(Peace and Blessings be upon Them all) 27/01/19 Sayyiduna Ibrahim - - PowerPoint PPT Presentation

#SundayGathering with Shaykh Omar Khan A glimpse from the lives of the Prophets of Allah (Peace and Blessings be upon Them all) 27/01/19 – Sayyiduna Ibrahim (Peace be upon Him) www.SundayGathering.co.uk

/AlMuhammadiyya | www.Al-Muhammadiyya.com

The Lineage of Sayyiduna Ibrahim

• َ وُهَُميِها رْبِإَُنْبَ خ را تَِنْبَ روُحا نَِنْبَ سَ غوُراَِنْبَ وُغا رَِنْبَ غ لا فَِنْبَ ر با ع

َِنْبَ خ لا شَِنْبَ د شْخ فْر أَِنْبَِما سَِنْبَُنَ ٍوَِهْي ل عَُم لَُْسلا.

• The birth of Sayyiduna Ibrāhīm occurred one thousand

seven hundred and nine years after the storm that

• ccurred during the era of Sayyiduna Nūh and

approximately two thousand three hundred years prior to Sayyiduna Isā. This blessed birth took place near the city of Bābul in a town called Koni’ينوك; Tafsīr Azīzi NB- There are other narrations in relation to his birthplace

Azar

• Āzar is the name of Sayyiduna Ibrāhīm’s paternal uncle. Sayyiduna

Ibrāhīm’s father’s name is Tārukh. Allamah Mahmood Ahmad Al Ālūsī states:

• وعداوَملُسلاَهيلعَميهاربإَدلاوَنكيَملَرزآَنأَةنسلاَلهأَنمَريفغلاَمجلاَهيلعَلوعَيذلاوَهنأَا

َملُسلاوَةولصلاَهيلعَهلوقلَلُصأَرفاكَملسوَهيلعَاللوَيلصَيبنلاَءابآَيفَسيل“َنمَلقنأَلزأَمل تارهاطلاَماحرأَىلإَرهاطلاَبلُصأ”

• ‘And the interpretation that the large number of Ahl us Sunnah have relied
• n is that Āzar was not the father of Sayyiduna Ibrāhim. And they stated

that there was never a disbeliever amongst the forefathers of the Noble Prophet based on the statement of the Prophet, “I always travelled from pure loins to pure wombs.”

• It is manifest that the disbelievers and polytheists can never be pure.’

The proofs for Azar being uncle rather than father

• “In fact some of you yourselves were present when death approached Yaqoob and he said to his

sons, “What will you worship after me?” They said, “We shall worship Him Who is your God, and is the God of your fathers, Ibrahim and Ismail and Ishaq – the One God; and to Him we have submitted ourselves.” Surah Al Baqarah 2:133

• In the aforementioned Noble Verse, the word ءابآ literally meaning fathers which is the plural of the

word بأ. This word is used for the father of Sayyidunā Yaqoob ie Sayyidunā Ishāq, his paternal uncle i.e. Sayyiduna Ismāīl and his grandfather, Sayyidunā Ibrāhīm. Muhammad Bin Kab Qurazi used the aforementioned verse as proof when he said,

• دلاوَمعلاوَدلاوَلاخلا

‘Maternal uncle is a father and paternal uncle is a father.’

• It is narrated from Muhammad Bin Ka’b, Qatadah, Mujāhid, Hasan and others that Sayyidunā

Ibrāhīm continuously prayed for his uncle, Āzar until Āzar died. After the death of Āzar, it became clear to Sayyidunā Ibrāhīm that his uncle had died in the state of disbelief and disbelievers are enemies of Allah. Thus it was evident that there was no benefit in doing du’ā for him. Therefore Sayyidunā Ibrāhīm left du’ā for Maghfirah (forgiveness) and adopted averseness from the uncle. Allah stated,

• هنمَأربتَللوَودعَهنأَهلَنيبتَاملفَهايإَاهدعوَةدعومَنعَلبإَهيبلؤَميهاربإَرافغتساَناكَامو
• ‘And the seeking of forgiveness for his father paternal uncle by Ibrahim was only because of a

promise he had made to him then when it became clear to him that he was an enemy of Allah, Ibrahim broke off ties with him.’ Surah At Tawbah 9 :114

The proofs for Azar being uncle rather than father – cont’d

• After the event of the fire, Sayyidunā Ibrāhīm migrated to Ash Shām (Palestine, Jordan and Syria) and then entered

Misr (Egypt). Sayyidunā Ibrāhīm encountered a tyrannical king and thus he met Sayyidah Hājir. Allah commanded that Sayyidunā Ibrāhīm leave Sayyidah Hājir and her son Ismāil besides the Holy Kabah. When Sayyidunā Ibrāhīm left his son and wife in the area that is populated as the blessed city of Makkah Al Mukarramah, Sayyidunā Ibrāhīm supplicated in the Court of Allah. Amongst his supplications was the following,

