Hud clarified to them that the gods they worshipped would be the reason for their destruction, that it is Allah alone Who saves people, and that no other power on earth can benefit or harm anyone. The conflict between Hud and his people continued. The years passed, and they became prouder and more obstinate, and more tyrannical and more defiant of their prophet's message. Furthermore, they started to accuse Hud of being a crazy lunatic. One day they told him, "We now understand the secret of your madness you insulted our gods and they harmed you; that is why you have become insane."
Allah said in the the Quran surah Hud [11]:53-57, "They said, "O Hud, you have not brought us clear evidence, and we are not ones to leave our gods on your say-so. Nor are we believers in you. We only say that some of our gods have possessed you with evil." He said, "Indeed, I call Allah to witness, and witness [yourselves] that I am free from whatever you associate with Allah. Other than Him. So plot against me all together; then do not give me respite. Indeed, I have relied upon Allah, my Lord and your Lord. There is no creature but that He holds its forelock. Indeed, my Lord is on a path [that is] straight." But if they turn away, [say], "I have already conveyed that with which I was sent to you. My Lord will give succession to a people other than you, and you will not harm Him at all. Indeed my Lord is, over all things, Guardian."
Thus Hud renounced them and their gods and affirmed his dependence on Allah Who had created him. Hud realized that punishment would be incurred on the disbeliveers among his people. It is one of the laws of life. Allah punishes the disbelivers, no matter how rich, tyrannical or great they are. Hud and his people waited for Allah's promise. A drought spread throughout the land, for the sky no longer sent its rain. the sun scorched the desert sands, looking like a disk of fire which settled on people's heads. Allah held back rain from them for three years, and they began to suffer because of this.
Hud's people hastened to him asking: "What is that drought Hud?" Hud answered: "Allah is angry with you. If you believe in Him, He will accept you and the rain will fall and you will become stronger than you are." They mocked him and became more obstinate, sarcastic and preserve in their unbelief. The drought increased, the trees turned yellow, and plants died. A day came when they found the sky full of clouds. Hud's people were glad as they came out of their tents crying: "A cloud, which will give us rain!" The weather changed suddenly from burning dry and hot to stinging cold with wind that shook everything; trees, plants, tents, men and women.
The wind increased day after day and night after night. Hud's people started to flee. They ran to their tents to hide but the gale became stronger, ripping their tents from their stakes. They hid under cloth covers but the gale became stronger and still and tore away the covers. It slashed clothing and skin. It penetrated the apertures of the body and destroyed it. It hardly touched anything before it was destroyed or killed, its core sucked out to decompose and rot. The storm raged for 8 days and 7 nights. That violent gale did not stop until the entire region was reduced to ruins and its wicked people destroyed, swallowed by the sands of the desert. Only Hud and his followers remained unharmed. They migrated to Hadramaut and lived there in peace, worshipping Allah, their true Lord.
The thinker said, "O young man, consequences of committing sins are lack of success, invalid views, absence of righteousness, corruption of the heart, failing to praise Allah, wasting time, avoidance of other creations, separation between the servant and his Lord, supplications not being answered, constriction of the heart, decaying of blessings in subsistence and age, prevention of attaining knowledge, humiliation, insults from enemies, a constricted breast, evil friends that will spoil one1s heart and waste time, sadness and grief, a miserable life, and disappointment. All that results from sins and neglecting to praise Allah, as plants grow by being watered but are consumed by fire. The opposite of the above are the consequences of obedience to Allah Subhanhu Wa Ta'ala.
'There is no god but Allah' is something that Allah is buying. Its price is Paradise, and the Messenger (ﷺ) is its agent, and you will be pleased to part with a small part of this worldly life to obtain it. The part you lose is a small part of something that as a whole is not worth a mosquito's wing. So, get yourself out of this limited world of diseases to the wide world of the Hereafter, which has what the eyes have never seen. Nothing is impossible there, and love is not lost. O you who sold yourself for the sake of something that will cause you suffering and pain, and which will also lose its beauty, you sold the most precious item for the cheapest price, as if you neither knew the value of the goods nor the meanness of the price. Wait until you come to the Day of mutual loss and gain and you will discover the injustice of this contract.
Be satisfied with whatever Allah grants you from this worldly life. Walking in this worldly life, is like walking in a land that is filled with beasts, and water that teams with crocodiles. That which causes delight, turns to be the source of grief. Pain is found in the midst of pleasures, and delights are derived from its sorrows. As a bird sees the wheat, so does one's insight perceive polytheism, while vain desires render its holder blind. Lusts were granted in abundance to humans, but those who believed in the unseen turned away from them, while those who follow their lusts were caused to regret.
When the successful ones are aware of the reality of this worldly life being sure of the inferiority of its degree, they overcame their vain desires for the sake of the Hereafter. They have been awakened from their heedlessness to remember what their enemies took from them during their period of idleness. Whenever they perceive the distant journey they must undertake, they remember their aim, so it appears easy for them. Whenever life becomes bitter, they remember this verse, in which Allah says, in Surah Al-Anbiya' [21]: 103, "This is your Day which you were promised."
Then the thinker said, "O young man, return to Allah and seek Him in your eye, ear, heart, and tongue and do not forget to seek Him in these four ways. Whoever obeys Him is doing so concerning these four and whoever does not, is also doing so by means of these four. The fortunate one is he who hears, sees, speaks, and attacks while seeking the pleasure of Allah and the miserable one is the one who does so seeking his own pleasure and desires.
What a wonderful thing it is to know Allah Subhanahu Wa Ta'ala! But how can one know Him and not love Him? How can one hear the caller but fail to respond? How can one know the profit that shall be gained in dealing with Him but still prefer others? How can one taste the bitterness of disobeying Him but still abstain from seeking the pleasure of obeying Him? How can one feel the severity of engaging in trivial speech, but fail to open your heart with His remembrance? How can one be tortured by being attached to others but not rush toward the bliss of turning to Him in repentance?
Perhaps it is most surprising to know that while you are in need of Him, you are still reluctant to move toward Him because you seek others. No one can indulge in unlawfulness except for two reasons, the first of which is failing to trust in Allah, despite the fact that if one obeys Him, he will surely be granted the best of lawful gains. The second reason is knowing that whoever abandons anything for the sake of Allah, surely He will grant him something better than what he has abandoned. Unfortunately, his vain desires surpass his patience and his inclination overpowers his mind. The first one has poor knowledge, and the second one has poor insight.
The one who is just toward Allah will find true happiness. This is the same one who admits that he is ignorant, that his deeds are defective and that he himself is insufficient, and that he continually fails to give Allah His rights as He deserves. If Allah punishes him for his sins, he will know that this is just, and if such a person does a good deed, he will see it as a favor and charity from Allah and if Allah accepts it from him, it is another favor from Him and if He does not1 it is because it is not suitable to be presented to Allah. If he did an evil deed, he will see it as a result of being abandoned by Allah, and that Allah had removed His protection from him and so he commits sins, and this is justice. He acknowledges his need for Allah and knows he is unjust toward himself. If Allah forgives him, it would be a generous favor from Him. The whole issue depends upon seeing Allah as the Well-Doer and seeing himself as the sinner and neglectful person. When something pleases him, he sees it as a favor from Allah and that it is He, who grants it to him, and whenever something displeases him, he knows that it is because of his sins and that Allah is being just toward him in every matter.
When the house of lovers are destroyed, they invoke Allah that the dwellers be able to return and find peace and goodness. When someone who loves Allah has stayed under the dust for several year, he would remember his obedience to Allah in this worldly life and would find the good he obtained. And Allah know best."
"And We have certainly created for Hell many of the jinn and mankind. They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray. It is they who are the heedless." - [QS7:179]
(Part 1)
Reference :
- Ibn Kathir, Stories of the Prophet, Darussalam
- The History of Al-Tabari Volume II : Prophets and Patriarchs, translated and annotated by William M. Brinner, SUNY Press
- Ibn Al-Qayyim, Al-Fawaid, Umm Al-Qura
The thinker then said, "O young man, beware of those matters divert you in a way that you are not to be excused. You are busy doing something else. If this diversion is intentional then the obligatory acts of worship have been violated, and if it was unintentional, its owner will be excused and it will be considered a form of forgetfulness. The heart can be diverted and the limbs can be misused and that is why they are gathered together. That is why Allah says in Surah At-Takathur[102]:1-8, "Competition in [worldly] increase diverts you, until you visit the graveyards. No! You are going to know. Then no! You are going to know. No! If you only knew with knowledge of certainty. You will surely see the Hellfire. Then you will surely see it with the eye of certainty. Then you will surely be asked that Day about pleasure."
On the authority of Ibn 'Abbas, radhiyallahu 'anhu, that he said about the interpretation of Allah's saying, 'Competition in [worldly] increase diverts you,' he says, 'Bragging about your status and lineage has distracted you. 'Until you visit the graveyards,' this is because the Banu Sahm and Banu 'Abd Manaf were bragging to each other about which tribe is larger as concerns the number of its population, and found out that the Banu 'Abd Manaf were more numerous. The Banu Sahm said at that point: “We were rooted out by injustice in the pagan era; go and count the living and the dead of our people and the living and the dead of your people”. When they did so they found out that the Banu Sahm were more numerous. Therefore the above verses were revealed about them: bragging about status and lineage distracted you to the extent that you visited the graveyards to count the dead; it is also said that this means: increase in wealth and children distracts you until you die and be put in the graves.
