16. Move not your tongue with it, [O Muhammad],
to hasten with recitation of the Qur'an.
17. Indeed, upon Us is its collection [in your heart]
and [to make possible] its recitation.
18. So when We have recited it [through Gabriel],
then follow its recitation.
19. Then upon Us is its clarification [to you].
20. No! But you love the immediate
21. And leave the Hereafter.
22. [Some] faces, that Day, will be radiant,
23. Looking at their Lord.
24. And [some] faces, that Day, will be contorted,
25. Expecting that there will be done to them
Sahih Int’l translation
The title given for these verses 16-25 by Dr. Wahbatu Zuhaili in his
Tafseer al-Muneer was:
(‫)حرص النبي صلّى هللا عليه وسلّم على حفظ القرآن وحال الناس في اآلخرة‬
THE KEENNESS OF THE PROPHET ON THE PRESERVATION OF THE QUR’AN AND THE
CONDITION OF THE PEOPLE ON THE LAST DAY.
Cause of revelation
Imam Bukhari and others recorded that Ibn Abbas (RA) said: The
prophet (sallalahu alayhi wasallam) will hasten to repeat the Qur’an
while Jibril was revealing it due to his wish to preserve it in his heart.
Then Allah revealed verse 16 of this surah.
1. Allah taught His messenger how to deal with the revelation
when angel Jubril is transmitting it.
2. Allah has entrusted Jubril with the transmission of the Qur’an
and He has made him the teacher for His last prophet and
messenger. The prophet feared that he may forget some part
of the revelation as its volume increases with time. So, he will
repeat immediately as Jubril recites before the conclusion. This
is not a proper decorum for a student; so Allah admonished
the prophet away from this act while attending to the concern
of His prophet by assuring him of His preservation.
3. There is a clear lesson in this for a good student of knowledge.
The proper procedure for absorbing the knowledge from a
teacher will be to first understand the message with precision
before recording or taking notes on it. Surely, success tips of
variety were contained in the Qur’an.
4. It is important to note the high level of concern that the
prophet attached to the message he was commissioned to
6. deliver. A Muslim must take lesson from this; every job is a
trust; there is no vacuum in nature; your presence is a reason
for another person’s absence. Those who were absent because
of your presence may do it better; it is treacherous if you
choose not to deliver your best. Allah has chosen the prophet
out of His grace and his concern for the preservation of the
ultimate source of the message is a proper appreciation of the
mercy of Allah on him. May the peace and blessings of Allah be
on the messenger of Allah.
5. Humans by nature tend to hasten. Hastiness is a detestable,
satanic and counter-productive character or culture. A
narrated tradition in the sunnah corroborates this verse to
َّ ِ َّ َ ِ َ َ ُ َ َ َ ٌ َ َ
‫قَال حاتِم: «كان يُقال الْعجلَةُ من الش ْيطَان إَِّل فِي خمس , إِطْعام‬
ِ ْ ُ ِ ْ َ َ َ ِ َ ُ ِ ْ َ ُ ْ ‫َ َ َ الض‬
‫الطَّعام إِذَا حضر َّيف وتَجهيز الْميِّت إِذَا مات , وتَ زويج الْبِكر إِذَا‬
»‫أَد كت , وقَضاءُ َّيْن إِذا وجب , والتَّوبَةُ من الذنْب إِذا أَذنَب‬
َ ْ َ ِ َّ َ ْ َ َ َ َ َ ِ ‫ْ رَ ْ َ َ الد‬
Hastiness is from shaytan except with five: (1) Serving food
