النص المفهرس

The Children of Qatarab His it is,
Apart from marrying Hadhrat Sarah , and Hadhrat Haajirah we ala, Hadhrat
Ibraheem v also married another woman named Qatoorah ti alis). He had six sons
from her, whose names are recorded in the Torah. It was the progeny of these
children who later became known as the people of Madyan (As'haab Madyan)
and are referred to by this name in the Qur'aan. The progeny of Hadhrat
Ibraheem v's grandson Wadaan are referred to as the people of Aykah, who are
also mentioned in the Qur'aan. This is according to the eminent Mufassir
Hadhrat Qataadah &l 44 ).
Understanding the First Du'aa of Hadhrat Ibraheem V
Surah Shu'araa speaks about the preaching and guidance that was given by many
of the Ambiyaa Jul . The words of Hadhrat Ibraheem v are also mentioned in
this Surah. Amongst the advices he gave the people concerning belief in Allaah
and detesting kufr and Shirk, he also made the following du'aa:
وَلَا تُخْزِنِىْ يَوْمَ يُبْعَثُّوْنَ (٨٧)
TRANSLATION: "Do not disgrace me on the Day (of Qiyaamah) when people will be
resurrected"
Concerning this verse, Imaam Bukhaari il a., has narrated that on the Day of
Qiyaamah, Hadhrat Ibraheem u will see his father in a terrible condition. He will
submit, "O Allaah! But you had accepted my du'aa in this world when I prayed,
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'Do not disgrace me on the Day when people will be resurrected' (why then should I
suffer the disgrace of seeing my father like this?)." Allaah will reply, "O
Ibraheem! I have forbidden Jannah for the Kuffaar."83
Hadhrat Abu Hurayrah t reports from Rasulullaah p that when Hadhrat Ibraheem
v will meet his father Aazar on the Day of Qiyaamah, his father's face will be
dark and dreary. Hadhrat Ibraheem u will tell his father, "Did I not tell you not to
disobey me?" His father will reply, "If you command me to follow you now, I will
do so." Hadhrat Ibraheem u will then supplicate to Allaah saying, "O Allaah! You
promised me that you will not humiliate me on the Day of Qiyaamah. What
humiliation can be greater than the fact that my father is distanced (from Your
mercy)?" Allaah will tell him, "I have forbidden Jannah for the Kuffaar. O
Ibraheem! Look down." When he will look down, he will see a filthy, hairy
scorpion (which was once his father). The scorpion will then be flung into
Jahannam.84
Haafidh Ibn Hajar aldo, writes that Allaah will transform Aazar into this despised
scorpion so that it will not be difficult for Hadhrat Ibraheem v to see it enter
Jahannam. It would be harder for him to see his father enter Jahannam in the
form that he recognised.
Several Muhadditheen including the famous Muhaddith Isma'eeli ail das, have
refused to accept this narration despite the fact that the chain of narrators is
sound. They refuse to acknowledge it because it conflicts with the words of the
Qur'aan. The Qur'aan makes it clear that when Hadhrat Ibraheem u was
informed by Allaah that Aazar was an enemy of Allaah and would never accept
Bukhaari (Vol.2 Pg.139).
84
Bukhaari (Vol.4 Pg.169).
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Imaan, he immediately ceased praying for him. Even the eminent Muhaddith Ibn
Katheer al tas, has criticised the fact that this Hadith is Munfarid. Muhaddith
Kirmaani ail taa, has laboured to explain the interpretation of this Hadith and his
work is worth reading.85
However, if we study the words of the du'aa in its proper context, then we will
be left with no doubts about the words of the Hadith either. The du'aa that
Hadhrat Ibraheem u made on that occasion was:
رَبِّ بَبْ لِىْ حُكْمًا وَّ الْحِقْنِىْ بِالصُّلِحِيْنَ (٨٣) وَاجْعَلَ لَّيْ لِسَانَ صِدْقٍ فِى الْأُخِرِيْنَ (٨٣) وَاجْعَلْنِىْ مِنْ وَّ
رَثَّةِ جَنَّةِ النَّعِيْمِ (٨٥) وَاغْفِرْ لِأَبِىَ إِنَّهَّ كَانَ مِنَ الضَّالَّيْنَ (٨٢) وَلَا تُخْزِنِىْ يَوْمَ يُبْعَثُّوْنَ (٨٧)
TRANSLATION: "O my Rabb! Grant me wisdom and join me with the righteous (enter me in
their ranks). Maintain a favourable word for me among those who are to come (let all people
to come after me speak only good of me). And make me from the inheritors of the bounteous
Jannah. Forgive my father, for he is among those who have gone astray. Do not disgrace
me on the Day (of Qiyaamah) when people will be resurrected"
It is evident from the words of this du'aa that Hadhrat Ibraheem v was praying
for the forgiveness of his father in this world. Allaah says about Hadhrat
Ibraheem v in verse 114 of Surah Taubah, "Ibraheem v sought forgiveness for his
father only because of a promise that he (Ibraheem v) had made to him (when he said to his
father that he would seek forgiveness for him, hoping that this would encourage his father to accept
Imaan). (However,) When it became clear to him (Ibraheem v) that his father was Allaah's
enemy (when his father died without Imaan), he absolved himself from him (from his obligation
to seek forgiveness for his father). Indeed Ibraheem v was extremely soft-hearted and
tolerant".
