Tag: Q n A

  • Q n A : Is it permissible to marry a Yazidi woman?


    Q
    Is it permissible to marry a Yazidi woman?


    A

    Praise be to Allah.
    Firstly: 

    The Yazidis are a deviant sect that began in 132 AH following the demise of
    the Umayyad state. In the beginning, it was a political movement to restore
    the glory of the Umayyads, but ignorance continued to prevail among them,
    and their innovations and misguidance developed until they went beyond the
    pale of Islam altogether. 

    The roots of this sect go back to the time after the battle of Karbala’,
    during the reign of Yazid ibn Mu‘aawiyah and the martyrdom of al-Husayn ibn
    ‘Ali (may Allah be pleased with him) and many of Aal al-Bayt (may Allah be
    pleased with them). 

    The Shi‘ah began to curse Yazid and accuse him of heresy and drinking
    alcohol. 

    After the demise of the Umayyad state, the Yazidis began in the form of a
    political movement. They loved Yazid and objected to the cursing of him in
    particular, then they objected to cursing in general, to the extent that
    they objected to the cursing of Iblees. They turned their attention to the
    Book of Allah, and erased every mention in it of curses or devils or seeking
    refuge, on the grounds that these words had not existed in the original
    Qur’an, and that that was something that had been added to it by the
    Muslims. Then they began to venerate Iblees who is cursed in the Qur’an. 

    Their beliefs:

    -Their belief that Iblees is the peacock of the angels lead them to venerate
    statues of peacocks made of copper in the form of a rooster the size of a
    clenched fist. They take these statues around the villages to collect
    money. 

    -In their declaration of faith they say: “I bear witness that One is Allah
    and Sultan Yazid is the beloved of Allah.” 

    -Fasting: they fast three days of every year in December, which coincides
    with the birthday of Yazid ibn Mu‘aawiyah. 

    -Alms are collected by means of the peacock and that is done by chanting and
    given to the leaders of the sect. 

    -Pilgrimage: on the tenth day of Dhu’l-Hijjah, they stand on a mountain in
    al-Marjah an-Nooraaniyyah in Lalish in Iraq. 

    -Prayer: they pray on the night of the fifteenth of Sha‘baan, and claim that
    it makes up for the prayers of an entire year. 

    -Resurrection and gathering after death: this will occur in the village of
    Baatat on Mount Sinjar, where the balance will be set up in front of Shaykh
    ‘Adiyy ibn Musaafir, who will bring the people to account and he will take
    his followers and admit them to Paradise. 

    They frequent graves and shrines like those of Shaykh ‘Adiyy, Shaykh Shams
    ad-Deen, Shaykh Hasan and ‘Abd al-Qaadir al-Jilaani. Each shrine has
    servants who use oil and candles to light it. 

    They regard it as prohibited to marry between classes, and it is permissible
    for a Yazidi to marry up to six wives. 

    They prohibit the colour blue because it is one of the most prominent
    colours of the peacock. 

    They regard it as prohibited to eat lettuce, cabbage, squash, beans, and
    turkey, as well as the flesh of the peacock which is regarded by them as
    holy, because it is a reminder of Iblees, who is the angel peacock,
    according to their views. They also prohibit chicken, fish, venison and
    pork. 

    The Yazidi prays facing towards the sun when it rises and when it sets, then
    he kisses the ground and rubs his face on it. There is also a supplication
    that is recited before sleeping. 

    They have their own festivals, such as the Gregorian New Year, and the
    festivals of Marba‘aaniyyah, Qurbaan and Jamaa‘ah, the festival of Yazid,
    the festival of Khadr Ilyaas, and the festival of Balandah. They have a
    night that they call the “black night”, when they extinguish all lights and
    regard it as permissible during that night to do prohibited actions and
    drink alcohol. 
    In
    their book it says: “Obey and listen to my servants in what they tell you to
    do and do not speak of that in front of strangers, such as the Jews and
    Christians and people of Islam, because they do not understand what it is,
    and do not give them any of your books lest they change them without you
    realising.” 

    They respect the Christians, to the extent that they kiss the hands of
    priests and share communion with them, and they believe that the wine is
    truly the blood of Christ. 

    They took from the Christians the practice of baptism, whereby they take the
    infant to a spring called ‘Ayn al-Bayda’ and immerse him in it. When the
    child reaches the age of one week, they bring him to the shrine of Shaykh
    ‘Adiyy, where he is immersed in water and they shout his name out loud,
    asking him to make the child a Yazidi and a believer (in the angel peacock),
    i.e., Iblees. 

    When Islam entered the Kurdistan region, most of the inhabitants followed
    the religion of Zoroastrianism; some of the teachings of this religion were
    passed down to the Yazidis. 

    Their beliefs are mixed with Magian and idolatrous teachings, and they
    raised Yazid to the level of divinity. In their view the hierarchy is: Allah
    – Yazid – ‘Adiyy. 

    See: al-Mawsoo‘ah al-Muyassarah fi’l-Adyaan wa’l-Madhaahib wa’l-Ahzaab
    al-Mu‘aasirah (1/371-376). 

    For more information on their beliefs and misguidance, see the following: 

    Al-Yazeediyyoona fi Haadirihim wa Maadeehim
    by ‘Abd ar-Razzaaq al-Hasani 

    Al-Yazeediyyah: Ahwaaluhum wa Mu‘taqadaatuhum
    by Dr Saami Sa‘eed al-Ahmad 

    Al-Yazeediyyah wa Asl ‘Aqeedatihim
    by ‘Abbaas al-Ghazzaawi 

    Ma Hiya al-Yazeediyyah? Wa Man Hum al-Yazeediyyoon
    by Mahmoud al-Jundi 

    From the above it is clear that the Yazidis are a deviant and misguided sect
    who are beyond the pale of Islam. If this is a person’s religion, there is
    no doubt that he is a disbeliever whose religion is contrary to the religion
    of Islam that was brought by the Prophet (blessings and peace of Allah be
    upon him). 

    Based on that, it is not permissible for a Muslim to marry a Yazidi woman,
    just as it is not permissible to marry a mushrik (polytheist) or Magian
    woman, and the like. No exception is made regarding disbelievers who are
    outside the pale of Islam, with regard to marriage, except in the case of
    the Jews and Christians, because they are originally People of the Book. As
    for the Yazidis and others, they have no Book in the first place; rather
    they are an apostate sect who combine all kinds of disbelief in one
    religion. Allah, may He be exalted, says (interpretation of the meaning):
    “And
    do not marry Al-Mushrikat (idolatresses, etc.) till they believe (worship
    Allah Alone)” [al-Baqarah
    2:221]. 

    Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni
    (7/102): 

    With regard to all the disbelievers, apart from the People of the Book,
    there is no dispute among the scholars concerning the prohibition on
    marrying their women or eating meat slaughtered by them. With regard to an
    apostate woman, it is prohibited to marry her no matter what religion she
    follows. End quote. 

    See also the answers to questions no. 13808,
    20884 and 132478 

    And Allah knows best.

  • Q n A : Is there any report to suggest that the astrologers knew about the birth of Ibraaheem (peace be upon him) and warned Nimrood about him?


    Q
    Is there any report to suggest that the astrologers knew about the birth of Ibraaheem (peace be upon him) and warned Nimrood about him?


    A

    Praise be to Allah.

    Firstly: 

    The
    scholars have divided knowledge of the stars into two categories: 

    1.Astronomy

    this
    refers to knowledge of the names of stars, when and where they rise and set,
    and how they may be used for the purposes of measuring time and for
    navigation, and other visible things which observation and experience have
    proven what each star could be used for (working out directions, measuring
    the passage of time and so on). 

    There
    is nothing wrong with learning and teaching this type of knowledge, and
    there is no evidence to suggest that it is forbidden or makrooh to study it.
    In fact, in the Holy Qur’an there is evidence to suggest that it is
    permissible and this knowledge is a blessing that Allah, may He be glorified
    and exalted, has bestowed upon people, as Allah, may He be glorified and
    exalted, says (interpretation of the meaning):

    “It is He Who has set the stars
    for you, so that you may guide your course with their help through the
    darkness of the land and the sea. We have (indeed) explained in detail Our
    Ayat (proofs, evidences, verses, lessons, signs, Revelations, etc.) for
    people who know”

    [al-An‘aam 6:97]

    “It is He Who made the sun a
    shining thing and the moon as a light and measured out its (their) stages,
    that you might know the number of years and the reckoning. Allah did not
    create this but in truth. He explains the Ayat (proofs, evidences, verses,
    lessons, signs, revelations, etc.) in detail for people who have knowledge”

    [Yoonus 10:5]. 

    2.Astrology

    this
    refers to interpreting the locations and movements of the stars and the 
    (supposed) influence they have on worldly developments and events such as
    death, birth, epidemics, disasters, attaining happiness and other matters
    for which there is no rational, empirical basis for connecting these
    developments to the movements of heavenly bodies. Rather this is mere
    conjecture and speculation for which there is no proof or evidence. 

    This
    is what the shar‘i evidence definitively forbids; it is haraam to learn it,
    teach it or study it. 

    Shaykh
    al-Islam Ibn Taymiyah (may Allah have mercy on him) said: 

    The
    craft of astrology which seeks to establish the influence and impact of
    heavenly bodies, and to find out about future earthly events or developments
    on the basis of celestial events, and to make a connection between celestial
    movements and earthly influence, is a prohibited craft according to the
    Qur’an and Sunnah, and the consensus of the ummah. In fact it is forbidden
    by all the Messengers to their communities.

    Allah,
    may He be exalted, says (interpretation of the meaning):

    “and the magician will never be
    successful, no matter whatever amount (of skill) he may attain”

    [Ta-Ha 20:69]

    “Have
    you not seen those who were given a portion of the Scripture? They believe
    in Jibt [sorcery] and Taghoot [evil]”

    [an-Nisa’ 4:51].

    ‘Umar
    and others said that Jibt (sorcery) refers to magic or witchcraft. 

    Abu
    Dawood narrated in his Sunan with a hasan isnaad from Qubaysah ibn
    Mukhaariq that the Prophet (blessings and peace of Allah be upon him) said:
    “Augury (observing omens in birds etc.), superstition and geomancy come
    under the heading of jibt (magic).” 

    If
    geomancy, which is akin to astrology, comes under the heading of jibt
    (magic), then how about astrology itself? That is because in geomancy they
    refer to shapes on earth, because astrology is based on shapes in the
    heavens.

     Ahmad, Abu Dawood, Ibn Maajah and others narrated with a saheeh isnaad from
    Ibn ‘Abbaas that he said: “Whoever learns astrology learns a branch of
    magic; the more he learns (of the former) the more he learns (of the
    latter).” The Messenger of Allah (blessings and peace of Allah be upon him)
    clearly stated that astrology comes under the same heading as magic. Allah,
    may He be exalted, says (interpretation of the meaning):

    “and the magician will never be
    successful, no matter whatever amount (of skill) he may attain”

    [Ta-Ha 20:69].

    And
    this is how it really is. From studying the situation of astrologers, we see
    that they never prosper either in this world or in the hereafter. 

    Ahmad,
    and Muslim in his Saheeh, narrated from Safiyyah bint ‘Ubayd, from
    one of the wives of the Prophet (blessings and peace of Allah be upon him),
    from the Prophet (blessings and peace of Allah be upon him) that he said:
    “Whoever goes to a fortune teller and asks him about something, no prayer
    will be accepted from him for forty days.” The astrologer is the same as the
    fortune teller according to some of the scholars; according to others he
    comes under the same category. If this is the case with regard to the one
    who asks, then how about the one who is asked? 

    He
    also narrated in his Saheeh that Mu‘aawiyah ibn al-Hakam as-Sulami
    said: I said: O Messenger of Allah, there are some men among us who go to
    soothsayers. He said: “Do not go to them.” 

    The
    Prophet (blessings and peace of Allah be upon him) forbade going to
    soothsayers, and astrologers are the same as soothsayers according to
    al-Khattaabi and other scholars, and this was also narrated from the Arabs.
    According to others, they come under the same category as soothsayers and
    are worse than them. 

    More
    than one of the scholars has narrated that there is consensus on the
    prohibition of astrology, such as al-Baghawi, al-Qaadi ‘Iyaad and others. 

