Reward for memorizing Qur’aan

 

What is the reward for becoming a Haafiz?.

Praise be to Allaah.
 

 

Whoever memorizes Qur’aan and acts upon it,
Allaah will reward him and honour him greatly for that, so that he will rise in status in Paradise to a level commensurate with what he memorized
of the Book of Allaah.

Al-Tirmidhi (2914) and Abu Dawood (1464)
narrated from ‘Abd-Allaah ibn ‘Amr that the Prophet (peace and blessings of Allaah be upon him) said: “It will be said to the companion of
the Qur’aan: Recite and rise in status, recite as you used to recite in the world, for your status will be at the last verse that you recite.”
This hadeeth was classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 5/218, no. 2240, after which he said: 

Note that what is meant by the “companion of
the Qur’aan” is the one who memorizes it by heart, as the Prophet (peace and blessings of Allaah be upon him) said, “The one who knows more
Qur’aan should lead the people in prayer,” meaning the one who has memorized the most.  The differentiation in status in Paradise will depend on
how much was memorized in this world, not how much one will recite on that day as some people imagine. This clearly points to the virtue of the
hafiz who has memorized the Qur’aan, but that is subject to the condition that he memorizes it for the sake of Allaah, not for worldly purposes or
financial gain. Otherwise the Prophet (peace and blessings of Allaah be upon him) said: “Most of the hypocrites of my ummah are among those
who have memorized Qur’aan.” 

Concerning the virtue of the hafiz who
memorizes the Qur’aan, al-Bukhaari (4937) narrated from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) said: “The
likeness of the one who reads Qur’aan and memorizes it is that he is with the righteous honourable scribes. The likeness of the one who reads it
and tries hard to memorize it even though it is difficult for him, he will have two rewards.” 

For the hafiz who has memorized the Qur’aan,
praying qiyaam al-layl is easy. And the Qur’aan will intercede for him on the Day of Resurrection, because the Prophet (peace and blessings
of Allaah be upon him) said: “Fasting and the Qur’aan will intercede for a person on the Day of Resurrection. Fasting will say, ‘O Lord, I
deprived him of food and desires during the day, so let me intercede for him.’ The Qur’aan will say, ‘O Lord I deprived him of his sleep at night,
so let me intercede for him.’ Then they will both intercede for him.” Narrated by Ahmad, al-Tabaraani and al-Haakim; classed as saheeh by
al-Albaani in Saheeh al-Jaami’, no. 3882 

And Allaah knows best. 

It should be noted here that there is a weak
(da’eef) hadeeth that is quoted concerning the virtue of memorizing Qur’aan. This hadeeth says, “The bearer of the Qur’aan, if he regards what it permits as halaal and what it forbids as haraam, he will intercede for ten of his family members on the Day of Resurrection, all of whom deserved to enter Hell.” This was narrated by al-Bayhaqi in Shu’ab al-Eemaan (The Branches of Faith) from Jaabir; it was classed as da’eef by al-Albaani in Da’eef al-Jaami’.

 

 

Is there any saheeh hadeeth about the virtues of Soorat Ta-Ha?

 

I would like to find out about the virtue of reading Soorat Ta-Ha, and the virtue of reading it every night three times in succession for a certain period. Thank you very much.

Praise be to Allaah.

Firstly: 

The following ahaadeeth about the virtues of Soorat Ta-Ha are
saheeh: 

-1-

It was narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be
pleased with him) said concerning Bani Israa’il (al-Isra’), al-Kahf, Maryam,
Ta-Ha and al-Anbiya’: They are among the best of the earliest ones that I
learned by heart. 

Narrated by al-Bukhaari (4994). 

Al-Bayhaqi said in Shu’ab al-Eemaan:  

He was referring to the superiority of these soorahs because
of what they contain of stories of the Prophets (blessings and peace be upon
them) and the nations. 

And they were among the first soorahs to be revealed at the
beginning of Islam, because they are Makkan soorahs, and they were among the
first parts of the Qur'aan to be recited and memorized. End quote. 

Al-Haafiz Ibn Hajar said in Fath al-Baari (8/388): 

What Ibn Mas’ood meant was that they were among the first
parts of the Qur’aan that he learned, and that they have a special virtue
because they contain stories of the Prophets and the nations. End quote. 

-2-

It was narrated from Abu Umaamah (may Allaah be pleased with
him) that the Messenger of Allaah (peace and blessings of Allaah be
upon him) said: “The greatest name of Allaah appears in three soorahs of the
Qur’aan: in al-Baqarah, Aal ‘Imraan and Ta-Ha.” 

Narrated by Ibn Majaah (3856) and al-Haakim (1/686); classed
as hasan by al-Albaani in al-Silsilah al-Saheehah (746). 

He (may Allaah have mercy on him) said: 

With regard to the words of al-Qaasim ibn ‘Abd al-Rahmaan
(the one who narrated it from Abu Umaamah) that the greatest name is found
in the verse (interpretation of the meaning):  “And (all) faces shall be
humbled before (Allaah), Al-Hayyul-Qayyum (the Ever Living, the One Who
sustains and protects all that exists)” [Ta-Ha 20:111] in Soorat Ta-Ha,
I could not find anything to support it. It is more likely in my view that
it is in the verse at the beginning of the soorah:
“Verily, I am Allaah! Laa ilaaha illa Ana (none has the right to be
worshipped but I)” [Ta-Ha 20:14], and that is in
accordance with some saheeh ahaadeeth. See: al-Fath (11/225) and
Saheeh Abi Dawood (1341). End quote. 

Secondly: 

Concerning the virtues of Soorat Ta-ha there are some da’eef
(weak) ahaadeeth, which I will quote here to draw attention to them and warn
people against them. 

-1-

It was narrated that Abu Hurayrah said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) said:

“Allaah, may He be blessed and exalted, recited Ta-Ha and
Ya-Seen one thousand years before He created the heavens and the earth, and
when the angels heard the Qur'aan they said: Glad tidings to the nation to
whom this is revealed, glad tidings to the hearts that carry this, glad
tidings to the tongues that speak it.” 

Narrated by al-Daarimi (2/547). The editor said: Its isnaad
is very weak. Ahmad said of ‘Umar ibn Hafs ibn Dhakwaan: We rejected his
hadeeth and regarded him as very weak. In al-Mu’jam al-Awsat (5/133)
it says: Ibn Hibbaan said in al-Majrooheen (1/208): This is a
fabricated text. Ibn al-Jawzi said likewise in al-Mawdoo’aat (1/110).
Ibn Katheer said in Tafseer al-Qur’aan il-Azeem (5/271): It is weird.
Al-Albaani said in al-Silsilah al-Da’eefah (1248): It is munkar. See
also al-Kaamil (1/216) and Lisaan al-Meezaan (1/114). 

-2-

It was narrated that Ma’qil ibn Yasaar (may Allaah be pleased
with him) said: The Messenger of Allaah (peace and blessings of Allaah
be upon him) said:

“Learn the Qur'aan, accept as permissible what it permits,
regard as forbidden what it forbids, follow its guidance and do not reject
anything in it. Whatever you are confused about in it, refer it to Allaah
and to those who are in authority after I am gone, so that they may tell
you. Believe in the Tawraat and Injeel and Zaboor, and what the Prophets
brought from their Lord, but be content with the Qur’aan and what it
contains of clarity, for it is an intercessor whose intercession will be
accepted. Each verse will have light on the Day of Resurrection. I have been
given Soorat al-Baqarah among the early Revelation, and I have been given
Ta-Ha and Ta-Seen-Meems and Ha-Meems from the tablets of Moosa and I have
been given the Opening of the Book (al-Faatihah) from beneath the Throne. 

Narrated by al-Haakim in al-Mustadrak (1/757) and he
said: This hadeeth has a saheeh isnaad although they (al-Bukhaari and
Mulsim) did not narrate it. Also narrated by al-Tabaraani in al-Mu’jam
al-Kabeer (20/225). Classed as da’eef by al-Albaani in al-Silsilah
al-Da’eefah (2826) and by Ibn Hibbaan in al-Majrooheen (2/65). 

-3-

That the Prophet (peace and blessings of Allaah be upon
him) used to say in his du’aa’:

“O Lord of Ta-Ha and Yaa-Seen, O Lord of the Holy Qur’aan.” 