'No!' this is a reply and threat to them. 'You are going to know', what will be done to you in the graves!
'Then no! You are going to know,' what will be done to you when you die! 'Then no! You are going to know,' what will be done to you on the Day of Judgement, with a sure knowledge!, what you bragged about in the life of the world! Then, on that day on the Day of Judgement, you will be asked concerning pleasure, you will be asked about whether you gave thanks for all the bounties you enjoyed, of food, drink, clothing, etc'.
A worker can use his body in his work while his heart is not diverted by his activity. Allah did not mention the object of their competition in order to keep it general. Whatever the servants are mutually pilling up rather than obeying Allah and His Messenger (ﷺ) and every matter that will be useful to him on the day of his Resurrection, is to be included in this mutual rivalry. Mutual rivalry could be money, power, authority, women, speech, or knowledge. This is especially true when the person is in need of this object. It could extend to those things that are not necessary, like further books, volumes, and unnecessary questioning and its branches. Mutual rivalry is when man seeks to acquire more than others and this is dispraised unless it is for something that will bring him close to Allah. Mutual rivalry includes competing in doing good deeds. Muslim recorded that Abdullah bin Ash-Shikhkhir, radiallahu anhu, narrated, 'I came to the Messenger of Allah (ﷺ) as he was reciting, "The mutual rivalry for piling up of worldly things diverts you ..." He (ﷺ) said, 'The son of Adam claims, 'My wealth, my wealth.' And he (ﷺ) said, 'O son of Adam! Is there anything that really belongs to you, except that which you consumed, which you utilized, or which you wore and then it was worn out or you gave as charity and sent it forward for yourself?"
The thinker paused, he frowned as if remembering something. Then he said, "O young man, know that the people of 'Aad were destroyed by a Hasib, a violent storm. Allah punished them because of their pride." The wayfarer asked, "What happened to the people of 'Aad?" The thinker said, "We have previously mentioned what happened to Noah's people. After Noah died, his children inhabited in the world they lay. Some peoples became tyrannical and insolent against Allah and Noah. Allah sent a messenger to them, but they did not believe him, and they persevered in their error, so Allah destroyed them. These were two tribes descended from Aram ibn Shem ibn Noah. One of them was 'Ad ibn Uz ibn Aram ibn Shem ibn Noah, also called 'Aad, and next was Thamud ibn Gether ibn Aram ibn Shem ibn Noah. They were the 'Aribah Arabs." The wayfarer said, "What is the 'Aribah Arabs?" The thinker said, "In the book of Sahih lbnu Hibban from Abu Dharr relates to a very long hadith about the Messengers and Prophets. In the hadeeth, the Messenger of Allah (ﷺ) said: "Among them are four Prophets who came from the Arabs (ie): Hud, Salih, Shu'aib and your Prophet, O Abu Dharr."
The Arabs who existed before Ishmael were named 'Aribah Arabs. They consist of various tribes, including: 'Aad, Thamud, Jurhum, Thams, Judais, Amim, Madin, 'Umlaq,' Abid, Jasim, Qahthan, Bani Yaqthan, and so on. While Muta'arribah Arabs was a descendant of Ishmael ibn Abraham al-Khalil. Ishmael was the first non-Arab person to speak fluent Arabic. Ishmael learned Arabic from the tribe of Jurhum who stopped at his mother's place when they were about to emigrate. Allah Subhanahu Wa Ta'ala taught him Arabic in eloquence and great clarity as the language spoken by the Messenger of Allah (ﷺ).
According to Ibn Kathir, the people of 'Aad lived many years in the windswept hills of an area between Yemen and Oman. They were physically well built and renowned for their craftsmanship especially in the construction of tall buildings with lofty towers. They were outstanding among all the nations in power and wealth, which, unfortunately, made them arrogant and boastful. Their political power was held in the hand of unjust rulers, against whom no one dared to raise a voice. They were not ignorant of the existence of Allah, nor did they refuse to worship Him. What they did refuse was to worship Allah alone. They worshipped other gods, also, including idols. This is one sin Allah does not forgive.
According to At-Tabari, Allah sent them Hud ibn 'Abdallah ibn Ribah ibn al-Khalud ibn 'Ad ibn Uz ibn Aram ibn Shem ibn Noah. Some genealogists claim that Hud was Eber ibn Shelah ibn Arpachshad ibn Shem ibn Noah. The 'Aad tribe had three idols which they worshipped, one of which they called Sada, another Samud, and the third al-Haba'
Hud condemned idol worship and admonished his people. "My people, what is the benefit of these stones that you carve with your own hands and worship? In reality it is an insult to the intellect. There is only One Deity worthy of worship and that is Allah. Worship of Him and Him alone, is compulsory on you. He created you, He provides for you and He is the One Who will cause you to die. He gave you wonderful physiques and blessed you in many ways. So believe in Him and do not be blind to His favors, or the same fate that destroyed Noah's people will overtake you." With such reasoning Hud hoped to instill faith in them, but they refused to accept his message. His people asked him: "Do you desire to be our master with your call? What payment do you want?" Hud tried to make them understand that he would receive his payment (reward) from Allah; he did not demand anything from them except that they let the light of truth touch their minds and hearts.
Allah says in the Quran surah Hud [11]:50-52, "And to 'Aad [We sent] their brother Hud. He said, "O my people, worship Allah ; you have no deity other than Him. You are not but inventors [of falsehood]. O my people, I do not ask you for it any reward. My reward is only from the one who created me. Then will you not reason? And O my people, ask forgiveness of your Lord and then repent to Him. He will send [rain from] the sky upon you in showers and increase you in strength [added] to your strength. And do not turn away, [being] criminals."
(Part 2)
Noah chose a place outside the city, far from the sea. He began to work day and night to build the ark. The people's mockery continued, "O Noah! Does carpentry appeal to you more than prophethood? Why are you building an ark so far from the sea? Are you going to drag it to the water or is the wind going to carry it for you?" In Surah Hud [11]:38-39, Allah narrated, "And he constructed the ship, and whenever an assembly of the eminent of his people passed by him, they ridiculed him. He said, "If you ridicule us, then we will ridicule you just as you ridicule. And you are going to know who will get a punishment that will disgrace him [on earth] and upon whom will descend an enduring punishment [in the Hereafter]."
The ship was constructed, and Noah sat waiting Allah's command. Allah revealed to him that when water miraculously gushed forth from the oven at Noah's house, that would be the sign of the start of the flood, and the sign for Noah to act. It was an oven of stone that belonged to Eve and eventually came into Noah's possession.
Then the terrible day arrived when the oven at Noah's house overflowed. Noah hurried to open the ark and summon the believers. He also took with him a pair, male and female, of every type of animal, bird and insect. Seeing him taking these creatures to the ark, the people laughed loudly: "Noah must have gone out of his head! What is he going to do with the animals?" Allah said, in Surah Hud [11]:40, "[So it was], until when Our command came and the oven overflowed, We said, "Load upon the ship of each [creature] two mates and your family, except those about whom the word has preceded, and [include] whoever has believed." But none had believed with him, except a few."
Water rose from the cracks in the earth; there was not a crack from which water did not rise. Rain poured from the sky in quantities never seen before on earth. Water continued pouring from the sky rising from the cracks; hour after hour the level rose. The seas and waves invaded the land. The interior of the earth moved in a strange way, and the ocean floors lifted suddenly, flooding the dry land. The earth, for the first time was submerged.
At-Tabari reported from Aishah, radiallahu anha, the mother of believers, said, "The Messenger of Allah (ﷺ) had said, 'If Allah had shown mercy to anyone among Noah's people, it would have been the mother of the small child.' The Messenger of Allah continued, 'Noah had stayed among his people for 950 years calling them to Allah. Then at the end of this time, he planted a tree which grew and spread in all directions. He then cut it down and began to build an ark. People who were passing by asked him lwhat he was doing!. He replied, 'I am building an ark from lthe tree!. They made fun of him and said: You are building an ark on dry land!? How will it float?' He replied, 'You will see.' When he finished it "and the oven boiled," and there was more and more water in the streets, the mother who loved her small child very much became fearful. She went out to the mountain and climbed one-third of it. When the water reached her there, she climbed two-thirds jon the way up). When the water reached her again, she went up to the summit. When the water was up to her neck, she lifted her child up with her hand until the water swept it away. If Allah had shown mercy to anyone of them, it would have been the mother of the small child."
