So the other day my husband came home from work and opened his Facebook in a hurry, said he wanted to see a recently shared clip from Nouman Ali Khan’s Surah Yaseen tafseer series that was creating some sort of hype. I thought to myself, ugh! he’s such a “NAK fanboy” but he would never admit it (LOL)! Anyway, we watch that 6-minute long clip in silence, he turns to me at the end of it with a straight sarcastic face and says, “this is why only scholars should talk about Islam”. My response: “Convey from me, even if it is one verse” [Bukhari]. :3
After some back and forth we agreed that what NAK said wasn’t entirely incorrect, but it was the way he said it. There was disrespect in his sarcasm. And that was that.
Notice the captions during and after the video. Just for laughs. :D
Until.. two days later, Shaykh Assim Alhakeem posted about this video on his Facebook page. He doesn’t take names, but we all know who he’s talking about! Now that was disturbing. He says things he didn’t need to say, for example:
“If he is ignorant, he can be taught, providing he is willing to learn. Unfortunately, when you are too famous and have followers, your ego, driven by Satan would not allow you to do so!”
I is sad. Even sadder to read the comments under this post. Sigh. :(
With utmost respect for the shaykh, I think what he said was a bit too harsh. I’m sure he meant well and was only trying to point out a mistake that could mislead people, but it could have been done in a better way. May Allah reward him for his intention and effort.
As for Nouman Ali Khan, he is not a scholar, he does an amazing job talking about Quran in a way that hits home with our youth, but is his understanding/opinion always supposed to be correct? Absolutely not. So if he makes a mistake, we can easily overlook it and move on, assuming good of his intentions and praying for his guidance. Take the good and leave the bad. Period.
Hadith no. 2586 (below) is a repeat. Read it here.
Volume 4, Book 52, Number 191 :
Narrated by Abdullah bin Abbas (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) wrote to Caesar and invited him to Islam and sent him his letter with Dihya Al-Kalbi (radiallaahu `anhu) whom Allah’s Apostle (sallallaahu `alayhi wasallam) ordered to hand it over to the Governor of Busra who would forward it to Caesar. Caesar as a sign of gratitude to Allah, had walked from Hims to Ilya (i.e. Jerusalem) when Allah had granted Him victory over the Persian forces. So, when the letter of Allah’s Apostle (sallallaahu `alayhi wasallam) reached Caesar, he said after reading, ‘Seek for me any one of his people! (Arabs of Quraish tribe) if present here, in order to ask him about Allah’s Apostle (sallallaahu `alayhi wasallam). At that time Abu Sufyan bin Harb was in Sham with some men frown Quraish who had come (to Sham) as merchants during the truce that had been concluded between Allah’s Apostle; and the infidels of Quraish. Abu Sufyan said, Caesar’s messenger found us somewhere in Sham so he took me and my companions to Ilya and we were admitted into Ceasar’s court to find him sitting in his royal court wearing a crown and surrounded by the senior dignitaries of the Byzantine. He said to his translator. ‘Ask them who amongst them is a close relation to the man who claims to be a prophet.” Abu Sufyan added, “I replied, ‘I am the nearest relative to him.’ He asked, ‘What degree of relationship do you have with him?’ I replied, ‘He is my cousin,’ and there was none of Bani Abu Manaf in the caravan except myself. Caesar said, ‘Let him come nearer.’ He then ordered that my companions stand behind me near my shoulder and said to his translator, ‘Tell his companions that I am going to ask this man about the man who claims to be a prophet. If he tells a lie, they should contradict him immediately.” Abu Sufyan added, “By Allah ! Had it not been shameful that my companions label me a liar, I would not have spoken the truth about him when he asked me. But I considered it shameful to be called a liar by my companions. So I told the truth. He then said to his translator, ‘Ask him what kind of family does he belong to.’ I replied, ‘He belongs to a noble family amongst us.’ He said, ‘Have anybody else amongst you ever claimed the same before him? ‘I replied, ‘No.’ He said, ‘Had you ever blamed him for telling lies before he claimed what he claimed? ‘ I replied, ‘No.’ He said, ‘Was anybody amongst his ancestors a king?’ I replied, ‘No.’ He said, “Do the noble or the poor follow him?’ I replied, ‘It is the poor who follow him.’ He said, ‘Are they increasing or decreasing (day by day)?’ I replied,’ They are increasing.’ He said, ‘Does anybody amongst those who embrace his (the Prophet’s) Religion become displeased and then discard his Religion?’. I replied, ‘No. ‘ He said, ‘Does he break his promises? I replied, ‘No, but we are now at truce with him and we are afraid that he may betray us.” Abu Sufyan added, “Other than the last sentence, I could not say anything against him. Caesar then asked, ‘Have you ever had a war with him?’ I replied, ‘Yes.’ He said, ‘What was the outcome of your battles with him?’ I replied, ‘The result was unstable; sometimes he was victorious and sometimes we.’ He said, ‘What does he order you to do?’ I said, ‘He tells us to worship Allah alone, and not to worship others along with Him, and to leave all that our fore-fathers used to worship. He orders us to pray, give in charity, be chaste, keep promises and return what is entrusted to us.’ When I had said that, Caesar said to his translator, ‘Say to him: I ask you about his lineage and your reply was that he belonged to a noble family. In fact, all the apostles came from the noblest lineage of their nations. Then I questioned you whether anybody else amongst you had claimed such a thing, and your reply was in the negative. If the answer had been in the affirmative, I would have thought that this man was following a claim that had been said before him. When I asked you whether he was ever blamed for telling lies, your reply was in the negative, so I took it for granted that a person who did not tell a lie about (others) the people could never tell a lie about Allah. Then I asked you whether any of his ancestors was a king. Your reply was in the negative, and if it had been in the affirmative, I would have thought that this man wanted to take back his ancestral kingdom. When I asked you whether the rich or the poor people followed him, you replied that it was the poor who followed him. In fact, such are the followers of the apostles. Then I asked you whether his followers were increasing or decreasing. You replied that they were increasing. In fact, this is the result of true faith till it is complete (in all respects). I asked you whether there was anybody who, after embracing his religion, became displeased and discarded his religion; your reply was in the negative. In fact, this is the sign of true faith, for when its cheerfulness enters and mixes in the hearts completely, nobody will be displeased with it. I asked you whether he had ever broken his promise. You replied in the negative. And such are the apostles; they never break their promises. When I asked you whether you fought with him and he fought with you, you replied that he did, and that sometimes he was victorious and sometimes you. Indeed, such are the apostles; they are put to trials and the final victory is always theirs. Then I asked you what he ordered you. You replied that he ordered you to worship Allah alone and not to worship others along with Him, to leave all that your fore-fathers used to worship, to offer prayers, to speak the truth, to be chaste, to keep promises, and to return what is entrusted to you. These are really the qualities of a prophet who, I knew (from the previous Scriptures) would appear, but I did not know that he would be from amongst you. If what you say should be true, he will very soon occupy the earth under my feet, and if I knew that I would reach him definitely, I would go immediately to meet Him; and were I with him, then I would certainly wash his feet.’ ” Abu Sufyan added, “Caesar then asked for the letter of Allah’s Apostle and it was read. Its contents were:– “In the name of Allah, the most Beneficent, the most Merciful (This letter is) from Muhammad, the slave of Allah, and His Apostle, to Heraculius, the Ruler of the Byzantine. Peace be upon the followers of guidance. Now then, I invite you to Islam (i.e. surrender to Allah), embrace Islam and you will be safe; embrace Islam and Allah will bestow on you a double reward. But if you reject this invitation of Islam, you shall be responsible for misguiding the peasants (i.e. your nation). O people of the Scriptures! Come to a word common to you and us and you, that we worship. None but Allah, and that we associate nothing in worship with Him; and that none of us shall take others as Lords besides Allah. Then if they turn away, say: Bear witness that we are (they who have surrendered (unto Him)..(3.64) Abu Sufyan added, “When Heraclius had finished his speech, there was a great hue and cry caused by the Byzantine Royalties surrounding him, and there was so much noise that I did not understand what they said. So, we were turned out of the court. When I went out with my companions and we were alone, I said to them, ‘Verily, Ibn Abi Kabsha’s (i.e. the Prophet’s) affair has gained power. This is the King of Bani Al-Asfar fearing him.” Abu Sufyan added, “By Allah, I remained low and was sure that his religion would be victorious till Allah converted me to Islam, though I disliked it “
