FIQH, SHARI'AH AND THE HOLY QURAN ON THE IMPORT AND MESSAGE OF DURUD AND SALAAH

FIQH, SHARI'AH AND THE HOLY QURAN 

ON THE IMPORTANCE AND MESSAGE 

OF DURUD AND SALAAH

ABSTACT 

The beautify ayah  “Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect.” is under discussion. The three/four key words: 

يُصَلُّونَ                      صَلُّوا           سَلِّمُوا تَسْلِيمًا

are elaborated by reference to ten well known tafaaseer.  Additionally a challenging nuance in this ayah is defined and explained. According to Maulana Maudoodi  the meaning of giving the Command of “sallu’alaihi" to the believers for the Holy Prophet is: Be attached to him, praise and adore him and pray for him." Apart from Darud-e-Ibrahimi, one of the most popular methods of pronouncing “salat” several other versions of Darud are reported; same meaning but different wordings.  Why the need of this ayah? A possible answer is ventured. The Holy Prophet has  added  the term“aal-e-Mohammed” to the format of the Darood; the reason and meaning of this is discussed. When to recite the darood and how many times draws different answers. While Darud to our Holy Prophet is a class by itself, DUA in general also has great significance in our Deen. Unfortunately there appears to be great exaggeration and distortion in our practice. The essence of Dua is beseeching and pleading to our Lord and Creator with singular concentration and attachment. Instead it has become a well regulated organized chore. A big collection of short and long duas in Arabic are in circulation for all sorts of occasions. Our entreaty and appeal to our Lord and Creator will be best effective and more enjoyable in our  mother tongue. We do not have to use Arabic to address Allah Ta’aala. It is a common folly to regard Arabic as the language of Islam; it is not. Allah Ta’aala has made it clear that HE chooses the language of  HIS Message depending on the language of the recipients:¹⁰

 “And We did not send any messenger except [speaking] in the language of his people to state clearly for 

them………….”  

 Read ONLY,  IF AND WHEN you have time and mood for: 

 “An Ayah of the Quran for 30 Days” -- March 2015

Choose the section you have time, in the next 30 days to read this ayah:-

Prelude:                       Recurrent Primary Message          1st.          Page

Starting Dua, a note & The Ayah                                       2nd.        Page

A Short Version:       For the Busy Bee                                Two          Pages

The Main Story:           Recommended                                Four -      Pages

Footnotes:                   For the Perfectionist                        Three       Pages

PRELUDE

From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.

In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Guidance will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran. 

It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this email generates a fruitful interactive discussion. 

بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ

In the name of Allah, we praise HIM, seek HIS help and ask for HIS forgiveness. Whosoever Allah guideth none can misguide; whosoever HE allows to fall astray, none can guide him right. We bear witness that there is none worthy of worship but Allah alone and we bear witness that Mohammed, SAW is HIS slave-servant and the Seal of HIS Messengers. 

Further, we recall that Allah Ta’aala has declared in HIS Book¹ “He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)” and we also recall that he has warned us about the day of judgement² “Then on that day you shall most certainly be questioned about the boons (joy, pleasure).” We realise, that there cannot be a greater boon or blessing or benefit than wisdom and we wonder if this should be a timely reminder to very many of us sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but resort to compulsory following -- taqleed, doctrine of classical Sunni Islamic Fiqh  -- in matters religion. 

(NOTE:  I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main email will then be reasonable length, hopefully for the busy majority. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah selected pertains to issues we face in our daily life with our family, friends, neighbours or peers it may affect us personally and lead to some self analysis and soul searching which in turn could be divisive and distressing. If taken in the right spirit, it can be a humble attempt towards finding the “straight path”.) 

THE AYAH

Surah 33, Ayah 56

A SHORT VERSION

“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i

“Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect.”

It is a beautiful ayah wherein Allah Ta’aala is announcing that HE and HIS angels are engaging in a certain way with HIS noble Messenger and follows up by commanding us  to engage similarly. It is now our task to decipher what is being done in the “other world” up there so that we may do it in “our world” down here.  The three/four key words to unravel are: 

يُصَلُّونَ                      صَلُّوا           سَلِّمُوا تَسْلِيمًا

Additionally we are required to untangle a challenging nuance in this ayah: Allah Ta’aala blessing HIS Messenger is clearly understandable. HIS angels blessing our Holy Prophet needs some thinking. But we humans trying to bless him sounds immediately audacious if not ridiculous. Let us find out.

To better understand the real message conveyed by these three/four words, I have quoted here translations of this ayah from ten well known tafaaseer.³

Maulana Maudoodi clarifies and elucidates the message beautifully. I quote: “The word Salat when used with the associating panicle “ala" gives three meanings: (1) To be inclined to some body, to attend to him with love, and to bend over him; (2) to praise somebody; and (3) to pray for somebody. Obviously, when the word is used in regard to Allah, it cannot be in the third meaning, for it is absolutely inconceivable that Allah should pray to someone else; it can only be used in the first two meanings. But when this word is used for the servants, whether angels or men, it will be in alI the three meanings. It will contain the sense of love as well as praise and prayer for mercy. Therefore, the meaning of giving the Command of “sallu’alaihi" to the believers for the Holy Prophet is: Be attached to him, praise and adore him and pray for him." 

I would like to make it clear that the reward of sending Salah may be achieved by any style of address that conveys the words of Salah and Salam. But the exact words reported from the Holy Prophet are preferable. Darud-e-Ibrahimi is one of the most popular methods of pronouncing “salat” which our Holy Prophet taught his companions. There are several versions of Darud reported in the Hadith literature; same meaning but different wordings.⁴ It should be emphasised, to remove certain common misgivings that we are certainly not (and dare not) doing something or giving any thing to the Prophet. We are imploring our Creator to bestow on him “Darajat-ur-Rafiah” and “Maqaam-e-Mahmood”.  

Not only total rejection but active and violent resistance including perpetual insults, sarcasm, slander and vilification, harassment, boycott, torture and murder. This was the lot of a man — Our Beloved Prophet — in the Arabian desert in early seventh century. No wonder that Allah Ta’aala decided to boost his morale by declaring clearly that HIS Messenger has HIS total blessings, assured him that the Angels also seek blessings for him and has commanded “O you who believe" to do the same. A deeper clarification is quite in order. What does Allah’s blessing mean? What do we want when we ask for blessings for our Prophet. Once again I am forced to borrow the language of Maulana Moudoodi because I find it very impressive: "Allah's sending His blessings on His Prophet" means this: Allah is very kind to His Prophet: He praises him, blesses his work, exalts his name, and showers His mercies on him. “Blessings of the angels" means: "They love the Prophet most dearly and pray to Allah to bless him with the highest ranks, cause his religion and Shari'ah to flourish and exalt him to the laudable position.” I would add that we should follow in the footsteps of the angels and similarly beseech for our Prophet and declare our total obedience to him and his cause.

The Holy Prophet did not want to have this prayer reserved for himself only and therefore added ‘aal-e-Mohammed” to the format of the Darood to include his followers and his wives and offsprings also.

Reciting the darood for our Holy Prophet is a noble and pious act by consensus; no dispute here. When to recite and how many times ? The answer swings around a wide spectrum of opinions and suggestions.⁵ Reciting at lease once in life time is mandatory and relieves you of the responsibility imposed by this ayah. Another example of such a situation is the Kalima; one recitation of this is enough to make you a Muslim. Reciting  darood after each time the name of the HolyProphet is mentioned is at the other end of this spectrum.

There is once again a difference of opinion on whether it is permissible to use the words Allahumma salli ala so and so, or sallallahu alaihi wa sallam, or similar other words for others than the Holy Prophet ⁶

While Darud to our Holy Prophet is a class by itself, DUA in general also has great significance in our Deen. The Holy Prophet labelled it as the kernel (essence) of our daily prayers; on another occasion he called it as the “brain” of prayers. Muslims usually and correctly attach great importance to it and fall on it any time and anywhere, praising HIM, thanking HIM asking for HIS help, mercy and guidance for oneself, family, friends, other Muslims and humanity at large.  This significance is based on our Holy Book.  Allah Ta’aala declares:⁷ 

“And when My servants ask you, [O Muhammad], concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.” 

