Mukadimah

Shaykh Ahmad Almarzuqi, the compiler of the book Aqiidatul Awaam, said:

Meaning: I begin by mentioning the name of Allah and Ar-Rahmaari and Ar-Raheem, Who always gives good.

EXPLANATION:

Shaykh Nawawi, the author of Nuuruzh Zhalaam, said: “That is, I (said Shaykh Ahmad) began the composition of this book of Aqiidatul Awaam by asking for help from the One who is called by the name of Allah.”

Imam Suyuthi said: “The meaning of Allah is the One whose being is first, whose Essence and attributes are great, and whose mercy is abundant. The meaning of ar-Rahmaan is the One whose kindness is great and whose bounty is everlasting. And the meaning of ar-Rahim is the One who makes up for all shortcomings and does not burden beyond His ability.”

Imam al-Baidhawi said: “The favors of Allah, though infinitely numerous, are divided into two types: worldly favors and ukhrawi favors. Worldly favors are of two kinds:

(1) Wahbi (given directly by Allah without human effort), and (2) Kasbi (earned by man). Wahbi pleasure is divided into two: spiritual and physical. The spiritual wahbi favor is such as: the giving of the soul to a servant, the intellect and all that is related to it, such as: the understanding of thinking and the ability to speak. The physical wahbi favors are such as: a perfect body shape, the strength of its members and good health. While the favors of the kasbi are, among others, such as purifying the soul from bad traits and decorating it with praiseworthy traits, beautifying the body with jewelry, gaining position and property. As for the ukhrawi blessing, it is that Allah forgives the sins of the servant and is pleased with him and places him in Paradise.

The meaning of Shaykh Ahmad’s saying that Allah always bestows favors in this stanza is that Allah continuously bestows favors without interruption.

Then Shaykh Ahmad rahimahullaah said:

Meaning: Praise be to Allah, the First, the Beginning. The Last, the Eternal, the Unchanging.

EXPLANATION:

Shaykh Nawawi rahimahullaah said: “It means that I praise (said Shaykh Ahmad) Allah with my tongue for this favor of His (i.e. the compilation of this book) and my adoration of Him. I recognize and believe that all praise is due only to Him.”

Shaykh Ahmad (said Shaykh Nawawi) has begun this verse of Aqiidatul Awam by saying hamdalah in fulfillment of the obligation of gratitude for the favors of Allah, one of which is the compilation of this book.

Alhamdu, according to the language, means verbal praise for a good deed of one’s own accord, accompanied by reverence and exaltation, whether the praise is in return for a favor or not. The first example is like if Zayd gives you something and you say, “Zayd is generous”. This praise is in return for him giving you something. And the second example is like if you see Zayd praying solemnly, then you say, “Zayd is a pious person”. This is not a reward for a favor, but merely praise.

Alhamdu is divided into four:

1. Praise of the Ancient One to the Ancient One, to His own Essence, as Allah says:

Meaning: He is the best of protectors and the best of helpers.

2. Praise of the Exalted for the Hadith, such as Allah’s praise of the right of our Prophet Muhammad (peace and blessings be upon him):

Meaning: : Verily you have a noble character.

3. The praise of the hadith to the Oadim, which is like the words of Prophet Jesus (peace be upon him):

Meaning: You (Allah) know what is in my heart, while I do not know what is in Your Essence. Indeed You are the Knower of the unseen.

4. The praise of the hadith to the hadith, which is like the words of the Messenger of Allah (peace and blessings of Allah be upon him) regarding the right of Abubakar As-Siddiq (peace be upon him):

Meaning: The sun will not rise and set after me on a man who is more excellent than Abubakar As-Siddiq.

As for the meaning of alhamdu according to the term, it is an act that indicates the glorification of the one who gives favors because of his position as a giver of favors to the praiser or others, such as to his children or his wife. Whether the praise is in the form of speech with the tongue, or love in the heart, or in the form of deeds with the limbs.

Alhamdu in this sense is the same as gratitude.

It is a very strange coincidence that the letter alhamdu ( ) is five, and in the Quran there are also five surahs that begin with this word alhamdu, namely:

1. At the beginning of surah Alfatihah, which reads:

Meaning:   Praise be to Allah, Lord of the Worlds.

2. At the beginning of surah Al-An’am, which reads:

Meaning: Praise be to Allah Who has created the heavens and the earth, and made darkness and light, but the disbelievers associate something with their Lord.

3. At the beginning of surah Al-Kahf, which reads:

Meaning: Praise be to Allah Who has revealed to His servant the Book (the Quran) and He has not created any contradiction in it.

4. The beginning of surah Saba’, which reads:

Meaning: Praise be to Allah, Who possesses what is in the heavens and what is in the earth, and to Him belongs the praise of the Hereafter. And He is the All-Wise, the All-Knowing.

5. At the beginning of surah Faathir, which reads:

Meaning: Praise be to Allah, the Creator of the heavens and the earth, Who made the angels messengers (to manage various affairs) who have wings, each (of them) two, three and four. Allah adds to His creation what He wills. Indeed, Allah is in control of all things.

There are also five suras in the Quran that close with this word alhamdu, namely:

1. At the end of the surah Bani Israel, which reads:

Meaning: And say: “Praise be to Allah, Who has no son and no partner in His kingdom, and no helper to keep Him from disgrace. And exalt Him with the greatest exaltation.

2. At the end of surah Annamlu, which reads:

Meaning: And say: “Praise be to Allah. He will show you the signs of His greatness then you will know. And your Lord is not unmindful of what you do.

3. At the end of surah Ashshaffaat, which reads:

Meaning: And all praise is due to Allah, the Lord of the exclamation of all worlds.

4. At the end of surah Azzumar, which reads:

Meaning: And it is said: “Praise be to Allah, the Lord of the worlds.”

5. At the end of surah Aljaatsiyyah, which reads: ,

Meaning: So to Allah be all praise, Lord of the heavens and Lord of the earth, Lord of the worlds.

Shaykh Ahmad Almarzuqi further said:

Meaning: Salawat and peace be upon the Prophet, the best of those who glorify Allah, and upon his family, companions and followers who follow his way of religion correctly, and are not heretics.

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “In the above stanza, Shaykh Ahmad Almarzuqi seems to be saying: ‘I ask You, O Allah, for mercy, accompanied by the greatest adoration and respect to the highest degree, to be bestowed on the Prophet Muhammad, the best of those who glorify You, as well as on his family and companions and those who follow his religious path correctly, not the heretics’. This is because of the great reverence Shaykh Ahmad has for them.”

With regard to Shaykh Ahmad’s words “the true religion”, he meant:

Shaykh Alfayumi said: “Religion is the rulings of sharee’ah, and what is true is that which is in accordance with the Qur’an, Sunnah, consensus and Kias. Its opposite is false.”

Shaykh Ahmad’s words “not a heretic” mean that he is not one who deviates from the truth.

The scholars said: “Bidah, according to the language, means anything that is newly invented without any previous example. But bidah according to shar’i means anything that is newly invented that is contrary to the command of Allah.”

Faith in Allah

Shaykh Ahmad (may Allah have mercy on him) said:

Meaning: Furthermore, know that there are twenty attributes that are obligatory to know about Allah.

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “After saying the basmalah, hamdalah and salawat, then I (said Shaykh Ahmad) say to you, “Know, O you who have been charged with the responsibility, and be certain of the twenty attributes that are obligatory for Allah in detail. Knowing this is obligatory upon every mukallaf (adult and sensible Muslim). And do not follow blindly, for then your faith will be shaken!”

Sharbini said: “It is obligatory for every believer to know the twenty attributes that are obligatory for Allah in detail, with the conviction that Allah has obligatory and perfect attributes that have no end.”

As for the essence of realization, it is the determination of a matter in accordance with the truth, accompanied by evidence. Taklid, on the other hand, is believing what someone else says, does and decrees without knowing the evidence. This is different from a student who, after being shown the evidence by his teacher, becomes an arif, not a mugallid.

People who follow in the science of belief are divided into six groups:

1. It is permissible to follow but it is a sin for the one who has the expertise to research the proofs, but for the one who does not have the expertise, there is no sin. This opinion is held by the scholars.

2. Taklid is not sufficient, so the one who does it is considered a disbeliever. This opinion is held by Sanusi. Abdurrahman Almanbali said that this opinion is based on the prohibition of imitation, and that realization is a condition for the validity of faith. But the opposite is true.

3. Taklid is sufficient, but it is absolutely sinful, both for the one who has the expertise to research the evidence, and the one who does not. According to Almanbali, this opinion is rejected. Then he said: “The difference of opinion concerning this matter is with regard to the one who follows. If he is so determined to follow what he follows that even if the person he follows changes his opinion, he does not change his mind, then he is a disbeliever, according to scholarly consensus.

4. If a person follows the Qur’an and the Sunnah with certainty, his faith is valid, because he is following certain evidence. But if a person follows anything other than that, his faith is not valid, because he is not safe from the mistakes of the infallible person whom he follows.

5. It is sufficient to do so without any absolute sin, because researching the evidence is only a condition of the perfection of faith, so the one who has the expertise to research the evidence but does not do so is regarded as having left out something that is more important, as al-Albajuri said. Al-Manbali said: “Based on this opinion, researching the evidence that leads to realization is Sunnah.”

6. The faith of the taklid is valid, and it is haraam for him to examine the evidence if it is mixed with misleading philosophical teachings.

Shaykh Ahmad Almarzuqi said:

Meaning:

Allah is the Essence that exists, past and eternal in contrast to creatures absolutely.

Self-standing, One and Alive Omnipotent, Willing, and All-knowing of all things.

He is Hearing, Seeing, and Speaking, and He has seven attributes, which are summed up in one stanza.

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “If you want to know the attributes of the twenty (said Shaykh Ahmad), then I say, “Allah exists ….” until the end of the stanza.”

Wujud (Existence) is something that is related to the thought that the one who is thinking about it thinks about in his mind. For example, a shirt, if it is in a chest, then it is taken out of the chest, then it has an apparent nature. So the apparent attribute is not an additional attribute of the shirt, but the mind recognizes it as an additional attribute. This is what the scholars affirmed from the words of Ash’ari (may Allah be pleased with him). The evidence for this is the words of Allah, which mean: “There is no god but Me.” In addition, the existence of Allah is not the same as the existence of creatures.

qidam (Former) means that there is no beginning to the existence of Allah Taala. Allah did not create Himself nor was He created by another. Allah says, which means: “He neither begot nor was begotten.”

Baga’ (Eternal) means that there is no end to the existence of Allah Taala. Allah says, which means: “And Eternal is the Essence of your Lord, (O Muhammad), Who has greatness and glory.”

Mukhalafatun lilhawaaditsi (not like creatures) means that Allah is not like anything new. He is neither fleshy nor bony: neither tall nor short nor medium. Allah Taala is the One who is not similar at all to the attributes of creatures. What comes to your mind with regard to the attributes of creatures, then you should not believe that Allah’s Essence has any of these attributes. He has no place, does not enter the world or come out of it. Allah Taala says, which means: “And there is nothing like Him.” And He said, which means: “He is not like anything else.”

This dissimilarity between Allah and creation is without exception, in the sense that Allah is different from creation in every way. This does not mean that He is not the same in one way but the same in another. Glory be to Allah for that.

Kiyaamuhu binafsihi (standing alone) means that Allah Taala does not need a place and space to stand, unlike objects that need a place and space. And He is not in need of a creator, because He is not created from anything else, unlike objects that are created by Him. Allah’s need for nothing else is absolute. Allah Taala says, which means: “And bow all faces (humbly) to the Lord of Eternal Life, Who is always taking care of His creatures.”

Wahdadiyyah (One) means that there is no difference in Essence, Attributes and . Allah’s Essence is not composed of parts, and there is nothing in the creature that is like Allah’s Essence. Because the creature is a body composed of several parts, but our Lord is not like that. And Allah’s attributes are not multiple of the same kind, such as two powers or two wills, but He has one absolute power, with which He can create and negate things. No one has an attribute like His, and no one can influence one of His actions, but Allah is the One who creates all actions. He creates obedience, disobedience, benefit, harm, wealth and poverty. It is not the fire that burns, the knife that cuts and the food that fills, but Allah Himself who creates all these actions. Only Allah, by His will, has made one thing the cause of another (such as fire being the cause of heat or burning, knives being the cause of cutting things, and food being the cause of satiety), so it is possible (if Allah wills) that fire does not burn (as experienced by Prophet Ibrahim (peace be upon him)). Allah Taala says, which means: “And your Lord is One God, there is no God but He, the Most Compassionate, the Most Merciful.”

Hayat (Eternal Life) is an attribute that validates the Essence that stands with it to know and have the ability. Allah Taala says, which means: “Trust in the One Who lives, Who does not die.”

Qudrat (Power) is an attribute that authorizes the Essence with which it stands to do or not to do. Allah says, which means: “Verily, Allah has power over all things.”

Iradah (Willing) is the attribute that wills: the preference of one of the two permissions over the other Allah Taala said, which means: “Verily your Lord does what He wills.”

Knowledge is the attribute by which something is revealed at the time of its relationship with it. Allah says (interpretation of the meaning): “Verily, Allah knows all things.” And He said: “Verily, Allah’s knowledge encompasses all things.”

Sama’ and Bashar (Hearing and Seeing) are two attributes by which more is revealed than is revealed by knowledge. Allah says, which means: “And He is the All-Hearing, the All-Seeing.”

Kalam (speaking) is an attribute of Allaah that stands with the Essence of Allaah, which is expressed in a special structure called the Qur’an or Kalamullah. The Kalam of Allah Taala has no letters and no sound, but it has no beginning and no end. Allah says, which means: “And Allah spoke to Moses with the perfect Kalam.”

These are the thirteen attributes, followed by the seven meanings. These seven attributes were deliberately separated and made into a special stanza so that they would receive more attention, because the Muktazilahs did not believe in them. They say that Allah Taala is omnipotent with His Essence, willful with His Essence without Qudrat and Iradat, and so on.

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: Powerful, Willing, Hearing and Seeing Living, Knowing, Speaking eternally.

EXPLANATION:

The seven Maknawiyah attributes are:

Qaadirun (The Almighty), which is an attribute that stands with the Essence of Allah Taala; it does not exist and is not ma’dum, and it is other than Qudrat.

Muriidun (The Willing) is an attribute that stands with the Essence of Allah Taala, it does not exist and is not ma’dum, and it is other than Iradat.

‘Aalimun (The All-Knowing) is an attribute that stands with the Essence of Allah Taala, it does not exist and does not ma’dum, and it is other than Ilmun.

Hayyun (The Eternal Living) is an attribute that stands with the Essence of Allah Taala, it does not exist and is not ma’dum, and it is other than Hayat.

Samii’un (The One Who Hears) is the attribute that stands with the Essence of Allah Taala, it does not exist and does not ma’dum, and it is other than Sama.

Bashiirun (Those Who See) is the attribute that stands with the Essence of Allah, it is neither manifest nor invisible, and it is other than Bashar.

Mutakallimun (The One Who Speaks) is the attribute of standing with the Essence of Allah Taala, it does not exist and is not ma’dum, and it is other than Kalam.

CONCLUSIONS:

The 20 attributes that are obligatory for Allah are divided into four parts:

1. NAFSIAH NATURE: It is obligatory for Allah to have the attribute of existence, whose existence is not caused by anything. There is only one attribute, which is BEING.

2. SIFAT SALBIAH: This is the attribute that negates (negates) all the attributes that are unworthy of Allah. There are five attributes of Salbiyah, namely: Qidam, Baqa’, Mukhalafatul Lilhawaaditsi, Oiyaamuhu binafsihi, Wahdaniyah.

3. MA’AANI NATURE: These are all the attributes that exist in the Essence of Allah, the Existent, which obliges that Essence to have a nature with a law of nature. There are seven Ma’ani Attributes, namely: Oudrat, Iradat, Ilmun, Hayat, Sam’un, Bashar, Kalam.

4. MA’NAWIYAH NATURE: It is something that is fixed (tsabit) for Allah’s Essence to have Ma’nawiyah attributes. Hence, there is a strong bond between these Ma’ani and Maknawiyah attributes. There are seven Maknawiyah attributes, namely: Qaadirun, Muriidun, ‘Aliimun, Hayyun, Samii’-un, Bashtirun and Mutakallimun.

These are the 20 attributes that are obligatory for Allah. To make it easier to remember, look at the following table:

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: Jaiz by His mercy and justice leaves and does things that are possible.

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “It is obligatory (said Shaykh Ahmad) for every mukallaf to believe that Allah has the power to create good and evil, and the power to make Zayd a Muslim and Amr a disbeliever, or to give knowledge to one of them, or to give ignorance to one of them. The reward that Allaah gives to the obedient is His mercy, and the punishment that He gives to the disobedient is His justice, for He is the One who benefits and punishes, and the deeds of obedience and disobedience are only signs that Allaah rewards and punishes those who are like them. If Allah wills a person’s good fortune, He guides him to the path of obedience, and if He wills a person’s misery, He makes him disobey. So all things, good and bad, are the creation of Allah, because Allah is the One who created the slave and his actions, as He says (interpretation of the meaning): It is Allah who created you and what you do.

It is from him that benefit and harm are derived, so there is no good and bad benefit and harm except attributed to Allah.

It is narrated from the prophet Musa (peace be upon him) that he complained to Allah about his toothache, and Allah said to him: take this leaf and put it on your tooth, and immediately his toothache was cured. Then after some time, he had a toothache again, so he took the same leaf and put it on his sick tooth, instead of healing it got worse, so he asked Allah, the divine, didn’t you tell me to use this leaf as medicine, Allah replied O Musa I am the one who heals and the one who nourishes, I am the one who gives benefit and harm. The other day you asked me for help so I cured your illness and now you are asking me for help with the leaf instead of me. That is why we should not expect or fear anyone except Allah.

Faith in the messenger

Shaykh Ahmad al-Marzuqi (may Allah have mercy on him) went on to explain about matters relating to the messengers:

Meaning: Allah sent prophets who had the right intelligence to convey messages and mandates.

Explanation: Shaykh Nawawi (may Allah have mercy on him) said: It is obligatory upon every believer to believe that Allah has sent to the believers prophets and messengers with four characteristics that are obligatory in their right, peace be upon them, namely:

1. Fathanah

Meaning ingenious

The meaning is that the messengers were able to provide arguments against their opponents and were able to refute their charges.

2. Sidiq

Meaning true in the sense of honesty

This means that what the messengers conveyed was in accordance with reality.

As for the right means right in the sense of not wrong as opposed to false or wrong.

3. Tabligh

It means conveying the message.

This means that the messengers conveyed all the commands of Allah that they were told to convey to the creatures. There is nothing that they cover up.

4. Amanah

Astriya : trustworthy

This means that the messengers were protected from doing any action that is forbidden or disliked, so it was impossible for them to fall into such actions.

It should be noted that what is obligatory upon the messengers also applies to the prophets, except for the attribute of tablig and its opposite, because these two attributes are specific to the apostles, because the prophets who are not apostles are not told to convey Allah’s commands to the creatures. Nevertheless, he must tell people that he is a prophet, so that he will be honored.

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: It is permissible for the messengers to act like human beings without lowering their status, such as a minor illness.

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “It is obligatory (said Shaykh Ahmad) for every mukallaf to believe that the prophets and messengers (peace be upon them) may act in the manner of human beings, which does not lead to any shortcoming in their high status, such as suffering from minor illnesses, and the like, such as eating, drinking, buying and selling, traveling, and so on: eating, drinking, buying and selling, traveling, killing, being injured, marrying, entering the market, sleeping (with the eyes only, while the heart remains awake), ejaculating (but only because the sperm sac is full, not because of dreams of intercourse, because dreams of intercourse are the work of the devil. But the devil cannot play tricks on them.)

The evidence for the permissibility of the prophets and messengers is the musyahadah (testimony) of those who lived during their time, and the mutawatir reports about their condition that reached those who lived after them.

As for the things and dispositions that are impossible for prophets and messengers, they are severe or disgusting diseases, such as stripes, leprosy, impotence, dark spots on the body, deafness, blindness, dumbness, paralysis, limping, squinting, stuttering, inverted eyelids, cleft palate, toothlessness, and all the bad qualities that are impossible for them, because they are disgraceful. f

In addition, the prophets must be men and not women, not insane, not slaves, and not people of corrupt minds. As for Lukman Alhakim and Dzulgarnain, they were pious men, not prophets.

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: “Their infallibility is as obligatory as that of the angels, and they are even superior to the angels.

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “It is obligatory (said Shaykh Ahmad) for every mukallaf to believe that the prophets and messengers must be infallible (protected from all sins, whether major or minor, intentional or unintentional, and it is impossible for them to fall into them) just as the angels are infallible.”

And what Shaykh Ahmad said about them being superior to the angels is that the prophets and messengers are superior to the angels. The best of the prophets and messengers are Sayyidina Muhammad (peace be upon him), then Sayyidina Ibrahim (peace be upon him), then Sayyidina Musa (peace be upon him), then Sayyidina Isa (peace be upon him), and then Sayyidina Noah (peace be upon him). The five of them are also called Ulul Azmi, those who patiently bore the heavy burden of suffering. We must know the order of the five of them in virtue as mentioned above. Then below the five of them are the messengers, then the prophets other than the messengers, then the angelic figures, such as Sayyidina Jibril (peace be upon him) and others, then the aulia, then the angels, then ordinary people. Thus said by the scholars. Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said: 

Meaning:

The impossible attributes are the opposite of the obligatory attributes, so memorize these fifty attributes as an obligation.

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “It is obligatory (said Shaykh Ahmad) for every believer to believe that it is impossible for Allah and His messengers to have attributes that are opposite to the obligatory ones.”

The impossible attributes are as numerous as the obligatory ones. There are twenty obligatory attributes for Allah and twenty impossible attributes, four obligatory attributes for the messenger and four impossible attributes, one permissible attribute for Allah and one permissible attribute for the messenger. So there are fifty attributes in all. These fifty attributes must be memorized by every mukaliaf.

For more details, see the following table:

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: Memorizing the twenty-five apostles is obligatory upon every believer, so be sure and take advantage of it.

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “It is obligatory (said Shaykh Ahmad) on every believer to know in detail the names of the twenty-five messengers.”

Shaykh Suhaymi (may Allah have mercy on him) said: “It is obligatory upon every believer to know and teach their children, wives and servants the names of the messengers mentioned in the Qur’an until they believe and confirm all of them in detail. Do not think that they are obliged to believe only in the Prophet Muhammad (peace and blessings of Allaah be upon him); rather faith in all the prophets, whether they are mentioned by name in the Qur’an or not, is obligatory upon every believer.”

Shaykh Baijuri said: “What is correct in this matter of prophets and messengers is not to limit their number, because that could lead to ascribing prophets and messengers to people who are not prophets and messengers, or negating them from people who are prophets and messengers. All we have to do is believe that Allah, may He be exalted, sent prophets and messengers in a general sense, except for the twenty-five that must be known in detail:

Meaning: They are Adam, Idris, Noah, Hud and Saleh, Ibrahim all to be followed by Luth, Ishmael, Isaac, as well as Jacob, Yusuf and Ayyub who followed Shu’gib, Aaron, Musa, Iyasa’ Dzulkifli, David, Sulaiman who followed Ilyas, Jonah, Zakariya, Yahya Isa, Thaha the Seal of the Prophets, leave the deviations.

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “The twenty-five prophets are as follows:

1. Prophet Adam (peace be upon him). He is the father of mankind.
2. Prophet Idris (peace be upon him). Who is still living in the fourth, sixth, seventh heaven, or in heaven. He entered heaven after tasting death and being revived, and did not come out of it again. He was the grandfather of Prophet Noah’s father.
3. Prophet Noah (peace be upon him). He was saved by Allah from the danger of drowning due to a typhoon.
4. Prophet Hud (peace be upon him). He was saved by Allah from the danger of a tornado that was so powerful that it caused a terrifying sound, which destroyed the people of ‘Ad.
5. Prophet Saleh (peace be upon him). He was saved by Allah from destruction due to the cry of the angel Gabriel who destroyed the people of Tsamud.
6. Prophet Ibrahim (peace be upon him). He was saved by Allah from the fire of Namrudz.
7. Prophet Lot (peace be upon him). Who was saved by Allah from the wind mixed with small stones that destroyed the disbelievers.
8. Prophet Ismail bin Ibrahim (peace be upon him). His mother was Hajar.
9. Prophet Ishaq bin Ibrahim peace be upon him. His mother was Sarah.
10. Prophet Ya gub bin Ishag peace be upon him.
11. Prophet Yusuf bin Ya’qub peace be upon him.
12. Prophet Ayyub peace be upon him.
13. Prophet Shw’aib peace be upon him.
14. Prophet Harun bin Imran peace be upon him.
15. Prophet Musa bin Imran peace be upon him. He was the brother of Prophet Aaron.
16. Prophet Yasa’ peace be upon him.
17. Prophet Dzulkifli peace be upon him.
18. Prophet David peace be upon him.
19. Prophet Sulaiman ibn David peace be upon him.
20. Prophet Ilyas’ peace be upon him. He was the nephew of Prophet Musa.
21. Prophet Yunus bin Mata (peace be upon him). Who was saved by Allah from the belly of a fish.
22. Prophet Zakariya (peace be upon him).
23. Prophet Yahya bin Zakariya alathissalam. The leader of those who were martyred, and who led them into Paradise.
24. Prophet Isa (peace be upon him). Who was created by Allah without a father.
25. Prophet Muhamraad (peace be upon him). He is also called Thaaha which means full moon.

Shaykh Nawawi (may Allah have mercy on him) said: “Shaykh Ahmad’s statement that ‘Thaaha is the Seal of the Prophets’ means that the Prophet Muhammad (peace and blessings of Allaah be upon him) is the Seal of the Prophets and Messengers, so there will be no Prophet after him forever, and that his legislation will be valid until the Day of Resurrection and will abolish all other legislation, and his legislation cannot be abolished by any other legislation.”

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: May peace and blessings be upon them and their families for all time.

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “What Shaykh Ahmad means by the above stanza is: I ask You, O Allah, to bestow mercy and adoration upon them for all time.”

Ismail Alhamidi said: “If it is said that mercy on the Prophet is something that he will receive even if we do not ask for it. So asking for mercy for him is the same as asking for something that already exists.” Answer: “The purpose of our salutation to the Prophet is to salute that which does not yet exist, because at all times there is salutation that has not yet been obtained, he continues to rise to infinite levels of perfection. According to the correct opinion. He benefits from our salawat for him. However, the one who invokes salawat should not aim to do so; rather, he should intend to make tawassul to his Lord in order to achieve his aim.”

It is not permissible to supplicate for the prophets with anything other than what is offered, such as saying “rahimahullah” (this is not permissible), but what is suitable and appropriate for the rights of the prophets and messengers is supplication with salawat and salam. The supplication for the Companions, the Tabiin, the aulia and the masyaikhs is with ‘radiyallaahu anhu’. And for other than them is the usual supplication.

Faith in Angels

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: Angels who have no father or mother, neither eat nor drink, nor sleep.

Shaykh Nawawi (may Allah have mercy on him) said: “It is obligatory (said Shaykh Ahmad) for every mukallaf to believe that the angels, peace be upon them, were created by Allah without a father or mother, and that they are neither male nor female, nor effeminate. Whoever believes that angels are male has committed heresy and wickedness, and as for whether he is a disbeliever or not, there are two opinions. Whoever believes that angels are female is a disbeliever by consensus, because males are superior to females, and the one who says that angels are effeminate is even more disbelieving, because they are inferior to women.”

The angels are not jinn, they are not men and they are not women. They neither eat nor drink, nor sleep, nor marry, nor do they procreate. Their children are not recorded because they themselves are the recorders of deeds, they are not judged because they themselves are the judges: and not weighed: their deeds because they have no sin. They will be resurrected with the jinn. They intercede for the disobedient. They can be seen by the believers in Paradise. They enter Paradise and enjoy the pleasures therein according to the will of Allah. This is what Sujaimi and Bajuri said. Some other scholars said that the angels will not eat, drink or marry in Paradise, just as they did in the world before. This opinion requires angels and wildan as well.

The angels are ethereal beings of light that have spirits. They are able to transform themselves into various good forms. Their behavior is obedient and their abode is generally in the heavens, while some live on earth. They are truthful in telling what comes from Allah Taala. They say tasbih day and night incessantly. They never disobey Allah in anything He commands them to do, and carry out the commands He commands them to do. They die at the first blast of the trumpet except for the angels bearing the Throne and the four archangels; they die only afterward. Before that first trumpet blast, none of the angels died. We are not required to know the nature of their species or what they were created from. What we are obliged to believe globally is that the angels are numerous, the number of which is known only to Allah, and those whose names or types are mentioned in the narrations, we are obliged to believe in detail, such as the angel Gabriel and others, the angels who carry the Throne, the guardian angels, the angels who record deeds and so on.

BRANCHES:

It is obligatory upon every believer to know about the wildan. They are beautiful creatures that are pleasing to the eye. They are like scattered pearls. Their faces are clean with no hair at all. They are like children of the world, not growing old forever, that is why they are called wildan. It never crosses their hearts to do evil. And they are fatherless and motherless.

We must also know about angels, which are women created by Allah by His grace, from light, fatherless and motherless. It is said that they will one day be married to believers. They have never been touched by man or jinn before their husbands. Whenever their husbands are done with them, they become virgins again. Their beauty is stunning, like a pomegranate in its clarity and a pearl in its whiteness. The marrow of their calves appears from behind their flesh, their bones and flesh like a red drink in a green glass or a red garment behind a white glass. If a single hair of theirs were to appear on the earth, it would illuminate the inhabitants of the earth. They wear seventy kinds of jewelry, on their heads are crowns of diamonds and mira pomegranates. They are called huurul ‘ain because the whiteness of their eyes is very white and the blackness of their eyes is very black.

Then Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: The details of ten of them are Jibril Mikail, Israfil, Izrail Munkar, Nakir, Raqib and also Atib, Malik, Ridwan follows

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “It is obligatory (said Shaykh Ahmad) for every believer to believe in the ten angels in detail by knowing their names. They are divided into four parts: Mutasharrifun angels, faatinuun angels, haafizhuun angels and khaazinuun angels.”

The Mutasharrifuun angels are four, namely: Jibril, Mikail, Israfil, and Izrail (peace be upon them).

1. Jibril (peace be upon him).

Jibril (peace be upon him) is in charge of delivering revelations or news that comes from Allah Taala to the prophets (peace be upon them). Imam Suyuthi said that the angel Gabriel was present at the time of death of someone who died in a state of ablution. The popular opinion that Jibril did not descend after the death of the Prophet Muhammad (peace and blessings of Allaah be upon him) is baseless. It is only said that he did not descend with revelation, as Algalyubi said.

2. Mikail (peace be upon him).

Mikail (peace be upon him) is in charge of organizing rain, oceans, rivers, sustenance, and shaping the shape of the fetus in the womb.

3. Israfil (peace be upon him).

Israfil (peace be upon him) is in charge of guarding Lauh Mahfuz and blowing the trumpet (on the eve of the Day of Judgment). The trumpet is a horn-shaped horn made of light. There are as many holes in the trumpet as there are spirits. Angel Israfil blows the trumpet twice. On the first blast, all creatures perished except those that Allah willed not to perish, which were seven: Arsh, Kursi, Lauh Mahfuzh, Oalam, Paradise, Hell and spirits. On the second blast, all creatures are resurrected, so all spirits return to their respective bodies. No soul makes a mistake in entering its body. The distance between the two blasts is forty years.