    In
    as-Saheehayn it is narrated from Zayd ibn Khaalid al-Juhani that he
    said: The Messenger of Allah (blessings and peace of Allah be upon him) led
    us in praying Fajr at al-Hudaybiyah, after it had rained at night. When he
    finished, he turned to the people and said: “Do you know what your Lord
    said?” They said: Allah and His Messenger know best. He said: “He said:
    ‘This morning some of My slaves believe in Me and some disbelieve. As for
    the one who said, we got rain by the bounty and mercy of Allah, he is a
    believer in Me and a disbeliever in the stars. But as for the one who said,
    We got rain by virtue of such and such a star, he is a disbeliever in Me and
    a believer in the stars.’” 

    Leading astrologers of the earlier and later generations have admitted that
    in the case of the believers who worship Allah and turn to Him in
    supplication, Allah removed from them – by virtue of the blessing of their
    worship, supplication and trust in Allah – that which the astrologers said
    on the basis of their astrological calculations would inevitably befall
    them. They have also admitted that those who worship Allah, call upon Him
    and put their trust in Him will be given reward in this world and in the
    hereafter that no astrological power could ever bring them. 
    Who has made the best of this world and the Hereafter in
    following the Messengers, and has made the best nation those who enjoin what
    is good and forbid what is evil.

    End
    quote from Majmoo‘ al-Fataawa, 35/192-196 

    Secondly: 

    However, we do not deny that some of what the astrologer says about future
    events may sometimes be correct and may sometimes happen as he foretold; but
    that does not mean that the path he is following is valid. Rather what he
    happens to get right is baseless and comes about by pure coincidence. What
    he gets right is very little in comparison to the lies that accompany it. 

    Do you
    not see that the Prophet (blessings and peace of Allah be upon him) has told
    us that the jinn who eavesdrop (on the angels) may hear something of what
    the angels talk about of future events, and the jinni may send down what he
    has heard to the soothsayer on earth, or the jinni may be burned before he
    can do that? Yet despite that, soothsaying is a major sin, because it deals
    with matters of the unseen without any shar‘i basis. 

    It was
    narrated from ‘Aa’ishah (may Allah be pleased with her), the wife of the
    Prophet (blessings and peace of Allah be upon him) that she heard the
    Messenger of Allah (blessings and peace of Allah be upon him) say: 

    “The
    angels come down in the clouds and discuss matters that have been decreed in
    heaven, and the devils may eavesdrop and hear it, then they convey it to the
    soothsayers, and they tell along with it one hundred lies that they have
    fabricated by themselves.”

    Narrated by al-Bukhaari, no. 3210 

    Hence
    al-Qaadi ‘Iyaad (may Allah have mercy on him) said: 

    Allah
    may create in this type – meaning the astrologers – some kind of power, but
    their lies are what predominates. End quote. 

    Quoted
    from Sharh an-Nawawi ‘ala Muslim, 14/223 

    Shaykh
    Ibn Baaz (may Allah have mercy on him) said: 

    It may
    so happen that the divine decree is in accordance with a person’s need, so
    the poor man thinks that it is because of this astrologer, or because of
    this soothsayer, that this thing happened. Or it may be that a person
    prescribes a regular remedy other than what the astrologer claims, and that
    the person who prescribes it knows that it is good for this sickness, but
    the sick person thinks that healing comes about only because of the
    astrologers looking at the stars, and so on. The point is that if healing
    occurs sometimes after going to soothsayers or astrologers or geomancers and
    their ilk, that does not prove that their way is sound. The mushrikeen
    themselves – who worship idols – may come to an idol and ask of it, then
    what they wanted happens by Allah’s leave, as a coincidence and for reasons
    known to Allah in His wisdom, or it may come about by means of the devils,
    and thus becomes a trial and test. But it does not come from the idol,
    because the idol did not do anything, and the jinni who is with him did not
    do anything. Rather the divine decree may dictate that this sickness should
    go away or this calamity should be alleviated after this poor man went to
    the idol and asked of it or offered a sacrifice to it. Thus that comes about
    as a test and trial in itself, without that being the result of any action
    on the part of the magician, the idol, the jinn and so on. This made the
    mushrikeen even more attached to their idols, and thus they worshipped them
    instead of Allah. 

    The
    wise person should never be deceived by what happens at the hands of these
    astrologers, soothsayers, fortune tellers or magicians; rather he must keep
    away from them and not believe in them.

    End
    quote from Majmoo‘ Fataawa Ibn Baaz, 8/89-90 

    Thirdly: 

    Once
    the above is clearly understood, there will be no confusion from a
    scientific or shar‘i point of view about the story of the astrologers at the
    time of Nimrood and Ibraaheem (peace be upon him), if the story is even
    sound in the first place. It is not unlikely that the words of the
    astrologers may have turned out to be correct, although lies are more
    prevalent in their case and the type of knowledge they have is corrupt. 

    Yet we
    should point out that the story is not proven with any saheeh isnaad; rather
    it was narrated by some of the historians as just a story with no real
    proof. 

    See:
    al-Bidaayah wa’n-Nihaayah by Ibn Katheer, 1/200 

    And
    Allah knows best.

  • Q n A : Who are Banu Qurayzah? What happened to them?


    Q
    Who are Banu Qurayzah? What happened to them?


    A

    Praise be to Allah.
    When the Prophet (blessings and
    peace of Allah be upon him) migrated from Makkah to Madinah, there were
    three Jewish tribes in Madinah: Banu Qaynuqaa‘, Banu an-Nadeer and Banu
    Qurayzah. The Prophet (blessings and peace of Allah be upon him) invited
    them to Islam, but most of them insisted on disbelieving. He drew up a
    covenant with them (i.e., a binding contract) then they waged war against
    him. Ibn al-Qayyim (may Allah have mercy on him) said:

    All three (Jewish tribes) waged
    war against him. He let off Banu Qaynuqaa‘, expelled Banu an-Nadeer, and
    killed Banu Qurazah and took their women and children captive. Soorat al-Hashr
    was revealed concerning Banu an-Nadeer, and Soorat al-Ahzaab was revealed
    concerning Banu Qurayzah.

    Zaad al-Ma‘aad
    (3/59) 

    Secondly: 

    To sum up what the scholars of
    seerah and maghaazi (Prophet’s biography and military campaigns) said about
    Banu Qurayzah: 

    When the Messenger of Allah
    (blessings and peace of Allah be upon him) finished digging the trench,
    Quraysh came with ten thousand of their ahaabeesh (a group of people
    who did not belong to any one tribe) and those who followed them of Banu
    Kinaanah and the people of Tihaamah, and Ghatafaan came with those who
    followed them of the people of Najd. The Messenger of Allah (blessings and
    peace of Allah be upon him) and the Muslims came out until they put their
    backs towards Sal‘ – a mountain in Madinah – with three thousand Muslims. He
    set up his camp there, and the trench was between him and the enemy. He
    issued orders that the children and women be taken up into the forts, and he
    appointed Ibn Umm Maktoom in charge of Madinah. 

    Huyayy ibn Akhtab al-Nadari set
    out and went to Ka‘b ibn Asad al-Qurazi, who was the one who had made a
    treaty and covenant (with the Prophet (blessings and peace of Allah be upon
    him)) on behalf of Banu Qurayzah. When Ka‘b heard about that, he shut the
    door of his fort in Huyayy’s face. He asked permission to enter, but he
    refused to open the door to him, so he called out to him: Woe to you, O Ka‘b!
    Open the door! Ka‘b said: Woe to you, O Huyayy! You are a man of ill omen
    and I have made a treaty with Muhammad; I will not break the treaty between
    me and him, for I have not seen anything from him but faithfulness and
    truthfulness. Huyayy said: Woe to you! Open the door so that I may speak to
    you. And he kept on him until he opened the door, then he kept pleading with
    him until he agreed to break his treaty with the Messenger of Allah
    (blessings and peace of Allah be upon him), on condition that Huyayy give
    him a solemn pledge by Allah that if Quraysh and Ghatafaan went back without
    having killed Muhammad, he would enter his fort with him and share his fate.
    Thus Ka‘b ibn Asad broke his treaty and freed himself from the covenant that
    had been between him and the Messenger of Allah (blessings and peace of
    Allah be upon him). 

    When the news reached the
    Messenger of Allah (blessings and peace of Allah be upon him) and the
    Muslims, he sent Sa‘d ibn Mu‘aadh, who was the chief of al-Aws at that time,
    and Sa‘d ibn ‘Ubaadah, who was the chief of al-Khazraj, along with ‘Abdullah
    ibn Rawaahah and Khawwaat ibn Jubayr, who went to them, to call them to make
    peace and renew the alliance. They said: Now after you have weakened us and
    has expelled them, meaning Banu an-Nadeer?! And they spoke disparagingly of
    the Messenger of Allah (blessings and peace of Allah be upon him. Sa‘d ibn
    ‘Ubaadah began to trade insults with them, then Sa‘d ibn Mu‘aadh called out
    to them: You know what there is between us and you, O Banu Qurayzah, and I
    fear for you a fate like that of Banu an-Nadeer or even worse. But they
    reviled him and spoke disparagingly of the Messenger of Allah (blessings and
    peace of Allah be upon him). They said: Who is the Messenger of Allah? There
    is no covenant or agreement between us and Muhammad. So Sa‘d ibn Mu‘aadh
    traded insults with them, and he was a hot tempered man. 

    They went back to the Messenger
    of Allah (blessings and peace of Allah be upon him) and told him what had
    happened, and the situation became serious and fear was everywhere. Their
    enemy came at them from above and below until the believers thought all
    sorts of things and hypocrisy rose to the surface. 

    The Messenger of Allah
    (blessings and peace of Allah be upon him) stood on guard, and the
    mushrikeen continued to besiege him for twenty-odd days, nearly a month, but
    there was no fighting between them apart from some shooting with arrows. 

    The Messenger of Allah
    (blessings and peace of Allah be upon him) and his Companions remained as
    Allah described it, in a state of hardship and fear, because their enemy
    gathered together against them and came at them from above and below. 

    Then Nu‘aym ibn Mas‘ood came to
    the Messenger of Allah (blessings and peace of Allah be upon him) and said:
    O Messenger of Allah, I have become Muslim and my people do not know that I
    have become Muslim; instruct me as you wish. The Messenger of Allah
    (blessings and peace of Allah be upon him) said: “You are just one man among
    us; try to stir up division among them so as to weaken their resolve if you
    can, for war is deceit.” Nu‘aym ibn Mas‘ood went out and came to Banu
    Qurayzah, as he had been a friend of theirs during the Jaahiliyyah. He said
    to them: Quraysh and Ghatafaan have come to fight Muhammad and his
    Companions, and you have supported them against him, and their land, their
    women and their wealth are elsewhere, so they are not like you. If they see
    an opportunity, they will take it, otherwise they will go back to their own
    country and leave you alone with the man in your country, and you will not
    be able to stand up to him if you are left alone. So do not fight with these
    people until you take hostages from among their leaders, who will be in your
    hands as a guarantee so that you will fight Muhammad with them until you
    defeat him. And they said: You have given good advice. 

    Then he went to Quraysh and said
    to Abu Sufyaan ibn Harb and the men of Quraysh who were with him: You should
    know that the Jews regret what has happened between them and Muhammad, and
    they have sent word telling him: We regret what we did; will it please you
    if we capture some of the leaders of the two tribes, Quraysh and Ghatafaan,
    and give them to you so that you may strike their necks, then we will be
    with you against whoever among them is left until we eradicate them? And he
    has sent word to them agreeing to that. So if the Jews send anyone to you,
    asking you for hostages from among your men, do not give them even one man. 

    Then he went out and came to
    Ghatafaan and said something similar to them as he had said to Quraysh, and
    issued a similar warning to them. 

    Then Allah created dissent among
    them. And Allah sent a wind on an intensely cold winter’s night, which
    overturned their cooking pots and tents. 

    And Allah, may He be exalted,
    revealed the words (interpretation of the meaning):

    “O you who believe! Remember
    Allah’s Favour to you, when there came against you hosts, and We sent
    against them a wind and forces that you saw not [i.e. troops of angels
    during the battle of AlAhzab (the Confederates)]. And Allah is Ever All-Seer
    of what you do… .

    And Allah drove back those who
    disbelieved in their rage, they gained no advantage (booty, etc.). Allah
    sufficed for the believers in the fighting (by sending against the
    disbelievers a severe wind and troops of angels). And Allah is Ever
    All-Strong, All-Mighty.