And again:⁸

“Pray to Me, and I will accept your prayers……” 

There are beautiful and fantastic Quranic benedictions (one source has listed 62) to enthrall every heart and to elevate every soul close to her/his Creator. The Hadith literature provides some very good duas. Unfortunately there appears to be over-doing,  great exaggeration and even a distortion in our practice of this very noble and effective tool to invoke blessings of Allah. The essence of Dua is beseeching and pleading to our Lord and Creator with singular concentration and attachment freely and emphatically asking (even demanding?) our wants, desires, dreams and aspirations in our own language and our own expressions as they flow out naturally and freely with hope/fear/tears, fully assured that HE is hearing every word. Yes we can also demand from our Lord and Creator, but — and this is a very heavy but — “if, when and how” of the response is entirely unto HIM. We just watch and wait patiently. A Hadith quotes our Prophet “When one of you supplicates, he should not say, ‘O God, forgive me if You will,’ but be firm in asking and make the desire great, for what God gives is nothing great for Him.”

Dua is a sort of personal conversation with Allah Ta’aala to thank and praise HIM in all sincerity and present HIM with our problems. Instead it has become a well regulated organized chore. A big collection of short and long duas in Arabic are in circulation for all sorts of occasions. Here is a list of twenty such occasions including before and after going to toilet.⁹

Our entreaty and appeal to our Lord and Creator will be best effective and more enjoyable in our  mother tongue. We do not have to use Arabic to address Allah Ta’aala. Mandatory prayers is entirely a different ball game. It is a common folly to regard Arabic as the language of Islam; it is not. Allah Ta’aala has made it clear that HE chooses the language of  HIS message depending on the language of its recipients:¹⁰

 “And We did not send any messenger except [speaking] in the language of his people to state clearly for them………….”  

Address HIM as you like when you like as your Creator, Patron and Sustainer who cares for you, sees you and understands you, your language, your gestures and your sentiments; stand assured of HIS response. The only condition is Sincerity and Faith and NOT the choice of words or language. 

........and Allah knows best. May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

 THE MAIN STORY

“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i

“Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect.” Yousuf Ali

It is a beautiful ayah wherein Allah Ta’aala is announcing that HE and HIS angels are engaging in a certain way with HIS noble Messenger and follows up by commanding us  to engage similarly. It is now our task to decipher what is being done in the “other world” up there so that we may do it in “our world” down here.  The three/four key words to unravel are: 

يُصَلُّونَ                      صَلُّوا           سَلِّمُوا تَسْلِيمًا

Additionally we are required to untangle a challenging nuance in this ayah: Allah Ta’aala blessing HIS Messenger is clearly understandable. HIS angels blessing our Holy Prophet needs some thinking. But we humans trying to bless him sounds immediately audacious if not ridiculous. Let us find out.

The first obvious step is to visit the lexicon:

يُصَلُّونَ = Send blessings; they are sending “Rehmat” or “Darood”

 صَلُّوا   = Send blessings; you send “Rehmat” or “Darood”

سَلِّمُوا تَسْلِيمًا = And greet him (with) greetings; “tum salaam karo” and  “salaam      

                                      bhejnaa or hookum manna”

                             

To better understand the real message conveyed by these three/four words, I have quoted here translations of this ayah from ten well known tafaaseer.³  Please focus on the meanings of these three/four words. The word “Yusalloona” , as you must have noticed is mostly translated as blessing but also as “Graces, Honours, Mercy” and “Serenity (Literally: shower prayers)”. The word “Salloo” is mostly rendered again as blessing but also as “Send your Salat on (ask Allah to bless)”, “pray for (benediction on) him”, pray to Allah to bless him” and “invoke blessings”. Lastly “sallamoo tasleema” is variously transformed as “ ask [ Allah to grant him] peace”, “and (you should) greet (salute) him with the Islamic way of greeting (salutation i.e. As Salamu ‘Alaikum)”, “salute him with a worthy salutation”, “salute him with all respect”, “submit in full submission”, “give yourselves up [to his guidance] in utter self-surrender”, “send your Salam (prayer for his being in peace) to him in abundance”, “give him greetings of  peace”and “invoke peace on him”.

Both the words “Yusalloona” and “Salloo” are derived from the word “salaat” which is oft repeated used word for our daily prayers. Hence the confusion in your and my mind. This is the reason I chose this ayah for discussion. The Sahaabaa apparently also had some confusion for it is reported that this ayah led them to ask: "O Messenger of Allah, you have taught us the method of pronouncing salam (i.e.. of saying as-salamu 'alaika ayyuhan nabiyyu wa rahmatullahi wa barakat-u-hu in the Prayer, and as-salamu alaika ya Rasul-Allah as a greeting, but what is the method of sending Salat on you ?"

Maulana Maudoodi clarifies and elucidates the message beautifully. I quote: “The word Salat when used with the associating panicle “ala" gives three meanings: (1) To be inclined to some body, to attend to him with love, and to bend over him; (2) to praise somebody; and (3) to pray for somebody. Obviously, when the word is used in regard to Allah, it cannot be in the third meaning, for it is absolutely inconceivable that Allah should pray to someone else; it can only be used in the first two meanings. But when this word is used for the servants, whether angels or men, it will be in alI the three meanings. It will contain the sense of love as well as praise and prayer for mercy. Therefore, the meaning of giving the Command of “sallu’alaihi" to the believers for the Holy Prophet is: Be attached to him, praise and adore him and pray for him." 

Maulana Mufti Mohammed has a different but as appealing and lucid explanation for this challenge in understanding the dictates of our Holy Text. He has stated “The word Salah  is used in the Arabic language to convey the sense of : Mercy (rahmah), prayer (du’a) and praise (madh and thana). The Salah attributed to Allah Ta’aala in the cited verse means HIS sending of mercy, but Salah from the angels denotes their prayer for him, and the sense of Salah (durood) from common believers is a combination of dua' (prayer) and thana' (praise).

I would like to make it clear that the reward of sending Salah may be achieved by any style of address that conveys the words of Salah and Salam. But the exact words reported from the Holy Prophet are preferable. Darud-e-Ibrahimi is one of the most popular methods of pronouncing “salat” which our Holy Prophet taught his companions. There are several versions of Darud reported in the Hadith literature; same meaning but different wordings.⁴ It should be emphasised, to remove certain common misgivings that in our darood we are certainly not (and dare not) doing something or giving any thing to the Prophet. We are imploring our Creator to bestow on him “Darajat-ur-Rafiah” and “Maqaam-e-Mahmood”.  

“Bless” is a very comprehensive word with multiple meanings, each to be applied by the context when used.  Allah’s blessing has a different connotation from human blessing. Human blessing for fellow humans is distinct from his blessings for the Holy Prophet. Maulana Maudoodi has rendered this ayah in an impressive language: “Allah and His angels bless the Prophet. Believers, invoke blessings and peace on him.” 

Not only total rejection but active and violent resistance including perpetual insults, sarcasm, slander and vilification, harassment, boycott, torture and murder. This was the lot of a man — Our Beloved Prophet — in the Arabian desert in early seventh century. No wonder that Allah Ta’aala decided to boost his morale by declaring clearly that HIS Messenger has HIS total blessings, assured him that the Angels also seek blessings for him and has commanded “O you who believe" to do the same. A deeper clarification is quite in order. What does Allah’s blessing mean? What do we want when we ask for blessings for our Prophet. Once again I am forced to borrow the language of Maulana Moudoodi because I find it very impressive: "Allah's sending His blessings on His Prophet" means this: Allah is very kind to His Prophet: He praises him, blesses his work, exalts his name, and showers His mercies on him. “Blessings of the angels" means: "They love the Prophet most dearly and pray to Allah to bless him with the highest ranks, cause his religion and Shari'ah to flourish and exalt him to the laudable position.” I would add that we should follow in the footsteps of the angels and similarly beseech for our Prophet and declare our total obedience to him and his cause.