The scholars hold different opinions on the number of those who were with Noah on the ship. Ibn Abbas stated that there were 80 believers, Noah carried in the ark his sons Shem, Ham, and Japheth, and his daughters-in-law, the wives of those sons of his, as well as seventy-three of the children of Seth who believed in him. Thus, there were eighty in the ark. Kaab al-Ahbar held that there were 72 believers. Others claimed that there were 10 believers with Noah. Noah's wife was not a believer with him so she did not join him; neither did one of Noah's sons, who was secretly a disbeliever but had pretended faith in front of Noah. Likewise most of the people were disbeliveers and did not go on board. Allah told about Noah's son in Surah Hud [11]:41-47, "And [Noah] said, "Embark therein; in the name of Allah is its course and its anchorage. Indeed, my Lord is Forgiving and Merciful. And it sailed with them through waves like mountains, and Noah called to his son who was apart [from them], "O my son, come aboard with us and be not with the disbelievers. [But] he said, "I will take refuge on a mountain to protect me from the water." [Noah] said, "There is no protector today from the decree of Allah, except for whom He gives mercy." And the waves came between them, and he was among the drowned. And it was said, "O earth, swallow your water, and O sky, withhold [your rain]." And the water subsided, and the matter was accomplished, and the ship came to rest on the [mountain of] Judiyy. And it was said, "Away with the wrongdoing people." And Noah called to his Lord and said, "My Lord, indeed my son is of my family; and indeed, Your promise is true; and You are the most just of judges!" He said, "O Noah, indeed he is not of your family; indeed, he is [one whose] work was other than righteous, so ask Me not for that about which you have no knowledge. Indeed, I advise you, lest you be among the ignorant." [Noah] said, "My Lord, I seek refuge in You from asking that of which I have no knowledge. And unless You forgive me and have mercy upon me, I will be among the losers."
According to Ibn 'Abbas, Allah sent rain for forty days and forty nights. When the rain hit them, the wild animals, the domestic animals, and the birds all went to Noah and were subjected to labor for him. As commanded by Allah, he carried along "pairs, two of each kind." He also carried along Adam's corpse, making it a barrier between the women and men. They boarded the ark on the tenth of Rajab, and they left it on the 'Ashura Day, (the tenth day of al-Muharram); therefore, all those people fast on the 'Ashura Day.
The ark carried them around the entire earth in six months. It did not come to rest anywhere until it came to the Sacred Territory of Mecca and Medina. However, it did not enter the Sacred Territory but circled around for a week. The House built by Adam was lifted up. After the ark had circled around the Sacred Territory, it traveled with those aboard over the earth and eventually reached al-Judi, a mountain whose foot is in the land of Mosul, where it came to rest after six months at the completion of seven nights, or, according to another statement, after the six months.
When it had come to rest upon al-Judi, in Surah Hud [11]:-48, "It was said, "O Noah, disembark in security from Us and blessings upon you and upon nations [descending] from those with you. But other nations [of them] We will grant enjoyment; then there will touch them from Us a painful punishment." The water which was coming from the ground, the earth absorbed it. The water that had come down from heaven became the oceans that are seen on earth today. The last remnant of the Flood on earth was some water at Hisma. It remained on earth for forty years after the Deluge and then disappeared.
With the issue of the divine command, calm returned to earth, the water retreated, and the dry land shone once again in the rays of the sun. The flood had cleansed the earth of the disbelivers and polytheists. Noah released the birds, and the beats which scattered over the earth. After that the believers disembarked. Noah put his forehead to the ground in prostration. The survivors kindled a fire and sat around it. Lighting a fire had been prohibited on board so as not to ignite the ship's wood and burn it up. None of them had eaten hot food during the entire period of the floor. Following the disembarkation there was a day of fasting in thanks to Allah.
The Quran draws the curtain on Noah's story. We do not know how his affairs with his people continued. All we know or can ascertain is that on his deathbed he requested his son to worship Allah alone, Noah then passed away. Recorded by Ahmad and al-Thabrani, Abdullah Ibn Amr Ibn 'Ash narrated that the Prophet (ﷺ) said, "When the death of the Messenger of Allah Noah approached, he admonished his sons, 'Indeed I would give you far reaching advice, commanding you to do two things, and warning you against doing two things as well. I charge you to believe that there is no god but Allah and that if the seven heavens and the seven earths were put on one side of a scale and the words "there is no god but Allah" were put on the other, the latter would outweigh the former. I warn you against associating partners with Allah and against pride." Only Allah knows best.
The thinker silence, then said, "O young man, we need men of 'aqeedah，not men of philosophy. We need people who can deal with the ailments and problems of this ummah，and philosophers cannot do that. The one who holds an inference and thinking-opinion-is emotionally cool and unenthusiastic. If what he thinks is proven to be true，he merely smiles in arestrained manner，and if it is not proven to be true，it doesn't matter，for he has already taken the precaution of noting that whilst he believes his opinion to be correct，it may be wrong，and that another person's opinion，which he believes maybe mistaken，may be right.
But the one who follows 'aqeedah is warm and enthusiastic，and does not feel content unless his 'aqeedah is fulfilled. The one who has philosophical opinion may easily change his mind and adopt new ideas，because he only follows evidence，or his own interests when they come in the form of evidence. The one who follows 'aqeedah - creed - is definite and certain; he has no doubts and does not engage in speculation. His 'aqeedah is true and does not change，and it will still be true tomorrow. It is no longer subject to evidence. It is above doubts and conjecture.
Mere opinion is like a dead body; it is lifeless unless it is infused with the breath of ‘aqeedah. Mere opinion is like a dark cave which remains unlit unless 'aqeedah shines its rays into it. Mere opinion is like a stagnant pond in which mosquitoes lay their eggs. 'Aqeedah， on the other hand，is like avast ocean where insignificant insects are not allowed to multiply. Mere opinion is an unformed nebula，whilst 'aqeedah is abrightly shining star. Mere opinion creates problems and obstac1es，pays attention to physical desire，creates doubts and fosters hesitation，whilst 'aqeedah pays no heed to danger，causes mountains to tremble，changes the course of history，wipes out doubt and hesitation，and engenders strength and certainty; it permits nothing but the fulfilment of the aims of the soul. And Allah know best."
"Allah - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great." - [QS.2:255]
(Part 1)
Reference :
- Ibn Kathiir, Stories of The Prophets, Darussalam
- The History of at-Tabari, Volume I, General Introduction and From the Creation to the Flood, translated by Franz Rosenthal, SUNY Press.
- 'Umar S. al-Ashqar, Belief in Allah - In the Light of the Qur'an and Sunnah, IIPH
The young wayfarer asked, "When did unbelief begin?" The thinker said, "According to a report transmitted on the authority of a number of early scholars, there were ten generations between Adam and Noah, all of them followers of the true religion. Unbelief originated only in the generation to whom Noah was sent. According to at-Tabari, Ibn Abbas said, "There were ten generations between Noah and Adam, all of them followers of a true religious law. Then they had disagreements, and Allah sent prophets as bringers of good tidings and warners." Reportedly Noah was the first prophet to be sent by Allah as a messenger to a people to warn them and call them to the recognition of the oneness of Allah. He was Noah Ibn Lamik, Ibn Mitoshilkh, Ibn Enoch, Ibn Yard, Ibn Mahlabeel, Ibn Qinan, Ibn Anoush, Ibn Seth, Ibn Adam, alaihissalam, the father of mankind.
Some say that Noah's people had agreed to do what Allah disapproves, committing wickedness, drinking wine, and letting their preoccupation with musical instruments divert them from obedience to Allah. Others say that they were people obedient to Bewarasb, who was the first to promulgate the views of the Sabians. His followers in this respect were those to whom Noah was sent.
According to Ibn Kathir, for many generations Noah's people had been worshipping statues that they called gods. They believed that these gods would bring them good, protect them from evil and provide all their needs. They gave their idols names such as Waddan, Suwa'an, Yaghutha, Ya'auga, and Nasran, These idols represented, respectively, manly power; mutability, beauty; brute strength, swiftness, sharp sight, insight, according to the power they thought these gods possessed. Allah the Almighty revealed Surah Nuh[71]:23, "They (idolaters) have said: "You shall not leave your gods nor shall you leave Wadd, nor Suwa, nor Yaghuth, nor Ya uq nor Nasr (names of the idols)." Originally these were the names of good people who had lived among them. After their deaths, statues of them were erected to keep their memories alive. After sometime, however, people began to worship these statues. Later generations did not even know why they had been erected; they only knew their parents had prayed to them. That is how idol worshipping developed. Since they had no understanding of Allah the Almighty Who would punish them for their evil deeds, they became cruel and immoral.
At-Tabari narrated, "There were righteous people who lived in the period between Adam and Noah and who had followers who held them as models. After their death, their friends who used to emulate them said: 'If we make statues of them, it will be more pleasing to us in our worship and will remind us of them.' So they built statues of them, and , after they had died and others came after them, Iblis crept into their minds saying:'Your forefathers used to worship them, and through that worship they got rain.' So they worshipped them."
According to Ibn Abi Hatim, "Waddan was a righteous man who was loved by his people. When he died, they withdrew to his grave in the land of Babylonia and were overwhelmed by sadness. When Iblis saw their sorrow caused by his death, he disguised himself in the form of a man saying: 'I have seen your sorrow because of this man's death; can I make a statue like him which could be put in your meeting place to make you remember him?' They said: 'Yes.' So he made the statue like him. They put it in their meeting place in order to be reminded of him. When Iblis saw their interest in remembering him, he said: 'Can I build a statue of him in the home of each one of you so that he would be in everyone's house and you could remember him?' They agreed. Their children learned about and saw what they were doing. They also learned about their remembrance of him instead of Allah. So the first to be worshipped instead of Allah was Waddan, the idol which they named thus."
The essence of this point is that every idol from those earlier mentioned was worshipped by a certain group of people. It was mentioned that people made picture sand as the ages passed they made these pictures into statues, so that their forms could be fully recognized; afterwards they were worshipped instead of Allah. Worshipping anything other than Allah is a tragedy that results not only in the loss of freedom; its serious effect reaches man's mind and destroys it as well. Allah Subhanahu Wa Ta'ala created man and his mind with its purpose set on achieving knowledge the most important of which is that Allah alone is the Creator and all the rest are worshippers (slaves). Therefore, disbelief in Allah, or polytheism, results in the loss of freedom, the destruction of the mind, and the absence of a noble target in life. By worshipping anything other than Allah, man becomes enslaved to Satan, who is himself a creature and becomes harnessed to his own baser qualities.
Into this environment Allah sent Noah with His message to his people. When Allah sent Noah to them as a prophet, he reportedly was fifty years old. Noah was the only intellectual not caught in the whirlpool of man's destruction which was caused by polytheism. Allah in His Mercy sent His messenger Noah to guide his people. Noah was an excellent speaker and a very patient man. He pointed out to his people the mysteries of life and the wonders of the universe. He pointed out how the night is regularly followed by the day and that the balance between these opposites were designed by Allah Subhanahu Wa Ta'ala for our good. The night gives coolness and rest while the day gives warmth and awakens activity. The sun encourages growth, keeping all plants and animals alive, while the moon and stars assist in the reckoning of time, direction and seasons.
He pointed out that the ownership of the heavens and the earth belongs only to the Divine Creator. Therefore, he explained to this people, there cannot have been more than one deity. He clarified to them how the devil had deceived them for so long and that the time had come for this deceit to stop. Noah spoke to them of Allah's glorification of man, how He had created him and provided him with sustenance and the blessings of a mind. He told them that idol worshipping was a suffocating injustice to the mind. He warned them not to worship anyone but Allah and described the terrible punishment Allah would mete out if they continued in their evil ways.
The people listened to him in silence. His words were a shock to their stagnating minds as it is a shock to a person who is asleep under a wall which is about to fall and who is vigorously awakened. This person may be alarmed and may even become angry although the aim was to save him. Noah's people were divided into two groups after his warning. His words touched the hearts of the weak, the poor, and the miserable and soothed their wounds with its mercy. As for the rich, the strong, the mighty and the rulers they looked upon the warning with cold distrust. They believed they would be better off if things stayed as they were. Therefore they started their war of words against Noah.
First they accused Noah of being only human like themselves. Allah mentioned in Surah Hud [11]:27, "So the eminent among those who disbelieved from his people said, " We do not see you but as a man like ourselves, and we do not see you followed except by those who are the lowest of us [and] at first suggestion. And we do not see in you over us any merit; rather, we think you are liars." Noah, however, had never said anything other than that. He asserted that, indeed, he was only a human being; Allah had sent a human messenger because the earth was inhabited by humans. If it had been inhabited by angels Allah would have sent an angelic messenger. The contest between the polytheists and Noah continued. the rulers had thought at first that Noah's call would soon fade on its own. When they found that his call attracted the poor, the helpless and common laborers, they started to verbally attack and taunt him: 'You are only followed by the poor, the meek and the worthless.
Thus the conflict between Noah and the heads of his people intensified. The disbeliveers tried to bargain: "Listen Noah, if you want us to believe in you, then dismiss your believers. They are meek and poor, while are elite and rich; no faith c an include us both." Noah listened to the heathens of his community and realized they were being obstinate. However, he was gentle in his response. He explained to his people that he could not dismiss the believers as they were not his guests but Allah's. In Surah Hud [11]:29-31, Noah appealed to them, "And O my people, I ask not of you for it any wealth. My reward is not but from Allah . And I am not one to drive away those who have believed. Indeed, they will meet their Lord, but I see that you are a people behaving ignorantly. And O my people, who would protect me from Allah if I drove them away? Then will you not be reminded? And I do not tell you that I have the depositories [containing the provision] of Allah or that I know the unseen, nor do I tell you that I am an angel, nor do I say of those upon whom your eyes look down that Allah will never grant them any good. Allah is most knowing of what is within their souls. Indeed, I would then be among the wrongdoers." Noah refuted the arguments of the disbelievers with the noble knowledge of the prophets. It is the logic of intellect that rids itself of personal pride and interests.
The rulers were tired of Noah's arguments. In Surah Hud[11]:32-34, "They said, "O Noah, you have disputed us and been frequent in dispute of us. So bring us what you threaten us, if you should be of the truthful. He said, "Allah will only bring it to you if He wills, and you will not cause [Him] failure. And my advice will not benefit you - although I wished to advise you - If Allah should intend to put you in error. He is your Lord, and to Him you will be returned."
The battle continued; the arguments between the disbeliveers and Noah became prolonged. When all the refutations of the disbeliveers collapsed and they had no more to say, they began to be rude and insulted Allah's prophet, in Surah Al-A'raf[7]:60-63, "Said the eminent among his people, "Indeed, we see you in clear error." [Noah] said, "O my people, there is not error in me, but I am a messenger from the Lord of the worlds." I convey to you the messages of my Lord and advise you; and I know from Allah what you do not know. Then do you wonder that there has come to you a reminder from your Lord through a man from among you, that he may warn you and that you may fear Allah so you might receive mercy."
Noah continued to call his people to believe in Allah for nine hundred fifty years. It happened that every passing generation admonished the succeeding one not to believe Noah and to wage war against him. The father used to teach his child about the matter that was between himself and Noah and counsel him to reject his call when he reached adulthood. Their natural disposition rejected believing and following the truth. Noah saw that the number of believers was not increasing, while that of the disbelivers was. He was sad for his people, but he never reached the point of despair.
There came a day when Allah revealed to Noah that no others would believe. Allah inspired him not to grieve for them at which point Noah prayed that the disbeliveers be destroyed. He said, in Surah Nuh[71]:27, ""My Lord! Leave not one of the disbeliveers on the earth. If you leave them, they will mislead Your slaves and they will beget none but wicked disbeliveers." Allah accepted Noah's prayer. The case was closed, and He passed His judgment on the disbeliveers in the form of a flood. Allah the Exalted ordered His worshipper Noah to build an ark with His knowledge and instructions and with the help of angels. Allah commanded in Surah Hud [11]:37, "And construct the ship under Our observation and Our inspiration and do not address Me concerning those who have wronged; indeed, they are [to be] drowned."
According to at-Tabari, Allah commanded Noah to plant a tree, and he did. The tree grew and spread in all directions. Forty years after Noah had planted it, Allah commanded him to cut it down and use it for building an ark. Noah worked on the ark with Allah's inspiration and under His instruction. The ark was 300 cubits long and fifty cubits wide, and its height in the sky was thirty cubits. Its entrance was on the wide side. According to Ibn 'Abbas, "Noah used carpentry to build the ark on Mount Nudh, where the Flood made its appearance. The ark was 300 cubits long-the cubit being that of the grandfather of Noah's father, and it was fifty cubits wide. Its height in the sky was thirty cubits, six of which were above the water. It had a number of stories. He made three entrances for it, one beneath the other."
(Part 2)
The crow continued, "The young apprentice asked, "O master, is there no forgiveness for the sinners?" The teacher said, "In Bukhari and Muslim, Abu Sa'id al-Khudri, radiallahuanhu, reported Allah's Messenger (ﷺ) as saying, 'There was a person before you who had killed ninety-nine persons and then made an inquiry about the learned persons of the world (who could show him the way to salvation). He was directed to a monk. He came to him and told him that he had killed ninety-nine persons and asked him whether there was any scope for his repentance to be accepted. He said: No. He killed him also and thus completed one hundred. He then asked about the learned persons of the earth and he was directed to a scholar, and he told him that he had killed one hundred persons and asked him whether there was any scope for his repentance to be accepted. He said, 'Yes; what stands between you and the repentance? "
The young apprentice said, "O master, what was the meaning of this statement?" The teacher said, "The door of repentance is open for the murderer, and the evidence for this is that which is found in the Quran Surah An-Nisa[4]:48, "Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin." So, anything less than shirk, Allah forgives whomever He pleases. A consensus from the people of knowledge ascribe to this understanding.
It has been reported on the authority of Ibn 'Abbas, radiallahuanhu, that he mention for the killer there is no repentance, due to Allah saying in surah An-Nisa[4}:93, "But whoever kills a believer intentionally - his recompense is Hell, wherein he will abide eternally, and Allah has become angry with him and has cursed him and has prepared for him a great punishment."