This is alluded to by Allah in His word:

Meaning: And the trumpet was blown, and there died whoever was in the heavens and the earth except whom Allah willed not to die. Then the trumpet was blown again, and suddenly they all stood waiting (for their verdict). (OS. Azzumar (39): 58)

Meaning: And the trumpet was blown (for the second time) and suddenly they came forth quickly from their graves (towards) their Lord. (OS. Yaasiin (36): 51)

4. Azrail (peace be upon him).

Azrail (peace be upon him) is in charge of taking the lives of all living things, namely removing the life from its place in the body, even the lives of lice and mosquitoes, as said by ahlul hag. This is contrary to the opinion of the Mu’tazilah who say that the angel Azrail only takes the lives of jinn and humans, while others, such as angels and birds, do not. It is also different from the opinion of the heretics who say that the angel Azrail does not take the lives of animals, but his servants do. This was mentioned by Bajuri.

Azrail (peace be upon him) is an angel who is very large and frightening to look at. His head is in the highest heaven and his feet are in the lowest earth. His face is facing the Lauh Mahfuzh. All creatures are in front of his eyes. He has as many helpers as the number of the dead. He is friendly to the believers. He comes with a good appearance. His attitude towards the disbelievers is different.

There are two angels of Faatinuun, namely: Munkar and Nakir.

5-6. Munkar and Nakir (peace be upon them).

They are both black angels. They pierce the earth with their fangs. Their hair falls to the ground. Their eyes are like lightning that strikes. In one narration, it is said that their eyes are as blue as pots and their voices are like thunder. When they speak, flames come out of their mouths. Their fangs are like buffalo horns and their breath is like a whirlwind, in another narration like flames. In their hands is an iron hammer of qodam, which if all the jinn and humans gathered to lift it would not be able to lift it. If the hammer is struck on a mountain, it will immediately be flattened to the ground. These two angels are tasked with asking questions to the jinn and humans, whether they are believers, hypocrites or disbelievers. The time is after the burial is complete and the people who escorted them have returned home. That is when Allah, may He be exalted, returns the soul to the body, as is the view of the majority of scholars. Ibn Hajar said that it is only the upper part of the body. It would be wrong for someone to say that the question is only about the body without the soul, or only about the soul without the body. However, even if the soul is returned to the body, this does not negate the fact that it is called a corpse, because its life at that time is not a complete life, but is in the middle between death and life, like a person who is in a state of sleep and wakefulness. Also at that time his senses, intellect and knowledge are restored, so that he can understand the questions that are asked of him and answer them. This is mentioned by Bajuri. The body of a person who has been torn apart is gathered back together. The deceased will be seated and the two angels will ask questions in a harsh manner while yelling at him loudly. Thus said by Alghazali. It is said that towards believers they are gentle, while towards disbelievers and hypocrites they are harsh. Both of them ask each human being in their own language. They ask: “Who is your Lord?”, “What is your religion?”, “Who is your prophet?”, “What is your qiblah?”, “Who is your brother?”, “What is your imam?”, “What is your guidance?”, “What are your deeds?” Whoever is established by Allah with steady words, then he will answer smoothly. “Who has delegated you to me?”, “Who has sent you to me?” such words will only be said by scholars and righteous people. Then one of the angels will say to the other: “He spoke the truth. He has survived our evil.” As for the ordinary believer, he will reply: “My Lord is the One God, there is no partner for Him, Islam is my religion, Muhammad my prophet, and He is the Seal of the Prophets: The Ka’bah is my Qiblah: the believers are my brothers, the Qur’an is my imam, the Sunnah of the prophet is the guide of my life, I recite the Book of Allah, and I believe and confirm it.” If their question could be answered, then the two angels would say: “You are right. Now sleep peacefully like a bride, who is not awakened except by her beloved.” And in the narrations of Bukhari and Muslim it is mentioned that the two angels will ask the deceased: “What do you say about this prophet, Muhammad (peace be upon him)?” The believer will answer: “I testify that he is the servant of Allah and His messenger.” As for the disbelievers and hypocrites, they face the question of the two angels with their bodies trembling with fear, saying: “Ah…ah…I don’t know.”

The condition of those who are questioned in the grave varies. Some people are questioned by both angels in full as a punishment for them. Some are questioned by only one of them as a relief for them. And the way of the questioning also varies, some people are asked about some of their intentions, some are asked entirely.

Ibn ‘Abbas (may Allah be pleased with him) said: “They will be questioned about the two creeds.” Ikrimah radiyallaahu anhu said: “They will be questioned about faith in Muhammad (peace be upon him) and the issue of monotheism.”

If a group of people die in different places, then they will all be questioned at the same time, and there is no difficulty in that. Algurthubi said: “It may be that their bodies are enlarged and they ask questions to many people at once.” Imam Suyuthi said: “It is possible that the angels in charge of this may be many in number, like the angels of the hafazhah and the like.”

The questioning in the grave is specific to the believer, even if he is from the jinn, other than the angels. Those who are exempted from being questioned in the grave are the prophets, the saints, the martyrs, those who make a habit of reciting Sūrat Tabarak or Sūrat Assajdah every night, and those who recite Sūrat Al-Ikhlas during the illness that leads to their death.

These two angels are called Munkar and Nakir because they do not resemble humans, or angels, or birds, or animals, or insects, but their forms are very impressive, different from the others. Allah made them a warning to those who believe and a deterrent to those who disbelieve. Their forms are not at all pleasing to those who look at them. If the disbelievers had no other punishment than looking at their faces, it would have been enough to torment them. In fact, it is the greatest punishment. Because by looking at their faces, there will be a sense of trepidation and great fear.

And there are two kinds of angels: (1) angels who are in charge of protecting a servant from danger, (2) angels who are in charge of recording what arises from a servant, whether words, deeds or beliefs. There are ten angels who guard against danger at night and ten during the day.

7-8. Ragib and Atib (peace be upon them). Ragib and Atid (peace be upon them) are two angels who are in charge of recording the good and bad deeds of a servant. Anything from a servant, whether words, deeds or i’tikad, will be recorded by them. Ragib means the one who guards, Atid means the one who is present. Each of the two angels is named Ragib Atid, not one is named Ragib and the other Atid as people think, Bajuri said.

These two angels do not change as long as the servant they are guarding is alive. And when the servant dies, then the two of them then stay at his grave while saying tasbih, tahlil and takbir, and record their rewards for the deceased until the Day of Judgment, if the deceased is a believer, and curse him until the Day of Judgment, if the deceased is a disbeliever or hypocrite.

It is said that there are two angels for each day and night, two angels for the day and two angels for the night, so there are four angels in total. They take turns at the Asr and Fajr prayers. Both of them delay the recording of the servant’s deeds according to the day, week, year and place. The angel who records good deeds is on the right side, while the angel who records bad deeds is on the left side. The angel who records the good deeds is the leader of the angels who record the bad deeds. If the servant does a good deed, the right angel immediately records it. And if he does bad deeds (sins) then the left angel will say: “Did I record it?” The right angel replies: “Patience, don’t record it now. Perhaps he will seek forgiveness and repent to Allah.” If the servant repents, then one good deed is recorded for him, and if he does not repent after six hours, then the right angel says to the left angel: “Take note, may Allah deliver us from this person. This supplication for death is an attempt by the angels to free themselves from witnessing the sinful deeds of the servant, as they feel very disturbed by it.

These sheets of deeds were shown to the Prophet (peace and blessings of Allaah be upon him) every morning and evening. The two recording angels did not neglect any of the servant’s affairs; they recorded everything, be it words, deeds or intentions. If the servant intends to do something good, then they know it from the smell of his fragrance. And if he intends to do something evil, then they know it by its foul odor. They do not separate themselves from the servant except in three circumstances: (1) when the servant is relieving himself, whether it is a small or a big one, (2) when he is having sexual intercourse, and (3) when he is bathing. This is because in these three situations, there is a high probability of revealing the ‘awrah. Unlike the angels who do not record deeds, these angels never separate themselves from the servant forever, but are always with him. If the angels who record deeds separate themselves from the slave during one of these three situations, they will still be able to record what the slave has done, because Allah has made a sign of that. Apart from these three situations, the angels never separate themselves from the servant, even if there are bells, dogs or statues in his house. As for the Hadīth, which means that the angels will not enter a house in which there is a bell or something similar to it, this refers to the angels of mercy.

The writing of deeds is actually done with tools, paper and ink, which are known to Allah. This is contrary to those who say that writing is a metaphor for memorization and knowledge.

As for the angels of khazinuun, there are two: Malik and Ridwan.

9. Malik (peace be upon him). Malik (peace be upon him) is the angel assigned to guard the seven hells. He is assisted by zabaniyah angels whose numbers are nineteen. Each of the zabaniyah angels has an army that does not know the number except only Allah, in accordance with the word of Allah, which means: “None knows the host of your Lord except Him.”

There are seven gates and levels of Hell:

(1) Hell Jahannam.

The uppermost hell. It is the abode of the disobedient believers. It will be broken with the exit of all of them from it.

(2) Lazha Hell.

The abode of the Jews.

(3) Huthamah Hell.

Will be the abode of the Christians.

(4) Sa’ir Hell.

The place of the Shabi’in, which is a fraction of the Jews who have increased their misguidance because they have made a calf as their worship.

(5) Sagar Hell.

The place of the Magi, worshipers of fire.

(6) Jahim Hell.

The place of idolaters.

(7) Nawiyah Hell.

The place of hypocrites and people who are very disbelievers such as Pharaoh, Haanan, Oarun and others. Its soil is of hot lead, its pianos of copper and its walls of sulphur, its firewood is people and rocks. May Allah Taala keep us away from all these hells and grant us the intercession of the Prophet Muhammad (peace and blessings of Allah be upon him).

9. Ridhwan (peace be upon him).

Ridhwan (peace be upon him) is the angel assigned to guard Paradise. The great gate of heaven consists of eight doors, namely: shahadatain door, prayer door, fasting door, zakat door, hajj door, amr ma’ruf nahi munkar door, shilaturrahmi door, and jihad fi sabilillah door. While in it there are ten smaller doors.

There are seven kinds of Paradise located close to each other. The middle and most important one is Paradise. All of these paradises are under the shade of the Throne of the Most Merciful God, followed by Ma wa Paradise, Khulud Paradise, Na’im Paradise, Aden Paradise, Darussalam Paradise, Daruljalal Paradise. Some say that there are only four heavens, and some even say that there is only one. As for the number of names of Paradise, it is to show its glory, and to realize these names on it.

The land of Paradise is misik and za’faran. In every mahligai in Paradise there is a branch of the Thuba tree, whose roots are located in the residence of the Prophet (peace and blessings of Allah be upon him). The tree will give people what they want. If the inhabitant of Paradise wants to eat, then ja says: “Subhaanakalaahumma”. Then a dish is spread out before them that is a mile long and a mile wide. It contains whatever they desire. When they had finished eating, they said. “Al-hamdulillahi rabbil ‘aalamiin.” Then the dish is lifted up by itself. Anyway, in Paradise there are things that have never been seen by the eyes, heard by the ears and never come to mind.

Ibn Abbas (may Allah be pleased with him) said: “Paradise has eight doors made of gold inlaid with gems, on the first door is written “Laa Ilaaha Ilallallaah Muhammadur Rasulullaah” j it is the door for prophets and messengers, martyrs and salihin. The second door is the door of those who pray perfectly. The third door is the door of those who give zakat with a sincere heart. The fourth door is the door of those who enjoin good and forbid evil. The fifth door is the door of those who refrain from their desires. The sixth door is the door of those who perform Hajj and Umrah. The seventh door is the door of those who strive in the way of Allah. The eighth door is the door of those who avert their eyes from haram goods and do good deeds such as filial piety, family ties (silaturrahmi), and others. And there are seven kinds of Paradise: (1) Daaruljalaal, made of white pearls, (2) Darussalam, made of ruby mirah, (3) Jannatul Ma’wa, made of green zabarjad, (4) Jannatul Khuldi, made of yellow marjan, (5) Jannatun Na’im, made of white silver, (6) Jannatul firdaus, made of yellow gold, and (7) Jannatu Aden, made of white pearls. As for the building, it is made of gold bricks and silver bricks, the floor is made of musk, the soil is made of anbar and za’faran, and the gravel is made of pearls and mirah pomegranates.

Umran ibn Hushain and Abu Hurairah (may Allah be pleased with them) reported that they asked the Messenger of Allah (peace and blessings of Allah be upon him) about the words of Allah, which read: “And good dwellings in the paradise of Aden.” He explained: “The abode referred to is a mahligai made of pearls. In that mahligai are seventy dwellings of ruby mirah, and in each of those dwellings are seventy houses made of green emerald. In each house was a bed, and in each bed were seventy mattresses, and in each mattress was an angel wife. And in each house there were seventy dishes, and in each dish there were seventy kinds of food. And in each house there are seventy male and female servants who are teenagers and young for all time.

And it was narrated from Ka’bul Ahbar, who said: “I asked the Messenger of Allah (peace and blessings of Allah be upon him) about the trees of Paradise, and he said: ‘Their branches will not wither and their leaves will not fall. The greatest of the trees of Paradise is the Thuba tree; its roots are of pearls, its branches of zabarjad, and its leaves of silk. There are seventy thousand branches on the Thuba tree. The tip of the branch is connected to the pillar of the Arsh and the lowest branch to the sky. Every room and dome in heaven is strung with branches from the Thuba tree. And on the Thuba tree there are also delicious fruits.”

Imam Ali Karramallaahu wajhah said: “Verily, the trees of Paradise are made of silver and their leaves are partly silver and partly gold. The trees of this world have their roots in the earth and their branches in the air, because this world is a place of distress, but this is not the case with the trees of Paradise, because their roots are in the air and their branches are on the ground. As Allah says, which means: Their branches are low, meaning that their fruits are easily accessible to those who are standing, sitting or lying down.”

Ibn Abbas radiyallaahu anhuma said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Verily, in Paradise there is an angel named Lu bah. She was created from four elements: Misik, kafur, anbar and za faran. And its soil is tinged with the water of life. All the angels had lovers. If one of the angels were to spit in the ocean, the water of the ocean would turn completely fresh because of his spit. Written on the upper part of his chest is a sentence which means: ‘Whoever wants to be like me, then let him serve my Lord.”

We seek refuge with Allah from Hell and the punishment of Hell, and ask Him to admit us to Paradise where the righteous are, with the pious and the good, and neighbors of the chosen Prophet (peace and blessings of Allah be upon him).

Faith in the Books of Allah

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: The four books, which are the Torah of Prophet Moses, the Zabur of Prophet David, and the Injeel of Prophet Isa, and the Furgan of the best of mankind.

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “It is obligatory (said Shaykh Ahmad) for every believer to recognize the four Scriptures in detail by their names, namely: The Torah for Prophet Moses (peace be upon him), the Zabur for Prophet David (peace be upon him), the Inja for Prophet Jesus (peace be upon him) and the Quran for Prophet Muhammad (peace be upon him). As for the other Scriptures, one should only believe in them in general terms, i.e. believe that Allah, the Almighty, sent down the Scriptures from the heavens in general terms. It is well-known that there are one hundred and four Holy Books, and some say there are one hundred and fourteen of them. Suhaymi said: The correct view is not to limit the number of scriptures to a specific number, so do not say that there are one hundred and four. If you check the narrations about that, you will find that the number is one hundred and eighty-four. “

.

Benefit:

Wahab ibn Munabbih reported: “I found in the Torah four consecutive lines, namely:

1. In the first line it is written, which means:

“Whoever reads the Book of Allah and then thinks that he will not be forgiven, has mocked the word of Allah.”

2. In the second line is written, which means:

“Whoever humbles himself to a rich man because of his wealth has lost a third of his religion.”

3. In the third line is written, which means:

“Whoever grieves over what he has missed out on, then he has resented the decree of his Lord.”

