

Conflicts between spouses often escalate when negative emotions accumulate, and one feels unappreciated or misunderstood by the other. This can turn disagreements into arguments or even estrangement, sometimes leading to separation and divorce.
Allah says, “And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.” (Ar-Rum: 21)
Commentators explain that “affection” refers to intimacy, while “mercy” refers to children. Others interpret it as the mutual kindness and compassion between spouses. Ibn Abbas said: “Affection is a man’s love for his wife, and mercy is his kindness toward her, protecting her from harm.”
Wisdom dictates that men should take the initiative in resolving conflicts, preventing problems from escalating. He should remind his wife of Allah, their bond of affection and mercy, and listen to her until she has vented her sadness or anger, which often drives her toward emotional reactions and disputes.
Family experts recommend following four key steps to prevent marital conflicts from intensifying and to maintain harmony within the Muslim household:
1. Avoid Bringing Up the Past
Bringing up past incidents and using them against your spouse complicates discussions and hinders understanding. It may also prompt the other party to retaliate in the same way, recalling unrelated past grievances, which only deepens the divide between them and distracts from resolving the present issue.
This mistake is a primary cause of escalating conflicts, as it revives past negative emotions, leading to accumulated frustration. Instead, both spouses should focus solely on the current issue and work toward a solution without deviating from it.
2. Listen to Your Spouse
Give your spouse the opportunity to speak and express their feelings, especially the wife. Let her talk without interruptions. Simply listening attentively can resolve a significant part of the issue. A calm approach improves the atmosphere of discussion and increases the chances of resolving the conflict. The key is to make your spouse feel heard, understood, and respected.
Through this approach, a husband plants the seeds of resolution, gives himself a chance to process what happened, and might even come up with immediate solutions. Additionally, a wife may feel emotionally relieved after expressing herself, knowing that her husband listened without reacting angrily. Once she has spoken, the discussion can move toward finding a solution and fully resolving the conflict.
3. Avoid Trying to ‘Win’ the Argument
A marital disagreement is not a battlefield between two enemies. Instead, remember the bond of affection and mercy that unites you. The goal should be to contain the issue and understand each other’s needs within a constructive discussion that leads to solutions rather than disputes, estrangement, or even divorce.
Some people raise their voices to dominate the conversation or to end it on their terms. Others resort to threats, which only worsen the situation and diminish any chances of understanding. Worse still, such arguments might be overheard by neighbors or relatives. Instead, view discussions as opportunities to exchange ideas, voice concerns, ask questions, and propose solutions—without the need for one side to “win.”
4. Keep Your Goal in Mind: Resolving the Issue
Your ultimate objective should be resolving the conflict, whether through a kind word, a gentle touch, or acknowledging a suggestion from your spouse. Even if you propose a solution, do not dismiss her ideas entirely or belittle her contributions. Reassure her that you are working toward a solution together, and consider all possibilities, including her suggestions. If necessary, take time to reflect on an idea or seek advice from an expert. This approach demonstrates respect for her feelings and gives both of you the opportunity to address the issue effectively.
We find in the Prophet ﷺ the best example of handling conflicts with wisdom and patience. An incident illustrates his calm approach to dealing with the anger of Lady Aisha (may Allah be pleased with her).
Narrated An-Nu'man ibn Bashir: When AbuBakr asked the permission of the Prophet (ﷺ) to come in, he heard Aisha speaking in a loud voice. So when he entered, he caught hold of her in order to slap her, and said: Do I see you raising your voice to the Messenger of Allah? The Prophet (ﷺ) began to prevent him and AbuBakr went out angry. The Prophet (ﷺ) said when AbuBakr went out: You see I rescued you from the man. AbuBakr waited for some days, then asked permission of the Messenger of Allah (ﷺ) to enter, and found that they had made peace with each other. He said to them: Bring me into your peace as you brought me into your war. The Prophet (ﷺ) said: We have done so: we have done so. (Reported by Abu Dawood)
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When people hear the word “custodian,” their minds immediately turn to rulers and heads of state. This is correct, but the mistake lies in limiting the meaning to state leaders alone. A custodian is anyone entrusted with the duty of care and governance, (1) regardless of what that duty entails. Thus, the term “custodian” is a general one that includes anyone responsible for managing an affair or carrying out a task.
Al-Bukhari narrated from Abdullah ibn Umar said: I heard Allah's Messenger (ﷺ) saying, “Everyone of you is a guardian, and responsible for what is in his custody. The ruler is a guardian of his subjects and responsible for them; a husband is a guardian of his family and is responsible for it; a lady is a guardian of her husband's house and is responsible for it, and a servant is a guardian of his master's property and is responsible for it.” I heard that from Allah's Messenger (ﷺ) and I think that the Prophet (ﷺ) also said, “A man is a guardian of is father's property and is responsible for it, so all of you are guardians and responsible for your wards and things under your care.”
Being responsible for one’s flock does not mean using force or harshness. Rather, it requires kindness and mercy. Several factors encourage gentleness toward those under one’s care, including:
1. Allah Commands Gentleness and Loves Those Who Practice It
Allah says, “So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. (Aal ‘Imran: 159) And when Allah sent Musa and Harun to Pharaoh, He commanded: “Go, both of you, to Pharaoh. Indeed, he has transgressed. And speak to him with gentle speech that perhaps he may be reminded or fear [Allah].” (Taha: 43-44)
Al-Bukhari narrated from Aisha that the Messenger of Allah (ﷺ) said: “Allah is Forbearer and loves forbearance in all matters.” When Umar ibn al-Khattab wanted to advise his governors, he said: “O shepherds! The people have rights over you. Know that nothing is more beloved to Allah and more honorable than the patience and gentleness of a leader.” (2)
Umar ibn Abdul Aziz said: “The most beloved things to Allah are four: moderation in wealth, forgiveness when able, patience in anger, and kindness to Allah’s servants in all circumstances.” (3)
2. The Prophet (ﷺ) Emphasized That Gentleness Beautifies All Affairs
Al-Bukhari narrated from Aisha that the Messenger of Allah (ﷺ) said: “Easy, 'A'isha, you must be gentle. Beware of harshness and coarseness.” And Muslim narrated from Aisha that the Prophet (ﷺ) said: “Kindness is not to be found in anything but that it adds to its beauty and it is not withdrawn from anything but it makes it defective.”