The Holy Prophet did not want to have this prayer reserved for himself only and therefore added ‘aal-e-Mohammed” to the format of the Darood to include his followers and his wives and offsprings also. Lexically, there is a difference between the Arabic words “aal” and “ahl".  “Aal" of a person refers to all those people who are his companions, helpers and followers, whether they are related to him or not and his “ahl" are those who are related to him, whether or not they are his companions and followers. The Qur'an has used the word “aal-e-Firaun” at fourteen places to refer to alI those who sided with him in the conflict against the Prophet Moses. Nowhere has this term  been used to mean only the people of Pharaoh's household. Thus, aal-Muhammad  excludes anybody who is not his follower  even if he/she is a member of his family. Conversely the term includes all his followers irrespective of family ties. However those who qualify on both accounts are most worthy to be regarded as aal-Muhammad. 

Reciting the darood for our Holy Prophet is a noble and pious act by consensus; no dispute here. When to recite and how many times ? The answer swings around a wide spectrum of opinions and suggestions.⁵ Reciting at lease once in life time is mandatory and relieves you of the responsibility imposed by this ayah. Another example of such a situation is the Kalima; one recitation of this is enough to make you a Muslim. Reciting darood after each time the name of the HolyProphet is mentioned is at the other end of this spectrum.

There is once again a difference of opinion on whether it is permissible to use the words Allahumma salli ala so and so, or sallallahu alaihi wa sallam, or similar other words for others than the Holy Prophet ⁶

While Darud to our Holy Prophet is a class by itself, DUA in general also has great significance in our Deen. The Holy Prophet labelled it as the kernel (essence) of our daily prayers; on another occasion he called it as the “brain” of prayers. Muslims usually and correctly attach great importance to it and fall on it any time and anywhere, praising HIM, thanking HIM asking for HIS help, mercy and guidance for oneself, family, friends, other Muslims and humanity at large.  This significance is based on our Holy Book.  Allah Ta’aala declares:⁷ 

“And when My servants ask you, [O Muhammad], concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.” 

And again:⁸

“Pray to Me, and I will accept your prayers……” 

There are beautiful and fantastic Quranic benedictions (one source has listed 62) to enthrall every heart and to elevate every soul close to her/his Creator. The Hadith literature provides some very good duas. Unfortunately there appears to be over-doing, great exaggeration and even a distortion in our practice of this very noble and effective tool to invoke blessings of Allah. The essence of Dua is beseeching and pleading to our Lord and Creator with singular concentration and attachment, freely and emphatically asking (even demanding?) our wants, desires, dreams and aspirations in our own language and our own expressions as they flow out naturally and freely with hope/fear/tears, fully assured that HE is hearing every word. Yes we can also demand from our Lord and Creator, but — and this is a very heavy but — “if, when and how” of the response is entirely unto HIM. We just watch and wait patiently. A Hadith quotes our Prophet “When one of you supplicates, he should not say, ‘O God, forgive me if You will,’ but be firm in asking and make the desire great, for what God gives is nothing great for Him.”

Dua is a sort of personal conversation with Allah Ta’aala to thank and praise HIM in all sincerity and present HIM with our problems. Instead it has become a well regulated organized chore. A big collection of short and long duas in Arabic are in circulation for all sorts of occasions. Here is a list of twenty such occasions including before and after going to toilet.⁹

Look at this advertisement for “Top 6 Books of Du'a (Islamic Supplications/Prayers): “Book One:  Selected Prayers, compiled by Dr. Jamal Badawi

This popular book of du'a, compiled from the Qur'an and Sunnah, outlines sample prayers for every occasion. Each du'a listed in Arabic, English, and transliteration (to aid the non-Arabic speaker with the proper Arabic pronunciation).” 

Our entreaty and appeal to our Lord and Creator will be best effective and more enjoyable in our  mother tongue. We do not have to use Arabic to address Allah Ta’aala. Mandatory prayers is entirely a different ball game. The traditional opinion goes a step further: An imam after congregational prayers may offer dua in silence, the muktadee (followers) keep quiet with their hands held up and the dua ends with all present swiping their hands over their faces. Do you see any sense in this? I certainly do not. The Arabic root for the word dua means to call out or summon. We are calling out to HIM and indulging in a conversation with him. This cannot be done in silence or in language you do not understand. It is a common folly to regard Arabic as the language of Islam; it is not. Allah Ta’aala has made it clear that HE chooses the language of  HIS message depending on the language of its recipients:¹⁰

 “And We did not send any messenger except [speaking] in the language of his people to state clearly for them………….”  

Address HIM as you like when you like as your Creator, Patron and Sustainer who cares for you, sees you and understands you, your language, your gestures and your sentiments; stand assured of HIS response. The only condition is Sincerity and Faith and NOT the choice of words or language. 

........and Allah knows best. 

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

FOOTNOTES

(1) Surah 2/269

(2) Surah 102/8

(3) “……Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [ Allah to confer] blessing upon him and ask [ Allah to grant him] peace.”  Sahih International

• “Allah sends His Salat (Graces, Honours, Blessings, Mercy, etc.) on the Prophet (Muhammad SAW) and also His angels too (ask Allah to bless and forgive him). O you who believe! Send your Salat on (ask Allah to bless) him (Muhammad SAW), and (you should) greet (salute) him with the Islamic way of greeting (salutation i.e. AsSalamu ‘Alaikum).  Muhsin Khan

• Lo! Allah and His angels shower blessings on the Prophet. O ye who believe! Ask blessings on him and salute him with a worthy salutation.  Pickthall

• Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect.  Yusuf Ali

• Surely Allah and His angels bless the Prophet; O you who believe! call for (Divine) blessings on him and salute him with a (becoming) salutation.  Shakir

• Surely Allah and His Angels shower Serenity (Literally: shower prayers) on the Prophet. O you who have believed, pray for (benediction on) him, and submit in full submission.  Dr. Ghali

• Verily, God and His angels bless the Prophet: [hence,] O you who have attained to faith, bless him and give yourselves up [to his guidance] in utter self-surrender!  Dr. Asad

• Allah and His angels bless the Prophet. Believers, invoke blessings and peace on him.  Ala Maudoodi
• Surely, Allah and His angels send blessings to the Prophet. 0 those who believe, do pray Allah to bless him, and send your Salam (prayer for his being in peace) to him in abundance.  Mufti Mohammed Shafi
• God and His angels bless the Prophet. Believers! Bless him and give him greetings of  peace. Syed Qutub

(4) Maudoodi:

• Ka’b bin’Ujrah:  Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in kama sallaita ala Ibrahima wa ala al-i Ibrahima irmaka Hamidum-Majid, wa barik 'ala Muhammad-in wa ala al-i Muhammad-in kama barakta 'ala Ibrahima wa 'ala al-i Ibrahima innaka Hamid-um-Majid. This darud with a little difference in wording has been reported by Bukhari, Muslim, Abu Da'ud, Tirmidhi, Nasa'i, Ibn Majah, Imam Ahmad, Ibn Abi Shaibah, 'Abdur Razzaq, Ibn Abi Hatim and Ibn Jarir on the authority of Hadrat Ka'b bin 'Ujrah. 
• Ibn 'Abbas:  From him also the same darud as given above has been reported with a slight difference. (Ibn Jarir). 
• Abu Humaid Sa’idi: Allahumma salli ala Muhammad-in wa azwaji-hi wa dhurriyati-hi kama sallaita ala Ibrahima wa 'ala al-i Ibrhima wa barik ala Muhammad-in wa azwaji-hi wa dhurriyat-hi kama barakta 'ala al-i Ibrahima irmaka Hamid-um-Majid. (Malik, Ahmad, Bukhari, Muslim, Nasa'i, Abu Da'ud, Ibn Majah). 
• Abu Mas'ud Badri:  Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in kama sallaita 'ala Ibrahima wa 'ala al-i Ibrahima wa barik ala Muhammad-in wa ala al-i Muhammad-in kama barakta 'ala Ibrahima fil- alamin innaka Hamid-um-Majid (Malik, Muslim, Abu Da'ud, Tirmidhi, Nasa'i Ahmad, Ibn Jarir, Ibn Habban, Hakim). 
• Abu Sa' id Khudri:  Allahumma salli ala Muhammad-in abdika wa rasuli-ka kama sallaita 'ala Ibrahima wa barik 'ala Mahammad-in wa 'ala al-i Muhammad-in kama ba rakta ala Ibrahim. (Ahmad, Bukhari, Nasa'i Ibn Majah). 
• Buraidah al-Khuza'i:  Allahumm-aj'al Salataka wa rahmataka wa barakati-ka ala Muhammad-in wa ala al-i Muhammad-in kama Ja 'altaha ala Ibrahima innaka Hamid-um-Majid. (Ahmad, 'Abd bin Humaid, Ibn Marduyah). 
• Abu Hurairah: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in wa barik ala Muhammad-in wa ala al-i Muhammad-in kama sallaita wa barakta 'ala Ibrahima wa 'ala al-i Ibrahim fil- `alamin innaka Hammid-um-Majid. (Nasai). 
• Talhah: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in kama sallaita `ala Ibrahima innaka Hamid-um-Majid wa barik ala Muhammad-in wa ala al-i 

     Muhammad-in kama barakta ala Ibrahima innaka Hamid-um-Majid. (Ibn Jarir).  

(5) That it is an Islamic practice to send darud on the Holy Prophet, that it is commendable to pronounce it when the Holy Prophet's name is mentioned, that it is a Sunnah of the Prophet to recite it in the Prayer in particular, is agreed upon by all the scholars. There is also a consensus that it is obligatory to pronounce the darud on the Holy Prophet at least once in a lifetime, because Allah has clearly commanded it.  Apart from this there are wide differences among the scholars regarding when to say the darood.  

• Imam Shafe' i holds the view that it is obligatory to recite salat on the Prophet during tashahhud in the final sitting of the Prayer, for without it the Prayer would be void. Hadrat Ibn Mas'ud, Abu-Mas'ud Ansari, Ibn 'Umar and Jabir bin 'Abdullah from among the Companions, Sha'bi, Imam Muhammad bin Baqir, Muhammad bin Ka'b al-Qurzi and Muqatil bin Hayyan from among the immediate followers of the Companions, and Ishaq bin Rahwayah from among the jurists also held the same opinion, and Imam Ahmad bin Hanbal also had adopted the same in the end. 
• Imam Abu Hanifah, Imam Malik and the majority of the scholars hold that the pronouncing of the Salat is obligatory only once in a life time. It is just like the Kalimah: whoever affirmed the divinity of Allah and the Prophethood of the Messenger of Allah once in a lifetime carried out his duty. Likewise, the one who pronounced the darud and salat once in his lifetime would be deemed to have done his duty of pronouncing the darud on the Holy Prophet. After it, it is neither obligatory ( fend) to recite the Kalimah nor the darud. 
• Another group holds that it is absolutely wajib to recite it in the Prayer but not necessarily in the tashahhud. Still another group holds the view that it is wajib to pronounce the dar00d in every supplication. Some others say that it is wajib to pronounce it whenever the Holy Prophet's name is mentioned, and according to another group recitation of the darood is wajib only once in an assembly or sitting no matter how often the name of the Holy Prophet is mentioned during it. , 
• These differences only pertain to the darud's being obligatory in status or otherwise. As for its merit and excellence, its being conducive to high spiritual rewards and its being a great righteous act, there is complete unanimity among the Ummah. No one who is a believer in any degree can have any different opinion about it. 

(6) One group of the scholars of whom Qadi `Iyad is most prominent holds it as absolutely permissible. Their argument is this: Allah Himself has used the word salat in respect of those who were not prophets at several places in the Qur'an, e.g. in AI-Baqarah: 157, At-Taubah: 103, Al-Ahzab:43. Similarly, the Holy Prophet also prayed for those who were not prophets using the word  salli ala on several occasions. For example, he prayed for a Companion, thus: Allahumma salli 'ala al Abi Aufa; on the request of Hadrat Jabir bin 'Abdullah's wife, he said: Sallallahu alaihi wa 'ala zaujiki. Then concerning those who came with the Zakat money, he would say: Allahumma salli 'alaihim. Praying for Hadrat Sa'd bin 'Ubadah he said: Allahumma aj'al salataka wa rahmataka ala al-i Sa'd bin 'Ubadah. And about the soul of the believer the Holy Prophet gave the news that the angels prayed for him, thus: Sallallahu 'alaika wa ala jasadika. However, the majority of the Muslim scholars opine that it was correct for Allah and His Messenger but not so for the Ummah. They say that it has become a convention with the Muslims to use salat-o-salam exclusively for the Prophets. Therefore, it should not be used for those who are not prophets. On this very basis Hadrat Umar bin Abdul Aziz once wrote to one of his governors, saying: "I hear that some preachers have started using the word salat in respect of their patrons and supporters in the manner of salat ala-Nabi. As soon as you receive this letter, stop them from this practice and command them to use Salat exclusively for the Prophets and remain content with the prayer for the other Muslims." (Ruh al-Ma'eni). Most scholars also hold that using the words sallallahu alaihi wa sallam for any other Prophet than the Holy Prophet is not correct. (Maudoodi)

(7)Surah 2, Ayah 186
وَاِذَا سَاَلَـكَ عِبَادِىۡ عَنِّىۡ فَاِنِّىۡ قَرِيۡبٌؕ اُجِيۡبُ دَعۡوَةَ الدَّاعِ اِذَا دَعَانِ فَلۡيَسۡتَجِيۡبُوۡا لِىۡ وَلۡيُؤۡمِنُوۡا بِىۡ لَعَلَّهُمۡ يَرۡشُدُوۡنَ

(8) Surah 40, Ayah 60

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ 

(9) Quranic Supplications for specific occasions:

:: When Waking Up

:: When Wearing a Garment

:: Before Entering Toilet

:: After Leaving Toilet

:: When Starting Ablution

:: Upon Completing Ablution

:: When Leaving Home

:: Upon Entering Home

:: When Going to Mosque

:: Upon Entering Mosque

:: Upon Leaving Mosque

:: Remembrance After Prayer

:: Morning Remembrance

:: Evening Remembrance

:: Before Sleeping

    Prayers When Facing Difficulties

    Prayers at Meals

    Prayers for Forgiveness

    Prayers of Thanks

    Prayers for Guidance in Decision-Making

(10) Surah 14, Ayah 4 (part of the ayah)

وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ

STILL MORE ON QURANIC AYAHS MISCONSTRUED BY "ISLAMIC" TERRORISTS AS PROMOTING VIOLENCE

Subject: Read ONLY,  IF AND WHEN you have time and mood for: 

 “An Ayah of the Quran for 30 Days” -- February 2015

Choose the section you have time, in the next 30 days to read this ayah:-

Prelude:                       Recurrent Primary Message          1st.          Page

Starting Dua, a note & The Ayah                                      2nd.        Page

A Short Version:       For the Busy Bee                               Two         Pages

The Main Story:         Recommended                                 Four        Pages

Footnotes:                   For the Perfectionist                        Six +       Pages

PRELUDE

From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.

In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran. 

It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this email generates a fruitful interactive discussion. 

In the name of Allah, we praise HIM, seek HIS help and ask for HIS forgiveness. Whosoever Allah guideth none can misguide; whosoever HE allows to fall astray, none can guide him right. We bear witness that there is none worthy of worship but Allah alone and we bear witness that Mohammed, SAW is HIS slave-servant and the Seal of HIS Messengers. 

Further, we recall that Allah Ta’aala has declared in HIS Book¹ “He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)” and we also recall that he has warned us about the day of judgement² “Then on that day you shall most certainly be questioned about the boons (joy, pleasure).” We realise, that there cannot be a greater boon or blessing or benefit than wisdom and we wonder if this should be a timely reminder to very many of us sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but resort to compulsory following -- taqleed, doctrine of classical Sunni Islamic Fiqh  -- in matters religion. 

(NOTE:  I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main email will then be reasonable length, hopefully for the busy majority. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah selected pertains to issues we face in our daily life with our family, friends, neighbours or peers it may affect us personally and lead to some self analysis and soul searching which in turn could be divisive and distressing. If taken in the right spirit, it can be a humble attempt towards finding the “straight path”.) 

THE AYAH

CONTINUED FROM PREVIOUS

Surah An-Nisa No. 4, Ayah 89

A SHORT VERSION

“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i

We have been discussing in the last two sessions some ayahs of the Quran which apparently sound harsh and violent to the modern mind. I get the shivers on reading some of them. How can that be? I feel like asking my Lord and Creator. I intend to discuss a few more of this class to do full justice to this burning and dangerously intriguing topic:³

“The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter”

I will  discuss only this ayah. However, I have quoted a few more as additional examples.⁴ 

Before I start, let me describe an incident in our history of an overzealous implementation of this ayah. Al Hussain Ibn Mansoori Al Hallaj was a well known Soofi Philosopher of the tenth century. He was in jail for nine years for his extravagant views. He was then tried and convicted for blasphemy and self deification. The sentence was endorsed by he Caliph.  As per his interpretation of this ayah, the wazeer Ibn al-Faraat had him whipped, mutilated, crucified, decapitated, incinerated and the ashes scattered over the Tigris River. (Majid Fakhry in his Book Islamic Philosophy; Balinda Beginners Guide)                                                                                                                                                                                                                        

Let us clearly highlight the problem. What are we discussing? Are we challenging or repudiating the ayah? That would be obvious Kufr! (though it does not make the individual a Kafir) Are we suggesting that we will accept the ayah only if it meets our reasoning? Are we rejecting the ayah because it sounds anachronistic if not brutal and barbaric to our children growing up in a multicultural and pluralistic society of the twenty first century. Are we overreacting because such ayahs are being misused by radical Muslims or the Islamophobes. Actually, none of the above. We are just using the “PEN”  which Allah Ta’aala revealed to us in HIS VERY FIRST WAHEE. We are analyzing and trying to understand this ayah not only with the teachings of our Four Great Imams and distinguished Sahaabaa — whom we value and venerate immensely because of their first hand knowledge, great proximity and absolute loyalty to our Hero, the Holy Prophet —  but also by the knowledge and wisdom, ideas and thoughts which God Almighty has bestowed on us over the centuries through this PEN. We are not traveling back to the seventh century to consult them. Instead we are projecting them to our century to find out, to best of our ability how they would act and advise today. It will be unwise if not naive to think that  our idol and exemplar, Umer ibn Khattab — who had the sagacity, confidence and courage to suspend the Hudood penalty for theft during a prevailing famine at a time when Islam was still learning to walk —  will not acknowledge and apply in his governance the modern writings and movements if he was to be our Ameer-ul-Momineen today. Is it possible that our Deen will prescribe a punishment which sounds hideous to almost all of humanity  based on the knowledge, perception and insight which our Lord and Creator has bestowed on mankind over the centuries since the dawn of Islam? We were the vehicle for this transformation in the initial five   centuries of our history. Unfortunately for the past millennium we have descended into an intellectual stagnation and our cousins have completely taken over. We are witnessing an explosion of knowledge in every field of human endeavor far beyond the wildest dreams of our Great Imams and honorable Sahaabaa. They continue to remain great and venerable personalities all the same just as Newton is still a great scientist even though a seventh grader todays has more scientific knowledge that him. Owing to  teachings and conduct of our great Caliphs and Imams  we are positive that they are expecting us to take full cognizance of the modern scholarship, erudition and enlightenment bestowed on mankind by our Lord Creator through the “PEN”. Hence the statement by Dr. Mohammed Asad during his commentary on this ayah “In short, the attempt of the commentators to interpret the above verse as a "legal injunction" must be categorically rejected, however great the names of the persons responsible for it.” (emphasis mine). Having clarified what we are discussing, let us start. 

Maulana Mufti Mohammed Shafi interprets this ayah literally as a legal injunction.”⁸

Referring to the ayah immediately following⁹ “O you who have believed, fear Allah and seek the means [of nearness] to Him and strive in His cause that you may succeed” he reminds us of an important fundamental principle of our Deen: the realisation that Taqwaa is the main, if not the only sanction for enforcement of Shariah —the Islamic law.

These penalties, as pointed out by Yousuf Ali  “were features of the Criminal Law in those days and for centuries afterwards…” We should not be surprised therefore to find them in our Text. However, more horrendous acts prevalent in those days were banned by Shariah: “tortures such as “hanging, drawing, and quartering” in English Law, and piercing of eyes and leaving the unfortunate victim exposed to a tropical sun, which was practiced in Arabia, and all such tortures were abolished.” Fifteen hundred years down the line, Shariah perhaps expects us once again to revise these punishments using the Quranic “PEN”.

One unique feature of our Shariah stands out as far as punishments are concerned. Severe and harsh punishments are prescribed mainly to emphasize the gravity of the crime and act as a deterrent. On the other hand all attempts are made to put off or cancel the enforcement of the punishment. This is clearly and often seen in the Sunnah of our Holy Prophet. Time again he would find excuses to waive a punishment. In the first century of Islam, hardly a couple of cases cutting of hand have been reported. It is well known that Caliph Umer had suspended the punishment for stealing during famine. The Shari’ah on adultery is a good example to bring the point I am trying to make. The verse we are discussing also provides a good example. The apparently “brutal” punishments are offered an open chance of pardon in the very next ayah¹⁰ “Except for those who return [repenting] before you apprehend them. And know that Allah is Forgiving and Merciful.” Express repentance before you are overpowered and apprehended; this is the only stipulation demanded for pardon. Does not this greatly mitigate the apparent harshness of the law? 

As stated earlier most of the scholars and exegesis have regarded this ayah as one of the sources to build the Islamic Criminal Code quoting some prominent Sahaabaa and famous jurists.¹¹ The great Islamic scholar and exegist Dr. Mohammed Asad has a distinct explanation for the language of the Ayah and comes to entirely different  conclusions which appear fair and logical, consistent with the general spirit and message of our Deen. Discussing at length and giving reasons, Dr. Asad concludes “In short, the attempt of the commentators to interpret the above verse as a "legal injunction" must be categorically rejected, however great the names of the persons responsible for it.”¹²  He points out that the Qur'an has used exactly the same expressions for mass-crucifixion and mass-mutilation to narrate the words of Pharaoh when he is warning his people of dire consequences.^{13 14 15}  and concludes that this ayah refers to the inescapable retribution that comes to those who rebel against God and HIS laws.”¹⁶

Syed Qutb in his monumental exegesis of thirty volumes, Fi Zilal al-Quran (In the Shade of the Qur'an) has adopted the orthodox opinion on this verse and labels it as a “legislative statement.” Seeing through the eyes of a famous political activist, he states “The crime to which this legislative statement refers involves rebellion against a Muslim ruler who implements the laws of Islam.” Author of 24 books, including novels, literary arts critique and works on education, he is a product of the twentieth century. Yet he has taken the language of this verse literally and writes “Scholars have widely different views on whether a Muslim ruler may choose any of these punishments or whether each punishment is implemented in a particular case……………We are more inclined to support Imām Malik’s views, especially the latter part which makes the punishment enforceable even in the case of mere rebellion and of spreading fear. This gives a Muslim ruler the right to take pre-emptive action to forestall any rebellion.” I am confused and bewildered when a  twentieth century scholar of his stature carries such opinions. It is a real tragedy for my lovely and peaceful Deen and helps to justify the fairly widespread misconception and misinterpretation of Islam as “wild, violent and bloodthirsty.” Right or wrong apart, three fourth of humanity regards such punishments as uncivilized and unacceptable. A large section of Muslims, if not the majority are against/equivocal/noncommittal about literal interpretations of such punishments. The proponents of this type of retribution therefore should not be surprised if they are sustaining and enforcing a very negative impression and opinion about a peaceful, balanced and beautiful religion known as Islam.  