• يدلاولوَيلَرفغاَانبر

“O our Lord! And forgive me, and my parents...” Sūrah Ibrāhīm 14:41

• It is as clear as daylight from the above Āyah that the enemy of Allah for whom he stopped praying was Sayyidunā

Ibrāhīm’s uncle Āzar, who was described as a father metaphorically. After many years of forsaking duā for the forgiveness of Āzar, Sayyidunā Ibrāhīm prayed for the forgiveness of his mother and father showing that his actual father was a believer for whom he continued to pray. If Āzar who was a disbeliever (kāfir) and an enemy of Allah was the actual father of Sayyidunā Ibrāhīm then after cutting ties with him due to his kufr, what would be the purpose of supplicating for him? Rūh ul Maani Volume 4 Page 195 under Surah Al Anaam 6:75

• Allāmah Qāđi ThanāUllāh stated in At Tafsīr Al Mažharī about the meaning of هيبأ
• هلَايبرموَامعَهنوكلَابأَاللوَهامسَرزآَيأ
• “I.e. Azar - Allah called him “father” because of his being the paternal uncle and the one who nurtured him.”

Sayyidunā Ibrāhīm was shown the entire kingdom of the Earth and skies

• Allah stated,
• نينقوملاَنمَنوكيلوَضرلؤاوَتومسلاَتوكلمَميهاربإَيرنَكلذكو

“And likewise We showed Ibrahim the entire kingdom of the heavens and the earth and so that he be of those who believe as eyewitnesses.” Surah Al An’aam 6: 75

• The meaning of توكلم is great kingdom and powerful rule. The meaning of the above Verse is

therefore that all the things within the skies and the earth were shown to Sayyidunā Ibrāhīm. Sayyidunā Ibrāhīm saw the moon, sun, mountains, trees, rivers and he observed the whole universe.

• عبسلاَنوضرلؤاَهلَتجرفوَشرعلاَىلإَهرصبَىهتناَىتحَنهيفَامَىلإَرظنفَعبسلاَتومسلاَهلَتجرفَملُسلاَهيلعَهنإف

نهيفَامَىلإَرظنف “Indeed the seven skies were opened up to him and he looked towards what is in them until his sight reached the ‘Arsh (throne). And the seven earths were opened for him and he

• bserved what is in them.”

Rūh ul Maani Volume 4 Page 197

The powerful sight granted to Sayyiduna Ibrahim

Ibn Mardūyah narrates from Sayyidunā Ali that the Messenger of Allah stated that when Sayyidunā Ibrāhīm observed the kingdom of the earth and skies, he saw a person carrying out a sin secretively hidden away far from the sight of the people. Sayyidunā Ibrāhīm saw him and prayed for his annihilation. The Almighty Lord destroyed that

• sinner. Thereafter Sayyidunā Ibrāhīm became aware of the sin of another person and he

intended to supplicate against this sinner when Allah prohibited Sayyidunā Ibrāhīm. Allah said, “O Ibrāhīm! You are one whose supplications are accepted. Do not supplicate for the destruction of My bondsmen because My bondsmen consist of three types. They will either be sinful but i will accept their Tawbah (repentance). The second type of people will be sinful themselves but there will be such pious people amongst their descendants who will fill the Earth with Tasbeehaat (glorification of Allah). The meaning

• f this is that they will praise Allah so much that through the blessings of this action,

more people will become engrossed in the remembrance of Allah. The third type of people are those who will die in the state of sins. They will be in My Divine Power. It will then be to My Divine Will whether I forgive them or punish them”. Rūh ul Ma’ānī Volume 4 Page 197

Refutation of the idol worshippers

• ‘And remember when Ibrāhīm said to his father (paternal uncle) Azar, “What! You appoint idols as

Gods? Indeed I find you and your people in open error.” Surah Al An’aam 6: 75

• ‘When he said to his father i.e. uncle, “O my father, Azar, why do you worship one which neither

hears nor sees, and cannot benefit you in any way.” Surah Maryam 19:42

• “O my father (uncle), indeed a knowledge has come to me which did not come to you – therefore

follow me, I will show you the Straight Path.” Surah Maryam 19:43

• “O my father (uncle) do not be a bondman of the devil. Indeed the devil is disobedient towards

the Most Gracious.” Surah Maryam 19:44

• “My father, I fear that a punishment from the Most Gracious may reach you, so you would

become a companion of the devil.” Surah Maryam 19:45

Announcement of Sayyiduna Ibrahim’s hatred of idols

• “And recite to them the news of Ibrāhīm. When he said to

his father (uncle) and his people, What do you worship? They said, “We worship idols, and we keep squatting in seclusion before them.” He said, “Do they hear you when you call or do they benefit you or harm you?” They said, “In fact we found our forefathers doing likewise.” He said, “Do you see these – (the idols) whom you worship? You and your forefathers preceding you. They are all my enemies, except the Lord Of The Creation. The One Who created me, so He will guide me. And the One Who feeds me and gives me to drink. And when I fall ill, so it is He Who heals me. And He will give me death, and then resurrect me.” Surah Ash Shuarā 26: 69-81

The Smashing of the idols

• “And, by oath of Allah, I shall seek to harm your idols after you have gone away and turned your backs.” Surah Al

Ambiyā 21:57

• When the nation went to the festival, Sayyidunā Ibrāhīm saw this as a great opportunity to bring his intentions into

fruition.

