Tag Archives: qur’an

PREPARATORY MEASURES FOR RAMADAN

The late reciter, hadith teacher and tafsir master, Shaikh `Umar Abdur-Rahman

]حال طالب العلم وشهر رمضان [

The Condition of the Student of Knowledge while in the month of Ramadan

كان أئمة المسلمين إذا أقبل شهر رمضان يتركون مجالس التحديث والعلم ، ويتفرغون لقراءة القرآن والاجتهاد في العبادة .

The Imams of the Muslims, upon the onset of Ramadan, they used to leave the gatherings of hadith narration and knowledge and busy themselves with recitation of the Qur’an and exerting themselves in worship.

قال ابن عبد البر رحمه الله :   قال  يونس بن يزيد: “كان ابن شهاب إذا دخل رمضان فإنما هو تلاوة القرآن وإطعام الطعام، وكان ابن شهاب أكرم الناس وأخباره في الجود كثيرة جدا نذكر منها لمحة دالة” . ( 6 / 111).

Imam Ibn `Abdul Barr (d.463) stated, “Yunus ibn Yazid (d.159) stated that when the month of Ramadan entered, Ibn Shihab (d.124) would only be reciting the Qur’an and feeding the people. And Ibn Shihab (Az-Zuhri) was the most generous of people and the narratives about him in great generosity we could mention in abundance”. At-Tamhid, vol.6, p.111

قال ابن رجب رحمه الله

 “وكان الزهري إذا دخل رمضان قال: فإنما هو تلاوة القرآن وإطعام الطعام. قال ابن عبد الحكم: كان مالك إذا دخل رمضان يفر من قراءة الحديث ومجالسة أهل العلم وأقبل على تلاوة القرآن من المصحف .

Imam Ibn Rajab (d.795) stated, “(Ibn Shihab) Az-Zuhri at the time of Ramadan would state that it was only a time for recitation of the Qur’an and feeding people with food for sadaqah. Ibn `Abdul Hakam remarked that Imam Malik ibn Anas (d.179) in the month of Ramadan would leave from reading hadith and the gatherings of knowledge and focus himself on recitation of the Qur’an from the mushaf.

قال عبد الرزاق: كان سفيان الثوري: إذا دخل رمضان ترك جميع العبادة وأقبل على قراءة القرآن “. لطائف المعارف 171.

“Imam `Abdur-Razzaq As-Sana`ani (d.211) mentioned that Imam Sufyan Ath-Thawri (d.161) at the time of the entrance of the month of Ramadan would leave all other worship and focus on recitation of the Qur’an”. Lata’if ul-Ma`arif, p.171  

فجدوا واجتهدوا فإنها مواسم الخيرات .

So they became focused, exerted themselves in worship and these were only times for competing in good deeds.

فارس الخزرجي

As written by (Shaikh) Faaris ibn Faalih Al-Khazraji

RECITING YASIN AT THE ONE NEAR DEATH OR DECEASED

[ مسائل معتمدة في مَذْهَبُ الحَنَابِلَةِ اعتقد البَعضُ أنَّها مِنْ البِدَعِ أو محرمة ]

Depended upon things in the Madhhab that are thought by others to be innovations or impermissible

مُعْتَمَدُ مَذْهَبِ الحَنَابِلَةِ استحباب قراءة سورة ( يس ) عند المحتضر

The depended upon ruling in the madhhab of the Hanbalis is that it is praiseworthy to recite Surah Yasin in the presence of the one near death.

مما انتشر على أنه مذهب الإمام أحمد والحنابلة رضي الله عنهم ، القول ببدعية قراءة سورة ( يس )  .

It has come to be widely believed that the madhhab of the Imam, Ahmad ibn Hanbal and the Hanbalis, may Allah be pleased with all of them, is the statement that it is impermissible or an innovation to recite Yasin in the presence of the one near death or at the gravesite.

والمعتمد عن أحمد رضي الله عنه ، وعلماء المذهب الاستحباب .

The depended upon ruling from Imam Ahmad, may Allah be pleased with him, and the scholars of the madhhab is that it is praiseworthy.

وسنقدم قول الإمام قبل أقوال العلماء تفنيدًا لشبهة من قال بأن المتأخرين يخالفون الإمام أحمد رحم الله الجميع .