........and Allah knows best. 

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

ALLAH HAFIZ

Dr. Khalid Mitha

THE MAIN STORY

“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i

We have been discussing in the last two sessions some ayahs of the Quran which apparently sound harsh and violent to the modern mind. I get the shivers on reading some of them. How can that be? I feel like asking my Lord and Creator. I intend to discuss a few more of this class to do full justice to this burning and dangerously intriguing topic.³

“The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter”

I will  discuss only this ayah. However, I have quoted hereunder a few more as additional examples.⁴ 

“Therefore, when ye meet the Unbelievers (in fight), smite at their necks; At length, when ye have thoroughly subdued them, bind a bond firmly (on them)………” 

This sounds harsh until you read rest of the ayah:⁵

“…….thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens. Thus (are ye commanded): but if it had been Allah's Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the Way of Allah,- He will never let their deeds be lost.”

An ayah which orders to "seize and kill”: ⁶

“…… But if they turn away, then seize them and kill them wherever you find them and take not from among them any ally or helper.”

Another one ordering to "smite the necks and fingertips”⁷ 

“……..I will cast terror into the hearts of those who disbelieve. So strike at their necks and strike at every pore and tip.”

Before I start, let me describe an incident in our history of an overzealous  implementation of this ayah. Al Hussain Ibn Mansoori Al Hallaj was a well known Soofi Philosopher of the tenth century. He was in jail for nine years for his extravagant views. He was then tried and convicted for blasphemy and self deification. The sentence was endorsed by he Caliph.  As per his interpretation of this ayah, the wazeer Ibn al-Faraat had him whipped, mutilated, crucified, decapitated, incinerated and the ashes scattered over the Tigris River. (Majid Fakhry in his Book Islamic Philosophy; Balinda Beginners Guide)                                                                                                                                                                                                                        

Let us clearly highlight the problem. What are we discussing? Are we challenging or repudiating the ayah? That would be obvious Kufr! (though it does not make the individual a Kafir) Are we suggesting that we will accept the ayah only if it meets our reasoning? Are we rejecting the ayah because it sounds anachronistic if not brutal and barbaric to our children growing up in a multicultural and pluralistic society of the twenty first century. Are we overreacting because such ayahs are being misused by radical Muslims or the Islamophobes. Actually, none of the above. We are just using the “PEN”  which Allah Ta’aala revealed to us in HIS VERY FIRST WAHEE. We are analyzing and trying to understand this ayah not only with the teachings of our Four Great Imams and distinguished Sahaabaa — whom we value and venerate immensely because of their first hand knowledge, great proximity and absolute loyalty to our Hero, the Holy Prophet —  but also by the knowledge and wisdom, ideas and thoughts which God Almighty has bestowed on us over the centuries through this PEN. We are not traveling back to the seventh century to consult them. Instead we are projecting them to our century to find out, to best of our ability how they would act and advise today. It will be unwise if not naive to think that  our idol and exemplar, Umer ibn Khattab — who had the sagacity, confidence and courage to suspend the Hudood penalty for theft during a prevailing famine at a time when Islam was still learning to walk —  will not acknowledge and apply in his governance the modern writings and movements if he was to be our Ameer-ul-Momineen today. Is it possible that our Deen will prescribe a punishment which sounds hideous to almost all of humanity  based on the knowledge, perception and insight which our Lord and Creator has bestowed on mankind over the centuries since the dawn of Islam? We were the vehicle for this transformation in the initial five   centuries of our history. Unfortunately for the past millennium we have descended into an intellectual stagnation and our cousins have completely taken over. We are witnessing an explosion of knowledge in every field of human endeavor far beyond the wildest dreams of our Great Imams and honorable Sahaabaa. They continue to remain great and venerable personalities all the same just as Newton is still a great scientist even though a seventh grader todays has more scientific knowledge that him. Owing to  teachings and conduct of our great Caliphs and Imams  we are positive that they are expecting us to take full cognizance of the modern scholarship, erudition and enlightenment bestowed on mankind by our Lord Creator through the “PEN”. Hence the statement by Dr. Mohammed Asad during his commentary on this ayah “In short, the attempt of the commentators to interpret the above verse as a "legal injunction" must be categorically rejected, however great the names of the persons responsible for it.” (emphasis mine). Having clarified what we are discussing, let us start. 

Maulana Mufti Mohammed Shafi, the celebrated traditional Islamic scholar and Mufassir has no comments on the language and tone of this ayah. As most of the classical commentators, he interprets it literally as a legal injunction to build the Islamic Criminal Code for crimes like “ killing, plundering, robbery and theft,”⁸

Referring to the ayah immediately following⁹

“O you who have believed, fear Allah and seek the means [of nearness] to Him and strive in His cause that you may succeed.”

 he reminds us of an important fundamental principle of our Deen: the realisation that Taqwaa is the main, if not the only sanction for enforcement of Shariah —the Islamic law. He writes: “Prompted in between the description of the punishment for robbery and theft is the need to fear Allah and the desirability of seeking nearness to HIM through acts of obedience” He then adds “without the motivating factors of the fear of Allah and the apprehension of the Hereafter, no law or police or army of this world can guarantee that crimes can be eradicated from human societies. It is this wise and affectionate approach of the Holy Qur'an which ushered a revolution in the world when it created a society of human beings who, in their Godliness, were ahead of even angels.” Syed Qutb puts it as forcefully “No human soul and no society can remain good if it relies only on the law without adding to it the fear of a higher, Divine authority that works on human conscience.”

Before prescribing the retribution, the ayah starts with defining the type and range of the crimes it is discussing. These are really heinous and reprehensible crimes calling for harsh and severe punishment. The well known exegete Yousuf Ali calls it as “the double crime of treason against the State, combined with treason against God, as shown by overt crimes.” He reads the ayah literally as prescribing “four alternative punishments, any one of which is to be applied according to circumstances, viz., execution (cutting off of the head), crucifixion, maiming (the cutting off of hands and feet from opposite sides), or exile.” Like him, most of the scholars and exegists (but not all as I will shortly discuss)  have taken these punishments literally and passed as acceptable even today. No Muslim can or even dare refuse these punishments if they are a Divine commandment. But, are they?

These penalties, as pointed out by Yousuf Ali  “were features of the Criminal Law in those days and for centuries afterwards…” We should not be surprised therefore to find them in our Text. However, more horrendous acts prevalent in those days were banned by Shariah: “tortures such as “hanging, drawing, and quartering” in English Law, and piercing of eyes and leaving the unfortunate victim exposed to a tropical sun, which was practiced in Arabia, and all such tortures were abolished.” Fifteen hundred years down the line, Shariah perhaps expects us once again to revise these punishments using the Quranic “PEN”.

One unique feature of our Shariah stands out as far as punishments are concerned. Severe and harsh punishments are prescribed mainly to emphasize the gravity of the crime and act as a deterrent. On the other hand all attempts are made to put off or cancel the enforcement of the punishment. This is clearly and often seen in the Sunnah of our Holy Prophet. Time again he would find excuses to waive a punishment. In the first century of Islam, hardly a couple of cases cutting of hand have been reported. It is well known that Caliph Umer had suspended the punishment for stealing during famine. 