Volume 4, Book 52, Number 192 :
Narrated by Sahl bin Sad (radiallaahu `anhu)
That he heard the Prophet (sallallaahu `alayhi wasallam) on the day (of the battle) of Khaibar saying, “I will give the flag to a person at whose hands Allah will grant victory.” So, the companions of the Prophet (sallallaahu `alayhi wasallam) got up, wishing eagerly to see to whom the flag will be given, and everyone of them wished to be given the flag. But the Prophet (sallallaahu `alayhi wasallam) asked for ‘Ali (radiallaahu `anhu). Someone informed him that he was suffering from eye-trouble. So, he ordered them to bring ‘Ali (radiallaahu `anhu) in front of him. Then the Prophet (sallallaahu `alayhi wasallam) spat in his eyes and his eyes were cured immediately as if he had never any eye-trouble. ‘Ali (radiallaahu `anhu) said, “We will fight with them (i.e. infidels) till they become like us (i.e. Muslims).” The Prophet (sallallaahu `alayhi wasallam) said, “Be patient, till you face them and invite them to Islam and inform them of what Allah has enjoined upon them. By Allah! If a single person embraces Islam at your hands (i.e. through you), that will be better for you than the red camels.”
Red camels are the best kind of camels. If you were to talk in terms of cars, red camels would represent the Ferraris, Lamborghinis of today. :)
Allaah created man and caused him to dwell on this earth, but He did not forsake him. Rather He gave him what he needs of food, drink and clothing, and revealed to him throughout the ages a path to follow and be guided by. The interests and happiness of mankind at every time and in every place depend upon following the path of Allaah and rejecting all others:
“And verily, this (i.e. Allaah’s Commandments mentioned in the above two Verses 151 and 152) is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path. This He has ordained for you that you may become Al-Muttaqoon (the pious)” [al-An’aam 6:153 – interpretation of the meaning]
Islam is the last of the heavenly religions and the Qur’aan is the last of the heavenly Books. Muhammad (peace and blessings of Allaah be upon him) is the last of the Prophets and Messengers. Allaah commanded him to convey this religion to all of mankind:
“This Qur’aan has been revealed to me that I may therewith warn you and whomsoever it may reach” [al-An’aam 6:18]
Allaah sent His Messenger Muhammad (peace and blessings of Allaah be upon him) with Islam to all of mankind, as Allaah says (interpretation of the meaning):
“Say (O Muhammad): ‘O mankind! Verily, I am sent to you all as the Messenger of Allaah’”[al-A’raaf 7:158]
Da’wah or calling others to Islam is the best of deeds, because it involves guiding people to the Straight Path and to that which will bring them happiness in this world and in the Hereafter:
“And who is better in speech than he who [says: ‘My Lord is Allaah (believes in His Oneness),’ and then stands firm (acts upon His Order), and] invites (men) to Allaah’s (Islamic Monotheism), and does righteous deeds, and says: ‘I am one of the Muslims.’”[Fussilat 41:33 – interpretation of the meaning]
Calling others to Islam is an honourable mission. This is the work of the Prophets and Messengers. The Messenger (peace and blessings of Allaah be upon him) explained that his mission in life, and the mission of his followers, is to call people to Allaah. Allaah says (interpretation of the meaning):
“Say (O Muhammad): ‘This is my way; I invite unto Allaah (i.e. to the Oneness of Allaah — Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allaah, i.e. to the Oneness of Allaah — Islamic Monotheism with sure knowledge). And Glorified and Exalted be Allaah (above all that they associate as partners with Him). And I am not of the Mushrikoon (polytheists, pagans, idolaters and disbelievers in the Oneness of Allaah; those who worship others along with Allaah or set up rivals or partners to Allaah)’” [Yoosuf 12:108]
The Muslims in general and the scholars in particular are commanded to call people to Islam, as Allaah says (interpretation of the meaning):
“Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful”[Aal ‘Imraan 3:104]
The Prophet (peace and blessings of Allaah be upon him) said: “Convey from me even if it is (only) one aayah.” (Narrated by al-Bukhaari, 3461)