So we will put forward the statement of the Imam before the statements of scholars in in to lift the doubt from the statement that the latter day scholars opposed and contradicted the Imam, Ahmad ibn Hanbal, may Allah be pleased with all of them.

قول إمام المذهب :

The statement of the Imam of the Madhhab is next.

قال الموفق  رحمه الله في المغني ( 2 / 161 ) كتاب الجنائز :

Imam Muwaffaq ud-Din Ibn Qudamah (d.620), may Allah have mercy upon him, in Al-Mughni, vol.2, p.161 in the Book of Al-Jana’iz stated:

قال أحمد : ويقرءون عند الميت إذا حضر ، ليخفف عنه بالقراءة ، يقرأ { يس } ، وأمر بقراءة فاتحة الكتاب . وروى سعيد ، حدثنا فرج بن فضالة ، عن أسد بن وداعة ، قال : لما حضر غضيف بن حارث الموت ، حضره إخوانه ، فقال : هل فيكم من يقرأ سورة ( يس ) ؟ قال رجل من القوم : نعم . قال : اقرأ ، ورتل ، وأنصتوا . فقرأ ، ورتل . وأسمع القوم ، فلما بلغ { : فسبحان الذي بيده ملكوت كل شيء وإليه ترجعون } . خرجت نفسه . قال أسد بن وداعة : فمن حضر منكم الميت ، فشدد عليه الموت ، فليقرأ عنده سورة ( يس ) ، فإنه يخفف عنه الموت .

“Imam Ahmad said, ‘They recite in the presence of the deceased when the body is present and it lightens difficulties from him by reciting Yasin’. And he would also command them to recite Surat ul-Fatihah. It is narrated by Sa`id: It was narrated to us by Faraj ibn Fudalah from Asad ibn Wada`ah who narrated: When the Ghudaif ibn Harith was near death, his brothers attended him and he said to them, ‘Is there someone among you who will recite Yasin?’ One of the people said, ‘Yes’. He said to them, ‘Then recite and do so correctly and remain silent’. So the man recited and did so correctly and slowly. And the people sat and listened. When he reached the portion: Glorified is the One who has in His Hand the dominion of everything and they shall all return to Him. [Surah Yasin (36), ayah 83] Then Ghudaif died. Asad ibn Wada`ah then said, ‘Whoever among you attends to the deceased and the death is hard upon him, let him recite Yasin as it will ease death for him’.  

واختار التقي بن تيمية رحمه الله الاستحباب :ففي  الاختيارات  (ص 91) : والقراءة على الميت بعد موته بدعة ، بخلاف القراءة على المحتضر ، فإنها تستحب بياسين “.

The chosen position of Taqi ud-Din Ibn Taymiyyah, may Allah be pleased with him, is that it is praiseworthy to recite Yasin as is discussed in Al-Ikhtiyarat, p.91: “So the qira’ah upon the deceased after death is innovation which is the opposite ruling of making qira’ah upon the one near death. Indeed the only thing praiseworthy is Yasin”.

قال المرداوي رحمه الله في الانصاف( 2 / 466):قوله ( ويقرأ عنده سورة يس ) ، قاله الأصحاب ، وكذا يقرأ عنده سورة الفاتحة ونص عليهما واقتصر الأكثر على ذلك ، وقيل : يقرأ أيضا سورة تبارك . وجزم به في المستوعب .

Imam `Ala’ ud-Din Al-Mardawi (d.885), may Allah have mercy upon him, states in Al-Insaf, vol.2, p.466: “So he recites Yasin in the presence of the one near death as was said by the companions of the School. And likewise he recites Al-Fatihah (1) in his presence. Both of these have been mentioned by the Imam and most of the companions of the School limit the matter to this. It has also been said that he recites Surat ul-Mulk (67) as well and this is specifically mentioned in Al-Mustaw`ib”.

قال دقائق أولي النهى لشرح المنتهى المعروف بشرح منتهى الإرادات ( 1 / 341) :يسن ( قراءة الفاتحة و ) قراءة ( يس عنده ) أي المحتضر لحديث ” { اقرءوا على موتاكم يس } ” رواه أبو داود وصححه ابن حبان ولأنه يسهل خروج الروح .

