people! Worship Allah! You have
no other ilah (god) but Him. (La ilaha Illallah: none has the right to
be worshipped but Allah). Indeed there has come to you a clear sign
(the miracle of the coming out of a huge she-camel from the midst of
a rock) from your Lord. This she- camel of Allah is a sign unto you; so
you leave her to graze in Allah’s earth, and touch her not with harm,
lest a painful punishment should seize you. And remember when He
made you successors after ‘Ad (people) and gave you habitations in
the land, you build for yourselves palaces in plains, and carve out
homes in the mountains. So remember the graces (bestowed upon
you) from Allah, and do not go about making mischief on the Earth.”
(Soorah Al-A‘raf 7:73,74) That is, He has only made you successors
after them in order that you might pay heed to their fate and act in a
196
manner contrary to their actions. He has permitted to you these
lands, allowing you to build palaces in their plains. “And you carve
houses out of mountains with great skill.” (Soorah Ash-Shu‘ara’
26:149) That is, you are proficient in building them, perfecting them
and precisely executing (the building of) them, so respond to Allah’s
Blessing with gratitude, righteous deeds and worship Him, Alone,
without ascribing partners to Him. Beware of opposing Him and
refraining from His obedience, because the punishment for that is an
evil one. This is why he warned them, saying, “Will you be left secure
in that which you have here, in gardens and springs and green crops
(fields etc.) and date- palms with soft spadix?” (Soorah Ash-Shu‘ara’
26:146-148) That is, your provisions are numerous, luxurious and
ripe. “And you carve houses out of mountains with great skill. So fear
Allah, keep your duty to Him, and obey me. And follow not the
command of al-musrifeen (i.e. their chiefs, leaders who were
polytheists, criminals and sinners), who make mischief in the land,
and reform not.” (Soorah Ash-Shu‘ara’ 26:149- 152). He also said to
them, “O, my people! Worship Allah, you have no other ilah (god) but
Him. He brought you forth from the earth and settled you therein.”
(Soorah Hood 11:61) That is, it is He Who created you and brought
you forth from the earth and made you to populate it (i.e. He gave it
to you, with all that it contains, such as crops and fruits), for He is the
Creator and the Sustainer and it is He, Alone, without partners, Who
has the right to be worshipped. “Then ask forgiveness of Him and
turn to Him in repentance.” (Soorah Hood 11:61) That is, desist from
what you now follow, and engage in worship of Allah, Alone, because
He will accept it from you and pardon you for your sins. And to
Thamood (people, We sent) their brother Salih. He said, “Oh, my
people! Worship Allah, you have no other ilah (god) but Him. He
brought you forth from the earth and settled you therein, then ask
forgiveness of Him and turn to Him in repentance. Certainly, my Lord
is Near (to all by His Knowledge), Responsive.” They said, “O, Salih!
You have been among us as a figure of good hope (and we wished for
you to be our chief), till this (new thing which you have brought; that
we leave our gods and worship your God [Allah] Alone)!” (Soorah
197
Hood 11:61,62) That is, we had hoped that your mind was
unimpaired before you said these words, that is your invitation to us
to worship Allah, Alone, without partners and to abandon the rivals
that we used to worship and desist from following the religion of our
fathers and our grandfathers. This is why they said, “Do you (now)
forbid us from the worship of what our fathers have worshipped?
But we are really in grave doubt as to that which you invite us to
(Monotheism).’ He said, ‘O, my people! Tell me, if I have a clear proof
from my Lord, and there has come to me a Mercy (Prophethood, etc.)
from Him, who then can help me against Allah, if I were to disobey
Him? Then you increase me not but in loss.” (Soorah Hood 11:62,63)
This was kindness and gentleness from him to them in his mode of
expression and a beautiful manner of inviting them to goodness. That
is, what do you think, if the matter is as I tell you and I invite you to
it, what will be your excuse to Allah? What will save you when you
stand before Him, when you ask me to refrain from inviting you to
obey Allah? I am unable to do this, because it is an obligation upon
me and if I abandon it, then no one from among you or from any other
people can protect me from Him or help me. So I will continue to call
you to Allah, Alone, with partners, until Allah judges between me and
you.
They also said to him, “You are only of the musahharoon!”

(Soorah Ash-Shu‘ara’ 26:153) That is, you are bewitched and you do
not know what you are saying in your invitation to us to worship
Allah, Alone, and to abandon the worship of rivals to Him. The
majority of scholars are agreed upon this understanding, i.e. that
‘musahharoon’ means bewitched. But it was also said that “of the
musahharoon” means those who have lungs. So it is as if they were
saying, “You are only a human being, possessing lungs.” But the first
explanation is more apparent, because they said after that, “You are
but a human being like us.” (Soorah Ash-Shu‘ara’ 26:154) and they
said, “Then bring us a sign if you are of the truthful.” (Soorah Ash-
Shu‘ara’ 26:154) They asked him to produce some miracle which
would prove the truth of what he brought to them. He said, “Here is
198
a she-camel; it has a right to drink (water), and you have a right to
drink (water) (each) on a day, known. And touch her not with harm,
lest the punishment of a Great Day seize you.” (Soorah Ash-Shu‘ara’
26:155,156)
Scholars of tafseer have reported that Thamood gathered one day in

their meeting place and Saleh came to them and invited them to Allah
and he reminded them, warned them, admonished them and
commanded them, but they said to him, “If you bring forth for us
from this rock,” and they indicated a rock there, “a she-camel of such-
and-such a description…” and they described and named, and
became stubborn regarding it, insisting that it be in the tenth month
of pregnancy, that it be tall and possessed of this attribute and that
attribute. Prophet Saleh said to them, “If I do as you ask, in the
manner you have requested, will you have faith in what I have
brought and believe in that with which I have been sent?” They said,
“Yes.” So he took their covenant and their agreement on that. Then
he went to a place of prayer and prayed to Allah, the Almighty, the
All-Powerful as much as Allah had ordained for him, then he invoked
his Lord, the Almighty, the All-Powerful, asking Him to give what
they had asked for. So Allah, the Almighty, the All-Powerful
commanded that rock to split open and produce a huge camel, with
a great hump, which was in the tenth month of pregnancy, as they
had requested, or in accordance with the description they had given.
When they saw with their own eyes a great thing, an amazing sight,
(Allah’s) overwhelming Ability (to do all things) and an irrefutable
proof, a large number of them believed, but most of them continued
in their disbelief, error and obstinacy. This is why Allah says, but they
did wrong by them (i.e. Allah’s Signs) (Soorah Al-A‘raf 7:103) That is,
they (i.e. most of them) rejected them and did not follow the truth in
spite of them.
This is why Saleh said to them, “This she-camel of Allah is a Sign unto
you.” (Soorah Al-A‘raf 7:73) He attributed it to Allah, as a term of
honor and veneration, as in the expressions “the House of Allah” and
199
“the slave of Allah”. “A sign for you (Jews).” (Soorah Ali ‘Imran 3:13)
That is, evidence of the truth of what I have brought to you. “Leave
her to feed on Allah’s earth, and touch her not with evil, lest a near
punishment will seize you.” (Soorah Hood 11:64) They agreed to let
the she-camel remain among them, grazing wherever it wished from
their land and drinking the water at fixed times. When it drank the
water, it would consume the water of the well that day and they
knew their need for water from one day to the next. It was said that
they used to drink its milk and that it was sufficient for all of them,
which is why he said, “It has a right to drink (water), and you have a
right to drink (water) (each) on a day, known.” (Soorah Ash-Shu‘ara’
26:155) This is why Allah, Most High, said (to Saleh), Verily, We are
sending the she-camel as a test for them. (Soorah Al-Qamar 54:27)
That is as a test to see whether they will believe or disbelieve. And
Allah knew better what they would do. So watch them (Salih)
(Soorah Al-Qamar 54:27) That is, see what they will do and be
patient. (Soorah Al-Qamar 54:27) That is, in the face of the harm they
inflict, because news will come to you for sure. And inform them that
the water is to be shared between (her and) them. Each one’s right
to drink being established (by turns) (Soorah Al-Qamar 54:28) But
when this state of affairs had lasted for a long time, their elders
gathered and agreed that they would kill this she-camel in order to
be free of it and have their water all to themselves, and Satan made
their deeds seem fair to them. Allah says, So they killed the she-camel
and insolently defied the Commandment of their Lord, and said, ‘O,
Salih! Bring about your threats if you are indeed one of the
Messengers (of Allah).” (Soorah Al-A‘raf 7:77) Imam Ahmad narrated
on the authority of ‘Abdullah Ibn Zam‘ah that he said, “The
Messenger of Allah delivered a sermon and he mentioned the she-
camel and he named the person who killed it; he said, “When the
most wicked man among them went forth (to kill the she-camel)
(Soorah Ash-Shams 91:12): A violent, strong and imposing man, who
was a leader among his people, went forth to (kill) the she- camel.”
Al-Bukhari and Muslim narrated it from the hadeeth of Hisham.
200
Allah, Most High, says, So they killed the she-camel and insolently
defied the Commandment of their Lord, and said, “O, Salih! Bring
about your threats if you are indeed one of the Messengers (of
Allah).” (Soorah Al-A‘raf 7:77) In these words of theirs they
combined extreme disbelief in a number of ways: One being that they
disobeyed Allah and His Messenger
by doing what they had been firmly forbidden to do, which
was to kill the she-camel which Allah had made a Sign for them.
Another was that they were impatient for the imposition of Allah’s
Punishment upon them and they deserved it for two reasons: One of
them is that it was ordained upon them in His Words, “And touch her
not with evil, lest a near punishment will seize you.” (Soorah Hood
11:64)
In one verse Allah says, great (Soorah Ash-Shu‘ara’ 26:156) and in

another Verse, He says, painful (Soorah Al-A‘raf 7:73) and both of
them are true. The second is their impatience for it. Another was that
they belied the Messenger who had produced the irrefutable
evidence of his Prophethood and his truthfulness and they knew this
with certainty. But their disbelief, their error and their willfulness
caused them to disbelieve in the truth and the infliction of the
punishment on them.
Allah, Most High, says, But they killed her. So he said: “Enjoy
yourselves in your homes for three days. This is a promise (i.e. a
threat) that will not be belied.” (Soorah Hood 11:65) It was said that
when they went to kill the she-camel, the first person to attack her
was Qudar Ibn Salif – may Allah curse him – and he hamstrung her
and she fell to the ground. Then they rushed upon her with their
swords and cut her up. When its calf saw this, it fled from them and
climbed the highest mountain there and it let out three cries. This is
why Saleh said to them, Enjoy yourselves in your homes for three
days. (Soorah Hood 11:65). That is, three days, not including that day.
But they also did not believe this certain promise of his. Instead, in
201
the evening of that day, they planned to kill him and so they went out
to him, in order to kill him, like the she-camel.
They said, “Swear one to another by Allah that we shall make a secret
night attack on him and his household.” (Soorah An- Naml 27:49)
That is, we shall attack him in his home, along with his family and we
shall surely kill him, then we shall deny any knowledge of his killing,
if we are asked about it by his kin. This is why they said, “and
afterward we will surely say to his near relatives: ‘We witnessed not
the destruction of his household, and verily! We are telling the truth.”
(Soorah An- Naml 27:49)
Allah, Most High, says, So they plotted a plot, and We planned a plan,
while they perceived not. Then see how was the end of their plot!
Verily, We destroyed them and their nation, all together. These are
their houses in utter ruin, for they did wrong. Verily, in this is indeed
an Ayah (a lesson or a sign) for people who know. And We saved
those who believed, and used to fear Allah, and keep their duty to
Him (Soorah An-Naml 27:50-53) This was because Allah, Most High,
sent a rock against those people who had tried to kill Saleh which
crushed them and killed them in advance of the rest of their people.
And they lay prostrate in their homes (Soorah Al-A‘raf 7:78) That is,
motionless corpses, without souls.
And Allah, Most High, says, As if they had never dwelt there. (Soorah
Al-A‘raf 7:92) That is, as if they had never lived in their homes in
comfort, with sustenance and wealth.
No doubt! Verily, Thamood disbelieved in their Lord. So away with

Thamood! (Soorah Hood 11:68) That is, the voice of Al-Qadar called
to them.
Imam Ahmad said: ‘Abdur-Razzaq told me: Ma‘mar told me:

‘Abdullah Ibn ‘Uthman Ibn Khuthaim reported on the authority of
202
Abuz-Zubair, who reported on the authority of Jabir that he said:
When the Messenger of Allah passed by Al-Hijr, he said, “Do not ask
for signs, because the people of Saleh asked for them and it (i.e. the
camel) used to arrive by this path and return by this path, but they
defied the command of their Lord and killed it. It used to drink their
water on one day and they would drink its milk on that day (and they
would drink the water on the following day). But they killed it and
the Cry took them and Allah destroyed all of them except for one man
who was in Allah’s Sanctuary.” They said, “Who was he, Messenger
of Allah?” He said, “He was Abu Righal; and when he went out from
the Sanctuary, that which had befallen his people also befell him.”
This hadeeth conforms to the criteria for acceptance stipulated by
Muslim, but it is not in any of the Six Books. And ‘Abdur-Razzaq also
said: Ma‘mar said: Isma‘eel Ibn Umayyah informed me that the
Prophet passed by the grave of Abu Righal and he said, “Do you know
who this is?” They replied, “Allah and His Messenger know better.”
He said, “This is the grave of Abu Righal, a man from Thamood. He
was in Allah’s Sanctuary and the Sanctuary protected him from
Allah’s Punishment. But when he left it, that which had befallen his
people also befell him and he was buried here. A branch of gold was
also buried with him.” So the people used their swords and looked
for the golden branch and found it.
‘Abdur-Razzaq said: Ma‘mar said: Az-Zuhri said: ‘Abu Righal was the
father of (the tribe of) Thaqeef. But this narration is mursal from this
source. It has been reported from another source in a muttasil
(connected) form, as mentioned by Muhammad Ibn Ishaq in his
Seerah.
Then he (Salih) turned from them and said: “O, my people! I have
indeed conveyed to you the Message of my Lord, and have given you
good advice but you like not good advisers.” (Soorah Al-A‘raf 7:79)
This informs us that Salih addressed his people after the destruction
had befallen them and he had taken his departure from their place
and was heading elsewhere; and he said to them, “O, my people! I
203
have indeed conveyed to you the Message of my Lord, and have given
you good advice. (Soorah Al-A‘raf 7:79) That is, I strove to the utmost
of my ability to guide you and I endeavored to do so by my words,
my actions and my (sincere) intention: “but you like not good
advisers.” (Soorah Al-A‘raf 7:79) That is, your nature could not accept
the truth and did not desire it. And this is why you reached the
situation you are now in: a painful and continuous punishment
which will afflict you forever. I have no ability to repel it from you.
What was incumbent upon me was to convey the Message and that I
have done, exerting myself to the utmost to that end. But Allah does
as He wills.
204
The Prophet’s Passage Through Wadi Al-Hijr in
the Land of Thamood in the Year of the Battle of
Tabook
Imam Ahmad narrated on the authority of ‘Abdullah Ibn ‘Umar that

he said: When the Messenger of Allah camped with the people on the
road to Tabook, he camped with them at Al-Hijr, which was near to
the houses of Thamood and the people sought water from the wells
from which Thamood used to drink and they made dough from them
and prepared their cooking pots to cook meat. But the Messenger of
Allah ordered them to pour out the contents of the cooking pots and
give the dough to the camels. Then he moved on with them and he
camped with them near the well from which the she-camel used to
drink and he forbade them from entering the houses of the people
who had been punished, saying, “I fear that you might be afflicted by
what afflicted them, so do not enter their dwellings.”
Imam Ahmad also narrated on the authority of ‘Abdullah Ibn ‘Umar

that he said: When the Messenger of Allah was at Al-Hijr, he said, “Do
not enter the dwellings of those people who were punished, unless
you are weeping; and if you are not weeping, then do not enter their
dwellings, so that you will not be afflicted by a punishment similar to
that which afflicted them.” Al-Bukhari and Muslim narrated it in the
Saheehain from more than one source.
Imam Ahmad narrated on the authority of ‘Amr Ibn Sa‘d that he said:
At the time of the Battle of Tabook, the people hastened to enter the
houses of the people of Al-Hijr; the Messenger of Allah was informed
of this and he called to the people, “Pray in congregation.” ‘Amr said:
So I went to the Prophet and found him holding onto his camel and
he was saying, “Do not enter the dwellings of a people upon whom
Allah’s Wrath was visited.” A man called out to him, “We are amazed
at them, Messenger of Allah!” He said, “Shall I not inform you of
205
something more amazing than that? A man from among you informs
you about what occurred before you and what will be after you, so
be straight and stand shoulder-to-shoulder, because Allah does not
care about your punishment and a people will come who will not
protect themselves from anything.” The isnad of this hadeeth is
hasan, but they (the compilers of the Authentic Six) did not narrate
it.
206
The Story of Ibraheem
He is Ibraheem, son of Tarikh, son of Nahoor, son of Saroog, son of

Raghu, son of Falagh, son of ‘Abir, son of Shalakh, son of Kan‘an, son
of Arfakhshad, son of Sam, son of Nooh . This is the text of the People
of the Scripture in their Scripture. I have marked their ages under
their names in Indian numerals from Al-Mudad and we have already
spoken of Nooh’s age and so there is no need to repeat it here. It was
Al-Khaleel who was saved by Allah from the evils and misguidance
(of his people), for Allah gave him his integrity and right-conduct in
his early years and sent him as a Messenger and He took him as a
Khaleel (Friend) during his adult years. Allah, Most High, says, And
indeed We bestowed aforetime on Ibraheem (Ibraheem) his (portion
of) guidance, and We were Well-Acquainted with him (as to his Belief
in the Oneness of Allah, etc.) (Soorah Al-Anbiya’ 21:51) That is, he
was well qualified for that.
He, Most High, says, And (remember) Ibraheem when he said to his
people, “Worship Allah (Alone), and fear Him, that is better for you if
you did but know. You worship besides Allah only idols, and you only
invent falsehood. Verily, those whom you worship besides Allah have
no power to give you provision, so seek your provision from Allah
(Alone), and worship Him (Alone), and be grateful to Him. To Him
(Alone) you will be brought back. And if you deny, then nations
before you have denied (their Messengers). And the duty of the
Messenger is only to convey (the Message) plainly. See they not how
Allah originates creation, then repeats it. Verily, that is easy for Allah.
Say, “Travel in the land and see how (Allah) originated creation, and
then Allah will bring forth (resurrect) the creation of the Hereafter
(i.e. resurrection after death). Verily, Allah is Able to do all things.”
He punishes whom He wills, and shows mercy to whom He wills, and
to Him you will be returned. And you cannot escape in the earth or
in the heaven. And besides Allah you have neither any waliyy
(protector or guardian) nor any helper. And those who disbelieve in
207
the Ayat of Allah and the Meeting with Him, it is they who have no
hope of My Mercy, and it is they who will (have) a painful torment.
So nothing was the answer of (Ibraheem’s) people except that they
said, “Kill him or burn him.” Then Allah saved him from the fire.
Verily, in this are indeed signs for a people who believe. And
(Ibraheem) said, “You have taken (for worship) idols instead of Allah,
and the love between you is only in the life of this world, but on the
Day of Resurrection, you shall disown each other and curse each
other and your abode will be the Fire; and you shall have no helper.’
So Loot (Lot) believed in him (Ibraheem’s Message of Islamic
Monotheism). He (Ibraheem) said, “I will emigrate for the sake of my
Lord. Verily, He is the Almighty, the Most Wise.” And We bestowed
on him (Ibraheem) Ishaq (Isaac) and Ya‘qoob (Jacob), and ordained
among his offspring Prophethood and the Book (i.e. the Tawrah
[Torah] to Moosa Moses), the Injeel [Gospel] to ‘Eesa [Jesus], the
Qur’an [to Muhammad], all from the offspring of Ibraheem, and We
granted him his reward in this world, and verily, in the Hereafter he
is indeed among the righteous. (Soorah Al- ‘Ankaboot 29:16-27)
Then Allah, Most High mentioned his disputes with his father and his
people as we shall mention, if Allah, Most High, wills. The first person
he called to Allah was his father, who was one of those who
worshipped idols, because he was the person with most right to his
advice, as Allah, Most High, says, And mention in the Book (the
Qur’an) Ibraheem. Verily! He was a man of truth, a Prophet. When he
said to his father, “O, my father! Why do you worship that which
hears not, sees not and cannot avail you in anything? O, my father!
Verily! There has come to me of knowledge that which came not unto
you. So follow me. I will guide you to a Straight Path. O, my father!
Worship not Shaitan (Satan). Verily! Shaitan has been a rebel against
the Most Beneficent (Allah). O, my father! Verily! I fear lest a torment
from the Most Beneficent (Allah) overtake you, so that you become a
companion of Shaitan (in the Hellfire). (Tafseer Al-Qurtubi) He (his
father) said, “Do you reject my gods, o, Ibraheem? If you stop not
(this), I will indeed stone you. So get away from me safely before I
208
punish you.” Ibraheem said, “Peace be on you! I will ask Forgiveness
of my Lord for you. Verily! He is unto me Ever Most Gracious. And I
shall turn away from you and from those whom you invoke besides
Allah. And I shall call on my Lord; and I hope that I shall not be
unblessed in my invocation to my Lord.” (Soorah Maryam 19:41-48)
Allah, Most High, mentions the dispute and the argument between
him and his father and describes how he invited his father to the
truth using the kindest and most courteous expressions and the best
advice; he explained to him the invalidity of worshipping idols and
the sin that he was incurring by worshipping graven images, which
cannot hear the supplications of those who worship them and cannot
see where they are. So how can they avail them anything or do any
good for them, such as sustaining them or helping them?
Then, alluding to the guidance and beneficial knowledge that Allah

had given him, though he was younger than his father, he said, “O, my
father! Verily! There has come to me of knowledge that which came
not unto you. So follow me. I will guide you to a Straight Path.”
(Soorah Maryam 19:43) That is, a straight, clear, easy and true path,
which will lead you to goodness in your religion and in your
Hereafter. But when he presented this guidance to him and gave him
this advice, he did not accept it and he did not act upon it. Instead, he
threatened him and warned him to desist, saying, “Do you reject my
gods, O, Ibraheem? If you stop not (this), I will indeed stone you.”
(Soorah Maryam 19:46) It was said that the Arabic verb rajama used
in the Verse means to revile or curse and it was also said that it
means to stone. “So get away from me safely.” (Soorah Maryam
19:46) That is, sever the relationship with me and prolong the
separation. When he said this, Ibraheem said, “Peace be on you!”
(Soorah Maryam 19:46) That is, nothing unpleasant will come to you
from me and no harm will be inflicted on you by me; on the contrary,
you are safe from me.
209
He added more kindness by saying, “I will ask Forgiveness of my
Lord for you. Verily! He is unto me, Ever Most Gracious.” (Soorah
Maryam 19:47) ‘Abdullah Ibn ‘Abbas and others said it means: He is
Kind to me, in that He has guided me to worship Him and sincere
devotion to Him and this is why he said, And I shall turn away from
you and from those whom you invoke besides Allah. And I shall call
on my Lord; and I hope that I shall not be unblessed in my invocation
to my Lord.” (Soorah Maryam 19:48) Ibraheem had asked Allah to
forgive him in his supplications, as he had promised that he would.
But when it became clear to him that he was an enemy of Allah, he
declared himself innocent of him, as Allah, Most High, says, And
Ibraheem’s invoking (of Allah) for his father’s forgiveness was only
because of a promise he (Ibraheem) had made to him (his father).
But when it became clear to him (Ibraheem) that he (his father) was
an enemy to Allah, he dissociated himself from him. Verily, Ibraheem
was Al-Awwah. (It has fifteen different meanings but the correct one
seems to be that he used to invoke Allah with humility, glorify Him
and remember Him much), and was forbearing. (Tafseer Al-Qurtubi)
(Soorah At-Tawbah 9:114)

Prophet that he said, “Ibraheem will meet his father, Azar on the Day
of Resurrection whose face will be dark and covered with dust (and
Prophet Ibraheem will say to him), “Did I not tell you not to disobey
me?” His father will reply, “Today I will not disobey you.” ‘Ibraheem
will say: “O, my Lord! You promised to not disgrace me on the Day of
Resurrection; and what will be more disgraceful to me than cursing
and dishonoring my father?” Then Allah will say (to him), “I have
forbidden Paradise for the disbelievers.” Then he will be addressed,
“O, Ibraheem! Look! What is underneath your feet?” He will look and
there he will see a Dheekh (hyena- or an animal) blood-stained,
which will be caught by the legs and thrown in the (Hell) Fire.” And
this is how he narrated it in the story of Ibraheem separately.
210
Allah, Most High, said, And (remember) when Ibraheem said to his
father, Azar, “Do you take idols as alihah (gods)? Verily, I see you and
your people in manifest error.” (Soorah Al-An‘am 6:74) This proves
that Ibraheem’s father’s name was Azar and the majority of those
with knowledge of genealogy, including ‘Abdullah Ibn ‘Abbas , hold
that his father’s name was Tarikh, while the People of the Scripture
call him Tarikh. It was said that he was nicknamed Azar, that being
the name of an idol that he used to worship.
Allah, Most High, says, Thus did we show Ibraheem the kingdom of
the heavens and the earth that he be one of those who have Faith
with certainty. When the night covered him over with darkness he
saw a star. He said, “This is my lord.” But when it set, he said, “I like
not those that set.” When he saw the moon rising up, he said, “This is
my lord.” But when it set, he said: “Unless my Lord guides me, I shall
surely be among the erring people.” When he saw the sun rising up,
he said, “This is my lord. This is greater.” But when it set, he said, “O,
my people! I am indeed free from all that you join as partners in
worship with Allah. Verily, I have turned my face towards Him Who
has created the heavens and the Earth Hanifan (Islamic Monotheism,
i.e. Worshipping none but Allah Alone) and I am not of al-
mushrikoon. His people disputed with him. He said, “Do you dispute
with me concerning Allah while He has guided me, and I fear not
those whom you associate with Allah in worship. (Nothing can
happen to me) except when my Lord (Allah) wills something. My
Lord comprehends in His Knowledge all things. Will you not then
remember? And how should I fear those whom you associate in
worship with Allah (though they can neither benefit nor harm), while
you fear not that you have joined in worship with Allah things for
which He has not sent down to you any authority. (So) which of the
two parties has more right to be in security? If you but knew.” It is
those who believe (in the Oneness of Allah and worship none but
Him Alone) and confuse not their belief with zulm (wrongdoing i.e.
by worshipping others besides Allah), for them (only) there is
security and they are the guided. And that was Our Proof which We
211
gave Ibraheem (Ibraheem) against his people. We raise whom We
will in degrees. Certainly your Lord is Most Wise, All-Knowing
(Soorah Al-An‘am 6:75-83)
This was the position of debating with his people and an explanation
that the visible and luminous celestial bodies are not deserving of
worship besides Allah, the Almighty, the All- Powerful, because they
are created, subject to Allah’s Lordship, made, controlled,
subservient. At times they rise and at other times they set, so they
are absent from this world, while the Lord is never absent from
anything and no secrets are kept from Him. On the contrary, He is the
Eternal, the Everlasting, Who never disappears. None has the right
to be worshipped but He and there is no lord besides Him. So he first
of all made clear to them that the celestial bodies did not deserve to
be worshipped.
It was said that it was the planet Venus and then he moved on from
it to the moon, which is brighter than it and of more radiant beauty.
Then he moved onto the sun, which is more visible, brighter and
more beautiful. And he made clear that they are subservient,
controlled, subject to Allah’s Decree and His Lordship, as He, Most
High, says, And from among His Signs are the night and the day, and
the sun and the moon. Prostrate not to the sun, nor to the moon, but
prostrate to Allah, Who created them, if you (really) worship Him.
(Soorah Fussilat 41:37) This is why He says, When he saw the sun
rising up, he said, “This is my lord. This is greater.” But when it set,
he said, “O, my people! I am indeed free from all that you join as
partners in worship with Allah. Verily, I have turned my face toward
Him Who has created the heavens and the Earth Hanifan (Islamic
Monotheism, i.e. worshipping none but Allah Alone) and I am not of
al-mushrikoon.” His people disputed with him. He said, “Do you
dispute with me concerning Allah while He has guided me, and I fear
not those whom you associate with Allah in worship. (Nothing can
happen to me) except when my Lord (Allah) wills something. My
Lord comprehends in His Knowledge all things. Will you not then
212
remember?” (Soorah Al-An‘am 6:78-80) That is, I care not about the
deities that you worship besides Allah, because they do not benefit
anything and they do not hear or understand anything. Rather, they
are subject to Allah’s Lordship and subservient to Him, like the
celestial bodies, and other similar things. Or they are created and
fashioned.
He, Most High, says in Soorah As-Saffat,n And, verily, among those
who followed his (Nooh’s) way (Islamic Monotheism) was Ibraheem.
When he came to his Lord with a pure heart (attached to Allah, Alone,
and none else, worshipping none but Allah, Alone, true Islamic
Monotheism, pure from the filth of polytheism). When he said to his
father and to his people, “What is it that which you worship? Is it false
alihah (gods) other than Allah that you seek? Then what do you think
about the Lord of the ‘Alameen?” Then he cast a glance at the stars
(to deceive them) and he said, “Verily, I am sick (with plague).” He
did this trick to remain in their temple of idols to destroy them and
not to accompany them to the pagans’ feast. So they turned away
from him and departed (for fear of the disease). Then he turned to
their alihah (gods) and said, “Will you not eat (of the offering before
you)? What is the matter with you that you speak not?” Then he
turned upon them, striking (them) with (his) right hand. Then they
(the worshippers of idols) came, toward him, hastening. He said,
“Worship you that which you (yourselves) carve, while Allah has
created you and what you make?” They said, “Build for him a building
(it is said that the building was like a furnace) and throw him into the
blazing fire!” So they plotted a plot against him, but We made them
the lowest. (Soorah As-Saffat 37:82-98)
Allah, Most High, informs us about Ibraheem , His Khaleel, and He