4. The fourth line reads:

“Whoever complains about the calamities that befall him is complaining about his Lord.”

The Torah also contains a sentence that reads:

“O son of Adam, do not fear the ruler as long as My authority exists. My authority will not perish forever.”

“O son of Adam, I created you to worship Me, so do not play around.”

“O son of Adam, do not worry about missing out on sustenance as long as My treasury is full, whereas My treasury will not be exhausted forever.”

“O son of Adam, I have created the heavens and the earth, and I do not labor with them, so how could I labor to give you a piece of bread every time.”

“O son of Adam, as I do not charge you with tomorrow’s deeds, so you should not charge Me with tomorrow’s sustenance.”

“O son of Adam, I have obligations upon you, and you are entitled to sustenance. If you oppose Me in the matter of that obligation, I will not oppose you in the matter of your sustenance, no matter what you do.”

“O son of Adam, if you are content with what I share with you then I will please your heart and relieve your body, but if you are not content with what I share with you then I will make the world dominate you so that you will race in it like an animal in a forest, while you, by My Glory and Greatness, will not obtain from it except what I have determined for you, and you are blameworthy in My sight. Me.”

Hasan Albashri reported: “Allah Taala has revealed one hundred and four books, and entrusted their knowledge in four books, namely: Torah, Zabur, Gospel, Furgan. Then He entrusted the knowledge of these three books, in addition to the Quran, in the Quran, with countless additions.”

Imam Shafi’i (may Allah have mercy on him) said: “Everything that the ummah says is a commentary on the Sunnah, and all the Sunnah is a commentary on the Qur’an.” And he also said: “Everything that the Prophet (peace and blessings of Allaah be upon him) decided is his understanding of the Qur’an.”

And some scholars said: “No one knows the knowledge of the Qur’an except Allah and then His Prophet (peace and blessings of Allaah be upon him), except for specific things that only Allah knows. Then this knowledge was inherited by the Companions in stages according to their position, such as Sayyidina Abubakar (may Allah be pleased with him), then Sayyidina ‘Ali (may Allah be pleased with him), as the Prophet (peace and blessings of Allah be upon him) said: “I am the city of knowledge and Ali its door.” Hence Ibn Abbas radiyallaahu anhuma said: “All that I have taught you of tafseer and so on is from ‘Ali.”

Some scholars said: “The knowledge of the Quran consists of seventy-seven thousand four hundred and fifty sciences, based on the number of Quranic words multiplied by four. This is because each of the words of the Qur’an has an external, internal, had and mathla’ meaning. The outward meanings are those words that are apparent to the seeker of knowledge, and the inward meanings are those that contain secrets known only to the seeker of knowledge, while the had is the rulings on halal and haram, and the mathla’ is the knowledge of promises and threats.”

And some scholars said: “The subjects of Quranic knowledge are three: tawhid, wa’zhun (advice) and rulings. That is why Alfatihah is called Ummul Ouran, because it covers these three subjects, while Sūrat Al Ikhlas is equal to one-third of the Qur’an, because it contains only Tawheed.”

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: And the suhufs of Prophet Abraham and Prophet Moses contain the Words of God, the Wise and the Knowing.

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “It is obligatory for every believer to believe that Allah, may He be glorified and exalted, revealed the Suhuf to Prophet Ibrahim (peace be upon him) and to Prophet Musa (peace be upon him) before the Torah was revealed. It is not obligatory to know the number of their suhufs in detail, but it is obligatory to believe in them only in a global sense (ijmal). This is because the Quran does not mention the number of the suhuf in detail, unlike the four books mentioned above. These four scriptures are determined by the text of the Qur’an, so it is obligatory to believe in them in detail.”

Benefit:

It is narrated from the hadith of Abu Dharr (may Allah be pleased with him) that he said: “I asked the Messenger of Allah (peace and blessings of Allah be upon him): “O Messenger of Allah, what is in the book of Prophet Abraham?” He said: “All of it is the Book of Abraham.” He replied: ‘They are all parables, among them: O Taja who is deceived by his position, I did not send you to gather the world but to reject the prayer of the persecuted from Me, for I will not reject it even from the mouth of a disbeliever. And among other things, it also reads, ‘A reasonable person should be able to manage his time, one time for him to pray to his Lord, one time to analyze himself, one time to think about Allah’s creation, one time to fulfill his needs such as eating and drinking and other things that are lawful. And among its contents is also, “A reasonable person should not be greedy except in three matters: (1) preparing provisions for his hereafter, (2) improving his livelihood, (3) enjoying what is not haram. “

And Abu Dharr radiyallaahu anhu also asked: “O Messenger of Allah, what is the suhuf of Prophet Musa (peace be upon him)?” The Prophet (peace and blessings of Allah be upon him) replied: “It contains all exhortations, among which is, ‘I wonder at the one who believes in hell, how he can still be happy. I wonder at the one who believes in hell, how he can still laugh. I wonder at the one who sees the world changing for its inhabitants, how he can still be at ease with it. And I wonder at the one who believes in fate, how he can still be troubled, in other narrations, how he can still be angry. And I wonder about the one who believes in the Day of Judgment, how can he still not do good deeds?”

Then Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: Everything that is given by the Messenger, we must acknowledge and accept.

EXPLANATION:

This is in accordance with the words of Allah Taala, which means: “Whatever the Messenger gives, accept it, and whatever he forbids, abandon it.”

Faith in the Last Day

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: Our belief in the Last Day is obligatory, and all the strange things about it are obligatory.

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “It is obligatory (said Shaykh Ahmad) for every believer to believe in the Day of Resurrection and all that is connected with it, such as the resurrection, the reckoning, the balance, the recompense, hell, heaven, the lake and intercession.”

It is called the Last Day because it is the last day that has a limited time, namely the end of the days of the world, and there is no day after that.

It is also called “the Day of Resurrection” because of the rising of the dead from their graves.

Azzamakhshari said: “The beginning of the Day of Resurrection is the moment of resurrection from the grave for an indefinite period of time, or until the dwellers of Paradise enter Paradise and the dwellers of Hell enter Hell. Its duration, if attributed to the disbelievers, is fifty thousand years because of its dreadful nature, while for the righteous believer it is only the duration of the obligatory prayers in this world, and for the disobedient believer it is half the duration of the disbelievers.

The state of those who rise from the grave varies, there are people who when they rise say: “Alas, who woke us up from our beds?” Then the angel answers him: “This is the day promised by God, the Most Rahman, and what the messengers said is true.” Another person said: “O, how I regret what I wasted in the right of Allah.” Another Laa Ilaaha Illallaah adept brushed the dust from his head and said: “Praise be to Allah who has taken away distress from us.” Some say: “There is no god but Allah, praise be to Allah.” Then his face becomes luminous white.

Some scholars say that people will be resurrected on the Day of Resurrection naked. This is based on a hadith in which the Prophet (peace and blessings of Allah be upon him) said: “On the Day of Resurrection, people will be resurrected barefoot, naked, and uncircumcised.” And he also said, which means: “People will be resurrected barefoot and naked. They are restrained by sweat that reaches their earlobes.”

Some scholars say that people are resurrected in their shrouds.” This is based on the Hadith of the Prophet (peace and blessings of Allaah be upon him) which means: “Verily, the dead are resurrected in the clothes they were wearing when they died.”

Albaihagi said: “From these traditions it can be concluded that some people will be resurrected naked and some will be resurrected in the clothes they were wearing when they died.”

Ibn Hajar said: “People are resurrected from their graves in the clothes they were wearing when they died. Then the clothes are taken off their bodies at the beginning of the resurrection, then they are gathered in the field of mahshar all naked. Then the prophets were clothed, and the first to be clothed was Prophet Ibrahim (peace be upon him). Or, they all came out of the grave wearing the clothes they wore when they died. Then these clothes were removed from them at the beginning of being gathered in the field of Mahshar, so that they became naked. The first to be clothed was Prophet Ibrahim (peace be upon him), then our Prophet (peace be upon him). The reason Prophet Ibrahim was given clothes first was because when he was thrown into the fire by King Namrudz, his clothes were removed. Meanwhile, he was carrying out Allah’s command, and he was patient and content. That’s why he was the first person to be clothed on the Day of Judgment, witnessed by all of humanity. Then after that, our Prophet was given a more beautiful garment than the one given to Prophet Ibrahim (peace be upon him) in order to comfort his heart because he was preceded by Prophet Ibrahim.

The level of people in the field of Mahshar is different. Some of them ride animals, some walk, and some walk on their faces. Their forms also vary, according to their respective deeds. There are people who are resurrected in the form of a monkey, these are adulterers. There are also those who are resurrected in the form of a pig, these are people who like to eat haram and excise. Some will be resurrected blind, those who were arbitrary in their rulings. Some are deaf, those who are proud of their deeds. There are also those whose tongues stick out to their chests, and pus comes out of their mouths, namely those who like to lecture giving advice but their actions contradict their words. There are also people who have both hands and feet cut off, these are people who like to disturb and hurt their neighbors. There are those who are crucified on a pillar of fire, they are people who like to slander people before the authorities. There were also people who smelled worse than carrion, these were people who liked to indulge in their lusts and withhold their wealth from the right of Allah. And there are those who wear clothes made of hot tar that sticks to their skin, these are the proud and arrogant.

Then the people who cross the mustagim are of various kinds:

There are those who are saved by their deeds, escaping the fire of hell. They are divided into several classes: There are those who can cross the mustagim very quickly in the blink of an eye (kalamhil bashar): some are like lightning striking (kal bargil khaathif): some are like a strong wind (kar riihil ‘aashif), some are like flying birds, some are like racing horses, some run, some walk, and some crawl on their hands and knees. Each according to their good deeds and their turning away from sin. The sooner a person turns away from sin when it crosses his mind, the sooner he will pass over the mustagim.

Some of them are hooked with several hooks, so that they slip almost into Hell, but they manage to hang on and stand up again and pass, and they pass over it in a few years, some pass over it in a hundred years, some pass over it after a thousand years: at that rate they are given light.

Then there are those who are not saved, and they are of various kinds, according to their evil deeds. Then there are those who are eternal in hell, these are the disbelievers. There are also those who will not remain in Hell but will come out of it after a while according to the will of Allah; these are the disobedient Muslims, thanks to the intercession of the Prophet (peace and blessings of Allah be upon him) or the righteous.

We ask Allah for intercession and relief by His grace and mercy as well. Amen.

Know that every messenger has a pool from which his people drink. And the greatest lake is the lake of our Prophet Muhammad, peace and blessings be upon him. Whoever drinks from it just one sip, he will never thirst again forever. May Allah Taala give us a drink from it.

As for the drinking of the dwellers of Paradise, it is not due to thirst, but merely for delicacy and enjoyment. Each of the dwellers of Paradise takes one sip and they will feel a different pleasure from the other sips. Likewise, every mouthful they eat is different in pleasure.

Closing: A Brief History of the Prophet Sallallaahu Alaihi Wasallam

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: This concluding chapter discusses the obligatory remainder of what the believer needs to know from the obligatory matters.

Meaning: Our Prophet Muhammad was sent to mankind and the jinn as a mercy, and he is the most excellent.

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “It is obligatory (said Shaykh Ahmad) for every believer to realize that Sayyidina Muhammad (peace and blessings of Allaah be upon him) was sent by Allaah as a mercy to the universe. Allah, may He be glorified and exalted, sent him to all believers from among the jinn and humans, and this is the view of all Muslims, and it is known from the religion with certainty, so whoever denies this is a disbeliever. The angels are not included in the tsagalain because he was not sent to them with a taklif mission; rather he was sent to them, as well as to all animals and objects, with a tasyrif mission, because their obedience is jibiliah (innate), so they are not subject to taklif. This is the view held by Muhammad Arramli, but it is opposed by Shaykh Ibn Hajar and Assubki, and a number of scholars of tahkik, who say that the Prophet (peace and blessings of Allaah be upon him) was sent to the angels with a mission that suits their situation, because some of them bow and prostrate themselves until the Day of Resurrection.

The taklif that was imposed on humans in detail and globally, was also imposed on the jinn, including Yakjuj and Makjuj. In fact, the Messenger of Allah (sallallaahu alaihi wasallam) was sent to all the prophets and people of old, through the medium of the spirit world. Since his spirit was created before the other spirits, Allah sent him to all of them. Thus, the prophets were his representatives in the physical world. So he was sent to all mankind from Prophet Adam until the Day of Judgment, even to himself, in order to be included in the word ‘all’ according to his words, which mean: “I have been sent to all mankind.” And the words of Allah Taala, which mean: “We have not sent you except to all mankind.” So whoever denies the generality of his mission is a disbeliever. This is what Bajuri said. And he also said that what is correct is that he was sent to the angels with the tasrif mission, although there are some who think otherwise. With regard to his mission to all animals, it is a definite mission of tasyrif, without any disagreement.

Shaykh Muhammad ibn Ahmad Ilyas said: “His mission to the angels was a mission of tasyrif, so that they would be included in his Ummah, not a taklif, and they would have to follow his laws. As for the objects, it is a mission of ta’min.

With regard to what Shaykh Ahmad said about him being the best, what he meant was that it is obligatory for every believer to believe that the Prophet Muhammad (peace and blessings of Allaah be upon him) is the best of the prophets and messengers, as Allaah says (interpretation of the meaning): “We did not send you (O Muhammad) except as a mercy for the universe.” And he (peace and blessings of Allaah be upon him) said:

“I am the ruler of the jinn and humans on the Day of Resurrection, not arrogant. I will be the owner of the banner of Alhamd on the Day of Resurrection and will not be arrogant. Adam and the prophets after him will be under my banner on the Day of Resurrection and will not be arrogant.” What ‘not arrogant’ means here is: I am not saying this out of arrogance, but rather to express favor.

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: His father was Abdullah ibn Abdulmuthtalib ibn Hashim ibn Abdu Manaf and his mother was Aminah Azzuhriyah and he was breastfed by Halimah Assa’diyah EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “It is obligatory (said Shaykh Ahmad) for every believer to know the lineage of the Prophet (peace and blessings of Allaah be upon him) from his father down to his grandfather Adnan alone, and from his mother down to Kilab alone, because from Kilab upwards the lineage of his father and mother is the same. This is what Bajuri said.”

The following are the names of his forefathers up to Adnan.

1. Prophet Muhammad (peace and blessings of Allah be upon him) b.

2. Abdullah bin…..

His father’s name.

3. Abdulmuttalib bin…..

His grandfather’s name. It is said that his real name was ‘Aamir or Shaibah.

4. Hashim bin…..

His real name was Amru. He was called Hashim because he distributed bread to the people in times of famine.

5. Abdu Manaf bin…..

His real name was Mughiirah. Manaf is the name of the biggest idol. Mughirah’s mother gave her son as a servant of the idol.

6. Oushaibin….

His real name was Zaid or Yazid or Mujaimi. Because he liked to gather people on Fridays while exhorting and telling them to glorify the holy land of Mecca. And he told them that a prophet would be sent to them, by whom Allah would gather the Banu Fihr in Mecca after they had scattered throughout the land.

7. Kilaab bin…..

His real name was Hakim, or Urwah, or Muhazzab, or Mughirah. He was called Kilaab because of his hobby of hunting. And most of his hunts were accompanied by kilaab (hunting dogs).

8. Murrah bin…..

9. Ka’abbin….

10. Luai bin…..

11. Ghaalib bin ….

12. Fihr bin…

This is originally the name of a long stone, he was named so because of his height. He was also called Ouraisy, because he liked to look for people who needed help and help them with his wealth.

13. Maalik bin…..

This is his name. He was so named because he was the king of the Arabs. While his kunyah (designation) is Abul Harts.

14. Nadhar bin…..

His real name was Oais. He was nicknamed so because of his handsomeness.

15. Kinaanah bin…..

16. Khuzaimah bin…..

17. Mudrikah bin…..

His name was Amru. And in him it is clear that the Nur of Muhammad (peace and blessings of Allah be upon him) shines through.

