Monday, 27 April 2015
26 April 2015 - Suleiman* Magic and the Jinn
26 April 2015 - Suleiman* Magic and the Jinn
Summary: Suleiman* Magic and the Jinn
Seeking magic or superstition is an old human practice. It is sometimes defined as deception by showing something to people which is contrary to reality. This is only deception on the eyes (illusion) not real power. Claims that people can now somehow seek the help of demons to perform something harmful against somebody needs proof that contradicts what is explicit in the Qur’an. The reality is:
Thus, if a physical event occurs one looks for a physical cause for such an event as a default position. Hence, Islam considers pursuing magic to be an act of blasphemy as it seeks power from other than Allah. Thus Allah says: "Suleiman* did not disbelieve, but the devils disbelieved…" (2:102)
In an authentic hadith the Prophet* said: Whoever goes to a fortune teller (a soothe sayer) or a diviner and believes him, has, in fact, disbelieved in what has been revealed to Muhammad.
So, the noble Suleiman* had control over the Jinn (who do not know the unseen) and he was neither controlled nor guided by the Jinn, he did not do magic nor became a non-believer.
Lives of the Prophets: Jinns and Suleiman*
Although Suleiman* was the Prophet and Messenger of God, he was accused by some of his opponents to be practicing magic. Those who claimed this could not distinguish between magic and miracles. All messengers of God were granted miracles as a proof of their authenticity. To name only a few: Moses was granted the staff by which he could divide the sea and make water gush from rocks. Abraham was flung in the middle of a huge raging fire, which Allah made cool and peaceful to him. Jesus Christ could heal the blind and the leper and bring back the dead to life.
If we contemplate these acts we find that miracles are totally different from magic. When these divine miracles are rejected other miracles are imposed to inflict severe punishments on rejecters. On the other hand, miracles are real while magic is sometimes deceptive.
Suleiman*'s public work was largely carried out by the Jinns. This was a punishment for their sins of making people believe that they were all-powerful, knew the unseen, and could foresee the future. As a prophet, it was Suleiman*'s duty to remove such false beliefs from his followers.
There were and remain many rumours and propaganda against the noble Prophet Suleiman* with some people (non-Muslims) claiming that Prophet Suleiman was taught by Jinn, or was controlled by the Jinn (demons) or that he was instructed by chief demons and delved into Magic / Black Magic as a consequence – then gaining the anger of God and becoming a disbeliever (may Allah Protect us from such slander). Allah addresses these issues and clears the reputation of Suleiman* in the Qur’an:
"And when there came to them a Messenger from Allah confirming what was with them, a party of those who were given the scripture threw away the book of Allah behind their backs as if they did not know. And they followed what the devils gave out falsely of magic of the reign of Suleiman*; for Suleiman* did not disbelieve but the devils disbelieved, teaching men magic and such things that came down at Babylon to the two angels Harut and Marut, but neither of these two (angles) taught anyone (such things) until they had said: we are only for trial, so don't disbelieve. And from them people learn that through which they would cause separation between a person and his spouse, but they could not thus harm anyone except by Allah's leave; and they learn that which harms them rather than profits them. And indeed they knew that its practitioner would have no share in the Hereafter. And how bad indeed was that for which they sold their own selves if they but knew" (2:101-2).
Hence, we know that Suleiman* controlled the Jinn (not the other way around) and opposed those that delved into Magic and was not involved in magic himself (as that leads to dis-belief = becoming a non-Muslim if you seek magic).
And He, the Exalted, says, “And (We made) the wind (subservient) to Suleiman, which made a month's journey in the morning and a month's journey in the evening, and We made a fountain of molten copper to flow out for him, and of the jinn there were those who worked before him by the command of his Lord; and whoever turned aside from Our command from among them, We made him taste of the punishment of burning. They made for him what he pleased of fortresses and images, and bowls (large) as watering-troughs and cooking-pots that will not move from their place; give thanks, O family of Dawud! and very few of My servants are grateful.” (Saba’: 12)
Some scholars have explained that Suleiman* was given the task of controlling the Jinn and banishing magic and those people that sought to do magic. As part of this he gathered up all the so-called manuals on magic and killed all magicians and buried the manuals under his throne. Only after he died did Shaytan whisper to people to check under his throne and when they found he manuals Shaytan spread the rumour that the source of his power was not Allah but the magic. Hence people confused magic with the miracles. That is why many magicians and secret orders try to trace their legitimacy back to Suleiman*.
Allah also clarifies that the source of apparent magic can be traced back to Babylon – specifically the story of Harut and Marut
The story of Harut and Marut
The meaning of these verses is unclear and so there are a few interpretations of the story. The weakest version (likely to be untrue) is that the angels [who do not possess free will and cannot sin] had become astonished at the acts of disobedience committed by the human beings on earth. They began to curse the humans, and could not understand how they could be so sinful. Allah informed the angels that they would have also sinned if they were in the position of human beings. So the angels elected Harut and Marut from amongst themselves and God gave them human attributes and sent them to earth after commanding them to avoid wine, idolatry, fornication and murder. Harut and Marut eventually succumbed to their human lusts and fell into all of these sins. Consequently, God punished them for their transgressions.
Other scholars feel that it is more likely that Harut and Marut were teaching magic for educational purposes, so that the people could recognize its symptoms, properties and effects and avoid it. The reason the two of them were sent down was to teach people what magic was so that they would know the difference between magic and prophethood, and therefore that Suleiman* was not a magician. It was to ensure complete understanding. They did not, in any case, teach anyone magic until they had first cautioned him saying to him, "We are merely a temptation and a trial and a test, so do not become unbelievers by teaching it and using it."
Other scholars said that Harut and Marut were two angels sent by Allah to test the people of Babylon with what appears to be magic or illusion, and these angels were only acting upon the order of Allah and committed no sin, nor even the slightest error. However, they differ as to the nature of the test. They were testing people's faith, for a purpose that has not been identified. The Qur'an exonerates the two angels, confirming that they had explained the nature of their work to the people and given them fair warning, nevertheless, some people persisted with learning this sorcery, thus falling to temptation and causing harm to themselves by becoming non-believers.
Given the differing interpretations there is no clear unambiguous proof of the existence of magic nowadays based upon these verses or of any supernatural powers that people or secret societies claim to possess. What is clear from the verses is that people who seek this knowledge or power are committing disbelief (Kufr) and that Suleiman* was a noble Prophet of Allah. Allah clear him of the false propaganda and claims associated with him.
Suleiman*'s Death
Allah uses the death of Prophet Suleiman* to also dispel myths and propaganda – clearly stating that the Jinn had no control over the Prophet and the Jinn clearly do not know the unseen.
Suleiman* lived amidst glory, and all creatures were subjected to him. Then Allah the Exalted ordained for him to die. His life and death were full of wonders and miracles; thus, his death harmonized with his life and glory. His death, like his life, was unique. The people had to learn that the future is known neither by the Jinns, nor by the prophets, but by Allah alone. Suleiman*'s effort in this direction did not end with his life, for even his death became an example. He was sitting holding his staff, overseeing the Jinns at work. He died sitting in this position. For a long time no one was aware of his death, for he was seen sitting erect. The Jinns continued with their hard toil, thinking that Suleiman* was watching over them.
Many days later, a hungry ant began nibbling Suleiman*'s staff. It continued to do so, eating the lower part of the staff, until it fell out of Suleiman*'s hand, and his great body fell to the ground. People hurried to him, realizing that he had died a long time ago and that the Jinns did not perceive the unseen, for had the Jinns known the unseen, they would not have kept working, thinking that Suleiman* was alive.
Allah revealed:"And We caused a fount of molten brass to flow for him, and there were Jinns that worked in front of him by the Leave of his Lord, and whosoever of them turned aside from Our Command, We shall cause him to taste of the torment of the blazing Fire. They worked for him what he desired, (making) high rooms, images, basins as large as reservoirs, and (making) cauldrons fixed (in their places). "Work you, O family of David, with thanks!" But few of My slaves are grateful. Then when we decreed death for him (Suleiman*), nothing informed them (Jinns) of his death except a little worm of the earth, which kept slowly gnawing away at his stick, so when he fell down, the Jinns saw clearly that if they had known the unseen, they would not have stayed in the humiliating torment. (TMQ 34:12-14).
Main Topic: The Reality of Jinn and Human-Being interaction
What is the actual relationship, in this current age and time, between humans and jinn-kind – as there are a lot of rumours about people being possessed by jinn, or people talking to jinn or even some people claim even get married to jinn! This issue links back to the rumours and propaganda against the noble Prophet Suleiman* with some people (non-Muslims) claiming that Prophet Suleiman was taught by Jinn, or was controlled by the Jinn (demons) or that he was instructed by chief demons and delved into Magic / Black Magic as a consequence – then gaining the anger of God and becoming a disbeliever (may Allah Protect us from such slander).
Nowadays, any discussion about Jinn needs to start from the known facts and the clear evidences outlined in the Qur’an – which is undisputed. These are that:
1. The Jinn are from the matters of the unseen (al-Ghaib); we cannot see them. Allah says, “He sees you, he and his tribe, from where you see them not” (al-A’raaf: 27), that is, Iblees and his people, or in other words, the Jinn (given that Iblees is from the Jinn: “Except Iblees – he was from the Jinn” (al-Kahf: 50).)
2. The foundation or origin of our relationship with them is that they are able to whisper to us and entice us [waswasa]. Allah says, “So Shaytaan whispered to them both” (al-A’raaf: 20); and He says, “So Shaytaan whispered to him” (Taahaa: 120), and Shaytaan here is Iblees and he is from the Jinn.
3. The Shayaateen do not have a compelling authority over man, except if man chooses to follow the Shaytaan of his own free will. Allah says, “And Shaytaan shall say after the affair is decided: Surely Allah promised you the promise of truth, and I gave you promises, then failed to keep them to you, and I had no authority over you, except that I called you and you answered me.” (Ibraaheem: 22))
And He says, “You have no authority over my slaves, except he who follows you of the deviant.” (al-Hijr: 42))
And He says, “When you recite the Qur’an seek refuge in Allah from the accursed Shaytaan. Indeed he has no authority of those who believe and place their trust in their Lord. His authority extends only to those who befriend him and those who associate partners with Allah.” (al-Nahl: 100)
4. Any physical/material relationship other than this fundamental relationship which Allah has clarified requires a particular text (Qur’an or Sunnah) establishing it. If a text exists explaining any such relationship then we agree with it in accordance with that text. For example the authority of Suleiman* over the Jinn and his ability to command and prohibit them is a matter about which a text has come, thus we affirm it. Allah says in surah al-Naml about Suleiman*, “And (We made) the wind (subservient) to Suleiman, which made a month's journey in the morning and a month's journey in the evening, and We made a fountain of molten copper to flow out for him, and of the jinn there were those who worked before him by the command of his Lord; and whoever turned aside from Our command from among them, We made him taste of the punishment of burning. They made for him what he pleased of fortresses and images, and bowls (large) as watering-troughs and cooking-pots that will not move from their place; give thanks, O family of Dawūd! and very few of My servants are grateful.” (Saba’: 12)
5. The Messenger of Allah (saw) would treat any physical/material occurrence as a human matter, so long as no revelation came establishing that the Jinn had a relation to the matter. All matters were in origin taken as human affairs – without subjecting them to any form of superstition. If a dead man were found for instance it would not be thought that the Jinn killed him unless a text about such were found. Such was the case in the incident of the dead man found in Khaybar where the search was directed at who from amongst the people killed him, and did not extend to even the possibility of the Jinn having done so. This was the same for all other matters where an rational explanation was always sought.
6. Hence so long as a text mentioning a material relationship regarding any given incident is not found, the relationship between Jinn and man remains limited to whispering and incitement. Further, because the message of the Messenger (saw) is the seal of the messages, where after the revelation ceased and no new text will come, therefore no material relationship between Jinn and man can be established. There remains only the possibility of whispering and incitement, and as we have mentioned there is no authority in the whispering of the Jinn over man except if man responds to that whispering by his own choice.
This is how material matters were treated in the time of the Khulafa’ al-Raashideen, such that at the occurrence of no material event, be it murder, theft, deception, or fraud, did the mind turn to the Jinn. It always turned to men, because the relation of Jinn is one of whispering and incitement, except if a text exists to say otherwise. Since no specific texts can come after the Messenger of Allah (saw), all material occurrences are from men, not from the Jinn, for their world is different to ours, and their relationship with us is a relationship of whispering alone. Even the early scholars ignored the issues of Jinn-Human relationship and there are no books on ‘The Fiqh of Jinn’ nor any hadith collections about ‘Jinn and Human interaction’.