tells us that he rebuked his people for worshipping idols and he
scorned them in front of them and belittled them, saying, “What are
these images, to which you are devoted?” (Soorah Al-Anbiya’ 21:52)
That is, with which you seclude yourselves and to which you submit.
This is why they said, “We found our fathers worshipping them.”
213
(Soorah Al-Anbiya’ 21:53) They had no evidence except the practices
of their fathers and their grandfathers and the idol- worship in which
they used to take part. He said, “Indeed you and your fathers have
been in manifest error.” (Soorah Al-Anbiya’ 21:54) This is like His
Words, When he said to his father and to his people, “What is it that
which you worship? Is it false alihah (gods) other than Allah that you
seek? Then what do you think about the Lord of the ‘Alameen?”
(Soorah As- Saffat 37:85-87) Qatadah said that it means: What do you
think that He will do with you if you meet him and you have been
worshipping (false deities) other than Him? He said to them, He said,
“Do they hear you when you call (on them)? Or do they benefit you
or do they harm (you)?” They said, “Nay, but we found our fathers
doing so.” (Soorah Ash-Shu‘ara’ 26:72-74) They admitted to him that
they (the idols) did not hear supplications and that they could
neither harm nor benefit and that the only thing which caused them
to worship these idols was the fact that they were following the
example of their ancestors and those like them in error, such as their
fathers and the ignorant, which is why he said to them, “Do you
observe that which you have been worshipping, you and your
ancient fathers? Verily! They are enemies to me, save the Lord of the
‘Alameen (Soorah Ash-Shu‘ara’ 26:75-77). This is irrefutable
evidence of the falseness of the divinity which they claimed for their
idols, because he declared himself innocent of them and belittles
them. If they had possessed the power to harm or affect him, they
would have done so. They said, “Have you brought us the truth, or
are you one of those who play about?” (Soorah Al-Anbiya’ 21:55).
They asked, ‘This speech which you are saying to us and by which
you belittle our gods and due to which you curse our fathers – is it
the earnest truth, or are you simply playing with us?’ He said, “Nay,
your Lord is the Lord of the heavens and the earth, Who created them
and of that I am one of the witnesses.” (Soorah Al-Anbiya’ 21:56).
That is, on the contrary, I say this to you earnestly and truthfully; and
your God is Allah, besides Whom none has the right to be
worshipped. He is your Lord and the Lord of all things, the Originator
214
of the heavens and the earth and their Creator, in a unique manner.
So it is He Who deserves to be worshipped, Alone, without partners,
and I bear witness to that. He said, “And by Allah, I shall plot a plan
(to destroy) your idols after you have gone away and turned your
backs.” (Soorah Al-Anbiya’ 21:57) He swore by Allah that he would
plot against these idols which they worshipped after they had gone
away to celebrate one of their pagan festivals. It has been mentioned
that he said this to himself secretly. ‘Abdullah Ibn Mas‘ood said,
“Some of them heard him and they had an annual festival during
which they used to sacrifice animals outside the city. His father called
on him to accompany him to the festival, but he said, “I am sick,” as
Allah, Most High, says, Then he cast a glance at the stars (to deceive
them) and he said, “Verily, I am sick (with plague. He did this trick to
remain in their temple of idols to destroy them and not to accompany
them to the pagans’ feast).” (Soorah As-Saffat 37:88,89) He resorted
to dissimulation so that he could attain his objective, which was to
humiliate their idols and support Allah’s Religion of truth, by making
clear the falseness of the idol-worship that they practiced – and those
idols deserved to be broken and to be humiliated. So when they went
out to attend their festival, leaving him behind in the city, Then he
turned to their alihah (gods). (Soorah As-Saffat 37:91) That is, he
went to them hastily and in secret and he found them in a great hall.
In front of them, they had placed a variety of foods as offerings to
them. and said in tones of mockery and ridicule, Will you not eat (of
the offering before you)? What is the matter with you that you speak
not?” Then he turned upon them, striking (them) with (his) right
hand (Soorah As-Saffat 37:91-93).
He struck them with his right hand because it was stronger, more
powerful, swifter and more irresistible – and he broke them with a
qaddoom. So he broke them to pieces. That is, he smashed them all
into rubble. So he broke them to pieces, (all) except the biggest of
them, that they might turn to it. It was said that he placed the adz in
the hands of the large one, as an indication that it was envious that
any of these smaller idols should be worshipped with it. When they
215
returned from their festival and found what had befallen the objects
of their worship, They said, “Who has done this to our alihah (gods)?
He must indeed be one of the wrongdoers.”
In this there was clear evidence for them, if they had but sense to
realize, that if these idols which they used to worship were truly
gods, they would have defended themselves against anyone who
wanted to harm them. But due to their ignorance, their lack of
understanding, their great misguidance and their foolishness, they
said, They said, “Who has done this to our alihah (gods)? He must
indeed be one of the wrongdoers.” They said, “We heard a young man
talking about them who is called Ibraheem.” (Soorah Al-Anbiya’
21:59,60) That is, saying bad things about them, belittling them and
making light of them, so it must be he who has attacked them and
broken them. According to ‘Abdullah Ibn Mas‘ood, it means they
were reminded of his words: “And by Allah, I shall plot a plan (to
destroy) your idols after you have gone away and turned your
backs.” (Soorah Al-Anbiya’ 21:57) They said, “Then bring him before
the eyes of the people, that they may testify.” (Soorah Al-Anbiya’
21:61) That is to the Grand Assembly, for everyone to see, so that
they may bear witness to his words, hear his speech and see for
themselves the revenge that they would exact on him. This was Al-
Khaleel’s main objective – to gather the people and to establish the
proof against all of the idolaters of the falseness of their practices, as
Moosa said to Fir‘awn, “Your appointed meeting is the day of the
festival, and let the people assemble when the sun has risen
(forenoon).” (Soorah Ta Ha 20:59). Then, when they had assembled
and brought him before them, as they had said, They said, “Are you
the one who has done this to our gods, o, Ibraheem?” (Ibraheem)
said, “Nay, this one, the biggest of them (idols) did it. Ask them, if they
can speak!” (Soorah Al-Anbiya’ 21:62,63) In saying this, he was
hoping that they would acknowledge that these idols could not speak
and that this idol would not say anything because it was inanimate
and like any other inanimate object, incapable of speech.
216
So they turned to themselves and said, “Verily, you are the zalimoon
(wrongdoers).” (Soorah Al-Anbiya’ 21:64) That is they blamed
themselves for abandoning them, without leaving anyone to protect
them or guard them. Then they bent their heads (Soorah Al-Anbiya’
21:65) As-Suddi said that it means: Then they returned to the fitnah
(i.e. their disbelief). Based on this, the meaning of their words “Verily,
you are the zalimoon (wrongdoers)” would be: You are the
wrongdoers in your worship of them (the idols). Qatadah said, “The
people became confused and bowed their heads, then they said,
‘Indeed you (Ibraheem) know well that these (idols) speak not!’
(Soorah Al-Anbiya’ 21:65) That is, you know full well, Ibraheem, that
these idols do not speak, so how can you order us to ask them? At
that point, Al-Khaleel said to them, “Do you then worship besides
Allah things that can neither profit you, nor harm you? Fie upon you
and upon that which you worship besides Allah! Have you then no
sense?” (Soorah Al-Anbiya’ 21:66,67) This is like His Words: Then
they (the worshippers of idols) came toward him, yaziffoon (Soorah
As-Saffat 37:94) Mujahid said that it means: hastening. He said,
“Worship you that which you (yourselves) carve?” (Soorah As-Saffat
37:95) That is, how can you worship idols which you yourselves have
carved from wood and stone and shaped and fashioned as you
wished?
“While Allah has created you and what you make!” (Soorah As-Saffat
37:96) Regardless of whether the Arabic word ma used in the Verses
is the indefinite pronoun signifying a verbal noun, or whether it
means “that which” the meaning of the words is: You are created and
these idols are created, so how can one creation worship another
creation like it? Your worship of them is no more appropriate than
their worship of you; the former is futile and invalid and so is the
latter, since worship is neither useful nor obligatory except when it
is worship of the Creator, Alone, without ascribing partners to Him.
They said,
“Build for him a building (it is said that the building was like a
furnace) and throw him into the blazing fire. So they plotted a plot
217
against him, but we made them the lowest!” (Soorah As-Saffat
37:97,98) They desisted from arguing and debating when they were
defeated and no argument and no sophism remained available to
them. At that point, they resorted to force in order to support their
foolishness and tyranny. But the Lord, the Almighty, the All-Powerful
plotted against them and raised His Word, His Religion and His Proof,
As He, Most High, says, They said, “Burn him and help your alihah
(gods), if you will be doing.” We (Allah) said, “O, fire! Be you coolness
and safety for Ibraheem!” And they wanted to harm him, but We
made them the worst losers (Soorah Al-Anbiya’ 21:68-70) This was
because they began to gather kindling from every place they could,
to such an extent that, if a woman was sick, she would make a vow
that if she recovered she would bring wood to burn Ibraheem. Then
they made a hole in the ground and set it aflame, and it burned with
huge sparks and immense flames. There had never been a fire like it.
They put Ibraheem into a mangonel, at the suggestion of a nomadic
Kurdish man from Persia, whose name was Hazan and who was the
first person to build a mangonel. Allah caused the earth to swallow
him up, and he will remain sinking into it until the Day of
Resurrection. Then they shackled him and tied him in the bowl of the
mangonel and he was saying, “La ilaha illa Anta Subhanaka Lakal-
Hamdu Wa Lakal-Mulku La Shareeka Lak (None has the right to be
worshipped but You. Glory be to You. All praise and thanks are due
to You; to You belongs the dominion; and You have no partners).”
Then, when Ibraheem was placed in bowl of the mangonel, tied and
shackled and then cast into the fire from it, he said, “Hasbunallahu
Wa Ni‘mal-Wakeel (Sufficient for me is Allah, and He is the best
Disposer of Affairs).” This is similar to what Al-Bukhari recorded
from ‘Abdullah Ibn ‘Abbas that Ibraheem said, “Sufficient for me is
Allah and He is the best Disposer of Affairs,” when he was thrown
into the fire. Muhammad said it when it was said to him, Those (i.e.
Believers) unto whom the people (hypocrites) said, “Verily, the
people (pagans) have gathered against you (a great army), therefore,
fear them.” But it (only) increased them in faith, and they said, “Allah
(Alone) is Sufficient for us, and He is the Best Disposer of affairs (for
218
us).” So they returned with Grace and Bounty from Allah. No harm
touched them; and they followed the good Pleasure of Allah. And
Allah is the Owner of Great Bounty (Soorah Ali ‘Imran 3:173,174)
It is narrated on the authority of ‘Abdullah Ibn ‘Abbas and Sa‘eed Ibn

Jubair that they said: The keeper (angel) of the rain said, “When will
I be commanded to send rain?” But the command of Allah was
swifter. We (Allah) said, “O, fire! Be you coolness and safety for
Ibraheem!” (Soorah Al-Anbiya’ 21:69) ‘Ali Ibn Abi Talib said that it
means: Do not harm him.
‘Abdullah Ibn ‘Abbas and Abul-‘Aliyah said: If Allah had not said, “and
safety for Ibraheem!” its coldness would have harmed Ibraheem.”
Al-Bukhari narrated on the authority of Sa‘eed Ibn Al- Musayyib, who

reported on the authority of Umm Shareek that the Messenger of
Allah ordered the killing of the house gecko and he said, “It blew (the
fire) on Ibraheem .”
Imam Ahmad narrated on the authority of Sa’ibah, the freed slave of

Al-Fakih Ibn Al-Mugheerah that she said: I visited ‘A’ishah (may Allah
be pleased with her) and I saw a spear in her house and I said, “O,
Mother of the Faithful! What are you doing with this spear?” She said,
“This is for these house geckos; we kill them with it, because the
Messenger of Allah told us that: ‘When Ibraheem was thrown into
the fire, there was no creature on the earth that did not (seek to)
extinguish the fire except the house gecko; it blew (the fire) on him.’
So the Messenger of Allah ordered us to kill them.” )
219
Mention of the Debate Between Ibraheem Al-
Khaleel and Those Who Wanted to Dispute With
the Mighty, the All- Powerful in Garments of
Greatness and Robes of Arrogance and So He
Claimed Lordship, When He Was One of the Weak
Slaves
Allah, Most High, says, Have you not looked at him who disputed with
Ibraheem about his Lord (Allah), because Allah had given him the
kingdom? When Ibraheem said (to him), “My Lord (Allah) is He Who
gives life and causes death.” He said, “I give life and cause death.”
Ibraheem said, “Verily! Allah causes the sun to rise from the East;
then causes it you to rise from the West.” So the disbeliever was
utterly defeated. And Allah guides not the people, who are zalimoon
(wrongdoers, etc.) (Soorah Al-Baqarah 2:258) Allah, Most High,
mentions the debate between His Khaleel and the arrogant tyrant
king, who claimed Lordship for himself; but Al-Khaleel invalidated
his proof and made clear how great was his ignorance and the
smallness of his intellect and the evidence silenced him and
illuminated for him the right path.
The scholars of tafseer and others, such as the scholars of lineage and
those of traditions said that this king was the king of Babylon, whose
name was Numrood, son of Kan‘an, son of Koosh, son of Sam, son of
Nooh, according to Mujahid. Others said that he was Numrood, son
of Falah, son of ‘Abir, son of Salih, son of Arfakhshad, son of Sam, son
of Nooh. This was also reported by Mujahid and others. He was one
of the kings of the world, because the world was ruled by four kings,
according to what has been narrated. They consisted of two
Believers and two disbelievers; the two Believers were Dhul-
Qarnain and Sulaiman and the two disbelievers were Numrood and
Bukhtunassar. They mentioned that this king, Numrood, remained
220
on the throne for four hundred years. He had become cruel,
oppressive, tyrannical and arrogant and he had preferred the life of
this world. When Ibraheem called upon him to worship Allah, Alone,
without partners, his ignorance and error and his personal desires
caused him to deny the Creator and to dispute with Ibraheem about
it and claimed Lordship for himself. When Al-Khaleel said to him, “My
Lord (Allah) is He Who gives life and causes death.” He said, “I give
life and cause death.” (Soorah Al-Baqarah 2:258) Qatadah, As-Suddi
and Muhammad Ibn Ishaq said that he meant that when two men are
brought to him and he had decided to have them killed, then he
ordered that one of them be killed and pardoned the other one, it
would be as if he had given life to one and caused death to the other.
But this was not a challenge to Al-Khaleel’s statement. Rather, it was
a remark unrelated to the topic of discussion and it did not challenge
or invalidate (Ibraheem’s argument); it was simply a provocative
statement and a deviation from the truth, because Al-Khaleel proved
the existence of the Creator by the occurrence of these visible things,
such as the granting of life to creatures and the bringing of death to
them. For it is not possible that they brought themselves into
existence; there must have been a Creator to bring them into
existence and to subjugate them to man and to steer the heavenly
bodies in their orbits and to direct the winds, the clouds and the rain
and create these visible animals and then bring about their death.
This is why Ibraheem said, “My Lord (Allah) is He Who gives life and
causes death.” (Soorah Al-Baqarah 2:258) So if by his saying “I bring
life and I cause death,” this ignorant king meant that he was the doer
of these visible events, then he was guilty of stubbornness and
obstinacy. If he meant what was mentioned by Qatadah, As-Suddi
and Ibn Ishaq, then he did not say anything related to the words of
Al-Khaleel, since he had not challenged his speech and had not he
countered the evidence.
Since the defeat of the king in this debate might be unclear to many
of those people who attended it and others, he mentioned another
proof, which made clear the existence of the Creator and the
221
falseness of what Numrood claimed and the open defeat of him:
“Verily! Allah causes the sun to rise from the East; then cause it you
to rise from the West.” (Soorah Al-Baqarah 2:258) That is, this sun is
subjugated every day and caused to rise, in accordance with the
subjugation of the One Who created it and controls and directs it and
is Irresistible. And that is Allah, besides Whom none has the right to
be worshipped, the Creator of everything. So if you are, as you claim,
the one who gives life and causes death, then cause this sun to rise
from the West, because, He Who gives life and causes death is the
One Who does as He wills and He cannot be resisted or overcome.
Rather, He overwhelms everything and everything submits to Him.
So if you are as you claim, then do this. But if you cannot do it, then
you are not as you claim. You and every other person knows that you
are not able to do anything of this. Indeed, you are incapable and
powerless to create a mosquito or to help yourself against it? So he
made clear to him his error, his ignorance, the untruthfulness of his
claim and the falseness of his behaviour and his bragging to the
ignorant among his people. And there remained no argument for him
to use against Al-Khaleel. Rather, he was defeated and silenced and
this is why Allah says, So the disbeliever was utterly defeated. And
Allah guides not the people, who are zalimoon. (Soorah Al-Baqarah
2:258)
222
The Story of Al-Khaleel’s Migration to the Land of
Ash-Sham, His Entry Into the Lands of Egypt and
His Settling in the Holy Land
Allah, Most High, says, So Loot (Lot) believed in him (Ibraheem’s

Message of Islamic Monotheism). He (Ibraheem) said, “I will
emigrate for the sake of my Lord. Verily, He is the Almighty, the Most
Wise.” And We bestowed on him (Ibraheem), Ishaq (Isaac) and
Ya‘qoob (Jacob), and ordained among his offspring Prophethood and
the Book (i.e. the Tawrah [Torah]) (to Moosa [Moses]), the Injeel
(Gospel) (to ‘Eesa [Jesus]), the Qur’an (to Muhammad), all from the
offspring of Ibraheem), and We granted him his reward in this world,
and verily, in the Hereafter he is indeed among the righteous.
(Soorah Al-‘Ankaboot 29:26,27)
He, Most High, says, And We rescued him and Loot (Lot) to the land
which We have blessed for the ‘Alameen. And We bestowed upon him
Ishaq (Isaac), and (a grandson) Ya‘qoob (Jacob). Each one We made
righteous. And We made them leaders, guiding (mankind) by Our
Command, and We inspired in them the doing of good deeds,
performing salah (iqamatus- salah) (prayers), and the giving of
zakah and of Us (Alone) they were worshippers. (Soorah Al-Anbiya’
21:71-73) When he abandoned his people for Allah’s sake and
migrated from them, his wife was barren and could not bear children
and he had no sons. With him was his nephew, Lot , son of Haran, son
of Azar. But Allah, Most High, granted him after that righteous sons
and granted Prophethood and Revelation to his progeny. Every
Prophet sent after him was from his offspring and every Scripture
sent down from the heaven to a Prophet after him was sent down to
one of his descendants. This was an honor and a mark of esteem for
him from Allah, when he abandoned his land, his family and his kin
and migrated to a land where he could worship his Lord, the
Almighty, the All-Powerful and where he could call the mankind to
223
believe in Him. The land that he intended to migrate to was the land
of Ash-Sham and it was this land that Allah referred to in His Words:
to the land which We have blessed for the ‘Alameen. (Soorah Al-
Anbiya’` 21:71) This was said by Ubayy Ibn Ka‘b, Abul- ‘Aliyah,
Qatadah and others.

Ibraheem did not lie except for three lies; two of them for the sake of
Allah when he said, “Verily, I am sick (with plague).” (Soorah As-
Saffat 37:89) and he said, “Nay, this one, the biggest of them (idols)
did it.” (Soorah Al-Anbiya` 21:63) The (third was) that while
Ibraheem and Sarah (his wife) were going (on a journey) they passed
by (the territory of) a tyrant. Someone said to the tyrant, “This man
(i.e. Ibraheem) is accompanied by a very charming lady.” So, he sent
for Ibraheem and asked him about Sarah saying, “Who is this lady?”
Ibraheem said, “She is my sister.” Ibraheem went to Sarah and said,
“O, Sarah!
There are no believers on the surface of the earth except you and I.
This man asked me about you and I have told him that you are my
sister, so do not contradict my statement.” The tyrant then called
Sarah and when she went to him, he tried to take hold of her with his
hand, but (his hand became stiff and) he was confounded. He asked
Sarah. “Pray to Allah for me, and I shall not harm you.” So Sarah asked
Allah to cure him and he got cured. He tried to take hold of her for
the second time, but (his hand became stiff as or stiffer than before
and) he was more confounded. He again requested Sarah, “Pray to
Allah for me, and I will not harm you.” Sarah asked Allah again and
he became alright. He then called one of his guards (who had brought
her) and said, “You have not brought me a human being but have
brought me a devil.” The tyrant then gave Hajar as a girl-servant to
Sarah. Sarah came back (to Ibraheem) while he was praying.
Ibraheem, gesturing with his hand, asked, “What has happened?” She
replied, “Allah has spoiled the evil plot of the infidel (or immoral
person) and given me Hajar for service.” (Abu Hurairah then
224
addressed his listeners saying, “That (Hajar) was your mother, O,
Bani Ma’is-Sama’ (i.e. the Arabs, the descendants of Isma‘eel, Hajar’s
son).” It was only narrated by Al- Bukhari from this source and it is
(1)
in a mawqoof form.

The Messenger of Allah said, “Ibraheem did not tell any lies except
three and all of them were in Allah’s Cause. (They include) his saying,
when he was invited to worship the idols of his people, “Verily, I am
sick (with plague).” (Soorah As-Saffat 37:89), his saying, “Nay, this
one, the biggest of them (idols) did it.” (Soorah Al-Anbiya’ 21:63) and
his saying regarding Sarah, “She is my sister.” He said: Prophet
Ibraheem emigrated with Sarah and entered a city where there was
a king or a tyrant. (The king) was told that Ibraheem had entered
accompanied by a woman who was one of the most charming
women. So the king sent for Ibraheem and asked, “O, Ibraheem! Who
is this lady accompanying you?” Ibraheem replied, “She is my sister.”
Then Ibraheem returned to her and said, “Do not contradict my
statement, for I have informed them that you are my sister. By Allah,
there are no true Believers on the earth except you and I.” Then
Ibraheem sent her to the king. When the king got to her, she got up
and performed ablution, prayed and said, “O, Allah! If I have believed
in You and Your Messenger, and have saved my private parts from
everybody except my husband, then please do not let this pagan
overpower me.” On that, the king fell in a mood of agitation and
started moving his legs. Abu Az-Zinad and Abu Salamah reported on
the authority of Abu Hurairah that she said, “O, Allah! If he should
die, the people will say that I have killed him.” The king regained his
power, and proceeded toward her but she got up again and
performed ablution, prayed and said, “O, Allah! If I have believed in
You and Your Apostle and have kept my private parts safe from all
except my husband, then please do not let this pagan overpower me.”
The king again fell in a mood of agitation and started moving his legs.
On seeing that state of the king, Sarah said, “O, Allah! If he should die,
the people will say that I have killed him.” The king got either two or
225
three attacks, and after recovering from the last attack he said, “By
Allah! You have sent a devil to me. Take her to Ibraheem and give
Hajar to her.” So she came back to Ibraheem and said, “Allah
humiliated the pagan and gave us a slave-girl for service.” Ahmad
was alone in narrating it from this source and it conforms to the
conditions for acceptance demanded by an authentic hadeeth. Al-
Bukhari also narrated it in an abbreviated form on the authority of
Abu Hurairah.
Some scholars have claimed that three women were granted

Prophethood: Sarah, the mother of Moosa and Maryam, the mother
of ‘Eesa, – peace be upon them all. But the majority of scholars are of
the opinion that they were Siddeeqat – may Allah be pleased with
them.
Then Al-Khaleel returned from the land of Egypt to the land of good
omens, i.e. the Holy Land, where he had formerly been. With him
were livestock, slaves and a great amount of wealth. Hajar, the
Egyptian Copt accompanied them. Then Loot, following the
command of Al-Khaleel, went to live in the land of Al-Ghawr, which is
more well-known as Ghawr Zaghar, taking with him a portion of the
aforementioned wealth. He took up residence in the city of Sadoom
(Sodom) which was the main city in those lands at that time. Its
inhabitants were wicked and shameless disbelievers. Allah inspired
Al- Khaleel and told him to look at the landscape, north, south, east
and west and He gave him the glad tidings that all of this land would
be for him and his descendants until the end of time and that He
would cause his progeny to be numerous, until they equalled the
number of grains of sand on the Earth. These tidings are connected
to this Islamic nation and they were not completely fulfilled except
for it; this is supported by the words of the Prophet, “Allah drew the
ends of the world near one another for my sake. And I have seen its
eastern and western ends. The dominion of my Ummah will reach
those ends which have been drawn near me.”
226
227
The Story of the Birth of Isma‘eel by Hajar
The People of the Scripture said that Ibraheem asked Allah to grant
him fine offspring and that Allah granted his request. According to
what they said, when Ibraheem was in the land of Bait Ul-Maqdis for
twenty years, Sarah said to Ibraheem, “Allah has not permitted me to
bear children, so take my slave-girl, and haply, Allah will bless me
with a son from her.” Then, when she gave her to him, he had
intimate relations with her, as a result of which, she became
pregnant by him. They (the People of the Scripture) said that when
she became pregnant, she became filled with a sense of her own
importance and she became arrogant toward her mistress, Sarah.
Sarah then became jealous of her and complained of her to Ibraheem
and he said to her, “Do with her what you will.” Hajar then became
afraid and she fled and camped near a spring there. One of the angels
said to her, “Be not afraid, for Allah will place goodness in this child
which you have carried.” And he commanded her to return and gave
her the glad tidings that she would bear a son, whom she would call
Isma‘eel. He would be a powerful man, whose authority would
extend over all men and every man’s hand would act in obedience to
him. He would rule all of the lands of his brothers. She thanked Allah,
the Almighty, the All-Powerful for that.
These tidings only hold true for his son (i.e. descendant) Muhammad,
because it was through him that the Arabs gained ascendancy over
all of the lands, from East to West, and Allah gave them beneficial
knowledge and righteous deeds, the like of which were not given to
any previous nation and this was only due to the honor of their
Messenger, the blessing of his Message, the success of his prophecies,
the complete manner in which he delivered the Message and the
general nature of his mission, to all of the people of the earth.
When Hajar returned, she gave birth to Isma‘eel. It is said that she
gave birth to him when Ibraheem was eighty-six years old and that
228
was thirteen years before the birth of Ishaq.They said that when
Isma‘eel was born, Allah inspired in Ibraheem the glad tidings of
Ishaq’s birth from Sarah. On hearing these glad tidings, Ibraheem fell
down to prostrate in thanks to Allah and Allah said to him, “I have
answered your supplications by giving you Isma‘eel and I have
blessed him and increased him and advanced him greatly. From him
will be born twelve great ones and I will make him the head of a great
people. This was also glad tidings of the coming of this great
(Muslim) nation and these twelve great ones are the twelve
Righteous Caliphs of whom we were informed in the hadeeth of
‘Abdul Malik Ibn ‘Umair, on the authority of Jabir Ibn Samurah , who
reported from the Prophet that he said, “There will be twelve
Commanders.” Then he spoke words which I did not understand and
so I asked my father what he had said. He replied, “All (twelve) of
them will be from Quraish.” This was narrated by Al-Bukhari and
Muslim in the Saheehain. In another narration, he added, “This
matter will continue.” And in still another narration, “Islam will
continue to be powerful until there have been twelve Caliphs, all of
them from Quraish.” )
These twelve include the four Imams, Abu Bakr, ‘Umar, ‘Uthman and
‘Ali and they also include ‘Umar Ibn ‘Abdil- ‘Azeez and among them
are some from Banu Al-‘Abbas. It does not mean that they will be
twelve rulers in succession, rather, it means that they must come (as
foretold). Neither is the reference to the twelve Imams believed in by
the Shiites, of whom (according to their claim), the first is ‘Ali Ibn Abi
Talib and the last is the awaited Imam, who is (supposedly) hiding in
a subterranean cavern and he is Muhammad Ibn Al-Hasan Al-‘Askari,
according to their claim. Among those twelve there are none more
beneficial than ‘Ali and his son, Al-Hasan Ibn ‘Ali, when he abandoned
fighting and gave up the Caliphate to Mu‘awiyah, thus extinguishing
the fire of civil strife and stopping the wars between the Muslims.
The other Imams (mentioned by them) had no rule over the (Islamic)
nation in any matter. As for what is believed regarding the
subterranean cavern, this is pure fantasy and there is no truth to it
whatsoever and no evidence for it.
229
230
The Story of Ibraheem’s Migration With His Son,
Isma‘eel, and His Mother, Hajar, to the Mountains
of Faran, Which is the Land of Makkah, and His
Building of the Ancient House

said, “The first lady to use a girdle was the mother of Isma‘eel. She
used a girdle so that she might hide her tracks from Sarah. Ibraheem
brought her and her son, Isma‘eel while she was suckling him, to a
place near the Ka‘bah, under a tree on the spot of Zamzam, at the
highest place in the mosque. During those days there was nobody in
Makkah, nor was there any water. So he made them sit over there
and placed near them a leather bag containing some dates, and a
small waterskin containing some water, and set out homeward.
Isma‘eel’s mother followed him, saying, “O, Ibraheem! Where are you
going, leaving us in this valley where there is no person whose
company we may enjoy, nor is there anything (to enjoy)?” She
repeated that to him many times, but he did not look back at her.
Then she asked him, “Has Allah ordered you to do so?” He said, “Yes.”
She said, “Then He will not neglect us,” and she returned, while
Ibraheem proceeded onward, and on reaching the mountain where
they could not see him, he faced the Ka‘bah, and raising both hands,
invoked Allah saying the following prayers: “O, our Lord! I have made
some of my offspring dwell in a valley without cultivation, by Your
Sacred House (the Ka‘bah in Makkah) in order, our Lord, that they
may offer prayer perfectly. So fill some hearts among men with love
toward them, and (O, Allah) provide them with fruits, so that they
may give thanks.” (Soorah Ibraheem 14.37) Isma‘eel’s mother went
on suckling Isma‘eel and drinking from the water (she had).
When the water in the waterskin had all been used up, she became
thirsty and her child also became thirsty. she started looking at him
(i.e. Isma‘eel) tossing in agony; she left him, for she could not endure
231
looking at him, and found that the mountain of As-Safa was the
nearest mountain to her on that land. She stood on it and started
looking at the valley keenly so that she might see somebody, but she
could not see anybody. Then she descended from As-Safa and when
she reached the valley, she tucked up her robe and ran in the valley
like a person in distress and trouble, till she crossed the valley and
reached Al-Marwah mountain where she stood and started looking,
expecting to see somebody, but she could not see anybody. She
repeated that (running between As-Safa and Al-Marwah) seven
times.
The Prophet said: This is the source of the tradition of the walking of
people between them (i.e. As-Safa and Al- Marwah). When she
reached Al-Marwah (for the last time) she heard a voice and she
asked herself to be quiet and listened attentively. She heard the voice
again and said, “O, (whoever you may be)! You have made me hear
your voice; have you got something to help me?” And behold! She
saw an angel at the place of Zamzam, digging the earth with his heel
(or his wing), till water flowed from that place. She started to make
something like a basin around it, using her hand in this way, and
started filling her waterskin with water with her hands, and the
water was flowing out after she had scooped some of it.” The Prophet
added, “May Allah bestow Mercy on Isma‘eel’s mother! Had she let
the Zamzam (flow without trying to control it) (or had she not
scooped from that water) (to fill her waterskin), Zamzam would
have been a stream flowing on the surface of the earth.” The Prophet
further added, “Then she drank (water) and suckled her child. The
angel said to her, “Do not be afraid of being neglected, for this is the
House of Allah which will be built by this boy and his father, and Allah
never neglects His people.” The House (i.e. the Ka‘bah) at that time
was on a high place resembling a hillock, and when torrents came,
they flowed to its right and left. She lived in that way till some people
from the tribe of Jurhum or a family from Jurhum passed by her and
her child, as they (i.e. the Jurhum people) were coming through the
way of Kada’. They landed in the lower part of Makkah, where they
232
saw a bird that had the habit of flying around water and not leaving
it. They said, “This bird must be flying around water, though we
know that there is no water in this valley.” They sent one or two
messengers who discovered the source of water, and returned to
inform them of the water. So, they all came (toward the water). The
Prophet added: Isma‘eel’s mother was sitting near the water. They
asked her, “Do you allow us to stay with you?” She replied, “Yes, but
you will have no right to possess the water.” They agreed to that. The
Prophet further said: Isma‘eel’s mother was pleased with the whole
situation as she used to love to enjoy the company of people. So, they
settled there, and later on they sent for their families who came and
settled with them so that some families became permanent residents
there. The child (i.e. Isma‘eel) grew up and learned Arabic from them
and (his virtues) caused them to love and admire him as he grew up,
and when he reached the age of puberty they made him marry a
woman from amongst them.
After Isma‘eel’s mother died, Ibraheem came after Isma‘eel’s
marriage in order to see his family that he had left before, but he did
not find Isma‘eel there. When he asked Isma‘eel’s wife about him, she
replied, “He has gone in search of our livelihood.” Then he asked her
about their way of living and their condition, and she replied, “We
are living in misery; we are living in hardship and destitution,”
complaining to him. He said, “When your husband returns, convey
my salutation to him and tell him to change the threshold of the gate
(of his house).” When Isma‘eel came, he seemed to have felt
something unusual, so he asked his wife, “Has anyone visited you?”
She replied, “Yes, an old man of so-and-so description came and
asked me about you and I informed him, and he asked about our state
of living, and I told him that we were living in hardship and poverty.”
On hearing that, Isma‘eel said, “Did he advise you anything?” She
replied, “Yes, he told me to convey his salutation to you and to tell
you to change the threshold of your gate.” Isma‘eel said, “It was my
father, and he has ordered me to divorce you. Go back to your family.”
So, Isma‘eel divorced her and married another woman from amongst
them (i.e. Jurhum).
233
Then Ibraheem stayed away from them for a period as long as Allah
wished and called on them again but did not find Isma‘eel . So he
came to Isma‘eel’s wife and asked her about Isma‘eel. She said, “He
has gone in search of our livelihood.” Ibraheem asked her, “How are
you getting on?” asking her about their sustenance and living. She
replied, “We are prosperous and well-off (i.e. we have everything in
abundance).” Then she thanked Allah. Ibraheem said, “What kind of
food do you eat?” She said, “Meat.” He said, “What do you drink?” She
said, “Water.” He said, “O, Allah! Bless their meat and water.” The
Prophet added, “At that time they did not have grain, and if they had
grain, he would have also invoked Allah to bless it.” The Prophet
added, “If somebody has only these two things as his sustenance, his
health and disposition will be badly affected, unless he lives in
Makkah.” The Prophet added: Then Ibraheem said to Isma‘eel’s wife,
“When your husband comes, give my salutations to him and tell him
that he should keep firm the threshold of his gate.” When Isma‘eel
came back, he asked his wife, “Did anyone call on you?” She replied,
“Yes, a good-looking old man came to me,” so she praised him and
added. “He asked about you, and I informed him, and he asked about
our livelihood and I told him that we were in a good condition.”
Isma‘eel asked her, “Did he give you any piece of advice?” She said,
“Yes, he told me to give his salutations to you and ordered that you
should keep firm the threshold of your gate.” On hearing that,
Isma‘eel said, “It was my father, and you are the threshold (of the
gate). He has ordered me to keep you with me.”
Then Ibraheem stayed away from them for a period as long as Allah
wished, and called on them afterward. He saw Isma‘eel under a tree
near Zamzam, sharpening his arrows. When he saw Ibraheem, he
rose up to welcome him (and they greeted each other as a father does
with his son or a son does with his father). Ibraheem said, “Oh,
Isma‘eel! Allah has given me an order.” Isma‘eel said, “Do what your
Lord has ordered you to do.” Ibraheem asked, “Will you help me?”
Isma‘eel said, “I will help you.” Ibraheem said, “Allah has ordered me
to build a house here,” pointing to a hillock higher than the land
234
surrounding it. The Prophet added, Then they raised the foundations
of the House (i.e. the Ka‘bah). Isma‘eel brought the stones and
Ibraheem was building, and when the walls became high, Isma‘eel
brought this stone and put it for Ibraheem, who stood over it and
carried on building, while Isma‘eel was handing him the stones, and
both of them were saying, “O, our Lord! Accept (this service) from us,
Verily, You are the All-Hearing, the All- Knowing.” The Prophet
added: Then both of them went on building and going round the
Ka‘bah, saying, “O, our Lord ! Accept (this service) from us, Verily,
You are the All-Hearing, the All-Knowing.” (Soorah Al-Baqarah
2:127).
It has been confirmed in the hadeeth narrated by Al-Bukhari, on the
authority of Abu Hurairah that he said: The Prophet said, “Ibraheem
did his circumcision with a qaddoom at the age of eighty.” A qaddoom
is an implement (an adz). It was also said that it was a place. The
wording of this hadeeth does not negate the possibility that he was
over eighty years of age. And Allah knows better.
235
The Story of the Sacrificial Offering
Allah, Most High, says, And he said (after his rescue from the fire),
“Verily, I am going to my Lord. He will guide me! My Lord! Grant me
(offspring) from the righteous.” So We gave him the glad tidings of a
forbearing boy. And, when he (his son) was old enough to walk with
him, he said, “O, my son! I have seen in a dream that I am slaughtering
you (offering you in sacrifice to Allah), so see what you think.” He
said, “O, my father! Do that which you are commanded, In sha’ Allah
(if Allah wills), you shall find me of As-Sabireen (one of the patient
ones, etc.).” Then, when they had both submitted themselves (to the
Will of Allah) and he had laid him prostrate on his forehead (or on
the side of his forehead for slaughtering), and We called out to him,
“O, Ibraheem! You have fulfilled the dream (vision)! Verily! Thus do
We reward the Muhsinoon (those who do good).” Verily, that indeed
was a manifest trial and We ransomed him with a great sacrifice (i.e.
a ram); And We left for him (a goodly remembrance) among
generations (to come) in later times. Salamun (peace) be upon
Ibraheem!” Thus indeed do We reward the Muhsinoon (those who do
good). Verily, he was one of Our believing slaves. And We gave him
the glad tidings of Ishaq (Isaac), a Prophet from the righteous. We
blessed him and Ishaq, and of their progeny are (some) that do right,
and some that plainly wrong themselves. (Soorah As-Saffat 37:99-
113)
Allah, Most High, informs us regarding His Khaleel, Ibraheem, that

when he migrated from the lands of his people, he asked his Lord to
grant him a righteous son and Allah gave him the glad tidings of a
gentle boy, and that was Isma‘eel, because he was the first child born
to Al-Khaleel, when he was eighty-six years of age. And there is no
dispute on this point between the People of the Scripture, because he
was his firstborn son.
236
As for Allah’s saying: And, when he (his son) was old enough to walk
with him (Soorah As-Saffat 37:102), it means when he became a
young man and began to work as his father did. According to
Mujahid, it means he became a young man, went on journeys and
began to do what his father did, such as striving and working. At that
time, Ibraheem was shown in a dream that he was commanded to
sacrifice this son of his.
In the hadeeth narrated on the authority of ‘Abdullah Ibn ‘Abbas in a