Ibn Taymiyah (may Allaah have mercy on him) said in
Majmoo’ al-Fataawa (5/173-174): 

There is no difference of opinion among the scholars that
this hadeeth is a lie against the Messenger of Allaah (peace and
blessings of Allaah be upon him). End quote. 

-4-

“Whoever reads Ta-Ha will be given the reward of the
Muhaajireen and Ansaar on the Day of Resurrection.” 

This was quoted by al-Zamakhshari and al-Baydaawi with regard
to the virtues of Soorat Ta-Ha, but it is a fabricated hadeeth. 

See: al-Kashf al-Ilaahi by al-Tarabulsi (1/178). 

With regard to what you asked about the virtue of reading it
three times every night, I could not find that in the books of the Sunnah,
and I did not even find it in the books of mawdoo’ (fabricated) reports.
Nothing concerning that has been proven from the Prophet (peace and
blessings of Allaah be upon him), so you should be careful and avoid that,
and strive to follow the saheeh Sunnah of the Prophet (peace and
blessings of Allaah be upon him), and shun that which is da’eef (weak) and
mawdoo’ (fabricated). 

And Allaah knows best.

 

“They are among the best and earliest and they are among the first I received”

 

What is the meaning of the words of the Prophet (peace and blessings of Allaah be upon him) concerning al-Isra’, al-Kahf and Maryam, “They are among the best and earliest and they are among the first I received”?.

Praise be to Allaah.

These are not the words of
the Prophet (peace and blessings of Allaah be upon him), rather they
are the words of the Sahaabi ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased
with him). Al-Bukhaari narrated in his Saheeh (4994) with his isnaad
from ‘Abd al-Rahmaan ibn Yazeed who said: I heard Ibn Mas’ood say concerning
Bani Israa’eel, al-Kahf, Maryam, Ta-Ha and al-Anbiya’: “They are among the
best and earliest and they are among the first I received”. 

Perhaps the oldest
explanation that has come down to us is what was stated by Imam Abu ‘Ubayd
al-Qaasim ibn Salaam in his book Fadaa’il al-Qur’aan (hadeeth no.
385) where he says, after narrating it: 

The words “among the best
and earliest” mean: the earliest words I learned of the Qur’aan, and that is
because these soorahs were revealed in Makkah. End quote. 

The scholars quote this
report from Ibn Mas’ood as evidence that the order of the soorahs in the
Mus-haf of ‘Uthmaan (may Allaah be pleased with him) is tawqeefi (i.e.,
fixed and not subject to ijtihaad) and is as it was at the time of the
Prophet (peace and blessings of Allaah be upon him). Al-Haafiz Ibn
Katheer says in Tafseer al-Qur’aan al-‘Azeem (1/49): al-Bukhaari is
the only one who narrated it, and what is meant is that the order of these
soorahs in the Mus-haf of Ibn Mas’ood is the same as that in the Mushafs of
‘Uthmaan. The words “among the best and earliest” mean that they were among
the first to be revealed, and the words “they are among the first I
received” mean among the first that I acquired and memorized. End quote. 

See: al-Burhaan fi
‘Uloom al-Qur’aan (1/257). 

The Standing Committee (al-Majmoo’ah
al-Thaaniyah, 3/128) was asked the following question: How sound is this
hadeeth: the Prophet (peace and blessings of Allaah be upon him) said
concerning Bani Israa’eel, al-Kahf, Maryam, Ta-Ha and al-Anbiya’: “They are
among the best and earliest and they are among the first I received”?  

They replied: The hadeeth
mentioned was narrated by al-Bukhaari in a mawqoof report going back to Ibn
Mas’ood (may Allaah be pleased with him), and it means that they were among
the first soorahs to be revealed. The phrase “they are among the first I
received” mean they were among the first that I memorized. End quote. 

See also the answer to
question no. 90186. 

And Allaah knows best.

Reward for reading the Qur’aan in translation

 

Asalamu-Alaikum,

This is in regards to Question 2237 'Reading Soorat
Yaa-Seen in congregation on Friday nights'. Actually I am referring to the hadeeth
you mentioned where The Prophet (peace be upon him) said: “Whoever reads
one letter of the Book of Allaah will have one hasanah (reward) for doing so,
and every hasanah will be multiplied by 10. I do not say that ‘Alif, laam,
meem’ is one letter, but ‘Alif’ is a letter, ‘laam’ is
a letter and ‘meem’ is a letter.’”

I was wonderring if this hadith was also true if one is reading the Qur'an in
a different language (i.e. English Translation) in order to actually understand
what he is reading?

Thank You, Allahu-Akbar


Praise be to Allaah.

We ask Allaah to reward you for your keenness. In response to your
question, the reward mentioned in this hadeeth is only for the one who reads the
Qur’aan as it is in Arabic, not for the one who reads the interpretation of the
meanings in any other language. However, if a person reads a translation of the meanings
in order to understand the meaning and benefit from what the aayaat are saying, then he
will be rewarded for doing this, and his reward is with Allaah, because the Muslim will be
rewarded for reading tafseer (explanation and commentary), and a translation is tafseer.
But there is no indication that the person who reads a translation will earn the reward
mentioned in the hadeeth. The bounty of Allaah is immense. And Allaah knows best.

The Holy Qur’aan

 

What is the Qur’aan?

Praise be to
Allaah.

The
Qur’aan is the word of the Lord of the Worlds, which Allaah revealed
to His Messenger Muhammad

(peace and blessings of Allaah be upon him), to bring mankind forth
from darkness into light: 

“It is He Who sends down manifest Ayaat
(proofs, evidences, verses, lessons, signs, revelations, etc.) to His
slave (Muhammad) that He may bring you out from darkness into light

[al-Hadeed
57:9 – interpretation of the meaning] 

Allaah
has told us in the Qur’aan the stories of the earlier and later generations
and the creation of the heavens and the earth. He has explained in detail
what is halaal and what is haraam, the basics of good manners and morals,
the rulings of worship and dealings with others, the lives of the Prophets
and the righteous, and the reward and punishment of the believers and
disbelievers. He has described Paradise, the abode of the believers,
and He has described Hell, the abode of the disbelievers. He has made
it (the Qur’aan) an explanation of all things:

“And We have sent down to you the Book
(the Qur’aan) as an exposition of everything, a guidance, a mercy, and
glad tidings for those who have submitted themselves (to Allaah as Muslims)”

[al-Nahl 16:89 – interpretation of the meaning] 

The
Qur’aan explains the names and attributes of Allaah and what He has
created. It calls us to believe in Allaah, His angels, His Books, His
Messengers and the Last Day: 

“The Messenger (Muhammad) believes in
what has been sent down to him from his Lord, and (so do) the believers.
Each one believes in Allaah, His Angels, His Books, and His Messengers.
(They say,) ‘We make no distinction between one another of His Messengers’
— and they say, ‘We hear, and we obey. (We seek) Your forgiveness, our
Lord, and to You is the return (of all)’”

[al-Baqarah 2:285 – interpretation of the meaning] 

The
Qur’aan describes the Day of Judgement and what will happen after death
– the resurrection, the gathering, the judgement and being brought to
account. It describes the Cistern, the Siraat (bridge over Hell), the
Balance [in which deeds will be weighed], the blessings and torment,
and the gathering of mankind on that great Day: 

“Allaah! Laa ilaaha illa Huwa (none has
the right to be worshipped but He). Surely, He will gather you together
on the Day of Resurrection about which there is no doubt. And who is
truer in statement than Allaah?

[al-Nisaa’ 4:87 – interpretation of the meaning] 

The
Qur’aan calls us to examine and ponder the signs of Allaah in the universe
and the verses of the Qur’aan: 

“Say: ‘Behold all that is in the heavens
and the earth’”

[Yoonus 10:101 – interpretation of the meaning] 

“Do they not then think deeply in the
Qur’aan, or are their hearts locked up (from understanding it)?”