    And those of the people of the
    Scripture who backed them (the disbelievers) Allah brought them down from
    their forts and cast terror into their hearts, (so that) a group (of them)
    you killed, and a group (of them) you made captives.

    And He caused you to inherit
    their lands, and their houses, and their riches, and a land which you had
    not trodden (before). And Allah is Able to do all things.”

    [al-Ahzaab 33:9-27]. 

    That is, Allah diverted their
    enemy from them by means of the wind that He sent against them and the
    troops of angels and others whom Allah sent to them. “Allah sufficed for
    the believers in the fighting” means: they did not need to engage in
    fighting with them; rather the Most Strong, the Almighty, diverted them by
    His might and power. 

    Al-Bukhaari (4114) and Muslim
    (2724) narrated from Abu Hurayrah that the Messenger of Allah (blessings and
    peace of Allah be upon him) said: “There is no god but Allah alone, He
    granted victory to His troops, supported His slave and defeated the
    confederates alone, and there is nothing after Him.” 

    When the Prophet (blessings and
    peace of Allah be upon him) returned from the battle of the Trench, and laid
    down his weapon and did ghusl – as narrated by al-Bukhaari (4117) – Jibreel
    (peace be upon him) came to him and said: Have you laid down your arms? For
    by Allah, we (angels) have not laid down ours; go out to them. He said:
    “Where to?” He said: Over there – and he pointed in the direction of Banu
    Qurayzah. So the Prophet (blessings and peace of Allah be upon him) went out
    to them, and besieged them with detachments of Muslims for umpteen days.
    Allah cast fear into their hearts and the siege became intense, until they
    agreed to accept the ruling of Sa‘d ibn Mu‘aadh, as they had been his
    allies. His verdict concerning them was in accordance with the ruling of
    Allah: their fighters were to be killed and their women and children taken
    captive. 

    The Messenger of Allah
    (blessings and peace of Allah be upon him) detained them in Madinah, then he
    went out to the marketplace of Madinah and dug trenches in it, then he sent
    for them and struck their necks in those trenches as they were brought out
    to him in batches. They said to Ka‘b ibn Asad as they were being taken to
    the Messenger of Allah (blessings and peace of Allah be upon him) in
    batches: O Ka‘b, what do you think will be done to us? He said: Will you
    never understand? Don’t you see that the caller does not stop and that
    whoever among you is taken away does not return? By Allah it is death. And
    this went on until they were finished with. 

    The Messenger of Allah
    (blessings and peace of Allah be upon him) issued instructions to execute
    every one of them who had grown pubic hair, and whoever had not grown pubic
    hair was left alone. Abu Dawood (4404) narrated with a saheeh isnaad from
    ‘Atiyyah al-Qurazi (may Allah be pleased with him) he said: I was among the
    captives of Banu Qurayzah, and they examined (us). Those whose pubes had
    started to grow were executed and those whose pubes had not started to grow
    were not executed. I was among those whose pubes had not started to grow. 

    According to another report:
    They uncovered my private part and saw that my pubes had not yet started to
    grow, so they put me with the captive women and children. 

    See: al-Bidaayah
    wa’n-Nihaayah (6/34-94); Siyar A‘laam an-Nubala’ (1/470-480);
    Tareekh al-Islam (2/307-318); ar-Rawd al-Unuf (6/262-294) 

    Thus the Prophet (blessings and
    peace of Allah be upon him) put an end to the Jews of Banu Qurayzah who
    broke the treaty and formed an alliance with the mushrikeen to eradicate
    Islam and its people. So their plot backfired and they themselves were
    eradicated to the last man. Praise be to Allah, the Lord of the worlds. 

    For more information, please see
    the answers to questions no. 84308 and
    178689

    And Allah knows best.

  • Q n A : Dhu’l-Khuwaysirah at-Tameemi was a hypocrite


    Q
    Dhu’l-Khuwaysirah at-Tameemi was a hypocrite


    A

    Praise be to Allah.Al-Bukhaari (3610) and Muslim (1064) narrated that Abu Sa‘eed al-Khudri (may Allah have mercy on him) said: whilst we were with the Messenger of Allah (blessings and peace of Allah be upon him) and he was sharing out some wealth, Dhu’l-Khuwaysirah, a man from Banu Tameem, came and said: O Messenger of Allah, be fair! The Messenger of Allah (blessings and peace of Allah be upon him) said: “Woe to you! Who will be fair if I am not fair? You will be doomed and lost if I am not fair.” ‘Umar (may Allah be pleased with him) said: O Messenger of Allah, give me permission to strike his neck. The Messenger of Allah (blessings and peace of Allah be upon him) said: “Let him be, for he has companions, in comparison to whose prayer one of you would regard his prayer as insignificant, and he would regard his fasting as insignificant in comparison to their fasting. They recite the Qur’aan but it does not go any further than their collarbones. They will pass out of Islam as an arrow passes out of the prey. whilst we were with the Messenger of Allah (blessings and peace of Allah be upon him) and he was sharing out some wealth, Dhu’l-Khuwaysirah, a man from Banu Tameem, came and said: O Messenger of Allah, be fair! The Messenger of Allah (blessings and peace of Allah be upon him) said: “Woe to you! Who will be fair if I am not fair? You will be doomed and lost if I am not fair.” ‘Umar ibn al-Khattaab (may Allah be pleased with him) said: O Messenger of Allah, give me permission to strike his neck. The Messenger of Allah (blessings and peace of Allah be upon him) said: “Let him be, for he has companions, in comparison to whose prayer one of you would regard his prayer as insignificant, and he would regard his fasting as insignificant in comparison to their fasting. They recite the Qur’aan but it does not go any further than their collarbones. They will pass out of Islam as an arrow passes out of the prey 
    This Dhu’l-Khuwaysirah was the leader of the Khawaarij. See the answer to question no. 191140 
    According to another report narrated by Abu Sa‘eed: ‘Ali ibn Abi Taalib sent to the Messenger of Allah (blessings and peace of Allah be upon him) some gold from Yemen in a tanned leather bag, that had not been purified of the earth clinging to it. He shared it out among four men: ‘Uyaynah ibn Badr, al-Aqra’ ibn Haabis, Zayd al-Khayl and the fourth, who was either ‘Alqamah ibn ‘Ulaathah or ‘Aamir ibn al-Tufayl. One of his companions said: We had more right to it than these men. News of that reached the Prophet (blessings and peace of Allah be upon him) and he said: “Do you not trust me, when I am the trustee of the One Who is above the heaven and the news of heaven comes to me morning and evening?” A man with sunken eyes, prominent cheeks, a high forehead, a thick beard and shaven head stood up, tucking up his izaar, and said: O Messenger of Allah, fear Allah! He said: “Woe to you! Am I not the one who should fear Allah the most among the people of earth?” Then the man turned and left, and Khaalid ibn al-Waleed said: O Messenger of Allah, should I not strike his neck (kill him)?  He said: “No, perhaps he prays.” Khaalid said: How many of those who pray say with their tongues what is not in their hearts? The Messenger of Allah (blessings and peace of Allah be upon him) said: “I have not been commanded to check people’s hearts or split open their bellies (meaning checking what is in their hidden thoughts).” Then he looked at him as he was going back and said: “From among the progeny of this man will emerge people who recite the Book of Allah fluently, but it will not go any further than their throats. They will pass out of the faith as an arrow passes out of the prey.” 
    Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: This man was Dhu’l-Khuwaysirah at-Tameemi. End quote. 
    This man was a hypocrite. 
    Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: 
    The Qur’an stated that this man was a hypocrite: “And of them are some who accuse you (O Muhammad blessings and peace of Allah be upon him) in the matter of (the distribution of) the alms” [at-Tawbah 9:58], i.e., he will criticise and cast aspersions upon you. By telling the Prophet (blessings and peace of Allah be upon him) to be just and fear Allah, after he had given that wealth only to those four people, he was accusing the Prophet (blessings and peace of Allah be upon him) of being unjust and not fearing Allah. Hence the Prophet (blessings and peace of Allah be upon him) said: “Am I not the one who should fear Allah the most among the people of earth? Do you not trust me, when I am the trustee of the One Who is above the heaven?” 
    Such words would undoubtedly deserve execution, if anyone were to say them today. The Prophet (blessings and peace of Allah be upon him) only refrained from executing him because he outwardly appeared to be a Muslim, by regularly praying, which is what people are to be fought for until they do it. His hypocrisy was because of what he caused the Prophet (blessings and peace of Allah be upon him) of offence, but the Prophet (blessings and peace of Allah be upon him) had the right to pardon him and overlook his misdeed. He used to pardon them and overlook their misdeeds in order to soften their hearts towards Islam, lest the people said that Muhammad was killing his companions.
    End quote from as-Saarim al-Maslool (pp. 228-229) 
    This is also indicated by the report narrated by Muslim (1063) from Jaabir ibn ‘Abdullah (may Allah be pleased with him) who said: A man came to the Messenger of Allah (blessings and peace of Allah be upon him) in al-Ji‘raanah, when he was on his way back from Hunayn. In the cloak of Bilaal there was some silver and the Messenger of Allah (blessings and peace of Allah be upon him) was giving handfuls of it to the people. He said: O Muhammad, be fair! He said: “Woe to you! Who will be fair if I am not fair? I will be doomed and lost if I am not fair.” ‘Umar ibn al-Khattaab (may Allah be pleased with him) said: “O Messenger of Allah, let me kill this hypocrite! He said: “Allah forbid that the people should say that I kill my companions. This man and his ilk read the Qur’an, but it does not go any further than their throats, and they pass through it like an arrow passing through the prey.” 
    The Prophet (blessings and peace of Allah be upon him) did not rebuke ‘Umar (may Allah be pleased with him) for calling him a hypocrite. 
    It is also indicated by the report narrated by al-Bukhaari from the hadeeth of Abu Sa‘eed mentioned above (6933), in which Abu Sa‘eed said: I bear witness that I heard it from the Prophet (blessings and peace of Allah be upon him), and I bear witness that ‘Ali killed them, and I was with him. A man was brought who matched the description given by the Prophet (blessings and peace of Allah be upon him). He said: And these words were revealed concerning him (interpretation of the meaning): “And of them are some who accuse you (O Muhammad blessings and peace of Allah be upon him) in the matter of (the distribution of) the alms” [at-Tawbah 9:58]. 
    The words of Allah, “And of them are some who accuse you (O Muhammad blessings and peace of Allah be upon him) in the matter of (the distribution of) the alms” [at-Tawbah 9:58], were revealed concerning the hypocrites. 
    Ibn Katheer (may Allah have mercy on him) said: 
    Allah, may He be exalted, says ‘And of them’ that is, among the hypocrites ‘are some who accuse you’ that is, they criticize you with regard to the distribution of the alms or charity, when you share it out, and they make accusations against you. They are the ones who deserve to be accused, yet despite that their objection is not motivated by religious concerns; rather it is motivated by their whims and desires. Hence if they are given something they are pleased, but if they are not given something, they become enraged, i.e., they get angry.
    End quote from Tafseer Ibn Katheer (4/144) 
    Al-Qaari (may Allah have mercy on him) said: 
    Dhu’l-Khuwaysirah was a man from Banu Tameem concerning whom the words of Allah, may He be exalted, were revealed (interpretation of the meaning): “And of them are some who accuse you (O Muhammad blessings and peace of Allah be upon him) in the matter of (the distribution of) the alms” [at-Tawbah 9:58]. Hence he was one of the hypocrites.
    End quote from Mirqaat al-Mafaateeh (9/3799) 
    See also: 
    ‘Umdat al-Qaari (16/143)
    Daleel al-Faaliheen (1/186)
    Tafseer Ibn ‘Atiyyah (3/46)
    Sharh az-Zarqaani ‘ala al-Muwatta’ (1/251)
    At-Tahdheer wa’t-Tanweer (10/232) 
    See the answer to question no. 148986 for information on the difference between the hypocrite and the apostate 
    And Allah knows best.

  • Q n A : Is Ibraaheem’s building of the Ka‘bah mentioned in the Bible?


    Q
    Is Ibraaheem’s building of the Ka‘bah mentioned in the Bible?