marfoo‘ form, he said, “The visions of the Prophets are Revelation.” It
was also said by ‘Ubaid Ibn ‘Umair.
This was a test from Allah, the Almighty, the All-Powerful, for His
Khaleel, that he sacrifice his beloved son, who was born to him in his
old age. This was after he had been commanded to leave Isma‘eel and
his mother in a land of poverty, where there was no animals or
people, no cultivation and no livestock. He obeyed Allah’s Command
to do this and left them there, trusting in Allah and depending on
Him. And Allah made for them a relief and a way out (of their
difficulties) and sustained them from whence they had not expected.
Then, after all that, when Ibraheem was commanded to sacrifice this
son of his, whom he had left alone, in accordance with the Command
of his Lord, when he was his firstborn son and only child, he complied
with that Command and hastened to obey his Lord. Then he
submitted this to his son, in order that it should be more acceptable
to his heart and easier for him, rather than seizing him by force and
compelling him to submit to being sacrificed.
And, when he (his son) was old enough to walk with him, he said, “O,
my son! I have seen in a dream that I am slaughtering you (offering
you in sacrifice to Allah), so see what you think.” (Soorah As-Saffat
37:102) This gentle son hastened to do his father’s bidding, saying,
“O, my father! Do that which you are commanded, In sha’ Allah (if
Allah wills), you shall find me of As-Sabireen (the patient ones, etc.).”
(Soorah As- Saffat 37:102) This reply displays the ultimate in right
237
conduct, filial piety and obedience to the Lord of the slaves. Allah,
Most High, says, Then, when they had both submitted themselves (to
the will of Allah), and he had laid him prostrate on his forehead (or
on the side of his fore-head for slaughtering) (Soorah As-Saffat
37:103) It was said that this means: when they had submitted to
Allah’s Command and determined to carry it out, he placed him on
his face. It was said that when he intended to sacrifice him, he placed
him facedown so that he could slaughter him from behind, and not
have to see his face at the time of slaughter, so that it would be easier
for him. This was said by ‘Abdullah Ibn ‘Abbas, Mujahid, Sa‘eed Ibn
Jubair, Qatadah and Ad-Dahhak. It was also said that he turned him
on his side, the way one turns a sacrificial animal on its side, so that
the side of his forehead was on the ground. They had both submitted
themselves, that is when Ibraheem had said, “Bismillahi Wallahu
Akbar (in the Name of Allah and Allah is Greater)” and his son had
said, “Ashhadu Anla ilaha illallah (I bear witness that none but Allah
has the right to be worshipped),” in preparation as for Allah’s Saying:
And We called out to him, “O, Ibraheem! You have fulfilled the dream
(vision)!” Verily! Thus do We reward the Muhsinoon (those who do
good) (Soorah As-Saffat 37:104,105), it means that the goal in this
test to which you have been subjected has been attained and you
have shown yourself to be obedient and prepared to carry out Allah’s
Commands; just as you submitted your body to the fire, so you did
not hesitate to submit your son to be sacrificed and spend your
wealth for the sake of your guests. This is why Allah says, Verily, that
indeed was a manifest trial (Soorah As-Saffat 37:106) That is, a clear
test. As for His Saying: And We ransomed him with a great sacrifice
(Soorah As-Saffat 37:107), it means: We made as a ransom for the
sacrifice of his son, that which was easy for Allah, to be substituted
for him and what has been widely reported from the majority of
scholars is that it was a prime, white ram, with long horns, which he
saw tied to an acacia tree at Thabeer (a mountain in Makkah).
It was mentioned in the hadeeth that it was a ram. This was narrated
by Imam Ahmad, on the authority of Safiyyah Bint Shaibah, who said:
238
A woman from Banu Saleem who was the midwife of most of the
people in our household, informed me that the Messenger of Allah
sent for ‘Uthman Ibn Talhah. On one occasion she said: I asked
‘Uthman, “Why did the Prophet call you?” He said: The Messenger of
Allah said to me, “I saw the horns of the ram when I entered the
House (i.e. the Ka‘bah) and I forgot to tell you to cover them up; cover
them up, for there should not be anything in the House which could
distract the worshipper.” Sufyan said, “The horns of the ram
remained hanging in the House until it was burned, and they were
burned too.”
239
The Story of the Birth of Ishaq
Allah, Most High, says, And We gave him the glad tidings of Ishaq
(Isaac) a Prophet from the righteous. We blessed him and Ishaq
(Isaac), and of their progeny are (some) that do right, and some that
plainly wrong themselves. (Soorah As-Saffat 37:112,113) The glad
tidings of his birth were brought by the angels to Ibraheem and Sarah
when they passed by them as they were heading for the cities of the
people of Lot, in order to inflict destruction on them because of their
disbelief and their wickedness and depravity, as will be explained in
its place, if Allah wills.
Allah, Most High, says, Has the story reached you of the honored
guests of Ibraheem? When they came in to him and said, “Salam,
(peace be upon you)!” He answered, “Salam (peace be upon you),”
and said, “You are a people unknown to me.” Then he turned to his
household, and brought out a fat (roasted) calf (as the property of
Ibraheem was mainly cows) and placed it before them, (saying),
“Will you not eat?” Then he conceived a fear of them (when they ate
not). They said, “Fear not.” And they gave him glad tidings of an
intelligent son, having knowledge (about Allah and His Religion of
True Monotheism). Then his wife came forward with a loud voice,
she smote her face and said, “A barren old woman!” They said, “Even
so says your Lord. Verily, He is the Most Wise, the All- Knowing.”
(Soorah Adh-Dhariyat 51:24-30) Allah, Most High, tells us that when
the angels – who were three in number, Gabriel, Meekael and Israfeel
– visited Al-Khaleel, at first he thought that they were (human)
visitors and he treated them as (honored) guests and roasted a fat
calf from the best of his cattle for them. But when he presented it to
them, he saw that they had no desire at all to eat. This is because
angels have no strong need for food. He felt a sense of mistrust of
them and conceived a fear of them. They said, “Fear not, we have
been sent against the people of Loot (Lot).” (Soorah Hood 11:70) That
is, to destroy them. Upon hearing this, Sarah laughed, being pleased
240
that Allah’s Wrath was to be visited upon them. She was standing
waiting on the guests, as was the custom of the Arabs and others and
when she laughed, being pleased at the news, Allah, Most High said,
And We gave her glad tidings of Ishaq (Isaac) and after him, of
Ya‘qoob (Soorah Hood 11:71) That is, the angels gave her the glad
tidings of that. Then his wife came forward with a loud cry (Soorah
Adh-Dhariyat 51:29). That is, giving a loud cry of amazement. She
smote her facem (Soorah Adh-Dhariyat 51:29) As women do when
they are surprised or amazed. “She said (in astonishment w+oe unto
me! Shall I bear a child while I am an old woman, and here is my
husband, an old man?” (Soorah Hood 11:72) That is, how can a
person like me, who is advanced in years and also barren, give birth?
and here is my husband, an old man? . She was amazed that a child
should be born to her while she was in this state and that is why she
said, Verily! This is a strange thing!” They said: “Do you wonder at
the Decree of Allah? The Mercy of Allah and His Blessings be on you,
family (of Ibraheem). Surely, He (Allah) is Worthy of all praise, Most
Glorious.” (Soorah Hood 11:72,73) Ibraheem was also astonished,
but very happy with these glad tidings, which strengthened him and
gladdened his heart. (Ibraheem) said, “Do you give me glad tidings
(of a son) when old age has overtaken me? Of what then is your
news?” They (the angels) said, “We give you glad tidings in truth. So
be not of the despairing ones.” (Soorah Al-Hijr 15:54,55) They
confirmed the truth of these glad tidings and informed them both of
an intelligent son and that was Ishaq , the brother of Isma‘eel , a
gentle son. Thus was he described by his Lord, as being one who kept
his promises and was patient and forbearing. In another verse, He
says, But We gave her glad tidings of Ishaq, and after him, of Ya’qoob.
(Soorah Hood 11:71) Muhammad Ibn Ka‘b Al- Qurazi and others
cited this as evidence that Isma‘eel was the sacrifice and that it would
not be possible that Allah would order Ishaq to be sacrificed after the
tidings of his birth and the birth of Ishaq’s son, Ya‘qoob had been
given.
241
As for His Words: But We gave her glad tidings of Ishaq, and after
him, of Ya‘qoob (Soorah Hood 11:71), they are evidence that she
would be happy with the birth of her son, Ishaq and after him, her
grandson, Ya‘qoob; that is, he would be born during her lifetime and
he would delight their hearts, just as her son had done. If this had not
been written, there would have been no benefit in mentioning
Ya‘qoob and singling him out from among the progeny of Ishaq. And
since he was singled out for special mention, it proves that they
would be happy at his birth, just as they were happy at the birth of
his father before him. Allah, Most High, says, And We bestowed upon
him Ishaq and Ya‘qoob, each of them We guided, and before him We
guided Nooh. (Soorah Al-An‘am 6:84)
242
The Story of the Building of the Ancient House
Allah, Most High, says, And (remember) when the Lord of Ibraheem
(i.e. Allah) tried him with (certain) Commands, which he fulfilled, He
(Allah) said (to him), “Verily, I am going to make you a leader
(Prophet) of mankind.” (Ibraheem) said, “And of my offspring (will
You make leaders)?” (Allah) said, “My Covenant (Prophethood, etc.)
includes not zalimoon.” And (remember) when We made the House
(the Ka‘bah at Makkah) a place of resort for mankind and a place of
safety? And take you (people) the Maqam (standing place) of
Ibraheem (or the stone on which Ibraheem stood while he was
building the Ka‘bah) as a place of prayer (for some of your prayers,
e.g. two rak’ahs after the tawaf of the Ka‘bah at Makkah). And We
commanded Ibraheem and Isma’eel that they should purify My
House (the Ka‘bah at Makkah) for those who are circumambulating
it, or staying (i’tikaf), or bowing or prostrating themselves (there, in
prayer). And (remember) when Ibraheem said, “My Lord, make this
city (Makkah) a place of security and provide its people with fruits,
such of them as believe in Allah and the Last Day.” He (Allah)
answered, “As for him who disbelieves, I shall leave him in
contentment for a while, then I shall compel him to the punishment
of the Fire, and worst indeed is that destination!” And (remember)
when Ibraheem and (his son) Isma‘eel were raising the foundations
of the House (the Ka‘bah at Makkah), (saying), “Our Lord! Accept
(this service) from us. Verily! You are the All-Hearing, the All-
Knowing. Our Lord! And make us submissive unto You and of our
offspring a nation submissive unto You, and show us our manasik (all
the ceremonies of pilgrimage - Hajj and ‘Umrah, etc.), and accept our
repentance. Truly, You are the One Who accepts repentance, the
Most Merciful. Our Lord! Send amongst them a Messenger of their
own (and indeed Allah answered their invocation by sending
Muhammad [peace be upon him]), who shall recite unto them Your
Verses and instruct them in the Book (this Qur’an) and Al-Hikmah
(full knowledge of the Islamic laws and jurisprudence or wisdom or
243
Prophethood, etc.), and sanctify them. Verily! You are the Almighty,
the Most Wise.” (Soorah Al-Baqarah 2:124-129). Allah, Most High,
informs us concerning His slave, His Messenger, His Pure One and
His Khaleel, the Imam of the Hunafa’ and the father of the Prophets ,
that he built the Ancient House, which was the first mosque built for
the generality of mankind to worship Allah. Allah guided him to the
location in which it was to be built; and we have already narrated on
the authority of the Commander of the Faithful, ‘Ali Ibn Abi Talib, and
others that he was guided to it by Inspiration from Allah, the
Almighty, the All-Powerful. We have already mentioned in the
description of the creation of the heavens that the Ka‘bah, is directly
below Al-Baitul-Ma‘moor, so that if it fell, it would fall upon it; and
the same applies to the houses of worship in the seven heavens. As
some of the Salaf said, in every heaven there is a house in which the
inhabitants worship Allah and they are like the Ka‘bah for the people
of the Earth. So Allah commanded Ibraheem to build a house for Him,
which would be for the inhabitants of the Earth, like those places of
prayer for the angels of the heavens. Allah guided him to the place
prepared for the building of the house, which had been selected for
it since the creation of the heavens and the Earth, as confirmed in the
Saheeh: “Verily, this city was made sacrosanct by Allah on the day of
the creation of the heavens and the Earth and it will remain sacred
by Allah’s Command until the Day of Resurrection.” No information
(2)
has come to us from an authentic source which would confirm that

the House was built before Al-Khaleel. Whoever relied for evidence
on the Words of Allah: the site of the (Sacred) House (Soorah Al-Hajj
22:26), this is neither conclusive nor evident. Because what is meant
is the place preordained by Allah – a location venerated by the
Prophets from Adam until the time of Ibraheem.
Allah, Most High, says, Verily, the first House (of worship) appointed
for mankind was that at Bakkah (Makkah), full of blessing, and a
guidance for ‘Alameen. (Soorah Ali ‘Imran 3:96). That is, the first
House appointed for the generality of mankind for blessing and
guidance was the House which was in Bakkah; it was said that
244
Bakkah means Makkah and it was also said that Bakkah was the
location of the Ka‘bah. In it are manifest signs (Soorah Ali ‘Imran
3:97). That is, it is the construction of Ibraheem, the father of the
Prophets who came after him and the Imam of the Hunafa’ from his
sons, who followed his example and held fast to his Sunnah. This is
why He says, the Maqam (place) of Ibraheem (Soorah Ali ‘Imran
3:97). That is, the stone on which he stood when he raised the
structure above his own height; his son placed this well-known stone
for him to stand on, so that he would be tall enough when the
building reached a height that was beyond his reach, as mentioned
previously in the long hadeeth of ‘Abdullah Ibn ‘Abbas.
This stone was situated beside the wall of the Ka‘bah in ancient
times, until the time of ‘Umar Ibn Al-Khattab; he moved it back a little
from the House, so that it should not disturb the worshippers, as they
circumambulated the House. ‘Umar Ibn Al-Khattab was followed in
this because his opinion had coincided with the Ordainments of his
Lord in a number of matters, such as his saying to the Messenger of
Allah, “Were we to take Maqam Ibraheem as a place of prayer…”
Then Allah revealed: And take you (people) the Maqam (place) of
Ibraheem (or the stone on which Ibraheem stood while he was
building the Ka‘bah) as a place of prayer (Soorah Al-Baqarah 2:125).
The footprints of Al-Khaleel had remained in the stone from the
beginning of Islam and Abu Talib said in his well-known poem,
“Al-Qaseedah Al- Lamiyyah”:
And Thawr Cave and he who held fast with perseverance to his
position,
And proved superior in piety in Hira’ and remained there, And by the
House, the true House in the center of Makkah, And by Allah, truly,
Allah is not unaware,
And by the Black Stone, when they touch it,
When they surround it in the forenoon and the late afternoon, And
the place of Ibraheem is visible in the wet stone,
245
Of his feet, barefoot, without shoes.
This means that his noble feet were impressed in the stone, showing
the prints of bare feet, without shoes. This is why Allah says, And
(remember) when Ibraheem and (his son) Isma‘eel were raising the
foundations of the House (Soorah Al-Baqarah 2:127) That is, at the
time when they said, “Our Lord! Accept (this service) from us. Verily!
You are the All- hearing, the All-Knowing.” (Soorah Al-Baqarah
2:127) They were at the highest levels of sincere devotion and
obedience to Allah, the Almighty, the All-Powerful when they asked
Allah, the All-Hearing, the All-Knowing to accept from them this
great act of obedience and praiseworthy endeavor. “Our Lord! And
make us submissive unto You and of our offspring a nation
submissive unto You, and show us our Manasik (all the ceremonies
of pilgrimage - Hajj and ‘Umrah, etc.), and accept our repentance.
Truly, You are the One Who accepts repentance, the Most Merciful.”
(Soorah Al-Baqarah 2:128)
What is meant by this is that Al-Khaleel built the noblest of mosques

in the noblest of locations, in an uncultivated valley and he
supplicated on behalf of his family that they be blessed and given
sustenance from the fruits, even though there was little water and no
trees, cultivation or fruits. They asked Him to make it a Sacred Place,
a Sanctuary and a place of safety for all time. Allah accepted their
supplication – all praise and thanks be to Him – He gave Al-Khaleel
what he had requested. Allah, Most High, says, Have they not seen
that We have made (Makkah) a sanctuary secure, and that men are
being snatched away from all around them? (Soorah Al-‘Ankaboot
29:67) He says, Have We not established for them a secure sanctuary
(Makkah), to which are brought fruits of all kinds, a provision from
Ourselves? (Soorah Al-Qasas 28:57) Ibraheem asked Allah to send to
them Messengers from among them. That is, from their race and
speaking their eloquent language, full of sincere advice and
admonishment, in order to complete upon them the two blessings of
the life of this world and the Hereafter. Allah accepted this
246
supplication from him and sent from among them a Messenger – and
what a Messenger it was that was the Seal of His Prophets and His
Messengers! He granted him a complete Religion that had never been
given to anyone before him. His preaching was directed to all of the
people of the earth, including people from all races, languages and
descriptions and from all countries, cities and times, until the Day of
Resurrection! This was one of the special attributes and privileges
granted to him alone among the Prophets, due to his innate nobility,
the completeness of the Message with which he was sent, the nobility
of his location (i.e. Makkah), the eloquence of his speech, the
complete solicitude that he displayed toward his people, his
kindness, his compassion, his generous nature, his great birth and
his fine beginning and end.
This is why Ibraheem, Al-Khaleel, as the builder of the Ka‘bah for the
inhabitants of the Earth, deserved to have an exalted position in the
highest heaven, near Al-Baitul- Ma‘moor, which is the Ka‘bah for the
inhabitants of the seventh heaven and that is a blessed house, which
is entered by seventy thousand angels every day; therein they
worship, never to return to it until the Day of Resurrection. We have
already mentioned in the Tafseer of Soorah Al-Baqarah the
description of his building of the House (of Allah) and the stories and
traditions which contain plenty of information, so whoever wishes
to know more should refer to the Tafseer, all praise and thanks be to
Allah.
The edifice erected by Al-Khaleel remained for a long time, then after
that, it was rebuilt by Quraish, who shortened the foundations of
Ibraheem on the northern aspect, which faces Ash-Sham (Syria), as
it is today. In the Saheehain, it is reported on the authority of ‘A’ishah
that the Messenger of Allah said, “Do you know that when your
people (Quraish) rebuilt the Ka‘bah, they decreased it from its
original foundation laid by Ibraheem?” I said, “O, Messenger of Allah!
Why do you not rebuild it on its original foundation laid by
Ibraheem?” He replied, “Were it not for the fact that your people are
247
close to the pre-Islamic Period of Ignorance (i.e. they have recently
become Muslims) I would have spent the treasure of the Ka‘bah in
Allah’s Cause and I would have made its door near to the ground and
included Al-Hijr in it.” It was also rebuilt by Ibn Az-Zubair – may Allah
have mercy on him – during his time, according to what had been
indicated by the Messenger of Allah, based on the information given
to him by his aunt, ‘A’ishah, the Mother of the Believers, which she
relayed from him. When Al-Hajjaj killed him in the year 73 A.H., he
wrote to ‘Abdul Malik Ibn Marwan, who was the Caliph at that time.
They thought that Ibn Az-Zubair had done it of his own accord and
so Marwan ordered it to be returned to the way it had been before
and so they demolished the wall that faced toward Ash- Sham and
removed Al-Hijr from it, then they filled in the wall and put the stones
inside the Ka‘bah, raised its eastern door and blocked the western
one completely, as one sees it today. Then, when they were informed
that Ibn Az-Zubair had only this based on what ‘A’ishah, the Mother
of the Believers, had told him, they regretted what they had done and
wished that they had left it as they had found it. Then during the era
of Al-Mahdi Ibn Al-Mansoor, he sought the advice of Imam Malik Ibn
Anas regarding the idea of returning it to the way Ibn Az-Zubair had
rebuilt it, but he said to him, “I fear that the rulers will take it as a
plaything.” That is, whenever a new ruler comes to power, he will
rebuild according to his own whim. And so it remained as it was up
to the present day.
248
Mention of the Praise Heaped on Allah’s Slave and
Khaleel, Ibraheem, by Allah and His Messenger
Allah, Most High, says, And (remember) when the Lord of Ibraheem
(i.e. Allah) tried him with (certain) Commands, which he fulfilled. He
(Allah) said (to him), “Verily, I am going to make you a leader
(Prophet) of mankind.” (Ibraheem) said, “And of my offspring (to
make leaders).” (Allah) said, “My Covenant (Prophethood, etc.)
includes not the zalimoon.” (Soorah Al-Baqarah 2:124). When he
fulfilled the obligations enjoined on him by his Lord, He made him a
leader of his people, who followed his example and his guidance.
Ibraheem then asked Allah to let this leadership continue because of
him and to let it remain within his lineage; and this thing which he
asked for and craved was granted. Leadership was granted to him,
but excepted from acquiring it were the wrongdoers; and those
selected to receive it from his offspring were the scholars and those
who performed righteous deeds. Allah, Most High says, And indeed,
We sent Nooh and Ibraheem, and placed in their offspring
Prophethood and Scripture, and among them there is he who is
guided, but many of them are fasiqoon (rebellious, disobedient to
Allah) (Soorah Al-Hadeed 57:26) So every Scripture sent down from
the heaven to one of the Prophets who came after Ibraheem, Al-
Khaleel, was sent to one of his offspring and his followers. This was
an honor that was unique and without parallel and a rank and status
without equal. From his loins were born two great sons: Isma‘eel
from Hajar and then Ishaq from Sarah. From the latter was born
Ya‘qoob, who was Isra’eel, from whom all of their tribes claim
descent. Among them were Prophets and they were very numerous,
so much so that it is impossible for us to know their exact number,
except those whom He sent and selected to receive a Message, along
with his Prophethood – and the last of them was ‘Eesa , the son of
Maryam, who was from Banu Isra’eel.
249
As for Isma‘eel, from him descended the Arabs, including all of their
diverse tribes, as we shall make clear later on, if Allah, Most High,
wills. And there were no Prophets among his descendants except the
Seal of the Prophets, Muhammad Ibn ‘Abdullah Ibn ‘Abdul-Muttalib
Ibn Hashim Al-Qurashi, Al- Hashimi, Al-Makki (the Makkan), then Al-
Madani (Madinite) may Allah’s Blessings and Peace be upon him.
From this noble branch there was only this one dazzling, glittering
and splendid jewel and the outstanding piece de resistance, who was
the Leader of whom Ahl ul-Jam‘ are proud and whom the first and the
last will envy on the Day of Resurrection.
It has been authentically reported from him in Saheeh Muslim that he

said, “(On the Day of Resurrection) I will occupy a position (so
elevated) that all of creation will turn to me, even Ibraheem.” And he
praised his father, Ibraheem highly in this context. This saying of his
proves that he (Ibraheem) is the best of creation after the Prophet,
in the Estimation of the Creator – both in the life of this world and in
the Hereafter.

said: The Messenger of Allah  used to seek Refuge with Allah for Al-
Hasan and Al-Husain and say, “Your forefather (i.e. Ibraheem) used
to seek Refuge with Allah for Isma‘eel and Ishaq by reciting the
following: ‘O, Allah! I seek Refuge with Your Perfect Words from
every devil and from poisonous pests and from every evil, harmful,
envious eye.’”
Allah, Most High, says, And (remember) when Ibraheem said, “My
Lord! Show me how You give life to the dead.” He (Allah) said, “Do
you not believe?” He (Ibraheem) said, “Yes (I believe), but to be
stronger in faith.” He said, “Take four birds, then cause them to
incline toward you (then slaughter them, cut them into pieces), and
then put a portion of them on every hill, and call them, they will come
to you in haste. And know that Allah is Almighty, Most Wise.” (Soorah
Al- Baqarah 2:260) Scholars of Tafseer said that there were reasons
250
for this question, which we have explained in the Tafseer and we
established them beyond doubt.
In short, we may say that Allah, the Almighty, the All- Powerful,
answered his question and ordered him to take four birds – scholars
differed as to the type of birds – but the objective was attained at all
events – and He commanded him to slaughter them, remove their
feathers, tear the birds to pieces and mix the pieces together. Then
he was ordered to place parts of these mixed pieces on four hills. This
he did and then he was ordered to call them, by his Lord’s
Permission. When he called them, Allah caused the pieces to fly to
each other and each feather went to the body to which it belonged,
until the bodies of the birds were joined together once more and he
observed the Ability of the One Who says, “Be!” and it is. They came
running to him, so that the matter should be even clearer to him than
if they had come to him flying. It was said that he was ordered to take
their heads in his hands and each bird came to him to collect its head
from Ibraheem and it became fixed to its body as it had been, thus
proving that none has the right to be worshipped except Allah.
Ibraheem had known, with a certainty that admitted of no doubt, the
Ability of Allah, Most High, to resurrect the dead, but he wanted to
witness that for himself and progress from certain knowledge to eye-
witness knowledge. So Allah agreed to his request and gratified his
ultimate wish.
Allah, Most High, says, O, People of the Scripture (Jews and

Christians)! Why do you dispute about Ibraheem, while the Tawrah
(Torah) and the Injeel (Gospel) were not revealed till after him? Have
you then no sense? Verily, you are those who have disputed about
that of which you have knowledge. Why do you then dispute
concerning that which you have no knowledge? It is Allah Who
knows, and you know not. Ibraheem was neither a Jew nor a
Christian, but he was a true Muslim Hanifan (Islamic Monotheism –
to worship none but Allah, Alone) and he was not of al-mushrikoon.
Verily, among the mankind who have the best claim to Ibraheem are
251
those who followed him, and this Prophet (Muhammad) and those
who have believed (Muslims). And Allah is the Wali (Protector and
Helper) of the Believers. (Soorah Ali ‘Imran 3:65-68) Allah, Most
High, rebukes the People of the Scripture, the Jews and Christians,
regarding each group’s claim that Ibraheem was an adherent of their
religion. He declares him innocent of that and made clear how
ignorant they were and how little intelligence they possessed in His
Words: While the Tawrah (Torah) and the Injeel (Gospel) were not
revealed till after him? Have you then no sense? (Soorah Ali ‘Imran
3:65) So how could he have followed your religion when what was
legislated for you was only legislated many long ages after him? This
is why He says, Have you then no sense? - up to His Words: Ibraheem
was neither a Jew nor a Christian, but he was a true Muslim Hanifan
(Islamic Monotheism – to worship none but Allah, Alone) and he was
not of al-mushrikoon. (Soorah Ali ‘Imran 3:65-67)
So He made clear that Ibraheem followed the true Religion of Islamic

Monotheism, which is to have sincere intention to devote oneself to
the worship of Allah, Alone, without partners and to intentionally
turn away from that which is false, in favor of the truth, which
contradicts Judaism, Christianity and paganism. Allah, Most High,
says, And who turns away from the religion of Ibraheem (i.e. Islamic
Monotheism) except him who befools himself? Truly, We chose him
in this world and verily, in the Hereafter he will be among the
righteous. When his Lord said to him, “Submit (i.e. be a Muslim)!” He
said, “I have submitted myself (as a Muslim) to the Lord of the
‘Alameen.” And this (submission to Allah, Islam) was enjoined by
Ibraheem upon his sons and by Ya‘qoob, (saying), “O, my sons! Allah
has chosen for you the (true) Religion, then die not except in the faith
of Islam (as Muslims – Islamic Monotheism).” Or were you witnesses
when death approached Ya‘qoob? When he said unto his sons, “What
will you worship after me?” They said, “We shall worship your Ilah
(God – i.e. Allah), the Ilah (God) of your fathers, Ibraheem, Isma‘eel,
Ishaq, One Ilah (God), and to Him we submit (in Islam).” That was a
nation who have passed away. They shall receive the reward of what
252
they earned and you of what you earn. And you will not be asked of
what they used to do. And they say, “Be Jews or Christians, then you
will be guided.” Say (to them, O, Muhammad), “Nay, (We follow) only
the Religion of Ibraheem, Hanifan (Islamic Monotheism, i.e. to
worship none but Allah, Alone), and he was not of al-mushrikoon
(those who worshipped others along with Allah.” Say (O, Muslims),
“We believe in Allah and that which has been sent down to us and
that which has been sent down to Ibraheem, Isma‘eel, Ishaq, Ya‘qoob,
and to Al-Asbat (the twelve sons of Ya‘qoob [Jacob]), and that which
has been given to Moosa (Moses) and ‘Eesa (Jesus), and that which
has been given to the Prophets from their Lord. We make no
distinction between any of them, and to Him we have submitted (in
Islam).” So if they believe in the like of that which you believe, then
they are rightly guided, but if they turn away, then they are only in
opposition. So Allah will suffice you against them. And He is the All-
Hearing, the All-Knowing. (Our Sibghah [Religion] is) the Sibghah
(Religion) of Allah (Islam) and which Sibghah (Religion) can be
better than Allah’s? And we are His worshippers. (Tafseer Ibn
Katheer) Say (Muhammad to the Jews and Christians), “Dispute you
with us about Allah while He is our Lord and your Lord? And we are
to be rewarded for our deeds and you for your deeds. And we are
sincere to Him in worship and obedience (i.e. we worship Him Alone
and none else, and we obey His Orders).” Or say you that Ibraheem,
Isma’eel, Ishaq, Ya‘qoob and Al-Asbat (the twelve sons of Ya‘qoob)
were Jews or Christians? Say, “Do you know better or does Allah
(knows better… that they all were Muslims)? And who is more unjust
than he who conceals the testimony (i.e. to believe in Prophet
Muhammad when he comes, written in their Books) he has from
Allah? And Allah is not unaware of what you do.” (Soorah Al-Baqarah
2:130-140) So Allah, the Almighty, the All-Powerful declared His
Khaleel innocent of their claim, that he was a Jew or a Christian and
made clear that he was only a Haneef – a Muslim and he was not one
of the polytheists, which is why He says, Verily, among mankind who
have the best claim to Ibraheem are those who followed him (Soorah
Ali ‘Imran 3:68) That is, those who followed his Religion and obeyed
253
him during his lifetime and those who held fast to his Religion after
them and this Prophet (Soorah Ali ‘Imran 3:68). That is, Muhammad,
because Allah legislated for him the Haneef Religion, which He
legislated for Al-Khaleel and He completed it for him, giving to him
that which He had not given to any Prophet or Messenger before him,
as He, Most High, says, Say (o, Muhammad), “Truly, my Lord has
guided me to a Straight Path, a right religion, the religion of
Ibraheem, Hanifan (i.e. the true Islamic Monotheism – to believe in
One God [Allah i.e. to worship none but Allah, Alone]) and he was not
of al-mushrikoon.” Say (O, Muhammad), “Verily, my salah (prayer),
my sacrifice, my living and my dying are for Allah, the Lord of the
‘Alameen. He has no partner. And of this I have been commanded and
I am the first of the Muslims.” (Soorah Al-An‘am 6:161-163)
He, Most High, says, Verily, Ibraheem was an Ummah (a leader having
all the good righteous qualities), or a nation, obedient to Allah,
Hanifan (i.e. to worship none but Allah), and he was not one of those
who were al-mushrikoon. (He was) thankful for His (Allah’s) Graces.
He (Allah) chose him and guided him to a Straight Path (Islamic
Monotheism, neither Judaism nor Christianity). And We gave him
good in this world, and in the Hereafter he shall be of the righteous.
Then, We have inspired you (O, Muhammad, saying), “Follow the
Religion of Ibraheem Hanifan (Islamic Monotheism – to worship
none but Allah) and he was not of the mushrikoon (Soorah An-Nahl
16:120-123).
Al-Bukhari narrated on the authority of ‘Abdullah Ibn ‘Abbas that

when the Prophet saw the pictures in the House (of Allah), he would
not enter it until he had ordered them to be erased; and he saw
(pictures of) Ibraheem and Isma‘eel, holding divining arrows in their
hands. He said, “May Allah kill them! By Allah, they never cast lots
with divining arrows.” It was not narrated by Muslim and in one of
(1)
Al- Bukhari’s wordings, it was written that he  said, “May Allah kill
them! They knew full well that our Shaikh (i.e. Ibraheem) never cast
lots with them.”)
254
As for His saying: an Ummah , a role model, an Imam, rightly-guided,
a caller to goodness and one who should be followed, obedient to
Allah . That is, submissive to Him in all his affairs and all his doings.
Hanifan means sincerely devoted, while being informed. And he was
not one of those who were al-mushrikoon. (He was) thankful for His
(Allah’s) Graces (Soorah An-Nahl 16:120,121). That is, he expressed
his gratitude to Allah with all of his bodily organs, including his heart,
his tongue and the actions of his limbs. He (Allah) chose him. That is,
Allah chose him for Himself, selected him to be a Messenger and took
him as His Khaleel. He combined for him the goodness of the life of
this world and of the Hereafter. And He, Most High, says, And who
can be better in religion than one who submits his face (himself) to
Allah (i.e. follows Allah’s Religion of Islamic Monotheism); and he is
a Muhsin (one who does good). And follows the Religion of Ibraheem
Hanifan. And Allah did take Ibraheem (Ibraheem) as a Khaleel (an
intimate friend) (Soorah An-Nisa’ 4:125). Allah, Most High,
encourages us to obey Ibraheem , because he was upon the correct
Religion and the Straight Path and he fulfilled all that was enjoined
upon him by his Lord and He, Most High praised him in His Words:
And of Ibraheem who fulfilled (or conveyed) all that (what Allah
ordered him to do or convey) (Soorah An-Najm 53:37). This is why
Allah took him as His Khaleel. And khullah (from which the word
khaleel is derived) means great love, as someone said,
You have permeated (takhallalta) my soul,

And this is why the khaleel is called khaleel.
Likewise, the Seal of the Prophets and the Master of the Messengers,
Muhammad also attained this high rank, as confirmed in the
Saheehain and in other collections, in the hadeeth of Jundub Al-Bajali,
‘Abdullah Ibn ‘Amr and ‘Abdullah Ibn Mas‘ood, who reported from
the Messenger of Allah that he said, “O, people! Verily, Allah has taken
me as a Khaleel, just as He took Ibraheem as a Khaleel.” And he also
255
said in the last sermon that he gave: “O, people! If I were to take a
Khaleel from among the people of the Earth, I would have taken Abu
Bakr as a Khaleel, but (I) your Companion, am Allah’s Khaleel.” They
both narrated it from the hadeeth of Abu Sa‘eed Al-Khudri.
Al-Hakim narrated in his Mustadrak, on the authority of Qatadah,

who reported on the authority of ‘Ikrimah, who in turn reported on
the authority of ‘Abdullah Ibn ‘Abbas that he said, “Do you reject that
Al-Khullah should have been for Ibraheem, that Al-Kalam (Allah’s
Speech) should have been for Moosa and the vision for Muhammad?”
Allah mentioned him in many places in the Qur’an, praising him and
lauding him; it was said that he was mentioned in thirty- five places,
including fifteen mentions in Soorah Al-Baqarah alone. He is one the
five Ulul-‘Azm, whose names have been specified from among the
(4)
Prophets in two Verses in Soorah Al-Ahzab and Soorah Ash-Shoora;

and they are the Words of Allah, Most High: And (remember) when
We took from the Prophets their covenant, and from you (O,
Muhammad), and from Nooh, Ibraheem, Moosa and ‘Eesa, son of
Maryam (Mary). We took from them a strong covenant (Soorah Al-
Ahzab 33:7) and His Words: He (Allah) has ordained for you the same
Religion (Islam) which He ordained for Nooh, and that which We
have inspired in you (O, Muhammad), and that which We ordained
for Ibraheem, Moosa and ‘Eesa saying you should establish the
Religion (i.e. to do what it orders you to do practically) and make no
divisions in it (the Religion) (i.e. various religious sects). (Soorah
Ash-Shoora 42:13) He is also the noblest of Ulul-‘Azm after
Muhammad  and it is he whom he met in the seventh heaven,
resting his back against Al-Baitul-Ma‘moor, which is entered by
seventy thousand angels every day, after which they never return to
it again.
It is reported on the authority of Abu Hurairah that he said: Someone

said, “O, Messenger of Allah! Who is the noblest of people?” He said,
“The most pious and God-fearing of you.” He (the questioner) said,
256
“It is not about this that we ask you.” He said, “Then it is Yoosuf, the
Prophet of Allah, and the son of a Prophet of Allah, the son of a
Prophet of Allah, the son of Allah’s Khaleel.” They said, “It is not about
this that we ask you.” He said, “Then you are asking about the descent
of the Arabs. Those who were the best in the pre-lslamic period of
ignorance will be the best in Islam provided they comprehend the
religious knowledge.”
Al-Bukhari narrated on the authority of ‘Abdullah Ibn ‘Umar

that the Prophet said, “The honorable, the son of the honorable, the
son the honorable, the son of is Yoosuf, the son of Ya‘qoob, the son of
Ishaq, the son of Ibraheem.”
Allah, Most High, says, And of Ibraheem who fulfilled (or conveyed)
all that (what Allah ordered him to do or convey). (Soorah An-Najm
53:37) They scholars said that he fulfilled all that he was commanded
to do and practiced all elements and branches of faith and he did not
allow the pursuit of highly important matters to cause them to
neglect minor matters, and undertaking great obligations did not
cause him to forget small ones.
‘Abdur-Razzaq reported on the authority of ‘Abdullah Ibn ‘Abbas that

he said regarding the Words of Allah, Most High:
And (remember) when the Lord of Ibraheem (i.e. Allah) tried him
with (certain) Commands, which he fulfilled. (Soorah Al- Baqarah
2:124), “Allah tried him with (acts of) purification: five (acts) in the
head and five in the body. As for those in the head, they were:
trimming the moustache, rinsing the mouth, the siwak, sniffing water
into the nose and parting the hair; and in the body they were:
clipping the nails, shaving the pubic region, circumcision, plucking
the armpit hair and washing away the traces of feces and urine with
water.” Ibn Abi Hatim narrated it.
I say: And in the Saheehain it is reported on the authority of Abu

Hurairah that he said, “Five practices are characteristics of the fitrah:
257
circumcision, shaving the pubic region, clipping the nails, cutting the
moustache short and plucking the hair from the armpits.”
258
His Palace in Paradise
Al-Hafiz Abu Bakr Al-Bazzar said: It was reported on the authority of

Abu Hurairah that he said: The Messenger of Allah said, “Verily, in
Paradise there is a palace,” The narrator said, “I think that he said it
is made from pearl.” He said: “In it there is no crack in it and no
weakness. Allah has prepared it for His Khaleel, Ibraheem to enjoy.”
Al-Bazzar said, “And Ahmad Ibn Jameel Al-Marwazi told us that An-
Nadr Ibn Shumail told him that Hamad Ibn Salamah said that he
reported it on the authority of Simak, who reported it on the
authority of ‘Ikrimah, who reported it on the authority of Abu
Hurairah .” And he said, “We are unaware of anyone narrating this
hadeeth on the authority of Hamad Ibn Salamah except Yazeed Ibn
Haroon, An-Nadr Ibn Shumail and others and he narrated it in a
mawqoof form. I say that were it not for this defect, it would be in
accordance with the conditions required of an authentic hadeeth. But
the compilers of the Saheeh did not narrate it.
259
The Description of Ibraheem
Imam Ahmad narrated on the authority of Jabir Ibn ‘Abdullah from

the Messenger of Allah that he said, “The Prophets were shown to me
and I saw that Moosa was a man like the men of the tribe of
Shanooàh. I saw ‘Eesa, the son of Maryam, and observed that the
person he most closely resembled was ‘Urwah Ibn Mas‘ood. I saw
Ibraheem and I observed that the person he most closely resembled
was your Companion (i.e. the Prophet himself). I saw Gabriel and I
observed that the person he most closely resembled was Dihyah.”
Imam Ahmad was alone in narrating it from this source and with this
wording.
Imam Ahmad also narrated on the authority of ‘Abdullah Ibn ‘Abbas

that he said: The Messenger of Allah  said, “I saw ‘Eesa, the son of
Maryam, Moosa and Ibraheem. As for ‘Eesa, he had a reddish
complexion and curly hair and a broad chest. As for Moosa, he was a
large man.” They asked him, “And (what about) Ibraheem?” He said,
“Look at your Companion (meaning himself).”
Al-Bukhari narrated that Mujahid said that when the people

mentioned the Dajjal before Ibn ‘Abbas and said that he would have
the word Kafir, (i.e. disbeliever) or the letters kaf, fa’, ra’ (the root of
the Arabic verb to disbelieve) written on his forehead, he said, “I
heard Ibn ‘Abbas saying, ‘I did not hear this, but the Prophet said, If
you want to see Ibraheem, then look at your Companion (i.e. the
Prophet himself) but Moosa was a curly-haired, brown man (who
used to ride) a red camel, the reins of which were made of date-palm
fibers. It is as if I were now looking down a valley.”
260
Mention of Ibraheem Al-Khaleel’s Death And
What is Said Regarding His Age
Ibn ‘Asakir narrated numerous reports on the authority of more than

one of the Salaf, regarding the traditions of the People of the
Scripture describing how the Angel of Death came to Ibraheem , and
Allah knows best about their authenticity. It was said that he died
suddenly and that Dawood and Sulaiman also died suddenly, but
what has been said by the People of the Scripture and others
contradicts this. They said that Ibraheem became ill and died when
he was aged a hundred and seventy-five years. It was also said that
he was aged ninety years at the time of his death and that he was
buried in the cavern which was in the Hittite region of Hebron, near
to his wife, Sarah, who was buried in the field of ‘Afroon Al- Haith.
His sons, Isma‘eel and Isaac , undertook the task of burying him.
There is also a report that provides evidence that he lived for two
hundred years, according to Ibn Al-Kalbi.
Abu Hatim Ibn Hibban reported in his Saheeh on the authority of Abu
Hurairah that he said, “Ibraheem circumcised himself with a
qaddoom (adz) when he was hundred and twenty years old – and he
lived for eighty years after that.”
Then Ibn Hibban said, “Mention of the refutation of the claim of those
who asserted that this tradition is not marfoo‘. We were informed by
Muhammad Ibn ‘Abdullah Ibn Al-Junaid that he said: We were told
Qutaibah Ibn Sa‘eed that he said: We were told by Al-Laith, who
reported on the authority of Ibn ‘Ajlan, who in turn reported on the
authority of his father, who reported on the authority of Abu
Hurairah from the Prophet that he said, “Ibraheem circumcised
himself when he was hundred and twenty years old and he lived for
eighty years after that; and he circumcised himself with a qaddoom
(adz).”
261
I say: That which is in the Saheeh states that he circumcised himself
when he had reached the age of eighty years, and in another
narration, when he was eighty years old. And there is no
contradiction in them regarding how long he lived afterward and
Allah knows better.
262
Mention of the Sons of Ibraheem, Al-Khaleel,
(May the Choicest Prayers and Blessings of Allah
Be Upon Them)
The first son born to him was Isma‘eel, who was born of Hajar, the
Egyptian Copt. Then Ishaq was born to him from Sarah, who was the
daughter of his paternal uncle. Then after her, he married the
Qantoora the daughter of Yaqtuna Al-Kan‘aniyah. She bore him six
children: Zamran, Yashan, Madyan, Ishbak, and Shuah. The sixth was
not named. After her, he married Hajoon, the daughter of Ameen,
who bore him five children: Kaisan, Sooraj, Umaim, Lootan and Nafis.
This is how Abul-Qasim As-Suhaili reported it in his book ‘At- Ta‘reef
Wal-I‘lam’.
263
Among the Great Events That Occurred During
the Lifetime of Ibraheem , Al- Khaleel is the Story
of the People of Lot and the General Punishment
That Befell Them
Loot had parted company with his uncle, Al-Khaleel, by his command
and his permission and settled in the city of Sadoom (Sodom), in the
land of Ghawr Zughar. It was the main city in the area and it
contained land, workshops and villages which were attached to it. Its
people included some of the most sinful and disbelieving people,
harboring evil thoughts and wicked ideas. They practiced highway
robbery and had illicit sex in their meeting places. There was no sin
left that they did not indulge in. They committed sins which no man
before them had committed, including: men having sexual relations
with other men; abandoning the women whom Allah had created for
His righteous slaves. Loot called upon them to worship Allah, Most
High, Alone, without ascribing partners to Him and forbade them
from indulging in these unlawful deeds and vile, shameless acts. But
they persisted in their error and transgression and continued in their
debauchery and disbelief and so Allah ordained a punishment for
them which could not be rescinded, the like of which they had never
imagined or expected. He made them an example to all of mankind
and a warning to all men of intelligence. This is why Allah, Most High,
mentioned their story in a number of places in His Book, such as His
Words in Soorah Al-A‘raf: And (remember) Loot, when he said to his
people, “Do you commit the worst sin such as none preceding you
has committed in the ‘Alameen? Verily, you practice your lusts on
men instead of women. Nay, but you are a people transgressing
beyond bounds (by committing great sins).” And the answer of his
people was only that they said, “Drive them out of your town, these
are indeed men who want to be pure (from sins)!” Then We saved
him and his family, except his wife; she was of those who remained
behind (in the punishment). And We rained down on them a rain (of
264
stones). Then see what was the end of the mujrimoon (criminals,
polytheists, sinners, etc.) (Soorah Al-A‘raf 7:80- 84)
He, Most High, says in Soorah Hood, And verily, there came Our
Messengers to Ibraheem with glad tidings. They said, Salam
(greetings or peace)!” He answered, “Salam (greetings or peace)!”
And he hastened to entertain them with a roasted calf. But when he
saw their hands went not toward it (the meal), he felt some mistrust
of them, and conceived a fear of them. They said, “Fear not, we have
been sent against the people of Loot.” And his wife was standing
(there) and she laughed (either, because the Messengers did not eat
their food or for being glad for the destruction of the people of Loot.
But We gave her glad tidings of Ishaq and after him, of Ya‘qoob. She
said (in astonishment), “woe unto me! Shall I bear a child while I am
an old woman, and here is my husband, an old man?
Verily! This is a strange thing!” They said, “Do you wonder at the
Decree of Allah? The Mercy of Allah and His Blessings be on you, O,
family (of Ibraheem). Surely, He (Allah) is Most Praiseworthy, Most
Glorious.” Then when the fear had gone away from (the mind of)
Ibraheem and the glad tidings had reached him, he began to plead
with Us (Our Messengers) for the people of Loot. Verily, Ibraheem
was, without doubt, forbearing, used to invoke Allah with humility,
and was repentant (to Allah all the time, again and again). “O,
Ibraheem! Forsake this. Indeed, the Commandment of your Lord has
gone forth. Verily, there will come a torment for them which cannot
be turned back.” And when Our Messengers came to Loot, he was
grieved on their account and felt himself straitened for them (lest the
townpeople should approach them to commit sodomy with them).
He said, “This is a distressful day.” And his people came rushing
toward him, and since aforetime they used to commit crimes
(sodomy, etc.), he said, “O, my people! Here are my daughters (i.e. the
daughters of my nation), they are purer for you (if you marry them
lawfully). So fear Allah and degrade me not as regards my guests! Is
there not among you a single right-minded man?” They said, “Surely
265
you know that we have neither any desire nor are we in need of your
daughters, and indeed you know well what we want!” He said,
“Would that I had strength (men) to overpower you, or that I could
betake myself to some powerful support (to resist you).” They (the
Messengers) said, “O, Loot! Verily, we are the Messengers from your
Lord! They shall not reach you! So travel with your family in a part
of the night and let not any of you look back, but your wife (will
remain behind), verily, the punishment which will afflict them will
afflict her. Indeed, morning is their appointed time. Is not the
morning near?” So when Our Commandment came, We turned (the
towns of Sodom in Palestine) upside down, and rained on them
stones of baked clay, piled up; marked from your Lord, and they are
not ever far from the zalimoon. (Soorah Hood 11:69-83)
He, Most High, says in Soorah An-Naml, And (remember) Loot! When
he said to his people, “Do you commit al-fahishah (evil, great sin,
every kind of unlawful sexual intercourse, sodomy, etc.) while you
see (one another doing evil without any screen, etc.)? Do you
approach men in your lusts rather than women? Nay, but you are a
people who behave senselessly.” There was no other answer given
by his people except that they said, “Drive out the family of Loot from
your city. Verily, these are men who want to be clean and pure!” So
We saved him and his family, except his wife. We destined her to be
of those who remained behind. And We rained down on them a rain
(of stones). So evil was the rain of those who were warned. (Soorah
An-Naml 27:54-58)
He, Most High, says in Soorah Adh-Dhariyat, after relating the story
of the guests of Ibraheem and how they gave him the glad tidings of
a son, (Ibraheem) said, “Then for what purpose have you come, o,
Messengers?” They said, “We have been sent to a people who are
mujrimoon (polytheists, sinners, criminals, disbelievers in Allah), to
send down upon them stones of baked clay, marked by your Lord for
the musrifoon (polytheists, criminals, sinners those who trespass
Allah’s set limits in evil-doing by committing great sins).” So We
266
brought out from therein the Believers. But We found not there any
household of the Muslims except one (i.e. Loot and his two
daughters). And We have left there a sign (i.e. the place of the Dead
Sea, well-known in Palestine) for those who fear the painful torment.
(Soorah Adh-Dhariyat 51:31-37)
In Soorah Al-Qamar, He says, The people of Loot belied the warnings.

Verily, We sent against them a violent storm of stones (which
destroyed them all), except the family of Loot, whom We saved in the
last hour of the night, as a Favor from Us, thus do We reward him
who gives thanks (by obeying Us). And he (Loot) indeed had warned
them of Our Grasp, but they did doubt the warnings! And they indeed
sought to shame his guests (by asking them to commit sodomy with
them). So We blinded their eyes, “Then taste you My Torment and
My Warnings.” And verily, an abiding torment seized them early in
the morning. “Then taste you My Punishment and My Warnings.”
And indeed, We have made the Qur’an easy to understand and
remember, then is there any that will remember (or receive
admonition)? (Soorah Al-Qamar 54:33-40)
When Loot called upon his people to worship Allah, Alone, without
ascribing partners to Him and forbade them from committing the
sins which Allah has described, they did not respond positively to his
call, and not a single man from among them believed in him. Nor did
they give up the sins that they had been forbidden from committing;
instead, they continued as they had been, refusing to desist from
their error and transgression and attempting to expel their
Messenger from their midst. Their response to his address to them
proved that they were a people without sense: There was no other
answer given by his people except that they said, “Drive out the
family of Loot from your city. Verily, these are men who want to be
clean and pure!” (Soorah An-Naml 27:56) Thus they deemed the
most commendable behavior to be blameworthy and requiring
expulsion. Nothing compelled them to say this except their obduracy
and stubbornness. Allah kept him and all of his family pure, except
267
for his wife and He evacuated them from the city with the best
evacuation and He left the rest of them to remain there. But after He
had afflicted them with a stinking, fetid body of water, which had
waves, but in reality, it was a blazing fire upon them and a burning
heat and its water was salty and bitter. This was the repayment for
the enormity and abomination which they had committed, which no
people in this world had committed before them. This is why they
were made an example and a warning to the people of the world. In
addition to this, they used to practice highway robbery and betray
their friends and they would utter and commit all sorts of evil words
and deeds in their meeting places, to such an extent that it was said
that they used to break wind in front of their companions in the
meeting place and they would feel no shame or embarrassment
toward them. It was also said that they used to commit the most
shameful deeds in their gatherings and would not disdain to do so,
nor did they pay heed to any warnings or advice given to them by
those who possessed good sense. In their places and others, they
were like animals, or even more astray. They refused to desist from
what they were doing and they had no regrets for what they had
done in the past. Nor did they show any desire to change in the
future. So Allah seized them with a calamitous seizure. Among the
things that they said to Loot was, “Bring Allah’s Punishment upon us
if you are one of the truthful.” (Soorah Al-‘Ankaboot 29:29) So they
requested of him the infliction of the painful punishment of which he
had warned them. At that point, their noble Prophet invoked Allah
against them and asked the Lord of the Worlds and the Ilah (God) of
the Messengers that He help him against the depraved people. So
Allah was Jealous for his jealousness and Angry for his anger and He
answered his supplication and sent His noble Messengers, His
Mighty angels and they visited Al-Khaleel, Ibraheem , and gave him
the glad tidings of the birth of an intelligent son and they also
informed him of the purpose for which they had come: (Ibraheem)
said, “Then for what purpose you have come, O, Messengers?” They
said, “We have been sent to a people who are mujrimoon to send
268
down upon them stones of baked clay, marked by your Lord for the
musrifoon.” (Soorah Adh- Dhariyat 51:31-34)
He, Most High, says, Then, when the fear had gone away from (the
mind of) Ibraheem and the glad tidings had reached him, he began to
plead with Us (Our Messengers) for the people of Loot (Soorah Hood
11:74). This was because he hoped that they would repent to Allah,
submit to Him and desist from their sinful ways.
This is why Allah, Most High, says, Verily, Ibraheem was, without
doubt, forbearing, used to invoke Allah with humility, and was
repentant (to Allah all the time, again and again). “O, Ibraheem!
Forsake this. Indeed, the Commandment of your Lord has gone forth.
Verily, there will come a punishment for them which cannot be
turned back.” (Soorah Hood 11:75,76) That is, desist from this and
speak of something else, because their fate has been decided and
their punishment, destruction and annihilation are inevitable.
“Indeed, the Commandment of your Lord has gone forth.” That is, He
Whose Command cannot be rescinded, Whose Punishment cannot
be turned back and Whose Judgement cannot be questioned, has
given His Command: “Verily, there will come a punishment for them
which cannot be turned back.” (Soorah Hood 11:76)
The scholars of tafseer said that when the angels, i.e. Gabriel,
Meeka’eel and Israfeel, departed from Ibraheem’s presence, they
continued until they reached the land of Sadoom (Sodom), where
they assumed the form of handsome men, as a test from Allah, Most
High, for the people of Loot and in order to establish the evidence
against them. They sought hospitality with Loot and this was just
before sunset. Loot feared that if he did not offer them hospitality,
some other person from among his people would do so and he
believed them to be human beings. He was grieved on their account
and felt himself straitened for them (lest the townspeople should
approach them to commit sodomy with them). He said, “This is a
distressful day.” (Soorah Hood 11:77) ‘Abdullah Ibn ‘Abbas, Mujahid,
269
Qatadah and Muhammad Ibn Ishaq said that it means a day of severe
trial and tribulation. This was because he knew that he might not be
able to defend them when night fell from what had befallen others at
his peoples’ hands. They had ordered him not to grant hospitality to
anyone, but considered that it was unavoidable.
Qatadah stated that they arrived while he was working on the land
and they sought hospitality from him. He was embarrassed before
them and tried to persuade them to leave this town and seek shelter
in another. He said to them, “O, people! I know not of any people on
the face of the earth wickeder than the people of this city.” Then he
walked a little way, and then he repeated these words four times. He
(Qatadah) said that they (the angels) had been commanded (by
Allah) not to destroy them until their Prophet had borne witness to
that effect.
As-Suddi said: The angels departed from Ibraheem’s presence and

headed for the people of Loot and they arrived there in the middle of
the day. When they reached the River Sodom, they met the daughter
of Loot, who was drawing water for her family. He had two
daughters, the elder of whom was named Areetha, while the younger
was named Daghootha. They said to her, “O, young girl! Do you know
of any place where we can find accommodation?” She said, “Remain
here! Do not enter (the city) until I come to you.” She feared that
some ill might befall them at the hands of her people and so she went
to her father and said to him, “O, my father! Some young men are
asking for you at the gates of the city; I have never seen more
handsome faces of any men than theirs. Let not your people take
them and dishonor them.” His people had forbidden him from giving
hospitality to any man, but he took them in secret and no one knew
of their presence except his family. But his wife went out and
informed his people of them, saying, “In Loot’s house there are men,
the like of whose beautiful faces I have never seen.” Then his people
came hastening angrily to him. Allah says, and since aforetime they
used to commit crimes (sodomy, etc.) (Soorah Hood 11:78) That is,
270
this was in addition to the many major sins they had committed. O,
my people! Here are my daughters (i.e. the daughters of my nation),
they are purer for you (if you marry them lawfully) (Soorah Hood
11:78) He forbade them from committing such indecent acts and
bore witness that there was not a single right- minded and intelligent
man among them, nor any good person; on the contrary, he averred
that all of them were foolish, terribly debauched, arrogant
disbelievers. This was just what the angels wanted to hear from him
before they asked him about it. His people – may Allah’s Curse be
upon them – said, in answer to what their Prophet had ordered them
to do, “They said: Surely you know that we have neither any desire
nor are we in need of your daughters, and indeed you know well
what we want!” (Soorah Hood 11:79) They said – may Allah’s Curse
be on them “O, Loot! You know that we have no desire for women
and verily, you know full well what we desire (i.e. men).” They
addressed these wicked words to their noble Messenger and they did
not fear the infliction of Allah’s painful punishment. This is why Loot
said, “Would that I had strength (men) to overpower you, or that I
could betake myself to some powerful support (to resist you).”
(Soorah Hood 11:80) He wished that he had the strength to overcome
them or the ability to resist them and kin to help him against them,
in order to inflict on them the punishment they deserved for these
words they had spoken. It is reported on the authority of Abu
Hurairah in a marfoo‘form that he said, “We are more liable to be in
doubt than Ibraheem when he said, “My Lord! Show me how You give
life to the dead.” He (i.e. Allah) said, “Don’t you believe then?” He (i.e.
Ibraheem) said, “Yes, but (I ask) in order to be stronger in faith.”
(Soorah Al-Baqarah 2:260) May Allah send His Mercy on Loot! He
wished to have a powerful support. If I were to stay in prison for such
a long time, as Yoosuf did, I would have accepted the offer (of
freedom without insisting on having my guiltlessness declared).” It
is reported on the authority of Abu Hurairah that he said, “May Allah
have mercy on Lot; he wished that he could betake himself to some
powerful support (to resist them). (Meaning Allah, the Almighty, the
271
All-Powerful). Allah did not send a Prophet after him except that he
was from the wealthy among his people.”
Allah, Most High, says, And the inhabitants of the city came rejoicing
(at the news of the young men’s arrival). (Loot) said, “Verily! These
are my guests, so shame me not. And fear Allah and disgrace me not.”
They (the people of the city) said, “Did we not forbid you to entertain
(or protect) any of the ‘Alameen (people, foreigners, strangers, etc.
from us)?” (Loot) said, “These (the girls of the nation) are my
daughters (to marry lawfully), if you must act (so).” (Soorah Al-Hijr
15:67-71)
He ordered them to have sexual relations with their women lawfully

and warned them against continuing on the path they were following
and the sins they were committing. But they did not cease and
disregarded his words. Instead, the more he forbade them, the more
strenuous became their efforts to reach the guests and the more
excited they became. But they did not know the fate that had been
decreed for them and to which they were heading. This is why Allah,
Most High, says, swearing by the life of His Prophet, Muhammad
Verily, by your life (O, Muhammad), in their wild intoxication, they
were wandering blindly (Soorah Al-Hijr 15:72) He, Most High, says,
And he (Loot) indeed had warned them of Our Grasp, but they did
doubt the warnings! And they indeed sought to shame his guests (by
asking to commit sodomy with them). So We blinded their eyes,
“Then taste you My Torment and My Warnings.” And verily, an
abiding punishment seized them early in the morning
(Soorah Al-Qamar 54:36-38)
Scholars of tafseer and others have said that the Prophet of Allah,
Loot, tried to prevent his people from entering and resisted them;
the door was locked and they were trying to open it and enter
through it. Loot warned them to desist and forbade them from
behind the door, while they tried to force entry from outside. When
the situation became straitened for him, he said, “Would that I had
272
strength (men) to overpower you, or that I could betake myself to
some powerful support (to resist you).” (Soorah Hood 11:80) That is,
I would inflict the punishment on you. The angels said, “O, Loot!
Verily, we are the Messengers from your Lord! They shall not reach
you!” (Soorah Hood 11:81)
The scholars) said that Gabriel attacked them and struck their faces
with the edge of his wing and their sight was removed. Indeed, it was
even said that their eyes were completely effaced, leaving no trace.
They returned to their homes, feeling the walls and threatening the
Messenger of Allah and saying, “In the morning, we will deal with
him.” Allah, Most High, says, And they indeed sought to shame his
guests (by asking to commit sodomy with them). So We blinded their
eyes, “Then taste you My Punishment and My Warnings.” And verily,
an abiding punishment seized them early in the morning. (Soorah Al-
Qamar 54:37,38) This was after the angels had approached Loot and
commanded him to travel in the latter part of the night with his
family and they commanded them that none should look back, i.e.
when they heard the sound of the punishment being inflicted on
Loot’s people. As for His Words: except your wife (Soorah Hood
11:81) if the word for “wife” is read in Arabic as imra’atak, then it is
possible that the meaning is that his wife was excepted from the
command: “So travel with your family in a part of the night.” (Soorah
Hood 11:81), as if it was being said, “except your wife, do not make
the journey by night with her.” It is also possible that it is from His
Words: and let not any of you look back, except your wife (Soorah
Hood 11:81) That is, she will certainly look back and that which will
afflict them will afflict her also. This interpretation is strengthened
by the recitation of the word “wife” in Arabic as imra’atak. However,
the former is more apparent in meaning. And Allah knows better.
As for His Words: and We rained on them stones of baked clay, piled
up (Soorah Hood 11:82) The word sijjeel is an Arabicised Persian
word and it means forceful, hard and strong. Piled up that is, falling
one upon another upon them from the sky. Marked that is, the stones
273
were marked and sealed, all of them having the names of their
victims written on them, as He, Most High, says, Marked by your Lord
for the musrifoon (polytheists, criminals, sinners those who trespass
Allah’s set limits in evil-doings by committing great sins) (Soorah
Adh-Dhariyat 51:34) and as He, Most High, says, And We rained on
them a rain (of punishment). And how evil was the rain of those who
had been warned (Soorah Ash-Shu‘ara’ 26:173) And He, Most High,
says, And He destroyed the overthrown cities (of Sodom to which
Prophet Loot was sent). So there covered them that which did cover
(Soorah An-Najm 53:53,54) That is, he inverted them and dropped
them face down and then covered them with a deluge of stones from
sijjeel, which followed one upon another, each one of them marked
with the name of the person among those present in the city upon
whom it would fall and also upon those who were absent on
journeys, those in distant lands and those who were isolated from it.
It was said that the wife of Loot remained with her people and it was
also said that she set out with her husband and her two daughters,
but when she heard the shout and the falling of the city, she turned
round toward her people, disobeying the Command of her Lord and
said, “O, my people!” Then a rock fell on her and crushed her and she
joined her people, since she followed their religion and she spied for
them on the guests who stayed with Loot. Allah, Most High, says,
Allah sets forth an example for those who disbelieve the wife of Nooh
and the wife of Loot. They were under two of our righteous slaves,
but they both betrayed (their husbands) so they (Nooh and Loot)
benefited them (their respective wives) not, against Allah, and it was
said, “Enter the Fire along with those who enter!” (Soorah At-
Tahreem 66:10). That is, betray them by not following their Religion;
it does not mean that they used to commit adultery – Allah forbid
that! Never! For Allah would not ordain for His Prophet that his wife
should commit adultery, as ‘Abdullah Ibn ‘Abbas and other Imams
among earlier and the later scholars said, “No wife of a Prophet ever
committed adultery.” And whoever claimed otherwise has
committed a grave error.
274
Allah made the location of this city into a putrid sea, whose water
provides no benefit and neither do the lands surrounding it, due to
their ruin, their badness and poor quality. Thus they became a
lesson, a warning and a sign of Allah’s Omnipotence, His Greatness
and His Power in inflicting retribution on those who disobey His
Command, belie His Messengers and follow their own lusts. These
verses are also a proof of His Mercy towards His believing slaves, in
that He saved them from being among those who were destroyed
and He brought them out from darkness into light, as He, Most High,
says, Verily, in this is an Ayah (proof or sign), yet most of them
(polytheists, pagans, etc., who do not believe in the Resurrection) are
not believers. And verily, your Lord! He is truly the Almighty, the
Most Merciful (Soorah Ash-Shu‘ara’ 26:8,9)
And He, Most High, says, So As-Saihah (punishment - awful cry, etc.)
overtook them at the time of sunrise; and We turned them (the towns
of Sodom in Palestine) upside down and rained down on them stones
of baked clay. Surely! In this are signs, for those who see (or
understand or learn the lessons from the Signs of Allah). And verily,
they (the cities) were right on the highroad (from Makkah to Syria
i.e. the place where the Dead Sea is now). Surely! Therein is indeed a
sign for the Believers (Soorah Al-Hijr 15:73-77) That is, those who
look with a keen and intuitive eye at them, can see how Allah changed
that land and its people and how He destroyed it and flooded it, after
it had been populated and made prosperous, as narrated by At-
Tirmidhi and others in a marfoo‘ form: “Fear the keen eye of the
Believer, for verily, it looks with the Light of Allah.” Then he recited,
“ In this are signs, for those who see (or understand or learn the
lessons from the Signs of Allah) (Soorah Al-Hijr 15:75).”
As for His Saying: And verily, they (the cities) were right on the
highroad (from Makkah to Syria i.e. the place where the Dead Sea is
now) (Soorah Al-Hijr 15:76) it means they were on a road that is
broad and well travelled and it is so until now, as He, Most High, says,
275
Verily, you pass by them in the morning and at night; will you not
then reflect? (Soorah As- Saffat 37:137,138)
Allah, Most High, says, So We brought out from therein the Believers.
But We found not there any household of the Muslims except one (i.e.
Loot and his two daughters). And We have left there a sign (i.e. the
place of the Dead Sea, well- known in Palestine) for those who fear
the painful punishment (Soorah Adh-Dhariyat 51:35-37). That is, We
left it as a lesson and a warning for those who are afraid of the
Punishment of the Hereafter; who fear the Most Merciful unseen and
also fear the time when they will stand before their Lord (on the Day
of Resurrection); who restrain their souls from evil desires and lusts,
held back from committing those deeds which Allah has made
unlawful, abandoned acts of disobedience and feared to resemble the
people of Loot. “Whoever imitates a people, he is one of them.” as
someone said (in Al-Bahr ut-Taweel): Though you may not be the
people of Loot themselves, still, the people of Loot are not that
different from you.
The discerning and intelligent person, who fears his Lord fulfills
what Allah, the Almighty, the All-Powerful has enjoined upon him
and he accepts that to which the Messenger of Allah has guided him,
such as lawful sexual relations with wives and slave-girls who
possess beauty. He should beware of following every rebellious
devil, for then he will merit punishment and he will be included in
the Words of Allah, Most High: and they are not ever far from the
zalimoon (polytheists, evil-doers, etc.) (Soorah Hood 11:83)
276
The Story of the People of Shu‘aib
Allah, Most High, says in Soorah Al-A’raf, after relating the story of
the people of Loot, And to (the people of) Madyan (Midian), (We
sent) their brother Shu‘aib. He said, “O, my people! Worship Allah!
You have no other ilah (god) but Him (La ilaha illallah [none has the
right to be worshipped but Allah]). Verily, a clear proof (sign) from
your Lord has come unto you; so give full measure and full weight
and wrong not men in their things, and do not commit mischief on
the earth after it has been set in order, that will be better for you, if
you are Believers. And sit not on every road, threatening, and
hindering from the Path of Allah those who believe in Him and
seeking to make it crooked. And remember when you were but few,
and He multiplied you. And see what was the end of the mufsidoon
(mischief-makers, corrupt people, liars). And if there is a party of you
who believe in that with which I have been sent and a party who do
not believe, be patient until Allah judges between us, and He is the
Best of judges.” The chiefs of those who were arrogant among his
people said, “We shall certainly drive you out, O, Shu‘aib and those
who have believed with you from our town, or else you (all) shall
return to our religion.” He said, “Even though we hate it! We should
have invented a lie against Allah if we returned to your religion, after
Allah has rescued us from it. And it is not for us to return to it unless
Allah, our Lord, should will. Our Lord comprehends all things in His
Knowledge. In Allah (Alone) we put our trust. Our Lord! Judge
between us and our people in truth, for You are the Best of those who
give judgment.” The chiefs of those who disbelieved among his
people said (to their people), “If you follow Shu‘aib, be sure then you
will be the losers!” So the earthquake seized them and they lay
(dead), prostrate in their homes. Those who belied Shu‘aib became
as if they had never dwelt there (in their homes). Those who belied
Shu‘aib, they were the losers. Then he (Shu‘aib) turned from them
and said, “O, my people! I have indeed conveyed my Lord’s Messages
unto you and I have given you good advice. Then how can I sorrow
277
for the disbelieving people’s (destruction).” (Soorah Al-A‘raf 7:85-
93)
He, Most High, says in Soorah Ash-Shu’ara’, after relating their story,
The dwellers of Al-Aikah (near Madyan) belied the Messengers.
When Shu‘aib said to them, “Will you not fear Allah (and obey Him)?
I am a trustworthy Messenger to you. So fear Allah, keep your duty
to Him, and obey me. No reward do I ask of you for it (my Message of
Islamic Monotheism), my reward is only from the Lord of the
‘Alameen. Give full measure, and cause no loss (to others). And weigh
with a true and straight balance. And defraud not people by reducing
their things, nor do evil, making corruption and mischief in the land.
And fear Him Who created you and the generations of the men of
old.” They said, “You are only one of those bewitched! You are but a
human being like us and verily, we think that you are one of the liars!
So cause a piece of the heaven to fall on us, if you are of the truthful!”
He said, “My Lord is the Best Knower of what you do.” But they belied
him, so the torment of the day of shadow (a gloomy cloud) seized
them, indeed that was the torment of a Great Day. Verily, in this is
indeed a sign, yet most of them are not believers. And verily! Your
Lord, He is indeed the Almighty, the Most Merciful (Soorah Ash-
Shu‘ara’ 26:176-191).
The people of Madyan were Arab people and they dwelled in the city
of Madyan, which was in the land of Mu‘an, on the border of Ash-
Sham, near to the region of Hijaz, and not far from the lake of the
people of Loot – and they lived not long after them. Madyan was a
tribe after whom the city was named. They were from the tribe of
Madyan, son of Madyaan, son of Ibraheem Al-Khaleel and Shu‘aib was
their Prophet; he was the son of Meekeel Ibn Yashjan (Jokshan),
according to Ibn Ishaq. He said, “In the Syriac language he was called
Bathroon.” But there is some doubt about this. It was also said that
he was Shu‘aib Ibn Yashjan Ibn Lawai (Levi) Ibn Ya‘qoob (Jacob). It
was also said that he was Shu‘aib Ibn Thuwaib Ibn ‘Abqa Ibn Madyan
Ibn Ibraheem (Ibraheem). And it was said that he was Shu‘aib Ibn
278
‘Saifoor Ibn ‘Abqa Ibn Thabit Ibn Madyan Ibn Ibraheem. Other
genealogies have also been given for him.
In the hadeeth of Abu Dharr, which is in the Saheeh of Ibn Hibban, in

the Chapter on Prophets and Messengers, the Prophet said, “Abu
Dharr, four (of the Prophets) were from the Arabs: Hood, Saleh,
Shu‘aib and your Prophet.” Some of the Salaf referred to Shu‘aib as
the “Orator of the Prophets”, due to his eloquence, grandeur of
speech and powerful rhetoric, when calling upon his people to
believe in his Message.
It is reported on the authority of ‘Abdullah Ibn ‘Abbas that he said:

Whenever the Messenger of Allah mentioned Shu‘aib, he would say,
“That was the Orator of the Prophets.”
The people of Madyan were disbelievers, who practiced highway

robbery; they used to terrorize wayfarers and they worshipped Al-
Aikah, which means a tree surrounded by tangled woods. They were
the worst of people in their dealings with others, giving short weight
and measure, while demanding more than their due from others. So
Allah sent to them a man from among them and that was the
Messenger of Allah, Shu‘aib; he called on them to worship Allah,
Alone, without ascribing partners to Him and he forbade them from
engaging in the aforementioned sinful practices, such as cheating the
people out of their rights and terrorizing them when they were on
the road. Some of them believed, but most of them disbelieved and
so Allah inflicted on them a severe punishment. And He is the Wali
(Helper, Supporter, Protector, etc.), Worthy of all Praise. He, Most
High, says, And to (the people of) Madyan, (We sent) their brother
Shu‘aib. He said, “O, my people! Worship Allah! You have no other
ilah (god) but Him. (La ilaha ill- Allah [none has the right to be
worshipped but Allah]). Verily,
a clear sign from your Lord has come unto you.” (Soorah Al-A‘raf
7:85) That is, a proof, a clear argument and irrefutable evidence of
the truth of what I have brought to you. “So give full measure and full
279
weight and wrong not men in their things, and do not mischief on the
earth after it has been set in order.” (Soorah Al-A‘raf 7:85) He
commanded them to be fair and forbade them to commit injustice
and he warned them against disobeying him in this, saying, “That will
be better for you, if you are Believers. And sit not on every path.”
(Soorah Al- A‘raf 7:85,86) That is, on every road “threatening…”. That
is, threatening to take the people’s money by exacting taxes and such
like from the traders who entered the city and terrorizing the
wayfarers.
As-Suddi said in his Tafseer on the authority of the Companions, “And

sit not on every path, threatening” (Soorah Al-A‘raf 7:86) means that
they used to exact tithes from the money of the wayfarers.
It is reported on the authority of ‘Abdullah Ibn ‘Abbas that he said,

“They were a people who exceeded all limits and committed
outrages; they would sit at the side of the road and exact tithes from
the people’s money – and they were the first people to practice that.”
“And hindering from the Path of Allah those who believe in Him and
seeking to make it crooked.” (Soorah Al-A‘raf 7:86) So he forbade
them to cut off the physical road in the life of this world and the
spiritual, religious road: “And remember when you were but few,
and He multiplied you. And see what was the end of the mufsidoon.”
(Soorah Al-A‘raf 7:86) He reminded them of the blessings that Allah,
Most High, had bestowed on them, by increasing their numbers, after
they had formerly been only a few and he warned them of Allah’s
Vengeance being visited upon them, if they disobeyed the guidance
that he brought to them, as Allah said to them in another account,
“and give not short measure or weight, I see you in prosperity; and
verily I fear for you the Punishment of a Day encompassing.” (Soorah
Hood 11:84), That is, do not (further) commit those sins that you are
currently engaging in and do not continue to transgress in this way,
for if you do, Allah will remove the blessing that is in your hands and
He will cause you to become impoverished and remove the means by
which you have become rich. This was in addition to the punishment
280
of the Hereafter. A person upon whom both punishments are
combined has acquired for himself the worst of bargains. So he
forbade them from engaging in unacceptable practices, such as
giving short measure to others, while taking more than one’s due
from them (tatfeef). He warned them that they would lose the
benefits that Allah had bestowed on them in this earthly life and of
the painful punishment that awaited them in the Hereafter, and he
reprimanded them in the harshest manner. Then after rebuking
them, he commanded them, saying, “And O, my people! Give full
measure and weight in justice and reduce not the things that are due
to the people, and do not commit mischief in the land, causing
corruption. That which is left by Allah for you (after giving the rights
of the people) is better for you, if you are Believers. And I am not set
over you as a guardian.” (Soorah Hood 11:85,86) ‘Abdullah Ibn
‘Abbas and Al-Hasan Al-Basri said that “That which is left by Allah for
you (after giving the rights of the people) is better for you” means
that the sustenance which Allah bestows on you is better than the
money that you take from the people by means of tatfeet. The
Messenger of Allah said, “Verily, riba (interest, usury, etc.), though it
may multiply, the end result of it is less.” That is, little. The Messenger
of Allah also said,
“The seller and the buyer have the right to keep or return goods as
long as they have not parted or till they part; and if both the parties
spoke the truth and described the defects and qualities (of the
goods), then they would be blessed in their transaction, and if they
told lies or hid something, then the blessings of their transaction
would be lost.”
What is meant is that there is a blessing in lawful profit, even though

it may be little, while the unlawful does not accrue any blessings,
even though the profit from it may be great. This is why the Prophet
of Allah, Shu‘aib, said, “That which is left by Allah for you (after giving
the rights of the people) is better for you, if you are Believers.”
(Soorah Hood 11:86) As for his saying: “And I am not set over you as
281
a guardian.” (Soorah Hood 11:86), it means: Do what I command you
to do, seeking thereby Allah’s Countenance and hoping for His
Reward, not in order that I or any other may see you. They said, “O,
Shu‘aib! Does your salah (prayer) command that we leave off what
our fathers used to worship, or that we leave off doing what we like
with our property? Verily, you are the forbearing, right-minded!”
They said these last words in order to mock him, belittle him and
ridicule him. That is, do these prayers which you offer command you
to forbid us to worship any deity except your God and order us to
abandon that which our forefathers used to worship? Or do they
command you to order us not to do business dealings except in the
manner which pleases you and to abandon those dealings which you
forbid, even though they please us? “Verily, you are the forbearing,
right-minded!” (Soorah Hood 11:87)
‘Abdullah Ibn ‘Abbas , Maimoon Ibn Mihran, Ibn Juraij, Zaid Ibn
Aslam and Ibn Jareer said that they – the enemies of Allah – said these
words in tones of mockery. He said, “O, my people! Tell me, if I have
a clear proof from my Lord, and He has given me a good sustenance
from Himself (shall I corrupt it by mixing it with the unlawfully
earned money). I wish not, in contradiction to you, to do that which
I forbid you. I only desire reform so far as I am able, to the best of my
power. And my guidance cannot come except from Allah, in Him I
trust and unto Him I repent.” (Soorah Hood 11:88) He spoke to them
using courteous and polite words and he called them to the truth
with the clearest guidance. He said to them, “Do you consider, O
deniers “if I have a clear evidence from my Lord…” (Soorah Hood
11:88). That is, if I am following a clear command from Allah, which
is that He sent me to you and He has given me a good sustenance
from Himself – meaning Prophethood and Messengership. That is to
say, and knowledge of that was concealed from you, then what can I
do with you?
Allah, Most High, says, Enjoin you al-birr (piety and righteousness
and each and every act of obedience to Allah) on the people and you
282
forget (to practice it) yourselves, while you recite the Scripture (the
Tawrah [Torah])? Have you then no sense? (Soorah Al-Baqarah
2:44). In the tafseer of this Verse, it was authentically reported from
the Messenger of Allah that he said, “A man will be brought on the
Day of Resurrection and thrown in the Fire, so that his intestines will
come out and he will go around like a donkey goes around a
millstone. The people of the Fire will gather around him and say, ‘O,
so-and- so! What is wrong with you? Did you not use to order us to
do good deeds and forbid us to do bad deeds?’ He will reply, ‘Yes, I
used to order you to do good deeds, but I did not do them myself, and
I used to forbid you to do bad deeds, yet I used to do them myself.’” (9)
This is the description of those adulterers and sinners and those who
oppose the Prophets. While as for the superior and intelligent
leaders from among the scholars who fear their Lord unseen, their
situation is as described by the Prophet of Allah, Shu‘aib: I wish not,
in contradiction to you, to do that which I forbid you. I only desire
reform so far as I am able, to the best of my power.” (Soorah Hood
11:88) That is, in all of my commands, I desire naught but to exert
my utmost efforts and abilities toward reforming your deeds and
your words. And my guidance cannot come. That is in all of my
affairs. Except from Allah, in Him I trust and unto Him I repent
(Soorah Hood 11:88). That is, I place my trust in Him in all matters,
to Him I will return and my destiny is in His Hands. This is a stance
of (targheeb) to do good.
Then he embarked on a form of tarheeb, saying, “And my people! Let

not my shiqaq cause you to suffer the fate similar to that of the people
of Nooh or of Hood or of Salih, and the people of Loot are not far off
from you!” (Soorah Hood 11:89) That is, do not let your opposition to
me and your hatred of that which I have brought to you cause you to
continue in your error and ignorance, for if you do, Allah will inflict
upon you a similar punishment to that which He inflicted on those
who were like you among the peoples of Nooh, Hood and Saleh, who
belied and opposed their Prophets.
283
As for Shu‘aib’s saying: “and the people of Loot are not far off from
you.” (Soorah Hood 11:89), it is said that its meaning is that they were
not far off from them in time; Qatadah said, “This means that they
were only destroyed before you yesterday.” It has also been said that
it refers to place. But in actual fact, the Verse carries both meanings.
It was also said that it means that they were similar to them in
characteristics and repugnant deeds, such as highway robbery and
taking money from the people both openly and in secret, through all
kinds of tricks and sophisms. It is possible to reconcile to all of these
opinions, because they were not far from them in time, distance or
characteristics. Then he mixed tarheeb with targheeb, saying, “And
ask forgiveness of your Lord and turn unto Him in repentance. Verily,
my Lord is Most Merciful, Most Loving.” (Soorah Hood 11:90) That is,
abandon the sins you are engaged in and turn in repentance to your
Lord, the Most Merciful, Most Loving, because if anyone turns in
repentance to Him, He is Merciful toward His slaves – more merciful
than a mother toward her child. “Most Loving” means, even if it is
after He has accepted the repentance of his slave and even if the slave
had repented of major sins. They said, “O, Shu‘aib! We do not
understand much of what you say, and we consider you a weak
person (it is said that he was a blind man) among us.” (Soorah Hood
11:91)
As for their saying: “Were it not for your family, we should certainly
have stoned you; and you are not powerful against us” (Soorah Hood
11:91), this was due to their profound disbelief and their disgraceful
obstinacy, as they said, They said, “O, Shu‘aib! We do not understand
much of what you say.” (Soorah Hood 11:91) That is, we do not
understand it, nor do we comprehend it, because we do not like it
and we do not want it, so we have no eagerness for it and we will not
follow it. And this is like the saying of the disbelievers of Quraish to
the Messenger of Allah: And they say, “Our hearts are under
coverings (screened) from that to which you invite us, and in our
ears is deafness, and between us and you is a screen, so work you (on
your way); verily, we are working (on our way).” (Soorah Fussilat
284
41:5) As for their saying: “and we consider you a weak person (it is
said that he was a blind man) among us.” (Soorah Hood 11:91), it
means despised and abandoned. “Were it not for your family…” .
Means, your tribe and your kinsfolk among us. “We should certainly
have stoned you; and you are not powerful against us.” He said, “O,
my people! Is then my family of more weight with you than Allah?”
(Soorah Hood 11:91,92). That is, do you fear my tribe and my kinsfolk
and hesitate to harm me because of them, yet you do not fear Allah’s
Anger or hesitate to harm me because I am a Messenger of Allah?
That means that you consider my tribe more powerful than Allah!
And you have cast Him away behind your backs (Soorah Hood 11:92).
That is, you have placed fear of Allah behind your backs. “Verily, my
Lord is surrounding all that you do.” (Soorah Hood 11:92). That is, He
is fully Aware of what you do and He encompasses all of that and He
will recompense you for it on the Day when you are returned to Him.
And O, my people! Act according to your ability and way, and I am
acting (on my way). You will come to know who it is on whom
descends the punishment that will cover him with ignominy, and
who is a liar! And watch you! Verily, I too am watching with you.”
(Soorah Hood 11:93) This is a stern threat and a positive warning,
that if they should continue on their path and in their (wicked) ways,
they would come to know on whom Allah’s Punishment would be
inflicted and upon whom would destruction and annihilation be
visited. In an earlier Verse in this Soorah, he said, “and on whom will
fall a lasting punishment.” (Soorah Hood 11:39) “and who is a liar!”
(Soorah Hood 11:93) That is, which of us is the liar in the information,
the glad tidings and the warnings he gave, you or I. “And watch you!
Verily, I too am watching with you.” (Soorah Hood 11:93). This is like
the Words of Allah: “And if there is a party of you who believes in that
with which I have been sent and a party who do not believe, so be
patient until Allah judges between us, and He is the Best of judges.”
The chiefs of those who were arrogant among his people said, “We
shall certainly drive you out, o, Shu‘aib, and those who have believed
with you from our town, or else you (all) shall return to our religion.”
He said, “Even though we hate it! We should have invented a lie
285
against Allah if we returned to your religion, after Allah has rescued
us from it. And it is not for us to return to it unless Allah, our Lord,
should will. Our Lord comprehends all things in His Knowledge. In
Allah (Alone) we put our trust. Our Lord! Judge between us and our
people in truth, for You are the Best of the fatiheen.” (Soorah Al-A‘raf
7:87-89)
They demanded that those who had believed in Shu‘aib’s Message

return to their religion and so Shu‘aib disputed with them on behalf
of his people, saying, “Even though we hate it! (Soorah Al-A‘raf 7:88)
That is, these people (who have believed) will not return voluntarily
to you; if they return, they will only do so under compulsion and that
is because once the joy of faith has pervaded the heart, none will be
discontented with it and none will reject it, and no one can avoid that.
This is why he said, We should have invented a lie against Allah if we
returned to your religion, after Allah has rescued us from it. And it is
not for us to return to it unless Allah, our Lord, should will. Our Lord
comprehends all things in His Knowledge. In Allah (Alone) we put
our trust (Soorah Al-A‘raf 7:89) That is, He is Sufficient for us, He is
our Protector and we take refugee with Him in all of our affairs. Then
he sought judgment from Allah against his people and asked his Lord
to hasten the infliction of the punishment that they deserved upon
them, saying, “Our Lord! Judge between us and our people in truth,
for You are the Best of the fatiheen.” (Soorah Al-A‘raf 7:89) That is, of
those who give judgment. So he invoked Allah against them – and
Allah does not reject the invocations of His Messengers when they
seek help from Him against those who reject Him, disbelieve in Him
and His Messengers, and oppose them. But in spite of this, they
remained determined to persist in what they were doing (i.e.
disbelief, sins, etc.). The chiefs of those who disbelieved among his
people said (to their people), “If you follow Shu‘aib, be sure then you
will be the losers!” (Soorah Al-A‘raf 7:90) Allah, Most High, says, So
the earthquake seized them, and they lay (dead), prostrate in their
homes. (Soorah Al-A‘raf 7:78) Allah mentioned (earlier) in Soorah Al-
A‘raf that the earthquake seized them (i.e. the people of Thamood);
286
that is to say, the earth upon which they stood shook severely and
caused their souls to be taken out from their bodies, while the
animals in their land became like stone and their (i.e. the people’s)
bodies became corpses, without souls, unmoving and senseless.
Allah had combined upon them a variety of punishments, lessons and
afflictions and this was because of their wicked characteristics. Allah
inflicted on them a severe earthquake, which stilled all movement
and a great Shout extinguished their voices and He sent a shadow or
cloud upon them which emitted fire and sparks from all sides and all
directions. But He, Most High, informed us about them in every
Soorah in which mention of them was appropriate. And in the course
of the narrative in Soorah Al- A’raf, He mentioned that they spread
false stories about the Prophet of Allah and his companions and
threatened them with expulsion from their town, if they did not
return to their former religion. Allah says, So the earthquake seized
them, and they lay (dead), prostrate in their homes. (Soorah Al- A‘raf
7:78) Allah responded to their spreading of falsehoods (irjaf) with
the earthquake (rajfah) and their intimidation (ikhafah) with terror
(kheefah), which was most appropriate in this context.
As for the narrative in Soorah Hood, He mentioned that the Shout

seized them and they became lifeless in their homes. This was
because they said to the Prophet of Allah in tones of derision,
mockery and belittlement, Does your salah (prayer) command that
we leave off what our fathers used to worship, or that we leave off
doing what we like with our property? Verily, you are the forbearing,
right-minded!” (Soorah Hood 11:87) So it was appropriate that He
mentioned here the Shout, which was like a harsh rebuke for
engaging in this wicked speech which they addressed to this noble,
faithful and eloquent Messenger and so there came to them the
Shout, which, along with the earthquake, silenced them.
As for Allah’s Words in Soorah Ash-Shu‘ara’, He mentioned that a

punishment seized them on the Day of Shadow. And that was a
response to their request and something approximating what they
287
asked for, for they said, “You are only one of those bewitched! You
are but a human being like us and, verily, we think that you are one
of the liars! So cause a piece of the heaven to fall on us, if you are of
the truthful!” He said, “My Lord is the Best Knower of what you do.”
(Soorah Ash-Shu‘ara’ 26:185-188)
Allah, Most High – Who is the All-Hearing, the All-Seeing

– says, But they belied him, so the torment of the Day of Shadow (a
gloomy cloud) seized them; indeed that was the punishment of a
Great Day. (Soorah Ash-Shu‘ara’ 26:189)
Then Allah mentioned the same criticism regarding the Companions

of the Aykah that He had made of the people of Madyan, which was
that they used to cheat in their weights and measures and this proves
that they were the one people, who were destroyed by a variety of
punishments. Regarding Allah’s Words: But they belied him, so the
torment of the Day of Shadow (a gloomy cloud) seized them, indeed
that was the punishment of a Great Day (Soorah Ash-Shu‘ara’
26:189), scholars have said that they were afflicted by an intense
heat and Allah sent against them a fierce wind, which blew for seven
days and neither water nor shade, nor entering tunnels availed them
against it. They fled from their homes into the countryside, where
they were covered by a cloud. They gathered beneath it, in order to
seek shade from it, but when they had all gathered under it, Allah
caused it to cast sparks and flames of fire on them, while the earth
shook beneath them and the Shout came to them from the heaven
and their souls were extracted from them and destroyed. So the
earthquake seized them and they lay (dead), prostrate in their
homes. Those who belied Shu‘aib became as if they had never dwelt
there (in their homes). Those who belied Shu‘aib, they were the
losers. (Soorah Al-A‘raf 7:91,92) So Allah saved Shu‘aib and the
believers who were with him, as He, Most High, says, and He is the
Most Truthful of Speakers, And when Our Commandment came, We
saved Shu‘aib and those who believed with him by a Mercy from Us.
(Soorah Hood 11:94) He, Most High, says, So the earthquake seized
288
them and they lay (dead), prostrate in their homes. Those who belied
Shu‘aib became as if they had never dwelt there (in their homes).
Those who belied Shu‘aib, they were the losers. (Soorah Al-A‘raf
7:91,92) This was in response to their saying: “If you follow Shu‘aib,
be sure then you will be the losers.” (Soorah Al- A‘raf 7:90). Then
Allah, Most High, mentioned regarding His Prophet that he
reproached them and rebuked them, as Allah, Most High, says, Then
he (Shu‘aib) turned from them and said, “O, my people! I have indeed
conveyed my Lord’s Messages unto you and I have given you good
advice. Then how can I sorrow for the disbelieving people’s
(destruction).” (Soorah Al-A‘raf 7:93) That is, he turned away from
their place after they had been destroyed, saying, “I have indeed
conveyed to you the Message of my Lord, and have given you good
advice.” (Soorah Al-A‘raf 7:79). That is, I have fulfilled what was
incumbent upon me, by conveying to you the Message in full and
giving you the complete advice and I have striven to guide you to the
utmost of my ability and with all of the means at my disposal. But
that has not benefited you, because Allah does not guide those who
willfully go astray and they have none to help them. So I do not regret
what has befallen you after all that, because you did not accept the
advice and you did not fear the humiliation. This is why he said,
“Then how can I sorrow...?” (Soorah Al-A‘raf 7:93) That is, how can I
be sad for a disbelieving people, i.e. a people who do not accept the
truth and do not return to it or even look toward it. So Allah inflicts
His Punishment upon them – a punishment which cannot be
rescinded, nor can it be prevented or avoided by anyone for whom it
is intended?
289
Chapter: Mention of the Progeny of Ibraheem
We shall embark at this point on a detailed discussion regarding the

progeny of Ibraheem, because Allah placed Prophets among his
offspring and revealed Scriptures to them; so every Prophet who
came after him was from his progeny.
290
Mention of Isma‘eel
Allah, Most High, praises him and describes him as being gentle and
patient, and the one who fulfilled his promises and offered his
prayers regularly and ordered his family to do likewise, in order to
protect them from Allah’s Punishment, along with those other acts of
worship of the Lord of lords to which he called, as He, Most High,
says, So We gave him the glad tidings of a forbearing boy. And, when
he (his son) was old enough to walk with him, he said, “O, my son! I
have seen in a dream that I am slaughtering you (offering you in
sacrifice to Allah), so look what you think!” He said, “O, my father! Do
that which you are commanded, In sha’ Allah (if Allah wills), you shall
find me of As-Sabireen (the patient ones, etc.).” (Soorah As-Saffat
37:101,102) So he obeyed his father in that matter and he promised
him that he would be patient and he fulfilled that promise and was
patient.
Allah, Most High, says, And mention in the Book (the Qur’an) Isma‘eel
(Ishmael). Verily! He was true to what he promised, and he was a
Messenger, (and) a Prophet. And he used to enjoin on his family and
his people as-salah (the prayers) and zakah, and his Lord was
pleased with him (Soorah Maryam 19:54,55)
He, Most High, says, And remember Our slaves, Ibraheem, Ishaq, and
Ya‘qoob, (all) owners of strength (in worshipping Us) and (also) of
religious understanding. Verily, We did choose them by granting
them (a good thing, i.e.) the remembrance of the home (in the
Hereafter and they used to make the people remember it, and also
they used to invite the people to obey Allah and to do good deeds for
the Hereafter). And they are with Us, verily, of the chosen and the
best! And remember Isma’eel (Ishmael), Al-Yasa‘a (Elisha), and
Dhul-Kifl (Isaiah), all are among the best. (Soorah Sad 38:45-48)
291
He, Most High, says, And (remember) Isma‘eel, and Idrees (Enoch)
and Dhul-Kifl, all were from among As-Sabireen. And We admitted
them to Our Mercy. Verily, they were of the righteous. (Soorah Al-
Anbiya’ 21:85,86)
He, Most High, says, Verily, We have inspired you (o, Muhammad) as
We inspired Nooh and the Prophets after
him; We (also) inspired Ibraheem, Isma‘eel (Isma‘eel), Ishaq,
Ya‘qoob, and Al-Asbat (the twelve sons of Ya‘qoob). (Soorah An-Nisa’
4:163)
He, Most High, says, Say (Muslims), “We believe in Allah and that
which has been sent down to us and that which has been sent down
to Ibraheem, Isma‘eel, Ishaq, Ya‘qoob, and to Al-Asbat (the twelve
sons of Ya‘qoob). (Soorah Al-Baqarah 2:136) Something similar was
related in another Soorah.
He, Most High, says, Or say you that Ibraheem, Isma‘eel, Ishaq,
Ya‘qoob and Al-Asbat (the twelve sons of Ya‘qoob) were Jews or
Christians? Say, “Do you know better or does Allah (know better…
that they all were Muslims)? (Soorah Al-Baqarah 2:140). So Allah has
described him as possessing a very fine quality and He made him a
Prophet and a Messenger and declared him innocent of all that the
ignorant people have attributed to him. He commanded His believing
slaves to believe in what was revealed to him.
Al-’Umawi reported on the authority of ‘Ali Ibn Al-Husain, who

reported on the authority of his father (i.e. ‘Ali Ibn Abi Talib), from
the Prophet that he said, “The first person to speak clear Arabic was
Isma‘eel, when he was fourteen years old.” Yoonus said to him (i.e.
the narrator), “You have spoken the truth, Abu Yasar! It was narrated
to me in the same way by Abu Jurayy.” He married an Amalekite
woman when he was a young man, but his father ordered him to
separate from her. Al-’Umawi said, “Her name was ‘Umarah Bint Sa‘d
Ibn Usamah Ibn Akeel, the Amalekite. Then he married another
292
woman and his father ordered him to keep her with him and he did
so. Her name was As-Sayyidah Bint Muduad Ibn ‘Amr Al- Jurhumi. It
was also said that she was his third wife and that she bore him twelve
sons. And Muhammad Ibn Ishaq – may Allah have mercy on him –
named them.”
Isma‘eel, the Prophet of Allah , was buried with his mother in Al-Hijr
and his age on the day of his death was one hundred and thirty-seven
years.
293
Mention of Ishaq , Son of Ibraheem , the Noble,
Son of a Noble
Allah, Most High, says, And We gave him the glad tidings of Ishaq, a
Prophet from the righteous. We blessed him and Ishaq, and of their
progeny are (some) that do right, and some that plainly wrong
themselves. (Soorah As-Saffat 37:112,113) Allah praised him in a
number of Verses in His Noble Book and we have previously
mentioned in the hadeeth of Abu Hurairah from the Messenger of
Allah that he said, “Verily, the noble, son of the noble, son of the
noble, son of the noble is Yoosuf (Joseph), son of Ya‘qoob, son of
Ishaq, son of Ibraheem.”
The People of the Scripture said that when Ishaq married Rifqa,
daughter of Thabwa’eel, during the lifetime of his father (Ibraheem),
he was forty years of age and she was barren. So he invoked Allah on
her behalf and she gave birth to twin boys. The elder of them they
named ‘Eesu and it is he who is known by the Arabs as Al-‘Ees and he
is held to be the father of Rome. The second came out holding onto
the heel of his brother and so they called him Ya‘qoob. He is also
known as Isra’eel and the Children of Isra’eel claim descent from
him. They (the People of the Scripture) said that Ishaq loved Eesu
more than Ya’qoob, because he was his firstborn and that his wife,
Rifqa loved Ya‘qoob more, because he was the younger of the two.
294
Mention of the Amazing Events That Took Place
During the Life of Isra’eel, Including the Story of
Yoosuf, Son of Raheel
Allah revealed details of his life and his affairs in a Soorah of the
Qur’an, in order that we might reflect on the wisdoms, warnings and
manners therein. I seek refuge with Allah from the accursed Satan
Alif Lam Ra. (These letters are one of the miracles of the Qur’an and
none but Allah (Alone) knows their meanings). These are the Verses
of the Clear Book (the Qur’an that makes clear the legal and illegal
things, legal laws, a guidance and a blessing). Verily, We have sent it
down as an Arabic Qur’an in order that you may understand. We
relate unto you (Muhammad) the best of stories through Our
Revelations unto you, of this Qur’an. And before this (i.e. before the
coming of Divine Inspiration to you), you were among those who
knew nothing about it (the Qur’an) (Soorah Yoosuf 12:1-3)
In summary, we may say that He, Most High, praises His Noble Book,
which He sent down to His slave and noble Messenger, in eloquent
and clear Arabic language, which can be understood by every
rational and intelligent person and it is the most eminent Book sent
down from the heaven to the most eminent of mankind in any time
or place. Whether He is speaking of past events or contemporary
ones, it mentions the best of them and the clearest of them and makes
the truth apparent in matters in which people have differed, while
refuting, invalidating and rejecting that which is false. When it deals
with commands and prohibitions, it is the most just of legislations,
the clearest of programs, filled with the most obvious wisdom and
the fairest of judgments. As Allah, Most High, says, And the Word of
your Lord has been fulfilled in truth and in justice. (Soorah Al-An’am
6:115) That is, truth in the information given and justice in the
commands and prohibitions; and this is why Allah, Most High, says,
We relate unto you (Muhammad) the best of stories through Our
295
Revelations unto you, of this Qur’an. And before this, you were
among those who knew nothing about it. (Soorah Yoosuf 12:3) That
is, ignorant regarding what was revealed to you therein, as He, Most
High, says, And thus We have sent to you (O, Muhammad) Roohan
(an Inspiration and a Mercy) of Our Command. You knew not what is
the Book, nor what is Faith. But We have made it (this Qur’an) a light
wherewith We guide whosoever of Our slaves We will. And verily,
you (O, Muhammad) are indeed guiding (mankind) to the Straight
Path (i.e. Allah’s religion of Islamic Monotheism), the Path of Allah,
to Whom belongs all that is in the heavens and all that is in the Earth.
Verily, all the matters at the end go to Allah (for decision). (Soorah
Ash-Shoora 42:52,53)
And He, Most High, says, Thus We relate to you (O, Muhammad)
some information regarding what happened before. And indeed We
have given you from Us a Reminder (this Qur’an). Whoever turns
away from it (i.e. this Qur’an; that is, does not believe in it or act on
its orders), verily, they will bear a heavy burden (of sins) on the Day
of Resurrection, They will abide in that (state in the Fire of Hell), and
evil indeed will it be that load for them on the Day of Resurrection.
(Soorah Ta Ha 20:99-101) That is, whoever rejects this Qur’an and
follows another book will have this threat fulfilled upon him, as
reported in the hadeeth narrated in Imam Ahmad’s Musnad and in
the Sunan of At-Tirmidhi, on the authority of the Commander of the
Faithful, ‘Ali, in a marfoo‘ form and also in a mawqoof form: “Whoever
looks for guidance from some source other than it (i.e. the Qur’an),
Allah will cause him to go (further) astray.”
Imam Ahmad narrated on the authority of Jabir Ibn ‘Abdillah