One example of his gentleness is what Al-Bukhari narrated from Anas ibn Malik, who said: “Once the Prophet (ﷺ) was on one of his journeys, and the driver of the camels started chanting (to let the camels go fast). The Prophet (ﷺ) said to him. “(Take care) Drive slowly with the glass vessels, O Anjasha! Waihaka (May Allah be Merciful to you).” (Meaning: the women.)
3. Whoever is Gentle, Allah Will Be Gentle With Him, and Whoever is Harsh, Allah Will Be Harsh With Him
Muslim narrated from Aisha that the Prophet (ﷺ) said: “O God, cause distress to him who has any charge over my people and causes them distress, and be gentle to him who has any charge over my people and is gentle to them.”
4. Kindness Towards People Is a Sign of a Good Leader
At-Tirmidhi narrated, with a chain authenticated by Al-Albani, from Abu Darda that the Prophet (ﷺ) said: “Whoever has been given his portion of compassion has been given his portion of good. Whoever is denied given his portion of compassion has been denied his portion of good.” Muslim narrated from Jarir ibn Abdullah that the Messenger of Allah (ﷺ) said: “He who is deprived of tenderly feelings is in fact deprived of good and he who is deprived of tenderly feelings is in fact deprived of good.”
In Musnad Ahmad, it is narrated from Aisha that the Messenger of Allah (ﷺ) said to her: “O Aisha, show gentleness, for when Allah intends good for a household, He guides them to gentleness.”
On the other hand, unjustified harshness and severity indicate that the leader is among the worst of people. This is evident in what Muslim narrated: 'Aidh bin 'Amr (May Allah be pleased with him) reported: I visited 'Ubaidullah bin Ziyad (he was unjust ruler) and said to him: “Dear son, I heard Messenger of Allah (ﷺ) saying, 'The worst of rulers are those who treat their subjects harshly. Beware, lest you should be one of them.'”
The term “hutama” (harsh leaders) used in the hadith is an exaggerated form, referring to those who crush everything beneath them—just as a shepherd who harshly drives his flock with a staff, scaring and hurting them. Similarly, a leader who rules with oppression and cruelty, scattering his people, falls under this category.
5. Gentleness Is a Sign of Wisdom and Understanding
Waki’ and Hannad narrated in Az-Zuhd that Abu Darda said: “Among the signs of a man’s wisdom is his gentleness in his livelihood.” And Hisham ibn Urwah reported from his father that it was written in wisdom:
“Gentleness is the pinnacle of wisdom.”
6. Gentleness Is a Form of Goodness Towards the People
Abu al-Qasim al-Maliki narrated in Ash-Shuhub al-Lami'ah Fis-Siyasah An-Nafi'ah that the people once complained about a governor to the caliph. One of them, Sahl ibn Asim, said to the caliph: Nothing to be complained in your governor except that Allah commanded two things: He implemented one and neglected the other. Allah says, “Indeed, Allah orders justice and good conduct.” He implements justice among us but neglects kindness. Justice without kindness ruins the people. (4)
7. Avoiding Harshness Saves from Allah’s Curse and Hellfire
Muslim narrated in his Sahih that Hisham ibn Hakim ibn Hizam happened to pass by people, the farmers of Syria, who had been made to stand in the sun. He said: What is the matter with them? They said: They have been detained for Jizya. Thereupon Hisham said: I bear testimony to the fact that I heard Allah's Messenger (ﷺ) as saying: “Allah would torment those who torment people in the world.”
Al-Hakim narrated from Aisha that the Messenger of Allah (ﷺ) said: “May Allah curse who rules with tyranny to exalt him whom God has humbled and humble him whom God has exalted.”
8. Gentleness Leads to Paradise
Muslim narrated in his Sahih that 'Iyad bin Himar (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, “The people of Jannah will be of three kinds: A just successful ruler, a man who shows mercy to his relatives, and a pious believer who has a large family and refrains from begging.”
Waki’ narrated in Az-Zuhd with a sound chain from Qais ibn Abi Hazim, who said: It used to be said: “Whoever practices gentleness in this world will benefit from it in the Hereafter.”
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1. Al-Mu'jam Al-Wasit: Academy of the Arabic Language (1/356).
2. Ihya Ulum al-Din: Al-Ghazali (3/188).
3. Bahjat Al Majalis: Al-Qurṭubi, p. 200.
4. Ash-Shuhub al-Lami'ah Fis-Siyasah An-Nafi'ah: Abu Al-Qasim Al-Maliki, p. 313.
A true believer's creed is built upon knowledge of Allah's Most Beautiful Names and Supreme Attributes. The believer contemplates these names with a reflective mind and a reverent heart. One of the key foundations of this creed is identifying what is affirmed and what is denied for Allah. This understanding elevates the believer to the highest levels of monotheism, attributing to Allah all attributes of perfection and majesty befitting His greatness while absolving Him of all deficiencies and flaws.
Affirmed Attributions for Allah
Taking a Khalil (Intimate Friend)
Allah, the Most High, took Prophet Ibrahim (peace be upon him) as an intimate friend, which is a distinguished status indicating supreme love and special favor. Allah said, “And Allah took Abraham as an intimate friend.” (An-Nisa: 125) Ibrahim (peace be upon him) achieved this high status, which is the pinnacle of love, due to his abundant acts of obedience, adherence to Allah’s commands, and avoidance of His prohibitions.
This ayah indicates Allah's selection of Ibrahim as His intimate friend and underscores the obligation to follow his creed. Since Ibrahim held this exalted position before Allah as His chosen friend, it is befitting that his creed and path be followed. Allah bestowed upon Ibrahim a pure nature, correct belief, sound reasoning, spiritual purity, perfect knowledge of Allah, resolute determination, and high ambition in opposing idolatry and polytheism. He became one of the messengers of Ulul Azm (with strong heart and patience), the intimate friend of Allah, and the enemy of Shaitan. (1)
Thus, Allah tested Ibrahim with a trial unlike any other, given his elevated status and honor. Ibn Al-Qayyim said: “Since intimate friendship is a rank that does not accept sharing, Allah the Almighty tested Ibrahim with the command to sacrifice his son, as the son had occupied a part of Ibrahim’s heart. Allah intended to purify that part solely for Him. The test was not about physically slaughtering the son but removing him from the heart. When they both submitted to Allah's command, and Ibrahim placed Allah's love above love for his son, the rank of intimacy was fully established, and the son was ransomed with a great sacrifice.” (2)
This distinguished status was not exclusive to Ibrahim, as Prophet Muhammad (peace and blessings be upon him) shared it. Jundub ibn Abdullah Al-Bajali (may Allah be pleased with him) reported: “I heard the Prophet (peace and blessings be upon him) say: 'Allah has taken me as His friend, as he took Ibrahim as His friend.'” (Sahih Muslim)
2- Taking Martyrs
Martyrdom is a high rank and a great privilege granted by Allah to whomever He chooses among His servants. Allah confirmed its greatness through this ayah: “And so that Allah may make evident those who believe and [may] take to Himself from among you martyrs.” (Aal Imran: 140)
The martyr is one who is killed in the path of Allah from among the believers. It has been said that the martyr is called so because Allah bears witness to his place in Paradise. Due to their immense virtue, Allah takes martyrs, which implies drawing them closer to His side as a mark of distinction and elevation of their rank. (3)
Allah calls upon martyrs for a practical demonstration of the testimony that none is worthy of worship except Allah. They affirm that the revelation they received from Him is the truth, and they believed in it, elevating His word by sacrificing everything for it. Their jihad involves establishing truth, eradicating falsehood from people's lives, and implementing Allah’s guidance on earth. This also entails exclusively following Muhammad (peace and blessings be upon him) and not relying on any other source for guidance.