Therefore if someone falls ill there is no connection of this with the Jinn. The illness is to be treated according to the Islamic injunctions, that is, through therapy. This treatment can be material (medicine) or through du’a and ruqya.
As for the former it is like what came in the hadith from Usaamah ibn Shareek that he said, “I came to the Prophet (saw) and his Companions who were as if they had birds on their heads. I greeted them and sat down. Then came bedouins from various areas and asked, ‘O Messenger of Allah, should we take medicine’? He replied, ‘Take medicine for indeed Allah has not made an illness except that he has created its cure, except only one illness, death.’ (Abu Daawūd)
As for the latter, it is like what came in the hadith related by Muslim from Aa’isha that, “The Messenger of Allah* used to recite this incantation (ruqyah), ‘Lord of the people, remove the trouble for in your Hand is the cure; none is there to relieve him but you.’ This and the like supplications from the Qur’an and Sunnah or that which accords with them can be used.
As for resorting to those who claim to have a material connection with the Jinn in order to cure an illness, then this is fraud and deception from those fraudsters who fool the common people and unjustly consume their wealth.
7. As for the interpretation of the “touch” in Ayah 275 in Al-Baqara which is “Those who swallow usury will not rise, except as someone knocked by Satan from the touch. That is because they say, “Commerce is like usury.” But God has permitted commerce, and has forbidden usury. Whoever, on receiving advice from his Lord, refrains, may keep his past earnings, and his case rests with God. But whoever resumes—these are the dwellers of the Fire, wherein they will abide forever.” [al-Baqara: 275]
The most correct opinion regarding the interpretation of the Ayah is that the swallower of usury is as the one who the Shaytan knocks from the touch, or due to insanity, as in the insanity is prior to the knocking of the Shaytan of the person, so the person is insane for some reason then the Shaytan knocks him with his whispering and imagination. So the Shaytan does not make one insane, or else the Ayah would be (the one who the Shaytan knocks with the touch) with the “Ba’” affixed to insanity, meaning that he afflicted him with insanity, and this allegory is a stark sensory description due to the severity of the crime of the one who swallows usury.
No Supersitions
The du’as / ruqya are talking about seeking refuge from different types of evil, attempting to seek power from other than Allah which is what they do when attempt magic - it does not mean it is possible. At that time they used to engage in different actions such as blowing on knots etc in order to achieve this.
To attempt black magic is a type of kufr and shirk as it is trying to seek power from shaytan. However it does not have a reality i.e. it is not real magic which can affect things in the world.
Jinn belongs to the subject of al-ghaib, hence every single bit of information we collect about them must never be from "experience", it must be collected from the source of al-ghaib, ie. the Quran, otherwise you don't know what you're dealing with. Since no single valid text exists, neither in Quran nor in Hadith, we CANNOT contribute anything to the Jinn except for the waswas. For those that claim to be in communication with the Jinn - How do tyou know that this was Jinn? Maybe it was an alien? Maybe a super intelligent virus? Maybe it is hypnotism? Or maybe it's a subconscious mental condition? Allahu 'Alim.
Some explain these other phenomena as a mental health problem called Trance and Possession Disorder. It is a psychological "disorder" some people get when they believe that they are possessed or when they believe they are visited by "spirits" etc, and is trans-cultural as it manifests with similar symptoms using local contexts. Trance and Possession Disorder makes people, and their bodies, behave very much like someone who has been hypnotized with many people believing that they are possessed or affected by a Jinn, Spirit, Satan, or even aliens. So a "witch doctor" from some pygmy tribe in Africa, who believes that he can become a media for communication of dead spirits, will behave in accordance with that belief when he believes a spirit has possessed his body and you'll see him shake and turn his eyes and talk in riddles. Some people, here in the west, believe that they has been abducted by aliens from space. Some believe that the aliens are using them as medias for communication and their manifestation of "Trance and Possession Disorder" makes them behave as such. Talking with strange voices, doing strange things, etc. It is the same power of the mind that a hypnotist is preying on when he manages to make people believe they are frogs, dogs, or that their body is on fire. So they behave as they believe.
Once you understand that the Jinn cannot possess you, and you believe that fact, then their waswas will no longer affect you and the hypnotic effect of their waswas will stop. Then nothing will happen any longer.
Infallibility of Prophets
The propaganda around Suleiman* also deals with another issue around which is that of the infallibility of the Prophets. It is a core belief of all Muslims that Prophets cannot sin or make mistakes in the deen. In fact, we believe that Allah chooses the Prophets because of their great belief in Him, their character and ability to spread Islam. He would not chose people as role models that were evil or sinned because people would not follow the message. Linked to this, we should not accept any rumour that our Prophets were under the influence of magic or Shaytaan because Allah would prevent that. Hence, many scholars reject the fabrication that the Prophet* was under the spell of a Jew and nearly all scholars reject the fabrication that Shaytaan inserted verses into the Qur’an. We have previously dealt with the Satanic Verses and will briefly deal with the case of magic on the Prophet* below:
The story about magic on the Prophet* are singular narrations (khabar ahad) that say the Prophet* was affected by magic but the meaning of these cannot be accepted as they contradict the definite matter of infallibility of the Prophet* and that he could not be influenced by Shaytan or evil in any way.
The actual authenticity of the narrations themselves have been doubted by scholars because the chains of transmission of this story is very doubtful – even though some compilers of hadith included the hadith in their books for technical reasons.
Also, there are many contradictions in the various narrations of the story. Some say that the Prophet* imagined he was doing a thing but he was not doing it. Others say that he thought he had done a thing but actually he had not done; or he intended to do something but would forget doing it. In some narrations the objects used in magic (the Prophet*’s comb with his hair sticking to it) are taken out of the well in which they were placed while in others they are not taken out. In some narrations ‘Aishah asks why did the Prophet* not show the objects to the people while in others her question is about why did he not expose Labid ibn al-A‘sam, the Jewish magician who allegedly cast the spell on the Prophet*. These contradictions are found in those narrations that come from Hisham and are acceptable to Bukhari and Muslim. If we include other narrations the contradictions increase. Some say that Jibra`il came and revealed the details of magic. Others say that it were two angels (often not identified by names, but sometimes named as Jibra`il and Mika`il) who made the revelation. Some say that Labid did the magic while others say that his sisters performed the evil deed. Some say that the Prophet himself went to take out the objects used in the act of magic. Others say that he sent some of his Companions for the task. Some say that the Prophet forgave the Jewish magician while one narration says that he was executed. Some narrations talk only of the effect of magic on the sexual relations but others talk of loss of appetite and still others talk of blindness. In many narrations the cure happens when the object used in magic were found, while in others the cure happens when Surahs 113 and 114 were revealed and recited by the Prophet. The objects used in magic are also subject to change. In some narrations instead of the comb and hair the object is a thread with knots. In some narrations the Jewish magician is forgiven but in some he is killed.
Some scholars from relatively early times have rejected the story. Thus Imam Abu Bakr al-Jassas (305-370 AH), one of the greatest hanafi scholars of the fourth century writes in his Ahkam al-Qur`an: This type of ahadith has been created by heretics who give importance to low-level people [by allowing the possibility that likes of Labid could cast a spell on the Prophet]. They are fabricated to falsify the miracles of the prophets and to create doubts in them and to show that there is no difference between miracles of the prophets and tricks of the magicians, all being of the same nature.
In addition, the character of Surah 113 (Daybreak) is one a Meccan Surah not one revealed in Medina – which is the claim for those that support the idea of magic on the Prophet*.
Advice from the Prophet*
Ruqya is simply a form of dua. We are asked to seek protection from evil and those that pursue evil and those that pursue the art of magic – but does not endorse the existence of supernatural powers of magic. Prophet Muhammad* provided us with the recipe through which we can protect ourselves from these evils if we recite - after the five daily prayers - the last three chapters of the Holy Quran which are number 112, 113 and 114. And here is their translation:
(112) Unity
In the name of Allah, the Beneficent, the Merciful
Say: He is Allah, the One! Allah, the eternally besought of all! He begets not nor was begotten. And there is none comparable unto Him.
(113) Daybreak
In the name of Allah the Beneficent, the Merciful
Say I seek refuge in the in the Lord of daybreak From the evil of that which he created; From the evil of the darkness when it is intense, and from the evil of malignant witchcraft, And from the evil of the envious when he envies.
(114) Mankind
In the name of Allah the beneficent, the Merciful
Say: I seek refuge in the Lord of mankind, The King of mankind, The God of mankind, From the evil of the sneaking whisper, Who whispers in the hearts of mankind, Of the jinn and of mankind.
Secondly the Prophet* encouraged us to recite the greatest verse in the Qur'an called the verse of the Throne (Ayat al-Kursi) after each and every one of the five daily prayers and before going to bed - translated as follows:
"Allah! There is no God save Him, the Alive, and the Eternal. Neither slumber nor sleep overtakes Him. Unto Him belongs whatever is in the heavens and whatever is in the earth. Who is he that intercedes with Him save by His leave? He knows that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His chair encompasses the heavens and the earth, and He is never weary of preserving them. He is the sublime, the Tremendous" (2:255).
Summary: Suleiman* Magic and the Jinn
Seeking magic or superstition is an old human practice. It is sometimes defined as deception by showing something to people which is contrary to reality. This is only deception on the eyes (illusion) not real power. Claims that people can now somehow seek the help of demons to perform something harmful against somebody needs proof that contradicts what is explicit in the Qur’an. The reality is:
- The Jinn are from the matters of the unseen; we cannot see them but are real and believed in through textual proofs and not rational ones..
- The foundation or origin of our relationship with them is that they are able to whisper to us and entice us [waswasa].
- The Shayateen do not have a compelling authority over man, except if man chooses to follow the Shaytaan of his own free will.
- Any material relationship other than this fundamental relationship which Allah has clarified requires a particular text establishing it. If a text exists explaining any such relationship then we affirm it in accordance with that text.
- The Messenger of Allah (saw) would treat any material occurrence as a human matter, so long as no revelation came establishing that the Jinn had a relation to the matter. All matters were in origin taken as human affairs.
- Hence so long as a text mentioning a material relationship regarding any given incident is not found, the relationship between Jinn and man remains limited to whispering and incitement.
Thus, if a physical event occurs one looks for a physical cause for such an event as a default position. Hence, Islam considers pursuing magic to be an act of blasphemy as it seeks power from other than Allah. Thus Allah says: "Suleiman* did not disbelieve, but the devils disbelieved…" (2:102)
In an authentic hadith the Prophet* said: Whoever goes to a fortune teller (a soothe sayer) or a diviner and believes him, has, in fact, disbelieved in what has been revealed to Muhammad.
So, the noble Suleiman* had control over the Jinn (who do not know the unseen) and he was neither controlled nor guided by the Jinn, he did not do magic nor became a non-believer.
Lives of the Prophets: Jinns and Suleiman*
Although Suleiman* was the Prophet and Messenger of God, he was accused by some of his opponents to be practicing magic. Those who claimed this could not distinguish between magic and miracles. All messengers of God were granted miracles as a proof of their authenticity. To name only a few: Moses was granted the staff by which he could divide the sea and make water gush from rocks. Abraham was flung in the middle of a huge raging fire, which Allah made cool and peaceful to him. Jesus Christ could heal the blind and the leper and bring back the dead to life.
If we contemplate these acts we find that miracles are totally different from magic. When these divine miracles are rejected other miracles are imposed to inflict severe punishments on rejecters. On the other hand, miracles are real while magic is sometimes deceptive.
Suleiman*'s public work was largely carried out by the Jinns. This was a punishment for their sins of making people believe that they were all-powerful, knew the unseen, and could foresee the future. As a prophet, it was Suleiman*'s duty to remove such false beliefs from his followers.