    A

    Praise be to Allah.We Muslims do not believe that there is any contradiction between the Holy Qur’an and the original Torah and Gospel, because we believe that they are all divinely revealed books that were sent down from Allah, may He be glorified. Thus they came from the same source, and as that is the case there cannot be any contradiction or conflict between them, as Allah, may He be glorified and exalted, says (interpretation of the meaning):
    “Do they not then consider the Quran carefully? Had it been from other than Allah, they would surely have found therein much contradictions”
    [an-Nisa’ 4:82]. 
    Allah, may He be glorified and exalted, describes the Holy Qur’an as “confirming” the Books that came before it, and that which confirms something cannot contradict or conflict with it. Allah, may He be exalted, says (interpretation of the meaning):
    “It is He Who has sent down the Book (the Quran) to you (Muhammad SAW) with truth, confirming what came before it. And he sent down the Taurat (Torah) and the Injeel (Gospel).
    Aforetime, as a guidance to mankind, And He sent down the criterion (of judgement between right and wrong (this Quran)).”
    [Aal ‘Imraan 3:3-4]
    “And We have sent down to you (O Muhammad SAW) the Book (this Quran) in truth, confirming the Scripture that came before it and Mohayminan (trustworthy in highness and a witness) over it (old Scriptures)”
    [al-Maa’idah 5:48]. 
    As for what we see nowadays of contradictions in the copies of the Torah and Gospel that are extant today, the reason for that is clear and obvious. It is because these two Books have fallen prey to distortion and alteration, with things being taken away, added and changed. That is in addition to the fact that the sources and manuscripts that have come down to us today cannot be trusted. This is what explains any differences that researchers or students find between these two Books and the Holy Qur’an which has been transmitted to us in a mutawaatir fashion (i.e., narrated by so many from so many that it is inconceivable that they could all have agreed upon a lie), as is attested by both believers and nonbelievers. 
    For more discussion on this matter, please see fatwa no. 186196 
    Nevertheless we say that Ibraaheem’s arrival in the land of Makkah al-Mukarramah – and indeed his building of the Sacred House – are historical events that are attested to in the Torah and other ancient historical books. We cannot deny the fact that there are different interpretations of these texts of the Torah and so on, and that the context is open to different interpretations. Our aim here here is to confirm that such indications exist. However, the matter should be left to scholars to examine the story in the Old Testament, in order to reach a definitive conclusion.
    These references include the following: 
    1.
    In the book of Genesis 16:7 it says, after mentioning the story of Ibraaheem (Abraham) going in unto Haajar (Hagar) and her becoming pregnant, then Sarai’s [Sarah’s] complaint to Ibraaheem about her: 
    [Biblical quotations in English are taken from the King James Version (KJV); some place names have been changed, followed by the place name, in brackets, that is mentioned in the KJV. This is done in line with the point the author is making – see below] 
    And when Sarai [Sarah] dealt hardly [harshly] with her, she fled from her face.
    7 And the angel of the Lord found her by a fountain [spring] of water in the wilderness, by the fountain [spring] in the way to the Hijaz (Shur).
    8 And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai.

    13 And she called the name of the Lord that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me?
    14 Wherefore the well was called Be’er lahai roi (Well of the Living One Who sees me); behold, it is between Kadesh and Bered.
    See how the name of the Hijaz is mentioned, and Hajar’s departure to that place, after which the blessing of the “Well of the Living One Who sees me” is bestowed by Allah, may He be glorified and exalted; this is the Well of Zamzam. 
    2.
    In Genesis 13:1-18 it says: 
    And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, towards the qiblah (into the south).
    2 And Abram was very rich in cattle, in silver, and in gold.
    3 And he went on his journeys from the south even to Bethel, unto the place where his tent had been at the beginning, between Bethel and Hai;
    4 Unto the place of the altar, which he had made there at the first: and there Abram called on the name of the Lord.

    18 Then Abram removed his tent, and came and dwelt in the plain of Mamre, which is in Hebron, and built there an altar unto the Lord.
    In Genesis 20:1 it also says: 
    And Abraham journeyed from thence towards the land of the qiblah (the south country), and dwelled between Kadesh and Shur, and sojourned in Gerar.
    We have quoted these texts [in the original Arabic of this article] from the Torah as translated into Arabic by Sa‘eed al-Fayyoomi, (d. 943 AH); the King James Version of the Bible has been used here]. He was the first one to translate the Old Testament into Arabic. He also wrote a commentary for most of its books. We have not found this Torah anywhere else except in the book of Idrees ‘Abayzah entitled Madhkal ila Diraasat at-Tawraat wa Naqdiha ma‘a Tarjumatihi al-‘Arabiyyah li Sa‘diyyaa Ka’oon al-Fayyoomi (Introduction to the Study and Critique of the Torah, accompanied by its Translation into Arabic by Sa‘diyyaa Ka’oon al-Fayyoomi). 
    In other well-known translations of the Torah [into Arabic], instead of the Hijaz it mentions “by a fountain [spring] of water in the wilderness, by the fountain [spring] in the way to Shur” (Genesis 16:7), and instead of the qiblah it mentions “the south” (Genesis 13:1).
    [Translator’s note: some English translations say “Negev” instead of “the south’; in the Bible, this word is used for the direction “south”] 
    For more information please see (in Arabic): Nabi Ard al-Janoob (Prophet of the Southern Land) by Jamaal ad-Deen ash-Sharqaawi (p. 18-109) 
    3.
    In Genesis 21:21 it says of Ismaa‘eel (peace be upon him): 
    21 And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt.
    This is how it appears in the Samaritan Torah (also known as the Samaritan Pentateuch), and in al-Fayyoomi’s translation of the Torah.
    Although many passages in the Torah suggest that Paran is in Palestine, Imam al-Qarraafi said in his book al-Ajwibah al-Faakhirah (p. 165): Paran is Makkah, according to the consensus of the People of the Book. Shaykh al-Islam Ibn Taymiyyah said in al-Jawaab as-Saheeh liman baddala Deen al-Maseeh (5/200): 
    There is no difference of opinion between the Muslims and the People of the Book concerning the fact that Paran is Makkah. But if they say that it is not Makkah, there is nothing strange in that, because they are known for their distortions and fabrications. 
    He (may Allah have mercy on him) also said concerning the region around Mount Hira’ in Makkah:
    That place is called Faaraan (Paran) to this day. End quote. 
    ‘Abd al-Haqq Vidyarthi (d. 1978 CE) stated in his famous book Muhammad in World Scriptures:
    In the Arabic translation of the Samaritan Pentateuch (Torah), which was published in 1851 CE, it says that Paran is located in the Hijaz, as follows:
    “And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt” (Genesis 21:21).
    This translation remained in circulation for a long time, but when the Muslims alerted the Christian world to this prophecy, and that it constituted testimony to the truth of this Noble Prophet, the translation was changed. End quote 
    4.
    In the Old Testament, in Psalms 84:5-6, 10, there is mention of the valley of Baca. This passage, in the King James Version (KJV), reads as follows: 
    5 Blessed is the man whose strength is in thee; in whose heart are the ways of them.
    6 Who passing through the valley of Baca make it a well; the rain also filleth the pools.

    10 For a day in thy courts is better than a thousand (elsewhere).
    There is no valley on earth called Baca (or Bakkah) that contains a house of worship and a spring of water (Zamzam), in which one prayer is better than a thousand prayers offered anywhere else, other than Makkah al-Mukarramah. 
    Baca (Bakkah) is one of the names of Makkah. This name is mentioned in the Holy Qur’an, where Allah, may He be exalted, says (interpretation of the meaning)”
    “Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-Alameen (the mankind and jinns)”
    [Aal ‘Imraan 3:96]. 
    But the translators and commentators of the Old Testament distorted the word Baca to buka’ [weeping or crying; the Hebrew cognate denotes the same meaning], even though the meanings of place names should not be translated; rather the name should be transliterated, and even though the meaning of the (original) name has nothing to do with crying or weeping, as a result of their desire to eliminate all references to anything that is proven in the Holy Qur’an, such distortions occurred. 
    In conclusion, we say: 
    Even if nothing was mentioned in the Old Testament concerning Ibraaheem’s journey to the Hijaz, that does not indicate that this journey did not happen at all. The well known academic principle says that the fact that a thing is not mentioned does not mean that it did not happen. In other words, denying that something happened should take the form of a negative statement. The fact that no mention is made of its happening does not necessarily mean that it did not happen; rather the reason why it was not mentioned may be that it was omitted, forgotten, summarized in brief, and the like. If you find news of something in one newspaper, then you find that it is not mentioned at all in another newspaper, the fact that it is not mentioned in the latter does not mean that it did not happen. Whoever thinks in such terms is lacking in reason and is making no sense. This is also applicable in the case under discussion here. 
    Furthermore, if we were to quote the words of non-Muslims who have investigated the story of the Ka‘bah and who really built it, and have determined that Ibraaheem (peace be upon him) is the one who built it, this article would become far too long. But we will limit ourselves to quoting one of the most famous of contemporary history books, The Story of Civilization, by Will Durant. This book is composed of forty-two volumes in which the author discusses the history of most civilizations, including the history of the Arabian Peninsula, concerning which he says: “It (the Ka‘bah) was built the fourth time by Abraham and Ishmael, his son from Hagar.
    See Qissat al-Hadaarah, 13/18 (The Story of Civilization). 
    And Allah knows best.