Denied Attributions for Allah
1- Taking a Wife
“There is nothing like unto Him, and He is the Hearing, the Seeing.” (Ash-Shura: 11) Allah, the Most High, is far from any resemblance to His creation. He has negated taking a wife for Himself. He said, “And [it teaches] that exalted is the nobleness of our Lord; He has not taken a wife or a son.” (Al-Jinn: 3)
At-Tabari said in his commentary of this ayah: “The meaning is that His majesty, dominion, and immense power are so great that He does not need a wife or a son. A wife is only sought by someone weak and needy, driven by desire. A son results from a compelling desire that necessitates procreation.” (4) Allah is far above all of this. Blessed and exalted He beyond all imperfections
2- Taking a Son
Many polytheists, Jews, and Christians have falsely attributed offspring to Allah. They claimed that Christ is the son of Allah, Uzair is the son of Allah, and the angels are the daughters of Allah! Allah is far above their fabrications and false interpretations. “Allah is exalted beyond taking a son, as He is free from need. Taking a son implies dependence, but Allah is self-sufficient and in need of no one. Whatever He wills, He brings into existence merely by willing it, not through a son or any intermediary.” (5)
Allah said, “And it is not appropriate for the Most Merciful that He should take a son.” (Maryam: 92) Al-Qurtubi commented on this ayah: “He is self-sufficient and in need of no one. He is the Sovereign, and everything else is His possession. He is the Ever-Living who does not die. He is the Inheritor who remains. Exalted and glorified is our Lord beyond all that.” (6)
3- Taking a Supporter or Helper
Allah has also negated taking any supporter or helper. He said: “I did not make them witness to the creation of the heavens and the earth or to the creation of themselves, and I would not have taken the misguiders as assistants.” (Al-Kahf: 51) Allah the Almighty negates seeking assistance from devils or disbelievers in the act of creation. He did not involve them or make them witness the creation of even a part of themselves. Allah created everything independently without need for any helper or supporter. “If they were not partners in creation, why do you then take them as partners in worship? The right to be worshipped follows from the act of creation.” (7)
Allah also said, “And they do not have therein any partnership [with Him], nor is there for Him from among them any assistant.” (Saba: 22)
This means that Allah has no helper in creating anything. Allah is the sole Creator and thus the only One worthy of worship. The “partner” refers to someone who provides assistance and support, but no one assists or supports Allah. They are all His subjugated servants, under His majesty and power. (8)
Whoever attributes to Allah what does not befit His supreme attributes has associated others with Him, affirming for Allah what is unbefitting for His perfect and majestic qualities.
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A Muslim experiences different times in life that require serious reflection to take advantage of their blessings. Among these are the seasons of worship that come upon us, awaiting those who know how to make the best of them by drawing closer to Allah and earning His pleasure. Worship is the means through which the soul is disciplined, refined, and elevated above whims, desires, and doubts.
When speaking of preparation and training, there is no better time than the month of Sha'ban to train properly and prepare to win the rewards of the greatest of months—Ramadan. Whoever neglects Sha'ban may miss out on much during Ramadan due to lacking the spiritual readiness to receive this blessed month.
Every action a person goes through in life requires preparation, especially matters related to their worldly affairs. So how much more important is it to prepare for the matters of the Hereafter, which are far more significant? There are always motivators in life that drive us to perform certain tasks and take the initiative. Among these are the reasons that should urge us to make the most of Sha'ban by increasing our acts of worship and devotion:
Allah has made Sha'ban the month in which all deeds for the entire past year are presented to Him. As mentioned in the hadith, “…It is a month in which the deeds are taken up to the Lord of the worlds, and I like that my deeds be taken up when I am fasting.” Thus, Sha'ban serves as the closing season for your annual record of deeds. Imagine the angels ascending with the harvest of an entire year of your work to present it to the Lord of the Worlds.
The Prophet ﷺ explained the reason for fasting more in Sha'ban than in other months, highlighting the extent of heedlessness that occurs in this month. Usama ibn Zaid reported that the Prophet ﷺ said, “That is a month to which people do not pay much attention, between Rajab and Ramadan.” People revere Ramadan for its rewards and virtues and honor Rajab due to its sacredness, but the Prophet ﷺ wanted to clarify the value of Sha'ban so people would not neglect it.
If we reflect, we will notice that most people use Sha'ban to rush and complete their worldly tasks in preparation for Ramadan, aiming to dedicate themselves fully to worship during it. This often transforms Sha'ban into a worldly-focused month, creating the intended heedlessness.
During this month, there is a great night where Allah looks upon His servants and blesses them with His forgiveness, and His mercy descends upon them. Abu Musa Al-Ash'ari narrated that the Prophet ﷺ said, “God most high looks down on the middle night of Sha'ban and forgives all His creatures, except a polytheist or one who is hostile.” Is there any sane person who would pass up this immense reward available in Sha'ban?
As is well-known, Sha'ban is a month of spiritual and moral preparation, a divine training period. Believers must be fully prepared and ready to preform worships to the best of their abilities during Ramadan. Therefore, one must make the necessary preparations in Sha'ban, such as reading, learning, and devising plans and arrangements to make the most of Ramadan. This enables one to reap the fruits of the seeds sown in Rajab, watered in Sha'ban, and harvested during Ramadan, achieving the desired reward by the end of the blessed month.
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The incident of Al Israa Wal Miraj has always been filled with important lessons that require extensive contemplation to deduce wisdom and understand Allah’s will for His servants through it. While it can be accepted that the event served as a form of solace for the soul of the Prophet, peace and blessings be upon him, it also included great rewards and introduced new concepts to the vocabulary of Muslims. It was not an ordinary event but rather a miraculous one that defied the natural laws and life concepts, thereby adding many notions that Muslims must comprehend and embrace with complete submission and conviction.
Upon reflecting on the events of this blessed divine night, one will find numerous lessons and insights that Muslims must pay close attention to. The significance of this event is highlighted by its mention in the Qur’an, where an entire surah was dedicated to discussing its details. From this standpoint, we aim to pause and reflect on this incident to highlight the lessons, insights, and meanings it imparted to Muslims. Among these lessons are:
1. A Gift Born from Hardship
The Prophet, peace and blessings be upon him, endured numerous significant hardships throughout his life. Among these was Quraysh's persistent obstruction of his call to Allah in Makkah, in Thaqif, and among many other Arab tribes, essentially besieging the call to Allah's religion. After the death of Abu Talib, who had protected the Prophet from Quraysh’s schemes, the Prophet, peace and blessings be upon him, found himself in grave danger. Then came the incident of Al-Isra Wal Miraj to console the Prophet amidst these mounting challenges. During this miraculous event, Allah gathered him with other prophets and messengers in a single meeting, appointing him as their leader and final prophet.
2. Purifying the Ranks Before Building the State
Given the accumulation of hardships in Makkah, the Prophet, peace and blessings be upon him, was on the brink of a new phase aimed at protecting Muslims from the persecution inflicted by Quraysh. All indications pointed toward migration as the beginning of a new chapter for the Muslim community. Therefore, before embarking on this journey and initiating the construction of the Islamic state, Allah willed that the foundational elements of this building be sound and free from any impurities, characterized by strength, cohesion, and unity. Hence, this event served as a test to filter out the weak, hesitant, and doubtful believers, affirming the sincere and steadfast ones.
3. Islam as the Religion of Human Nature
The incident where the Prophet, peace and blessings be upon him, was given the choice between drinking milk or wine symbolizes that Islam is the natural religion for all humanity. No other religion aligns harmoniously with human nature because the One who created this innate nature has ordained this religion as its guide and complement. Islam regulates the inclinations of the human self, fulfilling its needs while restraining its excesses.
4. Realizing the Importance of the Al-Aqsa Mosque
After the incident of Al-Isra Wal Miraj, the first generation of the Prophet's companions recognized their true responsibility toward the Al-Aqsa Mosque. Consequently, they moved swiftly to liberate it from Roman control during the caliphate of Umar ibn Al-Khattab, restoring peace and security to it for a long period. However, the Crusaders later wreaked havoc in it five centuries after the Prophet's migration. It was only when a leader who followed the path of the companions emerged, namely Salahuddin Al-Ayyubi, that the Muslims reclaimed and liberated it. This same lesson remains relevant, awaiting Muslims who will mimic the efforts of their predecessors in achieving liberation after periods of captivity and suffering.
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The believers rejoice at Allah's victory, raising their voices with takbir (Allahu Akbar “Allah is the greatest”) as an expression of genuine happiness for Allah’s support of those striving in His cause. Various evidence confirms its permissibility, even recommending it, based on the actions of the Prophet ﷺ and his noble companions. Some examples include:
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“Indeed, the number of months with Allah is twelve [lunar] months in the register of Allah [from] the day He created the heavens and the earth; of these, four are sacred.” (At-Tawbah: 36)
Allah created the earth and all that it encompasses, establishing a temporal system of twelve months, by which people manage their lives, in His decree on the day He created the heavens and the earth. Among these months, He designated four as sacred: Rajab, Dhul-Qa’dah, Dhul-Hijjah, and Muharram.
It is narrated from Abu Bakrah that the Prophet ﷺ said during his sermon in the Farewell Pilgrimage: “Time has completed a cycle to the form of the day when God created the heavens and the earth. The year contains twelve months of which four are sacred, three of them consecutive, viz. Dhul Qa'da, Dhul Hijja. and Muharram, and also Rajab of Mudar which comes between Jumada and Sha'ban.” (The month Rajab is here connected with the North Arabian tribe of Mudar because they are said to have honoured it greatly and never to have broken its sacred nature. The precise reference to its place among the months is said to be for the purpose of removing any doubt about it owing to the earlier practice of periodically intercalating a month). (Reported by Al-Bukhari and Muslim)
Regarding the wisdom behind the sanctity of these months, Ibn Kathir said: “The sacred months are four: three consecutive and one separate. This was due to the rituals of Hajj and Umrah. Allah made the month before the months of Hajj sacred, which is Dhul-Qa'dah, because they would sit [cease fighting] in it and prepare for Hajj without engaging in war. Dhul-Hijjah was made sacred because they perform the Hajj rituals and are occupied with completing its rites. Another month was made sacred after it, which is Muharram, so that they could return safely to their distant lands. Rajab was made sacred in the middle of the year for the purpose of visiting the House (Kaaba) and performing Umrah by those coming from the far corners of the Arabian Peninsula, so they could visit and return to their homeland safely.” (1)
The Status of the Sacred Months
In His divine wisdom, Allah has chosen specific times that He loves and honors above others. Suhayl ibn Abi Salih narrated from his father, who quoted Ka'b as saying: “Allah has chosen specific times, and the most beloved times to Allah are the Sacred Months, the most beloved of which is Dhul-Hijjah, and the most beloved part of Dhul-Hijjah is its first ten days.” (2) Allah commanded Muslims to revere these months as part of His sacred rituals: “That [has been commanded], and whoever honors the sacred ordinances of Allah - it is best for him in the sight of his Lord.” (Al-Hajj: 30)
The veneration of these months was not an innovation of Islam but was also practiced in the pre-Islamic era. Arabs refrained from warfare and acts of vengeance during these months. Ibn Kathir comments: “A man would encounter his father’s killer during the Sacred Months and not lay a hand on him.” (3)
The Arabs held the sacred months in such high regard that if they wanted to engage in urgent or necessary combat, they would postpone some of these months to avoid bloodshed during them. The Quran prohibited this practice, known as al-nasīʾ (postponing), as Allah says, “Indeed, the postponing [of restriction within sacred months] is an increase in disbelief by which those who have disbelieved are led [further] astray. They make it lawful one year and unlawful another year to correspond to the number made unlawful by Allah and [thus] make lawful what Allah has made unlawful. Made pleasing to them is the evil of their deeds; and Allah does not guide the disbelieving people.” (At-Tawbah: 37) In these sacred months, there are two types of sanctity: one for Allah the Almighty and another for the believer.
