this is the 2nd edition of the monthly publication of TMC Aguda (www.tmcaguda.blogspot.com)

1. 1

2. Al-Qur’an:
Suratul Qiyaamah 1-15
   
    
   
    
     
         
          
         
 
    
   
          
   
2

3. Translation
In the Name of Allah, the Most Compassionate, the Most Merciful
1. I swear by the Day of Resurrection
2. And I swear by the self-reproaching soul [to the certainty of
resurrection].
3. Does man think that We will not assemble his bones?
4. Yes. [We are] Able [even] to proportion his fingertips.
5. But man desires to continue in sin.
6. He asks, "When is the Day of Resurrection?”
7. So when vision is dazzled
8. And the moon darkens
9. And the sun and the moon are joined,
10. Man will say on that Day, “Where is the [place of] escape?”
11. No! There is no refuge.
12. To your Lord, that Day, is the [place of] permanence.
13. Man will be informed that Day of what he sent ahead and
kept back.
14. Rather, man, against himself, will be a witness,
15. Even if he presents his excuses.
Sahih Int’l translation
3

4. Preamble

This is a Makkan Surah. It contains 40 aayaats or verses

Naming: It was named according to its content revolving
around the Day of Resurrection stressing it importance
and refuting the claims of those who denied it reality.

Relationship with the preceding Surah: It relates to
what precedes it because both emphasize on the events
of the Day of resurrection. This surah reveals facts that
establish the occurrence of this Day.

What the surah encompasses:
o
Like other Makkan surahs, it establishes the
realities of the Day of Resurrection
o
Describes events of that Day
o
The parting of souls, a pre-occurrence of the Day
o
The origin of soul
o
Refutation to those who deny the Day
o
Signs of the Day
o
The miraculous uniqueness of the fingerprint
o
The assurance of the occurrences of the Day
o
The assurance to preserve the Qur’an
o
The description of the two groups: those who
will be doomed and those who will be saved
o
The ease of re-creation over the first creation
4

5. Title:
The title chosen for these first fifteen verses by Dr. Wahbatu
Zuhaili in his Tafseer al-Muneer was: (‫)إثبات البعث والمعاد وعالئمه‬The Establishment of Resurrection and the Promises and its
Signs
Cause of revelation
It was reported in Al-Ba’rul-Muheet Vol.8/Pg.384 that Abu Jahl
once asked the people disapprovingly: Did Muhammad assert
that the bones will be resurrected after it was rotten and
decomposed? So Allah revealed the verses 3 & 4 as a rational
response to his logical assumption.
Explanations:
1. Allah swore with the Day of Resurrection to establish its
significance and call attention to events of the Day. It is
only Allah who has the right to swear with other than
Himself.
2. He also swore with the self-reproaching soul since this is
the type of soul that is most affected, under this topic.
3. Self-reproaching soul is a soul of the believer that
struggles between obedience and sins. A reminder of
resurrection and accountability will be most beneficial
for it to work towards righteousness and away from sins.
The two other types of souls were: (1) Nafs alMutma`inna (the Soul at Peace); (2) Nafs al-Ammara
Bissu' (The Soul which Commands).
5

6. 4. Skeleton is the framework that determines the shape of
the body. Ability to reconstitute the bones to form the
skeleton is an appropriate fact to establish re-creation.
5. Allah further informed that He will re-create man
perfectly to every minute detail.
6. The fingerprint is unique to each individual from the
time of the first man, but not until recent that we were
able to appreciate this fact through scientific analysis.
Therefore, we were more responsible to appreciate the
might of Allah over re-creation.
7. Allah also affirms that denial of the Day of Resurrection
is no more than an excuse for man to continue in his
disobedience to Allah.
8. Also, disbelievers looked at the long period between
themselves and their ancestors and what seemed to
them as perpetual warnings of the messengers from the
time of old made them deny the resurrection.
9. The events of the Day of Resurrection were described
vividly with tones that demand attention.
6