There were and remain many rumours and propaganda against the noble Prophet Suleiman* with some people (non-Muslims) claiming that Prophet Suleiman was taught by Jinn, or was controlled by the Jinn (demons) or that he was instructed by chief demons and delved into Magic / Black Magic as a consequence – then gaining the anger of God and becoming a disbeliever (may Allah Protect us from such slander). Allah addresses these issues and clears the reputation of Suleiman* in the Qur’an:
"And when there came to them a Messenger from Allah confirming what was with them, a party of those who were given the scripture threw away the book of Allah behind their backs as if they did not know. And they followed what the devils gave out falsely of magic of the reign of Suleiman*; for Suleiman* did not disbelieve but the devils disbelieved, teaching men magic and such things that came down at Babylon to the two angels Harut and Marut, but neither of these two (angles) taught anyone (such things) until they had said: we are only for trial, so don't disbelieve. And from them people learn that through which they would cause separation between a person and his spouse, but they could not thus harm anyone except by Allah's leave; and they learn that which harms them rather than profits them. And indeed they knew that its practitioner would have no share in the Hereafter. And how bad indeed was that for which they sold their own selves if they but knew" (2:101-2).
Hence, we know that Suleiman* controlled the Jinn (not the other way around) and opposed those that delved into Magic and was not involved in magic himself (as that leads to dis-belief = becoming a non-Muslim if you seek magic).
And He, the Exalted, says, “And (We made) the wind (subservient) to Suleiman, which made a month's journey in the morning and a month's journey in the evening, and We made a fountain of molten copper to flow out for him, and of the jinn there were those who worked before him by the command of his Lord; and whoever turned aside from Our command from among them, We made him taste of the punishment of burning. They made for him what he pleased of fortresses and images, and bowls (large) as watering-troughs and cooking-pots that will not move from their place; give thanks, O family of Dawud! and very few of My servants are grateful.” (Saba’: 12)
Some scholars have explained that Suleiman* was given the task of controlling the Jinn and banishing magic and those people that sought to do magic. As part of this he gathered up all the so-called manuals on magic and killed all magicians and buried the manuals under his throne. Only after he died did Shaytan whisper to people to check under his throne and when they found he manuals Shaytan spread the rumour that the source of his power was not Allah but the magic. Hence people confused magic with the miracles. That is why many magicians and secret orders try to trace their legitimacy back to Suleiman*.
Allah also clarifies that the source of apparent magic can be traced back to Babylon – specifically the story of Harut and Marut
The story of Harut and Marut
The meaning of these verses is unclear and so there are a few interpretations of the story. The weakest version (likely to be untrue) is that the angels [who do not possess free will and cannot sin] had become astonished at the acts of disobedience committed by the human beings on earth. They began to curse the humans, and could not understand how they could be so sinful. Allah informed the angels that they would have also sinned if they were in the position of human beings. So the angels elected Harut and Marut from amongst themselves and God gave them human attributes and sent them to earth after commanding them to avoid wine, idolatry, fornication and murder. Harut and Marut eventually succumbed to their human lusts and fell into all of these sins. Consequently, God punished them for their transgressions.
Other scholars feel that it is more likely that Harut and Marut were teaching magic for educational purposes, so that the people could recognize its symptoms, properties and effects and avoid it. The reason the two of them were sent down was to teach people what magic was so that they would know the difference between magic and prophethood, and therefore that Suleiman* was not a magician. It was to ensure complete understanding. They did not, in any case, teach anyone magic until they had first cautioned him saying to him, "We are merely a temptation and a trial and a test, so do not become unbelievers by teaching it and using it."
Other scholars said that Harut and Marut were two angels sent by Allah to test the people of Babylon with what appears to be magic or illusion, and these angels were only acting upon the order of Allah and committed no sin, nor even the slightest error. However, they differ as to the nature of the test. They were testing people's faith, for a purpose that has not been identified. The Qur'an exonerates the two angels, confirming that they had explained the nature of their work to the people and given them fair warning, nevertheless, some people persisted with learning this sorcery, thus falling to temptation and causing harm to themselves by becoming non-believers.
Given the differing interpretations there is no clear unambiguous proof of the existence of magic nowadays based upon these verses or of any supernatural powers that people or secret societies claim to possess. What is clear from the verses is that people who seek this knowledge or power are committing disbelief (Kufr) and that Suleiman* was a noble Prophet of Allah. Allah clear him of the false propaganda and claims associated with him.
Suleiman*'s Death
Allah uses the death of Prophet Suleiman* to also dispel myths and propaganda – clearly stating that the Jinn had no control over the Prophet and the Jinn clearly do not know the unseen.
Suleiman* lived amidst glory, and all creatures were subjected to him. Then Allah the Exalted ordained for him to die. His life and death were full of wonders and miracles; thus, his death harmonized with his life and glory. His death, like his life, was unique. The people had to learn that the future is known neither by the Jinns, nor by the prophets, but by Allah alone. Suleiman*'s effort in this direction did not end with his life, for even his death became an example. He was sitting holding his staff, overseeing the Jinns at work. He died sitting in this position. For a long time no one was aware of his death, for he was seen sitting erect. The Jinns continued with their hard toil, thinking that Suleiman* was watching over them.
Many days later, a hungry ant began nibbling Suleiman*'s staff. It continued to do so, eating the lower part of the staff, until it fell out of Suleiman*'s hand, and his great body fell to the ground. People hurried to him, realizing that he had died a long time ago and that the Jinns did not perceive the unseen, for had the Jinns known the unseen, they would not have kept working, thinking that Suleiman* was alive.
Allah revealed:"And We caused a fount of molten brass to flow for him, and there were Jinns that worked in front of him by the Leave of his Lord, and whosoever of them turned aside from Our Command, We shall cause him to taste of the torment of the blazing Fire. They worked for him what he desired, (making) high rooms, images, basins as large as reservoirs, and (making) cauldrons fixed (in their places). "Work you, O family of David, with thanks!" But few of My slaves are grateful. Then when we decreed death for him (Suleiman*), nothing informed them (Jinns) of his death except a little worm of the earth, which kept slowly gnawing away at his stick, so when he fell down, the Jinns saw clearly that if they had known the unseen, they would not have stayed in the humiliating torment. (TMQ 34:12-14).
Main Topic: The Reality of Jinn and Human-Being interaction
What is the actual relationship, in this current age and time, between humans and jinn-kind – as there are a lot of rumours about people being possessed by jinn, or people talking to jinn or even some people claim even get married to jinn! This issue links back to the rumours and propaganda against the noble Prophet Suleiman* with some people (non-Muslims) claiming that Prophet Suleiman was taught by Jinn, or was controlled by the Jinn (demons) or that he was instructed by chief demons and delved into Magic / Black Magic as a consequence – then gaining the anger of God and becoming a disbeliever (may Allah Protect us from such slander).
Nowadays, any discussion about Jinn needs to start from the known facts and the clear evidences outlined in the Qur’an – which is undisputed. These are that:
1. The Jinn are from the matters of the unseen (al-Ghaib); we cannot see them. Allah says, “He sees you, he and his tribe, from where you see them not” (al-A’raaf: 27), that is, Iblees and his people, or in other words, the Jinn (given that Iblees is from the Jinn: “Except Iblees – he was from the Jinn” (al-Kahf: 50).)
2. The foundation or origin of our relationship with them is that they are able to whisper to us and entice us [waswasa]. Allah says, “So Shaytaan whispered to them both” (al-A’raaf: 20); and He says, “So Shaytaan whispered to him” (Taahaa: 120), and Shaytaan here is Iblees and he is from the Jinn.
3. The Shayaateen do not have a compelling authority over man, except if man chooses to follow the Shaytaan of his own free will. Allah says, “And Shaytaan shall say after the affair is decided: Surely Allah promised you the promise of truth, and I gave you promises, then failed to keep them to you, and I had no authority over you, except that I called you and you answered me.” (Ibraaheem: 22))
And He says, “You have no authority over my slaves, except he who follows you of the deviant.” (al-Hijr: 42))
And He says, “When you recite the Qur’an seek refuge in Allah from the accursed Shaytaan. Indeed he has no authority of those who believe and place their trust in their Lord. His authority extends only to those who befriend him and those who associate partners with Allah.” (al-Nahl: 100)
4. Any physical/material relationship other than this fundamental relationship which Allah has clarified requires a particular text (Qur’an or Sunnah) establishing it. If a text exists explaining any such relationship then we agree with it in accordance with that text. For example the authority of Suleiman* over the Jinn and his ability to command and prohibit them is a matter about which a text has come, thus we affirm it. Allah says in surah al-Naml about Suleiman*, “And (We made) the wind (subservient) to Suleiman, which made a month's journey in the morning and a month's journey in the evening, and We made a fountain of molten copper to flow out for him, and of the jinn there were those who worked before him by the command of his Lord; and whoever turned aside from Our command from among them, We made him taste of the punishment of burning. They made for him what he pleased of fortresses and images, and bowls (large) as watering-troughs and cooking-pots that will not move from their place; give thanks, O family of Dawūd! and very few of My servants are grateful.” (Saba’: 12)
5. The Messenger of Allah (saw) would treat any physical/material occurrence as a human matter, so long as no revelation came establishing that the Jinn had a relation to the matter. All matters were in origin taken as human affairs – without subjecting them to any form of superstition. If a dead man were found for instance it would not be thought that the Jinn killed him unless a text about such were found. Such was the case in the incident of the dead man found in Khaybar where the search was directed at who from amongst the people killed him, and did not extend to even the possibility of the Jinn having done so. This was the same for all other matters where an rational explanation was always sought.
6. Hence so long as a text mentioning a material relationship regarding any given incident is not found, the relationship between Jinn and man remains limited to whispering and incitement. Further, because the message of the Messenger (saw) is the seal of the messages, where after the revelation ceased and no new text will come, therefore no material relationship between Jinn and man can be established. There remains only the possibility of whispering and incitement, and as we have mentioned there is no authority in the whispering of the Jinn over man except if man responds to that whispering by his own choice.
This is how material matters were treated in the time of the Khulafa’ al-Raashideen, such that at the occurrence of no material event, be it murder, theft, deception, or fraud, did the mind turn to the Jinn. It always turned to men, because the relation of Jinn is one of whispering and incitement, except if a text exists to say otherwise. Since no specific texts can come after the Messenger of Allah (saw), all material occurrences are from men, not from the Jinn, for their world is different to ours, and their relationship with us is a relationship of whispering alone. Even the early scholars ignored the issues of Jinn-Human relationship and there are no books on ‘The Fiqh of Jinn’ nor any hadith collections about ‘Jinn and Human interaction’.
Therefore if someone falls ill there is no connection of this with the Jinn. The illness is to be treated according to the Islamic injunctions, that is, through therapy. This treatment can be material (medicine) or through du’a and ruqya.
As for the former it is like what came in the hadith from Usaamah ibn Shareek that he said, “I came to the Prophet (saw) and his Companions who were as if they had birds on their heads. I greeted them and sat down. Then came bedouins from various areas and asked, ‘O Messenger of Allah, should we take medicine’? He replied, ‘Take medicine for indeed Allah has not made an illness except that he has created its cure, except only one illness, death.’ (Abu Daawūd)
As for the latter, it is like what came in the hadith related by Muslim from Aa’isha that, “The Messenger of Allah* used to recite this incantation (ruqyah), ‘Lord of the people, remove the trouble for in your Hand is the cure; none is there to relieve him but you.’ This and the like supplications from the Qur’an and Sunnah or that which accords with them can be used.
As for resorting to those who claim to have a material connection with the Jinn in order to cure an illness, then this is fraud and deception from those fraudsters who fool the common people and unjustly consume their wealth.
7. As for the interpretation of the “touch” in Ayah 275 in Al-Baqara which is “Those who swallow usury will not rise, except as someone knocked by Satan from the touch. That is because they say, “Commerce is like usury.” But God has permitted commerce, and has forbidden usury. Whoever, on receiving advice from his Lord, refrains, may keep his past earnings, and his case rests with God. But whoever resumes—these are the dwellers of the Fire, wherein they will abide forever.” [al-Baqara: 275]
The most correct opinion regarding the interpretation of the Ayah is that the swallower of usury is as the one who the Shaytan knocks from the touch, or due to insanity, as in the insanity is prior to the knocking of the Shaytan of the person, so the person is insane for some reason then the Shaytan knocks him with his whispering and imagination. So the Shaytan does not make one insane, or else the Ayah would be (the one who the Shaytan knocks with the touch) with the “Ba’” affixed to insanity, meaning that he afflicted him with insanity, and this allegory is a stark sensory description due to the severity of the crime of the one who swallows usury.