According to this verse, that indeed this person's recompense is the hell-fire. He may be punished with the fire or other than it. And he may not be punished at all, rather he may be pardoned from it all together. However, if someone kills intentionally and he holds the belief that it is permissible for him to do so without just right, and he does not have a misunderstanding than he is a disbeliever and has apostated from the religion. Because of this he will remain in the hell fire, based on a unanimous ruling of the people of knowledge. But if he commits a murder and does not think it is permissible for him to do so, rather he believes it to be impermissible, then this person is a wicked evil sinner who has committed a major sin; his punishment is the hell-fire and in it he will remain for an extended period of time, but with Allah's bounties He informed us that whosoever dies worshipping Allah, believing that no deity is worthy of being worshipped in truth except Allah, he will not remain in the fire forever. This Muslim, who has singled out Allah in all acts of worship, may be pardoned and never enter the fire at all, and perhaps he may be punished in the fire like all the other sinners and may be pardoned thereafter, being removed from the hell-fire to the paradise.
What has been narrated from Ibn 'Abbas can perhaps be construed to mean that there is no repentance for the killer in relation to the one who has been murdered. For the action of the killer is connected to three rights. The First Right, for Allah. In relation to the right of Allah, there is no doubt that Allah shall grant forgiveness for the one who turn to Him in repentance, due co His saying in Surah Az-Zumar[39]:10, "Say, "O My servants who have believed, fear your Lord. For those who do good in this world is good, and the earth of Allah is spacious. Indeed, the patient will be given their reward without account."
Also, in Surah Al-Furqan[25]:68-70, "And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty. Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated, except for those who repent, believe and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful."
In relation to the right of the one Killed, the repentance of the killer is of no benefit to him and does not fulfill his right, for he is deceased. It is not possible for the Killer to seek atonement from the murdered, nor to absolve himself of his blood. The killer therefore remains in this state seeking to fulfill his right, irrespective of his action of seeking for repentance. And on the Day of Judgment Allah shall judge between them.
In relation to the right of the guardian of the individual killed, the repentance of the killer is not actualized until he surrenders himself to the individual's guardian, confesses to his action of killing, declares: I am the killer and I am before you. If you wish, kill me. If you wish, accept the blood money. If you wish, pardon me.'
The young apprevtice said, "What is the rest of the hadith said?" The teacher said, "The hadith continued with, the scholar said, 'You better go to such and such land; there are people devoted to prayer and worship and you also worship along with them and do not come to the land of yours since it was an evil land ( for you).' So he went away and he had hardly covered half the distance when death came to him and there was a dispute between the angels of mercy and the angels of punishment. The angels of mercy said: This man has come as a penitent and remorseful to Allah and the angels of punishment said: He has done no good at all. Then there came another angel in the form of a human being in order to decide between them. He said: You measure the land to which he has drawn near. They measured it and found him nearer to the land where he intended to go ( the and of piety), and so the angels of mercy took possession of it. Qatada said that Hasan told him that it was said to them that as death approached him, he crawled upon his chest ( and managed) to slip in the land of mercy.'
In another narration: 'He was found to be nearer to the village where pious persons were living equal to the Space of a span and he was thus included among them.'
And in another narration: 'Allah commanded the earth ( from where) he wanted to come out to move itself away and to the other earth ( where he wanted to go) to draw nearer.'
The scholars say that this is an indication that it is highly recommended for one who has repented from a particular sin to depart from the place in which they committed the sin, to leave of the friends who assisted upon the crime, and to boycott these evil companions as long as they are upon their wicked condition. And it is also highly recommended for the one who has repented to replace his old sinful companions with the pious and noble, such as the scholars, upright worshippers, and others that should be followed and benefoted from. With these steps, the repentance is solidified.
As for the Angels measuring between the two towns and the angel that judged between them, then it is understood that Allah commanded them to have one passing by them rule between them, once they differed concerning the affair of the dead man and were confused by it. So an angel passed by them in the form of a man, and then he made his decision.
In this Hadith there is a clarification for the one who wants to undertake the task of guiding the people, inviting them to Islam and the Truth, then it is require from him to seek knowledge of the Islamic Legislation in giving da'wah, if he is void of possessing this knowledge then the harm he will cause will outweigh the benefit. The one who is ignorant is an enemy to himself. the monk indicates this; his having little knowledge is what brought about his own demise. The Scholar guides with the light of truth and knowledge. He has been granted the success from Allah to walk upon the path of guidance; thereby he benefits himself and others. It is necessary for the Scholar and the one who calls to Allah, to give glad tidings to the people, and not to chase them away.
The Door to repentance is open, whether the sin is great or small. Allah will accept anyone who turns to Allah with sincere repentance, as long as he avoids associating any partners with Allah. So, people should not be quick to despair from the mercy of Allah, which extends over everything.
The scholars mentioned: the obligation of seeking forgiveness from every act of disobedience. If the act of disobedience has occurred between the slave and Allah the Most High, and is not connected to an infringement of a human right, three conditions are present:
The first condition: the individual discontinues the act of disobedience. The second condition: the individual regrets his action. The third condition: the individual resolves never to return to the action. If any of these three conditions are violated, the act of repenting to Allah is not actualized.
If the act of disobedience is connected to an infringement of a human right, fourth conditions are present: the individual is obligated to absolve himself from the right of the victim.
This fourth condition is that the person who was transgressed against have their rights returned back to them, whether it is money or other than that, or that the person relieves them of it based on the statement of the Prophet (ﷺ) narrated by al-Bukhari and Ahmad, "Whoever has oppressed another person concerning his reputation or anything else, he should beg him to forgive him before the Day of Resurrection when there will be no money ( to compensate for wrong deeds), but if he has good deeds, those good deeds will be taken &om him according to his oppression which he has done, and if he has no good deeds, the sins of the oppressed person will be loaded on him."
If the misdeed concerns wealth or a matter comparable to it, the individual is obligated to return it. If the misdeed concerns the legal offense of defamation or a matter analogous to it, he submits to the penalty, or seeks the victim's pardon. If the misdeed concerns backbiting, the individual concerned seeks the victim's forgiveness. It is incumbent upon the individual to seek repentance for the sum total of his misdeeds. If an individual seeks repentance from a portion of them, his repentance is deemed correct according to the People of Truth for those particular misdeeds. However that which remains, continues to remain with Him."
The teacher then said, "O young man, human soul, naturally wants good, it only becomes corrupt when evil enters it. So if it encounters one who reminds it with good then it prepares itself to remain steadfast upon the path of guidance. So it is obligatory upon every Muslim to beware of ash-shirk ( associating partners with Allah in worship), and that which leads to it. Also, every Muslim must be cautious of committing sins and the paths that lead to them, because it is possible that a person may be tested with a sin and not be given success to make repentance. So it aids a person that he is cautious from everything that Allah has made impermissible and that he ask his Lord to pardon him from those things. And the Muslim should not take the Shaytan lightly, causing him to embark upon a sin with the intention to repent afterwards. No doubt that is from the deception of the Shaytan, and a beautification from him, in order for a person to commit a sin with the claim that they will repent from it afterwards. Perhaps a slave may be prevented from repenting to Allah, and in the end he will regret severely. And this remorse grows greater if it is at a time when regret is of no benefit."
"Except for those who repent and correct themselves and make evident [what they concealed]. Those - I will accept their repentance, and I am the Accepting of repentance, the Merciful." - [QS.2:160]
(Part 1)
Reference :
- Ibn Kathir, Stories of The Qur'an, Dar al-Manarah
- The History of at-Tabari, Volume I, General Introduction and From the Creation to the Flood, translated by Franz Rosenthal, SUNY Press.
- Al-Allaamah Muhammad bin Salih al-Uthaymeen & Sheikh Salim al-Hilaalee, The Explanation of the Hadith of The Man Who Killed Ninety-Nine Men By al-Imam an-Nawawi, Riwayah Publishing
The crow said, "Time changes everything. People's hair turns white as they grow older, but one thing always stays the same, the feathers of the crow that never change color. If anyone experienced what we, the crows, had experienced, his hair would never turn white. As a creature, my ancestor was the only eyewitness to the first crime of murder committed on the earth. My ancestor witnessed the first drop of human blood that was shed treacherously. I also knew that Allah was witnessing it all.
And I know the story of the first time killing when I heard a teacher told his young apprentice about the story. They were sitting under a tree when I was perched at the branch of the tree. The teacher said, "O young man, know that Adam was the father of mankind. He was created by the Hand of Allah Who breathed out of His Soul into him, Who made the Angels prostrate themselves before him, Who taught him names of everything, and Who made him dwell in His spacious Paradise.
Once, Abu Dharr asked the Prophet (ﷺ) about how many prophets of Allah, He (ﷺ) said: 'One hundred twenty-four thousands.' Abu Dharr then asked, 'O Allah's Messenger! How many were the Messengers among them?' He (ﷺ) said: 'Three hundred and thirteen, a great number!' Abu Dharr asked: 'O Allah's Messenger! Who was the first among them?' He (ﷺ) said: 'Adam.' Abu Dharr said: 'O Allah's Messenger! Was he a Prophet sent with a Message?' He (ﷺ) said: 'Yes, Allah the Almighty created him with His Hand, then, breathed into him out of His Soul, then, He fashioned him (in a very proper manner). "
The young apprentice said, "O master, tell me about Adam, what happened in Adam's time after he was cast down to earth?" The teacher said, "The first of event was the killing by Cain of his brother Abel. The story of Cain and Abel was told by Allah to our Prophet (ﷺ) in the Qur'an Surah Al-Ma'idah[5]:27, "And recite to them the story of Adam's two sons, in truth, when they both offered a sacrifice [to Allah ], and it was accepted from one of them but was not accepted from the other. Said [the latter], "I will surely kill you." Said [the former], "Indeed, Allah only accepts from the righteous [who fear Him]."