when the guest is present (2) Burying the dead (3) Marrying
out the virgin when she has reached puberty (4) Paying off the
debt (5) Repentance
Source:‫( حلية األولياء وطبقات األصفياء‬vol 8 pg. 78)
6. Allah promised the prophet 3 things:
(1) The collection of the Qur’an in his heart.
(2) The preservation of the Qur’an.
(3) The explanation of the Qur’an.
7. There were differences on the best source of explanation to a
book. Some argued that the book will explain itself better;
7. some opined that the author will be the best explainer; while
some placed the judgment on the reader.
The best explanations to a work will be from the author of the
work. This is one of what makes the Qur’an uniquely efficient
and encyclopedic. Some parts of the Qur’an explained another
while the sunnah which is another type of revelation explains
further. Islam has the best explanations to its fundamentals.
All praises and thanks to Allah.
8. The later verses also described some events of the Day of
9. Staring at Allah on the Day of Judgment is an added enjoyment
for those that deserve it. The most fortunate among the
beneficiaries will be those who will be given the opportunity to
see his Lord (Allah) in the morning and the evening (twice a
1. Allah promised to explain the content of the Qur’an. These
explanations include: The Limits, The Permitted, The
Prohibited, The Promises (of rewards) and The Threats (of
2. Hastiness is generally despicable even in religious matters.
3. The disbelief of man in The Promises and The Threats was due
to his weakness of nature to seek what is quick and
immediately available. So, a Muslim must seek the contrary
and flee to Allah while the of disbelievers flee to the deception
8. Adab: Conflict resolution ‫اإلصالح بينالناس‬
“Verily, after me there will be
conflicts of affairs, so if you are able
to end them in peace, then do so.”
- Prophet Muhammad
(Musnad Ahmad, Number 697)
Verses calling to conflict resolution of different types across the pages
of the Qur’an were clear indications of the significance of this act. The
nobility of the act is further stressed in the sunnah of the prophet. The
following paragraphs will try to present the virtues and brief
understanding of the concept including tips for successful arbitration.
It is the act of arbitration between two quarrelling parties in order to
reconcile their differences and restore normalcy.
Brief overview and understanding
Conflicts between humankind are inevitable due to the free will and
ability Allah has granted man to act in contrary to the norms and the
existence of two opposites in creation. The inevitability and frequent
occurrence of conflicts in different dimensions across the globe
especially in modern time has led to the inclusion of courses like
“Conflict Management” in the world education curricula.
9. Furthermore, the relationship between two quarreling parties plays a
significant role in the arbitration process. The closer the relationship
the easier it is to resolve the conflict. For example, conflicts between
family members will be easier to resolve than among ordinary friends.
Arbitrators should be aware of these facts.
Reconciliation and arbitration in the Qur’an
               