No Supersitions
The du’as / ruqya are talking about seeking refuge from different types of evil, attempting to seek power from other than Allah which is what they do when attempt magic - it does not mean it is possible. At that time they used to engage in different actions such as blowing on knots etc in order to achieve this.
To attempt black magic is a type of kufr and shirk as it is trying to seek power from shaytan. However it does not have a reality i.e. it is not real magic which can affect things in the world.
Jinn belongs to the subject of al-ghaib, hence every single bit of information we collect about them must never be from "experience", it must be collected from the source of al-ghaib, ie. the Quran, otherwise you don't know what you're dealing with. Since no single valid text exists, neither in Quran nor in Hadith, we CANNOT contribute anything to the Jinn except for the waswas. For those that claim to be in communication with the Jinn - How do tyou know that this was Jinn? Maybe it was an alien? Maybe a super intelligent virus? Maybe it is hypnotism? Or maybe it's a subconscious mental condition? Allahu 'Alim.
Some explain these other phenomena as a mental health problem called Trance and Possession Disorder. It is a psychological "disorder" some people get when they believe that they are possessed or when they believe they are visited by "spirits" etc, and is trans-cultural as it manifests with similar symptoms using local contexts. Trance and Possession Disorder makes people, and their bodies, behave very much like someone who has been hypnotized with many people believing that they are possessed or affected by a Jinn, Spirit, Satan, or even aliens. So a "witch doctor" from some pygmy tribe in Africa, who believes that he can become a media for communication of dead spirits, will behave in accordance with that belief when he believes a spirit has possessed his body and you'll see him shake and turn his eyes and talk in riddles. Some people, here in the west, believe that they has been abducted by aliens from space. Some believe that the aliens are using them as medias for communication and their manifestation of "Trance and Possession Disorder" makes them behave as such. Talking with strange voices, doing strange things, etc. It is the same power of the mind that a hypnotist is preying on when he manages to make people believe they are frogs, dogs, or that their body is on fire. So they behave as they believe.
Once you understand that the Jinn cannot possess you, and you believe that fact, then their waswas will no longer affect you and the hypnotic effect of their waswas will stop. Then nothing will happen any longer.
Infallibility of Prophets
The propaganda around Suleiman* also deals with another issue around which is that of the infallibility of the Prophets. It is a core belief of all Muslims that Prophets cannot sin or make mistakes in the deen. In fact, we believe that Allah chooses the Prophets because of their great belief in Him, their character and ability to spread Islam. He would not chose people as role models that were evil or sinned because people would not follow the message. Linked to this, we should not accept any rumour that our Prophets were under the influence of magic or Shaytaan because Allah would prevent that. Hence, many scholars reject the fabrication that the Prophet* was under the spell of a Jew and nearly all scholars reject the fabrication that Shaytaan inserted verses into the Qur’an. We have previously dealt with the Satanic Verses and will briefly deal with the case of magic on the Prophet* below:
The story about magic on the Prophet* are singular narrations (khabar ahad) that say the Prophet* was affected by magic but the meaning of these cannot be accepted as they contradict the definite matter of infallibility of the Prophet* and that he could not be influenced by Shaytan or evil in any way.
The actual authenticity of the narrations themselves have been doubted by scholars because the chains of transmission of this story is very doubtful – even though some compilers of hadith included the hadith in their books for technical reasons.
Also, there are many contradictions in the various narrations of the story. Some say that the Prophet* imagined he was doing a thing but he was not doing it. Others say that he thought he had done a thing but actually he had not done; or he intended to do something but would forget doing it. In some narrations the objects used in magic (the Prophet*’s comb with his hair sticking to it) are taken out of the well in which they were placed while in others they are not taken out. In some narrations ‘Aishah asks why did the Prophet* not show the objects to the people while in others her question is about why did he not expose Labid ibn al-A‘sam, the Jewish magician who allegedly cast the spell on the Prophet*. These contradictions are found in those narrations that come from Hisham and are acceptable to Bukhari and Muslim. If we include other narrations the contradictions increase. Some say that Jibra`il came and revealed the details of magic. Others say that it were two angels (often not identified by names, but sometimes named as Jibra`il and Mika`il) who made the revelation. Some say that Labid did the magic while others say that his sisters performed the evil deed. Some say that the Prophet himself went to take out the objects used in the act of magic. Others say that he sent some of his Companions for the task. Some say that the Prophet forgave the Jewish magician while one narration says that he was executed. Some narrations talk only of the effect of magic on the sexual relations but others talk of loss of appetite and still others talk of blindness. In many narrations the cure happens when the object used in magic were found, while in others the cure happens when Surahs 113 and 114 were revealed and recited by the Prophet. The objects used in magic are also subject to change. In some narrations instead of the comb and hair the object is a thread with knots. In some narrations the Jewish magician is forgiven but in some he is killed.
Some scholars from relatively early times have rejected the story. Thus Imam Abu Bakr al-Jassas (305-370 AH), one of the greatest hanafi scholars of the fourth century writes in his Ahkam al-Qur`an: This type of ahadith has been created by heretics who give importance to low-level people [by allowing the possibility that likes of Labid could cast a spell on the Prophet]. They are fabricated to falsify the miracles of the prophets and to create doubts in them and to show that there is no difference between miracles of the prophets and tricks of the magicians, all being of the same nature.
In addition, the character of Surah 113 (Daybreak) is one a Meccan Surah not one revealed in Medina – which is the claim for those that support the idea of magic on the Prophet*.
Advice from the Prophet*
Ruqya is simply a form of dua. We are asked to seek protection from evil and those that pursue evil and those that pursue the art of magic – but does not endorse the existence of supernatural powers of magic. Prophet Muhammad* provided us with the recipe through which we can protect ourselves from these evils if we recite - after the five daily prayers - the last three chapters of the Holy Quran which are number 112, 113 and 114. And here is their translation:
(112) Unity
In the name of Allah, the Beneficent, the Merciful
Say: He is Allah, the One! Allah, the eternally besought of all! He begets not nor was begotten. And there is none comparable unto Him.
(113) Daybreak
In the name of Allah the Beneficent, the Merciful
Say I seek refuge in the in the Lord of daybreak From the evil of that which he created; From the evil of the darkness when it is intense, and from the evil of malignant witchcraft, And from the evil of the envious when he envies.
(114) Mankind
In the name of Allah the beneficent, the Merciful
Say: I seek refuge in the Lord of mankind, The King of mankind, The God of mankind, From the evil of the sneaking whisper, Who whispers in the hearts of mankind, Of the jinn and of mankind.
Secondly the Prophet* encouraged us to recite the greatest verse in the Qur'an called the verse of the Throne (Ayat al-Kursi) after each and every one of the five daily prayers and before going to bed - translated as follows:
"Allah! There is no God save Him, the Alive, and the Eternal. Neither slumber nor sleep overtakes Him. Unto Him belongs whatever is in the heavens and whatever is in the earth. Who is he that intercedes with Him save by His leave? He knows that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His chair encompasses the heavens and the earth, and He is never weary of preserving them. He is the sublime, the Tremendous" (2:255).
Monday, 20 April 2015
19 April 2015: Suleiman* and Bilqees, Fear on the Day of Judgment
19 April 2015: Suleiman* and Bilqees, Fear on the Day of Judgment
Lives of the Prophets: Suleiman*
The Queen of Sheba Sends Gifts
The queen was very disturbed and hurriedly summoned her advisors. They reacted as to a challenge, for they felt that there was someone challenging them, hinting at war and defeat, and asking them to submit to his conditions. They told her that they could only offer advice, but it was her right to command action. She sensed that they wanted to meet Suleiman's invasion threat with a battle. However, she told them: "Peace and friendship are better and wiser; war only brings humiliation, enslaves people and destroys the good things. I have decided to send gifts to Suleiman, selected from our most precious treasure. The courtiers who will deliver the gifts will also have an opportunity to learn about Suleiman and his military mighty."
Reasons for War
The Queen made an observation based upon her experience and reading of history whereby when kings invade different lands they do it for resources, power and money. Afterwards, they destroy the previous government and often kill subjugate the previous ruling elite, and promote the lowly minority to help them maintain power.
This observation is still true today when most people/countries go to war they do so for material benefit, and lay waste to the country conquered and install their own puppets to maintain their control and interest.
This is evident from recent history when imperial countries like Britain or America invade countries it is never for peace, freedom, democracy or other slogans but rather to gain their resources. Neither should we accept the slogan that Western countries are peace loving because they are far from that as can be seen over the last few hundred years. In fact, since America came into existence it has constantly been at war with other countries apart from about 20 years of its existence! They cannot claim to be peace loving when they are in fact a warmongering nation.
War should in fact be a last resort once every other means for peace has been exhausted. However, in the military mindset of modern Western governments war is often the first option! In Islam however, war is always a last resort and there are only two main justifications for fighting war – either in self-defence or to remove obstacles that are preventing the spread of Islam through dawah.
Suleiman's Rejects the Queen's Gifts
Suleiman's reconnaissance team brought him the news of the arrival of Bilqees' messengers with a gift. The envoys of Bilqees, entering amidst the well-equipped army, realized that their wealth was nothing in comparison to that of the kingdom of Suleiman's. They eagerly presented their queen's precious gifts and told Suleiman that the queen wished that he would accept them as an act of friendship. They were shocked by his reaction: he did not even ask to open the covers of the containers! He told them: "Allah has given me plenty of wealth, a large kingdom, and prophethood. I am, therefore, beyond bribery. My only objective is to spread the belief in Tawheed, the Oneness of Allah." He also directed them to take back the gifts to the queen and to tell her that if she did not stop her kind of worship he would uproot her kingdom and drive its people out of the land.
The Queen Decides to Visit Suleiman
The queen's envoys returned with the gifts and delivered the message. They and told her of the wonderful things they had seen. Instead of taking offense, she decided to visit Suleiman. Accompanied by her royal officials and servants, she left Sheba. Suleiman asked the jinns who worked for him whether anyone among them could bring her throne to his palace before she arrived. One of them said; "I will bring it to you before this court session is over." Another offer also came: "I will fetch it for you in the twinkling of an eye!" No sooner had this one - who had the knowledge of the Book - finished his phrase than the throne stood before Suleiman. The mission had, indeed, been completed in the blinking of an eye. Suleiman's seat was in Palestine, and the throne of Bilqees had been in Yemen, two thousand miles away. This was a great event performed by one of those sitting with Suleiman. He asked them to make some minor modifications to test the queen, and he gave thanks to Allah for allowing this to happen.
The Queen's Visit with Suleiman
When Bilqees arrived at Suleiman's palace Suleiman asked her whether her throne looked like that one. She looked at it again and again. In her mind she was convinced that her throne could not possibly be the one she was looking at, as hers was in her palace; but, she detected a striking similarity and replied: "It is as if it were the very same."
Further information about how this throne was transported within a twinkling of an eye has not been documented and so we should not speculate about the nature of this occurrence or this book/knowledge since we have no further information other than what is mentioned in the Qur’an.
Suleiman judged that she was intelligent and diplomatic. He then invited her into the great hall, the floor of which was laid in glass and shimmering as if water flowed underneath. Thinking it was water, as she stepped on the floor, she lifted her skirt slightly above her heels, for fear of wetting it. Suleiman pointed out to her that it was made of solid glass. She was amazed. She had never seen such things before. Bilqees realized that she was in the company of a very knowledgeable person who was not only a ruler of a great kingdom but a messenger of Allah, as well. She repented, gave up sun worship, accepted the faith of Allah, and asked her people to do the same.
Further speculation about what happened after she became a Muslim is not warranted because it is not mentioned in the Koran and so we should not do a disservice to Prophet Suleiman by perpetuating myths and stories that have little foundation in Islam.
Suleiman is Informed About the Queen of Sheba
Almighty Allah told us this story in the Quran:
"He inspected the birds, and said: "What is the matter that I see not a hoopoe? Or is he among the absentees? I will surely punish him with a severe torment, or slaughter him, unless he brings me a clear reason."
But the hoopoe stayed not long, he came up and said: "I have grasped (the knowledge of a thing) which you have not grasped and I have come to you from Sheba with true news. I found a woman ruling over them, and she has been given all things that could be possessed by any ruler of the earth, and she has a great throne. I found her and her people worshipping the sun instead of Allah, and Satan has made their deeds fair seeming to them, and has barred them from Allah's Way, so they have no guidance."