There is also the statement of Imam Mansur Al-Buhuti (d.1051) in Daqa’iq Uwl in-Nuha Li-Sharh il-Muntaha, also known as Sharh Muntaha Al-Iradat, vol.1, p.341: “It is the sunnah to recited Al-Fatihah (1) and Yasin (2) in the presence of the dying one based upon the hadith, ‘So recite Yasin to your deceased’ as collected by Imams Abu Dawud and declared sahih by Ibn Hibban. And this hadith is thought to refer to the one near death and beneficial as it eases the exit of the soul from the body”.

وكتب فارس بن فالح الخزرجي

١٩ ذو القعدة ١٤٣٨ هـ

And this was written by (Shaikh) Faaris ibn Faalih Al-Khazraji

19 Dhul Qa`dah 1438

ETIQUETTE WITH THE QUR’AN PT.4

The above text is a PDF in Arabic with English translation of a section of Al-Muntaha by Imam Al-Futuhi (d. 972) with Imam Al-Buhuti’s (d. 1051) on the topic of the mushaf and the respect due to it.

This was the text that I used when I taught the believers the opening tajwid and other rulings. We covered this and another text before I would let them touch the mushaf. This stands as a sober reminder to all regarding the sanctity of the Qur’an, the respect due to it, the holiness of Allah and His Righteousness.

I hope this is of benefit to all in question.

Until next time,

Al-Hajj Abu Ja`far Al-Hanbali

ETIQUETTE WITH THE QUR’AN PT.3

Reciting the Qur’an from a device that carries it

The following question was asked of a marja`:

Is it permitted to recite the Qur’an from a mobile phone[1] without wudu’?

The marja, Imam Abdur-Rahman Ash-Shami, may Allah preserve him, answered with what follows,

At the time that the ayat of the Qur’an appear on the mobile phone,[2] at that point this object receives the same ruling as a page from the mushaf[3] and thus it is compulsory to have wudu’ in order to touch it.


[1] American: cell phone

[2] This means before that point wudu’ is not required to carry it as one is merely carrying the Qur’an.

[3] The mushaf is the place where the entirety of the Arabic Qur’an, that very book which was sent down upon the Prophet Muhammad, peace and blessings of Allah be upon him, is written out in full without any commentary or attribution of any other book or language.

ETIQUETTE WITH THE QUR’AN PT.2

Qur’an Played On Telephones, Phonographs and other Electronic Devices

The following question was asked of a marja`:

Is it permissible using phonographs and similar devices today for the broadcast of ayat of the Noble Qur’an or is this not permissible?

The marja,` Imam `Abdul Qadir ibn Badran Ad-Dumi (d. 1346 AH), may Allah preserve him, answered with what follows:

It is compulsory to respect and honour the Noble Qur’an whenever it is recited and read as whether it is read by an angel, man, jinn, or coming from an inanimate object, it does not cease being the Qur’an.

It is respected in and of itself and not due to its recitation and what it is written upon or what tools are used to convey it. The ayat of the Qur’an, if it is conveyed by the phonograph or it is exiting as sound from it does not cease being referred to as Qur’an.

Allah, Exalted be He, has named the speech of organs and limbs as speech just as He said they would speak on the Day of Judgement:

The limbs shall say, “Allah caused as to speak that which had been spoken of and had come to pass.” Surah Fussilat (41), ayah 26

In this ayah, He did not say that they were whistling or clapping, as is thought by some of the laity. Now the recitation of the Qur’an in any way whatsoever in disrespectful places of heedlessness is not permitted as there is clear text from the scholars on this matter.

The Imam, Abul Wafa’ `Ali ibn `Aqil Al-Baghdadi, one of the greatest scholars of Baghdad in the fifth age, in his book entitled, the Subsciences, said of the following:

“Oh, how many statements and actions are counted by the laity as coming from places of righteousness are counted by the scholars as sin. An example of this would be reciting the Qur’an in the markets. The people in the markets are shouting by calling out and making sales and it is not possible for them to listen to the Qur’an’s recitation during this time.

Thus to do that is the take the Qur’an lightly as it is being recited in places where it will not be respected.”[1] 

So the conveying of the Qur’an through phonograph or other means, its recitation or conveyance in coffee houses, markets and pathways is a greater form of disrespect.

An example of this would be his recitation in the markets and even if it was not a greater disrespect it does not take away from the fact that the Qur’an is being disrespected by doing this action.

Moreover, the phonograph and similar objects are tools and objects of sport and the Qur’an was not sent down for sport or play. It was indeed sent down so that the people might reflect on its signs and ayat, act by what is in the Book.

This is not the case for things like ghazal poetry, stanzas and rhythmic poetry that has such tools that are designed to give pleasure to the attendees and move their hearts towards it.[2] Allah, Exalted be He, has already told us:

TaHa. The Qur’an was not sent down upon you to give you hardship. It is only an admonition for the one has piety. Surah TaHa (20), ayat 2-3

Which remembrance is coming to pass for the one who is lazing around and sitting in coffee houses, market place stumps? The Exalted One has explicitly mentioned that He did not send down the Qur’an except as admonition.

He did not send it down in order that it might give hardship to His Ummah and then they would bring it around to places where it does not belong. The Prophet, peace and blessings of Allah be upon him, said that one of the Signs of the End of Time was that the people will take the Qur’an as a sport and play with instruments.

Moreover, Allah, Glorified and Exalted be He, said:

And when the Qur’an is recited, then listen to it and remain silent at the time. Surat ul-A`raf (7), ayah 204

Thus the point of evidence that can be taken from the ayah is that the action is clear for the one that is not known is that the intent of the ayah is general. What is mentioned is proof that the intent is what is recited and not the reciter, that which is read and not the reader.

This is from the generality of the miracles of the Qur’an as the Qur’an and its recitation is without an individual, recited without a month. So just as it is not permissible for the reader to recite the Qur’an in places where people are heedless, likewise it is not permissible to emit it from objects that are used for the heedlessness of people.

In the case of the Qur’an, it is compulsory to respect it, whether the reader speaks it or the phonograph or any other tool that might be used for the action. If it is said, “The phonograph emits the sound in a whistling, crackling fashion and it is not like voices and the sounds that people make. Thus the same ruling cannot be applied.”

Our response to that would be that we are not content to say that the thing omitted from the phonograph and similar objects is buzzing or sound alone. Rather, we name this speech just as the speech of limbs mentioned in the ayah is also speech.

We do indeed grant the point that it is a crackling or whirling made by the object but this reproduces the sound that is understood and this is the recitation. So it is therefore compulsory to respect what is coming from the object as it is giving forth the Qur’an. And Allah is the One that gives success. [3]


[1] Al-Adab ush-Shar`iyyah wa Minah il-Mar`iyyah, vol.2, pp. 278-279 by Imam Shams ud-Din Ibn Muflih Al-Maqdisi (d. 763 AH)

[2] (trans. note:) This does not mean that one does not enjoy listening to the Qur’an; the difference is that the musical experience is one of enthrallment through feelings coming from inside out based upon what the person interprets of the verses or poetry. In the case of the Qur’an, the feelings of enjoyment, reflection, grandeur and reflection are coming from the Revelation and penetrating the very soul, which will produce a different impact and the physical signs of this will be utterly different than that of music.

[3] Taken from Al-Mawahib ur-Rabbaniyyah fil-Ajwibati `An il-Ajwibat il-Qazaniyyah: Al-Ajwibatu `An As’ilati Ba`d il-Mudun, pp. 252-253

ETIQUETTE WITH THE QUR’AN

The following question was asked of a marja`:

As-Salaamu `Alaikum wa Rahmatullah,

Is it permitted to place the Noble Qur’an in the bedroom, i.e. on a table while the husband and the wife are having sexual intercourse in that room? Does this not constitute a lack of etiquette with the Book of Allah? May Allah reward you with good for answering this question.

The marja, Imam Abdur-Rahman Ash-Shami, may Allah preserve him, answered with what follows,

Yes, what you have said is indeed true. To have sex in the same room where the Qur’an is on the table is lack of etiquette with the Qur’an. What you should do if possible is place the Qur’an in another room.

ETIQUETTE WITH THE QUR’AN

The Qur’an is to be respected.

The following question was asked of a marja`:

As-Salaamu `Alaikum wa Rahmatullah,

Is it permitted to place the Noble Qur’an in the bedroom, i.e. on a table while the husband and wife are having sexual intercourse in that room? Does this not constitute lack of etiquette with the Book of Allah? May Allah reward you with good for answering this question.