            
No good is there in much of their private conversation, except
for those who enjoin charity or that which is right or
conciliation between people. And whoever does that seeking
means to the approval of Allah - then We are going to give him a
Surat An-Nisaa 114
             
             
    
And if a woman fears from her husband contempt or evasion,
there is no sin upon them if they make terms of settlement
between them - and settlement is best. And present in [human]
souls is stinginess. But if you do good and fear Allah - then
indeed Allah is ever, with what you do, Acquainted.
Surat An-Nisaa 128
10.             
        
They ask you, [O Muhammad], about the bounties [of war]. Say,
"The [decision concerning] bounties is for Allah and the
Messenger." So fear Allah and amend that which is between you
and obey Allah and His Messenger, if you should be believers.
           
The believers are but brothers, so make settlement between your
brothers. And fear Allah that you may receive mercy.
Conflict resolution in the sunnah
ٍ َ ُ
‫عن أَبِي الدرداء، عن النَّبِي صلَّى اهللُ علَْيو وسلَّم قَال: «أََّل أُنَبِّئُكم بِدرجة‬
َ َ َ ََِ َ
َ ِّ ِ َ َ ْ َّ
ِ َ َّ ِ ِّ
ِ َ َ
‫أَفْضل من الصَلةِ والصيَام والصدقَة؟» قَالُوا: بَلَى، قَال: «صَلح ذات‬
ُ َ َ
َ َ َّ َ َ َ
‫الْبَ ْين، وفَساد ذَات الْبَ ْين ىي الْحالِقةُ»[قال الشيخ األلباني] : صحيح‬
َ َ َِ ِ ِ ُ َ َ ِ
Abu Darda narrated that the prophet said: Should I inform you of what
is more meritorious than (superogatory) solats and fasting and
sadaqah? They said yes, he said resolving conflict between people;
conflict between people is destruction.
source: ‫241/1 األدب المفرد‬
11. ٍ ُ‫ة‬
‫قَال رسول اهلل صلَّى اهللُ علَيْو وسلَّم: " ك ُّ سَلمى من النَّاس علَيْو صدقَ ٌ كل يَوم‬
ََ ِ َ ِ
َ َ َ ُ ‫َ َ َ َ ُل‬
ِ ْ ِ َ ِ َّ ِ ‫ِ ِ َ ة‬
ُ‫تَطْلُع الشمس "، قَال: " تَعدل بَ ْين اَّلثْ نَ ْين صدقَ ٌ، وتُعين الرجل في دابَّتِو تَحملُو‬
َ ُ ْ
َُ ُ َ
ُ ْ َّ ُ
‫َ َ ة َ َ ُل‬
َ َ ‫َ َ ْ ْ ُ َ َ َ َ ََ ة‬
ُّ ‫علَْي ها أَو تَرفَع لَوُ متَاعوُ علَْي ها صدقَ ٌ "، وقَال: " الْكلِمةُ الطَّيِّبَةُ صدقَ ٌ "، وقَال: " ك‬
" ٌ َ‫خطْوةٍ تَمشيها إِلَى الصَلةِ صدقَ ٌ، وتُميط األَذَى عن الطَّريق صدق‬
‫َِ ِ ِ ََ ة‬
ْ ُ ِ َ ‫َّ َ َ َ ة‬
َ ْ َ ُ
"Narrated Abu Huraira: Allah's Messenger (PBUH) said, "There is a
(compulsory) Sadaqa (charity) to be given for every joint of the human
body (as a sign of gratitude to Allah) every day the sun rises. To judge
justly between two persons is regarded as Sadaqa, and to help a man
concerning his riding animal by helping him to ride it or by lifting his
luggage on to it, is also regarded as Sadaqa, and (saying) a good word
is also Sadaqa, and every step taken on one's way to offer the
compulsory prayer (in the mosque) is also Sadaqa and to remove a
harmful thing from the way is also Sadaqa.""
Source: Sahih Bukhari Book of Jihad no. 198
Qualities of a good arbitrator
A good arbitrator will be ready to sacrifice: (1) His time (2) tolerate
insult on his honour and nobility
Reward for an arbitrator
Reward for every word uttered during the process of arbitration is
equal to manumission of slave. Imam Al-Awzaai reports that one who
endevour to undertake the noble task of arbitration will be rewarded
with freedom from hell
Tactics in arbitration
12. In Islam, all forms of lies or untrue information were condemned.
Permission is conditionally granted in only few specific areas. The
inclusion of conflict resolution among these exceptions is a clear
indication of high importance that Islam attaches to the issue.
Arbitrators were allowed some kind of diplomatic lies as a
necessary tool to get the job done. This method is allowed only
after other ordinary means have been exhausted.
Pride and unwillingness to humble oneself plays an important
role in long discord between any two warring parties. Depending
on how severe the discord was, the arbitrator may move from
one end to the other and convey message and promises which
never were. For example, an arbitrator may go to one party
saying: “I have talked to your brother and he has ended the
discord, the final resolution to make peace now lies with you” in
an attempt to secure some confidence in him and make him
reconsider his stand.
َّ َ ْ َ
َ ِ َّ َ
." ‫" لَيْس الكذاب الَّذِي يصْ لِح َبيْن الناس، ف َي ْنمِي خيْرً ا،أَ ْو َيقول خيْرً ا‬
Narrated Um Kulthum bint `Uqba:
That she heard Allah's Messenger (SAW) saying, "He who makes
peace between the people by inventing good information or saying
good things, is not a liar."
(Sahih al-Bukhari 2692)
It will be too late after death
One man was found weeping bitterly at the grave of his brother, he
was advised by the people to make dua for his brother instead. He
13. informed them that he had deserted his brother due to some discord
between them for more than ten years whilst he was alive until he
died. Now he is dead and there is no more opportunity to end the
Lesson: The opportunity you have to end discord and conflict ends
with death. Make peace now with all of your warring parties before
Be aware of some forces and people who may come across your way
to increase you in pride and discourage your humbleness to make
peace and accept righteousness. The following verses of the Qur’an
were about Waleed bn Mugeerah.
            