18. Ilyas bin ….

It was in him that the entire lineage of the Arabs met. His name was Husein. He was named so because he was born after his father was old.

19. Mudhar bin…..

His name was Amru, he was called so because he liked to drink sour milk.

20. Nizar bin ….

His name is Khaldaan. He was called so because when his father saw the light of the Prophet Muhammad (peace and blessings of Allah be upon him) between his eyes, he was very happy, so he slaughtered an animal and fed the people, saying: “This is still a little for this baby’s right.”

21. Mw’ad b…

His title was Abu Qadhaa’ah, He was called Mu’ad because he was prepared (mu’addun) for battle.

22. Adnan.

He was named so because it was predicted that he would settle down and survive the evil eyes of the jinn and humans due to which many people entered the grave. He lived during the time of Prophet Musa (peace be upon him).

While the lineage of his mother is: Aminah bint Wahab bin Abdu Manaf bin Zahrah bin Kilaab, it is in Kilaab that the lineages of his father and mother meet.

NOTES:

His father was Abdullah. He passed away after returning from Ghazzah. He set sail for trade, and he was eighteen years old, some say twenty, twenty-five, twenty-eight or thirty. At that time he was two months old in his mother’s womb, some say seven months, nine months, and some say he was already twenty-eight months old. However, the most correct and well-known is the first one (two months).

Ibn ‘Abbas (may Allah be pleased with him) said: “When ‘Abd Allah died, the angels said, “O our Lord, your prophet became an orphan. Allah Taala replied, ‘I will be his caretaker and protector. “

Ja far Assaadig was asked about the wisdom of his martyrdom, and he replied: “The wisdom is that the Prophet (peace and blessings of Allaah be upon him) did not have any obligations to a creature.”

Ibnul Umaad said: “The wisdom is that the Prophet (peace and blessings of Allaah be upon him), when he reaches the pinnacle of his glory, should look back to his beginnings and know that his glory comes from Allaah, and that his strength does not come from his father or mother, nor does it come from wealth, but from Allaah. Thus, he will have compassion for the poor and orphans. The Prophet (peace and blessings of Allah be upon him) said: “Have mercy on the orphans and honor the nomads, for I was an orphan as a child and as an adult I was a nomad. Verily, Allah looks upon the nomad every day with a thousand glances.”

The Prophet (peace be upon him) was breastfed by his mother for three days, some say seven days, and some say nine days. Then after that he was breastfed by Tsuwaibah for a few days before the arrival of Halimah Assa’diyah. Then he was breastfed by Halimah bint Abi Dhuaib Abdillah bin Alharts, some say Alharts bin Abdullah.

In one narration it is mentioned that, when he was born by his mother, someone asked: “Who will take care of this priceless pearl of great value?” The birds replied: “We are the ones who will nurture it and benefit from serving it.” The beasts said: “We are the ones who are more worthy of taking care of it so that we may gain glory and honor from it.” So Lisanul Qudrat replied: “O all creatures, verily Allah has decreed in His glorious wisdom that His noble prophet will be suckled by Halimah bint Abi Dhuaib.”

Bajuri said: “Both parents of the Prophet survived.” It is said that Allah brought them back to life and they believed in Him, after which He killed them. This is based on the hadith about this incident from ‘Urwah, from ‘Aa’ishah, that the Messenger of Allah (peace and blessings of Allah be upon him) asked Allah to bring his parents back to life, so Allah brought them back to life, and they both believed in him, after which Allah took them away.”

Assuhaili said: “Allah is in control of everything. He has the right to specialize His Prophet with the bounty He wants and bestow the glory He wants.”

The above Hadīth about the faith of the Prophet’s parents is authentic according to the scholars of the essence through the path of kasyaf.

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: He was born in the safe city of Mecca and died in the city of Thaibah or Medina.

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “The meaning of the above stanza is that it is obligatory upon every believer to believe that the Prophet (peace and blessings of Allaah be upon him) was born in the city of Mecca, and was appointed as an apostle in that city, and died in Medina and was buried there.”

The Prophet (peace and blessings of Allaah be upon him), according to the correct view, was born at dawn on Monday, the 12th of Rabi’ul Awwal, the year of the Elephant, and some say earlier. Ourthubi says 50 days later. He was born looking up to the sky and putting his hands to the ground. His eyes were clean and his umbilical cord was cut and he was circumcised. But another opinion says that he was circumcised by his grandfather on the seventh day of his birth. It is possible that he was born already circumcised, but not completely circumcised, as is usually the case with babies born already circumcised, so his grandfather completed the circumcision. Another view is that he was circumcised by Jibril (peace be upon him) when he cut open his chest at the place of his breastfeeding mother, Halimah.

It is reported that when the Prophet (peace and blessings of Allah be upon him) came out of his mother’s womb, he said: Jalaalu Rabbii Ar-Rafii’u. And some say that, he said: Allaahu akbar kabiiroo, walhamdu lillaahi katsiiraa, wa subhaanallaahi bukratan wa ashiilaa. And it is possible that the two were combined.

The narrations differ as to the way in which the Prophet (peace and blessings of Allaah be upon him) came out of his mother’s womb. Some say that he came out of the usual way, and some say that he came out from under his mother’s navel, and then reattached himself at that very moment. It is our teacher Muhammad Hasbullah who is inclined to the latter view. There is also a difference of opinion concerning the pregnancy of his mother when she was pregnant with him. There is a view that his mother did not feel too much while carrying him. And in a well-known narration that his mother did not feel anything at all. It is possible to compromise between these two reports, the first of which is at the beginning of the pregnancy and the second at the end of the pregnancy, in order to make the difference with custom, so that it will be known that the whole situation of the Prophet (peace and blessings of Allaah be upon him) was contrary to custom, as Ibn Hajar said that Aminah, the mother of the Prophet (peace and blessings of Allaah be upon him), said: “After the completion of nine months, I felt what women feel when approaching birth. No one was aware of my condition. I was alone in the house. Abdulmuttalib was performing tawaaf, so he did not know the end of my pregnancy. At that time I saw a flock of birds, their beaks like mira pomegranates. They covered my room with their emerald-green wings.

ATTENTION:

It is agreed upon by consensus that the cities of Mecca and Medina are the most important parts of the earth. And all three Imams (Hanafi, Shafi and Hanbali) have agreed that Mecca is better than Medina. But Imam Malik is of the opposite opinion. This difference of opinion relates to the part of the earth other than the piece of land where the body of the Prophet (peace and blessings of Allaah be upon him) was buried, in which case it is clearly the part of the earth that is superior to the heavens and the earth in absolute terms.

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning:  Before the revelation, he was forty, while he was over sixty.

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “The meaning of the above stanza is that the majority of scholars agree that the Prophet (peace and blessings of Allaah be upon him) was sent as an apostle when he was forty years old, no more or less. But this would not be complete unless his appointment took place in the month of his birth, whereas it is well known that he was born in the month of Rabiul awwal and was appointed as an apostle in Ramadan.

Some scholars say that the beginning of the revelation was during his sleep in the month of Rabee’ah, and he stayed there for six months. As for the one who said that the beginning of the revelation was in the month of Ramadan, perhaps he meant the arrival of Jibril visibly.

Ibn Abdilbarr and others said that the Prophet (peace and blessings of Allaah be upon him) was appointed as an apostle at the age of forty-three, but his prophethood was already established before that, when the verse Igra’ (read) was revealed. As for his apostleship, it was marked by the revelation of the command indzar (warn) in surah Almuddatstsir, which was during the revelation vacuum of the prophet, not the apostle. However, scholars who believe that prophets and apostles coincide in time say that the verse Muddatstsir is an explanation of what is meant in surah Igra, because the meaning is: “Recite to your people what I shall explain to you.”

As for sending the Prophet at the age of forty, that was the tradition of most of the prophets and even all the prophets, as confirmed by most scholars, including Shaykh al-Islam in al-Baidhawi’s Masyiyah.

Bajuri said: “The Messenger of Allah (peace and blessings of Allah be upon him) stayed in Mecca after being appointed as an apostle for thirteen years, during which time he received revelation.”

Another narration states that he stayed in Mecca after being appointed as an apostle for ten years, which may not include the three-year hiatus in revelation. And he stayed in Medina for ten years, and died at the age of 63.

The scholars are unanimously agreed that the Prophet (peace and blessings of Allaah be upon him) stayed in Madinah after the hijrah for ten years, just as they are unanimously agreed that he stayed in Mecca before he was appointed as an apostle for forty years. The only difference of opinion is as to how long he stayed in Mecca after becoming an apostle. The correct view is thirteen years, so his total age was sixty-three years.

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: His sons were seven, among them there were three males, the three of them are understood to be Dasim, Abdullah or Thayyib and Thahir with these two he was called Ibrahim from the mother of Jariyah her name was Mary of the Oibtiyah nation Besides Ibrahim his mother was Khadijah They were six, learn their names with love There are four women mentioned The pleasure of my Lord for all of them Fatimah Azzahra, her husband was Ali Her two sons were Hasan and Husein their virtues are clear Then Zainab then Rugayyah and Ummi Kultsum who is pure and blessed.

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “Shaykh Muhammad Alfudhali said in Kifayatul Awaam: The scholars said that everyone should know the number of the children of the Messenger of Allah (peace and blessings of Allah be upon him) and the order in which they were born. This is because it is appropriate for people to know the number and order of their leaders. But I see that they did not specify whether this is obligatory or mustahabb, they just said ‘should’ or ‘should’. And this can lead to two possibilities, namely: wajib and sunnah. But if it is compared to the obligation to know the lineage of the Messenger of Allah (peace and blessings of Allaah be upon him), then it can also be considered obligatory.”

According to the correct view, there were seven children of the Messenger of Allah (peace and blessings of Allaah be upon him), three boys and four girls. Their order of birth is:

1. Qasim. This was the name by which the Messenger of Allah chewed (called Abul Oasim).
2. Zainab.
3. Ruqayyah.
4. Fatimah.
5. Ummu Kultsum.
6. Abdullah. Nicknamed Thayyib (the good) and Thaahir (the pure). This is Abdullah’s title not the name of the other two.

They are all from one mother, Khadijah. Number 7 is Ibrahim, from the mother Mariyah Alqibtiyah.

His son Qasim died as a child in Mecca, at the age of two, some say less and some say more. He was the first to die of the children of the Messenger of Allah (peace and blessings of Allah be upon him). Then Abdullah, also died in Mecca when he was still a child. At the time of Abdullah’s death, Ash bin Waail said: “His descendants are cut off.” So Allah Taala then revealed surah Alkautsar, the last verse of which reads: “Indeed, it is those who mock you (O Muhammad) whose descendants will be cut off.”

As for Ibrahim, he was born in the month of Dhul Hijjah in the eighth year of the Hijriyah. On the seventh day of his birth, the Messenger of Allah held a sacrifice for him by slaughtering two sheep, and that day also gave a name for him, shaved his head and gave charity with silver weighing the weight of his hair, and they planted his hair in the ground. Ibrahim died in the tenth year of Hijri and was buried in the cemetery of Bagi’.

Zainab was married to the son of her aunt (cousin) named Abul Abbas bin Rabi’, whose mother was Maalah bint Khuwailid (sister of Khadijah). She gave birth to two children, Ali and Umamah. Ali was once ridden by the Prophet during the conquest of Mecca, he died in his teens. While Umamah was married by Ali bin Abithalib after his aunt Fatimah (Ali’s wife) died, with a will from Fatimah herself. Then she was married by Mughirah bin Nauvel after Ali died, by the will of Ali. Umamah gave birth to a son for Mughirah, Yahya bin Mughirah. Umamah died as Mughirah’s wife. The Messenger of Allah (peace and blessings of Allah be upon him) was so fond of Umamah that he carried her in his prayers. Zainab was born in the thirtieth year of the Prophet’s birth, and died in the eighth year of Hijri.

Rugayyah was married to Uthman bin Affan, and gave birth to a son named Abdullah, who died after Rugayyah at the age of six. The reason for this was that he was pecked in the eye by a rooster and his face swelled up and he died. Rugayyah was born in the thirty-third year of the birth of the Prophet (peace and blessings of Allah be upon him), and died on the day Zaid bin Harithah came to Madinah with the sacrifice of the battle of Badr.

As for Umm Kultsum, she was married by Uthman bin Affan after Rugayyah died. That’s why Uthman was nicknamed the Owner of Two Lights (Dhun Nurain).

Narrated by Ibn Majah and Ibn Hibban from Abu Hurairah, he said: Rasulullah sallallaahu alaihi wasallam came to Uthman at the door of the mosque and said: “O Uthman, this is Jibril telling me to marry you to Ummi Kultsum with a dowry like the dowry of Rugayyah.” Ummi Kultsum had no children. She died in the ninth year of Hijri. When she died, the Messenger of Allah (peace and blessings of Allah be upon him) said: “Marry Uthman. If I had a third daughter, I would have married him. I did not marry him except by revelation from Allah.”

Meanwhile, Fatimah was married by Ali. At that time ‘Ali was twenty-one years and five months old and Fatimah was fifteen years and five months old, which was after their return from the battle of Badr. Fatimah died after six months of her father’s life, according to a saheeh report, on the night of Tuesday, the third day of Ramadan in the eleventh year of Hijri. And was buried at night. Her body was carried by four people, namely Ali, Hasan, Hussein and Abu Dharr Alghiffari, radiyallaahu anhum ajma’iin.

Before marrying Ali, Fatimah had been proposed to by Abubakar and Umar but she refused gently. When she was proposed to by Ali, he immediately accepted. The dowry was an armor, the only one owned by Ali. Then the armor was sold for four hundred and eighty dirhams. Fatimah bore Ali six children, three boys and three girls. The boys were: Hasan, Husein and Muhassin. The girls were Zainab, Ummi Kultsun and Rugayyah. This was said by Laits ibn Saad with an addition. Rugayyah, he said: “Rugayyah died before reaching puberty.” Narrated by Ibnul Jauzi. Shaykh Hasan Al’Adawi quoted from the book Al Mawaahibul Ladduniyah, that Fatimah bore Ali five children, Hasan, Hussein, Muhassin (died in childhood), Ummi Kultsum and Zainab.

Sayyidina Hasan, the grandson of the Messenger of Allah (peace and blessings of Allah be upon him), was born eight years before the death of his grandfather. And Sayyidina Husein was born seven years before the death of his grandfather. In another narration, Sayyidina Husein was born on the fifth of Sha’ban in the fourth year of Hijri. This is more authentic. The Messenger of Allah moistened Sayyidina Husein’s throat with his saliva before breastfeeding him, chanted in his ears, spat on his mouth, prayed for him and named him Husein on the seventh day and married him.

Azzargani quoted Ibnul Atsir as saying: “Zainab was born during the time of her grandfather. She was an intelligent, eloquent, intelligent and brave woman.”

Ibn Abdilbarr narrated that Ummi Kultsum was born before the death of her grandfather, peace be upon him.

Khadijah.

She was the daughter of Khuwailid. She was the first wife of the Prophet sallallaahu alaihi wasallam. His age when he married her was twenty-one years or twenty-five years, the latter being the opinion of most scholars. Khadija was forty years old at the time. Khadija proposed to him without an intermediary, saying: “O son of my uncle, I want you because of your kinship, your trustworthiness, your good character and your honesty.” So he told his uncles about it. Then Hamzah went out with him to Khuwailid bin Asad to propose to Khadijah. This is a narration from Ibn Ishag. While in other narrations using intermediaries, as mentioned by Ibn Saad from the path of Alwagidi from Nafisah bint Munabbih, he said:

“Khadija was a strong and noble woman, in addition to having a kind heart. At that time, she was the noblest and wealthiest of the Ouraisy women. All the men of her people would have wanted to marry her, had they been able to do so. Many people came to propose to her with their wealth. One day, Khadija sent me to inquire about Muhammad (peace be upon him) after his return from Sham (Damascus, Syria). I said to him, ‘O Muhammad, what prevents you from getting married?’ He replied: ‘I have nothing to marry. I also said: ‘If you were provided with wealth, beauty, glory and equality, would you want to? He asked: ‘Who is the person? I replied: “Khadija. He also asked: ‘How?” So I went to Khadija and told her about it. Then she told me to call her.

