13. Surah Ar-Ra'ad

Name.

This Surah takes its name from the word ar-Ra'ad (thunder) that occurs in v. 13. It is merely the symbolic name of the Surah and does not in any way mean that the Surah deals with the scientific problems connected with thunder.

Period of Revelation.

The internal evidence (vv. 27-31 and vv. 34-48) shows that this Surah was revealed in the last stage of the Mission of the Holy Prophet at Makkah and during the same period in which Surahs Yunus, Hud and Al- A'araf were sent down. The manner of speech indicates that a long time had passed since the Holy Prophet had been conveying the Message. On the one hand, his opponents had been contriving different devices to defeat him and his Mission, and, on the other, his followers had been expressing a desire that by showing a miracle the disbelievers might be brought to the Right Way. In answer, Allah impressed on the Believers that it is not His way to convert people by this method and that they should not lose heart, if He is giving the enemies of the Truth a rope long enough to hang themselves. Otherwise, He is able to show such signs as may bring the dead out of their graves and make them speak (v. 31), but even then these obdurate people will invent an excuse to explain this away. All this decisive evidence clearly proves that this Surah was revealed during the last stage of the Prophet's Mission at Makkah.

Central Theme.

The first verse enunciates the main theme of this Surah, that is, "The Message of Muhammad (Allah's peace be upon him) is the very Truth, but it is the fault of the people that they are rejecting it." This is the pivot on which the whole Surah turns. This is why it has been shown over and over again in different ways that the basic components of the Message -- Tauhid, Resurrection and Prophethood-are a reality: therefore they should believe sincerely in these for their own moral and spiritual good. They have been warned that they shall incur their own ruin if they reject them, for kufr by itself is sheer folly and ignorance. Moreover, the aim of the Surah is not merely to satisfy the minds but also to appeal to the hearts to accept the Faith. Therefore it does not merely put forward logical arguments in support of the truth of the Message and against the people's wrong notions, but at appropriate intervals it makes frequent use of sympathetic and earnest appeals to win over their hearts by warning them of the consequences of kufr and by holding out the happy rewards of Faith so that the foolish people should give up their obduracy.

Besides this, the objections of the opponents have been answered without any mention of them, and those doubts which are proving a hindrance in the way of the Message or were being created by the opponents have been removed. At the same time, the Believers; who had been passing through long and hard ordeal and were feeling tired, and waiting anxiously for Allah's succour, have been comforted and filled with hope and courage.

Bush Apology to Blair over Arms Row

Via Ananova

President George W Bush has apologised to Britain over the US failure to declare two aircraft were carrying missiles bound for Israel when they refuelled at a Scottish airport.

Britain's Civil Aviation Authority is investigating whether the US had applied for the necessary exemptions to carry hazardous material on two chartered Airbus A310 cargo planes that refuelled at Glasgow's Prestwick airport last weekend.

"President Bush did apologise for the fact that proper procedures were not followed," Blair's official spokesman told reporters following talks between the two leaders in Washington. "It was a gracious thing to do."

Foreign Secretary Margaret Beckett had earlier complained to US Secretary of State Condoleezza Rice on the sidelines of international talks in Rome on Wednesday, warning British procedures had been violated.

Blair had been urged to demand an apology from Bush after learning that the two aircraft were carrying 28 GBU28 laser-guided missiles bound from the US to Israel

12. Surah Yusuf [Joseph]

A commentary by Syed Abu-Ala' Maududi.

When and Why Revealed?

The subject matter of this Surah indicates that it was revealed during the last stage of the Holy Prophet's residence at Makkah when the Quraish were considering the question of killing or exiling or imprisoning him. At that time, some of the unbelievers put this question (probably at the instigation of the Jews) to test him: “Why did the Israelites go to Egypt?" This question was asked because they knew that the Arabs did not know their story for there was no mention of it whatever in their traditions and the Holy Prophet had never even referred to it before. Therefore, they expected that he would not be able to give any satisfactory answer to this question or would first evade it and afterwards try to enquire about it from some Jew and thus he would be totally exposed.

However, contrary to their expectations the tables were turned on them for Allah revealed the whole story of Prophet Joseph immediately and the Holy Prophet recited it on the spot. This put the Quraish in a very awkward position because it not only foiled their scheme but also administered a warning to them by aptly applying it to their case as if to say As you are behaving towards this Prophet exactly in the same way the brothers of Prophet Joseph behaved towards him; so you shall meet with the same end.

Objects of Revelation.

The Surah was sent down for two objects: The first object was to give the proof of the Prophethood of Muhammad (Allah's peace be upon him) and that too the one demanded by the opponents themselves so as to prove conclusively that his knowledge was not based on mere hearsay but was gained through Revelation. This aspect has been stated explicitly in its introductory verses and explained plainly in its concluding portion. The second object was to apply it to the Quraish and warn them that ultimately the conflict between them and the Holy Prophet would end in his victory over them.

As they were then persecuting their brother the Holy Prophet in the same, way the brothers of Prophet Joseph had treated him. The Quraish were told indirectly that they would also fail in their evil designs just as the brothers of Prophet Joseph had failed in his case even after casting him into the well. This is because none has the power to defeat the Divine will.

In addition, just as the brothers of Prophet Joseph had to humble themselves before him so one day the Quraish shall have to beg forgiveness from their brother whom they were then trying to crush down. This too has been made quite plain in v. 7: "Indeed there are signs in this story of Joseph and his brothers for these inquirers from among the Quraish." The fact is that by applying this story to the conflict the Quran had made a bold and clear prophecy, which was fulfilled literally by the events that happened in the succeeding ten years.

Hardly two years had passed after its revelation when the Quraish conspired to kill the Holy Prophet like the brothers of Prophet Joseph and he had to emigrate from Makkah to Al-Madinah where he gained the same kind of power as Prophet Joseph had gained in Egypt. Again in the end the Quraish had to humble themselves before him just like the brothers of Prophet Joseph when they humbly requested Show mercy to us for Allah rewards richly those who show mercy [V. 88] and Prophet Joseph generously forgave them [though he had complete power to wreak vengeance on them] saying today no penalty shall be inflicted on you. May Allah forgive you: He is the greatest of all those who forgive [V. 92].

The same story of mercy was repeated when after the conquest of Makkah the crest fallen Quraish stood meekly before the Holy Prophet who had full power to wreak his vengeance on them for every cruelty committed by them. Instead, he merely asked them what treatment you expect from me now. They replied You are a generous brother and the son of a generous brother. At this he very generously forgave, them saying I will give the same answer to your request that Joseph gave to his brothers: '. . . today no penalty shall be inflicted on you: you are forgiven.

Topics of Discussion

The Quran does not relate this story as a mere narrative but uses it as usual for the propagation of the Message in the following ways: Throughout the narrative the Quran has made it clear that the Faith of Prophets Abraham Isaac Jacob and Joseph [Allah's peace be upon them all] was the same as that of Prophet Muhammad [Allah's peace be upon him] and they invited the people to the same Message to which Muhammad [Allah's peace be upon him] was inviting them.

Then it places the characters of Prophet Jacob and Prophet Joseph side by side with the characters of the brothers of Joseph the members of the trade caravan the court dignitary; Al Aziz of Egypt and his wife the "ladies" of Egypt and the rulers of Egypt and poses a silent question to the reader as if to say.

Contrast the former characters moulded by Islam on the bedrock of the worship of Allah and accountability in the Hereafter with the latter moulded by kufr and ignorance" on the worship of the world and disregard of Allah and the Hereafter and decide for yourselves which of these two patterns you would choose."

The Quran has used this story to bring forth another truth: whatever Allah wills He fulfils it anyhow and man can never defeat His plan with his counter plans nor prevent it from happening nor change it in any way whatever. Nay it often so happens that man adopts some measure to fulfill his own design and believes that he has done that very thing which would fulfill his design but in the end he finds to his dismay that he had done something which was against his own and conducive to the Divine purpose.

When the brothers of Prophet Joseph cast him into the well, they believed that they had once for all got rid of the obstacle in their way but in fact, they had paved the way for the Divine purpose of making him the ruler of Egypt before whom they would have to humble themselves in the end. Likewise the wife of Aziz had sent Prophet Joseph to the prison floating over the thought that she had wreaked her vengeance on him but in fact, she had provided for him the opportunity for becoming the ruler of Egypt and for putting herself to the shame of confessing her own sin publicly. And these are not the solitary instances which prove the truth that even if the whole world united to bring about the down fall of the one whom Allah willed to raise high it could not succeed. Nay Allah used the very “sure and effective” measures that were adopted by the brothers to degrade Joseph for the success of Joseph and for the humiliation and disgrace of his brothers. On the other hand, if Allah willed the fall of one, no measure howsoever effective could raise him high: nay it helped to bring about his fall and the disgrace of those who adopted them.

Moreover, the story contains other lessons for those who intend to follow the way of Allah. The first lesson it teaches is that one should remain within the limits prescribed by the Divine Law in one's aims and objects and measures for success and failure are entirely in the hands of Allah. Therefore if one adopts pure aims and lawful measures but fails at least one will escape ignominy and disgrace. On the other hand, the one who adopts an impure aim and unlawful measures to achieve it shall not only inevitably meet with ignominy and disgrace in the Hereafter but also runs the risk of ignominy and disgrace in this world.

The second lesson it teaches is that those who exert for the cause of truth and righteousness and put their trust in Allah and entrust all their affairs to Him get consolation and comfort from Him for this helps them face their opponents with confidence and courage and they do not lose heart when they encounter the apparently terrifying measures of the powerful enemies. They will persevere in their task without fear and leave the results to Allah. However, the greatest lesson this story teaches is that if the Believer possesses true Islamic character and is endowed with wisdom.

Historical and Geographical Background.

The following historical and geographical details will help understand the story: Prophet Joseph was a son of Prophet Jacob and a grandson of Prophet Isaac and a great grandson of Prophet Abraham [Allah's peace be upon them all]. The Bible says [and the allusions in the Quran confirm this] that Prophet Jacob had twelve sons from four wives. Prophet Joseph and his younger brother Benjamin were from one wife and the other ten from the other wives. Prophet Jacob had settled at Hebron [Palestine] where his father Prophet Isaac and before him Prophet Abraham lived and owned a piece of land at Shechem as well.

