Notification settings New notifications
GST Certification Course in Delhi, 110021, [GST Update 2025] by SLA Accounting Institute,
ReplyNews • SLAIndia posted a question • 1 users followed • 0 replies • 16 views • 2 days ago
HR Training Course in Delhi,110072 , With Free SAP HCM HR Certification by SLA Consultants
ReplyNews • slatraining posted a question • 1 users followed • 0 replies • 20 views • 3 days ago
Job Oriented Accounting Course in Delhi, SLA 110041
ReplyNews • SLAIndia posted a question • 1 users followed • 0 replies • 30 views • 6 days ago
Hundreds of Hui Muslims Protest Arrest of Respected Imam in Yunnan Province, China Mainland
News • davidlo posted the article • 0 comments • 26 views • 2024-12-17 21:10
Hundreds of Hui Muslims Protest Arrest of Respected Imam in Yunnan Province, China Mainland
On December 15 and 16, hundreds of Hui Muslims gathered outside the city government office in Yuxi, Yunnan Province, to protest the arrest of a well-respected local imam by Chinese authorities. The incident highlights the Chinese Communist Party’s growing control over religious groups, extending beyond the predominantly Muslim regions of northwest China.
According to reports, Imam Ma Yuwei was forcibly detained by plainclothes police officers on the morning of December 15 while dining at a restaurant near Nie’er Square in Yuxi. That same day, his brother in Shadian narrowly avoided arrest thanks to strong opposition from local residents. These actions sparked outrage among the local Muslim community, who took to the streets demanding Ma Yuwei’s release. The protests continued into the morning of December 16.
Sources revealed that Ma Yuwei had been under surveillance and investigation by unidentified individuals for the past year. For safety reasons, he and his father had been living in a mosque for months and rarely ventured outside. On this rare occasion, while dining out, Ma was surrounded and taken away by armed officers. Protesters claim the police did not present an arrest warrant or official identification, and the only reason given for his detention was his preaching of the Quran.
This is not an isolated incident. In recent years, the Chinese government has increased pressure on various religious groups, including Uyghur Muslims in Xinjiang, through measures such as setting up so-called “re-education camps.” These actions have drawn widespread international condemnation.
The Yunnan protests suggest that these crackdowns may now be extending to Hui Muslim communities outside northwest China. Protesters pointed to repeated instances of oppression against Hui Muslims since 2017, including arrests, detentions, and suppressions, creating a cycle of conflict. They refuted government claims that no Hui Muslims have been detained in “camps,” arguing that substantial evidence indicates tens of thousands of Hui Muslims have been imprisoned.
Tensions remained high at the protest site. Police reportedly tried to disperse the crowd outside the city government office, leading to confrontations. Protesters began organizing efforts to identify undercover officers within the crowd to prepare for potential crackdowns. Witnesses reported seeing large numbers of military and police vehicles heading toward Yuxi overnight, raising concerns about further escalation.
Protesters have submitted a petition to the Yuxi city government demanding an explanation for Ma Yuwei’s arrest and guarantees of religious freedom for Hui Muslims. The petition also highlighted long-standing conflicts between the mosque and local authorities, including allegations regarding its religious activities and management.
This incident is another example of the worsening state of religious freedom in China. The government’s tightened control over religion has increasingly affected not only Uyghur Muslims in Xinjiang but also Hui Muslims and other religious groups, including Christians, in other regions of the country. view all
On December 15 and 16, hundreds of Hui Muslims gathered outside the city government office in Yuxi, Yunnan Province, to protest the arrest of a well-respected local imam by Chinese authorities. The incident highlights the Chinese Communist Party’s growing control over religious groups, extending beyond the predominantly Muslim regions of northwest China.
According to reports, Imam Ma Yuwei was forcibly detained by plainclothes police officers on the morning of December 15 while dining at a restaurant near Nie’er Square in Yuxi. That same day, his brother in Shadian narrowly avoided arrest thanks to strong opposition from local residents. These actions sparked outrage among the local Muslim community, who took to the streets demanding Ma Yuwei’s release. The protests continued into the morning of December 16.
Sources revealed that Ma Yuwei had been under surveillance and investigation by unidentified individuals for the past year. For safety reasons, he and his father had been living in a mosque for months and rarely ventured outside. On this rare occasion, while dining out, Ma was surrounded and taken away by armed officers. Protesters claim the police did not present an arrest warrant or official identification, and the only reason given for his detention was his preaching of the Quran.
This is not an isolated incident. In recent years, the Chinese government has increased pressure on various religious groups, including Uyghur Muslims in Xinjiang, through measures such as setting up so-called “re-education camps.” These actions have drawn widespread international condemnation.
The Yunnan protests suggest that these crackdowns may now be extending to Hui Muslim communities outside northwest China. Protesters pointed to repeated instances of oppression against Hui Muslims since 2017, including arrests, detentions, and suppressions, creating a cycle of conflict. They refuted government claims that no Hui Muslims have been detained in “camps,” arguing that substantial evidence indicates tens of thousands of Hui Muslims have been imprisoned.
Tensions remained high at the protest site. Police reportedly tried to disperse the crowd outside the city government office, leading to confrontations. Protesters began organizing efforts to identify undercover officers within the crowd to prepare for potential crackdowns. Witnesses reported seeing large numbers of military and police vehicles heading toward Yuxi overnight, raising concerns about further escalation.
Protesters have submitted a petition to the Yuxi city government demanding an explanation for Ma Yuwei’s arrest and guarantees of religious freedom for Hui Muslims. The petition also highlighted long-standing conflicts between the mosque and local authorities, including allegations regarding its religious activities and management.
This incident is another example of the worsening state of religious freedom in China. The government’s tightened control over religion has increasingly affected not only Uyghur Muslims in Xinjiang but also Hui Muslims and other religious groups, including Christians, in other regions of the country. view all
Hundreds of Hui Muslims Protest Arrest of Respected Imam in Yunnan Province, China Mainland
On December 15 and 16, hundreds of Hui Muslims gathered outside the city government office in Yuxi, Yunnan Province, to protest the arrest of a well-respected local imam by Chinese authorities. The incident highlights the Chinese Communist Party’s growing control over religious groups, extending beyond the predominantly Muslim regions of northwest China.
According to reports, Imam Ma Yuwei was forcibly detained by plainclothes police officers on the morning of December 15 while dining at a restaurant near Nie’er Square in Yuxi. That same day, his brother in Shadian narrowly avoided arrest thanks to strong opposition from local residents. These actions sparked outrage among the local Muslim community, who took to the streets demanding Ma Yuwei’s release. The protests continued into the morning of December 16.
Sources revealed that Ma Yuwei had been under surveillance and investigation by unidentified individuals for the past year. For safety reasons, he and his father had been living in a mosque for months and rarely ventured outside. On this rare occasion, while dining out, Ma was surrounded and taken away by armed officers. Protesters claim the police did not present an arrest warrant or official identification, and the only reason given for his detention was his preaching of the Quran.
This is not an isolated incident. In recent years, the Chinese government has increased pressure on various religious groups, including Uyghur Muslims in Xinjiang, through measures such as setting up so-called “re-education camps.” These actions have drawn widespread international condemnation.
The Yunnan protests suggest that these crackdowns may now be extending to Hui Muslim communities outside northwest China. Protesters pointed to repeated instances of oppression against Hui Muslims since 2017, including arrests, detentions, and suppressions, creating a cycle of conflict. They refuted government claims that no Hui Muslims have been detained in “camps,” arguing that substantial evidence indicates tens of thousands of Hui Muslims have been imprisoned.
Tensions remained high at the protest site. Police reportedly tried to disperse the crowd outside the city government office, leading to confrontations. Protesters began organizing efforts to identify undercover officers within the crowd to prepare for potential crackdowns. Witnesses reported seeing large numbers of military and police vehicles heading toward Yuxi overnight, raising concerns about further escalation.
Protesters have submitted a petition to the Yuxi city government demanding an explanation for Ma Yuwei’s arrest and guarantees of religious freedom for Hui Muslims. The petition also highlighted long-standing conflicts between the mosque and local authorities, including allegations regarding its religious activities and management.
This incident is another example of the worsening state of religious freedom in China. The government’s tightened control over religion has increasingly affected not only Uyghur Muslims in Xinjiang but also Hui Muslims and other religious groups, including Christians, in other regions of the country.
On December 15 and 16, hundreds of Hui Muslims gathered outside the city government office in Yuxi, Yunnan Province, to protest the arrest of a well-respected local imam by Chinese authorities. The incident highlights the Chinese Communist Party’s growing control over religious groups, extending beyond the predominantly Muslim regions of northwest China.
According to reports, Imam Ma Yuwei was forcibly detained by plainclothes police officers on the morning of December 15 while dining at a restaurant near Nie’er Square in Yuxi. That same day, his brother in Shadian narrowly avoided arrest thanks to strong opposition from local residents. These actions sparked outrage among the local Muslim community, who took to the streets demanding Ma Yuwei’s release. The protests continued into the morning of December 16.
Sources revealed that Ma Yuwei had been under surveillance and investigation by unidentified individuals for the past year. For safety reasons, he and his father had been living in a mosque for months and rarely ventured outside. On this rare occasion, while dining out, Ma was surrounded and taken away by armed officers. Protesters claim the police did not present an arrest warrant or official identification, and the only reason given for his detention was his preaching of the Quran.
This is not an isolated incident. In recent years, the Chinese government has increased pressure on various religious groups, including Uyghur Muslims in Xinjiang, through measures such as setting up so-called “re-education camps.” These actions have drawn widespread international condemnation.
The Yunnan protests suggest that these crackdowns may now be extending to Hui Muslim communities outside northwest China. Protesters pointed to repeated instances of oppression against Hui Muslims since 2017, including arrests, detentions, and suppressions, creating a cycle of conflict. They refuted government claims that no Hui Muslims have been detained in “camps,” arguing that substantial evidence indicates tens of thousands of Hui Muslims have been imprisoned.
Tensions remained high at the protest site. Police reportedly tried to disperse the crowd outside the city government office, leading to confrontations. Protesters began organizing efforts to identify undercover officers within the crowd to prepare for potential crackdowns. Witnesses reported seeing large numbers of military and police vehicles heading toward Yuxi overnight, raising concerns about further escalation.
Protesters have submitted a petition to the Yuxi city government demanding an explanation for Ma Yuwei’s arrest and guarantees of religious freedom for Hui Muslims. The petition also highlighted long-standing conflicts between the mosque and local authorities, including allegations regarding its religious activities and management.
This incident is another example of the worsening state of religious freedom in China. The government’s tightened control over religion has increasingly affected not only Uyghur Muslims in Xinjiang but also Hui Muslims and other religious groups, including Christians, in other regions of the country.
Understanding Chapter 8 Verse 60 of the Quran: A Misunderstood Message on Power
Radio·Videos • leo posted the article • 0 comments • 36 views • 2024-12-15 05:23
Dr. Shabir Ally explores the misunderstood Quranic verse 8:60, which discusses preparing strength to deter enemies. Dr. Shabir emphasizes that this verse, often misinterpreted to justify violence, actually advocates for building comprehensive strength, including economic and technological advancements, to maintain peace and deter aggression. He explains that the reference to "horses" symbolizes tools of mobility and modern warfare in today's context. Moreover, the term "frighten" in the verse is not a call for terrorizing civilians but a deterrence strategy to prevent conflict. Dr. Shabir also addresses the Arabic root words connected to this verse, highlighting their positive connotations in the Quran, such as fear of God and monasticism, contrasting these with their modern misuse. The discussion underscores the need to interpret the Quran dynamically, moving beyond classical commentaries to address contemporary contexts and challenges and reclaim the verse's intended message of peace and preparation rather than aggression or terrorism.
Understanding Chapter 8 Verse 60 of the Quran: A Misunderstood Message on Power
In this article, we dive into the widely misunderstood Chapter 8, Verse 60 of the Quran, emphasizing its themes of power and self-defense. With insights from Dr. Shabir Ally, we explore how the historical context and modern interpretations of this verse can shed light on its true meaning. By broadening our understanding of "power," we can better grasp the intention behind this verse, countering misinterpretations that align it with violence and terrorism.
The Context of Chapter 8 Verse 60
To begin our exploration, it's crucial to understand the context in which Chapter 8, Verse 60 of the Quran was revealed. This verse states: “And prepare for them what you can of strength of arms and horses tethered for battle, frightening thereby the enemy of God and your enemy, and others besides them whom you know not. God knows them.” At first glance, the verse may seem to advocate for a militaristic approach, but a deeper analysis reveals a more nuanced message about preparation and power.
Preparing Power: A Broader Perspective
Dr. Shabir Ally highlights a significant point often overlooked in traditional interpretations: the term "prepare whatever power you can muster." Historically, commentators have focused narrowly on military weaponry, such as arrows and horses. However, in our contemporary context, "power" encompasses much more than just military might.
Expanding the Definition of Power
In today’s world, we must consider factors like economic strength, technological innovation, and social cohesion as forms of power. The message of the Quran is not limited to arms and combat; it advocates for a comprehensive approach to building strength to secure peace and protection for the community.
The Misinterpretation of “Frightening the Enemy”
Another phrase that has been warped in the narrative is the encouragement to "frighten the enemy." This has been taken out of context by extremist groups to justify acts of violence and terrorism. However, Dr. Shabir emphasizes that the Quran is not suggesting Muslims should instill fear through acts of aggression. Instead, the verse conveys that a strong, prepared community will naturally deter aggression from potential enemies.
The Role of Fear in Self-Defense
It’s essential to recognize that the fear discussed here is one of deterrence, not aggression. The intent is to prevent conflict through strength, ensuring that adversaries reconsider attacking a well-prepared community. Misinterpreting this as a directive for offensive actions compromises the verse’s true objective.
The Positive Connotation of Fear in the Quran
Dr. Shabir brings to light the distinction between the Arabic terms associated with fear in the Quran. The root of the word related to fear, as seen in the context of this verse, often has a positive connotation. For instance, it aligns with the fear of God, a foundational aspect of spiritual life in Islam, denoting reverence rather than terror.
Fear as a Protective Element
The fear that is described is akin to the fear experienced during conflicts, where God helps fortify believers' hearts, giving them confidence. This protective element is vital; it solidifies the believers in their faith during trying times. While some people may misuse the verses for personal agendas, the essence of this discourse points towards respect, self-defense, and the integrity of one’s values.
Conclusion: Reclaiming the Message
In recapping Verse 60 of Chapter 8, we are reminded of the misunderstandings that often cloud interpretations of the Quran. Dr. Shabir Ally urges us to look beyond historical contexts and embrace a more evolved understanding of such verses. Recognizing that power encompasses various forms encourages a holistic approach to community defense and unity.
As we navigate these thought-provoking interpretations, it becomes our collective responsibility to spread the message of peace and understanding anchored in the Quran. The call to prepare, while steeped in historical context, persists as a relevant reminder to both seek strength and foster environments of safety and security, predicated on respect for all.
So, let us delve deeper into these teachings and work towards a genuine understanding, breaking barriers and misconceptions that have clouded the true message of Islam. view all
Understanding Chapter 8 Verse 60 of the Quran: A Misunderstood Message on Power
In this article, we dive into the widely misunderstood Chapter 8, Verse 60 of the Quran, emphasizing its themes of power and self-defense. With insights from Dr. Shabir Ally, we explore how the historical context and modern interpretations of this verse can shed light on its true meaning. By broadening our understanding of "power," we can better grasp the intention behind this verse, countering misinterpretations that align it with violence and terrorism.
The Context of Chapter 8 Verse 60
To begin our exploration, it's crucial to understand the context in which Chapter 8, Verse 60 of the Quran was revealed. This verse states: “And prepare for them what you can of strength of arms and horses tethered for battle, frightening thereby the enemy of God and your enemy, and others besides them whom you know not. God knows them.” At first glance, the verse may seem to advocate for a militaristic approach, but a deeper analysis reveals a more nuanced message about preparation and power.
Preparing Power: A Broader Perspective
Dr. Shabir Ally highlights a significant point often overlooked in traditional interpretations: the term "prepare whatever power you can muster." Historically, commentators have focused narrowly on military weaponry, such as arrows and horses. However, in our contemporary context, "power" encompasses much more than just military might.
Expanding the Definition of Power
In today’s world, we must consider factors like economic strength, technological innovation, and social cohesion as forms of power. The message of the Quran is not limited to arms and combat; it advocates for a comprehensive approach to building strength to secure peace and protection for the community.
The Misinterpretation of “Frightening the Enemy”
Another phrase that has been warped in the narrative is the encouragement to "frighten the enemy." This has been taken out of context by extremist groups to justify acts of violence and terrorism. However, Dr. Shabir emphasizes that the Quran is not suggesting Muslims should instill fear through acts of aggression. Instead, the verse conveys that a strong, prepared community will naturally deter aggression from potential enemies.
The Role of Fear in Self-Defense
It’s essential to recognize that the fear discussed here is one of deterrence, not aggression. The intent is to prevent conflict through strength, ensuring that adversaries reconsider attacking a well-prepared community. Misinterpreting this as a directive for offensive actions compromises the verse’s true objective.
The Positive Connotation of Fear in the Quran
Dr. Shabir brings to light the distinction between the Arabic terms associated with fear in the Quran. The root of the word related to fear, as seen in the context of this verse, often has a positive connotation. For instance, it aligns with the fear of God, a foundational aspect of spiritual life in Islam, denoting reverence rather than terror.
Fear as a Protective Element
The fear that is described is akin to the fear experienced during conflicts, where God helps fortify believers' hearts, giving them confidence. This protective element is vital; it solidifies the believers in their faith during trying times. While some people may misuse the verses for personal agendas, the essence of this discourse points towards respect, self-defense, and the integrity of one’s values.
Conclusion: Reclaiming the Message
In recapping Verse 60 of Chapter 8, we are reminded of the misunderstandings that often cloud interpretations of the Quran. Dr. Shabir Ally urges us to look beyond historical contexts and embrace a more evolved understanding of such verses. Recognizing that power encompasses various forms encourages a holistic approach to community defense and unity.
As we navigate these thought-provoking interpretations, it becomes our collective responsibility to spread the message of peace and understanding anchored in the Quran. The call to prepare, while steeped in historical context, persists as a relevant reminder to both seek strength and foster environments of safety and security, predicated on respect for all.
So, let us delve deeper into these teachings and work towards a genuine understanding, breaking barriers and misconceptions that have clouded the true message of Islam. view all
Dr. Shabir Ally explores the misunderstood Quranic verse 8:60, which discusses preparing strength to deter enemies. Dr. Shabir emphasizes that this verse, often misinterpreted to justify violence, actually advocates for building comprehensive strength, including economic and technological advancements, to maintain peace and deter aggression. He explains that the reference to "horses" symbolizes tools of mobility and modern warfare in today's context. Moreover, the term "frighten" in the verse is not a call for terrorizing civilians but a deterrence strategy to prevent conflict. Dr. Shabir also addresses the Arabic root words connected to this verse, highlighting their positive connotations in the Quran, such as fear of God and monasticism, contrasting these with their modern misuse. The discussion underscores the need to interpret the Quran dynamically, moving beyond classical commentaries to address contemporary contexts and challenges and reclaim the verse's intended message of peace and preparation rather than aggression or terrorism.
Understanding Chapter 8 Verse 60 of the Quran: A Misunderstood Message on Power
In this article, we dive into the widely misunderstood Chapter 8, Verse 60 of the Quran, emphasizing its themes of power and self-defense. With insights from Dr. Shabir Ally, we explore how the historical context and modern interpretations of this verse can shed light on its true meaning. By broadening our understanding of "power," we can better grasp the intention behind this verse, countering misinterpretations that align it with violence and terrorism.
The Context of Chapter 8 Verse 60
To begin our exploration, it's crucial to understand the context in which Chapter 8, Verse 60 of the Quran was revealed. This verse states: “And prepare for them what you can of strength of arms and horses tethered for battle, frightening thereby the enemy of God and your enemy, and others besides them whom you know not. God knows them.” At first glance, the verse may seem to advocate for a militaristic approach, but a deeper analysis reveals a more nuanced message about preparation and power.
Preparing Power: A Broader Perspective
Dr. Shabir Ally highlights a significant point often overlooked in traditional interpretations: the term "prepare whatever power you can muster." Historically, commentators have focused narrowly on military weaponry, such as arrows and horses. However, in our contemporary context, "power" encompasses much more than just military might.
Expanding the Definition of Power
In today’s world, we must consider factors like economic strength, technological innovation, and social cohesion as forms of power. The message of the Quran is not limited to arms and combat; it advocates for a comprehensive approach to building strength to secure peace and protection for the community.
The Misinterpretation of “Frightening the Enemy”
Another phrase that has been warped in the narrative is the encouragement to "frighten the enemy." This has been taken out of context by extremist groups to justify acts of violence and terrorism. However, Dr. Shabir emphasizes that the Quran is not suggesting Muslims should instill fear through acts of aggression. Instead, the verse conveys that a strong, prepared community will naturally deter aggression from potential enemies.
The Role of Fear in Self-Defense
It’s essential to recognize that the fear discussed here is one of deterrence, not aggression. The intent is to prevent conflict through strength, ensuring that adversaries reconsider attacking a well-prepared community. Misinterpreting this as a directive for offensive actions compromises the verse’s true objective.
The Positive Connotation of Fear in the Quran
Dr. Shabir brings to light the distinction between the Arabic terms associated with fear in the Quran. The root of the word related to fear, as seen in the context of this verse, often has a positive connotation. For instance, it aligns with the fear of God, a foundational aspect of spiritual life in Islam, denoting reverence rather than terror.
Fear as a Protective Element
The fear that is described is akin to the fear experienced during conflicts, where God helps fortify believers' hearts, giving them confidence. This protective element is vital; it solidifies the believers in their faith during trying times. While some people may misuse the verses for personal agendas, the essence of this discourse points towards respect, self-defense, and the integrity of one’s values.
Conclusion: Reclaiming the Message
In recapping Verse 60 of Chapter 8, we are reminded of the misunderstandings that often cloud interpretations of the Quran. Dr. Shabir Ally urges us to look beyond historical contexts and embrace a more evolved understanding of such verses. Recognizing that power encompasses various forms encourages a holistic approach to community defense and unity.
As we navigate these thought-provoking interpretations, it becomes our collective responsibility to spread the message of peace and understanding anchored in the Quran. The call to prepare, while steeped in historical context, persists as a relevant reminder to both seek strength and foster environments of safety and security, predicated on respect for all.
So, let us delve deeper into these teachings and work towards a genuine understanding, breaking barriers and misconceptions that have clouded the true message of Islam.
Understanding Chapter 8 Verse 60 of the Quran: A Misunderstood Message on Power
In this article, we dive into the widely misunderstood Chapter 8, Verse 60 of the Quran, emphasizing its themes of power and self-defense. With insights from Dr. Shabir Ally, we explore how the historical context and modern interpretations of this verse can shed light on its true meaning. By broadening our understanding of "power," we can better grasp the intention behind this verse, countering misinterpretations that align it with violence and terrorism.
The Context of Chapter 8 Verse 60
To begin our exploration, it's crucial to understand the context in which Chapter 8, Verse 60 of the Quran was revealed. This verse states: “And prepare for them what you can of strength of arms and horses tethered for battle, frightening thereby the enemy of God and your enemy, and others besides them whom you know not. God knows them.” At first glance, the verse may seem to advocate for a militaristic approach, but a deeper analysis reveals a more nuanced message about preparation and power.
Preparing Power: A Broader Perspective
Dr. Shabir Ally highlights a significant point often overlooked in traditional interpretations: the term "prepare whatever power you can muster." Historically, commentators have focused narrowly on military weaponry, such as arrows and horses. However, in our contemporary context, "power" encompasses much more than just military might.
Expanding the Definition of Power
In today’s world, we must consider factors like economic strength, technological innovation, and social cohesion as forms of power. The message of the Quran is not limited to arms and combat; it advocates for a comprehensive approach to building strength to secure peace and protection for the community.
The Misinterpretation of “Frightening the Enemy”
Another phrase that has been warped in the narrative is the encouragement to "frighten the enemy." This has been taken out of context by extremist groups to justify acts of violence and terrorism. However, Dr. Shabir emphasizes that the Quran is not suggesting Muslims should instill fear through acts of aggression. Instead, the verse conveys that a strong, prepared community will naturally deter aggression from potential enemies.
The Role of Fear in Self-Defense
It’s essential to recognize that the fear discussed here is one of deterrence, not aggression. The intent is to prevent conflict through strength, ensuring that adversaries reconsider attacking a well-prepared community. Misinterpreting this as a directive for offensive actions compromises the verse’s true objective.
The Positive Connotation of Fear in the Quran
Dr. Shabir brings to light the distinction between the Arabic terms associated with fear in the Quran. The root of the word related to fear, as seen in the context of this verse, often has a positive connotation. For instance, it aligns with the fear of God, a foundational aspect of spiritual life in Islam, denoting reverence rather than terror.
Fear as a Protective Element
The fear that is described is akin to the fear experienced during conflicts, where God helps fortify believers' hearts, giving them confidence. This protective element is vital; it solidifies the believers in their faith during trying times. While some people may misuse the verses for personal agendas, the essence of this discourse points towards respect, self-defense, and the integrity of one’s values.
Conclusion: Reclaiming the Message
In recapping Verse 60 of Chapter 8, we are reminded of the misunderstandings that often cloud interpretations of the Quran. Dr. Shabir Ally urges us to look beyond historical contexts and embrace a more evolved understanding of such verses. Recognizing that power encompasses various forms encourages a holistic approach to community defense and unity.
As we navigate these thought-provoking interpretations, it becomes our collective responsibility to spread the message of peace and understanding anchored in the Quran. The call to prepare, while steeped in historical context, persists as a relevant reminder to both seek strength and foster environments of safety and security, predicated on respect for all.
So, let us delve deeper into these teachings and work towards a genuine understanding, breaking barriers and misconceptions that have clouded the true message of Islam.
Understanding Quranic Verse 8:67: Misconceptions About Captives and Peaceful Coexistence
Radio·Videos • leo posted the article • 0 comments • 30 views • 2024-12-15 05:20
Dr. Shabir Ally discusses the Quran 8:67, which has been widely misunderstood as promoting violence. He explains that this verse, often interpreted as criticizing the Prophet Muhammad (peace be upon him) for taking captives instead of causing mass slaughter, has been misread due to classical commentaries and older translations. Dr. Shabir clarifies that the verse likely reflects a past practice among earlier prophets, as mentioned in the Bible, where captives were not taken but populations were decimated. The Quran introduces a new, more compassionate approach, allowing the release of captives for ransom and moving towards peaceful coexistence, a significant departure from prior traditions. He further highlights that the Prophet Muhammad’s actions at the Battle of Badr—choosing to release prisoners for ransom—aligned with this new direction. Misinterpretations of the verse arise from a retrospective justification by commentators, which contradicts the Quran’s overarching message of mercy and guidance as well as its encouragement of humane treatment, even during conflict.
Understanding Quranic Verse 8:67: Misconceptions About Captives and Peaceful Coexistence
The Quranic verse from chapter eight, verse 67, often raises eyebrows due to its perceived implications regarding captives in war. However, a closer examination reveals a nuanced message that promotes peaceful coexistence rather than violence. This article delves into the importance of this verse within its historical context, exploring its relationship with the actions of the Prophet Muhammad and earlier prophets. Understanding this verse can help dispel misconceptions about its true meaning and highlight its emphasis on mercy and forgiveness.
Contextual Background of Verse 8:67
To grasp the essence of Quran 8:67, it is crucial to place it within the historical context of the Battle of Badr. This battle marked a significant turning point for the early Muslim community, as they faced their adversaries for the first time on a large scale. The Prophet Muhammad, peace be upon him, and his followers captured prisoners during this conflict, leading to a critical decision regarding their fate.
The Prophet's Dilemma: Captives or Slaughter?
When considering what to do with the prisoners, the Prophet consulted his companions. Abu Bakr advocated for compassion, suggesting they release the captives for ransom, while Umar argued for a harsher fate—execution. Ultimately, the Prophet chose to follow Abu Bakr's advice. However, this decision did not come without consequences. The next day, both the Prophet and Abu Bakr were left distressed over the potential punishment from God for their decision.
Revelation and Guidance
Following this moment of turmoil, they received revelations that clarified the situation. God reminded the Prophet that taking captives was permissible under specific conditions, and it was not necessary to resort to violence. This was a significant shift from the actions expected of prior prophets, who were mandated to utterly destroy their enemies, as reflected in biblical texts like the Book of Joshua.
It is essential to highlight the critical aspect of divine mercy in this narrative. Although the Prophet's decision seemed initially misguided, God’s mercy prevailed, allowing the Muslim community to take the ransom and release the captives instead of incurring divine wrath.
A Shift in Understanding: The Past Tense Interpretation
Dr. Shabir emphasizes the importance of understanding the verse in the past tense, arguing that it speaks to the actions of earlier prophets rather than condemning the Prophet Muhammad's decisions. This interpretation is supported by early Islamic scholars, including Muqatil ibn Sulayman, who asserted that the command not to take captives until after slaughter was intended for previous prophets.
Lessons from Historical Precedents
Comparative analysis with the biblical context brings to light the differing approaches to warfare and captives. According to Joshua 6:18, capturing and killing were seen as a divine imperative. In contrast, the Quran conveys a powerful message of mercy and the sanctity of life, ultimately allowing for the treatment of captives with dignity.
The Larger Message: Coexistence and Prosperity
At its core, Quran 8:67 reflects a divine desire for peaceful coexistence, advocating for compassion and understanding even amid conflict. The verse counsels against pursuing worldly gains at the expense of moral integrity. Instead, believers are reminded that God desires the hereafter, urging Muslims to prioritize their spiritual obligations over materialistic pursuits.
Conclusion: From Misunderstanding to Clarity
The perceived violence within Quran 8:67 is a misconception rooted in historical context and traditional interpretations. Embracing the multifaceted nature of the verse allows for a more profound understanding that champions peace over hostility. The emphasis on post-Badr decisions signifies a divine shift towards mercy and forgiveness, guiding Muslims to navigate their moral responsibilities in times of conflict compassionately.
Ultimately, the lessons within this verse push us toward loving our fellow human beings and understanding their suffering, emphasizing that true strength lies in mercy and coexistence rather than violence. As discussions surrounding this verse continue, it is vital to approach them with an open heart and mind, seeking the true message encapsulated within the Quran's wisdom. view all
Understanding Quranic Verse 8:67: Misconceptions About Captives and Peaceful Coexistence
The Quranic verse from chapter eight, verse 67, often raises eyebrows due to its perceived implications regarding captives in war. However, a closer examination reveals a nuanced message that promotes peaceful coexistence rather than violence. This article delves into the importance of this verse within its historical context, exploring its relationship with the actions of the Prophet Muhammad and earlier prophets. Understanding this verse can help dispel misconceptions about its true meaning and highlight its emphasis on mercy and forgiveness.
Contextual Background of Verse 8:67
To grasp the essence of Quran 8:67, it is crucial to place it within the historical context of the Battle of Badr. This battle marked a significant turning point for the early Muslim community, as they faced their adversaries for the first time on a large scale. The Prophet Muhammad, peace be upon him, and his followers captured prisoners during this conflict, leading to a critical decision regarding their fate.
The Prophet's Dilemma: Captives or Slaughter?
When considering what to do with the prisoners, the Prophet consulted his companions. Abu Bakr advocated for compassion, suggesting they release the captives for ransom, while Umar argued for a harsher fate—execution. Ultimately, the Prophet chose to follow Abu Bakr's advice. However, this decision did not come without consequences. The next day, both the Prophet and Abu Bakr were left distressed over the potential punishment from God for their decision.
Revelation and Guidance
Following this moment of turmoil, they received revelations that clarified the situation. God reminded the Prophet that taking captives was permissible under specific conditions, and it was not necessary to resort to violence. This was a significant shift from the actions expected of prior prophets, who were mandated to utterly destroy their enemies, as reflected in biblical texts like the Book of Joshua.
It is essential to highlight the critical aspect of divine mercy in this narrative. Although the Prophet's decision seemed initially misguided, God’s mercy prevailed, allowing the Muslim community to take the ransom and release the captives instead of incurring divine wrath.
A Shift in Understanding: The Past Tense Interpretation
Dr. Shabir emphasizes the importance of understanding the verse in the past tense, arguing that it speaks to the actions of earlier prophets rather than condemning the Prophet Muhammad's decisions. This interpretation is supported by early Islamic scholars, including Muqatil ibn Sulayman, who asserted that the command not to take captives until after slaughter was intended for previous prophets.
Lessons from Historical Precedents
Comparative analysis with the biblical context brings to light the differing approaches to warfare and captives. According to Joshua 6:18, capturing and killing were seen as a divine imperative. In contrast, the Quran conveys a powerful message of mercy and the sanctity of life, ultimately allowing for the treatment of captives with dignity.
The Larger Message: Coexistence and Prosperity
At its core, Quran 8:67 reflects a divine desire for peaceful coexistence, advocating for compassion and understanding even amid conflict. The verse counsels against pursuing worldly gains at the expense of moral integrity. Instead, believers are reminded that God desires the hereafter, urging Muslims to prioritize their spiritual obligations over materialistic pursuits.
Conclusion: From Misunderstanding to Clarity
The perceived violence within Quran 8:67 is a misconception rooted in historical context and traditional interpretations. Embracing the multifaceted nature of the verse allows for a more profound understanding that champions peace over hostility. The emphasis on post-Badr decisions signifies a divine shift towards mercy and forgiveness, guiding Muslims to navigate their moral responsibilities in times of conflict compassionately.
Ultimately, the lessons within this verse push us toward loving our fellow human beings and understanding their suffering, emphasizing that true strength lies in mercy and coexistence rather than violence. As discussions surrounding this verse continue, it is vital to approach them with an open heart and mind, seeking the true message encapsulated within the Quran's wisdom. view all
Dr. Shabir Ally discusses the Quran 8:67, which has been widely misunderstood as promoting violence. He explains that this verse, often interpreted as criticizing the Prophet Muhammad (peace be upon him) for taking captives instead of causing mass slaughter, has been misread due to classical commentaries and older translations. Dr. Shabir clarifies that the verse likely reflects a past practice among earlier prophets, as mentioned in the Bible, where captives were not taken but populations were decimated. The Quran introduces a new, more compassionate approach, allowing the release of captives for ransom and moving towards peaceful coexistence, a significant departure from prior traditions. He further highlights that the Prophet Muhammad’s actions at the Battle of Badr—choosing to release prisoners for ransom—aligned with this new direction. Misinterpretations of the verse arise from a retrospective justification by commentators, which contradicts the Quran’s overarching message of mercy and guidance as well as its encouragement of humane treatment, even during conflict.
Understanding Quranic Verse 8:67: Misconceptions About Captives and Peaceful Coexistence
The Quranic verse from chapter eight, verse 67, often raises eyebrows due to its perceived implications regarding captives in war. However, a closer examination reveals a nuanced message that promotes peaceful coexistence rather than violence. This article delves into the importance of this verse within its historical context, exploring its relationship with the actions of the Prophet Muhammad and earlier prophets. Understanding this verse can help dispel misconceptions about its true meaning and highlight its emphasis on mercy and forgiveness.
Contextual Background of Verse 8:67
To grasp the essence of Quran 8:67, it is crucial to place it within the historical context of the Battle of Badr. This battle marked a significant turning point for the early Muslim community, as they faced their adversaries for the first time on a large scale. The Prophet Muhammad, peace be upon him, and his followers captured prisoners during this conflict, leading to a critical decision regarding their fate.
The Prophet's Dilemma: Captives or Slaughter?
When considering what to do with the prisoners, the Prophet consulted his companions. Abu Bakr advocated for compassion, suggesting they release the captives for ransom, while Umar argued for a harsher fate—execution. Ultimately, the Prophet chose to follow Abu Bakr's advice. However, this decision did not come without consequences. The next day, both the Prophet and Abu Bakr were left distressed over the potential punishment from God for their decision.
Revelation and Guidance
Following this moment of turmoil, they received revelations that clarified the situation. God reminded the Prophet that taking captives was permissible under specific conditions, and it was not necessary to resort to violence. This was a significant shift from the actions expected of prior prophets, who were mandated to utterly destroy their enemies, as reflected in biblical texts like the Book of Joshua.
It is essential to highlight the critical aspect of divine mercy in this narrative. Although the Prophet's decision seemed initially misguided, God’s mercy prevailed, allowing the Muslim community to take the ransom and release the captives instead of incurring divine wrath.
A Shift in Understanding: The Past Tense Interpretation
Dr. Shabir emphasizes the importance of understanding the verse in the past tense, arguing that it speaks to the actions of earlier prophets rather than condemning the Prophet Muhammad's decisions. This interpretation is supported by early Islamic scholars, including Muqatil ibn Sulayman, who asserted that the command not to take captives until after slaughter was intended for previous prophets.
Lessons from Historical Precedents
Comparative analysis with the biblical context brings to light the differing approaches to warfare and captives. According to Joshua 6:18, capturing and killing were seen as a divine imperative. In contrast, the Quran conveys a powerful message of mercy and the sanctity of life, ultimately allowing for the treatment of captives with dignity.
The Larger Message: Coexistence and Prosperity
At its core, Quran 8:67 reflects a divine desire for peaceful coexistence, advocating for compassion and understanding even amid conflict. The verse counsels against pursuing worldly gains at the expense of moral integrity. Instead, believers are reminded that God desires the hereafter, urging Muslims to prioritize their spiritual obligations over materialistic pursuits.
Conclusion: From Misunderstanding to Clarity
The perceived violence within Quran 8:67 is a misconception rooted in historical context and traditional interpretations. Embracing the multifaceted nature of the verse allows for a more profound understanding that champions peace over hostility. The emphasis on post-Badr decisions signifies a divine shift towards mercy and forgiveness, guiding Muslims to navigate their moral responsibilities in times of conflict compassionately.
Ultimately, the lessons within this verse push us toward loving our fellow human beings and understanding their suffering, emphasizing that true strength lies in mercy and coexistence rather than violence. As discussions surrounding this verse continue, it is vital to approach them with an open heart and mind, seeking the true message encapsulated within the Quran's wisdom.
Understanding Quranic Verse 8:67: Misconceptions About Captives and Peaceful Coexistence
The Quranic verse from chapter eight, verse 67, often raises eyebrows due to its perceived implications regarding captives in war. However, a closer examination reveals a nuanced message that promotes peaceful coexistence rather than violence. This article delves into the importance of this verse within its historical context, exploring its relationship with the actions of the Prophet Muhammad and earlier prophets. Understanding this verse can help dispel misconceptions about its true meaning and highlight its emphasis on mercy and forgiveness.
Contextual Background of Verse 8:67
To grasp the essence of Quran 8:67, it is crucial to place it within the historical context of the Battle of Badr. This battle marked a significant turning point for the early Muslim community, as they faced their adversaries for the first time on a large scale. The Prophet Muhammad, peace be upon him, and his followers captured prisoners during this conflict, leading to a critical decision regarding their fate.
The Prophet's Dilemma: Captives or Slaughter?
When considering what to do with the prisoners, the Prophet consulted his companions. Abu Bakr advocated for compassion, suggesting they release the captives for ransom, while Umar argued for a harsher fate—execution. Ultimately, the Prophet chose to follow Abu Bakr's advice. However, this decision did not come without consequences. The next day, both the Prophet and Abu Bakr were left distressed over the potential punishment from God for their decision.
Revelation and Guidance
Following this moment of turmoil, they received revelations that clarified the situation. God reminded the Prophet that taking captives was permissible under specific conditions, and it was not necessary to resort to violence. This was a significant shift from the actions expected of prior prophets, who were mandated to utterly destroy their enemies, as reflected in biblical texts like the Book of Joshua.
It is essential to highlight the critical aspect of divine mercy in this narrative. Although the Prophet's decision seemed initially misguided, God’s mercy prevailed, allowing the Muslim community to take the ransom and release the captives instead of incurring divine wrath.
A Shift in Understanding: The Past Tense Interpretation
Dr. Shabir emphasizes the importance of understanding the verse in the past tense, arguing that it speaks to the actions of earlier prophets rather than condemning the Prophet Muhammad's decisions. This interpretation is supported by early Islamic scholars, including Muqatil ibn Sulayman, who asserted that the command not to take captives until after slaughter was intended for previous prophets.
Lessons from Historical Precedents
Comparative analysis with the biblical context brings to light the differing approaches to warfare and captives. According to Joshua 6:18, capturing and killing were seen as a divine imperative. In contrast, the Quran conveys a powerful message of mercy and the sanctity of life, ultimately allowing for the treatment of captives with dignity.
The Larger Message: Coexistence and Prosperity
At its core, Quran 8:67 reflects a divine desire for peaceful coexistence, advocating for compassion and understanding even amid conflict. The verse counsels against pursuing worldly gains at the expense of moral integrity. Instead, believers are reminded that God desires the hereafter, urging Muslims to prioritize their spiritual obligations over materialistic pursuits.
Conclusion: From Misunderstanding to Clarity
The perceived violence within Quran 8:67 is a misconception rooted in historical context and traditional interpretations. Embracing the multifaceted nature of the verse allows for a more profound understanding that champions peace over hostility. The emphasis on post-Badr decisions signifies a divine shift towards mercy and forgiveness, guiding Muslims to navigate their moral responsibilities in times of conflict compassionately.
Ultimately, the lessons within this verse push us toward loving our fellow human beings and understanding their suffering, emphasizing that true strength lies in mercy and coexistence rather than violence. As discussions surrounding this verse continue, it is vital to approach them with an open heart and mind, seeking the true message encapsulated within the Quran's wisdom.
Understanding Forgiveness for Children with Autism: A Quranic Perspective
Radio·Videos • leo posted the article • 0 comments • 26 views • 2024-12-15 05:17
Dr. Shabir Ally addresses a question from a concerned mother about her autistic son who is nonverbal and does not participate in prayers or attend the mosque. Dr. Shabir reassures her that in Islam, God holds individuals accountable only for what they are capable of, citing Quranic verses and hadiths to support this principle of divine justice and mercy. He explains that individuals unable to practice or believe due to their circumstances, such as severe autism, will not be held responsible on the Day of Judgment. Instead, they may be in a better spiritual position, as they are free from accountability and will enjoy eternal bliss in the afterlife. Dr. Shabir also encourages the mother to engage her child in ways suitable to his capacity, fostering belief and connection to the Muslim community as much as possible.
Understanding Forgiveness for Children with Autism: A Quranic Perspective
In a world where we often question the mysteries of life and spirituality, the concerns of parents with children facing challenges such as autism are pressing. A central question arises: Will a child with autism be forgiven by God, especially if they cannot perform religious practices like prayer? This article delves into the Quranic teachings addressing this sensitive topic, emphasizing God's mercy and justice.
The Responsibility of Belief: What Does the Quran Say?
When pondering the question of whether God holds individuals accountable for their beliefs and actions, it is essential to understand a fundamental principle found within Islamic teachings. The Quran repeatedly stresses that God only holds people responsible for what they are capable of understanding and doing. For example, verses in the Quran suggest that one should "be conscious of God as much as you can" and that "God does not hold people responsible except for what they can bear." This establishes a vital foundation: accountability in Islam is tied closely to capacity.
The Role of God's Mercy
A crucial aspect of this conversation is the concept of God's mercy. The discussion highlights that even in situations where individuals, such as those with autism, may not fully comprehend or perform religious duties, God's forgiveness is still a guiding light. The Quran describes God as the most just judge. He understands human limitations, and His nature is fundamentally merciful.
For instance, Hadith narrates that the “pen that writes down deeds is lifted” from individuals who are not in a position to act due to immaturity or mental incapacity. This notion tells us that in God's eyes, children and those facing cognitive challenges are not burdened with obligations they cannot fulfill.
Autism Spectrum: A Wide Range of Capabilities
It’s essential to recognize that autism does not manifest uniformly; it exists on a spectrum. Some individuals are capable of remarkable intellectual feats, while others may struggle with communication and social interactions. In cases where a child is genuinely unable to engage in religious activities or comprehend beliefs, the assumption is that they reside in a state of innocence regarding accountability before God.
For parents concerned about their child’s spiritual standing, it is comforting to consider that those with disabilities receive a form of grace that may not be extended to others. These individuals may not face the same responsibilities on the Day of Judgment, reflecting God's overarching kindness and justice.
Encouragement for Parents and the Community
While God’s mercy is an ever-present reality, parents are also encouraged to engage their children within the Muslim community. Encouraging participation at the mosque or in communal activities can be beneficial, even if these engagements are adjusted to fit the child's needs and capabilities. The effort to involve children, to help them understand their identity within Islam, and to foster their spiritual growth is invaluable.
Additionally, parents should seek support from their community and experts who can assist them in nurturing their child's understanding and connection to Islam.
The Promise of Paradise
Beyond this life, Islamic teachings provide hope and assurance. The belief in an afterlife filled with peace and joy awaits all believers, including those with disabilities. This reassuring concept emphasizes that all individuals will be free from any earthly limitations or challenges upon entering paradise.
The Conclusion: Embracing Faith and Hope
In light of the concerns parents have for their children with autism, understanding the principles laid out in the Quran can offer solace. The innate kindness and justice of God assure that those unable to fulfill religious obligations are not condemned; instead, they are embraced in mercy. For parents journeying alongside children with autism, engage in prayer and action within the community, cherishing the faith that transcends trials and tribulations.
In the end, the most profound message remains: God’s understanding of human nature is profound, and His forgiveness is boundless. Parents can find peace, knowing that their child's unique path—be it through silence or struggle—remains illuminated by God's infinite compassion. view all
Understanding Forgiveness for Children with Autism: A Quranic Perspective
In a world where we often question the mysteries of life and spirituality, the concerns of parents with children facing challenges such as autism are pressing. A central question arises: Will a child with autism be forgiven by God, especially if they cannot perform religious practices like prayer? This article delves into the Quranic teachings addressing this sensitive topic, emphasizing God's mercy and justice.
The Responsibility of Belief: What Does the Quran Say?
When pondering the question of whether God holds individuals accountable for their beliefs and actions, it is essential to understand a fundamental principle found within Islamic teachings. The Quran repeatedly stresses that God only holds people responsible for what they are capable of understanding and doing. For example, verses in the Quran suggest that one should "be conscious of God as much as you can" and that "God does not hold people responsible except for what they can bear." This establishes a vital foundation: accountability in Islam is tied closely to capacity.
The Role of God's Mercy
A crucial aspect of this conversation is the concept of God's mercy. The discussion highlights that even in situations where individuals, such as those with autism, may not fully comprehend or perform religious duties, God's forgiveness is still a guiding light. The Quran describes God as the most just judge. He understands human limitations, and His nature is fundamentally merciful.
For instance, Hadith narrates that the “pen that writes down deeds is lifted” from individuals who are not in a position to act due to immaturity or mental incapacity. This notion tells us that in God's eyes, children and those facing cognitive challenges are not burdened with obligations they cannot fulfill.
Autism Spectrum: A Wide Range of Capabilities
It’s essential to recognize that autism does not manifest uniformly; it exists on a spectrum. Some individuals are capable of remarkable intellectual feats, while others may struggle with communication and social interactions. In cases where a child is genuinely unable to engage in religious activities or comprehend beliefs, the assumption is that they reside in a state of innocence regarding accountability before God.
For parents concerned about their child’s spiritual standing, it is comforting to consider that those with disabilities receive a form of grace that may not be extended to others. These individuals may not face the same responsibilities on the Day of Judgment, reflecting God's overarching kindness and justice.
Encouragement for Parents and the Community
While God’s mercy is an ever-present reality, parents are also encouraged to engage their children within the Muslim community. Encouraging participation at the mosque or in communal activities can be beneficial, even if these engagements are adjusted to fit the child's needs and capabilities. The effort to involve children, to help them understand their identity within Islam, and to foster their spiritual growth is invaluable.
Additionally, parents should seek support from their community and experts who can assist them in nurturing their child's understanding and connection to Islam.
The Promise of Paradise
Beyond this life, Islamic teachings provide hope and assurance. The belief in an afterlife filled with peace and joy awaits all believers, including those with disabilities. This reassuring concept emphasizes that all individuals will be free from any earthly limitations or challenges upon entering paradise.
The Conclusion: Embracing Faith and Hope
In light of the concerns parents have for their children with autism, understanding the principles laid out in the Quran can offer solace. The innate kindness and justice of God assure that those unable to fulfill religious obligations are not condemned; instead, they are embraced in mercy. For parents journeying alongside children with autism, engage in prayer and action within the community, cherishing the faith that transcends trials and tribulations.
In the end, the most profound message remains: God’s understanding of human nature is profound, and His forgiveness is boundless. Parents can find peace, knowing that their child's unique path—be it through silence or struggle—remains illuminated by God's infinite compassion. view all
Dr. Shabir Ally addresses a question from a concerned mother about her autistic son who is nonverbal and does not participate in prayers or attend the mosque. Dr. Shabir reassures her that in Islam, God holds individuals accountable only for what they are capable of, citing Quranic verses and hadiths to support this principle of divine justice and mercy. He explains that individuals unable to practice or believe due to their circumstances, such as severe autism, will not be held responsible on the Day of Judgment. Instead, they may be in a better spiritual position, as they are free from accountability and will enjoy eternal bliss in the afterlife. Dr. Shabir also encourages the mother to engage her child in ways suitable to his capacity, fostering belief and connection to the Muslim community as much as possible.
Understanding Forgiveness for Children with Autism: A Quranic Perspective
In a world where we often question the mysteries of life and spirituality, the concerns of parents with children facing challenges such as autism are pressing. A central question arises: Will a child with autism be forgiven by God, especially if they cannot perform religious practices like prayer? This article delves into the Quranic teachings addressing this sensitive topic, emphasizing God's mercy and justice.
The Responsibility of Belief: What Does the Quran Say?
When pondering the question of whether God holds individuals accountable for their beliefs and actions, it is essential to understand a fundamental principle found within Islamic teachings. The Quran repeatedly stresses that God only holds people responsible for what they are capable of understanding and doing. For example, verses in the Quran suggest that one should "be conscious of God as much as you can" and that "God does not hold people responsible except for what they can bear." This establishes a vital foundation: accountability in Islam is tied closely to capacity.
The Role of God's Mercy
A crucial aspect of this conversation is the concept of God's mercy. The discussion highlights that even in situations where individuals, such as those with autism, may not fully comprehend or perform religious duties, God's forgiveness is still a guiding light. The Quran describes God as the most just judge. He understands human limitations, and His nature is fundamentally merciful.
For instance, Hadith narrates that the “pen that writes down deeds is lifted” from individuals who are not in a position to act due to immaturity or mental incapacity. This notion tells us that in God's eyes, children and those facing cognitive challenges are not burdened with obligations they cannot fulfill.
Autism Spectrum: A Wide Range of Capabilities
It’s essential to recognize that autism does not manifest uniformly; it exists on a spectrum. Some individuals are capable of remarkable intellectual feats, while others may struggle with communication and social interactions. In cases where a child is genuinely unable to engage in religious activities or comprehend beliefs, the assumption is that they reside in a state of innocence regarding accountability before God.
For parents concerned about their child’s spiritual standing, it is comforting to consider that those with disabilities receive a form of grace that may not be extended to others. These individuals may not face the same responsibilities on the Day of Judgment, reflecting God's overarching kindness and justice.
Encouragement for Parents and the Community
While God’s mercy is an ever-present reality, parents are also encouraged to engage their children within the Muslim community. Encouraging participation at the mosque or in communal activities can be beneficial, even if these engagements are adjusted to fit the child's needs and capabilities. The effort to involve children, to help them understand their identity within Islam, and to foster their spiritual growth is invaluable.
Additionally, parents should seek support from their community and experts who can assist them in nurturing their child's understanding and connection to Islam.
The Promise of Paradise
Beyond this life, Islamic teachings provide hope and assurance. The belief in an afterlife filled with peace and joy awaits all believers, including those with disabilities. This reassuring concept emphasizes that all individuals will be free from any earthly limitations or challenges upon entering paradise.
The Conclusion: Embracing Faith and Hope
In light of the concerns parents have for their children with autism, understanding the principles laid out in the Quran can offer solace. The innate kindness and justice of God assure that those unable to fulfill religious obligations are not condemned; instead, they are embraced in mercy. For parents journeying alongside children with autism, engage in prayer and action within the community, cherishing the faith that transcends trials and tribulations.
In the end, the most profound message remains: God’s understanding of human nature is profound, and His forgiveness is boundless. Parents can find peace, knowing that their child's unique path—be it through silence or struggle—remains illuminated by God's infinite compassion.
Understanding Forgiveness for Children with Autism: A Quranic Perspective
In a world where we often question the mysteries of life and spirituality, the concerns of parents with children facing challenges such as autism are pressing. A central question arises: Will a child with autism be forgiven by God, especially if they cannot perform religious practices like prayer? This article delves into the Quranic teachings addressing this sensitive topic, emphasizing God's mercy and justice.
The Responsibility of Belief: What Does the Quran Say?
When pondering the question of whether God holds individuals accountable for their beliefs and actions, it is essential to understand a fundamental principle found within Islamic teachings. The Quran repeatedly stresses that God only holds people responsible for what they are capable of understanding and doing. For example, verses in the Quran suggest that one should "be conscious of God as much as you can" and that "God does not hold people responsible except for what they can bear." This establishes a vital foundation: accountability in Islam is tied closely to capacity.
The Role of God's Mercy
A crucial aspect of this conversation is the concept of God's mercy. The discussion highlights that even in situations where individuals, such as those with autism, may not fully comprehend or perform religious duties, God's forgiveness is still a guiding light. The Quran describes God as the most just judge. He understands human limitations, and His nature is fundamentally merciful.
For instance, Hadith narrates that the “pen that writes down deeds is lifted” from individuals who are not in a position to act due to immaturity or mental incapacity. This notion tells us that in God's eyes, children and those facing cognitive challenges are not burdened with obligations they cannot fulfill.
Autism Spectrum: A Wide Range of Capabilities
It’s essential to recognize that autism does not manifest uniformly; it exists on a spectrum. Some individuals are capable of remarkable intellectual feats, while others may struggle with communication and social interactions. In cases where a child is genuinely unable to engage in religious activities or comprehend beliefs, the assumption is that they reside in a state of innocence regarding accountability before God.
For parents concerned about their child’s spiritual standing, it is comforting to consider that those with disabilities receive a form of grace that may not be extended to others. These individuals may not face the same responsibilities on the Day of Judgment, reflecting God's overarching kindness and justice.
Encouragement for Parents and the Community
While God’s mercy is an ever-present reality, parents are also encouraged to engage their children within the Muslim community. Encouraging participation at the mosque or in communal activities can be beneficial, even if these engagements are adjusted to fit the child's needs and capabilities. The effort to involve children, to help them understand their identity within Islam, and to foster their spiritual growth is invaluable.
Additionally, parents should seek support from their community and experts who can assist them in nurturing their child's understanding and connection to Islam.
The Promise of Paradise
Beyond this life, Islamic teachings provide hope and assurance. The belief in an afterlife filled with peace and joy awaits all believers, including those with disabilities. This reassuring concept emphasizes that all individuals will be free from any earthly limitations or challenges upon entering paradise.
The Conclusion: Embracing Faith and Hope
In light of the concerns parents have for their children with autism, understanding the principles laid out in the Quran can offer solace. The innate kindness and justice of God assure that those unable to fulfill religious obligations are not condemned; instead, they are embraced in mercy. For parents journeying alongside children with autism, engage in prayer and action within the community, cherishing the faith that transcends trials and tribulations.
In the end, the most profound message remains: God’s understanding of human nature is profound, and His forgiveness is boundless. Parents can find peace, knowing that their child's unique path—be it through silence or struggle—remains illuminated by God's infinite compassion.