85 Fat'hul Baari (Vol.8), Chapter of the Ambiyaa all seule
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This makes it clear that the du'aa for forgiveness that Hadhrat Ibraheem u made
for his father was made when he was not yet aware of the fact that his father
was destined never to bring Imaan. When he found out about this, he
immediately stopped his du'aa and declared that he would have nothing to do
with his father.
The narration of Bukhaari does not state that Hadhrat Ibraheem v will make
du'aa for his father's forgiveness. All the narration says is that he will say, "O
Allaah! You promised me that you will not humiliate me on the Day of Qiyaamah.
What humiliation can be greater than the fact that my father is distanced (from
Your mercy)?"
No mention is made of seeking forgiveness for his father. How could this be
when Hadhrat Ibraheem v was already prevented from it in this world and he
desisted immediately and also declared his exoneration from his father? The
point in question that Hadhrat Ibraheem u will rise on the Day of Qiyaamah will
be the fact that he will need to suffer the disgrace of seeing his father in a
terrible condition whereas Allaah had promised to save him from any disgrace.
Allaah will then transform his father into a heinous scorpion so that none may
ever recognise him as Aazar. He will then be cast into Jahannam and remain
there without retaining any identity of once being the father of Hadhrat
Ibraheem v. In this way, Hadhrat Ibraheem u will be saved from facing the
humiliation of having a father deserving of Jahannam. Hadhrat Ibraheem u will
also not have to see the father he knew suffering punishment.
After understanding this du'aa injunction this manner, there will be no need to
direct any criticism towards the Hadith of Bukhaari. And Allaah knows best.
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Understanding the Second Du'aa of Hadhrat Ibraheem V
Amongst the du'aas that Hadhrat Ibraheem u made was:
وَاجْعَلٌ لَّيْ لِسَانَ صِدْقٍ فِى الْأُخِرِيْنَ (٨٣)
TRANSLATION: Maintain a favourable word (legacy) for me among those who are to come
(let all people to come after me speak only good of me).86
The essence of this du'aa is for Allaah to endow him with the capabilities and
opportunity to carry out such accomplishments that will cause people to always
remember him in good faith because of these feats. In this way, he can always be
remembered as one of the greatest benefactors of mankind and not as any
tyrant or unworthy person.
This was never a du'aa for fame, but a du'aa to become someone who had
served and benefitted mankind. This benefit was to be the benefit of Deen when
he was a source of guidance for so many. The du'aa is similar to the du'aa
Rasulullaah p made when he said, "O Allaah! Make me humble in my own eyes
and respectable in the eyes of the people."
The following are two of the greatest benefits of leaving behind a good legacy:
86 Surah Shu'araa, verse 84.
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1. Generations of the future will have an excellent example to follow, which
will promote good amongst them
2. The rewards of whatever good people do (because of the good example that
has been set) will accrue to the account of the person leaving behind the
legacy of good
In addition to this, there will be generations of people to testify on the Day of
Qiyaamah that the person had been a source of guidance and inspiration for
them. It was for these reasons and with this objective that Hadhrat Ibraheem v
made the du'aa, which was accepted. As a result, it has always been the creed of
Hadhrat Ibraheem u that was the basis for future religions and he has become
known as the patriarch of all the Ambiya pul ale .