 

The marja,` Imam `Abdur-Rahman Ash-Shami, may Allah preserve him, answered with what follows:

Yes, what you have said is indeed true. To have sex in the same room where the Qur’an is on the table is lack of etiquette with the Qur’an. What you should do if possible is place the Qur’an in another room.

30 SHA`BAN 1441 AH

Figure 1A: An example of a crescent moon.

As-Salaamu `Alaikum wa Rahmatullah,

Greetings to all the Muslims reading this article. I would like to say that we went to sight the hilal for the month of Ramadan and we were unable to sight it for the month of Ramadan. The same thing holds for the closest nation in Dar ul-Islam, namely Morocco. They too along with other nations that were looking recording a negative sighting.

Figure 1B: An example of a new moon, with no illumination on it. This is properly called in Arabic mahaq.

This indeed makes perfect sense as the moon was only just coming out of mahaq (new moon) phase and moving into a hilal (crescent moon) phase. So this means that Ramadan will be coming to us this year on Saturday and that Sha`ban will be 30 days. Congratulations to the believers and as for those who are not Muslims, please keep looking at the blog to continue to learn about and see what we are doing in this wonderful journey of Ramadan.

As for those who are scared of the unbelievers and cowards, this month is one that should teach you courage. Be a man, stop being weak and don’t obey the kuffar or Shaitan when he tells you to disobey Allah.

 

Until next time,

Al-Hajj Abu Ja`far Al-Hanbali

THE MONTH OF RABI` UL-AWWAL: THE FIRST SITTING IN MENTIONING THE BIRTH OF OUR MASTER, THE MESSENGER OF ALLAH

Kairo, Mausol. v. Imam Ash-Shafi’i 1211

Imam Ibn Rajab Al-Hanbali (d. 795), may Allah be pleased with him, said of the discussion around Rabi` ul-Awwal:

The Imam, Ahmad ibn Hanbal, collected a hadith from Al-`Irbad ibn Sariyah As-Sulami, may Allah be pleased with him, from the Prophet, peace and blessings of Allah be upon him, who said,

“Indeed I was the Slave of Allah written in the Preserved Book as the Seal of the Prophets while Adam was still needed in his clay. I will inform you of the reality of this matter: I am the supplication of my father, Ibrahim and the good news of `Isa to his people. My mother was shown a vision in which she saw that a light issued forth from her that illuminated the castles of Syria. And this likewise is what the mothers of all the other prophets saw.”

This same hadith was collected by Al-Hakim and he declared that it was authentic in chain of transmission. The meaning of this same hadith has been narrated from Abu Umamah Al-Bahili and from other transmissions that are mursal.

The intent of this hadith is that the prophecy of the Prophet, peace and blessings of Allah be upon him, was mentioned and known before Allah created him and brought him to life in the earthly realm.  So he was written in the Preserved Book before the soul was put in Adam, peace be upon him, and the Preserved Book is none other than the Preserved Tablet. And this has been mentioned in the Word of the Exalted One,

And Allah wipes away what He so wills and He establishes what He so wills and it is in His Presence in the Preserved Book.[1]

It is narrated from Ibn `Abbas, may Allah be pleased with both of them, that he asked Ka`b about the Mother of the Book or the Preserved Book. He said, “This is the Knowledge of Allah of what He created and what deeds he created. And he said to His Knowledge, ‘So be a book’. So it then became a book.”

There is no doubt that the Knowledge of Allah, Mighty and Majestic, is pre-eternal, uncreated and He has always been the All Knowing of what he brought about of His Creations. Then he, Exalted be He, wrote that in a book in His Presence before He created the skies and the Earth. This is just as he said, Exalted be He,

Nothing comes about in the Earth nor in yourselves except it is in a book before We brought it into being. Indeed that is easy for Allah.[2]

There is also in the Sahih of Al-Bukhari a narrative from `Imran ibn Husain, may Allah be pleased with him, from the Prophet, peace and blessings of Allah be upon him, who said, “Allah was and there was no thing before Him. Then His Throne was over the water. He wrote in the remembrance everything that was to be. Then He created the skies and the Earth.”