Sanctity for Allah
3- Encouragement of good deeds: Acts such as prayer, fasting, charity, and Quran recitation are highly recommended during these months. Imam Qatadah states: “Good deeds are more rewarding during the Sacred Months, and wrongdoing is more severe during them, even though wrongdoing is always severe.” (5)
Sanctity for the Muslim
Importance of Prohibiting Warfare in the Sacred Months
The prohibition of fighting during the sacred months is one of the fundamental rulings brought by Islam, carrying profound wisdom and noble objectives. This wisdom is evident in several aspects:
The prohibition of fighting during the sacred months is a wise divine command aimed at protecting life, strengthening social ties, and providing a safe environment for worship. It is a testament to the greatness of Islam and its concern for humanitarian and ethical aspects. Now, as we witness the sacred months, let us seize this opportunity to benefit as much as possible.
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(1) Tafsir Ibn Kathir (4/148).
(2) Lata’if al-Ma'arif by Ibn Rajab, p. 267.
(3) Tafsir Ibn Kathir (1/413).
(4) Tafsir Al-Qurtubi (8/134).
(5) Tafsir Al-Baghawi (3/345).
Jabir said that the area round the mosque was vacant and that the Banu Salima wanted to move near the mosque, but when the Prophet heard of that he said to them, “I have heard that you want to move near the mosque.” They replied, “Yes, Messenger of God, that was our desire.” He said, “Banu Salima, if you keep to your present houses, your footprints will be recorded; if you keep to your present houses, your footprints will be recorded.” Meaning you will receive a reward for the distance you have to go to the mosque.
This hadith, narrated by Muslim from Jabir bin Abdullah, highlights the great reward of going to the mosque, as follows:
Those who go to the mosque are testified to have faith. Allah says, “The mosques of Allah are only to be maintained by those who believe in Allah and the Last Day.” (At-Tawbah: 18) It was also narrated by Ibn Majah and At-Tirmidhi with a good chain of transmission from Abu Sa'id Al-Khudri that the Messenger of Allah (peace be upon him) said: “When you see a man frequenting the mosque, testify that he is a believer.”
Regular visits to the mosque increase one’s faith, as evidenced by Al-Bazzar’s narration from Al-Hasan bin Ali: “Whoever continuously visits the mosque will gain a decisive wonder, expected mercy, beneficial knowledge, a guiding word, or something that protects him from harm or leads him to abandon sins out of fear or shyness.”
Muslim narrated in his Sahih from Ubayy bin Ka'b: There was a man, and I do not know of any other man whose house was farther than his from the mosque, and he never missed Salat (in congregation). It was said to him (or I said to him): “If you buy a donkey you could ride it in the dark nights and in the burning sand.” He said: “I do not like my house to be by the side of the mosque, for I (eagerly) desire that my steps towards the mosque and back from it should be recorded when I return to my family.” Upon this Messenger of Allah (ﷺ) said, “Allah has granted you all the rewards for you.”
In Sahih Muslim it is narrated that Abu Hurairah reported: The Messenger of Allah (may peace be' upon him) said, “He who purified himself in his house, and then he walked to one of the houses of Allah for the sake of performing a Fard (obligatory act) out of the Fara'id (obligatory acts) of Allah, both his steps (would be significant) as one of them would obliterate his sin and the second one would raise his status.”
Muslim also narrated from Abu Hurairah that the Messenger of Allah (ﷺ) said, “Shall I not tell you something by which Allah effaces the sins and elevates ranks (in Jannah)?” The Companions said; “Certainly, O Messenger of Allah.” He (ﷺ) said, “Performing the Wudu' thoroughly in spite of difficult circumstances, walking with more paces to the mosque, and waiting for the next As- Salat (the prayer) after observing Salat; and that is Ar-Ribat, and that is Ar-Ribat.”
Ibn Khuzaymah narrated with a sound chain of transmission that `Uthman bin `Affan said: “I heard the Messenger of Allah (ﷺ) say: Whoever does wudoo’ and does it properly, then goes to offer an obligatory prayer and offers it with the Imam, his sins will be forgiven.”
Al-Bukhari and Muslim narrated from Abu Hurairah that Allah's Messenger (ﷺ) said: “Sadaqa is due on every joint of a person, every day the sun rises. Administering of justice between two men is also a Sadaqa. And assisting a man to ride upon his beast, or helping him load his luggage upon it, is a Sadaqa; and a good word is a Sadaqa; and every step that you take towards prayer is a Sadaqa, and removing of harmful things from the pathway is a Sadaqa.”
Those who go to the mosque are guests of Allah (S.W.T). Since the mosques are Allah's houses on earth, their frequent visitors are His guests, and Allah honors His guests. At-Tabarani narrated, authenticated by Al-Albani, from Salman that the Prophet (peace be upon him) said: “Whoever does wudoo’ and does it properly, then goes to the mosque, he is Allah’s guest, and the Host will surely honor His guest.”
Ibn Khuzaymah narrated in his Sahih and authenticated by Al-Albani in Sahih At-Targheeb wa At-Tarheeb from Abu Hurairah: “When one of you performs ablution and does it well, then he comes to the mosque not seeking anything other than the prayer, but Allah feels happy with him just as the family of one who is absent feels happy when he comes back to them.”
It is narrated in Sahih Muslim from Abu Hurairah that the Messenger of Allah (ﷺ) said: “Everyone among you is constantly in prayer so long as the prayer detains him (for this noble objective) and nothing prevents him to return to his family but the prayer.”
Al-Bukhari and Muslim narrated in their Sahih from Abu Musa Allah's Messenger (ﷺ) as saying: “The most eminent among human beings (as a recipient of) reward (is one) who lives farthest away, and who has to walk the farthest distance, and he who waits for the prayer to observe it along with the Imam, his reward is greater than one who prays (alone) and then goes to sleep.”
At-Tabarani narrated and authenticated by Al-Albani in Sahih At-Targheeb wa At-Tarheeb from Abu Umamah: “Whoever went to the mosque with the purpose of learning something good or teaching it, then for him is the rewards of a person who performs a perfect hajj.”