According to Ibn Mas'ud and some other companions, every boy born to Adam was born together with a girl. Adam used to marry the boy of one pregnancy to the girl of another, and vice versa. According to Ibn Ishaq, the total number of children born to Adam by Eve was forty ; that is, male and female children born in twenty pregnancies . Some names of fifteen men and four women, among them Cain and his twin sister Qalima, Abel and his twin sister Labudha, Adam's daughter Ashuth and her twin brother, Seth and his twin sister, Hazurah and her twin brother, born when Adam was one hundred and thirty years old, Adam's son Ayad and his twin sister, Adam's son Balagh and his twin sister, Adam's son Athati and his twin sister, Adam's son Tawbah and his twin sister, Adam's son Banan and his twin sister, Adam's son Shabubah and his twin sister, Adam's son Hayan and his twin sister, Adam's son Darabis and his twin sister, Adam's son Hadaz and his twin sister, Adam's son Yahud and his twin sister, Adam's son Sandal and his twin sister, and Adam's son Baraq and his twin sister-every male of them born together with a female as twins. However, nothing is sure of their names or numbers. Only Allah knows best and no one else can know their exact number!
Two boys, called Cain and Abel, were born to him. Cain was a farmer and Abel a herdsman. Cain was the older of the two. He had a sister who was more beautiful than Abel's sister. Abel sought to marry Cain's sister, but Cain refused and said, 'She is my sister born together with me, and she is more beautiful than your sister. I deserve to marry her more than you do. His father ordered Cain to marry her to Abel. However, he refused. Then, Adam ordered Abel and Cain to offer a sacrifice to Allah.
Cain and Abel offered a sacrifice to Allah to find out who was more deserving of the girl. On that day, Adam was absent, as he had gone to have a look at Mecca. Allah had said to Adam, 'Adam, do you know that I have a House on earth?' Adam replied, 'Indeed, I do not.' Allah said, 'I have a House in Mecca. So go there!' Adam said to heaven, 'Guard my two children safely!' But heaven refused. He addressed the earth with the same request, but the earth refused. He addressed the mountains, and they also refused. He then spoke to Cain, who said, 'Yes! You shall go, and when you return, you will be happy with the state in which you will find your family.'
When Adam had left, Cain and Abel offered a sacrifice. Cain had always boasted of being better than Abel, saying, 'I am more deserving of her, because she is my sister, I am older than you, and I am the legatee (wasi) of my father. For their sacrifices, Abel offered the best and fattest of his animals, and Cain offered some of his agricultural produce. Allah sent down a white fire which consumed Abel's offering, leaving that of Cain. In this way, the acceptance of an offering to Allah used to be indicated. When Allah accepted Abel's offering, indicating the decision that Cain's sister was meant for Abel, Cain became angry. Haughtiness got the better of him, and Satan gained mastery over him.
Whereupon Cain got angry and said, 'I shall kill you to prevent you from marrying my sister.' Abel said, 'Allah accepts only from those who fear Him. If you should raise your hand against me to kill me - I shall not raise my hand against you to kill you. Indeed, I fear Allah, Lord of the worlds. Indeed I want you to obtain [thereby] my sin and your sin so you will be among the companions of the Fire. And that is the recompense of wrongdoers." It was said that Abel was stronger than Cain, but he did not intend to fight against his brother though he was far stronger and tougher than his brother. He refused to stretch his hand against his brother to kill him due to his piety and God-fearing. It indicated his good morals and ethics, his fear from Allah, and perfect piety that he may harm his brother, in contrast with the odious deed intended by his brother, Cain.
Cain now sought Abel in order to kill him, and young Abel tried to escape from him on the mountain tops . But one day, Cain came upon him while he was herding his small cattle on a mountain and was asleep. He lifted a big rock and crushed Abel's head with it. So he died. Cain let him lie naked, not knowing about burials. Allah then sent two ravens that were brothers, and they fought with one another. When the one killed the other, it dug a hole for it and covered it with soil. When Cain saw that, he said: "Woe to me! Am I incapable of being like that raven, so as to conceal the secret parts of my brother? " Then, he buried the body of his dead brother and covered it with earth. This event described in the Qur'an Surah al-Mai'dah[5]:30-31, "And his soul permitted to him the murder of his brother, so he killed him and became among the losers. Then Allah sent a crow searching in the ground to show him how to hide the disgrace of his brother. He said, "O woe to me! Have I failed to be like this crow and hide the body of my brother?" And he became of the regretful."
Adam became very sick at heart and felt great sorrow for his dead son, Abel. According to Mujahid, Cain was brought punishment very soon afterwards. On the same day he killed his brother, Abel, his foot was tied up to his thighbone and his face was forcibly directed up to the sun disk. His face used to go where the sun goes as a way of punishment and penalty in return for what he had done to his own brother."
Then the crow said, "I know that the children of Cain, the first murderer, would fill the earth. I know that the conflict between them and the children of the kind martyr Abel would never stop. Maybe even the father's tragedy would be repeated with the children. All this I know but I am ignorant of the wisdom behind that. It is not my business to know, it is not my job to know why. Maybe the human knows."
(Part 2)
Reflect now on the variation in the movement of stars and planets, and all the amazing wonder implied in this. See how some stars never travel but in company with others, never striking a lonely path; it is always a collective progress; others rush alone, free from any ties with companion or partner. Even if they by coincidence happen to be In company with other travellers, they join them for a night and then again separate themselves the next night - they seem to be intimate pals for one night, but then separate like utter strangers. Each star has two absolutely and vastly different movements, a general movement that the whole constellation follows, and a special movement that the single star follows along its orbit. This has been likened to an ant that moves left round a grind -stone that turns right: the ant is in this case moving in two different directions, one on its own, and one forced on it, being bound to the grind -stone that pulls it in a direction other than its own. Like the ant, a star is proceeding from interval lo interval in one direction, while the whole field of its progress is proceeding in a different direction.
Look thoughtfully, what nature is that which determined that? What astrological power dictated it? Why do not all the stars follow identical routes, progressing according to one system, one plan, one movement and one route? Is it not the work of Him whose wisdom overwhelms minds; whose artifices and creations bear witness to His being the Creator, the Originator, the Shaper, like to Whom there is no one else; He Who did everything with care, who excelled in every thing He crafted; the Omniscient, the Wise Who creates then disposes; Who measures, then guides. All this is one of His signs that point to Him, a wondrous making of His that is a plain message to the thinking minds which will guide those who travel towards Him; a sign that all that is in the universe is a humble creation, firmly controlled and managed.
Then, consider also the wisdom of the Almighty Lord in His creation oi the stars, in their abundance and their amazing quality, that they are the adornment of the sky, the guiding lights for people on land and sea; we can see their light and luminosity despite the great distance. Without them, we would not have anything to direct us and guide us, and we would not be able to do calculations.
Consider, then, their compliance with the commandments of their Lord, Allah Subhanahu Wa Ta'ala, as they follow the same system, which He judged that they should not deviate from. He set the constellations, the orbits; the immobile and the mobile stars; the large, the small, the medium, the whitish pink, the whitish red; some hiding from the observation of the spectator. Those with orbits are divided into two groups, high and low, and all are decreed to follow the same system. The sun, the moon and the mobile stars are placed in their right places in the whole group; one, the moon, completing its cycle in one month; some completing theirs in one year, and some in several years; all for deep judgment. He ordained that all those events should be attached to events on the earth, so that people can predict the events from observing the stars. By observing the rising of the Pleiades, for instance, they know what events will take place concurrently with that rising, and the same with its setting. So it is with other stars and groups and positions. Reflect, too, how the Lord deemed that the Ursa Minor and Ursa Major and their adjacent stars are a peculiar phenomenon, so that they do not set because of their proximity to the centre; a phenomenon that bear reflection to delve into the divine wisdom it implies - those constellations are like landmarks that people use to find their way in untrodden ways on land and sea; they look at that group, at the Capricon and the two bright stars of Ursa Minor at all times, whenever they like, and refer to them for guidance.
Consider also the light of the moon and stars in the dark of night, and the wisdom they imply. Allah willed, in His judgment, to create dark for the resting of animals and for the cooling of the air that touches animals and plants, to counterbalance the heat of the sun, thus enabling plants and animals to survive. As it is so, Allah willed to moderate the darkness of night with a little light, so that night is not stark darkness, an absolute black night without any kind of illumination; for in that case animals would not be able to do any movement or activity. An animal often needs to do some activity, like moving or walking, by night rather than by day, because of the latter's shortness, or excessive heat, or, in the case of many animals, because of fear. Therefore, He destined that there should be during the night such light from the moon and stars that allows for a lot of things to be performed, like travelling and tilling, and other occupations of land tillers and planters. Moonlight by night has been supplied Lo assist the animal to carry out those actions. On the other hand, the light of night is uncontinuous and not as bright as the day's is, lest the night should be like the day, which would eliminate the wisdom of the difference between them destined by the Mighty, the Knowing.