Understanding the Third Du'aa of Hadhrat Ibraheem V
The following du'aa of Hadhrat Ibraheem v is quoted in verse 5 of Surah
Mumtahina:
رَبَّنَا لَا تَجْعَلْنَا فِتْنَّ لَّلَّذِيْنَ كَفَرُوْا وَاغْفِرْلَنَا رَبَّنَا نَّ إِنَّكَ أَنْتَ الْعَزِيْزُ الْحَكِيْمُ (٥)
O our Rabb! Do not make us a test (victims) for the (oppression of the) Kaafiroon and forgive
(us), O our Rabb. Indeed You are the Mighty, the Wise."
The word Fitnah (translated as test/victims) is derived from the root word Fitan,
which refers to smelting something like gold to separate the pure metal from the
unwanted ore. Thus, the gold is made manifest from the rest. Trials and tests
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are referred to as Fitnah because it is by such tests that the true colours of a
person are exposed and their true selves are exposed. The Qur'aan has named
wealth, children and status as tests (Fitnah) for mankind.
There are several ways by which the Mu'mineen be put to test by the Kuffaar.
May Allaah save us from any of these. Here are few examples:
1. The Kuffaar may seize control over a Muslim country and say that they
managed to get to their position because they believe in the true religion
and the Muslims have been defeated because they are upon falsehood.
2. The Muslims may suffer so much oppression and torture from the Kuffaar
that they eventually sell their Imaan and submit to the dictates of the
Kuffaar. This test is worse than the first
3. In an environment of evil and falsehood, people who stand for the truth are
subjected to abuse and injustice. At times like this people need to make this
du'aa of Hadhrat Ibraheem v
Hadhrat Ibraheem v passed through all these types of tests during the many
years that he spent spreading the word of Allaah. He therefore made this
extremely comprehensive du'aa, which if accepted form us, we will Inshaa Allaah
never have to face trials and harm from the Kuffaar.
Three Untruths
1. When the nation of Hadhrat Ibraheem u insisted that he join them to their
festival, he said, "I feel ill"87
2. After he had broken the idols and questioned about whom the perpetrator
was, he replied, "But (it seems as if) this large one has done it"88
87 Surah Saaffaat, verse 89.
88 Surah Ambiyaa, verse 63.
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3. The narrations of Bukhaari and Muslim state that when Hadhrat Ibraheem v
and Hadhrat Sarah i la were confronted by the soldiers of the Egyptian
king, he told them that she was his sister
All these statements appear to be lies and it is with reference to these that
Rasulullaah p said, "Ibraheem u never spoke a lie, except on three occasions ... "89
Bukhaari also narrates that when mankind will plead with Ambiyaa Jul de like
Hadhrat Aadam v, Hadhrat Nooh v and other Ambiyaa poll posle to intercede in front
of Allaah on the Day of Qiyaamah, they will eventually reach Hadhrat Ibraheem
v. However, he will also decline to carry out the request, saying that he feared
doing so because of the three errors he made in this world.90
Rasulullaah p stated that every one of the statements that Hadhrat Ibraheem v
made was made for the defence of the Deen of Allaah (even though they
appeared to be lies).91 Therefore, when it is said that Hadhrat Ibraheem v lied, it
does not refer to the lies that are commonly regarded as a sin. It is rather the
contrary, because none of these statements were made for personal gain or
any worldly motives. Each one of them was made so that the Deen of Allaah can
be saved from harm. It can therefore not be said that Hadhrat Ibraheem v lied. It
is for this reason that the Qur'aan describes him with words that denote
truthfulness, such as Siddeeq, Mujtabaa, Mahdi, Nabi, Rasool and Haneef.
Many Mufassireen have termed these statements as Towriya, which is really an
ambiguous statement. This is a statement about which the listener assumes the
more obvious meaning, while the speaker intends a deeper meaning. An
89
Bukhaari (Vol.6 Pg.301).
90 Bukhaari (Vol.3 Pg.149).
91 Ibn Katheer.
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example of this is when an old lady asked Rasulullaah p whether she would go to
Jannah. Rasulullaah p told her that old women will not go to Jannah. She
immediately started to weep because she interpreted the words at face value.
However, Rasulullaah p explained to her that every woman entering Jannah will
be restored to the prime of her youth before entering. They will not enter
Jannah as old women.
There are many more examples of Towriya in the Qur'aan and Ahadeeth. Such
statements are commonly used to add flavour and intrigue to common speech.