that ‘Umar Ibn Al-Khattab came to the Prophet with a book which he
had obtained from one of the People of the Scripture and he read it
to the Prophet. The Prophet became angry and said, “O, Ibn Al-
Khattab, are we going to play in religion? By Allah, I have come to you
with a pure Religion. Do not ask them about anything, for they may
say something true and you do not believe what they say or they may
296
say something false and you believe it. By Allah, If Moosa was alive
he would not have done anything but follow me.” Its chain of
narrators is authentic.
Allah, Most High, says, (Remember) when Yoosuf said to his father,
“O, my father! Verily, I saw (in a dream) eleven stars and the sun and
the moon; I saw them prostrating themselves to me.” He (his father)
said, “O, my son! Relate not your vision to your brothers, lest they
arrange a plot against you. Verily! Shaitan is to man an open enemy!
Thus will your Lord choose you and teach you the interpretation of
dreams (and other things) and perfect His Favor on you and on the
offspring of Ya‘qoob, as He perfected it on your fathers, Ibraheem
and Ishaq aforetime! Verily, your Lord is All-knowing, Most Wise.”
(Soorah Yoosuf 12:4-6)
Ya‘qoob had twelve sons and all of the twelve tribes of the Children
of Isra’eel ascribe their ancestry to them. The noblest, the most
revered and the greatest of them was Yoosuf. A group of scholars has
stated the opinion that none was a Prophet except him and that his
brothers did not receive any revelation. It is apparent from their
actions and their words in this story that this view is correct. Those
who claimed that they were Prophets cited as evidence the Words of
Allah, Most High: Say (Muslims), “We believe in Allah and that which
has been sent down to us and that which has been sent down to
Ibraheem, Isma‘eel, Ishaq, Ya’qoob, and to Al-Asbat. (Soorah Al-
Baqarah 2:136) They claimed that these (the brothers of Ya‘qoob )
are Al-Asbat, but the evidence for this is not strong, because what is
meant by Al-Asbat is the tribes of the Children of Isra’eel and none of
them was Prophet to whom Revelation was sent down from the
heaven. And Allah knows better.
What supports the claim that only Yoosuf was alone selected from
among his brothers to be a Messenger and Prophet is the fact that his
Prophethood and the receipt of Revelation are attested to in several
Verses in the Qur’an and there is no evidence anywhere in the Qur’an
297
that any of them except Yoosuf was a Prophet which proves what we
said. But one must take into consideration the narration of Imam
Ahmad, on the authority of ‘Abdullah Ibn ‘Umar , in which he
reported that the Messenger of Allah said, “Verily, the noble, son of
the noble, son of the noble, son of the noble is Yoosuf, son of Ya‘qoob,
son of Ishaq, son of Ibraheem.”
The scholars of tafseer and others said that when Yoosuf was a boy –
before he reached puberty – he saw in a dream as if eleven stars –
this is a reference to his brothers – and the sun and the moon – and
this is a reference to his parents – prostrating to him. His father
understood that this meant that he would achieve a high rank and
elevated status in the life of this world and in the Hereafter, since his
parents and his brothers submitted to him in his dream. So he
ordered him to keep it secret and not to relate it to his brothers, in
case they became afflicted with envy and devise some plot to harm
him. This proves what we have said (i.e. that they were not
Prophets). This is why it has been reported in some traditions: “Seek
help in attaining your needs by concealment of them, because every
recipient of blessings is envied.”
Thus your Lord will choose you. (Soorah Yoosuf 12:6) That is, as He
showed you this great vision, if you keep it secret, your Lord will
choose you. That is, He will favor you with all manne of kindness and
mercy and teach you the interpretation of speech. That is, He will
make you comprehend the meanings of speech and the
interpretation of dreams, which none but you will understand and
perfect His Favor on you. That is, with Revelation to you and on the
family of Ya‘qoob. That is, because of you, and through you, they will
attain the best of the life of this world and of the Hereafter as He
perfected it on your fathers, Ibraheem and Ishaq aforetime! (Soorah
Yoosuf 12:6). That is, He bestows His Blessings on you and favors you
with Prophethood, just as He gave it to your father, Ya‘qoob, your
grandfather, Ishaq
298
and your great-grandfather, Ibraheem, Al-Khaleel. Verily, your Lord
is All-Knowing, Most Wise (Soorah Yoosuf 12:6), as He, Most High,
says, Allah Knows best with whom to place His Message (Soorah Al-
An‘am 6:124).
This is why, when the Messenger of Allah was asked which of the
people was noblest, he said, “Yoosuf is the Prophet of Allah, son of
the Prophet of Allah, the son of the Prophet of Allah, the son of Allah’s
Khaleel.”
Allah, Most High, says, Verily, in Yoosuf and his brethren, there were
Ayat (proofs, evidences, Verses, lessons, signs, revelations, etc.) for
those who ask. When they said: “Truly, Yoosuf and his brother
Binyameen (Benjamin) are loved more by our father than we, but we
are ‘usbah (a strong group). Really, our father is in plain error. Kill
Yoosuf or cast him out to some (other) land, so that the favor of your
father may be given to you alone, and after that you will be righteous
folk (by intending repentance before committing the sin).” One from
among them said, “Kill not Yoosuf, but if you must do it, throw him
down to the bottom of a well, he will be picked up by some caravan
of travelers.” (Soorah Yoosuf 12:7-10)
Allah, Most High, draws our attention to the signs, wisdoms, proofs,
warnings and indisputable evidences contained in this story, Then
He mentions the envy felt by Yoosuf’s brothers towards him, because
of the fact that his father loved him and his brother Binyameen more
than them. (Yoosuf and his brother, Binyameen were both born to
the same mother, while the others were born of another mother).
They said, “We have more right to his love than these two.” “Really,
our father is in plain error.” (Soorah Yoosuf 12:8) That is, by loving
them more than us. Then they consulted one another regarding the
idea of killing him or expelling him to a land from which he would
not return, so that they would be left alone with their father, that his
love would be devoted solely to them and would suffice them. They
harbored within them the intention of repenting to Allah after that.
299
So when they decided on their plan and agreed on it One from among
them said (Soorah Yoosuf 12:10) – Mujahid said that the one referred
to was Sham‘oon. As-Suddi said that it was Yahooza. Qatadah and
Muhammad Ibn Ishaq asserted that it was the oldest of them,
Roobeel. One from among them said, “Kill not Yoosuf (Joseph), but if
you must do it, throw him down to the bottom of a well, he will be
picked up by some caravan of travelers.” (Soorah Yoosuf 12:10) That
is, some passing caravan of travelers. “but if you must do it,” . means,
if you must do what you have mentioned, then do what I have
suggested, rather than killing him or banishing him. So they agreed
on their decision to do this, at which point they said, They said, “O,
our father! Why do you not trust us with Yoosuf, when we are indeed
his well-wishers? Send him with us tomorrow to enjoy himself and
play, and verily, we will take care of him.” He (Ya‘qoob) said, “Truly,
it saddens me that you should take him away. I fear lest a wolf should
devour him, while you are careless of him.” They said, “If a wolf
devours him, while we are ‘usbah (a strong group) (to guard him),
then surely, we are the losers.” (Soorah Yoosuf 12:11-14)
They asked their father to send them with their brother, Yoosuf , and
they claim that they intended to take good care of him and to play
with him and give him a good time, while in fact, they harbored
feelings toward him of which Allah was fully Aware. The old man –
may Allah’s choicest prayers and blessings be upon him – answered
them, saying, “O, my sons! It grieves me to be parted from him for
even an hour of the day, and in addition to this, I fear that you will be
busy with your games and you will not take care of him and that a
wolf may come and devour him, and he will be unable to defend
himself against it, due to his youthfulness and your neglect of him.”
They said, “If a wolf devours him, while we are ‘usbah (to
guard him), then surely, we are the losers.” (Soorah Yoosuf 12:14).
That is, if a wolf attacks him and eats him while he is among us, or
we are distracted from him and allow this to happen, then we must
300
be a powerless group, and we will be destroyed (then surely, we are
the losers).
Allah, Most High, says, So, when they took him away, they all agreed
to throw him down to the bottom of the well, and We inspired in him,
“Indeed, you shall (one day) inform them of this affair of theirs, when
they know (you) not.” And they came to their father in the early part
of the night weeping. They said, “O, our father! We went racing with
one another, and left Yoosuf by our belongings and a wolf devoured
him; but you will never believe us even when we speak the truth.”
And they brought his shirt stained with false blood. He said, “Nay, but
you yonrselves have made up a tale. So (for me) patience is most
fitting. And it is Allah (Alone) Whose help can be sought against that
which you assert.” (Soorah Yoosuf 12:15-18)
They continued to press their father, until he sent Yoosuf with them.
But no sooner were they out of his sight than they began to revile
him and insult him by words and deeds. They agreed to cast him into
the depths of a well and they left him on the stone which projects
from the middle of it, on which a person who descends into the well
to fill his bucket would sit, when the water level is low. When they
cast him into the well, Allah inspired him, by informing him that he
would certainly be saved from this calamity into which he had fallen
and that he would certainly inform his brothers of this deed of theirs,
while he was in a position of power and they were in need of him and
feared him “when they know (you) not.” (Soorah Yoosuf 12:15)
Then, when they had placed him in the well and left him there, they
took his shirt and stained it with blood and returned to their father
at night and they were weeping, i.e. for their brother. This is why one
of the Salaf said, “Be not deceived by the weeping of one who
complains of having been wronged, because he may be a wrongdoer,
though he weeps,” and he mentioned the story of Yoosuf and how
they came to their father at night and they were weeping. They wept
301
in the darkness of night, in order to hide their treachery (i.e.
believing that their faces would not betray them in the poor light).
Allah, Most High, says, They said, “O, our father! We went racing with
one another, and left Yoosuf by our belongings.” (Soorah Yoosuf
12:17). That is, we left him by our clothes. “and a wolf devoured him.”
Soorah Yoosuf 12:17). That is, while we were absent, racing with each
other. They said, “but you will never believe us even when we speak
the truth.” (Soorah Yoosuf 12:17). That is, you will not believe what
we are telling you regarding the wolf having devoured Yoosuf, even
if you consider us truthful. So what about when you suspect that we
are not truthful, especially since you feared that the wolf might
devour Yoosuf and we guaranteed to you that he would be safe, due
to our numbers around him and so we have come to be considered
untrustworthy by you. So we do not blame you for not believing us
in these circumstances. And they brought his shirt stained with false
blood. That is, with fabricated evidence; they had taken a baby goat
and slaughtered it, then they took its blood and smeared it on his
shirt, in order to lend credence to their claim that a wolf had eaten
him. It was said that they forgot to tear the shirt – and the ruin of
lying is forgetfulness. When the signs of doubt became apparent in
them, their deed did not surprise their father, because he knew of
their enmity toward Yoosuf and the envy they harbored toward him,
because of the fact that he loved him more than them, due to the
noble and venerable attributes he displayed in his childhood –
attributes which Allah had bestowed on him, as He had destined
Prophethood for him. Once they had persuaded him to let them take
their brother, no sooner had they taken him, deprived him of him and
removed him from his sight, than they returned, weeping over what
they had done against him and claiming that they had been helpless
to save him. This is why Ya‘qoob said, “Nay, but you yourselves have
made up a tale. So (for me) patience is most fitting. And it is Allah
(Alone) Whose help can be sought against that which you assert.”
(Soorah Yoosuf 12:18)
302
Allah, Most High, says, And there came a caravan; they sent their
water-drawer, and he let down his bucket (into the well). He said,
“What good news! Here is a boy.” So they hid him as merchandise.
And Allah was the All-Knowing regarding what they did. And they
sold him for a low price - for a few dirhams (i.e. for a few silver coins).
And they were of those who regarded him as insignificant. (Soorah
Yoosuf 12:19,20)
Allah, Most High, informs that Yoosuf, when he was cast into the well,
sat waiting for Allah to deliver him and bestow Kindness on him. And
there came a caravan. Means, a party of travelers. He said, “What
good news! That is, what good fortune for me! “Here is a boy.” So they
hid him as merchandise. That is, they pretended that he was with
them and that he was one of the slaves that made up their
merchandise. And Allah was the All-Knowing regarding what they
did. That is, He was fully acquainted with the plot that his brothers
had conspired against him and the way those who found him hid him
amongst their merchandise. But He did not intervene due to His
Great Wisdom, His All-Encompassing Omnipotence and the Mercy
which would be bestowed on the people of Egypt at the hands of this
young boy, who entered the land in the form of a captive slave, and
after that, he came to hold the reins of power in his hands and Allah
benefited them through him, in the life of this world and the
Hereafter in ways too numerous to mention or describe. When
Yoosuf’s brothers realized that the caravan had taken him, they
overtook them and said, “This is our slave who has run away from
us,” and they (the people of the caravan) purchased him from them
for a low price. a few dirhams (i.e. for a few silver coins). And they
were of those who regarded him as insignificant (Soorah Yoosuf
12:19)
Allah, Most High, says, And he (the man) from Egypt who bought him,
said to his wife, “Make his stay comfortable.. That is, be kind to him
“may be he will profit us or we shall adopt him as a son.” (Soorah
Yoosuf 12:21) This was from Allah’s Kindness, Mercy and
303
Beneficence toward him, as it was His Will that He should make him
feel at home and give him the goodness of this life and the goodness
of the Hereafter. Scholars said that the person who bought him was
an Egyptian and his title was Al-‘Azeez; he was the minister in charge
of the treasury. Ibn Ishaq said, “His name was ‘Atfeer, son of Ruhaib.”
He said, “The Fir‘awn of Egypt at that time was Ar-Rayyan, son of Al-
Waleed and the name of the wife of Al-‘Azeez was Ra‘eel, daughter of
Ru‘aeel.” Others said that her name was Zulaikha; but it would
appear that that was her nickname.
Ibn Ishaq said, “It was reported on the authority of ‘Abdullah Ibn
Mas‘ood that he said, ‘The noblest of people are three: The ‘Azeez of
Egypt, when he said to his wife, “Make his stay comfortable.” , the
woman who said to her father, regarding Moosa, “O, my father! Hire
him! Verily, the best of men for you to hire is the strong, the
trustworthy.” (Soorah Al-Qasas 28:26). And Abu Bakr As-Siddeeq,
when he appointed ‘Umar Ibn Al-Khattab as his successor.”
Allah, Most High, says, Thus did We establish Yoosuf in the land
(Soorah Yoosuf 12:21) That is, just as We ordained that Al-‘Azeez and
his wife should treat Yoosuf kindly and take care of him, so did We
establish him in the land of Egypt
that We might teach him the interpretation of events. That is, the
understanding of them; and the interpretation of dreams is a part of
that. And Allah has full power and control over His Affairs. That is,
when Allah wills a thing, He ordains the causes of it. This is why He,
Most High, says, And he (the man) from Egypt who bought him, said
to his wife, “Make his stay comfortable, that maybe he will profit us
or we shall adopt him as a son.” Thus did We establish Yoosuf in the
land, that We might teach him the interpretation of events. And Allah
has full power and control over His Affairs, but most of men know
not. And when he (Yoosuf) attained his full manhood, We gave him
wisdom and knowledge (the Prophethood), thus We reward the
Muhsinoon (doers of good deeds) (Soorah Yoosuf 12:21,22)
304
He, Most High, says, And she, in whose house he was, sought to
seduce him (to do an evil act), she closed the doors and said, “Come
on, you.” He said, “I seek refuge in Allah (or Allah forbid)! Truly, he
(your husband) is my master! He made my stay agreeable! (So I will
never betray him). Verily, the zalimoon (wrongdoers and evil-doers)
will never be successful.” And indeed she did desire him and he
would have inclined to her desire, had he not seen the evidence of his
Lord. Thus it was, that We might turn away from him evil and illegal
sexual intercourse. Surely, he was one of Our chosen, guided slaves.
So they raced with one another to the door, and she tore his shirt
from the back. They both found her lord (i.e. her husband) at the
door. She said, “What is the recompense (punishment) for him who
intended an evil design against your wife, except that he be put in
prison or a painful torment?” He (Yoosuf) said, “It was she that
sought to seduce me,” - and a witness of her household bore witness
(saying), “If it be that his shirt is torn from the front, then her tale is
true and he is a liar! But if it be that his shirt is torn from the back,
then she has told a lie and he is speaking the truth!” So when he (her
husband) saw his (Yoosuf’s) shirt torn at the back, he (her husband)
said, “Surely, it is a plot of you women! Certainly mighty is your plot!
O, Yoosuf! Turn away from this! (O, woman!) Ask forgiveness for
your sin. Verily, you were of the sinful.” (Soorah Yoosuf 12:23-29)
Allah, Most High, informs us about Al-‘Azeez’s wife’s attempt to

seduce Yoosuf and her demand for him to do that which was
inappropriate to his situation and station; she was a woman of great
beauty, possessing wealth, high rank and youthfulness. He describes
how she locked the doors on him and herself, then prepared herself
for him, how she made herself up and donned her finest and most
splendid garments, in spite of the fact that she was the wife of Al-
‘Azeez. Ibn Ishaq said, “She was the niece of Ar-Rayyan Ibn Al-
Waleed, the king and ruler of Egypt. In addition to all of this, Yoosuf
was an extremely handsome, young man; however, he was a Prophet,
descended from a line of Prophets and his Lord protected him from
committing evil deeds and from the plots of women; he was the
305
master of the seven noble and God-fearing masters, mentioned in the
authentic hadeeth, on the authority of the Seal of the Prophets, who
reported the Words of the Lord of the heavens and the Earth: “Allah
will give shade, to seven, on the day when there will be no shade but
His. (These seven persons are) a just ruler, a youth who has been
brought up in the worship of Allah (i.e. worships Allah sincerely from
childhood), a man whose heart is attached to the mosques (i.e. to
praying the compulsory prayers in the mosque in congregation), two
persons who love each other only for Allah’s sake and they meet and
part in Allah’s cause only, a man who refuses the call of a charming
woman of noble birth for illicit intercourse with her and says: ‘I am
afraid of Allah,’ a man who gives charitable gifts so secretly that his
left hand does not know what his right hand has given (i.e. nobody
knows how much he has given in charity), and a person who
remembers Allah in seclusion and his eyes are then flooded with
tears.”
What is meant is that she called him to her (i.e. she tried to seduce
him) and she coveted that greatly; but he said, “I seek refuge in Allah
(or Allah forbid)! Truly, he is my master!” (Soorah Yoosuf 12:23) That
is, her husband was the owner of the house and his master. “He made
my stay agreeable!” That is, he has been kind and hospitable to me.
Verily, the zalimoon will never be successful. And we have discussed
previously His Words: And indeed she did desire him and he would
have inclined to her desire had he not seen the evidence of his Lord.
(Soorah Yoosuf 12:24) – in a manner which is sufficient and
convincing in the Tafseer.
Most of the sayings of the scholars here are taken from the books of
the People of the Scripture, but is more appropriate for us to avoid
them. What is incumbent upon us is to believe that Allah, Most High,
protected him and declared him innocent of committing any
wrongdoing and He guarded him and preserved him from it. This is
why He, Most High, says, Thus it was, that We might turn away from
him evil and illegal sexual intercourse. Surely, he was one of Our
306
chosen, guided slaves. So they raced with one another to the door
(Soorah Yoosuf 12:24,25) That is, he ran from her, seeking to open
the door and flee from the room and she chased after him. They both
found her lord. That is, her husband at the door and she hastened to
speak to her husband before Yoosuf could do so, and incited him
against him: She said, “What is the recompense (punishment) for him
who intended an evil design against your wife, except that he be put
in prison or a painful torment?” (Soorah Yoosuf 12:25). She accused
him, while in fact, she was the guilty one and she protected her
reputation and acquitted herself of any blame. This is why Yoosuf
said, He (Yoosuf) said, “It was she that sought to seduce me.” It was
necessary for him to speak the truth and defend himself, due to the
need to protect his own honor. And a witness of her household bore
witness. It was said that he was a child in his crib; this was the
opinion of ‘Abdullah Ibn ‘Abbas. Ibn Jareer At-Tabari preferred this
saying and he narrated an authentic hadeeth to that effect, on the
authority of ‘Abdullah Ibn ‘Abbas. Others claimed that the narration
could only be ascribed to ‘Abdullah Ibn ‘Abbas (that is, they did not
ascribe it to the Prophet). It was also said that he was a man of
approximately the same age as ‘Atfeer, her husband. And it was also
said that his age was close to that of Zulaikha.
Among those who said that he was a man were ‘Abdullah Ibn ‘Abbas,
‘Ikrimah, Mujhaid, Al-Hasan Al-Basri, Qatadah, As-Suddi,
Muhammad Ibn Ishaq and Zaid Ibn Aslam. The witness said, “If it be
that his shirt is torn from the front, then her tale is true and he is a
liar! (Soorah Yoosuf 12:26) That is, because it will mean that he tried
to seduce her and she defended herself, tearing the front of his shirt.
“But if it be that his shirt is torn from the back, then she has told a lie
and he is speaking the truth!” (Soorah Yoosuf 12:27) That is because,
if he had fled from her and she had chased after him and grabbed him
from behind, his shirt would be torn from the back – and such proved
to be the case, which is why Allah, Most High, says, So when he (her
husband) saw his (Yoosuf’s) shirt torn at the back, he (her husband)
said, “Surely, it is a plot of you women! Certainly mighty is your plot!”
(Soorah Yoosuf 12:28). That is, this is from you women’s plotting: you
307
seduced him against his will, and then you falsely accused him. Then
her husband turned away and said, O, Yoosuf! Turn away from this!
(Soorah Yoosuf 12:27). That is, do not mention it to anyone, because
keeping such matters secret is more appropriate and superior. He
ordered his wife to seek forgiveness for the sin that she had
committed and turn in repentance to her Lord. This is because when
a slave repents to Allah, Allah forgives him. And while the people of
Egypt used to worship idols, they knew that the One Who forgives
sins and punishes the perpetrator of them is Allah, Alone, and He has
no partners in that. This is why her husband spoke to her thus and
pardoned her in some respects, because she had seen something that
it was difficult to remain patient over. However, he was a virtuous
and honorable man and so he said, “Ask forgiveness for your sin.
Verily, you were of the sinful.” (Soorah Yoosuf 12:29)
He, Most High, says, And women in the city said, “The wife of Al-
‘Azeez is seeking to seduce her (slave) young man, indeed she loves
him violently; verily we see her in plain error.” So when she heard of
their accusation, she sent for them and prepared a banquet for them;
she gave each one of them a knife (to cut the foodstuff with), and she
said (to Yoosuf), “Come out before them.” Then, when they saw him,
they exalted him (at his beauty) and (in their astonishment) cut their
hands. They said, “How perfect is Allah (or Allah forbid)! No man is
this! This is none other than a noble angel!” She said, “This is he (the
young man) about whom you did blame me (for his love), and I did
seek to seduce him, but he refused. And now if he refuses to obey my
order, he shall certainly be cast into prison, and will be one of those
who are disgraced.” He said, “O, my Lord! Prison is more to my liking
than that to which they invite me. Unless You turn away their plot
from me, I will feel inclined toward them and be one (of those who
commit sin and deserve blame or those who do deeds) of the
ignorant folk.” So his Lord answered his invocation and turned away
from him their plot. Verily, He is the All-Hearing, the All-Knowing
308
Allah informs us about the actions of the women of the city, the wives
of the princes and the daughters of the powerful and influential, how
they criticized, denounced and reviled the wife of Al-‘Azeez regarding
her attempted seduction of her slave and her extreme love for him;
meaning that he was not worthy of it, since he was a slave, and nor,
they said, did any other like him deserve it. This is why they said,
“verily we see her in plain error.” (Soorah Yoosuf 12:30) That is, by
placing a thing (i.e. her affection) in a place that was unbefitting. So
when she heard of their accusation. That is, their denunciation and
belittling of her, their pointing accusing fingers at her and their
censure of her for loving her slave and having passionate feelings for
him. They displayed their condemnation of her, but at the same time,
there was some excuse for her. For this reason, she wanted to make
plain to them that there was indeed, some excuse for her and to show
them that this young man was not as they thought, nor was he like
their slaves. So she sent them an invitation, gathered them in her
house and treated them with due hospitality. Among the things that
she presented them was something that needed to be cut with a
knife, like citron and the like. She gave each one of them a knife (to
cut the foodstuff with) (Soorah Yoosuf 12:31) She had prepared
Yoosuf, dressing him in the finest clothes – who was at the peak of
his youth and beauty – and she ordered him to come out to them
while dressed thus. So he came out to them and he was, without
doubt, more beautiful than a full moon. Then, when they saw him,
they exalted him (at his beauty) (Soorah Yoosuf 12:31) That is, they
extolled him, revered him and they cut their hands with the knives
due to their distraction, and they did not notice their wounds. They
said, “How perfect is Allah (or Allah forbid)! No man is this! This is
none other than a noble angel!” (Soorah Yoosuf 12:31) It was related
in the hadeeth of Al-Isra’ that the Messenger of Allah said, “Then
I passed by Yoosuf and he had been given half of all beauty.”
Allah, Most High, says, She said, “This is he (the young man) about
whom you did blame me (for his love).” (Soorah Yoosuf 12:32) Then
she praised him for his perfect chastity, saying, and I did seek to
309
seduce him, but he resisted the temptation (Soorah Yoosuf 12:32)
That is, he refused. “And now, if he refuses to obey my order, he shall
certainly be cast into prison and he will be one of those who are
disgraced.” (Soorah Yoosuf 12:32) The other women incited him to
hear and obey his mistress, but he vehemently refused and remained
aloof, because he was from the stock of Prophets; he invoked the
Lord of the worlds, saying in his supplication, O, my Lord! Prison is
more to my liking than that to which they invite me. Unless You turn
away their plot from me, I will feel inclined toward them and be one
(of those who commit sin and deserve blame or those who do deeds)
of the ignorant.” (Soorah Yoosuf 12:33) That is, if You leave me to
depend on myself, I will be weak and unable to resist. I possess not
the ability to benefit or harm, except as Allah wills, because I am
weak, unless You strengthen me, protect me and preserve me with
Your Power and Your Strength. This is why Allah, Most High, says, So
his Lord answered his invocation and turned away from him their
plot. Verily, He is the All-Hearing, the All- Knowing. (Soorah Yoosuf
12:34)
He, Most High, says, Then it appeared to them, after they had seen
the proofs (of his innocence) to imprison him for a time. And there
entered with him two young men in the prison. One of them said,
“Verily, I saw myself (in a dream) pressing wine.” The other said,
“Verily, I saw myself (in a dream) carrying bread on my head and
birds were eating thereof.” (They said), “Inform us of the
interpretation of this. Verily, we think you are one of the Muhsinoon
(doers of good).” He said, “No food will come to you (in wakefulness
or in dream) as your provision, but I will inform (in wakefulness) of
its interpretation before it (the food) comes. This is of that which my
Lord has taught me. Verily, I have abandoned the religion of a people
that believe not in Allah and are disbelievers in the Hereafter (i.e. the
Kan‘aniyoon of Egypt who were polytheists and used to worship the
sun and other false deities). And I have followed the Religion of my
fathers, – Ibraheem, Ishaq and Ya‘qoob, and never could we attribute
any partners whatsoever to Allah. This is from the Grace of Allah to
310
us and to mankind, but most men thank not (i.e. they neither believe
in Allah, nor worship Him). O, two companions of the prison! Are
many different lords (gods) better, or Allah, the One, the Irresistible?
You do not worship besides Him but only names which you have
named (forged), you and your fathers, for which Allah has sent down
no authority. The command (or the judgment) is for none but Allah.
He has commanded that you worship none but Him (i.e. His
Monotheism), that is the (true) straight Religion, but most men know
not. O, two companions of the prison! As for one of you, he (as a
servant) will pour out wine for his lord (king or master) to drink; and
as for the other, he will be crucified and birds will eat from his head.
Thus is the case judged concerning which you both did inquire.”
Allah, Most High, tells us that after it became obvious to them that
Yoosuf was innocent, Al-‘Azeez and his wife decided to imprison him
until such time as the gossip about him and Al-‘Azeez’s wife died
away. Al-‘Azeez suppressed the facts, in order to make it appear that
it was Yoosuf who had tried to seduce her against her will and so he
was imprisoned because of it. So he was wrongfully and unjustly
imprisoned. This was a part of what Allah had ordained for him and
it was the means by which He protected him, for He removed him
from their company and the need to associate with them. It was
based on this that some Sufis claimed, according to what Ash-Shafi‘i
has reported from them, that a part of chastity is to remove oneself
from temptation.
Allah, Most High, says, And there entered with him two young men
in the prison. (Soorah Yoosuf 12:36) It was said that one of them was
the king’s cup bearer, and it has been said that his name was Banu.
The other was the king’s baker, i.e. the one who prepared his food,
and is known to the Turks as Jashankir, and according to what has
been said, his name was Mujallath. Both of them had been accused of
something by the king, who had them thrown in jail. When they saw
Yoosuf in jail, they were amazed by his character, his dignified
311
demeanor, his faith, his words and actions, his frequent acts of
worship and his good conduct toward his fellow-man. Each of them
had a dream appropriate to him.
The scholars of tafseer said that they both had their dreams on the
same night. As for the cup-bearer, he saw three branches from a
grape-vine, which had produced leaves and ripe grapes and he took
them and squeezed them into the king’s cup and then he gave it to
him to drink. The baker saw three baskets of bread on his head and
three birds of prey eating from the top basket. They both related
their dreams to Yoosuf and asked him to interpret them for them,
saying, “Verily, we think you are one of the Muhsinoon (doers of
good).” (Soorah Yoosuf 12:36) He informed them that he was
knowledgeable regarding the interpretation of their dreams and
skilled in such matters. He said, “No food will come to you (in
wakefulness or in dream) as your provision, but I will inform (in
wakefulness) its interpretation before it (the food) comes to you.”
(Soorah Yoosuf 12:37) It was said that the meaning is: no matter what
visions you see, I will interpret them for you before it happens; and
it will be as I said. It was also said that it means: I will inform you of
what food will come to you before it arrives, whether it be sweet or
bitter, as ‘Eesa said, “And I inform you of what you eat, and what you
store in your houses.” (Soorah Ali ‘Imran 3:49) He said to them, “This
is from the things that Allah has taught to me, because I believe in
Him, affirm His Oneness and adhere to the Religion of my noble
fathers, Ibraheem, Al-Khaleel, Ishaq and Ya‘qoob.” “And never could
we attribute any partners whatsoever to Allah. This is from the Grace
of Allah to us.” That is, that He has guided us to this. “And to
mankind.” That is, that He has commanded us to call them to Him,
guide them and direct them to Him. He (i.e. belief in Him) is firmly
embedded in their innate natures and implanted in their natural
dispositions. “But most men thank not (i.e. they neither believe in
Allah, nor worship Him).” (Soorah Yoosuf 12:38)
312
Then he called upon them to believe in Allah’s Oneness and he
censured the worship of anyone other than Allah and belittled and
expressed scorn for the worship of idols. He said, “O, you two
companions of the prison! Are many different (gods) better, or Allah,
the One, the Irresistible? You do not worship besides Him but only
names which you have named (forged), you and your fathers, for
which Allah has sent down no authority. The command (or the
judgment) is for none but Allah.” (Soorah Yoosuf 12:39,40). That is,
He is the Disposer of (the affairs of) His creation and He is the Doer
of what He wills, Who guides whom He wills and increases in error
whom He wills. “He has commanded that you worship none but Him
(i.e. His Monotheism).” (Soorah Yoosuf 12:40). That is, Alone, without
ascribing partners to Him. “That is the straight Religion.” (Soorah
Yoosuf 12:40). That is, the true Religion and the Straight Path. “But
most men know not.” (Soorah Yoosuf 12:40). That is, they will not be
guided to it, in spite of its clarity and its obviousness. His preaching
to them both in this situation was of the utmost perfection, because
their hearts extolled him and were ready to accept what he said.
Therefore it was appropriate to call them to that which was more
beneficial to them than about that which they asked and requested
from him. Then he undertook that which was incumbent upon him
and guided to that to which he had been guided, saying, “O, you two
companions of the prison! As for one of you, he (as a servant) will
pour out wine for his lord (king or master) to drink.” (Soorah Yoosuf
12:41). The scholars said that he was the cup-bearer. “And as for the
other, he will be crucified and birds will eat from his head.” (Soorah
Yoosuf 12:41) The scholars said that he was the baker. “Thus is the
case judged concerning which you both did inquire.” (Soorah Yoosuf
12:41). That is, this will happen, and it is inevitable, no matter what.
This is why it was said in a hadeeth, “A vision flutters over a man as
long as it is not interpreted, but when it is interpreted, it happens.”
Allah, Most High, says, And he said to the one whom he knew to be
saved, “Mention me to your lord (i.e. your king, so as to get me out of
the prison).” But Shaitan made him forget to mention it to his lord.
313
So he (Yoosuf) stayed in prison a few (more) years. (Soorah Yoosuf
12:42)
Allah, Most High, informs us that Yoosuf said to the one whom he
knew would be saved, which was the cup-bearer, “Mention me to
your lord.”. That is, mention my case and the situation that I am in to
your king; I am imprisoned, without having committed any crime.
This is evidence of the permissibility of taking the necessary steps to
achieve one’s objective and this is not inconsistent with trusting in
the Lord of lords (tawakkul). As for the saying of Him, Most High: But
Shaitan made him forget to mention it to his lord (Soorah Yoosuf
12:42). That is, Satan caused the man who was saved to forget to
mention what Yoosuf had entrusted to him.
He, Most High, says, And the king (of Egypt) said, “Verily, I saw (in a
dream) seven fat cows, whom seven lean ones were devouring - and
of seven green ears of corn, and (seven) others dry. O, notables!
Explain to me my dream, if it be that you can interpret dreams.” They
said, “Mixed up false dreams and we are not skilled in the
interpretation of dreams.” Then the man who was released (one of
the two who were in prison), now at length remembered and said, “I
will tell you its interpretation, so send me forth.” (He said), “O,
Yoosuf, the man of truth! Explain to us (the dream) of seven fat cows
whom seven lean ones were devouring, and of seven green ears of
corn, and (seven) others dry, that I may return to the people, and that
they may know.” (Yoosuf) said, “For seven consecutive years, you
shall sow as usual and that (the harvest) which you reap you shall
leave in ears, (all) – except a little of it which you may eat. Then will
come after that, seven hard (years), which will devour what you have
laid by in advance for them, (all) except a little of that which you have
guarded (stored). Then thereafter will come a year in which people
will have abundant rain and in which they will press (wine and oil).”
This was one of the means by which Yoosuf obtained his release from
prison, with honor and respect. To wit, this vision was seen by the
314
king of Egypt, who was Ar-Riyyan Ibn Al-Waleed Ibn Tharwan, Ibn
Arashah Ibn Faran Ibn ‘Amr Ibn ‘Imlaq Ibn Lawuz Ibn Sam (Shem)
Ibn Nooh.
The People of the Scripture said that he saw in the dream that he was
on the edge of a river and seven fat cows had emerged from it and
they began to graze in a meadow there; then seven lean, weak cows
emerged from that river and they began to graze along with the first
seven. Then they turned upon them and devoured them. Then he
awoke in a state of alarm. Then he slept again and saw seven green
ears of wheat on a single stalk and suddenly, seven thin, withered
ears ate them. Then the king awoke in a state of alarm. When he
informed his council of elders and his people about what he had seen,
there was no one among them who was skilled in the interpretation
of dreams. Indeed, “Mixed up false dreams.” (Soorah Yoosuf 12:44).
That is, these are a mixture of the dreams that you had during the
night and it may be that there is no meaning to them; in addition to
this, we have no expertise in this field. This is why they said, and we
are not skilled in the interpretation of dreams (Soorah Yoosuf 12:44).
At this moment, the one who had been freed from jail remembered
the trust with which he had been charged by Yoosuf.
This is why Allah, Most High, says, Then the man who was released
(one of the two who were in prison), now at length remembered and
said. (Soorah Yoosuf 12:45) That is, he remembered the trust after a
few years had passed. He said to his people and to the king, “I will tell
you its interpretation, so send me forth.” (Soorah Yoosuf 12:45) That
is, send me to Yoosuf; and he went to him and said, (He said), “O,
Yoosuf, the man of truth! Explain to us (the dream) of seven fat cows
whom seven lean ones were devouring, and of seven green ears of
corn, and (seven) others dry, that I may return to the people, and that
they may know.” (Soorah Yoosuf 12:46) He interpreted for them from
the dreams of the king that which showed that seven years of
abundance would be followed by seven years of drought. “Then
thereafter will come a year in which people will have abundant rain.”
315
(Soorah Yoosuf 12:49). That is, they will experience rain, abundance
and comfort “and in which they will press.” (Soorah Yoosuf 12:49).
That is, they will press or juice the things that they commonly used
to press, such as sugar cane, grapes, olives, sesame seeds and other
things. He interpreted the dreams for them and guided them as to
what they should do during the years of plenty and the years of
famine and how they should store the grain they had harvested
during the seven years of plenty, i.e. in its ears, except for what they
set aside for their use (i.e. to be eaten). He also told them to keep only
a minimum of seeds during the seven lean years, since it was most
likely that the seeds would not produce any return. This proves how
complete was Yoosuf’s knowledge, perception and understanding.
He, Most High, says, And the king said, “Bring him to me.” But when
the messenger came to him, (Yoosuf) said, “Return to your lord and
ask him, “What happened to the women who cut their hands? Surely,
my Lord (Allah) is Well-Aware of their plot.” (The king) said (to the
women), “What was your affair when you did seek to seduce
Yoosuf?” The women said, “Allah forbid! No evil know we against
him!” The wife of Al-‘Azeez said, “Now the truth is manifest (to all), it
was I who sought to seduce him, and he is surely of the truthful.” He
said, “It was in order that he (Al-‘Azeez) may know that I betrayed
him not in secret. And, verily! Allah guides not the plot of the
betrayers. And I free not myself (from the blame). Verily, the
(human) self is inclined to evil, except when my Lord bestows His
Mercy (upon whom He wills). Verily, my Lord is Oft-Forgiving, Most
Merciful.” (Soorah Yoosuf 12:50-53). When the king realised the
completeness of Yoosuf’s knowledge, the perfect nature of his
intellect, his acute powers of perception and his understanding, he
ordered that he be brought in his presence, so that he might become
a member of his inner circle. When the king’s messenger came to him
with this information, he preferred not to leave until it had become
clear to everyone that he had been wrongly and unjustly imprisoned
and that he was totally innocent of the crime they had falsely
ascribed to him. [Yoosuf] said, Return to your lord, that is, the king.
316
“and ask him, “What happened to the women who cut their hands?
Surely, my Lord (Allah) is Well-Aware of their plot.” (Soorah Yoosuf
12:50) It was said that it means: Verily, my master, Al-‘Azeez knows
that I am innocent of what was attributed to me; i.e. so tell the king
to ask them how I strongly rejected their advances, when they
attempted to seduce me and encourage them to tell the truth about
this matter, which is neither honorable nor right. So when they were
asked about it, they acknowledged what had actually happened and
confirmed Yoosuf’s praiseworthy conduct. The women said, “Allah
forbid! No evil know we against him!” (Soorah Yoosuf 12:51). At this
point, the wife of Al-‘Azeez said. That is, Zulaikha. “Now the truth has
hashasa.” (Soorah Yoosuf 12:51). That is, now the truth has become
manifest to all; and the truth has a greater right to be heeded (than
falsehood). “It was I who sought to seduce him, and he is surely of
the truthful.” (Soorah Yoosuf 12:51). That is regarding his claim that
he is innocent, that he did not attempt to seduce me and that he was
wrongfully and unjustly imprisoned, based on false testimony.
And He, Most High, says, He said, “It was in order that he (Al-‘Azeez)
may know that I betrayed him not in secret. And, verily! Allah guides
not the plot of the betrayers.” (Soorah Yoosuf 12:52). It was said that
this was the saying of Yoosuf; i.e. I only requested this investigation
in order that Al-‘Azeez should know that I did not betray him in his
absence. It was also said that it was the conclusion of the speech of
Zulaikha, i.e. I only acknowledged this (sin) in order that my
husband, Al-‘Azeez should know that I did not actually betray him in
this matter (by committing adultery). It was only an attempted
seduction, and it did not result in unlawful sexual intercourse. This
interpretation was supported by a great number of the later scholars
and others. But Ibn Jareer and Ibn Abi Hatim only related the first
interpretation.
“And I free not myself (from the blame). Verily, the (human) self is
inclined to evil, except when my Lord bestows His Mercy (upon
whom He wills). Verily, my Lord is Oft-Forgiving, Most Merciful.”
317
(Soorah Yoosuf 12:53) It was said that this was from the speech of
Yoosuf and it was also said that from the speech of Zulaikha; the view
that it is a continuation of the speech of Zulaikha is more apparent,
more appropriate and stronger. And Allah knows better.
And He, Most High, says, And the king said, “Bring him to me that I
may attach him to my person.” Then, when he spoke to him, he said,
“Verily, this day, you are with us high in rank and fully trusted.”
(Yoosuf) said, “Set me over the storehouses of the land; I am indeed
hafeez and ‘aleem.” (as Minister of Finance in Egypt, in place of Al-
‘Azeez who was dead at that time). Thus did We give full authority to
Yoosuf in the land, to take possession therein, as when or where he
likes. We bestow of Our Mercy on whom We please, and We make
not to be lost the reward of Al-Muhsinoon. (Soorah Yoosuf 12:54-57)
When Yoosuf’s spotless character and his innocence of the