According to the research scholars of the Bible Prophet Joseph was born in or about 906, B. C. and the incident with which this story begins happened in or about 890 B. C. He was seventeen when he saw the dream and was thrown into the well. This well was near Dothan to the north of Shechem according to Biblical and Talmudic traditions and the caravan, which took him out of the well, was coming from Gilead [Trans-Jordan] and was on its way to Egypt. At that time, Fifteenth Dynasty ruled over Egypt whose rulers are known in history as the Hyksos kings. They belonged to the Arab race but had migrated from Palestine and Syria to Egypt in or about 2000 B. C. and taken possession of the country.

The Arab historians and the commentators of the Quran have given them the name of Amaliq [the Amalekites] and this has been corroborated by the recent researches made by the Egyptologists. They were foreign invaders who had the opportunity of establishing their kingdom because of the internal feuds in the country. That is why there was no prejudice in the way of Prophet Joseph's ascendancy to power and in the subsequent settlement of the Children of Israel in the most fertile region of Egypt. They could gain that power and influence which they did because they belonged to the same race as the foreign rulers of Egypt. The Hyksos ruled over Egypt up to the end of the fifteenth century B. C. and practically all the powers remained in the hands of the Israelites.

The Quran has referred to this in v. 20 of Al-Ma'idah: ... He raised Prophets among you and made you rulers. . . Then there arose a great nationalist movement, which overthrew the power of this dynasty and exiled 250 000 or so of the Amalekites. Because of this, a very bigoted dynasty of Copts came into power and uprooted everything connected with the Amalekites. Then started that persecution of the Israelites which has been mentioned in connection with the story of Prophet Moses.

We also learn from the history of Egypt that the "Hyksos kings" did not acknowledge the gods of Egypt and therefore had imported their own gods from Syria with a view to spreading their own religion in Egypt. This is the reason why the Quran has not called the king who was the contemporary of Prophet Joseph by the title of "Pharaoh because this title was associated with the religion of the original people of Egypt and the Hyksos did not believe in it but the Bible erroneously calls him Pharaoh".

It appears that the editors of the Bible had the misunderstanding that all the kings of Egypt were "Pharaohs."

The modern research scholars who have made a comparative study of the Bible and the Egyptian history are generally of the opinion that Apophis was the Hyksos king who was the contemporary of Prophet Joseph. At that time Memphis was the capital of Egypt whose ruins are still found on the Nile at a distance of 4 miles south of Cairo. When Prophet Joseph was taken there, he was 17 or 18 years old. He remained in the house of Aziz for three years and spent nine years in prison and then became the ruler of the land at the age of thirty and ruled over Egypt independently for eighty years. In the ninth or tenth year of his rule he sent for his father Prophet Jacob to come from Palestine to Egypt with all the members of his family and according to the Bible, settled them in the land of Goshen, where they lived up to the time of Prophet Moses. The Bible says that before his death, Prophet Joseph bound his kindred by an oath: "when you return from this country to the house of your forefathers you must take my bones out of this country with you. So he died a hundred and ten years old, and they embalmed him . . ."

Though the story of Prophet Joseph as given in the Quran differs very much in its details from that given in the Bible and the Talmud, the Three generally agree in regard to its component parts..

Where Real Security Lies.

Sayyid Qutb

In the Name of God, the Merciful, the Beneficent

They say: “If we were to follow the guidance along with you, we would be torn away from our land.” Have We not given them a secure sanctuary to which are brought the fruits of all things, as a provision from Us? But most of them have no knowledge. How many a community that exulted in its life (of ease and plenty) have We destroyed. The dwellings they left behind were but scarcely inhabited. It is We who are the only heirs. Your Lord would never destroy a community without first sending them a messenger who would recite to them Our revelations. Never would We destroy a community unless its people are intent on wrongdoing. Whatever you are given is but for the enjoyment of life in this world and for its embellishment, but that which is with God is much better and more enduring. Will you not use your reason? Is the one to whom We have given a goodly promise which he shall certainly see fulfilled comparable to one whom We have given much of the enjoyment of this world but who, on Resurrection Day, will be one of those brought before Us? (The Story, Al-Qasas: 28: 57-61)

The unbelievers in Makkah used to express fears about what might happen to them if they were to believe in the Prophet Muhammad’s (peace be upon him) message. These are echoed today by many who fear what powerful countries might do to any Muslim country that tries to implement Islam in full. The surah shows how absurd these fears are and makes clear that real security comes from belief in God and following His guidance.

“Have We not given them a secure sanctuary to which are brought the fruits of all things, as a provision from Us.” (Verse 57) How could they fear being overpowered when they follow divine guidance? Is it not God who established the Sacred Mosque for them by the efforts of their first father, Prophet Abraham (peace be upon him)? Is it logical that the One who gave them security when they disobeyed Him would then leave them to be torn apart when they do what pleases Him? “But most of them have no knowledge.” (Verse 57) They do not know where security lies and where fear comes from. They do not know that everything is determined by God Almighty.

If they really want to be spared aggression and loss of their lands, then they should avoid the causes of ruin: “How many a community that exulted in its life (of ease and plenty) have We destroyed. The dwellings they left behind were but scarcely inhabited.

It is We who are the only heirs.” (Verse 58) To be ungrateful and show no thanks for God’s blessings is the reason that causes people’s ruin. The Quraysh had been given this sanctuary where they lived. They should beware of remaining ungrateful. If they continue so doing, they will leave themselves open to God’s punishment. They, thus, run the risk of being destroyed like the dwellers of those cities which they knew, the dwellings of destroyed communities which remain uninhabited: “The dwellings they left behind were but scarcely inhabited.” (Verse 58) Their houses are still standing, telling of what happened to the people who took God’s blessings for granted, never giving due thanks for them. They perished, leaving no offspring to inherit them. Thus, “it is We who are the only heirs.” (Verse 58)

Yet God did not destroy those ungrateful communities without first sending a messenger to recite to them His revelations. This is the law to which He has committed Himself as an act of mercy: “Your Lord would never destroy a community without first sending them a messenger who would recite to them Our revelations. Never would We destroy a community unless its people are intent on wrongdoing.” (Verse 59) The purpose behind sending a messenger into the main population center is that it becomes a focal point from which the divine message is delivered to neighboring areas and further afield. Thus, no one will have the excuse of not knowing the divine message.

The Prophet was sent to Makkah, the main center in Arabia, warning its people of the fate that befell earlier communities that denied their messengers after receiving God’s warnings. “Never would We destroy a community unless its people are intent on wrongdoing.” Such people continue to deny God’s revelations and messages, even though they know them to be true.

Yet all the enjoyments, pleasures, possessions and wealth that are available in this life, as well as the land where God has granted them power, the produce He has given them and all that mankind has ever enjoyed throughout life on earth are all but scanty when measured against what God has in store: “Whatever you are given is but for the enjoyment of life in this world and for its embellishment, but that which is with God is much better and more enduring. Will you not use your reason?” (Verse 60)

This is the ultimate valuation. It applies not only to what they fear to lose of possessions, land or security, or to what God grants them of power, riches and enjoyment, or to what He gives to different people to enjoy. It is the ultimate valuation of all that this life brings, even when it is in its perfect state and made to last without interruption or consequences.

It is all part of “the enjoyment of life in this world and for its embellishment.” It counts for little when compared with that which God has. For that is by nature “much better and more enduring.” Hence the question is asked: “Will you not use your reason?” Comparing the two necessitates sound reasoning that knows the nature of both types. Hence the verse ends with this question. It alerts its addressees to the need to use their reason.

The round thus concludes with setting the two lives side by side, giving everyone the ability to choose: “Is the one to whom We have given a goodly promise which he shall certainly see fulfilled comparable to one whom We have given much of the enjoyment of this world but who, on Resurrection Day, will be one of those brought before Us?” (Verse 61)

On the one side we see those given a good promise by God and they find it on the Day of Judgment to be true. On the other, are those who took all the enjoyment life in this world could give, little and short as it is. They are forcibly brought forth on the Day of Resurrection for their deeds to be accounted for. The way this verse is phrased suggests that they are forced to come forward, afraid, dreading the outcome of the reckoning.

This is indeed the final word in reply to their earlier excuses expressing their fear that they will loose their land if they follow divine guidance. Even if this were to come about, it would still be better than being forcibly brought before God for reckoning and reward. For, following divine guidance brings security and power on earth and rich reward in the hereafter. It is only those who are totally oblivious of the true nature of power in the universe, who are unaware of where security lies and what causes fear that abandon divine guidance. They are the losers who make a poor choice. They cannot avoid their inevitable ruin.

30 Signs Of The Hypocrites [Munafiqun]

A. Among the people there are some who say, 'We believe in Allah and the Last Day,' when they are not believers. (2:8)

B. They think they deceive Allah and those who believe. They deceive no one but themselves but they are not aware of it. (2:9)

C. There is a sickness in their hearts and Allah has increased their sickness. They will have a painful punishment on account of their denial. (2:10)

1. Falsehood And Lying
2. Treachery
3. Showing Insolence And Licentiousness In Argumentation
4. Breaking One's Promise
5. Laziness In Worship
6. Showing Off
7. Lack Of Remembrance Of Allah
8. Hastiness In Prayer
9. Slandering Those Who Give Themselves Freely To Good Deeds From Among The Believers And The Righteous
10. Mocking The Qur'an, The Sunnah And The Messenger, Sallallahu `Alaihi Wa Sallam
11. The Protective Oath
12. Disliking To Spend For The Sake Of Allah
13. Desertion And Abandonment Of The Muslims
14. Originating False Rumours And Causing Sedition
15. Finding Fault With Allah's Decree
16. Bringing Down The Honour Of The Righteous
17. Remaining Away From The Congregational Prayer
18. Causing Mischilef While Claiming To Establish Peace
19. Outward Behaviour Contradicting What Is In The Heart
20. Fear Of Unpleasant Events, Incidents And Happenings
21. False Excuses
22. Commanding The Evil And Preventing The Good
23. Tying One's Hands Back Out Of Stinginess
24. Forgetting Allah
25. Denial Of The Promise Of Allah And His Messenger
26. Concern For The Outward Appearance And Neglect Of The Innner Condition
27. Eloquence, Long-Winded Speech, Boasting And Bragging
28. Lack Of Understanding Of The Religion
29. Not Sinning In Front Of The People (Due To Fear Of Them) But Showing Boldness To Allah By Committing Sins In Secrecy
30. Rejoicing At The Affliction Of The Believers With A Calamity And Being Saddened At Their Being Touched By Joy And Pleasure

©Shaykh `Aa'id Abdullah al-Qarnee: Islaam.Com

Melayu

Oleh Usman Awang

Melayu itu orang yang bijaksana
Nakalnya bersulam jenaka
Budi bahasanya tidak terkira
Kurang ajarnya tetap santun
Jika menipu pun masih bersopan
Bila mengampu bijak beralas tangan.