• Sayyidunā Ibrāhīm secretively set off for the place of idol worship. Sayyidunā Ibrāhīm saw that the nation had left

various types of food besides the idols which the nation would consume upon its return alongside worshipping the

• idols. Sayyidunā Ibrāhīm went close to the idols and said:

“Do you not eat?” - Surah As Sāffāt 37:91 “What is the matter with you, that you do not say anything?” - Surah As Sāffāt 37:92

• ‘He shattered them all, except the biggest among them, that perhaps they may question it.’ Surah Al Ambiyā 21:58
• ‘So the disbelievers came running towards him.’ - Surah As Saaffaat 37:94

They said, “Who has done this to our Gods? He is indeed cruel.” Surah Al Ambiyā 21:59

• ‘Some among them said, “We heard a youth speak ill of them - the one called Ibrahim.”

Surah Al Ambiyā 21:60

• ‘They said, “Therefore bring him in front of the people, perhaps they may testify.”

Surah Al Ambiyā 21:61

The Nation’s questions further to the idols being smashed

• They said, “Did you do this to our Gods, O Ibrahim?”

Surah Al Ambiyā 21:62

• ‘Said he, “Rather, their chief may have done it, so question them, if they can

speak.” Surah Al Ambiyā 21:63

• So they turned towards their own selves and inwardly said, Indeed you yourselves

are unjust. Surah Al Ambiyā 21:64

• Again they were inverted upon their heads saying, You know well that these do not
• speak. Surah Al Ambiyā 21:65
• ‘He said, “What! You worship, instead of Allah, one that neither benefits you nor

harms you?” Surah Al Ambiyā 21:66

• “Disgrace be upon you and all the idols whom you worship instead of Allah so do

you not have sense?” Surah Al Ambiyā 21:67

Question about the words used by Sayyiduna Ibrahim

• When the nation was departing for the festival and

they invited Sayyidunā Ibrāhīm, Sayyidunā Ibrāhīm stated in response,

• ميقسَينإ
• “I am about to be sick.” Surah As Sāffāt 37:89

However Sayyidunā Ibrāhīm was not ill. So was this a lie? ANSWER COMING ON THE NEXT SLIDE....

Answer

• The one who lies cannot be a prophet. Lying is a major

sin (Kabīrah). The Noble Prophets are free from major sins (Kabāir) and minor sins (Saghāir) before Prophethood and after Prophethood.

• The Blessed Hadīth from which those who are not

Islamic construed that Sayyidunā Ibrāhīm lied three times will now be elaborated upon so that the actual meaning of the Blessed Hadīth can be understood. If this Hadīth is translated correctly then the actual meaning of this Hadīth will be comprehended. This Hadīth is....

The Hadith

• يبكَهلعفَلبَهلوقوَميقسَينإَهلوقَلجَوَزعَاللوَتاذَيفَنهنمَنيتنثاَتابذكَثلُثَلبإَميهاربإَبذكيَملَاللوَلوسرَلاقَلاقَةريرهَيبأَنعمهروَاذهَتاذَوهَامنيبَلاق

يتأفَيتخأَلاقَهذهَنمَاهنعَهلأسفَهيلإَلسرأفَسانلاَنسحأَنمَةأرماَهعمَلجرَانههَنإَهلَليقفَةربابجلاَنمَرابجَىلعَىتأَاذإَةراسوَموياسلَلاقفَةرَاذهَنإَاه يتأفَاهيلإَلسرأفَكريغوَيريغَنمؤمَضرلؤاَهجوَيلعَسيلَملُسلئاَيفَيتخأَكنأَهيربخأفَكلأسَنإفَكيلعَينبلغيَيتأرماَكنأَملعيَنإَرابجلاهبَميهاربإَماقَا اثلاَاهلوانتَمثَقلطأفَاللوَتعدفَكرضأَلبوَيلَاللوَيعداَلاقفَهلجربَضكرَيتحَطغفَيدريوَذخأفَهديبَاهلوانتيَبهذَهيلعَتلخدَاملفَيلصينةيَدشأَوأَاهلثمَذخأف ئاقَوهوَهتتأفَرجاهَاهمدخأفَناطيشبَينتيتأَامنإَناسنإبَينتأتَملَكنإَلاقفَهتبجحَضعبَاعدفَقلطأفَاللوَتعدفَكرضأَلبوَاللوَيعداَلاقفيَمَمهيمَهديبَأموأفَيلص َءامسلاَءامَينبَايَمكمأَكلتَةريرهَوبأَلاقَرجاهَمدخاوَهرحنَيفَرفاكلاَديكَاللوَدرَتلاق