The three statement of Hadhrat Ibraheem u can therefore be interpreted in the
following manner:
1. When Hadhrat Ibraheem v said, "I feel ill", he meant that he was not feeling
too well, was tired or that he was sick of their Shirk and Kufr and needed to
do something about it. As stated earlier, he looked first at the stars just as
people commonly do when they are thinking, but the people (because they
worshipped the stars) assumed that he saw in the stars that he would not be
well
2. After he had broken the idols and he was questioned about whom the
perpetrator was, he replied, "But (it seems as if) this large one has done it". "This
large one" could also be referring to himself, but the people assumed that he
was referring to the idol because the axe was hanging over its shoulders
3. When Hadhrat Ibraheem u said that Hadhrat Sarah wie dlouho, was his sister, he
was to lying at all because she was his sister in Deen and this relationship
does not terminate with marriage. Furthermore, Allaama Ibn Katheer il dang
and other historians have established that Hadhrat Sarah ( al , was in fact
the daughter of Hadhrat Ibraheem v's uncle Haaraan. Since cousins are also
referred to as sisters, she was certainly his sister as well
Making Du'aa for the Forgiveness of a Musik
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The Qur'aan mentions that when Hadhrat Ibraheem u left his father, he said,
"Peace be on you. I shall shortly seek forgiveness from my Rabb on your behalf. He has
always been compassionate towards me".92 Because of this promise he made, he
continued to pray for his father. Verse 41 of Surah Ibraheem states that he also
made du'aa for his mother, saying, "O our Rabb! Forgive me and my parents".
However, Hadhrat Ibraheem u later realised by himself or was informed through
revelation that his father was an enemy of the truth and, despite the fact that he
was the father of a Nabi, he was not entitled to forgiveness. Allaah says in verse
114 of Surah Taubah, "Ibraheem v sought forgiveness for his father only because of a
promise that he (Ibraheem v) had made to him (when he said to his father that he would seek
forgiveness for him, hoping that this would encourage his father to accept Imaan). (However,) When
it became clear to him (Ibraheem v) that his father was Allaah's enemy (when his father died
without Imaan), he absolved himself from him (from his obligation to seek forgiveness for his
father".
It needs to be born in mind that the prohibition from sympathising with those
who rebel against the Deen is restricted to issues which will affect Deen.
However, humanitarian sympathy, common courtesy, maintaining family ties
and all other social and worldly relationships may still be maintained with them.
In fact, it is better to continue with such relationships because it may sometime
lead to them being attracted to the Deen. A Mu'min needs to fulfil the rights he
owes to his Kaafir relatives and if any Kaafir is afflicted with a calamity, the
Mu'mineen ought to lend a hand to him. Their ailing ones need to be tended to
and their orphans given the care they need. Muslims and non-Muslims need to
be treated equally in all humanitarian situations.
92 Surah Maryam, verse 47.
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The du'aa that is prohibited for Muslims to make for the Kuffaar is for them to be
granted salvation in the Aakhirah after they have died as non-Muslims. Making
such a du'aa is a serious crime and intolerable because Allaah has decreed that
all Kuffaar and Mushrikeen will be doomed to an eternity in Jahannam.
Allaah says, "Verily Allaah does not forgive that Shirk (and kufr) be committed, but may
forgive all (sins) besides this for whom He wills."93
Verse 72 of Surah Maa'idah reiterates this when it says, "Allaah has definitely
forbidden Jannah for the one who attributes a partner to Allaah (commits Shirk) and his
abode shall be the Fire (of Jahannam)".
An Objection
Verses 76-78 of Surah An'aam recount the incident, "When the night covered him,
he saw a star. He said (to those who worshipped the stars), "Can this be my Rabb?" But when
it set (disappeared) he said, "I do not like things that set (because a Rabb cannot be absent
when one needs him)." When he saw the moon shining, he said, "Can this be my Rabb?" But
when it set, he said (to the people), "If my Rabb does not guide me I shall surely become of
those who have gone astray." (By saying this, he indicated to the people that they were astray
and in need of guidance) When he saw the sun shining he said, "Can this (then) be my Rabb?
This is the greater (than the stars and the moon)!" But when it set he said, "O my people,
indeed I am innocent of the things that you ascribe (as partners to Allaah)".
People ask that it appears from this incident that this was the first time that
Hadhrat Ibraheem u had ever noticed that the stars, sun and moon rise and then
disappear afterwards.