7. Hadith: Al-Murooqobah (God Consciousness)
ِ ٍ
،‫عن أَنَس رضي اللَّهُ ع ْنهُ، قَال: «إِنَّكم لَتَ عملُون أَعماًل‬
َ
‫ُ ْ َْ َ َْ ا‬
َ
َْ
َ َ
ُّ َ ِ
‫هي أَدق فِي أَعيُنِكم من الشعر، إِن كنَّا لَنَ عُدها علَى‬
ُ ْ ِ َ َّ َ ِ ْ ُ ْ
َ َ ُّ
َ
ِ َْ
‫عهد النَّبِي صلَّى اهللُ علَْيه وسلَّم من الموبِقات» قَال‬
َ ِ َ ُ ََِ ََِ َ
َ ِّ
ِ َ ْ َ َ ْ ِ َِ
»‫أَبُو ع ْبد اللَّه: «يَعنِي بِذلِك المهلِكات‬
ُ
Anas (May Allah be pleased with him) said: You
indulge in (bad) actions which are more
insignificant to you than a hair while we
considered them at the time of Messenger of
Allah (PBUH) to be great destroying sins.
(Sahih Bukhari no. 6942)
Notes:
Careful examination shows that this hadith was narrated by a
Sahaabi (Anas ibn Maalik). This is acceptable since it conforms
with one of the following criteria of determining the
authenticity of an hadith (1) Statement of the prophet
7

8. (sallallahu alayhi wasalam) (2) its actions (3) what he asserted
or approved (4) his description, actual or deductible, from his
words or actions, while awake or asleep (4) what was reliably
attributed to a sahaabi or a taabihi in sayings or actions.
This hadith met with the fourth condition. The hadith is also
found in the most authentic hadith book of reference.
Mufradaat (Vocabulary)
Addaku: in the superlative form to indicate the level of
negligence
Mina sha’r: in the comparative form, compared to a strand of
hair to show the high level of insignificance associated.
Mu’biqoot: it means mu’likaat (what destroys)
Another hadith that conveyed similar meaning
‫عن سهل بن سعد قال‬
‫قال رسول اهلل صلى اهلل عليه وسلم إياكم ومحقرات الذنوب كقوم نزلوا في بطن واد‬
‫فجاء ذا بعود وجاء ذا بعود حتى أنضجوا خبزتهم وإن محقرات الذنوب متى يؤخذ بها‬
‫صاحبها تهلكه‬
Sahl ibn Sa’d narrated that Allah's Messenger (salallahu alaihi
wasallam) said: “Beware of sins which are treated as being minor,
just like a people who encamp in the centre of a valley, so someone
brings a stick of firewood and someone else brings a stick until they
are, therefore, able to bake their bread. Likewise, sins which are
treated as being minor, and for which the person is taken to account,
will destroy him.”
(Ahmad no. 21742)
8

9. ‫عن عائشة " أن النبي - صلى اهلل عليه وسلم - قال لها يا عائشة إياك ومحقرات‬
‫الذنوب فإن لها من اهلل طالبا‬
The prophet said to Aisha: Be wary of sins that were considered to be
minor because there enough to be accounted for
(Sahih ibn Hibbaan)
Importance
The overall importance of this hadith is its message of
awareness on constant re-evaluation and the superiority of the
sahabah with their high level of moral alertness.
Title
An appropriate title for this hadith may be summarized as: The
Dangers in Qualitative Selection of Sins
Message
To constantly guard the limits of Allah. Man must always be
carefully conscious of his sayings, actions and intentions to
avert regret and the associated bitter consequences.
Imam ibn Qayyim Al-Jawziyyah in his book madaariju saalikin
said: A man will be consciously aware when he constantly works
with the information that the two recording angels are always
present with him.
A saying from the English: “Every human goes mad for five
seconds” was a conclusion of their observations on the
9

10. craziness demonstrated in their secular societies. This is an
uncommon observation from the societies governed by the
Islamic Godly principles and moral ideals.
Fruits of Muraqoba
One who constantly employs this practice will enjoy:



Constant state of alertness and awareness
Immunity against major mistakes
Joy of calmness from the state of non-regret
            
             
        
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.
(Surat-un-Najm 32)
A lesson from our invention
A case study of a supermarket with a vivid inscription on it
entrance gate that CCTV cameras were installed in every
corner. Will any intelligent individual who enters for shopping
10