Al-La (this word has two interpretations) [As Satan has barred them from Allah's Way} so that they do not worship (prostrate before) Allah, or so that they may worship (prostrate before) Allah, Who brings light to what is hidden in the heavens and the earth, and knows what you conceal and what you reveal. Allah, La ilaha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne! (Suleiman) said: "We shall see whether you speak the truth or you are one of the liars. Go with this letter of mine, and deliver it to them, then draw back from them, and see what answer they return."
She said: "O chiefs! Verily! Here is a delivered to me a noble letter. Verily! It is from Suleiman and verily! It (reads): 'In the Name of Allah, the Most Beneficent, the Most Merciful; Be you not exalted against me, but come to me as Muslims (true believers who submit to Allah with full submission)."
She said: "O chiefs! Advise me in this case of mine. I decide no case till you are present with me."
They said: "We have great strength, and great ability for war, but it is for you to command; so think over what you will command."
She said: "Verily! Kings, when they enter a town (country), they despoil it, and make the most honorable amongst its people low. And thus they do. But verily! I am going to send him a present, and see with what answer the messengers return."
So when (the messengers with the present) came to Suleiman, he said: "Will you help me in wealth? What Allah has given me is better than that which He has given you! Nay, you rejoice in your gift!" (Then Suleiman said to the chief of her messengers who brought the present): "Go back to them. We verily shall come to them with hosts that they cannot resist, and we shall drive them out from there is disgrace, and they will be abased."
He said: "O chiefs! Which of you can bring me her throne before they come to me surrendering themselves in obedience?"
An Ifrit (strong) from the jinns said: "I will bring it to you before you rise from your place (council). And verily, I am indeed strong, and trustworthy for such work."
One with whom was knowledge of the Scripture said: "I will bring it to you within the twinkling of an eye!" then when Suleiman saw it placed before him, he said: "This is by the Grace of my Lord, to test me whether I am grateful or ungrateful! And whoever is grateful, truly, his gratitude is for the good of his ownself, and whoever is ungrateful, he is ungrateful only for the loss of his ownself. Certainly! My Lord is Rich (Free of all wants), Bountiful!"
He said: "Disguise her throne for her that we may see whether she will be guided (to recognize her throne), or she will be one of those not guided."
So when she came, it was said to her: "Is your throne like this?"
She said: "It is as though it was the very same."
And Suleiman said: "Knowledge was bestowed on us before her, and we were submitted to Allah (in Islam as Muslims before her)."
And that which she used to worship besides Allah has prevented her from Islam, for she was of a disbelieving people.
It was said to her: "Enter As-Sarh" (a glass surface with water underneath it) or a palace, but when she saw it, she thought it was a pool, and she tucked up her clothes, uncovering her legs. Suleiman said: "Verily, it is Sarh paved smooth with slab of glass."
She said: "My Lord! Verily, I have wronged myself, and I submit (in Islam), together with Suleiman, to Allah, the Lord of the Alamin (mankind, jinns, and all that exists)." (TMQ 27:20-44)
Main Topic:
Descriptions of the Day of Judgment
The Day of Resurrection will be a Day of tremendous import and immense horror, the like of which mankind will never have seen. Several things point to the enormity of its terrors:
A great, heavy and hard day
Allah described that Day as being great, as being heavy, and as being hard. His description of it as such is sufficient for us to know that it is more serious than we can ever imagine.
“Think they not that they will be resurrected [for reckoning], On a Great Day, the Day when [all] mankind will stand before the Lord of the 'Aalameen [mankind, jinn and all that exists]?) (TMQ 83: 4-6)
“Verily, these [disbelievers] love the present life of this world, and put behind them a heavy Day [that will be hard]. (TMQ 76: 2 7)
“Truly, that Day will be a Hard Day - Far from easy for the disbelievers) (TMQ 74: 9-10)
The Fear that Day
The fear and terror which will befall mankind on that Day will be so great that the mother who would readily sacrifice herself for her infant will, on that Day, be heedless of him. Pregnant women will miscarry, and people will be like drunkards who have lost their senses.
“O' mankind! Fear your Lord and be dutiful to Him! Verily, the earthquake of the Hour [of Judgement] is a terrible thing. The Day you shall see it, every nursing mother will forget her nursling, and every pregnant one will drop her load, and you shall see mankind as in a drunken state, yet they will not be drunken, but severe will be the Torment of Allah) (TMQ 22: 1-2)
Because of the intensity of the terror, on that Day eyes will be not blinking and not looking to the right or the left. Because of their great fear, their hearts will be empty, not comprehending anything at all.
“Consider not that Allah is unaware of that which the Zaalimoon [polytheists, wrongdoers] do, but He gives them respite up to a Day when the eyes will stare in horror. [They will be] hastening forward with necks outstretched, their heads raised up [towards the sky], their gaze returning not towards them and their hearts empty [from thinking because of extreme fear]. (TMQ 14: 42-43)
Because of their extreme terror, the hearts of the evildoers will rise to their throats, but they will not come out, neither will they settle back in their places:
“And warn them [O' Muhammad] of the Day that is drawing near [i.e. the Day of Resurrection], when the hearts will be choking the throats, and they can neither return them [hearts] to their chests nor can they throw them out..) (TMQ 40: 18)
Elsewhere, Allah describes what will happen to people's hearts and eyes on that Day:
“They fear a Day when hearts and eyes will be overturned [out of the horror of the torment of the Day of Resurrection]. (TMQ 24: 3 7)
“[Some] hearts that Day will shake with fear and anxiety. Their eyes will be downcast) (TMQ 79: 8-9)
It suffices to know that the hair of the child who has never committed sin will turn grey because of the intense horror of what he is seeing:
“Then how can you avoid the punishment, if you disbelieve, on a Day [i.e. the Day of Resurrection] that will make the children grey-headed? Whereon the heaven will be cleft asunder? His Promise is certainly to be accomplished) (TMQ 73: 1 7-18)
We ask Allah to give us peace and security on that day. Ameen.
Every Man for Himself
Blood ties (bonds of kinship) will be severed on the Day of Resurrection, as Allah says: “Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another) (TMQ 23: 101)
On that Day, each person will care only about himself, and will not think of anyone else. Indeed, a man will run from those who are dearest to him, from his brother, his mother, his father, his wife and his sons:
“Then when there comes As-Saakhkhah [the second blowing of the Trumpet on the Day of Resurrection] - That Day shall a man flee from his brother, and from his mother and his father, and from his wife and his children. Every man that Day will have enough to make him careless of others) (TMQ 80: 33-3 7)
“O mankind! Be afraid of your Lord [by keeping your duty to Him and avoiding all evil], and fear a Day when no father can avail aught for his son, nor a son avail aught for his father. Verily, the Promise of Allah is true .. ) (TMQ 31: 33)
“And fear a Day [of Judgement] when a person shall not avail another, nor will intercession be accepted from him nor will compensation be taken from him nor will they be helped) (TMQ 2: 48)
The Willingness to Sacrifice Anything
On the Day of Resurrection, the disbelievers will be prepared to give up everything to save themselves from the punishment. If they possessed everything on earth, they would try to ransom themselves with it. Even if they had as many times as what is on earth, they would not be able to ransom themselves with it. He will be prepared to sacrifice what he has, even if it were an earthful of gold, if that were possible, but Allah will not accept it from him.
“And if every person who had wronged [by disbelieving in Allah and by worshipping others besides Allah] possessed all that is on the earth and sought to ransom himself therewith [it will not be accepted] .. ) (TMQ 1O: 54)
“But those who answered not His Call [disbelieved in the Oneness of Allah and followed not His Messenger Muhammad], if they had all that is in the earth together with its like, they would offer it in order to save themselves [from the torment, but it will be in vain]. For them there will be the terrible reckoning .. ) (TMQ 13: 18)
“Verily, those who disbelieved, and died while they were disbelievers, the [whole] earth full of gold will not be accepted from anyone of them even if they offered it as a ransom. For them is a painful torment and they will have no helpers) (TMQ 3: 91)
Bukhari it is narrated from Anas ibn Malik that the Prophet* used to say:
"The non-believer will be brought forth on the Day of Resurrection and it will be said to him, 'Do you think that if you had an earthful of gold that you would be able to ransom yourself with it?' He will say, 'Yes. ' It will be said to him, ' I used to ask you for less than that. "'
On that Day, things will be so bad for the non-believer that he will wish that he could send the most beloved of people to him to the Fire, in order to save himself from the torment: “ ... The Mujrim, [criminal, sinner, disbeliever] would desire to ransom himself from the punishment of that Day by his children. And his wife and his brother, and his kindred who sheltered him, and all that are in the earth, so that it might save him. By no means! Verily, it will be the fire of Hell.) (TMQ 70: 11-15)
A non-believer will sacrifice anything for the sake of freeing himself. That non-believer who wasn’t willing to give Allah in this world will be willing to give the world and everything in it. Allah is not asking us for all of the gold in the world. They were asked for something easier than that (to join none in worship with Allah (i.e. to accept Islam, but they refused). Imagine your children. Imagine there is a burning building with blazing flames, and you throw your children and watch them burn in front of your eyes. I don’t think anyone can even imagine doing that, nevermind anything else. The horror of the Day of Judgment will be such that we will be willing to do even that – and more. We would be willing to give up our parents and everything that we have. By just seeing hellfire for one moment – it will change our state of mind.
If we will be willing to sacrifice our families that day, we need to give that day some effort while we are in this dunya. No matter what we give, it won’t be a lot. It’s going to be a little. That’s why The Prophet* says in an authentic hadith, “If one of you is being dragged on his face from the day that he is born until the day that he dies, and he is doing that for the sake of Allah, he would view that as insignificant and nothing on the day of judgment.” Not just sujood or dhikr – but being dragged on your face.
The Length of that Day
Allah tells us in the Qur’an of what happened in the past, and He also tells us of things that are set in the future. When we see the Day of Judgment, what will happen? Allah conveys to us some of the conversation in Jannah and in hell. Another indication of how terrible that Day will be is the fact that it will be so long. Allah says: “The angels and the Ruh, [Jibreel (Gabriel)] ascend to Him in a Day the measure whereof is fifty thousand years. So be patient [O' Muhammad], with a good patience. Verily, they see it [the torment] afar off. But We see it [quite] near) (TMQ 70: 4-7)
The context of the ayaat (verses) clearly indicates that what is referred to here is the Day of Resurrection. Because that Day will be so long, on the Day of Resurrection, people will think that they only stayed in this world for a part of a day, as Allah says:
“And on the Day when He shall gather [resurrect] them together, [it will be] as if they had not stayed [in the life of this world and graves] but an hour of a day .. ) (TMQ 1O: 45)
“The Day they see it, [it will be] as if they had not tarried [in this world] except an afternoon or a morning) (TMQ 79: 46)
“We know very well what they will say, when the best among them in knowledge and wisdom will say: 'You stayed no longer than a day! ' (TMQ 20: 104)
“And on the Day that the Hour will be established, the Mujrimoon [criminals, disbelievers, polytheists, sinners] will swear that they stayed not but an hour .. ) (TMQ 30: 55)
This indicates how short the life of this world is in comparison with the Hereafter, as Allah says: “He [Allah] will say: 'What number of years did you stay on earth?' They will say: 'We stayed a day or part of a day. Ask of those who keep account. ' He [Allah] will say: 'You stayed not but a little, if you had only known! ' (TMQ 23: 112-114)
That’s why we ask Allah in the du’aa`: “Make the best day of our days, the day that we meet you.” That day is the most important of all days. Allah says, “When they see it.” We don’t see it now, so we underestimate it and don’t appreciate it.
Look at the advice that Luqman al-Hakim gives his son: “Serve the world according to the time you are going to spend in it and work for akhirah according to the time you’re going to spend in it.” We are not saying not to work in this world, just give it what it deserves and give the akhirah what it deserves. Even so, we will only enter Jannah by the Mercy of Allah – because whatever we do will not be enough the deserve eternity in Paradise.
Lives of the Prophets: Suleiman*
The Queen of Sheba Sends Gifts
The queen was very disturbed and hurriedly summoned her advisors. They reacted as to a challenge, for they felt that there was someone challenging them, hinting at war and defeat, and asking them to submit to his conditions. They told her that they could only offer advice, but it was her right to command action. She sensed that they wanted to meet Suleiman's invasion threat with a battle. However, she told them: "Peace and friendship are better and wiser; war only brings humiliation, enslaves people and destroys the good things. I have decided to send gifts to Suleiman, selected from our most precious treasure. The courtiers who will deliver the gifts will also have an opportunity to learn about Suleiman and his military mighty."