93 Surah Nisaa, verse 48 and verse 116.
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This is obviously not so. It is known that Newton was sitting beneath an apple
tree when an apple fell down. It was then that he pondered about why things do
not remain up, but falls to the ground. The theory of gravity was then developed
from this. Was this the first time that he had seen something fall? Of course he
did. However, it was on a particular occasion that he thought about exactly what
was happening. It happens often that people see something over and over again,
but it is not until a while later that a question pops up and they stop to ponder
deeply about it.
Very much the same thing happened with Hadhrat Ibraheem v. A time came
when he started to seriously ponder over the beliefs of the people and realised
the iniquities of their beliefs.
As stated earlier, the incident could well have been his demonstration to the
people to prove that the celestial bodies could not be regarded as gods.
Recognizing the Rall of the Universe from the Signs in the Universe
Verse 75 of Surah An'aam states, "In this manner We showed Ibraheem v the
kingdoms of the heavens and the earth so that (by witnessing Allaah's power,) he could
become of those convinced (about the Oneness and greatness of Allaah and pass it on to
others)".
This verse tells us that just as Allaah shows the signs of His Onesness and power
to others, Allaah also showed tremendous signs to Hadhrat Ibraheem v.
However, whereas others would be blind to these signs, Hadhrat Ibraheem v
was not. When he saw the stars, moon and sun, he realised that only Allaah is
worthy of worship, as described above.
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Following Blindly
Verses 90-102 of Surah Shu'araa state:
وَ أُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِيْنَ (٩٠) وَ بُرِّزَتِ الْجَحِيْمُ لِلْغُوِيْنَ (٩١) وَ قِيلَ لَهُمْ أَيْنَمَا كُنْتُمْ تَعْبُدُوْنَ (٩٢) مِنْ دُوْنِ
اللّهِ * بَلْ يَنْصُرُونَكُمْ أَوْ يَنْتَصِرُونَ (٩٣) فَكُبْكِبُوْا فِيْهَا بُمْ وَالْغَاوَّنَ (٩٢) وَ جُنُودُ اِبْلِيْسَ أَجْمَعُوْنَ (+٩٥)
قَالُوْا وَبُمْ فِيْهَا يَخْتَصِمُوْنَ (٩٢) تَاللّهِ إِنْ كُنَّا لَفِىْ ضَلْلٍ مُّبِينٍ (٩٧) إِذْ نُسَوِّيْكُمْ بِرَبِّ الْعَلَمِيْنَ (٩٨) وَمَا
أَضَلَّنَا إِلَّا الْمُجْرِمُوْنَ (٩٩) فَمَا لَنَا مِنْ شَافِعِيْنَ (١٠٠) وَلَا صَدِيْقٍ حَمِيْمٍ (١٠١) فَلَوْ أَنَّ لَنَا كَرَّةً فَنَكُوْنَ
مِنَ الْمُؤْمِنِيْنَ (١٠٢)
TRANSLATION: (On the Day of Qiyaamah) Jannah will be brought close to the pious (for them
to enjoy its sight) while Jahannam will be revealed to the deviant ones (to add to their misery).
They (the Mushrikeen) will be told, "Where are those (gods/leaders) whom you worshipped
besides Allaah (in the world) ? Can they assist you or protect you (in any way)?" They (the
idols/leaders) will all be thrown headlong into it (Jahannam), together with those gone
astray (the Mushrikeen) and the entire army of Iblees (who misled them). While quarrelling
there (in Jahannam), they (the Mushrikeen) will say (to their idols/leaders), "By Allaah! We were
certainly in manifest error when we considered you to be equal to the Rabb of the
universe (and worshipped/obeyed you). Only the criminals (the Shayaateen and our Mushrik
forefathers) led us astray. Now there is no intercessor for us and no bosom friend either (to
save us from punishment). If only we were given the chance to return (to the world even once).
Then we would be among the Mu'mineen."
The leaders of the people who led them astray and prevented them from
accepting the truth will be arguing with their followers in the fire of Jahannam.
The followers will blame their leaders for their predicament and curse them for
misleading them. However, the followers will also be to blame for following
blindly and not thinking rationally when following.
