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The Missionary Invasion | The Islamic State
Europe began its invasion of the Islamic State in the name of science and it appropriated large budgets for that purpose. In fact, the invasion was covertly colonial, but disguised as missionary work in the name of science and humanitarian aid. This invasion was designed to enable the departments of political intelligence and cultural colonization to settle in Muslim countries until they became the heart and spearhead of the Western colonial juggernaut. Colonization began when the Muslim world opened its gates to Western culture via the guise of missionary associations, which were mainly French, English and American.
As a result of this, both French and English influence infiltrated the Muslim world via these missions. They actually became the driving force behind nationalist movements, encouraging Pan-Arabism and Pan-Turkism, as well as in control of orienting the educated Muslims towards the West. There were two main objectives behind this. The first was to separate the Arabs from the ‘Uthmani State, which they named Turkey in order to stir up racism, further ripping at the fabric of the Islamic State. The second was to alienate the Muslims from the real bond of Islam, since they had no knowledge of any other bond.
The missionary institutions managed to achieve the first stage of their scheme, but the second remained unfulfilled. It was left to the nationalist orientation of the Turks, Arabs, Persians and others to be the remaining wedge to split the unity of the Muslims and to veil them from their guiding principle. The missionary associations went through several phases and their effect was telling all over the Islamic world. The weakness and decline we suffer today is a result of these associations. It was the colonialist powers who positioned the first brick in the wall which they placed in the path of our advancement and which came between us and our ideology.
The Europeans established missionary societies in the Islamic world due to their unsuccessful campaigns against the Muslims, who exhibited patience, strength, and courage in Jihad during the crusades. When the crusaders clashed with the Muslims on the battlefield, they were relying on two factors according to their own calculations and they held out high hopes on those two factors, leading them to exterminate Islam and the Muslims forever.
The first factor was their reliance on the Christians living in the Muslim world, especially in al-Sham and who numbered many. These Christians were very religious people and the Europeans regarded them as brothers in faith. They thought that they would conspire against the Muslims and spy for them under the pretext that they were waging a religious war.
The second factor was that the Europeans were relying on their large numbers combined with their formidable strength, knowing all the while that the Muslims were divided and at odds with one another as the disintegration of their unity had already begun. The Europeans thought that once they had defeated the Muslims, they would subjugate them for good and destroy them, and their Deen would merely become a collection of rituals. However, their hopes were dashed and their predictions faltered. They were stunned and amazed when they saw the Arab Christians fighting alongside the Muslims on the battlefield, unaffected by the propaganda launched by the Europeans. What the Europeans had not understood and had consequently overlooked was that the Arab Christians lived alongside the Muslims in the Islamic homeland, enjoying the same rights as the Muslims and fulfilling the same duties towards the State. The Muslims would eat of their food, marry the Christian women and share in the daily matters of life together with the Christians, as it was Islam that safeguarded their rights.
All the Khulafah and governors adhered to that rule and duly implemented it in the Islamic State. Al-Qurafi and Ibn Hazm stated,
“That it would be our duty to protect the people of the Dhimma if aggressors attacked our land, and we should die protecting them if necessary. Any neglect of such a duty would be a breach of the rights of the Dhimma.”
Al-Qurafi also said,
“The Muslims’ duty towards the Dhimma would be to act gentle and lenient towards their weak, help their poor, feed their hungry, clothe them and talk to them gently. The Muslims should accept and endure the harm of their neighbors even if they were able to repel the harm, this was as a mercy to them and not out of fear of or glorifying them. They should give good advice in all matters, repel anyone harming them, protect their assets, families and honor and all their rights and interests, and do right by them like any generous and pious Muslim should do.”
With this in mind it was only natural for the Christians to fight alongside the Muslims. The Europeans’ surprise was even greater when the second factor which they had relied on failed to materialize. They occupied al-Sham and defeated the Muslims comprehensively, committing the worst atrocities in the process. For example, they were the first to initiate a mass evacuation of Muslims and this trend continued throughout their wars with the Muslims. They thought that everything had gone well for them and that the Muslims would never again stand against them. However, the Muslims remained determined to expel them from their land, and despite the fact that the crusaders occupied Muslim lands for about two centuries, during which times they established kingdoms and principalities, the Muslims eventually managed to expel them from it.