accusation they had leveled against him became apparent to the king,
he said, Bring him to me that I may attach him to my person.” That is,
I will make him one of my inner circle members, a prominent
member of my government and an eminent personage in my
entourage. When he had spoken to him and heard his words and his
situation had become clear to him, He said, “Verily, this day, you are
with us high in rank and fully trusted.” (Soorah Yoosuf 12:54) That is
a person occupying a position of authority and trustworthiness.
[Yoosuf] said, “Set me over the storehouses of the land; I am indeed
hafeez and ‘aleem.” (Soorah Yoosuf 12:55) He asked the king to
appoint him to oversee the grain stores, because of the expected
depletion in the amount of grain stored after seven years of plenty,
as he would then be in a position to manage the situation in a manner
that was pleasing to Allah, by making provisions for them and
treating them with kindness. He informed the king that he was
“hafeez”. That is, strong in preserving what was in his hands and he
could be trusted not to deal with it in any dishonest way. He also said
that he was “‘aleem” . That is, possessing full knowledge of things and
of the best way to deal with the grain stores. In this, there is evidence
318
of the permissibility of seeking an appointment for the one who
knows himself to be trustworthy and capable.
Allah, Most High, says, Thus did We give full authority to Yoosuf in
the land, to take possession therein, as, when and where he liked.
(Soorah Yoosuf 12:56) That is, after imprisonment, hardship and
confinement came freedom to do as he pleased within the lands of
Egypt, to take possession therein, as, when and where he liked. That
is, whatsoever he wished was made lawful for him; thus did Allah
honor him, bestow on him an enviable reward and exalt him. We
bestow of Our Mercy on whom We please, and We make not to be
lost the reward of Al-Muhsinoon (those who do good deeds) (Soorah
Yoosuf 12:56) That is, all of this is a part of Allah’s Recompense and
Reward for the Believer, in addition to the abundance of goodness
and handsome reward that have been stored for him in the
Hereafter. This is why Allah, Most High, says, And verily, the reward
of the Hereafter is better for those who believe and used to fear Allah
and keep their duty to Him (by abstaining from all kinds of sins and
evil deeds and by performing all kinds of righteous good deeds)
(Soorah Yoosuf 12:57) It was said that ’Atfeer died and the king
appointed Yoosuf in his place and married his widow, Zulaikha, to
him, and he was an honest and trustworthy minister.
Allah, Most High, says, AndYoosuf’s brethren came and they entered
unto him, and he recognized them, but they recognized him not. And
when he furnished them forth with provisions (according to their
need), he said, “Bring me a brother of yours from your father; (he
meant Binyameen). See you not that I give full measure, and that I
am the best of the hosts? But if you bring him not to me, there shall
be no measure for you with me, nor shall you come near me.” They
said, “We shall try to get permission (for him) from his father, and
verily, we shall do it.” And he (Yoosuf) told his servants to put their
money (with which they had bought the corn) into their bags, so that
they might know it when they go back to their people, in order that
they might come back. (Soorah Yoosuf 12:58-62) Allah, Most High,
319
informs us about the arrival of Yoosuf’s brothers in the lands of
Egypt, where they had come to purchase food (grain, etc.) after the
years of drought had spread throughout the lands surrounding
Egypt. At that time, Yoosuf was in charge of both secular and
religious affairs in Egypt and when they entered in his presence, he
recognized them, but they did not recognize him, for they could not
have dreamed of the rise to high status and greatness that had come
to Yoosuf; this is why he recognized them, but they did not recognize
him.
Allah, Most High, says, And when he furnished them forth with
provisions (according to their need). That is, he had given them the
foodstuffs (grain etc.) which were in accordance with his custom, of
giving to every person a camel-load and not more, he said “Bring me
a brother of yours from your father.” This was after he had asked
them about their situation and how many they were, and they had
replied, “We were twelve men, but one of us died and his full brother
remained with our father.” He then said, “If you come back next year,
bring him to me.” “See you not that I give full measure, and that I am
the best of the hosts?” That is, I have treated you hospitably and
entertained you well. Thus did he encourage them to return to him
with their half-brother (Binyameen). In case they entertained the
idea of not returning to him, he said, “But if you bring him not to me,
there shall be no measure for you with me, nor shall you come near
me.”. That is, I will not give you any supplies and I will not allow you
to come to me at all. This was in contrast to the kindness that he had
extended to them on their arrival. So he strove to ensure that they
would bring Binyameen with them, in order to satisfy his desire to
see him, by employing a carrot-and-stick-approach. They said, “We
shall try to get permission (for him) from his father.” (Soorah Yoosuf
12:61). That is, we will try our utmost to arrange that he
accompanies us and to bring him to you. “And verily, we shall do it.”
(Soorah Yoosuf 12:61). That is, and certainly, we are able to
accomplish that. Then he ordered his servants to place the
merchandise they had brought with them to exchange for food in
320
their saddle-bags, without them realizing it. So when they returned
to their father, they said, “O, our father! No more measure of grain
shall we get. So send our brother with us, and we shall get our
measure and truly we will guard him.” He said, “Can I entrust him to
you except as I entrusted his brother (Yoosuf) to you aforetime? But
Allah is the Best to guard, and He is the Most Merciful of those who
show mercy.” And when they opened their bags, they found their
merchandise had been returned to them. They said, “O, our father!
What (more) can we desire? This, our merchandise has been
returned to us, so we shall get food for our family, and we shall guard
our brother and add one more measure of a camel’s load. This
quantity is easy.” He (Ya‘qoob) said, “I will not send him with you
until you swear a solemn oath to me in Allah’s Name, that you will
bring him back to me unless you are yourselves surrounded (by
enemies, etc.).” And when they had sworn their solemn oath, he said,
“Allah is the Witness over what we have said.” And he said, “O, my
sons! Do not enter by one gate, but enter by different gates, and I
cannot avail you against Allah at all. Verily! The decision rests only
with Allah. In him, I put my trust and let all those that trust, put their
trust in Him.” And when they entered according to their father’s
advice, it did not avail them in the least against (the Will of) Allah, it
was but a need of Ya‘qoob’s inner-self which he discharged. And
verily, he was endowed with knowledge because We had taught him,
but most men know not. (Soorah Yoosuf 12:63-68) Allah, Most High,
relates what happened to them after they returned to their father
and how they said to him, “No more measure of grain shall we get.”
That is, after this year, unless you send our brother (Binyameen)
with us; if you send him with us, we will not be prevented from
receiving grain. And when they opened their bags, they found their
merchandise had been returned to them. They said, “O, our father!
What (more) can we desire? This, our merchandise has been
returned to us.”. That is, what else can you wish for, now that our
merchandise has been returned to us? “so we shall get food for our
family.” That is, we will be able to provide for them and bring them
that which is beneficial to them this year and which will relive the
321
drought they are facing. “And we shall guard our brother and add.”
That is, because of his presence, “one more measure of a camel’s
load.” Allah, Most High, says, “This quantity is easy.” That is, in return
for his other son going with them. Ya‘qoob was very close indeed to
his son, Binyameen, because he could smell in him the scent of
Yoosuf and he found consolation in him for the loss of Yoosuf. This is
why he said, “I will not send him with you until you swear a solemn
oath to me in Allah’s Name, that you will bring him back to me unless
you are yourselves surrounded (by enemies, etc.).” That is, unless
you are all prevented from bringing him back. And when they had
sworn their solemn oath, he said, “Allah is the Witness over what we
have said.” He confirmed their oaths and validated their covenants
and took precautions to ensure the safety of his son (Binyameen);
but caution cannot avail against that which has been Divinely
ordained. Had it not been for his need and the need of his people for
supplies, he would not have sent his beloved son. But Allah’s Divine
Ordainment has its own rules; and the Lord, Most High, ordains what
He Wills, chooses what He Wants and decides what He wills. And He
is the Most Wise, the All- Knowing. Then he ordered them not to
enter the city through one gate; but to enter it through different
gates. It was said that he desired that none should afflict them with
the evil eye of jealousy; this was due to the fact that they were all
handsome men of strong form. This was said by ‘Abdullah Ibn ‘Abbas,
Mujahid, Muhammad Ibn Ka‘b , Qatadah, As-Suddi and Ad-Dahhak. It
was also said that he wanted them to separate, that haply, they might
find some trace of Yoosuf. This was said by Ibraheem An-Nakha‘i. But
the first opinion appears more correct, which is why he said, “and I
cannot avail you against Allah at all.” Allah, Most High, says, And
when they entered according to their father’s advice, it did not avail
them in the least against (the Will of) Allah, it was but a need of
Ya‘qoob’s inner-self which he discharged. And, verily, he was
endowed with knowledge because We had taught him, but most men
know not. (Soorah Yoosuf 12:68)
322
He, Most High, says, And when they went in before Yoosuf, he betook
his brother (Binyameen) to himself and said, “Verily! I am your
brother, so grieve not for what they used to do.” So when he had
furnished them forth with their provisions, he put the bowl into his
brother’s bag, then a crier called out, “O, you (in) the caravan! Surely,
you are thieves!” They, turning toward them, said, “What is it that
you have missed?” They said, “We have missed the bowl of the king
and for him who produces it is (the reward of) a camel load; I will be
bound by it.” They said, “By Allah! Indeed you know that we came not
to make mischief in the land, and we are no thieves!” They (Yoosuf’s
men) said, “What then shall be the penalty of him, if you are (proved
to be) liars?” They (Yoosuf’s brothers) said, “The penalty should be
that he in whose bag it is found should be held for the punishment
(of the crime). Thus we punish the zalimoon (wrongdoers etc.)!” So
he (Yoosuf) began (the search) in their bags before the bag of his
brother. Then he brought it out of his brother’s bag. Thus did We plan
for Yoosuf. He could not take his brother by the law of the king (as a
slave), except that Allah willed it. (So Allah caused the brothers to
bind themselves with their way of “punishment, i.e. the enslavement
of a thief.”) We raise to degrees whom We please, but over all those
endowed with knowledge is the All- Knowing (Allah). They (Yoosuf’s
brothers) said, “If he steals, there was a brother of his (Yoosuf) who
did steal before (him).” But these things did Yoosuf keep in himself,
revealing not the secrets to them. He said (within himself), “You are
in the worst case, and Allah knows best the truth of what you assert!”
They said, “O, ruler of the land! Verily, he has an old father (who will
grieve for him); so take one of us in his place. Indeed we think that
you are one of the Muhsinoon (those who do good).” He said, “Allah
forbid that we should take anyone but him with whom we found our
property. Indeed (if we did so), we should be zalimoon
(wrongdoers).” (Soorah Yoosuf 12:69-79)
Allah relates what happened to them when they entered with their
brother, Binyameen, the presence of his full brother, Yoosuf, and how
he received him and informed him in secret that he was his brother,
323
ordering him to keep this knowledge to himself and not to share it
with them. Then he ordered his servants to place the bowl from
which he drank and which he used as a measure for the people
during those times of drought among Binyameen’s belongings. Then
he told them that they (his brothers) had stolen the king’s measuring
bowl. And he promised them (the servants) that if it was returned to
him, he would reward the finder with a camel-load of food. The caller
guaranteed this to them. They (the brothers) approached the one
who had accused them and they rebuked him and strongly censured
him for what he had said to them. They said, “By Allah! Indeed you
know that we came not to make mischief in the land, and we are no
thieves!” That is, you know of us what contradicts the accusation of
theft that you have made against us. They (Yoosuf’s men) said, “What
then shall be the penalty of him, if you are (proved to be) liars?” They
(Yoosuf’s brothers) said, “The penalty should be that he in whose bag
it is found should be held for the punishment (of the crime). Thus we
punish the zalimoon (wrongdoers etc.)!” This was their law, that the
thief should be given up to the victim of the theft, which is why they
said, “Thus we punish the zalimoon (wrongdoers, etc.)!”
He, Most High, says, So he (Yoosuf) began (the search) in their bags
before the bag of his brother. Then he brought it out of his brother’s
bag (Soorah Yoosuf 12:76) This was in order to avoid suspicion and
to perfect the plot. Then He, Most High, says, Thus did We plan for
Yoosuf (Joseph). He could not take his brother by the law of the king
(as a slave), (Soorah Yoosuf 12:76) That is, had they not
acknowledged hat the punishment for one in whose luggage the bowl
was found was that he be handed over to the victim of the theft,
Yousuf would not have been able to take him, according to Egyptian
law. Except that Allah willed it. (So Allah caused the brothers to bind
themselves with their way of “punishment, i.e. the enslavement of a
thief.”) We raise to degrees whom We please, that is, in knowledge,
but over all those endowed with knowledge is the All-Knowing
(Allah). This is because Yoosuf was more knowledgeable and more
perceptive than his brothers and he possessed a stronger will and
324
firmer resolution than they did. He only did what he did in
accordance with Allah’s Command to do so. This was because of the
great benefit that resulted from it – and that was the coming of his
father and his people to him and their approaching him in a
delegation. When they saw the bowl being brought out from the
baggage of Binyameen, They (Yoosuf’s brothers) said, “If he steals,
there was a brother of his who did steal before (him).” (Soorah
Yoosuf 12:77). They were referring to Yoosuf. It was said that he had
stolen the idol of his maternal grandfather and destroyed it. It was
also said that his paternal aunt had tied a belt belonging to Ishaq
around him, under his clothing, when he was an infant; then they
discovered it under his clothing and he (being a small child) was
unaware of what she had done. And she had only done this because
she wanted him to be in her care, because she loved him.
He, Most High, says, “You are in the worst case, and Allah knows best
the truth of what you assert!”. He answered them silently, in low
voice – and his words were words of clemency and kindness,
forgiveness, and pardon; they also spoke with kindness and
gentleness, (though aloud) saying, “O, ruler of the land! Verily, he has
an old father (who will grieve for him); so take one of us in his place.
Indeed we think that you are one of the Muhsinoon (those who do
good).” He said, “Allah forbid that we should take anyone but him
with whom we found our property. Indeed (if we did so), we should
be zalimoon (wrongdoers).” (Soorah Yoosuf 12:78). That is, if we let
the accused go free and took an innocent person. This is something
that we would not do and we would not permit it to be done. We will
only take the person in whose possession we found our property.
He, Most High, says, So, when they despaired of him, they held a
conference in private. The eldest among them said, “Know you not
that your father did take an oath from you in Allah’s Name, and
before this you did fail in your duty with Yoosuf? Therefore I will not
leave this land until my father permits me, or Allah decides my case
and He is the Best of the judges. Return to your father and say, “O,
325
our father! Verily, your son (Binyameen) has stolen, and we testify
not except according to what we know, and we could not know the
unseen! And ask (the people of) the town where we have been, and
the caravan in which we returned, and indeed we are telling the
truth.” He (Ya‘qoob) said, “Nay, but your ownselves have beguiled
you into something. So patience is most fitting (for me). May be Allah
will bring them all (back) to me. Truly, He, only He is All-Knowing,
Most Wise.” And he turned away from them and said, “Alas, my grief
for Yoosuf ]!” And he lost his sight because of the sorrow he was
suppressing. They said, “By Allah! You will never cease remembering
Yoosuf until you become weak with old age, or until you be of the
dead.” He said, “I only complain of my grief and sorrow to Allah, and
I know from Allah that which you know not. “O, my sons! Go you and
inquire about Yoosuf and his brother, and never give up hope of
Allah’s Mercy. Certainly no one despairs of Allah’s Mercy, except the
people who disbelieve.” (Soorah Yoosuf 12:80-87)
Allah, Most High, informs us about them, saying that when they
despaired of taking Binyameen from Yoosuf, they began to whisper
to one another in private. The eldest among them said, – that was
Roobeel “Know you not that your father did take an oath from you in
Allah’s Name…”. That is, you have broken your oath to him and you
have been negligent with him (i.e. Binyameen) as you were formerly
negligent with his brother, Yoosuf. Now I cannot face him. “Therefore
I will not leave this land…” . That is, I will continue to stay here “until
my father permits me…”. That is, to come to him “or Allah decides my
case”. That is, He enables me to secure my brother’s return to my
father. And He is the Best of the judges. Return to your father and say,
“O, our father! Verily, your son (Benjamin) has stolen…”. That is,
inform him of what you have seen of the matter with your own eyes.
“And we testify not except according to what we know, and we could
not know the unseen! And ask (the people of) the town where we
have been, and the caravan in which we returned.” That is, what we
have told you about them seizing our brother because he had
committed an act of theft is a matter which has become widely
326
known in Egypt and the people of the caravan in which we returned
know about it, because they were there. “And indeed we are telling
the truth.” He (Ya‘qoob) said, “Nay, but your ownselves have
beguiled you into something. So patience is most fitting.” That is, the
matter is not as you have described; he did not steal, because it is not
in his nature to do so. It is only your own selves that have seduced
you into believing something (that is not true), so patience is the
most fitting thing for me.
Then he said, “May be Allah will bring them all (back) to me.” That is,
Yoosuf, Binyameen and Roobeel. “Truly, He, only He is All-knowing.”
That is, regarding my situation and the separation that I am enduring
from my loved ones. “Most Wise.” That is, in all that He ordains and
all that He does; and His is the most far-reaching Wisdom and the
irrefutable evidence. And he turned away from them. That is,
Ya‘qoob turned away from his sons. And said, “Alas, my grief for
Yoosuf!” This new grief reminded him of his former grief and
resurfaced that which had been latent, as someone said,
Let your heart roam wherever you wish for the sake of love,
But (true) love is only for the first love.
And someone else said,
My companion censured me for weeping at the graves, For the tears

that welled up and spilt forth,
And he said, “Do you weep for every grave that you see? For a grave
which consists of layers of sand?”
I said to him, “Verily, grief evokes grief, so leave me, For all of this is the
grave of Malik.”
He, Most High, says, And his eyes became white because of the
sorrow. That is, he became blind due to excessive weeping that he
327
was suppressing. That is, the extreme grief, sorrow and longing that
he was feeling for Yoosuf. When his sons observed the emotional
upset and the pain of being parted (from Yoosuf and Binyameen) that
he was suffering, they said to him in tones of compassion, pity and
concern for him, “By Allah! You will never cease remembering Yoosuf
until you become weak with old age, or until you be of the dead.” That
is, you will continue to remember him until your body becomes weak
and your strength departs, so if you take care of yourself, it will be
better for you. He said, “I only complain of my grief and sorrow to
Allah, and I know from Allah that which you know not.” (Soorah
Yoosuf 12:86). That is, I do not complain to you or to anyone among
the people about my situation; I only complain to Allah, the Almighty,
the All-Powerful, and I know that He will make a release and an
escape for me from the situation that I am in. I also know that
Yoosuf’s vision must be fulfilled and that you and I will find no
alternative to prostrating to him, as he saw. This is why he said, “and
I know from Allah that which you know not.” Then he said to them,
in order to incite them to find Yoosuf and his brother, that they
should go and inquire about the matter: “O, my sons! Go you and
inquire about Yoosuf and his brother, and never give up hope of
Allah’s Mercy. Certainly no one despairs of Allah’s Mercy, except the
people who disbelieve.” (Soorah Yoosuf 12:87). That is, do not
despair of attaining relief after hardship, because no one despairs of
Allah’s Mercy and Relief
and the release from adversity that He can ordain, except the
disbelieving people.
He, Most High, says, Then, when they entered unto him (Yoosuf),
they said, “O, ruler of the land! A hard time has hit us and our family,
and we have brought but poor capital, so pay us full measure and be
charitable to us. Truly, Allah does reward the charitable.” He said,
“Do you know what you did with Yoosuf and his brother, when you
were ignorant?” They said, “Are you indeed Yoosuf?” He said, “I am
Yoosuf, and this is my brother (Binyameen). Allah has indeed been
Gracious to us. Verily, he who fears Allah with obedience to Him (by
328
abstaining from sins and evil deeds, and by performing righteous
good deeds), and is patient, then surely, Allah makes not the reward
of the Muhsinoon (those who do good) to be lost.” They said, “By
Allah! Indeed Allah has preferred you above us, and we certainly
have been sinners.” He said, “No reproach on you this day, may Allah
forgive you, and He is the Most Merciful of those who show mercy!
Go with this shirt of mine, and cast it over the face of my father, he
will become clear-sighted, and bring to me all your family.” (Soorah
Yoosuf 12:88-93)
Allah, Most High, informs us about the return of Yoosuf’s brothers to

him, their visit to him and their desire for his grain and for him to
show charity toward them by returning their brother, Binyameen to
them. Then, when they entered unto him (Yoosuf), they said, “O, ruler
of the land! A hard time has hit us and our family.” That is, drought
and straitened times, in addition to a large family “and we have
brought but poor capital…” That is, we have brought money for the
food we want to buy, but it is not substantial. It was said that they
brought a mean sum of dirhams. It was also said that they were goods
of little exchange value, except by the one who would be kind enough
to overlook this. It was also said that they brought pine nuts,
terebinth seeds and such. It was reported on the authority of
‘Abdullah Ibn ‘Abbas that they were types of straw sacks, ropes and
the like. “So pay us full measure and be charitable to us. Truly, Allah
does reward the charitable.”
It was said by As-Suddi that it means by accepting what we have

brought. It was also said that it means by returning our brother to us.
This was the opinion of Ibn Juraij.
He saw the situation they were in and the pitiful payment that they
brought and he felt compassion for them and made himself known
to them, informing them about the Command of his Lord and their
Lord. When he had revealed his identity to them, He said, “Do you
know what you did with Yoosuf (Joseph) and his brother, when you
329
were ignorant? They said”. They were absolutely amazed to know his
identity, for they had visited him numerous times and they had not
recognised him. “Are you indeed Yoosuf?” He said, “I am Yoosuf, and
this is my brother (Binyameen)”. That is, I am Yoosuf with whom you
dealt as you did and whom you abandoned aforetimes. “And this is
my brother (Binyameen).” He said this in order to confirm the truth
of what he had told them and to make clear to them the envy that
they had harbored toward them and the deceitful stratagems they
had employed against them, which is why he said, “Allah has indeed
been Gracious to us.” That is, by the kindness and charity He has
shown to us and by gathering us together after having been
separated. This was the result of our obedience to Him and the
patience we have shown in the face of the trials that have beset us, in
addition to the obedience and filial piety we have shown toward our
father and his great love and affection for us. “Verily, he who fears
Allah with obedience to Him (by abstaining from sins and evil deeds,
and by performing righteous good deeds), and is patient, then surely,
Allah makes not the reward of the Muhsinoon (those who do good)
to be lost.” They said, “By Allah! Indeed Allah has preferred you
above us.” That is, He has favored you over us and given you that
which He has not given to us (i.e. Prophethood). “And we certainly
have been sinners.”That is, in what we have done to you; and now
here we are before you. He said, “No reproach on you this day.” That
is, I will not rebuke you for what you did to me after this day. Then
he went further, saying to them, “may Allah forgive you, and He is the
Most Merciful of those who show mercy!” Then he ordered them to
go with his shirt, which he wore next to his skin, and he told them to
place it over their father’s eyes and he told them that his sight would
be restored as a result, by Allah’s Permission, after he had lost it. This
was an amazing phenomenon, proof of his Prophethood and a major
miracle. Then he ordered them to bring all of their families to the
lands of Egypt, to enjoy goodness, abundant provision and unity,
after separation, in the most complete manner. And when the
caravan departed, their father said, “I do indeed feel the smell of
Yoosuf, if only you think me not a dotard (a person who has
330
weakness of mind because of old age).” They said, “By Allah!
Certainly, you are in your old error.” Then, when the bearer of the
glad tidings arrived, he cast it (the shirt) over his face and he became
clear-sighted. He said, “Did I not say to you that I know from Allah
that which you know not?” They said, “O, our father! Ask for
forgiveness (from Allah) for our sins, indeed we have been sinners.”
He said, “I will ask my Lord for forgiveness for you, verily, He, only
He is the Oft-Forgiving, the Most Merciful.” (Soorah Yoosuf 12:94-98)
‘Abdur-Razzaq narrated on the authority of ‘Abdullah Ibn ‘Abbas that

he said regarding the Words of Allah, Most High: And when the
caravan departed, “When the caravan departed, a wind sprang up
and it carried the smell of Yoosuf’s shirt to Ya‘qoob and he said, I do
indeed feel the smell of Yoosuf, if only you think me not a dotard (a
person who has weakness of mind because of old age). ” Ibn ‘Abbas
said, “He picked up his scent from a distance of eight days’ (travel)
away!” Ath-Thawri also narrated it thus, as did Shu‘bah and others,
on the authority of Abu Sinan. Al-Hasan Al-Basri and Ibn Juraij Al-
Makki said that the distance between them was eighty farsakhs and
that he had been parted from him for eighty years. “If only you think
me not a dotard (a person who has weakness of mind because of old
age).” That is, you say that I have only said this because I have
become old and senile. ‘Abdullah Ibn ‘Abbas, ‘Ata’, Mujahid, Sa‘eed
Ibn Jubair and Qatadah said that it means: “you think me foolish.”
Mujahid also said – as did Al-Hasan Al-Basri – that it means “you
think me senile and decrepit.” They said, “By Allah! Certainly, you are
in your old error.” Qatadah and As-Suddi said that they spoke harsh
words to him. Allah, Most High, says, “When the bearer of the glad
tidings arrived, he cast it (the shirt) over his face and he became
clear-sighted.” That is, as soon as he arrived with the shirt, he put it
over Ya‘qoob’s face and immediately, his sight returned, after having
been blind. When this happened, he said to his sons, “Did I not say to
you that I know from Allah that which you know not?”
331
That is, I know that Allah will reunite me with Yoosuf, that my eyes
will be delighted by (seeing) him and that He will show me that
which will please me regarding his situation. At this point, They said,
“O, our father! Ask for forgiveness (from Allah) for our sins, indeed
we have been sinners.” They requested from him that he ask Allah,
the Almighty, the All- Powerful to forgive them for what they had
done, what they had inflicted on him and his son and what they had
resolved to do against him (i.e. Yoosuf ). And because they had made
the intention to repent before committing the deed, Allah caused
them to seek forgiveness after they had committed it. Their father
agreed to do what they asked. He said, “I will ask my Lord for
forgiveness for you. Verily, He, only He is the Oft-Forgiving, the Most
Merciful.”
Allah, Most High, says, Then, when they entered unto Yoosuf, he
betook his parents to himself and said, “Enter Egypt, if Allah wills, in
security.” And he raised his parents to the throne and they fell down
before him in prostration. And he said, “O, my father! This is the
interpretation of my dream aforetime! My Lord has made it come
true! He was indeed good to me, when He took me out of the prison
and brought you (all here) out of the Bedouin life, after Shaitan had
sown enmity between me and my brothers. Certainly, my Lord is the
Most Courteous and Kind unto whom He Wills. Truly, He, Only He is
the All-Knowing, the Most Wise. My Lord! You have indeed bestowed
on me of the sovereignty, and taught me the interpretation of
dreams; The (only) Creator of the heavens and the Earth! You are my
Wali (Protector, Helper, Supporter, Guardian, etc.) in this world and
in the Hereafter; cause me to die as a Muslim (the one submitting to
Your Will), and join me with the righteous.” (Soorah Yoosuf 12:99-
101)
The People of the Scripture claim that Yoosuf was absent from his
father for forty years; but the course of events related in the story is
a fairly reliable guide to the length of his absence, because the
woman attempted to seduce him when he was a young boy of
332
seventeen, according to what has been related by a number of
reporters, but he refused. Then he was in prison for a few years
(seven, according to ‘Ikrimah and others). Then he was released and
the seven years of abundance occurred, then, when the people were
suffering from the effects of the drought in the second year of the
seven years, his brothers came, seeking food supplies in the first
year. Then in the second year, they brought his brother, Binyameen
with them. In the third year, he revealed himself to them and ordered
them to bring all of their families with them and all of them came.
Then, when they entered unto Yoosuf, he betook his parents to
himself. That is, he met with them alone, without his brothers “and
said, “Enter Egypt, if Allah wills, in security.” It was said that this
means that he told them to enter and then he betook them to himself.
This was described as weak by Ibn Jareer At-Tabari; but he is
excused (for that). It was also said that he met them and betook them
to himself in a tent (outside the city) and that when they approached
the gate of Egypt, he said “Enter Egypt, if Allah wills, in security.” This
was said by As-Suddi. But if we said that the matter does not require
this (explanation) and it is implicit in the word “Enter…” that means
reside in Egypt “if Allah wills, in security.” (Soorah Yoosuf 12:99) – it
would be correct and also more appropriate.
Allah, Most High, says, and they fell down before him in prostration.
That is, his parents and his eleven brothers prostrated before him, in
order to venerate and honor him and this was legislated for them (by
Allah) and it continued to be acted upon in all of the Divine
Legislations until it was made unlawful in the Revelation given to
Muhammad. And he said, “O, my father! This is the interpretation of
my dream aforetime!” That is, this is the interpretation of the dream
that I related to you, in which eleven planets and the sun and moon,
which prostrated before me when I saw them; and you told me to
keep it secret and you promised me that which you promised me at
that time. “My Lord has made it come true! He was indeed good to
me, when He took me out of the prison.” That is, after the affliction
and hardship, He has made me a governor and a person whose words
333
are heeded and implemented in the lands of Egypt, wherever I wish
“and brought you (all here) out of the Bedouin life.” That is, from the
desert, for they lived in the region of the Arabs, in the lands of Al-
Khaleel. “After Shaitan had sown enmity between me and my
brothers.” This refers to the envy and malice which Satan inspired in
their hearts, which caused them to do what they did to Yoosuf, which
we have already described. Then he said, “Certainly, my Lord is the
Most Courteous and Kind unto whom He wills.” That is, when Allah
Wills something, He prepares the causes that will bring it about and
makes them easy in ways of which the slaves are unaware. Indeed,
He ordains them and facilitates them, as a Kindness from Him, by His
Supreme Omnipotence. “Truly, He, Only He is the All-Knowing”. That
is, He possesses (complete and perfect) Knowledge of all affairs. “The
Most Wise.” . That is, regarding His creation, His Legislation and His
Divine Predestination.
Then, when Yoosuf saw that his blessing was complete and all of his
family had been gathered, he realized this (earthly) abode will not
remain and that everything in it and on it is transitory. He saw that
there is nothing after completeness except deficiency. As he realized
all this, he praised his Lord in a manner that befitted Him and he
acknowledged His Great Kindness and Grace and asked Him – and He
is the Best of those who are asked – to grant that when death came
to him, he might die as a Muslim and be joined with His righteous
slaves. Thus it is said in the words of the supplication: “O, Allah!
Cause us to live as Muslims and to die as Muslims.” That is, when You
bring death to us. It is possible that he asked this when death
approached him, as the Prophet asked, when death approached him,
that Allah raise his soul to the heavenly host and the righteous
companions from among the Prophets and the Messengers; he said
three times, “O, Allah! Let me be with the highest companions,” and
then he died.
As for our Islamic Law, it prohibits us from supplicating for death,

except where we fear fitnah, as in the hadeeth of Mu‘az , describing
334
the supplication of death, which was narrated by Ahmad, “If You are
going to send fitnah to a people, then cause us to die and come to You
without being put to trial.” In another hadeeth, it is said: “Son of
Adam! Death is better for you than fitnah.”
Maryam (peace be upon her) said, “Would that I had died before this,
and had been forgotten and out of sight!” (Soorah Maryam 19:23).
‘Ali Ibn Abi Talib wished for death when the situation became grave,
the discords and trials became oppressive, the fighting increased in
intensity and rumor, gossip and hearsay became widespread. Abu
‘Abdullah Al- Bukhari, the compiler of the famous Saheeh wished for
it when circumstances became difficult for him and he encountered
those who opposed him.
However, in circumstances of comfort and ease, it was narrated by

Al-Bukhari and Muslim in their authentic compilations, on the
authority of Anas Ibn Malik that he said: “The Messenger of Allah
said, “None of you should wish for death due to some harm that has
befallen him, but if he has to wish for death, he should say, ‘O, Allah!
Keep me alive as long as life is better for me, and let me die if death
is better for me.’” What is intended by the word harm (durr) here is
illness and the like, not harm in his religious affairs.
335
The Story of Ayyoob (Job)
Ibn Ishaq said, “He was a man from Rome and his name was Ayyoob,
son of Moos, son of Razaah, son of Al-‘Ees, son of Ishaq, son of
Ibraheem, Al-Khaleel.” Others said that he was Ayyoob (Job), son of
Moos, son of Raghweel, son of Al-‘Ees, son of Ishaq, son of Ya‘qoob.
And other genealogies have been given for him.
Allah, Most High, says, And (remember) Ayyoob (Job), when he cried
to his Lord, “Verily, distress has seized me, and You are the Most
Merciful of all those who show mercy.” So We answered his call, and
We removed the distress that was on him, and We restored his family
to him (that he had lost), and the like thereof along with them, as a
mercy from Ourselves and a Reminder for all who worship Us.
(Soorah Al-Anbiya’ 21:83,84)
In Soorah Sad, He, Most High, says, And remember Our slave Ayyoob,
when he invoked his Lord (saying), “Verily! Shaitan has touched me
with distress (by losing my health) and torment (by losing my
wealth)!” (Allah said to him), “Strike the ground with your foot: This
is a spring of water to wash, cool and a (refreshing) drink.” And We
gave him (back) his family, and along with them the like thereof, as a
Mercy from Us, and a Reminder for those who understand. “And take
in your hand a bundle of thin grass and strike therewith (your wife),
and break not your oath.” Truly! We found him patient. How
excellent (a) slave! Verily, he was ever oft-returning in repentance
(to Us)! (Soorah Sad 38:41-44)
Scholars of tafseer and history, and others have said that Ayyoob
(Job) was a man of great wealth, consisting of grazing stock, slaves,
cattle and vast lands in Batheniyyah, which is located in Hooran.
Ibn ‘Asakir related that Ayyoob had all of this and he also had many
children and a large family, but all of this was taken from him and he
336
was afflicted in his body by a variety of illnesses; and it has been
authentically reported that the Messenger of Allah said, “The people
who are tested the most severely are the Prophets, then the
righteous, then the next best and the next best. A man is tried in
accordance with his faith; if his faith is firm, then his affliction is hard
and if his faith is weak, then his affliction is light.” But all of this only
increased Ayyoob in patience, hope of Allah’s Reward and praise and
thanks for Him – to such an extent that his name has become a
byword for patience; and it has also become a byword for tribulation,
due to the many trials that he endured.
Ibn Abi Hatim and Ibn Jareer narrated on the authority of Anas Ibn
Malik that the Prophet said, “Allah’s Prophet, Ayyoob, suffered for
eighteen years from his affliction and was shunned by relatives and
strangers alike, besides two men who were the closest of his
brothers to him. They used to visit him every morning and every
evening. One of them said to his companion, ‘You know, by Allah, that
Ayyoob committed a great sin which nobody in the world ever
committed.’ His companion said, ‘Why are you saying that?’ He said,
‘For eighteen years he has been suffering and Allah has not had
Mercy on him and relieve his suffering.’ When he went to him the
next morning, the (second) man could not wait to tell this to Ayyoob.
Ayyoob said, ‘I do not know what you are talking about, but Allah
knows that if I passed by two men who were arguing and they
mentioned the Name of Allah, I would go back home and offer
expiation lest they had mentioned the Name of Allah in an improper
manner.’ Whenever he went out to answer the call of nature, when
he finished, his wife would take his hand until he came back home.
One day he took a long time, and Allah had revealed to Ayyoob, Strike
with your foot. This is (a spring of) water to wash, cool and a
(refreshing) drink (Soorah Sad 38:42) She thought that he had taken
too long, so she turned to look at him, and saw that Allah had taken
away the afflictions he had been suffering, and he looked better than
he had ever looked. When she saw him, she said, “May Allah bless
you! Have you seen Allah’s Prophet, the one who is sorely tested By
337
Allah? I have never seen a man who looks more like him than you, if
he were healthy.” He said, “I am he.” He had two threshing floors, one
for wheat and one for barley. Allah sent two clouds, and when one of
them reached the threshing floor of the wheat, it rained gold until it
was full. The other rained gold on the threshing floor of the barley
until it was full.”
(37)
Ibn Abi Hatim narrated on the authority of Abu Hurairah

, from the Prophet  that he said, “When Allah restored to health,
Ayyoob He rained golden locusts down on him and he began to
gather them up with his hands and place them in his garment. It was
said to him, ‘O, Ayyoob! Do you not have sufficient?’ He said, ‘O, my
Lord! Who can ever have sufficient of Your Mercy?’ It was also
narrated by Ibn Hibban in his Saheeh, but none of the compilers of
the (six authentic) books narrated it, though it conforms to the
criteria required for a hadeeth to be accepted as authentic. And Allah
knows better.
Imam Ahmad narrated on the authority of Abu Hurairah

that he said: The Messenger of Allah said, “While Ayyoob
was bathing naked, locusts of gold fell upon him. Ayyoob, peace be
upon him, began gathering them in his garment. Then his Lord called
to him, ‘O, Ayyoob, have I not made you so rich that you have no need
of what you see?’ He said, ‘Yes, Lord! But I cannot do without Your
Blessing’!” This was also narrated byAl-Bukhari, on the authority of
‘Abdur-Razzaq .
Allah’s Saying: Strike with your foot means: strike the ground with
your foot; and he did as he was commanded to do, upon which, Allah
caused a spring, whose water was cold, to gush forth for him. Then
Allah commanded him to wash in it and to drink from it; he did so,
and Allah removed thereby all of the pain, disfigurement and illness
that had afflicted his body, both outside and inside. He replaced his
former ill-health with good health, bestowing on him perfect beauty
and great wealth, to such an extent that He rained down a shower of
338
golden locusts upon him and He returned his family to him, as He,
Most High, says, and We restored his family to him (that he had lost),
and the like thereof along with them. (Soorah Al-Anbiya’ 21:84) It
was said that He restored the selfsame family to life. It was also said
that He rewarded him for those he had lost and recompensed him in
the life of this world with others, and that He reunited him with all of
them in the life of the Hereafter.
He, Most High, says, as a Mercy from Ourselves. (Soorah Al-Anbiya’

21:84) That is, We relieved him of his hardship. and We removed the
distress that was on him. (Soorah Al- Anbiya` 21:84) – as a Mercy
from Us to him and a Kindness and Beneficence and a reminder for
the worshippers. (Soorah Al-Anbiya’ 21:84) That is, a reminder for
those who are tested in their bodies, their wealth or their children,
for they have an example in the Prophet of Allah, Ayyoob , who was
tested by Allah with a test greater than that and he bore it patiently,
hoping for Allah’s Reward, until He relieved him of it.
He, Most High, says, And take in your hand a bundle of thin grass and
strike therewith (your wife), and break not your oath. Truly! We
found him patient. How excellent (a) slave! Verily, he was ever oft-
returning in repentance (to Us)! (Soorah Sad 38:44) This is a license
from Allah, Most High, to His slave and His Messenger, Ayyoob,
because of the oath he had made to beat his wife with a hundred
stripes. It was said that he made an oath to do this because she had
sold her braids. It was also said that Satan appeared to her in a
pleasant form and he described to her how to prepare a cure for
Ayyoob and so she prepared it and informed Ayyoob of what had
happened. He realized immediately that it was Satan and he swore
an oath that he would beat her with a hundred stripes. When Allah,
the Almighty, the All-Powerful cured him, He commanded him to
take a hundred stems of thin grass and strike her with them once;
and this would be equivalent to a hundred stripes. Thus he had
fulfilled his oath and not broken it. This is a release and a way out for
the one who fears Allah and obeys Him, especially with regard to the
339
right of a patient wife, who hopes for Allah’s Reward, who is long-
suffering, honest, dutiful and rightly guided – may Allah be pleased
with her. This is why Allah granted this license and explained it in
His Words: Truly! We found him patient. How excellent (a) slave!
Verily, he was ever oft-returning in repentance (to Us)! (Soorah Sad
38:44)
340
The Story of Dhul-Kifl Who, According to Some
People, Was the Son of Ayyoob
Allah, Most High, says, after relating the story of Ayyoob in Soorah Al-
Anbiya’, And (remember) Isma‘eel, and Idris (Enoch) and Dhul-Kifl
(Isaiah), all were from among As- Sabireen (the patient ones, etc.).
And We admitted them to Our Mercy. Verily, they were of the
righteous. (Soorah Al-Anbiya’ 21:85,86)
Also after relating the story of Ayyoob in Soorah Sad, He, Most High,
says, And remember Our slaves, Ibraheem, Ishaq, and Ya‘qoob, (all)
owners of strength (in worshipping Us) and (also) of religious
understanding. Verily, We did choose them by granting them (a good
thing, i.e.) the remembrance of the home (in the Hereafter and they
used to make the people remember it, and also they used to invite
the people to obey Allah and to do good deeds for the Hereafter). And
they are with Us, verily, of the chosen and the best! And remember
Isma‘eel (Isma‘eel), Al-Yasa‘a (Elisha), and Dhul-Kifl (Isaiah), all are
among the best (Soorah Sad 38:45-48).
Ibn Jareer and Ibn Abi Najeeh narrated on the authority of Mujahid
that he was not a Prophet, but that he was a righteous man, who was
appointed to act on behalf of the Prophet sent to his people and to
carry out his responsibilities towards them and to judge between
them with fairness; as a result, he was known as Dhul-Kifl.
And Ibn Abi Hatim said: It is reported on the authority of Kinanah

Ibn Al-Akhnas that he said: I heard Al-Ash‘ari (i.e. Abu Moosa) when
he was at the pulpit, saying, “Dhul-Kifl was not a Prophet; but there
was a righteous man among the Children of Isra’eel, who used to
offer a hundred prayers every day. He died and Dhul-Kifl took his
place, offering a hundred prayers every day. For this reason, he was
called Dhul-Kifl.”
341
342
Mention of Communities That Were Completely
Eradicated
This was before the revelation of the Torah, based on the evidence in
the Words of Allah, Most High: And indeed We gave Moosa (Moses),
after We had destroyed the generations of old, the Scripture (the
Tawrah [Torah]) (Soorah Al-Qasas 28:43). Likewise, Ibn Jareer At-
Tabari, Ibn Abi Hatim and Al-Bazzar narrated on the authority of Abu
Sa‘eed Al-Khudri that he said, “Allah did not destroy any people on
the face of the Earth with a punishment from the heaven or from the
Earth after the Tawrah had been revealed, except for the village
whose people were transformed into apes. Do you not see that Allah,
Most High, says, And indeed We gave Moosa, after We had destroyed
the generations of old, the Scripture (the Tawrah) (Soorah Al-Qasas
28:43) In one version narrated by Al-Bazzar, he described it as
(43)
marfoo‘. But it appears most likely that it is mawqoof (i.e. that it may
be attributed to Abu Sa‘eed Al-Khudri, and not to the Messenger of
Allah). In any case, it proves that every nation that was completely
destroyed was before Moosa. Among them were the dwellers of Ar-
Rass, of whom Allah, Most High, says, And (also) ‘Ad and Thamood,
and the dwellers of Ar-Rass, and many generations in between. And
for each of them We put forward examples (as proofs and lessons,
etc.), and each (of them) We brought to utter ruin (because of their
disbelief and evil deeds) (Soorah Al-Furqan 25:38,39)
He, Most High, says in Soorah Qaf, Denied before them

(i.e. these pagans of Makkah who denied you, O, Muhammad) the
people of Nooh, and the dwellers of Ar-Rass, and Thamood. And ‘Ad,
and Fir‘awn (Pharaoh), and the brethren of Loot. And the dwellers of
that wood, and the people of Tubba‘ Everyone of them denied (their)
Messengers, so My Threat took effect.(Soorah Qaf 50:12-14). The
context of these Soorahs proves that they were destroyed, eradicated
and annihilated. And this refutes the preferred opinion of Ibn Jareer
343
At-Tabari, which was that they were the People of the Ditch, who
were mentioned in Soorah Al-Burooj, because these people came
after the Maseeh, according to Ibn Ishaq and a number of others. And
this claim also requires careful investigation.
Ibn Jareer At-Tabari narrated on the authority of ‘Abdullah Ibn

‘Abbas that he said: “The dwellers of Ar-Rass were the inhabitants of
one of the villages of Thamood.” And at the start of his Tareekh, when
describing the building of Damascus, Al-Hafiz Abul-Qasim Ibn ‘Asakir
related from the Tareekh of Abul-Qasim ‘Ubaidullah Ibn ‘Abdullah
Ibn Khurdazbah and from other sources that the dwellers of Ar-Rass
were in Hadoor
and Allah sent a Prophet to them whose name was Hanzalah Ibn
(44)
Safwan, but they rejected him and killed him. So ‘Ad, son of ‘Aws, son
of Iram, son of Sam, son of Nooh led his children from Ar-Rass and
settled in Al-Ahqaf and they spread out through the land of Yemen
and throughout all the lands, until Jairoon, son of Sa‘d, son of ‘Ad, son
of ‘Aws, son of Iram, son of Sam, son of Nooh settled in Damascus and
built the city, calling it Jairoon and that is Iram of the Pillars. And
(45)
there is no place with more stone pillars than Damascus. Allah sent
Hood, son of ‘Abdullah Ibn Rabah, son of Khalid, son of Al- Khulood,
son of ‘Ad to the descendants of ‘Ad at Al-Ahqaf, but they rejected
him and so Allah, the Almighty, the All-Powerful destroyed them.
This means that the dwellers of Ar-Rass lived a very long time before
‘Ad. And Allah knows better.
Ibn Abi Hatim narrated on the authority of ‘Abdullah Ibn ‘Abbas that
he said, “Ar-Rass is a well in Azerbaijan.” Ath- Thawri narrated on the
authority of Abu Bukair, who reported on the authority of ‘Ikrimah
that he said, “Ar-Rass is a well in which they buried their Prophet.”
Ibn Juraij said, “Ikrimah said that the dwellers of Ar-Rass were the
dwellers of the town mentioned in Soorah Ya Seen, according to what
‘Ikrimah has claimed, who were completely annihilated. Allah, Most
high, says regarding them, It was but one Saihah (shout, etc.) and lo!
They (all) were silent (dead – destroyed). (Soorah Ya Seen 36:29)
344
And we shall relate their story after these people’s story, though it
would appear that they were another people (i.e. not the people
referred to in Soorah Ya Seen); and they were also destroyed and
eradicated. At all events, it contradicts what Ibn Jareer said.
345
The Story of the People of YaSeen Who Were the
Dwellers of the Town
Allah, Most High, says, And put forward to them a similitude; the
(story of the) dwellers of the town, when there came Messengers to
them. When We sent to them two Messengers, they belied them both,
so We reinforced them with a third, and they said, “Verily! We have
been sent to you as Messengers.” They (people of the town) said,
“You are only human beings like ourselves, and the Most Beneficent
(Allah) has revealed nothing, you are only telling lies.” They said,
“Our Lord knows that we have been sent as Messengers to you. And
our duty is only to convey plainly.” They (the people) said, “For us,
we see an evil omen from you, if you cease not, we will surely stone
you, and a painful torment will touch you from us.” They (the
Messengers) said, “Your evil omens be with you! (Do you call it an
evil omen) because you are admonished? Nay, but you are a people
musrifoon (transgressing all bounds by committing all kinds of great
sins, and by disobeying Allah). And there came running from the
farthest part of the town, a man, saying, “O, my people! Obey the
Messengers; obey those who ask no wages of you (for themselves),
and who are rightly guided. And why should I not worship Him
(Allah, Alone) Who has created me and to Whom you shall be
returned. Shall I take besides Him alihah (gods), (when) if the Most
Beneficent (Allah) intends me any harm, their intercession will be of
no use for me whatsoever – and nor can they save me? Then verily, I
should be in plain error. Verily! I have believed in your Lord, so listen
to me!” It was said (to him when the disbelievers killed him), “Enter
Paradise.” He said, “Would that my people knew! That my Lord
(Allah) has forgiven me, and made me of the honored ones!” And We
sent not against his people after him a host from heaven, nor do We
send (such a thing). It was but one Saihah (shout, etc.) and lo! They
(all) were silent (dead – destroyed). (Soorah Ya Seen 36:13-29)
346
It has been widely reported from many of the Salaf and the later
scholars that this town was Antioch (Antakiyah). This was narrated
by Ibn Ishaq, who reported it on the authority of ‘Abdullah Ibn
‘Abbas, Ka‘b Al-Ahbar and Wahb Ibn Munabbih. It was likewise
narrated on the authority of Buraidah Ibn Al-Husaib, ‘Ikrimah,
Qatadah, Az-Zuhri and others.
But this saying is very weak, because when the Maseeh sent three of
the Disciples to the people of Antioch (Antakiyah), they were the first
city to believe in the Maseeh at that time. For this reason, it was one
of the four cities in which there were Christian Patriarchs; and they
were Antioch, Jerusalem, Alexandria and Rome. After them,
Constantinople became a Patriarchal city, but none of them was
destroyed, while the inhabitants of this village mentioned in the
Qur’an were destroyed, as Allah says at the end of their story, after
they had killed the one who believed in the Messengers. And put
forward to them a similitude; the (story of the) dwellers of the town,
when there came Messengers to them (Soorah Ya Seen 36:13) But if
(it was said that) the three Messengers mentioned in the Qur’an were
sent to the people of Antioch in the distant past and they rejected
them and Allah destroyed them. The city was then rebuilt after that
and then when it was the time of the Maseeh, they believed in the
messengers he sent to them, this cannot be ruled out. And Allah
knows better.
He, Most High, says, and put forward to them a similitude.

That is for your people, Muhammad. The (story of the) dwellers of
the town. That is, the city. When there came Messengers to them.
When We sent to them two Messengers, they belied them both, so
We reinforced them with a third. (Soorah Ya Seen 36:13,14) That is,
We supported them by sending a third person to deliver the Message.
They said, “Our Lord knows that we have been sent as Messengers to
you.” (Soorah Ya Seen 36:16). But they answered them by saying that
they were only human beings, like them, as (all) the disbelieving
nations said to their Messengers, deeming the idea that Allah would
347
send a human Messenger to be farfetched. The Messengers replied
that Allah knew that they were Messengers sent to them and that if
they were lying about Him, He would have punished them and
exacted condign Retribution on them.
“And our duty is only to convey plainly.” (Soorah Ya Seen

36:17) That is, the only obligation upon us is to convey to you the
Message with which Allah has sent us to you; it is Allah Who guides
whom He wills and increases in misguidance whomsoever He wills.
They (the people) said, “For us, we see an evil omen from you.” That
is, we see an evil omen in that which you have brought. “…if you cease
not, we will surely stone you.” . That is, we will revile you verbally. It
was also said that it means we will physically stone you. But the first
explanation is supported by His Words: “and a painful torment will
touch you from us.” So they threatened them with death and verbal
abuse. They (the Messengers) said, “Your evil omens be with you!”
That is, they are thrown back upon you. “(Do you call it “an evil
omen”) because you are admonished?” That is, because of the
guidance to which we have called you, would you threaten us with
death and verbal abuse? “Nay, but you are a people musrifoon
(transgressing all bounds by committing all kinds of great sins, and
by disobeying Allah).” That is, you do not accept the truth, nor do you
desire it. And He, Most High, And there came running from the
farthest part of the town, a man. That is, to support the two
Messengers and to openly declare his belief in them saying, “O, my
people! Obey the Messengers; those who ask no wages of you (for
themselves), and who are rightly guided.” (Soorah Ya Seen 36:20,21).
That is, they call you to the pure truth, without receiving or expecting
any payment or any recompense. Then he called upon them to
worship Allah, Alone, without ascribing partners to him and he
forbade them to worship any other deity besides Him, which can
offer them no benefit in this world or in the Hereafter. “Then verily,
I should be in plain error.” (Soorah Ya Seen 36:24). That is, if I
abandoned the worship of Allah and worshipped others besides Him.
Then he said, addressing the Messengers, “Verily! I have believed in
348
your Lord, so listen to me!” (Soorah Ya Seen 36:25). It was said that
it means: Listen to my words and bear witness for me to them before
your Lord. It was also said that it means: Hear, O, my people, my open
testimony of belief in the Messengers of Allah. Upon hearing this,
they killed him; it was said that they stoned him. It was also said that
they tortured him to death. And it was also said that they leapt upon
him as one man and killed him. Ibn Ishaq related from one of his
companions, who reported on the authority of ‘Abdullah Ibn Mas‘ood
that he said, “They stamped on him until they had spilled his
entrails.”
‘Abdullah Ibn ‘Abbas said, “He advised his people while he lived: “O,
my people! Obey the Messengers.” (Soorah Ya Seen 36:20) – and after
his death: He said, “Would that my people knew! That my Lord
(Allah) has forgiven me, and made me of the honored ones!” (Soorah
Ya Seen 36:26,27) This was narrated by Ibn Abi Hatim. Qatadah said:
“You will never find a believer but he is sincere and is never
insincere. When he saw with his own eyes how Allah had honored
him. He said, ‘Would that my people knew! That my Lord (Allah) has
forgiven me, and made me of the honored ones!’ (Soorah Ya Seen
36:26,27). He wished that his people could know about what he was
seeing with his own eyes of the honor of Allah.” Qatadah added, “And
no, by Allah! Allah did not censure his people after they had killed
him.” It was but one Saihah and lo! They (all) were silent (dead –
destroyed). (Soorah Ya Seen 36:29)
And He, Most High, says, And We sent not against his people after
him a host from heaven, nor do We send (such a thing). (Soorah Ya
Seen 36:28) That is, We did not need to send down an army from the
heaven in order to exact retribution upon them. This was the
meaning narrated by Ibn Ishaq, who reported on the authority of one
of his companions, who in turn reported on the authority of
‘Abdullah Ibn Mas‘ood . Mujahid and Qatadah said, that His not
sending upon them a host means: He did not send down to them
349
another Message. But Ibn Jareer At-Tabari said, “But the first
explanation is more appropriate.”
I say that it is also stronger, which is why Allah says, nor do We send
(such a thing). (Soorah Ya Seen 36:28) That is, We did not need to do
this in order to exact retribution, when they belied Our Messengers
and killed Our Wali. It was but one Saihah and lo! They (all) were
silent (dead – destroyed). (Soorah Ya Seen 36:29)
The scholars of tafseer said that Allah sent Jibraeel to them and he
seized the posts of the gates to their city, then he unleashed a single
shout upon them and lo! They (all) were silent (dead – destroyed)
(Soorah Ya Seen 36:29). That is, their voices were silenced and their
movements were stilled, so that not even an eye movement
remained among them. All of this proves that this village was not
Antakiyak (Antioch), because these people were destroyed because
of their rejection of the Messengers whom Allah sent to them, while
the inhabitants of Antioch believed and obeyed the messengers of
the Maseeh from among the disciples whom he sent to them. For this
reason it was said that Antioch was the first city to believe in the
Maseeh.
350
The Story of Yoonus (Jonah)
Allah, Most High, says in Soorah Yoonus, Was there any town
(community) that believed (after seeing the punishment), and its
faith (at that moment) saved it (from the punishment)? (The answer
is none,) – except the people of Yoonus (Jonah); when they believed,
We removed from them the torment of disgrace in the life of the
(present) world, and permitted them to enjoy for a while. (Soorah
Yoonus 10:98)
He, Most High, says in Soorah Al-Anbiya’, And (remember) Dhun-

Noon (Jonah), when he went off in anger, and imagined that We shall
not punish him (i.e. the calamities which had befallen him)! But he
cried through the darkness (saying), “La ilaha illa Anta (none has the
right to be worshipped but You [O, Allah]), Glorified (and Exalted)
are You (above all that [evil] they associate with You). Truly, I have
been of the wrong-doers.” So We answered his call, and delivered
him from the distress. And thus We do deliver the Believers (who
believe in the Oneness of Allah, abstain from evil and work
righteousness). (Soorah Al-Anbiya’ 21:87,88)
He, Most High, says in Soorah As-Saffat, And, verily, Yoonus was one
of the Messengers. When he ran to the laden ship, He (agreed to) cast
lots, and he was among the losers. Then a (big) fish swallowed him
and he had done an act worthy of blame. Had he not been of them
who glorify Allah, he would have indeed remained inside its (the
fish) belly till the Day of Resurrection. But We cast him forth on the
naked shore while he was sick. And We caused a plant of gourd to
grow over him. And We sent him to a hundred thousand (people) or
even more. And they believed; so We gave them enjoyment for a
while. (Soorah As-Saffat 37:139-148)
He, Most High, says in Soorah Noon (i.e. Soorah Al-Qalam), So wait
with patience for the Decision of your Lord, and be not like the
351
Companion of the Fish, when he cried out (to Us) while he was in
deep sorrow. (See the Qur’an, Verse 21:87). Had not a Grace from his
Lord reached him, he would indeed have been (left in the stomach of
the fish, but We forgave him), so he was cast off on the naked shore,
while he was to be blamed. But his Lord chose him and made him of
the righteous.
(Soorah Al-Qalam 68:48-50)
The scholars of tafseer said that Allah sent Yoonus to the people of
Neenawa, in the land of Al-Mawsil (Mosul); he called them to Allah,
the Almighty, the All-Powerful, but they rejected him and arrogantly
persisted in their disbelief and willful rejection of the truth. When
this state of affairs had gone on for a long time, he departed from
them and threatened them with the descent of Allah’s Punishment
upon them after three days.
‘Abdullah Ibn Mas‘ood, Mujahid, Sa‘eed Ibn Jubair, Qatadah and more
than one of the earlier and the later generations said that when he
departed from among them and they became convinced of the
imminent descent of Allah’s Punishment upon them, Allah cast
repentance and remorse into their hearts and they felt a sense of
regret for the way they had treated their Prophet.
This is why Allah, Most High, says, Was there any town (community)
that believed (after seeing the punishment), and its faith (at that
moment) saved it (from the punishment)? That is, was there any
town in past times whose whole population believed? This
(rhetorical question) indicates that this did not happen. Indeed, as
Allah, Most High, says, And We did not send a warner to a township,
but those who were given the worldly wealth and luxuries among
them said, “We believe not in the (Message) with which you have
been sent.” (Soorah Saba’ 34:34). Then He, Most High, says, except
the people of Yoonus; when they believed, We removed from them
the torment of disgrace in the life of the (present) world, and
permitted them to enjoy for a while. (Soorah Yoonus 10:98) That is,
352
all of them believed. Scholars of tafseer have disagreed as to whether
or not their belief would benefit them in the Afterlife and save them
from the Punishment of the Hereafter, as it saved them from
Punishment in the life of this world. The most apparent answer,
according to the context, is yes. And Allah knows better. As He, Most
High, says, when they believed. (Soorah Yoonus 10:98) And He, Most
High, says, And We sent him to a hundred thousand (people) or even
more. And they believed; so We gave them enjoyment for a while.
(Soorah As-Saffat 37:147,148) This enjoyment for a while does not
negate the possibility that there is another reward with it, that being
the lifting of the Punishment of the Hereafter. And Allah knows
better.
He, Most High, says, And verily, Yoonus was one of the Messengers.
When he ran to the laden ship, he (agreed to) cast lots, and he was
among the losers. Then a (big) fish swallowed him as he had done an
act worthy of blame. (Soorah As- Saffat 37:139-141). That is to say,
when he was the loser when they drew lots, he was cast overboard
into the sea and Allah, the Almighty, the All-Powerful sent a great fish
from the Mediterranean Sea and it devoured him; Allah, Most High,
commanded it not to eat his flesh or break his bones, because he was
not food for it. So it took him and swam through all of the seas. It was
said that this fish was swallowed by another, even larger fish. They
said that when he had stayed for some time in the fish belly, he
thought that he had died; then he moved his limbs and saw that he
was alive. He fell down in prostration before Allah in the belly of the
fish, and he said, “O, Lord! I have taken as a place of worship to You
a place which no other person has reached.” They differed as to how
long he spent in the belly of the fish. Some said three days; this was
the view of Qatadah. Some said seven days; this was the view of Ja‘far
As-Sadiq, may Allah be pleased with him. Some said forty days; this
was the view of Abu Malik. Mujahid said, narrating from Ash-Sha‘bi,
“It swallowed him in the morning and cast him forth in the evening.”
This is supported by the poetry of Umayyah Ibn Abi As-Salt
353
And You, by a Grace from You, saved Yoonus,
And He remained in the belly of the fish for a night.
What is meant is that when the fish began to swim with him in the
deep seas, and hurtled with him through the salty waves, he heard
the sound of the fish praising the Most Beneficent and he even heard
the praises of the pebbles for the Splitter of seeds and (fruit) stones
and the Lord of the seven heavens and the seven earths and all that
lies between them and that which is beneath the soil. On hearing
these praises, he began to beseech Allah, silently and in words, as
Allah has informed us, the Owner of Might and Majesty, Who knows
the secrets and confidential talks and Who alleviates harm and
affliction, Who hears all voices, even though they may be weak, Who
knows the unseen things, even though they may be minute and Who
answers the supplications of those who are in great distress, as He
says in His Book, which was revealed to His trustworthy Messenger
– and He is the Most Truthful of Speakers, the Lord of the Worlds and
the God of the Messengers – And (remember) Dhan-Noon (Jonah),
when he went off in anger, and imagined that We shall not punish
him (i.e. the calamites which had befallen him)! But he cried through
the darkness (saying), “La ilaha illa Anta (none has the right to be
worshipped but You [O, Allah]), Glorified (and Exalted) are You
(above all that [evil] they associate with You). Truly, I have been of
the wrong-doers.” So We answered his call, and delivered him from
the distress. And thus We do deliver the believers (who believe in the
Oneness of Allah, abstain from evil and work righteousness). (Soorah
Al-Anbiya’ 21:87,88)
As for His Saying: and (he) imagined that We shall not punish him
(i.e. the calamites which had befallen him)! (Soorah Al-Anbiya’
21:87), it means: We would not constrain him. It was also said that it
means: We would not ordain for him; and this is linguistically well-
known, as the poet says (in ‘Al-Bahr At-Taweel), There is no return for
that time which has gone, Blessed are You – that which You ordain will
be, And the matter is all in Your Hands.
354
As for His Saying: But he cried through the darkness (Soorah Al-
Anbiya’ 21:87), ‘Abdullah Ibn Mas‘ood , ‘Abdullah Ibn ‘Abbas , ‘Amr
Ibn Maimoon, Sa‘eed Ibn Jubair, Muhammad Ibn Ka‘b , Al-Hasan Al-
Basri, Qatadah and Ad-Dahhak said that it means the darkness of the
fish, the darkness of the sea and the darkness of the night. As for His
saying: Had he not been of those who glorify Allah, He would have
indeed remained inside its belly (the fish) till the Day of Resurrection
(Soorah As-Saffat 37:143,144), it was said that it means: Were it not
for the fact that he had praised Allah when he was in that situation,
and spoken those words affirming Allah’s sole right to be
worshipped, glorifying Him, acknowledging Him with humility and
repentance to Him and resorting to Him (in his hour of need), he
would have remained there until the establishment of the Day of
Resurrection – and he would have been sent forth from the belly of
that fish.
This is supported by the narration of Imam Ahmad and some of the

compilers of the Sunan, on the authority of ‘Abdullah Ibn ‘Abbas, who
said: The Messenger of Allah said to me, “O, boy! I will teach you some
words: Remember Allah and He will remember you. Remember Allah
and you will find Him before you. Remember Allah in times of ease
and He will remember you in times of hardship.” )
He, Most High, says, But We threw him (Soorah As-Saffat 37:145).
That is, We cast him forth on al-‘ara’ (Soorah As-Saffat 37:145). That
is, in a deserted place, in which there are no trees; rather, it is bare
of them. While he was sick (Soorah As-Saffat 37:145). That is,
physically weak. ‘Abdullah Ibn Mas‘ood said, “Like the body of a
chicken without feathers on it.” ‘Abdullah Ibn ‘Abbas , As-Suddi and
Ibn Zaid said that his body was like the body of a child when it is born,
swollen and without anything on it. And We caused a gourd plant to
grow over him (Soorah As-Saffat 37:146).
355
Imam Ahmad narrated on the authority of Sa‘d Ibn Abi Waqqas that
he said: I passed by ‘Uthman Ibn ‘Affan in the mosque and I greeted
him with salutations of peace; he looked at me, but he did not return
my salutations of peace. So I went to ‘Umar Ibn Al-Khattab and said,
“O, Commander of the Faithful! Has anything happened in Islam?”
Twice I repeated this, but he replied, “No. Why do you ask?” I said,
“Only because I passed by ‘Uthman Ibn ‘Affan a short while ago in the
mosque and I greeted him with salutations of peace and he saw me
clearly. But he did not answer my salutations.” He said: So ‘Umar sent
for ‘Uthman and said to him, “What prevented you from replying to
your brother’s salutation?” He said, “I did not (ignore his
salutations).” Sa‘d said, “Yes (you did).” They continued to contradict
each other until they both swore that they were telling the truth. He
said: Then ‘Uthman remembered and he said, “Yes (I remember
now). I ask Allah’s Forgiveness and I turn to Him in repentance. You
passed by me a while ago and I was preoccupied with thoughts of a
saying which I heard from the Messenger of Allah  which I never
think of except that a veil comes down over my eyes and my heart.”
Sa‘d said: And I will tell you what it was. The Messenger of Allah told
us the first part of the supplication then a Bedouin came and kept
him busy, then the Messenger of Allah got up and I followed him.
When I felt worried that he would enter his house, I stamped my feet
on the ground and the Messenger of Allah turned toward me and
said, “Who is this, Abu Ishaq?” he said, “I replied, “(What is the
matter) I said, yes, O Messenger of Allah. he said: “keep silent”
“Nothing, by Allah, except that you told us the first part of the
supplication, then this Bedouin came and kept you busy.” He said,
“Yes, the supplication of Dhun-Noon when he was in the belly of the
fish: “None has the right to be worshipped but You. Glorified be You!
Truly, I have been of the wrongdoers.” (Soorah Al- Anbiya’ 21:87). No
Muslim ever supplicates to his Lord with these words for anything,
but He will answer his prayer.
356
Mention of the Virtue of Yoonus
Allah, Most High, says, And, verily, Yoonus was one of the Messengers
(Soorah As-Saffat 37:139). Allah, Most High, mentioned him as being
among the Noble Prophets in Soorah An-Nisa’ and Soorah Al-Anbiya’
– may the choicest prayers and blessings from Allah be upon them
all.
Imam Ahmad narrated on the authority of ‘Abdullah that he said: The

Messenger of Allah said, “No slave should say that I am better than
Yoonus, son of Matta.”
Al-Bukhari narrated on the authority of Abu Hurairah that he

reported from the Prophet that he said, “No slave should say that I
am better than Yoonus, son of Matta.”
357

Early Days - Ibn Katheer

Uploaded by

Copyright:

Available Formats

Early Days - Ibn Katheer

Uploaded by

Document Information

Original Description:

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Early Days - Ibn Katheer

Uploaded by

Copyright:

Available Formats

1

Downloaded from sunniconnect.com

Research Department of Darussalam

All praise and thanks be to Allah, Who revived knowledge of His

By Allah’s Grace, I came to know brother Abdul Malik Mujahid, the

1. Summarization of the text. This was achieved by

2. We relied on a number of printed and handwritten copies

3. We left out the ahadeeth which proved to be baseless or

4. We performed takhreej of the ahadeeth with ascription of

5. We summarised the asaneed present in the book, in most

6. We omitted many of the Isra’eeliyyat found in this book

7. In some instances, we have referred back to the original

8. We have written the Qur’anic Verses in the Uthmani

9. We vowelised the words of many of the ahadeeth in the

10. We mentioned the meters of the poetic verses between

11. We explained the meanings of some difficult or obscure

12. We furnished a brief biography of the author, Hafiz Ibn

Yoosuf Al-Hajj Ahmad,

Furthermore, Allah inspired us to undertake the noble task of

I suggested to my brother, Yoosuf Al-Hajj, the necessity of

‘Abdul Malik Mujahid.

He is the Shaikh, the Imam, the Hafiz, ‘Imaduddeen Abul Fida’

He was born in Mijdal, a village on the outskirts of Busra, in the year

In the year 706 A.H., he moved to Damascus where he studied Islamic

He was appointed as head of Umm As-Salih School and At-

Adh-Dhahabi referred to him in the explanatory notes of Tabaqat Al-

Among his written works are

1. At-Takmeel Fee Ma‘rifatith-Thiqat Wal-Majaheel (The

Shaikh Muhammad Abdur-Razzaq Hamzah said in the introduction

His lineage, his birth, his teachers and his upbringing:

‘Imaduddeen Abul Fida’ Isma‘eel Ibn Ash-Shaikh Abu Hafs

He was born in Mijdal, a village on the outskirts of the city of Busra,

Al-Hafiz Shamsuddeen Adh-Dhahabi said in Al-Mu‘jam Al-Mukhtass:

As-Suyooti commented on this, saying, “(He was) a reliable source of

The renowned historian, Abul-

“The days pass us by, one after another,

1. Tafseer Al-Qur’an Al-‘Azeem (Explanation of the Noble Qur’an),

2. Al-Bidayah Wan-Nihayah (The Beginning and the End): This is a

3. At-Takmeel Ma‘rifati Ath-Thiqat Wal-Majaheel (The Complete

4. Jami‘ Al-Masaneed Was-Sunan Al-Hadi Li-Aqwam Sunan (The

5. Tabaqat Ash-Shafi‘iyyah (The Levels of the Shafi‘i Scholars). An

6. Takhreej Ahadeeth Adillah At-Tanbeeh Fee Fiqh Ash- Shafi‘iyyah

7. Takhreej Ahadeeth Mukhtasar Ibn Al-Hajib (Takhreej of the

8. Sharh Saheeh Al-Bukhari (Explanation of Saheeh Al- Bukhari);

9. Al-Ahkam Al-Kubra (The Major Rulings); sadly, he did not

10. Ikhtisar ‘Uloom Al-Hadeeth (An Abbreviated Book on the Science

14. Al-Muqaddimat Fee Usool Al-Fiqh (Introductions to the Science of

15. Mukhtasar Kitab Al-Madkhal Ila Kitab As-Sunan Lil- Baihaqi

16. Risalah Fil-Jihad (A Treatise on Jihad), which is available in print.

The author of Al-Manhal As-Safi said: “He died on Thursday, the 26 th

of Sha‘ban, in the year 747 A.H., aged seventy-four years.”

He began the creation of man

In this book, I will record – with Allah’s Help and Guidance

We shall not mention the Isra’eeliyyat except what is permissible

As for the hadeeth narrated by Al-Bukhari in his Saheeh, on the

That which we require has been made clear to us by our Messenger,

Al-Bukhari said in the Book of the Beginning of Creation: It was

Imam Ahmad Ibn Hanbal reported in his Musnad, on the authority of

Then Imam Ahmad narrated on the authority of Abu Sa‘eed Al-