Calling people to Allaah is an important task and a glorious mission, because it means calling people to worship Allaah alone. It means bringing them forth from darkness to the light, planting goodness in the place of evil and truth in the place of falsehood. Hence whoever does this needs to have knowledge, understanding, patience, forbearance, gentleness and kindness. He needs to give of his wealth and of himself, and he needs to understand people’s circumstances and habits. Allaah says (interpretation of the meaning):
“Invite (mankind, O Muhammad) to the way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Revelation and the Qur’aan) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His path, and He is the Best Aware of those who are guided” [al-Nahl 16:125]
Allaah blessed His Messenger with the words (interpretation of the meaning):
“And by the Mercy of Allaah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allaah’s) forgiveness for them; and consult them in the affairs”
[Aal ‘Imraan 3:159]
The daa’iyah (caller) may be faced with debates in his da’wah activities, especially with the People of the Book. Allaah has commanded us, if it reaches the point of debate, to debate in a manner that is better, which is with kindness and gentleness, explaining the principles of Islam as they came, pure and simple, in a kindly manner and with no element of compulsion. Allaah says (interpretation of the meaning):
“And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way) that is better (with good words and in good manner, inviting them to Islamic Monotheism with His Verses), except with such of them as do wrong; and say (to them): ‘We believe in that which has been revealed to us and revealed to you; our Ilaah (God) and your Ilaah (God) is One (i.e. Allaah), and to Him we have submitted (as Muslims)’”
Calling people to Allaah is a virtuous deed which brings great reward. The Prophet (peace and blessings of Allaah be upon him) said:
If building a physical structure needs effort and patience until it is complete, then building souls and guiding them to the truth also needs patience and sacrifice. The Messenger (peace and blessings of Allaah be upon him) called people to Islam, patiently bearing the persecution of the kuffaar, Jews and hypocrites. They made fun of him and disbelieved in him; they insulted him and threw stones at him; they said that he was a sorcerer or a madman; they accused him of being a poet or a soothsayer – but he (peace and blessings of Allaah be upon him) bore all that with patience until Allaah granted him victory and caused His religion to prevail. So the daa’iyah must follow his example:
“So be patient (O Muhammad). Verily, the Promise of Allaah is true; and let not those who have no certainty of Faith discourage you from conveying Allaah’s Message (which you are obliged to convey)[al-Room 30:60 – interpretation of the meaning]
The Muslims must follow the example and guidance of their Messenger and call others to Islam, bearing insults and harm with patience for the sake of Allaah, as their Messenger (peace and blessings of Allaah be upon him) did:
“Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allaah and the Last Day, and remembers Allaah much” [al-Ahzaab 33:21 – interpretation of the meaning]
The well-being and happiness of this ummah are only to be found in following this religion. Hence Allaah commanded us to convey the message to all of mankind, as He says (interpretation of the meaning):
“This (Qur’aan) is a Message for mankind (and a clear proof against them), in order that they may be warned thereby, and that they may know that He is the only One Ilaah (God — Allaah) — (none has the right to be worshipped but Allaah) — and that men of understanding may take heed.” [Ibraaheem 14:52]
From Usool al-Deen al-Islami by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri
Volume 4, Book 52, Number 67 :
Narrated by ‘Ikrima
That Ibn ‘Abbas (radiallaahu `anhu) told him and ‘Ali bin ‘Abdullah to go to Abu Said (radiallaahu `anhu) and listen to some of his narrations; So they both went (and saw) Abu Said (radiallaahu `anhu) and his brother irrigating a garden belonging to them. When he saw them, he came up to them and sat down with his legs drawn up and wrapped in his garment and said, “(During the construction of the mosque of the Prophet (sallallaahu `alayhi wasallam)) we carried the adobe of the mosque, one brick at a time while ‘Ammar (radiallaahu `anhu) used to carry two at a time. The Prophet (sallallaahu `alayhi wasallam) passed by ‘Ammar (radiallaahu `anhu) and removed the dust off his head and said, “May Allah be merciful to ‘Ammar. He will be killed by a rebellious aggressive group. ‘Ammar will invite them to (obey) Allah and they will invite him to the (Hell) fire.”