The Shari’ah on adultery is a good example to bring the point I am trying to make. Hundred lashes is a very severe punishment, underscoring that Shariah regards adultery as  a very grave crime. This  completely rules out even the reference to a “single mother” in a Muslim society. But as the law is designed round it, categorizing adultery as a grave crime seems to the ONLY purpose of this penalty. To prove the guilt, Four eye witnesses are required who will testify to actually seeing the act of penetration! Impossible is the word that immediately comes to mind. Adultery can never be proved by these standards. Eighty lashes for one who cannot prove his allegation of adultery is another way of Shariah trying to avoid the need for this punishment. Hadith literature is replete with stories when our beloved Prophet had passively or actively avoided situations leading to the possibility of this penalty. Take home lesson: the harsh and severe punishments of Shari’ah signify the gravity of the crime, hopefully act as deterrent but provisions are built in the law to avoid their implementation.    

The verse we are discussing provides a good example for what I have just stated. The apparently “brutal” punishments are offered an open chance of pardon in the very next ayah¹⁰ `

“Except for those who return [repenting] before you apprehend them. And know that Allah is Forgiving and Merciful.”

Express repentance before you are overpowered and apprehended; this is the only stipulation demanded for pardon. Does not this greatly mitigate the apparent harshness of the law? 

As stated earlier most of the scholars and exegesis have regarded this ayah as one of the sources to build the Islamic Criminal Code quoting some prominent Sahaabaa and famous jurists.¹¹ The great Islamic scholar and exegist Dr. Mohammed Asad has a distinct explanation for the language of the Ayah and comes to entirely different  conclusions which appear fair and logical, consistent with the general spirit and message of our Deen. Allow me to point out that he was convinced that the correct commentary and understanding of our Holy Text requires a deep understanding not only of the Arabic language but a solid understanding of the dialect, idioms and jargon of the Bedouin who were the immediate recipients of the message of Allah Ta’aala. He therefore lived amidst them for several years before he embarked on his famous exegesis. He states  “The term "apostle" is evidently generic in this context. By "making war on God and His apostle" is meant a hostile opposition to, and willful disregard of, the ethical precepts ordained by God and explained by all His apostles, combined with the conscious endeavour to destroy or undermine other people's belief in God as well.” He goes on to explain “In classical Arabic idiom, the "cutting off of one's hands and feet" is often synonymous with "destroying one's power", and it is possibly in this sense that the expression has been used here. Alternatively, it might denote "being mutilated", both physically and metaphorically - similar to the (metonymical) use of the expression "being crucified" in the sense of "being tortured". The phrase min khilaf - usually rendered as "from opposite sides"- is derived from the verb khalafahu, "he disagreed with him", or "opposed him", or "acted contrarily to him": consequently, the primary meaning of min khilaf is "in result of contrariness" or "of perverseness".

Discussing at length and giving reasons, Dr. Asad concludes “In short, the attempt of the commentators to interpret the above verse as a "legal injunction" must be categorically rejected, however great the names of the persons responsible for it”¹² For the sake of brevity I will discuss here only the last reason he gives to support his objection to an interpretation of the above verse as a "legal injunction" — he also calls this as “the weightiest objection.” 

The Qur'an has used exactly the same expressions for mass-crucifixion and mass-mutilation to narrate the words of Pharaoh when he is warning his people of dire consequences.^{13 14 15}

“I will surely cut off your hands and your feet on opposite sides; then I will surely crucify you all.”

“[Pharaoh] said, "You believed him before I gave you permission. Indeed, he is your leader who has taught you magic. So I will surely cut off your hands and your feet on opposite sides, and I will crucify you on the trunks of palm trees, and you will surely know which of us is more severe in [giving] punishment and more enduring.”

“[Pharaoh] said, "You believed Moses before I gave you permission. Indeed, he is your leader who has taught you magic, but you are going to know. I will surely cut off your hands and your feet on opposite sides, and I will surely crucify you all.”

“Since Pharaoh is invariably described in the Qur'an as the epitome of evil and godlessness, it is inconceivable that the same Qur'an would promulgate a divine law in precisely the terms which it attributes elsewhere to a figure characterized as an "enemy of God”. I certainly agree here with Dr. Asad. I hope you also do. He continues “It is therefore incorrect to regard this verse as a “legal injunction” despite the great names associated with it. Instead this ayah, taking  full account of all the expressions occurring in this verse seems to a be a statement of facts; the inescapable retribution that comes to those who rebel against God and HIS laws.”¹⁶

Syed Qutb in his monumental exegesis of thirty volumes, Fi Zilal al-Quran (In the Shade of the Qur'an) has adopted the orthodox opinion on this verse and labels it as a “legislative statement.” Seeing through the eyes of a famous political activist, he states “The crime to which this legislative statement refers involves rebellion against a Muslim ruler who implements the laws of Islam.” Author of 24 books, including novels, literary arts critique and works on education, he is a product of the twentieth century. Yet he has taken the language of this verse literally and writes “Scholars have widely different views on whether a Muslim ruler may choose any of these punishments or whether each punishment is implemented in a particular case……………We are more inclined to support Imām Malik’s views, especially the latter part which makes the punishment enforceable even in the case of mere rebellion and of spreading fear. This gives a Muslim ruler the right to take pre-emptive action to forestall any rebellion.” I am confused and bewildered when a  twentieth century scholar of his stature carries such opinions. It is a real tragedy for my lovely and peaceful Deen and helps to justify the fairly widespread misconception and misinterpretation of Islam as “wild, violent and bloodthirsty.” Right or wrong apart, three fourth of humanity regards such punishments as uncivilized and unacceptable. A large section of Muslims, if not the majority are against/equivocal/noncommittal about literal interpretations of such punishments. The proponents of this type of retribution therefore should not be surprised if they are sustaining and enforcing a very negative impression and opinion about a peaceful, balanced and beautiful religion known as Islam.  

........and Allah knows best. 

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

ALLAH HAFIZ

Dr. Khalid Mitha

FOOTNOTES

(1) Surah 2/269

(2) Surah 102/8

(3) Surah 5/33

(4) Surah 47/4 (part of the ayah)

فَإِذا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقَابِ حَتَّى إِذَا أَثْخَنْتُمُوهُمْ فَشُدُّوا الْوَثَاقَ

(5) Surah 47/4 (the second part)

فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاءً حَتَّى تَضَعَ الْحَرْبُ أَوْزَارَهَا ذَلِكَ وَلَوْ يَشَاءُ اللَّهُ لَانْتَصَرَ مِنْهُمْ وَلَكِنْ لِيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ وَالَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ فَلَنْ يُضِلَّ أَعْمَالَهُمْ ﴿

(6) Surah 4/89 (part of the ayah)

فَإِنْ تَوَلَّوْا فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ وَجَدْتُمُوهُمْ وَلَا تَتَّخِذُوا مِنْهُمْ وَلِيًّا وَلَا نَصِيرًا

(7) Surah 8/12 (part of the ayah)

سَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ فَاضْرِبُوا فَوْقَ الْأَعْنَاقِ وَاضْرِبُوا مِنْهُمْ كُلَّ بَنَانٍ 

(8) Mufti

Mentioned in the previous verses was the event of killing of Habil (Abel) and its gravity as a crime. In the present verses, and in the verses which follow, there is a description of the punishment for killing, plundering, robbery and theft. The recompense of those who make war on God and His apostle and spread corruption on earth shall but be that they shall be slain, or crucified, or that their hands and feet be cut off on opposite sides, or that they shall be banished from the earth: such shall be their ignominy in this world.

In the Shari'ah of Islam, the punishments of crimes have been divided into three kinds. These are: Hudud (Islamic legal punishment delimited as Divine Statute; plural of Hadd), Qisas  (even Retaliation) and Ta'zirat (Penalties;plural of Ta'zir).