• It is narrated by Abū Hurairah who stated that the Messenger of Allāh said, Ibrāhīm did not lie except for three statements perceived to

be lies. Two of these statements were in regards to the Being (Dhāt) of Allāh - his statement -ميقسَينإ-“I am about to be sick.” (Surah As Sāffāt 37:89)

• Also his statement,

اذهَمهريبكَهلعفَلب

• “Their chief may have done it.” Surah Al Ambiyā 21:63
• And the third statement was made whilst he and Sārah one day came across a tyrant. It was said to the tyrant, “Indeed there is a man

here who has a beautiful woman with him who is from the most beautiful of people. The tyrant sent a messenger to ask Sayyidunā Ibrāhīm who she was. Sayyidunā Ibrāhīm said, “My sister.” Then Sayyidunā Ibrāhīm came to Sārah and said to her, “If this tyrant comes to know that that you are my wife he will overpower me regarding you. So if he asks you then inform him that you are my sister in Islām. There is no believer on the face of the earth except me and you.”

• The tyrant sent for Sārah and the Messenger brought her to the tyrant. Sayyidunā Ibrāhīm stood to pray. When she entered upon the

tyrant, he tried to grasp her with his hand however he was grasped, he became insane, his throat was strangled, his dribble flew and he began to rub his ankles. He said, “Pray to Allāh for me and I will not harm you.” She supplicated to Allāh so he was freed. He grasped her a second time thus he was grasped similarly or even more. He said, “Pray to Allāh for me and I will not harm you.” He was freed so he called one of his guards and said, “You did not bring a human to me. You only brought a Jinn. He then gave her Hājir as a maid.”

• Then Sayyidah Sārah came to Sayyidunā Ibrāhīm whilst he was praying. He signalled with his hand asking about the situation. She said,

“Allāh returned the conspiracy of the disbeliever upon his chest i.e. disgraced him and he gave Hājir as a maid.” Sayyidunā Abū Hurairah stated, “O Arabs! She (Hājirah) is your mother.” Al Bukhārī, Muslim, Mishkāt ul Masābīh, Baabu Badil Khalqi wa dhikr

The statements were perceived to be lies but not lies in reality

• Ibn Hajar Al Asqalani (Allah shower mercy upon him) stated in

his commentary, “Fath ul Bāri”;

• إَهنكلَابذكَعماسلاَهدقتعيَلبوقَلاقَهنوكلفَةثلُثلاَروملؤاَىلعَبذكلاَهقلُطإَامأوَاذ

،َضحمَبذكبَسيلفَنيرملؤلَةلمتحملاَضيراعملاَبابَنمَهنلؤَابذكَنكيَملَققح As for the use of the word بذكلا meaning lie upon these three matters, this is because he stated something that the listener perceives to be a lie but when the reality is established then it is not a lie because they are from the type of matters that have the possibility of two meanings. Thus the statement of Sayyidunā Ibrāhīm was not a mere lie. (Fath ul Bārī under Hadīth 3179 of Sahih Al Bukhari)

The Prophets of Allah never lied

• ذملاَتابذكلاَامأوَاقلطمَمهنمَعقيَلبَبذكلاَنأَحيحصلاَضايعَلاقَةروك

فَامأوَبذكلاَةروصَيفَاهنوكلَعماسلاَمهفَيلإَةبسنلابَيهَامنإفَسفنَي تابذكَتسيلفَرملؤا

• Al Qadhi ‘Iyādh stated, “The correct position is that

lying did not occur from the Prophets at all. As for the aforementioned “lies” they are only such in the perception of the listener due to being in the form of statements that are against the reality. However they are not against reality in essence. In reality they are not lies.” Mirqāt ul Mafātīh

The First Statement

• The nation invited Sayyidunā Ibrāhīm to partake in the festival. Sayyidunā Ibrāhīm looked at the stars and

said,

• ميقسَينإ

“I am about to be sick.”

• Sayyidunā Ibrāhīm did not say that he was going to be sick the next day. Sayyidunā Ibrāhīm only stated that

he would be ill. A human being becomes ill at times during their lifetime. Sayyidunā Ibrāhīm was referring to the long term future whilst the people perceived it to mean the short term future. This is known as َةيروت(Tawriyah) in ‘Ilm ul Balāghah (the science of eloquence in Arabic rhetoric).

• The second reason for the above statement is mentioned by Mullā Alī Al Qārī who states;
• مانصلؤاَمكتدابعبوَةهلآَموجنلاَمكذاختابَظيغلاَنمَهيفَاملَبلقلاَميقسَينإَلاقف
• ‘He said, “I am sick in my heart due to the anger that is in it through your choosing stars to be your deities

and through your worship of idols.”