This post will focus on the story of the death of `Ammar (radiallaahu `anhu) instead of his life. Here’s a brief account of the Battle of Siffin (657 CE):
Muʿāwiyah, governor of Syria, refused to recognize ʿAlī as the new caliph before justice for the murder of his kinsman, the third caliph, ʿUthmān, was done; for his part, ʿAlī relied on the support of individuals who had been implicated in ʿUthmān’s murder and was therefore reluctant to prosecute them. ʿAlī gathered support in Kūfah, where he had established his centre, and invaded Syria. The two armies met along the Euphrates River at Ṣiffīn (near the Syrian-Iraqi border), where they engaged in an indecisive succession of skirmishes, truces, and battles, culminating in the legendary appearance of Muʿāwiyah’s troops with copies of the Qurʾān impaled on their lances—supposedly a sign to let God’s word decide the conflict. ʿAlī agreed to bring the matter to arbitration on the basis of the Qurʾān and delegated Abū Mūsā al-Ashʿarī as his representative, while Muʿāwiyah sent ʿAmr ibn al-ʿĀṣ. By agreeing to arbitration, ʿAlī conceded to deal with Muʿāwiyah on equal terms, thus permitting him to challenge ʿAlī’s claim as leader of the Muslim community. This concession aroused the anger of a large group of ʿAlī’s followers, who protested that “judgment belongs to God alone” (Qurʾān 6:57) and believed that arbitration would be a repudiation of the Qurʾānic dictum “If one party rebels against the other, fight against that which rebels” (49:9). A small number of these pietists withdrew (kharajū) to the village of Ḥarūrāʾ and so became known as Khārijites (Arabic: Khawārij).
Accounts of what precisely transpired at the arbitration vary. [Britannica]
It was in this battle that `Ammar (radiallaahu `anhu) was martyred. He was in the army of `Ali (radiallaahu `anhu) so it’s obvious which side killed him.
Coming to the hadith narrated above which says in the end: “May Allah be merciful to ‘Ammar. He will be killed by a rebellious aggressive group. ‘Ammar will invite them to (obey) Allah and they will invite him to the (Hell) fire.”
It’s important to know that there are other versions of this hadith available as well, having words less direct than these. For example:
- Abu Huraira narrated that the Messenger of Allah said: “Rejoice Ammar, the transgressing party shall kill you.”
(Sunan Thirmidhi : Hadith Number 3800)
- Allah’s messenger (PBUH) said to Ammar: “A group of rebels would kill you.”
(Sahih Muslim, English version, v4, chapter MCCV, Tradition #6968)
- Umm Salama narrated that Allah’s messenger (may peace be upon him) said: “A band of rebels would kill Ammar.”
(Sahih Muslim, English version, v4, chapter MCCV, Tradition #6970)
It’s safe to say that according to the hadith mentioned above, `Ammar (radiallaahu `anhu) made the right choice siding with `Ali (radiallaahu `anhu) since he was the caliph at that time and his obedience was waajib on all Muslims. But the question arises, what about those who sided with Mu`awiyah (radiallaahu `anhu)? He himself was a companion of the Prophet (sallallaahu `alayhi wasallam) and many of the companions were on his side too. So what do we say about them? Were they calling `Ammar (radiallaahu `anhu) towards Hellfire?