Melayu itu berani jika bersalah
Kecut takut kerana benar,
Janji simpan di perut
Selalu pecah di mulut,
Biar mati adat
Jangan mati anak.

Melayu di tanah Semenanjung luas maknanya:
Jawa itu Melayu, Bugis itu Melayu
Banjar juga disebut Melayu,
Minangkabau memang Melayu,
Keturunan Acheh adalah Melayu,
Jakun dan Sakai asli Melayu,
Arab dan Pakistani, semua Melayu
Mamak dan Malbari serap ke Melayu
Malah mua’alaf bertakrif Melayu
(Setelah disunat anunya itu)

Dalam sejarahnya
Melayu itu pengembara lautan
Melorongkan jalur sejarah zaman
Begitu luas daerah sempadan
Sayangnya kini segala kehilangan

Melayu itu kaya falsafahnya
Kias kata bidal pusaka
Akar budi bersulamkan daya
Gedung akal laut bicara
Malangnya Melayu itu kuat bersorak
Terlalu ghairah pesta temasya
Sedangkan kampung telah tergadai
Sawah sejalur tinggal sejengkal
tanah sebidang mudah terjual

Meski telah memiliki telaga
Tangan masih memegang tali
Sedang orang mencapai timba.
Berbuahlah pisang tiga kali
Melayu itu masih bermimpi

Walaupun sudah mengenal universiti
Masih berdagang di rumah sendiri.
Berkelahi cara Melayu
Menikam dengan pantun
Menyanggah dengan senyum
Marahnya dengan diam
Merendah bukan menyembah
Meninggi bukan melonjak.

Watak Melayu menolak permusuhan
Setia dan sabar tiada sempadan
Tapi jika marah tak nampak telinga
Musuh dicari ke lubang cacing
Tak dapat tanduk telinga dijinjing
Maruah dan agama dihina jangan
Hebat amuknya tak kenal lawan

Berdamai cara Melayu indah sekali
Silaturrahim hati yang murni
Maaf diungkap senantiasa bersahut
Tangan diulur sentiasa bersambut
Luka pun tidak lagi berparut

Baiknya hati Melayu itu tak terbandingkan
Segala yang ada sanggup diberikan
Sehingga tercipta sebuah kiasan:
“Dagang lalu nasi ditanakkan
Suami pulang lapar tak makan
Kera di hutan disusu-susukan
Anak di pangkuan mati kebuluran”

Bagaimanakah Melayu abad dua puluh satu
Masihkan tunduk tersipu-sipu?
Jangan takut melanggar pantang
Jika pantang menghalang kemajuan;
Jangan segan menentang larangan
Jika yakin kepada kebenaran;
Jangan malu mengucapkan keyakinan
Jika percaya kepada keadilan.

Jadilah bangsa yang bijaksana
Memegang tali memegang timba
Memiliki ekonomi mencipta budaya
Menjadi tuan di negara Merdeka

Essence Justice and Equity.

By Sheikkh Abu Bakr Jabir al-Jaza'iri

The Muslim considers justice in its general context to be one of the most obligatory and necessary obligations, since Allah commanded it in His saying:

"Verily, Allah enjoins justice, and doing good, and giving (help) to kith and kin." (16:90).

"And be equitable. Verily, Allah loves the equitable." (49:9)

The meaning of equity is that of justice, and "the equitable" means "the just." Allah ordered justice in speech as well as in judgements.

He said: "And whenever you give your word (i.e. judge between men or give evidence), say the truth even if a near relative is concerned." (6:152).

Allah the Almighty also Says: "Verily, Allah commands that you should render back the trusts to those whom they are due; and that when you judge between men, you judge with justice." (4:58).

Therefore, the Muslim is just in his speech and judgements, his every affair is attended to with justice, to the degree, that being just becomes a trait, he is described with, not denied of him. His sayings and actions are based upon justice with no degree of discrimination, oppression or tyranny. He abides by justice without giving in to any type of desires, thereby deserving Allah's love, acceptance, honor and help. For Allah has informed that He loves the equitable, and Allah's Messenger (SAW) has informed of position of honor before their Lord, saying:

"The equitable will be seated upon pulpits of light before Allah: those who do justice in their decisions, with their families, and what is entrusted to the." (Muslim)

Allah's Messenger (SAW) said: "Seven will be shaded by Allah on the Day when there will be no shade except His: A just ruler. A youth, who grew up with the worship of Allah. A person whose heart is attached to the mosque. Two people, who love and meet each other and depart from each other for the sake of Allah, A man whom a beautiful and high-ranking woman seduces, but he (rejects this offer and) says: 'I fear Allah'. A person who gives charity and conceals it such that the left hand does not know what the right hand has given. A person who remembers Allah in solitude and his eyes overflow (with tears)" (Al-Bukhari)

Categories of Justice

1. Justice with Allah the Almighty: by worshipping Him Alone without associating any with Him while worshipping Him, in His Attributes or otherwise. And that He is obeyed, not disobeyed; remembered, not forgotten; and that one is grateful to Him, not ungrateful.

2. Justice in judgements between people: by giving every rightful person his due.

3. Justice between wives and children: by not giving one preference over another.

4. Justice in speech: by not testifying falsely, nor saying what is false or a lie.

5. Justice in what is believed: by not believing other than the truth and not lending faith to what is not realistic or what did not occur.

An Example of Just Judgement.

A man from Egypt entered upon 'Umar bin Al-Khattab while he was sitting and said: "O Leader of the Faithful! Before you are one who seeks refuge."

'Umar said, "You have sought it from one who can give protection, so what is your case?" He said, "I was beating the son of 'Amr bin Al-'Aas in a horse race, so he prevented me by hitting me with his horse whip, saying; 'I am the son of the honorable ones.' When his father 'Amr bin Al-'As learned of this incident he immediately imprisoned me fearing that I would come to you to complain. I was released, and it is from there that I arrive now."

So 'Umar sent a letter to 'Amr bin Al-'Aas, who was then the governor of Egypt saying: "When you receive this letter of mine, then come to me along with your son so-and-so during the Hajj season." 'Umar ordered the Egyptian to stay until they arrived. 'Amr bin Al-'Aas arrived and performed Hajj. When 'Umar finished Hajj, he was sitting among the people ‘Amr bin Al-’ Aas, and his son was seated next to him Then the Egyptian stood up, 'Umar handed him a whip, and he began hitting him. He continued doing so until those present wanted him to stop because of the many blows he had given him.

'Umar said: "Beat the son of the most honorable ones." The Egyptian man responded to 'Umar: "O Leader of the Faithful! I have been fulfilled and. satisfied." 'Umar said, "Put it on the bald head of 'Amr." He responded: "O Leader of the Faithful! I have struck the one who struck me." 'Umar said, "By Allah, if you take more revenge from him, none would dare to stop, you except yourself." Eventually, 'Umar said to 'Amr bin Al-'Aas: "O 'Amr! When did you begin to enslave and subjugate people, while their mothers have given birth to them as free people?"

Good Results of Justice.

One of the best results of justice in judgements is that it instills tranquility in the hearts of the people. It is reported to have been said that once Caesar sent a messenger to 'Umar bin Al-Khattab to monitor his activities and situation. When his envoy entered Al-Madinah, he started searching for 'Umar and asked, "Where is your king?" They replied, "We do not have any king but an honored 'Amir. He went outside of Al-Madinah." So he went looking for him and discovered him sleeping on the sand using his stick as a pillow. This was a small staff, which he always carried with him, and he used it to stop others when they were doing evil. When he saw him sleeping like that, he sensed humility in his heart and said to himself, "This is the man whom all the kings are worried about, yet look at his condition. O 'Umar, you have been just so you can sleep. While our king is a tyrant, so there he stays up the whole night in fear."

Moderation has a wider meaning than justice does. Moderation affects every part of the Muslim's life. It is the method of seeking the middle way between two extremes. Moderation in worship means it should be free from any kind of extremism or negligence.

Moderation in spending means the good that is between way evils, not spending irresponsibly nor being stingy, but the position in between the two. Allah the Almighty says:

"And those who, when they spend, are neither extravagant nor stingy, but hold a medium (way) between those (extremes)."(25:67).

Moderation in clothing means that it should neither be the clothing of arrogance or pride, nor should it be patched or ripped.

As for moderation in walking, it is to walk in a manner between arrogance and haughtiness, and humility and subjugation. Moderation in every circumstance is the middle between two extremes.

Moderation is the brother of uprightness. It is one of the most noble of virtues and traits, since it is that which stops a person from surpassing Allah's set limits, promoting the performance of the obligatory duties, without falling short or exaggerating. It teaches him to be abstinent; taking what is lawful over that which is not.

Moderation is sufficient pride and honor for its practitioner, as Allah said:

“If they (non-Muslims) had believed in Allah, and remained on the Right Way (i.e., Islam) We should certainly have bestowed on them water (rain) in abundance.” (72:16)

In addition: "Verily, those who say: "Our Lord is (only) Allah," and thereafter stand straight, on them shall be no fear, nor shall they grieve. Such shall be the dwellers of Paradise, abiding therein (forever) a reward for what they used to do." (46:13-14)

Extracted From "Minhaj Al Muslim" Published By Dar As Salam

Allah Guides Whom He Will.

Sayyid Qutb

In the Name of God, the Merciful, the Beneficent

Those to whom We sent the book before this believe in it, and when it is recited to them, they say: “We believe in it, for it is the truth from our Lord. Indeed even before this have we submitted ourselves to Him.”

These are the ones who shall be given their reward twice for having been patient in adversity, having repelled evil with good, and having spent in charity out of what We have provided for them.

And whenever they hear frivolous talk they turn away from it and say: “To us our deeds and to you yours. Peace be to you! We will have nothing to do with ignorant folk.”

Indeed, you cannot guide aright everyone whom you love. It is God who guides whom He wills. He knows best those who are guided aright. (The Story, Al-Qasas: 28: 52-56)

As we have learned from the story mentioned in the surah concerning a delegation of people who followed earlier religions, the Prophet (peace be upon him) did not need to do more than recite a portion of the Qur’an in his effort to present his faith and get it accepted by them.