• The meaning was that Sayyidunā Ibrāhīm felt sick in his heart of the anxiety caused by their actions. Thus

Sayyidunā Ibrāhīm’s statement was based upon the truth which was that he was ill in terms of the distress in his heart but the people could not understand. Mirqāt ul Mafātīh

The Second Statement

• مهريبكَهلعفَلب

“Their chief may have done it.” Surah Al Ambiyā 21:63

• When the nation went to the festival, Sayyidunā Ibrāhīm smashed all the

idols and placed an axe on the shoulder of the big idol who they believed to be the chief deity. When the nation returned, they looked at each other and said, “Who has carried out this oppression against our deities?” When some people said that it must have been Ibrāhīm, Sayyidunā Ibrāhīm was called and

• questioned. Sayyidunā Ibrāhīm stated, “Their chief may have done it.”
• From this the normal minds think that Sayyidunā Ibrāhīm stated that this big

idol did it i.e. the big idol smashed the other idols. People viewed this to be a lie in accordance to their understandings when in actuality this was not the

• meaning. Allāmah Ar Rāzī has mentioned a few possible meanings of this.

The Reasons for the second statement

The First Meaning

• Sayyidunā Ibrāhīm did not state that the big idol carried out the action but rather he meant himself. This conversation was based upon َضيرعتmeaning that

the speaker means something else whilst the listener understands it to mean something else. This conversation is like a situation in which an expert in writing writes a valuable letter. A person who is not an expert in writing asks him, “Did you write this letter?” The expert replies,

• تنأَهتبتكَلب
• “Moreover you wrote it.”
• This is a way of silencing the opponent through rhetoric. This sentence is negating the person who is not able to write proficiently and is establishing the

matter for the person who is able to write fluently. Similarly, Sayyidunā Ibrāhīm clarified by attributing this action to the big idol that the action could only be carried out by the one who was able to carry it out. How could the one who was unable to carry this action out be the one who carried out this act? The Second Meaning

• When Sayyidunā Ibrāhīm saw that the idols had been adorned and the nation understood them to be very venerable, Sayyidunā Ibrāhīm was angered and

his wrath was increased furthermore when he saw that the people had beautified the big idol more than the others and that their veneration for the big idol was greater than all. When this wrath was increased furthermore due to this big idol, Sayyidunā Ibrāhīm smashed all the idols.

• هلماحَيلإَدنسيَهرشابمَيلإَدنسيَامكَلعفلاوَاهلَهمطحوَاهبَهتناهتساَيفَببسلاَوهَهنلؤَهيلإَلعفلاَدنسأف
• ‘So he attributed the verb to the big idol because it was the cause of his disgracing them and his demolishing them. Just as a verb is attributed to the

person who directly carried it out, it is also attributed to the one who caused it. Third Meaning Sayyidunā Ibrāhīm spoke to them in accordance with their belief. Sayyidunā Ibrāhīm was saying to them that as they believed in the big idol to be their deity, then the big idol may have done this action according to their belief.

• هنمَدشأَوأَاذهَيلعَردقيَنأَاهلإَيعديوَدبعيَنمَقحَنمَنإف
• ‘For indeed it is from the rights of the one who is worshipped and claimed to be a deity that he have power to do this or something more severe than it.’

The Reasons for the second statement (cont’d)

• Fourth Meaning
• Part of the wording is hidden. The full wording (Ibārah) is
• اذهَمهريبكوَهلعفَنمَهلعف
• ‘Whoever carried it out did so and this is their chief.’
• The purpose of this statement was thus to state that Sayyidunā Ibrāhīm had carried this out. Sayyidunā Ibrāhīm was saying ask their chief idol if he had the ability

to speak. This was also Tablīgh (propagation of the truth) by Sayyidunā Ibrāhīm. He was explaining to them that this deity of theirs was not even able to inform them who had carried this action out.

• Fifth Meaning
• The sentence ends at مهريبك their chief. The next sentence commences with the word اذه. The meaning is that their leader literally big individual carried this out.

This is your deity. Ask him if he speaks.

• منصَلكَنمَربكأَناسنلئاَنلؤَهسفنَيعدا
• ‘He mentioned himself because a human being is greater than every idol.’
• Sayyidunā Ibrāhīm meant that this action was carried out by their elder. The meaning was that this elder was Sayyidunā Ibrāhīm himself. This was because

Sayyidunā Ibrāhīm was a human being and these statues have no status in front of human beings.

• Sixth Meaning
• The sentence is based on the last part of the sentence being mentioned first and the first part being mentioned later. In terms of meaning, the sentence structure

is:

• مهولأسافَنوقطنيَاوناكَنإَاذهَمهريبكَهلعفَلب
• “Rather, their chief may have done it so if they can speak, question them.”
• نيلعافَاونوكيَنأَعنتماَنيقطانَاونوكيَملَاملفَنيقطانَمهنوكبَاطورشمَمهريبكَيلإَلعفلاَةفاضإَنوكتف
• ‘So the attribution of the verb to the chief of them is conditioned with their being from those who speak. So when they were not speakers, it was not possible that

they be the ones who carried out the action.’

Conclusion to the reasons for the second statement

• Seventh Reason
• In one Qira’ah (method of recitation of the Holy Qurān), the Ayah is pronounced with a tashdīd (w shaped

diacritic) on the letter laam in مهريبكَهلعف. The meaning thus becomes:

• مهريبكَلعافلاَلعلف
• “Perhaps the one who carried this action out was their elder.”
• Based on the above reasons, it is evident that Sayyidunā Ibrāhīm’s words were based on the truth even though the

listeners did not understand. Therefore the listeners perceived it to be a lie based on their false assumption.