      
10. And do not obey every worthless habitual swearer
11. [And] scorner, going about with malicious gossip 12. A preventer of good, transgressing and sinful,
13. Cruel, moreover, and an illegitimate pretender.
Surat Al-Qalam 10-13
Etiquettes for the arbitrator
A good arbitrator must observe the following in the cause of his
(1) Sincerity: It is especially important for an arbitrator to be
sincere. This is not only a determinant of reward but also a
significant internal force required to ensure a successful
14. (2) Justice must be maintained: An arbitrator must be neutral,
just and balanced. All forms of sentiments are not allowed.
Both sides must be allowed to express themselves and present
their case by themselves. Any sense of foolishness that we may
perceive from the presentation of any party should not force
us to jump to conclusion and judge without proper procedure.
          
               
   
O you who have believed, be persistently standing firm for
Allah, witnesses in justice, and do not let the hatred of a people
prevent you from being just. Be just; that is nearer to
righteousness. And fear Allah; indeed, Allah is acquainted with
what you do.
Surat Al-Maidah 8
           
             
       
And if two factions among the believers should fight, then make settlement
between the two. But if one of them oppresses the other, then fight against
the one that oppresses until it returns to the ordinance of Allah. And if it
returns, then make settlement between them in justice and act justly. Indeed,
Allah loves those who act justly.
15. (Surat Al-Hujuraat: 9)
(3) Based on the Shariah: After understudying the cause of
conflict, the knowledge of the Shariah peculiar to that case will
be required to successfully resolve the conflict. The arbitrator
must understand the area of Islamic jurisprudence that can
resolve the issue. He may seek help from scholars in the field if
he isn’t one.
(4) No hastiness: There is need to rush through reconciliation.
(5) Find a suitable place and convenient time for both parties
(6) Use soft words
Etiquettes for the warring parties
Conflict will be easier to resolve if the warring parties maintain the
(1) They should welcome and appreciate the efforts of the
arbitrator. This will give the arbitrators some sense of
(2) Fortify themselves with constant reminder of death.
16. At-Tahzeeb: Arrogance and Pride‫العجب والغرور‬
"Whoever has an atom’s weight of arrogance
in his/her heart will not enter paradise."
- Prophet Muhammad
(Sahih Muslim no. 91)
Arrogance is one of the most dangerous inner diseases of the heart.
Those inner diseases reside in the hearts but their destructive effects
are reflected in the behavior and conduct of the affected person.
Arrogance is capable of preventing his owner from entering paradise.
The heart can be filled with arrogance or can have only up to a small
atom’s weight of arrogance.
Arrogance and people of arrogance were condemned in several pages
of the Qur’an as well as in the sunnah of the prophet. It is also a type
of shirk (associating partner with Allah) because the arrogant has
attributed his skills, abilities and achievements to himself and disbelief
in the original source of success from Allah. It is Haram (forbidden).
A condemned character
Allah will deal with anyone or people who demonstrate arrogance no
matter their status. The sahabah were of the highest quality and status
17. among the believers. When some group among them demonstrated
some arrogance, Allah left them with their situation. This was and still
remains a clear warning and lesson to any believer that Allah does not
tolerate arrogance in the least bit.
           
         
   
Allah has already given you victory in many regions and [even] on the
day of Hunayn, when your great number pleased you, but it did not
avail you at all, and the earth was confining for you with its vastness;
then you turned back, fleeing.
(Surat At-Tawbah: 25)
Either a believer or a disbeliever, any person or group who
demonstrates arrogance will suffer defeat and failure. The following
verse was about the Jews of Medina.
             