Reasons for War
The Queen made an observation based upon her experience and reading of history whereby when kings invade different lands they do it for resources, power and money. Afterwards, they destroy the previous government and often kill subjugate the previous ruling elite, and promote the lowly minority to help them maintain power.
This observation is still true today when most people/countries go to war they do so for material benefit, and lay waste to the country conquered and install their own puppets to maintain their control and interest.
This is evident from recent history when imperial countries like Britain or America invade countries it is never for peace, freedom, democracy or other slogans but rather to gain their resources. Neither should we accept the slogan that Western countries are peace loving because they are far from that as can be seen over the last few hundred years. In fact, since America came into existence it has constantly been at war with other countries apart from about 20 years of its existence! They cannot claim to be peace loving when they are in fact a warmongering nation.
War should in fact be a last resort once every other means for peace has been exhausted. However, in the military mindset of modern Western governments war is often the first option! In Islam however, war is always a last resort and there are only two main justifications for fighting war – either in self-defence or to remove obstacles that are preventing the spread of Islam through dawah.
Suleiman's Rejects the Queen's Gifts
Suleiman's reconnaissance team brought him the news of the arrival of Bilqees' messengers with a gift. The envoys of Bilqees, entering amidst the well-equipped army, realized that their wealth was nothing in comparison to that of the kingdom of Suleiman's. They eagerly presented their queen's precious gifts and told Suleiman that the queen wished that he would accept them as an act of friendship. They were shocked by his reaction: he did not even ask to open the covers of the containers! He told them: "Allah has given me plenty of wealth, a large kingdom, and prophethood. I am, therefore, beyond bribery. My only objective is to spread the belief in Tawheed, the Oneness of Allah." He also directed them to take back the gifts to the queen and to tell her that if she did not stop her kind of worship he would uproot her kingdom and drive its people out of the land.
The Queen Decides to Visit Suleiman
The queen's envoys returned with the gifts and delivered the message. They and told her of the wonderful things they had seen. Instead of taking offense, she decided to visit Suleiman. Accompanied by her royal officials and servants, she left Sheba. Suleiman asked the jinns who worked for him whether anyone among them could bring her throne to his palace before she arrived. One of them said; "I will bring it to you before this court session is over." Another offer also came: "I will fetch it for you in the twinkling of an eye!" No sooner had this one - who had the knowledge of the Book - finished his phrase than the throne stood before Suleiman. The mission had, indeed, been completed in the blinking of an eye. Suleiman's seat was in Palestine, and the throne of Bilqees had been in Yemen, two thousand miles away. This was a great event performed by one of those sitting with Suleiman. He asked them to make some minor modifications to test the queen, and he gave thanks to Allah for allowing this to happen.
The Queen's Visit with Suleiman
When Bilqees arrived at Suleiman's palace Suleiman asked her whether her throne looked like that one. She looked at it again and again. In her mind she was convinced that her throne could not possibly be the one she was looking at, as hers was in her palace; but, she detected a striking similarity and replied: "It is as if it were the very same."
Further information about how this throne was transported within a twinkling of an eye has not been documented and so we should not speculate about the nature of this occurrence or this book/knowledge since we have no further information other than what is mentioned in the Qur’an.
Suleiman judged that she was intelligent and diplomatic. He then invited her into the great hall, the floor of which was laid in glass and shimmering as if water flowed underneath. Thinking it was water, as she stepped on the floor, she lifted her skirt slightly above her heels, for fear of wetting it. Suleiman pointed out to her that it was made of solid glass. She was amazed. She had never seen such things before. Bilqees realized that she was in the company of a very knowledgeable person who was not only a ruler of a great kingdom but a messenger of Allah, as well. She repented, gave up sun worship, accepted the faith of Allah, and asked her people to do the same.
Further speculation about what happened after she became a Muslim is not warranted because it is not mentioned in the Koran and so we should not do a disservice to Prophet Suleiman by perpetuating myths and stories that have little foundation in Islam.
Suleiman is Informed About the Queen of Sheba
Almighty Allah told us this story in the Quran:
"He inspected the birds, and said: "What is the matter that I see not a hoopoe? Or is he among the absentees? I will surely punish him with a severe torment, or slaughter him, unless he brings me a clear reason."
But the hoopoe stayed not long, he came up and said: "I have grasped (the knowledge of a thing) which you have not grasped and I have come to you from Sheba with true news. I found a woman ruling over them, and she has been given all things that could be possessed by any ruler of the earth, and she has a great throne. I found her and her people worshipping the sun instead of Allah, and Satan has made their deeds fair seeming to them, and has barred them from Allah's Way, so they have no guidance."
Al-La (this word has two interpretations) [As Satan has barred them from Allah's Way} so that they do not worship (prostrate before) Allah, or so that they may worship (prostrate before) Allah, Who brings light to what is hidden in the heavens and the earth, and knows what you conceal and what you reveal. Allah, La ilaha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne! (Suleiman) said: "We shall see whether you speak the truth or you are one of the liars. Go with this letter of mine, and deliver it to them, then draw back from them, and see what answer they return."
She said: "O chiefs! Verily! Here is a delivered to me a noble letter. Verily! It is from Suleiman and verily! It (reads): 'In the Name of Allah, the Most Beneficent, the Most Merciful; Be you not exalted against me, but come to me as Muslims (true believers who submit to Allah with full submission)."
She said: "O chiefs! Advise me in this case of mine. I decide no case till you are present with me."
They said: "We have great strength, and great ability for war, but it is for you to command; so think over what you will command."
She said: "Verily! Kings, when they enter a town (country), they despoil it, and make the most honorable amongst its people low. And thus they do. But verily! I am going to send him a present, and see with what answer the messengers return."
So when (the messengers with the present) came to Suleiman, he said: "Will you help me in wealth? What Allah has given me is better than that which He has given you! Nay, you rejoice in your gift!" (Then Suleiman said to the chief of her messengers who brought the present): "Go back to them. We verily shall come to them with hosts that they cannot resist, and we shall drive them out from there is disgrace, and they will be abased."
He said: "O chiefs! Which of you can bring me her throne before they come to me surrendering themselves in obedience?"
An Ifrit (strong) from the jinns said: "I will bring it to you before you rise from your place (council). And verily, I am indeed strong, and trustworthy for such work."
One with whom was knowledge of the Scripture said: "I will bring it to you within the twinkling of an eye!" then when Suleiman saw it placed before him, he said: "This is by the Grace of my Lord, to test me whether I am grateful or ungrateful! And whoever is grateful, truly, his gratitude is for the good of his ownself, and whoever is ungrateful, he is ungrateful only for the loss of his ownself. Certainly! My Lord is Rich (Free of all wants), Bountiful!"
He said: "Disguise her throne for her that we may see whether she will be guided (to recognize her throne), or she will be one of those not guided."
So when she came, it was said to her: "Is your throne like this?"
She said: "It is as though it was the very same."
And Suleiman said: "Knowledge was bestowed on us before her, and we were submitted to Allah (in Islam as Muslims before her)."
And that which she used to worship besides Allah has prevented her from Islam, for she was of a disbelieving people.
It was said to her: "Enter As-Sarh" (a glass surface with water underneath it) or a palace, but when she saw it, she thought it was a pool, and she tucked up her clothes, uncovering her legs. Suleiman said: "Verily, it is Sarh paved smooth with slab of glass."
She said: "My Lord! Verily, I have wronged myself, and I submit (in Islam), together with Suleiman, to Allah, the Lord of the Alamin (mankind, jinns, and all that exists)." (TMQ 27:20-44)
Main Topic:
Descriptions of the Day of Judgment
The Day of Resurrection will be a Day of tremendous import and immense horror, the like of which mankind will never have seen. Several things point to the enormity of its terrors:
A great, heavy and hard day
Allah described that Day as being great, as being heavy, and as being hard. His description of it as such is sufficient for us to know that it is more serious than we can ever imagine.
“Think they not that they will be resurrected [for reckoning], On a Great Day, the Day when [all] mankind will stand before the Lord of the 'Aalameen [mankind, jinn and all that exists]?) (TMQ 83: 4-6)
“Verily, these [disbelievers] love the present life of this world, and put behind them a heavy Day [that will be hard]. (TMQ 76: 2 7)
“Truly, that Day will be a Hard Day - Far from easy for the disbelievers) (TMQ 74: 9-10)
The Fear that Day
The fear and terror which will befall mankind on that Day will be so great that the mother who would readily sacrifice herself for her infant will, on that Day, be heedless of him. Pregnant women will miscarry, and people will be like drunkards who have lost their senses.
“O' mankind! Fear your Lord and be dutiful to Him! Verily, the earthquake of the Hour [of Judgement] is a terrible thing. The Day you shall see it, every nursing mother will forget her nursling, and every pregnant one will drop her load, and you shall see mankind as in a drunken state, yet they will not be drunken, but severe will be the Torment of Allah) (TMQ 22: 1-2)
Because of the intensity of the terror, on that Day eyes will be not blinking and not looking to the right or the left. Because of their great fear, their hearts will be empty, not comprehending anything at all.
“Consider not that Allah is unaware of that which the Zaalimoon [polytheists, wrongdoers] do, but He gives them respite up to a Day when the eyes will stare in horror. [They will be] hastening forward with necks outstretched, their heads raised up [towards the sky], their gaze returning not towards them and their hearts empty [from thinking because of extreme fear]. (TMQ 14: 42-43)
Because of their extreme terror, the hearts of the evildoers will rise to their throats, but they will not come out, neither will they settle back in their places:
“And warn them [O' Muhammad] of the Day that is drawing near [i.e. the Day of Resurrection], when the hearts will be choking the throats, and they can neither return them [hearts] to their chests nor can they throw them out..) (TMQ 40: 18)
Elsewhere, Allah describes what will happen to people's hearts and eyes on that Day:
“They fear a Day when hearts and eyes will be overturned [out of the horror of the torment of the Day of Resurrection]. (TMQ 24: 3 7)
“[Some] hearts that Day will shake with fear and anxiety. Their eyes will be downcast) (TMQ 79: 8-9)
It suffices to know that the hair of the child who has never committed sin will turn grey because of the intense horror of what he is seeing:
“Then how can you avoid the punishment, if you disbelieve, on a Day [i.e. the Day of Resurrection] that will make the children grey-headed? Whereon the heaven will be cleft asunder? His Promise is certainly to be accomplished) (TMQ 73: 1 7-18)
We ask Allah to give us peace and security on that day. Ameen.
Every Man for Himself
Blood ties (bonds of kinship) will be severed on the Day of Resurrection, as Allah says: “Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another) (TMQ 23: 101)
On that Day, each person will care only about himself, and will not think of anyone else. Indeed, a man will run from those who are dearest to him, from his brother, his mother, his father, his wife and his sons:
“Then when there comes As-Saakhkhah [the second blowing of the Trumpet on the Day of Resurrection] - That Day shall a man flee from his brother, and from his mother and his father, and from his wife and his children. Every man that Day will have enough to make him careless of others) (TMQ 80: 33-3 7)
“O mankind! Be afraid of your Lord [by keeping your duty to Him and avoiding all evil], and fear a Day when no father can avail aught for his son, nor a son avail aught for his father. Verily, the Promise of Allah is true .. ) (TMQ 31: 33)
“And fear a Day [of Judgement] when a person shall not avail another, nor will intercession be accepted from him nor will compensation be taken from him nor will they be helped) (TMQ 2: 48)
The Willingness to Sacrifice Anything
On the Day of Resurrection, the disbelievers will be prepared to give up everything to save themselves from the punishment. If they possessed everything on earth, they would try to ransom themselves with it. Even if they had as many times as what is on earth, they would not be able to ransom themselves with it. He will be prepared to sacrifice what he has, even if it were an earthful of gold, if that were possible, but Allah will not accept it from him.