Allaah discusses this in verse 38 of Surah A'raaf, where He says:
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قَالَ ادْخُلُوْا فِىَ أُمَمٍ قَدْ خَلَتْ مِنْ قَبْلِكُمْ مِّنَ الْجِنِّ وَ الإِنْسِ فِى النَّارِ - كُلَّمَا دَخَلَتْ أُمَّةٌ لَّعَنَتْ أُخْتَهَا " حَتَّى إِذَا
ادَّارَكُوْا فِيْهَا جَمِيْعًا" قَالَتْ أُخْرُبِهُمْ لِأُوْلُهُمْ رَبَّنَا بَؤُلَاءٍ أَضَلُّوْنَا فَأَتِهِمْ عَذَابًا ضِعْفًا مِّنَ النَّارِ * قَالَ لِكُلِّ ضِعْفٌ
وَلَكِنْ لَّا تَعْلَمُوْنَ (٣٨)
TRANSLATION: He (Allaah) will say (to them on the Day of Qiyaamah), "Enter into the Fire
among the nations of Jinn and man who passed before you." Each time a nation will enter
(Jahannam), they will curse their sister nation (the nation before them whose evil ways they
followed, leading them to ruin). (his will continue) Until, when they are all gathered in
Jahannam, the latter (those who followed the previous nation) will say regarding the former
(the nation who were followed), "O our Rabb! These are the people who led us astray, so
double their punishment of the Fire." He (Allaah) shall reply, "For each (of you) there shall
be double punishment, but you do not know it."
Verse 29 of Surah HaaMeem Sajdah states:
وَ قَالَ الَّذِيْنَ كَفَرُوْا رَبَّنَا آَرِنَا الَّذَيْنِ أَضَلْنَا مِنَ الْجِنِّ وَ الْإِنْسِ نَجْعَلْهُمَا تَحْتَ أَقْدَامِنَا لِيَكُوْنَا مِنَ الْأَسْفَلِيْنَ (٢٩)
TRANSLATION: (When suffering punishment in Jahannam,) Those who commit kufr will say, "O
our Rabb! Show us the two groups from the Jinn and humankind who misled us (to commit
kufr in the world). We want to trample them beneath our feet so that they become of those
who are most humiliated (among the lowest)."
Concerning the same issue, Allaah says in verses 67/8 of Surah Ahzaab:
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وَ قَالُوْا رَبَّنَا إِنَّا أَطَعْنَا سَادَتَنَا وَكُبَرَآءَنَا فَأَضَلُّوْنَا السَّبِيْلَا (٢٧) رَبَّنَا أَتِهِمْ ضِعْفَيْنِ مِنَ الْعَذَابِ وَ الْعَنْهُمْ لَعْنًا
کبیرًا (٪۶٨)
TRANSLATION: They will say, "O our Rabb! We followed our leaders and our elders, but
they misled us from the path (of Islaam). (Regretting their association with their leaders and
elders whom they loved in the world, the Kuffaar will begin to hate them saying,) O our Rabb!
(Because they were astray and misled us as well) Give them double punishment and curse them
ever so greatly."
Surah Ibraheem states in verse 21:
وَبَرَزُوْا لِلّهِ جَمِيْعًا فَقَالَ الضُّعَفُؤَا لِلَّذِيْنَ اسْتَكْبَرُوا إِنَّا كُنَّا لَكُمْ تَبَعَا فَبَلْ آَنْتُمْ مُّغْنُوْنَ عَنَّا مِنْ عَذَابِ اللهِ مِنْ شَىْءٍ
٥﴿ قَالُوا لَوْ بَدَنَا اللهُ لَهَدَيْتُكُمْ ٥* سَوَاءٌ عَلَيْنَا أَجَزِعْنَا أَمْ صَبَرْنَا مَا لَنَا مِنْ مَّحِيْصِ (٢١)
TRANSLATION: They (all of creation) will enter the presence of Allaah (on the Day of
Qiyaamah). Then the weak (poor and uninfluential) ones will say to the proud ones (the
influential ones who misled them in the world), "Indeed we were your followers (who followed
you in the disobedience of Allaah), so (because of our loyalty to you) are you able to avert
(remove) some of Allaah's punishment from us?" They (the leaders) will reply, " (How can we
help you when we cannot help ourselves, However,) If Allaah guides us (to a way out of the
punishment), we would guide you (out) as well. It makes no difference (now) whether we
vent (express) our anxiety (pain) or we exercise patience (whatever we do will not help us). We
have no escape."