STILL MORE, ON QURANIC AYAHS
MISCONSTRUED BY "ISLAMIC" TERRORISTS
AS PROMOTING VIOLENCE

It is also necessary to know that the Shar'ah of Islam has not determined any yardstick for crimes other than those which are special. Instead, it has left it to the discretion of the Qadi (the Judge of an Islamic Court) who could award and enforce the kind and amount of punishment deemed necessary to plug out the incidence of crime keeping in view the objective conditions prevailing in whatever time, place and circumstance it may be. It is also possible that the Islamic state of any time and any place may, with due consideration of Islamic legal percepts, restrict the rights of the Qadis in some manner and make them abide by a particular measure of punishment for ,crimes - as has been the practice in the later centuries of Islam, and as it nearly is the prevailing practice in most countries.

(9) Surah 5/35

(10) Surah 5/34

(11) [a] Tafsire Jalalayn: The following was revealed when the ‘Arniyyūn came to Medina suffering from some illness, and the Prophet (s) gave them permission to go and drink from the camels’ urine and milk. Once they felt well they slew the Prophet’s shepherd and stole the herd of camels: Truly the only requital of those who fight against God and His Messenger, by fighting against Muslims, and hasten about the earth to do corruption there, by waylaying, is that they shall be slaughtered, or crucified, or have their hands and feet cut off on opposite sides, that is, their right hands and left feet, or be banished from the land (the aw, ‘or’, is [used] to indicate the [separate] application of [each of] the cases [listed]; thus, death is for those that have only killed; crucifixion is for those that have killed and stolen property; the cutting off [of limbs on opposite sides] is for those that have stolen property but have not killed; while banishment is for those that pose a threat — this was stated by Ibn ‘Abbās and is the opinion of al-Shāfi‘ī; the more sound of his [al-Shāfi‘ī’s] two opinions is that crucifixion should be for three days after [the] death [of the killer], or, it is also said, shortly before [he is killed]; with banishment are included similar punishments, such as imprisonment and the like). That, mentioned requital, is a degradation, a humiliation, for them in this world; and in the Hereafter theirs will be a great chastisement, namely, the chastisement of the Fire.

[b] Asbab al Nuzool by Al-Wahidi: Abu Nasr Ahmad ibn ‘Ubayd Allah al-Makhladi informed us> Abu ‘Amr ibn Nujayd> Muslim> ‘Abd al-Rahman ibn Hammad> Sa‘id ibn Abi ‘Arubah> Qatadah> Anas who related that a group of people from ‘Ukal and ‘Uraynah went to see the Messenger of Allah, Allah, bless him and give him peace. They said: “O Messenger of Allah, we were never people of agriculture, and before we settled around Medina we used to be people who looked after cattle”. The Messenger of Allah, Allah bless him and give him peace, ordered that they be given a flock of camels, a shepherd and commanded them to set off with them, with a dispensation to drink their milk and urine. When they reached the region of al-Harrah, they killed the shepherd of the Messenger of Allah, Allah bless him and give him peace, and took off with the camels. The Messenger of Allah, Allah bless him and give him peace, sent after them and when they were captured and brought to him, he cut off their hands and feet and gouged their eyes. They were left in this state in Medina until they died. Said Qatadah: “It was mentioned to us that this verse was revealed about them (The only reward of those who make war upon Allah and His messenger and strive after corruption in the land…)”. Narrated by Muslim from Muhammad ibn al-Muthanna from ‘Abd al-A‘la from Sa‘id up to the quotation of Qatadah.

[c] Tanwir al-Miqbas min Tafsir states that the  verse was revealed about the people of Hilal Ibn 'Uwaymir who killed a group of people from the Banu Kinanah. This group wanted to emigrate to Medina to see Allah's Messenger (pbuh) and declare their Islam. However, they were all killed and their belongings taken as booty. Hence, Allah explained the punishment of the people of the Banu Hilal, who were idolaters, saying: (The only reward) requital (of those who make war upon Allah and His messenger) of those who disbelieve in Allah and His messenger (and strive after corruption in the land) and engage in sin in the land, i.e. by wrongfully killing others and taking their properties (will be that they will be killed) He says: the punishment of one who kills and does not take the victim's property is that he be killed (or crucified) He says: the punishment of one who kills a person and also takes his property is that he be crucified, (or have their hands and feet on alternate sides cut off) the right hand and the left leg. He says: the punishment of one who takes another's property but does not kill is that his hand and leg be cut off, (or will be expelled out of the land) or he will be put in prison until he displays righteousness and his repentance becomes apparent. Allah says: the punishment of someone who terrorises people as a highway robber but does not kill or take anyone's property is that he be imprisoned. (Such) that which I have mentioned (will be their degradation) their punishment (in the world, and in the Hereafter theirs will be an awful doom) more severe than their punishment which they suffered in this world, that is, if the person does not repent.

(12) Asad

Most of the classical commentators regard this passage as a legal injunction, and interpret it, therefore, as follows: "The recompense of those who make war on God and His apostle and spread corruption on earth shall but be that they shall be slain, or crucified, or that their hands and feet be cut off on opposite sides, or that they shall be banished from the earth: such shall be their ignominy in this world." This interpretation is, however, in no way warranted by the text, and this for the following reasons: 

1. The four passive verbs occurring in this sentence - "slain", "crucified", "cut off" and "banished" - are in the present tense and do not, by themselves, indicate the future or, alternatively, the imperative mood. 
2. The form yuqattalu does not signify simply "they are being slain" or (as the commentators would have it) "they shall be slain", but denotes - in accordance with a fundamental rule of Arabic grammar - "they are being slain in great numbers"; and the same holds true of the verbal forms yusallabu ("they are being crucified in great numbers") and tuqatta'a ("cut off in great numbers"). Now if we are to believe that these are "ordained punishments", it would imply that great numbers - but not necessarily all - of "those who make war on God and His apostle" should be punished in this way: obviously an inadmissible assumption of arbitrariness on the part of the Divine Law-Giver. Moreover, if the party "waging war on God and His apostle" should happen to consist of one person only, or of a few, how could a command referring to "great numbers" be applied to them or to him? 
3. Furthermore, what would be the meaning of the phrase, "they shall be banished from the earth", if the above verse is to be taken as a legal injunction? This point has, indeed, perplexed the commentators considerably. Some of them assume that the transgressors should be "banished from the land [of Islam]": but there is no instance in the Qur'an of such a restricted use of the term "earth" (ard). Others, again, are of the opinion that the guilty ones should be imprisoned in a subterranean dungeon, which would constitute their "banishment from [the face of] the earth"! 
4. Finally - and this is the weightiest objection to an interpretation of the above verse as a "legal injunction" - the Qur'an places exactly the same expressions referring to mass-crucifixion and mass-mutilation (but this time with a definite intent relating to the future) in the mouth of Pharaoh, as a threat to believers (see 7:124, 20:71 and 26:49). Since Pharaoh is invariably described in the Qur'an as the epitome of evil and godlessness, it is inconceivable that the same Qur'an would promulgate a divine law in precisely the terms which it attributes elsewhere to a figure characterized as an "enemy of God". In short, the attempt of the commentators to interpret the above verse as a "legal injunction" must be categorically rejected, however great the names of the persons responsible for it. (Emphasis mine)

(13) Surah 7/124

(14) Surah 20/71

(15) Surah 26/49

(16) 

On the other hand, a really convincing interpretation suggests itself to us at once as soon as we read the verse - as it ought to be read - in the present tense: for, read in this way, the verse reveals itself immediately as a statement of fact - a declaration of the inescapability of the retribution which "those who make war on God" bring upon themselves. Their hostility to ethical imperatives causes them to lose sight of all moral values; and their consequent mutual discord and "perverseness" gives rise to unending strife among themselves for the sake of worldly gain and power: they kill one another in great numbers, and torture and mutilate one another in great numbers, with the result that whole communities are wiped out or, as the Qur'an puts it, "banished from [the face of] the earth". It is this interpretation alone that takes full account of all the expressions occurring in this verse - the reference to "great numbers" in connection with deeds of extreme violence, the "banishment from the earth", and, lastly, the fact that these horrors are expressed in the terms used by Pharaoh, the "enemy of God".