[Muhammad 47:24 – interpretation of the meaning] 

The Qur’aan is the Book of Allaah for all
of mankind: 

“Verily, We have sent down to you (O Muhammad) the
Book (this Qur’aan) for mankind in truth. So whosoever accepts the guidance,
it is only for his ownself; and whosoever goes astray, he goes astray
only for his (own) loss. And you (O Muhammad) are not a Wakeel (trustee
or disposer of affairs, or guardian) over them”[al-Zumar 39:41 – interpretation
of the meaning] 

The Qur’aan confirms the Books which came
before it, the Tawraat (Torah) and Injeel (Gospel), and it is a witness
over them, as Allaah says (interpretation of the meaning): 

“And We have sent down to you (O Muhammad) the Book
(this Qur’aan) in truth, confirming the Scripture that came before it
and Muhaymin (trustworthy in highness and a witness) over it (old Scriptures)”[al-Maa'idah
5:48] 

After the Qur’aan was revealed, it became
the Book for all of mankind until the Hour begins. Whoever does not
believe in it is a kaafir who will be punished with torment on the Day
of Resurrection, as Allaah says (interpretation of the meaning): 

“But those who reject Our Ayaat (proofs, evidences,
verses, lessons, signs, revelations, etc.), the torment will touch them
for their disbelief (and for their belying the Message of Muhammad)”[al-An’aam
6:49] 

Because of the greatness of the Qur’aan and
the signs, miracles, parables and lessons contained therein, in addition
to its eloquence and beautiful style, Allaah says (interpretation of
the meaning): 

“Had We sent down this Qur’aan on a mountain, you
would surely have seen it humbling itself and rent asunder by the fear
of Allaah. Such are the parables which We put forward to mankind that
they may reflect”[al-Hashr 58:21] 

Allaah has challenged mankind and the jinn
to produce something like it, even one soorah or one aayah, but they
could not do that and will never be able to do that, as Allaah says
(interpretation of the meaning): 

“Say: ‘If the mankind and the jinn were together
to produce the like of this Qur’aan, they could not produce the like
thereof, even if they helped one another’”[al-Israa’ 17:88] 

Because the Qur’aan
is the greatest of the heavenly Books, the most complete, the most perfect
and the last of them, Allaah commanded His Messenger Muhammad

(peace and blessings of Allaah be upon him) to convey it to all of mankind,
as He says (interpretation of the meaning): 

“O Messenger (Muhammad)! Proclaim (the Message) which
has been sent down to you from your Lord. And if you do not, then you
have not conveyed His Message. Allaah will protect you from mankind”
[al-Maa'idah 5:67] 

Because of the importance
of this book and the ummah’s need for it, Allaah has honoured us with
it. He sent it down to us and has guaranteed to preserve it. Allaah
says (interpretation of the meaning): 

“Verily, We, it is We Who have sent down the Dhikr
(i.e. the Qur’aan) and surely, We will guard it (from corruption)” [al-Hijr
15:9] 

Nooh (peace be upon him)

 

I would like to have some information about the Prophet of Allaah Nooh (peace be upon him).

Praise be to
Allaah.

Allaah chose Messengers and Prophets from
among the sons of Adam, as He says (interpretation of the meaning): 

“Allaah chose Adam, Nooh (Noah), the family of Ibraaheem
(Abraham) and the family of ‘Imraan above the ‘Aalameen (mankind and
jinn) (of their times)[Aal ‘Imraan 3:33] 

Allaah sent Nooh to his people to call them
to worship Allaah alone: 

“Indeed, We sent Nooh (Noah) to
his people and he said: ‘O my people! Worship Allaah! You have no other
Ilaah (God) but Him. (Laa ilaaha ill Allaah: none has the right to be
worshipped but Allaah.) Certainly, I fear for you the torment of a Great
Day!’”

[al-A’raaf 7:59 – interpretation of the meaning] 

The people of Nooh used to worship idols,
so they transgressed, rebelled and were arrogant: 

“And they have said: ‘You shall not leave your gods,
nor shall you leave Wadd, nor Suwaa‘, nor Yaghooth, nor Ya‘ooq nor Nasr’
(these are the names of their idols)[Nooh :23 – interpretation of the
meaning] 

Nooh called his people, and he remained among
them for one thousand years less fifty (i.e., 950 years), calling them
to worship Allaah alone and to give up idol-worship, as Allaah says
(interpretation of the meaning): 

“And indeed We sent Nooh (Noah) to his people, and
he stayed among them a thousand years less fifty years[al-‘Ankaboot
29:14] 

But the people of Nooh did not respond to
him and they did not benefit from his advice. Rather their nobles denied
his Prophethood and accused him of lying, and they said that his followers
were from among the poor and weak who had little understanding. 
Allaah says (interpretation of the meaning): 

“The chiefs who disbelieved among his people said:
‘We see you but a man like ourselves, nor do we see any follow 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’”[Hood
11:27] 

Nooh continued to call his people, treating
them kindly and calling them on every occasion, night and day, in secret
and openly, but no one believed with him except for a few. Most of them
disbelieved in him and mocked him; they accused him of insanity and
tried to stop him from conveying the message of his Lord. They threatened
to stone him if he did not stop: 

“They said: ‘If you cease not, O Nooh (Noah) you will
surely, be among those stoned (to death)’”[al-Shu’ara 26:116] 

But Nooh paid no heed to their threat, and
he continued to call them until, when he could no longer bear their
mockery and arrogance, he turned to his Lord with this complaint (interpretation
of the meaning): 

“He said: ‘O my Lord! Verily, I have called to my people
night and day (i.e. secretly and openly 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.’ ”[Nooh 71:5-12] 

When Nooh despaired of his people’s ever believing,
and they threatened to kill him and they persecuted him and those who
believed with him, he had no choice but to pray against them. He said: 

“My Lord! Leave not one of the disbelievers
on the earth!

If You leave them, they will mislead Your slaves,
and they will beget none but wicked disbelievers”[Nooh 71:26-27] 

Allaah responded to the prayer of Nooh and
destroyed the people of Nooh by drowning them. He commanded him to build
a ship of salvation so that he and the believers could ride in it: 

“And it was revealed to Nooh (Noah):
‘None of your people will believe except those who have believed already.
So be not sad because of what they used to do.

And construct the ship under Our Eyes and with Our
Revelation, and call not upon Me on behalf of those who did wrong; they
are surely to be drowned’”[Hood 11:36-37 – interpretation of the meaning] 

When Nooh (peace be upon him) had finished
building the ship, and the signs of the beginning of the punishment
appeared, with water springing up from the ground and water falling
from the sky, Allaah commanded Nooh to take onto the ship one pair,
male and female, of every living creature and animal, so that they might
continue to survive. He also commanded him to take with him his family,
except for those among them who disbelieved – who were one of his wives
and one of his sons. And Allaah also commanded him to take with him
those who believed, who were few in number. Allaah says (interpretation
of the meaning): 

“(So it was) till when Our Command
came and the 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.’

And he [Nooh (Noah)] said: ‘Embark therein: in the
Name of Allaah will be its (moving) course and its (resting) anchorage.
Surely, my Lord is Oft-Forgiving, Most Merciful.’

So it (the ship) sailed with them amidst waves like
mountains, and Nooh (Noah) called out to his son, who had separated
himself (apart): ‘O my son! Embark with us and be not with the disbelievers.’

The son replied: ‘I will betake myself to some mountain,
it will save me from the water.’ Nooh (Noah) said: ‘This day there is
no saviour from the Decree of Allaah except him on whom He has mercy.’
And waves came in between them, so he (the son) was among the drowned”[Hood
11:40-43] 

Then Nooh was seized with compassion for his
son, so he asked his Lord to save him from destruction: 

“And Nooh (Noah) called upon his
Lord and said, ‘O my Lord! Verily, my son is of my family! And certainly,
Your Promise is true, and You are the Most Just of the judges.’

He said: ‘O Nooh (Noah)! Surely, he is not of your
family; verily, his work is unrighteous, so ask not of Me that of which
you have no knowledge! I admonish you, lest you should be one of the
ignorant’” [Hood 11:45-46 – interpretation of the meaning] 

When Allaah had destroyed the kuffaar by drowning,
He commanded the earth to swallow up the water and He commanded the
sky to withhold its rain. Then the ship came to rest on Mount Joodi
in Mosul. The matter was settled and the wrongdoers were destroyed: 

“And it was said: ‘O earth! Swallow
up your water, and O sky! Withhold (your rain).’ And the water was made
to subside and the Decree (of Allaah) was fulfilled (i.e. the destruction
of the people of Nooh (Noah). And it (the ship) rested on (Mount) Judi,
and it was said: ‘Away with the people who are Zalimoon (polytheists
and wrongdoing)!’”