• It is better to class narrators to be liars than to class the Noble Prophets as liars.
• ‘Allāmah Ar Rāzī writes at this point;
• ماركلاَءايبنلؤاَيلإَفاضيَنأَنمَيلوأَهتاورَيلإَبذكلاَةفاضإ
• Attributing lying to narrators is more preferred than it being attributed to the Noble Prophets.
• If there is any such narration through which the Noble Prophets are being perceived to have lied and there is no

way of interpreting the narrated statement in a way that establishes the truthfulness of the Noble Prophets, then in such a situation, the narrators can be described as liars. However the Noble Prophets can never be described as

• liars. In such a circumstance, the narration will be rejected but the greatness of the Noble Prophets will not be

tainted in any way.

• Refer to At Tafseer Al Kabeer Vol 2 Page 185

The Third Statement

• Sayyidunā Ibrāhīm stated in relation to Sayyidah Sārah,

يتخأَهذه “This is my sister.”

• The meaning of this statement is clear in the Blessed Hadīth that the meaning was

not that this was his sister in lineage. Moreover Sayyidunā Ibrāhīm said to Sayyidah Sārah, ملُسلئاَيفَيتخأَكنأَهيربخأف “So inform him (the tyrant king) that you are my sister in Islām.”

• This is because in terms of the brotherhood and sisterhood in Islam, even a father

and child are brothers and a mother and child are brother and sister. Similarly a husband and wife are classed as brothers and sisters in Islam.

The Nation’s response to Sayyidunā Ibrāhīm upon his smashing their idols

• ‘They said, Construct a building (furnace) for

him, and then cast him in the blazing fire. Surah As Sāffāt 37:97

• ‘They said, “Burn him and help your Gods, if

you want to.” Surah Al Ambiyā 21:68

The Fire

• Sayyidunā Ibn Abbās mentioned the size of

the surrounding wall built to encompass the fire kindled in order to burn Sayyidunā Ibrāhīm. The height of this wall was thirty arm lengths i.e. forty feet. The width of the wall was twenty arm lengths i.e. thirty feet. The length of the wall was thirty arm lengths i.e. forty five feet. At Tafsīr Al Kabīr under Surah As Sāffāt 37:97

The Trust of Sayyiduna Ibrahim upon Allah

• The Angel of the winds and the Angel who was appointed over the waters

came to Sayyidunā Ibrāhīm. Both of these Angels sought the permission of Sayyidunā Ibrāhīm to extinguish the fire. Sayyidunā Ibrāhīm said, “I do not need your assistance.” ليكولاَمعنوَاللوَيبسح

• ‘Allah is sufficient for me. What an excellent Guardian He is.’
• Sayyidunā Jibrīl came to Sayyidunā Ibrāhīm and stated, “If you need my

assistance, I will help you.” Sayyidunā Ibrāhīm replied that he did not need the assistance of Sayyidunā Jibrīl. Sayyidunā Jibrīl stated that Sayyidunā Ibrāhīm should therefore ask for help in the court of Allāh. Sayyidunā Ibrāhīm replied, يلاحبَهملعَيلاوسَنمَيبسح ‘His Knowledge of my state suffices me from (the need of) asking.’

The Protection of Sayyiduna Ibrahim

• ‘O fire, become cool and peaceful upon Ibrahim.’

Surah Al Ambiyā 21:69

• In some narrations it is mentioned that when the

kuffār (disbelievers) saw that the fire did not burn Sayyidunā Ibrāhīm, they accused Sayyidunā Ibrāhīm of carrying out magic upon the fire. In

• rder to test this, they threw an old man into the

fire who was reduced to ashes by the fire. At Tafsīr Al Kabīr and Rūh ul Ma’ānī under Surah Al Ambiyā 21:69

Establishing proof against idol worship

• Al Ana`am 6:76 - So when the night became dark upon him

he saw a star; he said (to Azar / the people), “(You portray that)this is my Lord?”; then when it set he said, “I do not like the things that set.” Ana`am 6:77- Then when he saw the moon shining, he said, “(You proclaim that) this is my Lord?”; then when it set, he said, “If my Lord had not guided me , I too would be one of these astray. Ana`am 6:78 - Then when he saw the sun shining brightly, he said, “(You say that) this is my Lord? This is the biggest of them all!”; then when it set he said, “O people! I do not have any relation with twhatever you ascribe as partners."