Narrated by Al-Tabarani and Al-Bazzar with a good chain from Abu Al-Darda saying: “Let the mosque be your meeting place, for I heard the Messenger of Allah (peace be upon him) say: 'Allah Almighty has guaranteed to those who take the mosques as their homes, comfort and safe passage over the bridge of Hell on the Day of Judgement.'”
The Prophet (peace be upon him) gave glad tidings to those who walk to the mosque for Fajr prayer, as narrated by Ibn Majah and authenticated by Al-Albani from Anas bin Malik: “Announce to those who make a practice of walking to mosques during the times of darkness the good news that they will have complete light on the day of resurrection.”
It is narrated in Sahih Muslim from Abu Hurairah: The Prophet (ﷺ) said, “He who goes to the mosque at dawn or dusk (for Salat), Allah prepares a hospitable abode for him in Jannah, every time when he walks to it or comes back from it.”
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About the Author:
Sheikh Abul A'la Maududi (1903– 1979) was a Pakistani Islamic scholar, intellect, and preacher. He played a major role in reforming Pakistan’s politics and was the founder of Jamaat-e-Islami.
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Sheikh Abul A'la Maududi began his book Introduction to the Study of the Qur'an by discussing the unique style that distinguishes the Quran from all books authored by humans. A traditional reader accustomed to conventional books finds that each book typically revolves around a specific topic, presented in a structured and organized manner through clear chapters and sections. However, the Quran does not follow this method. Instead, it addresses multiple subjects, including faith, ethics, legal rulings, da'wah, and the stories of previous nations, using diverse and interwoven styles.
One of the most striking aspects for a new reader of the Quran is its sudden transitions between different topics, sometimes even within a single ayah, along with shifts in the addressee and speaker, and directions to different audiences. This unconventional rhetorical pattern may lead some readers, especially non-believers, to mistakenly perceive a lack of coherence and order, raising doubts due to their ignorance, assuming it is disorganized or unstructured. As for believers, they may initially face uncertainty in understanding this style but often find reassurance through various interpretations that clarify the apparent ambiguity. Nevertheless, some individuals may fall into misconceptions and errors after studying the Quran because they lacked prior knowledge of its principles and contexts.
This misunderstanding arises mainly from a lack of awareness of the Quran's characteristics and study principles, as well as ignorance of the reasons for revelation and the Quranic expression styles. This often leads some to project their preconceived notions about books onto the Quran, assuming it is similar to other religious texts, resulting in confusion and disorientation, like strangers lost in an unknown city. Therefore, it is essential to set aside conventional assumptions about books when studying the Quran and approach it as a unique text in its subject, structure, and rhetorical method to appreciate its beauty and understand its essence.
The Origin of the Quran
Sheikh Maududi emphasizes the need to understand the origin of the Quran for anyone wishing to comprehend it, whether a believer or not. He clarifies that the Quran is the Word of Allah, the Creator, Owner, and Ruler of the universe, who appointed humankind as successors on Earth and granted them free will within the framework of a divine test. The purpose of this worldly life is to follow Allah's guidance to achieve success in the Hereafter, with the promise of Paradise for those who adhere to this path and the threat of Hell for those who deviate.
Allah created the first human, Adam, peace be upon him, and his wife Hawwa (Eve), granting them knowledge and wisdom, and commanded them to follow the divine path. Despite this, the descendants of Adam deviated from this upright path over the centuries, turning to polytheism and adopting man-made philosophical systems filled with illusions and falsehoods, leading to widespread injustice and corruption on Earth.
Despite this deviation, Allah did not forcibly intervene to bring people back to the straight path. Instead, He left them with free will and provided them with guidance by selecting prophets and messengers from among them. These messengers were given divine knowledge and a correct way of life and were tasked with conveying Allah's message to humanity. This prophetic mission continued over thousands of years, with prophets being sent to different nations and regions, all calling to a single faith and a just civilization. Some followed the guidance, while others strayed and spread corruption on Earth.
Finally, Allah sent Prophet Muhammad, peace and blessings be upon him, with a universal message for all humanity, including the followers of previous prophets. Allah revealed the Quran to him as a book of guidance and light for all people, making his followers a united Ummah that adheres to Allah's commandments and guides the world toward righteousness.
The Main Subject, Central Discussion, and Objective of the Quran
Sheikh Maududi explains that the main subject of the Quran is “human beings.” The Quran seeks to clarify what leads to their success and happiness and what causes their loss and misery. True guidance lies in what Allah taught humans when appointing them as successors on Earth. The Quran's central discussion revolves around critiquing the theories that humans have devised about the universe, life, and the Creator, which are based on superficial studies and imaginative assumptions influenced by personal whims. These theories are inherently false and destructive to humankind. The correct approach that guarantees a good outcome is the one prescribed by Allah.
The Quran aims to call people to this correct path, which they have strayed from either due to negligence or arrogance. Therefore, the Quran focuses on removing misconceptions about the truth and highlighting the consequences of following a path contrary to it. It also addresses various topics, such as the heavens and their creation, human beings and their formation, cosmic observations, and stories of previous nations, all of which contribute to its primary objective: inviting humanity to the correct path. Thus, understanding the Quran's rhetorical style and subject arrangement requires knowledge of how it was revealed.
The Stages of Quranic Revelation
Sheikh Maududi summarizes the stages of the Quranic revelation, emphasizing that the Quran is not like any human-authored book and was not revealed to the Prophet Muhammad, peace and blessings be upon him, all at once.
First Stage:
At the beginning of the revelation, Allah chose Muhammad ﷺ for His message in Makkah and commanded him to call the Quraysh to Islam. This stage involved teaching the Prophet how to prepare himself for the mission, correcting misconceptions about the truth, and inviting people to divine ethics. The ayahs revealed during this period were tailored to the local Arab environment for maximum impact and spanned about four to five years. Some of the best individuals embraced the message, while many rejected it, and the message began spreading beyond Makkah.
Second Stage:
This stage saw fierce opposition to the call to Islam, lasting eight to nine years, during which the Quraysh sought to eliminate the Islamic movement by all means, from rumors to persecution and torture. Despite this, the message continued to spread, reaching every household in Makkah. Allah revealed ayahs that encouraged the believers, clarified their duties, and warned disbelievers of the consequences of their rejection. The ayahs commanded piety, provided methods for spreading the religion, and strengthened the collective consciousness of the believers with the promise of Paradise while urging patience in the face of hardship. Disbelievers were reminded of the fate of previous nations and presented with rational proofs for monotheism and the Hereafter, leaving no room for doubt. This historical context characterizes the Makkan Quran.