[Hood 11:44 – interpretation of the meaning] 

After the ship had come to rest, Allaah commanded
Nooh and those who were with him to disembark, encompassed with peace
and blessings: 

“It was said: ‘O Nooh (Noah)! 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’”

[Hood 11:48 – interpretation of the meaning] 

Thus Allaah helped Nooh and those who believed
with him, and He destroyed those who disbelieved, and made them a lesson
for mankind: 

“And (remember) Nooh (Noah), when
he cried (to Us) aforetime. We answered to his invocation and saved
him and his family from the great distress.

We helped him against the people who denied Our Ayaat
(proofs, evidences, verses, lessons, signs, revelations, etc.). Verily,
they were a people given to evil. So We drowned them all”

[al-Anbiyaa’ 21:76-77 – interpretation of the meaning] 

Then Allaah ordained Prophethood and the Book
among the descendents of Nooh and Ibraaheem (peace be upon them), as
He says (interpretation of the meaning): 

“And indeed, We sent Nooh (Noah) and Ibraaheem
(Abraham), and placed in their offspring Prophethood and Scripture.
And among them there are some who are guided; but many of them are Fasiqoon
(rebellious, disobedient to Allaah)”

[al-Hadeed 57:26] 

The reason why there is no picture of the Prophet (peace and blessings of Allaah be upon him)

 

 

Praise be to
Allaah.

Islam came to prevent all
means that may lead to shirk or the association of others in worship
with Allaah. Among these means is the making of images, so sharee’ah
forbids making images, and curses the one who does that, and a strong
warning is issued to the one who does that. It was narrated from ‘Aa’ishah
the Mother of the Believers that Umm Habeebah and Umm Salamah mentioned
a church that they had seen in Abyssinia, in which there were images.
They mentioned it to the Prophet

(peace and blessings of Allaah be upon him) and he said: “Those people,
if there was a righteous man among them and he died, they would build
a place of worship over his grave and put those images in it. They will
be among the most evil of creation before Allaah on the Day of Resurrection.”
(narrated by al-Bukhaari, al-Salaah, 409). 

It was narrated that ‘Aa’ishah
(may Allaah be pleased with her) said: “The Messenger of Allaah

(peace and blessings of Allaah be upon him) came back from a journey
and I had placed a curtain of mine that had pictures on it over (the
door of) a room of mine. When the Messenger of Allaah

(peace and blessings of Allaah be upon him) saw it, he tore it and said,
‘The people who will receive the severest punishment on the Day of Resurrection
will be those who try to make the like of Allaah’s creation.’ So we
turned it (the curtain) into one or two cushions.” (Narrated by al-Bukhaari,
al-Libaas, 5498). 

It was narrated that ‘Abd-Allaah
ibn Mas’ood said: “I heard the Prophet

(peace and blessings of Allaah be upon him) say: ‘The people who will
be most severely punished on the Day of Resurrection will be the image-makers.’”
(Narrated by al-Bukhaari, al-Libaas, 5494).  

So how could he grant permission to make a picture
of him? Hence none of the Sahaabah dared to make a picture or image
of him, because they knew the ruling that doing so was haraam. 

Allaah warns against exaggeration,
as He says (interpretation of the meaning): 

“O people of the Scripture (Christians)!
Do not exceed the limits in your religion”

[al-Nisaa’ 4:171] 

And the Prophet

(peace and blessings of Allaah be upon him) warned against doing anything
that may involve exceeding the limits concerning him

(peace and blessings of Allaah be upon him). He said: “Do not exaggerate
about me as the Christians exaggerated about the son of Maryam, for
I am just a slave, so say ‘The slave of Allaah and His Messenger.’”
(Narrated by al-Bukhaari, Ahaadeeth al-Anbiya’, 3189). 

Imaam Muhammad ibn ‘Abd al-Wahhaab
wrote a chapter entitled “Maa jaa’a ‘an sabab kufr Bani Adam huwa
al-ghulw fi’l-saaliheen (What was narrated stating that the reason
for the kufr of the sons of Adam was their exaggeration concerning the
righteous).”, in which he said: “In al-Saheeh it is narrated
that Ibn ‘Abbaas (may Allaah be pleased with him) said, concerning the
aayah (interpretation of the meaning): 

‘“And they have
said: ‘You shall not leave your gods, nor shall you leave Wadd, nor
Suwaa‘, nor Yaghooth, nor Ya‘ooq nor Nasr’ (these are the names of their
idols).’

[Nooh 71:23] 

 – “These were the names of righteous
men among the people of Nooh. When they died, the Shaytaan inspired
their people to set up stone altars in the places where they used to
sit, and call them by their names. They did that but they did not worship
them, until those people died, then the knowledge was forgotten and
they were worshipped.” 

Ibn al-Qayyim said: “More
than one of the salaf said: ‘when they died, the people started to frequent
their graves, then they made statues of them, then as time passed they
started to worship them.” (Fath al-Majeed Sharh Kitaab al-Tawheed
by ‘Abd al-Rahmaan ibn Hasan, p. 219) 

For this reason there are
no pictures of the Prophet

(peace and blessings of Allaah be upon him), because he forbade doing
that, lest it lead to shirk. 

The implication of the testimony
that Muhammad is the Messenger of Allaah

(peace and blessings of Allaah be upon him) is that we believe in him
and in the message that he brought, even though there are no pictures
of him. The believers do not need a picture of him in order to follow
him. The description of him that is given in the saheeh reports means
that we have no need of his picture. Among the descriptions of him

(peace and blessings of Allaah be upon him) that have been narrated
are the following: 

1-                
He

(peace and blessings of Allaah be upon him) was the most handsome of
face of all people.

2-    
            He
had wide shoulders.

3-                
He was neither tall nor short (of average height).

4-                
He had a round face with a ruddy complexion.

5-                
His eyes were intensely black.

6-                
He had long eyelashes.

7- He was the Seal of
the Prophets, the most generous of people in giving, he was the most
forbearing and content of all people, he was the most sincere in speech
of all people, he had the gentlest nature of all people and was the
most easy-going with others. Those who saw him suddenly stood in awe
of him and those who mized with him came to love him. Those who described
him said they had never seen anyone like him
before or since.” 

See Sunan al-Tirmidhi,
al-Manaaqib, 3571 and other books of Sunnah which give descriptions
of the Prophet

(peace and blessings of Allaah be upon him). 

Undoubtedly the believers
wish that they could have met the Prophet

(peace and blessings of Allaah be upon him). Hence it says in the hadeeth
narrated from Abu Hurayrah (may Allaah be pleased with him) that the
Messenger of Allaah

(peace and blessings of Allaah be upon him) said: “The people most loved
by me among my ummah will be those who would come after me, but every
one amongst them would have the keenest desire to catch a glimpse of
me even at the expense of his family and his wealth.” (Narrated by Muslim,
al-Jannah wa Sifat Na’eemihaa, 5060). Undoubtedly love
of the Prophet

(peace and blessings of Allaah be upon him) and following him are the
means of being brought together with him in Paradise. Part of loving
him

(peace and blessings of Allaah be upon him) is seeing him in a dream,
which means seeing him in his real form. It was reported that Abu Hurayrah
said: “I heard the Prophet

(peace and blessings of Allaah be upon him) say: ‘Whoever sees me in
a dream will see me when he is awake, for the Shaytaan cannot take my
form.’” Abu ‘Abd-Allaah said, Ibn Seereen said: this applies if one
sees him in his true form. (Narrated by al-Bukhaari, al-Ta’beer,
6478). 

And Allaah is the Source of strength.
May Allaah bless our Prophet Muhammad.

 

Was Idrees the first of the Messengers?

 

I read in some history books that Idrees was the first of the Messengers and that he came before Nooh. Is this correct?.

Praise be to Allaah.
 

 

The first of the Messengers (peace and
blessings be upon them) was Nooh (peace be upon him), and the last of them was Muhammad (peace and blessings of Allaah be upon him). Before
Nooh, no Messenger was sent, and from this we realize that the historians are mistaken in their view that Idrees (peace and blessings of
Allaah be upon him) came before Nooh, because Allaah says (interpretation of the meaning): 

“Verily, We have sent the Revelation to
you (O Muhammad) as We sent the Revelation to Nooh (Noah) and the Prophets after him”

[al-Nisa’ 4:163] 

According to the saheeh hadeeth which talks
of intercession (on the Day of Resurrection), “… the people will come to Nooh and will say to him, ‘You are the first Messenger whom Allaah sent
to the people of the earth…’” So there was no Messenger before Nooh, and there is no Messenger after Muhammad (peace and blessings of Allaah
be upon him), because Allaah says (interpretation of the meaning): 

“Muhammad is not the father of any of your
men, but he is the Messenger of Allaah and the last (end) of the Prophets”

[al-Ahzaab 33:40] 

With regard to the descent of ‘Eesa ibn
Maryam (peace be upon him) at the end of time, he will not come down as a Messenger with a new message, rather he will come down as a ruler who
rules according to the sharee’ah of Muhammad (peace and blessings of Allaah be upon him), because ‘Eesa and other Prophets are obliged to
believe in Muhammad (peace and blessings of Allaah be upon him) as Allaah says (interpretation of the meaning): 

“And (remember) when Allaah took the
Covenant of the Prophets, saying: ‘Take whatever I gave you from the Book and Hikmah (understanding of the Laws of Allaah), and afterwards there
will come to you a Messenger (Muhammad) confirming what is with you; you must, then, believe in him and help him.’ Allaah said: ‘Do you agree (to
it) and will you take up My Covenant (which I conclude with you)?’ They said: ‘We agree.’ He said: ‘Then bear witness; and I am with you among the
witnesses (for this)’”

[Aal ‘Imraan 3:81] 

This Messenger who confirmed what was with
them is Muhammad (peace and blessings of Allaah be upon him), as was narrated in saheeh reports from Ibn ‘Abbaas and others. 

Majmoo’ Fataawa al-Shaykh Muhammad ibn
‘Uthaymeen (may Allaah have mercy on him), 1/315 

What is the role of ‘Eesa (peace be upon him)?

 

I would like to know what is the duties and functions of Jesus as "Al-Masih" in Islam. Many Christian anti-Islamic sites have been asking this question. Its not that my faith is not strong, but I could not explain my answer properly. Perhaps you can help me. 

Praise be to Allaah. 

‘Eesa (peace be upon him)
has two roles: 

1-                
His first role, which was before Allaah raised him up to heaven
when the Jews wanted to crucify him. His role at that time was, like
that of any other Prophet, to convey the Message. Allaah gave him the
Injeel (Gospel) to confirm the Tawraat (Torah), and He gave him miracles
which are well known, such as healing the blind and lepers, and raising
the dead by Allaah’s leave, and other well known miracles.

“He called his people to worship Allaah
Alone and to believe in Him alone (Tawheed), and he was a witness against
them throughout his stay among them.” 

2-                
His second role will come at the end of time, when the Dajjaal
will emerge. Allaah will send ‘Eesa down to the earth, and he will be
a leader of the believers who will rule them according to the Islamic
sharee’ah. He will kill the Dajjaal, and the Mahdi will appear during
his time. Blessings will come down from Allaah such that the milk of
one camel will be sufficient for a large number of people, and wealth
will be abundant. During his time Ya’jooj and Ma’jooj (Gog and Magog)
will emerge and will spread mischief throughout the earth. “Allaah will
destroy them and ‘Eesa (peace be upon him) will rule the earth according
to Islamic sharee’ah, until he dies and the Muslims offer the funeral
prayer for him.” Then Allaah will send a cool breeze which will take
the soul of every believer, and after that none will be left except
the most evil of people, upon whom the Hour will come.

The infallibility of the Prophets

 

I would like to ask a question about ‘aqeedah. Is it part of our ‘aqeedah to believe that the Prophets committed sins and were not infallible?.

Praise be to Allaah.
 

 

The Prophets
are the best of mankind, and the most noble of creation before Allaah.
Allaah chose them to convey the call of Laa ilaaha ill-Allaah to mankind,
and Allaah has made them the intermediaries between Him and His creation in
conveying His Laws. They were commanded to convey the message from Allaah,
as He says (interpretation of the meaning): 

“They are
those whom We gave the Book, Al Hukm (understanding of the religious laws),
and Prophethood. But if these disbelieve therein (the Book, Al Hukm and
Prophethood), then, indeed We have entrusted it to a people (such as the
Companions of Prophet Muhammad) who are not disbelievers therein”

[al-An’aam 6:89] 

The Prophets’ task was to
convey the message from Allaah even though they were human, hence the issue
of infallibility may be examined from two angles: 

1 –
Infallibility in conveying the message

2 –
Infallibility from human error 

Firstly:
With regard to the first issue, the Prophets were infallible in conveying
the message from Allaah. They did not conceal anything that Allaah had
revealed to them, and they did not add anything from themselves. Allaah said
to His Prophet Muhammad (peace and blessings of Allaah be upon him)
(interpretation of the meaning): 

“O
Messenger (Muhammad)! Proclaim (the Message) which has been sent down to you
from your Lord. And if you do not, then you have not conveyed His Message.
Allaah will protect you from mankind”

[al-Maa'idah 5:67] 

“And if
he (Muhammad) had forged a false saying concerning Us (Allaah),

We surely
would have seized him by his right hand (or with power and might),

 And then
We certainly would have cut off his life artery (aorta),

And none
of you could have withheld Us from (punishing) him”

[al-Haaqqah 69:44-47] 

And Allaah
says (interpretation of the meaning): 

“And he
(Muhammad) withholds not a knowledge of the Unseen”

[al-Takweer 81:24] 

Shaykh ‘Abd al-Rahmaan
ibn Sa’di (may Allaah have mercy on him) said in his commentary on this
verse: He is not stingy with that which Allaah has revealed to him,
concealing some of it. Rather he (peace and blessings of Allaah be upon
him) the most trustworthy of the inhabitants of heaven and the people of
earth, the one who conveys the message of his Lord, the faithful conveyor
(of the message). He does not withhold any part of it, from rich or poor,
from ruler or subject, from male or female, from city-dweller or Bedouin.
Hence Allaah sent him to an illiterate and ignorant nation, and he
(peace and blessings of Allaah be upon him) did not die until they had
become knowledgeable scholars, steeped in knowledge…

End quote. 

So with
regard to conveying the religion of his Lord, the Prophet (peace and
blessings of Allaah be upon him) did not make any mistakes at all, whether
major or minor, rather he was infallible and under the constant protection
of Allaah. 

Shaykh ‘Abd
al-‘Azeez ibn Baaz (may Allaah have mercy on him) said in Fataawa Ibn
Baaz, 6/371: 

All the
Muslims are unanimously agreed that the Prophets (peace be upon them) –
especially Muhammad (peace and blessings of Allaah be upon him) – are
infallible and protected from error in that which they conveyed from Allaah.
Allaah says (interpretation of the meaning): 

“By the
star when it goes down (or vanishes).

Your
companion (Muhammad) has neither gone astray nor has erred.

Nor does
he speak of (his own) desire.

It is
only a Revelation revealed.

He has
been taught (this Qur’aan) by one mighty in power [Jibreel (Gabriel)]”

[al-Najm
53:1-5] 

Our Prophet
Muhammad (peace and blessings of Allaah be upon him) is infallible in
all that he conveyed from Allaah, in word and deed and in what he approved
of. There is no dispute on this point among the scholars.

End quote. 

The ummah is
agreed that the Messengers are infallible in their conveying the message.
They did not forget anything that Allaah revealed to them, except for things
that were abrogated. And Allaah guaranteed His Messenger (peace and
blessings of Allaah be upon him) that he would remember it and would not
forget it, except for that which Allaah wanted him to forget, and He
guaranteed to remember the whole Qur’aan in his heart. Allaah said
(interpretation of the meaning): 

“We shall make you to
recite (the Qur’aan), so you (O Muhammad) shall not forget (it)”

[al-A’la
87:7] 

“It is
for Us to collect it and to give you (O Muhammad) the ability to recite it
(the Qur’aan).

And when
We have recited it to you [O Muhammad through Jibreel (Gabriel)], then
follow its (the Qur’aan’s) recitation”

[al-Qiyaamah 75:17-18] 

Shaykh
al-Islam [Ibn Taymiyah] said in Majmoo’ al-Fataawa, 18/7]: 

The verses
which point to the Prophethood of the Prophets indicate that they are
infallible with regard to the message that they convey from Allaah, so what
they convey from their Lord can only be true. This is the meaning of
Prophethood and this implies [?] that Allaah tells [the Prophet] of the
unseen and he tells the people of the unseen. So the Messenger is commanded
to call people and to convey the message to them.