The answer to that according to scholars is that they were doing the right thing in their opinion. It was a complex matter and everyone had their own views. They were mujtahids (those who do Ijtihad) so there’s no blame upon them because:
Amr ibn Al-As reported: The Messenger of Allah, peace and blessings be upon him, said, “If a judge makes a ruling, striving to apply his reasoning (ijtihad) and he is correct, then he will have two rewards. If a judge makes a ruling, striving to apply his reasoning and he is mistaken, then he will have one reward.” [Sahih Bukhari 6919, Sahih Muslim 1716]
And Allah has elevated the status of Sahabah in the Quran by saying He’s pleased with them and promising them Paradise. Who then are we to talk bad about any one of them?
“And the foremost to embrace Islam of the Muhaajiroon and the Ansaar and also those who followed them exactly (in Faith). Allaah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.” [al-Tawbah 9:100]
I’d like to end with these words of ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him):
“Whoever among you wishes to follow (someone), let him follow one who has died, for the one who is still alive is not safe from fitnah. The companions of Muhammad (peace and blessings of Allaah be upon him) were the best of this ummah, the most righteous of heart and the deepest in knowledge and the most straightforward, people whom Allaah chose to accompany His Prophet and establish His religion. So acknowledge their virtue and follow in their footsteps, and adhere as much as you can to their morals and religion, for they were following right guidance.
Narrated by Ibn ‘Abd al-Barr in al-Jaami’, no. 1810.
May Allah forgive us our sins, remove doubts and ill feelings from our hearts concerning his slaves, may He make us love those whom He loves, and hate those whom He hates. May He guide us to the truth always, and enter us into Jannat-ul-Firdaws.
Narrated Abu Hazim:
Sahl bin Sa’d As-Sa’idi, was asked by the people, “With what was the wound of the Prophet treated? Sahl replied, “None remains among the people living who knows that better than I. ‘Ali used to bring water in his shield and Fatima used to wash the blood off his face. Then straw mat was burnt and the wound was filled with it.”
This wound refers to the one that Prophet (SAW) got in the battle of Uhad, when a pointy part of his helmet got stuck in his cheek and it wouldn’t stop bleeding. Finally Fatima (RA) filled it up with burnt straw mat and it dried up. It’s a very effective way to treat a wound, still practiced in some parts of the world. Some use burnt cotton or grass, cloth etc.
When inflicted with the smallest wound, remember Propeht (SAW)’s wound and his pain. You’ll forget all about yours. :)
Arabs were illiterate at the time of the Prophet (SAW). They didn’t know how to read or write.
Many readers won’t find this statement strange at all. Because this is the concept we’re made to digest. And it’s the exact reason for the false belief that Qur’an wasn’t written at the time of the Prophet (SAW). That it was written way after his death. And that leads to doubts or uncertainty in it. But wait! Before developing any ideas, read this first..
Volume 1, Book 3, Number 111:
Abu Juhaifa said, “I asked Ali, ‘Have you got any book (which has been revealed to the Prophet apart from the Qur’an)?’ ‘Ali replied, ‘No, except Allah’s Book or the power of understanding which has been bestowed (by Allah) upon a Muslim or what is (written) in this sheet of paper (with me).’ Abu Juhaifa said, “I asked, ‘What is (written) in this sheet of paper?’ Ali replied, it deals with The Diyya (compensation (blood money) paid by the killer to the relatives of the victim), the ransom for the releasing of the captives from the hands of the enemies, and the law that no Muslim should be killed in Qisas (equality in punishment) for the killing of (a disbeliever).
So, people did actually read and write at that time. And Ali (RA) had a copy of Qur’an written with him. And other books with that…
Conclusion is, not all Arabs were illiterate. A few could read and write. A number of companions had written Qur’anic verses on leather, stones, leaves etc. The Qur’an that we hold in our hands today is the same version that was revealed to the Prophet (SAW). Alhamdulillah. Another thing to thank Allah about! :)