Consider, then, the deep judgment and amazing calculation that ordained what assisted the animal to deal with the hardship of darkness with help from the domain of light. The dark domain, the night, has not been left to reign absolutely, but it has been softened with some light of mercy and bounty form the Lord. So glory be to Him who took good care of everything He made and perfected everything He created.
Reflect on the wisdom implied in the rising of the sun over the world, how that is designed by the All-Knowing. If it were, after reaching a certain spot in the sky, to stay there, its rays would not reach so many regions, because the shade of the globe would block its reaching the other side; it would be an everlasting night in those regions, and it would be an everlasting daylight in regions exposed to the sun; inhabitants in both parts would have their life completely disrupted. But Allah, in His great providence and mercy, has willed that the sun should rise to start the day in the east, shining on the opposite western horizon; then it should go on progressing along its curving route, shining on region after region, until it reaches the west, where it should shine over regions that were inaccessible at the start of the day. In this way, people in those regions will have the alternation of day and night, which is essential for them to undertake their chores.
Regard the sun and the moon, what they possess of light and illumination; consider how the Lord willed that they should have stages and phases, shifting from one to one, something that realizes the progressing of the year to its completion, and realizes for the creation advantages that they cannot do without for their survival. It is by this that times are calculated; the times for debts, the duration of leases, transactions, accounts and the like. If it were not for the shifting of the sun and moon from phase to phase, all that would not be possible.
Reflect on the rising and setting of the sun and the moon for establishing the alternation of the day and the night. Without their rising, life would not be possible - how could people go about earning their living, looking after their interests, when the world is in darkness? How could they enjoy life without light? Consider also the wisdom implied in their setting: without that people would not be able to rest and settle with all the pressing need for sleep and for the resting of the senses, for the activation of internal forces that take control during sleep to facilitate the digestion of food and the distribution of nutrients to organs. Without the setting of the sun, too, the earth would get too hot because of the continuity of the heat of the sun and its rays, until every living animal or plant is scorched. As it is, the sun rises the way a lantern is lighted for the residents of a house to go about their work, then it is put out, so that the residents settle down and relax. The light of day and the dark of night, with their alternating heat of the former and the cool of the latter, are coordinated and integrated, in a way that they may realize the interests of the world.
Reflect on the sky, look at it time after time. You can see how it is one of the greatest signs in its highness, elevation, spaciousness and stability; it does not rise like fire, nor does it sink down like heavy bodies. It has no props to support it, nor pegs to hold it from above: it is held by the power of Allah, who holds the heavens and the earth lest they vanish. Reflect, too, on its smoothness and fineness, on its having no crack, no rift or a slit, no ragged ness or curveness. Consider also the colour it is destined to have, which is one of the best and most adapted to the eye and most healthful; a person who suffers an affliction in his vision is recommended to gaze long at the green and dark green. Physicians say: One way of dealing with weakened vision is to gaze long at a green bowl filled with water. Observe how the colour of the sky is made of this colour, so that one can look long at its vast expanse, and is not exhausted after long staring at it. This is just some of the benefits of this colour, but it is just a fraction of the whole wisdom in that respect.
Two of the signs of the Almighty are the day and night; they are among the most wondmus and magnificent signs among his handicrafts. That is why He keeps citing them time and again in the Qur'an. These two wonders and all the implications and indications pointing to the Lordship of Allah, His mercy and wisdom, how He made the night as a repose and a mantle; covering the world so that movements slow down, and animals take shelter at their habitations, birds at their nests; creatures relax and rest from all their toil and endeavour; and then, once creatures have rested and slept, and are anxious to seek their food and interests, the Breaker of Dawn, the Almighty, ushers the day, leading its troops, with the harbinger of dawn heralding its progress; so it defeats the dark, shattering it to shreds, sweeping it from the world; and lo! everyone can see: animals spread, milling around for forage and seeking their interests; birds leave their nests. It is a revival and recreation that point to the power of Allah, the Almighty, to resurrect creatures on the day of the great reckoning. But as this spectacle is seen by people day after day, they get accustomed to it and used to it, until they are insensible to its significance, and they fail to see in it a reminder of the other revival, when creatures are resurrected from their death. No trace of weakness in the power of the All-powerful, no indication of a lack in His Wisdom or His Knowledge implies the failure of that resurrection; but Allah guides those whom He wills and misguides those whom He wills. This also is a glaring sign of His power, that He should bar whoever He wills from among His creatures from perceiving the compelling signs, so that they are blind to them and have no sense of them at all. They are like one who is immersed in the water to his jaws, but is screaming to be saved from thirst, and he denies the existence of water. With these and similar other considerations, one is brought close to Allah, the Exalted and Glorified, so that one thanks Him, praises Him, supplicates to Him, and prays to Him.
Then the observer said, "O young man, know that we are just a dot on an endless sheet of paper. The universe is the creation of Allah, the Great, the All-Wise, the All-Powerful and the All-Knowing, Who have arranged it well. It is also proves that the creator must be one, it is impossible that are two. There is no god but Allah, if there is a god beside Him in heaven and earth, then the world system will be broken, like a body, impossible to be controlled by two equal and equally powerful souls."
"And He completed them as seven heavens within two periods and inspired in each heaven its command. And We adorned the nearest heaven with lamps and as protection. That is the determination of the Exalted in Might, the Knowing.." - [41:12]
(Part 1)
Reference :
- Capt. Anas Abdul-Hameed Al-Qoz, Men and The Universe - Reflections of Ibn Al-Qayyem, Darussalam
- Sh. Al-‘Allamah Muhammad Amaan al-Jaami, The Keys to Happiness (Imam Ibn Al-Qayyim), Hikmah Publications
- Ibn Katheer, Early Days, Darussalam
"I will continue my own journey, o young man. Will you be okay?" said the coachman while they reached the yard of an observatory. The young wayfarer replied, "I'm good. Thank's for taking me to this place!"
A man came out from the observatory door, apparently he was an observer. The coachman said, "Well, young man, see you again, soon!" Then he clucked loudly, the chariot began to move slowly.
The man, who actually was an observer from observatory, said, "Welcome young man, finally, you arrived!" The young wayfarer smiled, "How are you uncle?" The obeserver said, "I'm find , come in, I'll take you to see around."
A few moments later, "O young man, the heavens are more splendid in their structure and in the subtlety of their building than man's body; all the wonders of the earth are little compared to those of the heavens, " said the observer, then he said, "You know what! The Qur'an often mentions the planets, the sun, the moon, and ail the wonders of their creation, of which men can but discern a small part. Time and again, the Qur'an would swear by these bodies, such in Surah Ash-Shams[91]:1-1, "By the sun and its brightness, and [by] the moon when it follows it."
Allah uses certain creations of His as signs that speak of His Lordship and Oneness. When Allah Subhanahu wa Ta'ala swears by any of His creations, he does that on account of the significance and wonder that object represents, pointing to His power. The more remarkable and compelling as a sign, the more a particular creation is used as an object of oath in comparison with other creations. The wording of the oath will also be emphatic in this case.
Allah compliments, in His Book, those who contemplate the creation of the heavens and the earth, while He reviles those who fail to do that. Now, let us then consider the handiwork of Allah in creating the heavens, their loftiness, roundness, and vastness; the excellence of their structure; the wonders of the sun, the moon, and planets; their dimensions and shapes; the variety of their risings and settings. No atom separates from a mass without there being wisdom in it. The heavens are more splendid in their structure and in the subtlety of their building than man's body; all the wonders of the earth are little compared to those of the heavens."
The young wayfarer said, "Wait uncle, I wonder, what was created first?" The observer said, "O young man, fear Allah! knowing that you shall not truly fear Allah and attain religious knowledge until you believe in Allah Unique and in predestination both good and bad. According to at-Tabari, the first thing created by God is the Pen. He refers to the statement of Ibn 'Abbas that Allah was on His Throne upon the water before He created anything, and the first (thing) that Allah created was the Pen. According to Ibn 'Abbas, "The first thing created by Allah is the Pen. Allah said to it: Write!, whereupon the Pen asked: What shall I write, my Lord? Allah replied: Write what is predestined! He continued. And the Pen proceeded to (write) whatever is predestined and going to be to the Coming of the Hour. Then, Allah lifted up the water vapor and split the heavens off from it.
According to Ibn Kathir, the opinion of the majority of scholars. according to what has been transmitted by Al-Hafiz Abul 'Ala 'Al-Hamdani and others, is that the Throne was created before, and this is what was narrated by Ibn Jareer at-Tabari via Ad-Dahhak, on the authority of Ibn 'Abbas, as proven by the hadeeth narrated by Muslim in his Saheeh, in which it was reported on the authority of 'Abdullah Ibn 'Amr Ibn AI-'As ~ that he said : I heard the Messenger of Allah (ﷺ) said, "Allah ordained the measures of the creation fifty thousand years before He created the heavens and the Earth - while His Throne was over the waler." They said that this taqdeer was His writing of the measures with the Pen . This hadeeth proves that this took place after the creation of the Throne, so it is confirmed that the creation of the Throne preceded that of the Pen, with which the measures were written - and this is the opinion of the majority of scholars.