Yet with regard to his own people, the Prophet made every endeavor to help them see the light of faith, yet God did not open their hearts to it because of what He knew of them. The Prophet could not give guidance to everyone he wished. It is certainly God who guides those whom He knows to have the right attitude and mentality making them ready to accept the faith: “Indeed, you cannot guide aright everyone whom you love. It is God who guides whom He wills. He knows best those who are guided aright.” (Verse 56)

It is reported in the two most authentic anthologies of Hadith that this verse was revealed in reference to Abu Tâlib, the Prophet’s uncle who looked after him and gave him much support, extending his protection to him against the Quraish so that he could deliver his message in peace. Indeed, he put up with much pressure and hardship that involved the Quraish’s boycott of his own clan, the Hashemite, for three years when they were practically besieged in their own quarters. He did all this out of love for his nephew, Muhammad, and upholding the value of supporting one’s kindred in the face of adversity. When his death was approaching, the Prophet urged him to believe in God and accept Islam, but God did not facilitate this for Abu Tâlib because of something God, in His wisdom, knew.

Al-Zuhri reports on the authority of Al-Musaiyib ibn Hazn Al-Makhzumi: “When it was clear that Abu Tâlib was about to die, the Prophet went to see him and found Abu Jahl and Abdullah ibn Umayyah ibn Al-Mughirah with him. The Prophet said to him: ‘Uncle! Say: ‘There is no deity other than God,’ and I will be able to give you good support in front of God.’ Abu Jahl and Abdullah said to him: ‘Abu Tâlib! Would you abandon the religion of Abd Al-Muttalib, your father?’ The Prophet continued to press him while the two unbelievers urged him to stick to his father’s faith. The last thing he said was: ‘I follow Abd Al-Muttalib’s faith.’ He refused to say: ‘There is no deity other than God.’ The Prophet said: ‘I will certainly pray for your forgiveness unless I am ordered not to do so.’ God later revealed the verse that says: “It is not for the Prophet and the believers to pray for the forgiveness of those who associate partners with God, even though they may be their close relatives.” (9: 113) In reference to Abu Tâlib, He also revealed the verse that says: “Indeed, you cannot guide aright everyone whom you love. It is God who guides whom He wills. He knows best those who are guided aright.” (Verse 56)

This Hadith is related by Al-Bukhari and Muslim. Muslim gives another version on the authority of Abu Hurairah: “When death was approaching Abu Tâlib the Prophet said to him: ‘Uncle! Say, ‘There is no deity other than God,’ and I will be your witness to it on the Day of Judgment.’ He said: ‘If it was not for my fear that the Quraish will shame me saying that it is only for the fear of death that I said it, I would certainly have pleased you by saying it. I would not do so except to give you that pleasure.’ Then the verse was revealed saying: “Indeed, you cannot guide aright everyone whom you love. It is God who guides whom He wills. He knows best those who are guided aright.” (Verse 56) Further reports by Ibn Abbas, Ibn Umar, Mujahid, Al-Shaabi and Qatadah confirm that the verse was revealed in reference to Abu Tâlib and that the last he said was: “I follow Abd Al-Muttalib’s faith.”

It is amazing just how serious and strict this religion of Islam is. Abu Tâlib was the Prophet’s uncle. He had supported and protected him against all who tried to harm him. Yet he was not to be one of the believers. This despite his great love for the Prophet and the Prophet’s reciprocation of that love. Nor did the Prophet’s desire that his uncle accept Islam make any difference. The point is that Abu Tâlib gave all that he did to the Prophet out of paternal love and a sense of commitment to his kindred. Faith and its ties did not come into it. God was certainly aware of his motives; so he did not facilitate for him what the Prophet dearly wished. Thus, this aspect of guidance was not part of what the Prophet could have. It belongs to God’s will and His evaluation of the situation. The Prophet’s task is to deliver his message. Advocates of Islam in subsequent generations can only advise people. As for people’s hearts, these belong to God. Whether a person chooses guidance or error depends on what God knows of their feelings and what is in their hearts.

The Great Trial of the Dajjal

Sheikh Muhammad Salih al-Munajjid

Meaning Of the Al-Masih (Messiah).

There are numerous interpretation on the meaning of the word Masih (Messiah). The word is applied both to the Truthful One [True Messiah, i.e., ‘Isa (Jesus)] and to the misleading one [the “antichrist” or Dajjal]. The True Messiah ‘Isa Ibn Maryam (Jesus the son of Mary), the Messiah of guidance, who healed those who were born blind and lepers, and brought the dead to life by Allah’s Leave.

The false messiah (Al-Masih ad-Dajjal) is the liar who leads people astray, the messiah of misguidance who will tempt people by means of the signs that he is given, such as bringing down rain, reviving the earth to bring forth vegetation, and other “miracles.”

Allah would create two messiahs,one is the opposites of one another.

The scholars said that the reason why the Dajjal is called masih (a “messiah”) is because one of his eyes is mamsuh (lit. “wiped”; smooth or abraded, i.e., he will be blind or defective in one eye). Or it was said that it is because he will survey or travel throughout the earth (yamsah) in forty days. The former view is more correct, because a sahih hadith from Anas Ibn Malik, who said: “The Messenger of Allah SAW said: ‘The Dajjal will be blind (mamsuh) in one eye and between his eyes will be written ‘kafir’…’”. [Muslim].

Meaning Of Dajjal.

The word Dajjal is taken from the expression “Dajjal al-Ba’ier (he smeared the camel)”, referring to when they covered it with tar.

The root dajala means to mix. The word dajala is used to mean deliberately confusing matters and being vague and ambiguous, The Dajjal is the one who speaks in vagaries, who tells many lies and deceives many people.

The word “Dajjal” became a title given to the lying, one-eyed, false messiah. The Dajjal is so called because he will conceal his kufur from the people by lying to them, deceiving them and confusing them.

Description Of The Dajjal.

The Dajjal will be a man from among the sons of Adam. He will have many attributes which were described in the hadith to acquaint people with him and to warn them of his evil. So when he comes, the believers will know him and will not be misled by him; they will know his features which the Truthful One (the Prophet-Pace and Bessings of Allah Be Upon him) has told us about. These features will distinguish him from other people, so that no one will be deceived by him except those who are ignorant and whose doom has already been decreed. We seek Allah’s mercy and blessing to protect keep us.

He will be a young man with a ruddy complexion, short, with thick curly hair, a wide forehead, and broad upper chest, blind or defective (mamsuh) in the right eye. The eye will be neither prominent nor sunken, and will look like a floating grape.

His left eye will be covered with a thick piece of flesh growing at the edge of his eye. Written between his eyes will be “Kaf- fa’- ra’ (K-F-R)”, in separate (Arabic) letters, or “kafir”, with the letters joined. This will be read by every Muslim, literate or illiterate.

He would be sterile, with no children born to him.

‘Abd-Allah Ibn ‘Umar RA who said: “The Messenger of Allah SAW said: ‘Whilst I was sleeping, I saw myself performing Tawaf around the Ka’abah, when I saw a dark man with straight hair, standing between two other men, with water dripping from his head. I asked, “Who is this?” They said, “The son of Maryam.” Then I turned and saw a ruddy-complexioned man, well built, with curly hair, blind in his right eye, with his eye looking like a floating grape. I asked, “Who is this?” They said, “This is the Dajjal.” The person who looks most like him is Ibnu Qatan.’” [Al-Bukhari].

Ibn ‘Umar RA said that the Messenger of Allah SAW mentioned the Dajjal to the people and said: “Allah is not one-eyed, but the false messiah (Al-masih al-Dajjal) is one-eyed, blind or defective in his right eye, with his eye looking like a floating grape…” [Al-Bukhari].

Al-Nawwaas Ibn Sam ‘an RA it said that the Messenger of Allah SAW mentioned the Dajjal one morning. Sometimes he described him as insignificant and sometimes he described him as so significant that we thought that he was in the cluster of date-palm trees…” One of the features of the Dajjal that he described was: “He will be a young man with very curly hair, with his eye floating. It is as if he looks like ‘Abd al-‘Uzza Ibn Qatan.” [Muslim].

‘Ubadah Ibn al-Samit RA narrated that the Messenger of Allah SAW said: “I have told you so much about the Dajjal that I fear you will not understand. The Dajjal will be a short man, pigeon-toed, with curly hair. He will be one-eyed, with his eye neither prominent nor sunken. If you become confused about him, then remember that your Lord is not one-eyed.” [Abu Dawud].

Abu Hurairah RA said that The Messenger of Allah SAW said: ‘… as for the false messiah, he will be one-eyed, with a wide forehead and broad upper chest, and he will be hunchbacked…’” [Ahmad].

Hudzaifah RA said that “The Messenger of Allah SAW said:’ The Dajjal will be one-eyed, blind or defective in his left eye, with thick hair. He will have with him a paradise and a hell, but his hell will be a paradise and his paradise will be a hell.’” [Muslim].

Anas RA said that the Prophet SAW said: “No Prophet was sent but he warned his people about the one-eyed liar. He is one-eyed, but your Lord is not one-eyed, and between his eyes will be written ‘kafir.’” (Al-Bukhari].

Another report said that it would be: “Written between his eyes will be ‘kaf fa’ ra’.’” [Muslim]

Hudzaifah narrated that “This will be read by every believer, literate or illiterate.” [Muslim]

“This is because Allah causes people to understand something when looking at it, as He wills and when He wills. So the believer will see this with his insight, even if he is illiterate, and the kafir will not be able to see it, even if he is literate. By the same token, the believer will see with his insight evidence that the kafir will not see. Allah will enable the believer to understand without him being literate, because at that time, extraordinary things will be happening.” (Fath al-Bari by Ibn Hajar al-‘Asqalani, 13/100).

Al-Nawawi said: “The correct view according to those who studied this issue is that this writing should be taken literally, as being real writing which Allah will create as a sign, one of the definitive proofs that (the Dajjal) is a kafir and a liar, to expose his falsehood. Allah will show this sign to every Muslim, literate or illiterate, and will conceal it from everyone whom He decrees is doomed or whom He wants to test. There is no reason why this should be impossible.” [Muslim]


Fatimah binti Qais RA in the story of Al-Jassaasah, in which Tamim Al-Dari RA said: “So we rushed to the monastery, where we saw the most enormous man we had ever seen, fettered with the most chains we had ever seen.” [Muslim].

‘Imran Ibn Husain RA said: “I heard the Messenger of Allah SAW was saying:’ From the time of the creation of Adam AS until the Hour begins, there will never be a bigger creation than the Dajjal.’” [Muslim].

The Dajjal will not have any children, as stated in the hadith of Abu Sa’id al-Khudri RA who described what happened between him and Ibn Sayyaad, who said to him: “Did you not hear the Messenger of Allah SAW say that he will have no children? …” Abu Sa’id said, ‘I said, ‘Yes…’” [Muslim].