Third Stage:
After thirteen years of struggle, the message moved to Madinah, where a Muslim society and independent state were established. Armed confrontation with the Quraysh and ongoing conflict with the People of the Book and hypocrites ensued. After ten years of struggle, the Arabs submitted to Islam, which then began to spread globally. The ayahs during this period addressed diverse needs, ranging from stirring oratory to directive decrees and educational lessons. They addressed societal and state issues, relations with non-Muslims, and the preparation of Muslims for leadership on Earth. The verses nurtured Muslims' upright behavior in different circumstances and urged them to strive in the way of Allah, while inviting the People of the Book and polytheists to believe through persuasive and warning methods, establishing proofs against them, and emphasizing the creation of a righteous society guided by Allah's directives. This is the context of the Madinah Quran.
The Quran as a Book of Da'wah and Movement
The Quran was revealed in connection with the evolution and progression of the Islamic mission over twenty-three years, descending gradually according to the changing needs and requirements of each phase of the mission. This pattern of revelation differs entirely from the structure of scientific books or academic research. The Quran served as a direct address from the Prophet ﷺ, engaging minds, stirring emotions, and addressing various situations. Thus, the ayahs and chapters were revealed in a rhetorical style that suited the circumstances of the mission.
The Wisdom Behind Repetition in the Quran
The repetition of Quranic statements is due to the nature of the mission, which requires reiterating fundamental principles in innovative ways with varied rhetorical merits that captivate hearts without tiring listeners. Therefore, the Quran repeatedly discusses the doctrine of monotheism, Allah’s attributes, and belief in the Hereafter, with renewed expressions and styles that suit each stage of the mission. If these foundational beliefs weakened in the hearts of the believers, the Islamic movement would not have progressed in its true spirit.
The Arrangement of the Quran
It was not wise to arrange the Quran according to its chronological revelation since the sequence of revelation was tied to the mission's development. However, after the mission was complete, a new arrangement was necessary to suit the realities of Muslims, who became responsible for continuing the mission. Thus, the current arrangement combines introductory and concluding teachings in an integrated overlap that reflects the complete picture of Islam. Had the Quran been compiled according to its chronological order, it would have required adding details about the timing and circumstances of each part, making it difficult to read, contrary to the divine purpose of preserving Allah's word as pure and accessible for reading by all people across time and place. The current arrangement is not arbitrary but divinely guided, established by the Prophet ﷺ under Jibreel’s direction. The Prophet instructed the placement of ayahs in their appropriate positions within chapters, and this arrangement was adopted for recitation in prayers and memorization by the Companions, completing its arrangement upon the completion of its revelation.
Compiling the Quran
From the beginning of revelation, the Quran was memorized and written on animal skins, palm stalks, and similar materials under the supervision of the Prophet ﷺ. After the Battle of Yamamah and the emergence of the apostasy crisis, many memorizers of the Quran were martyred. Umar ibn al-Khattab, may Allah be pleased with him, suggested to Abu Bakr al-Siddiq, may Allah be pleased with him, to compile the Quran. Initially hesitant, Abu Bakr was eventually convinced and tasked Zaid ibn Thabit, may Allah be pleased with him, to gather it using scrolls and the testimony of memorizers. The compiled copy was preserved with Umm al-Mu'mineen Hafsah, may Allah be pleased with her, who memorized the Quran by heart.
Due to the diversity of dialects and the spread of Islam beyond the Arabian Peninsula, Uthman ibn Affan (may Allah be pleased with him) decided to prevent discord by commissioning the copying of the authorized Mushaf, which had been compiled during Abu Bakr's era, and distributing it to the provinces. He entrusted the Companions with gathering and transcribing multiple copies, which were sent to Islamic regions accompanied by reciters who would teach people the correct recitation. The copies of the Quran circulated today are in complete agreement with these Uthmanic copies, confirming the stability of the Quranic text throughout the ages.
Methodology for Understanding the Quran
Anyone seeking to understand the Quran must clear their mind of preconceived notions or personal desires and approach it with an open heart and conscious mind. The Quran does not reveal its treasures to those who attempt to read it with pre-existing concepts or biased views.
For anyone wanting to delve deeply into the Quran, a single or even two readings will not be enough. One must study it repeatedly with tools such as a pen and notebook to record ideas and conclusions. During the initial reading, it is recommended to note questions and wait for answers in the upcoming pages. Patience is essential, as repeated study will reveal answers to most intellectual questions. After gaining a general understanding, the student should move on to detailed studies, including the Quran’s teachings about humanity, ethics, and the causes of success or loss in both this life and the Hereafter. These meanings should be documented for comparison and benefit.
If a person seeks the Quran's perspective on a specific issue, it is preferable to first study both ancient and contemporary writings on the topic and then turn to the Quran to seek answers. Ayhas that have been read repeatedly may contain solutions that were previously unnoticed.
The Essential Condition for Understanding the Quran
The essence of the Quran can only be understood by acting upon its teachings. The Quran is not merely a collection of theories or abstract philosophical ideas to be studied from a couch. It is a book of action and a call to transformation. It took a gentle man from seclusion and made him confront the world, challenge falsehood, and gather virtuous souls under the banner of the Prophetic call. The true nature of the Quran is only revealed to those who engage in the struggle between truth and falsehood and immerse themselves in the experiences of the Islamic mission.
The Universal Call of the Quran
The Quran is a book of guidance for all humanity, not just for Arabs. Although its ayahs addressed Arabs in their language and according to their context, the principles and arguments it presented to confront polytheism and establish monotheism are applicable at all times and places. The Quran does not limit its call to a particular ethnicity or era but presents a timeless and global system suited to all circumstances. As Sheikh Mawdudi noted, the correct method for spreading the Islamic movement is not to announce its global nature from the outset but to establish it firmly in its homeland first, apply it practically, and then present it as a model for other nations to follow.
Quran as a Book of General Principles
The Quran is not a book of detailed specifics but a text that clearly and comprehensively presents the intellectual and moral foundations of the Islamic system. Its role is not to provide detailed laws for every aspect of life but to outline broad guidelines and key principles according to Allah’s pleasure. The Sunnah of the Prophet complements this by building a practical framework for Islamic life. Allah did not merely reveal His Book but also sent His Messenger alongside it to detail it.