Shaykh al-Islam in al-Albahjah states that with regard to the wives of the Prophet (peace and blessings of Allaah be upon him), the best of them are Khadija and ‘Aa’ishah. As for which of them is better, there is a difference of opinion, Ibn ‘Imad ruled that Khadija is better. This is based on the sahih hadith that the Prophet (peace and blessings of Allah be upon him) replied when ‘Aisha said to him: “Allah has given you someone better than Khadijah.” He replied: “No, by Allah, Allah has not given me a better wife than her. She believed in me when all men denied me: she gave her wealth to me when men withheld it from me: and I had children from her and none other.”

Imam Abubakar bin Imam Mujtahid Daud was once asked, “Who is more excellent, Khadija or ‘Aisha?” He replied: “‘Ā’ishah was conveyed by the Prophet (peace and blessings of Allah be upon him) from Gabriel himself, while Khadijah was conveyed by Gabriel (peace and blessings of Allah be upon him) through the mouth of the Prophet (peace and blessings of Allah be upon him), so she is the most excellent of the wives of the Prophet. It was also asked of him, “Who is more excellent, Khadija or Fatimah?” He replied, “The Prophet (peace and blessings of Allah be upon him) said, which means: ‘Fatimah is my flesh and blood, so I dare not equate the flesh and blood of the Messenger of Allah with anyone else.”

Malik bin Sinan said: “I do not favor anyone over the flesh and blood of the Messenger of Allah (peace and blessings of Allah be upon him). This is what is required, and we will meet Allah with this intention, Insha Allah.”

It is narrated that ‘Ā’ishah once said to Fatimah, “O Fatimah, I am better than your mother, because the Messenger of Allah married your mother while she was a widow, and married me when I was a virgin. Hearing this, Fatimah felt bad, so she went to the Prophet (peace and blessings of Allah be upon him) and told him what ‘Aisha had said. So the Prophet replied, “Tell her, You are right, that the Messenger of Allah married my mother while she was a widow, and married you while you were a virgin. But when the Messenger of Allah married my mother he was a virgin, and when he married you he was a widower. Which is better, the marriage of the Messenger of Allah or your virginity?” Fatimah conveyed this answer to ‘Aisha.”

With regard to Shaykh Ahmad’s statement: “Their superiority is clear”, he meant the four of them: ‘Ali, Fatimah, Hasan and Hussein. In one narration it is stated, which means: “Indeed Fatimah was given this name because Allah ‘fathomaha’ (separates her) and her descendants from the fire of hell. And she was named Azzahra, because she never menstruated throughout her life. And she was named Albatuul, because she cut herself off from the worldly life.”

Fatimah was the most beloved child by her father, the Messenger of Allah (peace and blessings be upon him). Whenever His Majesty would travel far, Fatimah was the last to be excused, and when he arrived from a long journey, Fatimah was the first to be visited.

About Ali, Fatimah’s husband, the Messenger of Allah (peace and blessings of Allah be upon him) said: “I have given the best of women to the best of men.” And he also said, which means: “If you want to see Adam (peace be upon him), Joseph (peace be upon him) and his beauty, Moses (peace be upon him) and his strength, Jesus (peace be upon him) and his austerity, and Muhammad (peace be upon him) and his beauty, then let him look at Allah (peace be upon him).”

Attabrani narrated a hadith that means: “Verily Allah made the progeny of every prophet in his sulbs, and made my progeny in the sulbs of ‘Ali ibn Abithalib.”

Sayyidina ‘Ali Karramallaahu wajhah died at the age of sixty-three, due to the stabbing of Ibn Maljam in his forehead, on the night of Friday the 17th of Ramadan in the year 40 AH, when he went out to perform the Fajr prayer in the mosque, and died on the Sunday night. Scholars disagree about the location of his grave. This is because his grave was kept secret for fear that it would be dug up by the Khawarij.

In one narration, it is said that people carried his body to be buried near the Messenger of Allah (peace and blessings of Allah be upon him), but the camel that carried it ran away and no one knows where it went. For this reason, the people of Irag said that he was in the sky. It was narrated from Sayyidi ‘Ali Wafa that ‘Ali ibn Abithalib was taken up to the sky like the Prophet Jesus (peace be upon him), and will come down again like the Prophet Jesus (peace be upon him).

It was narrated from Abdullah bin Zubeir, who said: “The family of the Prophet (peace and blessings of Allah be upon him) that is most like him and most dear to him is Hasan. I once saw him coming while the Prophet was prostrating, then he rode on his back. And he did not dismount until he himself dismounted. And I have also seen him when the Messenger of Allah was bowing, he stretched his knees so that he could pass under them.” This is the virtue of Sayyidina Hasan, while the virtue of Sayyidina Hussein is as narrated by Jabir bin Abdullah, who said: “I heard the Messenger of Allah (peace and blessings of Allah be upon him) say, ‘Whoever wants to see a man who is a resident of Paradise, in another narration, a leader of the youth of Paradise, let him look at Husein bin Ali.”

It is narrated that Hasan was the most similar to the Messenger of Allah from his head to his chest. Husein was the most like the Messenger of Allah from his chest to his feet.

The Prophet (peace and blessings of Allaah be upon him) said: “These two sons of mine, Hasan and Husein, are the chief of the youths of Paradise, and their father is better than them.”

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: The Messenger of Allah died leaving behind nine wives They were given a choice, but they chose the prophet .

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “The meaning of the above stanza is that the Prophet (peace and blessings of Allaah be upon him) died, and at that time he had nine wives. They were given the choice between worldly or ukhrawi faith by remaining his wives. This happened because they had asked for worldly adornments that the Prophet did not have, so Allah ordered His Prophet to make them choose, as He said in His words which means: O prophet, say to your wives, “If you want the worldly life and its adornments, let me give it to you and I will divorce you kindly: but if you want Allah, and His Messenger, and the life of the hereafter, then Allah provides for those who do good among you a very large reward. But then they chose to remain as the Prophet’s wives.”

This choice is a specialty of the Prophet (peace and blessings of Allaah be upon him), between divorcing him because of the worldly life, and staying with him as his wife because of the Hereafter. This was obligatory upon him. And marrying more than four women indefinitely was permissible for him. This is because he was protected from doing wrong.

The specialties of the Prophet (peace and blessings of Allaah be upon him) include the following:

First, permissible things or concessions for him.

Among these are: the permissibility for him of connecting today’s fast with tomorrow’s fast without breaking his fast and not eating anything at night; ruling with his knowledge; testifying on behalf of himself and his descendants; testifying against his enemies; he may testify if he is required to do so; he may take food from others if he needs it, and it is obligatory to give it to him; and his wudoo’ is not broken by sleeping.

Most of these things that were permissible for him he did not do.

Secondly, things that were forbidden for him.

Among them are: It is forbidden to accept voluntary charity, it is forbidden to write, compose poetry and it is forbidden to look at people’s things, it is forbidden to show something different from the reality of permissible things, apart from deceit in warfare, and it is forbidden to give in order to receive a lot back.

Third, the things that are obligatory upon him.

Among them are: Dhuha prayer, Witr prayer, slaughtering sacrifices, using the tooth-stick when praying, consulting with one another, eradicating evil, patience in the face of enemies even if they are more numerous, repaying the debt of a Muslim who dies in distress: and in the book of Al-Ubab, the obligation of the sunnah of Fajr is added.

Fourth, the things that are important and honorable for him.

Marriage, in the case of the Prophet (peace and blessings of Allaah be upon him), is an absolute act of worship, unlike ours, which is permissible and only becomes an act of worship with intention. His wives are better than ordinary women, and their reward and punishment are double. They are the mothers of the believers, and they are honored with the same respect that men and women have for their parents. And it is haraam to ask them for anything except from behind the veil. This was mentioned by Shargawi.

He is the Seal of the Prophets, the leader of all of Adam’s children and grandchildren, the first to have the earth split open for him on the Day of Resurrection, the first to knock on the door of Paradise, the first to intercede and have his intercession accepted, his Ummah is the best of the Ummah, his legislation is eternal and abrogates all other legislation, his miracle is the Qur’an, the earth is made pure for him, i.e. it is valid to pray on any part of the earth, and tayammum is permissible only in his legislation, He left nothing behind, all his legacy is charity for the Muslims, he was sent to the jinn, humans and angels, he is the most followed prophet, his heart never sleeps, he sees what is behind him as clearly as what is in front of him, his voluntary prayer while sitting is the same as his voluntary prayer while standing, his prayer is not invalidated if he answers someone’s greeting while he is praying, and it is not invalidated if he does a lot of movements.

It is forbidden to raise one’s voice above his, to call out to him from the other side of the room, or to call out to him by name only (such as “Muhammad”, “Ahmad”, and the like); rather one should call out to him as “O Messenger of Allah” or something similar. It is also haraam to chew on his name, Abul Oasim, which is not permissible according to al-Shaafa’i, whether the person’s name is Muhammad or not, or before his death or afterwards, but according to the other three Imams, it is permissible after his death.

It is permissible for him to accept gifts absolutely. It is not possible for any prophet to suffer from insanity, but it is possible for him to faint. And it is not possible to dream of intercourse because that is the work of the devil. His dreams in sleep are true but cannot be taken as law. The earth does not eat the flesh of prophets. It is a grave sin to deliberately make falsehoods about him. Pure water comes out of his fingers. Angels prayed with him on the night of Isra. He could not have done anything wrong. The greetings of his people were conveyed to him after his death. On the Day of Judgment, he will be a witness for all prophets that they have delivered their message. When he walks in the light of the sun or moon, his shadow is not visible. Flies never landed on his body, and mosquitoes never sucked his blood. Any place where he prayed and was in the right position, it is forbidden to make ijtihad on the right or the left. It is obligatory to recite salawat for him in the final tahiyat. All creatures from Adam onwards were shown to him. He never vaporized, and his excrement was never seen, but was swallowed by the earth.

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: ‘Ā’ishah, Hafsah, Saudah Safiyah, Maimunah, Ramlah Hindun, Zainab and Juwairiyah They are the Ummahatul mukminin who are blessed.

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “The meaning of the above stanza is that the Prophet (peace and blessings of Allaah be upon him) died leaving behind his wives, namely:

1. Aisha bint Abubakar Assiddig, radiyallaahu anhuma.

He married her in Shawwal of the twelfth year of Prophethood according to one opinion. She was seven years old according to one opinion, and started living together in Shawwal of the eighteenth year of Prophethood according to one opinion, and she was nine years old. The Messenger of Allah died when Aisha was eighteen years old. He did not marry any virgin other than ‘Ā’ishah. Aisha was among the most beloved wives of the Prophet. She died in the year 56, 57 or 58 AH, and her body was funeralized by Abu Hurairah. She was buried in Bagi at night according to her will. He was almost 67 years old when he died. He had seen Gabriel conversing with the Prophet (peace be upon him) in the form of Dahyah Alkalabi. The Prophet said: “This is Jibril, he salutes you!”

2. Hafsah bint Umar Alfarug, radiyallaahu anhuma.

He married her in Sha’ban in the thirtieth month after the Hijrah according to the most popular opinion. The Prophet had divorced her because she had revealed a secret entrusted to him to ‘Aisha. The two of them were close friends. But then Gabriel came down and said to him: “Reconcile with Hafsah, because she fasts and prays a lot, and moreover she is His Majesty’s wife in heaven.”

3. Saadah ibn Zam’ah, radiyallaahu anha.

He married her in the tenth year of Prophethood. She used to be happy with her cousin Sakran bin Umar, her husband converted to Islam with her and had emigrated to Ethiopia, the second hijrah. When her husband died, ja was given in marriage by the Messenger of Allah (peace and blessings of Allah be upon him). When she was old, the Prophet intended to divorce her, but she said: “Do not divorce me. I am free from taking care of myself. I only want to be resurrected on the Day of Resurrection in the ranks of His Majesty’s wives. My turn, I give to ‘Aisha.” So the Prophet kept her as his wife until he died. It was to Saudah that the words of Allah in Surah Annisa verse 128 were revealed.

She died at the end of the reign of Umar ibn Khattab radiyallaahu anhu, according to the popular opinion.

4. Shafiyah bint Huyai radiyallaahu anha.

A descendant of the Prophet Harun bin Imran peace be upon him. Her father was the leader of Banu Nadhir, and was killed with Banu Ouraizhah. The Messenger of Allah (sallallaahu alaihi wasallam) chose her for himself from the Khaibar prisoners of war. He freed her and married her, and her freedom became his dowry. She was a beautiful girl, not yet seventeen years old.

It is narrated that one day the Messenger of Allah (peace and blessings of Allah be upon him) entered upon Shafiyah while she was crying. He asked her: “Why are you crying?” She replied: “I heard Aisha and Hafsah saying, ‘We are better than Shafiyah, we are the daughters of the Prophet’s uncle and his wife.'” Then Beliay said: “Don’t you say to them, ‘How can you be better than me, when my father is the Prophet Aaron, my uncle the Prophet Moses, and my husband the Prophet Muhammad (peace be upon him)?!”

Shafiyah died in Ramadan of the year fifty Hijri or fifty-two Hijri, during the time of Muawiyah, and was buried in Bagi.

5. Maimunah bint Alharts radiyallaahu anha.

He married her in Shawwal of the seventh year of Hijri. He married her while he was performing Umrah Oadha, as is the view of the majority of scholars. Her name used to be Barrah, then the Prophet called her Maimunah. She died in Saraf, a place where the Messenger of Allah had met her. She died in the year fifty-one Hijri, and some say in the year sixty-six Hijri at the age of eighty years. Her funeral was conducted by Abdullah bin Abbas (may Allah be pleased with him). Ta was the last woman to be married by the Prophet (peace and blessings of Allah be upon him), and the last to die among his wives.

6. Umm Habibah Ramlah bint Abi Sufyan radiyallaahu anha.

She migrated with her husband Abdullah bin Jahsh to the land of Ethiopia, the second migration, and gave birth to Habibah. Then her husband apostatized to Christianity, while she remained Muslim. So the Prophet (peace and blessings of Allah be upon him) sent Amru bin Umayyah Addhamri to the Negus, and he married her to him and gave her a dowry of four hundred dinars. The guardian of her marriage was Khalid bin Said bin Ash, because he was her cousin. And some say that her guardian was Uthman bin Affan who was also her cousin. He died in the year forty Hijriyah.

7, Umm Salmah Hindun bint Abi Umayyah bin Mughirah radiyallaahu anha.

He married her at the end of Shawwal of the fourth year of Hijri. When the Messenger of Allah proposed to her, she replied: “Welcome, Messenger of Allah (she repeated this three times). I have three shortcomings, I am very jealous, I have many young children, and I do not have a guardian. So the Messenger of Allah met him and said to him: “As for what you say about your jealousy, I will ask Allah to take it away from you, and as for your many children, Allah will provide for them, and as for your guardian, there is no guardian who hates me.”

Hearing these words of the Messenger of Allah (peace and blessings of Allah be upon him), he said to his son: “Marry me to the Messenger of Allah (peace and blessings of Allah be upon him)!” So her son married her. This is evidence that the son can be the guardian of his mother’s marriage, contrary to our school of thought, which is the Shafi’i school of thought. Malik said that he is the guardian of the marriage on the basis of ashabah, because he is the son of his uncle.

It is narrated that the Messenger of Allah (peace and blessings of Allaah be upon him) handed over a bottle containing the ground in which Sayyidina Hussein was killed. He left the bottle with him. It was related that the angel Gabriel (peace be upon him) came and told him that Husein would be killed in this land. Then Jibril showed him the land where Husein was killed. The Messenger of Allah (peace and blessings of Allah be upon him) smelled the soil and said: “The smell of Karbala!” Then he said to Umm Salmah: “If this soil turns to blood, then it is a sign that my son Husein has been killed!”