  • Q n A : What Prophet Muhammad Said about Business


    Q
    What Prophet Muhammad Said about Business


    A

    Praise be to Allah.Prophet Muhammad’s advice on business
    We can sum up the teachings of the Prophet (blessings and peace of Allah be upon him) with regard to doing business, buying and selling, as follows: 
    ·         The Prophet (blessings and peace of Allah be upon him) worked in business before his mission began, with his paternal uncle Abu Talib, and he also worked for Khadijah (may Allah be pleased with her), and he travelled for that purpose to greater Syria. He also did business in the markets; Majannah and ‘Ukath were markets during the Jahiliyyah [the pre-Islamic era] to which merchants would come to buy and sell. 
    ·         The Prophet (blessings and peace of Allah be upon him) used to engage directly in transactions himself, as we shall see below in the Hadith about the camel of ‘Umar and the camel of Jabir (may Allah be pleased with them both). He also used to appoint one of his companions to do that for him, as in the case of ‘Urwah ibn Abu Al-Ja‘d Al-Bariqi (may Allah be pleased with him), who said that the Prophet (blessings and peace of Allah be upon him) gave him a Dinar to buy a sacrificial animal or a sheep for him. He bought two sheep and sold one for a Dinar, and he came back with a sheep and a Dinar. He (the Prophet (blessings and peace of Allah be upon him)) prayed for blessing for him in his business dealings, and (after that) if he had bought dust he would have made a profit. (Narrated by At-Tirmidhi, 1258; Abu Dawood, 3384; Ibn Majah, 2402; classed as authentic by Al-Albani in Sahih At-Tirmidhi.)
    ·         The Prophet (blessings and peace of Allah be upon him) used to enjoin traders to be righteous and honest and to give charity. 
    It was narrated that Hakim ibn Hizam (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The two parties to a transaction have the option (of cancelling it) until they part. If they are honest and disclose any defects, their transaction will be blessed, but if they lie and conceal defects the blessing of their transaction will be erased.” (Narrated by Al-Bukhari, 1973 and Muslim, 1532) 
    It was narrated from Isma`il ibn `Ubayd ibn Rifa`ah from his father from his grandfather that he went out with the Prophet (blessings and peace of Allah be upon him) to the prayer place, and he saw the people engaging in trade. He said:  “O merchants!” and they responded to the Messenger of Allah (blessings and peace of Allah be upon him), craning their necks and looking up at him. He (blessings and peace of Allah be upon him said, “The merchants will be raised on the Day of Resurrection as evildoers, apart from those who fear Allah and are sincere and honest.” (Narrated by At-Tirmidhi, 1210; Ibn Majah, 2146; classed as authentic by Al-Albani in Sahih At-Targhib, 1785). 
    It was narrated that Qays ibn Abu Gharazah (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) used to say: “O merchants, selling involves idle talk and oaths, so mix it with Sadaqah (charity).” (Narrated by At-Tirmidhi, 1208; Abu Dawood, 3326; An-Nasa’i, 3797; Ibn Majah, 2145; classed as authentic by Al-Albani in Sahih Abu Dawood.)
    ·         The Prophet (blessings and peace of Allah be upon him) used to enjoin people to be tolerant and easy-going in buying and selling . 
    It was narrated from Jabir ibn ‘Abdullah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “May Allah have mercy upon a man who is easy-going when he sells and when he buys and when he asks for payment.” (Al-Bukhari, 1970) 
    Ibn Hajar (may Allah have mercy on him) said: 
    “In this Hadith it is encouraged to be easy-going in transactions, to have the most sublime of attitudes, and to avoid miserliness, and it is encouraged to avoid putting pressure on people when asking for payment, and to take from them what they can afford.” (Fath Al-Bari, 4/307) 
    Examples of the tolerance and easy-going nature of the Prophet (blessings and peace of Allah be upon him) include the following: 
    1.      It was narrated that Ibn ‘Umar (may Allah be pleased with him) said: We were with the Prophet (blessings and peace of Allah be upon him) on a journey, and I was riding on a recalcitrant young camel belonging to ‘Umar. It kept getting the better of me and kept going ahead of the people, so ‘Umar kept checking and making it go back. Then it went on ahead and ‘Umar checked it and made it go back. Then the Prophet (blessings and peace of Allah be upon him) said: “Sell it to me.” He said: It is yours, O Messenger of Allah. He said: “Sell it to me.” So he sold it to the Messenger of Allah (blessings and peace of Allah be upon him) and the Prophet (blessings and peace of Allah be upon him) said: “It is yours, O ‘Abdullah ibn ‘Umar; do with it whatever you will.” (Narrated by Al-Bukhari, 2610) 
    2.      It was narrated from Jabir ibn ‘Abdullah (may Allah be pleased with him) that he was riding on a camel of his that had become exhausted to the point that he wanted to let it go. He said: The Prophet (blessings and peace of Allah be upon him) caught up with me and offered supplication for me, and he hit it and the camel started moving (energetically) as I had never seen it move before. He said: “Sell it to me for one Uqiyah.” I said: No. He (blessings and peace of Allah be upon him) said: “Sell it to me.” So I sold it to him for one Uqiyah and stipulated that I be allowed to ride it home. When I arrived I brought the camel to him, and he gave me its price, then I left. He sent someone after me and said: “Did you think that I bargained with you in order to take away your camel? Take your camel and its price; they are both yours.” (Narrated by Al-Bukhari, 1991 and Muslim, 715) 
    ·         The Prophet (blessings and peace of Allah be upon him) used to give people their rights and urge others to do likewise. 
    It was narrated that Abu Hurayrah (may Allah be pleased with him) said: A man was owed a camel of a certain age by the Prophet (blessings and peace of Allah be upon him), so he came to him to ask him to repay him, and he said: “Give him.” They looked, but they could not find anything but a camel that was older than his, so he said: “Give him.” He said: You have paid me back in full, may Allah reward you. The Prophet (blessings and peace of Allah be upon him) said: “Verily the best of you are those who are the best in paying off debts.” (Narrated by Al-Bukhari, 2182 and Muslim, 1601) 
    ·         The Prophet (blessings and peace of Allah be upon him) used to urge people to let a buyer cancel the transaction if he regrets it. 
    It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever lets a Muslim off (a transaction), Allah will relieve him of his distress on the Day of Resurrection.” (Narrated by Abu Dawud, 3460 and Ibn Majah, 2199; classed as authentic by Al-Albani in Sahih Abu Dawud) 
    Letting someone off means being easy-going and agreeing to cancel a sale or purchase; it is indicative of generosity of spirit. 
    What is meant by letting someone off a sale is: if someone buys something from a man, then regrets his purchase, either because he feels that he did not get a good deal, or because he no longer has any need of it, or because he does not have the wherewithal to pay for it, so he returns the item to the seller and the seller agrees to take it back, Allah will remove his hardship and distress on the Day of Resurrection, because of his kindness towards the buyer, because the transaction has been finalised, so the purchaser could not cancel it.” (`Awn Al-Ma`bud)
    ·         The Prophet (blessings and peace of Allah be upon him) used to bargain with people when buying , but he would not go so far as to undermine the real value of the item, as we have seen above in the Hadith about the camel of Jabir (may Allah be pleased with him). 
    It was narrated that Suwayd ibn Qays (may Allah be pleased with him) said: Makhramah Al-`Abdi and I brought some garments from Hajar to Makkah. The Messenger of Allah (blessings and peace of Allah be upon him) came to us on foot and bargained with us for some trousers, and we sold them to him. (Narrated by At-Tirmidhi, 1305 – he said: it is authentic. Also narrated by Abu Dawud, 3336, An-Nasa’i, 4592 and Ibn Majah, 2220) 
    ·         The Prophet (blessings and peace of Allah be upon him) used to urge people to give a little more when weighing. 
    It was narrated that Suwayd ibn Qays (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) saw a man who weighed things for a fee and the Messenger of Allah (blessings and peace of Allah be upon him) said to him: “Weigh and give a little more.” 
    This is the continuation of the Hadith quoted above. 
    ·         The Prophet (blessings and peace of Allah be upon him) used to enjoin people to give more time for a debtor who is in financial difficulty, or to waive the debt. 
    It was narrated that Abu Al-Yasar (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said: “Whoever waits for one who is in (financial) difficulty (to pay a debt) or waives it for him, Allah will shade him in His shade.” (Narrated by Muslim, 3006) 
    ·         The Prophet (blessings and peace of Allah be upon him) forbade transactions involving Riba (usury) , transactions involving ambiguity, ‘Einah transaction [which involve selling something for a price to be paid at a later date, then buying it back from the same person who bought it for a lower price to be paid immediately], dealing in prohibited things, and cheating and deception. 
    The evidence for that is abundant and well-known. 
    How did Prophet Muhammad run his business?
    We do not have details on his buying and selling in all of his commercial transactions, because his (blessings and peace of Allah be upon him) trading was done during the Jahiliyyah, when he was not yet a Prophet such that his actions would be transmitted from his companions. But what has been narrated of his Sunnah is sufficient, in sha Allah.
    For more details, please see this category: Business and Financial Transactions    
    And Allah knows best.

  • Q n A : How did the Islamic conquest of Iran happen?


    Q
    How did the Islamic conquest of Iran happen?


    A

    Praise be to Allah.
    Before the Islamic conquest, Iran was under the rule of the
    Sasanids, and suffered from a great deal of injustice, corruption and
    oppression. Zoroastrianism was the official religion of Iran until the
    Islamic conquest. 

    The Islamic conquest of Iran began during the caliphate of
    Abu Bakr as-Siddeeq (may Allah be pleased with him), when al-Muthanna ibn
    Haarithah conquered some of the neighbouring lands in the region of
    Mesopotamia in 13 AH. 

    During the caliphate of ‘Umar (may Allah be pleased with
    him), Abu ‘Ubayd ath-Thaqafi (may Allah be pleased with him) tried to invade
    Iran from the south-west, and faced the Persians in the Battle of the Bridge
    in 13 AH. He met Jaabaan in battle, and Allah defeated the Magians and
    enabled the Muslims to capture Jaabaan. Then Abu ‘Ubayd marched to Kaskar
    when he and Nursi met in battle and he defeated him. Then he met Jalinus in
    battle and defeated him. Then the tide of fortune turned against the
    Muslims, and many of them were killed and drowned, and Abu ‘Ubayd (may Allah
    be pleased with him) was killed. 

    Siyar A‘laam an-Nubala’
    (2/421) 

    Then the Muslims completed the conquest of Iran under the
    leadership of Sa‘d ibn Abi Waqqaas in 14 AH, when the Muslim army in Persia
    inflicted a mighty defeat (on the Persians) in the Battle of al-Qaadisiyyah,
    which was one of the major battles of the Muslims. 

    The historians stated that the Muslims were between seven and
    eight thousand strong, and that Rostom, the Persian commander, had sixty
    thousand troops. 

    On a Monday in Muharram 14 AH, a strong wind blew and lifted
    the tents of the Persians from their places, and the couch of Rostom, that
    had been set up for him, was overturned. He hastened to ride his mule and
    flee, but the Muslims overtook him and killed him. They also killed al-Jalinus,
    the commander of the Persian vanguard, and the Persians were defeated –
    praise be to Allah – to the last man and the Muslims pursued them. On that
    day those who were chained were killed in their entirety, of whom there were
    thirty thousand. Ten thousand were killed in the battle, and before that a
    similar number had also been killed. On that day and on the previous days,
    two thousand five hundred Muslims were killed, may Allah have mercy on
    them. 

    The Muslims pursued those who fled until they entered the
    capital city behind them, namely al-Madaa’in (Ctesiphon), which was the seat
    of the court of Chosroes. 

    From the battle of al-Qaadisiyyah the Muslims seized an
    indescribably huge amount of wealth and weapons. The booty was gathered
    after giving the troops their shares, and the khums and glad tidings of the
    victory were sent to Ameer al-Mu’mineen ‘Umar ibn al-Khattaab (may Allah be
    pleased with him). 

    Al-Bidaayah wa’n-Nihaayah
    (9/630) 

    Then the Muslims continued their advance into Persian
    territory, and were enabled to conquer the southern part of Iran, whilst the
    ruler Yazdegerd III retreated to the region of Isfahan in central Iran,
    where he began to assemble troops in an attempt to retake what he had lost.
    The Muslims and the troops of Yazdegerd met in the Battle of Jalula in 18
    AH, which ended with the defeat of Yazdegerd and his army, and his retreat
    towards Isfahan. 

    At-Tabari (may Allah have mercy on him) said: 

    On that day Allah killed one hundred thousand of them, and
    the slain covered [jallalat] the ground in all directions. It was called
    Jalula because it was covered with the bodies of their slain. 

    Tareekh at-Tabari
    (4/26) 

    Then Yazdegerd met the Muslims in the decisive Battle of
    Nahawand in 21 AH, where the Muslims won a clear victory, after which the
    Sasanids no longer had any power. The Muslims seized a great deal of booty,
    which led to them dubbing this battle “the conquest of conquests”. 

    Ibn Katheer (may Allah have mercy on him) said: It was a
    mighty battle of great significance and wondrous events, and the Muslims
    used to call it the conquest of conquests. End quote. 

    Al-Bidaayah wa’n-Bihaayah
    (10/111) 

    It took the Muslims ten years to gain control over all the
    Iranian lands, because of their huge size and difficult terrain. 

    One of the things that played a role in the spread of Islam
    in Iran was the migration of many Arab tribes to Iranians land in which they
    settled and mixed with the Iranians. 

    For nearly nine centuries, Iran followed the madhhab of Ahl
    as-Sunnah wa’l-Jamaa‘ah, until the Shi‘i Safavid state seized control of it
    in 906 AH. 

    See: 

    Tareekh at-Tabari
    by Ibn Jareer at-Tabari

    Siyar A‘laam an-Nubala’
    by al-Haafiz Shams ad-Deen adh-Dhahabi

    Al-Bidaayah wa’n-Nihaayah
    by al-Haafiz Ibn Katheer ad-Dimashqi

    Al-Mufassal fi Tareekh al-‘Arab qabl al-Islam
    by Dr Jawaad ‘Ali

    Iran fi Zill al-Islam fi’l-‘Usooi as-Sunniyyah
    wa’sh-Shi‘iyyah by Dr
    ‘Abd al-Mun‘im Hasanayn

    Qaadat Fath Bilaad Faaris
    – Mahmoud Sheet Khattaab

    Iran wa Afghanistan
    – Mahmoud Shaakir

    Iran mundhu Fajr at-Tareekh hatta al-Fath al-Islami
    by Dr Muhammad ‘Abd al-Qaadir Muhammad

    And Allah knows best.

  • Q n A : Was the Temple of Sulayman (peace be upon him) real or a myth?


    Q
    Was the Temple of Sulayman (peace be upon him) real or a myth?