We may note that some of them describe his right eye as being blind or defective, and some describe his left eye as being blind or defective. Both accounts are sahih. Some of the scholars sought to reconcile these reports. Al-Qadi ‘Iyad said: “Both eyes of the Dajjal will be defective, because all the reports are sahih. His right eye will be the one that is abraded (mamsuh) and dull, unable to see, as stated in the hadith of Ibn ‘Umar. And his left eye will be the one that is covered with a thick fold of skin, and will also be defective.” So he will have a defect in both his right eye and his left eye; each of them will be blind, i.e., defective, because the Arabic word used in the hadith, a’war, is used to describe anything that is defective and is especially used to describe the eyes of they are impaired. One eye will be non-functional and the other will be defective.”

An-Nawawi agreed with the observation by Al-Qadi ‘Iyad and Al-Qurtubi also agreed with it.

Where The Dajjal Will Emerge.

The Dajjal will emerge from the direction of the east, from Khurasaan, from among the …. Isfahanian. Then he will travel throughout the earth and will leave no city without entering it, apart from Makkah and Madinah, which he will not be able to enter because the angels are guarding them.

Fatimah binti Qais RA the Prophet SAW said concerning the Dajjal: “He will (emerge) from the direction of the Syrian sea or from the direction of the Yemeni sea… No, rather from the east…” – and he pointed towards the east. [Muslim].

Abu Bakar As-Siddiq RA said: “The Messenger of Allah SAW told us: “The Dajjal will emerge from a land in the east called Khurasaan.” [At-Tirmidzi].

Anas RA said: “The Messenger of Allah SAW said: ‘The Dajjal will emerge from among the ….Isfahanian, and with him will be seventy thousand [Isfahanian], wearing crowns.’” [Ahmad].

Places Which The Dajjal Will Never Enter.

It is forbidden for the Dajjal to enter Makkah or Madinah when he emerges at the end of time, because of the sahih hadith narrated to that effect. As far as other places are concerned, he will enter them one after another.

Fatimah binti Qais RA, it says: “(He will say :), ‘I almost have permission to emerge. Then I will emerge and will travel throughout the earth for forty days, and I shall not leave any town without entering it, apart from Makkah and Madinah, which I will be prevented from entering because every time I try to enter, there will be an angel with an unsheathed sword in his hand, preventing me from entering. On every gate there will be angels defending them.’” [Muslim].

It was also reported that the Dajjal will not enter the mosque of Sinai, or Masjid al-Aqsa (at Jerusalem). Imam Ahmad (no. 22572) narrated that Junadah Ibn Umayyah al-Azdi said: “I came to a man from among the Companions of the Prophet SAW and said to him, ‘Tell me a hadith that you heard from the Messenger of Allah SAW about the Dajjal.’ He mentioned the hadith, and said, ‘He will stay among you for forty days, during which he will go to every place (on the earth) apart from four mosques: Masjid al-Haram (in Makkah), the mosque of Madinah, and the (mosque of) Sinai and Masjid al-Aqsa.’”

The Followers Of The Dajjal.

Anas Ibn Malik RA reported that the Messenger of Allah SAW said: “The followers of the Dajjal from among the … of Isfahan will number seventy thousand, wearing heavy, striped garments.” According to a report narrated by Imam Ahmad, “Seventy thousand …., wearing crowns.” [Muslim].

Abu Bakar referred to above that: “He will be followed by people with faces like burnished shields.” (At-Tirmidzi].

With regard to the Bedouin being followers of the Dajjal, this is because many of them are ignorant. With regard to women, this is because they are readily swayed, and because many of them are ignorant. It was reported that Ibn ‘Umar RA said: the Prophet SAW said: “The Dajjal will come to this pond in Marriqanat – a valley in Madinah – and most of those who go out to him will be women, until a man will come to his mother in law, his mother, his daughter, his sister and his aunt, and will tie them up strongly for fear that they will go out to him.” [Ahmad].

The Fitnah Of The Dajjal.

The fitnah of the Dajjal will be the greatest fitnah from the time Allah created Adam until the Hour begins. This will be because of the mighty miracles that Allah will create with him, which will dazzle people’s minds and amaze them.

It was reported that he will have a paradise and a hell with him, but his paradise will be his hell and his hell will be his paradise. He will have rivers of water and mountains of bread. He will command the sky to send down rain, and it will rain, and he will command the earth to bring forth vegetation and it will do so. The treasures of the earth will follow him, and he will travel rapidly, like clouds driven by the wind. And he will do other extraordinary feats. All of that was mentioned in the sahih Hadith.

Hudzaifah RA said: The Messenger of Allah SAW said:‘The Dajjal will be one-eyed, blind in his left eye, and will have thick hair. He will have a paradise and a hell with him, but his paradise will be a hell and his hell will be a paradise.’” [Muslim]

Hudzaifah RA narrated that: “The Messenger of Allah SAW said: ‘I know what the Dajjal will bring with him: he will have two rivers flowing. One will clearly look like water and the other will clearly look like blazing fire. If any one of you sees that, let him choose the river which looks like fire, then let him close his eyes and lower his head and drink from it, for it will be cool water.’” [Muslim].

Al-Nawwaas Ibn Sam ‘an said that the a Sahaabah asked the Prophet SAW: “O Messenger of Allah, how long will he stay on the earth?” He said, “Forty days: one day like a year, one day like a month, one day like a week, and the rest of the days like your days.” … They said, “How fast will he travel through the earth?”

The Prophet SAW said: “Like the clouds when they are driven by the wind. He will come to some people and call them, and they will believe in him and respond to him. Then he will command the sky to rain, and the earth to bring forth vegetation, and their cattle will come back to them in the evening, with their humps very high, and their udders full of milk, and their flanks stretched. Then he will come to another people and will call them, but they will reject him. So he will leave them and they will be stricken with famine, with none of their wealth in their hands. He will pass by ruins and will say, ‘Bring forth your treasure!’ – and the treasure will follow him like a swarm of bees. Then he will call a man who is brimming with youth, and will strike him with a sword and cut him in two, then (he will put the pieces apart from one another) the distance of an archer from his target. Then he will call him, and the young man will come forward smiling, with his face shining.” [Muslim].

Abu Sa’id al-Khudri RA said that this man whom the Dajjal will kill will be one of the best people, who will go out to the Dajjal from the city of the Messenger of Allah SAW, and will say to the Dajjal, “I bear witness that you are the Dajjal of whom the Messenger of Allah SAW told us.”The Dajjal will say (to the people): “What do you think – if I kill this man then bring him back to life, will you have any doubts?” They will say, “No.” So he will kill him, and then bring him back to life. Then he (the believing man) will say, “By Allah, I have never been surer about you than I am today.” The Dajjal will want to kill him but will not be permitted to. [Al-Bukhari].

Umamah al-Bahili RA narrated that the Prophet SAW said of the Dajjal: “Part of his fitnah will be that he will say to a Bedouin, Do you think that if I resurrect your father and mother for you that you will testify that I am your lord?’ He will say, ‘Yes.’ So two devils will appear to him in the image of his father and mother, saying, ‘O my son, follow him for he is your lord.’” [Ibn Majah]

Protection Against The Fitnah Of The Dajjal.

The Prophet SAW has taught his ummah about that which will protect them against the fitnah of the false messiah (al-masih al-Dajjal). He left his ummah on a path that is clear, and no one deviates from it except the one who is doomed. He did not leave any good thing without pointing it out to his ummah, or any evil thing without warning them against it. Among the things which he warned us against was the fitnah of the Dajjal, because it is the greatest fitnah which the ummah will face until the Hour comes. Every Prophet warned his ummah against the one-eyed Dajjal, but Muhammad SAW was the only Prophet who warned his ummah more about him. Allah told him many of the attributes of the Dajjal so that he could warn his ummah. The Dajjal will undoubtedly emerge among this ummah, because it is the last ummah, and Muhammad SAW is the Seal of the Prophets. There follow some of the Prophetic guidelines which the Chosen Prophet SAW set out for his ummah so that it may be protected against this mighty fitnah, from which we ask Allah to save us and grant us refuge:

Adhering to Islam, having the right faith and learning the Names and Most Beautiful Attributes of Allah which are not shared by anyone else. One should know that the Dajjal will be a human being who will eat and drink, and that Allah is far above that; the Dajjal will be one-eyed but Allah is not one-eyed; no one can see his Lord until he dies, but the Dajjal will be seen by all people, believers and kafir alike, when he emerges.

Seeking Allah protection from the fitnah of the Dajjal, especially in solah (prayer). This has been narrated in the sahih hadith, such as that narrated from Umm al-Mu’minin ‘Aishah RA, the wife of the Prophet SAW, who said that the Messenger of Allah SAW used to pray in his solah:

“Allahumma inni a’udzu bika min ‘adzab al-qabri, wa a’udzu bika min fitnat il-masih il-dajjal, wa a’udzu bika min fitnat il-mahya wa fitnat il-mamat. Allahumma inni a’udzu bika min al-ma’tham wa’l-maghram (O Allah, I seek refuge with You from the torment of the grave, I seek refuge with You from the fitnah of the Dajjal, and I seek refuge with You from the trials of life and death. O Allah, I seek refuge with You from sin and debt).” [Al-Bukhari]

Abu Hurairah RA said: “The Messenger of Allah SAW said: ‘When any one of you says Tashahhud, let him seek refuge with Allah from four things, and say: ‘Allahumma inni a’udzi bika min ‘adhaab jahannam wa min ‘adzaab al-qabri wa min fitnat il-mahya wa’l-mamaat wa min sharri fitnat al-masih al-dajjaal (O Allah, I seek refuge with You from the torment of Hell, from the torment of the grave, from the trials of life and death, and from the evil of the fitnah of the Dajjal).’” [Muslim]

Surah Al-Kahf.

The Prophet SAW commanded us to recite the opening verses of Surat al-Kahf against the Dajjaal. According to some reports, the final verses of this surah were mentioned. This means reciting the first ten verses or the last ten. Among the hadith narrated concerning this was the lengthy hadith narrated by Muslim from al-Nawwaas Ibn Sam ‘an, in which it says: “Whoever among you sees him (the Dajjal); let him recite against him the opening verses of Surah al-Kahf.” [Muslim].

Abu Darda said that the Prophet SAW said: “Whoever memorizes ten ayat from the beginning of Surah al-Kahf will be protected from the Dajjal” – i.e., from his fitnah. Muslim said: “Shu’bah said, ‘from the end of al-Kahf.’ Hammaam said, ‘from the beginning of al-Kahf.’” [Muslim]

Al-Nawawi said: “The reason for this is because at the beginning of (this surah), mention is made of wonders and signs, and whoever ponders them will not be deceived by the fitnah of the Dajjaal. And at the end of this surah, Allah says (interpretation of the meaning): ‘Do then those who disbelieve think that they can take My slaves as awliyaa’ (lords etc.) besides Me?’ [Al-Kahf 18:102].” [Muslim].

This is one of the special features of Surat al-Kahf. There are hadith which encourage reading it, especially on Fridays. Al-Hakim narrated from Abu Sa’id al-Khudri RA that the Prophet SAW said:

“Whoever recites Surat al-Kahf on Friday, it will be a light for him from one Friday to the next.” [Muslim]

Undoubtedly Surat al-Kahf is of great significance, containing great ayat, such as the story of the People of the Cave, the story of Musa and al-Khidir, the story of Dzu’l-Qarnain and his building the dam to hold back Ya’juj and Ma’juj, proof of the resurrection and the blowing of the Trumpet, and explanation of those whose deeds are most lost, who are those who think that they are guided when in fact they are misguided and blind.

Every Muslim should strive to read this surah, and to memorize it and read it repeatedly, especially on the best day on which the sun rises, namely Friday.

Fleeing from the Dajjaal and keeping far away from him. The best way is to live in Makkah or Madinah, and the places which the Dajjaal will not enter. When the Dajjaal emerges, Muslims should keep far away from him, because of the confusion he will cause and the mighty wonders that he will have with him, which Allah will cause to happen at his hands in order to test mankind. A man will come to him, thinking that he is a strong believer, and then he will follow the Dajjaal. We ask Allah to grant us and all the Muslims refuge from his fitnah.

‘Imran Ibn Husain RA said that the Prophet SAW said: “Whoever hears of the Dajjal let him keep far away from him, for a man will come to him and think that he is telling the truth because of the wonders that are sent with him.” [Imam Ahmad), Abu Dawud and al-Hakim]

The Death Of The Dajjal.

The Dajjal will die at the hands of the Messiah ‘Isa Ibn Maryam S.A, as is indicated by the sahih Hadeeth. The Dajjal will appear on earth and will gain many followers, spreading his fitnah far and wide. No one will escape his fitnah except a few of the believers. At that point, ‘Isa Ibn Maryam SA will descend to the eastern minaret in Damascus, and the believing slaves of Allah will gather around him. He will lead them towards the Dajjal, who at the time of the descent of ‘Isa AS will be heading for Batul-Maqdis (Jerusalem). ‘Isa will catch up with him at the gate of Ludd (Lod), a place in Palestine near Batul-Maqdis. When the Dajjaal sees him, he will start to melt like salt melting in water, but ‘Isa RA will say to him, “I have some business with you, you will not get away from me.” Then he will catch up with him and will kill him with his spear. His followers will flee, pursued by the Muslims, who will kill them, and trees and rocks will say, ‘O Muslim, O slave of Allah, there is Jew behind me – come and kill him!” – apart from the gharqad (box thorn), for it is one of the trees of the Jews.

‘Abdallah Ibn ‘Amr RA said: “The Messenger of Allah SAW said: ‘The Dajjal will emerge among my ummah and will stay for forty… Then Allah will send ‘Isa Ibn Maryam, who looks like ‘Urwah Ibn Mas’ood, and he will pursue him and kill him.” [Muslim]

Majma’ Ibn Jaariyah al-Ansaari RA said: “I heard the Messenger of Allah SAW say: ‘The son of Maryam will kill the Dajjal at the gate of Ludd.”[Imam Ahmad and al-Tirmidzi].

Al-Nawwaas Ibn Sam ‘an RA said the Prophet SAW said: “… Every kafir that will smell the fragrance of (‘Isa will die, and his fragrance will reach as far as he will be able to see. He will then search for him (the Dajjal) until he catches up with him at the gate of Ludd, where he will kill him.” [Muslim]

Jabir Ibn ‘Abd-Allah RA said: “The Messenger of Allah RA said: ‘The Dajjal will emerge at a time when religious commitment is low and knowledge has decreased… Then ‘Isa Ibn Maryam will descend just before dawn and will call people, saying, ‘O people, what is stopping you from coming out against this evil liar?’ They will say, ‘This man is a jinn’, then they will set out. When they reach ‘Isa Ibn Maryam, the time for prayer will come the iqqamah will be given, and it will be said to him, ‘Go forward (to lead the prayer), O Spirit of Allah.’ He will say, ‘Let your imam go forward and lead you in prayer.’ When they have prayed fajr, they will go out to meet him (the Dajjal) and when they see the liar, he will start to dissolve like salt in water. ‘Isa will go to him and kill him. Even the trees and rocks will call out, ‘O Spirit of Allah, here is a ...!’ And none of those who followed him will be left, they will all be killed.” [Imam Ahmad].

When he is killed, his great fitnah will come to an end. Allah will save those who believed from his evil and from the evil of his followers, at the hands of the Spirit and Word of Allah, ‘Isa Ibn Maryam AS and his believing followers.

©islamqa.

Commendable Approach to the Truth.

A Commentary by Sayyid Qutb


In the Name of God, the Merciful, the Beneficent

Those to whom We sent the Book before this believe in it, and when it is recited to them, they say: “We believe in it, for it is the truth from our Lord. Indeed even before this have we submitted ourselves to Him.”

These are the ones who shall be given their reward twice for having been patient in adversity, having repelled evil with good, and having spent in charity out of what We have provided for them.

And whenever they hear frivolous talk they turn away from it and say: “To us our deeds and to you yours. Peace be to you! We will have nothing to do with ignorant folk.”

Indeed, you cannot guide aright everyone whom you love. It is God who guides whom He wills. He knows best those who are guided aright.

(The Story, Al-Qasas: 28: 52-56)

We mentioned last week the views of some scholars about the identity of those people of earlier revelations who came to see the Prophet (peace be upon him) in Makkah, to check on his message. When they listened to the Qur’an, they recognized its truth and declared themselves Muslims. They realized that Islam demanded total submission to God, which is the essence of all divine religions preached by all earlier prophets. Such should have been the attitude the unbelievers in Makkah should have adapted to the truth of Islam. The surah continues its description of the attitude of the truth-seekers.

Those who have already submitted themselves to God, and who believe in the Qur’an when it is recited to them “are the ones who shall be given their reward twice for having been patient in adversity.” (Verse 54) It is their perseverance with self- surrender to God in its fullest sense, which is the meaning of Islam. It requires rising above desire and carnal pleasure, in order to follow the true path. They gain a double reward because of their perseverance in the face of real adversity. The most difficult adversity is that of contending with desire, lust and deviation. They have shown their patience in all such circumstances, as well as perseverance in the face of the unbelievers’ ridicule and hardship.

Good believers, however, do more than that for they also “repel evil with good.” This is indeed harder than perseverance in the face of physical and mental hardship. It means rising above personal pride and the desire to reply to ridicule and avenge physical injury. It also entails rising a step higher and adopting a benevolent attitude so as to answer what is foul with that which is decent. This is a height of greatness only achieved by good believers who feel that they are dealing with God, and who look for His acceptance. Hence, they forbear and persevere without losing their feeling of contentment.

“And having spent in charity out of what We have provided for them.” (Verse 54) Here the surah mentions their being charitable with money after having emphasized their kindness to others. These two types of generosity, the personal and the financial, spring from the same origin, one that makes a believer rise over personal desire so as to treasure what is higher than earthly values. Both are often mentioned together in the Qur’an.

People who are content with their faith also display another quality: Namely, bearing patiently whatever hardship comes their way as a result of their self-surrender to God: “And whenever they hear frivolous talk they turn away from it and say: ‘To us our deeds and to you yours. Peace be to you! We will have nothing to do with ignorant folk.’” (Verse 55) Frivolous, idle talk kills time without benefit or knowledge to heart or mind. It is the sort of vulgar language that leaves a bad taste in one’s mouth. It is the same whether it is addressed to someone who is present or spoken about when that person is absent.

Believing hearts do not engage in such idle talk, nor do they listen to it. They are preoccupied with the requirements of their faith, reveling in its light and purity: “And whenever they hear frivolous talk they turn away from it.” They are not provoked to reply in kind. They neither join those who are given to frivolous, idle talk nor enter into a slinging match with them. Instead, they leave malcontents alone maintaining an attitude of decency and peace: “To us our deeds and to you yours. Peace be to you.” (Verse 55) Thus, they observe the highest standard of propriety, saying a kindly prayer, but making clear that they do not wish to share in such behavior: “We will have nothing to do with ignorant folk.’” (Verse 55) We do not wish to waste our precious time, match them in their idle talk, or even listen to it.

This is a shining picture of the sort of reassurance faith gives. It shows the believer rising above frivolity, yet still retaining a kind and charitable posture. It draws a clear line to follow for whoever wishes to adopt Islamic manners. There is certainly no participation with the ignorant. There is only an attitude that overlooks their faults, and wishes them well even though they are out to offend.

The Prophet did not need to do more than recite a portion of the Qur’an in his effort to present his faith to followers of earlier revelations and they accepted it. Yet with regard to his own people, the Prophet made every endeavor to help them see the light of faith, yet God did not open their hearts to it because of what He knew of them. The Prophet could not give guidance to everyone he wished. It is certainly God who guides those whom He knows to have the right attitude and mentality making them ready to accept the faith: “Indeed, you cannot guide aright everyone whom you love. It is God who guides whom He wills. He knows best those who are guided aright.” (Verse 56)

Surah Hud

A commentary by Syed Abu Al-Ala Al-Maududi.


Name.

This Surah is the 11th which has been named after Prophet Hud whose story has been related in vv. 50-60.

Period of Revelation.

If we consider its theme deeply, we come to the conclusion that it was revealed during the same period as Surah Yunus and most probably followed it immediately.

Subject.

The Surah deals with the same subject as Surah Yunus, that is, invitation to the Message, admonition and warning, with this difference that the warning is sterner. This is also supported by a Tradition:

It is related that after its revelation, once Hadrat Abu Bakr said to the Holy Prophet, "Of late I have been noticing that you are growing older and older. What is the cause of it?" The Holy Prophet replied, "Surah Hud and the like Surahs have made me old." This shows that it was a very hard time for the Holy Prophet and these stern warnings added greatly to his anxieties that were caused by the persecution from the Quraish, who were doing their worst to crush down the Message of Islam. For it was obvious to the Holy Prophet that the last limit of the respite given by Allah was approaching nearer and nearer and he was afraid lest the term of the respite should expire and his people be seized by the torment.