“And if every person who had wronged [by disbelieving in Allah and by worshipping others besides Allah] possessed all that is on the earth and sought to ransom himself therewith [it will not be accepted] .. ) (TMQ 1O: 54)
“But those who answered not His Call [disbelieved in the Oneness of Allah and followed not His Messenger Muhammad], if they had all that is in the earth together with its like, they would offer it in order to save themselves [from the torment, but it will be in vain]. For them there will be the terrible reckoning .. ) (TMQ 13: 18)
“Verily, those who disbelieved, and died while they were disbelievers, the [whole] earth full of gold will not be accepted from anyone of them even if they offered it as a ransom. For them is a painful torment and they will have no helpers) (TMQ 3: 91)
Bukhari it is narrated from Anas ibn Malik that the Prophet* used to say:
"The non-believer will be brought forth on the Day of Resurrection and it will be said to him, 'Do you think that if you had an earthful of gold that you would be able to ransom yourself with it?' He will say, 'Yes. ' It will be said to him, ' I used to ask you for less than that. "'
On that Day, things will be so bad for the non-believer that he will wish that he could send the most beloved of people to him to the Fire, in order to save himself from the torment: “ ... The Mujrim, [criminal, sinner, disbeliever] would desire to ransom himself from the punishment of that Day by his children. And his wife and his brother, and his kindred who sheltered him, and all that are in the earth, so that it might save him. By no means! Verily, it will be the fire of Hell.) (TMQ 70: 11-15)
A non-believer will sacrifice anything for the sake of freeing himself. That non-believer who wasn’t willing to give Allah in this world will be willing to give the world and everything in it. Allah is not asking us for all of the gold in the world. They were asked for something easier than that (to join none in worship with Allah (i.e. to accept Islam, but they refused). Imagine your children. Imagine there is a burning building with blazing flames, and you throw your children and watch them burn in front of your eyes. I don’t think anyone can even imagine doing that, nevermind anything else. The horror of the Day of Judgment will be such that we will be willing to do even that – and more. We would be willing to give up our parents and everything that we have. By just seeing hellfire for one moment – it will change our state of mind.
If we will be willing to sacrifice our families that day, we need to give that day some effort while we are in this dunya. No matter what we give, it won’t be a lot. It’s going to be a little. That’s why The Prophet* says in an authentic hadith, “If one of you is being dragged on his face from the day that he is born until the day that he dies, and he is doing that for the sake of Allah, he would view that as insignificant and nothing on the day of judgment.” Not just sujood or dhikr – but being dragged on your face.
The Length of that Day
Allah tells us in the Qur’an of what happened in the past, and He also tells us of things that are set in the future. When we see the Day of Judgment, what will happen? Allah conveys to us some of the conversation in Jannah and in hell. Another indication of how terrible that Day will be is the fact that it will be so long. Allah says: “The angels and the Ruh, [Jibreel (Gabriel)] ascend to Him in a Day the measure whereof is fifty thousand years. So be patient [O' Muhammad], with a good patience. Verily, they see it [the torment] afar off. But We see it [quite] near) (TMQ 70: 4-7)
The context of the ayaat (verses) clearly indicates that what is referred to here is the Day of Resurrection. Because that Day will be so long, on the Day of Resurrection, people will think that they only stayed in this world for a part of a day, as Allah says:
“And on the Day when He shall gather [resurrect] them together, [it will be] as if they had not stayed [in the life of this world and graves] but an hour of a day .. ) (TMQ 1O: 45)
“The Day they see it, [it will be] as if they had not tarried [in this world] except an afternoon or a morning) (TMQ 79: 46)
“We know very well what they will say, when the best among them in knowledge and wisdom will say: 'You stayed no longer than a day! ' (TMQ 20: 104)
“And on the Day that the Hour will be established, the Mujrimoon [criminals, disbelievers, polytheists, sinners] will swear that they stayed not but an hour .. ) (TMQ 30: 55)
This indicates how short the life of this world is in comparison with the Hereafter, as Allah says: “He [Allah] will say: 'What number of years did you stay on earth?' They will say: 'We stayed a day or part of a day. Ask of those who keep account. ' He [Allah] will say: 'You stayed not but a little, if you had only known! ' (TMQ 23: 112-114)
That’s why we ask Allah in the du’aa`: “Make the best day of our days, the day that we meet you.” That day is the most important of all days. Allah says, “When they see it.” We don’t see it now, so we underestimate it and don’t appreciate it.
Look at the advice that Luqman al-Hakim gives his son: “Serve the world according to the time you are going to spend in it and work for akhirah according to the time you’re going to spend in it.” We are not saying not to work in this world, just give it what it deserves and give the akhirah what it deserves. Even so, we will only enter Jannah by the Mercy of Allah – because whatever we do will not be enough the deserve eternity in Paradise.
Monday, 13 April 2015
12 April 215: Suleiman* and Bilqees; Scenes from the Day of Judgment
12 April 2015: Suleiman* and Bilqees and Scenes from the Day
of Judgment
Lives of the Prophets: Suleiman* and Bilqees (part 1)
"He inspected the birds, and said: "What is the
matter that I see not a hoopoe? Or is he among the absentees? I will surely
punish him with a severe torment, or slaughter him, unless he brings me a clear
reason."
But the hoopoe stayed not long, he came up and said: "I
have grasped (the knowledge of a thing) which you have not grasped and I have
come to you from Sheba with true news. I found a woman ruling over them, and
she has been given all things that could be possessed by any ruler of the
earth, and she has a great throne. I found her and her people worshipping the
sun instead of Allah, and Satan has made their deeds fair seeming to them, and
has barred them from Allah's Way, so they have no guidance."
Al-La (this word has two interpretations) [As Satan has
barred them from Allah's Way} so that they do not worship (prostrate before)
Allah, or so that they may worship (prostrate before) Allah, Who brings light
to what is hidden in the heavens and the earth, and knows what you conceal and
what you reveal. Allah, La ilaha illa Huwa (none has the right to be worshipped
but He), the Lord of the Supreme Throne!
(Suleiman) said: "We shall see whether you speak the
truth or you are one of the liars. Go with this letter of mine, and deliver it
to them, then draw back from them, and see what answer they return."
She said: "O chiefs! Verily! Here is a delivered to me
a noble letter. Verily! It is from Suleiman and verily! It (reads): 'In the
Name of Allah, the Most Beneficent, the Most Merciful; Be you not exalted
against me, but come to me as Muslims (true believers who submit to Allah with
full submission)."
She said: "O chiefs! Advise me in this case of mine. I
decide no case till you are present with me." They said: "We have
great strength, and great ability for war, but it is for you to command; so
think over what you will command." [TMQ 27:20-44]
Yemeni Dams
The people of Yemen (Sanaa) were quite renowned for their
irrigation system due the scarcity of rain they made large dams with a clever
method of channeling water all over their cities. The rain they would receive
was usually seasonal and mentioned in the Qur’an (Mausum) – a word that we know
in English as Monsoon!
The Hoopoe Brings Information to Suleiman
He set out to find the hoopoe bird, which could detect water
under the ground. He sent signals all over the hoopoe to call on him, but it
was nowhere to be found. In anger, he declared that unless the bird had a good
reason for its absence, he would punish it severely. The hoopoe eventually came
to Suleiman and explained the reason for its delay. "I have discovered
something of which you are not aware. I have come from Sheba (Sab'a) with
important news." Suleiman became curious, and his anger subsided. The bird
continued: "Sab'a is ruled by a queen named Bilqees, who has plenty of
everything, including a splendid throne. But in spite of all this wealth, Satan
has entered her heart and the hearts of her people. She rules their minds
completely. I was shocked to learn that they worship the sun instead of Allah
the Almighty."
To check the hoopoe's information, Suleiman sent a letter to
the queen with the bird. He instructed the bird to remain hidden and to watch
everything.
* The group undertook an exercise to write a letter to the
Queen from Suleiman*
The Queen of Sheba makes counsel
The hoopoe dropped the letter in front of the queen and flew
away to hide. She excitedly opened and read it: "Verily! It is from
Suleiman, and verily! It reads: 'In the Name of Allah, the Most Beneficent, and
Most Merciful; be you not exalted against me, but come to me as Muslims (true
believers who submit with full submission).'" ( TMQ 27:30-31).
The queen was very disturbed and hurriedly summoned her
advisors. They reacted as to a challenge, for they felt that there was someone
challenging them, hinting at war and defeat, and asking them to submit to his
conditions. They told her that they could only offer advice, but it was her
right to command action – as she was the Commander-in-Chief. She asked for
their advice as she was a wise ruler but they said that if she wanted to go to
war they were capable but the final decision was hers alone to command.
She sensed that they wanted to meet Suleiman's invasion
threat with a battle. However, she told them: "Peace and friendship are
better and wiser; war only brings humiliation, enslaves people and destroys the
good things. I have decided to send gifts to Suleiman, selected from our most
precious treasure. The courtiers who will deliver the gifts will also have an
opportunity to learn about Suleiman and his military mighty."
Women Rulers
We then briefly talked about the hadith of the Prophet*
about women rulers: "Narrated Abu Bakra: During the battle of Al-Jamal,
Allah benefited me with a Word (I heard from the Prophet). When the Prophet
heard the news that the people of the Persia had made the daughter of Khosrau
their Queen (ruler), he said, "Never will succeed such a nation as makes a
woman their ruler." [Bukhari]
This is not a prophesy about whether a nation will do well
with a female ruler / leader but a statement that Allah does not permit (in
Islam) for a woman to be a ruler (like Khalife) – as the issue was linked to
‘Success’ which equates to the Hereafter.
This does not mean that women are less intelligent than men,
but it is a ruling that only Allah Knows the wisdom behind and it is best for
both men and women. As for other positions than leadership like Judiciary,
electing a Khaleefah, elect and be elected in Majlis al-Ummah (Ummah Council),
and other such legitimate jobs that are not part of leadership, are permissible
for her to carry out. Hence, women can become general judges and Hisba judges,
This is permissible for both men and women.
Looking at the life of women during the time of the Prophet*
women took part in life just like men, they carried intellectual and political
struggle. The first martyr in Islam was Summayah, a woman, who carried the
Dawah with the Prophet* Umm Umara and Umm Manee' were amongst the people who
gave a pledge of support to the Prophet* in the second Aqabah pledge, with the
men. Women treated the injured in the battlefield, they enjoined the good and
forbade the evil, and they accounted the Khaleefah. Truly they were the
twin-halves of men. All of this was according to the Shariah rule that
regulated the life of men and women, and women were not a wasted effort, or
house-ridden never leaving them.
And in the end, the best picture that portrays women in the
Islamic life are given in the saying of Allah: "The believing men and
believing women are allies of one another. They enjoin what is right and forbid
what is wrong and establish prayer and give zakah and obey Allah and His
Messenger. Those - Allah will have mercy upon them. Indeed, Allah is Exalted in
Might and Wise. Allah has promised the believing men and believing women
gardens beneath which rivers flow, wherein they abide eternally, and pleasant
dwellings in gardens of perpetual residence; but approval from Allah is
greater. It is that which is the great attainment" (At-Tawba: 71-72)
The Day of Judgment
** Centre of the Universe video **
Here is the short video clip we saw:
... we are not the centre of Universe
https://www.youtube.com/watch?v=H2d7czQbeOk
Size of the Universe
There are seven heavens. We are living in the lowest heaven,
and this heaven, compared to the one above it, is like a ring in a desert.
Every star that we see and every galaxy that is discovered are all within the
lowest heaven. Allah says: “Verily! We have adorned the near heaven with the
stars (for beauty).” (TMQ 37:6)
We are talking about light years of distance – the sun is
about 8 minutes in light years. And the closest star is 4.25 light years. And
each heaven is like a ring in a desert compared to the one above it. And the
seventh heaven, compared to the al-Kursi of Allah is like a ring in a desert,
and the Kursi compared to the Throne is like a ring in a desert.
Events of that Day:
The Wrapping of the Heavens
Allah will grab the earth with His Hand and then He will
wrap the sky like a scroll – that is how easy it will be for Allah to sweep up
this earth. Allah says, “Verily! We have adorned the near heaven with the stars
(for beauty).” (TMQ 37:6) To Allah, it is just zeena (adornment). This vast
creation, that we are struggling to understand, is just adornment to Allah, and
on that Day, it will be wrapped in His Hand.