            
            
    
It is He who expelled the ones who disbelieved among the People of the
Scripture from their homes at the first gathering. You did not think they
18. would leave, and they thought that their fortresses would protect them
from Allah ; but [the decree of] Allah came upon them from where they
had not expected, and He cast terror into their hearts [so] they
destroyed their houses by their [own] hands and the hands of the
believers. So take warning, O people of vision.
Some manifestations of arrogance
1. Self-glorification: This is when man looks into his/her glorious
achievements in life then takes pride in them. This is
condemnable since all abilities materialize only by the Will of
2. To look down on other people (‫ :)العجب المذموم‬This is an
extension of self-glorification to include looking down on
others and attributing every success to one’s skills and
abilities. This is worst type of arrogance.
3. Not accepting other people’s opinion: This is arrogant because
it involves the person relying on the superiority of his intellect
and considering his opinion infallible by rejecting other
people’s contributions. Believers should be aware of this when
attending a meeting.
4. Boastfulness on the nobility of family lineage: No matter the
nobility of one’s family, it will be arrogant to take pride in it.
Each person will be responsible for his personality.
                
           
Then is one to whom the evil of his deed has been made attractive so
he considers it good [like one rightly guided]? For indeed, Allah sends
19. astray whom He wills and guides whom He wills. So do not let yourself
perish over them in regret. Indeed, Allah is Knowing of what they do.
Surat Al-Faatir 8
1. Believe Allah as the ultimate source of all success.
2. Look and reflect on giant creatures in nature to appreciate
how insignificant humans are if not honoured by Allah.
It is to rejoice in one’s righteousness and underestimate the
destruction contained in disobedience or to accept the deception of
shaytan that the righteous obligations one has fulfilled will be enough
to erase any disobedience.
A misplaced order
Some people have accepted the deception of shaytan and tried to
justify their pride with the following verse:
            
   
And establish prayer at the two ends of the day and at the approach of
the night. Indeed, good deeds do away with misdeeds. That is a
reminder for those who remember.
Surat Hud 114
The flaw in this misinterpretation is a clear misplaced order.
Righteousness or good deeds that will erase misdeeds will come after
20. the misdeed. Any good deeds that were planned ahead to neutralize
any misdeeds after it will be of no benefit. Furthermore, only minor
misdeeds can be erased with good deeds.
              
             
      