End quote. 

Secondly:
With regard to the Prophets as people, they may make mistakes. This may be
discussed as follows: 

1 –They
do not commit major sins 

With regard
to major sins, the Prophets do not commit major sins at all, and they are
protected from such major sins both before their missions began or
afterwards. 

Shaykh
al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’
al-Fataawa, 4/319: 

The view
that the Prophets are infallible and protected against committing major
sins, as opposed to minor sins, is the view of the majority of Muslim
scholars and of all groups. It is also the view of the scholars of tafseer
and hadeeth and fuqaha’. Indeed, nothing has been narrated from any of the
salaf, imams, Sahaabah, Taabi’een and those who followed them except that
which is in accordance with this view.

End quote. 

2 – Matters that have nothing to do
with conveying the message and the revelation. 

With regard
to minor sins, these may be committed by them, or by some of them. Hence the
majority of scholars are of the view that they are not infallible when it
comes to minor sins. But if they committed such actions they were not left
to persist therein, rather Allaah pointed that out to them and they hastened
to repent therefrom. 

The evidence
that they might commit minor sins and that they were not left to persist
therein is the verses in which Allaah says of Adam (interpretation of the
meaning): 

“Thus did
Adam disobey his Lord, so he went astray.

Then his Lord chose him,
and turned to him with forgiveness, and gave him guidance”

[Ta-Ha 20:121-122] 

This
indicates that Adam committed sin, but he was not left to persist therein,
and he repented to Allaah from that. 

And Allaah
says (interpretation of the meaning): 

“He said:
‘This is of Shaytaan’s (Satan’s) doing, verily, he is a plain misleading
enemy.’

He said:
‘My Lord! Verily, I have wronged myself, so forgive me.’ Then He forgave
him. Verily, He is the Oft Forgiving, the Most Merciful”

[al-Qasas
28:15-16] 

So Moosa
(peace be upon him) confessed his sin and sought forgiveness from Allaah
after he killed the Egyptian, and Allaah forgave him his sin. 

And Allaah
says (interpretation of the meaning): 

“and he
[Dawood] sought forgiveness of his Lord, and he fell down prostrate and
turned (to Allaah) in repentance.

So We
forgave him that, and verily, for him is a near access to Us, and a good
place of (final) return (Paradise)”

[Saad
38:23-24] 

Dawood’s sin
was hastening to pass judgement before hearing the case of the second
disputant. 

And our
Prophet Muhammad (peace and blessings of Allaah be upon him) was
rebuked by his Lord for several things that are mentioned in the Qur’aan,
such as the following (interpretation of the meaning): 

“O
Prophet! Why do you forbid (for yourself) that which Allaah has allowed to
you, seeking to please your wives? And Allaah is Oft Forgiving, Most
Merciful”

[al-Tahreem 66:1] 

This refers
to the well-known story with some of his wives. 

Allaah also
rebuked His Prophet (peace and blessings of Allaah be upon him)
concerning the prisoners of war at Badr: 

Muslim
narrated in his Saheeh (4588) that Ibn ‘Abbaas said: When the
prisoners were taken captive, the Messenger of Allaah (S) (peace and
blessings of Allaah be upon him) said to Abu Bakr and ‘Umar (may Allaah be
pleased with them): “What do you think about these prisoners?” Abu Bakr
said: “O Prophet of Allaah, they are our cousins and kinsmen. I think that
we should accept a ransom from them which will give us some support against
the kuffaar, and perhaps Allaah will guide them to Islam.” The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: “What do you
think, O Ibn al-Khattaab?” He said: “I say, no, by Allaah, O Messenger of
Allaah. I do not agree with Abu Bakr. I think that you should hand them over
to us so that we may strike their necks (execute them). Hand over ‘Aqeel to
‘Ali so that he may strike his neck, and hand over So and so – a relative of
‘Umar – to me, for these are the leaders and veterans of kufr.” The
Messenger of Allaah (peace and blessings of Allaah be upon him) liked
what Abu Bakr said and he did not like what I [‘Umar] said. The next day I
came and found the Messenger of Allaah (peace and blessings of Allaah
be upon him) and Abu Bakr weeping. I said: “O Messenger of Allaah, tell me,
what has made you and your companion weep? If there is a reason to weep, I
will weep with you, and there is no reason, I will pretend to weep in
sympathy with you because you are weeping.” The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: “I am weeping

because I was shown the torture to which they were subjected.
It was brought as close to me as this tree” – a tree which was near the
Prophet of Allaah (peace and blessings of Allaah be upon him) – then
Allaah revealed the words (interpretation of the meaning): 

“It is not for a Prophet
that he should have prisoners of war (and free them with ransom) until he
had made a great slaughter (among his enemies) in the land. You desire the
good of this world (i.e. the money of ransom for freeing the captives), but
Allaah desires (for you) the Hereafter. And Allaah is All-Mighty, All-Wise.

Were it
not a previous ordainment from Allaah, a severe torment would have touched
you for what you took.

So enjoy
what you have gotten of booty in war, lawful and good”

[al-Anfaal 8:67-69] 

So Allaah
permitted booty to them. 

From this
hadeeth it is clear that when the Prophet (peace and blessings of
Allaah be upon him) chose to ransom the prisoners, this was a decision that
he made by ijtihaad after consulting his companions, and he had no
revelation from Allaah concerning that. 

The words of
Allaah (interpretation of the meaning): 

“(The Prophet) frowned
and turned away.

Because
there came to him the blind man (i.e. ‘Abdullaah bin Umm Maktoom, who came
to the Prophet while he was preaching to one or some of the Quraysh chiefs)”

[‘Abasa
80:1-2] 

This is the famous story
of the great companion ‘Abd-Allaah ibn Umm Maktoom and the Messenger of
Allaah (peace and blessings of Allaah be upon him), when Allaah rebuked
him. 

Shaykh
al-Islam Ibn Taymiyah said in Majmoo’ al-Fataawa, 4/320: 

What has
been narrated from the majority of scholars is that they (the Prophets) are
not infallible with regard to minor sins, but they are not left to persist
therein. They do not say that this does not happen under any circumstances.
The first group from whom it was narrated that they are infallible in all
cases, and who say that the most, are the Raafidis (Shi’ah), who say that
they are infallible and protected even against forgetfulness and
misunderstanding. 

End quote. 

Some people
think this is too much to suggest that Prophets may commit sin, and
misinterpret some of the texts of the Qur’aan and Sunnah which indicate
that. Two specious arguments lead them to do that: 

(i) – The
fact that Allaah has commanded us to follow the Messengers and take them as
our example. The command to follow them is taken as meaning that everything
they did is an example for us to follow, and that every action and belief of
theirs is an act of worship. If we suggest that that the Messenger
(peace and blessings of Allaah be upon him) committed a sin, there will be a
dilemma, because that implies that we are commanded to imitate this sin
which was committed by the Prophet because we are commanded to follow his
example, but at the same time we should no agree with it or do it, because
it is a sin.  

This
argument is valid and is appropriate if the sin is hidden and not obvious in
such a way that it could be confused with acts of obedience. But Allaah has
explained to His Messengers where they went wrong and enabled them to repent
without delay. 

(ii) – Sins
contradict perfection and are a shortcoming. This is true if they are not
accompanied by repentance, for repentance brings forgiveness of sin, and
does not contradict perfection or bring blame upon a person. Rather in many
cases a person may be better after repenting than he was before he fell into
sin. It is well known that no Prophet committed sin but he hastened to
repent and seek forgiveness. The Prophets did not persist in sin or delay
repentance, for Allaah protected them from that, and after repenting they
became more perfect than they were before.   

3 –
Unintentional mistakes with regard to some worldly matters 

With regard
to mistakes in some worldly matters, it is permissible for them to make such
mistakes although their reason is sound and their insight is strong. This
happened to several of the Prophets including our Prophet Muhammad
(peace and blessings of Allaah be upon him). This happened with regard to
various spheres of life such as medicine, agriculture, etc. 