There is also the narrative collected in the Sahih of Imam Muslim from the narrative of `Abdullah ibn `Amr ibn Al-`As, may Allah be pleased with both of them, from the Prophet, peace and blessings of Allah be upon him, who said, “Indeed Allah wrote the ordained matters of the creation before He created the skies and the Earth by some 50,000 years while His Throne was over the water.”

So the generality of what he wrote in the remembrance, which is the Mother of the Book is the Muhammad is the Seal of the Prophets. And from that point, the creations went from the level of knowledge to the level of being written down as a branch of the branches of external existence. And it is due to this that Sa`id ibn Rashid asked `Ata, “Was the Prophet, peace and blessings of Allah be upon him, a prophet before he was created?”

`Ata’ said, “Yes, by Allah. And this was the case that he was prophet before the earthly realm was created by some 2,000 years.” Abu Bakr Al-Ajurri collected in his book, Kitab ush-Shari`ah, that `Ata’ Al-Khurasani and this is an indication of what we mentioned from the etching of his prophethood and prophecy, peace and blessings of Allah be upon him, in the Mother of the Book at the time of the ordaining of all matters.

Remember the statement of the Prophet, peace and blessings of Allah be upon him, in this hadith, “Indeed I was the Slave of Allah written in the Preserved Book as the Seal of the Prophets while Adam was still needed in his clay.

The intent of it – and Allah knows best – is not that at that point he was written in the Mother of Book as his seal is upon the Prophets. The intent is that the narrations on him being written in the Mother of Book in that state before the soul was placed in Adam. He – the Prophet – is infact the first created from the human genus.

And there are other Ahadith that indicate in that state that his prophecy is declared. And this is a third rank. As it is his going from the rank of knowledge to the rank of being etched into the Preserved Book to the rank of the external existence.

And he, peace and blessings of Allah be upon him, was brought out from the back of Adam and he was declared and his prophethood became present in the external after he was written down in the Mother of the Book. There is also the hadith of Maisarah Al-Fajr who remarked, “I said, ‘Messenger of Allah, when were you declared prophet?’ He said, ‘I was prophet while Adam was between the soul and body.’ ” This was collected by the Imam, Ahmad ibn Hanbal as well as Al-Hakim in Al-Mustadrak.

The Imam, Ahmad ibn Hanbal, said in the narration of Mahna and part of it runs, “When were you written down as a prophet?” He, peace and blessings of Allah be upon him, remarked, “From the etching in the Preserved Book.”

So if this narrative is authentic, then it is held upon the understanding of the hadith of Al-`Irbad ibn Sariyah that his prophethood and its establishment and appearance was declared at the outset. So the etching is only used in that he has been brought about and decreed from the beginning.

And this stands in terms of the Revealed Law,

He has declared (Ar. lit. written) for you fasting.[3]

Or if he has been declared according to decree, as the Exalted One said,

Allah has declared,

Allah has written: I and My Messengers shall most certainly be victorious.[4]

There is also the hadith aof Abu Hurairah, may Allah be pleaed with him, from the Prophet, peace and blessings of Allah be upon him, that the people said to him, “Messenger of Allah, when was the prophecy begun for you?” He said, “When Adam was between the spirit and the body.” This was collected by At-Tirmidhi and declared as valid by him. And in one of the manuscripts he declared it authentic. This was also collected by Al-Hakim.

Ibn Sa`d narrated from the narrative of Jabir Al-Ja`fi from Ash-Sha`bi who said, “A man said to the Prophet, peace and blessings of Allah be upon him, ‘When were you declared as a prophet?’ He, peace and blessings of Allah be upon him, said, ‘When Adam was between the spirit and the body. And it was at this point that the covenant was taken from me.’

And this narrative is proof that the Prophet, peace and blessings of Allah be upon him, was taken from the back of Adam, declared and prophecied and the covenant taken. This suggests as an evidence that the progeny of Adam were extracted from his back and the covenant taken from them before the putting of the soul into Adam.

And this was also narrated from Salman Al-Farisi and others from the early generations and the external form of the ayah given by the Exalted One is,

So We have created you, then formed you, then We said to the angels: Prostrate to Adam.[5]

And the understanding of this was taken from Mujahid and others to mean that the progeny of Adam was taken from his back before he ordered the angels to prostrate to him; but most of the first three generations are of the understanding that the progeny of Adam being taken from his back was after the soul being put into him.