Those who avoid the major sins and immoralities, only
[committing]slight ones. Indeed, your Lord is vast in forgiveness. He
was most knowing of you when He produced you from the earth and
when you were fetuses in the wombs of your mothers. So do not claim
yourselves to be pure; He is most knowing of who fears Him.
(Surah An-Najm: 32)
Victims of pride
The following groups should be aware that they are the first targets for
shaytan’s arrow of pride.
2. Devoted worshippers
4. People with abundant wealth
Shaytan’s delusions of Scholars
Scholars of the religion should be wary of the pitfall of shaytan and
seek Allah’s assistance from falling into any of the following categories:
1. Those who rejoice in their high level and standard of
knowledge and their disposal of that knowledge to their
satisfaction. They consider themselves in an esteemed position
21. as placed by the people. They do not bother to implement the
knowledge upon themselves.
2. Those who take pride in their large audience.
3. Those who consider their knowledge as being capable of
placing them on an extra-ordinary level, therefore take the
injunctions of Allah with laxity. They satisfy themselves with
the reward in their teachings of guidance to others. They will
not observe the obligations of Allah as due.
Shaytan’s delusions of Worshippers
1. Those who forsake the obligatory and occupy themselves with
nawafil (superogatory acts of worship)
َ‫عن أَبِي ىريْ رة، قَال: قَال رسول اللَّو صلَّى اهللُ علَْيو وسلَّم: " إِن اللَّو‬
ُ َ َ َ ََ َ ُ
َ ََ َ
ٍ َ ِ
‫قَال:من عادى لِي ولِيِّا فَ قد آذنْ تُوُ بِالحرب، وما تَقرب إِلَي ع ْبدي بِشيء‬
َ َْ َ
َ َّ َ َّ َ َ َ ِ ْ َ
َ َ َْ َ
‫أَحب إِلَي مما افْ تَ رضت علَْيو، وما يَزال ع ْبدي يَتَ قرب إِلَي بِالنَّوافِل حتَّى‬
َ َ َ َ ُ ْ َ َّ َّ َّ َ
َ ِ َ َّ ُ َّ َ
،‫أُحبَّوُ، فَِإذَا أَحبَْبتُوُ: ك ْنت سمعوُ الَّذي يَسمع بِو، وبَصرهُ الَّذي يُْبصر بِو‬
ََْ ُ ُ
‫ويَدهُ الَّتِي يَ ْبطش بِها، ورجلَوُ الَّتِي يَمشي بِها، وإِن سأَلَنِي ألُعطيَ نَّوُ، ولَئِن‬
َِْ َ ُ
َ ْ َ َ
ِ ْ ْ َ ِ ‫ِ َد‬
‫استَ عاذَنِي ألُعيذنَّوُ، وما تَ رددت عن شيء أَنَا فَاعلُوُ تَر ُّدي عن نَفس‬
ْ ْ َ ُ ْ َّ َ َ َ َ َ
" ُ‫المؤمن، يَكرهُ الموت وأَنَا أَكرهُ مساءتَو‬
َ َ َ َْ َ َ َْ َْ ِ ُْ
"Narrated Abu Huraira: Allah's Messenger (PBUH) said, "Allah said, 'I
will declare war against whoever shows hostility to a pious worshipper
of Mine. And the most beloved things with which My slave comes
nearer to Me, is what I have made obligatory upon him; and My slave
keeps on coming closer to Me through performing Nawafil (praying or
22. doing extra deeds besides what is obligatory) till I love him, so I become
his sense of hearing with which he hears, and his sense of sight with
which he sees, and his hand with which he grips, and his leg with which
he walks; and if he asks Me, I will give him, and if he asks My protection
(Refuge), I will protect him; (i.e. give him My Refuge) and I do not
hesitate to do anything as I hesitate to take the soul of the believer, for
he hates death, and I hate to disappoint him.""
Shaytan’s delusion of the Ascetics
Those whom shaytan has deluded to rejoice in denying themselves the
good things of this world with the belief that they are superior to every
other people who haven’t done same.
Shaytan’s delusion on the wealthy ones
Those who fall prey of this delusion will take pride in the added
advantage they have from spending in the cause of Allah and choose to
worship in less of the poor, considering the rewards from their
spending to cover up the rest.
Ibn Mas’ud was reported to have said: two things will destroy anyone
who possesses them: pessimism and pride.
23. ‫)‪At-Tahreek: Ali& Fatimah (Their Struggles and death‬‬
‫)‪Ali (radiyallahu anhu‬‬
‫‪The struggle of Ali for Islam is evident in the story of how he embraced‬‬
‫‪Islam, his sacrifice in the cause of Dawah and perseverance in the face‬‬
‫‪of confrontations in addition to his strong love for knowledge. His‬‬
‫‪struggle against anti-Islamic forces can be seen in his bravery and‬‬
‫.‪strong hatred he had for the enemies of Islam‬‬
‫‪The story of Ali’s Islam‬‬
‫روى ابن إسحاق أن على بن أبى طالب رضي اهلل عنو جاء إلى النبي - صلَّى اللَّوُ‬
‫علَْيو وسلَّم - بعد إسَلم خديجة رضي اهلل عنها، فوجدىما يصليان، فقال على: ما‬
‫َ ََ َ‬
‫ىذا يا محمد؟ فقال النبي - صلَّى اللَّوُ علَيو وسلَّم -: «دين اهلل الذي اصطفاه‬
‫َْ ََ َ‬
‫لنفسو، وبعث بو رسلو، فأدعوك إلى اهلل وحد وإلى عبادتو، وتكفر بالَلت والعزى»‬
‫فقال لو على: ىذا أمر لم أسمع بو من قبل اليوم، فلست بقاض أمرا حتى أحدث أبا‬