Numrud – the tyrant king

• ‘Did you (O dear Prophet Muhammad - peace and blessings be

upon him) not see him who argued with Ibrahim concerning his Lord, as Allah had given him the kingdom?’ Surah Al Baqarah 2:258

• The person being referred to in the above Verse was the king of

that time, Numrūd Bin Kanān Bin Sanjārīb. He was the first king to place a crown on his head. He oppressed the masses, claimed to be a deity and he was given kingdom over the whole of the earth. This king lived for a total of eight hundred years. He spent four hundred years having the awe and overwhelming power of a king. For four hundred years, a mosquito stung him which entered into his brain via his nose. Numrūd continued to get slippers hit on his head for this period. Numrūd had constructed a fort opposing Allah. His headquarters were in Babylon (Babul). At Tafsīr Al Kabīr, Rūh ul Maani, Al Khāzin and Rūh ul Bayān Vol 1 Page 503

The Punishment of this nation

• The nation of Numrūd was punished through the affliction of
• mosquitoes. The abundance of mosquitoes resulted in the sun

being covered. There was no sunshine on the earth. The mosquitoes sucked up their blood and consumed their flesh, only bones remained. Numrūd was observing but was unable to do

• anything. Thereafter a mosquito entered the brain of Numrūd via

his nose. The mosquito cut the brain of Numrūd for a period of four hundred years. When a bang would be heard at the top of the head, the mosquito would stop cutting otherwise it would continue to cut. Therefore Numrūd was struck on the head throughout the night and day. It was now the etiquette of his court that a shoe be placed on his head. Numrūd enjoyed reigning as king for four hundred years with tranquility. For four hundred years, Numrūd was beaten. He lived for approximately over eight hundred years. At Tafseer Al Khāzin

The migration of Sayyidunā Ibrāhīm

• ‘And he said, “Indeed I shall go to my Lord Who will guide me.”

Surah As Sāffāt 37:99

• At the beginning, Sayyidunā Ibrāhīm migrated from the nation of

Numrud and went to his uncle, Haaraan in Harraan. Haaraan saw the great piety of Sayyidunā Ibrāhīm and therefore performed the Nikaah (marriage) of Sayyidunā Ibrāhīm with his beautiful daughter, Sārah.

• When the group of migrants left from Harraan, it consisted of
• nly three individuals – Sayyidunā Ibrāhīm, Sayyidah Sārah and

Sayyidunā Lut. The only people who believed in the oneness of Allah Almighty were the three members of this group.

• Later, Sayyidah Haajar joined them too, the group now consisted
• f four individuals

Arrival in Palestine

• When these four individuals arrived in Palestine, the

people of Palestine recognised their great stature. The people of Palestine viewed the arrival of this group to be a means of attaining the blessings of Allah Almighty. The Palestinians gave a lot of land as a gift to Sayyidunā Ibrāhīm. Allah Almighty blessed the land in its

• cultivation. Sayyidunā Ibrāhīm had gathered a huge

amount of grain and animals.

• Sayyidunā Ibrāhīm arranged facilities for travellers and
• strangers. Thus Sayyidunā Ibrāhīm became well known

as a host.

Marriage with Sayyidah Haajar

• One day Sayyidah Sārah stated that they did not

have any shortage of worldly needs such as food, drink and accommodation. However they did not have any children. Therefore Sayyidah Sārah advised that Sayyidunā Ibrāhīm marry Sayyidah Hājir. Perhaps Allah would grant them children and the child born from the womb of Sayyidah Hājir would become a means of solace and tranquillity for them all. Therefore Sayyidunā Ibrāhīm’s marriage with Sayyidah Hājir took place upon the advice of Sayyiduna Sārah.

Supplication for a child

• “My Lord! Give me a meritorious child.” Surah As Sāffāt 37:100
• “We therefore gave him the glad tidings of an intelligent son.” Surah

As Sāffāt 37:101

• After Sayyiduna Isma’il, Sayyiduna Ibrahim was also given the glad

tidings of Sayyiduna Ishaq - Sayyiduna Sarah’s age at the time of this glad tiding was ninety years. In At-tafsir –al-Jalalayn, ninety nine is mentioned to be her age. Sayyiduna Ibrahim was one hundred and twenty years old. Madarik ut Tanzeel

• The birth of Sayyiduna Ishaq took place fourteen years after

Sayyiduna Ismail. So the glad tidings of Sayyiduna Ishaq’s birth was thirteen years after Sayyiduna Ismail’s birth. Jamal ‘alal Jalalayn

• ‘We bestowed him Ishaq and Yaqub; and We made each of them a

Herald of the Hidden.’ Surah Maryam 19:49

Leaving Sayyiduna Haajar and Sayyiduna Ismail in the land of Haram

• “O Our Lord! I have settled some of my

descendants in a valley having no cultivation, near Your Sacred House. O our Lord! So that they may keep the prayer established, therefore incline some hearts of men towards them, and provide them fruits to eat – perhaps they may be thankful.” Surah Ibrahim 14:37

• “Undoubtedly Safa and Marwah are among the

symbols of Allah..” Surah Al Baqarah 2: 158

The Great Sacrifice

• ‘And when he became capable of working with

him, Ibrahim said, “O my son, I dreamt that I am sacrificing you – therefore now consider what your opinion is.” He said, “O my father! Do what you are commanded! Allah willing, you will soon find me patiently enduring.” Surah As Saaffaat 37: 102

• Some scholars state that Sayyiduna Ismail was

thirteen years old at the time of sacrifice. At Tafseer Al Kabeer

The dream of Sayyiduna Ibrahim

• When seven days of Dhul Hijjah passed, Sayyiduna Ibrahim saw a dream

in which he saw that someone is saying, “Indeed Allah the Almighty commands you that you sacrifice a child.