Verses 31-33 of Surah Saba states:
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وَلَوْ تَرَى إِذِ الظَّلِّمُوْنَ مَوْقُوْفُوْنَ عِنْدَ رَبِِّمْ ٢٥ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضِ الْقَوْلَ نَّ يَقُوْلُ الَّذِيْنَ اسْتُضْعِفُوْا
لِلَّذِيْنَ اسْتَكْبَرُوْا لَوْلَا انْتُمْ لَكُنَّا مُؤْمِنِيْنَ (٣١) قَالَ الَّذِيْنَ اسْتَكْبَرُوْا لِلَّذِيْنَ اسْتَّضْعِفُوْا أَنَحْنُ صَدَدْنُكُمْ عَنِ الْهُدُى
بَعْدَ إِذْ جَاءَكُمْ بَلْ كُنْتُمْ مُجْرِمِيْنَ (٣٢) وَ قَالَ الَّذِيْنَ اسْتُضْعِفُوْا لِلَّذِيْنَ اسْتَكْبَرُوْا بَلْ مَكْرُ الَّيِلِ وَ النَّهَارِ إِذْ
تَأْمُرُوْنَنَا أَنْ تَّكْفُرَ بِاللهِ وَ نَجْعَلَ لَمَّ انِدَادًا * وَ آَسَرُّوا النَّدَامَةَ لَمَّا رَأَوُا الْعَذَابَ * وَ جَعَلْنَا الْأَغْلُلَ فِى أَعْنَاقِ
الَّذِيْنَ كَفَرُوا ٥﴿ بَلْ يُجْزَوْنَ إِلَّا مَا كَانُوا يَعْمَلُوْنَ (٣٣)
TRANSLATION: If only you could see the time when the oppressors (these Kuffaar) will be
standing before their Rabb. Each one will be passing the blame to the other. Those of a
lower status (the misguided followers in the world) will say to those of a higher status (their
leaders who misguided them), "If it were not for you (influencing us to commit kufr), we would
have been Mu'mineen." Those of higher status (the leaders in the world) will reply to those
of lower status (the followers in the world) saying, "Did we (forcefully) prevent you from the
guidance (Islaam) when it came to you? No (we did not force you to reject Islaam) ! You were
all criminals (sinners) yourselves (you were yourselves guilty of the kufr and sin and cannot pin
the blame on us)." Those of a lower status will say to those of a higher status, "Day and
night did your schemes (deception) prevent us (from Islaam) when you (tirelessly) instructed
us to disbelieve in Allaah and to ascribe partners to Him." (However,) They (both groups) will
suppress their remorse (for not accepting Imaan) when they see the punishment (knowing
that remorse will now be useless to them and fearing that others will taunt them). We will then
place yokes on the necks of the Kuffaar (and drag them to Jahannam). They will be punished
only for what they did (and not for anything they did not do).
Verses 166/7 of Surah Baqarah states:
إِذْ تَبَرَّا الَّذِيْنَ اتُّبِعُوْا مِنَ الَّذِيْنَ اتَّبَعُوْا وَرَأَوُا الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الْأَسْبَابُ (١٢) وَقَالَ الَّذِيْنَ اتَّبَعُوْا لَوْ أَنَّ
لَذَا كَرَّةً فَنَتَبَرَّا مِنْهُمْ كَمَا تَبَرَّءُوْا مِنَّا ﴿ كَذْلِكَ يُرِيْهِمُ اللهُ اَعْمَالَهُمْ حَسَرَتٍ عَلَيْهِمْ ٥* وَمَا بُمْ بِخُرِجِيْنَ مِنَ النَّارِ
(١۶٧)
TRANSLATION: (They would also not attribute equals to Allaah if they could see the time on the Day
of Qiyaamah) When those who were followed (the misguided leaders) disassociate themselves
from their followers (denying that they misled them); (when) they see the punishment and
(when they see that) all ties between them are cut (and that they will be enemies of each other).
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The followers will (then) say, "If only we could return (to the world by some means or other),
then we too will disassociate ourselves from them as they now do to us." In a like manner
(just as Allaah will show them their punishment and their disassociation from each other on the Day of
Qiyaamah), Allaah will show them their (evil) actions which will be a cause of regret to
them. They will never be able to escape from the Fire (of Jahannam after having entered it
because of the shirk they committed).
All these verses depict the plight of people on the Day of Qiyaamah when
followers will regret following their leaders blindly. In these verses are lessons
for the Mu'mineen to guard against following the wrong people.