11. dare to hide any item? The answer is an obvious NO. Same
applies to the one who constantly take heed from admonitions
and guard against the limit of Allah; he will never be victim of a
sin or mistake that will cause him hell.
Abu Ayuub Al-Ansari said: A man may engage in major
righteous deeds and feel comfortable and excited with that
until he neglects and looks down on minor deeds. This will leave
his required major deeds unguarded from corruption until he is
condemned to punishment with Allah; surely, superogatory and
minor deeds are guards for the obligatory major ones. Also, a
man may engage in minor sins but with consciousness that
makes him to assess and amend constantly until he was guarded
and saved from major sins.
A man who constantly assesses himself will notice his
deficiencies in the negligence of superogatory acts of worship
and make amends before the obligatory ones are affected.
Qur’anic truth
ِ
َّ ُ ْ َ
‫…واعلَموا أَن اللَّهَ يَعلَم ما ِِف أَنْفسكم فَاحذروهُ واعلَموا أَن اللَّه غفور حلِيم‬
َُْ
ٌ َ ٌ ُ َ َ َّ ُ ْ َ ُ َ ْ ْ ُ ُ
… and know that Allâh knows what is In Your minds, so fear Him. and
know that Allâh is Oft-Forgiving, Most Forbearing.
(Surat-ul-Baqorah Q2:235)
ٍ
ِ
‫…واتَّقني اللَّهَ إِن اللَّهَ كان علَى كل شيء شهيدا‬
ً ِ َ ْ َ ِّ ُ َ َ َ َّ
َ َ
… and keep Your duty to Allâh. Verily, Allâh is ever All-Witness over
everything.
(Surat-ul-Ahzab Q33:55)
11

12.             
               
          
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.
(Surat-ul-Hadid Q57:4)
     
Does he not know that Allah sees?
(Suratul ‘Alaq 14)
          
And be patient, [O Muhammad], for the decision of your Lord, for
indeed, you are in Our eyes. And exalt [ Allah ] with praise of your
Lord when you arise.
(Surat-ut-Tuur 48)
           
           
12

13. and warn them (O Muhammad) of the Day that is drawing near (i.e.
the Day of Resurrection), when the hearts will be choking the throats,
and they can neither return them (hearts) to their chests nor can they
throw them out. There will be no friend, nor an intercessor for the
wrong-doers, who could be given heed to.
Allâh knows the fraud of the eyes, and All that the breasts conceal.
(Surat-ul-Ghaafir 18-19)
Junaid was a sufi sheikh, he said: one who constantly watches
over his deeds will be disturbed after he realizes his misdeeds
even if only in one minute.
Tha’labah was a sahabi who was sent on an errand by the
prophet, one day while urinating he caught a glance of a
woman taking a bath, but instead of turning his sight away
immediately to absolve himself from the sin with the excuse of
an unintentional first glance he rather fixed his glance for a
while before retracting. This was a cause of regret for him until
his death, he wept bitterly until he passed away on the journey.
Ibrahim kawaas said: This murooqobah means to surrender
one’s hidden and open actions to Allah’s commandments.
Faces of murooqobah
1. To constantly guard the known limits of Allah.
2. To be dutiful to Allah and fulfill his commandments.
3. To strive against belittling acts of worship and avoid
negligence in them. Anas ibn Malik said: No one will be
absent from the congregation of solat in the lifetime of
the prophet except a known hypocrite or those
exempted on excuse of their obvious incapacity.
13

14. 4. To avoid deceit in all relationships and transactions, no
matter what excuses we may be tempted to concoct.
5. Avoiding lies.
Lessons from the hadith
1. The superiority of the sahabah over other generations
2. Indication showing significant decline of this Islamic
moral act of worship amongst we muslims of today
3. Not to belittle any of the commandments of Allah or the
instructions of the prophet.
4. Minor mistakes and sins will accumulate if this act of
worship is neglected
5. The significance of consciousness
6. Teaches how to relate and succeed according to the
dictates of Allah.
14

15. Aqeedah: Ash-Shafa’ah (Intercession)
Outline
 Meaning
 Types
 Assertion of the reality of intercession.
 Refutation of false intercession.
 Reasons for intercession.
 Benefits of intercession.
 Proofs of intercession.
 Those who will intercede.
 The story of intercession on the Day of Resurrection.
Definitions
Linguistically: The Arabic word Ash-Shafa’ah ‫ الشفاعة‬originated
from a root word ‫ الشفع‬which means “even” or “dual”, it is the
opposite of odd or singular. This is because intercession is an
act that can only occur after an established duality.
Technically: It is the act of mediation through pleading. It is to
intervene in between two people through the process of
mediation while pleading in order to avert or limit some harm
from one party to the other.
One party will be powerful with the ability to punish or enforce
punishment while the other party is a sinful or powerless
individual or group to be interceded for.
15