Ra'fat al-Sharif, an accomplished engineer and devoted family man who remained steadfast in his faith despite enduring unimaginable hardships in Gaza
ReplyRadio·Videos • leo posted a question • 1 users followed • 0 replies • 43 views • 2024-12-15 05:04
Dr. Shabir Ally and Dr. Safiyyah Ally explore the birth of Jesus as depicted in the Quran
Radio·Videos • leo posted the article • 0 comments • 28 views • 2024-12-15 05:01
Dr. Shabir Ally and Dr. Safiyyah Ally explore the birth of Jesus as depicted in the Quran, highlighting his central role in Islam and the remarkable character of his mother, Mary. They elaborate on the two detailed Quranic narratives in Surah Ali'Imran and Surah Maryam, emphasizing the miraculous nature of Jesus's birth, his prophetic role, and the Quran's depiction of Mary as a chosen and revered figure. Dr. Shabir contrasts the frequency of Jesus's mention in the Quran, where his name appears 25 times, with Prophet Muhammad's, whose name is mentioned four or five times. The discussion also touches on the lessons from Jesus's birth, such as the importance of prayer, charity, and kindness to parents, showcasing these values as integral to Islamic teachings. Dr. Shabir notes similarities and differences between the Quranic and biblical accounts, with the Quran providing a distinct narrative that includes Mary's seclusion, her pain during childbirth, and the miraculous defense of her honor when the infant Jesus speaks to vindicate her.
Reflecting on Jesus: Exploring the Quranic Narrative
In the midst of the Christmas season, it's essential to delve into the central role of Jesus in Islam. The birth of Jesus holds a significant place in the Quran, shedding light on the story from a unique perspective. Dr. Shabir Ally guides us through the intricate details, highlighting the portrayal of Jesus and Mary in the Quran.
Jesus and Mary in the Quran
The Quran intricately weaves the narratives of Jesus and Mary in two chapters, showcasing their importance in Islamic teachings. Maryam, the mother of Jesus, is mentioned abundantly in the Quran, emphasizing her remarkable stature. Unlike chapters named after Jesus, the Quran's focus underscores the pivotal roles of Mary and the family of Imran, Jesus' grandfather.
The Miraculous Birth of Jesus
The Quran paints a vivid picture of the miraculous birth of Jesus through angelic announcements to Mary. Emphasizing Mary's purity and divine selection, the Quran narrates the miraculous conception of Jesus, surpassing human understanding. This divine event, echoed by angelic proclamations, sets the stage for Jesus' revered birth.
Lessons from the Quranic Narrative
Through the birth of Jesus, the Quran imparts essential lessons on prayer, charity, and honoring parents. Jesus' devotion to God and his exemplary treatment of his mother serve as timeless teachings for Muslims. The Quranic narrative resonates with the broader Christian perspectives found in the Gospels, emphasizing shared values and details.
Embracing Diversity at Muslim Media Hub
Transitioning to "Muslim Media Hub," Dr. Shabir and Safiyyah continue their mission of spreading positivity and understanding Islam. Their commitment to inclusivity and education shines through, creating a space for dialogue and appreciation of diverse perspectives.
As we reflect on the Quranic narrative of Jesus' birth, we are reminded of the universal values of love, devotion, and compassion that bind us together across faith traditions. The story of Jesus in the Quran serves as a beacon of hope and unity, bridging hearts and minds in the spirit of shared humanity. view all
Reflecting on Jesus: Exploring the Quranic Narrative
In the midst of the Christmas season, it's essential to delve into the central role of Jesus in Islam. The birth of Jesus holds a significant place in the Quran, shedding light on the story from a unique perspective. Dr. Shabir Ally guides us through the intricate details, highlighting the portrayal of Jesus and Mary in the Quran.
Jesus and Mary in the Quran
The Quran intricately weaves the narratives of Jesus and Mary in two chapters, showcasing their importance in Islamic teachings. Maryam, the mother of Jesus, is mentioned abundantly in the Quran, emphasizing her remarkable stature. Unlike chapters named after Jesus, the Quran's focus underscores the pivotal roles of Mary and the family of Imran, Jesus' grandfather.
The Miraculous Birth of Jesus
The Quran paints a vivid picture of the miraculous birth of Jesus through angelic announcements to Mary. Emphasizing Mary's purity and divine selection, the Quran narrates the miraculous conception of Jesus, surpassing human understanding. This divine event, echoed by angelic proclamations, sets the stage for Jesus' revered birth.
Lessons from the Quranic Narrative
Through the birth of Jesus, the Quran imparts essential lessons on prayer, charity, and honoring parents. Jesus' devotion to God and his exemplary treatment of his mother serve as timeless teachings for Muslims. The Quranic narrative resonates with the broader Christian perspectives found in the Gospels, emphasizing shared values and details.
Embracing Diversity at Muslim Media Hub
Transitioning to "Muslim Media Hub," Dr. Shabir and Safiyyah continue their mission of spreading positivity and understanding Islam. Their commitment to inclusivity and education shines through, creating a space for dialogue and appreciation of diverse perspectives.
As we reflect on the Quranic narrative of Jesus' birth, we are reminded of the universal values of love, devotion, and compassion that bind us together across faith traditions. The story of Jesus in the Quran serves as a beacon of hope and unity, bridging hearts and minds in the spirit of shared humanity. view all
Dr. Shabir Ally and Dr. Safiyyah Ally explore the birth of Jesus as depicted in the Quran, highlighting his central role in Islam and the remarkable character of his mother, Mary. They elaborate on the two detailed Quranic narratives in Surah Ali'Imran and Surah Maryam, emphasizing the miraculous nature of Jesus's birth, his prophetic role, and the Quran's depiction of Mary as a chosen and revered figure. Dr. Shabir contrasts the frequency of Jesus's mention in the Quran, where his name appears 25 times, with Prophet Muhammad's, whose name is mentioned four or five times. The discussion also touches on the lessons from Jesus's birth, such as the importance of prayer, charity, and kindness to parents, showcasing these values as integral to Islamic teachings. Dr. Shabir notes similarities and differences between the Quranic and biblical accounts, with the Quran providing a distinct narrative that includes Mary's seclusion, her pain during childbirth, and the miraculous defense of her honor when the infant Jesus speaks to vindicate her.
Reflecting on Jesus: Exploring the Quranic Narrative
In the midst of the Christmas season, it's essential to delve into the central role of Jesus in Islam. The birth of Jesus holds a significant place in the Quran, shedding light on the story from a unique perspective. Dr. Shabir Ally guides us through the intricate details, highlighting the portrayal of Jesus and Mary in the Quran.
Jesus and Mary in the Quran
The Quran intricately weaves the narratives of Jesus and Mary in two chapters, showcasing their importance in Islamic teachings. Maryam, the mother of Jesus, is mentioned abundantly in the Quran, emphasizing her remarkable stature. Unlike chapters named after Jesus, the Quran's focus underscores the pivotal roles of Mary and the family of Imran, Jesus' grandfather.
The Miraculous Birth of Jesus
The Quran paints a vivid picture of the miraculous birth of Jesus through angelic announcements to Mary. Emphasizing Mary's purity and divine selection, the Quran narrates the miraculous conception of Jesus, surpassing human understanding. This divine event, echoed by angelic proclamations, sets the stage for Jesus' revered birth.
Lessons from the Quranic Narrative
Through the birth of Jesus, the Quran imparts essential lessons on prayer, charity, and honoring parents. Jesus' devotion to God and his exemplary treatment of his mother serve as timeless teachings for Muslims. The Quranic narrative resonates with the broader Christian perspectives found in the Gospels, emphasizing shared values and details.
Embracing Diversity at Muslim Media Hub
Transitioning to "Muslim Media Hub," Dr. Shabir and Safiyyah continue their mission of spreading positivity and understanding Islam. Their commitment to inclusivity and education shines through, creating a space for dialogue and appreciation of diverse perspectives.
As we reflect on the Quranic narrative of Jesus' birth, we are reminded of the universal values of love, devotion, and compassion that bind us together across faith traditions. The story of Jesus in the Quran serves as a beacon of hope and unity, bridging hearts and minds in the spirit of shared humanity.
Reflecting on Jesus: Exploring the Quranic Narrative
In the midst of the Christmas season, it's essential to delve into the central role of Jesus in Islam. The birth of Jesus holds a significant place in the Quran, shedding light on the story from a unique perspective. Dr. Shabir Ally guides us through the intricate details, highlighting the portrayal of Jesus and Mary in the Quran.
Jesus and Mary in the Quran
The Quran intricately weaves the narratives of Jesus and Mary in two chapters, showcasing their importance in Islamic teachings. Maryam, the mother of Jesus, is mentioned abundantly in the Quran, emphasizing her remarkable stature. Unlike chapters named after Jesus, the Quran's focus underscores the pivotal roles of Mary and the family of Imran, Jesus' grandfather.
The Miraculous Birth of Jesus
The Quran paints a vivid picture of the miraculous birth of Jesus through angelic announcements to Mary. Emphasizing Mary's purity and divine selection, the Quran narrates the miraculous conception of Jesus, surpassing human understanding. This divine event, echoed by angelic proclamations, sets the stage for Jesus' revered birth.
Lessons from the Quranic Narrative
Through the birth of Jesus, the Quran imparts essential lessons on prayer, charity, and honoring parents. Jesus' devotion to God and his exemplary treatment of his mother serve as timeless teachings for Muslims. The Quranic narrative resonates with the broader Christian perspectives found in the Gospels, emphasizing shared values and details.
Embracing Diversity at Muslim Media Hub
Transitioning to "Muslim Media Hub," Dr. Shabir and Safiyyah continue their mission of spreading positivity and understanding Islam. Their commitment to inclusivity and education shines through, creating a space for dialogue and appreciation of diverse perspectives.
As we reflect on the Quranic narrative of Jesus' birth, we are reminded of the universal values of love, devotion, and compassion that bind us together across faith traditions. The story of Jesus in the Quran serves as a beacon of hope and unity, bridging hearts and minds in the spirit of shared humanity.
Dr. Shabir Ally delves into the context of the Quran 9:1, which proclaims freedom from obligations towards idolaters with whom treaties were made.
Radio·Videos • leo posted the article • 0 comments • 27 views • 2024-12-15 04:59
Dr. Shabir Ally delves into the context of the Quran 9:1, which proclaims freedom from obligations towards idolaters with whom treaties were made. Dr. Shabir explains that this declaration addresses a historical context where treaties ensured mutual safety between parties. When such treaties were violated by one side, the other was no longer bound by their terms. He clarifies that this verse is not a call to violence but a response to treachery, allowing the renegotiation of terms if the offending party repents and seeks reconciliation. He also connects this verse with surrounding verses, which emphasize upholding treaties with those who remain faithful to their agreements, highlighting Islam's commitment to fairness and justice in such matters. Dr. Shabir also notes that some classical interpretations have misrepresented the verse, suggesting it calls for ending all treaties with idolaters, which contributes to misunderstandings about its meaning. The discussion underscores the importance of interpreting Quranic verses within their historical and textual context to avoid misconceptions and promote a more nuanced understanding of Islam's teachings.
Understanding Quranic Verses: Misinterpreted Treaty Proclamation
In this analysis of a misunderstood Quranic verse from chapter nine, Dr. Shabir sheds light on the concept of treaties in Islam. The verse in question declares freedom from obligation towards those who broke a treaty with Muslims, clarifying that the broken treaty releases both parties from their commitments. Dr. Shabir emphasizes the historical context of treaties in the time of the Prophet Muhammad, where treaties ensured mutual safety from attacks. The verse serves as a proclamation of immunity from obligations towards those who breached the treaty, while leaving room for reconciliation if the other party repents and seeks to renew the covenant.
The Context of Treaties in Islamic History
The video delves into the significance of treaties in early Islamic history, highlighting the importance of honoring such agreements for peaceful coexistence. Dr. Shabir explains the implications of breaking a treaty, which would render both parties vulnerable to potential hostilities. By exploring related verses from Surah 8 and 9, the continuity and interconnectedness of these Quranic teachings become apparent. The verse's true message is revealed as a call for justice and mutual respect in contractual relationships.
Dispelling Misconceptions
Through an insightful discussion, Dr. Shabir clarifies the misconception surrounding the verse, where some misinterpret it as inciting violence against non-Muslims. He emphasizes that the verse simply acknowledges the breach of trust by the other party and affirms the freedom from obligations resulting from the broken treaty. The focus is on the importance of upholding agreements and offering the opportunity for reconciliation and renewal of covenants based on mutual understanding and respect.
Building Understanding and Unity
The dialogue underscores the broader theme of maintaining peace and honoring commitments in interfaith interactions. By examining the historical and textual context of the Quranic verse, Dr. Shabir encourages a nuanced understanding of Islamic principles related to treaties and alliances. The video concludes with a call for exploring further verses related to treaties, highlighting the interconnected nature of Quranic teachings on this subject.
In conclusion, the exploration of this Quranic verse serves as a reminder of the importance of integrity and justice in relationships, offering insights into the nuanced interpretation of religious texts. By dispelling misconceptions and promoting understanding, the discourse contributes to fostering harmony and mutual respect among diverse faith communities. view all
Understanding Quranic Verses: Misinterpreted Treaty Proclamation
In this analysis of a misunderstood Quranic verse from chapter nine, Dr. Shabir sheds light on the concept of treaties in Islam. The verse in question declares freedom from obligation towards those who broke a treaty with Muslims, clarifying that the broken treaty releases both parties from their commitments. Dr. Shabir emphasizes the historical context of treaties in the time of the Prophet Muhammad, where treaties ensured mutual safety from attacks. The verse serves as a proclamation of immunity from obligations towards those who breached the treaty, while leaving room for reconciliation if the other party repents and seeks to renew the covenant.
The Context of Treaties in Islamic History
The video delves into the significance of treaties in early Islamic history, highlighting the importance of honoring such agreements for peaceful coexistence. Dr. Shabir explains the implications of breaking a treaty, which would render both parties vulnerable to potential hostilities. By exploring related verses from Surah 8 and 9, the continuity and interconnectedness of these Quranic teachings become apparent. The verse's true message is revealed as a call for justice and mutual respect in contractual relationships.
Dispelling Misconceptions
Through an insightful discussion, Dr. Shabir clarifies the misconception surrounding the verse, where some misinterpret it as inciting violence against non-Muslims. He emphasizes that the verse simply acknowledges the breach of trust by the other party and affirms the freedom from obligations resulting from the broken treaty. The focus is on the importance of upholding agreements and offering the opportunity for reconciliation and renewal of covenants based on mutual understanding and respect.
Building Understanding and Unity
The dialogue underscores the broader theme of maintaining peace and honoring commitments in interfaith interactions. By examining the historical and textual context of the Quranic verse, Dr. Shabir encourages a nuanced understanding of Islamic principles related to treaties and alliances. The video concludes with a call for exploring further verses related to treaties, highlighting the interconnected nature of Quranic teachings on this subject.
In conclusion, the exploration of this Quranic verse serves as a reminder of the importance of integrity and justice in relationships, offering insights into the nuanced interpretation of religious texts. By dispelling misconceptions and promoting understanding, the discourse contributes to fostering harmony and mutual respect among diverse faith communities. view all
Dr. Shabir Ally delves into the context of the Quran 9:1, which proclaims freedom from obligations towards idolaters with whom treaties were made. Dr. Shabir explains that this declaration addresses a historical context where treaties ensured mutual safety between parties. When such treaties were violated by one side, the other was no longer bound by their terms. He clarifies that this verse is not a call to violence but a response to treachery, allowing the renegotiation of terms if the offending party repents and seeks reconciliation. He also connects this verse with surrounding verses, which emphasize upholding treaties with those who remain faithful to their agreements, highlighting Islam's commitment to fairness and justice in such matters. Dr. Shabir also notes that some classical interpretations have misrepresented the verse, suggesting it calls for ending all treaties with idolaters, which contributes to misunderstandings about its meaning. The discussion underscores the importance of interpreting Quranic verses within their historical and textual context to avoid misconceptions and promote a more nuanced understanding of Islam's teachings.
Understanding Quranic Verses: Misinterpreted Treaty Proclamation
In this analysis of a misunderstood Quranic verse from chapter nine, Dr. Shabir sheds light on the concept of treaties in Islam. The verse in question declares freedom from obligation towards those who broke a treaty with Muslims, clarifying that the broken treaty releases both parties from their commitments. Dr. Shabir emphasizes the historical context of treaties in the time of the Prophet Muhammad, where treaties ensured mutual safety from attacks. The verse serves as a proclamation of immunity from obligations towards those who breached the treaty, while leaving room for reconciliation if the other party repents and seeks to renew the covenant.
The Context of Treaties in Islamic History
The video delves into the significance of treaties in early Islamic history, highlighting the importance of honoring such agreements for peaceful coexistence. Dr. Shabir explains the implications of breaking a treaty, which would render both parties vulnerable to potential hostilities. By exploring related verses from Surah 8 and 9, the continuity and interconnectedness of these Quranic teachings become apparent. The verse's true message is revealed as a call for justice and mutual respect in contractual relationships.
Dispelling Misconceptions
Through an insightful discussion, Dr. Shabir clarifies the misconception surrounding the verse, where some misinterpret it as inciting violence against non-Muslims. He emphasizes that the verse simply acknowledges the breach of trust by the other party and affirms the freedom from obligations resulting from the broken treaty. The focus is on the importance of upholding agreements and offering the opportunity for reconciliation and renewal of covenants based on mutual understanding and respect.
Building Understanding and Unity
The dialogue underscores the broader theme of maintaining peace and honoring commitments in interfaith interactions. By examining the historical and textual context of the Quranic verse, Dr. Shabir encourages a nuanced understanding of Islamic principles related to treaties and alliances. The video concludes with a call for exploring further verses related to treaties, highlighting the interconnected nature of Quranic teachings on this subject.
In conclusion, the exploration of this Quranic verse serves as a reminder of the importance of integrity and justice in relationships, offering insights into the nuanced interpretation of religious texts. By dispelling misconceptions and promoting understanding, the discourse contributes to fostering harmony and mutual respect among diverse faith communities.
Understanding Quranic Verses: Misinterpreted Treaty Proclamation
In this analysis of a misunderstood Quranic verse from chapter nine, Dr. Shabir sheds light on the concept of treaties in Islam. The verse in question declares freedom from obligation towards those who broke a treaty with Muslims, clarifying that the broken treaty releases both parties from their commitments. Dr. Shabir emphasizes the historical context of treaties in the time of the Prophet Muhammad, where treaties ensured mutual safety from attacks. The verse serves as a proclamation of immunity from obligations towards those who breached the treaty, while leaving room for reconciliation if the other party repents and seeks to renew the covenant.
The Context of Treaties in Islamic History
The video delves into the significance of treaties in early Islamic history, highlighting the importance of honoring such agreements for peaceful coexistence. Dr. Shabir explains the implications of breaking a treaty, which would render both parties vulnerable to potential hostilities. By exploring related verses from Surah 8 and 9, the continuity and interconnectedness of these Quranic teachings become apparent. The verse's true message is revealed as a call for justice and mutual respect in contractual relationships.
Dispelling Misconceptions
Through an insightful discussion, Dr. Shabir clarifies the misconception surrounding the verse, where some misinterpret it as inciting violence against non-Muslims. He emphasizes that the verse simply acknowledges the breach of trust by the other party and affirms the freedom from obligations resulting from the broken treaty. The focus is on the importance of upholding agreements and offering the opportunity for reconciliation and renewal of covenants based on mutual understanding and respect.
Building Understanding and Unity
The dialogue underscores the broader theme of maintaining peace and honoring commitments in interfaith interactions. By examining the historical and textual context of the Quranic verse, Dr. Shabir encourages a nuanced understanding of Islamic principles related to treaties and alliances. The video concludes with a call for exploring further verses related to treaties, highlighting the interconnected nature of Quranic teachings on this subject.
In conclusion, the exploration of this Quranic verse serves as a reminder of the importance of integrity and justice in relationships, offering insights into the nuanced interpretation of religious texts. By dispelling misconceptions and promoting understanding, the discourse contributes to fostering harmony and mutual respect among diverse faith communities.
I NEED AN URGENT LOAN
ReplyNews • garrysa posted a question • 1 users followed • 0 replies • 85 views • 2024-12-06 20:19
Tafsīr al-Qurṭubī | The General Judgments of the Qur’an and Clarification of What it Contains of the Sunnah and Āyahs of Discrimination
Articles • FAIZA posted the article • 0 comments • 47 views • 2024-12-02 21:39
Tafsīr al-Qurṭubī
The General Judgments of the Qur’an and Clarification of What it Contains of the Sunnah and Āyahs of Discrimination
Abū ‘Abdullāh Muḥammad ibn Aḥmad ibn Abī Bakr ibn Farḥ al-Anṣārī al-Khazrajī al-Andalusī al-Qurṭubī
Vol. 4
Juz’ 4: Sūrah Āli ‘Imrān 96 – 200 & Sūrat an-Nisā’ 1 – 23
translated by Aisha Bewley
DIWAN PRESS
Classical and Contemporary Books on Islam and Sufism
Founded in 1971
Tafsīr al-Qurṭubī
Vol. 4
Juz’ 4: Juz’ 4: Sūrat Āli 'Imrān 96 – 200
& Sūrat an-Nisā’ 1 – 23
1
Tafsīr al-Qurṭubī
Vol. 4
Juz’ 4: Juz’ 4: Sūrat Āli 'Imrān 96 – 200
& Sūrat an-Nisā’ 1 – 23
1
Tafsīr al-Qurṭubī
Vol. 4
Juz’ 4: Juz’ 4: Sūrat Āli 'Imrān 96 – 200
& Sūrat an-Nisā’ 1 – 23
1
Tafsīr al-Qurṭubī
Vol. 4
Juz’ 4: Juz’ 4: Sūrat Āli 'Imrān 96 – 200
& Sūrat an-Nisā’ 1 – 23
1
Tafsīr al-Qurṭubī
The General Judgments of the Qur’an and Clarification of what it contains of the Sunnah and Āyahs of Discrimination
Vol. 4
Juz’ 4: Sūrah Āli ‘Imrān 96 – 200 & Sūrat an-Nisā’ 1 – 23
Abū ‘Abdullāh Muḥammad ibn Aḥmad ibn Abī Bakr ibn Farḥ al-Anṣārī al-Khazrajī al-Andalusī al-Qurṭubī
translated by
Aisha Bewley
DIWAN PRESS
Classical and Contemporary Books on Islam and Sufism
Downloaded via sunniconnect.com.
The Publisher have books from both Authentic and Deviant scholars. The Readers are requested to be careful and differentiate such scholars to make sure about the Authenticity of the knowledge. The sufsim mentioned here refers to early stage sufism which is entirely different from what it is today. We recommend the reader to read the book “Devil’s Deception” by Ibn Jawzi for further clarification on this issue.
© Aisha Bewley
Published by: Diwan Press Ltd.
Website: www.diwanpress.com
E-mail: [email protected]
All rights reserved. No part of this publication may be reproduced, stored in any retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without the prior permission of the publishers.
By: Abu ‘Abdullah Muhammad ibn Ahmad al-Qurtubi
Translated by: Aisha Abdarrahman Bewley
Edited by: Abdalhaqq Bewley
A catalogue record of this book is available from the British Library.
ISBN13: 978-1-908892-96-6 (Paperback)
978-1-908892-97-3 (Casebound)
978-1-908892-98-0 (ePub & Kindle)
CONTENTS
Translator’s note vii
Sūrah Āli ‘Imrān – The Family of ‘Imrān 96 – 200 1
Sūrat an-Nisā’ – The Family of ‘Imrān 1 – 23 155
Table of Contents for Āyats 276
Glossary 279
CONTENTS
Translator’s note vii
Sūrah Āli ‘Imrān – The Family of ‘Imrān 96 – 200 1
Sūrat an-Nisā’ – The Family of ‘Imrān 1 – 23 155
Table of Contents for Āyats 276
Glossary 279
CONTENTS
Translator’s note vii
Sūrah Āli ‘Imrān – The Family of ‘Imrān 96 – 200 1
Sūrat an-Nisā’ – The Family of ‘Imrān 1 – 23 155
Table of Contents for Āyats 276
Glossary 279
CONTENTS
Translator’s note vii
Sūrah Āli ‘Imrān – The Family of ‘Imrān 96 – 200 1
Sūrat an-Nisā’ – The Family of ‘Imrān 1 – 23 155
Table of Contents for Āyats 276
Glossary 279
Table of Transliterations
| Arabic | Latin | Arabic | Latin |
|--------|-------|----------|-------|
| ض | d | ط | t |
| ظ | z | ع | gh |
| ث | t | غ | gh |
| ذ | dh | ف | f |
| ر | r | ق | q |
| ز | z | ك | k |
| س | s | ل | l |
| ش | sh | م | m |
| ح | h | ن | n |
| ت | th | هـ | h |
| خ | kh | و | w |
| د | d | ي | y |
| ص | s | | |
Long vowel | Short vowel
| Arabic | Latin | Examples |
|--------|--------|-------------|
| ا | ā | a [fātih] |
| و | ū | u [damm] |
| ي | i | i [kasrah] |
| ءا | aw | |
| ءي | ay | |
TRANSLATOR’S NOTE
The Arabic for the āyats is from the Algerian State edition of the riwāyah of Imam Warsh from the qirā’ah of Imam Nāfī‘ of Madina, whose recitation is one of the ten mutawātir recitations that are mass-transmitted from the time of the Prophet ⌈.⌋
There are minor omissions in the text. Some poems have been omitted which the author quotes to illustrate a point of grammatical usage or as an example of orthography or the usage of a word, often a derivative of the root of the word used in the āyah, but not the actual word used. Often it is difficult to convey the sense in English. Occasionally the author explores a grammatical matter or a tangential issue, and some of these may have been shortened. English grammatical terms used to translate Arabic grammatical terms do not have exactly the same meaning, sometimes rendering a precise translation of them problematic and often obscure.
The end of a juz’ may vary by an āyah or two in order to preserve relevant passages.
TRANSLATOR’S NOTE
The Arabic for the āyats is from the Algerian State edition of the riwāyah of Imam Warsh from the qirā’ah of Imam Nāfī‘ of Madina, whose recitation is one of the ten mutawātir recitations that are mass-transmitted from the time of the Prophet ⌈.⌋
There are minor omissions in the text. Some poems have been omitted which the author quotes to illustrate a point of grammatical usage or as an example of orthography or the usage of a word, often a derivative of the root of the word used in the āyah, but not the actual word used. Often it is difficult to convey the sense in English. Occasionally the author explores a grammatical matter or a tangential issue, and some of these may have been shortened. English grammatical terms used to translate Arabic grammatical terms do not have exactly the same meaning, sometimes rendering a precise translation of them problematic and often obscure.
The end of a juz’ may vary by an āyah or two in order to preserve relevant passages.
TRANSLATOR’S NOTE
The Arabic for the āyats is from the Algerian State edition of the riwāyah of Imam Warsh from the qirā’ah of Imam Nāfī‘ of Madina, whose recitation is one of the ten mutawātir recitations that are mass-transmitted from the time of the Prophet ⌈.⌋
There are minor omissions in the text. Some poems have been omitted which the author quotes to illustrate a point of grammatical usage or as an example of orthography or the usage of a word, often a derivative of the root of the word used in the āyah, but not the actual word used. Often it is difficult to convey the sense in English. Occasionally the author explores a grammatical matter or a tangential issue, and some of these may have been shortened. English grammatical terms used to translate Arabic grammatical terms do not have exactly the same meaning, sometimes rendering a precise translation of them problematic and often obscure.
The end of a juz’ may vary by an āyah or two in order to preserve relevant passages.
TRANSLATOR’S NOTE
The Arabic for the āyats is from the Algerian State edition of the riwāyah of Imam Warsh from the qirā’ah of Imam Nāfī‘ of Madina, whose recitation is one of the ten mutawātir recitations that are mass-transmitted from the time of the Prophet ⌈.⌋
There are minor omissions in the text. Some poems have been omitted which the author quotes to illustrate a point of grammatical usage or as an example of orthography or the usage of a word, often a derivative of the root of the word used in the āyah, but not the actual word used. Often it is difficult to convey the sense in English. Occasionally the author explores a grammatical matter or a tangential issue, and some of these may have been shortened. English grammatical terms used to translate Arabic grammatical terms do not have exactly the same meaning, sometimes rendering a precise translation of them problematic and often obscure.
The end of a juz’ may vary by an āyah or two in order to preserve relevant passages.
Sūrah ĀL ‘Imrān – The Family of ‘Imrān 96 – 200
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَالَمِينَ ﴿96﴾ فِيهِ آيَاتٌ بَيِّنَاتٌ مَكَانُ إِبْرَاهِيمَ ۖ وَمَن دَخَلَهُ كَانَ آمِنًا ۚ وَأَذَّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُواكَ رِجَالًا وَعَلَى كُلِّ ضَامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ ﴿97﴾ لّيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ عَلَى مَا رَزَقَهُمْ مِّنْ بَهِيمَةِ الْأَنعَامِ ۚ فَكُلُوا مِنهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ ﴿98﴾ ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ ۖ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ ﴿99﴾ ذَٰلِكَ وَمَن يُعَظِّمْ حُرُمَاتِ اللَّهِ فَهُوَ خَيْرٌ لَهُ عِندَ رَبِّهِ ۖ وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ إِلَّا مَا يُتْلَى عَلَيْكُمْ فَاجْتَنِبُوا رِجْسَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ ﴿100﴾
The first House established for mankind was that at Bakkah, a place of blessing and a guidance for all beings. In it are Clear Signs – the Maqām of Ibrāhīm. All who enter it are safe. Hajj to the House is a duty owed to Allah by all mankind – those who can find a way to do it. But if anyone disbelieves, Allah is Rich Beyond Need of any being.
It is confirmed in Ṣaḥīḥ Muslim that Abū Dharr said, ‘I asked the Messenger of Allah ﷺ about the first mosque established on the earth and he answered, “The Masjid al-Ḥarām.” I asked, “And then?” He said, “Al-Aqṣā.” I asked, “How long was there between them?” “Forty years,” he replied, “and then the whole earth became a mosque for you, so pray wherever you are when the time for prayer comes.”’
Mujāhid and Qaṭādah said, ‘There was no house before it.’ ʿAlī said, ‘There were many houses before it. What is meant is that it is the first house established for worship.’ Mujāhid said, ‘The Muslims and Jews boasted and the Jews said, “The temple of Jerusalem is better and greater than the Kaʿbah because it was the place of the emigration of Prophets and is in the Holy Land.” The Muslims said, “The Kaʿbah is better.” Allah then revealed this āyah. How the House was built has already been dealt with in al-Baqarah. Mujāhid said, ‘Allah created the site of this house two thousand years before the House was built.’
He created any of the earth, and its foundations are in the seventh and lowest earth. As for Al-Aqṣā, Sulaymān built it.’ An-Nasāʾī transmitted this with a sound isnāḍ from ‘Abdullāh ibn ‘Amr. The Prophet ﷺ said, ‘When Sulaymān ibn Dāwūd built the temple in Jerusalem, he asked Allah for three things. He asked Allah for judgment corresponding to His judgment and he was given it. He asked Allah for a kingdom which no one after him would have and he was given that. He asked Allah, when he finished building the temple, that anyone who approached it for the sole reason of praying in it would have his errors fall from him so that he would be like he was on the day he was born, and this was granted.’ There is some equivocation between the two hadiths because there was a long period of time between Ibrāhīm and Sulaymān. Historians say that there was more than a thousand years between them. It is said that Ibrāhīm and Sulaymān were the predecessors for what others built after them.
It is related that Ādam was the first to build the House, as was already mentioned. Then it is possible that one of his sons built al-Aqṣā forty years later. It is also possible that the angels built it with Allah’s permission. All of this is possible, and Allah knows best. ‘Alī ibn Abī Ṭālib said, ‘Allah commanded the angels to build a house on the earth and to do tawāf of it before Ādam was created. Then Ādam built what he built of it and did tawāf of it and then the Prophets after him, and then Ibrāhīm completed its construction.’
…that at Bakkah,
Bakkah is the actual site of the House and Makkah is the rest of the town according to Mālik ibn Anas. Muḥammad ibn Shihāb said that Bakkah is the mosque and Makkah is all the Ḥaram, including the houses. Mujāhid said that Bakkah is Makkah. The bāʾ is replaced by the mīm as done in the word for ‘sticking’: lāzim for lāzib. Aḍ-Ḥaḥḥāk and al-Mu’arrij said that.
Then it is also said that Bakkah is derived from the word bakk,
which means crowding and Bakkah takes its name from the fact that the people crowd together in it during tawāf. Bakka means ‘to throttle’ and it is said that it is called that because it crushes the necks of any tyrants if they act unjustly towards it. ‘Abdullāh ibn az-Zubayr said, ‘No tyrant has ever directed evil at it without Allah breaking his neck.’
It is said that the name Makkah comes from its lack of water, and it is said that it is because it sucks (makka) the marrow from the bones through the hardship involved in reaching it. The verb makka is used for a foal suckling from its mother. A poet said:
It suckled (makkat) and no milk remained inside her.
It is said that it is called that because it sucks the one who does injustice in it, in other words destroys him. It is said that it is called that because people used to whistle (makkā) and laugh in it as in Allah’s words: ‘Their prayer at the House is nothing but whistling and clapping.’ (8:35)
a place of blessing and a guidance for all beings.
Allah made it blessed by multiplying the reward of action in it. Barakah is abundant good. It is in the accusative for the ḥāl modifying what is implied by ‘established’, or an adverb of Bakkah. It is a guidance for all.
In it are Clear Signs – the Maqām of Ibrāhīm
The people of Makkah, Ibn ‘Abbās, Mujāhid and Sa‘īd ibn Jubayr read this as ‘a Clear Sign’ in the singular, meaning a Sign of tawḥīd, referring to the Maqām of Ibrāhīm alone. They said, ‘The mark of his feet in the Maqām is a Clear Sign.’ Mujāhid explained it as referring to the entire Haram and believed that its Signs include Şafā and Marwah, the Corner and the Maqām. The others read it in the plural, meaning the Maqām of Ibrāhīm, the Black Stone, the Ḥaṭīm, Zamzam and all the sacred hallmarks. Abū Ja‘far an-Nahḥās said the reading with the plural is clearer because the Signs certainly
include Ṣafā and Marwah.
Another sign is that the birds do not fly over it when they are healthy and another sign is that when someone is hunting and the game enters the Ḥaram, he leaves it be. Another sign is that when there is abundant rain at the Yemeni Corner, there is plenty in Yemen, and when it is at the Syrian corner, there is plenty in Syria. When rain covers all of the House, there is plenty in all lands. Another aspect of it is that the jamrahs, in spite of what is added to them, remain the same size.
The word Maqām comes from the verb qāma, to stand, and so it is the place where one stands. The Maqām was dealt with in al-Baqarah along with the disagreement about it. It implies: ‘one of them is the Maqām of Ibrāhīm’, as al-Akhfash said. It is related that Muḥammad ibn Yazīd said that ‘Maqām’ is an appositive for ‘Signs’. A third view is that it means: ‘They are the Maqām of Ibrāhīm’ based on a known Arabic usage. [POEM] Abu-l-‘Abbās said that the word ‘maqām’ actually indicates the plural ‘maqāmāt’ because it is a verbal noun. We see in the Qur’an: ‘Allah has sealed up their hearts and hearing’ (92:8) where ‘hearing’ is in the singular. This is strengthened by the hadith which states: ‘Ḥajj is all the Maqām of Ibrāhīm.’
All who enter it are safe.
Qatādah said, ‘That is also one of the signs of the Ḥaram.’ An-Nahhās says that is a good opinion because people are swept away all around it and no tyrant reaches it. They reached Jerusalem and destroyed it but never reached the Ḥaram.’ Allah says: ‘Do you not see what your Lord did with the Companions of the Elephant?’ (105:1) One of the people of meanings said, ‘The form of the āyah is a report while its meaning is a command. It means: “Give security to whoever enters it.”’ The same usage is seen in 2:197. Along these lines, an-Nuʿmān ibn Thābit said, ‘Anyone who commits a wrong action and merits a ḥadd punishment and then takes refuge in the Ḥaram is safe,’ based on this āyah. Allah made security mandatory for those who
enter it. That is related from a group of the early generations, including Ibn Abbās and others.
Ibn al-‘Arabī said, ‘There is weakness in the statements of all who say this for two reasons. One is that they do not understand that the āyah is about the past and does not involve the establishment of a future ruling. The second is that they do not acknowledge that its security has been violated and killing and fighting occurred after that. What Allah states cannot occur differently to that statement. So that indicates that this must have been referring to the past.’ Abū Ḥanīfah disagreed and said, ‘Anyone who seeks refuge in the Ḥaram is not given food or water nor is any business done with him nor is he spoken to until he leaves.’ His being forced to leave is not consonant with security. It is related that he said, ‘Retaliation for limbs takes place in the Haram. There is also no security in this case.’ The majority of scholars say that ḥudūd punishments may be carried out in the Ḥaram. It is reported that the Prophet ﷺ ordered the killing of Ibn Khaṭāl while he was clinging to the drapes of the Ka’bah.
Ath-Thawrī related that Ibn ‘Abbās said, ‘If someone commits a crime that merits a ḥadd punishment in the Haram, it is carried out on him. If he commits it outside of the Ḥaram and then seeks refuge in it, he is not spoken to nor is business carried out with him until he leaves the Ḥaram and then the ḥadd is carried out on him.’ This is the position of ash-Sha‘bī. This is also the argument of Kufans. Ibn ‘Abbās understands that this is what the āyah means. He was the scholar of the Community.
What is sound is that by saying that Allah is referring to the many blessings granted to anyone who is there, whoever they are, as Allah also says: ‘Do they not see that We have established a safe haven while people all round them are violently dispossessed?’ (29:67) In the Jāhiliyya, those who entered it and sought sanctuary were safe from attack and killing as will be explained in al-Mā’idah. Qatādah said, ‘In the
Jāhilīyyah, whoever entered it was safe.’
This is good. It is related that an atheist said to one of the scholars, ‘Does the Qur’an not say: “All who enter it are safe”? We have entered it and we have done such-and-such. Is not the one who enters it safe?’ He said to him, ‘Are you not one of the Arabs? What does someone mean when he says that whoever enters his house is safe? Does he not say to those who obey him, “Leave him be”? “Yes, of course,” he replied. He said, ‘That is how it is with His words: “All who enter it are safe”’ Yahyā ibn Ja‘dah said that it means he is safe from the Fire.
This is not universal because we find in Ṣaḥīḥ Muslim in the hadith of intercession reported by Abū Sa‘īd al-Khudrī: ‘By the One Who has my soul in his hand, none of you can be more insistent in asking Allah for his rights than the believers on the Day of Rising who will ask Allah for their brothers who are in the Fire. They will say, “Our Lord, they used to fast with us, pray and perform ḥajj!” They will be told, “Bring out those you recognise.”’ The one who enters it is safe from the Fire by performing the practices connected with it, respecting it, acknowledging its right, and seeking to draw near to Allah Almighty.
Ja‘far as-Ṣādiq said, ‘Whoever enters it with purity, as the Prophets and awliyā’ entered it, is safe from Allah’s punishment.’ This is what is meant by his words ﷺ, ‘Anyone who makes ḥajj to this House and does not engage in sexual activity or wrongdoing emerges from his errors like the day his mother bore him. An accepted ḥajj has no reward but the Garden.’ Al-Ḥasan said, ‘An accepted ḥajj is that he returns abstinent in this world, desiring the Next World.’ He recited:
O Ka‘bah of Allah! The supplication of the one who seeks refuge is the supplication of one calling, in need.
He has bade farewell to those he loves and his home and come hovering between fear and hope.
If Allah generously accepts his striving,
he is saved. Otherwise he is not saved.
You are one of those whose intercession is hoped for.
Be kind to Wāfīd ibn Ḥajjāj!
It is also said that it means whoever entered it in the year of the Fulfilled ʿUmrah with Muhammad ﷺ is safe. The evidence is found in the words of the Almighty: ‘You will enter the Maşjid al-Ḥarām in safety, Allah willing.’ (48:27) It is said that the word ‘man’ (tr. as ‘all’) here refers to the non-sentient and the āyah is about the safety of game. This is odd. We see in the Revelation: ‘Some of them (minhum) go on their bellies.’ (24:45)
Ḥajj to the House is a duty owed to Allah by all mankind
In the phrase ‘owed to Allah’ Allah uses the lām of the obligation and then reinforces it with “ʿalā” which is the strongest preposition in Arabic for making something obligatory. Allah uses the most comprehensive of the expressions of obligation to stress the right it has over us and the esteem owed to it. There is no disagreement about its obligatory nature. It is one of the pillars of Islam and is only obliged once in a lifetime. Some people said that it is obliged once every five years and relate about that a hadith which they trace back to the Prophet ﷺ. The hadith is false and not sound. The consensus invalidates their position.
‘Abd ar-Razzāq related from Sufyān ath-Thawrī from al-‘Alā’ ibn al-Musayyab from his father from Abū Saʿīd al-Khudrī that the Prophet ﷺ said, ‘The Lord says, “I have expanded my slave’s provision and yet he does not visit me in iḥrām every four years.”’ It is famous from al-‘Alā’ ibn al-Musayyab ibn Rāfīʿ al-Kāhilī al-Kūfī from the children of hadith scholars. More than one related it from him. They include those who said ‘every five years’. Some said: from al-‘Alā’ from Yūnus ibn Khabbāb from Abū Saʿīd. There is disagreement about all of that.
13
The atheists deny the ḥajj and say that it involves removing garments, which is contrary to modesty, running, which is contrary to gravity, and stoning the jamarahs for no purpose, which is contrary to logic. They say that all these actions are baseless because they do not recognise their wisdom or cause. They are ignorant of the fact that it is not necessary for the Lord to make His slave understand all that He commands him to do nor to acquaint him with the point of the actions He requires of him. It is incumbent on him to obey, and he must obey without seeking benefit nor asking about the goal. This is the meaning of what the Prophet ﷺ used to say in his talbīyah: ‘At Your service, truly, truly in worship and slavehood. At Your service, God of the Truth.’
The imāms related that Abū Hurayrah said, ‘The Messenger of Allah ﷺ addressed us and said, “People! The Ḥajj has been made obligatory for you, so perform it!” A man asked, “Every year, Messenger of Allah?” He was silent until the man had asked that three times. Then the Messenger of Allah ﷺ said, “If I had said yes, it would have become obligatory and you would not be able to do it.” Then he said, “Leave me with what I have left you. Those before you were destroyed for asking too many questions and differing from their Prophets. If I command you to do something, do what you can of it. If I forbid you from doing something, then leave it.”’ (Muslim)
This hadith makes it clear that when an obligation is directed to those responsible for doing it, it is enough that they do it once and it does need to be repeated. This differs from the position of Abū Isḥāq al-Isfarāyīnī. It is confirmed that his Companions said to the Prophet ﷺ, ‘Messenger of Allah, is this ḥajj of ours for just this year or for all time?’ He answered, ‘It is for all time.’ This is a text refuting those who say that it is obligatory once every five years. The ḥajj was well known among the Arabs. It was part of what they desired because of its markets, social acceptability and being part of the Ḥanīfiyyah. When Islam came, they were told to do what they
The atheists deny the ḥajj and say that it involves removing garments, which is contrary to modesty, running, which is contrary to gravity, and stoning the jamarahs for no purpose, which is contrary to logic. They say that all these actions are baseless because they do not recognise their wisdom or cause. They are ignorant of the fact that it is not necessary for the Lord to make His slave understand all that He commands him to do nor to acquaint him with the point of the actions He requires of him. It is incumbent on him to obey, and he must obey without seeking benefit nor asking about the goal. This is the meaning of what the Prophet ﷺ used to say in his talbīyah: ‘At Your service, truly, truly in worship and slavehood. At Your service, God of the Truth.’
The imāms related that Abū Hurayrah said, ‘The Messenger of Allah ﷺ addressed us and said, “People! The Ḥajj has been made obligatory for you, so perform it!” A man asked, “Every year, Messenger of Allah?” He was silent until the man had asked that three times. Then the Messenger of Allah ﷺ said, “If I had said yes, it would have become obligatory and you would not be able to do it.” Then he said, “Leave me with what I have left you. Those before you were destroyed for asking too many questions and differing from their Prophets. If I command you to do something, do what you can of it. If I forbid you from doing something, then leave it.”’ (Muslim)
This hadith makes it clear that when an obligation is directed to those responsible for doing it, it is enough that they do it once and it does need to be repeated. This differs from the position of Abū Isḥāq al-Isfarāyīnī. It is confirmed that his Companions said to the Prophet ﷺ, ‘Messenger of Allah, is this ḥajj of ours for just this year or for all time?’ He answered, ‘It is for all time.’ This is a text refuting those who say that it is obligatory once every five years. The ḥajj was well known among the Arabs. It was part of what they desired because of its markets, social acceptability and being part of the Ḥanīfiyyah. When Islam came, they were told to do what they
The atheists deny the ḥajj and say that it involves removing garments, which is contrary to modesty, running, which is contrary to gravity, and stoning the jamarahs for no purpose, which is contrary to logic. They say that all these actions are baseless because they do not recognise their wisdom or cause. They are ignorant of the fact that it is not necessary for the Lord to make His slave understand all that He commands him to do nor to acquaint him with the point of the actions He requires of him. It is incumbent on him to obey, and he must obey without seeking benefit nor asking about the goal. This is the meaning of what the Prophet ﷺ used to say in his talbīyah: ‘At Your service, truly, truly in worship and slavehood. At Your service, God of the Truth.’
The imāms related that Abū Hurayrah said, ‘The Messenger of Allah ﷺ addressed us and said, “People! The Ḥajj has been made obligatory for you, so perform it!” A man asked, “Every year, Messenger of Allah?” He was silent until the man had asked that three times. Then the Messenger of Allah ﷺ said, “If I had said yes, it would have become obligatory and you would not be able to do it.” Then he said, “Leave me with what I have left you. Those before you were destroyed for asking too many questions and differing from their Prophets. If I command you to do something, do what you can of it. If I forbid you from doing something, then leave it.”’ (Muslim)
This hadith makes it clear that when an obligation is directed to those responsible for doing it, it is enough that they do it once and it does need to be repeated. This differs from the position of Abū Isḥāq al-Isfarāyīnī. It is confirmed that his Companions said to the Prophet ﷺ, ‘Messenger of Allah, is this ḥajj of ours for just this year or for all time?’ He answered, ‘It is for all time.’ This is a text refuting those who say that it is obligatory once every five years. The ḥajj was well known among the Arabs. It was part of what they desired because of its markets, social acceptability and being part of the Ḥanīfiyyah. When Islam came, they were told to do what they
knew and to hold to what they recognised. The Prophet ﷺ performed ḥajj before the obligatory ḥajj. He had stood at ʿArafah and did not change the Law of Ibrāhīm that had been changed by Quraysh when they stood at the Mashʿar al-Harām, saying, ‘We are the people of the Ḥaram and do not leave it. We are the Ḥums.’ This was already explained in al-Baqarah.
One of the oddest claims that I have seen made is that the Prophet ﷺ performed ḥajj twice before the Hijrah and by that the obligation was cancelled for him because he had responded to the summons of Ibrāhīm when it was said: ‘Announce the Ḥajj to mankind.’ (22:27) Aṭ-Ṭabarī said, ‘This is unlikely. When it was announced as part of his Sharīʿah: “Ḥajj to the House is a duty owed to Allah by all mankind,” then it must also have been a duty for him according to that injunction. If it is said that it is only addressed to those who have not yet performed ḥajj, that is arbitrary and specific and there is no evidence for it. If someone claims that those who performed ḥajj in the religion of Ibrāhīm are not addressed by this, it is extremely unlikely.’
The Book and the Sunnah indicate that the ḥajj should be performed in a person’s own good time, not immediately. That is the final position in the school of Mālik as Ibn Khuwayzimandād mentioned, and it is the position of ash-Shāfiʿī, Muḥammad ibn al-Hasan ash-Shaybānī, and Abū Yūsuf in one transmission. Some later Baghdadi Mālikīs believed that the obligation is immediate and it is not permitted to delay it when the ability to perform it exists. That is the position of Dāwūd. The sound view is the first one because Allah says in Sūrat al-Ḥajj: ‘Announce the Ḥajj to mankind’ (22:27) and al-Ḥajj is Makkan. He says: ‘Ḥajj to the House is a duty owed to Allah by people.’ This sūrah was revealed in the year of Uḥud in Mādīnah in 3 AH and the Prophet ﷺ did not perform ḥajj until 10 AH.
As for the Sunnah, there is the hadith of Dīmām ibn Thaʿlaba as-Saʿdī of the Banū Saʿd ibn Bakr who came to the Prophet ﷺ and
asked him about Islam and he mentioned the shahādah, prayer, zakāt, fasting and ḥajj. Ibn ‘Abbās, Abū Hurayrah and Anas related it. There is a lot of mention of the ḥajj in the Sunnah. It is clearly obligatory. The hadith of Anas is better and more complete. There is disagreement about the date of this hadith. It is said that is 5 AH, 7 AH and 9 AH. Ibn Hishām mentioned from Abū ‘Ubaydah al-Wāqidī that it was in the year of the Ditch after the Confederates left.
Ibn ‘Abd al-Barr said, ‘Part of the evidence that the ḥajj can be delayed is the consensus of scholars that if someone able to go on ḥajj delays it for a year or two, and then performs the ḥajj some years after his ability to perform it exists, then he has performed the obligatory ḥajj in its time. All agree that he is not like someone who misses the prayer until its time has passed and makes it up after its time, or someone who misses fasting Ramadān due to illness or travel and then makes it up, or like someone who invalidates his ḥajj and then makes it up. It is agreed that if someone performs the ḥajj years after he is able to do so, he is not said to be “making it up”. From this we know that there is wide scope for the time of ḥajj and that it is not immediate.’
Abū ‘Umar said, ‘All who say that ḥajj can be delayed put no time limit on that except what is related from Ṣaḥnūn who was asked about a man who had the wherewithal to make ḥajj and delayed it for some years while he was able to do it and whether that meant that he became fāsiq by delaying the ḥajj, causing his testimony to be rejected. He said it did not, even if that delay was up to sixty years. If it was more than sixty years, he was considered fāsiq and his testimony rejected.’ So he made sixty years the limit. Limits are only stipulated in the Sharī‘ah by someone who can legislate.
Ibn al-Khuwayzimandād related this from Ibn al-Qāsim. Ibn al-Qāsim and others said, ‘If he delays it for sixty years, his character is not impaired. If he delays it beyond sixty years, his character is
impaired because the Prophet ﷺ said, “The lifespan of my community is between sixty and seventy. Few exceed it.” It is as if the requirement is made urgent for him in these ten years.
Abu ‘Umar said, ‘Some people, like Saḥnūn, cite as evidence the words of the Prophet ﷺ: “The lifespan of my community is between sixty and seventy. Few exceed that.” There is no proof in that because the words deal with the majority of the ages of the community, if the hadith is sound. It contains evidence for scope for this up to the age of seventy because that is still within the lifespan of the majority. It is not proper to call someone of good character and trustworthiness impious through such a weak interpretation.’ Success is by Allah.
Scholars agree that all are addressed in general. Ibn al-‘Arabī said, ‘Even if people disagree about the application of general terms, they agree that this āyah applies to all people, male and female, except children, who are excluded by the consensus that they are excluded from the obligations of responsibility. The same applies to slaves who are also not included. They are excluded from it by the words: “those who can find a way to do it.”’ A slave lacks the ability because his master can prevent him from doing it by his right of ownership and Allah put the right of the master before His right out of kindness to His slaves. There is no disagreement about this either in the community as a whole or between the imams. We do not hasten to affirm what we do not actually know. The only evidence regarding it is the accepted consensus.’ Ibn al-Mundhir said that most of the people of knowledge agree, with the exception of the odd person whose disagreement is not considered, that if a child or slave has made ḥajj and then the child becomes an adult or the slave is freed, they still owe the ḥajj if they can find a way to do it.
Abū ‘Umar said, ‘Dāwūd disagreed with most of the fuqahā’ of the cities and leaders of tradition about slaves and said that they are required to perform ḥajj. According to the majority of scholars,
however, slaves are not among those addressed by this command. That is because they do not possess freedom of action and cannot perform hajj without their master’s permission. That is the same as slaves not being addressed by the requirement to attend Jumūʻah in 62:9. It is the position of most scholars except for rare exceptions. Slaves are also excluded from the obligation of giving testimony in 2:282. They are not included in that. It is also possible that children are excluded from the command to perform hajj in this āyah even though they are included in “mankind” since the pen [recording responsibility] has been lifted from them. Women are excluded from the words: “You who believe, when the prayer is called…”, despite the fact that they are among those who believe, just as slaves are excluded from this. That is the position of the fuqahāʾ of the Hijaz, Iraq, Syria and the Maghrib. It is not permitted for them to deviate in the interpretation of the Book.
If it is asked, ‘If the slave lives in the vicinity of the Masjid al-Ḥaram and his master gives him permission, why is it not necessary for him to perform hajj?’ The answer is that this question is based on consensus and it may be that there is no reason for that. But since it is confirmed that this ruling is based on consensus, we use it as evidence for the fact that any hajj he performs while still a slave is not counted as the obligatory hajj. It is related from Ibn ʻAbbās that the Prophet ﷺ said, ‘If a child performs hajj and then reaches adulthood, he must perform another hajj. If a desert Arab performs hajj and then emigrates, he must perform another hajj. If a slave performs hajj and then is freed, he must perform another hajj.’
Ibn al-ʻArabī said, ‘Some of our scholars are careless and have said, “The hajj is not confirmed for a slave, even if his master has given permission, because originally he was an unbeliever and the hajj of an unbeliever is not counted. When he became a slave perpetually, he was not instructed to perform hajj.” This is unsound in three ways. The first is that we believe that the secondary rulings of the
however, slaves are not among those addressed by this command. That is because they do not possess freedom of action and cannot perform hajj without their master’s permission. That is the same as slaves not being addressed by the requirement to attend Jumūʻah in 62:9. It is the position of most scholars except for rare exceptions. Slaves are also excluded from the obligation of giving testimony in 2:282. They are not included in that. It is also possible that children are excluded from the command to perform hajj in this āyah even though they are included in “mankind” since the pen [recording responsibility] has been lifted from them. Women are excluded from the words: “You who believe, when the prayer is called…”, despite the fact that they are among those who believe, just as slaves are excluded from this. That is the position of the fuqahāʾ of the Hijaz, Iraq, Syria and the Maghrib. It is not permitted for them to deviate in the interpretation of the Book.
If it is asked, ‘If the slave lives in the vicinity of the Masjid al-Ḥaram and his master gives him permission, why is it not necessary for him to perform hajj?’ The answer is that this question is based on consensus and it may be that there is no reason for that. But since it is confirmed that this ruling is based on consensus, we use it as evidence for the fact that any hajj he performs while still a slave is not counted as the obligatory hajj. It is related from Ibn ʻAbbās that the Prophet ﷺ said, ‘If a child performs hajj and then reaches adulthood, he must perform another hajj. If a desert Arab performs hajj and then emigrates, he must perform another hajj. If a slave performs hajj and then is freed, he must perform another hajj.’
Ibn al-ʻArabī said, ‘Some of our scholars are careless and have said, “The hajj is not confirmed for a slave, even if his master has given permission, because originally he was an unbeliever and the hajj of an unbeliever is not counted. When he became a slave perpetually, he was not instructed to perform hajj.” This is unsound in three ways. The first is that we believe that the secondary rulings of the
however, slaves are not among those addressed by this command. That is because they do not possess freedom of action and cannot perform hajj without their master’s permission. That is the same as slaves not being addressed by the requirement to attend Jumūʻah in 62:9. It is the position of most scholars except for rare exceptions. Slaves are also excluded from the obligation of giving testimony in 2:282. They are not included in that. It is also possible that children are excluded from the command to perform hajj in this āyah even though they are included in “mankind” since the pen [recording responsibility] has been lifted from them. Women are excluded from the words: “You who believe, when the prayer is called…”, despite the fact that they are among those who believe, just as slaves are excluded from this. That is the position of the fuqahāʾ of the Hijaz, Iraq, Syria and the Maghrib. It is not permitted for them to deviate in the interpretation of the Book.
If it is asked, ‘If the slave lives in the vicinity of the Masjid al-Ḥaram and his master gives him permission, why is it not necessary for him to perform hajj?’ The answer is that this question is based on consensus and it may be that there is no reason for that. But since it is confirmed that this ruling is based on consensus, we use it as evidence for the fact that any hajj he performs while still a slave is not counted as the obligatory hajj. It is related from Ibn ʻAbbās that the Prophet ﷺ said, ‘If a child performs hajj and then reaches adulthood, he must perform another hajj. If a desert Arab performs hajj and then emigrates, he must perform another hajj. If a slave performs hajj and then is freed, he must perform another hajj.’
Ibn al-ʻArabī said, ‘Some of our scholars are careless and have said, “The hajj is not confirmed for a slave, even if his master has given permission, because originally he was an unbeliever and the hajj of an unbeliever is not counted. When he became a slave perpetually, he was not instructed to perform hajj.” This is unsound in three ways. The first is that we believe that the secondary rulings of the
however, slaves are not among those addressed by this command. That is because they do not possess freedom of action and cannot perform hajj without their master’s permission. That is the same as slaves not being addressed by the requirement to attend Jumūʻah in 62:9. It is the position of most scholars except for rare exceptions. Slaves are also excluded from the obligation of giving testimony in 2:282. They are not included in that. It is also possible that children are excluded from the command to perform hajj in this āyah even though they are included in “mankind” since the pen [recording responsibility] has been lifted from them. Women are excluded from the words: “You who believe, when the prayer is called…”, despite the fact that they are among those who believe, just as slaves are excluded from this. That is the position of the fuqahāʾ of the Hijaz, Iraq, Syria and the Maghrib. It is not permitted for them to deviate in the interpretation of the Book.
If it is asked, ‘If the slave lives in the vicinity of the Masjid al-Ḥaram and his master gives him permission, why is it not necessary for him to perform hajj?’ The answer is that this question is based on consensus and it may be that there is no reason for that. But since it is confirmed that this ruling is based on consensus, we use it as evidence for the fact that any hajj he performs while still a slave is not counted as the obligatory hajj. It is related from Ibn ʻAbbās that the Prophet ﷺ said, ‘If a child performs hajj and then reaches adulthood, he must perform another hajj. If a desert Arab performs hajj and then emigrates, he must perform another hajj. If a slave performs hajj and then is freed, he must perform another hajj.’
Ibn al-ʻArabī said, ‘Some of our scholars are careless and have said, “The hajj is not confirmed for a slave, even if his master has given permission, because originally he was an unbeliever and the hajj of an unbeliever is not counted. When he became a slave perpetually, he was not instructed to perform hajj.” This is unsound in three ways. The first is that we believe that the secondary rulings of the
Sharīʿah are also directed at unbelievers, and there is no disagreement that that is the view of Mālik. The second is that all acts of worship are obliged for him with respect to the prayer and fasting while he is a slave. If he had done them while an unbeliever, they would not be counted. The third is that unbelief is removed by Islam, so its ruling must also be removed. Success is by Allah.
those who can find a way to do it.
Ad-Dāraquṭnī reported that Ibn ʿAbbās said, ‘It was asked, “Messenger of Allah, should ḥajj be done every year?” “Rather it is one ḥajj,” he replied. He was asked, “What is ‘a way?’” He said, “Provision and a mount.”’ That is related from Anas, Ibn Masʿūd, Ibn ʿUmar, Jābir, ʿĀ’ishah, and ʿAmr ibn Shuʿayb from his father from his grandfather. ʿAli ibn Abī Ṭālib related that the Prophet said: ‘Ḥajj to the House is a duty owed to Allah by all mankind—those who can find a way to do it.’ He said that he was asked about that and the Prophet said that it meant, ‘That you have the use of a camel.’
Ibn Mājāh also transmitted the hadith of Ibn ʿUmar in the Sunan as did Abū ʿĪsā at-Tirmidhī in the jāmīʿ. He said that it is a good hadith. According to the people of knowledge, the practice is that when a man has provision and transport, he must perform ḥajj. Things are said by the people of hadith about the memory of Ibrāhīm ibn Yazīd al-Khūzī al-Makkī. They transmitted from Wakīʿ and ad-Dāraquṭnī from Sufyān ibn Saʿīd from Ibrāhīm ibn Yazīd from Muḥammad ibn ʿAbbād that Ibn ʿUmar said, ‘A man went to the Prophet and asked, “Messenger of Allah, what makes ḥajj mandatory?” He answered, “Provision and a mount.” He asked, “Messenger of Allah, what is the state of the hājj?” He replied, “Dishevelled, ill-smelling.” Another rose and asked, “What is ḥajj?” He answered, “Clamour and shedding blood.”’ Wakīʿ said that ‘clamour’ is raising the voice with the talbiyah and ‘shedding blood’ is making the sacrifices.
Among those who said that provision and a mount are
preconditions for the hajj were ‘Umar ibn al-Khaṭṭāb, his son ‘Abdullāh, ‘Abdullāh ibn ‘Abbās, al-Ḥasan al-Baṣrī, Sa‘īd ibn Jubayr, ‘Aṭā’ and Mujāhid. That is the position of ash-Shāfī‘, ath-Thawrī, Abū Ḥanīfah and his people, Aḥmad, Ishāq, ‘Abd al-‘Azīz ibn Abī Salamah, and Ibn Ḥabīb. ‘Abdūs mentioned something similar from Sahnūn.
Ash-Shāfī‘ says, ‘Ability has two aspects. One is that a person is physically able to do it and has enough money to achieve the hajj. The second is that someone is disabled in his body and unable to ride, but is able to have someone perform hajj on his behalf for a wage or without a wage. This will be explained. The one who is physically able is obliged by Allah’s Book to perform hajj by Allah’s words: “those who can find a way to do it.” The one who is financially able to do it is obliged to perform the hajj by the Sunnah on the basis of the hadith related about the Khath‘amī woman. As for the one who is able to do it himself, he is the strong person who incurs, in riding a mount, no hardship beyond his ability to bear it. If this is the case at a time when he possesses provision and a mount, he is obliged to make hajj himself. If he lacks provision and transport, or either one of them, then the obligation of hajj is cancelled for him. If someone is able to walk and has provision or the ability to earn provision on the way through their skill, such as leather work, cupping or a similar trade, it is recommended that they make hajj on foot, whether man or woman. Ash-Shāfī‘ added, ‘The man has less of an excuse than a woman because he is stronger.’ They consider this to be recommended, not mandatory. If the only way he is able to get provision is by begging from people on the way, it is disliked for him to perform hajj because he becomes a burden on people.
Mālik ibn Anas said, ‘If he is both able to walk and also has provision, he must perform hajj. If he has no mount but is able to walk, there is some question. If he possesses the necessary provision, he is obliged to perform hajj. If he does not possess it, but is able to
preconditions for the hajj were ‘Umar ibn al-Khaṭṭāb, his son ‘Abdullāh, ‘Abdullāh ibn ‘Abbās, al-Ḥasan al-Baṣrī, Sa‘īd ibn Jubayr, ‘Aṭā’ and Mujāhid. That is the position of ash-Shāfī‘, ath-Thawrī, Abū Ḥanīfah and his people, Aḥmad, Ishāq, ‘Abd al-‘Azīz ibn Abī Salamah, and Ibn Ḥabīb. ‘Abdūs mentioned something similar from Sahnūn.
Ash-Shāfī‘ says, ‘Ability has two aspects. One is that a person is physically able to do it and has enough money to achieve the hajj. The second is that someone is disabled in his body and unable to ride, but is able to have someone perform hajj on his behalf for a wage or without a wage. This will be explained. The one who is physically able is obliged by Allah’s Book to perform hajj by Allah’s words: “those who can find a way to do it.” The one who is financially able to do it is obliged to perform the hajj by the Sunnah on the basis of the hadith related about the Khath‘amī woman. As for the one who is able to do it himself, he is the strong person who incurs, in riding a mount, no hardship beyond his ability to bear it. If this is the case at a time when he possesses provision and a mount, he is obliged to make hajj himself. If he lacks provision and transport, or either one of them, then the obligation of hajj is cancelled for him. If someone is able to walk and has provision or the ability to earn provision on the way through their skill, such as leather work, cupping or a similar trade, it is recommended that they make hajj on foot, whether man or woman. Ash-Shāfī‘ added, ‘The man has less of an excuse than a woman because he is stronger.’ They consider this to be recommended, not mandatory. If the only way he is able to get provision is by begging from people on the way, it is disliked for him to perform hajj because he becomes a burden on people.
Mālik ibn Anas said, ‘If he is both able to walk and also has provision, he must perform hajj. If he has no mount but is able to walk, there is some question. If he possesses the necessary provision, he is obliged to perform hajj. If he does not possess it, but is able to
āyah and to Allah’s words: ‘Hajj to the house is a duty owed to Allah by all mankind…’ This person lacked the ability because the hajj is enjoined on those responsible for reaching the House themselves and because it is an act of worship which cannot be delegated when the ability is lacking, just as is the case with the prayer.
Muḥammad ibn al-Munkadir related from Jābir that the Messenger of Allah ﷺ said, ‘By means of one hajj, Allah will admit three to the Garden: the deceased, the one who takes on hajj for him and the one who carries that out.’ Abu-l-Qāsim Sulaymān ibn Aḥmad ad-Dārāquqnī transmitted this from ‘Amr ibn Ḥuṣayn as-Sadūsī from Abū Ma‘shar from Muḥammad ibn al-Munkadir. The name of Abū Ma‘shar was Najīḥ. They considered him to be weak.
Ash-Shāfi‘ī said, ‘Regarding someone who is chronically ill, very sickly or very old, who finds someone able to perform the hajj on his behalf, he possesses a certain type of ability. There are two forms of it. One is that he is able to pay someone to perform hajj on his behalf. That person performs his obligatory hajj. This is the view of ‘Ali ibn Abi Ṭālib. It is related that he told a very old man who had not performed hajj, ‘Equip a man to perform hajj on your behalf.’ This position was taken by ath-Thawrī, Abū Ḥanīfah and his people, Ibn al-Mubārak, Aḥmad and Isḥāq. The second is that he is able to find someone to pay on his behalf and represent him in performing hajj on his behalf. According to ash-Shāfi‘ī, Aḥmad and Ibn Rāhawah, hajj is also an obligation for such a person. Abū Ḥanīfah said that the hajj is not obligatory for them. Ash-Shāfi‘ī cited as evidence what Ibn ‘Abbās related about the woman of Khath‘am who asked the Prophet ﷺ, ‘Messenger of Allah, Allah has obliged His slaves to perform hajj. My father is a very old man who cannot remain firm on a mount. Can I perform hajj on his behalf?’ ‘Yes,’ he answered. That was during the Farewell Hajj. One variant has: ‘He cannot remain upright on a camel.’ The Prophet ﷺ said, ‘Perform hajj for him. Do you think that if your father owed a debt,
āyah and to Allah’s words: ‘Hajj to the house is a duty owed to Allah by all mankind…’ This person lacked the ability because the hajj is enjoined on those responsible for reaching the House themselves and because it is an act of worship which cannot be delegated when the ability is lacking, just as is the case with the prayer.
Muḥammad ibn al-Munkadir related from Jābir that the Messenger of Allah ﷺ said, ‘By means of one hajj, Allah will admit three to the Garden: the deceased, the one who takes on hajj for him and the one who carries that out.’ Abu-l-Qāsim Sulaymān ibn Aḥmad ad-Dārāquqnī transmitted this from ‘Amr ibn Ḥuṣayn as-Sadūsī from Abū Ma‘shar from Muḥammad ibn al-Munkadir. The name of Abū Ma‘shar was Najīḥ. They considered him to be weak.
Ash-Shāfi‘ī said, ‘Regarding someone who is chronically ill, very sickly or very old, who finds someone able to perform the hajj on his behalf, he possesses a certain type of ability. There are two forms of it. One is that he is able to pay someone to perform hajj on his behalf. That person performs his obligatory hajj. This is the view of ‘Ali ibn Abi Ṭālib. It is related that he told a very old man who had not performed hajj, ‘Equip a man to perform hajj on your behalf.’ This position was taken by ath-Thawrī, Abū Ḥanīfah and his people, Ibn al-Mubārak, Aḥmad and Isḥāq. The second is that he is able to find someone to pay on his behalf and represent him in performing hajj on his behalf. According to ash-Shāfi‘ī, Aḥmad and Ibn Rāhawah, hajj is also an obligation for such a person. Abū Ḥanīfah said that the hajj is not obligatory for them. Ash-Shāfi‘ī cited as evidence what Ibn ‘Abbās related about the woman of Khath‘am who asked the Prophet ﷺ, ‘Messenger of Allah, Allah has obliged His slaves to perform hajj. My father is a very old man who cannot remain firm on a mount. Can I perform hajj on his behalf?’ ‘Yes,’ he answered. That was during the Farewell Hajj. One variant has: ‘He cannot remain upright on a camel.’ The Prophet ﷺ said, ‘Perform hajj for him. Do you think that if your father owed a debt,
āyah and to Allah’s words: ‘Hajj to the house is a duty owed to Allah by all mankind…’ This person lacked the ability because the hajj is enjoined on those responsible for reaching the House themselves and because it is an act of worship which cannot be delegated when the ability is lacking, just as is the case with the prayer.
Muḥammad ibn al-Munkadir related from Jābir that the Messenger of Allah ﷺ said, ‘By means of one hajj, Allah will admit three to the Garden: the deceased, the one who takes on hajj for him and the one who carries that out.’ Abu-l-Qāsim Sulaymān ibn Aḥmad ad-Dārāquqnī transmitted this from ‘Amr ibn Ḥuṣayn as-Sadūsī from Abū Ma‘shar from Muḥammad ibn al-Munkadir. The name of Abū Ma‘shar was Najīḥ. They considered him to be weak.
Ash-Shāfi‘ī said, ‘Regarding someone who is chronically ill, very sickly or very old, who finds someone able to perform the hajj on his behalf, he possesses a certain type of ability. There are two forms of it. One is that he is able to pay someone to perform hajj on his behalf. That person performs his obligatory hajj. This is the view of ‘Ali ibn Abi Ṭālib. It is related that he told a very old man who had not performed hajj, ‘Equip a man to perform hajj on your behalf.’ This position was taken by ath-Thawrī, Abū Ḥanīfah and his people, Ibn al-Mubārak, Aḥmad and Isḥāq. The second is that he is able to find someone to pay on his behalf and represent him in performing hajj on his behalf. According to ash-Shāfi‘ī, Aḥmad and Ibn Rāhawah, hajj is also an obligation for such a person. Abū Ḥanīfah said that the hajj is not obligatory for them. Ash-Shāfi‘ī cited as evidence what Ibn ‘Abbās related about the woman of Khath‘am who asked the Prophet ﷺ, ‘Messenger of Allah, Allah has obliged His slaves to perform hajj. My father is a very old man who cannot remain firm on a mount. Can I perform hajj on his behalf?’ ‘Yes,’ he answered. That was during the Farewell Hajj. One variant has: ‘He cannot remain upright on a camel.’ The Prophet ﷺ said, ‘Perform hajj for him. Do you think that if your father owed a debt,
Tafsīr al-Qurṭubī
The General Judgments of the Qur’an and Clarification of What it Contains of the Sunnah and Āyahs of Discrimination
Abū ‘Abdullāh Muḥammad ibn Aḥmad ibn Abī Bakr ibn Farḥ al-Anṣārī al-Khazrajī al-Andalusī al-Qurṭubī
Vol. 4
Juz’ 4: Sūrah Āli ‘Imrān 96 – 200 & Sūrat an-Nisā’ 1 – 23
translated by Aisha Bewley
DIWAN PRESS
Classical and Contemporary Books on Islam and Sufism
Founded in 1971
Allah ﷺ was among them and they saw him. It is also possible that this is addressed to the entire Community because His traces and signs and the Qur’an which he was given are among us in the place of the Messenger ﷺ, even if we did not see him.
Qatādah said, ‘There are two clear signs in this āyah: the Book of Allah and the Prophet of Allah. The Prophet of Allah has passed, and the Book of Allah remains among them as a mercy and a blessing. It contains its lawful and unlawful, and obedience and disobedience.’
The phrase ‘Whoever holds fast’ means someone who is patient and holds to Allah’s dīn and obeys Him. Then he is given success and rightly guided. Ibn Jurayj says that it means he believes in Him. It is said that it means, ‘Whoever holds to the rope of Allah,’ which is the Qur’an. The verbs aʿṣama and iʿtasama mean to hold to something to the exclusion of anything else. Anyone who clings to something is called ‘muʿṣim’ and ‘muʿtasim’. Someone who defends something is called ‘ʿāsim’. Al-Farazdaq said:
I am the son of the defenders (ʿāsimīn) of the Banū Tamīm.
[POEMS] Food is described as defending (ʿasama) someone from being hungry. The Arabs say, ‘the food kept him (ʿasama) from being hungry. That is why they call pottage (sawīq) Abū ʿĀsim.’ Aḥmad ibn Yaḥyā said, ‘The Arabs called bread ʿāsim and jābir, and they also called it ʿāmir. [POEMS]
ذَٰلِكَ وَمَن يَتَوَلَّ فَلَا يَضُرَّ اللَّهَ شَيْئًا ۗ وَمَن يَتَوَلَّ فَأُولَـٰئكَ هُمُ الظَّالِمُونَ
102 You who believe! have taqwā of Allah with the taqwā due to Him and do not die except as Muslims.
An-Nahhās related from Murrah ibn ‘Abdullāh that the Messenger of Allah ﷺ said, ‘The taqwā due to Him is that He be obeyed and not disobeyed, remembered and not forgotten, thanked and not shown ingratitude.’ Ibn ʿAbbās said, ‘It means not disobeying Him
Tafsīr al-Qurṭubī
The General Judgments of the Qur’an and Clarification of What it Contains of the Sunnah and Āyahs of Discrimination
Abū ‘Abdullāh Muḥammad ibn Aḥmad ibn Abī Bakr ibn Farḥ al-Anṣārī al-Khazrajī al-Andalusī al-Qurṭubī
Vol. 4
Juz’ 4: Sūrah Āli ‘Imrān 96 – 200 & Sūrat an-Nisā’ 1 – 23
translated by Aisha Bewley
DIWAN PRESS
Classical and Contemporary Books on Islam and Sufism
Founded in 1971
Allah ﷺ was among them and they saw him. It is also possible that this is addressed to the entire Community because His traces and signs and the Qur’an which he was given are among us in the place of the Messenger ﷺ, even if we did not see him.
Qatādah said, ‘There are two clear signs in this āyah: the Book of Allah and the Prophet of Allah. The Prophet of Allah has passed, and the Book of Allah remains among them as a mercy and a blessing. It contains its lawful and unlawful, and obedience and disobedience.’
The phrase ‘Whoever holds fast’ means someone who is patient and holds to Allah’s dīn and obeys Him. Then he is given success and rightly guided. Ibn Jurayj says that it means he believes in Him. It is said that it means, ‘Whoever holds to the rope of Allah,’ which is the Qur’an. The verbs aʿṣama and iʿtasama mean to hold to something to the exclusion of anything else. Anyone who clings to something is called ‘muʿṣim’ and ‘muʿtasim’. Someone who defends something is called ‘ʿāsim’. Al-Farazdaq said:
I am the son of the defenders (ʿāsimīn) of the Banū Tamīm.
[POEMS] Food is described as defending (ʿasama) someone from being hungry. The Arabs say, ‘the food kept him (ʿasama) from being hungry. That is why they call pottage (sawīq) Abū ʿĀsim.’ Aḥmad ibn Yaḥyā said, ‘The Arabs called bread ʿāsim and jābir, and they also called it ʿāmir. [POEMS]
ذَٰلِكَ وَمَن يَتَوَلَّ فَلَا يَضُرَّ اللَّهَ شَيْئًا ۗ وَمَن يَتَوَلَّ فَأُولَـٰئكَ هُمُ الظَّالِمُونَ
102 You who believe! have taqwā of Allah with the taqwā due to Him and do not die except as Muslims.
An-Nahhās related from Murrah ibn ‘Abdullāh that the Messenger of Allah ﷺ said, ‘The taqwā due to Him is that He be obeyed and not disobeyed, remembered and not forgotten, thanked and not shown ingratitude.’ Ibn ʿAbbās said, ‘It means not disobeying Him
Tafsīr al-Qurṭubī
The General Judgments of the Qur’an and Clarification of What it Contains of the Sunnah and Āyahs of Discrimination
Abū ‘Abdullāh Muḥammad ibn Aḥmad ibn Abī Bakr ibn Farḥ al-Anṣārī al-Khazrajī al-Andalusī al-Qurṭubī
Vol. 4
Juz’ 4: Sūrah Āli ‘Imrān 96 – 200 & Sūrat an-Nisā’ 1 – 23
translated by Aisha Bewley
DIWAN PRESS
Classical and Contemporary Books on Islam and Sufism
Founded in 1971
Allah ﷺ was among them and they saw him. It is also possible that this is addressed to the entire Community because His traces and signs and the Qur’an which he was given are among us in the place of the Messenger ﷺ, even if we did not see him.
Qatādah said, ‘There are two clear signs in this āyah: the Book of Allah and the Prophet of Allah. The Prophet of Allah has passed, and the Book of Allah remains among them as a mercy and a blessing. It contains its lawful and unlawful, and obedience and disobedience.’
The phrase ‘Whoever holds fast’ means someone who is patient and holds to Allah’s dīn and obeys Him. Then he is given success and rightly guided. Ibn Jurayj says that it means he believes in Him. It is said that it means, ‘Whoever holds to the rope of Allah,’ which is the Qur’an. The verbs aʿṣama and iʿtasama mean to hold to something to the exclusion of anything else. Anyone who clings to something is called ‘muʿṣim’ and ‘muʿtasim’. Someone who defends something is called ‘ʿāsim’. Al-Farazdaq said:
I am the son of the defenders (ʿāsimīn) of the Banū Tamīm.
[POEMS] Food is described as defending (ʿasama) someone from being hungry. The Arabs say, ‘the food kept him (ʿasama) from being hungry. That is why they call pottage (sawīq) Abū ʿĀsim.’ Aḥmad ibn Yaḥyā said, ‘The Arabs called bread ʿāsim and jābir, and they also called it ʿāmir. [POEMS]
ذَٰلِكَ وَمَن يَتَوَلَّ فَلَا يَضُرَّ اللَّهَ شَيْئًا ۗ وَمَن يَتَوَلَّ فَأُولَـٰئكَ هُمُ الظَّالِمُونَ
102 You who believe! have taqwā of Allah with the taqwā due to Him and do not die except as Muslims.
An-Nahhās related from Murrah ibn ‘Abdullāh that the Messenger of Allah ﷺ said, ‘The taqwā due to Him is that He be obeyed and not disobeyed, remembered and not forgotten, thanked and not shown ingratitude.’ Ibn ʿAbbās said, ‘It means not disobeying Him view all
The General Judgments of the Qur’an and Clarification of What it Contains of the Sunnah and Āyahs of Discrimination
Abū ‘Abdullāh Muḥammad ibn Aḥmad ibn Abī Bakr ibn Farḥ al-Anṣārī al-Khazrajī al-Andalusī al-Qurṭubī
Vol. 4
Juz’ 4: Sūrah Āli ‘Imrān 96 – 200 & Sūrat an-Nisā’ 1 – 23
translated by Aisha Bewley
DIWAN PRESS
Classical and Contemporary Books on Islam and Sufism
Founded in 1971
Tafsīr al-Qurṭubī
Vol. 4
Juz’ 4: Juz’ 4: Sūrat Āli 'Imrān 96 – 200
& Sūrat an-Nisā’ 1 – 23
1
Tafsīr al-Qurṭubī
Vol. 4
Juz’ 4: Juz’ 4: Sūrat Āli 'Imrān 96 – 200
& Sūrat an-Nisā’ 1 – 23
1
Tafsīr al-Qurṭubī
Vol. 4
Juz’ 4: Juz’ 4: Sūrat Āli 'Imrān 96 – 200
& Sūrat an-Nisā’ 1 – 23
1
Tafsīr al-Qurṭubī
Vol. 4
Juz’ 4: Juz’ 4: Sūrat Āli 'Imrān 96 – 200
& Sūrat an-Nisā’ 1 – 23
1
Tafsīr al-Qurṭubī
The General Judgments of the Qur’an and Clarification of what it contains of the Sunnah and Āyahs of Discrimination
Vol. 4
Juz’ 4: Sūrah Āli ‘Imrān 96 – 200 & Sūrat an-Nisā’ 1 – 23
Abū ‘Abdullāh Muḥammad ibn Aḥmad ibn Abī Bakr ibn Farḥ al-Anṣārī al-Khazrajī al-Andalusī al-Qurṭubī
translated by
Aisha Bewley
DIWAN PRESS
Classical and Contemporary Books on Islam and Sufism
Downloaded via sunniconnect.com.
The Publisher have books from both Authentic and Deviant scholars. The Readers are requested to be careful and differentiate such scholars to make sure about the Authenticity of the knowledge. The sufsim mentioned here refers to early stage sufism which is entirely different from what it is today. We recommend the reader to read the book “Devil’s Deception” by Ibn Jawzi for further clarification on this issue.
© Aisha Bewley
Published by: Diwan Press Ltd.
Website: www.diwanpress.com
E-mail: [email protected]
All rights reserved. No part of this publication may be reproduced, stored in any retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without the prior permission of the publishers.
By: Abu ‘Abdullah Muhammad ibn Ahmad al-Qurtubi
Translated by: Aisha Abdarrahman Bewley
Edited by: Abdalhaqq Bewley
A catalogue record of this book is available from the British Library.
ISBN13: 978-1-908892-96-6 (Paperback)
978-1-908892-97-3 (Casebound)
978-1-908892-98-0 (ePub & Kindle)
CONTENTS
Translator’s note vii
Sūrah Āli ‘Imrān – The Family of ‘Imrān 96 – 200 1
Sūrat an-Nisā’ – The Family of ‘Imrān 1 – 23 155
Table of Contents for Āyats 276
Glossary 279
CONTENTS
Translator’s note vii
Sūrah Āli ‘Imrān – The Family of ‘Imrān 96 – 200 1
Sūrat an-Nisā’ – The Family of ‘Imrān 1 – 23 155
Table of Contents for Āyats 276
Glossary 279
CONTENTS
Translator’s note vii
Sūrah Āli ‘Imrān – The Family of ‘Imrān 96 – 200 1
Sūrat an-Nisā’ – The Family of ‘Imrān 1 – 23 155
Table of Contents for Āyats 276
Glossary 279
CONTENTS
Translator’s note vii
Sūrah Āli ‘Imrān – The Family of ‘Imrān 96 – 200 1
Sūrat an-Nisā’ – The Family of ‘Imrān 1 – 23 155
Table of Contents for Āyats 276
Glossary 279
Table of Transliterations
| Arabic | Latin | Arabic | Latin |
|--------|-------|----------|-------|
| ض | d | ط | t |
| ظ | z | ع | gh |
| ث | t | غ | gh |
| ذ | dh | ف | f |
| ر | r | ق | q |
| ز | z | ك | k |
| س | s | ل | l |
| ش | sh | م | m |
| ح | h | ن | n |
| ت | th | هـ | h |
| خ | kh | و | w |
| د | d | ي | y |
| ص | s | | |
Long vowel | Short vowel
| Arabic | Latin | Examples |
|--------|--------|-------------|
| ا | ā | a [fātih] |
| و | ū | u [damm] |
| ي | i | i [kasrah] |
| ءا | aw | |
| ءي | ay | |
TRANSLATOR’S NOTE
The Arabic for the āyats is from the Algerian State edition of the riwāyah of Imam Warsh from the qirā’ah of Imam Nāfī‘ of Madina, whose recitation is one of the ten mutawātir recitations that are mass-transmitted from the time of the Prophet ⌈.⌋
There are minor omissions in the text. Some poems have been omitted which the author quotes to illustrate a point of grammatical usage or as an example of orthography or the usage of a word, often a derivative of the root of the word used in the āyah, but not the actual word used. Often it is difficult to convey the sense in English. Occasionally the author explores a grammatical matter or a tangential issue, and some of these may have been shortened. English grammatical terms used to translate Arabic grammatical terms do not have exactly the same meaning, sometimes rendering a precise translation of them problematic and often obscure.
The end of a juz’ may vary by an āyah or two in order to preserve relevant passages.
TRANSLATOR’S NOTE
The Arabic for the āyats is from the Algerian State edition of the riwāyah of Imam Warsh from the qirā’ah of Imam Nāfī‘ of Madina, whose recitation is one of the ten mutawātir recitations that are mass-transmitted from the time of the Prophet ⌈.⌋
There are minor omissions in the text. Some poems have been omitted which the author quotes to illustrate a point of grammatical usage or as an example of orthography or the usage of a word, often a derivative of the root of the word used in the āyah, but not the actual word used. Often it is difficult to convey the sense in English. Occasionally the author explores a grammatical matter or a tangential issue, and some of these may have been shortened. English grammatical terms used to translate Arabic grammatical terms do not have exactly the same meaning, sometimes rendering a precise translation of them problematic and often obscure.
The end of a juz’ may vary by an āyah or two in order to preserve relevant passages.
TRANSLATOR’S NOTE
The Arabic for the āyats is from the Algerian State edition of the riwāyah of Imam Warsh from the qirā’ah of Imam Nāfī‘ of Madina, whose recitation is one of the ten mutawātir recitations that are mass-transmitted from the time of the Prophet ⌈.⌋
There are minor omissions in the text. Some poems have been omitted which the author quotes to illustrate a point of grammatical usage or as an example of orthography or the usage of a word, often a derivative of the root of the word used in the āyah, but not the actual word used. Often it is difficult to convey the sense in English. Occasionally the author explores a grammatical matter or a tangential issue, and some of these may have been shortened. English grammatical terms used to translate Arabic grammatical terms do not have exactly the same meaning, sometimes rendering a precise translation of them problematic and often obscure.
The end of a juz’ may vary by an āyah or two in order to preserve relevant passages.
TRANSLATOR’S NOTE
The Arabic for the āyats is from the Algerian State edition of the riwāyah of Imam Warsh from the qirā’ah of Imam Nāfī‘ of Madina, whose recitation is one of the ten mutawātir recitations that are mass-transmitted from the time of the Prophet ⌈.⌋
There are minor omissions in the text. Some poems have been omitted which the author quotes to illustrate a point of grammatical usage or as an example of orthography or the usage of a word, often a derivative of the root of the word used in the āyah, but not the actual word used. Often it is difficult to convey the sense in English. Occasionally the author explores a grammatical matter or a tangential issue, and some of these may have been shortened. English grammatical terms used to translate Arabic grammatical terms do not have exactly the same meaning, sometimes rendering a precise translation of them problematic and often obscure.
The end of a juz’ may vary by an āyah or two in order to preserve relevant passages.
Sūrah ĀL ‘Imrān – The Family of ‘Imrān 96 – 200
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَالَمِينَ ﴿96﴾ فِيهِ آيَاتٌ بَيِّنَاتٌ مَكَانُ إِبْرَاهِيمَ ۖ وَمَن دَخَلَهُ كَانَ آمِنًا ۚ وَأَذَّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُواكَ رِجَالًا وَعَلَى كُلِّ ضَامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ ﴿97﴾ لّيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ عَلَى مَا رَزَقَهُمْ مِّنْ بَهِيمَةِ الْأَنعَامِ ۚ فَكُلُوا مِنهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ ﴿98﴾ ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ ۖ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ ﴿99﴾ ذَٰلِكَ وَمَن يُعَظِّمْ حُرُمَاتِ اللَّهِ فَهُوَ خَيْرٌ لَهُ عِندَ رَبِّهِ ۖ وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ إِلَّا مَا يُتْلَى عَلَيْكُمْ فَاجْتَنِبُوا رِجْسَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ ﴿100﴾
The first House established for mankind was that at Bakkah, a place of blessing and a guidance for all beings. In it are Clear Signs – the Maqām of Ibrāhīm. All who enter it are safe. Hajj to the House is a duty owed to Allah by all mankind – those who can find a way to do it. But if anyone disbelieves, Allah is Rich Beyond Need of any being.
It is confirmed in Ṣaḥīḥ Muslim that Abū Dharr said, ‘I asked the Messenger of Allah ﷺ about the first mosque established on the earth and he answered, “The Masjid al-Ḥarām.” I asked, “And then?” He said, “Al-Aqṣā.” I asked, “How long was there between them?” “Forty years,” he replied, “and then the whole earth became a mosque for you, so pray wherever you are when the time for prayer comes.”’
Mujāhid and Qaṭādah said, ‘There was no house before it.’ ʿAlī said, ‘There were many houses before it. What is meant is that it is the first house established for worship.’ Mujāhid said, ‘The Muslims and Jews boasted and the Jews said, “The temple of Jerusalem is better and greater than the Kaʿbah because it was the place of the emigration of Prophets and is in the Holy Land.” The Muslims said, “The Kaʿbah is better.” Allah then revealed this āyah. How the House was built has already been dealt with in al-Baqarah. Mujāhid said, ‘Allah created the site of this house two thousand years before the House was built.’
He created any of the earth, and its foundations are in the seventh and lowest earth. As for Al-Aqṣā, Sulaymān built it.’ An-Nasāʾī transmitted this with a sound isnāḍ from ‘Abdullāh ibn ‘Amr. The Prophet ﷺ said, ‘When Sulaymān ibn Dāwūd built the temple in Jerusalem, he asked Allah for three things. He asked Allah for judgment corresponding to His judgment and he was given it. He asked Allah for a kingdom which no one after him would have and he was given that. He asked Allah, when he finished building the temple, that anyone who approached it for the sole reason of praying in it would have his errors fall from him so that he would be like he was on the day he was born, and this was granted.’ There is some equivocation between the two hadiths because there was a long period of time between Ibrāhīm and Sulaymān. Historians say that there was more than a thousand years between them. It is said that Ibrāhīm and Sulaymān were the predecessors for what others built after them.
It is related that Ādam was the first to build the House, as was already mentioned. Then it is possible that one of his sons built al-Aqṣā forty years later. It is also possible that the angels built it with Allah’s permission. All of this is possible, and Allah knows best. ‘Alī ibn Abī Ṭālib said, ‘Allah commanded the angels to build a house on the earth and to do tawāf of it before Ādam was created. Then Ādam built what he built of it and did tawāf of it and then the Prophets after him, and then Ibrāhīm completed its construction.’
…that at Bakkah,
Bakkah is the actual site of the House and Makkah is the rest of the town according to Mālik ibn Anas. Muḥammad ibn Shihāb said that Bakkah is the mosque and Makkah is all the Ḥaram, including the houses. Mujāhid said that Bakkah is Makkah. The bāʾ is replaced by the mīm as done in the word for ‘sticking’: lāzim for lāzib. Aḍ-Ḥaḥḥāk and al-Mu’arrij said that.
Then it is also said that Bakkah is derived from the word bakk,
which means crowding and Bakkah takes its name from the fact that the people crowd together in it during tawāf. Bakka means ‘to throttle’ and it is said that it is called that because it crushes the necks of any tyrants if they act unjustly towards it. ‘Abdullāh ibn az-Zubayr said, ‘No tyrant has ever directed evil at it without Allah breaking his neck.’
It is said that the name Makkah comes from its lack of water, and it is said that it is because it sucks (makka) the marrow from the bones through the hardship involved in reaching it. The verb makka is used for a foal suckling from its mother. A poet said:
It suckled (makkat) and no milk remained inside her.
It is said that it is called that because it sucks the one who does injustice in it, in other words destroys him. It is said that it is called that because people used to whistle (makkā) and laugh in it as in Allah’s words: ‘Their prayer at the House is nothing but whistling and clapping.’ (8:35)
a place of blessing and a guidance for all beings.
Allah made it blessed by multiplying the reward of action in it. Barakah is abundant good. It is in the accusative for the ḥāl modifying what is implied by ‘established’, or an adverb of Bakkah. It is a guidance for all.
In it are Clear Signs – the Maqām of Ibrāhīm
The people of Makkah, Ibn ‘Abbās, Mujāhid and Sa‘īd ibn Jubayr read this as ‘a Clear Sign’ in the singular, meaning a Sign of tawḥīd, referring to the Maqām of Ibrāhīm alone. They said, ‘The mark of his feet in the Maqām is a Clear Sign.’ Mujāhid explained it as referring to the entire Haram and believed that its Signs include Şafā and Marwah, the Corner and the Maqām. The others read it in the plural, meaning the Maqām of Ibrāhīm, the Black Stone, the Ḥaṭīm, Zamzam and all the sacred hallmarks. Abū Ja‘far an-Nahḥās said the reading with the plural is clearer because the Signs certainly
include Ṣafā and Marwah.
Another sign is that the birds do not fly over it when they are healthy and another sign is that when someone is hunting and the game enters the Ḥaram, he leaves it be. Another sign is that when there is abundant rain at the Yemeni Corner, there is plenty in Yemen, and when it is at the Syrian corner, there is plenty in Syria. When rain covers all of the House, there is plenty in all lands. Another aspect of it is that the jamrahs, in spite of what is added to them, remain the same size.
The word Maqām comes from the verb qāma, to stand, and so it is the place where one stands. The Maqām was dealt with in al-Baqarah along with the disagreement about it. It implies: ‘one of them is the Maqām of Ibrāhīm’, as al-Akhfash said. It is related that Muḥammad ibn Yazīd said that ‘Maqām’ is an appositive for ‘Signs’. A third view is that it means: ‘They are the Maqām of Ibrāhīm’ based on a known Arabic usage. [POEM] Abu-l-‘Abbās said that the word ‘maqām’ actually indicates the plural ‘maqāmāt’ because it is a verbal noun. We see in the Qur’an: ‘Allah has sealed up their hearts and hearing’ (92:8) where ‘hearing’ is in the singular. This is strengthened by the hadith which states: ‘Ḥajj is all the Maqām of Ibrāhīm.’
All who enter it are safe.
Qatādah said, ‘That is also one of the signs of the Ḥaram.’ An-Nahhās says that is a good opinion because people are swept away all around it and no tyrant reaches it. They reached Jerusalem and destroyed it but never reached the Ḥaram.’ Allah says: ‘Do you not see what your Lord did with the Companions of the Elephant?’ (105:1) One of the people of meanings said, ‘The form of the āyah is a report while its meaning is a command. It means: “Give security to whoever enters it.”’ The same usage is seen in 2:197. Along these lines, an-Nuʿmān ibn Thābit said, ‘Anyone who commits a wrong action and merits a ḥadd punishment and then takes refuge in the Ḥaram is safe,’ based on this āyah. Allah made security mandatory for those who
enter it. That is related from a group of the early generations, including Ibn Abbās and others.
Ibn al-‘Arabī said, ‘There is weakness in the statements of all who say this for two reasons. One is that they do not understand that the āyah is about the past and does not involve the establishment of a future ruling. The second is that they do not acknowledge that its security has been violated and killing and fighting occurred after that. What Allah states cannot occur differently to that statement. So that indicates that this must have been referring to the past.’ Abū Ḥanīfah disagreed and said, ‘Anyone who seeks refuge in the Ḥaram is not given food or water nor is any business done with him nor is he spoken to until he leaves.’ His being forced to leave is not consonant with security. It is related that he said, ‘Retaliation for limbs takes place in the Haram. There is also no security in this case.’ The majority of scholars say that ḥudūd punishments may be carried out in the Ḥaram. It is reported that the Prophet ﷺ ordered the killing of Ibn Khaṭāl while he was clinging to the drapes of the Ka’bah.
Ath-Thawrī related that Ibn ‘Abbās said, ‘If someone commits a crime that merits a ḥadd punishment in the Haram, it is carried out on him. If he commits it outside of the Ḥaram and then seeks refuge in it, he is not spoken to nor is business carried out with him until he leaves the Ḥaram and then the ḥadd is carried out on him.’ This is the position of ash-Sha‘bī. This is also the argument of Kufans. Ibn ‘Abbās understands that this is what the āyah means. He was the scholar of the Community.
What is sound is that by saying that Allah is referring to the many blessings granted to anyone who is there, whoever they are, as Allah also says: ‘Do they not see that We have established a safe haven while people all round them are violently dispossessed?’ (29:67) In the Jāhiliyya, those who entered it and sought sanctuary were safe from attack and killing as will be explained in al-Mā’idah. Qatādah said, ‘In the
Jāhilīyyah, whoever entered it was safe.’
This is good. It is related that an atheist said to one of the scholars, ‘Does the Qur’an not say: “All who enter it are safe”? We have entered it and we have done such-and-such. Is not the one who enters it safe?’ He said to him, ‘Are you not one of the Arabs? What does someone mean when he says that whoever enters his house is safe? Does he not say to those who obey him, “Leave him be”? “Yes, of course,” he replied. He said, ‘That is how it is with His words: “All who enter it are safe”’ Yahyā ibn Ja‘dah said that it means he is safe from the Fire.
This is not universal because we find in Ṣaḥīḥ Muslim in the hadith of intercession reported by Abū Sa‘īd al-Khudrī: ‘By the One Who has my soul in his hand, none of you can be more insistent in asking Allah for his rights than the believers on the Day of Rising who will ask Allah for their brothers who are in the Fire. They will say, “Our Lord, they used to fast with us, pray and perform ḥajj!” They will be told, “Bring out those you recognise.”’ The one who enters it is safe from the Fire by performing the practices connected with it, respecting it, acknowledging its right, and seeking to draw near to Allah Almighty.
Ja‘far as-Ṣādiq said, ‘Whoever enters it with purity, as the Prophets and awliyā’ entered it, is safe from Allah’s punishment.’ This is what is meant by his words ﷺ, ‘Anyone who makes ḥajj to this House and does not engage in sexual activity or wrongdoing emerges from his errors like the day his mother bore him. An accepted ḥajj has no reward but the Garden.’ Al-Ḥasan said, ‘An accepted ḥajj is that he returns abstinent in this world, desiring the Next World.’ He recited:
O Ka‘bah of Allah! The supplication of the one who seeks refuge is the supplication of one calling, in need.
He has bade farewell to those he loves and his home and come hovering between fear and hope.
If Allah generously accepts his striving,
he is saved. Otherwise he is not saved.
You are one of those whose intercession is hoped for.
Be kind to Wāfīd ibn Ḥajjāj!
It is also said that it means whoever entered it in the year of the Fulfilled ʿUmrah with Muhammad ﷺ is safe. The evidence is found in the words of the Almighty: ‘You will enter the Maşjid al-Ḥarām in safety, Allah willing.’ (48:27) It is said that the word ‘man’ (tr. as ‘all’) here refers to the non-sentient and the āyah is about the safety of game. This is odd. We see in the Revelation: ‘Some of them (minhum) go on their bellies.’ (24:45)
Ḥajj to the House is a duty owed to Allah by all mankind
In the phrase ‘owed to Allah’ Allah uses the lām of the obligation and then reinforces it with “ʿalā” which is the strongest preposition in Arabic for making something obligatory. Allah uses the most comprehensive of the expressions of obligation to stress the right it has over us and the esteem owed to it. There is no disagreement about its obligatory nature. It is one of the pillars of Islam and is only obliged once in a lifetime. Some people said that it is obliged once every five years and relate about that a hadith which they trace back to the Prophet ﷺ. The hadith is false and not sound. The consensus invalidates their position.
‘Abd ar-Razzāq related from Sufyān ath-Thawrī from al-‘Alā’ ibn al-Musayyab from his father from Abū Saʿīd al-Khudrī that the Prophet ﷺ said, ‘The Lord says, “I have expanded my slave’s provision and yet he does not visit me in iḥrām every four years.”’ It is famous from al-‘Alā’ ibn al-Musayyab ibn Rāfīʿ al-Kāhilī al-Kūfī from the children of hadith scholars. More than one related it from him. They include those who said ‘every five years’. Some said: from al-‘Alā’ from Yūnus ibn Khabbāb from Abū Saʿīd. There is disagreement about all of that.
13
The atheists deny the ḥajj and say that it involves removing garments, which is contrary to modesty, running, which is contrary to gravity, and stoning the jamarahs for no purpose, which is contrary to logic. They say that all these actions are baseless because they do not recognise their wisdom or cause. They are ignorant of the fact that it is not necessary for the Lord to make His slave understand all that He commands him to do nor to acquaint him with the point of the actions He requires of him. It is incumbent on him to obey, and he must obey without seeking benefit nor asking about the goal. This is the meaning of what the Prophet ﷺ used to say in his talbīyah: ‘At Your service, truly, truly in worship and slavehood. At Your service, God of the Truth.’
The imāms related that Abū Hurayrah said, ‘The Messenger of Allah ﷺ addressed us and said, “People! The Ḥajj has been made obligatory for you, so perform it!” A man asked, “Every year, Messenger of Allah?” He was silent until the man had asked that three times. Then the Messenger of Allah ﷺ said, “If I had said yes, it would have become obligatory and you would not be able to do it.” Then he said, “Leave me with what I have left you. Those before you were destroyed for asking too many questions and differing from their Prophets. If I command you to do something, do what you can of it. If I forbid you from doing something, then leave it.”’ (Muslim)
This hadith makes it clear that when an obligation is directed to those responsible for doing it, it is enough that they do it once and it does need to be repeated. This differs from the position of Abū Isḥāq al-Isfarāyīnī. It is confirmed that his Companions said to the Prophet ﷺ, ‘Messenger of Allah, is this ḥajj of ours for just this year or for all time?’ He answered, ‘It is for all time.’ This is a text refuting those who say that it is obligatory once every five years. The ḥajj was well known among the Arabs. It was part of what they desired because of its markets, social acceptability and being part of the Ḥanīfiyyah. When Islam came, they were told to do what they
The atheists deny the ḥajj and say that it involves removing garments, which is contrary to modesty, running, which is contrary to gravity, and stoning the jamarahs for no purpose, which is contrary to logic. They say that all these actions are baseless because they do not recognise their wisdom or cause. They are ignorant of the fact that it is not necessary for the Lord to make His slave understand all that He commands him to do nor to acquaint him with the point of the actions He requires of him. It is incumbent on him to obey, and he must obey without seeking benefit nor asking about the goal. This is the meaning of what the Prophet ﷺ used to say in his talbīyah: ‘At Your service, truly, truly in worship and slavehood. At Your service, God of the Truth.’
The imāms related that Abū Hurayrah said, ‘The Messenger of Allah ﷺ addressed us and said, “People! The Ḥajj has been made obligatory for you, so perform it!” A man asked, “Every year, Messenger of Allah?” He was silent until the man had asked that three times. Then the Messenger of Allah ﷺ said, “If I had said yes, it would have become obligatory and you would not be able to do it.” Then he said, “Leave me with what I have left you. Those before you were destroyed for asking too many questions and differing from their Prophets. If I command you to do something, do what you can of it. If I forbid you from doing something, then leave it.”’ (Muslim)
This hadith makes it clear that when an obligation is directed to those responsible for doing it, it is enough that they do it once and it does need to be repeated. This differs from the position of Abū Isḥāq al-Isfarāyīnī. It is confirmed that his Companions said to the Prophet ﷺ, ‘Messenger of Allah, is this ḥajj of ours for just this year or for all time?’ He answered, ‘It is for all time.’ This is a text refuting those who say that it is obligatory once every five years. The ḥajj was well known among the Arabs. It was part of what they desired because of its markets, social acceptability and being part of the Ḥanīfiyyah. When Islam came, they were told to do what they
The atheists deny the ḥajj and say that it involves removing garments, which is contrary to modesty, running, which is contrary to gravity, and stoning the jamarahs for no purpose, which is contrary to logic. They say that all these actions are baseless because they do not recognise their wisdom or cause. They are ignorant of the fact that it is not necessary for the Lord to make His slave understand all that He commands him to do nor to acquaint him with the point of the actions He requires of him. It is incumbent on him to obey, and he must obey without seeking benefit nor asking about the goal. This is the meaning of what the Prophet ﷺ used to say in his talbīyah: ‘At Your service, truly, truly in worship and slavehood. At Your service, God of the Truth.’
The imāms related that Abū Hurayrah said, ‘The Messenger of Allah ﷺ addressed us and said, “People! The Ḥajj has been made obligatory for you, so perform it!” A man asked, “Every year, Messenger of Allah?” He was silent until the man had asked that three times. Then the Messenger of Allah ﷺ said, “If I had said yes, it would have become obligatory and you would not be able to do it.” Then he said, “Leave me with what I have left you. Those before you were destroyed for asking too many questions and differing from their Prophets. If I command you to do something, do what you can of it. If I forbid you from doing something, then leave it.”’ (Muslim)
This hadith makes it clear that when an obligation is directed to those responsible for doing it, it is enough that they do it once and it does need to be repeated. This differs from the position of Abū Isḥāq al-Isfarāyīnī. It is confirmed that his Companions said to the Prophet ﷺ, ‘Messenger of Allah, is this ḥajj of ours for just this year or for all time?’ He answered, ‘It is for all time.’ This is a text refuting those who say that it is obligatory once every five years. The ḥajj was well known among the Arabs. It was part of what they desired because of its markets, social acceptability and being part of the Ḥanīfiyyah. When Islam came, they were told to do what they
knew and to hold to what they recognised. The Prophet ﷺ performed ḥajj before the obligatory ḥajj. He had stood at ʿArafah and did not change the Law of Ibrāhīm that had been changed by Quraysh when they stood at the Mashʿar al-Harām, saying, ‘We are the people of the Ḥaram and do not leave it. We are the Ḥums.’ This was already explained in al-Baqarah.
One of the oddest claims that I have seen made is that the Prophet ﷺ performed ḥajj twice before the Hijrah and by that the obligation was cancelled for him because he had responded to the summons of Ibrāhīm when it was said: ‘Announce the Ḥajj to mankind.’ (22:27) Aṭ-Ṭabarī said, ‘This is unlikely. When it was announced as part of his Sharīʿah: “Ḥajj to the House is a duty owed to Allah by all mankind,” then it must also have been a duty for him according to that injunction. If it is said that it is only addressed to those who have not yet performed ḥajj, that is arbitrary and specific and there is no evidence for it. If someone claims that those who performed ḥajj in the religion of Ibrāhīm are not addressed by this, it is extremely unlikely.’
The Book and the Sunnah indicate that the ḥajj should be performed in a person’s own good time, not immediately. That is the final position in the school of Mālik as Ibn Khuwayzimandād mentioned, and it is the position of ash-Shāfiʿī, Muḥammad ibn al-Hasan ash-Shaybānī, and Abū Yūsuf in one transmission. Some later Baghdadi Mālikīs believed that the obligation is immediate and it is not permitted to delay it when the ability to perform it exists. That is the position of Dāwūd. The sound view is the first one because Allah says in Sūrat al-Ḥajj: ‘Announce the Ḥajj to mankind’ (22:27) and al-Ḥajj is Makkan. He says: ‘Ḥajj to the House is a duty owed to Allah by people.’ This sūrah was revealed in the year of Uḥud in Mādīnah in 3 AH and the Prophet ﷺ did not perform ḥajj until 10 AH.
As for the Sunnah, there is the hadith of Dīmām ibn Thaʿlaba as-Saʿdī of the Banū Saʿd ibn Bakr who came to the Prophet ﷺ and
asked him about Islam and he mentioned the shahādah, prayer, zakāt, fasting and ḥajj. Ibn ‘Abbās, Abū Hurayrah and Anas related it. There is a lot of mention of the ḥajj in the Sunnah. It is clearly obligatory. The hadith of Anas is better and more complete. There is disagreement about the date of this hadith. It is said that is 5 AH, 7 AH and 9 AH. Ibn Hishām mentioned from Abū ‘Ubaydah al-Wāqidī that it was in the year of the Ditch after the Confederates left.
Ibn ‘Abd al-Barr said, ‘Part of the evidence that the ḥajj can be delayed is the consensus of scholars that if someone able to go on ḥajj delays it for a year or two, and then performs the ḥajj some years after his ability to perform it exists, then he has performed the obligatory ḥajj in its time. All agree that he is not like someone who misses the prayer until its time has passed and makes it up after its time, or someone who misses fasting Ramadān due to illness or travel and then makes it up, or like someone who invalidates his ḥajj and then makes it up. It is agreed that if someone performs the ḥajj years after he is able to do so, he is not said to be “making it up”. From this we know that there is wide scope for the time of ḥajj and that it is not immediate.’
Abū ‘Umar said, ‘All who say that ḥajj can be delayed put no time limit on that except what is related from Ṣaḥnūn who was asked about a man who had the wherewithal to make ḥajj and delayed it for some years while he was able to do it and whether that meant that he became fāsiq by delaying the ḥajj, causing his testimony to be rejected. He said it did not, even if that delay was up to sixty years. If it was more than sixty years, he was considered fāsiq and his testimony rejected.’ So he made sixty years the limit. Limits are only stipulated in the Sharī‘ah by someone who can legislate.
Ibn al-Khuwayzimandād related this from Ibn al-Qāsim. Ibn al-Qāsim and others said, ‘If he delays it for sixty years, his character is not impaired. If he delays it beyond sixty years, his character is
impaired because the Prophet ﷺ said, “The lifespan of my community is between sixty and seventy. Few exceed it.” It is as if the requirement is made urgent for him in these ten years.
Abu ‘Umar said, ‘Some people, like Saḥnūn, cite as evidence the words of the Prophet ﷺ: “The lifespan of my community is between sixty and seventy. Few exceed that.” There is no proof in that because the words deal with the majority of the ages of the community, if the hadith is sound. It contains evidence for scope for this up to the age of seventy because that is still within the lifespan of the majority. It is not proper to call someone of good character and trustworthiness impious through such a weak interpretation.’ Success is by Allah.
Scholars agree that all are addressed in general. Ibn al-‘Arabī said, ‘Even if people disagree about the application of general terms, they agree that this āyah applies to all people, male and female, except children, who are excluded by the consensus that they are excluded from the obligations of responsibility. The same applies to slaves who are also not included. They are excluded from it by the words: “those who can find a way to do it.”’ A slave lacks the ability because his master can prevent him from doing it by his right of ownership and Allah put the right of the master before His right out of kindness to His slaves. There is no disagreement about this either in the community as a whole or between the imams. We do not hasten to affirm what we do not actually know. The only evidence regarding it is the accepted consensus.’ Ibn al-Mundhir said that most of the people of knowledge agree, with the exception of the odd person whose disagreement is not considered, that if a child or slave has made ḥajj and then the child becomes an adult or the slave is freed, they still owe the ḥajj if they can find a way to do it.
Abū ‘Umar said, ‘Dāwūd disagreed with most of the fuqahā’ of the cities and leaders of tradition about slaves and said that they are required to perform ḥajj. According to the majority of scholars,
however, slaves are not among those addressed by this command. That is because they do not possess freedom of action and cannot perform hajj without their master’s permission. That is the same as slaves not being addressed by the requirement to attend Jumūʻah in 62:9. It is the position of most scholars except for rare exceptions. Slaves are also excluded from the obligation of giving testimony in 2:282. They are not included in that. It is also possible that children are excluded from the command to perform hajj in this āyah even though they are included in “mankind” since the pen [recording responsibility] has been lifted from them. Women are excluded from the words: “You who believe, when the prayer is called…”, despite the fact that they are among those who believe, just as slaves are excluded from this. That is the position of the fuqahāʾ of the Hijaz, Iraq, Syria and the Maghrib. It is not permitted for them to deviate in the interpretation of the Book.
If it is asked, ‘If the slave lives in the vicinity of the Masjid al-Ḥaram and his master gives him permission, why is it not necessary for him to perform hajj?’ The answer is that this question is based on consensus and it may be that there is no reason for that. But since it is confirmed that this ruling is based on consensus, we use it as evidence for the fact that any hajj he performs while still a slave is not counted as the obligatory hajj. It is related from Ibn ʻAbbās that the Prophet ﷺ said, ‘If a child performs hajj and then reaches adulthood, he must perform another hajj. If a desert Arab performs hajj and then emigrates, he must perform another hajj. If a slave performs hajj and then is freed, he must perform another hajj.’
Ibn al-ʻArabī said, ‘Some of our scholars are careless and have said, “The hajj is not confirmed for a slave, even if his master has given permission, because originally he was an unbeliever and the hajj of an unbeliever is not counted. When he became a slave perpetually, he was not instructed to perform hajj.” This is unsound in three ways. The first is that we believe that the secondary rulings of the
however, slaves are not among those addressed by this command. That is because they do not possess freedom of action and cannot perform hajj without their master’s permission. That is the same as slaves not being addressed by the requirement to attend Jumūʻah in 62:9. It is the position of most scholars except for rare exceptions. Slaves are also excluded from the obligation of giving testimony in 2:282. They are not included in that. It is also possible that children are excluded from the command to perform hajj in this āyah even though they are included in “mankind” since the pen [recording responsibility] has been lifted from them. Women are excluded from the words: “You who believe, when the prayer is called…”, despite the fact that they are among those who believe, just as slaves are excluded from this. That is the position of the fuqahāʾ of the Hijaz, Iraq, Syria and the Maghrib. It is not permitted for them to deviate in the interpretation of the Book.
If it is asked, ‘If the slave lives in the vicinity of the Masjid al-Ḥaram and his master gives him permission, why is it not necessary for him to perform hajj?’ The answer is that this question is based on consensus and it may be that there is no reason for that. But since it is confirmed that this ruling is based on consensus, we use it as evidence for the fact that any hajj he performs while still a slave is not counted as the obligatory hajj. It is related from Ibn ʻAbbās that the Prophet ﷺ said, ‘If a child performs hajj and then reaches adulthood, he must perform another hajj. If a desert Arab performs hajj and then emigrates, he must perform another hajj. If a slave performs hajj and then is freed, he must perform another hajj.’
Ibn al-ʻArabī said, ‘Some of our scholars are careless and have said, “The hajj is not confirmed for a slave, even if his master has given permission, because originally he was an unbeliever and the hajj of an unbeliever is not counted. When he became a slave perpetually, he was not instructed to perform hajj.” This is unsound in three ways. The first is that we believe that the secondary rulings of the
however, slaves are not among those addressed by this command. That is because they do not possess freedom of action and cannot perform hajj without their master’s permission. That is the same as slaves not being addressed by the requirement to attend Jumūʻah in 62:9. It is the position of most scholars except for rare exceptions. Slaves are also excluded from the obligation of giving testimony in 2:282. They are not included in that. It is also possible that children are excluded from the command to perform hajj in this āyah even though they are included in “mankind” since the pen [recording responsibility] has been lifted from them. Women are excluded from the words: “You who believe, when the prayer is called…”, despite the fact that they are among those who believe, just as slaves are excluded from this. That is the position of the fuqahāʾ of the Hijaz, Iraq, Syria and the Maghrib. It is not permitted for them to deviate in the interpretation of the Book.
If it is asked, ‘If the slave lives in the vicinity of the Masjid al-Ḥaram and his master gives him permission, why is it not necessary for him to perform hajj?’ The answer is that this question is based on consensus and it may be that there is no reason for that. But since it is confirmed that this ruling is based on consensus, we use it as evidence for the fact that any hajj he performs while still a slave is not counted as the obligatory hajj. It is related from Ibn ʻAbbās that the Prophet ﷺ said, ‘If a child performs hajj and then reaches adulthood, he must perform another hajj. If a desert Arab performs hajj and then emigrates, he must perform another hajj. If a slave performs hajj and then is freed, he must perform another hajj.’
Ibn al-ʻArabī said, ‘Some of our scholars are careless and have said, “The hajj is not confirmed for a slave, even if his master has given permission, because originally he was an unbeliever and the hajj of an unbeliever is not counted. When he became a slave perpetually, he was not instructed to perform hajj.” This is unsound in three ways. The first is that we believe that the secondary rulings of the
however, slaves are not among those addressed by this command. That is because they do not possess freedom of action and cannot perform hajj without their master’s permission. That is the same as slaves not being addressed by the requirement to attend Jumūʻah in 62:9. It is the position of most scholars except for rare exceptions. Slaves are also excluded from the obligation of giving testimony in 2:282. They are not included in that. It is also possible that children are excluded from the command to perform hajj in this āyah even though they are included in “mankind” since the pen [recording responsibility] has been lifted from them. Women are excluded from the words: “You who believe, when the prayer is called…”, despite the fact that they are among those who believe, just as slaves are excluded from this. That is the position of the fuqahāʾ of the Hijaz, Iraq, Syria and the Maghrib. It is not permitted for them to deviate in the interpretation of the Book.
If it is asked, ‘If the slave lives in the vicinity of the Masjid al-Ḥaram and his master gives him permission, why is it not necessary for him to perform hajj?’ The answer is that this question is based on consensus and it may be that there is no reason for that. But since it is confirmed that this ruling is based on consensus, we use it as evidence for the fact that any hajj he performs while still a slave is not counted as the obligatory hajj. It is related from Ibn ʻAbbās that the Prophet ﷺ said, ‘If a child performs hajj and then reaches adulthood, he must perform another hajj. If a desert Arab performs hajj and then emigrates, he must perform another hajj. If a slave performs hajj and then is freed, he must perform another hajj.’
Ibn al-ʻArabī said, ‘Some of our scholars are careless and have said, “The hajj is not confirmed for a slave, even if his master has given permission, because originally he was an unbeliever and the hajj of an unbeliever is not counted. When he became a slave perpetually, he was not instructed to perform hajj.” This is unsound in three ways. The first is that we believe that the secondary rulings of the
Sharīʿah are also directed at unbelievers, and there is no disagreement that that is the view of Mālik. The second is that all acts of worship are obliged for him with respect to the prayer and fasting while he is a slave. If he had done them while an unbeliever, they would not be counted. The third is that unbelief is removed by Islam, so its ruling must also be removed. Success is by Allah.
those who can find a way to do it.
Ad-Dāraquṭnī reported that Ibn ʿAbbās said, ‘It was asked, “Messenger of Allah, should ḥajj be done every year?” “Rather it is one ḥajj,” he replied. He was asked, “What is ‘a way?’” He said, “Provision and a mount.”’ That is related from Anas, Ibn Masʿūd, Ibn ʿUmar, Jābir, ʿĀ’ishah, and ʿAmr ibn Shuʿayb from his father from his grandfather. ʿAli ibn Abī Ṭālib related that the Prophet said: ‘Ḥajj to the House is a duty owed to Allah by all mankind—those who can find a way to do it.’ He said that he was asked about that and the Prophet said that it meant, ‘That you have the use of a camel.’
Ibn Mājāh also transmitted the hadith of Ibn ʿUmar in the Sunan as did Abū ʿĪsā at-Tirmidhī in the jāmīʿ. He said that it is a good hadith. According to the people of knowledge, the practice is that when a man has provision and transport, he must perform ḥajj. Things are said by the people of hadith about the memory of Ibrāhīm ibn Yazīd al-Khūzī al-Makkī. They transmitted from Wakīʿ and ad-Dāraquṭnī from Sufyān ibn Saʿīd from Ibrāhīm ibn Yazīd from Muḥammad ibn ʿAbbād that Ibn ʿUmar said, ‘A man went to the Prophet and asked, “Messenger of Allah, what makes ḥajj mandatory?” He answered, “Provision and a mount.” He asked, “Messenger of Allah, what is the state of the hājj?” He replied, “Dishevelled, ill-smelling.” Another rose and asked, “What is ḥajj?” He answered, “Clamour and shedding blood.”’ Wakīʿ said that ‘clamour’ is raising the voice with the talbiyah and ‘shedding blood’ is making the sacrifices.
Among those who said that provision and a mount are
preconditions for the hajj were ‘Umar ibn al-Khaṭṭāb, his son ‘Abdullāh, ‘Abdullāh ibn ‘Abbās, al-Ḥasan al-Baṣrī, Sa‘īd ibn Jubayr, ‘Aṭā’ and Mujāhid. That is the position of ash-Shāfī‘, ath-Thawrī, Abū Ḥanīfah and his people, Aḥmad, Ishāq, ‘Abd al-‘Azīz ibn Abī Salamah, and Ibn Ḥabīb. ‘Abdūs mentioned something similar from Sahnūn.
Ash-Shāfī‘ says, ‘Ability has two aspects. One is that a person is physically able to do it and has enough money to achieve the hajj. The second is that someone is disabled in his body and unable to ride, but is able to have someone perform hajj on his behalf for a wage or without a wage. This will be explained. The one who is physically able is obliged by Allah’s Book to perform hajj by Allah’s words: “those who can find a way to do it.” The one who is financially able to do it is obliged to perform the hajj by the Sunnah on the basis of the hadith related about the Khath‘amī woman. As for the one who is able to do it himself, he is the strong person who incurs, in riding a mount, no hardship beyond his ability to bear it. If this is the case at a time when he possesses provision and a mount, he is obliged to make hajj himself. If he lacks provision and transport, or either one of them, then the obligation of hajj is cancelled for him. If someone is able to walk and has provision or the ability to earn provision on the way through their skill, such as leather work, cupping or a similar trade, it is recommended that they make hajj on foot, whether man or woman. Ash-Shāfī‘ added, ‘The man has less of an excuse than a woman because he is stronger.’ They consider this to be recommended, not mandatory. If the only way he is able to get provision is by begging from people on the way, it is disliked for him to perform hajj because he becomes a burden on people.
Mālik ibn Anas said, ‘If he is both able to walk and also has provision, he must perform hajj. If he has no mount but is able to walk, there is some question. If he possesses the necessary provision, he is obliged to perform hajj. If he does not possess it, but is able to
preconditions for the hajj were ‘Umar ibn al-Khaṭṭāb, his son ‘Abdullāh, ‘Abdullāh ibn ‘Abbās, al-Ḥasan al-Baṣrī, Sa‘īd ibn Jubayr, ‘Aṭā’ and Mujāhid. That is the position of ash-Shāfī‘, ath-Thawrī, Abū Ḥanīfah and his people, Aḥmad, Ishāq, ‘Abd al-‘Azīz ibn Abī Salamah, and Ibn Ḥabīb. ‘Abdūs mentioned something similar from Sahnūn.
Ash-Shāfī‘ says, ‘Ability has two aspects. One is that a person is physically able to do it and has enough money to achieve the hajj. The second is that someone is disabled in his body and unable to ride, but is able to have someone perform hajj on his behalf for a wage or without a wage. This will be explained. The one who is physically able is obliged by Allah’s Book to perform hajj by Allah’s words: “those who can find a way to do it.” The one who is financially able to do it is obliged to perform the hajj by the Sunnah on the basis of the hadith related about the Khath‘amī woman. As for the one who is able to do it himself, he is the strong person who incurs, in riding a mount, no hardship beyond his ability to bear it. If this is the case at a time when he possesses provision and a mount, he is obliged to make hajj himself. If he lacks provision and transport, or either one of them, then the obligation of hajj is cancelled for him. If someone is able to walk and has provision or the ability to earn provision on the way through their skill, such as leather work, cupping or a similar trade, it is recommended that they make hajj on foot, whether man or woman. Ash-Shāfī‘ added, ‘The man has less of an excuse than a woman because he is stronger.’ They consider this to be recommended, not mandatory. If the only way he is able to get provision is by begging from people on the way, it is disliked for him to perform hajj because he becomes a burden on people.
Mālik ibn Anas said, ‘If he is both able to walk and also has provision, he must perform hajj. If he has no mount but is able to walk, there is some question. If he possesses the necessary provision, he is obliged to perform hajj. If he does not possess it, but is able to
āyah and to Allah’s words: ‘Hajj to the house is a duty owed to Allah by all mankind…’ This person lacked the ability because the hajj is enjoined on those responsible for reaching the House themselves and because it is an act of worship which cannot be delegated when the ability is lacking, just as is the case with the prayer.
Muḥammad ibn al-Munkadir related from Jābir that the Messenger of Allah ﷺ said, ‘By means of one hajj, Allah will admit three to the Garden: the deceased, the one who takes on hajj for him and the one who carries that out.’ Abu-l-Qāsim Sulaymān ibn Aḥmad ad-Dārāquqnī transmitted this from ‘Amr ibn Ḥuṣayn as-Sadūsī from Abū Ma‘shar from Muḥammad ibn al-Munkadir. The name of Abū Ma‘shar was Najīḥ. They considered him to be weak.
Ash-Shāfi‘ī said, ‘Regarding someone who is chronically ill, very sickly or very old, who finds someone able to perform the hajj on his behalf, he possesses a certain type of ability. There are two forms of it. One is that he is able to pay someone to perform hajj on his behalf. That person performs his obligatory hajj. This is the view of ‘Ali ibn Abi Ṭālib. It is related that he told a very old man who had not performed hajj, ‘Equip a man to perform hajj on your behalf.’ This position was taken by ath-Thawrī, Abū Ḥanīfah and his people, Ibn al-Mubārak, Aḥmad and Isḥāq. The second is that he is able to find someone to pay on his behalf and represent him in performing hajj on his behalf. According to ash-Shāfi‘ī, Aḥmad and Ibn Rāhawah, hajj is also an obligation for such a person. Abū Ḥanīfah said that the hajj is not obligatory for them. Ash-Shāfi‘ī cited as evidence what Ibn ‘Abbās related about the woman of Khath‘am who asked the Prophet ﷺ, ‘Messenger of Allah, Allah has obliged His slaves to perform hajj. My father is a very old man who cannot remain firm on a mount. Can I perform hajj on his behalf?’ ‘Yes,’ he answered. That was during the Farewell Hajj. One variant has: ‘He cannot remain upright on a camel.’ The Prophet ﷺ said, ‘Perform hajj for him. Do you think that if your father owed a debt,
āyah and to Allah’s words: ‘Hajj to the house is a duty owed to Allah by all mankind…’ This person lacked the ability because the hajj is enjoined on those responsible for reaching the House themselves and because it is an act of worship which cannot be delegated when the ability is lacking, just as is the case with the prayer.
Muḥammad ibn al-Munkadir related from Jābir that the Messenger of Allah ﷺ said, ‘By means of one hajj, Allah will admit three to the Garden: the deceased, the one who takes on hajj for him and the one who carries that out.’ Abu-l-Qāsim Sulaymān ibn Aḥmad ad-Dārāquqnī transmitted this from ‘Amr ibn Ḥuṣayn as-Sadūsī from Abū Ma‘shar from Muḥammad ibn al-Munkadir. The name of Abū Ma‘shar was Najīḥ. They considered him to be weak.
Ash-Shāfi‘ī said, ‘Regarding someone who is chronically ill, very sickly or very old, who finds someone able to perform the hajj on his behalf, he possesses a certain type of ability. There are two forms of it. One is that he is able to pay someone to perform hajj on his behalf. That person performs his obligatory hajj. This is the view of ‘Ali ibn Abi Ṭālib. It is related that he told a very old man who had not performed hajj, ‘Equip a man to perform hajj on your behalf.’ This position was taken by ath-Thawrī, Abū Ḥanīfah and his people, Ibn al-Mubārak, Aḥmad and Isḥāq. The second is that he is able to find someone to pay on his behalf and represent him in performing hajj on his behalf. According to ash-Shāfi‘ī, Aḥmad and Ibn Rāhawah, hajj is also an obligation for such a person. Abū Ḥanīfah said that the hajj is not obligatory for them. Ash-Shāfi‘ī cited as evidence what Ibn ‘Abbās related about the woman of Khath‘am who asked the Prophet ﷺ, ‘Messenger of Allah, Allah has obliged His slaves to perform hajj. My father is a very old man who cannot remain firm on a mount. Can I perform hajj on his behalf?’ ‘Yes,’ he answered. That was during the Farewell Hajj. One variant has: ‘He cannot remain upright on a camel.’ The Prophet ﷺ said, ‘Perform hajj for him. Do you think that if your father owed a debt,
āyah and to Allah’s words: ‘Hajj to the house is a duty owed to Allah by all mankind…’ This person lacked the ability because the hajj is enjoined on those responsible for reaching the House themselves and because it is an act of worship which cannot be delegated when the ability is lacking, just as is the case with the prayer.
Muḥammad ibn al-Munkadir related from Jābir that the Messenger of Allah ﷺ said, ‘By means of one hajj, Allah will admit three to the Garden: the deceased, the one who takes on hajj for him and the one who carries that out.’ Abu-l-Qāsim Sulaymān ibn Aḥmad ad-Dārāquqnī transmitted this from ‘Amr ibn Ḥuṣayn as-Sadūsī from Abū Ma‘shar from Muḥammad ibn al-Munkadir. The name of Abū Ma‘shar was Najīḥ. They considered him to be weak.
Ash-Shāfi‘ī said, ‘Regarding someone who is chronically ill, very sickly or very old, who finds someone able to perform the hajj on his behalf, he possesses a certain type of ability. There are two forms of it. One is that he is able to pay someone to perform hajj on his behalf. That person performs his obligatory hajj. This is the view of ‘Ali ibn Abi Ṭālib. It is related that he told a very old man who had not performed hajj, ‘Equip a man to perform hajj on your behalf.’ This position was taken by ath-Thawrī, Abū Ḥanīfah and his people, Ibn al-Mubārak, Aḥmad and Isḥāq. The second is that he is able to find someone to pay on his behalf and represent him in performing hajj on his behalf. According to ash-Shāfi‘ī, Aḥmad and Ibn Rāhawah, hajj is also an obligation for such a person. Abū Ḥanīfah said that the hajj is not obligatory for them. Ash-Shāfi‘ī cited as evidence what Ibn ‘Abbās related about the woman of Khath‘am who asked the Prophet ﷺ, ‘Messenger of Allah, Allah has obliged His slaves to perform hajj. My father is a very old man who cannot remain firm on a mount. Can I perform hajj on his behalf?’ ‘Yes,’ he answered. That was during the Farewell Hajj. One variant has: ‘He cannot remain upright on a camel.’ The Prophet ﷺ said, ‘Perform hajj for him. Do you think that if your father owed a debt,
Tafsīr al-Qurṭubī
The General Judgments of the Qur’an and Clarification of What it Contains of the Sunnah and Āyahs of Discrimination
Abū ‘Abdullāh Muḥammad ibn Aḥmad ibn Abī Bakr ibn Farḥ al-Anṣārī al-Khazrajī al-Andalusī al-Qurṭubī
Vol. 4
Juz’ 4: Sūrah Āli ‘Imrān 96 – 200 & Sūrat an-Nisā’ 1 – 23
translated by Aisha Bewley
DIWAN PRESS
Classical and Contemporary Books on Islam and Sufism
Founded in 1971
Allah ﷺ was among them and they saw him. It is also possible that this is addressed to the entire Community because His traces and signs and the Qur’an which he was given are among us in the place of the Messenger ﷺ, even if we did not see him.
Qatādah said, ‘There are two clear signs in this āyah: the Book of Allah and the Prophet of Allah. The Prophet of Allah has passed, and the Book of Allah remains among them as a mercy and a blessing. It contains its lawful and unlawful, and obedience and disobedience.’
The phrase ‘Whoever holds fast’ means someone who is patient and holds to Allah’s dīn and obeys Him. Then he is given success and rightly guided. Ibn Jurayj says that it means he believes in Him. It is said that it means, ‘Whoever holds to the rope of Allah,’ which is the Qur’an. The verbs aʿṣama and iʿtasama mean to hold to something to the exclusion of anything else. Anyone who clings to something is called ‘muʿṣim’ and ‘muʿtasim’. Someone who defends something is called ‘ʿāsim’. Al-Farazdaq said:
I am the son of the defenders (ʿāsimīn) of the Banū Tamīm.
[POEMS] Food is described as defending (ʿasama) someone from being hungry. The Arabs say, ‘the food kept him (ʿasama) from being hungry. That is why they call pottage (sawīq) Abū ʿĀsim.’ Aḥmad ibn Yaḥyā said, ‘The Arabs called bread ʿāsim and jābir, and they also called it ʿāmir. [POEMS]
ذَٰلِكَ وَمَن يَتَوَلَّ فَلَا يَضُرَّ اللَّهَ شَيْئًا ۗ وَمَن يَتَوَلَّ فَأُولَـٰئكَ هُمُ الظَّالِمُونَ
102 You who believe! have taqwā of Allah with the taqwā due to Him and do not die except as Muslims.
An-Nahhās related from Murrah ibn ‘Abdullāh that the Messenger of Allah ﷺ said, ‘The taqwā due to Him is that He be obeyed and not disobeyed, remembered and not forgotten, thanked and not shown ingratitude.’ Ibn ʿAbbās said, ‘It means not disobeying Him
Tafsīr al-Qurṭubī
The General Judgments of the Qur’an and Clarification of What it Contains of the Sunnah and Āyahs of Discrimination
Abū ‘Abdullāh Muḥammad ibn Aḥmad ibn Abī Bakr ibn Farḥ al-Anṣārī al-Khazrajī al-Andalusī al-Qurṭubī
Vol. 4
Juz’ 4: Sūrah Āli ‘Imrān 96 – 200 & Sūrat an-Nisā’ 1 – 23
translated by Aisha Bewley
DIWAN PRESS
Classical and Contemporary Books on Islam and Sufism
Founded in 1971
Allah ﷺ was among them and they saw him. It is also possible that this is addressed to the entire Community because His traces and signs and the Qur’an which he was given are among us in the place of the Messenger ﷺ, even if we did not see him.
Qatādah said, ‘There are two clear signs in this āyah: the Book of Allah and the Prophet of Allah. The Prophet of Allah has passed, and the Book of Allah remains among them as a mercy and a blessing. It contains its lawful and unlawful, and obedience and disobedience.’
The phrase ‘Whoever holds fast’ means someone who is patient and holds to Allah’s dīn and obeys Him. Then he is given success and rightly guided. Ibn Jurayj says that it means he believes in Him. It is said that it means, ‘Whoever holds to the rope of Allah,’ which is the Qur’an. The verbs aʿṣama and iʿtasama mean to hold to something to the exclusion of anything else. Anyone who clings to something is called ‘muʿṣim’ and ‘muʿtasim’. Someone who defends something is called ‘ʿāsim’. Al-Farazdaq said:
I am the son of the defenders (ʿāsimīn) of the Banū Tamīm.
[POEMS] Food is described as defending (ʿasama) someone from being hungry. The Arabs say, ‘the food kept him (ʿasama) from being hungry. That is why they call pottage (sawīq) Abū ʿĀsim.’ Aḥmad ibn Yaḥyā said, ‘The Arabs called bread ʿāsim and jābir, and they also called it ʿāmir. [POEMS]
ذَٰلِكَ وَمَن يَتَوَلَّ فَلَا يَضُرَّ اللَّهَ شَيْئًا ۗ وَمَن يَتَوَلَّ فَأُولَـٰئكَ هُمُ الظَّالِمُونَ
102 You who believe! have taqwā of Allah with the taqwā due to Him and do not die except as Muslims.
An-Nahhās related from Murrah ibn ‘Abdullāh that the Messenger of Allah ﷺ said, ‘The taqwā due to Him is that He be obeyed and not disobeyed, remembered and not forgotten, thanked and not shown ingratitude.’ Ibn ʿAbbās said, ‘It means not disobeying Him
Tafsīr al-Qurṭubī
The General Judgments of the Qur’an and Clarification of What it Contains of the Sunnah and Āyahs of Discrimination
Abū ‘Abdullāh Muḥammad ibn Aḥmad ibn Abī Bakr ibn Farḥ al-Anṣārī al-Khazrajī al-Andalusī al-Qurṭubī
Vol. 4
Juz’ 4: Sūrah Āli ‘Imrān 96 – 200 & Sūrat an-Nisā’ 1 – 23
translated by Aisha Bewley
DIWAN PRESS
Classical and Contemporary Books on Islam and Sufism
Founded in 1971
Allah ﷺ was among them and they saw him. It is also possible that this is addressed to the entire Community because His traces and signs and the Qur’an which he was given are among us in the place of the Messenger ﷺ, even if we did not see him.
Qatādah said, ‘There are two clear signs in this āyah: the Book of Allah and the Prophet of Allah. The Prophet of Allah has passed, and the Book of Allah remains among them as a mercy and a blessing. It contains its lawful and unlawful, and obedience and disobedience.’
The phrase ‘Whoever holds fast’ means someone who is patient and holds to Allah’s dīn and obeys Him. Then he is given success and rightly guided. Ibn Jurayj says that it means he believes in Him. It is said that it means, ‘Whoever holds to the rope of Allah,’ which is the Qur’an. The verbs aʿṣama and iʿtasama mean to hold to something to the exclusion of anything else. Anyone who clings to something is called ‘muʿṣim’ and ‘muʿtasim’. Someone who defends something is called ‘ʿāsim’. Al-Farazdaq said:
I am the son of the defenders (ʿāsimīn) of the Banū Tamīm.
[POEMS] Food is described as defending (ʿasama) someone from being hungry. The Arabs say, ‘the food kept him (ʿasama) from being hungry. That is why they call pottage (sawīq) Abū ʿĀsim.’ Aḥmad ibn Yaḥyā said, ‘The Arabs called bread ʿāsim and jābir, and they also called it ʿāmir. [POEMS]
ذَٰلِكَ وَمَن يَتَوَلَّ فَلَا يَضُرَّ اللَّهَ شَيْئًا ۗ وَمَن يَتَوَلَّ فَأُولَـٰئكَ هُمُ الظَّالِمُونَ
102 You who believe! have taqwā of Allah with the taqwā due to Him and do not die except as Muslims.
An-Nahhās related from Murrah ibn ‘Abdullāh that the Messenger of Allah ﷺ said, ‘The taqwā due to Him is that He be obeyed and not disobeyed, remembered and not forgotten, thanked and not shown ingratitude.’ Ibn ʿAbbās said, ‘It means not disobeying Him view all
Tafsīr al-Qurṭubī
The General Judgments of the Qur’an and Clarification of What it Contains of the Sunnah and Āyahs of Discrimination
Abū ‘Abdullāh Muḥammad ibn Aḥmad ibn Abī Bakr ibn Farḥ al-Anṣārī al-Khazrajī al-Andalusī al-Qurṭubī
Vol. 4
Juz’ 4: Sūrah Āli ‘Imrān 96 – 200 & Sūrat an-Nisā’ 1 – 23
translated by Aisha Bewley
DIWAN PRESS
Classical and Contemporary Books on Islam and Sufism
Founded in 1971
Tafsīr al-Qurṭubī
Vol. 4
Juz’ 4: Juz’ 4: Sūrat Āli 'Imrān 96 – 200
& Sūrat an-Nisā’ 1 – 23
1
Tafsīr al-Qurṭubī
Vol. 4
Juz’ 4: Juz’ 4: Sūrat Āli 'Imrān 96 – 200
& Sūrat an-Nisā’ 1 – 23
1
Tafsīr al-Qurṭubī
Vol. 4
Juz’ 4: Juz’ 4: Sūrat Āli 'Imrān 96 – 200
& Sūrat an-Nisā’ 1 – 23
1
Tafsīr al-Qurṭubī
Vol. 4
Juz’ 4: Juz’ 4: Sūrat Āli 'Imrān 96 – 200
& Sūrat an-Nisā’ 1 – 23
1
Tafsīr al-Qurṭubī
The General Judgments of the Qur’an and Clarification of what it contains of the Sunnah and Āyahs of Discrimination
Vol. 4
Juz’ 4: Sūrah Āli ‘Imrān 96 – 200 & Sūrat an-Nisā’ 1 – 23
Abū ‘Abdullāh Muḥammad ibn Aḥmad ibn Abī Bakr ibn Farḥ al-Anṣārī al-Khazrajī al-Andalusī al-Qurṭubī
translated by
Aisha Bewley
DIWAN PRESS
Classical and Contemporary Books on Islam and Sufism
Downloaded via sunniconnect.com.
The Publisher have books from both Authentic and Deviant scholars. The Readers are requested to be careful and differentiate such scholars to make sure about the Authenticity of the knowledge. The sufsim mentioned here refers to early stage sufism which is entirely different from what it is today. We recommend the reader to read the book “Devil’s Deception” by Ibn Jawzi for further clarification on this issue.
© Aisha Bewley
Published by: Diwan Press Ltd.
Website: www.diwanpress.com
E-mail: [email protected]
All rights reserved. No part of this publication may be reproduced, stored in any retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without the prior permission of the publishers.
By: Abu ‘Abdullah Muhammad ibn Ahmad al-Qurtubi
Translated by: Aisha Abdarrahman Bewley
Edited by: Abdalhaqq Bewley
A catalogue record of this book is available from the British Library.
ISBN13: 978-1-908892-96-6 (Paperback)
978-1-908892-97-3 (Casebound)
978-1-908892-98-0 (ePub & Kindle)
CONTENTS
Translator’s note vii
Sūrah Āli ‘Imrān – The Family of ‘Imrān 96 – 200 1
Sūrat an-Nisā’ – The Family of ‘Imrān 1 – 23 155
Table of Contents for Āyats 276
Glossary 279
CONTENTS
Translator’s note vii
Sūrah Āli ‘Imrān – The Family of ‘Imrān 96 – 200 1
Sūrat an-Nisā’ – The Family of ‘Imrān 1 – 23 155
Table of Contents for Āyats 276
Glossary 279
CONTENTS
Translator’s note vii
Sūrah Āli ‘Imrān – The Family of ‘Imrān 96 – 200 1
Sūrat an-Nisā’ – The Family of ‘Imrān 1 – 23 155
Table of Contents for Āyats 276
Glossary 279
CONTENTS
Translator’s note vii
Sūrah Āli ‘Imrān – The Family of ‘Imrān 96 – 200 1
Sūrat an-Nisā’ – The Family of ‘Imrān 1 – 23 155
Table of Contents for Āyats 276
Glossary 279
Table of Transliterations
| Arabic | Latin | Arabic | Latin |
|--------|-------|----------|-------|
| ض | d | ط | t |
| ظ | z | ع | gh |
| ث | t | غ | gh |
| ذ | dh | ف | f |
| ر | r | ق | q |
| ز | z | ك | k |
| س | s | ل | l |
| ش | sh | م | m |
| ح | h | ن | n |
| ت | th | هـ | h |
| خ | kh | و | w |
| د | d | ي | y |
| ص | s | | |
Long vowel | Short vowel
| Arabic | Latin | Examples |
|--------|--------|-------------|
| ا | ā | a [fātih] |
| و | ū | u [damm] |
| ي | i | i [kasrah] |
| ءا | aw | |
| ءي | ay | |
TRANSLATOR’S NOTE
The Arabic for the āyats is from the Algerian State edition of the riwāyah of Imam Warsh from the qirā’ah of Imam Nāfī‘ of Madina, whose recitation is one of the ten mutawātir recitations that are mass-transmitted from the time of the Prophet ⌈.⌋
There are minor omissions in the text. Some poems have been omitted which the author quotes to illustrate a point of grammatical usage or as an example of orthography or the usage of a word, often a derivative of the root of the word used in the āyah, but not the actual word used. Often it is difficult to convey the sense in English. Occasionally the author explores a grammatical matter or a tangential issue, and some of these may have been shortened. English grammatical terms used to translate Arabic grammatical terms do not have exactly the same meaning, sometimes rendering a precise translation of them problematic and often obscure.
The end of a juz’ may vary by an āyah or two in order to preserve relevant passages.
TRANSLATOR’S NOTE
The Arabic for the āyats is from the Algerian State edition of the riwāyah of Imam Warsh from the qirā’ah of Imam Nāfī‘ of Madina, whose recitation is one of the ten mutawātir recitations that are mass-transmitted from the time of the Prophet ⌈.⌋
There are minor omissions in the text. Some poems have been omitted which the author quotes to illustrate a point of grammatical usage or as an example of orthography or the usage of a word, often a derivative of the root of the word used in the āyah, but not the actual word used. Often it is difficult to convey the sense in English. Occasionally the author explores a grammatical matter or a tangential issue, and some of these may have been shortened. English grammatical terms used to translate Arabic grammatical terms do not have exactly the same meaning, sometimes rendering a precise translation of them problematic and often obscure.
The end of a juz’ may vary by an āyah or two in order to preserve relevant passages.
TRANSLATOR’S NOTE
The Arabic for the āyats is from the Algerian State edition of the riwāyah of Imam Warsh from the qirā’ah of Imam Nāfī‘ of Madina, whose recitation is one of the ten mutawātir recitations that are mass-transmitted from the time of the Prophet ⌈.⌋
There are minor omissions in the text. Some poems have been omitted which the author quotes to illustrate a point of grammatical usage or as an example of orthography or the usage of a word, often a derivative of the root of the word used in the āyah, but not the actual word used. Often it is difficult to convey the sense in English. Occasionally the author explores a grammatical matter or a tangential issue, and some of these may have been shortened. English grammatical terms used to translate Arabic grammatical terms do not have exactly the same meaning, sometimes rendering a precise translation of them problematic and often obscure.
The end of a juz’ may vary by an āyah or two in order to preserve relevant passages.
TRANSLATOR’S NOTE
The Arabic for the āyats is from the Algerian State edition of the riwāyah of Imam Warsh from the qirā’ah of Imam Nāfī‘ of Madina, whose recitation is one of the ten mutawātir recitations that are mass-transmitted from the time of the Prophet ⌈.⌋
There are minor omissions in the text. Some poems have been omitted which the author quotes to illustrate a point of grammatical usage or as an example of orthography or the usage of a word, often a derivative of the root of the word used in the āyah, but not the actual word used. Often it is difficult to convey the sense in English. Occasionally the author explores a grammatical matter or a tangential issue, and some of these may have been shortened. English grammatical terms used to translate Arabic grammatical terms do not have exactly the same meaning, sometimes rendering a precise translation of them problematic and often obscure.
The end of a juz’ may vary by an āyah or two in order to preserve relevant passages.
Sūrah ĀL ‘Imrān – The Family of ‘Imrān 96 – 200
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَالَمِينَ ﴿96﴾ فِيهِ آيَاتٌ بَيِّنَاتٌ مَكَانُ إِبْرَاهِيمَ ۖ وَمَن دَخَلَهُ كَانَ آمِنًا ۚ وَأَذَّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُواكَ رِجَالًا وَعَلَى كُلِّ ضَامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ ﴿97﴾ لّيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ عَلَى مَا رَزَقَهُمْ مِّنْ بَهِيمَةِ الْأَنعَامِ ۚ فَكُلُوا مِنهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ ﴿98﴾ ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ ۖ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ ﴿99﴾ ذَٰلِكَ وَمَن يُعَظِّمْ حُرُمَاتِ اللَّهِ فَهُوَ خَيْرٌ لَهُ عِندَ رَبِّهِ ۖ وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ إِلَّا مَا يُتْلَى عَلَيْكُمْ فَاجْتَنِبُوا رِجْسَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ ﴿100﴾
The first House established for mankind was that at Bakkah, a place of blessing and a guidance for all beings. In it are Clear Signs – the Maqām of Ibrāhīm. All who enter it are safe. Hajj to the House is a duty owed to Allah by all mankind – those who can find a way to do it. But if anyone disbelieves, Allah is Rich Beyond Need of any being.
It is confirmed in Ṣaḥīḥ Muslim that Abū Dharr said, ‘I asked the Messenger of Allah ﷺ about the first mosque established on the earth and he answered, “The Masjid al-Ḥarām.” I asked, “And then?” He said, “Al-Aqṣā.” I asked, “How long was there between them?” “Forty years,” he replied, “and then the whole earth became a mosque for you, so pray wherever you are when the time for prayer comes.”’
Mujāhid and Qaṭādah said, ‘There was no house before it.’ ʿAlī said, ‘There were many houses before it. What is meant is that it is the first house established for worship.’ Mujāhid said, ‘The Muslims and Jews boasted and the Jews said, “The temple of Jerusalem is better and greater than the Kaʿbah because it was the place of the emigration of Prophets and is in the Holy Land.” The Muslims said, “The Kaʿbah is better.” Allah then revealed this āyah. How the House was built has already been dealt with in al-Baqarah. Mujāhid said, ‘Allah created the site of this house two thousand years before the House was built.’
He created any of the earth, and its foundations are in the seventh and lowest earth. As for Al-Aqṣā, Sulaymān built it.’ An-Nasāʾī transmitted this with a sound isnāḍ from ‘Abdullāh ibn ‘Amr. The Prophet ﷺ said, ‘When Sulaymān ibn Dāwūd built the temple in Jerusalem, he asked Allah for three things. He asked Allah for judgment corresponding to His judgment and he was given it. He asked Allah for a kingdom which no one after him would have and he was given that. He asked Allah, when he finished building the temple, that anyone who approached it for the sole reason of praying in it would have his errors fall from him so that he would be like he was on the day he was born, and this was granted.’ There is some equivocation between the two hadiths because there was a long period of time between Ibrāhīm and Sulaymān. Historians say that there was more than a thousand years between them. It is said that Ibrāhīm and Sulaymān were the predecessors for what others built after them.
It is related that Ādam was the first to build the House, as was already mentioned. Then it is possible that one of his sons built al-Aqṣā forty years later. It is also possible that the angels built it with Allah’s permission. All of this is possible, and Allah knows best. ‘Alī ibn Abī Ṭālib said, ‘Allah commanded the angels to build a house on the earth and to do tawāf of it before Ādam was created. Then Ādam built what he built of it and did tawāf of it and then the Prophets after him, and then Ibrāhīm completed its construction.’
…that at Bakkah,
Bakkah is the actual site of the House and Makkah is the rest of the town according to Mālik ibn Anas. Muḥammad ibn Shihāb said that Bakkah is the mosque and Makkah is all the Ḥaram, including the houses. Mujāhid said that Bakkah is Makkah. The bāʾ is replaced by the mīm as done in the word for ‘sticking’: lāzim for lāzib. Aḍ-Ḥaḥḥāk and al-Mu’arrij said that.
Then it is also said that Bakkah is derived from the word bakk,
which means crowding and Bakkah takes its name from the fact that the people crowd together in it during tawāf. Bakka means ‘to throttle’ and it is said that it is called that because it crushes the necks of any tyrants if they act unjustly towards it. ‘Abdullāh ibn az-Zubayr said, ‘No tyrant has ever directed evil at it without Allah breaking his neck.’
It is said that the name Makkah comes from its lack of water, and it is said that it is because it sucks (makka) the marrow from the bones through the hardship involved in reaching it. The verb makka is used for a foal suckling from its mother. A poet said:
It suckled (makkat) and no milk remained inside her.
It is said that it is called that because it sucks the one who does injustice in it, in other words destroys him. It is said that it is called that because people used to whistle (makkā) and laugh in it as in Allah’s words: ‘Their prayer at the House is nothing but whistling and clapping.’ (8:35)
a place of blessing and a guidance for all beings.
Allah made it blessed by multiplying the reward of action in it. Barakah is abundant good. It is in the accusative for the ḥāl modifying what is implied by ‘established’, or an adverb of Bakkah. It is a guidance for all.
In it are Clear Signs – the Maqām of Ibrāhīm
The people of Makkah, Ibn ‘Abbās, Mujāhid and Sa‘īd ibn Jubayr read this as ‘a Clear Sign’ in the singular, meaning a Sign of tawḥīd, referring to the Maqām of Ibrāhīm alone. They said, ‘The mark of his feet in the Maqām is a Clear Sign.’ Mujāhid explained it as referring to the entire Haram and believed that its Signs include Şafā and Marwah, the Corner and the Maqām. The others read it in the plural, meaning the Maqām of Ibrāhīm, the Black Stone, the Ḥaṭīm, Zamzam and all the sacred hallmarks. Abū Ja‘far an-Nahḥās said the reading with the plural is clearer because the Signs certainly
include Ṣafā and Marwah.
Another sign is that the birds do not fly over it when they are healthy and another sign is that when someone is hunting and the game enters the Ḥaram, he leaves it be. Another sign is that when there is abundant rain at the Yemeni Corner, there is plenty in Yemen, and when it is at the Syrian corner, there is plenty in Syria. When rain covers all of the House, there is plenty in all lands. Another aspect of it is that the jamrahs, in spite of what is added to them, remain the same size.
The word Maqām comes from the verb qāma, to stand, and so it is the place where one stands. The Maqām was dealt with in al-Baqarah along with the disagreement about it. It implies: ‘one of them is the Maqām of Ibrāhīm’, as al-Akhfash said. It is related that Muḥammad ibn Yazīd said that ‘Maqām’ is an appositive for ‘Signs’. A third view is that it means: ‘They are the Maqām of Ibrāhīm’ based on a known Arabic usage. [POEM] Abu-l-‘Abbās said that the word ‘maqām’ actually indicates the plural ‘maqāmāt’ because it is a verbal noun. We see in the Qur’an: ‘Allah has sealed up their hearts and hearing’ (92:8) where ‘hearing’ is in the singular. This is strengthened by the hadith which states: ‘Ḥajj is all the Maqām of Ibrāhīm.’
All who enter it are safe.
Qatādah said, ‘That is also one of the signs of the Ḥaram.’ An-Nahhās says that is a good opinion because people are swept away all around it and no tyrant reaches it. They reached Jerusalem and destroyed it but never reached the Ḥaram.’ Allah says: ‘Do you not see what your Lord did with the Companions of the Elephant?’ (105:1) One of the people of meanings said, ‘The form of the āyah is a report while its meaning is a command. It means: “Give security to whoever enters it.”’ The same usage is seen in 2:197. Along these lines, an-Nuʿmān ibn Thābit said, ‘Anyone who commits a wrong action and merits a ḥadd punishment and then takes refuge in the Ḥaram is safe,’ based on this āyah. Allah made security mandatory for those who
enter it. That is related from a group of the early generations, including Ibn Abbās and others.
Ibn al-‘Arabī said, ‘There is weakness in the statements of all who say this for two reasons. One is that they do not understand that the āyah is about the past and does not involve the establishment of a future ruling. The second is that they do not acknowledge that its security has been violated and killing and fighting occurred after that. What Allah states cannot occur differently to that statement. So that indicates that this must have been referring to the past.’ Abū Ḥanīfah disagreed and said, ‘Anyone who seeks refuge in the Ḥaram is not given food or water nor is any business done with him nor is he spoken to until he leaves.’ His being forced to leave is not consonant with security. It is related that he said, ‘Retaliation for limbs takes place in the Haram. There is also no security in this case.’ The majority of scholars say that ḥudūd punishments may be carried out in the Ḥaram. It is reported that the Prophet ﷺ ordered the killing of Ibn Khaṭāl while he was clinging to the drapes of the Ka’bah.
Ath-Thawrī related that Ibn ‘Abbās said, ‘If someone commits a crime that merits a ḥadd punishment in the Haram, it is carried out on him. If he commits it outside of the Ḥaram and then seeks refuge in it, he is not spoken to nor is business carried out with him until he leaves the Ḥaram and then the ḥadd is carried out on him.’ This is the position of ash-Sha‘bī. This is also the argument of Kufans. Ibn ‘Abbās understands that this is what the āyah means. He was the scholar of the Community.
What is sound is that by saying that Allah is referring to the many blessings granted to anyone who is there, whoever they are, as Allah also says: ‘Do they not see that We have established a safe haven while people all round them are violently dispossessed?’ (29:67) In the Jāhiliyya, those who entered it and sought sanctuary were safe from attack and killing as will be explained in al-Mā’idah. Qatādah said, ‘In the
Jāhilīyyah, whoever entered it was safe.’
This is good. It is related that an atheist said to one of the scholars, ‘Does the Qur’an not say: “All who enter it are safe”? We have entered it and we have done such-and-such. Is not the one who enters it safe?’ He said to him, ‘Are you not one of the Arabs? What does someone mean when he says that whoever enters his house is safe? Does he not say to those who obey him, “Leave him be”? “Yes, of course,” he replied. He said, ‘That is how it is with His words: “All who enter it are safe”’ Yahyā ibn Ja‘dah said that it means he is safe from the Fire.
This is not universal because we find in Ṣaḥīḥ Muslim in the hadith of intercession reported by Abū Sa‘īd al-Khudrī: ‘By the One Who has my soul in his hand, none of you can be more insistent in asking Allah for his rights than the believers on the Day of Rising who will ask Allah for their brothers who are in the Fire. They will say, “Our Lord, they used to fast with us, pray and perform ḥajj!” They will be told, “Bring out those you recognise.”’ The one who enters it is safe from the Fire by performing the practices connected with it, respecting it, acknowledging its right, and seeking to draw near to Allah Almighty.
Ja‘far as-Ṣādiq said, ‘Whoever enters it with purity, as the Prophets and awliyā’ entered it, is safe from Allah’s punishment.’ This is what is meant by his words ﷺ, ‘Anyone who makes ḥajj to this House and does not engage in sexual activity or wrongdoing emerges from his errors like the day his mother bore him. An accepted ḥajj has no reward but the Garden.’ Al-Ḥasan said, ‘An accepted ḥajj is that he returns abstinent in this world, desiring the Next World.’ He recited:
O Ka‘bah of Allah! The supplication of the one who seeks refuge is the supplication of one calling, in need.
He has bade farewell to those he loves and his home and come hovering between fear and hope.
If Allah generously accepts his striving,
he is saved. Otherwise he is not saved.
You are one of those whose intercession is hoped for.
Be kind to Wāfīd ibn Ḥajjāj!
It is also said that it means whoever entered it in the year of the Fulfilled ʿUmrah with Muhammad ﷺ is safe. The evidence is found in the words of the Almighty: ‘You will enter the Maşjid al-Ḥarām in safety, Allah willing.’ (48:27) It is said that the word ‘man’ (tr. as ‘all’) here refers to the non-sentient and the āyah is about the safety of game. This is odd. We see in the Revelation: ‘Some of them (minhum) go on their bellies.’ (24:45)
Ḥajj to the House is a duty owed to Allah by all mankind
In the phrase ‘owed to Allah’ Allah uses the lām of the obligation and then reinforces it with “ʿalā” which is the strongest preposition in Arabic for making something obligatory. Allah uses the most comprehensive of the expressions of obligation to stress the right it has over us and the esteem owed to it. There is no disagreement about its obligatory nature. It is one of the pillars of Islam and is only obliged once in a lifetime. Some people said that it is obliged once every five years and relate about that a hadith which they trace back to the Prophet ﷺ. The hadith is false and not sound. The consensus invalidates their position.
‘Abd ar-Razzāq related from Sufyān ath-Thawrī from al-‘Alā’ ibn al-Musayyab from his father from Abū Saʿīd al-Khudrī that the Prophet ﷺ said, ‘The Lord says, “I have expanded my slave’s provision and yet he does not visit me in iḥrām every four years.”’ It is famous from al-‘Alā’ ibn al-Musayyab ibn Rāfīʿ al-Kāhilī al-Kūfī from the children of hadith scholars. More than one related it from him. They include those who said ‘every five years’. Some said: from al-‘Alā’ from Yūnus ibn Khabbāb from Abū Saʿīd. There is disagreement about all of that.
13
The atheists deny the ḥajj and say that it involves removing garments, which is contrary to modesty, running, which is contrary to gravity, and stoning the jamarahs for no purpose, which is contrary to logic. They say that all these actions are baseless because they do not recognise their wisdom or cause. They are ignorant of the fact that it is not necessary for the Lord to make His slave understand all that He commands him to do nor to acquaint him with the point of the actions He requires of him. It is incumbent on him to obey, and he must obey without seeking benefit nor asking about the goal. This is the meaning of what the Prophet ﷺ used to say in his talbīyah: ‘At Your service, truly, truly in worship and slavehood. At Your service, God of the Truth.’
The imāms related that Abū Hurayrah said, ‘The Messenger of Allah ﷺ addressed us and said, “People! The Ḥajj has been made obligatory for you, so perform it!” A man asked, “Every year, Messenger of Allah?” He was silent until the man had asked that three times. Then the Messenger of Allah ﷺ said, “If I had said yes, it would have become obligatory and you would not be able to do it.” Then he said, “Leave me with what I have left you. Those before you were destroyed for asking too many questions and differing from their Prophets. If I command you to do something, do what you can of it. If I forbid you from doing something, then leave it.”’ (Muslim)
This hadith makes it clear that when an obligation is directed to those responsible for doing it, it is enough that they do it once and it does need to be repeated. This differs from the position of Abū Isḥāq al-Isfarāyīnī. It is confirmed that his Companions said to the Prophet ﷺ, ‘Messenger of Allah, is this ḥajj of ours for just this year or for all time?’ He answered, ‘It is for all time.’ This is a text refuting those who say that it is obligatory once every five years. The ḥajj was well known among the Arabs. It was part of what they desired because of its markets, social acceptability and being part of the Ḥanīfiyyah. When Islam came, they were told to do what they
The atheists deny the ḥajj and say that it involves removing garments, which is contrary to modesty, running, which is contrary to gravity, and stoning the jamarahs for no purpose, which is contrary to logic. They say that all these actions are baseless because they do not recognise their wisdom or cause. They are ignorant of the fact that it is not necessary for the Lord to make His slave understand all that He commands him to do nor to acquaint him with the point of the actions He requires of him. It is incumbent on him to obey, and he must obey without seeking benefit nor asking about the goal. This is the meaning of what the Prophet ﷺ used to say in his talbīyah: ‘At Your service, truly, truly in worship and slavehood. At Your service, God of the Truth.’
The imāms related that Abū Hurayrah said, ‘The Messenger of Allah ﷺ addressed us and said, “People! The Ḥajj has been made obligatory for you, so perform it!” A man asked, “Every year, Messenger of Allah?” He was silent until the man had asked that three times. Then the Messenger of Allah ﷺ said, “If I had said yes, it would have become obligatory and you would not be able to do it.” Then he said, “Leave me with what I have left you. Those before you were destroyed for asking too many questions and differing from their Prophets. If I command you to do something, do what you can of it. If I forbid you from doing something, then leave it.”’ (Muslim)
This hadith makes it clear that when an obligation is directed to those responsible for doing it, it is enough that they do it once and it does need to be repeated. This differs from the position of Abū Isḥāq al-Isfarāyīnī. It is confirmed that his Companions said to the Prophet ﷺ, ‘Messenger of Allah, is this ḥajj of ours for just this year or for all time?’ He answered, ‘It is for all time.’ This is a text refuting those who say that it is obligatory once every five years. The ḥajj was well known among the Arabs. It was part of what they desired because of its markets, social acceptability and being part of the Ḥanīfiyyah. When Islam came, they were told to do what they
The atheists deny the ḥajj and say that it involves removing garments, which is contrary to modesty, running, which is contrary to gravity, and stoning the jamarahs for no purpose, which is contrary to logic. They say that all these actions are baseless because they do not recognise their wisdom or cause. They are ignorant of the fact that it is not necessary for the Lord to make His slave understand all that He commands him to do nor to acquaint him with the point of the actions He requires of him. It is incumbent on him to obey, and he must obey without seeking benefit nor asking about the goal. This is the meaning of what the Prophet ﷺ used to say in his talbīyah: ‘At Your service, truly, truly in worship and slavehood. At Your service, God of the Truth.’
The imāms related that Abū Hurayrah said, ‘The Messenger of Allah ﷺ addressed us and said, “People! The Ḥajj has been made obligatory for you, so perform it!” A man asked, “Every year, Messenger of Allah?” He was silent until the man had asked that three times. Then the Messenger of Allah ﷺ said, “If I had said yes, it would have become obligatory and you would not be able to do it.” Then he said, “Leave me with what I have left you. Those before you were destroyed for asking too many questions and differing from their Prophets. If I command you to do something, do what you can of it. If I forbid you from doing something, then leave it.”’ (Muslim)
This hadith makes it clear that when an obligation is directed to those responsible for doing it, it is enough that they do it once and it does need to be repeated. This differs from the position of Abū Isḥāq al-Isfarāyīnī. It is confirmed that his Companions said to the Prophet ﷺ, ‘Messenger of Allah, is this ḥajj of ours for just this year or for all time?’ He answered, ‘It is for all time.’ This is a text refuting those who say that it is obligatory once every five years. The ḥajj was well known among the Arabs. It was part of what they desired because of its markets, social acceptability and being part of the Ḥanīfiyyah. When Islam came, they were told to do what they
knew and to hold to what they recognised. The Prophet ﷺ performed ḥajj before the obligatory ḥajj. He had stood at ʿArafah and did not change the Law of Ibrāhīm that had been changed by Quraysh when they stood at the Mashʿar al-Harām, saying, ‘We are the people of the Ḥaram and do not leave it. We are the Ḥums.’ This was already explained in al-Baqarah.
One of the oddest claims that I have seen made is that the Prophet ﷺ performed ḥajj twice before the Hijrah and by that the obligation was cancelled for him because he had responded to the summons of Ibrāhīm when it was said: ‘Announce the Ḥajj to mankind.’ (22:27) Aṭ-Ṭabarī said, ‘This is unlikely. When it was announced as part of his Sharīʿah: “Ḥajj to the House is a duty owed to Allah by all mankind,” then it must also have been a duty for him according to that injunction. If it is said that it is only addressed to those who have not yet performed ḥajj, that is arbitrary and specific and there is no evidence for it. If someone claims that those who performed ḥajj in the religion of Ibrāhīm are not addressed by this, it is extremely unlikely.’
The Book and the Sunnah indicate that the ḥajj should be performed in a person’s own good time, not immediately. That is the final position in the school of Mālik as Ibn Khuwayzimandād mentioned, and it is the position of ash-Shāfiʿī, Muḥammad ibn al-Hasan ash-Shaybānī, and Abū Yūsuf in one transmission. Some later Baghdadi Mālikīs believed that the obligation is immediate and it is not permitted to delay it when the ability to perform it exists. That is the position of Dāwūd. The sound view is the first one because Allah says in Sūrat al-Ḥajj: ‘Announce the Ḥajj to mankind’ (22:27) and al-Ḥajj is Makkan. He says: ‘Ḥajj to the House is a duty owed to Allah by people.’ This sūrah was revealed in the year of Uḥud in Mādīnah in 3 AH and the Prophet ﷺ did not perform ḥajj until 10 AH.
As for the Sunnah, there is the hadith of Dīmām ibn Thaʿlaba as-Saʿdī of the Banū Saʿd ibn Bakr who came to the Prophet ﷺ and
asked him about Islam and he mentioned the shahādah, prayer, zakāt, fasting and ḥajj. Ibn ‘Abbās, Abū Hurayrah and Anas related it. There is a lot of mention of the ḥajj in the Sunnah. It is clearly obligatory. The hadith of Anas is better and more complete. There is disagreement about the date of this hadith. It is said that is 5 AH, 7 AH and 9 AH. Ibn Hishām mentioned from Abū ‘Ubaydah al-Wāqidī that it was in the year of the Ditch after the Confederates left.
Ibn ‘Abd al-Barr said, ‘Part of the evidence that the ḥajj can be delayed is the consensus of scholars that if someone able to go on ḥajj delays it for a year or two, and then performs the ḥajj some years after his ability to perform it exists, then he has performed the obligatory ḥajj in its time. All agree that he is not like someone who misses the prayer until its time has passed and makes it up after its time, or someone who misses fasting Ramadān due to illness or travel and then makes it up, or like someone who invalidates his ḥajj and then makes it up. It is agreed that if someone performs the ḥajj years after he is able to do so, he is not said to be “making it up”. From this we know that there is wide scope for the time of ḥajj and that it is not immediate.’
Abū ‘Umar said, ‘All who say that ḥajj can be delayed put no time limit on that except what is related from Ṣaḥnūn who was asked about a man who had the wherewithal to make ḥajj and delayed it for some years while he was able to do it and whether that meant that he became fāsiq by delaying the ḥajj, causing his testimony to be rejected. He said it did not, even if that delay was up to sixty years. If it was more than sixty years, he was considered fāsiq and his testimony rejected.’ So he made sixty years the limit. Limits are only stipulated in the Sharī‘ah by someone who can legislate.
Ibn al-Khuwayzimandād related this from Ibn al-Qāsim. Ibn al-Qāsim and others said, ‘If he delays it for sixty years, his character is not impaired. If he delays it beyond sixty years, his character is
impaired because the Prophet ﷺ said, “The lifespan of my community is between sixty and seventy. Few exceed it.” It is as if the requirement is made urgent for him in these ten years.