The invitation is this: Obey the Messenger of Allah; discard shirk, and worship Allah and Allah alone: establish the entire system of your life on the belief that you shall be called to account in the Hereafter.

The admonition is this: Remember that those people who put their faith in the outward appearance of this worldly life and rejected the Message of the Prophets met with dire consequences. Therefore you should consider it seriously whether you should follow the same way that history has proved to be the path to ruin.

The warning is this: You should not be deluded by the delay in the coming of the punishment: it is because of the respite that Allah has granted you by His grace so that you might mend your ways: if you do not make use of this opportunity, you shall be inflicted with an inevitable punishment that will destroy you all except the Believers.

Instead of addressing the people directly, the Quran has used the stories of the people of Noah, Hud, Salih, Lot, Shu'aib and Moses to achieve the above mentioned objects. What is most prominent in their stories is that when Allah passes His judgement on the people, He does not spare anyone whatsoever, even if he be the nearest relative of the Prophet of the time. Only that one is rescued who had believed in the Prophet, and none else, not even his own son or wife. More than that: the Faith demands from each and every Believer that he should totally forget his relationships when that judgement comes and remember only the relationship of the Faith. For it is against the spirit of Islam to show any regard whatsoever for the relationships of blood and race. And the Muslims demonstrated these teachings practically in the Battle of Badr, four years after the revelation of this Surah.

Do'a Before Going to Bed

Narrated by Al-Bara’ bin ‘Azib

Whenever Allah’s Messenger went to bed, he would lie down on his right side and recite:

“Allahumma aslamtu nafsi ilaika, wa wajjahtu wajhi ilaika, wa fawwadtu amri ilaika, wa’alija’tu zahri ilaika, raghbatan wa rahbatan ilaika, la malja’a wa la manja illa ilaika. Amantu bikitabikalladhi anzalta, wa nabiyyikal-ladhi arsalta” (O Allah! I have submitted my soul to You, I have turned myself to You, entrusted my affairs to You and sought Your refuge for protection out of desire for You and out of fear of You ( expecting Your reward and fearing Your punishment). There is no refuge and no place of safety from You but with You. I believed in the Book You have revealed, and in the Prophet You have sent (i.e., Muhammad). (Al-Bukhari)

Narrated by Abu Hurairah

Allah’s Messenger said:

“Whoever sits in a gathering which indulges in useless talk and before getting up supplicates:

‘Subhanaka Allahumma wa bihamdika, ash-hadu an la ilaha illa Anta, astaghfiruka wa atubu ilaika ( Glory be to You, O Allah; praise be to You. I testify that none has the right to be worshipped but You; I ask Your Pardon and turn to You in repentance),’

He will be forgiven for (the sins he may have intentionally or unintentionally committed) in that assembly.” (At-Tirmidzi)

The Signs At The End Of Time

Imâm Ibn Kathîr

The Emergence Of The Beast.

Among the signs of the Hour will be the emergence of a beast from the earth. It will be very strange in appearance, and extremely huge; one cannot even imagine what it will look like. It will emerge from the earth and shake the dust from its head. It will have with it the ring of Solomon and the rod of Moses. People will be terrified of it and will try to run away, but they will not be able to escape, because such will be the decree of Allah. It will destroy the nose of every unbeliever with the rod, and write the word "Kafir" on his forehead; it will adorn the face of every believer and write the word "Mu'min" (true believer) on his forehead, and it will speak to people.

Allah SWT said:

"And when the Word is fulfilled against them (the unjust), We shall produce from the earth a Beast to (face) them: it will speak to them,'" (Al-Naml, 27.82)

Ibn 'Abbas, al-Hasan and Qutadah said that "It will speak to them" (tukallimuhum) means that it will address them. Ibn Jarir suggested that it means that the Beast will address them with the words"'for that mankind did not believe with assurance in Our Sings" (Al-Naml, 27:82 - latter part of the Ayah). Ibn Jarir reported this from 'Ali and 'Ata' It was reported from Ibn 'Abbas that tukallimuhum means that the Beast will cut them, i.e. it will write the word "Kafir" on the forehead of the unbeliever. It was also reported from Ibn 'Abbas that he will both address them and cut them; this suggestion incorporates both of the previous suggestions; and Allah knows best.

We have already mentioned the Hadith of Hudzaifah ibn Usayd, in which the Prophet s.a.w is reported to have said,

"The Hour will not come until you see ten signs: the smoke; the Dajjal; the Beast; the sun rising from the West; the descent of Jesus son of Mary; Gog and Magog; and three landslides - one in the East, one in the West, and one in Arabia, at the end of which fire will burst forth from the direction of Aden (Yemen) and drive people to the place of their final assembly."

Abu Hurairah said: "The Prophet s.a.w said, 'Hasten to do good deeds before six things happen: the rising of the sun from the West, the smoke, the Dajjal, the Beast, the (death) of one of you or general tribulation." (Muslim.)

Baridah said: "The Prophet s.a.w took me to a place in the desert, near Makkah. It was a dry piece of land surrounded by sand. The Prophet s.a.w said, 'The Beast will emerge from this place. It was a very small area.’" (Ibn Majah.)

It was reported from Abu Hurairah that the Prophet s.a.w said, "The Beast of the Earth will emerge, and will have with it the rod of Moses and the ring of Solomon." It was also reported that he said, "(The Beast) will destroy the noses of the unbelievers with the ring, - so that people seated around one table will begin to address one another with the words "O Believer!" or "O Unbeliever!" (i.e. everyone's status will become clear). (Ibn Majah.)

'Abd Allah ibn 'Amr said, "I memorised a Hadith from the Prophet s.a.w which I have not forgotten since. I heard the Prophet s.a.w say, 'The first of the signs (of the Hour) to appear will be the rising of the sun from the West and the appearance of the Beast before the people in the forenoon. Whichever of these two events happens first, the other will follow immediately.'" (Muslim).

That is to say, these will be the first extraordinary signs. The Dajjal, the descent of Jesus a.s, the emergence of Gog and Magog, are less unusual in that they are all human beings. But the emergence of the Beast, whose form will be very strange, its addressing the people and classifying them according to their faith or unbelief, is something truly extraordinary. This is the first of the earthly signs, as the rising of the sun from the West is the first of the heavenly signs.

The Rising Of The Sun From The West.

Allah s.w.t says:

"Are they waiting to see if the angels come to them, or thy Lord (Himself), or certain of the Signs of thy Lord? The day that certain of the signs of thy Lord do come, no good will it do to a soul to believe in them then, if it believed not before nor earned righteousness through its faith. Say: 'Wait ye: we too are waiting'" (Al-An'am 6:158.)

It was reported from Abu Sa'id al-Khudri that the Prophet s.a.w explained, "The day that certain of the Signs of thy Lord do come, no good will it do to a soul to believe in them then", referring to the rising of the sun from the West. (Ahmad.)

Abu Hurairah said, "The Prophet s.a.w said, 'The Hour will not come until the sun rises from the West. When the people see it, whoever is living on earth will believe, but that will be the time when - No good will it do to a soul to believe in them then, if it believed not before'" (Bukhari.)

It was also reported from Abu Hurairah that the Prophet s.a.w said, "The Hour will not come until the sun rises from the West. When it rises and the people see it, they will all believe. But that will be the time when 'No good will it do to a soul to believe in them then'" (Bukhari.)

It was reported from Abu Hurairah that the Prophet s.a.w said, "There are three things which, if they appear, 'No good will it do to a soul to believe in them then, if it believed not before nor earned righteousness through its faith' They are: the rising of the sun from the West, the Dajjal, and the Beast of the Earth." (Ahmad, Muslim, Tirmizhi.)

Abu Dharr said, "The Prophet s.a.w asked me, 'Do you know where the sun goes when it sets? I said, 'I do not know' He said, 'It travels until it prostrates itself beneath the Throne, and asks for permission to rise again. But a time will come when it will be told, 'Go back whence you came.' That will be the time when 'No good will it do to a soul to believe in them then, if it believed not before nor earned righteousness through its faith'" (Bukhari.)

'Amr ibn Jarir said, "Three Muslims were sitting with Marwan in Madinah, and heard him say, whilst talking about the Signs of the Hour, that the first of them would be the appearance of the Dajjal. The three went to 'Abd Allah ibn 'Amr, and told him what they had heard Marwan say concerning the Signs. 'Abd Allah said, 'Marwan has not said much. I memorised a Hadith like that from the Prophet which I have not forgotten since. I heard the Prophet (sallallahu alayhe wa sallam) say: The first of the signs will be the rising of the sun from the West, and the emergence of the Beast in the forenoon. Whichever of the two comes first, the other will follow immediately'"

Then 'Abdallah, who was widely-read, said, 'I think that the first to happen will be the rising of the sun from the West. Every time it sets, it goes beneath the Throne, prostrates itself, and seeks permission to rise again. A time will come when three times it will seek permission and will receive no reply, until, when part of the night has passed and it realises that even if it were given permission, it would not be able to rise on time, it will say: "O my Lord, how far the rising-point is from me! What can I do for the people now?" Then it will seek permission to go back, and it will be told: 'Rise from where you are now' - and it will rise from the West'" Then 'Abdallah recited the Ayat:

"No good will it do to a soul to believe in them then, if it believed not before nor earned righteousness through its faith." (Ahmad.)

Some scholars interpret "the rising of the sun from the West" as meaning that Islam will appear in the West, as strong as it was in the beginning, and that the people of the West will carry the flag of Islam.

The Smoke Which Will Appear At The End Of Time.

Masruq said:

"While a man was giving a speech among the people of Kindah, he said, 'There will be smoke on the Day of Resurrection which will deprive the hypocrites of their hearing and sight, but the believers will only suffer something like a cold' We were terrified, so we went to Ibn Masud, who was reclining. When he heard about this, he became angry and sat up, and said: 'O people, whoever knows a thing, let him say it; but whoever does not know, let him say, "Allah knows best." It is a part of knowledge, when one does not know something, to say "Allah knows best." Allah SWT said to His Prophet Mohammad (sallallahu alayhe wa sallam): "Say: 'No reward do I ask of you for this (Qur'an), nor am I a pretender'" (Sad, 38:86.)