16. Intercession of the prophet
Intercession is of different types but the greatest of which is
the one granted to the prophet and will be the focus herein.
Types


Fictitious intercession
Established intercession
Refutations for the fictitious intercession
1. Expected intercession from false gods and saints: It is a
reality that those who believe and worship other gods,
goddess or demi-gods along with Allah expect that these
gods will intercede for them with Allah on the Day of
Judgment but Allah proved the case will be otherwise.
These gods and demi-gods may be an angel, a prophet, a
saint, animals or inanimate beings.
               
                  
Unquestionably, for Allah is the pure religion. And those who take
protectors besides Him [say], "We only worship them that they may
bring us nearer to Allah in position." Indeed, Allah will judge between
them concerning that over which they differ. Indeed, Allah does not
guide he who is a liar and [confirmed] disbeliever.
(Surat-uz-Zumar 3)
             
             
 
16

17. Or have they taken other than Allah as intercessors? Say, "Even
though they do not possess [power over] anything, nor do they
reason?"
Say, "To Allah belongs [the right to allow] intercession entirely. To
Him belongs the dominion of the heavens and the earth. Then to Him
you will be returned."
(Surat-uz-Zumar 43-44)
    
So there will not benefit them the intercession of [any] intercessors.
(Surat-ul-Mudathir 48)
2. Fictitious due to incomplete conditions for valid
intercession: There are people who believed that
intercession from the prophets that they followed will
be automatically guaranteed.
                  
               
             
         
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
17

18. Kursi extends over the heavens and the earth, and their preservation
tires Him not. And He is the Most High, the Most Great.
Surat-ul-Baqarah 255 (Ayat-ul-Kursiy)
Conditions of a valid intercession
1. Permission from Allah (ref: Q2:255)
2. Allah must be pleased with both the intercessor and the
one interceded for
            
  
He knows what is [presently] before them and what will be after them,
and they cannot intercede except on behalf of one whom He was
pleased with. And they, from fear of Him, are apprehensive.
(S. Anbiya 28)
Levels of intercession on the Day of Resurrection
1. The intercession of Prophet Muhammad: This is the first
and the highest level of intercession on the Day of
Resurrection and it is exclusively for the prophet
Muhammad alone. the prophet will be given the
privilege to intercede for the following:
a. The general humankind from the first calamity
of the sun(see the story of intercession below)
b. Those whose their righteousness equal their
sins: The required standard is for the good deeds
to be weightier than the sins (Q101:6); but those
among the believers who maintained an
equilibrium between right and wrong deeds will
be given the advantage to benefit from the
intercession of the prophet if Allah wills.
18

19. c. Those who will be saved from entering hell
before paradise: Some believers who have
committed sins that were enough to burn them in
hell will also benefit from the intercession. This
was because of their true sincerity and correct
believe. Their sins were only due to the effect of
coercion or temptations of their surroundings.
d. Intercession to increase the level of paradise:
The righteous believers who will be admitted into
the lower levels of paradise will desire for a
higher level and regret the restriction they
placed on righteous deed whilst alive. The
intercession of the prophet will take them some
levels higher.
e. Those who will enter paradise without
accountability:The prophet informed that some
group of seventy thousand among his ummah will
be
admitted
into
paradise
without
accountability. A companion requested that the
prophet should supplicate to Allah to include him
among them. The prophet said: you were among
them.
f. Intercession to lessen punishment for Abu
Taalib: The prophet had promised to intercede
on behalf of his pagan uncle so that Alah will
lessen his sufferings in hell on the day of
resurrection.
"Narrated Abu Sa`id Al-Khudri: That he heard the
Prophet (PBUH) when somebody mentioned his uncle
(i.e. Abu Talib), saying, "Perhaps my intercession will
be helpful to him on the Day of Resurrection so that
he may be put in a shallow fire reaching only up to
19