‫طالب، فكره رسول اهلل - صلَّى اللَّوُ علَْيو وسلَّم - أن يفشى عليو سره، قبل أن‬
‫َ ََ َ‬
‫يستعلن أمره، فقال لو: «يا على إذا لم تسلم فاكتم»، فمكث على تلك الليلة، ثم إن‬
‫اهلل أوقع في قلب على اإلسَلم، فأصبح غاديًا إلى رسول اهلل - صلَّى اللَّوُ علَْيو وسلَّم‬
‫َ ََ َ‬
‫، حتى جاءه فقال: ما عرضت على يا محمد؟ فقال لو رسول اهلل - صلَّى اللَّوُ علَيوِ‬‫َّ‬
‫وسلَّم -: تشهد أن َّل إلو إَّل اهلل وحده َّل شريك لو، وتكفر بالَلت والعزى، وتبرأ من‬
24. ‫األنداد، ففعل على وأسلم، ومكث على يأتيو على خوف من أبى طالب، كتم على‬
‫إسَلمو ولم يظهر بو‬
Ibn Ishaq recorded that Ali ibn Abi Talib came to the prophet after
Khadija had accepted Islam, he found them both observing solat, he
asked: On what is this? Oh Muhammad. The prophet replied: The
religion of Allah which He has chosen for Himself and sent His
messengers with, so therefore, I’m calling you to the belief and worship
of Allah and to disbelieve and forsake al-Laat and al-Uzzah (the two
main idols of Makkah). Ali replied: This is a matter which I have never
heard about before today, I will not decide until after I have informed
Abi Talib (my father). The prophet hated that he (Ali) should inform
others about his secret matter before he was commanded to proclaim
it, so he told him: if you will not accept then keep it secret. Ali spent the
night contemplating on the invitation until Allah made him appreciate
the message and accept it. In the morning he went to the prophet and
asked: what is that that you have called me to? The prophet replied:
that you testify that none is worthy of worship except Allah and to
disbelieve in al-Laat and al-Uzzah and don’t set up intermediaries
between yourself and the worship of Allah. Ali accepted Islam and kept
it secret from Abi Talib (his father).
Source: )4 /3( ‫ البداية والنهاية‬by Ibn Kathir
 He represented the prophet in Makkah when he left for
Hijrah: The prophet instructed him to stay behind and return
back the belongings of the Quraysh entrusted with him to their
 His perseverance with the confrontation of the Quraysh after
the departure of the prophet: After the departure of the
prophet to Madinah, the Quraysh enquired from Ali about the
whereabouts of the prophet but he refused to give any
information on that, and was beaten up. This is one indication
of his loyalty to the prophet.
His endeavor on the Hijrah: Since he was charged to return
the belongings to their rightful owners, he was among the last
to make the Hijrah. His solitary journey across the desert ass
rife with bad experiences.
Struggle on knowledge: His struggle on knowledge is evident
in his statement: “There is no verse in the Qur’an except that I
knew when and why it was revealed.”
He participated in all battles except Tabuk because the prophet
charged him with the administration of Madinah
His death was by the hand of a khaariji who had developed some
discord against him from a battle he had fought against them.
Quote from Ali
“Anyone who reads and understands the Qur’an but ends up in hell is
surely among those who took the verses of Allah as jokes”
Fatimah bint rosulullah
Her struggles and perseverance can be seen in her life with her father
throughout the mission of his messengership and her husband Ali ibn
26. During the days of boycott
Fatimah was still a youngster during the 3 years of boycott when the
Quraysh had cut off trade and denied the early Muslim the right of
citizenship. Anyone who renounces his/her Islam will be exempted
from the boycott. Fatimah was among those who remained steadfast
on faith and remained loyal with the religion of Islam. This is one clear
indication of her internal resolution to struggle against falsehood until
the truth was established.
Mother of her father
She was nicknamed as “ ‫ – ”بأم أبيها‬mother of her father due to her
relentless care and struggle for the success of her father’s mission.
Perseverance with her husband
The prophet married her to his cousin Ali ibn Abi Talib at the time of
financial hardship yet she persevered and managed with her husband
with the little available. She struggled against any satanic internal
forces and thoughts.
While the prophet was on his terminal illness, he called Fatimah and
confided two statements in her. The first statement caused her to cry
and the second caused her to smile.
(1) I’ve been informed that I will not recover from this illness.
(2) You will be the first among my family to join me.
She died few months after the death of the prophet. May Allah be
pleased with Ali and Fatimah.