Differences in Quranic Interpretation
One of the Prophet's tasks (peace and blessings be upon him) was to make Islamic life a practical translation of Quranic teachings, with his Sunnah serving as a living model for individual, social, and international conduct based on these teachings. Although the Quran criticizes those who divided and differed after receiving guidance, there have been differences in the interpretation of Quranic rulings, even among the Companions and their successors. This raises questions about the nature of these disagreements and the Quran’s stance on them. Sheikh Mawdudi pointed out two types of differences:
Constructive differences in subsidiary matters do not lead to division or banishment; they remain within the scope of respectful intellectual effort. In contrast, blameworthy differences are characterized by some people imposing their opinions as fundamentals of the religion, forming factions that claim to be the true Muslim community while considering others who disagree to be disbelievers. The Quran condemns such divisive disputes and sectarianism. During the Prophet’s time (peace and blessings be upon him), there were examples of constructive differences that demonstrated the existence of intellectual capacities and scholarly talents within the Islamic community. These differences contributed to the development of thought and jurisprudence while maintaining Islamic unity, as everyone agreed on the fundamentals of religion and allowed room for effort in subsidiary matters.
During a conflict between the Persians and the Romans, the polytheists hoped for a Persian victory since the Persians were illiterate magus, while the Muslims preferred a Roman victory because the Romans were People of the Book. The Persian king (Kisra) sent an army against the Romans, and the Roman emperor (Caesar) sent his forces against the Persians. Eventually, the Persians defeated the Romans, which saddened the Muslims in Mecca and delighted the polytheists. The disbelievers said to the Muslims: “You are People of the Book, and the Christians are also People of the Book, while we are illiterate. Our brothers among the Persians have triumphed over your brothers from among the Romans. If you fight us, we will also triumph over you.” In response, Allah revealed: “Alif, Lam, Meem. The Byzantines have been defeated. In the nearest land. But they, after their defeat, will overcome. Within three to nine years. To Allah belongs the command before and after. And that day the believers will rejoice. In the victory of Allah. He gives victory to whom He wills, and He is the Exalted in Might, the Merciful.” (Ar-Rum: 1-5)
Upon hearing this, Abu Bakr As-Siddiq went to the disbelievers and said: “You rejoiced at your brothers' victory, but do not rejoice too much, for by Allah, they [the Romans] will surely defeat the Persians, as our Prophet (peace and blessings be upon him) has informed us.” (1)
This incident highlights that rejoicing at the destruction of enemies is permissible, as evidenced by the following points:
The above ayahs from the Qur'an demonstrate that believers rejoice in Allah's victory, which includes the defeat of wrongdoers and tyrants. This is further supported by a narration from Sunan At-Tirmidhi in which Abu Sa'id Al-Khudri said: “On the Day of Badr, the Romans had a victory over the Persians. So the believers were pleased with that.”
Allah says, “So when they forgot that by which they had been reminded, We opened to them the doors of every [good] thing until, when they rejoiced in that which they were given, We seized them suddenly, and they were [then] in despair. So the people that committed wrong were eliminated. And praise to Allah, Lord of the worlds.” (Al-An'am: 44-45)
Allah says, “Fight them; Allah will punish them by your hands and will disgrace them and give you victory over them and satisfy the breasts of a believing people. And remove the fury in the believers' hearts. And Allah turns in forgiveness to whom He wills; and Allah is Knowing and Wise.” (At-Tawbah: 14-15) This ayah indicates that punishing disbelieving aggressors and achieving victory over them brings comfort and satisfaction to believers' hearts.
Allah says, “O you who have believed, remember the favor of Allah upon you when armies came to [attack] you and We sent upon them a wind and armies [of angels] you did not see. And ever is Allah, of what you do, Seeing.” (Al-Ahzab: 9) This ayah shows that the destruction of Allah’s enemies is one of His blessings upon believers, necessitating gratitude and joy.
Ibn Hisham narrated from Abdullah ibn Mas'ud: “On the day of Badr, I found Abu Jahl breathing his last, and I recognized him. I then placed my foot on his neck, and said: `Has Allah not now disgraced you, O enemy of Allah?' He answered: `You little shepherd! You have now reached high status.' I then cut off his head and brought it to the Messenger of Allah and said: `This is the head of the enemy of Allah, Abu Jahl.'” (2)
Al-Bukhari and Muslim narrates from Abu Qatada bin Rib'i Al-Ansari: A funeral procession passed by Allah's Messenger (ﷺ) who said, “Relieved or relieving?” The people asked, “O Allah's Messenger (ﷺ)! What is relieved and relieving?” He said, “A believer is relieved (by death) from the troubles and hardships of the world and leaves for the Mercy of Allah, while (the death of) a wicked person relieves the people, the land, the trees, (and) the animals from him.” This hadith affirms that the death of tyrants brings relief to all creatures, as if their destruction brings joy to the whole universe.
Ibn Abi Shaybah reported in his Musannaf that Abu Bakr As-Siddiq prostrated in gratitude when he heard of the death of Musaylimah the Liar. It is also narrated that Ali ibn Abi Talib prostrated when he saw Dhu al-Thadiyyah among the dead Khawarij. (3)
Ibn Sa’d narrated in Al-Tabaqat from Abu Hanifa, who reported from Hammad: “I brought the news of Al-Hajjaj's death to Ibrahim Al-Nakha’i, who prostrated [in gratitude].” Hammad said: “I never thought people could cry from joy until I saw Ibrahim Al-Nakha’i cry upon hearing of Al-Hajjaj’s death.” (4)
Abu Bakr ibn Al-Khallal mentioned that someone asked Imam Ahmad ibn Hanbal whether it was sinful to rejoice at what befell the followers of Ibn Abi Du'ad. Imam Ahmad replied: “Who would not rejoice at that?” (5)
Ibn Kathir said: Among who passed away in the year 568 AH: “Al-Hasan bin Safi al-Turki was one of the most prominent commanders in Baghdad, who held significant control over the state. However, he was a malicious Rafidhi (Shia group rejecting the legitimacy of the caliphate of Abu Bakr) and a staunch advocate for the Rafidhis, who thrived under his protection and influence. Allah relieved the Muslims from his harm in that year during the month of Dhul-Hijjah. He was initially buried in his home and later moved to the cemeteries of Quraish. So, to Allah belongs all praise and gratitude. When he died, the people of the Sunnah school of thought rejoiced immensely, expressing their gratitude to Allah. You could hardly find anyone among them who was not praising Allah.” (6)
Al-Izz Ibn Abd al-Salam issued a fatwa stating that “there is no blame in rejoicing over the death of an enemy, signifying the cessation of their harm and the protection from their evil.” (7)
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