    A

    Praise be to Allah.Firstly:
    This temple which is mentioned in the question is what the Jews call Solomon’s Temple.
    The Hebrew word for the temple means the House of God. 
    According to Jewish narrations, David (Dawud – peace be upon him) was the one who lay the foundations for the building of the temple, but he died before he could begin its construction. His son Solomon (Sulayman – peace be upon him) is the one who undertook the building of the temple atop Mount Moriah, which is known as the plateau of the sanctuary. This is the place where al-Masjid al-Aqsa and the Dome of the Rock are located.
    The Temple has a special place in the hearts and minds of the Jews, and they claim that it is the most important place of worship, and that Solomon built it for them and for their religion.
    Secondly:
    After the death of Sulayman (peace be upon him), his children disputed and his kingdom was divided into two kingdoms, each of which was ruled by one of the sons of Sulayman.
    The first kingdom was in the north, and it was called the Kingdom of Israel or the Kingdom of Samaria; its capital was Nablus.
    The second kingdom was in the south, and it was called the Kingdom of Judah; its capital was Jerusalem (al-Quds).
    The Northern Kingdom of Israel was destroyed in 721 BCE.
    Approximately 150 years after that, the other kingdom, the Kingdom of Judah, was destroyed and the Jews tried to restore their kingdom and rebuild the temple.
    In the Encyclopaedia Britannica (1926 CE edn.) it says: “The Jews look forward to bringing the Jewish people together in Palestine, restoring the Jewish state, rebuilding the Temple and establishing the throne of David in Jerusalem once more, to be ruled by a descendant of David.” End quote.
    Thirdly:
    There is no historical book or authentic source which proves that Sulayman (peace be upon him) built the temple, and there is no proven date for that. But we will give a brief history of the supposed temple, as it is narrated in the books of the Jews, then we will explain after that that the temple of Solomon is no more than a myth, and in fact never existed.

    The one who lay the foundations for the building of the temple was David (Dawud – peace be upon him), and the one who actually built it was Solomon (Sulayman – peace be upon him).
    Its construction took seven years, and more than 180,000 men took part in its construction.
    The temple was destroyed for the first time by the Babylonian ruler Nebuchadnezzar in 586 BCE.
    Several decades after that, the captive Jews in Babylon were allowed to return to Jerusalem, so they returned and rebuilt the temple circa 521 BCE.
    Then the temple was destroyed again at the hands of Titus, the son of the Roman emperor Vespasian. This was the second destruction of the temple.
    So that the Jews would not forget the temple, and so that it would remain alive in their memories, their rabbis introduced rituals and ceremonies that every Jew performs in order to remember the Temple, at the time of birth, at the time of death, at the time of marriage, when painting the house, and so on.
    The second destruction of the temple occurred on the ninth day of the Hebrew month of Ab. The Jews fast on this day every year, in commemoration of this event.
    In 135 CE (at the time of the Emperor Hadrian) the city was destroyed completely and the Jews were expelled from it. A new city was built in its place, which was called Aelia Capitolina. It continued to be known by this name until the Muslims entered it during the caliphate of the second caliph, ‘Umar ibn al-Khattab (may Allah be pleased with him), when it became known as al-Quds or Bayt al-Maqdis.
    In 313 CE, the Emperor Constantine embraced Christianity, and began to build churches. The Church of the Resurrection was the first church to be built during that period, and the site of the temple became a rubbish dump, to spite the Jews.
    The Jews were scattered throughout the earth, because of their treachery, their killing of the prophets, and their disobedience toward God – as the Jews themselves say. So they went to Arabia, Iraq, Egypt and Europe, and the Jews forgot Jerusalem and forgot the temple, until the nineteenth century CE, when they began to leaf through the pages of history, looking for any Jewish claims that would justify their return to Jerusalem.
    They began to hold conference after conference. The first Zionist conference was held in the city of Basle in Switzerland in 1897 CE, led by Theodore Herzl, with the aim of establishing a national homeland for the Jews in Palestine, so that they would be able to rebuild the Temple.
    The Jews claim that the Wailing Wall [which is located on the western side of al-Masjid al-Aqsa] is part of the remains of the Temple of Solomon.
    The Jews claim that the restoration of their kingdom can only be brought about by returning to Jerusalem and rebuilding the Temple. They also claim that al-Masjid al-Aqsa is built on the ruins of the Temple. This means that there is no alternative to destroying al-Masjid al-Aqsa in order to rebuild the Temple, and that the kingdom of the Jews cannot be established unless that happens.
    They also claimed that the Temple is the holiest place on the face of the earth.

    This in brief is the story of the Temple as the Jews believe in it.
    Fourthly:
    There is a great deal of evidence which indicates that it is incorrect to attribute the temple to Sulayman (peace be upon him), and that Solomon’s building of the temple is just one of the lies of the Jews. The evidence for that is abundant, some of which may be deduced from what the Jews themselves have written about the temple!
    This evidence includes the following:
    1.
    There is no authentic source to prove that Solomon (Sulayman – peace be upon him) built this Temple. The Holy Quran tells us the story of Dawud and Sulayman in numerous places, and it tells us the story of Sulayman and Balqis, and the hoopoe and the ant, and the jinn; some of these events would appear to be of less importance than the temple, so why does the Quran not speak about the temple, if it was as holy and significant as the Jews say?
    2.
    This temple is not mentioned anywhere except in the books of the Jews, the content of which cannot be trusted, even the Bible itself. Many Jewish and Christian scholars and historians have admitted that the Bible has been subjected to distortion, tampering, additions and subtractions, which means that it cannot be regarded as a reliable historical source. It has no chain of narration going back to Moses (Musa – peace be upon him) or to any of the prophets who came after him, and their history is written in that book.
    Regarding the First and Second Books of Kings – which are the books that speak about the Temple – the Jews say that their author was Jeremiah the prophet, but this is false, because the events described in the second book go beyond the era of Jeremiah, so it does not make sense that he could have been its author. See: al-Madkhil ila al-Kitab al-Muqaddas by Habib Sa‘id (p. 99).
    Hence many scholars and historians expressed doubts about these two Books.
    The French scholar Dr. Maurice Bucaille says that scholars doubt the historical value of the Books of Samuel and the Books of Kings, as they mix historical events with myths; they contain multiple errors, and a single event may may be recounted twice or even three times.
    Dirasat al-Kitab al-Muqaddas fi Daw’ al-Ma‘arif al-Hadithah (p. 34).
    Moreover, the scholars doubt the first and second Books of Chronicles, which also mention the building of Solomon’s Temple.
    Many Jewish and Christian scholars also doubt the entire Old Testament and do not regard it as an authentic source. They include Will Durant, the author of the Story of Civilization, the Jewish philosopher Baruch Spinoza, the French doctor Maurice Bucaille, and others.
    The author of Mawsu‘at Bayt al-Maqdis says: The building of the Temple is the matter of myth and imagination. The Jews attributed it to Sayyiduna Sulayman, but the story of the building of the temple is not recognized by history, and there is no source for it except the books of the Jews. End quote.
    3.
    The books of the Bible which speak of the temple contradict one another, which indicates that it is not a holy book and was not revealed by Allah; rather it is the writings of human beings which is falsely attributed to Allah.
    One of these contradictions is that the First Book of Kings states that the number of Solomon’s chief officers or foremen, who supervised the workers, was 3300 men (1 Kings 5:14-16).
    In the Second Book of Chronicles, it says that the number was 3600 (2 Chronicles 2:2, 18).
    They claim that these books are a revelation from God to the prophets who came after Solomon, so it is impossible that there could be any difference or contradiction between them.
    4.
    The one who studies the Bible texts having to do with the building of the temple will be astonished and shocked, and he will be certain that the story of its construction is a myth and fable that has no basis in reality.
    That is because the texts describe an immense structure, perhaps one of the greatest buildings known to humanity. The materials used in its construction and the number of workers are imaginary, exaggerated beyond the bounds of logic.
    The amount of gold used was one hundred thousand talents [a talent is equivalent to approximately 16 g], in other words, 1.6 tons of gold!
    The amount of silver was one million talents; in other words, 16 tons of silver!
    The amount of iron and copper is not mentioned, because it was a huge amount, and the amount of wood and stone used was even more than that.
    The number of workers who took part in the construction was 180,000, of whom 30,000 Solomon sent to Lebanon to cut down trees there.
    They were supervised by chief officers or foremen numbering 3600 or 3400, according to differences in the texts about their number.
    Despite all these materials and workers, how long, wide and tall was the temple?
    The Bible says that the temple was sixty cubits long (approximately 30 metres); it was twenty cubits (10 metres) wide, and thirty cubits (15 metres) high. The porch (courtyard) in front of it was twenty cubits long and ten cubits wide.
    1 Kings 6; 2 Chronicles 3.
    In other words, the size of the temple was 30 metres x 10 metres x 15 metres, and the area it covered was 300 m², with a height of four or five storeys.
    Does it make sense to suggest that all these materials were used, and 180,000 workers participated in its construction for a period of seven years, for the sake of such a small building? 
    These lies and exaggerations have no aim except to imbue this alleged structure with a kind of grandeur and majesty.
    5.
    The Jews themselves are not agreed on one temple or one location. The Jews of the kingdom of Samaria (Samaritans) say that their temple was in the city of Nablus, not in Jerusalem; others say that it was in the village of Beitin, north of Jerusalem; a third group say that their temple was built on the hill of Dan (the judge), and so on. All of this confirms that the story of the temple is a myth, because none of these structures exist and no trace of them has ever been found.
    6.
    Those who mention these structures affirmed that they were completely destroyed. Jerusalem was destroyed in 70 CE and became ruins, including the temple. Searching for a building that was completely destroyed two thousand years ago is utterly pointless.
    7.
    The historical evidence indicates that the one who built al-Masjid al-Aqsa was Ibrahim or his grandson Ya‘qub (peace be upon them both). That was hundreds of years before Sulayman. So it does not make sense to suggest that Sulayman would destroy a place that was built by a prophet like him for the worship of Allah, may He be exalted, for the sake of building a temple on it.
    Al-Bukhari (3366) and Muslim (520) narrated that Abu Dharr (may Allah be pleased with him) said: I said: O Messenger of Allah, which mosque on earth was built first? He said: “Al-Masjid al-Haram (in Makkah).” I said: Then which? He said: “Al-Masjid al-Aqsa (in Jerusalem).” I said: How long was there between the two? He said: “Forty years.”
    See: al-Bidayah wa’l-Nihayah (1/375); al-Tahrir wa’l-Tanwir (4/15).
    See also question no. 224401 .
    8.
    Veneration of the temple is an ancient pagan belief that existed in the ancient pagan countries in Iraq, Syria and Egypt. They believed that the gods resided in heaven, and that if they wanted to come down to earth, they could only reside in large houses [temples].
    One researcher, Ahmad Sousa, who converted to Islam from Judaism, questioned the idea of the temple as it is described in the Jewish Bible. He was of the view that it was an idea that was alien to Judaism, and that it was a pagan Canaanite idea.
    9.
    The Jews began to excavate underneath al-Masjid al-Aqsa to search for traces and remains of Solomon’s Temple in 1968 CE.
    The Jewish archaeologist Israel Flenkstein stated that archaeologists did not find any archaeological evidence indicating that the Temple actually existed, and he regarded the idea of the existence of the Temple as a mere myth that did not exist, and that the writers of the Torah in the third century added stories that did not happen.
    This was also mentioned by other archaeologists who participated in the excavations beneath al-Masjid al-Aqsa. The American archaeologist Gordon Franz stated that there is no evidence of the presence of the Temple in this place (underneath al-Masjid al-Aqsa), and when he was asked: Where is the location of the Temple? He replied: I don’t know, and no one knows.
    Moreover, archaeologists have unearthed some things from a time before that of David and Solomon, and others from later times; this is one of the strongest proofs that the Temple of Solomon is nothing but a myth, written by the writers of the Bible who falsely attributed it to God, and these are the ones of whom Allah says (interpretation of the meaning):
    { So woe to those who write the “scripture” with their own hands, then say, “This is from Allah ,” in order to exchange it for a small price. Woe to them for what their hands have written and woe to them for what they earn} [Al-Baqarah 2:79].
    10.
    The Jews claim that the Buraq Wall (which they call the Wailing Wall) is part of their alleged temple. This claim was disproven and demonstrated to be false by modern scientific studies. An international committee was sent to investigate the events of al-Buraq that took place in 1930 CE. The committee’s work was scientific and historical, and the committee proved in its report that the Buraq Wall belongs to the Arabs (Muslims).
    11.
    No historian said that when the Muslims entered Jerusalem at the time of ‘Umar ibn al-Khattab, they found in it any Jewish place of worship and destroyed it, and built a mosque in its place.
    12.
    The building which it is proven that Sulayman (peace be upon him) built to be a place of worship is al-Masjid al-Aqsa, which he (peace be upon him) rebuilt and refurbished. Sulayman’s rebuilding of al-Masjid al-Aqsa was confirmed by the Christian historian Ibn al-‘Ibri (d. 1286 CE), who said: “In the fourth year of his reign, Solomon began to build Bayt al-Maqdis, which is known as al-Masjid al-Aqsa.” End quote.
    13.
    If we assume, for the sake of argument, that this temple existed, and that Dawud (peace be upon him) is the one who lay the foundations for the building of this temple, and that his son Sulayman is the one who completed it, then we – Muslims – are more entitled to this temple than the Jews, because this temple was built by Dawud and Sulayman to be a place of worship for those who believed in them and in all the prophets and messengers, so it is a temple for the monotheists who believed in the prophets and worshipped Allah, may He be exalted, and affirmed His oneness, and it is not a temple for the killers of the prophets or for those who disbelieved in Dawud and Sulayman and denied their prophethood, and claimed that they were merely two kings, and even attributed to them polytheism and idol worship. We – the Muslims – have a greater right to that temple, if it exists, because we believe in them as two of the noble prophets of Allah, may He be exalted.
    14.
    What is known to the Jews is that the Bible was written during the period of captivity in Babylon, and we have noted above that the Jews were allowed to return to Palestine after many years of captivity. Perhaps the writers added some fables about the temple so as to encourage the Jews to return to Jerusalem.
    All this evidence – and more – indicates that the issue of the temple is mere lies that were written by the authors of the Bible and attributed to God, to connect the Jews to that city and encourage them to return to it, based on the argument that their kingdom could not be complete except by rebuilding this alleged temple.
    There are many books and essays that have been written about the temple. For example, see: al-Haykal al-Maz‘um bayna al-Wahm wa’l-Haqiqah by Dr. ‘Abd al-Nasir Qasim al-Farra, and Naqd al-Maza‘im al-Suhyuniyyah fi Haykal Sulayman by Dr. Salih Husayn al-Raqab.
    And Allah knows best.