And most of the Ahadith indicate the matter and when this is all put together, it appears that the Prophet Muhammad, peace and blessings of Allah be upon him, was taken out of the back of Adam before the putting of the soul into him. So indeed the Prophet Muhammad, peace and blessings of Allah be upon him, is the deep seated intent of the creation of the human genus, the quintessence and centrepiece. It is not at all far-fetched that his being taken from the back of Adam occurred before the soul was put into Adam.

It was narrated that Adam, peace be upon him, saw the name of Muhammad, peace and blessings of Allah be upon him, written on the Throne and mentioned it and Allah, Mighty and Majestic, said to Adam, “Had it not been for Muhammad, I would not have created you.” This was collected by Al-Hakim in his Sahih.

So the moment that the clay form of Adam was made, Muhammad, peace and blessings of Allah be upon him, was taken out, the covenant taken from him and then he was placed back in the back. This would be the case until he came to be and appeared at the time that Allah so ordained.

That it witnessed according to a narrative from Qatadah that the Prophet, peace and blessings of Allah be upon him, said, “I was the first of the prophets created and the last one sent.” There is another narration in which he said, “The first of people in creation.” This was collected by Ibn Sa`d and others.

There is another narrative collected by At-Tabarani from the narrative of Qatadah from Al-Hasan from Abu Hurairah in an attributable hadith and similar to that. There is another narrative from Qatadah with the same wording just mentioned and then the Prophet, peace and blessings of Allah be upon him, would recite the ayah,

When we took from the prophets their covenant and from you, Nuh, Ibrahim, Musa and `Isa ibn Maryam.[6]

Source: Lata’if ul-Ma`arif Fima Li-Mawasim il-`Ami Min Al-Waza’if, pp. 87-89

[1] Surat ur-Ra`d (13), ayah 40

[2] Surat ul-Hadid (57), ayah 21

[3] Surat ul-Baqarah (2), ayah 182

[4] Surat ul-Mujadilah (58), ayah 20

[5] Surat ul-A`raf (7), ayah 10

[6] Surat ul-Ahzab (33), ayah 7

11 Dhul Hijjah 1440 AH: Subchapter 2: The Virtue of the Ten Days of Dhul Hijjah over Ten Days in Any of the Other Months

Figure 1A: The Kabah during `Eid ul-Adha.

Imam Ibn Rajab Al-Hanbali (d. 795 AH), may Allah be pleased with him, continued in this section by saying:

The 2nd Sitting: Discussing the Day of `Arafah along with the Day of Sacrifice

In the Two Sahih Collections of Al-Bukhari and Muslim there is a hadith collected in which `Umar ibn Al-Khattab, may Allah be pleased with him, narrated that a man from the Jews said, “Leader of the believers, There is an ayah in your Book that if it had come down to us as an assembly of Jews we would have taken that day as an `Eid.”

`Umar asked, “Which ayah is it?” The man said, “It is the ayah:”

This Day I have completed your Religion and completed My Favour upon you and I am pleased with Islam as a religion for you.[1]

`Umar said in reply, “Indeed I know the day which this was sent down in as well as the place. This came down while the Messenger of Allah, peace and blessings of Allah be upon him, was standing at `Arafah on the Friday.”

Imam At-Tirmidhi also collects a hadith from Ibn `Abbas and others who said, “Yes, it was sent down on a day of `Eid along with the Friday that is also an `Eid.” And the Day of `Arafah, the `Eid are a time of joy and smiling.

The smiling of the believers and their joy in the earthly life is only in their Lord when they are saved and made successful by completion of obedience to Him, the acceptance of their deeds and reward for them as per His Promise to them by His Favour and Forgiveness.

The Exalted One has said just this when He said,

Say: By the Favour of Allah and His Mercy. So due to this let them rejoice as it is better than that which they could gather together of anything else.[2]

One of the Knowers of Allah said that no one rejoices in anything besides Allah except out of his heedlessness of Allah. The heedless one rejoices in his vain pursuit and base desires while the one of sound intellect rejoices in his Lord.

Source: Lata’if ul-Ma`arif Fima Li-Mawasim il-`Ami Min Al-Waza’if, pp. 299-300

[1] Surat ul-Ma’idah (5), ayah 3

[2] Surah Yunus (10), ayah 58