20. his ankles. His brain will boil from it. (SahihBukhari
no. 111)
It is noteworthy to clarify the apparent
contradiction between this promise and the verse
48 of Surah Mudathir (No intercession of the
interceder will benefit them (the disbelievers)).
The intent of Allah with this verse is the exit
from hell, not to lessen the punishment. No
intercession will be able to remove the
disbelievers from their eternal abode (Hell) but
the punishment may be lessened through
intercession.
g. Intercession to save some believers from Hell:It
has been decreed by Allah that anyone who
sincerely and correctly believed in Him whilst
alive will never remain in hell forever. The
intercession of the prophet will allow the exit of
these worst believers from hell.
h. Those who never associated partners with
Allah: The prophet said: every prophet was given
a supplication with guaranteed answer, all other
prophets have hastened to use theirs whilst alive
but I have reserved mine for intercession on the
Day of Resurrection, the intercession will benefit
anyone who sincerely believed in Allah and never
associated any partners with Him.
The story of intercession on the Day of Resurrection
Narrated by Abu Huraira
Some (cooked) meat was brought to Allah Apostle and the meat
of a forearm was presented to him as he used to like it. He ate
a morsel of it and said, "I will be the chief of all the people on
20

21. the Day of Resurrection. Do you know the reason for it? Allah
will gather all the human being of early generations as well as
late generation on one plain so that the announcer will be able
to make them all hear his voice and the watcher will be able to
see all of them. The sun will come so close to the people that
they will suffer such distress and trouble as they will not be
able to bear or stand. Then the people will say, 'Don't you see
to what state you have reached? Won't you look for someone
who can intercede for you before your Lord. Some people will
say to some others, 'Go to Adam.' So they will go to Adam and
say to him. 'You are the father of mankind; Allah created you
with His Own Hands, and breathed into you of His Spirit
(meaning the spirit which he created for you); and ordered the
angels to prostrate before you; so (please) intercede for us with
your Lord. Don't you see in what state we are? Don't you see
what condition we have reached?' Adam will say, 'Today my
Lord has become angry as He has never become before, nor will
ever become thereafter. He forbade me (to eat of the fruit of)
the tree, but I disobeyed Him. Myself! Myself! Myself! (has more
need for intercession). Go to someone else; go to Noah.' So they
will go to Noah and say (to him), 'O Noah! You are the first (of
Allah's Messengers) to the people of the earth, and Allah has
named you a thankful slave; please intercede for us with your
Lord. Don't you see in what state we are?' He will say.' Today my
Lord has become angry as He has never become nor will ever
become thereafter. I had (in the world) the right to make one
definitely accepted invocation, and I made it against my nation.
Myself! Myself! Myself! Go to someone else; go to Abraham.'
They will go to Abraham and say, 'O Abraham! You are Allah's
Apostle and His Khalil from among the people of the earth; so
please intercede for us with your Lord. Don't you see in what
state we are?' He will say to them, 'My Lord has today become
21

22. angry as He has never become before, nor will ever become
thereafter. I had told three lies (Abu Haiyan (the sub-narrator)
mentioned them in the Hadith) Myself! Myself! Myself! Go to
someone else; go to Moses.' The people will then go to Moses
and say, 'O Moses! You are Allah's Apostle and Allah gave you
superiority above the others with this message and with His
direct Talk to you; (please) intercede for us with your Lord
Don't you see in what state we are?' Moses will say, 'My Lord has
today become angry as He has never become before, nor will
become thereafter, I killed a person whom I had not been
ordered to kill. Myself! Myself! Myself! Go to someone else; go
to Jesus.' So they will go to Jesus and say, 'O Jesus! You are
Allah's Apostle and His Word which He sent to Mary, and a
superior soul created by Him, and you talked to the people
while still young in the cradle. Please intercede for us with your
Lord. Don't you see in what state we are?' Jesus will say. 'My
Lord has today become angry as He has never become before
nor will ever become thereafter. Jesus will not mention any sin,
but will say, 'Myself! Myself! Myself! Go to someone else; go to
Muhammad.' So they will come to me and say, 'O Muhammad!
You are Allah's Apostle and the last of the prophets, and Allah
forgave your early and late sins. (Please) intercede for us with
your Lord. Don't you see in what state we are?" The Prophet
added, "Then I will go beneath Allah's Throne and fall in
prostration before my Lord. And then Allah will guide me to
such praises and glorification to Him as He has never guided
anybody else before me. Then it will be said, 'O Muhammad
Raise your head. Ask, and it will be granted. Intercede It (your
intercession) will be accepted.' So I will raise my head and Say,
'My followers, O my Lord! My followers, O my Lord'. It will be
said, 'O Muhammad! Let those of your followers who have no
accounts, enter through such a gate of the gates of Paradise as
22