  • Q n A : He is asking about the origin of the Jews


    Q
    He is asking about the origin of the Jews


    A

    Praise be to Allah.
    The Jews did not originate in Egypt; rather they originated
    in Palestine, but Egypt was one of the significant stages in the history of
    the Jews. That is because the Jewish religion began at the time of the
    Prophet of Allah Ya‘qoob (peace be upon him), who was born and lived in the
    holy land, and was granted the honour of Prophethood there. Allah blessed
    him with many children, and part of his story is what Allah, may He be
    glorified and exalted, tells us of in detail in Soorah Yoosuf, when the
    brothers of Yoosuf (peace be upon him) plotted against their brother. The
    story led to him becoming a governor in Egypt, and ended with Ya‘qoob (peace
    be upon him) and his sons coming to Egypt and settling there under the
    auspices of Yoosuf (peace be upon him), as Allah, may He be glorified and
    exalted, tells us (interpretation of the meaning):

    “Then, when
    they entered unto Yoosuf (Joseph), he betook his parents to himself and
    said: ‘Enter Egypt, if Allah wills, in security’”

    [Yoosuf 12:99]. 

    They did not leave Egypt until they left with the Prophet of
    Allah Moosa, and after wandering in the wilderness for forty years, until
    they entered the holy land of Palestine, where they were ruled by Sulaymaan
    (peace be upon him) and where they had a glorious history. 

    The Muslims and Jews do not differ concerning this general
    history. In fact the Torah – as it exists in the print editions today –
    clearly states the connection of Ya‘qoob (Jacob – peace be upon him) – also
    known as Israa’eel or Israel – to the land of Kan‘aan (Canaan), the land of
    Palestine, as it says in the Torah:

    “And Jacob dwelt in the land of his father’s sojournings, in
    the land of Canaan”

    Genesis 31:1. 

    We referred to a number of historical books that deal with
    the history of the Jews or the Children of Israel, and we found that they
    are unanimously agreed on this historical summary, despite the fact that
    these books based their information on so many sources. But this overview is
    proven and confirmed. 

    See:

    Al-‘Arab wa’l-Yahood fi’t-Tareekh
    by Dr Ahmad as-Soosah, Dar al-‘Arabi

    Al-‘Arab wa’-s-Saamiyyoon wa’l-‘Ibraaniyyoon wa Bani
    Israa’eel wa’l-Yahood by
    Dr Ahmad Dawood, Dar al-Mustaqbal

    Tareekh Filasteen al-Qadeem
    by Zafar Islam Khan, Dar an-Naqqaash

    We will quote here a medium-length overview of Jewish
    history, by Dr Mahmoud Qadah, who said: 

    Our history begins with Israa’eel (Israel) – namely Ya‘qoob
    ibn Is-haaq ibn Ibraaheem al-Khaleel (Jacob son of Isaac son of Abraham the
    Close Friend of Allah – peace be upon them all) – who grew up and lived in
    the land of the Canaanites (Palestine), who had twelve sons from four wives,
    as follows:

    Reuben, Simeon, Levi, Judah, Issachar and Zebulun – their
    mother was Leah 

    Joseph (Yoosuf – peace be upon him) and Benjamin (Binyameen)
    – their mother was Rachel (Raaheel) 

    Dan and Naphtali – their mother was Bilhah, the handmaid of
    Rachel

    Gad and Asher – their mother was Zilpah, the handmaid of
    Leah 

    The twelve sons were the origin of the Israelite tribes. 

    Then comes the famous story of Joseph (Yoosuf – peace be upon
    him) with his brothers and their father Jacob (Ya‘qoob – peace be upon him),
    and how Israel (Jacob) and his sons moved to live in the land of Egypt,
    where they were honoured and respected under the auspices of Joseph (peace
    be upon him). 

    After the deaths of Jacob and Joseph (peace be upon them),
    with the passage of time and the succession of kings, the situation of the
    Children of Israel in Egypt changed from one of honour and respect to one of
    humiliation and ignominy, because the Pharaoh of Egypt persecuted and
    enslaved the Israelites. Allah, may He be exalted, says (interpretation of
    the meaning):

    “And
    (remember) when We rescued you from Firauns (Pharaoh) people, who were
    afflicting you with the worst torment, killing your sons and letting your
    women live. And in that was a great trial from your Lord”

    [al-A‘raaf 7:141]

    Then Allah, may He be blessed and exalted, sent Moses and
    Aaron (peace be upon them), the two sons of Amram son of Kohath son of Levi
    son of Jacob (‘Imraan ibn Qahaat ibn Laawi ibn Ya‘qoob – peace be upon him)
    to Pharaoh and his people, supported with miracles, to call them to believe
    in Allah alone, and to stop persecuting the Children of Israel. But Pharaoh
    and his people rejected the message, disobeyed Allah and disbelieved in Him
    and his signs. So Allah commanded His Messenger Moses to depart from Egypt
    with the Children of Israel. Pharaoh pursued them with his troops, and Allah
    drowned them in the sea, but He delivered Moses and his people into the land
    of Sinai. 

    The people of Moses (peace be upon him), the Children of
    Israel – with whom he departed from Egypt – had lived in a state of
    servitude, humiliation and idolatry for many years. Their beliefs had become
    corrupted, their souls had been tainted with evil, and their resolve have
    weakened. Their stubbornness, laziness, fatalism, carelessness and
    disobedience to the command of Allah and His Messenger became obvious…
    Despite the many signs and miracles that Allah, may He be glorified and
    exalted, bestowed upon the people of Moses, they showed an attitude of
    stubbornness and arrogance, and refused to believe unless they saw Allah
    with their own eyes. Allah, may He be exalted, says (interpretation of the
    meaning):

    “And
    (remember) when you said: ‘O Moosa (Moses)! We shall never believe in you
    till we see Allah plainly.’ But you were seized with a thunderbolt
    (lightning) while you were looking.

    Then We raised you up after your death, so that you might be
    grateful”

    [al-Baqarah 2:55]

    “The people
    of the Scripture (Jews) ask you to cause a book to descend upon them from
    heaven. Indeed they asked Moosa (Moses) for even greater than that, when
    they said: ‘Show us Allah in public,’ but they were struck with thunder clap
    and lightning for their wickedness. Then they worshipped the calf even after
    clear proofs, evidences, and signs had come to them. (Even) so We forgave
    them. And We gave Moosa (Moses) a clear proof of authority”

    [an-Nisa’ 4:153]. 

    After these miracles and clear signs that Allah bestowed upon
    the Children of Israel, when Moses (peace be upon him) went to meet his Lord
    and receive the Torah on Mount Sinai, and they thought that he was taking
    too long to return to them, they reverted to what they were familiar with of
    idolatry in Egypt, and they took the calf for worship. 

    They continued to be impatient lazy, demanding, stubborn and
    rebellious, until they said what Allah, may He be glorified and exalted,
    tells us about in the Holy Qur’an, where He says (interpretation of the
    meaning):

    “And
    (remember) when you said, ‘O Moosa (Moses)! We cannot endure one kind of
    food. So invoke your Lord for us to bring forth for us of what the earth
    grows, its herbs, its cucumbers, its Foom (wheat or garlic), its lentils and
    its onions.’ He said, ‘Would you exchange that which is better for that
    which is lower? Go you down to any town and you shall find what you want!’
    And they were covered with humiliation and misery, and they drew on
    themselves the Wrath of Allah. That was because they used to disbelieve the
    Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah
    and killed the Prophets wrongfully. That was because they disobeyed and used
    to transgress the bounds (in their disobedience to Allah, i.e. commit crimes
    and sins)”

    [al-Baqarah 2:61]. 

    Allah, may He be glorified and exalted, instructed them to
    enter the holy land (Bayt al-Maqdis – Jerusalem – and the land of goodness)
    and promised them victory, and Moses asked his people to do that. Allah, may
    He be glorified and exalted, says (interpretation of the meaning):

    “And
    (remember) when Moosa (Moses) said to his people: ‘O my people! Remember the
    Favour of Allah to you, when He made Prophets among you, made you kings, and
    gave you what He had not given to any other among the Alameen (mankind and
    jinns, in the past).

    ‘O my people! Enter the holy land (Palestine) which Allah has
    assigned to you, and turn not back (in flight) for then you will be returned
    as losers.’

    They said: ‘O Moosa (Moses)! In it (this holy land) are a
    people of great strength, and we shall never enter it, till they leave it;
    when they leave, then we will enter.’

    Two men of those who feared (Allah and) on whom Allah had
    bestowed His Grace (they were Yoosha (Joshua) and Kalab (Caleb)) said:
    ‘Assault them through the gate, for when you are in, victory will be yours,
    and put your trust in Allah if you are believers indeed.’

    They said: ‘O Moosa (Moses)! We shall never enter it as long
    as they are there. So go you and your Lord and fight you two, we are sitting
    right here.’

    He (Moosa (Moses)) said: ‘O my Lord! I have power only over
    myself and my brother, so separate us from the people who are the Fasiqoon
    (rebellious and disobedient to Allah)!’

    (Allah) said: ‘Therefore it (this holy land) is forbidden to
    them for forty years; in distraction they will wander through the land. So
    be not sorrowful over the people who are the Fasiqoon (rebellious and
    disobedient to Allah).’”

    [al-Maa’idah 5:21-26]. 

    Therefore Allah decreed that they should wander in the
    wilderness of Sinai for forty years, constantly travelling and not finding
    their way out of it, until that disobedient, careless generation that had
    left Egypt with Moses died, from whom he had encountered indescribable
    offence and disobedience. Allah, may He be glorified and exalted, says,
    describing the offence they caused to Moses (interpretation of the meaning):

    “And (remember) when Moosa (Moses) said to his people: ‘O my
    people! Why do you hurt me while you know certainly that I am the Messenger
    of Allah to you?’ So when they turned away (from the Path of Allah), Allah
    turned their hearts away (from the Right Path). And Allah guides not the
    people who are Fasiqoon (rebellious, disobedient to Allah)”

    [as-Saff 61:5]. 

    Aaron died, followed by Moses (peace be upon them both) in
    the wilderness, and Allah brought forth among the Children of Israel Yoosha‘
    ibn Noon (Joshua son of Nun), the servant of Moses (peace be upon them
    both), as a Prophet and successor to Moses (peace be upon him). 

    When their sojourn in the wilderness ended, Joshua (peace be
    upon him) brought the Children of Israel out to Bayt al-Maqdis (Jerusalem),
    which they besieged and Allah granted them the conquest thereof. Allah, may
    He be glorified and exalted, commanded them, when they entered the holy land
    (interpretation of the meaning):

    “And
    (remember) when We said: ‘Enter this town (Jerusalem) and eat bountifully
    therein with pleasure and delight wherever you wish, and enter the gate in
    prostration (or bowing with humility) and say: Forgive us, and We shall
    forgive you your sins and shall increase (reward) for the good-doers.’