When the soil turned to blood, Umm Salmah said to her servant: “Go to the market and seek news of what has happened!” The servant returned and brought the news of Husein’s killing.

Umm Salmah died during the reign of Yazid bin Muawiyah in the sixtieth year of hijri according to the correct opinion. And her body was prayed for by Abu Hurairah, and some say Said bin Zaid, buried in Bagi.

8. Zainab bint Jahsh, daughter of the Prophet’s aunt Umaimah, radiyallaahu anha.

She was formerly named Barrah, and then her name was changed by the Messenger of Allah (peace and blessings of Allah be upon him) to Zainab. Before marrying the Messenger of Allah, she was the wife of Zaid bin Harithah, a slave freed by the Messenger of Allah. Then Zaid divorced her. When she had completed her iddah, Allah then married the Messenger of Allah to her, in the fourth year of Hijri according to one opinion. He was thirty-five years old at the time.

She often boasted about herself in front of the other wives of the Prophet, saying: “Verily, you were married by your fathers, while I was married by Allah from the seven heavens.”

It was to this Zainab that the verse of hijab was revealed. And the Messenger of Allah (peace and blessings of Allah be upon him) was angry with her because of what she said to Shafiyah bint Huyai. He secluded himself from her in the months of Dhil Hijjah, Muharram and part of Safar. She was the earliest of the Prophet’s wives to follow him into the afterlife. In the Muslim Hadith, it is mentioned that some of the wives of the Prophet (peace and blessings of Allah be upon him) asked him a question: “Which of us will be the first to die after him?” He replied: “Who will be the first to die?” He replied: “The one who dies first after me is the one with the longest hands.” It turns out that the first to die among the Prophet’s wives was Zainab. The reason why her hands were called long was because she worked and gave a lot in charity. She died in the twentieth year of Hijri. In the same year Egypt was conquered. She was fifty-three years old when she died and was buried in Bagi’. His body was prayed over by Umar bin Khattab. Aisha once said: “Zainab rivaled me in standing with the Prophet (peace and blessings of Allah be upon him). I have never seen any woman who was better in her religious affairs than her. She was the most pious to Allah, the most truthful in her speech, the most charitable and the most generous in her charity.”

As for Zainab bin Khuaimah, she was married to the Prophet in the third year of Hijri. In the days of ignorance, she was called Ummul Masakin, because she liked to feed them. She stayed with the Messenger of Allah (peace and blessings of Allah be upon him) for only two or three months, then died. Her body was circumambulated by the Messenger of Allah (peace and blessings of Allah be upon him) and buried in Bagi’. She was thirty years old when she died. None of the wives of the Prophet (peace and blessings of Allah be upon him) died during his lifetime apart from this Khadija, Zainab bint Khuzaimah and Raihanah (based on the opinion that she was his wife).

9. Juwairiyah bint Harts radiyallaahu anha.

She was captured at the battle of Muraisi and fell into the share of Tsabit bin Qais bin Shammas, then redeemed by the Messenger of Allah with nine ounces of gold. Then he married her.

Her name used to be Barrah, which the Messenger of Allah (peace and blessings of Allah be upon him) changed to Juwairiyah. She was a beautiful woman. Aisha said of her: “We do not know of a woman who has brought more blessings to her people than Juwairiyah.” She died in the city of Medina in the month of Rabi’ul awwal in the fifty-sixth year of Hijri, at the age of seventy. Her funeral was conducted by Marwan bin Hakam.

These are the names of the wives of the Messenger of Allah (peace and blessings of Allah be upon him) who were called Ummulmukminin because of their position as mothers of the believers who must be respected and upheld, and forbidden to be married to all people, even the prophets and other messengers, because they are also included in the people of the Prophet Muhammad (peace and blessings of Allah be upon him). They are all women whom Allah and His Messenger have favored because of their obedience to them.

COVER:

Asysyargawi said: “The Messenger of Allah (peace and blessings of Allah be upon him) died leaving behind nine wives. He had 15 marriage contracts, two of which he divorced, while eleven remained. The nine wives he left behind, in the order in which they were married, are: Saudah bint Zam’ah, Aisha, Hafsah, Umm Salmah, Zainab bint Jahsh, Umm Habiibah, Juwairiyah, Shafiyah and Maimunah. This is the order in which he married them.”

Hasan Al’adawi in Masyaarigul Anwar said: “It is said in the book of Almawaahib that the wives of the Prophet who were agreed upon and he did not divorce them were eleven, six of whom were from the Ouraisy tribe, namely: Khadijah bint Khuwailid, Aisha bint Abibakar, Hafsah bint Umar, Umm Habibah bint Abi Sufyan, Umm Salmah bint Abi Umayyah, and Saudah bint Zam’ah. While the four were from the Arab tribe of the allies of the Ouraisy, namely: Zainab bint Jahsh, Maimunah bint Alharst, Zainab bint Khuzaimah, and Juwairiyah bint Alharst. And one from the tribe of Israel, Shafiyah bint Huyai Annadhriyyah.”

Then Alhamzawi said: “Raihanah is not mentioned as a wife of the Prophet (peace and blessings of Allaah be upon him) but as a concubine. If she had been considered a wife then there would have been twelve of them. And he died leaving behind nine wives as mentioned above.”

The Messenger of Allah (peace and blessings of Allah be upon him) did not marry except by revelation from Allah. He said, which means:

“I do not marry a woman or give my daughter in marriage except by a revelation brought to me by Jibril from my Lord.”

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: His uncles were Hamzah and Abbas His aunt Shafiyah who followed his teachings.

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: The uncles of the Prophet (peace be upon him) were twelve:

1,2. Hamzah and Abbas.

Hamzah’s mother was Maalah bint Ahiib.

Abbas’ mother was Oailah bint Mibban.

Hamzah was not only the Prophet’s uncle, he was also his half-brother. Because both of them had been breastfed by Tsuwaibah. He was four years older than the Prophet, and some say two years. He was the lion of Allah and His Messenger. He fought in the battles of Badr and Uhud, and in Uhud he was martyred at the hands of Wahshi. At the time of his death, there were over eighty scars, some from sword slashes, spear thrusts and pierced by arrows.

It is narrated that he was the leader of those who were martyred. And in another narration it is mentioned: Hamzah is the best of the martyrs on the Day of Resurrection from this Ummah.

These two reports do not negate the tradition which states that Yahya b. Zakaria is the leader of the martyrs on the Day of Judgment.

It is also narrated that ‘the best of my uncles is Hamzah’.

As for Abbas, he was the Prophet’s youngest uncle. He was two or three years older than the Prophet (peace be upon him). He was on the side of the polytheists at the battle of Badr, by force. And was held captive with other captives. Then he redeemed himself. He converted to Islam before the conquest of Khaibar. He kept his Islam a secret until the conquest of Mecca. There are opinions that say that he had already converted to Islam before the battle of Badr, just kept it a secret. He participated in the battle of Hunain. Abbas died in the thirty-second year of Hijri at the age of 88. His body was buried by Uthman bin Affan.

3. Abuthalib.

His mother was Fatimah bin Amru bin Abid, who was also the mother of Abdullah, the Prophet’s father. The truth is that he died in a state of faith. His real name was Abdumanaf, while Abuthalib was his kunyah, but some say it is both his name and his kunyah.

Abdulwahab Asysya’rani narrated from Assubki that the Prophet’s uncle Abuthalib, after his death, was brought back to life by Allah Taala and declared his faith in Him.

This was appropriate for him, because of the Prophet’s great love for him.

4. Abulahab. Her mother was Layin bint Hajir.

He was nicknamed Abulahab, because his face was slightly reddish. His other nickname was Abu Utbah. His real name was Abduluzza. He died a disbeliever with the text of the Quran. His brother Abbas once dreamed of him after a year of his death, so Abbas asked him: “How are you?” He replied: “In hell.” “Only on every Monday night I am granted the relief of being able to suck water from this finger of mine (while showing his finger), because at that time I had freed Tsuwaibah upon her notification of the birth of Muhammad, peace be upon him, and I had her suckle him.”

5. Alharts. His mother was Tsemrah bint Jundub.

He was the eldest son of Abdulmuttalib, and was called by his name. He did not reach the time of Islam, because he died before he was appointed as an apostle.

6. Zubeir. His mother was the same as the mother of Abdullah, the Prophet’s father. He did not come to Islam.

7. Hajl. His mother was the same as Hamzah’s mother.

8. Abdulkakbah.

His mother was the same as Abdullah’s mother. He did not meet Islam, and had no descendants.

9. Outsam.

His mother was the same as Alharts’ mother. He died during childhood.

10. Dhirar.

His mother was the same as Abbas’ mother. He died during the time when the Prophet received revelation from Allah Taala, but he did not convert to Islam. He was among the most capable and generous Ouraisy youth.

11. Ghaidaq.

This was his nickname, while his name was Mush’ab or Naufel. He was a very generous man among the Ouraisy, and the most generous in wealth and entertainment. That is why he was called Ghaidag.

12. Muqawwam.

His mother was the same as Hamzah’s mother. Among the above twelve uncles of the Prophet (peace and blessings of Allah be upon him), three were his father’s siblings: Abuthalib, Zubeir and Abdulkakbah.

There were six aunts of the Prophet (peace and blessings of Allah be upon him):

1. Shafiyah.

Her mother was the same as Hamzah’s mother. She was the mother of Zubeir bin Awwam. She died in Madinah during the reign of Umar bin Khattab, in the year 20 AH, at the age of 73, and was buried in Bagi’. It is said that none of the Prophet’s aunts converted to Islam except her. But some say Arwa and Athikah also converted to Islam.

2. Arwa.
3. Athikah.
4. Ummu Hakim.
5. Barrah, and
6. Umaimah.

There is a difference of opinion about the Islam of Arwa and Athikah, while there is no difference of opinion about the Islam of the last three.

The last five names above are the siblings of Abdullah, the father of the Prophet (peace and blessings of Allah be upon him).

As for the brothers and sisters of Aminah, the mother of the Prophet (peace and blessings of Allah be upon him), there were five, three men and two women. The males were: Aswad, Umair and Abduyaghuts, while the women were: Fariidhah and Faakhitah. All of them died before he was appointed as a prophet.

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: Before the Hijrah, the Prophet made the Isra from Makkah at night to Baitiqudsi After the Isra, he ascended to the sky until the Prophet saw God conversing without being discussed how He spoke and made five obligatory prayers that were originally fifty.

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “The point of these verses is that it is obligatory for every believer to believe that Allah, may He be glorified and exalted, honored His Prophet (peace and blessings of Allaah be upon him) with the journey of Isra and Mi’raj during the night, for four hours, three hours, or a little less. In one narration it is mentioned that when he returned from the Isra Mi’raj, Khadija still had not moved from his side. And in another narration it is mentioned that, when he returned from the journey, his bed was still warm.”

The Isra Mi’raj event took place on a Monday night, or Friday or Saturday, there are several opinions. The months were Ramadan, Shawwal, Rajab, Dhul Hijjah, Rabi ulawwal or Rabi utstsani, there are several opinions. And the year was the fifth, or tenth, or eleventh, or twelfth year after he became a prophet, according to some opinions. But the most famous is on the night of Monday the 27th of Rajab, one year before he migrated to Medina, traveling from Mecca to Bayt al-Magdis on the Buraq. Gabriel was on his right and Mikail on his left.

Albarzanji states in his poem, which means: “Allah Taala has traveled Sayyidina Muhammad (peace be upon him) from Mecca at night to Al Aqsa mosque, to witness the Essence of Allah Taala.”

Buraq is a four-legged animal, neither male nor female. It is slightly smaller than a baghal and larger than a donkey. When walking, he puts his feet forward as far as the eye can see, then his hind legs follow the movement of his front legs. And this is faster than flying. He always moves his ears because of his greatness and strength. If he went up the mountain, his hind legs would be longer, and if he went down the mountain, his front legs would be longer. This is a specialty of our Prophet Muhammad (peace and blessings of Allah be upon him), and has never happened to any of the previous prophets who rode him. It is called Buraq because it runs fast like lightning.

After the Messenger of Allah (peace and blessings of Allah be upon him) arrived at the Al Aqsa mosque, he left the Buraq tied to a piece of rock that had once been the seat of Prophet David and Prophet Solomon (peace be upon them), waiting for him to return from ascending to the sky for him to ride back home to Mecca. This is a well-known narration according to those who are experts on the state of the Messenger of Allah (peace and blessings of Allah be upon him).

As for the story of Mi’raj narrated by Bukhari, it is that the Messenger of Allah (peace and blessings of Allah be upon him) ascended with the Buraq from the rock to a place desired by Allah. Before ascending to the sky, he prayed two rak’ahs from being the imam of all the prophets and messengers (peace be upon them) in Baitulmagdis.

From the above information it can be concluded that, Isra is the journey of the Prophet sallallaahu alaihi wasallam from Alharam mosque in Mecca to Al Aqsa mosque in Palestine. And Mi’raj is the journey of the Messenger of Allah sallallaahu alaihi wasallam through the seven heavens until it ends at the Arsh. Both journeys were made by His Majesty with his body and soul, in a state of wakefulness not sleep (dream), one way in the same night. This is the view of the majority of scholars of hadith, jurisprudence and theology. And the news has reached the level of valid mutawatir, so it is not permissible to believe otherwise. Some say that the journey of ‘Isra and Mi’raj was once while awake and once while sleeping, some say that ‘Isra was on one night and Mi’raj on another night: and some say that ‘Isra was while awake and Mi’raj was while sleeping, some say that the difference of opinion is only in the matter of Mi’raj while awake or sleeping, and there is another opinion, which is that ‘Isra was twice while awake, the first time not with Mi’raj, and the second time with Mi’raj.

The journey of ‘Isra is confirmed by the Qur’an and the traditions of the Prophet (peace and blessings of Allaah be upon him), so whoever denies it is a disbeliever. The Mi’raj, on the other hand, is based on the well-known traditions, and the one who denies it is not a disbeliever but only an unbeliever. This is what Bajuri said.

SUMMARY OF THE STORY OF ISRA AND MI’RAJ.

The Messenger of Allah (peace and blessings of Allah be upon him) was visited by the angels Gabriel and Mikail and a third angel whose name is unknown, some say his name is Ishmael, the guardian angel of the heavens of the world, and some say he is Israfil. They came to Abithalib’s village or his house or Umm Hani’s house, according to some narrations. From these narrations it can be said that they came to meet him in the house of Umm Hani in the village of Abithalib.

The angels took him out of there and brought him to the mosque. They laid him down for a while on the wall of the Ka’bah, because he was still sleepy. Then when he was fully awake they took him out and cut open his chest and washed his heart. Then they put him on the Buraq and took him all the way to the Baytilmaqdis. During the journey, he witnessed many strange and amazing things. It is narrated that Jibril (peace be upon him) rode with him on the Buraq. When the Prophet (peace and blessings of Allah be upon him) passed through Medina, Jibril told him to dismount and pray two rak’ahs there. When he arrived in Madyan, Jibril told him to dismount and pray two rak’ahs. And when he arrived at Baitlahem, the birthplace of the Prophet Jesus (peace be upon him), Jibril also told him to come down and pray two rak’ahs.

When he arrived at Beit al-Maqdis, he entered the mosque from the eastern door. Then he and Jibril prayed two tahiyatulmasjid (two Rak’ahs). Just as he finished praying, suddenly the mosque was filled with many people, from among the prophets, messengers, angels, humans and jinn, with their spirit bodies, some living and some dead.