"Quraysh were being slow in embracing Islam, so the Prophet s.a.w prayed against them, saying, 'O Allah, help me against them by sending seven years of famine like those of Joseph.' They were afflicted by a year of famine in which they were destroyed, and ate dead animals and bones. They began to see something like smoke between the sky and the earth. Abu Sufyan came and said, 'O Mohammad! You came to command us to keep good relations with our relatives, and your people have perished, so pray that Allah may relieve them'"

Then Ibn Mas'ud recited:

"Then watch thou for the Day that the sky will bring forth a kind of smoke (or mist) plainly visible,Enveloping the people: this will be a Penalty Grievous.(They will say:) 'Our Lord! Remove the Penalty from us, for we do truly believe!How shall the Message be (effectual) for them, seeing that an Apostle explaining things clearly has (already) come to them?Yet they return away from him and say: 'Tutored (by others), a man possessed!We shall indeed remove the Penalty for a while, (but) truly ye will revert (to your ways)." (Ad-Dukhan, 44:10-15)

Ibn Masud asked: "Will their punishment in the Hereafter be removed so they can go back to their Kufr?"

Allah SWT said:

"One day We shall seize you with a mighty onslaught: We will indeed (then) exact Retribution!" (Ad-Dukhan, 44:16)

"...and soon will come the inevitable (punishment)!" (Al-Furqan, 25:77)

These Ayat refer to the Day (Battle) of Badar.

Allah SWT said:

"Alif-Lam-Mim. The Romans (Byzantines) have been defeated - in a land close by; but they, (even) after (this) defeat of theirs, will soon be victorious - within a few years'" (Ar-Rum, 30: 1-3) (Bukhari.)

This speaker's suggestion - that the idea that the smoke would be on the Day or Resurrection was not a good one - made Ibn Masud react angrily. But the smoke will appear before the Day of Resurrection; it will be one of the signs, which are: the Beast, the Dajjal, the Smoke, and Gog and Magog, as the Ahadith narrated from Abu Sarihah, Abu Hurairah and other Sahabah indicate.

As mentioned in the Sahih Ahadith, the fire which will appear before the Day of Resurrection will burst forth from the direction of Aden, and drive the people to the place of their final assembly. It will move with them and halt with them, and will devour any who lag behind.

The Hour Will Not Come Until...

It was reported from Abu Sa'id al-Khudri that the Prophet s.a.w said, "Thunderbolts will increase so much as the Hour approaches that when a man comes to a people, he will ask, 'Who amongst you was struck by a thunderbolt this morning?' and they will say, 'So-and-so and so-and-so was struck'." (Ahmad)

Heavy Rain Before The Day Of Resurrection.

It was reported from Abu Hurairah that the Prophet s.a.w said, "The hour will not come until there has been rain which will destroy all dwellings except tents."

We have already mentioned many Ahadith about the signs of the Hour. Now we will turn our attention to some Ahadith which could indicate that the Hour is close at hand.

It was reported from Abu Hurairah that the Prophet s.a.w said: "The Hour will not come until the following events have come to pass: people will compete with one another in constructing high buildings; two big groups will fight one another, and there will be many casualties - they will both be following the same religious teaching; earthquakes will increase; time will pass quickly; afflictions and killing will increase; nearly thirty dajjals will appear, each of them claiming to be a messenger from Allah; a man will pass by a grave and say, 'Would that I were in your place'; the sun will rise from the West; when it rises and the people see it, they will all believe, but that will be the time when'No good will it do to a soul to believe in them then, if it believed not before' (Al-An'am 6:158); and a wealthy man will worry lest no-one accept his Zakat." (Bukhari, Muslim).

It was reported from Anas that the Prophet s.a.w said: "Among the signs of the Hour are the following: knowledge will decrease and ignorance will prevail; fornication and the drinking of wine will be common; the number of men will decrease and the number of women will increase, until one man will look after fifty women." (Bukhari.)

'Aishah said, "I heard the Prophet say, 'Day and night will not pass away until people begin to worship Lat and 'Uzza' (two goddesses of pre-Islamic Arabic). I said, 'O Messenger of Allah, I thought that when Allah revealed the Ayat"It is He Who has sent His Apostle with Guidance and the Religion of Truth, to proclaim over all religion, even though the Pagans may detest (it)" (al-Tawbah 9:33), it implied that (this promise) would be fulfilled'. The Prophet s.a.w said, 'It will happen as Allah wishes. Then Allah will send a pleasant breeze, which will take everyone who has as much faith as a grain of mustard-seed in his heart. Only those with no goodness in them will be left, and they will revert to the religion of their forefathers'." (Muslim)

It was narrated from Abu Hurairah that one day, while the Prophet was sitting with the people, a Bedouin came to him and asked him about Iman and Islam ' then he asked, "O Messenger of Allah, when will the Hour be?" He said, "The one who is asked about it does not know more than the one who asks, but I tell you about its signs. When a slave gives birth to her mistress, and when the bare-footed and naked become the chiefs of the people - these are among the signs of the Hour. There are five things which no-one knows except Allah." Then he recited:

"Verily the knowledge of the Hour is with God (alone). It is He Who sends down rain, and He Who knows what is in the wombs. Nor does anyone know what it is that he will earn on the morrow: nor does anyone know in what land he is to die. Verily God is All-Knowing, All Aware." (Luqman, 31:34).

Then the man went away, and the Prophet said, "Call him back to me," but when the people went to call him, they could not see anything. The Prophet said, "That was Gabriel, who came to teach the people their religion." (Bukhari, Muslim).

"The bare-footed and naked paupers will compete with one another in constructing high buildings" means that they will become the chiefs of people. They will become rich, and their only concern will be to compete in constructing high buildings. This is as in the Hadith we shall see later: "The Hour will not come until the happiest people in the world will be the depraved sons of the depraved."

It was reported from Abu Sa'id that the Prophet s.a.wsaid: "The Hour will not come until the time when a man will leave his home, and his shoes or whip or stick will tell what is happening to his family." (Ahmad).

It was reported from Abu Sa'id that the Prophet (sallallahu alayhe wa sallam) said: "By Him in Whose hand is my soul, the Hour will not come until wild animals talk to men, and a man speaks to his whip or his shoe, and his thigh will tell him about what happened to his family after he left."

Anas said, "We were discussing the fact that the Hour would not come until there is no rain, the earth does not produce crops, and fifty women will be cared for by one man; and if a woman passes by a man, he will look at her and say, 'This woman once had a husband'." (Ahmad.)

Abu Hurairah said: "The Prophet (sallallahu alayhe wa sallam) said: 'The Hour will not come until time passes so quickly that a year will be like a month, a month like a week, a week like a day, a day like an hour, and an hour like the time it takes for a palm-leaf to burn'." (Ahmad.)
Abu Hurairah said, "The Prophet said: 'The world will not pass away until the one who enjoys it the most is the depraved son of the depraved'." (Ahmad.)

Abu Hurairah said, "The Prophet said, 'Before the Hour comes, there will be years of deceit, in which a truthful person will be disbelieved and a liar will be believed; and the insignificant will have a say'." (Ahmad)

Abu Hurairah said: "I heard the Prophet (sallallahu alayhe wa sallam) say: 'The Hour will not come until the sheep with horns no longer fights the sheep without horns'." (Ahmad.)

It was reported from Abu Hurairah that the Prophet (sallallahu alayhe wa sallam) said, "The Hour will not come until wealth increases so much that a wealthy man will be worried lest no-one accept his Sadaqah: tribulations will appear; and there will be much Harj." The people asked, "What is Haraj", O Messenger of Allah?" He said, "Killing, killing" (Ahmad.)

It was reported from Abu Hurairah that the Prophet s.a.w said, "By Him Who sent me with the Truth, this earth will not pass away until people are afflicted with landslides, are pelted with stones, and are transformed into animals." The people asked, "When will that be, O Messenger of Allah?" He said, "When you see women riding in the saddle, when singers are common, when bearing false witness becomes widespread, and when men lie with men and women with women".

Tariq ibn Shihab said, "We were sitting with 'Abd Allah ibn Mas'ud, when a man came and told us that the time for prayer had come. So we got up and went to the mosque. After the prayer, a man came to 'Abd Allah ibn Mas'ud and said, 'As-salam 'alayka (Peace be upon you), O Abu 'Abd al-Rahman'. 'Abd Allah answered, 'Allah and His Messenger have spoken the truth'. When we went back, we asked one another, 'Did you hear the answer he gave? Who is going to ask him about it?’ I said, 'I will ask him'; so I asked him when he came out. He narrated from the Prophet (sallallahu alayhe wa sallam): 'Before the Hour comes, there will be a special greeting for the people of distinction; trade will become so widespread that a woman will help her husband in business; family ties will be cut; the giving of false witness will be common, while truthful witness will be rare; and writing will be widespread.’" (Ahmad.)

Description Of The People Who Will Be Alive At The End Of Time.

It was reported from 'Abd Allah ibn 'Amr that the Prophet said, "The Hour will not come until Allah takes away the best people on earth; only the worst people will be left; they will not know any good or forbid any evil." (Ahmad.)

'Abd Allah ibn Mas'ud said, "I heard the Prophet say: Eloquence can be bewitching; the worst of the people are those upon whom the Hour will come while they are still alive, and those who turn graves into mosques'." (Ahmad.)

It was reported from Anas that the Prophet s.a.w said, "The Hour will not come until no-one on earth says 'La ilaha illa Allah'." (Ahmad.)

It was also reported from Anas that the Prophet s.a.w said: "The Hour will not come until no-one on earth says, 'Allah, Allah'." (Ahmad)

There are two suggestions as to the meaning of the phrase, "until no-one on earth says 'Allah, Allah'":

It could mean that no-one will forbid evil, or try to correct another if he sees him doing something wrong. We have already come across this in the Hadith of 'Abd Allah ibn 'Amr: "Only the worst people will be left; they will not know any good or forbid any evil."

It could mean that Allah will no longer be mentioned, and His Name will not be known; this will be part of the prevalent corruption and Kufur, as in the previous Hadith, "Until no-one on earth says 'La ilaha illa Allah'."

'Aishah said. "The Prophet came in, saying 'O 'Aishah, your people will be the first of my Ummah to join me. When he sat down, I said, 'O Messenger of Allah, may I be sacrificed for you! When you came in, you were saying something which scared me. He asked, 'What was that?' I said, 'You said that my people would be the first of your Ummah to join you.' He said, 'Yes' I asked, 'Why is that?’ He said, 'Death will be widespread among them, and their relatives will be jealous of them.' I said, 'How will people be after that?' He said, 'Like locusts: the strong will devour the weak, until the Hour comes.'" (Ahmad.)

'Alba'al-Salami said, "I heard the Prophet s.a.w say: 'The Hour will only come upon the worst of the people'." (Ahmad.)