23. lies on the right; and they will share the other gates with the
people." The Prophet further said, "By Him in Whose Hand my
soul is, the distance between every two gate-posts of Paradise
is like the distance between Mecca and Busra (in Sham)."
Those









who will also intercede on the Day of Resurrection
The prophets
The angel (Surah Najm 26;Surah Taha 23)
The righteous slaves of Allah
The truthful ones
The martyrs
The people of correct knowledge
The Qur’an
The fasting
The believers
The intercession of Allah
After all intercessions with His permission, Allah will take out
from hell a handful of criminals, washed them in a river in front
of paradise and admitted them into the eternal bliss.
Some Qur’an references
SuratulBaqorahQ2:255
Surah Yunus 3
Surah Taha108-109
Surah Zukruf 86
Surah Maryam 87
Surah
Surah
Surah
Surah
Surah
23
An’am 51
Sajda 4
Mudassir 48
Baqorah48, 123, 254
A’raaf 53

24. Thaqofah: Peaceful co-existence ‫التعايش السلمى‬
‫أتركوهم ومايدينون‬
Leave them with their religion (i.e Way of life)
)263/9(
‫فتح القدير‬
(Fat’hu-l-Qodeer vol. 9 page 362)
Preamble
The world media propaganda plays an effective role in the
bastardization of Islamic values. The world where Muslims coexist with people of other faith is rife with skepticism and
mutual mistrust. The following paragraphs will not only try to
print the true reality of Islamic tolerance but will also educate
Muslims on how to peacefully co-exist and handle challenges
with their fellow humans of other faiths.
Outline
 The peaceful nature of Islam
 Levels of tolerance
 Religious tolerance
 Tolerance as a livewire of peaceful co-existence
Levels of tolerance with people of other faith
 The freedom to believe but with restrictions on
practice and abstention: This is the least form of
tolerance; anything below this will be considered
intolerance. For example, a Jew or Christian may be
allowed to remain with his chosen religion but may not
24

25. 

be permitted to leave work on Saturday or Sunday as
part of his religious requirement.
The freedom to believe, but practice and abstain
within the boundaries of our laws: This is the second
level of tolerance. For example, a Jew or Christian who
lives in a country governed by people of other faith will
be allowed to claim his identity as Jews or Christian and
act according to his religion with what generally agrees
with the laws of the land. So, he will be allowed to
leave work on Saturday or Sunday only if it is in
accordance with the law of the state.
The freedom to believe, practice and abstain
according to their religion including what is against
the dictates of our religion: This is the highest level of
tolerance. For example, the majuus or magians
considered incest to be perfectly legitimate as part of
their religion.
From the above it is crystal clear that Islam has the meaning to
tolerance. The following examples will now further establish
the true reality of tolerance in the Islamic history.
Some pictures of tolerance in the glorious Islamic history
1. At the early years of Islam in Makkah, some slave
masters embraced Islam and felt reluctant to continue
spending on their slaves who chose to remain in
disbelief. They complained to the prophet and Allah
revealed some verses of the Qur’an:
25

26.              
             
    
Not upon you, [O Muhammad], is [responsibility for] their guidance,
but Allah guides whom He wills. And whatever good you [believers]
spend is for yourselves, and you do not spend except s eeking the
countenance of Allah. And whatever you spend of good - it will be fully
repaid to you, and you will not be wronged.
(Surat-ul-Baqorah 272)
            
     
And they give food in spite of love for it to the needy, the orphan, and
the captive
[Saying], “We feed you only for the countenance of Allah . We wish not
from you reward or gratitude.
(Surat-ul-Insan 8-9)
2. Allah orders no compulsion in the religion nor does He
permit transgression
              
           
And do not argue with the People of the Scripture except in a way that
is best, except for those who commit injustice among them, and say,
"We believe in that which has been revealed to us and revealed to you.
And our God and your God is one; and we are Muslims [in submission]
to Him."
(Surat-ul-Ankaboot 46)
26