It is said that the prophets and messengers came with their bodies and spirits, this is the strong opinion. The prophets lived in their graves, prayed, fasted and went on pilgrimage. In fact, there is also an opinion that says that they also marry. And it is possible that some of the righteous people who were followers of the prophets participated in the gathering to honor our Prophet Muhammad (peace and blessings of Allah be upon him). The Prophet Muhammad (peace and blessings of Allah be upon him) recognized the prophets among the people standing in prayer, bowing and prostrating.

Then Jibril announced the call to prayer and the igamat. They all stood in a line waiting to see who would be the imam. Then Gabriel took the Prophet by the hand and led him to the mihrab to be the Imam. So he led them in prayer, praying two rak’ahs. There were three rows of messengers, four rows of prophets and countless rows of angels, jinn and humans. Allah Taala expanded the mosque for them to honor the Prophet Muhammad (peace and blessings of Allah be upon him). Originally, one row was not perfect, whether on Friday or led, because it is one of the largest mosques. It is said that according to one opinion, the prophets and messengers were present with their souls only, in the form of their bodies. And some say that, Allah lifted the veil between the Prophet and them in their graves, then he prayed in the mosque and they in their graves.

After he finished praying for them, Jibril then put up a Mi’raj that could be seen by those who were being deprived of life. The Mi’raj is the place where the spirits of the believers from the children of Adam ascend. Especially for our Prophet, ascending with his body, while for the believers only his spirit. That is only to glorify and honor him, because he could have ascended without going through it. In the end, the top is above the sky, while the bottom is in the boulder found in the Aqsa Mosque. Because it is the most important part of the mosque, because it comes from heaven.

The Mi’raj has different steps, some are made of gold, some of silver, and so on. One side of it is ruby and the other side is green emerald, it comes from Paradise Firdaus, adorned with beautiful gems that come from heaven. On its right side are angels and on its left side are angels, in honor of the guest of Allah. Each step was five hundred years’ journey between heaven and earth, and there were ten steps in all.

He ascended these steps with Jibril until he reached the heavens of the world, and Jibril asked for the door to be opened. So the door was opened for them. And so on up to the seventh heaven. In the first heaven, he saw Prophet Adam (peace be upon him) and saw the Nile and Furat rivers. In the second heaven, he saw Prophet Isa and Prophet Yahya (peace be upon them). As for the wisdom of them staying together in the second heaven, while in the heavens other than the second heaven only one prophet lives there, it is because one day the Prophet Isa (peace be upon him) will descend back to the world, so the Prophet Yahya lives alone there. So that each sky is not empty of a Prophet. In the third heaven, there is the Prophet Yusuf peace be upon him. In the fourth heaven there was the Prophet Idris peace be upon him. In the fifth heaven, there was the Prophet Aaron peace be upon him. In the sixth heaven, there was Prophet Musa peace be upon him, and in the seventh heaven there was Prophet Ibrahim peace be upon him. In another narration it is mentioned that Prophet Idris peace be upon him in the second heaven, Prophet Aaron peace be upon him in the fourth heaven, Prophet Abraham peace be upon him in the sixth heaven and Prophet Moses peace be upon him in the seventh heaven. The first narration is more authentic.

After he passed through the seventh heaven, the veil was revealed to him, so that he could see Sidratul Muntaha. Then he passed through it until he reached Mustawa, which is a high and vast place. What is meant here is a place where the sound of Jalam is heard. There, he heard the sound of the Qalam with both ears but no one knows how it was written except Allah. There, Gabriel stopped and did not continue his journey. Then he entered the sea of light, and seventy thousand layers of light were revealed, each veil of which was five hundred years away.

It is narrated that, when His Majesty saw Jibril stop and not continue the journey, He said: “Would a companion leave his companion?” Gabriel replied: “This is my charter, if I were to pass through it I would be burnt by its light.” The Prophet then asked: “Do you have a desire for your Lord?” Gabriel replied: “Please ask Allah to allow me to spread my wings for your people over siratal mustakim, so that they may pass through it safely.”

After he was in the presence of Allah, Allah asked: “O Muhammad, where is Jibril’s request?” The Messenger of Allah replied:

“O my Lord, You know better.” Allah then said: “I have granted his request, for the one who loves you and your companions.”

After the Messenger of Allah (sallallaahu alaihi wasallam) pierced the veil of light, he returned to Rafrafil Akhdhar, then ascended until he reached a place below the Throne, but he did not pass through it. There the Messenger of Allah (peace and blessings of Allah be upon him) prostrated himself as an expression of respect, honor and gratitude.

In this prostration, he was invited to have a conversation with his Lord. Allah said: “Ask, and you shall be given.” He replied: “You made Abraham your khalil, Moses you talked to, David you gave a very large kingdom, and you softened iron for him and you subdued mountains for him: You gave Solomon a great kingdom, and You subdued for him men, jinn and devils, and You subdued the winds for him, and You gave him a kingdom that will never be given to anyone else after him, and You taught him the Torah and the Gospel, and You gave him the ability to cure leprosy and stripes and bring the dead back to life with Your permission, and You protected him and his mother from the accursed devil, so that the devil was powerless to plague them.”

Allah Taala replied: “I made you My beloved. And I sent you to all mankind as a bearer of glad tidings of warning. And I expanded your chest. I take away your burdens, I exalt the mention of your name, i.e. I am not mentioned unless your name is mentioned with Me. And I make your ummah the middle of the ummah. And I have made your Ummah the first to rise, to undergo accountability, to pass through the Sirat and enter Paradise, even though they are the last Ummah in the world. They should not preach except after testifying that you are My servant and messenger. And I made among your Ummah a people for whom the Qur’an is kept in their breasts. And I made you the first among the prophets to be created and the last to be sent as an apostle. And I made you the one who decides between them on the Day of Judgment. And I gave you seven verses recited over and over again that I never gave to anyone else before you. And I give you the closing of surah Albagarah that comes from under the Throne, which I have never given to any prophet before you. I give you the pool of Alkautsar. And I gave you eight kinds: Islam, hijrah, jihad, charity, prayer, Ramadan fasting, commanding the good and forbidding the evil. And I made you the opening of all goodness and the closing of the prophets. And I gave you Liwaa-ul hamdi, Adam and all the prophets after him were all under your banner. And since creating the heavens and the earth, I have made obligatory upon you and upon all your people fifty prayers every day and night. So perform these prayers by you and your people.”

Then the Prophet repeatedly asked for relief from the prayer until it finally became only five times a day and night. Then Allah Taala said: “O Muhammad.” He replied: “Labbaik wa Sa’daik.” Allah also said: “It is five prayers every day and night, i.e. every one prayer is equal to ten so that all together it becomes fifty, there is no change or abrogation in My decree. Whoever intends to do one good deed and does not do it, it will be written for him one good deed only, and if he does it, it will be written for him ten good deeds. And whoever intends to do one evil and does not do it, nothing will be written on him, and if he does it, only one evil will be written on him.”

After that, the Messenger of Allah descended back to the world, and returned to the place where he had slept, only to find that it had not yet cooled down from the warmth of his body.

As for the reason for choosing the night time for the journey of Isra, it is said to be because the night is a time when the mind is empty of all worldly concerns and because Allah Taala removes the light from the night and makes it pitch black, while the day is bright with light, so the night becomes sad. So the Isra journey of the Prophet Muhammad (peace and blessings of Allah be upon him) was to balance this, which is why it is narrated that when the day boasted of the night with the sun, the night replied: “Do not be proud, even if the sun of the world gives its light to you, then the sun will rise in the night to the sky. And also because he is a lamp, and the lamp is lit only at night. And also because He is called the full moon in the word of Allah “Thaahaa”, the letter tha is nine in number, and the letter haa is five, so the number is fourteen, which is equal to the full moon.

(Wisdom):

Uthman ibn Hasan Aljuwairi in the book Durratul Waa’izhin says that the reason for Isra is that the earth boasts about the sky. The earth said: “I am more than you, because Allah Taala has adorned me with many lands, seas, rivers, trees, mountains and so on.” The sky replied: “I am more than you, because the sun, moon, stars, falak, buruj, Arsh, Kursi and heaven are with me.” The earth did not want to be outdone, so ja said: “I have the House of Allah which people visit and the prophets, messengers, aulia and believers circumambulate it.” The sky replied: “I have Baitulma mur, and the angels circumambulate it. And I also have Paradise as the place for the spirits of the prophets and messengers, as well as the aulia and all the righteous.” Earth was not to be outdone, saying: “The first of all messengers, the Seal of all prophets, the beloved of the Lord of the Worlds, the best of creatures, peace and blessings be upon him, dwells in me, and his law is upon me.”

Hearing this last word of the earth, the sky fell silent and could answer no more. Then he made tawajjuh to Allah and said: “Ilahi, You grant the request of the one in difficulty, if he asks you, and I am unable to answer the earth’s words anymore. So I ask You to raise Muhammad to me so that I may attain glory with his face as the earth has attained it.” The prayer of the heavens was answered by Allah, so Allah revealed to Gabriel, saying: “Go to heaven and take the Buraq, then meet Muhammad.” Gabriel carried out the command. It appeared to him that there were forty thousand Buraqs grazing in the garden of Paradise, and on all of them was written the name Muhammad. Jibril saw among the buraqs a buraq who was bowing his face weeping, tears dripping from his eyes. Gabriel then asked him: “O tortoise, why are you crying?” He replied: “O Gabriel, since forty thousand years I have heard the name of Muhammad, so that my love for the owner of this name arose and I longed for him. After that I had no appetite for food or drink because of the fire of longing.” So Gabriel said: “I will convey you to the one for whom you long.” Then Gabriel saddled and harnessed him and brought him to the Prophet Muhammad (peace and blessings of Allah be upon him). …. Thus ended the story mentioned above.

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: He conveyed the news of Isra to the people and the obligation to pray the five daily prayers without hesitation.

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “The meaning of the above stanza is that it is obligatory upon every believer to assume that the Prophet (peace and blessings of Allaah be upon him) conveyed to his people the news of Isra and Mi’raj with the obligatory five prayers. This happened on the morning of the night of the Isra Mi’raj. The first prayer to appear in Islam was the Zhuhr prayer, because it was the first prayer taught by the angel Gabriel to the Prophet (peace be upon him). As for the Fajr prayer, it was not obligatory at that time, even though it had already become obligatory on the night of Isra Mi’raj, because it was not yet known how to pray it, and it was only known after Zhuhr.”

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: Abubakar al-Assiddiq was saved by confirming the Prophet in the matter of ‘Isra Mi’raj that suited him.

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “The meaning of the above stanza is that it is obligatory upon every believer to believe that Abubakar was fortunate and saved because he confirmed the news of the Isra and Mi’raj that was reported by the Prophet (peace and blessings of Allaah be upon him). He was the first to confirm the Prophet in the matter of the Isra Mi’raj. For this reason, he was then called Assiddiq. His name was Abdullah. He was a companion and the son of a companion. Abubakar was his nickname, says our teacher Yusuf. And Ibn Oadhi Ajalun said that Abubakar confirmed the Prophet (peace and blessings of Allah be upon him) in everything he said. He always immediately confirmed the Prophet (peace and blessings of Allah be upon him), and never hesitated once, which is why he was called Assiddiq.

There is a slight difference of opinion on his name, some say his name was Atiiq, but the correct one is Abdullah, and Atiq is his title, because he was released (atiiqun) from the fire of hell.” Muhammad Ilyas said: “Abubakar is ‘Abdullah ibn ‘Uthman ibn Abi Oahafah, this is according to the popular opinion.”

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: This is a short creed that is easily understood by the common people.

EXPLANATION:

“Shaykh Nawawi (may Allah have mercy on him) said: “The meaning of this stanza is that the words in this stanza, from the beginning to the end of the creed, are short and concise but broad in meaning, so that they are easy to understand and memorize, and are not difficult for the common man to pronounce.”

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: “The author of the creed is Ahmad Almarzuqi, whose lineage reaches back to Asaadiqil Mashduuqi.”

EXPLANATION:

The author of Agidatul Awam is Shaykh Ahmad Almarzuqi. Almarzuqi is a nickname that goes back to Al Arif billah Assayyid Marzuug Alkafaafi, whose lineage goes back to the Prophet (peace and blessings of Allaah be upon him).

Shaykh Nawawi (may Allah have mercy on him) said: “The author of this book has also compiled a commentary entitled Tahshiilu Linailil Maraam, and I have also discussed this book in a separate book, even though I am not actually an expert, but just to obtain his prayers that are mustajab. Therefore, if you find in this book something different from what the author wrote, please understand. Imam Suyuthi (may Allah have mercy on him) said: “The owner of the house is more knowledgeable about the things in his house.” Most scholars say that the truth is more appropriate to follow. So I hope that you will correct my mistake with his truth and give him what he deserves. Imam Ali Karramallaahu wajhah said: ‘Do not look at the one who says, but look at what he says. This means that if you hear something said, then do not look at the state of the person who said it, but look at what he said. For it is possible that an ignorant person may speak good words, and it is possible that an honorable person may speak evil words.” Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: Praise be to Allah and peace and blessings be upon the Prophet, the best of teachers, and upon his family, companions and all the murshids, and upon all those who follow good guidance.

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “Since the completion of this book is an immense blessing, the author praises Allah, as he did at the beginning of the book. It is as if Shaykh Ahmad wanted to say: ‘I praise Allah for giving me the ability to complete the writing of this book just as He gave it to me at the beginning of the writing of this book’. And also based on a hadith which means: ‘No people sit in a gathering without mentioning the name of Allah and without invoking the blessings of the Messenger of Allah, but they will suffer deprivation. If Allah wills, He will torment them, and if He wills, He will forgive them. (Narrated by Attirmidhi and Ibn Hajah). And in another narration it is mentioned: … they will regret it on the Day of Resurrection, even if they enter Paradise.”

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: I ask Allah, the Most Gracious, to be sincere in charity and to benefit those who study it.

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “Know that there are three levels of sincerity: (first) you worship Allah or do a deed not because you want reward or to avoid punishment, but solely because He is your Lord and you are His slave. This is the highest level. (Second) You worship Allah or do an act of obedience to Him because you seek: reward or fear punishment, or because you desire Paradise and fear Hell. This is the middle level. (Third) You worship Him because you want to gain glory by having your name attributed to Him, such as if it is said, “You are an Abid’ or “You are a pious person”, or because you want to gain worldly material things, such as if you recite surah Alwagi’ah to become rich, and so on. This is the lowest level. Other than these three, doing charity out of riya (wanting to be praised) or sum’ah (wanting to be popular) is haram, because it lacks sincerity. Fudhail bin Iyaadh said: “Abandoning charity for the sake of people is riya, doing charity for the sake of people is shirk, and sincerity is being free from both of these.”

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: The number of its stanzas mayzun with the number of its dates lii hayyun ghurra with the number of its stanzas.

EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “What this means is that the number of stanzas of this creed is 57, which corresponds to the number of letters of mayzun ( ), mim ( )40, ya’ ( )10, and zai ( )7, all 57, and the completion of the writing of this text was in the year 1258, which corresponds to the number of letters of lii hayyun ghurrin ( ).

Shaykh Ahmad Almarzuqi (may Allah have mercy on him) said:

Meaning: And I named it Aqiidatul Awaam concerning what is obligatory in matters of religion with complete EXPLANATION:

Shaykh Nawawi (may Allah have mercy on him) said: “Shaykh Ahmad named his book Aqiidatul ‘Awaam, which contains the beliefs that every believer must know.”

Shaykh Nawawi (may Allah have mercy on him) began writing his book entitled Nuuruzh Zhalaam, this Syarah of Aqiidatul Awaam, on Tuesday after Zhuhr on the 13th of Shawwwal in 1277 AH, and finished it on Saturday at Dhuhaa on the 24th of the same month and year. It was written in the glorious city of Mecca.

May Allah grant us all the blessings of their knowledge and prayers, Ameen.

Salawat and salam to our beloved Prophet Muhammad, peace and blessings be upon him, and to his family and companions, wal hamdu lillaahi rabbil aalamiin.