    But those who did wrong changed the word from that which had
    been told to them for another, so We sent upon the wrong-doers Rijzan (a
    punishment) from the heaven because of their rebelling against Allah’s
    Obedience.”

    [al-Baqarah 2:58]. 

    After they entered the holy land, Joshua (peace be upon him)
    began to complete the conquest thereof, and he divided the conquered lands
    among the twelve Israelite tribes. 

    After the death of Joshua (peace be upon him), leadership of
    the Children of Israel was taken over by their judges. 

    End quote from Majallat al-Jaami‘ah al-Islamiyyah
    (issue no. 107, p. 246-253)

    And Allah knows best.

  • Q n A : Al-Masjid al-Aqsa is not the Temple and was not built on its ruins


    Q
    Al-Masjid al-Aqsa is not the Temple and was not built on its ruins


    A

    Praise be to Allah.Firstly:
    Previously, in the answer to question no. 230200 , we noted that the Temple was a place of worship, and that what the Jews call the Temple of Solomon is not real; rather it is a myth and one of the lies of the Jews.
    The temple which it is proven that Sulayman (peace be upon him) built is in fact al-Masjid al-Aqsa, and he actually rebuilt it; he did not build it for the first time.
    Secondly:
    The first masjid to be built on the face of the earth for the worship of Allah, may He be exalted, alone, is al-Masjid al-Haram, as Allah, may He be exalted, says (interpretation of the meaning):
    {Indeed, the first House [of worship] established for mankind was that at Makkah – blessed and a guidance for the worlds} [Al ‘Imran 3:96].
    ‘Ali (may Allah be pleased with him) said: “There were houses before it, but it was the first house that was built for the worship of Allah, may He be exalted.”(Tafsir Ibn Kathir 2/77).
    Then forty years after that, Ibrahim or his grandson Ya‘qub (peace be upon them both) built al-Masjid al-Aqsa.
    The Messenger of Allah (blessings and peace of Allah be upon him) told us about that, in the report narrated by al-Bukhari (3366) and Muslim (520) from Abu Dharr (may Allah be pleased with him), who said: I said: O Messenger of Allah, which mosque on earth was built first? He said: “Al-Masjid al-Haram (in Makkah).” I said: Then which? He said: “Al-Masjid al-Aqsa (in Jerusalem).” I said: How long was there between the two? He said: “Forty years.”
    Al-‘Allamah al-Tahir ibn ‘Ashur (may Allah have mercy on him) said:
    What appears to be the case is that when Ibrahim passed through the land of al-Sham (Greater Syria, including Palestine) and Allah promised him that his progeny would inherit this land, Allah showed him the place where the biggest masjid that his progeny would build would be. So he built a small masjid there, in gratitude to Allah, may He be exalted, and he built it on the rock that was allocated for the purpose of offering sacrifices. This is the rock on which Sulayman built the masjid. But as the people of that time were polytheists, that structure was neglected and disappeared, until Allah guided Sulayman to build al-Masjid al-Aqsa on it. This is knowledge that the Jewish books ignore and do not mention.”(Al-Tahrir wa’l-Tanwir  4/15).
    Ibn Kathir (may Allah have mercy on him) said:
    According to the People of the Book, Jacob (Ya‘qub – peace be upon him) was the one who laid the foundations of al-Masjid al-Aqsa, which is the masjid of Aelia, the masjid of Bayt al-Maqdis, may Allah honour it.
    This is valid, and is supported by the hadith that we have quoted above.”(Al-Bidayah wa’l-Nihayah  1/375).
    It is very clear that this masjid (al-Masjid al-Aqsa) was not built as a place of worship exclusively for the Jews; rather it was built as a masjid for the believers who affirm the oneness of Allah to worship Allah, may He be exalted, in it.
    The believers are the followers of the prophets in all eras, and it is they who are most deserving of this masjid, until the divine message ended with our Prophet Muhammad (blessings and peace of Allah be upon him), the last of the prophets and messengers. So he is the most deserving of this masjid, because no person’s faith is valid or has any value, after he (blessings and peace of Allah be upon him) was sent, unless he believes in Muhammad (blessings and peace of Allah be upon him) as a prophet and messenger, and follows him.
    Our Prophet Muhammad (blessings and peace of Allah be upon him) led all the Prophets in prayer in this masjid, on the night of the Isra’ and Mi‘raj (night journey and ascent to heaven).
    This indicates that the role of leading mankind in the path of monotheism and the true religion was passed to the Prophet (blessings and peace of Allah be upon him), and that what is required of all people – including the followers of the earlier prophets – is to be among his followers, for he (blessings and peace of Allah be upon him) is the most deserving of this mosque, and his followers inherited that right and it will be theirs until the onset of the Hour.
    Thirdly:
    The view that there was no masjid before Islam is undoubtedly false, because Islam (in the sense of affirming Allah’s oneness and obeying Him) is the religion of all the prophets, and the structure that is built for the purpose of prostrating to Allah, may He be exalted, in it and worshipping Him in it is a masjid. This word was known before the sending of our Prophet Muhammad (blessings and peace of Allah be upon him).
    This blessed masjid [al-Masjid al-Aqsa] was not intended, when it was first built, to be only for the followers of the Jewish religion, and in all the texts of the Qur’an and Sunnah, it was not referred to by the word which refers to Jewish houses of worship. This word is “salawat”, which appears in the verse in which Allah, may He be exalted, says (interpretation of the meaning):
    {[They are] those who have been evicted from their homes without right – only because they say, “Our Lord is Allah.” And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues [salawat], and mosques in which the name of Allah is much mentioned} [al-Hajj 22:40].
    Ibn ‘Abbas, ‘Ikrimah, al-Dahhak and Qatadah said regarding the meaning of the word “salawat” here: It refers to the synagogues of the Jews.
    Al-‘Allamah al-Tahir ibn ‘Ashur (may Allah have mercy on him) said:
    Salawat is the plural of salah; here it refers to the synagogues of the Jews. It is arabized from the word salutha; when it was arabized the ‘th’ was replaced with ‘t’, and it was made plural.”(Al-Tahrir wa’l-Tanwir  17/278).
    What the Holy Qur’an calls a masjid cannot be a Christian church or Jewish synagogue; rather it is a masjid in Islamic terminology from the earliest time, going back to the religion of Ibrahim al-Khalil (peace be upon him). When the Jews and Christians inherited it from their monotheist ancestors, it was still called a masjid, and was never regarded as a place of worship that was specifically for the worship of these two religions.
    Even during the eras of the noble prophets, Musa, Sulayman, ‘Isa and others, it was called a masjid, so the followers of these prophets have no right to change the name by which it was originally called, which is a masjid.
    Hence it says in the hadith of al-Harith al-Ash‘ari from the Prophet (blessings and peace of Allah be upon him): “Yahya gathered the Children of Israel in Bayt al-Maqdis, until the masjid was full and people sat in the balconies.” Narrated by Imam Ahmad in al-Musnad (28/404); classed as sahih by the commentators.
    There is also the hadith of ‘Abdullah ibn ‘Amr ibn al-‘As, according to which the Prophet (blessings and peace of Allah be upon him) said: “Sulayman ibn Dawud (peace be upon him) asked Allah for three things. He was granted two, and we hope that he will be granted the third. He asked Him for judgement that was in accordance with His judgement, and Allah granted him that; he asked Him for a kingdom such as would not belong to anyone after him, and He granted him that; and he asked Him that if any man went out of his house only wanting to pray in this masjid [al-Masjid al-Aqsa], that he would emerge free of sin as on the day his mother bore him. We hope that Allah, may He be glorified and exalted, has granted that to him.” Narrated by Imam Ahmad in al-Musnad (11/220); classed as sahih by the commentators.
    Allah, may He be exalted, tells us about the People of the Cave (interpretation of the meaning):
    “Those who prevailed in the matter said: We will surely build a masjid over them” [al-Kahf 18:21].
    Al-Alusi (may Allah have mercy on him) said: “What appears to be the case, based on the above, is that the masjid is a structure that is usually built for anyone who wants to worship Allah, may He be exalted, in it.”(Ruh al-Ma‘ani  8/225).
    The People of the Cave – according to what was mentioned by some commentators – were Christians.
    It says in al-Mufassal fi Tarikh al-‘Arab qabl al-Islam (11/177): “Masjid” is a word that was well known among the pre-Islamic Arabs. It refers to a house in which people prostrate, and any place of worship is a masjid. End quote.
    This means that there is no error in calling al-Masjid al-Aqsa a masjid before the sending of the Prophet (blessings and peace of Allah be upon him), because this is the name by which Allah calls it in the verse (interpretation of the meaning):
    {Glory be to Him Who took His slave for a journey by night from al-Masjid al-Haram to al-Masjid al-Aqsa, the environs of which We have blessed, so that We might show him some of Our signs. Verily, He is All-Hearing, All-Seeing} [al-Isra’ 17:1].
    When this verse was revealed, the polytheists did not find this name strange and they did not say, “We do not know what al-Masjid al-Aqsa is.” They did not reject this name, which indicates that this name was known to them.
    Thus we know that al-Masjid al-Aqsa is the name which will endure until the Day of Resurrection, by Allah’s leave. At the same time, it is the historical name by which the prophets called it.
    Fourthly:
    As for saying that everyone who existed at the time of Sulayman (peace be upon him) was Jewish, this statement is no less flawed than the previous one.
    The Jewish system of law and religion is not for all people; rather it is a system of law that is only for one group of humans, namely the descendants of Jacob (Ya‘qub – peace be upon him).
    Since the time of Ya‘qub (peace be upon him) there have always been other groups of humans, Arabs and others, and the matter continued like that at all times, at the time of Yusuf, then Musa, then Dawud, then Sulayman… then ‘Isa.
    But at all those times, there were monotheists other than the Jews.
    All of these matters are obvious and basic principles of the Jewish religion and system of laws, which confirm that this religion is exclusive and is not universal. This means that many of the nations and peoples around the Jews were monotheists who followed the way of Ibrahim, and Musa (peace be upon him) was not sent to them with the Jewish religion.
    But arrogance makes people deny obvious facts and be unfair in ruling, so as to provide a cover for occupation, murder and confiscation of land, and to promote Zionist terrorist ideology in the name of religion or history.
    Fifthly:
    As for the Kingdom of Judah and Kingdom of Israel, after the death of Sulayman (peace be upon him), his children disputed and his kingdom was divided into two kingdoms, each of which was ruled by one of the sons of Sulayman.
    The first kingdom was in the north, and it was called the Kingdom of Israel or the Kingdom of Samaria; its capital was Shechem (Nablus) and its king was Jeroboam. The Israelite tribes swore allegiance to him, except for Judah and Benjamin.
    The second kingdom was in the south, and it was called the Kingdom of Judah; its capital was Jerusalem (al-Quds) and its king was Rehoboam. Two of the Israelite tribes swore allegiance to him, namely Judah and Benjamin.
    The Northern Kingdom of Israel was destroyed in 721 BCE.
    In 586 BCE, the Babylonian leader Nebuchadnezzar entered al-Quds and destroyed it, and he destroyed and burned the temple, and took thousands of Jews with him as captives to Babylon, in what is historically known as the first Babylonian captivity. Then he went back to the city and destroyed it again, in what is known as the second Babylonian captivity, which put an end to the Kingdom of Judah.
    The Jews strove to regain their kingdom and rebuild the temple.
    In the Encyclopaedia Britannica (1926 CE edn.) it says: “The Jews look forward to bringing the Jewish people together in Palestine, restoring the Jewish state, rebuilding the Temple and establishing the throne of David in Jerusalem once more, to be ruled by a descendant of David.” End quote.
    Sixthly:
    As for the going astray of the Jews and their distortion of the Torah, despite the coming of many prophets to them, this is something that indeed happened and cannot be hidden. They turned away from monotheism to polytheism several times after the death of Musa (peace be upon him). Allah, may He be exalted, repeatedly sent prophets to them to revive the law of the Torah and guide them back to monotheism, but – in most cases – they rejected and fought these prophets and killed some of them. Allah, may He be exalted, says (interpretation of the meaning):
    {Is it that whenever there came to you a Messenger with something that was not in accordance with your desires, you became arrogant; some you disbelieved, and others you killed?} [Al-Baqarah 2:87].
    And they distorted their Book, adding to it and taking away from it.
    And Allah knows best.