The Europeans searched for the secret behind this turn of events and found that it was embedded in Islam, its ‘Aqeedah being the source of the formidable power which the Muslims possessed, coupled with its rules, which safeguarded the rights of the non-Muslims. This was the main reason behind the cohesion between the citizens of the Islamic State. In their time, the colonialist disbelievers thought of new ways by which they could invade the Islamic world. They deduced that the best way would be by way of a cultural invasion through missionary work, this was in order that they might gain the support of the Christians and initiate doubt among the Muslims vis a vis their Deen. This, it was hoped, would raise the doubts of the Muslims in their Deen and shake their ‘Aqeedah, with the aim of creating divisions between them and other citizens of the Islamic State, thereby weakening the power of the Muslims.
The colonialists managed to execute their plan. At the end of the 16th century they established a missionary center in Malta and made it their headquarters from which they conducted their missionary onslaught on the Muslim world. To begin with, missions were sent out from there. After a while they saw the need to expand their activities and so they moved to al-Sham in 1625 and tried to establish missionary movements there as well.
However, their activities remained very limited and they did not progress beyond establishing a few small schools and publishing a few religious books. In fact they suffered a great deal of persecution, opposition and hostility from everyone. They managed to function until 1773 when the missionary activities of the Jesuits were abolished and their institutions shut down, except for some insignificant missions like those of the ‘Azaryin’ missionaries which, despite their continuing presence, reduced the effect of the missionaries and their missionary work to a non-existent level. Their influence came to be confined to Malta until 1820 when the first missionary center was established in Beirut and the missionary work began again in earnest. They faced great difficulties at first, but they persisted with their activities. Their first area of concern was religious preaching and religious culture, their education program remained limited and weak.
In 1834, the missionary expeditions spread out all over the region of al- Sham, a college was opened in the village of Antoura in Lebanon and the American mission transferred its print shop from Malta to Beirut in order to print and distribute its books. The noted American missionary Ely Smith was very active at this time, he had been working in Malta as a volunteer in charge of the mission press and had arrived in Beirut in 1827. After one year there, fear and boredom drove him out and he returned to Malta. He next returned to Beirut in 1834 and together with his wife they opened a school for girls. His area of work broadened and he devoted his life to working in al-Sham, Beirut in particular. All these efforts and the efforts of many others helped revive the missionary movement. An opportunity presented itself to the missionaries when Ibrahim Pasha adopted the syllabus for primary education and implemented it in Syria. The syllabus was inspired by the Egyptian educational system which in turn was taken from the French system. The missionaries took advantage of this opportunity and contributed to the educational movement from the missionary point of view, expanding their printing works in the process. On the back of all this the missionary movement prospered. They succeeded in making the citizens of the Islamic State boil with anger against each other in the name of religious freedom and managed to initiate among the Muslims, Christians and Druze various kinds of religious activities related to the ‘Aqeedah.
When Ibrahim Pasha retreated from al-Sham, unrest, fear and anarchy broke out and people became divided among themselves. The foreign delegates, especially the missionaries, seized the opportunity and due to the meager influence of the ‘Uthmani State in al-Sham, began igniting civil strife. After a period of just one year, in 1841, serious disturbances broke out in the mountains of Lebanon between the Christians and the Druze. The situation deteriorated and under the pressure and influence of the foreign states the ‘Uthmani State was talked into designing a separate ruling system for Lebanon, dividing the province into two parts. One part would be occupied by the Christians, while the Druze would occupy the other. The ‘Uthmani State appointed a governor over both parts, aiming to avoid any clashes between the two sects. This system did not succeed, however, because it was not natural. Britain and France became involved in the dispute and incited civil strife wherever the official authorities attempted to quell the trouble.
The British and the French used these clashes as a pretext to interfere in Lebanon’s affairs. The French sided with the Maronites and the British sided with the Druze, this led to the renewal of disturbances in 1845. The scenes were horrifying and the attacks were extended to include Churches and monasteries. Theft, killing and pillage became common practice, prompting the ‘Uthmani government to send her foreign affairs in charge to Lebanon in order to use his mandatory powers to quell the trouble once and for all. He, however, could not achieve anything significant, although he managed to appease the tension a little. