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Al-Qur’an: Suratul Qiyaamah 1-15

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Translation

In the Name of Allah, the Most Compassionate, the Most Merciful 1. I swear by the Day of Resurrection

2. And I swear by the self-reproaching soul [to the certainty of

resurrection].

3. Does man think that We will not assemble his bones?

4. Yes. [We are] Able [even] to proportion his fingertips.

5. But man desires to continue in sin.

6. He asks, "When is the Day of Resurrection?”

7. So when vision is dazzled

8. And the moon darkens

9. And the sun and the moon are joined,

10. Man will say on that Day, “Where is the [place of] escape?”

11. No! There is no refuge.

12. To your Lord, that Day, is the [place of] permanence.

13. Man will be informed that Day of what he sent ahead and

kept back.

14. Rather, man, against himself, will be a witness,

15. Even if he presents his excuses.

Sahih Int’l translation

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Preamble

This is a Makkan Surah. It contains 40 aayaats or verses

Naming: It was named according to its content revolving

around the Day of Resurrection stressing it importance

and refuting the claims of those who denied it reality.

Relationship with the preceding Surah: It relates to

what precedes it because both emphasize on the events

of the Day of resurrection. This surah reveals facts that

establish the occurrence of this Day.

What the surah encompasses:

o Like other Makkan surahs, it establishes the

realities of the Day of Resurrection

o Describes events of that Day

o The parting of souls, a pre-occurrence of the Day

o The origin of soul

o Refutation to those who deny the Day

o Signs of the Day

o The miraculous uniqueness of the fingerprint

o The assurance of the occurrences of the Day

o The assurance to preserve the Qur’an

o The description of the two groups: those who

will be doomed and those who will be saved

o The ease of re-creation over the first creation

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Title:

The title chosen for these first fifteen verses by Dr. Wahbatu

Zuhaili in his Tafseer al-Muneer was: ( لمعاد وعالئمهإثبات البعث وا )-

The Establishment of Resurrection and the Promises and its

Signs

Cause of revelation

It was reported in Al-Ba’rul-Muheet Vol.8/Pg.384 that Abu Jahl

once asked the people disapprovingly: Did Muhammad assert

that the bones will be resurrected after it was rotten and

decomposed? So Allah revealed the verses 3 & 4 as a rational

response to his logical assumption.

Explanations:

1. Allah swore with the Day of Resurrection to establish its

significance and call attention to events of the Day. It is

only Allah who has the right to swear with other than

Himself.

2. He also swore with the self-reproaching soul since this is

the type of soul that is most affected, under this topic.

3. Self-reproaching soul is a soul of the believer that

struggles between obedience and sins. A reminder of

resurrection and accountability will be most beneficial

for it to work towards righteousness and away from sins.

The two other types of souls were: (1) Nafs al-

Mutma`inna (the Soul at Peace); (2) Nafs al-Ammara

Bissu' (The Soul which Commands).

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4. Skeleton is the framework that determines the shape of

the body. Ability to reconstitute the bones to form the

skeleton is an appropriate fact to establish re-creation.

5. Allah further informed that He will re-create man

perfectly to every minute detail.

6. The fingerprint is unique to each individual from the

time of the first man, but not until recent that we were

able to appreciate this fact through scientific analysis.

Therefore, we were more responsible to appreciate the

might of Allah over re-creation.

7. Allah also affirms that denial of the Day of Resurrection

is no more than an excuse for man to continue in his

disobedience to Allah.

8. Also, disbelievers looked at the long period between

themselves and their ancestors and what seemed to

them as perpetual warnings of the messengers from the

time of old made them deny the resurrection.

9. The events of the Day of Resurrection were described

vividly with tones that demand attention.

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Hadith: Al-Murooqobah (God Consciousness)

، »عن أنس رضي الله عنه، قال: إنكم لت عملون أعمالاها على عر، إن كنا لن عد هي أدق في أعينكم من الش

قال «عهد النبي صلى اهلل عليه وسلم من الموبقات «ي عني بذلك المهلكات »و عبد الله: أب

Anas (May Allah be pleased with him) said: You

indulge in (bad) actions which are more

insignificant to you than a hair while we

considered them at the time of Messenger of

Allah (PBUH) to be great destroying sins.

(Sahih Bukhari no. 6942)

Notes:

Careful examination shows that this hadith was narrated by a

Sahaabi (Anas ibn Maalik). This is acceptable since it conforms

with one of the following criteria of determining the

authenticity of an hadith (1) Statement of the prophet

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(sallallahu alayhi wasalam) (2) its actions (3) what he asserted

or approved (4) his description, actual or deductible, from his

words or actions, while awake or asleep (4) what was reliably

attributed to a sahaabi or a taabihi in sayings or actions.

This hadith met with the fourth condition. The hadith is also

found in the most authentic hadith book of reference.

Mufradaat (Vocabulary)

Addaku: in the superlative form to indicate the level of

negligence

Mina sha’r: in the comparative form, compared to a strand of

hair to show the high level of insignificance associated.

Mu’biqoot: it means mu’likaat (what destroys)

Another hadith that conveyed similar meaning

قال سهل بن سعد عن الذنوب كقوم نزلوا في بطن واد ومحقرات إياكم ه وسلم صلى اهلل علي قال رسول اهلل

الذنوب متى يؤخذ بها ت محقرا فجاء ذا بعود وجاء ذا بعود حتى أنضجوا خبزتهم وإن صاحبها تهلكه

Sahl ibn Sa’d narrated that Allah's Messenger (salallahu alaihi

wasallam) said: “Beware of sins which are treated as being minor,

just like a people who encamp in the centre of a valley, so someone

brings a stick of firewood and someone else brings a stick until they

are, therefore, able to bake their bread. Likewise, sins which are

treated as being minor, and for which the person is taken to account,

will destroy him.”

(Ahmad no. 21742)

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قال لها يا عائشة إياك ومحقرات -صلى اهلل عليه وسلم -عن عائشة " أن النبي االذنوب فإن لها من اهلل طالب

The prophet said to Aisha: Be wary of sins that were considered to be

minor because there enough to be accounted for

(Sahih ibn Hibbaan)

Importance

The overall importance of this hadith is its message of awareness on constant re-evaluation and the superiority of the sahabah with their high level of moral alertness.

Title

An appropriate title for this hadith may be summarized as: The Dangers in Qualitative Selection of Sins

Message

To constantly guard the limits of Allah. Man must always be

carefully conscious of his sayings, actions and intentions to

avert regret and the associated bitter consequences.

Imam ibn Qayyim Al-Jawziyyah in his book madaariju saalikin

said: A man will be consciously aware when he constantly works

with the information that the two recording angels are always

present with him.

A saying from the English: “Every human goes mad for five

seconds” was a conclusion of their observations on the

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craziness demonstrated in their secular societies. This is an

uncommon observation from the societies governed by the

Islamic Godly principles and moral ideals.

Fruits of Muraqoba

One who constantly employs this practice will enjoy:

Constant state of alertness and awareness

Immunity against major mistakes

Joy of calmness from the state of non-regret

Those who avoid the major sins and immoralities, only [committing]

slight ones. Indeed, your Lord is vast in forgiveness. He was most

knowing of you when He produced you from the earth and when you

were fetuses in the wombs of your mothers. So do not claim yourselves

to be pure; He is most knowing of who fears Him.

(Surat-un-Najm 32)

A lesson from our invention

A case study of a supermarket with a vivid inscription on it

entrance gate that CCTV cameras were installed in every

corner. Will any intelligent individual who enters for shopping

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dare to hide any item? The answer is an obvious NO. Same

applies to the one who constantly take heed from admonitions

and guard against the limit of Allah; he will never be victim of a

sin or mistake that will cause him hell.

Abu Ayuub Al-Ansari said: A man may engage in major

righteous deeds and feel comfortable and excited with that

until he neglects and looks down on minor deeds. This will leave

his required major deeds unguarded from corruption until he is

condemned to punishment with Allah; surely, superogatory and

minor deeds are guards for the obligatory major ones. Also, a

man may engage in minor sins but with consciousness that

makes him to assess and amend constantly until he was guarded

and saved from major sins.

A man who constantly assesses himself will notice his

deficiencies in the negligence of superogatory acts of worship

and make amends before the obligatory ones are affected.

Qur’anic truth

لله غفور حليم واعلموا أن الله ي علم ما ف أن فسكم فاحذروه واعلموا أن ا … … and know that Allâh knows what is In Your minds, so fear Him. and

know that Allâh is Oft-Forgiving, Most Forbearing.

(Surat-ul-Baqorah Q2:235)

…واتقني الله إن الله كان على كل شيء شهيدا… and keep Your duty to Allâh. Verily, Allâh is ever All­Witness over

everything.

(Surat-ul-Ahzab Q33:55)

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It is He who created the heavens and earth in six days and then

established Himself above the Throne. He knows what penetrates into

the earth and what emerges from it and what descends from the

heaven and what ascends therein; and He is with you wherever you

are. And Allah, of what you do, is Seeing.

(Surat-ul-Hadid Q57:4)

Does he not know that Allah sees?

(Suratul ‘Alaq 14)

And be patient, [O Muhammad], for the decision of your Lord, for

indeed, you are in Our eyes. And exalt [ Allah ] with praise of your

Lord when you arise.

(Surat-ut-Tuur 48)

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and warn them (O Muhammad) of the Day that is drawing near (i.e.

the Day of Resurrection), when the hearts will be choking the throats,

and they can neither return them (hearts) to their chests nor can they

throw them out. There will be no friend, nor an intercessor for the

wrong-doers, who could be given heed to.

Allâh knows the fraud of the eyes, and All that the breasts conceal.

(Surat-ul-Ghaafir 18-19)

Junaid was a sufi sheikh, he said: one who constantly watches

over his deeds will be disturbed after he realizes his misdeeds

even if only in one minute.

Tha’labah was a sahabi who was sent on an errand by the

prophet, one day while urinating he caught a glance of a

woman taking a bath, but instead of turning his sight away

immediately to absolve himself from the sin with the excuse of

an unintentional first glance he rather fixed his glance for a

while before retracting. This was a cause of regret for him until

his death, he wept bitterly until he passed away on the journey.

Ibrahim kawaas said: This murooqobah means to surrender

one’s hidden and open actions to Allah’s commandments.

Faces of murooqobah

1. To constantly guard the known limits of Allah.

2. To be dutiful to Allah and fulfill his commandments.

3. To strive against belittling acts of worship and avoid

negligence in them. Anas ibn Malik said: No one will be

absent from the congregation of solat in the lifetime of

the prophet except a known hypocrite or those

exempted on excuse of their obvious incapacity.

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4. To avoid deceit in all relationships and transactions, no

matter what excuses we may be tempted to concoct.

5. Avoiding lies.

Lessons from the hadith

1. The superiority of the sahabah over other generations

2. Indication showing significant decline of this Islamic

moral act of worship amongst we muslims of today

3. Not to belittle any of the commandments of Allah or the

instructions of the prophet.

4. Minor mistakes and sins will accumulate if this act of

worship is neglected

5. The significance of consciousness

6. Teaches how to relate and succeed according to the

dictates of Allah.

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Aqeedah: Ash-Shafa’ah (Intercession)

Outline

Meaning

Types

Assertion of the reality of intercession.

Refutation of false intercession.

Reasons for intercession.

Benefits of intercession.

Proofs of intercession.

Those who will intercede.

The story of intercession on the Day of Resurrection.

Definitions

Linguistically: The Arabic word Ash-Shafa’ah الشفاعة originated

from a root word لشفعا which means “even” or “dual”, it is the

opposite of odd or singular. This is because intercession is an

act that can only occur after an established duality.

Technically: It is the act of mediation through pleading. It is to

intervene in between two people through the process of

mediation while pleading in order to avert or limit some harm

from one party to the other.

One party will be powerful with the ability to punish or enforce

punishment while the other party is a sinful or powerless

individual or group to be interceded for.

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Intercession of the prophet

Intercession is of different types but the greatest of which is

the one granted to the prophet and will be the focus herein.

Types

Fictitious intercession

Established intercession

Refutations for the fictitious intercession

1. Expected intercession from false gods and saints: It is a

reality that those who believe and worship other gods,

goddess or demi-gods along with Allah expect that these

gods will intercede for them with Allah on the Day of

Judgment but Allah proved the case will be otherwise.

These gods and demi-gods may be an angel, a prophet, a

saint, animals or inanimate beings.

Unquestionably, for Allah is the pure religion. And those who take

only worship them that they may "We protectors besides Him [say],

Indeed, Allah will judge between bring us nearer to Allah in position."

them concerning that over which they differ. Indeed, Allah does not

guide he who is a liar and [confirmed] disbeliever. (Surat-uz-Zumar 3)

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Or have they taken other than Allah as intercessors? Say, "Even

though they do not possess [power over] anything, nor do they

reason?"

Say, "To Allah belongs [the right to allow] intercession entirely. To

Him belongs the dominion of the heavens and the earth. Then to Him

you will be returned."

)44-Zumar 43-uz-Surat(

So there will not benefit them the intercession of [any] intercessors.

(Surat-ul-Mudathir 48)

2. Fictitious due to incomplete conditions for valid

intercession: There are people who believed that

intercession from the prophets that they followed will

be automatically guaranteed.

Allah - there is no deity except Him, the Ever-Living, the Sustainer of

[all] existence. Neither drowsiness overtakes Him nor sleep. To Him

belongs whatever is in the heavens and whatever is on the earth. Who

is it that can intercede with Him except by His permission? He knows

what is [presently] before them and what will be after them, and they

encompass not a thing of His knowledge except for what He wills. His

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Kursi extends over the heavens and the earth, and their preservation

tires Him not. And He is the Most High, the Most Great.

Surat-ul-Baqarah 255 (Ayat-ul-Kursiy)

Conditions of a valid intercession

1. Permission from Allah (ref: Q2:255)

2. Allah must be pleased with both the intercessor and the

one interceded for

He knows what is [presently] before them and what will be after them,

and they cannot intercede except on behalf of one whom He was

pleased with. And they, from fear of Him, are apprehensive.

(S. Anbiya 28)

Levels of intercession on the Day of Resurrection

1. The intercession of Prophet Muhammad: This is the first

and the highest level of intercession on the Day of

Resurrection and it is exclusively for the prophet

Muhammad alone. the prophet will be given the

privilege to intercede for the following:

a. The general humankind from the first calamity

of the sun(see the story of intercession below)

b. Those whose their righteousness equal their

sins: The required standard is for the good deeds

to be weightier than the sins (Q101:6); but those

among the believers who maintained an

equilibrium between right and wrong deeds will

be given the advantage to benefit from the

intercession of the prophet if Allah wills.

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c. Those who will be saved from entering hell

before paradise: Some believers who have

committed sins that were enough to burn them in

hell will also benefit from the intercession. This

was because of their true sincerity and correct

believe. Their sins were only due to the effect of

coercion or temptations of their surroundings.

d. Intercession to increase the level of paradise:

The righteous believers who will be admitted into

the lower levels of paradise will desire for a

higher level and regret the restriction they

placed on righteous deed whilst alive. The

intercession of the prophet will take them some

levels higher.

e. Those who will enter paradise without

accountability:The prophet informed that some

group of seventy thousand among his ummah will

be admitted into paradise without

accountability. A companion requested that the

prophet should supplicate to Allah to include him

among them. The prophet said: you were among

them.

f. Intercession to lessen punishment for Abu

Taalib: The prophet had promised to intercede

on behalf of his pagan uncle so that Alah will

lessen his sufferings in hell on the day of

resurrection.

"Narrated Abu Sa`id Al-Khudri: That he heard the

Prophet (PBUH) when somebody mentioned his uncle

(i.e. Abu Talib), saying, "Perhaps my intercession will

be helpful to him on the Day of Resurrection so that

he may be put in a shallow fire reaching only up to

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his ankles. His brain will boil from it. (SahihBukhari

no. 111)

It is noteworthy to clarify the apparent

contradiction between this promise and the verse

48 of Surah Mudathir (No intercession of the

interceder will benefit them (the disbelievers)).

The intent of Allah with this verse is the exit

from hell, not to lessen the punishment. No

intercession will be able to remove the

disbelievers from their eternal abode (Hell) but

the punishment may be lessened through

intercession.

g. Intercession to save some believers from Hell:It

has been decreed by Allah that anyone who

sincerely and correctly believed in Him whilst

alive will never remain in hell forever. The

intercession of the prophet will allow the exit of

these worst believers from hell.

h. Those who never associated partners with

Allah: The prophet said: every prophet was given

a supplication with guaranteed answer, all other

prophets have hastened to use theirs whilst alive

but I have reserved mine for intercession on the

Day of Resurrection, the intercession will benefit

anyone who sincerely believed in Allah and never

associated any partners with Him.

The story of intercession on the Day of Resurrection

Narrated by Abu Huraira

Some (cooked) meat was brought to Allah Apostle and the meat

of a forearm was presented to him as he used to like it. He ate

a morsel of it and said, "I will be the chief of all the people on

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the Day of Resurrection. Do you know the reason for it? Allah

will gather all the human being of early generations as well as

late generation on one plain so that the announcer will be able

to make them all hear his voice and the watcher will be able to

see all of them. The sun will come so close to the people that

they will suffer such distress and trouble as they will not be

able to bear or stand. Then the people will say, 'Don't you see

to what state you have reached? Won't you look for someone

who can intercede for you before your Lord. Some people will

say to some others, 'Go to Adam.' So they will go to Adam and

say to him. 'You are the father of mankind; Allah created you

with His Own Hands, and breathed into you of His Spirit

(meaning the spirit which he created for you); and ordered the

angels to prostrate before you; so (please) intercede for us with

your Lord. Don't you see in what state we are? Don't you see

what condition we have reached?' Adam will say, 'Today my

Lord has become angry as He has never become before, nor will

ever become thereafter. He forbade me (to eat of the fruit of)

the tree, but I disobeyed Him. Myself! Myself! Myself! (has more

need for intercession). Go to someone else; go to Noah.' So they

will go to Noah and say (to him), 'O Noah! You are the first (of

Allah's Messengers) to the people of the earth, and Allah has

named you a thankful slave; please intercede for us with your

Lord. Don't you see in what state we are?' He will say.' Today my

Lord has become angry as He has never become nor will ever

become thereafter. I had (in the world) the right to make one

definitely accepted invocation, and I made it against my nation.

Myself! Myself! Myself! Go to someone else; go to Abraham.'

They will go to Abraham and say, 'O Abraham! You are Allah's

Apostle and His Khalil from among the people of the earth; so

please intercede for us with your Lord. Don't you see in what

state we are?' He will say to them, 'My Lord has today become

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angry as He has never become before, nor will ever become

thereafter. I had told three lies (Abu Haiyan (the sub-narrator)

mentioned them in the Hadith) Myself! Myself! Myself! Go to

someone else; go to Moses.' The people will then go to Moses

and say, 'O Moses! You are Allah's Apostle and Allah gave you

superiority above the others with this message and with His

direct Talk to you; (please) intercede for us with your Lord

Don't you see in what state we are?' Moses will say, 'My Lord has

today become angry as He has never become before, nor will

become thereafter, I killed a person whom I had not been

ordered to kill. Myself! Myself! Myself! Go to someone else; go

to Jesus.' So they will go to Jesus and say, 'O Jesus! You are

Allah's Apostle and His Word which He sent to Mary, and a

superior soul created by Him, and you talked to the people

while still young in the cradle. Please intercede for us with your

Lord. Don't you see in what state we are?' Jesus will say. 'My

Lord has today become angry as He has never become before

nor will ever become thereafter. Jesus will not mention any sin,

but will say, 'Myself! Myself! Myself! Go to someone else; go to

Muhammad.' So they will come to me and say, 'O Muhammad!

You are Allah's Apostle and the last of the prophets, and Allah

forgave your early and late sins. (Please) intercede for us with

your Lord. Don't you see in what state we are?" The Prophet

added, "Then I will go beneath Allah's Throne and fall in

prostration before my Lord. And then Allah will guide me to

such praises and glorification to Him as He has never guided

anybody else before me. Then it will be said, 'O Muhammad

Raise your head. Ask, and it will be granted. Intercede It (your

intercession) will be accepted.' So I will raise my head and Say,

'My followers, O my Lord! My followers, O my Lord'. It will be

said, 'O Muhammad! Let those of your followers who have no

accounts, enter through such a gate of the gates of Paradise as

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lies on the right; and they will share the other gates with the

people." The Prophet further said, "By Him in Whose Hand my

soul is, the distance between every two gate-posts of Paradise

is like the distance between Mecca and Busra (in Sham)."

Those who will also intercede on the Day of Resurrection

The prophets

The angel (Surah Najm 26;Surah Taha 23)

The righteous slaves of Allah

The truthful ones

The martyrs

The people of correct knowledge

The Qur’an

The fasting

The believers

The intercession of Allah

After all intercessions with His permission, Allah will take out

from hell a handful of criminals, washed them in a river in front

of paradise and admitted them into the eternal bliss.

Some Qur’an references

SuratulBaqorahQ2:255

Surah Yunus 3

Surah Taha108-109

Surah Zukruf 86

Surah Maryam 87

Surah An’am 51

Surah Sajda 4

Surah Mudassir 48

Surah Baqorah48, 123, 254

Surah A’raaf 53

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Thaqofah: Peaceful co-existence التعايش السلمى

ومايدينون تركوهمأLeave them with their religion (i.e Way of life)

(9/263)فتح القدير

(Fat’hu-l-Qodeer vol. 9 page 362)

Preamble

The world media propaganda plays an effective role in the

bastardization of Islamic values. The world where Muslims co-

exist with people of other faith is rife with skepticism and

mutual mistrust. The following paragraphs will not only try to

print the true reality of Islamic tolerance but will also educate

Muslims on how to peacefully co-exist and handle challenges

with their fellow humans of other faiths.

Outline

The peaceful nature of Islam

Levels of tolerance

Religious tolerance

Tolerance as a livewire of peaceful co-existence

Levels of tolerance with people of other faith

The freedom to believe but with restrictions on

practice and abstention: This is the least form of

tolerance; anything below this will be considered

intolerance. For example, a Jew or Christian may be

allowed to remain with his chosen religion but may not

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be permitted to leave work on Saturday or Sunday as

part of his religious requirement.

The freedom to believe, but practice and abstain

within the boundaries of our laws: This is the second

level of tolerance. For example, a Jew or Christian who

lives in a country governed by people of other faith will

be allowed to claim his identity as Jews or Christian and

act according to his religion with what generally agrees

with the laws of the land. So, he will be allowed to

leave work on Saturday or Sunday only if it is in

accordance with the law of the state.

The freedom to believe, practice and abstain

according to their religion including what is against

the dictates of our religion: This is the highest level of

tolerance. For example, the majuus or magians

considered incest to be perfectly legitimate as part of

their religion.

From the above it is crystal clear that Islam has the meaning to

tolerance. The following examples will now further establish

the true reality of tolerance in the Islamic history.

Some pictures of tolerance in the glorious Islamic history

1. At the early years of Islam in Makkah, some slave

masters embraced Islam and felt reluctant to continue

spending on their slaves who chose to remain in

disbelief. They complained to the prophet and Allah

revealed some verses of the Qur’an:

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Not upon you, [O Muhammad], is [responsibility for] their guidance,

Allah guides whom He wills. And whatever good you [believers] but

eeking the spend is for yourselves, and you do not spend except s

it will be fully -. And whatever you spend of good countenance of Allah

.repaid to you, and you will not be wronged (Surat-ul-Baqorah 272)

And they give food in spite of love for it to the needy, the orphan, and

captivethe

[Saying], “We feed you only for the countenance of Allah . We wish not

from you reward or gratitude.

(Surat-ul-Insan 8-9)

2. Allah orders no compulsion in the religion nor does He

permit transgression

And do not argue with the People of the Scripture except in a way that

is best, except for those who commit injustice among them, and say,

"We believe in that which has been revealed to us and revealed to you.

And our God and your God is one; and we are Muslims [in submission]

to Him." (Surat-ul-Ankaboot 46)

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3. Abu Yusuf of the Abu-Hanifah madhhab reported: The prophet

sent some relief fund to Makkah to relieve some calamities

that had befallen them at the time when they were enemies to

him and his cause (ref: shar’i siyar-ul-kabir vol. 4 pg. 144)

4. Asmau bint Abubakr was a sister to Aisha, the mother of the

believer; one day she approached the prophet and enquired

that her mother (who was still a disbeliever) visited her to

request some kindness, should I honour her request inspite of

her disbelief? The prophet orders her to be good and kind to

her mother.(ref: Ibn kathir vol. 4 pg.349)

if they (both parents) strive with You to make You join In Worship but

with Me others that of which You have no knowledge, Then obey them

, and follow the Path of but behave with them In the world kindlynot,

Him who turns to Me In repentance and In Obedience. Then to Me will

be Your return, and I shall tell You what You used to do.

(Surat-ul-Luqman 15)

The Prophet in Madinah

1. An Islamic early historian, Ibn Ishaq recorded: Some Christians

leaders from Najraan came to visit the prophet in Madinah,

the prophet entertained them in the mosque and after they

were done with the meeting their prayer time reached and

they were offered to pray in one side of the prophet mosque.

(This should be a rare occurrence and shouldn’t be taken as a

norm)

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2. Imam Buhari narrated from Anas: The prophet once visited a

Jewish boy on his sick bed in Madinah, when the boy was

about to die the prophet admonished him to accept Islam, the

boy turned and looked at his father but his father said: you

may follow Muhammad if you wish; so the boy embraced Islam

and died shortly afterwards. When the prophet left their

home, he said: glory is to Allah who saved the soul of this boy

through my effort.

3. When the prophet was about to die he took his battle amour

to use as collateral with a Jew in exchange for some foods to

feed his family. The prophet was a leader with followers that

loved him more than their own family; it will be surprising that

he could not borrow or collect foods from his followers and

turn to a Jew to fulfill this need. The scholars of Islam

explained that this act was a deliberate one from the prophet

to practically teach his followers not to be hostile with people

of other faith but rather be clement and merciful.

4. There were many authentic records that the prophet will

receive gifts from the Jews of Madinah.

5. One day the prophet was with his companions in Madinah

when the corpse of a Jew was being carried for interment, the

prophet stood with sympathy and condolence, some

companions said to him: this was just a corpse of a Jew

(disbeliever). The prophet replied: doesn’t he have a soul?

6. When the prophet was instructed to leave Makkah with

Abubakr for Madinah, he entrusted a pagan guide to direct

their ways to Madinah.

The commander of the believers, Umar ibn Khattab once

bought a horse from a Jew, but after a little ride the horse

showed some serious signs of sickness (indicating that he was

deceived in the transaction). Umar returned the horse back to

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the Jew and demand the return of his money. But the Jew

refused and insisted that the horse must be return back in it

initial healthy condition before any claim for refund. Umar

dragged him to the court but the Judge (installed by Umar)

judged in favor of the Jew. Umar was astounded at the

uprightness of this Judge (to keep justice in a case involving his

master) and promoted him to be the chief Judge in Kuffah.

During one of the battles, the armour of Alli ibn Abi Taalib fell

and a Jew took it. When the Jew was about to sell it in the

market, Alli who has being searching for it apprehend the Jew

and took him before a Judge. Alli claimed ownership of the

armour but the Jew claimed it for himself too. Since the

armour was with the Jew, Alli was asked to provide the

required two witnesses to support his claim, he named his son

Hussein and his servant Kunbur but the Judge refused to

accept a son as witness for his father. Alli could not provide

another witness and the judgement was made in favour of the

Jew. The Jew was astounded with this judgment and embraced

Islam.

Basis of tolerance in Islam

The believe that all humans were honourable (ref: Q17:70)

The believe that the difference of faith is according to the Will

of Allah (ref: Q11:118)

It is not our duty to judge the disbeliever until they die in

disbelief (ref: Q22:68;Q42: 15)

We believe that Allah commands justice, compassion,

clemency and gentleness with all creatures.

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