Muslim
narrated in his Saheeh (6127) that Raafi’ ibn Khadeej said: The
Prophet of Allaah (peace and blessings of Allaah be upon him) came to
Madeenah and found them pollinating the palm trees. He said: “What are you
doing?” They said: “We always do this.” He said: “Perhaps if you do not do
it, that will be better.” So they did not do it, and the harvest failed.
They told him about that and he said: “I am only human. If I tell you to do
something with regard to your religion, then do it, but if I tell you to do
something based on my own opinion, then I am only human.” Hence it is known
that the Prophets are infallible and protected from error with regard to the
Revelation, so we should beware of those who cast aspersions upon the
Messenger’s conveying of the Message and his laws, and say that it is his
own personal opinion. The Prophet (peace and blessings of Allaah be
upon him) could never do such a thing. Allaah says (interpretation of the
meaning): 

“Nor does he speak of
(his own) desire.

It is only a
Revelation revealed”

[al-Najm
53:3-4] 

The Standing Committee
was asked: Do the Prophets and Messengers make mistakes? 

They
replied: 

Yes, they
make mistakes but Allaah does not let them persist in their mistakes, rather
he points out their mistakes to them as a mercy to them and their nations,
and He forgives them for their mistakes, and accepts their repentance by His
Grace and Mercy, for Allaah is Oft-Forgiving, Most Merciful, as will be
clear to anyone who studies the verses of the Qur’aan which speak of that. 

How to smack children to make them pray?

 

How do we smack children to make them pray?.

Praise be to Allaah.

Abu Dawood (459) and Ahmad
(6650) narrated from ‘Amr ibn Shu’ayb from his father that his grandfather
said: The Messenger of Allaah (blessings and peace of Allaah be upon him)
said: “Teach your children to pray when they are seven years old, and smack
them if they do not pray when they are 10 years old, and separate them in
their beds.” Classed as saheeh by al-Albaani in al-Irwa’ (247). 

Ibn Qudaamah (may Allaah
have mercy upon him) said in al-Mughni (1/357):

This telling and discipline
is prescribed in the case of children in order to train them to pray, so
that they will be used to it and it will become their habit, and they will
not forsake it when they reach puberty. End quote. 

Al-Subki said: 

The guardian must tell the
child to pray when he is seven years old and smack him if he does not do so
when he is 10. 

We think we should enjoin
what is not obligatory and smack for failing to do that which is not
obligatory. We smack animals for disciplinary purposes, so what about
children? That is in the child's interests, and so that he will get used to
praying before he reaches puberty. End quote.

Fataawa al-Subki,
1/379 

So boys and girls are to be
told to pray when they are seven years old and are to be smacked if they do
not pray when they reach the age of 10. Similarly they are to be told to
fast Ramadan and should be encouraged to do good things, such as reading
Qur’aan, offering supererogatory prayers, Hajj and ‘umrah, and reciting a
lot of tasbeeh, tahleel, takbeer and tahmeed, and they should be prevented
from committing all kinds of sin. 

With regard to smacking a
child for not praying, it is stipulated that the smacking should be light
and should not be painful and should not break the skin, or break a tooth or
bone. It should be on the back or the hand and the like, and the face is to
be avoided because it is forbidden to strike it, because the Prophet
(blessings and peace of Allaah be upon him) forbade that. 

It should not be more than
10 blows, and it should be done for the purpose of discipline and teaching.
So he (the parent etc) should not show his desire to punish, except when
there is a need to show that, such as if the child is turning away from
prayer and forsaking it, and the like.  

It was narrated from Abu
Bardah al-Ansari that he heard the Messenger of Allaah (blessings and peace
of Allaah be upon him) say: No one should be given more than 10 lashes
except in the case of one of the hadd punishments of Allaah.” narrated by Al
Bukhaari (6456) and Muslim (3222). 

Ibn al-Qayyim (may Allaah
have mercy upon him) said:

the words of the Prophet,
“No one should be given more than 10 lashes except in the case of one of the
hadd punishments of Allaah,” referred to an offence or criminal act, which
has to do with what Allaah has prescribed as a punishment. 

If it is said: What do we
mean by 10 or less?   

The answer is: This has to
do with when a man hits his wife, his slave, his child, or his hired worker
for the purpose of discipline and the like: it is not permissible for him to
give more than 10 blows. This is the best way to understand the hadeeth. End
quote. 

I’laam al-Muwaqqi’een
(2/23) 

It should also not be done
in front of anyone else, so as to protect the child's self-esteem and his
dignity in front of his friends and others. 

It should be known from the
father's behaviour with his children and his disciplining of them that he
does not smack anybody whom he smacks except in obedience to Allaah and to
his Messenger (blessings and peace of Allaah be upon him), and that the only
reason he does that is the child's best interests, and his keenness to raise
him in the prescribed manner, so that the child will not .grow up hating
Islamic teachings which he may find difficult, and that he was smacked for
not doing them. 

Shaykh Ibn Baaz (may Allaah
have mercy on him) said: 

Take care of the members of
your household and do not neglect them, O slave of Allaah. You have to
strive hard in their best interests, and tell your sons and daughters to
pray at the age of seven, and smack them if they do not do so when they are
10, a light smack that will help them to obey Allaah and make them get used
to offering prayers on time, so that they will adhere properly to the
religion of Allaah and know the truth, as is narrated in saheeh reports from
the Messenger of Allaah (blessings and peace of Allaah be upon him). End
quote. 

Majmoo’ Fataawa Ibn Baaz
(6/46). 

Shaykh Ibn ‘Uthaymeen (may
Allaah have mercy on him) said: 

The Prophet (blessings and
peace of Allaah be upon him) commanded us to tell our children to pray when
they are seven years old, and to smack them if they do not pray when they
are 10 years old, even though they are not obliged to do that yet, so that
they may be trained in doing acts of worship and obedience and may get used
to them, so that it will be easy for them to do that after they grow up and
it will be dear to them. The same applies to all matters that are
blameworthy; young children should not get used to them even though they are
not yet under any obligation, because otherwise they will get used to them
when they grow up and will enjoy indulging in them. End quote.  

Fataawa Noor ‘ala
al-Darb, 11/386 

The command implies that it
is obligatory, but it is limited only to cases where smacking will be
beneficial, because sometimes you smack a child but he does not benefit from
being smacked, it only makes him scream and cry more and does not serve any
benefit. Moreover what is meant by smacking here is smacking is that is not
painful, a light smack that serves the purpose and does not cause any harm.
End quote. 

Liqa’ al-Baab il-Maftooh,
95/18 

He (may Allaah have mercy
on him) also said:

it should not be a smack
that causes injury, and it should not be a smack in the face for example, or
a smack to a lethal site; rather he should be smacked on the shoulder or the
hand and the like, which would not cause him to die. Smacking on the face is
risky, because the face is the highest and noblest part of a person and if a
person is smacked on the face it is more humiliating and shameful then if he
were to be smacked on the back. Hence it is forbidden to smack on the face.
End quote 

Fataawa Noor ‘ala
al-Darb, 13/2 

Shaykh al-Fawzaan said: 

Smacking is one of the
means of child rearing. The teacher may smack, the trainer may smack, the
guardian may smack for disciplinary purposes; and the husband may smack his
wife in cases of wilful defiance (nushooz). 

But that must be within
certain limits, and it should not be a blow that causes pain, breaks the
skin or breaks the bone; rather it should be only as much as is necessary.
End quote. 

Ighaathat al-Mustafeed
bi Sharh Kitaab al-Tawheed (282 -- 284) 

It should also be noted
that disciplining a child should not be done only for neglecting to pray;
rather it should also be done if he is careless about the conditions,
essential parts and obligatory duties of prayer. A child may pray, but he
combines prayers, or he prays without wudoo’, or he does not pray properly.
So he must be taught everything about it, and we should make sure that he is
aware of its obligatory duties, essential parts and conditions, then if he
neglects any of these things, we must advise him and teach him time after time, then if he persists he may be disciplined by means of smacking until he prays properly. 

And Allaah knows best.

The hadeeth “When the wings of the night spread , keep your children in, for the devils come out at that time” is a saheeh hadeeth

 

We have grown up being told that at Maghrib time children should not go out to play as this is the time the Jinn and shayatine come out and that they will poses any children playing out side. Is there any basis to this?.

Praise be to Allaah.