Allah says, “They made not a just estimate of Allah such as
is due to Him. And on the Day of Resurrection the whole of the earth will be
grasped by His Hand and the heavens will be rolled up in His Right Hand….” (TMQ
39:67)
“And [remember] the Day when We shall roll up the heaven
like a scroll rolled up for books. As We began the first creation, We shall
repeat it. [It is] a promise binding upon Us. Truly, We shall do it)” (TMQ 21:
1 04)
Spreading of the Earth
“On the Day when the earth will be changed to another earth
and so will be the heavens, and they (all creatures) will appear before Allah,
the One, the Irresistible.” (TMQ 14:48)
lbn 'Abbaas said "Some things will be added to it and
some will be taken away, and its hills, mountains, valleys and trees will
disappear, and it will be spread out like an 'Ukaazi carpet.” The earth will
change. It will not be in the same state. Some of the changes that will happen
to the earth:
- It’s going to be spread. It won’t be a sphere any more (with gravity / mass). Muddat means that it is flattened and then spread. “And when the earth is stretched forth, And has cast out all that was in it and became empty.” (84:3-4) When the earth is spread, everything will be released on it; it doesn’t have its mass any more.
- The Prophet* says, “The people will be assembled on the day of judgment on a wide land that is Afraa (pale - not bright white, but pale white) and Naqi’ (used to describe the land in the hadith) is very fine, pure sand”.
- The Prophet* says in another hadith that the earth will be pressed and flattened out, nevertheless, the son of Adam will not have a position except the spot he is standing on. Allah will assemble the entire creation – the humans, the jinns, the animals and insects – it will be so crowded that you will only have the spot to stand which is covered by your feet. People will be crowded and pressing against each other on that difficult day.
What will happen to the mountains?
Allah also says, “And the earth and the mountains shall be
removed from their places, and crushed with a single crushing.” (69:14) Allah
also says, “And the mountains will be like carded wool,” (101:5) and “And when
the mountains are blown away” (77:10)
“Then when the Trumpet will be blown with one blowing [the
first one]. And the earth and the mountains shall be removed from their places,
and crushed with a single crushing. Then on that Day shall the [Great] Event
befall) (TMQ 69: 13-15)
“Nay! When the earth is ground to powder., (TMQ 89: 21)
“On the Day when the earth and the mountains will be in
violent shake, and the mountains will be a heap of sand poured out.) (TMQ 73:
14)
And the mountains will be like flakes of wool.) (TMQ 70: 9)
And the mountains will be like carded wool) (TMQ 101: 5)
(And the mountains shall be moved away from their places and
they will be as if they were a mirage) (TMQ 78: 20)
“And when the mountains are blown away.” (TMQ 77: 10)
“(And [remember] the Day We shall cause the mountains to
pass away [like clouds of dust], and you will see the earth as a levelled plain
.. ) (TMQ 18: 47)
“And they ask you concerning the mountains: say, 'My Lord
will blast them and scatter them as particles of dust. Then He shall leave them
as a level smooth plain. You will see therein nothing crooked or curved. ' (TMQ
20: 105-107)
The bursting forth and overflowing of the seas / Oceans
These seas which cover the greater part of our planet, in
which such great numbers of creatures live and on the surface of which ships
come and go, will on that Day burst forth. In modem times, we have learned of
the great horror which is unleashed by the explosion of atoms which are smaller
than water molecules, so how will it be then when the molecules of water in
these vast oceans explode, when the seas tum to blazing fire? You can imagine
how these huge seas will be when they become inflammable, how they will look
with flames reaching up to the sky.
Allah says: “And when the seas are burst forth [got dried
up) (TMQ 82: 3)
“And when the seas are become as blazing Fire or shall
overflow) (TMQ 81: 6)
The mufassireen of the past thought that this referred to
the sea overflowing and breaking its barriers, so that the fresh water would be
mixed with the salt water, and it would become one body of water. 8 But what we
have mentioned is more obvious and closer to the meaning, because the idea of
exploding fits the idea of busting forth. And Allah knows best.
The shaking and splitting of the sky
Our beautiful blue sky, which lifts our spirits when we look
at it, will be terribly shaken: “On the Day when the heaven will shake with a
dreadful shaking. (TMQ 52: 9)
Then it will be rent asunder, “When the heaven is cleft
asunder. (TMQ 82: 1)
“When the heaven is split asunder and listens and obeys its
Lord, - and it must do so. (TMQ 84: 1-2)
At that time it will become weak and tom up, like a great
palace, solidly built with string pillars, when it is shaken by an earthquake,
so you see how, after being strong, it becomes broken, weak and cracked. “And
the heaven will be rent asunder, for that Day it [the heaven] will be frail and
tom up) (TMQ 69: 16)
The colour of this beautiful blue sky will also change. On
that Day the sky will start to take on different colours, like dyes - red and yellow
and green, and then blue, as Allah says: “Then when the heaven is rent asunder,
and it becomes rosy or red like red oil, or red hide)(TMQ 55: 3 7)
It is narrated from lbn 'Ab baas that on that Day, the sky
will be like a bay mare which is yellow in the spring and red in the winter;
when it becomes very cold, its colour changes - meaning that it will be of several
colours.
The heavens would be moving above your head, and you would
see it cracking here and there. Holes will be popping out in the sky; it will
crack. Eventually, what will happen is “And the heaven will split asunder, for
that Day it (the heaven will be frail (weak), and torn up” (69:16). It will
keep on cracking and falling apart until it is frail and weak. Waahiya means
frail and weak. And it will start falling apart.
The rolling up of the sun, the eclipse of the moon and the
falling of the stars
This sun which we see shining every day, that fills our
world with light and gives us light and energy which we cannot do without in
order to see and move, and which is needed by every living creature and every
plant that grows, will be collected and rolled up, and its light will vanish,
as Allah says: “When the sun kuwwirat [wound round and lost its light and is
overthrown].) (TMQ 81: 1)
“So, when the sight shall be dazed, And the moon will be
eclipsed) (TMQ 75: 7-8)
“When the stars have fallen and been scattered) (TMQ 82: 2)
“And when the stars shall fall” (TMQ 81: 2) - The words
translated here as "fallen" and "scattered" come from roots
which indicate "being poured out"
Allah will Assemble All
Allah will assemble everyone, whether this human was lost in
the depths of the ocean or this human being was in the dungeons of the earth.
Allah will bring them all together. Allah says: “[...] Wheresoever you may be,
Allah will bring you together (on the Day of Resurrection). Truly, Allah is
Able to do all things.” (2:148) Wherever you may be – even in outer space –
Allah will bring you together, because all of this universe belongs to Allah.
Allah says, “We bought them together, we did not leave any
one of them.” Even the animals will be included. Allah says, “When the wild
beasts are herded together.” (81:5)
Abu Hurayrah says, “On the Day of Judgment, Allah will
assemble all of the creation: the beasts, the birds, even the insects;
everything. And Allah will be Just on that day, because His Name is the Just
(al ‘Adl). And of the justice of Allah, Allah will take revenge for the goat
that did not have horns from the goat that did have horns.”
After every dispute is settled, then Allah will tell the
beasts and animals to be turaab – dirt; and they would turn into dirt. And that
is when the non-believer would say, “I wish that I was dirt.” Allah says in the
Qur’an, “And the non-believer will say, ‘I wish that I am dirt.’” The
non-believer will wish they never lived or existed. This non-believer who was
so careful to save money and live in this money and enjoy himself; he will wish
he were dirt.
What is the Condition the People will be Resurrected in?
The Prophet* says, “You will be resurrected barefoot, naked
and uncircumcised.” Then The Prophet* recited the ayah, where Allah says,
“[...]as We began the first creation, We shall repeat it, (it is) a promise
binding upon Us. Truly, We shall do it.” (21:104) When ‘Aa`isha heard this, she
was concerned that men and women are going to be in the same place, naked.
Allah’s Apostle said, “The people will be gathered barefooted, naked, and
uncircumcised.” I said, “O Allah’s Apostle! Will the men and the women look at
each other?” He said, “The situation will be too hard for them to pay attention
to that.” [Bukhari]
Who is the first one whose grave will open?
Muhammad*, whose grave is in Medina, will be the first one
whose grave will open up. The Prophet* says, “I am the leader of mankind on the
day of judgement and I am the first one whose grave will open on the Day of
Judgment.”
In another authentic hadith, a Muslim had a dispute with a
Jew. The Jew said, “In the name of the One who revealed the tawrah on Musa” so
this Muslim hit him and started praising Muhammad*. So the Jew came and
complained to The Prophet*. The Prophet* said, “Do not prefer me over Musa,
because I will be the first one to come out of his grave, but I will find that
Musa is already holding onto the throne of Allah. So I do not know whether he
was included in the ones who were dead in the first blow or not.”
What does this hadith mean – ‘do not say that I am better
than Musa’? Obviously, The Prophet* did say in many ahaadith that he is the
leader of mankind. We believe that The Prophet* is the greatest of all of the
Prophets, but The Prophet* does not want us to say that when we are in a
conversation with a non-believer because we are just putting down the Prophets
just to make the non-believer upset. The Prophets of Allah belong to this
Ummah, not to anybody else. Musa belongs to the Ummah of Islam. That’s why when
The Prophet* went to Medina and saw the Jews fasting, he asked why they were
fasting, and they said, “This is the day in which Allah has saved Musa from
Firawn.” The Prophet* said, “Musa belongs to us more than he does to them, so
we should fast this day.”
We should not go to the Jew and say, “Muhammad is better
than your Prophet!” We should not go the Christian and say, “Muhammad is better
than your Prophet!” We are putting the Messengers of Allah down; we need to
show the respect we have for all Messengers, even though we believe Muhammad*
is the one Allah chose out of all of his creation.
The Clothing Of Mankind On The Day Of Resurrection / Who
Will be Dressed First?
We know that people are going to start out naked, but then
Allah will dress them. The Prophet* says that the first one to be dressed on
the day of judgement is Ibrahim [Abraham], the friend of Allah. The Prophet*
said that he will be dressed in a dress from Jannah. Then The Prophet* says,
“And then I will be dressed next with a dress from Jannah that no one would
have similar to.” The Prophet* will be given the best dress, but the first to
be dressed will be Ibrahim. And this is a blessing and uniqueness that Allah
has given to Ibrahim.
The righteous will be clothed in noble garments, and the
evildoers will be clothed in trousers of tar and a shield of scabs, and other
awful garments. The first one among the slaves of Allah to be clothed will be
the Prophet Ibrahim (Abraham), the Close Friend of the Most Merciful (Khaleel
ar-Rahman). In Bukhari it is narrated that the Prophet* said: "The first
of creation to be clothed on the Day of Resurrection will be Ibrahim
al-Khaleel. " 'The first one to be
clothed on the Day of Resurrection will be Ibrahim, who will be clothed in a
garment from Paradise. A chair will be brought and placed to the right of the
Throne, then I will be brought and clothed in a garment from Paradise, the like
of which has never been seen."
Adhan in the Wilderness
The Prophet* said to a Bedouin, by the name of Abdur Rahman
ibn Sa’Sa’, “I see that you love sheep and goats and the Bedouin life. If you
are in the wilderness and it is time for salah, then raise your voice in adhan
because whatever hears you – whether jinns or humans or anything – will witness
for you on the day of judgment.” The mountains, rocks, animals, human beings
and jinns will witness for you on the day of judgment. You are in harmony with
creation; everything is Muslim except for the corrupt jinn and the corrupt
Muslim.
Jannah Tips #1 - Garauntee Paradise: How to Erase 2500 Sins in 5 minutes per day
Abd-Allah ibn ‘Amr (may Allah be pleased with him) who said: “The Messenger of Allah* said: ‘There are two qualities, no Muslim man acquires them but he will enter Paradise, and they are simple and easy:
- He should glorify Allah (say Subhaan Allah) ten times immediately after each prayer, and
- praise Him (say Al-hamdu Lillaah) ten times and
- magnify Him (say Allaahu Akbar) ten times.’
I saw the Messenger of Allah* counting this on his fingers. He said: ‘That makes one hundred and fifty on the tongue and one thousand five hundred (hasanaat) in the scales.
- Glorifying Allah 100 times when one goes to bed
When you go to bed, glorify Him and praise Him and magnify Him One hundred times: that will be one hundred on the tongue and a thousand in the scales.
Who among you does 2,500 bad deeds in one day?’ They said:‘How could we not count (our sins)?’
He said: ‘The Shaytaan comes to any one of you whilst he is praying and says, Remember this, remember that, until he finishes his prayer and does not do (this dhikr), or he comes to him when he is lying down and makes him sleepy, until he falls asleep (without doing this dhikr).’” (Tirmidhi).
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