Abu ‘Umar said, ‘Some people, like Saḥnūn, cite as evidence the words of the Prophet ﷺ: “The lifespan of my community is between sixty and seventy. Few exceed that.” There is no proof in that because the words deal with the majority of the ages of the community, if the hadith is sound. It contains evidence for scope for this up to the age of seventy because that is still within the lifespan of the majority. It is not proper to call someone of good character and trustworthiness impious through such a weak interpretation.’ Success is by Allah.
Scholars agree that all are addressed in general. Ibn al-‘Arabī said, ‘Even if people disagree about the application of general terms, they agree that this āyah applies to all people, male and female, except children, who are excluded by the consensus that they are excluded from the obligations of responsibility. The same applies to slaves who are also not included. They are excluded from it by the words: “those who can find a way to do it.”’ A slave lacks the ability because his master can prevent him from doing it by his right of ownership and Allah put the right of the master before His right out of kindness to His slaves. There is no disagreement about this either in the community as a whole or between the imams. We do not hasten to affirm what we do not actually know. The only evidence regarding it is the accepted consensus.’ Ibn al-Mundhir said that most of the people of knowledge agree, with the exception of the odd person whose disagreement is not considered, that if a child or slave has made ḥajj and then the child becomes an adult or the slave is freed, they still owe the ḥajj if they can find a way to do it.
Abū ‘Umar said, ‘Dāwūd disagreed with most of the fuqahā’ of the cities and leaders of tradition about slaves and said that they are required to perform ḥajj. According to the majority of scholars,
however, slaves are not among those addressed by this command. That is because they do not possess freedom of action and cannot perform hajj without their master’s permission. That is the same as slaves not being addressed by the requirement to attend Jumūʻah in 62:9. It is the position of most scholars except for rare exceptions. Slaves are also excluded from the obligation of giving testimony in 2:282. They are not included in that. It is also possible that children are excluded from the command to perform hajj in this āyah even though they are included in “mankind” since the pen [recording responsibility] has been lifted from them. Women are excluded from the words: “You who believe, when the prayer is called…”, despite the fact that they are among those who believe, just as slaves are excluded from this. That is the position of the fuqahāʾ of the Hijaz, Iraq, Syria and the Maghrib. It is not permitted for them to deviate in the interpretation of the Book.
If it is asked, ‘If the slave lives in the vicinity of the Masjid al-Ḥaram and his master gives him permission, why is it not necessary for him to perform hajj?’ The answer is that this question is based on consensus and it may be that there is no reason for that. But since it is confirmed that this ruling is based on consensus, we use it as evidence for the fact that any hajj he performs while still a slave is not counted as the obligatory hajj. It is related from Ibn ʻAbbās that the Prophet ﷺ said, ‘If a child performs hajj and then reaches adulthood, he must perform another hajj. If a desert Arab performs hajj and then emigrates, he must perform another hajj. If a slave performs hajj and then is freed, he must perform another hajj.’
Ibn al-ʻArabī said, ‘Some of our scholars are careless and have said, “The hajj is not confirmed for a slave, even if his master has given permission, because originally he was an unbeliever and the hajj of an unbeliever is not counted. When he became a slave perpetually, he was not instructed to perform hajj.” This is unsound in three ways. The first is that we believe that the secondary rulings of the
however, slaves are not among those addressed by this command. That is because they do not possess freedom of action and cannot perform hajj without their master’s permission. That is the same as slaves not being addressed by the requirement to attend Jumūʻah in 62:9. It is the position of most scholars except for rare exceptions. Slaves are also excluded from the obligation of giving testimony in 2:282. They are not included in that. It is also possible that children are excluded from the command to perform hajj in this āyah even though they are included in “mankind” since the pen [recording responsibility] has been lifted from them. Women are excluded from the words: “You who believe, when the prayer is called…”, despite the fact that they are among those who believe, just as slaves are excluded from this. That is the position of the fuqahāʾ of the Hijaz, Iraq, Syria and the Maghrib. It is not permitted for them to deviate in the interpretation of the Book.
If it is asked, ‘If the slave lives in the vicinity of the Masjid al-Ḥaram and his master gives him permission, why is it not necessary for him to perform hajj?’ The answer is that this question is based on consensus and it may be that there is no reason for that. But since it is confirmed that this ruling is based on consensus, we use it as evidence for the fact that any hajj he performs while still a slave is not counted as the obligatory hajj. It is related from Ibn ʻAbbās that the Prophet ﷺ said, ‘If a child performs hajj and then reaches adulthood, he must perform another hajj. If a desert Arab performs hajj and then emigrates, he must perform another hajj. If a slave performs hajj and then is freed, he must perform another hajj.’
Ibn al-ʻArabī said, ‘Some of our scholars are careless and have said, “The hajj is not confirmed for a slave, even if his master has given permission, because originally he was an unbeliever and the hajj of an unbeliever is not counted. When he became a slave perpetually, he was not instructed to perform hajj.” This is unsound in three ways. The first is that we believe that the secondary rulings of the
however, slaves are not among those addressed by this command. That is because they do not possess freedom of action and cannot perform hajj without their master’s permission. That is the same as slaves not being addressed by the requirement to attend Jumūʻah in 62:9. It is the position of most scholars except for rare exceptions. Slaves are also excluded from the obligation of giving testimony in 2:282. They are not included in that. It is also possible that children are excluded from the command to perform hajj in this āyah even though they are included in “mankind” since the pen [recording responsibility] has been lifted from them. Women are excluded from the words: “You who believe, when the prayer is called…”, despite the fact that they are among those who believe, just as slaves are excluded from this. That is the position of the fuqahāʾ of the Hijaz, Iraq, Syria and the Maghrib. It is not permitted for them to deviate in the interpretation of the Book.
If it is asked, ‘If the slave lives in the vicinity of the Masjid al-Ḥaram and his master gives him permission, why is it not necessary for him to perform hajj?’ The answer is that this question is based on consensus and it may be that there is no reason for that. But since it is confirmed that this ruling is based on consensus, we use it as evidence for the fact that any hajj he performs while still a slave is not counted as the obligatory hajj. It is related from Ibn ʻAbbās that the Prophet ﷺ said, ‘If a child performs hajj and then reaches adulthood, he must perform another hajj. If a desert Arab performs hajj and then emigrates, he must perform another hajj. If a slave performs hajj and then is freed, he must perform another hajj.’
Ibn al-ʻArabī said, ‘Some of our scholars are careless and have said, “The hajj is not confirmed for a slave, even if his master has given permission, because originally he was an unbeliever and the hajj of an unbeliever is not counted. When he became a slave perpetually, he was not instructed to perform hajj.” This is unsound in three ways. The first is that we believe that the secondary rulings of the
however, slaves are not among those addressed by this command. That is because they do not possess freedom of action and cannot perform hajj without their master’s permission. That is the same as slaves not being addressed by the requirement to attend Jumūʻah in 62:9. It is the position of most scholars except for rare exceptions. Slaves are also excluded from the obligation of giving testimony in 2:282. They are not included in that. It is also possible that children are excluded from the command to perform hajj in this āyah even though they are included in “mankind” since the pen [recording responsibility] has been lifted from them. Women are excluded from the words: “You who believe, when the prayer is called…”, despite the fact that they are among those who believe, just as slaves are excluded from this. That is the position of the fuqahāʾ of the Hijaz, Iraq, Syria and the Maghrib. It is not permitted for them to deviate in the interpretation of the Book.
If it is asked, ‘If the slave lives in the vicinity of the Masjid al-Ḥaram and his master gives him permission, why is it not necessary for him to perform hajj?’ The answer is that this question is based on consensus and it may be that there is no reason for that. But since it is confirmed that this ruling is based on consensus, we use it as evidence for the fact that any hajj he performs while still a slave is not counted as the obligatory hajj. It is related from Ibn ʻAbbās that the Prophet ﷺ said, ‘If a child performs hajj and then reaches adulthood, he must perform another hajj. If a desert Arab performs hajj and then emigrates, he must perform another hajj. If a slave performs hajj and then is freed, he must perform another hajj.’
Ibn al-ʻArabī said, ‘Some of our scholars are careless and have said, “The hajj is not confirmed for a slave, even if his master has given permission, because originally he was an unbeliever and the hajj of an unbeliever is not counted. When he became a slave perpetually, he was not instructed to perform hajj.” This is unsound in three ways. The first is that we believe that the secondary rulings of the
Sharīʿah are also directed at unbelievers, and there is no disagreement that that is the view of Mālik. The second is that all acts of worship are obliged for him with respect to the prayer and fasting while he is a slave. If he had done them while an unbeliever, they would not be counted. The third is that unbelief is removed by Islam, so its ruling must also be removed. Success is by Allah.
those who can find a way to do it.
Ad-Dāraquṭnī reported that Ibn ʿAbbās said, ‘It was asked, “Messenger of Allah, should ḥajj be done every year?” “Rather it is one ḥajj,” he replied. He was asked, “What is ‘a way?’” He said, “Provision and a mount.”’ That is related from Anas, Ibn Masʿūd, Ibn ʿUmar, Jābir, ʿĀ’ishah, and ʿAmr ibn Shuʿayb from his father from his grandfather. ʿAli ibn Abī Ṭālib related that the Prophet said: ‘Ḥajj to the House is a duty owed to Allah by all mankind—those who can find a way to do it.’ He said that he was asked about that and the Prophet said that it meant, ‘That you have the use of a camel.’
Ibn Mājāh also transmitted the hadith of Ibn ʿUmar in the Sunan as did Abū ʿĪsā at-Tirmidhī in the jāmīʿ. He said that it is a good hadith. According to the people of knowledge, the practice is that when a man has provision and transport, he must perform ḥajj. Things are said by the people of hadith about the memory of Ibrāhīm ibn Yazīd al-Khūzī al-Makkī. They transmitted from Wakīʿ and ad-Dāraquṭnī from Sufyān ibn Saʿīd from Ibrāhīm ibn Yazīd from Muḥammad ibn ʿAbbād that Ibn ʿUmar said, ‘A man went to the Prophet and asked, “Messenger of Allah, what makes ḥajj mandatory?” He answered, “Provision and a mount.” He asked, “Messenger of Allah, what is the state of the hājj?” He replied, “Dishevelled, ill-smelling.” Another rose and asked, “What is ḥajj?” He answered, “Clamour and shedding blood.”’ Wakīʿ said that ‘clamour’ is raising the voice with the talbiyah and ‘shedding blood’ is making the sacrifices.
Among those who said that provision and a mount are
preconditions for the hajj were ‘Umar ibn al-Khaṭṭāb, his son ‘Abdullāh, ‘Abdullāh ibn ‘Abbās, al-Ḥasan al-Baṣrī, Sa‘īd ibn Jubayr, ‘Aṭā’ and Mujāhid. That is the position of ash-Shāfī‘, ath-Thawrī, Abū Ḥanīfah and his people, Aḥmad, Ishāq, ‘Abd al-‘Azīz ibn Abī Salamah, and Ibn Ḥabīb. ‘Abdūs mentioned something similar from Sahnūn.
Ash-Shāfī‘ says, ‘Ability has two aspects. One is that a person is physically able to do it and has enough money to achieve the hajj. The second is that someone is disabled in his body and unable to ride, but is able to have someone perform hajj on his behalf for a wage or without a wage. This will be explained. The one who is physically able is obliged by Allah’s Book to perform hajj by Allah’s words: “those who can find a way to do it.” The one who is financially able to do it is obliged to perform the hajj by the Sunnah on the basis of the hadith related about the Khath‘amī woman. As for the one who is able to do it himself, he is the strong person who incurs, in riding a mount, no hardship beyond his ability to bear it. If this is the case at a time when he possesses provision and a mount, he is obliged to make hajj himself. If he lacks provision and transport, or either one of them, then the obligation of hajj is cancelled for him. If someone is able to walk and has provision or the ability to earn provision on the way through their skill, such as leather work, cupping or a similar trade, it is recommended that they make hajj on foot, whether man or woman. Ash-Shāfī‘ added, ‘The man has less of an excuse than a woman because he is stronger.’ They consider this to be recommended, not mandatory. If the only way he is able to get provision is by begging from people on the way, it is disliked for him to perform hajj because he becomes a burden on people.
Mālik ibn Anas said, ‘If he is both able to walk and also has provision, he must perform hajj. If he has no mount but is able to walk, there is some question. If he possesses the necessary provision, he is obliged to perform hajj. If he does not possess it, but is able to
preconditions for the hajj were ‘Umar ibn al-Khaṭṭāb, his son ‘Abdullāh, ‘Abdullāh ibn ‘Abbās, al-Ḥasan al-Baṣrī, Sa‘īd ibn Jubayr, ‘Aṭā’ and Mujāhid. That is the position of ash-Shāfī‘, ath-Thawrī, Abū Ḥanīfah and his people, Aḥmad, Ishāq, ‘Abd al-‘Azīz ibn Abī Salamah, and Ibn Ḥabīb. ‘Abdūs mentioned something similar from Sahnūn.
Ash-Shāfī‘ says, ‘Ability has two aspects. One is that a person is physically able to do it and has enough money to achieve the hajj. The second is that someone is disabled in his body and unable to ride, but is able to have someone perform hajj on his behalf for a wage or without a wage. This will be explained. The one who is physically able is obliged by Allah’s Book to perform hajj by Allah’s words: “those who can find a way to do it.” The one who is financially able to do it is obliged to perform the hajj by the Sunnah on the basis of the hadith related about the Khath‘amī woman. As for the one who is able to do it himself, he is the strong person who incurs, in riding a mount, no hardship beyond his ability to bear it. If this is the case at a time when he possesses provision and a mount, he is obliged to make hajj himself. If he lacks provision and transport, or either one of them, then the obligation of hajj is cancelled for him. If someone is able to walk and has provision or the ability to earn provision on the way through their skill, such as leather work, cupping or a similar trade, it is recommended that they make hajj on foot, whether man or woman. Ash-Shāfī‘ added, ‘The man has less of an excuse than a woman because he is stronger.’ They consider this to be recommended, not mandatory. If the only way he is able to get provision is by begging from people on the way, it is disliked for him to perform hajj because he becomes a burden on people.
Mālik ibn Anas said, ‘If he is both able to walk and also has provision, he must perform hajj. If he has no mount but is able to walk, there is some question. If he possesses the necessary provision, he is obliged to perform hajj. If he does not possess it, but is able to
āyah and to Allah’s words: ‘Hajj to the house is a duty owed to Allah by all mankind…’ This person lacked the ability because the hajj is enjoined on those responsible for reaching the House themselves and because it is an act of worship which cannot be delegated when the ability is lacking, just as is the case with the prayer.
Muḥammad ibn al-Munkadir related from Jābir that the Messenger of Allah ﷺ said, ‘By means of one hajj, Allah will admit three to the Garden: the deceased, the one who takes on hajj for him and the one who carries that out.’ Abu-l-Qāsim Sulaymān ibn Aḥmad ad-Dārāquqnī transmitted this from ‘Amr ibn Ḥuṣayn as-Sadūsī from Abū Ma‘shar from Muḥammad ibn al-Munkadir. The name of Abū Ma‘shar was Najīḥ. They considered him to be weak.
Ash-Shāfi‘ī said, ‘Regarding someone who is chronically ill, very sickly or very old, who finds someone able to perform the hajj on his behalf, he possesses a certain type of ability. There are two forms of it. One is that he is able to pay someone to perform hajj on his behalf. That person performs his obligatory hajj. This is the view of ‘Ali ibn Abi Ṭālib. It is related that he told a very old man who had not performed hajj, ‘Equip a man to perform hajj on your behalf.’ This position was taken by ath-Thawrī, Abū Ḥanīfah and his people, Ibn al-Mubārak, Aḥmad and Isḥāq. The second is that he is able to find someone to pay on his behalf and represent him in performing hajj on his behalf. According to ash-Shāfi‘ī, Aḥmad and Ibn Rāhawah, hajj is also an obligation for such a person. Abū Ḥanīfah said that the hajj is not obligatory for them. Ash-Shāfi‘ī cited as evidence what Ibn ‘Abbās related about the woman of Khath‘am who asked the Prophet ﷺ, ‘Messenger of Allah, Allah has obliged His slaves to perform hajj. My father is a very old man who cannot remain firm on a mount. Can I perform hajj on his behalf?’ ‘Yes,’ he answered. That was during the Farewell Hajj. One variant has: ‘He cannot remain upright on a camel.’ The Prophet ﷺ said, ‘Perform hajj for him. Do you think that if your father owed a debt,
āyah and to Allah’s words: ‘Hajj to the house is a duty owed to Allah by all mankind…’ This person lacked the ability because the hajj is enjoined on those responsible for reaching the House themselves and because it is an act of worship which cannot be delegated when the ability is lacking, just as is the case with the prayer.
Muḥammad ibn al-Munkadir related from Jābir that the Messenger of Allah ﷺ said, ‘By means of one hajj, Allah will admit three to the Garden: the deceased, the one who takes on hajj for him and the one who carries that out.’ Abu-l-Qāsim Sulaymān ibn Aḥmad ad-Dārāquqnī transmitted this from ‘Amr ibn Ḥuṣayn as-Sadūsī from Abū Ma‘shar from Muḥammad ibn al-Munkadir. The name of Abū Ma‘shar was Najīḥ. They considered him to be weak.
Ash-Shāfi‘ī said, ‘Regarding someone who is chronically ill, very sickly or very old, who finds someone able to perform the hajj on his behalf, he possesses a certain type of ability. There are two forms of it. One is that he is able to pay someone to perform hajj on his behalf. That person performs his obligatory hajj. This is the view of ‘Ali ibn Abi Ṭālib. It is related that he told a very old man who had not performed hajj, ‘Equip a man to perform hajj on your behalf.’ This position was taken by ath-Thawrī, Abū Ḥanīfah and his people, Ibn al-Mubārak, Aḥmad and Isḥāq. The second is that he is able to find someone to pay on his behalf and represent him in performing hajj on his behalf. According to ash-Shāfi‘ī, Aḥmad and Ibn Rāhawah, hajj is also an obligation for such a person. Abū Ḥanīfah said that the hajj is not obligatory for them. Ash-Shāfi‘ī cited as evidence what Ibn ‘Abbās related about the woman of Khath‘am who asked the Prophet ﷺ, ‘Messenger of Allah, Allah has obliged His slaves to perform hajj. My father is a very old man who cannot remain firm on a mount. Can I perform hajj on his behalf?’ ‘Yes,’ he answered. That was during the Farewell Hajj. One variant has: ‘He cannot remain upright on a camel.’ The Prophet ﷺ said, ‘Perform hajj for him. Do you think that if your father owed a debt,
āyah and to Allah’s words: ‘Hajj to the house is a duty owed to Allah by all mankind…’ This person lacked the ability because the hajj is enjoined on those responsible for reaching the House themselves and because it is an act of worship which cannot be delegated when the ability is lacking, just as is the case with the prayer.
Muḥammad ibn al-Munkadir related from Jābir that the Messenger of Allah ﷺ said, ‘By means of one hajj, Allah will admit three to the Garden: the deceased, the one who takes on hajj for him and the one who carries that out.’ Abu-l-Qāsim Sulaymān ibn Aḥmad ad-Dārāquqnī transmitted this from ‘Amr ibn Ḥuṣayn as-Sadūsī from Abū Ma‘shar from Muḥammad ibn al-Munkadir. The name of Abū Ma‘shar was Najīḥ. They considered him to be weak.
Ash-Shāfi‘ī said, ‘Regarding someone who is chronically ill, very sickly or very old, who finds someone able to perform the hajj on his behalf, he possesses a certain type of ability. There are two forms of it. One is that he is able to pay someone to perform hajj on his behalf. That person performs his obligatory hajj. This is the view of ‘Ali ibn Abi Ṭālib. It is related that he told a very old man who had not performed hajj, ‘Equip a man to perform hajj on your behalf.’ This position was taken by ath-Thawrī, Abū Ḥanīfah and his people, Ibn al-Mubārak, Aḥmad and Isḥāq. The second is that he is able to find someone to pay on his behalf and represent him in performing hajj on his behalf. According to ash-Shāfi‘ī, Aḥmad and Ibn Rāhawah, hajj is also an obligation for such a person. Abū Ḥanīfah said that the hajj is not obligatory for them. Ash-Shāfi‘ī cited as evidence what Ibn ‘Abbās related about the woman of Khath‘am who asked the Prophet ﷺ, ‘Messenger of Allah, Allah has obliged His slaves to perform hajj. My father is a very old man who cannot remain firm on a mount. Can I perform hajj on his behalf?’ ‘Yes,’ he answered. That was during the Farewell Hajj. One variant has: ‘He cannot remain upright on a camel.’ The Prophet ﷺ said, ‘Perform hajj for him. Do you think that if your father owed a debt,
Tafsīr al-Qurṭubī
The General Judgments of the Qur’an and Clarification of What it Contains of the Sunnah and Āyahs of Discrimination
Abū ‘Abdullāh Muḥammad ibn Aḥmad ibn Abī Bakr ibn Farḥ al-Anṣārī al-Khazrajī al-Andalusī al-Qurṭubī
Vol. 4
Juz’ 4: Sūrah Āli ‘Imrān 96 – 200 & Sūrat an-Nisā’ 1 – 23
translated by Aisha Bewley
DIWAN PRESS
Classical and Contemporary Books on Islam and Sufism
Founded in 1971
Allah ﷺ was among them and they saw him. It is also possible that this is addressed to the entire Community because His traces and signs and the Qur’an which he was given are among us in the place of the Messenger ﷺ, even if we did not see him.
Qatādah said, ‘There are two clear signs in this āyah: the Book of Allah and the Prophet of Allah. The Prophet of Allah has passed, and the Book of Allah remains among them as a mercy and a blessing. It contains its lawful and unlawful, and obedience and disobedience.’
The phrase ‘Whoever holds fast’ means someone who is patient and holds to Allah’s dīn and obeys Him. Then he is given success and rightly guided. Ibn Jurayj says that it means he believes in Him. It is said that it means, ‘Whoever holds to the rope of Allah,’ which is the Qur’an. The verbs aʿṣama and iʿtasama mean to hold to something to the exclusion of anything else. Anyone who clings to something is called ‘muʿṣim’ and ‘muʿtasim’. Someone who defends something is called ‘ʿāsim’. Al-Farazdaq said:
I am the son of the defenders (ʿāsimīn) of the Banū Tamīm.
[POEMS] Food is described as defending (ʿasama) someone from being hungry. The Arabs say, ‘the food kept him (ʿasama) from being hungry. That is why they call pottage (sawīq) Abū ʿĀsim.’ Aḥmad ibn Yaḥyā said, ‘The Arabs called bread ʿāsim and jābir, and they also called it ʿāmir. [POEMS]
ذَٰلِكَ وَمَن يَتَوَلَّ فَلَا يَضُرَّ اللَّهَ شَيْئًا ۗ وَمَن يَتَوَلَّ فَأُولَـٰئكَ هُمُ الظَّالِمُونَ
102 You who believe! have taqwā of Allah with the taqwā due to Him and do not die except as Muslims.
An-Nahhās related from Murrah ibn ‘Abdullāh that the Messenger of Allah ﷺ said, ‘The taqwā due to Him is that He be obeyed and not disobeyed, remembered and not forgotten, thanked and not shown ingratitude.’ Ibn ʿAbbās said, ‘It means not disobeying Him
Tafsīr al-Qurṭubī
The General Judgments of the Qur’an and Clarification of What it Contains of the Sunnah and Āyahs of Discrimination
Abū ‘Abdullāh Muḥammad ibn Aḥmad ibn Abī Bakr ibn Farḥ al-Anṣārī al-Khazrajī al-Andalusī al-Qurṭubī
Vol. 4
Juz’ 4: Sūrah Āli ‘Imrān 96 – 200 & Sūrat an-Nisā’ 1 – 23
translated by Aisha Bewley
DIWAN PRESS
Classical and Contemporary Books on Islam and Sufism
Founded in 1971
Allah ﷺ was among them and they saw him. It is also possible that this is addressed to the entire Community because His traces and signs and the Qur’an which he was given are among us in the place of the Messenger ﷺ, even if we did not see him.
Qatādah said, ‘There are two clear signs in this āyah: the Book of Allah and the Prophet of Allah. The Prophet of Allah has passed, and the Book of Allah remains among them as a mercy and a blessing. It contains its lawful and unlawful, and obedience and disobedience.’
The phrase ‘Whoever holds fast’ means someone who is patient and holds to Allah’s dīn and obeys Him. Then he is given success and rightly guided. Ibn Jurayj says that it means he believes in Him. It is said that it means, ‘Whoever holds to the rope of Allah,’ which is the Qur’an. The verbs aʿṣama and iʿtasama mean to hold to something to the exclusion of anything else. Anyone who clings to something is called ‘muʿṣim’ and ‘muʿtasim’. Someone who defends something is called ‘ʿāsim’. Al-Farazdaq said:
I am the son of the defenders (ʿāsimīn) of the Banū Tamīm.
[POEMS] Food is described as defending (ʿasama) someone from being hungry. The Arabs say, ‘the food kept him (ʿasama) from being hungry. That is why they call pottage (sawīq) Abū ʿĀsim.’ Aḥmad ibn Yaḥyā said, ‘The Arabs called bread ʿāsim and jābir, and they also called it ʿāmir. [POEMS]
ذَٰلِكَ وَمَن يَتَوَلَّ فَلَا يَضُرَّ اللَّهَ شَيْئًا ۗ وَمَن يَتَوَلَّ فَأُولَـٰئكَ هُمُ الظَّالِمُونَ
102 You who believe! have taqwā of Allah with the taqwā due to Him and do not die except as Muslims.
An-Nahhās related from Murrah ibn ‘Abdullāh that the Messenger of Allah ﷺ said, ‘The taqwā due to Him is that He be obeyed and not disobeyed, remembered and not forgotten, thanked and not shown ingratitude.’ Ibn ʿAbbās said, ‘It means not disobeying Him
Tafsīr al-Qurṭubī
The General Judgments of the Qur’an and Clarification of What it Contains of the Sunnah and Āyahs of Discrimination
Abū ‘Abdullāh Muḥammad ibn Aḥmad ibn Abī Bakr ibn Farḥ al-Anṣārī al-Khazrajī al-Andalusī al-Qurṭubī
Vol. 4
Juz’ 4: Sūrah Āli ‘Imrān 96 – 200 & Sūrat an-Nisā’ 1 – 23
translated by Aisha Bewley
DIWAN PRESS
Classical and Contemporary Books on Islam and Sufism
Founded in 1971
Allah ﷺ was among them and they saw him. It is also possible that this is addressed to the entire Community because His traces and signs and the Qur’an which he was given are among us in the place of the Messenger ﷺ, even if we did not see him.
Qatādah said, ‘There are two clear signs in this āyah: the Book of Allah and the Prophet of Allah. The Prophet of Allah has passed, and the Book of Allah remains among them as a mercy and a blessing. It contains its lawful and unlawful, and obedience and disobedience.’
The phrase ‘Whoever holds fast’ means someone who is patient and holds to Allah’s dīn and obeys Him. Then he is given success and rightly guided. Ibn Jurayj says that it means he believes in Him. It is said that it means, ‘Whoever holds to the rope of Allah,’ which is the Qur’an. The verbs aʿṣama and iʿtasama mean to hold to something to the exclusion of anything else. Anyone who clings to something is called ‘muʿṣim’ and ‘muʿtasim’. Someone who defends something is called ‘ʿāsim’. Al-Farazdaq said:
I am the son of the defenders (ʿāsimīn) of the Banū Tamīm.
[POEMS] Food is described as defending (ʿasama) someone from being hungry. The Arabs say, ‘the food kept him (ʿasama) from being hungry. That is why they call pottage (sawīq) Abū ʿĀsim.’ Aḥmad ibn Yaḥyā said, ‘The Arabs called bread ʿāsim and jābir, and they also called it ʿāmir. [POEMS]
ذَٰلِكَ وَمَن يَتَوَلَّ فَلَا يَضُرَّ اللَّهَ شَيْئًا ۗ وَمَن يَتَوَلَّ فَأُولَـٰئكَ هُمُ الظَّالِمُونَ
102 You who believe! have taqwā of Allah with the taqwā due to Him and do not die except as Muslims.
An-Nahhās related from Murrah ibn ‘Abdullāh that the Messenger of Allah ﷺ said, ‘The taqwā due to Him is that He be obeyed and not disobeyed, remembered and not forgotten, thanked and not shown ingratitude.’ Ibn ʿAbbās said, ‘It means not disobeying Him
The General Judgments of the Qur’an and Clarification of What it Contains of the Sunnah and Āyahs of Discrimination
Abū ‘Abdullāh Muḥammad ibn Aḥmad ibn Abī Bakr ibn Farḥ al-Anṣārī al-Khazrajī al-Andalusī al-Qurṭubī
Vol. 4
Juz’ 4: Sūrah Āli ‘Imrān 96 – 200 & Sūrat an-Nisā’ 1 – 23
translated by Aisha Bewley
DIWAN PRESS
Classical and Contemporary Books on Islam and Sufism
Founded in 1971
Tafsīr al-Qurṭubī
Vol. 4
Juz’ 4: Juz’ 4: Sūrat Āli 'Imrān 96 – 200
& Sūrat an-Nisā’ 1 – 23
1
Tafsīr al-Qurṭubī
Vol. 4
Juz’ 4: Juz’ 4: Sūrat Āli 'Imrān 96 – 200
& Sūrat an-Nisā’ 1 – 23
1
Tafsīr al-Qurṭubī
Vol. 4
Juz’ 4: Juz’ 4: Sūrat Āli 'Imrān 96 – 200
& Sūrat an-Nisā’ 1 – 23
1
Tafsīr al-Qurṭubī
Vol. 4
Juz’ 4: Juz’ 4: Sūrat Āli 'Imrān 96 – 200
& Sūrat an-Nisā’ 1 – 23
1
Tafsīr al-Qurṭubī
The General Judgments of the Qur’an and Clarification of what it contains of the Sunnah and Āyahs of Discrimination
Vol. 4
Juz’ 4: Sūrah Āli ‘Imrān 96 – 200 & Sūrat an-Nisā’ 1 – 23
Abū ‘Abdullāh Muḥammad ibn Aḥmad ibn Abī Bakr ibn Farḥ al-Anṣārī al-Khazrajī al-Andalusī al-Qurṭubī
translated by
Aisha Bewley
DIWAN PRESS
Classical and Contemporary Books on Islam and Sufism
Downloaded via sunniconnect.com.
The Publisher have books from both Authentic and Deviant scholars. The Readers are requested to be careful and differentiate such scholars to make sure about the Authenticity of the knowledge. The sufsim mentioned here refers to early stage sufism which is entirely different from what it is today. We recommend the reader to read the book “Devil’s Deception” by Ibn Jawzi for further clarification on this issue.
© Aisha Bewley
Published by: Diwan Press Ltd.
Website: www.diwanpress.com
E-mail: [email protected]
All rights reserved. No part of this publication may be reproduced, stored in any retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without the prior permission of the publishers.
By: Abu ‘Abdullah Muhammad ibn Ahmad al-Qurtubi
Translated by: Aisha Abdarrahman Bewley
Edited by: Abdalhaqq Bewley
A catalogue record of this book is available from the British Library.
ISBN13: 978-1-908892-96-6 (Paperback)
978-1-908892-97-3 (Casebound)
978-1-908892-98-0 (ePub & Kindle)
CONTENTS
Translator’s note vii
Sūrah Āli ‘Imrān – The Family of ‘Imrān 96 – 200 1
Sūrat an-Nisā’ – The Family of ‘Imrān 1 – 23 155
Table of Contents for Āyats 276
Glossary 279
CONTENTS
Translator’s note vii
Sūrah Āli ‘Imrān – The Family of ‘Imrān 96 – 200 1
Sūrat an-Nisā’ – The Family of ‘Imrān 1 – 23 155
Table of Contents for Āyats 276
Glossary 279
CONTENTS
Translator’s note vii
Sūrah Āli ‘Imrān – The Family of ‘Imrān 96 – 200 1
Sūrat an-Nisā’ – The Family of ‘Imrān 1 – 23 155
Table of Contents for Āyats 276
Glossary 279
CONTENTS
Translator’s note vii
Sūrah Āli ‘Imrān – The Family of ‘Imrān 96 – 200 1
Sūrat an-Nisā’ – The Family of ‘Imrān 1 – 23 155
Table of Contents for Āyats 276
Glossary 279
Table of Transliterations
| Arabic | Latin | Arabic | Latin |
|--------|-------|----------|-------|
| ض | d | ط | t |
| ظ | z | ع | gh |
| ث | t | غ | gh |
| ذ | dh | ف | f |
| ر | r | ق | q |
| ز | z | ك | k |
| س | s | ل | l |
| ش | sh | م | m |
| ح | h | ن | n |
| ت | th | هـ | h |
| خ | kh | و | w |
| د | d | ي | y |
| ص | s | | |
Long vowel | Short vowel
| Arabic | Latin | Examples |
|--------|--------|-------------|
| ا | ā | a [fātih] |
| و | ū | u [damm] |
| ي | i | i [kasrah] |
| ءا | aw | |
| ءي | ay | |
TRANSLATOR’S NOTE
The Arabic for the āyats is from the Algerian State edition of the riwāyah of Imam Warsh from the qirā’ah of Imam Nāfī‘ of Madina, whose recitation is one of the ten mutawātir recitations that are mass-transmitted from the time of the Prophet ⌈.⌋
There are minor omissions in the text. Some poems have been omitted which the author quotes to illustrate a point of grammatical usage or as an example of orthography or the usage of a word, often a derivative of the root of the word used in the āyah, but not the actual word used. Often it is difficult to convey the sense in English. Occasionally the author explores a grammatical matter or a tangential issue, and some of these may have been shortened. English grammatical terms used to translate Arabic grammatical terms do not have exactly the same meaning, sometimes rendering a precise translation of them problematic and often obscure.
The end of a juz’ may vary by an āyah or two in order to preserve relevant passages.
TRANSLATOR’S NOTE
The Arabic for the āyats is from the Algerian State edition of the riwāyah of Imam Warsh from the qirā’ah of Imam Nāfī‘ of Madina, whose recitation is one of the ten mutawātir recitations that are mass-transmitted from the time of the Prophet ⌈.⌋
There are minor omissions in the text. Some poems have been omitted which the author quotes to illustrate a point of grammatical usage or as an example of orthography or the usage of a word, often a derivative of the root of the word used in the āyah, but not the actual word used. Often it is difficult to convey the sense in English. Occasionally the author explores a grammatical matter or a tangential issue, and some of these may have been shortened. English grammatical terms used to translate Arabic grammatical terms do not have exactly the same meaning, sometimes rendering a precise translation of them problematic and often obscure.
The end of a juz’ may vary by an āyah or two in order to preserve relevant passages.
TRANSLATOR’S NOTE
The Arabic for the āyats is from the Algerian State edition of the riwāyah of Imam Warsh from the qirā’ah of Imam Nāfī‘ of Madina, whose recitation is one of the ten mutawātir recitations that are mass-transmitted from the time of the Prophet ⌈.⌋
There are minor omissions in the text. Some poems have been omitted which the author quotes to illustrate a point of grammatical usage or as an example of orthography or the usage of a word, often a derivative of the root of the word used in the āyah, but not the actual word used. Often it is difficult to convey the sense in English. Occasionally the author explores a grammatical matter or a tangential issue, and some of these may have been shortened. English grammatical terms used to translate Arabic grammatical terms do not have exactly the same meaning, sometimes rendering a precise translation of them problematic and often obscure.
The end of a juz’ may vary by an āyah or two in order to preserve relevant passages.
TRANSLATOR’S NOTE
The Arabic for the āyats is from the Algerian State edition of the riwāyah of Imam Warsh from the qirā’ah of Imam Nāfī‘ of Madina, whose recitation is one of the ten mutawātir recitations that are mass-transmitted from the time of the Prophet ⌈.⌋
There are minor omissions in the text. Some poems have been omitted which the author quotes to illustrate a point of grammatical usage or as an example of orthography or the usage of a word, often a derivative of the root of the word used in the āyah, but not the actual word used. Often it is difficult to convey the sense in English. Occasionally the author explores a grammatical matter or a tangential issue, and some of these may have been shortened. English grammatical terms used to translate Arabic grammatical terms do not have exactly the same meaning, sometimes rendering a precise translation of them problematic and often obscure.
The end of a juz’ may vary by an āyah or two in order to preserve relevant passages.
Sūrah ĀL ‘Imrān – The Family of ‘Imrān 96 – 200
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَالَمِينَ ﴿96﴾ فِيهِ آيَاتٌ بَيِّنَاتٌ مَكَانُ إِبْرَاهِيمَ ۖ وَمَن دَخَلَهُ كَانَ آمِنًا ۚ وَأَذَّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُواكَ رِجَالًا وَعَلَى كُلِّ ضَامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ ﴿97﴾ لّيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ عَلَى مَا رَزَقَهُمْ مِّنْ بَهِيمَةِ الْأَنعَامِ ۚ فَكُلُوا مِنهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ ﴿98﴾ ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ ۖ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ ﴿99﴾ ذَٰلِكَ وَمَن يُعَظِّمْ حُرُمَاتِ اللَّهِ فَهُوَ خَيْرٌ لَهُ عِندَ رَبِّهِ ۖ وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ إِلَّا مَا يُتْلَى عَلَيْكُمْ فَاجْتَنِبُوا رِجْسَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ ﴿100﴾
The first House established for mankind was that at Bakkah, a place of blessing and a guidance for all beings. In it are Clear Signs – the Maqām of Ibrāhīm. All who enter it are safe. Hajj to the House is a duty owed to Allah by all mankind – those who can find a way to do it. But if anyone disbelieves, Allah is Rich Beyond Need of any being.
It is confirmed in Ṣaḥīḥ Muslim that Abū Dharr said, ‘I asked the Messenger of Allah ﷺ about the first mosque established on the earth and he answered, “The Masjid al-Ḥarām.” I asked, “And then?” He said, “Al-Aqṣā.” I asked, “How long was there between them?” “Forty years,” he replied, “and then the whole earth became a mosque for you, so pray wherever you are when the time for prayer comes.”’
Mujāhid and Qaṭādah said, ‘There was no house before it.’ ʿAlī said, ‘There were many houses before it. What is meant is that it is the first house established for worship.’ Mujāhid said, ‘The Muslims and Jews boasted and the Jews said, “The temple of Jerusalem is better and greater than the Kaʿbah because it was the place of the emigration of Prophets and is in the Holy Land.” The Muslims said, “The Kaʿbah is better.” Allah then revealed this āyah. How the House was built has already been dealt with in al-Baqarah. Mujāhid said, ‘Allah created the site of this house two thousand years before the House was built.’
He created any of the earth, and its foundations are in the seventh and lowest earth. As for Al-Aqṣā, Sulaymān built it.’ An-Nasāʾī transmitted this with a sound isnāḍ from ‘Abdullāh ibn ‘Amr. The Prophet ﷺ said, ‘When Sulaymān ibn Dāwūd built the temple in Jerusalem, he asked Allah for three things. He asked Allah for judgment corresponding to His judgment and he was given it. He asked Allah for a kingdom which no one after him would have and he was given that. He asked Allah, when he finished building the temple, that anyone who approached it for the sole reason of praying in it would have his errors fall from him so that he would be like he was on the day he was born, and this was granted.’ There is some equivocation between the two hadiths because there was a long period of time between Ibrāhīm and Sulaymān. Historians say that there was more than a thousand years between them. It is said that Ibrāhīm and Sulaymān were the predecessors for what others built after them.
It is related that Ādam was the first to build the House, as was already mentioned. Then it is possible that one of his sons built al-Aqṣā forty years later. It is also possible that the angels built it with Allah’s permission. All of this is possible, and Allah knows best. ‘Alī ibn Abī Ṭālib said, ‘Allah commanded the angels to build a house on the earth and to do tawāf of it before Ādam was created. Then Ādam built what he built of it and did tawāf of it and then the Prophets after him, and then Ibrāhīm completed its construction.’
…that at Bakkah,
Bakkah is the actual site of the House and Makkah is the rest of the town according to Mālik ibn Anas. Muḥammad ibn Shihāb said that Bakkah is the mosque and Makkah is all the Ḥaram, including the houses. Mujāhid said that Bakkah is Makkah. The bāʾ is replaced by the mīm as done in the word for ‘sticking’: lāzim for lāzib. Aḍ-Ḥaḥḥāk and al-Mu’arrij said that.
Then it is also said that Bakkah is derived from the word bakk,
which means crowding and Bakkah takes its name from the fact that the people crowd together in it during tawāf. Bakka means ‘to throttle’ and it is said that it is called that because it crushes the necks of any tyrants if they act unjustly towards it. ‘Abdullāh ibn az-Zubayr said, ‘No tyrant has ever directed evil at it without Allah breaking his neck.’
It is said that the name Makkah comes from its lack of water, and it is said that it is because it sucks (makka) the marrow from the bones through the hardship involved in reaching it. The verb makka is used for a foal suckling from its mother. A poet said:
It suckled (makkat) and no milk remained inside her.
It is said that it is called that because it sucks the one who does injustice in it, in other words destroys him. It is said that it is called that because people used to whistle (makkā) and laugh in it as in Allah’s words: ‘Their prayer at the House is nothing but whistling and clapping.’ (8:35)
a place of blessing and a guidance for all beings.
Allah made it blessed by multiplying the reward of action in it. Barakah is abundant good. It is in the accusative for the ḥāl modifying what is implied by ‘established’, or an adverb of Bakkah. It is a guidance for all.
In it are Clear Signs – the Maqām of Ibrāhīm
The people of Makkah, Ibn ‘Abbās, Mujāhid and Sa‘īd ibn Jubayr read this as ‘a Clear Sign’ in the singular, meaning a Sign of tawḥīd, referring to the Maqām of Ibrāhīm alone. They said, ‘The mark of his feet in the Maqām is a Clear Sign.’ Mujāhid explained it as referring to the entire Haram and believed that its Signs include Şafā and Marwah, the Corner and the Maqām. The others read it in the plural, meaning the Maqām of Ibrāhīm, the Black Stone, the Ḥaṭīm, Zamzam and all the sacred hallmarks. Abū Ja‘far an-Nahḥās said the reading with the plural is clearer because the Signs certainly
include Ṣafā and Marwah.
Another sign is that the birds do not fly over it when they are healthy and another sign is that when someone is hunting and the game enters the Ḥaram, he leaves it be. Another sign is that when there is abundant rain at the Yemeni Corner, there is plenty in Yemen, and when it is at the Syrian corner, there is plenty in Syria. When rain covers all of the House, there is plenty in all lands. Another aspect of it is that the jamrahs, in spite of what is added to them, remain the same size.
The word Maqām comes from the verb qāma, to stand, and so it is the place where one stands. The Maqām was dealt with in al-Baqarah along with the disagreement about it. It implies: ‘one of them is the Maqām of Ibrāhīm’, as al-Akhfash said. It is related that Muḥammad ibn Yazīd said that ‘Maqām’ is an appositive for ‘Signs’. A third view is that it means: ‘They are the Maqām of Ibrāhīm’ based on a known Arabic usage. [POEM] Abu-l-‘Abbās said that the word ‘maqām’ actually indicates the plural ‘maqāmāt’ because it is a verbal noun. We see in the Qur’an: ‘Allah has sealed up their hearts and hearing’ (92:8) where ‘hearing’ is in the singular. This is strengthened by the hadith which states: ‘Ḥajj is all the Maqām of Ibrāhīm.’
All who enter it are safe.
Qatādah said, ‘That is also one of the signs of the Ḥaram.’ An-Nahhās says that is a good opinion because people are swept away all around it and no tyrant reaches it. They reached Jerusalem and destroyed it but never reached the Ḥaram.’ Allah says: ‘Do you not see what your Lord did with the Companions of the Elephant?’ (105:1) One of the people of meanings said, ‘The form of the āyah is a report while its meaning is a command. It means: “Give security to whoever enters it.”’ The same usage is seen in 2:197. Along these lines, an-Nuʿmān ibn Thābit said, ‘Anyone who commits a wrong action and merits a ḥadd punishment and then takes refuge in the Ḥaram is safe,’ based on this āyah. Allah made security mandatory for those who
enter it. That is related from a group of the early generations, including Ibn Abbās and others.
Ibn al-‘Arabī said, ‘There is weakness in the statements of all who say this for two reasons. One is that they do not understand that the āyah is about the past and does not involve the establishment of a future ruling. The second is that they do not acknowledge that its security has been violated and killing and fighting occurred after that. What Allah states cannot occur differently to that statement. So that indicates that this must have been referring to the past.’ Abū Ḥanīfah disagreed and said, ‘Anyone who seeks refuge in the Ḥaram is not given food or water nor is any business done with him nor is he spoken to until he leaves.’ His being forced to leave is not consonant with security. It is related that he said, ‘Retaliation for limbs takes place in the Haram. There is also no security in this case.’ The majority of scholars say that ḥudūd punishments may be carried out in the Ḥaram. It is reported that the Prophet ﷺ ordered the killing of Ibn Khaṭāl while he was clinging to the drapes of the Ka’bah.
Ath-Thawrī related that Ibn ‘Abbās said, ‘If someone commits a crime that merits a ḥadd punishment in the Haram, it is carried out on him. If he commits it outside of the Ḥaram and then seeks refuge in it, he is not spoken to nor is business carried out with him until he leaves the Ḥaram and then the ḥadd is carried out on him.’ This is the position of ash-Sha‘bī. This is also the argument of Kufans. Ibn ‘Abbās understands that this is what the āyah means. He was the scholar of the Community.
What is sound is that by saying that Allah is referring to the many blessings granted to anyone who is there, whoever they are, as Allah also says: ‘Do they not see that We have established a safe haven while people all round them are violently dispossessed?’ (29:67) In the Jāhiliyya, those who entered it and sought sanctuary were safe from attack and killing as will be explained in al-Mā’idah. Qatādah said, ‘In the
Jāhilīyyah, whoever entered it was safe.’
This is good. It is related that an atheist said to one of the scholars, ‘Does the Qur’an not say: “All who enter it are safe”? We have entered it and we have done such-and-such. Is not the one who enters it safe?’ He said to him, ‘Are you not one of the Arabs? What does someone mean when he says that whoever enters his house is safe? Does he not say to those who obey him, “Leave him be”? “Yes, of course,” he replied. He said, ‘That is how it is with His words: “All who enter it are safe”’ Yahyā ibn Ja‘dah said that it means he is safe from the Fire.
This is not universal because we find in Ṣaḥīḥ Muslim in the hadith of intercession reported by Abū Sa‘īd al-Khudrī: ‘By the One Who has my soul in his hand, none of you can be more insistent in asking Allah for his rights than the believers on the Day of Rising who will ask Allah for their brothers who are in the Fire. They will say, “Our Lord, they used to fast with us, pray and perform ḥajj!” They will be told, “Bring out those you recognise.”’ The one who enters it is safe from the Fire by performing the practices connected with it, respecting it, acknowledging its right, and seeking to draw near to Allah Almighty.
Ja‘far as-Ṣādiq said, ‘Whoever enters it with purity, as the Prophets and awliyā’ entered it, is safe from Allah’s punishment.’ This is what is meant by his words ﷺ, ‘Anyone who makes ḥajj to this House and does not engage in sexual activity or wrongdoing emerges from his errors like the day his mother bore him. An accepted ḥajj has no reward but the Garden.’ Al-Ḥasan said, ‘An accepted ḥajj is that he returns abstinent in this world, desiring the Next World.’ He recited:
O Ka‘bah of Allah! The supplication of the one who seeks refuge is the supplication of one calling, in need.
He has bade farewell to those he loves and his home and come hovering between fear and hope.
If Allah generously accepts his striving,
he is saved. Otherwise he is not saved.
You are one of those whose intercession is hoped for.
Be kind to Wāfīd ibn Ḥajjāj!
It is also said that it means whoever entered it in the year of the Fulfilled ʿUmrah with Muhammad ﷺ is safe. The evidence is found in the words of the Almighty: ‘You will enter the Maşjid al-Ḥarām in safety, Allah willing.’ (48:27) It is said that the word ‘man’ (tr. as ‘all’) here refers to the non-sentient and the āyah is about the safety of game. This is odd. We see in the Revelation: ‘Some of them (minhum) go on their bellies.’ (24:45)
Ḥajj to the House is a duty owed to Allah by all mankind
In the phrase ‘owed to Allah’ Allah uses the lām of the obligation and then reinforces it with “ʿalā” which is the strongest preposition in Arabic for making something obligatory. Allah uses the most comprehensive of the expressions of obligation to stress the right it has over us and the esteem owed to it. There is no disagreement about its obligatory nature. It is one of the pillars of Islam and is only obliged once in a lifetime. Some people said that it is obliged once every five years and relate about that a hadith which they trace back to the Prophet ﷺ. The hadith is false and not sound. The consensus invalidates their position.
‘Abd ar-Razzāq related from Sufyān ath-Thawrī from al-‘Alā’ ibn al-Musayyab from his father from Abū Saʿīd al-Khudrī that the Prophet ﷺ said, ‘The Lord says, “I have expanded my slave’s provision and yet he does not visit me in iḥrām every four years.”’ It is famous from al-‘Alā’ ibn al-Musayyab ibn Rāfīʿ al-Kāhilī al-Kūfī from the children of hadith scholars. More than one related it from him. They include those who said ‘every five years’. Some said: from al-‘Alā’ from Yūnus ibn Khabbāb from Abū Saʿīd. There is disagreement about all of that.
13
The atheists deny the ḥajj and say that it involves removing garments, which is contrary to modesty, running, which is contrary to gravity, and stoning the jamarahs for no purpose, which is contrary to logic. They say that all these actions are baseless because they do not recognise their wisdom or cause. They are ignorant of the fact that it is not necessary for the Lord to make His slave understand all that He commands him to do nor to acquaint him with the point of the actions He requires of him. It is incumbent on him to obey, and he must obey without seeking benefit nor asking about the goal. This is the meaning of what the Prophet ﷺ used to say in his talbīyah: ‘At Your service, truly, truly in worship and slavehood. At Your service, God of the Truth.’
The imāms related that Abū Hurayrah said, ‘The Messenger of Allah ﷺ addressed us and said, “People! The Ḥajj has been made obligatory for you, so perform it!” A man asked, “Every year, Messenger of Allah?” He was silent until the man had asked that three times. Then the Messenger of Allah ﷺ said, “If I had said yes, it would have become obligatory and you would not be able to do it.” Then he said, “Leave me with what I have left you. Those before you were destroyed for asking too many questions and differing from their Prophets. If I command you to do something, do what you can of it. If I forbid you from doing something, then leave it.”’ (Muslim)
This hadith makes it clear that when an obligation is directed to those responsible for doing it, it is enough that they do it once and it does need to be repeated. This differs from the position of Abū Isḥāq al-Isfarāyīnī. It is confirmed that his Companions said to the Prophet ﷺ, ‘Messenger of Allah, is this ḥajj of ours for just this year or for all time?’ He answered, ‘It is for all time.’ This is a text refuting those who say that it is obligatory once every five years. The ḥajj was well known among the Arabs. It was part of what they desired because of its markets, social acceptability and being part of the Ḥanīfiyyah. When Islam came, they were told to do what they
The atheists deny the ḥajj and say that it involves removing garments, which is contrary to modesty, running, which is contrary to gravity, and stoning the jamarahs for no purpose, which is contrary to logic. They say that all these actions are baseless because they do not recognise their wisdom or cause. They are ignorant of the fact that it is not necessary for the Lord to make His slave understand all that He commands him to do nor to acquaint him with the point of the actions He requires of him. It is incumbent on him to obey, and he must obey without seeking benefit nor asking about the goal. This is the meaning of what the Prophet ﷺ used to say in his talbīyah: ‘At Your service, truly, truly in worship and slavehood. At Your service, God of the Truth.’
The imāms related that Abū Hurayrah said, ‘The Messenger of Allah ﷺ addressed us and said, “People! The Ḥajj has been made obligatory for you, so perform it!” A man asked, “Every year, Messenger of Allah?” He was silent until the man had asked that three times. Then the Messenger of Allah ﷺ said, “If I had said yes, it would have become obligatory and you would not be able to do it.” Then he said, “Leave me with what I have left you. Those before you were destroyed for asking too many questions and differing from their Prophets. If I command you to do something, do what you can of it. If I forbid you from doing something, then leave it.”’ (Muslim)
This hadith makes it clear that when an obligation is directed to those responsible for doing it, it is enough that they do it once and it does need to be repeated. This differs from the position of Abū Isḥāq al-Isfarāyīnī. It is confirmed that his Companions said to the Prophet ﷺ, ‘Messenger of Allah, is this ḥajj of ours for just this year or for all time?’ He answered, ‘It is for all time.’ This is a text refuting those who say that it is obligatory once every five years. The ḥajj was well known among the Arabs. It was part of what they desired because of its markets, social acceptability and being part of the Ḥanīfiyyah. When Islam came, they were told to do what they
The atheists deny the ḥajj and say that it involves removing garments, which is contrary to modesty, running, which is contrary to gravity, and stoning the jamarahs for no purpose, which is contrary to logic. They say that all these actions are baseless because they do not recognise their wisdom or cause. They are ignorant of the fact that it is not necessary for the Lord to make His slave understand all that He commands him to do nor to acquaint him with the point of the actions He requires of him. It is incumbent on him to obey, and he must obey without seeking benefit nor asking about the goal. This is the meaning of what the Prophet ﷺ used to say in his talbīyah: ‘At Your service, truly, truly in worship and slavehood. At Your service, God of the Truth.’
The imāms related that Abū Hurayrah said, ‘The Messenger of Allah ﷺ addressed us and said, “People! The Ḥajj has been made obligatory for you, so perform it!” A man asked, “Every year, Messenger of Allah?” He was silent until the man had asked that three times. Then the Messenger of Allah ﷺ said, “If I had said yes, it would have become obligatory and you would not be able to do it.” Then he said, “Leave me with what I have left you. Those before you were destroyed for asking too many questions and differing from their Prophets. If I command you to do something, do what you can of it. If I forbid you from doing something, then leave it.”’ (Muslim)
This hadith makes it clear that when an obligation is directed to those responsible for doing it, it is enough that they do it once and it does need to be repeated. This differs from the position of Abū Isḥāq al-Isfarāyīnī. It is confirmed that his Companions said to the Prophet ﷺ, ‘Messenger of Allah, is this ḥajj of ours for just this year or for all time?’ He answered, ‘It is for all time.’ This is a text refuting those who say that it is obligatory once every five years. The ḥajj was well known among the Arabs. It was part of what they desired because of its markets, social acceptability and being part of the Ḥanīfiyyah. When Islam came, they were told to do what they
knew and to hold to what they recognised. The Prophet ﷺ performed ḥajj before the obligatory ḥajj. He had stood at ʿArafah and did not change the Law of Ibrāhīm that had been changed by Quraysh when they stood at the Mashʿar al-Harām, saying, ‘We are the people of the Ḥaram and do not leave it. We are the Ḥums.’ This was already explained in al-Baqarah.
One of the oddest claims that I have seen made is that the Prophet ﷺ performed ḥajj twice before the Hijrah and by that the obligation was cancelled for him because he had responded to the summons of Ibrāhīm when it was said: ‘Announce the Ḥajj to mankind.’ (22:27) Aṭ-Ṭabarī said, ‘This is unlikely. When it was announced as part of his Sharīʿah: “Ḥajj to the House is a duty owed to Allah by all mankind,” then it must also have been a duty for him according to that injunction. If it is said that it is only addressed to those who have not yet performed ḥajj, that is arbitrary and specific and there is no evidence for it. If someone claims that those who performed ḥajj in the religion of Ibrāhīm are not addressed by this, it is extremely unlikely.’
The Book and the Sunnah indicate that the ḥajj should be performed in a person’s own good time, not immediately. That is the final position in the school of Mālik as Ibn Khuwayzimandād mentioned, and it is the position of ash-Shāfiʿī, Muḥammad ibn al-Hasan ash-Shaybānī, and Abū Yūsuf in one transmission. Some later Baghdadi Mālikīs believed that the obligation is immediate and it is not permitted to delay it when the ability to perform it exists. That is the position of Dāwūd. The sound view is the first one because Allah says in Sūrat al-Ḥajj: ‘Announce the Ḥajj to mankind’ (22:27) and al-Ḥajj is Makkan. He says: ‘Ḥajj to the House is a duty owed to Allah by people.’ This sūrah was revealed in the year of Uḥud in Mādīnah in 3 AH and the Prophet ﷺ did not perform ḥajj until 10 AH.
As for the Sunnah, there is the hadith of Dīmām ibn Thaʿlaba as-Saʿdī of the Banū Saʿd ibn Bakr who came to the Prophet ﷺ and
asked him about Islam and he mentioned the shahādah, prayer, zakāt, fasting and ḥajj. Ibn ‘Abbās, Abū Hurayrah and Anas related it. There is a lot of mention of the ḥajj in the Sunnah. It is clearly obligatory. The hadith of Anas is better and more complete. There is disagreement about the date of this hadith. It is said that is 5 AH, 7 AH and 9 AH. Ibn Hishām mentioned from Abū ‘Ubaydah al-Wāqidī that it was in the year of the Ditch after the Confederates left.
Ibn ‘Abd al-Barr said, ‘Part of the evidence that the ḥajj can be delayed is the consensus of scholars that if someone able to go on ḥajj delays it for a year or two, and then performs the ḥajj some years after his ability to perform it exists, then he has performed the obligatory ḥajj in its time. All agree that he is not like someone who misses the prayer until its time has passed and makes it up after its time, or someone who misses fasting Ramadān due to illness or travel and then makes it up, or like someone who invalidates his ḥajj and then makes it up. It is agreed that if someone performs the ḥajj years after he is able to do so, he is not said to be “making it up”. From this we know that there is wide scope for the time of ḥajj and that it is not immediate.’
Abū ‘Umar said, ‘All who say that ḥajj can be delayed put no time limit on that except what is related from Ṣaḥnūn who was asked about a man who had the wherewithal to make ḥajj and delayed it for some years while he was able to do it and whether that meant that he became fāsiq by delaying the ḥajj, causing his testimony to be rejected. He said it did not, even if that delay was up to sixty years. If it was more than sixty years, he was considered fāsiq and his testimony rejected.’ So he made sixty years the limit. Limits are only stipulated in the Sharī‘ah by someone who can legislate.
Ibn al-Khuwayzimandād related this from Ibn al-Qāsim. Ibn al-Qāsim and others said, ‘If he delays it for sixty years, his character is not impaired. If he delays it beyond sixty years, his character is
impaired because the Prophet ﷺ said, “The lifespan of my community is between sixty and seventy. Few exceed it.” It is as if the requirement is made urgent for him in these ten years.
Abu ‘Umar said, ‘Some people, like Saḥnūn, cite as evidence the words of the Prophet ﷺ: “The lifespan of my community is between sixty and seventy. Few exceed that.” There is no proof in that because the words deal with the majority of the ages of the community, if the hadith is sound. It contains evidence for scope for this up to the age of seventy because that is still within the lifespan of the majority. It is not proper to call someone of good character and trustworthiness impious through such a weak interpretation.’ Success is by Allah.
Scholars agree that all are addressed in general. Ibn al-‘Arabī said, ‘Even if people disagree about the application of general terms, they agree that this āyah applies to all people, male and female, except children, who are excluded by the consensus that they are excluded from the obligations of responsibility. The same applies to slaves who are also not included. They are excluded from it by the words: “those who can find a way to do it.”’ A slave lacks the ability because his master can prevent him from doing it by his right of ownership and Allah put the right of the master before His right out of kindness to His slaves. There is no disagreement about this either in the community as a whole or between the imams. We do not hasten to affirm what we do not actually know. The only evidence regarding it is the accepted consensus.’ Ibn al-Mundhir said that most of the people of knowledge agree, with the exception of the odd person whose disagreement is not considered, that if a child or slave has made ḥajj and then the child becomes an adult or the slave is freed, they still owe the ḥajj if they can find a way to do it.
Abū ‘Umar said, ‘Dāwūd disagreed with most of the fuqahā’ of the cities and leaders of tradition about slaves and said that they are required to perform ḥajj. According to the majority of scholars,
however, slaves are not among those addressed by this command. That is because they do not possess freedom of action and cannot perform hajj without their master’s permission. That is the same as slaves not being addressed by the requirement to attend Jumūʻah in 62:9. It is the position of most scholars except for rare exceptions. Slaves are also excluded from the obligation of giving testimony in 2:282. They are not included in that. It is also possible that children are excluded from the command to perform hajj in this āyah even though they are included in “mankind” since the pen [recording responsibility] has been lifted from them. Women are excluded from the words: “You who believe, when the prayer is called…”, despite the fact that they are among those who believe, just as slaves are excluded from this. That is the position of the fuqahāʾ of the Hijaz, Iraq, Syria and the Maghrib. It is not permitted for them to deviate in the interpretation of the Book.
If it is asked, ‘If the slave lives in the vicinity of the Masjid al-Ḥaram and his master gives him permission, why is it not necessary for him to perform hajj?’ The answer is that this question is based on consensus and it may be that there is no reason for that. But since it is confirmed that this ruling is based on consensus, we use it as evidence for the fact that any hajj he performs while still a slave is not counted as the obligatory hajj. It is related from Ibn ʻAbbās that the Prophet ﷺ said, ‘If a child performs hajj and then reaches adulthood, he must perform another hajj. If a desert Arab performs hajj and then emigrates, he must perform another hajj. If a slave performs hajj and then is freed, he must perform another hajj.’
Ibn al-ʻArabī said, ‘Some of our scholars are careless and have said, “The hajj is not confirmed for a slave, even if his master has given permission, because originally he was an unbeliever and the hajj of an unbeliever is not counted. When he became a slave perpetually, he was not instructed to perform hajj.” This is unsound in three ways. The first is that we believe that the secondary rulings of the
however, slaves are not among those addressed by this command. That is because they do not possess freedom of action and cannot perform hajj without their master’s permission. That is the same as slaves not being addressed by the requirement to attend Jumūʻah in 62:9. It is the position of most scholars except for rare exceptions. Slaves are also excluded from the obligation of giving testimony in 2:282. They are not included in that. It is also possible that children are excluded from the command to perform hajj in this āyah even though they are included in “mankind” since the pen [recording responsibility] has been lifted from them. Women are excluded from the words: “You who believe, when the prayer is called…”, despite the fact that they are among those who believe, just as slaves are excluded from this. That is the position of the fuqahāʾ of the Hijaz, Iraq, Syria and the Maghrib. It is not permitted for them to deviate in the interpretation of the Book.
If it is asked, ‘If the slave lives in the vicinity of the Masjid al-Ḥaram and his master gives him permission, why is it not necessary for him to perform hajj?’ The answer is that this question is based on consensus and it may be that there is no reason for that. But since it is confirmed that this ruling is based on consensus, we use it as evidence for the fact that any hajj he performs while still a slave is not counted as the obligatory hajj. It is related from Ibn ʻAbbās that the Prophet ﷺ said, ‘If a child performs hajj and then reaches adulthood, he must perform another hajj. If a desert Arab performs hajj and then emigrates, he must perform another hajj. If a slave performs hajj and then is freed, he must perform another hajj.’
Ibn al-ʻArabī said, ‘Some of our scholars are careless and have said, “The hajj is not confirmed for a slave, even if his master has given permission, because originally he was an unbeliever and the hajj of an unbeliever is not counted. When he became a slave perpetually, he was not instructed to perform hajj.” This is unsound in three ways. The first is that we believe that the secondary rulings of the
however, slaves are not among those addressed by this command. That is because they do not possess freedom of action and cannot perform hajj without their master’s permission. That is the same as slaves not being addressed by the requirement to attend Jumūʻah in 62:9. It is the position of most scholars except for rare exceptions. Slaves are also excluded from the obligation of giving testimony in 2:282. They are not included in that. It is also possible that children are excluded from the command to perform hajj in this āyah even though they are included in “mankind” since the pen [recording responsibility] has been lifted from them. Women are excluded from the words: “You who believe, when the prayer is called…”, despite the fact that they are among those who believe, just as slaves are excluded from this. That is the position of the fuqahāʾ of the Hijaz, Iraq, Syria and the Maghrib. It is not permitted for them to deviate in the interpretation of the Book.
If it is asked, ‘If the slave lives in the vicinity of the Masjid al-Ḥaram and his master gives him permission, why is it not necessary for him to perform hajj?’ The answer is that this question is based on consensus and it may be that there is no reason for that. But since it is confirmed that this ruling is based on consensus, we use it as evidence for the fact that any hajj he performs while still a slave is not counted as the obligatory hajj. It is related from Ibn ʻAbbās that the Prophet ﷺ said, ‘If a child performs hajj and then reaches adulthood, he must perform another hajj. If a desert Arab performs hajj and then emigrates, he must perform another hajj. If a slave performs hajj and then is freed, he must perform another hajj.’
Ibn al-ʻArabī said, ‘Some of our scholars are careless and have said, “The hajj is not confirmed for a slave, even if his master has given permission, because originally he was an unbeliever and the hajj of an unbeliever is not counted. When he became a slave perpetually, he was not instructed to perform hajj.” This is unsound in three ways. The first is that we believe that the secondary rulings of the
however, slaves are not among those addressed by this command. That is because they do not possess freedom of action and cannot perform hajj without their master’s permission. That is the same as slaves not being addressed by the requirement to attend Jumūʻah in 62:9. It is the position of most scholars except for rare exceptions. Slaves are also excluded from the obligation of giving testimony in 2:282. They are not included in that. It is also possible that children are excluded from the command to perform hajj in this āyah even though they are included in “mankind” since the pen [recording responsibility] has been lifted from them. Women are excluded from the words: “You who believe, when the prayer is called…”, despite the fact that they are among those who believe, just as slaves are excluded from this. That is the position of the fuqahāʾ of the Hijaz, Iraq, Syria and the Maghrib. It is not permitted for them to deviate in the interpretation of the Book.
If it is asked, ‘If the slave lives in the vicinity of the Masjid al-Ḥaram and his master gives him permission, why is it not necessary for him to perform hajj?’ The answer is that this question is based on consensus and it may be that there is no reason for that. But since it is confirmed that this ruling is based on consensus, we use it as evidence for the fact that any hajj he performs while still a slave is not counted as the obligatory hajj. It is related from Ibn ʻAbbās that the Prophet ﷺ said, ‘If a child performs hajj and then reaches adulthood, he must perform another hajj. If a desert Arab performs hajj and then emigrates, he must perform another hajj. If a slave performs hajj and then is freed, he must perform another hajj.’
Ibn al-ʻArabī said, ‘Some of our scholars are careless and have said, “The hajj is not confirmed for a slave, even if his master has given permission, because originally he was an unbeliever and the hajj of an unbeliever is not counted. When he became a slave perpetually, he was not instructed to perform hajj.” This is unsound in three ways. The first is that we believe that the secondary rulings of the
Sharīʿah are also directed at unbelievers, and there is no disagreement that that is the view of Mālik. The second is that all acts of worship are obliged for him with respect to the prayer and fasting while he is a slave. If he had done them while an unbeliever, they would not be counted. The third is that unbelief is removed by Islam, so its ruling must also be removed. Success is by Allah.
those who can find a way to do it.
Ad-Dāraquṭnī reported that Ibn ʿAbbās said, ‘It was asked, “Messenger of Allah, should ḥajj be done every year?” “Rather it is one ḥajj,” he replied. He was asked, “What is ‘a way?’” He said, “Provision and a mount.”’ That is related from Anas, Ibn Masʿūd, Ibn ʿUmar, Jābir, ʿĀ’ishah, and ʿAmr ibn Shuʿayb from his father from his grandfather. ʿAli ibn Abī Ṭālib related that the Prophet said: ‘Ḥajj to the House is a duty owed to Allah by all mankind—those who can find a way to do it.’ He said that he was asked about that and the Prophet said that it meant, ‘That you have the use of a camel.’
Ibn Mājāh also transmitted the hadith of Ibn ʿUmar in the Sunan as did Abū ʿĪsā at-Tirmidhī in the jāmīʿ. He said that it is a good hadith. According to the people of knowledge, the practice is that when a man has provision and transport, he must perform ḥajj. Things are said by the people of hadith about the memory of Ibrāhīm ibn Yazīd al-Khūzī al-Makkī. They transmitted from Wakīʿ and ad-Dāraquṭnī from Sufyān ibn Saʿīd from Ibrāhīm ibn Yazīd from Muḥammad ibn ʿAbbād that Ibn ʿUmar said, ‘A man went to the Prophet and asked, “Messenger of Allah, what makes ḥajj mandatory?” He answered, “Provision and a mount.” He asked, “Messenger of Allah, what is the state of the hājj?” He replied, “Dishevelled, ill-smelling.” Another rose and asked, “What is ḥajj?” He answered, “Clamour and shedding blood.”’ Wakīʿ said that ‘clamour’ is raising the voice with the talbiyah and ‘shedding blood’ is making the sacrifices.
Among those who said that provision and a mount are
preconditions for the hajj were ‘Umar ibn al-Khaṭṭāb, his son ‘Abdullāh, ‘Abdullāh ibn ‘Abbās, al-Ḥasan al-Baṣrī, Sa‘īd ibn Jubayr, ‘Aṭā’ and Mujāhid. That is the position of ash-Shāfī‘, ath-Thawrī, Abū Ḥanīfah and his people, Aḥmad, Ishāq, ‘Abd al-‘Azīz ibn Abī Salamah, and Ibn Ḥabīb. ‘Abdūs mentioned something similar from Sahnūn.
Ash-Shāfī‘ says, ‘Ability has two aspects. One is that a person is physically able to do it and has enough money to achieve the hajj. The second is that someone is disabled in his body and unable to ride, but is able to have someone perform hajj on his behalf for a wage or without a wage. This will be explained. The one who is physically able is obliged by Allah’s Book to perform hajj by Allah’s words: “those who can find a way to do it.” The one who is financially able to do it is obliged to perform the hajj by the Sunnah on the basis of the hadith related about the Khath‘amī woman. As for the one who is able to do it himself, he is the strong person who incurs, in riding a mount, no hardship beyond his ability to bear it. If this is the case at a time when he possesses provision and a mount, he is obliged to make hajj himself. If he lacks provision and transport, or either one of them, then the obligation of hajj is cancelled for him. If someone is able to walk and has provision or the ability to earn provision on the way through their skill, such as leather work, cupping or a similar trade, it is recommended that they make hajj on foot, whether man or woman. Ash-Shāfī‘ added, ‘The man has less of an excuse than a woman because he is stronger.’ They consider this to be recommended, not mandatory. If the only way he is able to get provision is by begging from people on the way, it is disliked for him to perform hajj because he becomes a burden on people.
Mālik ibn Anas said, ‘If he is both able to walk and also has provision, he must perform hajj. If he has no mount but is able to walk, there is some question. If he possesses the necessary provision, he is obliged to perform hajj. If he does not possess it, but is able to
preconditions for the hajj were ‘Umar ibn al-Khaṭṭāb, his son ‘Abdullāh, ‘Abdullāh ibn ‘Abbās, al-Ḥasan al-Baṣrī, Sa‘īd ibn Jubayr, ‘Aṭā’ and Mujāhid. That is the position of ash-Shāfī‘, ath-Thawrī, Abū Ḥanīfah and his people, Aḥmad, Ishāq, ‘Abd al-‘Azīz ibn Abī Salamah, and Ibn Ḥabīb. ‘Abdūs mentioned something similar from Sahnūn.
Ash-Shāfī‘ says, ‘Ability has two aspects. One is that a person is physically able to do it and has enough money to achieve the hajj. The second is that someone is disabled in his body and unable to ride, but is able to have someone perform hajj on his behalf for a wage or without a wage. This will be explained. The one who is physically able is obliged by Allah’s Book to perform hajj by Allah’s words: “those who can find a way to do it.” The one who is financially able to do it is obliged to perform the hajj by the Sunnah on the basis of the hadith related about the Khath‘amī woman. As for the one who is able to do it himself, he is the strong person who incurs, in riding a mount, no hardship beyond his ability to bear it. If this is the case at a time when he possesses provision and a mount, he is obliged to make hajj himself. If he lacks provision and transport, or either one of them, then the obligation of hajj is cancelled for him. If someone is able to walk and has provision or the ability to earn provision on the way through their skill, such as leather work, cupping or a similar trade, it is recommended that they make hajj on foot, whether man or woman. Ash-Shāfī‘ added, ‘The man has less of an excuse than a woman because he is stronger.’ They consider this to be recommended, not mandatory. If the only way he is able to get provision is by begging from people on the way, it is disliked for him to perform hajj because he becomes a burden on people.
Mālik ibn Anas said, ‘If he is both able to walk and also has provision, he must perform hajj. If he has no mount but is able to walk, there is some question. If he possesses the necessary provision, he is obliged to perform hajj. If he does not possess it, but is able to
āyah and to Allah’s words: ‘Hajj to the house is a duty owed to Allah by all mankind…’ This person lacked the ability because the hajj is enjoined on those responsible for reaching the House themselves and because it is an act of worship which cannot be delegated when the ability is lacking, just as is the case with the prayer.
Muḥammad ibn al-Munkadir related from Jābir that the Messenger of Allah ﷺ said, ‘By means of one hajj, Allah will admit three to the Garden: the deceased, the one who takes on hajj for him and the one who carries that out.’ Abu-l-Qāsim Sulaymān ibn Aḥmad ad-Dārāquqnī transmitted this from ‘Amr ibn Ḥuṣayn as-Sadūsī from Abū Ma‘shar from Muḥammad ibn al-Munkadir. The name of Abū Ma‘shar was Najīḥ. They considered him to be weak.
Ash-Shāfi‘ī said, ‘Regarding someone who is chronically ill, very sickly or very old, who finds someone able to perform the hajj on his behalf, he possesses a certain type of ability. There are two forms of it. One is that he is able to pay someone to perform hajj on his behalf. That person performs his obligatory hajj. This is the view of ‘Ali ibn Abi Ṭālib. It is related that he told a very old man who had not performed hajj, ‘Equip a man to perform hajj on your behalf.’ This position was taken by ath-Thawrī, Abū Ḥanīfah and his people, Ibn al-Mubārak, Aḥmad and Isḥāq. The second is that he is able to find someone to pay on his behalf and represent him in performing hajj on his behalf. According to ash-Shāfi‘ī, Aḥmad and Ibn Rāhawah, hajj is also an obligation for such a person. Abū Ḥanīfah said that the hajj is not obligatory for them. Ash-Shāfi‘ī cited as evidence what Ibn ‘Abbās related about the woman of Khath‘am who asked the Prophet ﷺ, ‘Messenger of Allah, Allah has obliged His slaves to perform hajj. My father is a very old man who cannot remain firm on a mount. Can I perform hajj on his behalf?’ ‘Yes,’ he answered. That was during the Farewell Hajj. One variant has: ‘He cannot remain upright on a camel.’ The Prophet ﷺ said, ‘Perform hajj for him. Do you think that if your father owed a debt,
āyah and to Allah’s words: ‘Hajj to the house is a duty owed to Allah by all mankind…’ This person lacked the ability because the hajj is enjoined on those responsible for reaching the House themselves and because it is an act of worship which cannot be delegated when the ability is lacking, just as is the case with the prayer.
Muḥammad ibn al-Munkadir related from Jābir that the Messenger of Allah ﷺ said, ‘By means of one hajj, Allah will admit three to the Garden: the deceased, the one who takes on hajj for him and the one who carries that out.’ Abu-l-Qāsim Sulaymān ibn Aḥmad ad-Dārāquqnī transmitted this from ‘Amr ibn Ḥuṣayn as-Sadūsī from Abū Ma‘shar from Muḥammad ibn al-Munkadir. The name of Abū Ma‘shar was Najīḥ. They considered him to be weak.
Ash-Shāfi‘ī said, ‘Regarding someone who is chronically ill, very sickly or very old, who finds someone able to perform the hajj on his behalf, he possesses a certain type of ability. There are two forms of it. One is that he is able to pay someone to perform hajj on his behalf. That person performs his obligatory hajj. This is the view of ‘Ali ibn Abi Ṭālib. It is related that he told a very old man who had not performed hajj, ‘Equip a man to perform hajj on your behalf.’ This position was taken by ath-Thawrī, Abū Ḥanīfah and his people, Ibn al-Mubārak, Aḥmad and Isḥāq. The second is that he is able to find someone to pay on his behalf and represent him in performing hajj on his behalf. According to ash-Shāfi‘ī, Aḥmad and Ibn Rāhawah, hajj is also an obligation for such a person. Abū Ḥanīfah said that the hajj is not obligatory for them. Ash-Shāfi‘ī cited as evidence what Ibn ‘Abbās related about the woman of Khath‘am who asked the Prophet ﷺ, ‘Messenger of Allah, Allah has obliged His slaves to perform hajj. My father is a very old man who cannot remain firm on a mount. Can I perform hajj on his behalf?’ ‘Yes,’ he answered. That was during the Farewell Hajj. One variant has: ‘He cannot remain upright on a camel.’ The Prophet ﷺ said, ‘Perform hajj for him. Do you think that if your father owed a debt,
āyah and to Allah’s words: ‘Hajj to the house is a duty owed to Allah by all mankind…’ This person lacked the ability because the hajj is enjoined on those responsible for reaching the House themselves and because it is an act of worship which cannot be delegated when the ability is lacking, just as is the case with the prayer.
Muḥammad ibn al-Munkadir related from Jābir that the Messenger of Allah ﷺ said, ‘By means of one hajj, Allah will admit three to the Garden: the deceased, the one who takes on hajj for him and the one who carries that out.’ Abu-l-Qāsim Sulaymān ibn Aḥmad ad-Dārāquqnī transmitted this from ‘Amr ibn Ḥuṣayn as-Sadūsī from Abū Ma‘shar from Muḥammad ibn al-Munkadir. The name of Abū Ma‘shar was Najīḥ. They considered him to be weak.
Ash-Shāfi‘ī said, ‘Regarding someone who is chronically ill, very sickly or very old, who finds someone able to perform the hajj on his behalf, he possesses a certain type of ability. There are two forms of it. One is that he is able to pay someone to perform hajj on his behalf. That person performs his obligatory hajj. This is the view of ‘Ali ibn Abi Ṭālib. It is related that he told a very old man who had not performed hajj, ‘Equip a man to perform hajj on your behalf.’ This position was taken by ath-Thawrī, Abū Ḥanīfah and his people, Ibn al-Mubārak, Aḥmad and Isḥāq. The second is that he is able to find someone to pay on his behalf and represent him in performing hajj on his behalf. According to ash-Shāfi‘ī, Aḥmad and Ibn Rāhawah, hajj is also an obligation for such a person. Abū Ḥanīfah said that the hajj is not obligatory for them. Ash-Shāfi‘ī cited as evidence what Ibn ‘Abbās related about the woman of Khath‘am who asked the Prophet ﷺ, ‘Messenger of Allah, Allah has obliged His slaves to perform hajj. My father is a very old man who cannot remain firm on a mount. Can I perform hajj on his behalf?’ ‘Yes,’ he answered. That was during the Farewell Hajj. One variant has: ‘He cannot remain upright on a camel.’ The Prophet ﷺ said, ‘Perform hajj for him. Do you think that if your father owed a debt,
Tafsīr al-Qurṭubī
The General Judgments of the Qur’an and Clarification of What it Contains of the Sunnah and Āyahs of Discrimination
Abū ‘Abdullāh Muḥammad ibn Aḥmad ibn Abī Bakr ibn Farḥ al-Anṣārī al-Khazrajī al-Andalusī al-Qurṭubī
Vol. 4
Juz’ 4: Sūrah Āli ‘Imrān 96 – 200 & Sūrat an-Nisā’ 1 – 23
translated by Aisha Bewley
DIWAN PRESS
Classical and Contemporary Books on Islam and Sufism
Founded in 1971
Allah ﷺ was among them and they saw him. It is also possible that this is addressed to the entire Community because His traces and signs and the Qur’an which he was given are among us in the place of the Messenger ﷺ, even if we did not see him.
Qatādah said, ‘There are two clear signs in this āyah: the Book of Allah and the Prophet of Allah. The Prophet of Allah has passed, and the Book of Allah remains among them as a mercy and a blessing. It contains its lawful and unlawful, and obedience and disobedience.’
The phrase ‘Whoever holds fast’ means someone who is patient and holds to Allah’s dīn and obeys Him. Then he is given success and rightly guided. Ibn Jurayj says that it means he believes in Him. It is said that it means, ‘Whoever holds to the rope of Allah,’ which is the Qur’an. The verbs aʿṣama and iʿtasama mean to hold to something to the exclusion of anything else. Anyone who clings to something is called ‘muʿṣim’ and ‘muʿtasim’. Someone who defends something is called ‘ʿāsim’. Al-Farazdaq said:
I am the son of the defenders (ʿāsimīn) of the Banū Tamīm.
[POEMS] Food is described as defending (ʿasama) someone from being hungry. The Arabs say, ‘the food kept him (ʿasama) from being hungry. That is why they call pottage (sawīq) Abū ʿĀsim.’ Aḥmad ibn Yaḥyā said, ‘The Arabs called bread ʿāsim and jābir, and they also called it ʿāmir. [POEMS]
ذَٰلِكَ وَمَن يَتَوَلَّ فَلَا يَضُرَّ اللَّهَ شَيْئًا ۗ وَمَن يَتَوَلَّ فَأُولَـٰئكَ هُمُ الظَّالِمُونَ
102 You who believe! have taqwā of Allah with the taqwā due to Him and do not die except as Muslims.
An-Nahhās related from Murrah ibn ‘Abdullāh that the Messenger of Allah ﷺ said, ‘The taqwā due to Him is that He be obeyed and not disobeyed, remembered and not forgotten, thanked and not shown ingratitude.’ Ibn ʿAbbās said, ‘It means not disobeying Him
Tafsīr al-Qurṭubī
The General Judgments of the Qur’an and Clarification of What it Contains of the Sunnah and Āyahs of Discrimination
Abū ‘Abdullāh Muḥammad ibn Aḥmad ibn Abī Bakr ibn Farḥ al-Anṣārī al-Khazrajī al-Andalusī al-Qurṭubī
Vol. 4
Juz’ 4: Sūrah Āli ‘Imrān 96 – 200 & Sūrat an-Nisā’ 1 – 23
translated by Aisha Bewley
DIWAN PRESS
Classical and Contemporary Books on Islam and Sufism
Founded in 1971
Allah ﷺ was among them and they saw him. It is also possible that this is addressed to the entire Community because His traces and signs and the Qur’an which he was given are among us in the place of the Messenger ﷺ, even if we did not see him.
Qatādah said, ‘There are two clear signs in this āyah: the Book of Allah and the Prophet of Allah. The Prophet of Allah has passed, and the Book of Allah remains among them as a mercy and a blessing. It contains its lawful and unlawful, and obedience and disobedience.’
The phrase ‘Whoever holds fast’ means someone who is patient and holds to Allah’s dīn and obeys Him. Then he is given success and rightly guided. Ibn Jurayj says that it means he believes in Him. It is said that it means, ‘Whoever holds to the rope of Allah,’ which is the Qur’an. The verbs aʿṣama and iʿtasama mean to hold to something to the exclusion of anything else. Anyone who clings to something is called ‘muʿṣim’ and ‘muʿtasim’. Someone who defends something is called ‘ʿāsim’. Al-Farazdaq said:
I am the son of the defenders (ʿāsimīn) of the Banū Tamīm.
[POEMS] Food is described as defending (ʿasama) someone from being hungry. The Arabs say, ‘the food kept him (ʿasama) from being hungry. That is why they call pottage (sawīq) Abū ʿĀsim.’ Aḥmad ibn Yaḥyā said, ‘The Arabs called bread ʿāsim and jābir, and they also called it ʿāmir. [POEMS]
ذَٰلِكَ وَمَن يَتَوَلَّ فَلَا يَضُرَّ اللَّهَ شَيْئًا ۗ وَمَن يَتَوَلَّ فَأُولَـٰئكَ هُمُ الظَّالِمُونَ
102 You who believe! have taqwā of Allah with the taqwā due to Him and do not die except as Muslims.
An-Nahhās related from Murrah ibn ‘Abdullāh that the Messenger of Allah ﷺ said, ‘The taqwā due to Him is that He be obeyed and not disobeyed, remembered and not forgotten, thanked and not shown ingratitude.’ Ibn ʿAbbās said, ‘It means not disobeying Him
Tafsīr al-Qurṭubī
The General Judgments of the Qur’an and Clarification of What it Contains of the Sunnah and Āyahs of Discrimination
Abū ‘Abdullāh Muḥammad ibn Aḥmad ibn Abī Bakr ibn Farḥ al-Anṣārī al-Khazrajī al-Andalusī al-Qurṭubī
Vol. 4
Juz’ 4: Sūrah Āli ‘Imrān 96 – 200 & Sūrat an-Nisā’ 1 – 23
translated by Aisha Bewley
DIWAN PRESS
Classical and Contemporary Books on Islam and Sufism
Founded in 1971
Allah ﷺ was among them and they saw him. It is also possible that this is addressed to the entire Community because His traces and signs and the Qur’an which he was given are among us in the place of the Messenger ﷺ, even if we did not see him.
Qatādah said, ‘There are two clear signs in this āyah: the Book of Allah and the Prophet of Allah. The Prophet of Allah has passed, and the Book of Allah remains among them as a mercy and a blessing. It contains its lawful and unlawful, and obedience and disobedience.’
The phrase ‘Whoever holds fast’ means someone who is patient and holds to Allah’s dīn and obeys Him. Then he is given success and rightly guided. Ibn Jurayj says that it means he believes in Him. It is said that it means, ‘Whoever holds to the rope of Allah,’ which is the Qur’an. The verbs aʿṣama and iʿtasama mean to hold to something to the exclusion of anything else. Anyone who clings to something is called ‘muʿṣim’ and ‘muʿtasim’. Someone who defends something is called ‘ʿāsim’. Al-Farazdaq said:
I am the son of the defenders (ʿāsimīn) of the Banū Tamīm.
[POEMS] Food is described as defending (ʿasama) someone from being hungry. The Arabs say, ‘the food kept him (ʿasama) from being hungry. That is why they call pottage (sawīq) Abū ʿĀsim.’ Aḥmad ibn Yaḥyā said, ‘The Arabs called bread ʿāsim and jābir, and they also called it ʿāmir. [POEMS]
ذَٰلِكَ وَمَن يَتَوَلَّ فَلَا يَضُرَّ اللَّهَ شَيْئًا ۗ وَمَن يَتَوَلَّ فَأُولَـٰئكَ هُمُ الظَّالِمُونَ
102 You who believe! have taqwā of Allah with the taqwā due to Him and do not die except as Muslims.
An-Nahhās related from Murrah ibn ‘Abdullāh that the Messenger of Allah ﷺ said, ‘The taqwā due to Him is that He be obeyed and not disobeyed, remembered and not forgotten, thanked and not shown ingratitude.’ Ibn ʿAbbās said, ‘It means not disobeying Him
Should we select our community imam like Australia or EU, every year, the Imam should have to be got through the every community member?
ReplyQuestions • FAIZA posted a question • 1 users followed • 0 replies • 61 views • 2024-12-02 21:37
Data Analytics Training Program in Delhi, 2025 Offer 100% Placement in MNC, NCR with Certification
Skills Training • slatraining posted the article • 0 comments • 59 views • 2024-12-02 14:45
Data Analyst Course in Delhi – “Updated 2025”
Want to get job-ready in around 3-6 months as an Expert Data Analyst? Join a wholesome Data Analyst Course in Delhi by “Structured Learning Assistance” SLA Consultants India Pvt Ltd.. This is a certificate course that guarantees to secure a well-paid job as a data analyst in the Big 4 companies, top MNCs and Indian Companies. Here, you get to learn from expert professionals who guide you from basic to advanced concepts of the curriculum throughout the Data Analytics Course.
Data Analytics Training Program in Delhi, 2025 Offer 100% Placement in MNC, NCR with Certification, Free Python Machine Learning and OpenAI Course in New Delhi, [100% Job, Update New Skill in 2025]
At SLA Consultants India, you will find industry-relevant and 100% practical learning approaches to ensure the embracing of required “analytics skill sets” which is needed in companies. As an “ISO 9001:2015 certified”, “Skill India Approved” and “NSDC Affiliated” institution, “SLA Consultants India” proves to be the best Ed-tech Platform for “Data Analyst Course in Delhi”.
Further, interested students can learn from “Online Data Analytics Course” or “Offline Data Analytics Course”, regular, and workshop training to polish their skills in Excel, VBA/Macros, SQL, MS Access, Microsoft Power BI, Alteryx, R Programming, SPSS, Tableau, SAP BI/BO, “Python Data Science”, etc. Here, the Data Analyst Course is divided into 6-8 modules based on the type of skill set you want to earn. You need not worry about anything even if you are from a non-technical background. With the best “Data Analyst Course in Delhi” from SLA Consultants India Pvt Ltd, you get a chance to strengthen your resume and professional profile. Interested candidates can visit the official website of “SLA Consultants India” https://www.slaconsultantsindia.com/
for enquiries.
Build Your Dream Career with Data Analyst Course in Delhi – “Updated 2025”
Do you dream of being a proficient Data analyst? Try the Data Analyst Course in Delhi from “Structured Learning Assistance” SLA Consultants India Pvt Ltd. With a team of well-qualified professionals, this organization’s only objective is to see its learners placed in big ventures or top MNCs.
Interested candidates can go through the official website https://www.slaconsultantsindia.com/ of SLA Consultants to discover modern and industry-level courses. Only here, do learners get the experience to be mentored by reputed ex-IITians or ex-NITians or top MNC Experts. Their skills and professional training help the learners to gain hands-on experience in real-time industry-level workshops and 7-10 live projects.
Not only Fresher, but experienced ones can also join the Data Analyst Program for their skill enhancement in Microsoft Power BI, Tableau, Alteryx, R Programming and Python. The next time you put your resume with the new “Business analytics skill set”, add the “Data Analytics Certification” to catch the eyes of the employers. The addition of a “Business Analyst Course” to your CV can turn you into a significant candidate in the corporate world.
Key features
At SLA Consultants India Pvt Ltd, our experts help learners with data manipulation, data visualization, statistical analysis, etc using industry-standard tools:
Advanced and industry-level curriculum
Learners find up-to-date syllabi and industry trends in our “Data Analytics Course in Delhi”. Our syllabus is divided into 6 modules that reflect different courses in MS Access, Tableau, Python, etc for learners. In addition, we provide technical test series for exposure at the corporate level.
Course duration
Our course length can vary from module to module. However, the basic ones end in
3-6 Months Only.
Well-qualified professionals
Our organization is equipped with “IIT & NIT Alumni” to provide live workshops for learners. At our institution, candidates get expert mentorship to improve their professional data analytics skills.
Placement Assistance
Our placement team helps the candidates to arrange interviews for them till they get placed in the desired venture.
Data Analytics Training Program in Delhi, 2025 Offer 100% Placement in MNC, NCR with Certification, Free Python Machine Learning and OpenAI Course in New Delhi, [100% Job, Update New Skill in 2025]
Few Google Reviews
I recently completed Excel, SQL,VBA and Power BI. I highly recommend SLA Consultants for anyone looking to master Excel, SQL, VBA, and Power BI. His expertise and teaching methods are outstanding. Each module was well-organized and included assignments. He explains complicated topics in a clear and engaging way.
He is really helpful and polite . If you’re looking to enhance your data analysis skills, SLA is an excellent choice
https://www.slaconsultantsindi ... .aspx
https://slaconsultantsdelhi.in ... urse/
Data Analytics Training in Delhi NCR
Module 1 - Basic and Advanced Excel With Dashboard and Excel Analytics
Module 2 - VBA / Macros - Automation Reporting, User Form and Dashboard
Module 3 - SQL and MS Access - Data Manipulation, Queries, Scripts and Server Connection - MIS and Data Analytics
Module 4 - MS Power BI | Tableau Both BI & Data Visualization
Module 5 - Free Python Data Science | Alteryx/ R Programing
Module 6 - Python Data Science and Machine Learning - 100% Free in Offer - by IIT/NIT Alumni Trainer
Visit Us For Offer & Fee by “SLA Consultants India”
Contact Us:
SLA Consultants India
82-83, 3rd Floor, Vijay Block,
Above Titan Eye Shop,
Metro Pillar No. 52,
Laxmi Nagar, New Delhi-110092
Call +91- 8700575874
E-Mail: [email protected]
Website: https://www.slaconsultantsindia.com/
view all
Want to get job-ready in around 3-6 months as an Expert Data Analyst? Join a wholesome Data Analyst Course in Delhi by “Structured Learning Assistance” SLA Consultants India Pvt Ltd.. This is a certificate course that guarantees to secure a well-paid job as a data analyst in the Big 4 companies, top MNCs and Indian Companies. Here, you get to learn from expert professionals who guide you from basic to advanced concepts of the curriculum throughout the Data Analytics Course.
Data Analytics Training Program in Delhi, 2025 Offer 100% Placement in MNC, NCR with Certification, Free Python Machine Learning and OpenAI Course in New Delhi, [100% Job, Update New Skill in 2025]
At SLA Consultants India, you will find industry-relevant and 100% practical learning approaches to ensure the embracing of required “analytics skill sets” which is needed in companies. As an “ISO 9001:2015 certified”, “Skill India Approved” and “NSDC Affiliated” institution, “SLA Consultants India” proves to be the best Ed-tech Platform for “Data Analyst Course in Delhi”.
Further, interested students can learn from “Online Data Analytics Course” or “Offline Data Analytics Course”, regular, and workshop training to polish their skills in Excel, VBA/Macros, SQL, MS Access, Microsoft Power BI, Alteryx, R Programming, SPSS, Tableau, SAP BI/BO, “Python Data Science”, etc. Here, the Data Analyst Course is divided into 6-8 modules based on the type of skill set you want to earn. You need not worry about anything even if you are from a non-technical background. With the best “Data Analyst Course in Delhi” from SLA Consultants India Pvt Ltd, you get a chance to strengthen your resume and professional profile. Interested candidates can visit the official website of “SLA Consultants India” https://www.slaconsultantsindia.com/
for enquiries.
Build Your Dream Career with Data Analyst Course in Delhi – “Updated 2025”
Do you dream of being a proficient Data analyst? Try the Data Analyst Course in Delhi from “Structured Learning Assistance” SLA Consultants India Pvt Ltd. With a team of well-qualified professionals, this organization’s only objective is to see its learners placed in big ventures or top MNCs.
Interested candidates can go through the official website https://www.slaconsultantsindia.com/ of SLA Consultants to discover modern and industry-level courses. Only here, do learners get the experience to be mentored by reputed ex-IITians or ex-NITians or top MNC Experts. Their skills and professional training help the learners to gain hands-on experience in real-time industry-level workshops and 7-10 live projects.
Not only Fresher, but experienced ones can also join the Data Analyst Program for their skill enhancement in Microsoft Power BI, Tableau, Alteryx, R Programming and Python. The next time you put your resume with the new “Business analytics skill set”, add the “Data Analytics Certification” to catch the eyes of the employers. The addition of a “Business Analyst Course” to your CV can turn you into a significant candidate in the corporate world.
Key features
At SLA Consultants India Pvt Ltd, our experts help learners with data manipulation, data visualization, statistical analysis, etc using industry-standard tools:
Advanced and industry-level curriculum
Learners find up-to-date syllabi and industry trends in our “Data Analytics Course in Delhi”. Our syllabus is divided into 6 modules that reflect different courses in MS Access, Tableau, Python, etc for learners. In addition, we provide technical test series for exposure at the corporate level.
Course duration
Our course length can vary from module to module. However, the basic ones end in
3-6 Months Only.
Well-qualified professionals
Our organization is equipped with “IIT & NIT Alumni” to provide live workshops for learners. At our institution, candidates get expert mentorship to improve their professional data analytics skills.
Placement Assistance
Our placement team helps the candidates to arrange interviews for them till they get placed in the desired venture.
Data Analytics Training Program in Delhi, 2025 Offer 100% Placement in MNC, NCR with Certification, Free Python Machine Learning and OpenAI Course in New Delhi, [100% Job, Update New Skill in 2025]
Few Google Reviews
I recently completed Excel, SQL,VBA and Power BI. I highly recommend SLA Consultants for anyone looking to master Excel, SQL, VBA, and Power BI. His expertise and teaching methods are outstanding. Each module was well-organized and included assignments. He explains complicated topics in a clear and engaging way.
He is really helpful and polite . If you’re looking to enhance your data analysis skills, SLA is an excellent choice
https://www.slaconsultantsindi ... .aspx
https://slaconsultantsdelhi.in ... urse/
Data Analytics Training in Delhi NCR
Module 1 - Basic and Advanced Excel With Dashboard and Excel Analytics
Module 2 - VBA / Macros - Automation Reporting, User Form and Dashboard
Module 3 - SQL and MS Access - Data Manipulation, Queries, Scripts and Server Connection - MIS and Data Analytics
Module 4 - MS Power BI | Tableau Both BI & Data Visualization
Module 5 - Free Python Data Science | Alteryx/ R Programing
Module 6 - Python Data Science and Machine Learning - 100% Free in Offer - by IIT/NIT Alumni Trainer
Visit Us For Offer & Fee by “SLA Consultants India”
Contact Us:
SLA Consultants India
82-83, 3rd Floor, Vijay Block,
Above Titan Eye Shop,
Metro Pillar No. 52,
Laxmi Nagar, New Delhi-110092
Call +91- 8700575874
E-Mail: [email protected]
Website: https://www.slaconsultantsindia.com/
view all
Data Analyst Course in Delhi – “Updated 2025”
Want to get job-ready in around 3-6 months as an Expert Data Analyst? Join a wholesome Data Analyst Course in Delhi by “Structured Learning Assistance” SLA Consultants India Pvt Ltd.. This is a certificate course that guarantees to secure a well-paid job as a data analyst in the Big 4 companies, top MNCs and Indian Companies. Here, you get to learn from expert professionals who guide you from basic to advanced concepts of the curriculum throughout the Data Analytics Course.
Data Analytics Training Program in Delhi, 2025 Offer 100% Placement in MNC, NCR with Certification, Free Python Machine Learning and OpenAI Course in New Delhi, [100% Job, Update New Skill in 2025]
At SLA Consultants India, you will find industry-relevant and 100% practical learning approaches to ensure the embracing of required “analytics skill sets” which is needed in companies. As an “ISO 9001:2015 certified”, “Skill India Approved” and “NSDC Affiliated” institution, “SLA Consultants India” proves to be the best Ed-tech Platform for “Data Analyst Course in Delhi”.
Further, interested students can learn from “Online Data Analytics Course” or “Offline Data Analytics Course”, regular, and workshop training to polish their skills in Excel, VBA/Macros, SQL, MS Access, Microsoft Power BI, Alteryx, R Programming, SPSS, Tableau, SAP BI/BO, “Python Data Science”, etc. Here, the Data Analyst Course is divided into 6-8 modules based on the type of skill set you want to earn. You need not worry about anything even if you are from a non-technical background. With the best “Data Analyst Course in Delhi” from SLA Consultants India Pvt Ltd, you get a chance to strengthen your resume and professional profile. Interested candidates can visit the official website of “SLA Consultants India” https://www.slaconsultantsindia.com/
for enquiries.
Build Your Dream Career with Data Analyst Course in Delhi – “Updated 2025”
Do you dream of being a proficient Data analyst? Try the Data Analyst Course in Delhi from “Structured Learning Assistance” SLA Consultants India Pvt Ltd. With a team of well-qualified professionals, this organization’s only objective is to see its learners placed in big ventures or top MNCs.
Interested candidates can go through the official website https://www.slaconsultantsindia.com/ of SLA Consultants to discover modern and industry-level courses. Only here, do learners get the experience to be mentored by reputed ex-IITians or ex-NITians or top MNC Experts. Their skills and professional training help the learners to gain hands-on experience in real-time industry-level workshops and 7-10 live projects.
Not only Fresher, but experienced ones can also join the Data Analyst Program for their skill enhancement in Microsoft Power BI, Tableau, Alteryx, R Programming and Python. The next time you put your resume with the new “Business analytics skill set”, add the “Data Analytics Certification” to catch the eyes of the employers. The addition of a “Business Analyst Course” to your CV can turn you into a significant candidate in the corporate world.
Key features
At SLA Consultants India Pvt Ltd, our experts help learners with data manipulation, data visualization, statistical analysis, etc using industry-standard tools:
Advanced and industry-level curriculum
Learners find up-to-date syllabi and industry trends in our “Data Analytics Course in Delhi”. Our syllabus is divided into 6 modules that reflect different courses in MS Access, Tableau, Python, etc for learners. In addition, we provide technical test series for exposure at the corporate level.
Course duration
Our course length can vary from module to module. However, the basic ones end in
3-6 Months Only.
Well-qualified professionals
Our organization is equipped with “IIT & NIT Alumni” to provide live workshops for learners. At our institution, candidates get expert mentorship to improve their professional data analytics skills.
Placement Assistance
Our placement team helps the candidates to arrange interviews for them till they get placed in the desired venture.
Data Analytics Training Program in Delhi, 2025 Offer 100% Placement in MNC, NCR with Certification, Free Python Machine Learning and OpenAI Course in New Delhi, [100% Job, Update New Skill in 2025]
Few Google Reviews
I recently completed Excel, SQL,VBA and Power BI. I highly recommend SLA Consultants for anyone looking to master Excel, SQL, VBA, and Power BI. His expertise and teaching methods are outstanding. Each module was well-organized and included assignments. He explains complicated topics in a clear and engaging way.
He is really helpful and polite . If you’re looking to enhance your data analysis skills, SLA is an excellent choice
https://www.slaconsultantsindi ... .aspx
https://slaconsultantsdelhi.in ... urse/
Data Analytics Training in Delhi NCR
Module 1 - Basic and Advanced Excel With Dashboard and Excel Analytics
Module 2 - VBA / Macros - Automation Reporting, User Form and Dashboard
Module 3 - SQL and MS Access - Data Manipulation, Queries, Scripts and Server Connection - MIS and Data Analytics
Module 4 - MS Power BI | Tableau Both BI & Data Visualization
Module 5 - Free Python Data Science | Alteryx/ R Programing
Module 6 - Python Data Science and Machine Learning - 100% Free in Offer - by IIT/NIT Alumni Trainer
Visit Us For Offer & Fee by “SLA Consultants India”
Contact Us:
SLA Consultants India
82-83, 3rd Floor, Vijay Block,
Above Titan Eye Shop,
Metro Pillar No. 52,
Laxmi Nagar, New Delhi-110092
Call +91- 8700575874
E-Mail: [email protected]
Website: https://www.slaconsultantsindia.com/
Want to get job-ready in around 3-6 months as an Expert Data Analyst? Join a wholesome Data Analyst Course in Delhi by “Structured Learning Assistance” SLA Consultants India Pvt Ltd.. This is a certificate course that guarantees to secure a well-paid job as a data analyst in the Big 4 companies, top MNCs and Indian Companies. Here, you get to learn from expert professionals who guide you from basic to advanced concepts of the curriculum throughout the Data Analytics Course.
Data Analytics Training Program in Delhi, 2025 Offer 100% Placement in MNC, NCR with Certification, Free Python Machine Learning and OpenAI Course in New Delhi, [100% Job, Update New Skill in 2025]
At SLA Consultants India, you will find industry-relevant and 100% practical learning approaches to ensure the embracing of required “analytics skill sets” which is needed in companies. As an “ISO 9001:2015 certified”, “Skill India Approved” and “NSDC Affiliated” institution, “SLA Consultants India” proves to be the best Ed-tech Platform for “Data Analyst Course in Delhi”.
Further, interested students can learn from “Online Data Analytics Course” or “Offline Data Analytics Course”, regular, and workshop training to polish their skills in Excel, VBA/Macros, SQL, MS Access, Microsoft Power BI, Alteryx, R Programming, SPSS, Tableau, SAP BI/BO, “Python Data Science”, etc. Here, the Data Analyst Course is divided into 6-8 modules based on the type of skill set you want to earn. You need not worry about anything even if you are from a non-technical background. With the best “Data Analyst Course in Delhi” from SLA Consultants India Pvt Ltd, you get a chance to strengthen your resume and professional profile. Interested candidates can visit the official website of “SLA Consultants India” https://www.slaconsultantsindia.com/
for enquiries.
Build Your Dream Career with Data Analyst Course in Delhi – “Updated 2025”
Do you dream of being a proficient Data analyst? Try the Data Analyst Course in Delhi from “Structured Learning Assistance” SLA Consultants India Pvt Ltd. With a team of well-qualified professionals, this organization’s only objective is to see its learners placed in big ventures or top MNCs.
Interested candidates can go through the official website https://www.slaconsultantsindia.com/ of SLA Consultants to discover modern and industry-level courses. Only here, do learners get the experience to be mentored by reputed ex-IITians or ex-NITians or top MNC Experts. Their skills and professional training help the learners to gain hands-on experience in real-time industry-level workshops and 7-10 live projects.
Not only Fresher, but experienced ones can also join the Data Analyst Program for their skill enhancement in Microsoft Power BI, Tableau, Alteryx, R Programming and Python. The next time you put your resume with the new “Business analytics skill set”, add the “Data Analytics Certification” to catch the eyes of the employers. The addition of a “Business Analyst Course” to your CV can turn you into a significant candidate in the corporate world.
Key features
At SLA Consultants India Pvt Ltd, our experts help learners with data manipulation, data visualization, statistical analysis, etc using industry-standard tools:
Advanced and industry-level curriculum
Learners find up-to-date syllabi and industry trends in our “Data Analytics Course in Delhi”. Our syllabus is divided into 6 modules that reflect different courses in MS Access, Tableau, Python, etc for learners. In addition, we provide technical test series for exposure at the corporate level.
Course duration
Our course length can vary from module to module. However, the basic ones end in
3-6 Months Only.
Well-qualified professionals
Our organization is equipped with “IIT & NIT Alumni” to provide live workshops for learners. At our institution, candidates get expert mentorship to improve their professional data analytics skills.
Placement Assistance
Our placement team helps the candidates to arrange interviews for them till they get placed in the desired venture.
Data Analytics Training Program in Delhi, 2025 Offer 100% Placement in MNC, NCR with Certification, Free Python Machine Learning and OpenAI Course in New Delhi, [100% Job, Update New Skill in 2025]
Few Google Reviews
I recently completed Excel, SQL,VBA and Power BI. I highly recommend SLA Consultants for anyone looking to master Excel, SQL, VBA, and Power BI. His expertise and teaching methods are outstanding. Each module was well-organized and included assignments. He explains complicated topics in a clear and engaging way.
He is really helpful and polite . If you’re looking to enhance your data analysis skills, SLA is an excellent choice
https://www.slaconsultantsindi ... .aspx
https://slaconsultantsdelhi.in ... urse/
Data Analytics Training in Delhi NCR
Module 1 - Basic and Advanced Excel With Dashboard and Excel Analytics
Module 2 - VBA / Macros - Automation Reporting, User Form and Dashboard
Module 3 - SQL and MS Access - Data Manipulation, Queries, Scripts and Server Connection - MIS and Data Analytics
Module 4 - MS Power BI | Tableau Both BI & Data Visualization
Module 5 - Free Python Data Science | Alteryx/ R Programing
Module 6 - Python Data Science and Machine Learning - 100% Free in Offer - by IIT/NIT Alumni Trainer
Visit Us For Offer & Fee by “SLA Consultants India”
Contact Us:
SLA Consultants India
82-83, 3rd Floor, Vijay Block,
Above Titan Eye Shop,
Metro Pillar No. 52,
Laxmi Nagar, New Delhi-110092
Call +91- 8700575874
E-Mail: [email protected]
Website: https://www.slaconsultantsindia.com/
Best Business Analyst Course in Delhi, 110071. Best Online Live Business Analytics Training in Bangalore by IIT Faculty
Skills Training • slatraining posted the article • 0 comments • 62 views • 2024-11-30 15:18
Business Analyst Course in Delhi – “Updated 2025”
Want to get job-ready in around 3-6 months as an Expert Business Analyst? Join a wholesome Business Analyst Course in Delhi by “Structured Learning Assistance” SLA Consultants India Pvt Ltd.. This is a certificate course that guarantees to secure a well-paid job as a Business Analyst in the Big 4 companies, top MNCs and Indian Companies. Here, you get to learn from expert professionals who guide you from basic to advanced concepts of the curriculum throughout the Business Analytics Course.
Best Business Analyst Course in Delhi, 110071. Best Online Live Business Analytics Training in Bangalore by IIT Faculty , [ 100% Job in MNC] "New Year Offer 2025", Learn Excel, VBA, MIS, Tableau, Power BI, Python Data Science and Qulik, Top Training Institute in Delhi NCR - SLA Consultants India
At SLA Consultants India, you will find industry-relevant and 100% practical learning approaches to ensure the embracing of required “analytics skill sets” which is needed in companies. As an “ISO 9001:2015 certified”, “Skill India Approved” and “NSDC Affiliated” institution, “SLA Consultants India” proves to be the best Ed-tech Platform for “Business Analyst Course in Delhi”.
At SLA Consultants, learners’ are trained with the help of “real-time live analytics projects” and practical workshops to provide them with hands-on experience as per “Year 2025” industry standards. Furthermore, here learners are provided with Weekly fresh batches, doubt-clearing sessions, and revision classes to bring out the best in them. Under the assertive guidance of well-qualified mentors/trainers’, any person, fresher or experienced, can get certification-level “corporate skills set” in the “Business Analytics Jobs”. This certificate is accepted and respected by employers worldwide which ensures 100% chances of being recruited in the top-rated companies.
Further, interested students can learn from “Online Business Analytics Course” or “Offline Business Analytics Course”, regular, and workshop training to polish their skills in Excel, VBA/Macros, SQL, MS Access, Microsoft Power BI, Alteryx, R Programming, SPSS, Tableau, SAP BI/BO, “Python Data Science”, etc. Here, the Business Analyst Course is divided into 6-8 modules based on the type of skill set you want to earn. You need not worry about anything even if you are from a non-technical background. With the best “Business Analyst Course in Delhi” from SLA Consultants India Pvt Ltd, you get a chance to strengthen your resume and professional profile. Interested candidates can visit the official website of “SLA Consultants India” https://www.slaconsultantsindia.com/ for enquires.
Best Business Analyst Course in Delhi, 110071. Best Online Live Business Analytics Training in Bangalore by IIT Faculty , [ 100% Job in MNC] "New Year Offer 2025", Learn Excel, VBA, MIS, Tableau, Power BI, Python Data Science and Qulik, Top Training Institute in Delhi NCR - SLA Consultants India
Build Your Dream Career with Business Analyst Course in Delhi – “Updated 2025”
Not only Fresher, but experienced ones can also join the Business Analyst Program for their skill enhancement in Microsoft Power BI, Tableau, Alteryx, R Programming and Python. The next time you put your resume with the new “Business analytics skill set”, add the “Business Analytics Certification” to catch the eyes of the employers. The addition of a “Business Analyst Course” to your CV can turn you into a significant candidate in the corporate world.
Key features
At SLA Consultants India Pvt Ltd, our experts help learners with data manipulation, data visualization, statistical analysis, etc using industry-standard tools:
Advanced and industry-level curriculum
Learners find up-to-date syllabi and industry trends in our “Business Analytics Course in Delhi”. Our syllabus is divided into 6 modules that reflect different courses in MS Access, Tableau, Python, etc for learners. In addition, we provide technical test series for exposure at the corporate level.
Course duration
Our course length can vary from module to module. However, the basic ones end in 3-6 Months Only.
Well-qualified professionals
Our organization is equipped with “IIT & NIT Alumni” to provide live workshops for learners. At our institution, candidates get expert mentorship to improve their professional Business Analytics skills.
Placement Assistance
Our placement team helps the candidates to arrange interviews for them till they get placed in the desired venture.