Yes, a number of saheeh
ahaadeeth were narrated concerning this etiquette. For example, it is
narrated from Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) that
the Prophet (peace and blessings of Allaah be upon him) said:

“When the wings of the
night spread  – or when evening comes – keep your children in, for the
devils come out at that time. Then when part of the night has passed, let
them go. And close the doors and mention the name of Allaah, for the
shaytaan does not open a closed door. And tie up your waterskins and mention
the name of Allaah, and cover your vessels and mention the name of Allaah,
even if you only put something over them, and extinguish your lamps.” 

Narrated by al-Bukhaari
(3280) and Muslim (2012).  

Al-Nawawi included this in
a chapter entitled Chapter on covering vessels, tying up waterskins, locking
doors, mentioning the name of Allaah over them, extinguishing fires and
lamps when going to sleep, and keeping children and livestock in after
Maghrib. 

Muslim (2013) also narrated
from Jaabir (may Allaah be pleased with him) that he said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: “Do not let
your animals and children go out when the sun has set, until the first part
of the night is over, for the devils come out when the sun sets, until the
first part of the night is over.” 

Al-Haafiz ibn Hajar (may
Allaah have mercy on him) said concerning the first hadeeth: 

“The wings of the night”
refers to when night comes after the sun has set. 

The words “then let them
go” – Ibn al-Jawzi said: Rather there is fear for children at that hour,
because the najaasah that the shayaateen seek is usually present with them
at that time, and the dhikr that would protect them is usually absent from
children, and when the shayaateen spread out they hang on to whatever they
can hang on to. Hence there is fear for children at that time. 

The reason why they spread
out at that time is that they are more able to move about at night than
during the day, because darkness is more conducive to devil forces coming
together than any other time. End quote.  

Fath al-Baari,
6/341 

al-Nawawi (may Allaah have
mercy on him) said: 

This hadeeth includes a
number of types of goodness and etiquette which combine the interests of
both this world and the Hereafter. The Prophet (peace and blessings of
Allaah be upon him) enjoined these etiquettes which are the cause of safety
from the harm of the shaytaan, and Allaah has made all of these means causes
of being safe from his harm. He is not able to uncover vessels or untie
waterskins or open doors or harm children or others if these means are
followed. This is like what it says in the saheeh hadeeth, that if a person
says Bismillah when entering his house, the shaytaan says “No place to stay”
i.e., we have no authority to stay overnight with these people. And if a man
says when having intercourse with his wife, “O Allaah, keep the shaytaan
away from us and keep the shaytaan away from what You bestow upon us (of
offspring),” that will be a cause of the child being kept safe from the harm
of the shaytaan. This is similar to this hadeeth, which is well known among
saheeh ahaadeeth. 

This hadeeth encourages us
to remember Allaah in these cases and other similar situations. Our
companions said: It is mustahabb to mention the name of Allaah over
everything that matters, and to praise Allaah at the beginning of everything
that matters, because of the well known hasan hadeeth. 

The words “wings of the
night” is a well known phrase that refers to the darkness of the night. And
it was said that it refers to when the darkness of night comes.  

The words of the Prophet
(peace and blessings of Allaah be upon him) “Keep your children in”
mean: prevent them from going out at that time. 

The words “for the devils
come out at that time” mean that there is the fear at this time that
children may be subjected to the devils’ harm because there are so many of
them at that time. And Allaah knows best. End quote. 

Sharh Muslim
(13/185). 

The Standing Committee for
Issuing Fatwas was asked the following question: 

In the saheeh hadeeth
narrated by al-Bukhaari, it says: “When the wings of the night spread, or
when evening comes, keep your children in.” Then it says: “And extinguish
your lamps.” Does this command mean that it is obligatory? If it is
mustahabb, what is the evidence to show that it is not obligatory?  

They replied: The commands
mentioned in this hadeeth are to be understood as recommendations and
advice, according to most scholars, as was stated by a number of scholars,
such as Ibn Muflih in al-Furoo’ (1/132), al-Haafiz Ibn Hajar in
Fath al-Baari (11/97). And Allaah knows best. End quote. 

Fataawa al-Lajnah al-Daa’imah (26/317) 

And Allaah knows best.

Her sister is eleven years old and her mother does not instruct her to pray; does she have any responsibilities?

 

My sister does not pray. She is eleven years old and I have repeatedly spoken to my mother about encouraging her to pray, but my mother says: You have nothing to do with her; she has a Lord who will call her to account. But the Messenger (blessings and peace of Allah be upon him) said: “Teach them (to pray) when they are seven years old and smack them (if they do not pray) when they are ten.” My question now is: Is there anything I should do with regard to this matter?.

Praise be to Allaah.

Firstly: 

We ask Allah to record for you the reward of paying attention
to your sister and your keenness for her to pray regularly. And we ask
Allah, may He be exalted, to guide your mother to undertake the duty of
calling her daughter to do good, and to raise her properly. If the daughter
refuses to pray, the mother should smack her as a form of discipline, so as
to save her from following her whims and desires, and so as to raise her to
obey Allah, may He be exalted. And we ask Him to guide your sister and to
make it easy for her to adhere to His commands. 

Secondly: 

The text of the hadeeth mentioned in the question is:

It was narrated that ‘Abd-Allah ibn ‘Amr ibn al-‘Aas (may
Allah be pleased with him) said: The Messenger of Allah (blessings and peace
of Allah be upon him) said: “Instruct your children to pray when they are
seven years old, and smack them (if they do not pray) when they are ten, and
separate them in their beds.”

Narrated by Abu Dawood (495); classed as saheeh by al-Albaani
in Saheeh Abi Dawood. 

The one to whom the command to teach the child is addressed
is not only the father and is not only the mother either; rather it is
addressed to everyone who is responsible for this child, but the father is
the first one to be addressed, because he is the “shepherd” of his
household, and he is the one who is responsible for his flock; the mother
shares this responsibility with him. 

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him)
said: 

It is obligatory for every person in authority to instruct
those over whom he has authority to pray, even the children who have not yet
reached puberty. The Prophet (blessings and peace of Allah be upon him)
said: “Instruct your children to pray when they are seven years old, and
smack them (if they do not pray) when they are ten, and separate them in
their beds.” 

Whoever has a slave who is a minor, an orphan or a child and
does not instruct him to pray, the adult may be given a severe disciplinary
punishment (ta‘zeer) if he does not instruct the minor (to pray), because he
has disobeyed Allah and His Messenger. The same applies to one who has adult
slaves, servants, a wife or slave women: he has to instruct all of them to
pray; if he does not do that, then he is disobeying Allah and His Messenger.
End quote. 

Majmoo‘ al-Fataawa, 22/50, 51 

And he (may Allah have mercy on him) said: 

Rather guardians have to instruct children to pray when they
reach the age of seven, and smack them (if they do not pray) when they are
ten. 

Majmoo‘ al-Fataawa, 28/360 

Based on that, if your mother or father are present, they are
responsible for teaching your sister and smacking her if she has reached the
age of ten (and is not praying). If your father is not present, and you have
an older brother, then the responsibility is shifted to him and your
mother. 

For more information, please see the answer to question no.
126208 

Your mother should also pay attention to herself, lest she
bear the burden of sin for what she said. Allah, may He be glorified and
exalted, will not call your sister to account for not praying if she has not
reached the age of puberty, but the mother is accountable for not teaching
her daughter and not encouraging her to pray, and not smacking her if she
does not pray. 

Al-Maawardi (may Allah have mercy on him) said: 

Teaching that to them before they reach puberty makes them
get used to it and feel comfortable with it, but neglecting them and failing
to teach them causes obvious harm, as it makes them lazy when it (prayer)
becomes obligatory, and makes them feel reluctant to do it at the time when
it becomes obligatory. As for teaching it to them when they are younger than
seven, that is not obligatory; in most cases they do not learn properly what
is taught to them and they are not able to do what they are told. But when
they reach the age of seven, they are able to discern and learn properly
what they are taught. At that age it becomes obligatory for their parents to
teach them, but they do not have to smack them if they do not do it. When
they reach the age of ten, it becomes obligatory to smack them if they do
not pray, but the smack should not be painful or cause injury, and it should
be in places where there is no fear of causing injury. And when they reach
puberty, they are now regarded as accountable, so they should be reminded
and they have to purify themselves, pray and do all other obligatory duties.
End quote. 

Al-Haawi al-Kabeer, 2/314 

With regard to your role, it is to carry on advising and
guiding your sister, and encouraging her to pray in a kind and gentle
manner. 

We ask Allah to guide her. 

And Allah knows best.