• In the morning, Sayyiduna Ibarahim contemplated over this and he

remained in a state of hesitance as to whether this was actually the command of Allah or whether the dream was merely a thought. This is why Eighth of Dhul Hijjah is known as “Yawm ut Tarwiyyah” which means “Day of Contemplation.” When Eighth of Dhul Hijjah passed and the night

• f the ninth of Dhul Hijjah commenced, Sayyiduna Ibrahim saw the dream
• again. In the morning, Sayyiduna Ibrahim had certainty that this command

was from Allah the Almighty. This is why the ninth of Dhul Hijjah is known as “Yawm ul ‘Arafah” which means “Day of Recognition.”

• During the tenth night of Dhul Hijjah, Sayyiduna Ibrahim saw the dream
• again. Thus in the morning, Sayyiduna Ibrahim made the strong intention

to carry out this action. Thus the tenth of Dhul Hijjah is called “Yawm un Nahr” which means the “Day of Sacrifice.” At Tafseer Al Kabeer

The three types of dreams seen by the Prophets of Allah

The First Type of Dream

• The dream that is seen occurs in reality. An example of this is that our Noble Prophet saw a dream in Madinah Tayyibah that he went

with his Companions to Makkah Al Mukarramah and the Companions shaved their heads whilst some of them trimmed their hair. One year later, the dream of our Master came to reality and exactly what he had seen in the dream occurred; ‘Allah has indeed made the truthful dream of His Noble Messenger come true; indeed you will all enter the Sacred Masjid, if Allah wills, in safety – with your heads shaven or hair cut short – without fear; so He knows what you do not know, and has therefore ordained another imminent victory before this.’ Surah Al Fath 48:27 The Second Type of Dream

• The dream is just a test and its occurrence is not desired. An example of this is Sayyiduna Ibrahim’s dream in which he saw himself

sacrificing his son. This was only a test. Sayyiduna Ibrahim acted upon the test but Allah saved Sayyiduna Ismail and replaced him with an alternative sacrifice. The Third Type of Dream

• The dream comes to give a simile to some things which were shown in the dream. It would not occur but it had some sort of

interpretation and what occurred subsequently was similar to what was seen in the dream of Sayyiduna Yusuf. ‘Remember when Yusuf said to his father, “O my father! I saw eleven stars and the sun and the moon – I saw them prostrating to me.” Surah Yusuf 12:4

• In his dream, Sayyiduna Yusuf saw the moon, sun and eleven stars prostrating. However, in reality, these things did not prostrate to

Sayyiduna Yusuf. His dream became a reality in the following way;

• 'And he seated his parents on the throne, and they all prostrated before him; and Yusuf said, "O my father! This is the interpretation of

my former dream; my Lord has made it true; and indeed He has bestowed favour upon me, when He brought me out of prison and brought you all from the village, after Satan had created a resentment between me and my brothers; indeed my Lord may make easy whatever He wills; undoubtedly He is the All Knowing, the Wise. Surah Yusuf 12: 100

A memorable sacrifice

• “Then (remember) when they both submitted

to Allah’s Command, and Ibrahim lay his son facing downwards.” Surah As Saaffaat 37: 103

• ‘And We called out to him, “O Ibrahim! You

have indeed made the dream come true.” And this is how We reward the virtuous.’ Surah As Saaffaat 37:104

Takbeer ut Tashreeq

• When Sayyiduna Jibril brought the replacement animal, he feared that Sayyiduna Ibrahim may carry
• ut the sacrifice quickly. Sayyiduna Jibril therefore recited,

“Allah is the Greatest, Allah is the Greatest.”

• When Sayyiduna Ibrahim raised his head towards the sky, he saw that Sayyiduna Jibril was bringing

the replacement down. Therefore he recited “There is none worthy of worship except Allah. Allah is the Greatest.” When Sayyiduna Ismail heard this, he recited: “Allah is the Greatest and all praise is to Allah.”The compilation of the words of these three blessed beings is entitled, “Takbeer ut Tashreeq” and will be recited till the day of judgement after every Salaah between Salaat-ul-Fajr of the ninth of Dhul Hijjah till the Salaat-ul-‘Asr of the thirteenth of Dhul

• Hijjah. This is in order to keep alive the commemoration of this great event. Qadhi Khan, Hashiyah of

Al Hidayah

• It should be noted that it is mentioned in ‘Madaarik ut Tanzeel’ that the second kalimaat (words) i.e.

“There is none worthy of worship except Allah. Allah is the Greatest” and the third kalimaat (words) i.e. “Allah is the Greatest and all praise is to Allah” were recited by Sayyiduna Ibrahim.