27. 3. Abu Yusuf of the Abu-Hanifah madhhab reported: The prophet
sent some relief fund to Makkah to relieve some calamities
that had befallen them at the time when they were enemies to
him and his cause (ref: shar’i siyar-ul-kabir vol. 4 pg. 144)
4. Asmau bint Abubakr was a sister to Aisha, the mother of the
believer; one day she approached the prophet and enquired
that her mother (who was still a disbeliever) visited her to
request some kindness, should I honour her request inspite of
her disbelief? The prophet orders her to be good and kind to
her mother.(ref: Ibn kathir vol. 4 pg.349)
             
             
    
but if they (both parents) strive with You to make You join In Worship
with Me others that of which You have no knowledge, Then obey them
not, but behave with them In the world kindly, and follow the Path of
Him who turns to Me In repentance and In Obedience. Then to Me will
be Your return, and I shall tell You what You used to do.
(Surat-ul-Luqman 15)
The Prophet in Madinah
1. An Islamic early historian, Ibn Ishaq recorded: Some Christians
leaders from Najraan came to visit the prophet in Madinah,
the prophet entertained them in the mosque and after they
were done with the meeting their prayer time reached and
they were offered to pray in one side of the prophet mosque.
(This should be a rare occurrence and shouldn’t be taken as a
norm)
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28. 2. Imam Buhari narrated from Anas: The prophet once visited a
Jewish boy on his sick bed in Madinah, when the boy was
about to die the prophet admonished him to accept Islam, the
boy turned and looked at his father but his father said: you
may follow Muhammad if you wish; so the boy embraced Islam
and died shortly afterwards. When the prophet left their
home, he said: glory is to Allah who saved the soul of this boy
through my effort.
3. When the prophet was about to die he took his battle amour
to use as collateral with a Jew in exchange for some foods to
feed his family. The prophet was a leader with followers that
loved him more than their own family; it will be surprising that
he could not borrow or collect foods from his followers and
turn to a Jew to fulfill this need. The scholars of Islam
explained that this act was a deliberate one from the prophet
to practically teach his followers not to be hostile with people
of other faith but rather be clement and merciful.
4. There were many authentic records that the prophet will
receive gifts from the Jews of Madinah.
5. One day the prophet was with his companions in Madinah
when the corpse of a Jew was being carried for interment, the
prophet stood with sympathy and condolence, some
companions said to him: this was just a corpse of a Jew
(disbeliever). The prophet replied: doesn’t he have a soul?
6. When the prophet was instructed to leave Makkah with
Abubakr for Madinah, he entrusted a pagan guide to direct
their ways to Madinah.
 The commander of the believers, Umar ibn Khattab once
bought a horse from a Jew, but after a little ride the horse
showed some serious signs of sickness (indicating that he was
deceived in the transaction). Umar returned the horse back to
28

29. 
the Jew and demand the return of his money. But the Jew
refused and insisted that the horse must be return back in it
initial healthy condition before any claim for refund. Umar
dragged him to the court but the Judge (installed by Umar)
judged in favor of the Jew. Umar was astounded at the
uprightness of this Judge (to keep justice in a case involving his
master) and promoted him to be the chief Judge in Kuffah.
During one of the battles, the armour of Alli ibn Abi Taalib fell
and a Jew took it. When the Jew was about to sell it in the
market, Alli who has being searching for it apprehend the Jew
and took him before a Judge. Alli claimed ownership of the
armour but the Jew claimed it for himself too. Since the
armour was with the Jew, Alli was asked to provide the
required two witnesses to support his claim, he named his son
Hussein and his servant Kunbur but the Judge refused to
accept a son as witness for his father. Alli could not provide
another witness and the judgement was made in favour of the
Jew. The Jew was astounded with this judgment and embraced
Islam.
Basis of tolerance in Islam




The believe that all humans were honourable (ref: Q17:70)
The believe that the difference of faith is according to the Will
of Allah (ref: Q11:118)
It is not our duty to judge the disbeliever until they die in
disbelief (ref: Q22:68;Q42: 15)
We believe that Allah commands justice, compassion,
clemency and gentleness with all creatures.
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