A Sign of Knowledge and Conviction
When a person has thorough knowledge and firm belief in something, he will not
be shifted from it regardless of the calamities or trials he faces. This is a sign that
the knowledge and conviction has penetrated deep into his heart. Such a person
will not fear being cast into a blazing inferno and will never feel alone even
amongst a large crowd of opposition. This was the conviction that Hadhrat
Ibraheem v displayed when Nimrood and the people threatened to cast him into
the fire. It did not shake his conviction in Allaah in the least. It was this conviction
that can turn a fire into a garden of bliss.
Good Behaviour
If the parents of a Muslim are Mushrikeen or Kuffaar and they refuse to accept
Islaam, the child should treat them with love and respect even if s/he lives
separately. The example of Hadhrat Ibraheem v is evident. Depite his father
harshness and threats, he did not reply with harsh words, and greeted his father
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with words of peace when he departed. This can also be seen in the interaction
between Rasulullaah p and his Mushrik uncle Abu Taalib.
An Excellent Example
A person is considered to be a generous and large-hearted person when he is
happy to entertain guests. This sterling quality was found in Hadhrat Ibraheem v
to such an extent that it was part of his very nature.
Historical reports state that Hadhrat Ibraheem v would never eat a meal
without a guest sharing the meal with him. One day, his tablecloth was spread
out for a meal and he was anxiously standing waiting for a guest to come by. An
old man happened to pass by just then whose back was bent like a bow and who
was walking with the aid of a walking stick. Hadhrat Ibraheem u brought the man
to his table, seated him down and entertained him well. After the man had eaten
to his fill, Hadhrat Ibraheem v said, "All praise belongs to the One Allaah Who
has granted us all these wonderful bounties!" When he heard this, the old man
became angry and interjected, "I have no idea who your One Allaah is. I dedicate
all praise to the god in my house."
This statement was very hard for Hadhrat Ibraheem v to bear and he ensured
that the old man left his house as soon as possible. However, Hadhrat Ibraheem
u soon regretted what he had done. He thought to himself that Allaah had
continued feeding this man all of his long life despite the fact that the man
rejected Allaah. How then could he chase the man out of his house when the
man disagreed with him just once? He then went out to search for the old man.
When he found him, he apologised to him and brought him back home to eat
with him. It has been said that the old man was an angel sent to test Hadhrat
Ibraheem v.
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This incident clearly demonstrates the noble character of Hadhrat Ibraheem v.
The Childhood of Great People
When Allaah selects people to be His Ambiyaa pul , he illuminates their heart
with so much light that they see nothing in front of them besides the truth. This
capacity to differentiate between the truth and falsehood is imbibed within
them from their childhood days and they are always seen to be distinguished
from their peers. It then becomes their second nature to be able to endure
hardships and be content with the decree of Allaah. Bearing testimony to this is
the fact that Hadhrat Ismaa'eel v prepared himself to be slaughtered by his
father when he was only a little lad.
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Sayyiduna Ismad'eel V
Sayyiduna Ismad'eel V and the Construction of the Kabah
Birth
The Qur'aan does not provide many details about the birth of Hadhrat Ismaa'eel
v. Whatever we know about it has been sourced from the Torah and historical
reports.
Surah Saaffaat states that aftet Hadhrat Ibraheem v was rescued from
the fire and he started on his emigration, he made du'aa to Allaah,
saying, "O my Rabb! Grant me a son from among the pious".94 The son that Allaah
then granted him was Hadhrat Ismaa'eel v.
The Torah and other books tell us that at the age of 80, Hadhrat
Ibraheem v had no children from either of his wives Hadhrat
Sarah رضي الله عنها and Hadhrat Haajirah رضي الله عنها .Hadhrat Sarah رضي الله عنها yearned
for a child to be their heirs and asked Hadhrat Ibraheem v to make
du'aa to Allaah for a child. Allaah accepted his du'aa and informed
Hadhrat Ibraheem v that he would soon get a son, whose name would
be Ismaa'eel. However, when Hadhrat Haajirah deal, conceived,
Hadhrat Sarah Wie dil go, became envious. Unable to bear this, Hadhrat
Haajirah 4i al pub, left home one day in depression, but was given solace by
an angel whom Allaah had sent for the same purpose. She returned
home happy and it was not long thereafter that she gave birth to
Hadhrat Ismaa'eel v.
The name Ismaa'eel consists of the word 'Isma', meaning
'heard' in Arabic and the word 'Eel' meant Allaah in Hebrew. The
word therefore means `Allaah heard' because Allaah had heard and
responded to the du'aa of Hadhrat Ibraheem v. The name is
94 Verse 100.
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