The hadeefh of the Pen must therefore be understood to mean that it was the first of the created things in this world, and this is supported by the narration of AI-Bukhari, on the authority of Imran Ibn Husain that he said: The people of Yemen said to the Messenger of AlIah (ﷺ) , "We have come to you to leam the Religion and to ask you about the beginning of this universe." The Prophet (ﷺ) said, "There was Allah and nothing else before Him." In another narration, he said, "There was nothing else with Him ... " In a narration transmitted elsewhere, it was reported that he said, "His Throne was over the water and He wrote everything in the Record: and He created the heavens and the Earth." In another version, it was reported that he said. "Then He created the heavens and the Earth." They asked him about the beginning of the creation or the heavens and the Earth and that is why they said: "We have come to you ... to ask you about the beginning of this universe." So he (ﷺ) answered only what they had asked, which is why he did not inform them about the creation of the Throne.
According to Ibn Kathir, the word 'Arsh (Throne) in Arabic refers to the throne of a king, and so it is a seat, which has legs that are borne by the angels and it is like a dome over the world and the ceiling of creation. AI-Hafiz Ibn AI-Hafiz Muhammad Ibn 'Uthman Ibn Abi Shai bah wrote in his book "The Descriplion of the Throne on the authority of one of the Salaf, "The Throne was created from a red ruby and the distance betwcen its two sides would take fifty thousand years to traverse."
The distance between the Throne and the seventh Earth would take fifty thousand years to traverse and its breadth is also fifty thousand years. It has been established in an authentic hadeth in Saheeh Al-Bukhari from the Messenger of Allah (ﷺ) that he said: "When you ask Allah for Paradise, ask for AI-Firdaus, because it is the highest and best place in Paradise and above it is the Throne of the Most Beneficent."
It has also been reported in one tradition that "The inhabitants of AI-Firdaws listen to the groaning of the Throne and it is its glorification and extolling of Allah ." And th at can only mean that they are near to it. Abu Dawood narrated on the authority of Jabir Ibn 'Abdullah that the Prophet (ﷺ) said: "1 was permitted to speak about one of the angels of Allah, the Almighty, the All-Powerful, who is one of the bearers of the Throne and (to tell you) that the distance between his earlobe and his shoulder is a journey of seven hundred years." It was also narrated by Ibn Abi 'Asiim with this wording, "(The distance is) like that of a bird flying for seven hundred years."
And it is reported on the authority of Ibn ' Abbas and Sa'eed Ibn Jubair that they said regarding the Words of Allah Subhanahu wa Ta'ala in Surah Al-Baqarah[2]:255, "His Kursi extends over the heavens and the Earth. and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great." It means, 'His Knowledge.' But what is known from Ibn ' Abbas is that he said, as reported by AI-Hakim in Al-Mustadrak (authentic, though mawqoof), "The Kursi is the Footstool and no one is able to properly estimate the Throne except Allah, the Almighty, the All-Powerful."
In authentic hadeeth reported by Ibn Jareer At-Tabari in his Tafseer, Ibn Zaid said, "My father told me that the Messenger of Allah (ﷺ) said, " In respect to the Kursi, the heavens and the Earth are no more than seven dirhams thrown into a shield."
Abu Dharr said, "I heard the Messenger of Allah (ﷺ) saying, "The Kursi in relation to the Throne is no more than a ring of iron thrown into an open desert on Earth."
The young wayfarer asked, "O uncle, what about the creation between the heaven and the earth?" The observer said, "O young man, I am faqir of the knowledge of Allah, I convey according to what I have heard and not for debate, all of these should be strengthen our faith. What I am conveying is incomplete, therefore ask the competent scholars." The young wayfarer said, "Tell me what you have heard!" The observer said, "According to Ibn Kathir, Allah Subhanahu wa Ta 'ala says in Surah Az-Zumar 39:62, "Allah is the Creator of all things, and He is, over all things, Disposer of affairs." So everything besides Allah was created by Him, is under His Dominion and His Disposal, and was brought into being, having previously not existed. The Throne, which is the ceiling of all created things, including everything that lies beneath the Earth and all that exists between it and the Throne - whether animate or inanimate - all of it is His Creation, His Kingdom, His slaves and all are under His Subjugation and His Power and they are subject to His Disposal and His Will. And He, Subhanahu wa Ta'ala says in Surah Al Hadid[57]:4, "It is He who created the heavens and earth in six days and then established Himself above the Throne. He knows what penetrates into the earth and what emerges from it and what descends from the heaven and what ascends therein; and He is with you wherever you are. And Allah, of what you do, is Seeing." Scholars of tafseer hold two different opinions regarding the measure of these six days: The majority holds that they are like our (earthy) days. It is reported on the authority of lbn 'Abbas, Mujahid, Ad-Dahhak and Ka'b Al-Ahbar that: "Every day of them is equivalent to a thousand years of your reckoning. "
Ibn Jareer also reported sayings relating to the first days. He narrated, on the authority of Muhammad Ibn Ishaq, that he said, "The followers of the Torah say that Allah began the creation on Sunday, while the followers of the Injeel say that Allah began the creation on Saturday while we Muslims, according to what has come to us from the Messenger of Allah (ﷺ) hold that Allah began the creation on Saturday." It was reported in a hadeeth on the authority of Abu Hurairah that the Messenger of Allah (ﷺ) said, "Allah created the soil (or clay) on Saturday."
The Earth was created before the heavens, because it is like a foundation for the structure, Allah says in Surah Fussilat[41]:9-12, "Say, "Do you indeed disbelieve in He who created the earth in two days and attribute to Him equals? That is the Lord of the worlds. And He placed on the earth firmly set mountains over its surface, and He blessed it and determined therein its [creatures'] sustenance in four days without distinction - for [the information] of those who ask. Then He directed Himself to the heaven while it was smoke and said to it and to the earth, "Come [into being], willingly or by compulsion." They said, "We have come willingly. And He completed them as seven heavens within two days and inspired in each heaven its command. And We adorned the nearest heaven with lamps and as protection. That is the determination of the Exalted in Might, the Knowing." And Allah also says in Surah Ghafir[40]:64, "It is Allah who made for you the earth a place of settlement and the sky a ceiling and formed you and perfected your forms and provided you with good things. That is Allah, your Lord; then blessed is Allah, Lord of the worlds." And Allah know best!"
Now, reflect then on the greatest of roofs, the heaven, and its solidity, strength and cohesiveness, despite its being mere smoke, or water vapour. Look, then, at that sublime structure, strong and overarching, raised by the Lord to such a lofty place, and adorned by the most spectacular adornment, and abounding with so many wonders and signs. All this was first begun from water vapour which rose like smoke.
He did lay down for His creatures various landmarks, and erected for them compelling signs, and made clear for them the most evident of pointers, so that those who are destined to perish should perish by clear proof of His sovereignty, and those who survive should survive by clear evidence; for Allah is the Hearer, the Knower.
Look, then, afresh at the sky. See its planets in their orbiting, rising and setting; its sun and moon, and diverse rising points and setting points, their tireless unceasing progress, without slowing down their movement or deflecting from their orbits. They run along their predestined orbits exactly as was designed for them, until the day their Maker wills to call them back. Notice the great number of stars and planets, their dimensions and their colours; some reddish, some whitish, and some greyish.
Look now at the progress of the sun in its orbit during a year, and its rising and setting every day along a route that its Lord determined for it, so that it will never exceed it or fail short of it. Had it not been for its rising and setting we would not have known day from night, nor would it be possible for us to know time. There would be permanent darkness over the world, or there would be eternal light; it would not be possible to assign a time for sleep and rest and another time for work.
Then, think of the moon and its amazing wonders: how Allah exhibits it first as a narrow thread, then its light increases gradually, and it waxes night by night, until it waxes into a full moon, when it reaches its maximum phase; then it begins to decrease in size until it reaches its first phase. In all this, there are diverse benefits for humans in their living, worship and rituals; it is the basis for calculating months and years. Mankind has used it to organize things, besides many other benefits that no one but Allah can keep count of.
In general, no star or planet is created by Allah without many good reasons: its particular dimensions, colour and location in the heavens, its proximity or remoteness from the zenith of the sky, its proximity or remoteness to the star or planet next to it are all determined for precise purposes. To have a sense of that in general, compare the facts of the sky to the organs of your body: the diversity, the difference in structure of the adjacent organs, and the distance of the far ones; their shapes, dimensions, and variety of benefits and functions, contrasting all that with the enormity of the sky and hugeness of its stars and planets and signs! Astronomers are agreed that the sun is more than a hundred and sixty times bigger than the earth, that many of the stars that we see are at least as big as the earth, which is enough to imagine their remoteness and height.
(Part 2)