Few Google Reviews
“I recently completed the Business Analyst course at SLA Institute, and I couldn’t be more satisfied with the experience. The course content is comprehensive, covering everything from the fundamentals to advanced business analysis techniques. The instructors are highly knowledgeable, experienced,”
https://www.slaconsultantsindi ... .aspx
https://slaconsultantsdelhi.in ... urse/
Business Analyst Course
Module 1 - Basic and Advanced Excel With Dashboard and Excel Analytics
Module 2 - VBA / Macros - Automation Reporting, User Form and Dashboard
Module 3 - SQL and MS Access - Data Manipulation, Queries, Scripts and Server Connection - MIS and Data Analytics
Module 4 - Tableau | MS Power BI ▷ BI & Data Visualization
Module 5 - Python | R Programing ▷ BI & Data Visualization
Module 6 - Python Data Science and Machine Learning - 100% Free in Offer - by IIT/NIT Alumni Trainer
Visit Us For Offer & Fee by “SLA Consultants India”
Contact Us:
SLA Consultants India
82-83, 3rd Floor, Vijay Block,
Above Titan Eye Shop,
Metro Pillar No. 52,
Laxmi Nagar, New Delhi-110092
Call +91- 8700575874
E-Mail: [email protected]
Website: https://www.slaconsultantsindia.com/
view all
Want to get job-ready in around 3-6 months as an Expert Business Analyst? Join a wholesome Business Analyst Course in Delhi by “Structured Learning Assistance” SLA Consultants India Pvt Ltd.. This is a certificate course that guarantees to secure a well-paid job as a Business Analyst in the Big 4 companies, top MNCs and Indian Companies. Here, you get to learn from expert professionals who guide you from basic to advanced concepts of the curriculum throughout the Business Analytics Course.
Best Business Analyst Course in Delhi, 110071. Best Online Live Business Analytics Training in Bangalore by IIT Faculty , [ 100% Job in MNC] "New Year Offer 2025", Learn Excel, VBA, MIS, Tableau, Power BI, Python Data Science and Qulik, Top Training Institute in Delhi NCR - SLA Consultants India
At SLA Consultants India, you will find industry-relevant and 100% practical learning approaches to ensure the embracing of required “analytics skill sets” which is needed in companies. As an “ISO 9001:2015 certified”, “Skill India Approved” and “NSDC Affiliated” institution, “SLA Consultants India” proves to be the best Ed-tech Platform for “Business Analyst Course in Delhi”.
At SLA Consultants, learners’ are trained with the help of “real-time live analytics projects” and practical workshops to provide them with hands-on experience as per “Year 2025” industry standards. Furthermore, here learners are provided with Weekly fresh batches, doubt-clearing sessions, and revision classes to bring out the best in them. Under the assertive guidance of well-qualified mentors/trainers’, any person, fresher or experienced, can get certification-level “corporate skills set” in the “Business Analytics Jobs”. This certificate is accepted and respected by employers worldwide which ensures 100% chances of being recruited in the top-rated companies.
Further, interested students can learn from “Online Business Analytics Course” or “Offline Business Analytics Course”, regular, and workshop training to polish their skills in Excel, VBA/Macros, SQL, MS Access, Microsoft Power BI, Alteryx, R Programming, SPSS, Tableau, SAP BI/BO, “Python Data Science”, etc. Here, the Business Analyst Course is divided into 6-8 modules based on the type of skill set you want to earn. You need not worry about anything even if you are from a non-technical background. With the best “Business Analyst Course in Delhi” from SLA Consultants India Pvt Ltd, you get a chance to strengthen your resume and professional profile. Interested candidates can visit the official website of “SLA Consultants India” https://www.slaconsultantsindia.com/ for enquires.
Best Business Analyst Course in Delhi, 110071. Best Online Live Business Analytics Training in Bangalore by IIT Faculty , [ 100% Job in MNC] "New Year Offer 2025", Learn Excel, VBA, MIS, Tableau, Power BI, Python Data Science and Qulik, Top Training Institute in Delhi NCR - SLA Consultants India
Build Your Dream Career with Business Analyst Course in Delhi – “Updated 2025”
Not only Fresher, but experienced ones can also join the Business Analyst Program for their skill enhancement in Microsoft Power BI, Tableau, Alteryx, R Programming and Python. The next time you put your resume with the new “Business analytics skill set”, add the “Business Analytics Certification” to catch the eyes of the employers. The addition of a “Business Analyst Course” to your CV can turn you into a significant candidate in the corporate world.
Key features
At SLA Consultants India Pvt Ltd, our experts help learners with data manipulation, data visualization, statistical analysis, etc using industry-standard tools:
Advanced and industry-level curriculum
Learners find up-to-date syllabi and industry trends in our “Business Analytics Course in Delhi”. Our syllabus is divided into 6 modules that reflect different courses in MS Access, Tableau, Python, etc for learners. In addition, we provide technical test series for exposure at the corporate level.
Course duration
Our course length can vary from module to module. However, the basic ones end in 3-6 Months Only.
Well-qualified professionals
Our organization is equipped with “IIT & NIT Alumni” to provide live workshops for learners. At our institution, candidates get expert mentorship to improve their professional Business Analytics skills.
Placement Assistance
Our placement team helps the candidates to arrange interviews for them till they get placed in the desired venture.
Few Google Reviews
“I recently completed the Business Analyst course at SLA Institute, and I couldn’t be more satisfied with the experience. The course content is comprehensive, covering everything from the fundamentals to advanced business analysis techniques. The instructors are highly knowledgeable, experienced,”
https://www.slaconsultantsindi ... .aspx
https://slaconsultantsdelhi.in ... urse/
Business Analyst Course
Module 1 - Basic and Advanced Excel With Dashboard and Excel Analytics
Module 2 - VBA / Macros - Automation Reporting, User Form and Dashboard
Module 3 - SQL and MS Access - Data Manipulation, Queries, Scripts and Server Connection - MIS and Data Analytics
Module 4 - Tableau | MS Power BI ▷ BI & Data Visualization
Module 5 - Python | R Programing ▷ BI & Data Visualization
Module 6 - Python Data Science and Machine Learning - 100% Free in Offer - by IIT/NIT Alumni Trainer
Visit Us For Offer & Fee by “SLA Consultants India”
Contact Us:
SLA Consultants India
82-83, 3rd Floor, Vijay Block,
Above Titan Eye Shop,
Metro Pillar No. 52,
Laxmi Nagar, New Delhi-110092
Call +91- 8700575874
E-Mail: [email protected]
Website: https://www.slaconsultantsindia.com/
view all
Business Analyst Course in Delhi – “Updated 2025”
Want to get job-ready in around 3-6 months as an Expert Business Analyst? Join a wholesome Business Analyst Course in Delhi by “Structured Learning Assistance” SLA Consultants India Pvt Ltd.. This is a certificate course that guarantees to secure a well-paid job as a Business Analyst in the Big 4 companies, top MNCs and Indian Companies. Here, you get to learn from expert professionals who guide you from basic to advanced concepts of the curriculum throughout the Business Analytics Course.
Best Business Analyst Course in Delhi, 110071. Best Online Live Business Analytics Training in Bangalore by IIT Faculty , [ 100% Job in MNC] "New Year Offer 2025", Learn Excel, VBA, MIS, Tableau, Power BI, Python Data Science and Qulik, Top Training Institute in Delhi NCR - SLA Consultants India
At SLA Consultants India, you will find industry-relevant and 100% practical learning approaches to ensure the embracing of required “analytics skill sets” which is needed in companies. As an “ISO 9001:2015 certified”, “Skill India Approved” and “NSDC Affiliated” institution, “SLA Consultants India” proves to be the best Ed-tech Platform for “Business Analyst Course in Delhi”.
At SLA Consultants, learners’ are trained with the help of “real-time live analytics projects” and practical workshops to provide them with hands-on experience as per “Year 2025” industry standards. Furthermore, here learners are provided with Weekly fresh batches, doubt-clearing sessions, and revision classes to bring out the best in them. Under the assertive guidance of well-qualified mentors/trainers’, any person, fresher or experienced, can get certification-level “corporate skills set” in the “Business Analytics Jobs”. This certificate is accepted and respected by employers worldwide which ensures 100% chances of being recruited in the top-rated companies.
Further, interested students can learn from “Online Business Analytics Course” or “Offline Business Analytics Course”, regular, and workshop training to polish their skills in Excel, VBA/Macros, SQL, MS Access, Microsoft Power BI, Alteryx, R Programming, SPSS, Tableau, SAP BI/BO, “Python Data Science”, etc. Here, the Business Analyst Course is divided into 6-8 modules based on the type of skill set you want to earn. You need not worry about anything even if you are from a non-technical background. With the best “Business Analyst Course in Delhi” from SLA Consultants India Pvt Ltd, you get a chance to strengthen your resume and professional profile. Interested candidates can visit the official website of “SLA Consultants India” https://www.slaconsultantsindia.com/ for enquires.
Best Business Analyst Course in Delhi, 110071. Best Online Live Business Analytics Training in Bangalore by IIT Faculty , [ 100% Job in MNC] "New Year Offer 2025", Learn Excel, VBA, MIS, Tableau, Power BI, Python Data Science and Qulik, Top Training Institute in Delhi NCR - SLA Consultants India
Build Your Dream Career with Business Analyst Course in Delhi – “Updated 2025”
Not only Fresher, but experienced ones can also join the Business Analyst Program for their skill enhancement in Microsoft Power BI, Tableau, Alteryx, R Programming and Python. The next time you put your resume with the new “Business analytics skill set”, add the “Business Analytics Certification” to catch the eyes of the employers. The addition of a “Business Analyst Course” to your CV can turn you into a significant candidate in the corporate world.
Key features
At SLA Consultants India Pvt Ltd, our experts help learners with data manipulation, data visualization, statistical analysis, etc using industry-standard tools:
Advanced and industry-level curriculum
Learners find up-to-date syllabi and industry trends in our “Business Analytics Course in Delhi”. Our syllabus is divided into 6 modules that reflect different courses in MS Access, Tableau, Python, etc for learners. In addition, we provide technical test series for exposure at the corporate level.
Course duration
Our course length can vary from module to module. However, the basic ones end in 3-6 Months Only.
Well-qualified professionals
Our organization is equipped with “IIT & NIT Alumni” to provide live workshops for learners. At our institution, candidates get expert mentorship to improve their professional Business Analytics skills.
Placement Assistance
Our placement team helps the candidates to arrange interviews for them till they get placed in the desired venture.
Few Google Reviews
“I recently completed the Business Analyst course at SLA Institute, and I couldn’t be more satisfied with the experience. The course content is comprehensive, covering everything from the fundamentals to advanced business analysis techniques. The instructors are highly knowledgeable, experienced,”
https://www.slaconsultantsindi ... .aspx
https://slaconsultantsdelhi.in ... urse/
Business Analyst Course
Module 1 - Basic and Advanced Excel With Dashboard and Excel Analytics
Module 2 - VBA / Macros - Automation Reporting, User Form and Dashboard
Module 3 - SQL and MS Access - Data Manipulation, Queries, Scripts and Server Connection - MIS and Data Analytics
Module 4 - Tableau | MS Power BI ▷ BI & Data Visualization
Module 5 - Python | R Programing ▷ BI & Data Visualization
Module 6 - Python Data Science and Machine Learning - 100% Free in Offer - by IIT/NIT Alumni Trainer
Visit Us For Offer & Fee by “SLA Consultants India”
Contact Us:
SLA Consultants India
82-83, 3rd Floor, Vijay Block,
Above Titan Eye Shop,
Metro Pillar No. 52,
Laxmi Nagar, New Delhi-110092
Call +91- 8700575874
E-Mail: [email protected]
Website: https://www.slaconsultantsindia.com/
Want to get job-ready in around 3-6 months as an Expert Business Analyst? Join a wholesome Business Analyst Course in Delhi by “Structured Learning Assistance” SLA Consultants India Pvt Ltd.. This is a certificate course that guarantees to secure a well-paid job as a Business Analyst in the Big 4 companies, top MNCs and Indian Companies. Here, you get to learn from expert professionals who guide you from basic to advanced concepts of the curriculum throughout the Business Analytics Course.
Best Business Analyst Course in Delhi, 110071. Best Online Live Business Analytics Training in Bangalore by IIT Faculty , [ 100% Job in MNC] "New Year Offer 2025", Learn Excel, VBA, MIS, Tableau, Power BI, Python Data Science and Qulik, Top Training Institute in Delhi NCR - SLA Consultants India
At SLA Consultants India, you will find industry-relevant and 100% practical learning approaches to ensure the embracing of required “analytics skill sets” which is needed in companies. As an “ISO 9001:2015 certified”, “Skill India Approved” and “NSDC Affiliated” institution, “SLA Consultants India” proves to be the best Ed-tech Platform for “Business Analyst Course in Delhi”.
At SLA Consultants, learners’ are trained with the help of “real-time live analytics projects” and practical workshops to provide them with hands-on experience as per “Year 2025” industry standards. Furthermore, here learners are provided with Weekly fresh batches, doubt-clearing sessions, and revision classes to bring out the best in them. Under the assertive guidance of well-qualified mentors/trainers’, any person, fresher or experienced, can get certification-level “corporate skills set” in the “Business Analytics Jobs”. This certificate is accepted and respected by employers worldwide which ensures 100% chances of being recruited in the top-rated companies.
Further, interested students can learn from “Online Business Analytics Course” or “Offline Business Analytics Course”, regular, and workshop training to polish their skills in Excel, VBA/Macros, SQL, MS Access, Microsoft Power BI, Alteryx, R Programming, SPSS, Tableau, SAP BI/BO, “Python Data Science”, etc. Here, the Business Analyst Course is divided into 6-8 modules based on the type of skill set you want to earn. You need not worry about anything even if you are from a non-technical background. With the best “Business Analyst Course in Delhi” from SLA Consultants India Pvt Ltd, you get a chance to strengthen your resume and professional profile. Interested candidates can visit the official website of “SLA Consultants India” https://www.slaconsultantsindia.com/ for enquires.
Best Business Analyst Course in Delhi, 110071. Best Online Live Business Analytics Training in Bangalore by IIT Faculty , [ 100% Job in MNC] "New Year Offer 2025", Learn Excel, VBA, MIS, Tableau, Power BI, Python Data Science and Qulik, Top Training Institute in Delhi NCR - SLA Consultants India
Build Your Dream Career with Business Analyst Course in Delhi – “Updated 2025”
Not only Fresher, but experienced ones can also join the Business Analyst Program for their skill enhancement in Microsoft Power BI, Tableau, Alteryx, R Programming and Python. The next time you put your resume with the new “Business analytics skill set”, add the “Business Analytics Certification” to catch the eyes of the employers. The addition of a “Business Analyst Course” to your CV can turn you into a significant candidate in the corporate world.
Key features
At SLA Consultants India Pvt Ltd, our experts help learners with data manipulation, data visualization, statistical analysis, etc using industry-standard tools:
Advanced and industry-level curriculum
Learners find up-to-date syllabi and industry trends in our “Business Analytics Course in Delhi”. Our syllabus is divided into 6 modules that reflect different courses in MS Access, Tableau, Python, etc for learners. In addition, we provide technical test series for exposure at the corporate level.
Course duration
Our course length can vary from module to module. However, the basic ones end in 3-6 Months Only.
Well-qualified professionals
Our organization is equipped with “IIT & NIT Alumni” to provide live workshops for learners. At our institution, candidates get expert mentorship to improve their professional Business Analytics skills.
Placement Assistance
Our placement team helps the candidates to arrange interviews for them till they get placed in the desired venture.
Few Google Reviews
“I recently completed the Business Analyst course at SLA Institute, and I couldn’t be more satisfied with the experience. The course content is comprehensive, covering everything from the fundamentals to advanced business analysis techniques. The instructors are highly knowledgeable, experienced,”
https://www.slaconsultantsindi ... .aspx
https://slaconsultantsdelhi.in ... urse/
Business Analyst Course
Module 1 - Basic and Advanced Excel With Dashboard and Excel Analytics
Module 2 - VBA / Macros - Automation Reporting, User Form and Dashboard
Module 3 - SQL and MS Access - Data Manipulation, Queries, Scripts and Server Connection - MIS and Data Analytics
Module 4 - Tableau | MS Power BI ▷ BI & Data Visualization
Module 5 - Python | R Programing ▷ BI & Data Visualization
Module 6 - Python Data Science and Machine Learning - 100% Free in Offer - by IIT/NIT Alumni Trainer
Visit Us For Offer & Fee by “SLA Consultants India”
Contact Us:
SLA Consultants India
82-83, 3rd Floor, Vijay Block,
Above Titan Eye Shop,
Metro Pillar No. 52,
Laxmi Nagar, New Delhi-110092
Call +91- 8700575874
E-Mail: [email protected]
Website: https://www.slaconsultantsindia.com/
Quran commentary: If two men commit a like abomination, punish them. If they repent and reform, leave them alone. Allah is Ever-Returning, Most Merciful.
Islamic Books • JOSHUA posted the article • 0 comments • 67 views • 2024-11-11 07:54
If two men commit a like abomination, punish them. If they repent and reform, leave them alone. Allah is Ever-Returning, Most Merciful.
‘Two’ (alladhāni): it is the dual of alladhī. By analogy , one would say , ‘alladhayāni’ like raḥayāni, muṣṭafayāni and shajayāni. Sībawayh said that the yā’ is elided in order to differentiate between declinable nouns with nunnation and demonstrative pronouns. Abū ‘ Alī said that the yā’ is elided for lightening when one is safe from confusion in alladhānī because the nūn is not elided, although the nūn of the dual in declinable nouns is elide when it is in iḍāfah in raḥayā, and muṣṭafayā. If the yā’ had been elided, it would have resembled the singular with two. Ibn Kathīr recited ‘alladhānni’ with a doubled nūn which is the dialect of Quraysh. The reason is that the doubling takes the place of the alif of dhā as will be explained in al-Qaṣaṣ. (28:32) There is another dialect which has ‘alladhā’ with the nūn elided. This is the view of the Kufans. The Basrans said that the nūn is elided because of the length of the word when connected. Similar is the reading of ‘hadhānni’ and ‘fa-dhānnaka burhānāni’. The rest have ‘alladhāni’. Abū ‘ Amr has the aberrant ‘fa-dhānnika’.
‘Two’ is in the nominative for the inceptive. Sībawayh says that it means: ‘in what is recited to you: if two men among you commit it (meaning fornication).’ The fā’ is added to ‘punish them’ because the words have the meaning of a command because when ‘alladhī’ is connected to a verb, it is possible for it to have the meaning of a
precondition when nothing specific is applied to it. When a precondition is possible and nothing is defined, then it acts as a precondition and the fā’ is added, and what is implied before it does not act on it, as the precondition is not affected by what is implied or clearly stated before it. Then it is unlikely that what is implied before it acts on ‘those’, then the implication is not good.The accusative is permitted when a verb is implied, and that is preferred when the words convey the meaning of a command or prohibition, like: ‘Those who are with you: honour them.’ punish them. Qatādah and as-Suddī said that it means to rebuke and reproach.
A group said that it is castigation and being harsh without reproach. Ibn ‘ Abbās said, ‘It is attacking with the tongue and hitting with sandals.’ An-Naḥḥās said that some people claim it is abrogated. Ibn Abī Najīḥ related that Mujāhid said that this and the previous āyah existed at the beginning and then were abrogated by the āyah in an-
Nūr. An-Naḥḥās said that it more fitting that it is not abrogated and it is obliged to punish them with rebuke, saying, ‘You committed this, sinned and opposed Allah’s command.’ Scholars disagree about the interpretation of the prepositions ‘they’ (fem.) in the previous āyah and ‘two’ here. Mujāhid and others said that the first āyah is about women in general, muḥṣanāt or not. The second is about men in particular, and the dual makes the category of men clear, muḥṣan or not. The punishment of women is imprisonment and that of men is castigation. This is what the words demand and the words deal in full with the types of fornication. That is reinforced by what His words in the first, ‘your women’ and ‘you’ in the second. An-Naḥḥās preferred that and related it from Ibn ‘ Abbās. As-Suddī, Qatādah and others said, ‘The first is about muḥṣanāt women, and so includes men who are muḥṣan, and the second is about men and women who are virgins.’ Ibn ‘ Aṭiyyah said, ‘ According to this, the meaning is complete, although the expression of the āyah is unsettled about it.’ Aṭ-Ṭabarī preferred that but an- Naḥḥās rejected it, saying that it is unlikely that the feminine preposition would dominate the masculine. It is said that a fornicatress is imprisoned rather than the man, but hey are both castigated. Qatādah said, ‘ A woman is imprisoned and both are castigated. This is because a man needs to earn and work.’ Scholars disagree about the position according to the hadith of ‘Ubādah which clarifies the rulings of fornication as we made clear. ‘ Alī ibn Abī Ṭālib’s position, in which there is no dispute, was in agreement with it. He flogged Shurāḥah al-Hamdāniyyah with a hundred lashes and stoned her afterwards. He said, ‘I flogged her by the Book of Allah and stoned her by the sunnah of the Messenger of Allah g.’ Al-Ḥasan al-Baṣrī, al-Ḥasan ibn Ṣāliḥ ibn Ḥayy and Isḥāq said that. A group of scholars said, ‘Someone previously married is stoned without being flogged.’ This is related from ‘Umar and is the position of az-Zuhrī, an-Nakha‘ī, Mālik, ath-Thawrī, al-Awzā‘ī, ash- Shāfi‘ī, the People of Opinion, Aḥmad and Abū Thawr, holding to
the fact that the Prophet g stoned Mā‘iz and the Ghāmidiyyah woman without flogging them, and to what the Prophet g said to Unays, ‘Go to this woman and if she confesses, stone her.’ He did not mention flogging. If it had been prescribed, he would not have been silent about it. The response to that was that he was silent
about it because it is confirmed by the Book of Allah. It is not impossible for him to have been silent about it since it was well known and there is a text on it in the Qur’an since Allah says: ‘A woman and a man who commit fornication: flog both of them with a hundred lashes.’ (24:2) This includes all fornicators. Allah knows best. This
explains what ‘ Alī did by adopting it from the caliphs and no one objected to it. The answer to this is that he acted by the abrogated and left the abrogating. This is clear.
They disagree about the exile of unmarried people in addition to flogging. The position of the majority is that they are exiled as well. The Rāshidūn caliphs, Abū Bakr, ‘Umar, ‘Uthmān and ‘ Alī, said that. It is the position of ‘ Aṭā’ Ṭāwus, Sufyān, Mālik, Ibn Abī Laylā, ash- Shāfi‘ī, Aḥmad, Isḥāq and Abū Thawr. Ḥammād ibn Abī
Sulaymān, Abū Ḥanīfah and Muḥammad ibn al-Ḥasan ash-Shaybānī said that it is abandoned. The evidence of the majority is the hadith of ‘Ubādah and that of Abū Hurayrah and Zayd ibn Khālid in which the Prophet g said, ‘By the One who has my soul in His hand, I will decide between you two by the Book of Allah. Your sheep and slave-girl should be returned to you.’ He flogged his son with a hundred and exiled him for a year. The imams transmitted it. Those who do not think that there should be exile use the hadith of Abū Hurayrah about the slave-girl in which flogging rather than exile is mentioned. ‘ Abd ar-Razzāq mentioned from Ma‘mar from
az-Zuhrī that Sa‘īd ibn al-Musayyab said, ‘‘Umar exiled Rabī‘ah ibn Abī Umayyah ibn Khalaf to Khaybar for drinking wine where he joined Heraclius and became a Christian. ‘Umar said, “I will not exile a Muslim after this.”’ They said, ‘If exile had been a ḥadd punishment of Allah, ‘Umar would never have abandoned it. The text which is in the Book is flogging and increase beyond the text is abrogated.’ In reply to this, the hadith of Abū Hurayrah is about slave-girls, not free people. There is a sound report that ‘ Abdullāh ibn ‘Umar beat his slave-girl for fornication and exiled her. As for the hadith of ‘Umar, he meant for wine, and Allah knows best, since Nāfi‘ related
from Ibn ‘Umar that the Prophet g flogged and exiled as did Abū Bakr and ‘Umar. At-Tirmidhī in the Jāmi‘ and an-Nasā’ī in the Sunan transmitted it from Abū Kurayb Muḥammad ibn al-‘ Alā’ al- Hamdānī from ‘ Abdullāh ibn Idrīs from ‘Ubaydullāh ibn ‘Umar from Nāfi‘. Ad-Dāraquṭnī said that ‘ Abdullāh ibn Idrīs alone had it and the only reliable person who has it from him is Abū Kurayb.Exile is reported in a sound transmission from the Prophet g, so no one can debate its validity . Whoever differs from the Sunnah argues with it. Success is by Allah. What they said about increase over the text being abrogated is not sound. There can be an additional ruling to the basic one. There are many instances of this about things which are not in the Qur’an. This was discussed in al-Baqarah. Those who disagree about exile do not do so about exiling free males. They disagree about exiling slaves or slave-girls. Ibn ‘Umar was one of those who thought that they should be exiled: he flogged a slave-girl for fornication and exiled her to Fadak. It is the position of ash-Shāfi‘ī, Abū Thawr, ath-Thawrī, aṭ-Ṭabarī and Dāwud. They disagree about ash-Shāfi‘ī’s position about exiling slaves. Sometimes he said that exiling slaves is subject to doing an istikhārah, sometimes he said that it is for half a year, and sometimes he said that it is a
year to a different town, as aṭ-Ṭabarī said. They have two positions about exiling slave-girls. Mālik said that men should be exiled but not women or slaves. The one who is exiled is detained in the place to which they are exiled, as from Egypt to the Hijaz, Shaghb, Aswan and the like, and from Madīnah to Khaybar and Fadak. That is what ‘Umar ibn ‘ Abd al-‘ Azīz did, and ‘ Ali exiled people from Kufa to Basra. Ash-Shāfi‘ī said that the minimum is the journey of a day and a night. Ibn al-‘ Arabī said, ‘The basis of exile is that the tribe of Ismā‘īl agreed that someone who committed something wrong in the Ḥaram should be exiled from it and so that became a sunnah in their
dīn. That is why the sunnah of the people was that when someone committed something wrong, they were exiled. That continued in the Jāhiliyyah until Islam came and then it was confirmed only in the case of fornication.’ Those who did not think that exile applied to slaves used the hadith of Abū Hurayrah as evidence. That is also because exile then becomes a punishment for the owner who is denied the use of the slave during the period of exile. That is not in keeping with the usage of the Sharī‘ah. None but the perpetrator should be punished. Allah knows best. Furthermore, Jumu‘ah, ḥajj and jihad which are Allah’s right are cancelled for him because of his master. The same is true of exile. Allah knows best. When a woman is exiled, that could be a cause for her falling into the very thing she was expelled for, which is fornication. Exile might act as a cause of her being exposed and possibly ruin her. That was the reason for not letting her leave her house and for her praying in
it being better. This restricts the generality of the hadith about exile to the aspect of welfare that is witnessed in it. It is a topic of disagreement among those who deal with uṣūl and thinkers. One group took an aberrant view and said that flogging and stoning are combined in the case of an old man while a young man is flogged.
This is based on holding to the word ‘old man’ in the hadith of Zayd ibn Thābit who heard the Messenger of Allah g say , ‘When an old man and old woman fornicate, stone them completely .’ An-Nasā’ī transmitted it. This is unsound because in another hadith he called him ‘previously married (thayyib).’ If they repent and reform, leave them alone.‘If they repent’ of fornication and ‘reform’ with respect to what they do afterwards, ‘leave them alone,’ meaning do not castigate them. That was before the revelation of the ḥadd punishments. When the ḥudūd were revealed, this āyah was abrogated. What is meant by ‘leave them alone’ is not emigration but being shunned and left alone. That is abasement for them because of their disobedience and because of the ignorance in the other āyah. Allah is Ever-Turning means that He makes His slaves turn back from acts of disobedience. view all
‘Two’ (alladhāni): it is the dual of alladhī. By analogy , one would say , ‘alladhayāni’ like raḥayāni, muṣṭafayāni and shajayāni. Sībawayh said that the yā’ is elided in order to differentiate between declinable nouns with nunnation and demonstrative pronouns. Abū ‘ Alī said that the yā’ is elided for lightening when one is safe from confusion in alladhānī because the nūn is not elided, although the nūn of the dual in declinable nouns is elide when it is in iḍāfah in raḥayā, and muṣṭafayā. If the yā’ had been elided, it would have resembled the singular with two. Ibn Kathīr recited ‘alladhānni’ with a doubled nūn which is the dialect of Quraysh. The reason is that the doubling takes the place of the alif of dhā as will be explained in al-Qaṣaṣ. (28:32) There is another dialect which has ‘alladhā’ with the nūn elided. This is the view of the Kufans. The Basrans said that the nūn is elided because of the length of the word when connected. Similar is the reading of ‘hadhānni’ and ‘fa-dhānnaka burhānāni’. The rest have ‘alladhāni’. Abū ‘ Amr has the aberrant ‘fa-dhānnika’.
‘Two’ is in the nominative for the inceptive. Sībawayh says that it means: ‘in what is recited to you: if two men among you commit it (meaning fornication).’ The fā’ is added to ‘punish them’ because the words have the meaning of a command because when ‘alladhī’ is connected to a verb, it is possible for it to have the meaning of a
precondition when nothing specific is applied to it. When a precondition is possible and nothing is defined, then it acts as a precondition and the fā’ is added, and what is implied before it does not act on it, as the precondition is not affected by what is implied or clearly stated before it. Then it is unlikely that what is implied before it acts on ‘those’, then the implication is not good.The accusative is permitted when a verb is implied, and that is preferred when the words convey the meaning of a command or prohibition, like: ‘Those who are with you: honour them.’ punish them. Qatādah and as-Suddī said that it means to rebuke and reproach.
A group said that it is castigation and being harsh without reproach. Ibn ‘ Abbās said, ‘It is attacking with the tongue and hitting with sandals.’ An-Naḥḥās said that some people claim it is abrogated. Ibn Abī Najīḥ related that Mujāhid said that this and the previous āyah existed at the beginning and then were abrogated by the āyah in an-
Nūr. An-Naḥḥās said that it more fitting that it is not abrogated and it is obliged to punish them with rebuke, saying, ‘You committed this, sinned and opposed Allah’s command.’ Scholars disagree about the interpretation of the prepositions ‘they’ (fem.) in the previous āyah and ‘two’ here. Mujāhid and others said that the first āyah is about women in general, muḥṣanāt or not. The second is about men in particular, and the dual makes the category of men clear, muḥṣan or not. The punishment of women is imprisonment and that of men is castigation. This is what the words demand and the words deal in full with the types of fornication. That is reinforced by what His words in the first, ‘your women’ and ‘you’ in the second. An-Naḥḥās preferred that and related it from Ibn ‘ Abbās. As-Suddī, Qatādah and others said, ‘The first is about muḥṣanāt women, and so includes men who are muḥṣan, and the second is about men and women who are virgins.’ Ibn ‘ Aṭiyyah said, ‘ According to this, the meaning is complete, although the expression of the āyah is unsettled about it.’ Aṭ-Ṭabarī preferred that but an- Naḥḥās rejected it, saying that it is unlikely that the feminine preposition would dominate the masculine. It is said that a fornicatress is imprisoned rather than the man, but hey are both castigated. Qatādah said, ‘ A woman is imprisoned and both are castigated. This is because a man needs to earn and work.’ Scholars disagree about the position according to the hadith of ‘Ubādah which clarifies the rulings of fornication as we made clear. ‘ Alī ibn Abī Ṭālib’s position, in which there is no dispute, was in agreement with it. He flogged Shurāḥah al-Hamdāniyyah with a hundred lashes and stoned her afterwards. He said, ‘I flogged her by the Book of Allah and stoned her by the sunnah of the Messenger of Allah g.’ Al-Ḥasan al-Baṣrī, al-Ḥasan ibn Ṣāliḥ ibn Ḥayy and Isḥāq said that. A group of scholars said, ‘Someone previously married is stoned without being flogged.’ This is related from ‘Umar and is the position of az-Zuhrī, an-Nakha‘ī, Mālik, ath-Thawrī, al-Awzā‘ī, ash- Shāfi‘ī, the People of Opinion, Aḥmad and Abū Thawr, holding to
the fact that the Prophet g stoned Mā‘iz and the Ghāmidiyyah woman without flogging them, and to what the Prophet g said to Unays, ‘Go to this woman and if she confesses, stone her.’ He did not mention flogging. If it had been prescribed, he would not have been silent about it. The response to that was that he was silent
about it because it is confirmed by the Book of Allah. It is not impossible for him to have been silent about it since it was well known and there is a text on it in the Qur’an since Allah says: ‘A woman and a man who commit fornication: flog both of them with a hundred lashes.’ (24:2) This includes all fornicators. Allah knows best. This
explains what ‘ Alī did by adopting it from the caliphs and no one objected to it. The answer to this is that he acted by the abrogated and left the abrogating. This is clear.
They disagree about the exile of unmarried people in addition to flogging. The position of the majority is that they are exiled as well. The Rāshidūn caliphs, Abū Bakr, ‘Umar, ‘Uthmān and ‘ Alī, said that. It is the position of ‘ Aṭā’ Ṭāwus, Sufyān, Mālik, Ibn Abī Laylā, ash- Shāfi‘ī, Aḥmad, Isḥāq and Abū Thawr. Ḥammād ibn Abī
Sulaymān, Abū Ḥanīfah and Muḥammad ibn al-Ḥasan ash-Shaybānī said that it is abandoned. The evidence of the majority is the hadith of ‘Ubādah and that of Abū Hurayrah and Zayd ibn Khālid in which the Prophet g said, ‘By the One who has my soul in His hand, I will decide between you two by the Book of Allah. Your sheep and slave-girl should be returned to you.’ He flogged his son with a hundred and exiled him for a year. The imams transmitted it. Those who do not think that there should be exile use the hadith of Abū Hurayrah about the slave-girl in which flogging rather than exile is mentioned. ‘ Abd ar-Razzāq mentioned from Ma‘mar from
az-Zuhrī that Sa‘īd ibn al-Musayyab said, ‘‘Umar exiled Rabī‘ah ibn Abī Umayyah ibn Khalaf to Khaybar for drinking wine where he joined Heraclius and became a Christian. ‘Umar said, “I will not exile a Muslim after this.”’ They said, ‘If exile had been a ḥadd punishment of Allah, ‘Umar would never have abandoned it. The text which is in the Book is flogging and increase beyond the text is abrogated.’ In reply to this, the hadith of Abū Hurayrah is about slave-girls, not free people. There is a sound report that ‘ Abdullāh ibn ‘Umar beat his slave-girl for fornication and exiled her. As for the hadith of ‘Umar, he meant for wine, and Allah knows best, since Nāfi‘ related
from Ibn ‘Umar that the Prophet g flogged and exiled as did Abū Bakr and ‘Umar. At-Tirmidhī in the Jāmi‘ and an-Nasā’ī in the Sunan transmitted it from Abū Kurayb Muḥammad ibn al-‘ Alā’ al- Hamdānī from ‘ Abdullāh ibn Idrīs from ‘Ubaydullāh ibn ‘Umar from Nāfi‘. Ad-Dāraquṭnī said that ‘ Abdullāh ibn Idrīs alone had it and the only reliable person who has it from him is Abū Kurayb.Exile is reported in a sound transmission from the Prophet g, so no one can debate its validity . Whoever differs from the Sunnah argues with it. Success is by Allah. What they said about increase over the text being abrogated is not sound. There can be an additional ruling to the basic one. There are many instances of this about things which are not in the Qur’an. This was discussed in al-Baqarah. Those who disagree about exile do not do so about exiling free males. They disagree about exiling slaves or slave-girls. Ibn ‘Umar was one of those who thought that they should be exiled: he flogged a slave-girl for fornication and exiled her to Fadak. It is the position of ash-Shāfi‘ī, Abū Thawr, ath-Thawrī, aṭ-Ṭabarī and Dāwud. They disagree about ash-Shāfi‘ī’s position about exiling slaves. Sometimes he said that exiling slaves is subject to doing an istikhārah, sometimes he said that it is for half a year, and sometimes he said that it is a
year to a different town, as aṭ-Ṭabarī said. They have two positions about exiling slave-girls. Mālik said that men should be exiled but not women or slaves. The one who is exiled is detained in the place to which they are exiled, as from Egypt to the Hijaz, Shaghb, Aswan and the like, and from Madīnah to Khaybar and Fadak. That is what ‘Umar ibn ‘ Abd al-‘ Azīz did, and ‘ Ali exiled people from Kufa to Basra. Ash-Shāfi‘ī said that the minimum is the journey of a day and a night. Ibn al-‘ Arabī said, ‘The basis of exile is that the tribe of Ismā‘īl agreed that someone who committed something wrong in the Ḥaram should be exiled from it and so that became a sunnah in their
dīn. That is why the sunnah of the people was that when someone committed something wrong, they were exiled. That continued in the Jāhiliyyah until Islam came and then it was confirmed only in the case of fornication.’ Those who did not think that exile applied to slaves used the hadith of Abū Hurayrah as evidence. That is also because exile then becomes a punishment for the owner who is denied the use of the slave during the period of exile. That is not in keeping with the usage of the Sharī‘ah. None but the perpetrator should be punished. Allah knows best. Furthermore, Jumu‘ah, ḥajj and jihad which are Allah’s right are cancelled for him because of his master. The same is true of exile. Allah knows best. When a woman is exiled, that could be a cause for her falling into the very thing she was expelled for, which is fornication. Exile might act as a cause of her being exposed and possibly ruin her. That was the reason for not letting her leave her house and for her praying in
it being better. This restricts the generality of the hadith about exile to the aspect of welfare that is witnessed in it. It is a topic of disagreement among those who deal with uṣūl and thinkers. One group took an aberrant view and said that flogging and stoning are combined in the case of an old man while a young man is flogged.
This is based on holding to the word ‘old man’ in the hadith of Zayd ibn Thābit who heard the Messenger of Allah g say , ‘When an old man and old woman fornicate, stone them completely .’ An-Nasā’ī transmitted it. This is unsound because in another hadith he called him ‘previously married (thayyib).’ If they repent and reform, leave them alone.‘If they repent’ of fornication and ‘reform’ with respect to what they do afterwards, ‘leave them alone,’ meaning do not castigate them. That was before the revelation of the ḥadd punishments. When the ḥudūd were revealed, this āyah was abrogated. What is meant by ‘leave them alone’ is not emigration but being shunned and left alone. That is abasement for them because of their disobedience and because of the ignorance in the other āyah. Allah is Ever-Turning means that He makes His slaves turn back from acts of disobedience. view all
If two men commit a like abomination, punish them. If they repent and reform, leave them alone. Allah is Ever-Returning, Most Merciful.
‘Two’ (alladhāni): it is the dual of alladhī. By analogy , one would say , ‘alladhayāni’ like raḥayāni, muṣṭafayāni and shajayāni. Sībawayh said that the yā’ is elided in order to differentiate between declinable nouns with nunnation and demonstrative pronouns. Abū ‘ Alī said that the yā’ is elided for lightening when one is safe from confusion in alladhānī because the nūn is not elided, although the nūn of the dual in declinable nouns is elide when it is in iḍāfah in raḥayā, and muṣṭafayā. If the yā’ had been elided, it would have resembled the singular with two. Ibn Kathīr recited ‘alladhānni’ with a doubled nūn which is the dialect of Quraysh. The reason is that the doubling takes the place of the alif of dhā as will be explained in al-Qaṣaṣ. (28:32) There is another dialect which has ‘alladhā’ with the nūn elided. This is the view of the Kufans. The Basrans said that the nūn is elided because of the length of the word when connected. Similar is the reading of ‘hadhānni’ and ‘fa-dhānnaka burhānāni’. The rest have ‘alladhāni’. Abū ‘ Amr has the aberrant ‘fa-dhānnika’.
‘Two’ is in the nominative for the inceptive. Sībawayh says that it means: ‘in what is recited to you: if two men among you commit it (meaning fornication).’ The fā’ is added to ‘punish them’ because the words have the meaning of a command because when ‘alladhī’ is connected to a verb, it is possible for it to have the meaning of a
precondition when nothing specific is applied to it. When a precondition is possible and nothing is defined, then it acts as a precondition and the fā’ is added, and what is implied before it does not act on it, as the precondition is not affected by what is implied or clearly stated before it. Then it is unlikely that what is implied before it acts on ‘those’, then the implication is not good.The accusative is permitted when a verb is implied, and that is preferred when the words convey the meaning of a command or prohibition, like: ‘Those who are with you: honour them.’ punish them. Qatādah and as-Suddī said that it means to rebuke and reproach.
A group said that it is castigation and being harsh without reproach. Ibn ‘ Abbās said, ‘It is attacking with the tongue and hitting with sandals.’ An-Naḥḥās said that some people claim it is abrogated. Ibn Abī Najīḥ related that Mujāhid said that this and the previous āyah existed at the beginning and then were abrogated by the āyah in an-
Nūr. An-Naḥḥās said that it more fitting that it is not abrogated and it is obliged to punish them with rebuke, saying, ‘You committed this, sinned and opposed Allah’s command.’ Scholars disagree about the interpretation of the prepositions ‘they’ (fem.) in the previous āyah and ‘two’ here. Mujāhid and others said that the first āyah is about women in general, muḥṣanāt or not. The second is about men in particular, and the dual makes the category of men clear, muḥṣan or not. The punishment of women is imprisonment and that of men is castigation. This is what the words demand and the words deal in full with the types of fornication. That is reinforced by what His words in the first, ‘your women’ and ‘you’ in the second. An-Naḥḥās preferred that and related it from Ibn ‘ Abbās. As-Suddī, Qatādah and others said, ‘The first is about muḥṣanāt women, and so includes men who are muḥṣan, and the second is about men and women who are virgins.’ Ibn ‘ Aṭiyyah said, ‘ According to this, the meaning is complete, although the expression of the āyah is unsettled about it.’ Aṭ-Ṭabarī preferred that but an- Naḥḥās rejected it, saying that it is unlikely that the feminine preposition would dominate the masculine. It is said that a fornicatress is imprisoned rather than the man, but hey are both castigated. Qatādah said, ‘ A woman is imprisoned and both are castigated. This is because a man needs to earn and work.’ Scholars disagree about the position according to the hadith of ‘Ubādah which clarifies the rulings of fornication as we made clear. ‘ Alī ibn Abī Ṭālib’s position, in which there is no dispute, was in agreement with it. He flogged Shurāḥah al-Hamdāniyyah with a hundred lashes and stoned her afterwards. He said, ‘I flogged her by the Book of Allah and stoned her by the sunnah of the Messenger of Allah g.’ Al-Ḥasan al-Baṣrī, al-Ḥasan ibn Ṣāliḥ ibn Ḥayy and Isḥāq said that. A group of scholars said, ‘Someone previously married is stoned without being flogged.’ This is related from ‘Umar and is the position of az-Zuhrī, an-Nakha‘ī, Mālik, ath-Thawrī, al-Awzā‘ī, ash- Shāfi‘ī, the People of Opinion, Aḥmad and Abū Thawr, holding to
the fact that the Prophet g stoned Mā‘iz and the Ghāmidiyyah woman without flogging them, and to what the Prophet g said to Unays, ‘Go to this woman and if she confesses, stone her.’ He did not mention flogging. If it had been prescribed, he would not have been silent about it. The response to that was that he was silent
about it because it is confirmed by the Book of Allah. It is not impossible for him to have been silent about it since it was well known and there is a text on it in the Qur’an since Allah says: ‘A woman and a man who commit fornication: flog both of them with a hundred lashes.’ (24:2) This includes all fornicators. Allah knows best. This
explains what ‘ Alī did by adopting it from the caliphs and no one objected to it. The answer to this is that he acted by the abrogated and left the abrogating. This is clear.
They disagree about the exile of unmarried people in addition to flogging. The position of the majority is that they are exiled as well. The Rāshidūn caliphs, Abū Bakr, ‘Umar, ‘Uthmān and ‘ Alī, said that. It is the position of ‘ Aṭā’ Ṭāwus, Sufyān, Mālik, Ibn Abī Laylā, ash- Shāfi‘ī, Aḥmad, Isḥāq and Abū Thawr. Ḥammād ibn Abī
Sulaymān, Abū Ḥanīfah and Muḥammad ibn al-Ḥasan ash-Shaybānī said that it is abandoned. The evidence of the majority is the hadith of ‘Ubādah and that of Abū Hurayrah and Zayd ibn Khālid in which the Prophet g said, ‘By the One who has my soul in His hand, I will decide between you two by the Book of Allah. Your sheep and slave-girl should be returned to you.’ He flogged his son with a hundred and exiled him for a year. The imams transmitted it. Those who do not think that there should be exile use the hadith of Abū Hurayrah about the slave-girl in which flogging rather than exile is mentioned. ‘ Abd ar-Razzāq mentioned from Ma‘mar from
az-Zuhrī that Sa‘īd ibn al-Musayyab said, ‘‘Umar exiled Rabī‘ah ibn Abī Umayyah ibn Khalaf to Khaybar for drinking wine where he joined Heraclius and became a Christian. ‘Umar said, “I will not exile a Muslim after this.”’ They said, ‘If exile had been a ḥadd punishment of Allah, ‘Umar would never have abandoned it. The text which is in the Book is flogging and increase beyond the text is abrogated.’ In reply to this, the hadith of Abū Hurayrah is about slave-girls, not free people. There is a sound report that ‘ Abdullāh ibn ‘Umar beat his slave-girl for fornication and exiled her. As for the hadith of ‘Umar, he meant for wine, and Allah knows best, since Nāfi‘ related
from Ibn ‘Umar that the Prophet g flogged and exiled as did Abū Bakr and ‘Umar. At-Tirmidhī in the Jāmi‘ and an-Nasā’ī in the Sunan transmitted it from Abū Kurayb Muḥammad ibn al-‘ Alā’ al- Hamdānī from ‘ Abdullāh ibn Idrīs from ‘Ubaydullāh ibn ‘Umar from Nāfi‘. Ad-Dāraquṭnī said that ‘ Abdullāh ibn Idrīs alone had it and the only reliable person who has it from him is Abū Kurayb.Exile is reported in a sound transmission from the Prophet g, so no one can debate its validity . Whoever differs from the Sunnah argues with it. Success is by Allah. What they said about increase over the text being abrogated is not sound. There can be an additional ruling to the basic one. There are many instances of this about things which are not in the Qur’an. This was discussed in al-Baqarah. Those who disagree about exile do not do so about exiling free males. They disagree about exiling slaves or slave-girls. Ibn ‘Umar was one of those who thought that they should be exiled: he flogged a slave-girl for fornication and exiled her to Fadak. It is the position of ash-Shāfi‘ī, Abū Thawr, ath-Thawrī, aṭ-Ṭabarī and Dāwud. They disagree about ash-Shāfi‘ī’s position about exiling slaves. Sometimes he said that exiling slaves is subject to doing an istikhārah, sometimes he said that it is for half a year, and sometimes he said that it is a
year to a different town, as aṭ-Ṭabarī said. They have two positions about exiling slave-girls. Mālik said that men should be exiled but not women or slaves. The one who is exiled is detained in the place to which they are exiled, as from Egypt to the Hijaz, Shaghb, Aswan and the like, and from Madīnah to Khaybar and Fadak. That is what ‘Umar ibn ‘ Abd al-‘ Azīz did, and ‘ Ali exiled people from Kufa to Basra. Ash-Shāfi‘ī said that the minimum is the journey of a day and a night. Ibn al-‘ Arabī said, ‘The basis of exile is that the tribe of Ismā‘īl agreed that someone who committed something wrong in the Ḥaram should be exiled from it and so that became a sunnah in their
dīn. That is why the sunnah of the people was that when someone committed something wrong, they were exiled. That continued in the Jāhiliyyah until Islam came and then it was confirmed only in the case of fornication.’ Those who did not think that exile applied to slaves used the hadith of Abū Hurayrah as evidence. That is also because exile then becomes a punishment for the owner who is denied the use of the slave during the period of exile. That is not in keeping with the usage of the Sharī‘ah. None but the perpetrator should be punished. Allah knows best. Furthermore, Jumu‘ah, ḥajj and jihad which are Allah’s right are cancelled for him because of his master. The same is true of exile. Allah knows best. When a woman is exiled, that could be a cause for her falling into the very thing she was expelled for, which is fornication. Exile might act as a cause of her being exposed and possibly ruin her. That was the reason for not letting her leave her house and for her praying in
it being better. This restricts the generality of the hadith about exile to the aspect of welfare that is witnessed in it. It is a topic of disagreement among those who deal with uṣūl and thinkers. One group took an aberrant view and said that flogging and stoning are combined in the case of an old man while a young man is flogged.
This is based on holding to the word ‘old man’ in the hadith of Zayd ibn Thābit who heard the Messenger of Allah g say , ‘When an old man and old woman fornicate, stone them completely .’ An-Nasā’ī transmitted it. This is unsound because in another hadith he called him ‘previously married (thayyib).’ If they repent and reform, leave them alone.‘If they repent’ of fornication and ‘reform’ with respect to what they do afterwards, ‘leave them alone,’ meaning do not castigate them. That was before the revelation of the ḥadd punishments. When the ḥudūd were revealed, this āyah was abrogated. What is meant by ‘leave them alone’ is not emigration but being shunned and left alone. That is abasement for them because of their disobedience and because of the ignorance in the other āyah. Allah is Ever-Turning means that He makes His slaves turn back from acts of disobedience.
‘Two’ (alladhāni): it is the dual of alladhī. By analogy , one would say , ‘alladhayāni’ like raḥayāni, muṣṭafayāni and shajayāni. Sībawayh said that the yā’ is elided in order to differentiate between declinable nouns with nunnation and demonstrative pronouns. Abū ‘ Alī said that the yā’ is elided for lightening when one is safe from confusion in alladhānī because the nūn is not elided, although the nūn of the dual in declinable nouns is elide when it is in iḍāfah in raḥayā, and muṣṭafayā. If the yā’ had been elided, it would have resembled the singular with two. Ibn Kathīr recited ‘alladhānni’ with a doubled nūn which is the dialect of Quraysh. The reason is that the doubling takes the place of the alif of dhā as will be explained in al-Qaṣaṣ. (28:32) There is another dialect which has ‘alladhā’ with the nūn elided. This is the view of the Kufans. The Basrans said that the nūn is elided because of the length of the word when connected. Similar is the reading of ‘hadhānni’ and ‘fa-dhānnaka burhānāni’. The rest have ‘alladhāni’. Abū ‘ Amr has the aberrant ‘fa-dhānnika’.
‘Two’ is in the nominative for the inceptive. Sībawayh says that it means: ‘in what is recited to you: if two men among you commit it (meaning fornication).’ The fā’ is added to ‘punish them’ because the words have the meaning of a command because when ‘alladhī’ is connected to a verb, it is possible for it to have the meaning of a
precondition when nothing specific is applied to it. When a precondition is possible and nothing is defined, then it acts as a precondition and the fā’ is added, and what is implied before it does not act on it, as the precondition is not affected by what is implied or clearly stated before it. Then it is unlikely that what is implied before it acts on ‘those’, then the implication is not good.The accusative is permitted when a verb is implied, and that is preferred when the words convey the meaning of a command or prohibition, like: ‘Those who are with you: honour them.’ punish them. Qatādah and as-Suddī said that it means to rebuke and reproach.
A group said that it is castigation and being harsh without reproach. Ibn ‘ Abbās said, ‘It is attacking with the tongue and hitting with sandals.’ An-Naḥḥās said that some people claim it is abrogated. Ibn Abī Najīḥ related that Mujāhid said that this and the previous āyah existed at the beginning and then were abrogated by the āyah in an-
Nūr. An-Naḥḥās said that it more fitting that it is not abrogated and it is obliged to punish them with rebuke, saying, ‘You committed this, sinned and opposed Allah’s command.’ Scholars disagree about the interpretation of the prepositions ‘they’ (fem.) in the previous āyah and ‘two’ here. Mujāhid and others said that the first āyah is about women in general, muḥṣanāt or not. The second is about men in particular, and the dual makes the category of men clear, muḥṣan or not. The punishment of women is imprisonment and that of men is castigation. This is what the words demand and the words deal in full with the types of fornication. That is reinforced by what His words in the first, ‘your women’ and ‘you’ in the second. An-Naḥḥās preferred that and related it from Ibn ‘ Abbās. As-Suddī, Qatādah and others said, ‘The first is about muḥṣanāt women, and so includes men who are muḥṣan, and the second is about men and women who are virgins.’ Ibn ‘ Aṭiyyah said, ‘ According to this, the meaning is complete, although the expression of the āyah is unsettled about it.’ Aṭ-Ṭabarī preferred that but an- Naḥḥās rejected it, saying that it is unlikely that the feminine preposition would dominate the masculine. It is said that a fornicatress is imprisoned rather than the man, but hey are both castigated. Qatādah said, ‘ A woman is imprisoned and both are castigated. This is because a man needs to earn and work.’ Scholars disagree about the position according to the hadith of ‘Ubādah which clarifies the rulings of fornication as we made clear. ‘ Alī ibn Abī Ṭālib’s position, in which there is no dispute, was in agreement with it. He flogged Shurāḥah al-Hamdāniyyah with a hundred lashes and stoned her afterwards. He said, ‘I flogged her by the Book of Allah and stoned her by the sunnah of the Messenger of Allah g.’ Al-Ḥasan al-Baṣrī, al-Ḥasan ibn Ṣāliḥ ibn Ḥayy and Isḥāq said that. A group of scholars said, ‘Someone previously married is stoned without being flogged.’ This is related from ‘Umar and is the position of az-Zuhrī, an-Nakha‘ī, Mālik, ath-Thawrī, al-Awzā‘ī, ash- Shāfi‘ī, the People of Opinion, Aḥmad and Abū Thawr, holding to
the fact that the Prophet g stoned Mā‘iz and the Ghāmidiyyah woman without flogging them, and to what the Prophet g said to Unays, ‘Go to this woman and if she confesses, stone her.’ He did not mention flogging. If it had been prescribed, he would not have been silent about it. The response to that was that he was silent
about it because it is confirmed by the Book of Allah. It is not impossible for him to have been silent about it since it was well known and there is a text on it in the Qur’an since Allah says: ‘A woman and a man who commit fornication: flog both of them with a hundred lashes.’ (24:2) This includes all fornicators. Allah knows best. This
explains what ‘ Alī did by adopting it from the caliphs and no one objected to it. The answer to this is that he acted by the abrogated and left the abrogating. This is clear.
They disagree about the exile of unmarried people in addition to flogging. The position of the majority is that they are exiled as well. The Rāshidūn caliphs, Abū Bakr, ‘Umar, ‘Uthmān and ‘ Alī, said that. It is the position of ‘ Aṭā’ Ṭāwus, Sufyān, Mālik, Ibn Abī Laylā, ash- Shāfi‘ī, Aḥmad, Isḥāq and Abū Thawr. Ḥammād ibn Abī
Sulaymān, Abū Ḥanīfah and Muḥammad ibn al-Ḥasan ash-Shaybānī said that it is abandoned. The evidence of the majority is the hadith of ‘Ubādah and that of Abū Hurayrah and Zayd ibn Khālid in which the Prophet g said, ‘By the One who has my soul in His hand, I will decide between you two by the Book of Allah. Your sheep and slave-girl should be returned to you.’ He flogged his son with a hundred and exiled him for a year. The imams transmitted it. Those who do not think that there should be exile use the hadith of Abū Hurayrah about the slave-girl in which flogging rather than exile is mentioned. ‘ Abd ar-Razzāq mentioned from Ma‘mar from
az-Zuhrī that Sa‘īd ibn al-Musayyab said, ‘‘Umar exiled Rabī‘ah ibn Abī Umayyah ibn Khalaf to Khaybar for drinking wine where he joined Heraclius and became a Christian. ‘Umar said, “I will not exile a Muslim after this.”’ They said, ‘If exile had been a ḥadd punishment of Allah, ‘Umar would never have abandoned it. The text which is in the Book is flogging and increase beyond the text is abrogated.’ In reply to this, the hadith of Abū Hurayrah is about slave-girls, not free people. There is a sound report that ‘ Abdullāh ibn ‘Umar beat his slave-girl for fornication and exiled her. As for the hadith of ‘Umar, he meant for wine, and Allah knows best, since Nāfi‘ related
from Ibn ‘Umar that the Prophet g flogged and exiled as did Abū Bakr and ‘Umar. At-Tirmidhī in the Jāmi‘ and an-Nasā’ī in the Sunan transmitted it from Abū Kurayb Muḥammad ibn al-‘ Alā’ al- Hamdānī from ‘ Abdullāh ibn Idrīs from ‘Ubaydullāh ibn ‘Umar from Nāfi‘. Ad-Dāraquṭnī said that ‘ Abdullāh ibn Idrīs alone had it and the only reliable person who has it from him is Abū Kurayb.Exile is reported in a sound transmission from the Prophet g, so no one can debate its validity . Whoever differs from the Sunnah argues with it. Success is by Allah. What they said about increase over the text being abrogated is not sound. There can be an additional ruling to the basic one. There are many instances of this about things which are not in the Qur’an. This was discussed in al-Baqarah. Those who disagree about exile do not do so about exiling free males. They disagree about exiling slaves or slave-girls. Ibn ‘Umar was one of those who thought that they should be exiled: he flogged a slave-girl for fornication and exiled her to Fadak. It is the position of ash-Shāfi‘ī, Abū Thawr, ath-Thawrī, aṭ-Ṭabarī and Dāwud. They disagree about ash-Shāfi‘ī’s position about exiling slaves. Sometimes he said that exiling slaves is subject to doing an istikhārah, sometimes he said that it is for half a year, and sometimes he said that it is a
year to a different town, as aṭ-Ṭabarī said. They have two positions about exiling slave-girls. Mālik said that men should be exiled but not women or slaves. The one who is exiled is detained in the place to which they are exiled, as from Egypt to the Hijaz, Shaghb, Aswan and the like, and from Madīnah to Khaybar and Fadak. That is what ‘Umar ibn ‘ Abd al-‘ Azīz did, and ‘ Ali exiled people from Kufa to Basra. Ash-Shāfi‘ī said that the minimum is the journey of a day and a night. Ibn al-‘ Arabī said, ‘The basis of exile is that the tribe of Ismā‘īl agreed that someone who committed something wrong in the Ḥaram should be exiled from it and so that became a sunnah in their
dīn. That is why the sunnah of the people was that when someone committed something wrong, they were exiled. That continued in the Jāhiliyyah until Islam came and then it was confirmed only in the case of fornication.’ Those who did not think that exile applied to slaves used the hadith of Abū Hurayrah as evidence. That is also because exile then becomes a punishment for the owner who is denied the use of the slave during the period of exile. That is not in keeping with the usage of the Sharī‘ah. None but the perpetrator should be punished. Allah knows best. Furthermore, Jumu‘ah, ḥajj and jihad which are Allah’s right are cancelled for him because of his master. The same is true of exile. Allah knows best. When a woman is exiled, that could be a cause for her falling into the very thing she was expelled for, which is fornication. Exile might act as a cause of her being exposed and possibly ruin her. That was the reason for not letting her leave her house and for her praying in
it being better. This restricts the generality of the hadith about exile to the aspect of welfare that is witnessed in it. It is a topic of disagreement among those who deal with uṣūl and thinkers. One group took an aberrant view and said that flogging and stoning are combined in the case of an old man while a young man is flogged.
This is based on holding to the word ‘old man’ in the hadith of Zayd ibn Thābit who heard the Messenger of Allah g say , ‘When an old man and old woman fornicate, stone them completely .’ An-Nasā’ī transmitted it. This is unsound because in another hadith he called him ‘previously married (thayyib).’ If they repent and reform, leave them alone.‘If they repent’ of fornication and ‘reform’ with respect to what they do afterwards, ‘leave them alone,’ meaning do not castigate them. That was before the revelation of the ḥadd punishments. When the ḥudūd were revealed, this āyah was abrogated. What is meant by ‘leave them alone’ is not emigration but being shunned and left alone. That is abasement for them because of their disobedience and because of the ignorance in the other āyah. Allah is Ever-Turning means that He makes His slaves turn back from acts of disobedience.
Quran commentary | If any of your women commit fornication, four of you must be witnesses against them.
Islamic Books • JOSHUA posted the article • 0 comments • 75 views • 2024-11-11 07:03
15 If any of your women commit fornication, four of you must be witnesses against them. If they bear witness, detain them in their homes until death releases them or
Allah ordains another procedure for their case.
In this sūrah, Allah mentions being good to women and giving them their dowries and He also mentions their inheritance together with that of the men. Then He mentions being harsh to them in the case of any fornication they may commit of so that it might not be imagined that a woman be allowed to be lax where chasteness is
concerned. Allātī is the plural of allatī and it is an undefined feminine noun which is definite. It is not permitted to remove the alif-lām from it to
make it indefinite and it is only complete when connected. As we already mentioned, it has three dialectical forms and a plural: allāti without the yā’ but with the kasrah, allā’ī with a hamzah and keeping the yā’, and allā with the hamzah elided. When you make the plural plural, you use allawātī for allāti, allawā’ī for allā’ī. It is related from them as allawāti without the yā’ but with the kasrah. Ibn ash-Shajarī said that. [POEMS WITH FURTHER GRAMMATICAL EXAMPLES] Fāḥishah here means fornication. Faḥishah is an ugly action, and it is a verbal noun like ‘āqibah and ‘āfīyah. Ibn Mas‘ūd recited ‘bi-l-fāḥishati’. ‘Your women’ means Muslim women, not those related by lineage. It explains the state of the believing women. The same usage is seen in 2:282. That is because an unbelieving woman might be connected
to women of the Muslims by lineage but would not not be subject to this ruling. four of you must be witnesses against them.
This means four Muslims. Allah requires four witnesses to 346 fornication in order to make it hard for the claimant and to veil people. Requiring four reputable witnesses to fornication is a firm ruling in both the Gospel and the Qur’an. Allah says: ‘But those who make accusations against chaste women and then do not produce four witnesses: flog them with eighty lashes.’ (24:4) Here He mentions four. Abū Dāwūd reports from Jābir ibn ‘ Abdullāh: ‘The Jews brought a man and woman of theirs who had committed fornication. The Prophet g said, “Fetch me the most knowledgeable two men among you.” They brought him the sons of Ṣūriyā and he asked, “What do
you find in the Torah about the business of these two?” They said, “We find in the Torah that if four testify that they saw his penis in her vagina like a stick in a kohl bottle, then they are stoned.” He asked, “What keeps you from stoning them?” They replied, “Our authority has gone and we dislike killing.” So the Messenger of Allah
g summoned the witnesses and they came and testified that they saw his penis in her vagina like a stick in a kohl bottle, and the Messenger of Allah g commanded that they be stoned.’ Some people say , ‘The witnesses in fornication are four so that there are two witnesses against each of the two parties, as is the case in all rights, since a right is taken from each of them.’ This is weak. The oath deals with property and suspicion in the qasamah, and it does not apply here. The witnesses must be male since He says, ‘minkum’, and there is no disagreement in the Community about that, and they must be of good character because Allah stipulates
good character in sales and retraction, and this is a greater matter so it is more fitting here. This is part of applying the general to the restricted in evidence as mentioned in the fundamental principles of fiqh. They cannot be dhimm_ī_s, although judgment can be made against dhimm_ī_s. That will be discussed in al-Mā’idah. Abū Ḥanīfah added that ‘four of you’ is about the husband when he is one of the witnesses in slander and does not carry out the li‘ān. This will be
explained in an-Nūr.
four of you must be witnesses against them.
This means four Muslims. Allah requires four witnesses to fornication in order to make it hard for the claimant and to veil people. Requiring four reputable witnesses to fornication is a firm ruling in both the Gospel and the Qur’an. Allah says: ‘But those who make accusations against chaste women and then do not produce four witnesses: flog them with eighty lashes.’ (24:4) Here He mentions four. Abū Dāwūd reports from Jābir ibn ‘ Abdullāh: ‘The Jews brought a man and woman of theirs who had committed fornication. The Prophet g said, “Fetch me the most knowledgeable two men among you.” They brought him the sons of Ṣūriyā and he asked, “What do
you find in the Torah about the business of these two?” They said,“We find in the Torah that if four testify that they saw his penis in her vagina like a stick in a kohl bottle, then they are stoned.” He asked, “What keeps you from stoning them?” They replied, “Our authority has gone and we dislike killing.” So the Messenger of Allah
g summoned the witnesses and they came and testified that they saw his penis in her vagina like a stick in a kohl bottle, and the Messenger of Allah g commanded that they be stoned.’ Some people say , ‘The witnesses in fornication are four so that there are two witnesses against each of the two parties, as is the case in all rights, since a right is taken from each of them.’ This is weak. The oath deals with property and suspicion in the qasamah, and it does not apply here. The witnesses must be male since He says, ‘minkum’, and there is no disagreement in the Community about that, and they must be of good character because Allah stipulates good character in sales and retraction, and this is a greater matter so it is more fitting here. This is part of applying the general to the restricted in evidence as mentioned in the fundamental principles of fiqh. They cannot be dhimmīs, although judgment can be made against dhimmīs. That will be discussed in al-Mā’idah. Abū Ḥanīfah added that ‘four of you’ is about the husband when he is one of the witnesses in slander and does not carry out the li‘ān. This will be explained in an-Nūr.
If they bear witness, detain them in their homes
This was the first of the punishments for fornication. It was at the beginning of Islam. ‘Ubādah ibn aṣ-Ṣāmit, al-Ḥasan and Mujāhid said that. That lasted until it was abrogated by the punishment after it and then that was abrogated by the āyah in an-Nūr and stoning for someone previously married. One group said that the corporal
punishment was first and then was abrogated by detaining but the order in recitation is different. Ibn Fūrak mentioned that. Detaining used to be in houses at the beginning of Islam before there were a lot of criminals. When they were a lot and their strength was feared, a prison was constructed for them. Ibn al-‘ Arabī said that.
Scholars disagree about whether prison is a ḥadd punishment or threatening with a ḥadd. One position is that it is threatening a ḥadd and the second that that is an actual hadd. Ibn ‘ Abbās and al-Ḥasan said that. Ibn Zayd said that they were forbidden to marry until they died as a punishment for them when they had unlawful sexual intercourse. This indicates that it was a ḥadd punishment and indeed more severe. However, that ruling ended with the punishment prescribed in the other āyah, according to the difference in the two interpretations about which was first. Both had a term in the words of the Prophet g in the hadith of ‘Ubādah ibn aṣ-Ṣāmit: ‘Take from me. Take from me. Allah has made a way for them: a hundred lashes and exile for a year for a virgin and a hundred lashes and stoning for someone previously married.’ This is like Allah’s words: ‘Fulfil the fast until the night appears.’ (2:187) When night comes, the ruling of fasting is removed; it is not abrogated. This is what is stated
by accurate later scholars from among those who study fundamentals. Abrogation occurs when there are two contradictory positions which cannot be combined. It is possible to combine imprisonment and ignominy , and flogging and stoning. Some scholars said that abuse and ignominy remain with flogging because they are not contradictory and can both be combined against the same person. There is consensus that imprisonment is abrogated. It is permissible to apply abrogation to the like of it. Allah knows best. view all
Allah ordains another procedure for their case.
In this sūrah, Allah mentions being good to women and giving them their dowries and He also mentions their inheritance together with that of the men. Then He mentions being harsh to them in the case of any fornication they may commit of so that it might not be imagined that a woman be allowed to be lax where chasteness is
concerned. Allātī is the plural of allatī and it is an undefined feminine noun which is definite. It is not permitted to remove the alif-lām from it to
make it indefinite and it is only complete when connected. As we already mentioned, it has three dialectical forms and a plural: allāti without the yā’ but with the kasrah, allā’ī with a hamzah and keeping the yā’, and allā with the hamzah elided. When you make the plural plural, you use allawātī for allāti, allawā’ī for allā’ī. It is related from them as allawāti without the yā’ but with the kasrah. Ibn ash-Shajarī said that. [POEMS WITH FURTHER GRAMMATICAL EXAMPLES] Fāḥishah here means fornication. Faḥishah is an ugly action, and it is a verbal noun like ‘āqibah and ‘āfīyah. Ibn Mas‘ūd recited ‘bi-l-fāḥishati’. ‘Your women’ means Muslim women, not those related by lineage. It explains the state of the believing women. The same usage is seen in 2:282. That is because an unbelieving woman might be connected
to women of the Muslims by lineage but would not not be subject to this ruling. four of you must be witnesses against them.
This means four Muslims. Allah requires four witnesses to 346 fornication in order to make it hard for the claimant and to veil people. Requiring four reputable witnesses to fornication is a firm ruling in both the Gospel and the Qur’an. Allah says: ‘But those who make accusations against chaste women and then do not produce four witnesses: flog them with eighty lashes.’ (24:4) Here He mentions four. Abū Dāwūd reports from Jābir ibn ‘ Abdullāh: ‘The Jews brought a man and woman of theirs who had committed fornication. The Prophet g said, “Fetch me the most knowledgeable two men among you.” They brought him the sons of Ṣūriyā and he asked, “What do
you find in the Torah about the business of these two?” They said, “We find in the Torah that if four testify that they saw his penis in her vagina like a stick in a kohl bottle, then they are stoned.” He asked, “What keeps you from stoning them?” They replied, “Our authority has gone and we dislike killing.” So the Messenger of Allah
g summoned the witnesses and they came and testified that they saw his penis in her vagina like a stick in a kohl bottle, and the Messenger of Allah g commanded that they be stoned.’ Some people say , ‘The witnesses in fornication are four so that there are two witnesses against each of the two parties, as is the case in all rights, since a right is taken from each of them.’ This is weak. The oath deals with property and suspicion in the qasamah, and it does not apply here. The witnesses must be male since He says, ‘minkum’, and there is no disagreement in the Community about that, and they must be of good character because Allah stipulates
good character in sales and retraction, and this is a greater matter so it is more fitting here. This is part of applying the general to the restricted in evidence as mentioned in the fundamental principles of fiqh. They cannot be dhimm_ī_s, although judgment can be made against dhimm_ī_s. That will be discussed in al-Mā’idah. Abū Ḥanīfah added that ‘four of you’ is about the husband when he is one of the witnesses in slander and does not carry out the li‘ān. This will be
explained in an-Nūr.
four of you must be witnesses against them.
This means four Muslims. Allah requires four witnesses to fornication in order to make it hard for the claimant and to veil people. Requiring four reputable witnesses to fornication is a firm ruling in both the Gospel and the Qur’an. Allah says: ‘But those who make accusations against chaste women and then do not produce four witnesses: flog them with eighty lashes.’ (24:4) Here He mentions four. Abū Dāwūd reports from Jābir ibn ‘ Abdullāh: ‘The Jews brought a man and woman of theirs who had committed fornication. The Prophet g said, “Fetch me the most knowledgeable two men among you.” They brought him the sons of Ṣūriyā and he asked, “What do
you find in the Torah about the business of these two?” They said,“We find in the Torah that if four testify that they saw his penis in her vagina like a stick in a kohl bottle, then they are stoned.” He asked, “What keeps you from stoning them?” They replied, “Our authority has gone and we dislike killing.” So the Messenger of Allah
g summoned the witnesses and they came and testified that they saw his penis in her vagina like a stick in a kohl bottle, and the Messenger of Allah g commanded that they be stoned.’ Some people say , ‘The witnesses in fornication are four so that there are two witnesses against each of the two parties, as is the case in all rights, since a right is taken from each of them.’ This is weak. The oath deals with property and suspicion in the qasamah, and it does not apply here. The witnesses must be male since He says, ‘minkum’, and there is no disagreement in the Community about that, and they must be of good character because Allah stipulates good character in sales and retraction, and this is a greater matter so it is more fitting here. This is part of applying the general to the restricted in evidence as mentioned in the fundamental principles of fiqh. They cannot be dhimmīs, although judgment can be made against dhimmīs. That will be discussed in al-Mā’idah. Abū Ḥanīfah added that ‘four of you’ is about the husband when he is one of the witnesses in slander and does not carry out the li‘ān. This will be explained in an-Nūr.
If they bear witness, detain them in their homes
This was the first of the punishments for fornication. It was at the beginning of Islam. ‘Ubādah ibn aṣ-Ṣāmit, al-Ḥasan and Mujāhid said that. That lasted until it was abrogated by the punishment after it and then that was abrogated by the āyah in an-Nūr and stoning for someone previously married. One group said that the corporal
punishment was first and then was abrogated by detaining but the order in recitation is different. Ibn Fūrak mentioned that. Detaining used to be in houses at the beginning of Islam before there were a lot of criminals. When they were a lot and their strength was feared, a prison was constructed for them. Ibn al-‘ Arabī said that.
Scholars disagree about whether prison is a ḥadd punishment or threatening with a ḥadd. One position is that it is threatening a ḥadd and the second that that is an actual hadd. Ibn ‘ Abbās and al-Ḥasan said that. Ibn Zayd said that they were forbidden to marry until they died as a punishment for them when they had unlawful sexual intercourse. This indicates that it was a ḥadd punishment and indeed more severe. However, that ruling ended with the punishment prescribed in the other āyah, according to the difference in the two interpretations about which was first. Both had a term in the words of the Prophet g in the hadith of ‘Ubādah ibn aṣ-Ṣāmit: ‘Take from me. Take from me. Allah has made a way for them: a hundred lashes and exile for a year for a virgin and a hundred lashes and stoning for someone previously married.’ This is like Allah’s words: ‘Fulfil the fast until the night appears.’ (2:187) When night comes, the ruling of fasting is removed; it is not abrogated. This is what is stated
by accurate later scholars from among those who study fundamentals. Abrogation occurs when there are two contradictory positions which cannot be combined. It is possible to combine imprisonment and ignominy , and flogging and stoning. Some scholars said that abuse and ignominy remain with flogging because they are not contradictory and can both be combined against the same person. There is consensus that imprisonment is abrogated. It is permissible to apply abrogation to the like of it. Allah knows best. view all
15 If any of your women commit fornication, four of you must be witnesses against them. If they bear witness, detain them in their homes until death releases them or
Allah ordains another procedure for their case.
In this sūrah, Allah mentions being good to women and giving them their dowries and He also mentions their inheritance together with that of the men. Then He mentions being harsh to them in the case of any fornication they may commit of so that it might not be imagined that a woman be allowed to be lax where chasteness is
concerned. Allātī is the plural of allatī and it is an undefined feminine noun which is definite. It is not permitted to remove the alif-lām from it to
make it indefinite and it is only complete when connected. As we already mentioned, it has three dialectical forms and a plural: allāti without the yā’ but with the kasrah, allā’ī with a hamzah and keeping the yā’, and allā with the hamzah elided. When you make the plural plural, you use allawātī for allāti, allawā’ī for allā’ī. It is related from them as allawāti without the yā’ but with the kasrah. Ibn ash-Shajarī said that. [POEMS WITH FURTHER GRAMMATICAL EXAMPLES] Fāḥishah here means fornication. Faḥishah is an ugly action, and it is a verbal noun like ‘āqibah and ‘āfīyah. Ibn Mas‘ūd recited ‘bi-l-fāḥishati’. ‘Your women’ means Muslim women, not those related by lineage. It explains the state of the believing women. The same usage is seen in 2:282. That is because an unbelieving woman might be connected
to women of the Muslims by lineage but would not not be subject to this ruling. four of you must be witnesses against them.
This means four Muslims. Allah requires four witnesses to 346 fornication in order to make it hard for the claimant and to veil people. Requiring four reputable witnesses to fornication is a firm ruling in both the Gospel and the Qur’an. Allah says: ‘But those who make accusations against chaste women and then do not produce four witnesses: flog them with eighty lashes.’ (24:4) Here He mentions four. Abū Dāwūd reports from Jābir ibn ‘ Abdullāh: ‘The Jews brought a man and woman of theirs who had committed fornication. The Prophet g said, “Fetch me the most knowledgeable two men among you.” They brought him the sons of Ṣūriyā and he asked, “What do
you find in the Torah about the business of these two?” They said, “We find in the Torah that if four testify that they saw his penis in her vagina like a stick in a kohl bottle, then they are stoned.” He asked, “What keeps you from stoning them?” They replied, “Our authority has gone and we dislike killing.” So the Messenger of Allah
g summoned the witnesses and they came and testified that they saw his penis in her vagina like a stick in a kohl bottle, and the Messenger of Allah g commanded that they be stoned.’ Some people say , ‘The witnesses in fornication are four so that there are two witnesses against each of the two parties, as is the case in all rights, since a right is taken from each of them.’ This is weak. The oath deals with property and suspicion in the qasamah, and it does not apply here. The witnesses must be male since He says, ‘minkum’, and there is no disagreement in the Community about that, and they must be of good character because Allah stipulates
good character in sales and retraction, and this is a greater matter so it is more fitting here. This is part of applying the general to the restricted in evidence as mentioned in the fundamental principles of fiqh. They cannot be dhimm_ī_s, although judgment can be made against dhimm_ī_s. That will be discussed in al-Mā’idah. Abū Ḥanīfah added that ‘four of you’ is about the husband when he is one of the witnesses in slander and does not carry out the li‘ān. This will be
explained in an-Nūr.
four of you must be witnesses against them.
This means four Muslims. Allah requires four witnesses to fornication in order to make it hard for the claimant and to veil people. Requiring four reputable witnesses to fornication is a firm ruling in both the Gospel and the Qur’an. Allah says: ‘But those who make accusations against chaste women and then do not produce four witnesses: flog them with eighty lashes.’ (24:4) Here He mentions four. Abū Dāwūd reports from Jābir ibn ‘ Abdullāh: ‘The Jews brought a man and woman of theirs who had committed fornication. The Prophet g said, “Fetch me the most knowledgeable two men among you.” They brought him the sons of Ṣūriyā and he asked, “What do
you find in the Torah about the business of these two?” They said,“We find in the Torah that if four testify that they saw his penis in her vagina like a stick in a kohl bottle, then they are stoned.” He asked, “What keeps you from stoning them?” They replied, “Our authority has gone and we dislike killing.” So the Messenger of Allah
g summoned the witnesses and they came and testified that they saw his penis in her vagina like a stick in a kohl bottle, and the Messenger of Allah g commanded that they be stoned.’ Some people say , ‘The witnesses in fornication are four so that there are two witnesses against each of the two parties, as is the case in all rights, since a right is taken from each of them.’ This is weak. The oath deals with property and suspicion in the qasamah, and it does not apply here. The witnesses must be male since He says, ‘minkum’, and there is no disagreement in the Community about that, and they must be of good character because Allah stipulates good character in sales and retraction, and this is a greater matter so it is more fitting here. This is part of applying the general to the restricted in evidence as mentioned in the fundamental principles of fiqh. They cannot be dhimmīs, although judgment can be made against dhimmīs. That will be discussed in al-Mā’idah. Abū Ḥanīfah added that ‘four of you’ is about the husband when he is one of the witnesses in slander and does not carry out the li‘ān. This will be explained in an-Nūr.
If they bear witness, detain them in their homes
This was the first of the punishments for fornication. It was at the beginning of Islam. ‘Ubādah ibn aṣ-Ṣāmit, al-Ḥasan and Mujāhid said that. That lasted until it was abrogated by the punishment after it and then that was abrogated by the āyah in an-Nūr and stoning for someone previously married. One group said that the corporal
punishment was first and then was abrogated by detaining but the order in recitation is different. Ibn Fūrak mentioned that. Detaining used to be in houses at the beginning of Islam before there were a lot of criminals. When they were a lot and their strength was feared, a prison was constructed for them. Ibn al-‘ Arabī said that.
Scholars disagree about whether prison is a ḥadd punishment or threatening with a ḥadd. One position is that it is threatening a ḥadd and the second that that is an actual hadd. Ibn ‘ Abbās and al-Ḥasan said that. Ibn Zayd said that they were forbidden to marry until they died as a punishment for them when they had unlawful sexual intercourse. This indicates that it was a ḥadd punishment and indeed more severe. However, that ruling ended with the punishment prescribed in the other āyah, according to the difference in the two interpretations about which was first. Both had a term in the words of the Prophet g in the hadith of ‘Ubādah ibn aṣ-Ṣāmit: ‘Take from me. Take from me. Allah has made a way for them: a hundred lashes and exile for a year for a virgin and a hundred lashes and stoning for someone previously married.’ This is like Allah’s words: ‘Fulfil the fast until the night appears.’ (2:187) When night comes, the ruling of fasting is removed; it is not abrogated. This is what is stated
by accurate later scholars from among those who study fundamentals. Abrogation occurs when there are two contradictory positions which cannot be combined. It is possible to combine imprisonment and ignominy , and flogging and stoning. Some scholars said that abuse and ignominy remain with flogging because they are not contradictory and can both be combined against the same person. There is consensus that imprisonment is abrogated. It is permissible to apply abrogation to the like of it. Allah knows best.
Allah ordains another procedure for their case.
In this sūrah, Allah mentions being good to women and giving them their dowries and He also mentions their inheritance together with that of the men. Then He mentions being harsh to them in the case of any fornication they may commit of so that it might not be imagined that a woman be allowed to be lax where chasteness is
concerned. Allātī is the plural of allatī and it is an undefined feminine noun which is definite. It is not permitted to remove the alif-lām from it to
make it indefinite and it is only complete when connected. As we already mentioned, it has three dialectical forms and a plural: allāti without the yā’ but with the kasrah, allā’ī with a hamzah and keeping the yā’, and allā with the hamzah elided. When you make the plural plural, you use allawātī for allāti, allawā’ī for allā’ī. It is related from them as allawāti without the yā’ but with the kasrah. Ibn ash-Shajarī said that. [POEMS WITH FURTHER GRAMMATICAL EXAMPLES] Fāḥishah here means fornication. Faḥishah is an ugly action, and it is a verbal noun like ‘āqibah and ‘āfīyah. Ibn Mas‘ūd recited ‘bi-l-fāḥishati’. ‘Your women’ means Muslim women, not those related by lineage. It explains the state of the believing women. The same usage is seen in 2:282. That is because an unbelieving woman might be connected
to women of the Muslims by lineage but would not not be subject to this ruling. four of you must be witnesses against them.
This means four Muslims. Allah requires four witnesses to 346 fornication in order to make it hard for the claimant and to veil people. Requiring four reputable witnesses to fornication is a firm ruling in both the Gospel and the Qur’an. Allah says: ‘But those who make accusations against chaste women and then do not produce four witnesses: flog them with eighty lashes.’ (24:4) Here He mentions four. Abū Dāwūd reports from Jābir ibn ‘ Abdullāh: ‘The Jews brought a man and woman of theirs who had committed fornication. The Prophet g said, “Fetch me the most knowledgeable two men among you.” They brought him the sons of Ṣūriyā and he asked, “What do
you find in the Torah about the business of these two?” They said, “We find in the Torah that if four testify that they saw his penis in her vagina like a stick in a kohl bottle, then they are stoned.” He asked, “What keeps you from stoning them?” They replied, “Our authority has gone and we dislike killing.” So the Messenger of Allah
g summoned the witnesses and they came and testified that they saw his penis in her vagina like a stick in a kohl bottle, and the Messenger of Allah g commanded that they be stoned.’ Some people say , ‘The witnesses in fornication are four so that there are two witnesses against each of the two parties, as is the case in all rights, since a right is taken from each of them.’ This is weak. The oath deals with property and suspicion in the qasamah, and it does not apply here. The witnesses must be male since He says, ‘minkum’, and there is no disagreement in the Community about that, and they must be of good character because Allah stipulates
good character in sales and retraction, and this is a greater matter so it is more fitting here. This is part of applying the general to the restricted in evidence as mentioned in the fundamental principles of fiqh. They cannot be dhimm_ī_s, although judgment can be made against dhimm_ī_s. That will be discussed in al-Mā’idah. Abū Ḥanīfah added that ‘four of you’ is about the husband when he is one of the witnesses in slander and does not carry out the li‘ān. This will be
explained in an-Nūr.
four of you must be witnesses against them.
This means four Muslims. Allah requires four witnesses to fornication in order to make it hard for the claimant and to veil people. Requiring four reputable witnesses to fornication is a firm ruling in both the Gospel and the Qur’an. Allah says: ‘But those who make accusations against chaste women and then do not produce four witnesses: flog them with eighty lashes.’ (24:4) Here He mentions four. Abū Dāwūd reports from Jābir ibn ‘ Abdullāh: ‘The Jews brought a man and woman of theirs who had committed fornication. The Prophet g said, “Fetch me the most knowledgeable two men among you.” They brought him the sons of Ṣūriyā and he asked, “What do
you find in the Torah about the business of these two?” They said,“We find in the Torah that if four testify that they saw his penis in her vagina like a stick in a kohl bottle, then they are stoned.” He asked, “What keeps you from stoning them?” They replied, “Our authority has gone and we dislike killing.” So the Messenger of Allah
g summoned the witnesses and they came and testified that they saw his penis in her vagina like a stick in a kohl bottle, and the Messenger of Allah g commanded that they be stoned.’ Some people say , ‘The witnesses in fornication are four so that there are two witnesses against each of the two parties, as is the case in all rights, since a right is taken from each of them.’ This is weak. The oath deals with property and suspicion in the qasamah, and it does not apply here. The witnesses must be male since He says, ‘minkum’, and there is no disagreement in the Community about that, and they must be of good character because Allah stipulates good character in sales and retraction, and this is a greater matter so it is more fitting here. This is part of applying the general to the restricted in evidence as mentioned in the fundamental principles of fiqh. They cannot be dhimmīs, although judgment can be made against dhimmīs. That will be discussed in al-Mā’idah. Abū Ḥanīfah added that ‘four of you’ is about the husband when he is one of the witnesses in slander and does not carry out the li‘ān. This will be explained in an-Nūr.
If they bear witness, detain them in their homes
This was the first of the punishments for fornication. It was at the beginning of Islam. ‘Ubādah ibn aṣ-Ṣāmit, al-Ḥasan and Mujāhid said that. That lasted until it was abrogated by the punishment after it and then that was abrogated by the āyah in an-Nūr and stoning for someone previously married. One group said that the corporal
punishment was first and then was abrogated by detaining but the order in recitation is different. Ibn Fūrak mentioned that. Detaining used to be in houses at the beginning of Islam before there were a lot of criminals. When they were a lot and their strength was feared, a prison was constructed for them. Ibn al-‘ Arabī said that.
Scholars disagree about whether prison is a ḥadd punishment or threatening with a ḥadd. One position is that it is threatening a ḥadd and the second that that is an actual hadd. Ibn ‘ Abbās and al-Ḥasan said that. Ibn Zayd said that they were forbidden to marry until they died as a punishment for them when they had unlawful sexual intercourse. This indicates that it was a ḥadd punishment and indeed more severe. However, that ruling ended with the punishment prescribed in the other āyah, according to the difference in the two interpretations about which was first. Both had a term in the words of the Prophet g in the hadith of ‘Ubādah ibn aṣ-Ṣāmit: ‘Take from me. Take from me. Allah has made a way for them: a hundred lashes and exile for a year for a virgin and a hundred lashes and stoning for someone previously married.’ This is like Allah’s words: ‘Fulfil the fast until the night appears.’ (2:187) When night comes, the ruling of fasting is removed; it is not abrogated. This is what is stated
by accurate later scholars from among those who study fundamentals. Abrogation occurs when there are two contradictory positions which cannot be combined. It is possible to combine imprisonment and ignominy , and flogging and stoning. Some scholars said that abuse and ignominy remain with flogging because they are not contradictory and can both be combined against the same person. There is consensus that imprisonment is abrogated. It is permissible to apply abrogation to the like of it. Allah knows best.
Why do some Muslim Democrats ENDORSE TRUMP in Minnesota? Are Democrats taking Arab and Muslim votes for granted?
ReplyQuestions • Tyler posted a question • 1 users followed • 0 replies • 121 views • 2024-11-06 20:47
Every Muslim living in USA must vote. Please do not vote for anyone in favor of genocide and injustices in the wold.
Opinion • Tyler posted the article • 0 comments • 65 views • 2024-11-06 20:42
Every Muslim living in USA must vote. Please do not vote for anyone in favor of genocide and injustices in the wold. Your vote is like the drop of bird that washed to extinguish the fire in which Ibrahim was thrown or like the little money old lady wanted to buy yousaf with . view all
Every Muslim living in USA must vote. Please do not vote for anyone in favor of genocide and injustices in the wold. Your vote is like the drop of bird that washed to extinguish the fire in which Ibrahim was thrown or like the little money old lady wanted to buy yousaf with .
Australian ruling Labor Party Senator Fatima Payman said that the prime minister’s decision to indefinitely suspend her
News • jamila posted the article • 0 comments • 214 views • 2024-07-26 04:45
Australian ruling Labor Party Senator Fatima Payman said that the prime minister’s decision to indefinitely suspend her from the party’s caucus after supporting a motion in parliament to recognise a Palestinian state had left her in “exile.
view all
view all
Australian ruling Labor Party Senator Fatima Payman said that the prime minister’s decision to indefinitely suspend her from the party’s caucus after supporting a motion in parliament to recognise a Palestinian state had left her in “exile.
The Chinese government is trying to change the Eid customs, prayers and traditions by making Uyghurs consume food along with Chinese people
News • jamila posted the article • 2 comments • 190 views • 2024-07-26 04:41
The Chinese government is trying to change the Eid customs, prayers and traditions by making Uyghurs consume food along with Chinese people [and] adding Chinese elements to the Eid festivals, thereby removing the Muslim Eid elements.
On an important Muslim holiday last month, police and security officials in China’s far-western region of Xinjiang set up camps to keep an eye on Uyghurs, took Uyghurs to see communist-themed films, and visited Uyghur homes to make sure they weren’t practicing Muslim religious activities.
The moves around the Qurban Eid, also known as Eid al-Adha or the Feast of the Sacrifice, which fell on June 17 this year in Xinjiang — one of two official Muslim holidays in China — appeared to be attempts to undermine the observation of the Muslim holy day, outside experts said.
Chinese authorities are trying to weaken Uyghurs’ ethnic and religious identity and forge their loyalty to the Chinese state and the Communist Party, while maintaining security, the experts said.
“It looks like they are trying to Sinicize Eid,” said Erkin Ekrem, a professor at Hacettepe University in Ankara, Turkey, and vice president of the World Uyghur Congress.
“The Chinese government is trying to change the Eid customs, prayers and traditions [by] making Uyghurs consume food along with Chinese people [and] adding Chinese elements to the Eid festivals, thereby removing the Muslim Eid elements,” he added.
RELATED STORIES
China pushes ‘Sinicization of Islam’ in Xinjiang as Ramadan arrives
Most Uyghurs banned from praying on Islamic holiday, even in their homes
Chinese use Muslim holiday for propaganda purposes, celebrating with Uyghurs
A screen displays Chinese President Xi Jinping near a mosque in Kashgar, northwestern China's Xinjiang region, June 4, 2019. (AFPTV)
Before 2017, when the Chinese government started cracking down on religious activities in the predominantly Muslim region, men would observe the holiday by visiting mosques for special prayers, cooking meals, spending time with relatives and welcoming guests to their homes.
Since then, authorities have also forbidden Islamic dress for women, beards for men, and Muslim names for children. They have also prevented Uyghurs from fasting during the Islamic holy month of Ramadan and encouraged the consumption of pork and alcohol, which Islam forbids.
Chinese national consciousness
On the eve of Eid, Ma Xingrui, Communist Party secretary of Xinjiang, visited communities in Urumqi, the region’s capital, and asked residents to strengthen Chinese national consciousness and insist on the Sinicization of Islam.
Public security officers celebrated the holiday with Uyghurs and other ethnicities in Xinjiang and promoted “the common consciousness of the Chinese nation,” the Xinjiang Daily reported on June 19.
The Keriye County Public Security Bureau in Hotan invited teachers at area primary schools, students and parents on June 16 to participate in social activities at a police camp to “build strong Chinese national consciousness and celebrate Eid,” the report said.
On the same day, police in Qitai county in the Changji Hui Autonomous Prefecture invited Uyghur “relatives” with whom they had been paired up under a previous monitoring program to visit a museum to watch communist-themed films.
On June 17, members of the Public Security Bureau in the prefecture’s Manas county visited Uyghur homes and danced with residents, who had no choice but to join in, the news report said.
“The police showed their concern for the public by their actions and also planted the seeds of national unity deep in everyone’s hearts,” it said.
Assimilation policies
Henryk Szadziewski, director of research at the Uyghur Human Rights Project, said public security agents interfere in Muslim holidays like Eid al-Adha to push assimilationist policies in Xinjiang.
Uyghur identification with Turkic culture along with a belief in Islam and related social and political values are considered a threat because they are outside the control of the Chinese state, he told Radio Free Asia.
Attendees watch video of a Muslim praying during a government reception held for the Eid al-Fitr holiday in Beijing, China, May 13, 2021. (Ng Han Guan/AP)
“China’s policies are intended to weaken those kinds of affinities outside which are beyond the borders of China and to ensure Uyghurs allegiances are pinned to the Chinese state and, of course, the Chinese Communist Party,” Szadziewski said.
But the Chinese government separates Islam in China from Islam in the rest of the world, Erkin Ekrem of the World Uyghur Congress said.
“In China, the Sinicization of Islam is being carried out vigorously,” he told RFA. “They are trying to create a nation away from Islamic beliefs and customs.”
“Deemphasizing the religion adding in this secular Chinese national consciousness [is] meant to delink Eid al-Adha from its religious origin,” he said. “That is one of the aims here.”
Translated by RFA Uyghur. Edited by Roseanne Gerin and Malcolm Foster. view all
On an important Muslim holiday last month, police and security officials in China’s far-western region of Xinjiang set up camps to keep an eye on Uyghurs, took Uyghurs to see communist-themed films, and visited Uyghur homes to make sure they weren’t practicing Muslim religious activities.
The moves around the Qurban Eid, also known as Eid al-Adha or the Feast of the Sacrifice, which fell on June 17 this year in Xinjiang — one of two official Muslim holidays in China — appeared to be attempts to undermine the observation of the Muslim holy day, outside experts said.
Chinese authorities are trying to weaken Uyghurs’ ethnic and religious identity and forge their loyalty to the Chinese state and the Communist Party, while maintaining security, the experts said.
“It looks like they are trying to Sinicize Eid,” said Erkin Ekrem, a professor at Hacettepe University in Ankara, Turkey, and vice president of the World Uyghur Congress.
“The Chinese government is trying to change the Eid customs, prayers and traditions [by] making Uyghurs consume food along with Chinese people [and] adding Chinese elements to the Eid festivals, thereby removing the Muslim Eid elements,” he added.
RELATED STORIES
China pushes ‘Sinicization of Islam’ in Xinjiang as Ramadan arrives
Most Uyghurs banned from praying on Islamic holiday, even in their homes
Chinese use Muslim holiday for propaganda purposes, celebrating with Uyghurs
A screen displays Chinese President Xi Jinping near a mosque in Kashgar, northwestern China's Xinjiang region, June 4, 2019. (AFPTV)
Before 2017, when the Chinese government started cracking down on religious activities in the predominantly Muslim region, men would observe the holiday by visiting mosques for special prayers, cooking meals, spending time with relatives and welcoming guests to their homes.
Since then, authorities have also forbidden Islamic dress for women, beards for men, and Muslim names for children. They have also prevented Uyghurs from fasting during the Islamic holy month of Ramadan and encouraged the consumption of pork and alcohol, which Islam forbids.
Chinese national consciousness
On the eve of Eid, Ma Xingrui, Communist Party secretary of Xinjiang, visited communities in Urumqi, the region’s capital, and asked residents to strengthen Chinese national consciousness and insist on the Sinicization of Islam.
Public security officers celebrated the holiday with Uyghurs and other ethnicities in Xinjiang and promoted “the common consciousness of the Chinese nation,” the Xinjiang Daily reported on June 19.
The Keriye County Public Security Bureau in Hotan invited teachers at area primary schools, students and parents on June 16 to participate in social activities at a police camp to “build strong Chinese national consciousness and celebrate Eid,” the report said.
On the same day, police in Qitai county in the Changji Hui Autonomous Prefecture invited Uyghur “relatives” with whom they had been paired up under a previous monitoring program to visit a museum to watch communist-themed films.
On June 17, members of the Public Security Bureau in the prefecture’s Manas county visited Uyghur homes and danced with residents, who had no choice but to join in, the news report said.
“The police showed their concern for the public by their actions and also planted the seeds of national unity deep in everyone’s hearts,” it said.
Assimilation policies
Henryk Szadziewski, director of research at the Uyghur Human Rights Project, said public security agents interfere in Muslim holidays like Eid al-Adha to push assimilationist policies in Xinjiang.
Uyghur identification with Turkic culture along with a belief in Islam and related social and political values are considered a threat because they are outside the control of the Chinese state, he told Radio Free Asia.
Attendees watch video of a Muslim praying during a government reception held for the Eid al-Fitr holiday in Beijing, China, May 13, 2021. (Ng Han Guan/AP)
“China’s policies are intended to weaken those kinds of affinities outside which are beyond the borders of China and to ensure Uyghurs allegiances are pinned to the Chinese state and, of course, the Chinese Communist Party,” Szadziewski said.
But the Chinese government separates Islam in China from Islam in the rest of the world, Erkin Ekrem of the World Uyghur Congress said.
“In China, the Sinicization of Islam is being carried out vigorously,” he told RFA. “They are trying to create a nation away from Islamic beliefs and customs.”
“Deemphasizing the religion adding in this secular Chinese national consciousness [is] meant to delink Eid al-Adha from its religious origin,” he said. “That is one of the aims here.”
Translated by RFA Uyghur. Edited by Roseanne Gerin and Malcolm Foster. view all
The Chinese government is trying to change the Eid customs, prayers and traditions by making Uyghurs consume food along with Chinese people [and] adding Chinese elements to the Eid festivals, thereby removing the Muslim Eid elements.
On an important Muslim holiday last month, police and security officials in China’s far-western region of Xinjiang set up camps to keep an eye on Uyghurs, took Uyghurs to see communist-themed films, and visited Uyghur homes to make sure they weren’t practicing Muslim religious activities.
The moves around the Qurban Eid, also known as Eid al-Adha or the Feast of the Sacrifice, which fell on June 17 this year in Xinjiang — one of two official Muslim holidays in China — appeared to be attempts to undermine the observation of the Muslim holy day, outside experts said.
Chinese authorities are trying to weaken Uyghurs’ ethnic and religious identity and forge their loyalty to the Chinese state and the Communist Party, while maintaining security, the experts said.
“It looks like they are trying to Sinicize Eid,” said Erkin Ekrem, a professor at Hacettepe University in Ankara, Turkey, and vice president of the World Uyghur Congress.
“The Chinese government is trying to change the Eid customs, prayers and traditions [by] making Uyghurs consume food along with Chinese people [and] adding Chinese elements to the Eid festivals, thereby removing the Muslim Eid elements,” he added.
RELATED STORIES
China pushes ‘Sinicization of Islam’ in Xinjiang as Ramadan arrives
Most Uyghurs banned from praying on Islamic holiday, even in their homes
Chinese use Muslim holiday for propaganda purposes, celebrating with Uyghurs
A screen displays Chinese President Xi Jinping near a mosque in Kashgar, northwestern China's Xinjiang region, June 4, 2019. (AFPTV)
Before 2017, when the Chinese government started cracking down on religious activities in the predominantly Muslim region, men would observe the holiday by visiting mosques for special prayers, cooking meals, spending time with relatives and welcoming guests to their homes.
Since then, authorities have also forbidden Islamic dress for women, beards for men, and Muslim names for children. They have also prevented Uyghurs from fasting during the Islamic holy month of Ramadan and encouraged the consumption of pork and alcohol, which Islam forbids.
Chinese national consciousness
On the eve of Eid, Ma Xingrui, Communist Party secretary of Xinjiang, visited communities in Urumqi, the region’s capital, and asked residents to strengthen Chinese national consciousness and insist on the Sinicization of Islam.
Public security officers celebrated the holiday with Uyghurs and other ethnicities in Xinjiang and promoted “the common consciousness of the Chinese nation,” the Xinjiang Daily reported on June 19.
The Keriye County Public Security Bureau in Hotan invited teachers at area primary schools, students and parents on June 16 to participate in social activities at a police camp to “build strong Chinese national consciousness and celebrate Eid,” the report said.
On the same day, police in Qitai county in the Changji Hui Autonomous Prefecture invited Uyghur “relatives” with whom they had been paired up under a previous monitoring program to visit a museum to watch communist-themed films.
On June 17, members of the Public Security Bureau in the prefecture’s Manas county visited Uyghur homes and danced with residents, who had no choice but to join in, the news report said.
“The police showed their concern for the public by their actions and also planted the seeds of national unity deep in everyone’s hearts,” it said.
Assimilation policies
Henryk Szadziewski, director of research at the Uyghur Human Rights Project, said public security agents interfere in Muslim holidays like Eid al-Adha to push assimilationist policies in Xinjiang.
Uyghur identification with Turkic culture along with a belief in Islam and related social and political values are considered a threat because they are outside the control of the Chinese state, he told Radio Free Asia.
Attendees watch video of a Muslim praying during a government reception held for the Eid al-Fitr holiday in Beijing, China, May 13, 2021. (Ng Han Guan/AP)
“China’s policies are intended to weaken those kinds of affinities outside which are beyond the borders of China and to ensure Uyghurs allegiances are pinned to the Chinese state and, of course, the Chinese Communist Party,” Szadziewski said.
But the Chinese government separates Islam in China from Islam in the rest of the world, Erkin Ekrem of the World Uyghur Congress said.
“In China, the Sinicization of Islam is being carried out vigorously,” he told RFA. “They are trying to create a nation away from Islamic beliefs and customs.”
“Deemphasizing the religion adding in this secular Chinese national consciousness [is] meant to delink Eid al-Adha from its religious origin,” he said. “That is one of the aims here.”
Translated by RFA Uyghur. Edited by Roseanne Gerin and Malcolm Foster.
On an important Muslim holiday last month, police and security officials in China’s far-western region of Xinjiang set up camps to keep an eye on Uyghurs, took Uyghurs to see communist-themed films, and visited Uyghur homes to make sure they weren’t practicing Muslim religious activities.
The moves around the Qurban Eid, also known as Eid al-Adha or the Feast of the Sacrifice, which fell on June 17 this year in Xinjiang — one of two official Muslim holidays in China — appeared to be attempts to undermine the observation of the Muslim holy day, outside experts said.
Chinese authorities are trying to weaken Uyghurs’ ethnic and religious identity and forge their loyalty to the Chinese state and the Communist Party, while maintaining security, the experts said.
“It looks like they are trying to Sinicize Eid,” said Erkin Ekrem, a professor at Hacettepe University in Ankara, Turkey, and vice president of the World Uyghur Congress.
“The Chinese government is trying to change the Eid customs, prayers and traditions [by] making Uyghurs consume food along with Chinese people [and] adding Chinese elements to the Eid festivals, thereby removing the Muslim Eid elements,” he added.
RELATED STORIES
China pushes ‘Sinicization of Islam’ in Xinjiang as Ramadan arrives
Most Uyghurs banned from praying on Islamic holiday, even in their homes
Chinese use Muslim holiday for propaganda purposes, celebrating with Uyghurs
A screen displays Chinese President Xi Jinping near a mosque in Kashgar, northwestern China's Xinjiang region, June 4, 2019. (AFPTV)
Before 2017, when the Chinese government started cracking down on religious activities in the predominantly Muslim region, men would observe the holiday by visiting mosques for special prayers, cooking meals, spending time with relatives and welcoming guests to their homes.
Since then, authorities have also forbidden Islamic dress for women, beards for men, and Muslim names for children. They have also prevented Uyghurs from fasting during the Islamic holy month of Ramadan and encouraged the consumption of pork and alcohol, which Islam forbids.
Chinese national consciousness
On the eve of Eid, Ma Xingrui, Communist Party secretary of Xinjiang, visited communities in Urumqi, the region’s capital, and asked residents to strengthen Chinese national consciousness and insist on the Sinicization of Islam.
Public security officers celebrated the holiday with Uyghurs and other ethnicities in Xinjiang and promoted “the common consciousness of the Chinese nation,” the Xinjiang Daily reported on June 19.
The Keriye County Public Security Bureau in Hotan invited teachers at area primary schools, students and parents on June 16 to participate in social activities at a police camp to “build strong Chinese national consciousness and celebrate Eid,” the report said.
On the same day, police in Qitai county in the Changji Hui Autonomous Prefecture invited Uyghur “relatives” with whom they had been paired up under a previous monitoring program to visit a museum to watch communist-themed films.
On June 17, members of the Public Security Bureau in the prefecture’s Manas county visited Uyghur homes and danced with residents, who had no choice but to join in, the news report said.
“The police showed their concern for the public by their actions and also planted the seeds of national unity deep in everyone’s hearts,” it said.
Assimilation policies
Henryk Szadziewski, director of research at the Uyghur Human Rights Project, said public security agents interfere in Muslim holidays like Eid al-Adha to push assimilationist policies in Xinjiang.
Uyghur identification with Turkic culture along with a belief in Islam and related social and political values are considered a threat because they are outside the control of the Chinese state, he told Radio Free Asia.
Attendees watch video of a Muslim praying during a government reception held for the Eid al-Fitr holiday in Beijing, China, May 13, 2021. (Ng Han Guan/AP)
“China’s policies are intended to weaken those kinds of affinities outside which are beyond the borders of China and to ensure Uyghurs allegiances are pinned to the Chinese state and, of course, the Chinese Communist Party,” Szadziewski said.
But the Chinese government separates Islam in China from Islam in the rest of the world, Erkin Ekrem of the World Uyghur Congress said.
“In China, the Sinicization of Islam is being carried out vigorously,” he told RFA. “They are trying to create a nation away from Islamic beliefs and customs.”
“Deemphasizing the religion adding in this secular Chinese national consciousness [is] meant to delink Eid al-Adha from its religious origin,” he said. “That is one of the aims here.”
Translated by RFA Uyghur. Edited by Roseanne Gerin and Malcolm Foster.
Humans are ever inclined to selfishness.But if you are gracious and mindful of Allah, surely Allah is All-Aware of what you do.
Quran • jamila posted the article • 0 comments • 185 views • 2024-07-26 04:36
If a woman fears indifference or neglect from her husband, there is no blame on either of them if they seek fair settlement, which is best. Humans are ever inclined to selfishness.But if you are gracious and mindful of Allah, surely Allah is All-Aware of what you do.(4:128) view all
If a woman fears indifference or neglect from her husband, there is no blame on either of them if they seek fair settlement, which is best. Humans are ever inclined to selfishness.But if you are gracious and mindful of Allah, surely Allah is All-Aware of what you do.(4:128)
US Rep. Becca Balint:"I vehemently object to Prime Minister when his failed leadership has brought so much death and destruction to Palestinians and Israelis."
Articles • jamila posted the article • 0 comments • 156 views • 2024-07-26 04:34
I will not be attending Netanyahu’s address and will instead join families of the hostages taken in the October 7 attack. I vehemently object to giving the Prime Minister a platform when his failed leadership has brought so much death and destruction to Palestinians and Israelis.
view all
view all
I will not be attending Netanyahu’s address and will instead join families of the hostages taken in the October 7 attack. I vehemently object to giving the Prime Minister a platform when his failed leadership has brought so much death and destruction to Palestinians and Israelis.
US Congressman Greg Casar:"I'm boycotting Netanyahu’s address. We need Netanyahu to stop bombing Gaza & secure a ceasefire deal so the hostages can come home. "
News • jamila posted the article • 0 comments • 202 views • 2024-07-26 04:30
Today, I'm boycotting Netanyahu’s address. We don’t need a PR stunt — we need Netanyahu to stop bombing Gaza & secure a ceasefire deal so the hostages can come home. The U.S. must stop unconditional military aid & work toward a long-term peace for Israelis and Palestinians.
view all
view all
Today, I'm boycotting Netanyahu’s address. We don’t need a PR stunt — we need Netanyahu to stop bombing Gaza & secure a ceasefire deal so the hostages can come home. The U.S. must stop unconditional military aid & work toward a long-term peace for Israelis and Palestinians.
Happening right now in Washington, D.C. Massive crowds are marching to demand the arrest of war criminal Benjamin Netanyahu.
News • jamila posted the article • 0 comments • 197 views • 2024-07-26 04:26
Netanyahu Wanted!
Netanyahu Wanted in Washington, DC!!
Netanyahu Wanted By The Killed Innocents!!!
Happening right now in Washington, D.C. Massive crowds are marching to demand the arrest of war criminal Benjamin Netanyahu.
view all
Netanyahu Wanted in Washington, DC!!
Netanyahu Wanted By The Killed Innocents!!!
Happening right now in Washington, D.C. Massive crowds are marching to demand the arrest of war criminal Benjamin Netanyahu.
view all
Netanyahu Wanted!
Netanyahu Wanted in Washington, DC!!
Netanyahu Wanted By The Killed Innocents!!!
Happening right now in Washington, D.C. Massive crowds are marching to demand the arrest of war criminal Benjamin Netanyahu.
Netanyahu Wanted in Washington, DC!!
Netanyahu Wanted By The Killed Innocents!!!
Happening right now in Washington, D.C. Massive crowds are marching to demand the arrest of war criminal Benjamin Netanyahu.
“Congress should not be inviting Netanyahu, a war criminal, to a joint session.” - US Senator Bernie Sanders
News • jamila posted the article • 0 comments • 174 views • 2024-07-26 04:24
“I hope that my colleagues who attend Mr. Netanyahu’s remarks remember this as they rise, time and time again, to give him a standing ovation: as a result of Israeli restrictions on humanitarian aid, children, women, innocent people in Gaza are now starving to death” -
@SenSanders
view all
@SenSanders
view all
“I hope that my colleagues who attend Mr. Netanyahu’s remarks remember this as they rise, time and time again, to give him a standing ovation: as a result of Israeli restrictions on humanitarian aid, children, women, innocent people in Gaza are now starving to death” -
@SenSanders
@SenSanders
“Netanyahu is a war criminal. It’s a shame he is addressing our Congress. Our tax dollars should not be spent on killing children.” —Congressman Jamaal Bowman
Articles • jamila posted the article • 0 comments • 175 views • 2024-07-26 04:20
“Netanyahu is a war criminal. It’s a shame he is addressing our Congress. Our tax dollars should not be spent on killing children.” —Congressman Jamaal Bowman
view all
view all
“Netanyahu is a war criminal. It’s a shame he is addressing our Congress. Our tax dollars should not be spent on killing children.” —Congressman Jamaal Bowman
Islamic Unity & Cultural Center in New York. Around 20000 Bosniak Muslim from Montenegro living in New York.
Others • davidlo posted the article • 0 comments • 367 views • 2024-04-15 10:59
Islamic Unity & Cultural Center in New York. Around 20000 Bosniak Muslim from Montenegro living in New York.
view all
view all
Islamic Unity & Cultural Center in New York. Around 20000 Bosniak Muslim from Montenegro living in New York.
What’s happening in Gaza now is the last straw for so many of us. People are sick and tired of being abused by the political system
News • olke posted the article • 0 comments • 375 views • 2024-02-08 05:10
Dr. Jill Stein
What’s happening in Gaza now is the last straw for so many of us. People are sick and tired of being abused by the political system, and no one is more outraged than Muslim and Arab Americans. It's time for all of us to claim our power and demand more from our democracy. It's time to light that spark for change.
view all
What’s happening in Gaza now is the last straw for so many of us. People are sick and tired of being abused by the political system, and no one is more outraged than Muslim and Arab Americans. It's time for all of us to claim our power and demand more from our democracy. It's time to light that spark for change.
view all
Dr. Jill Stein
What’s happening in Gaza now is the last straw for so many of us. People are sick and tired of being abused by the political system, and no one is more outraged than Muslim and Arab Americans. It's time for all of us to claim our power and demand more from our democracy. It's time to light that spark for change.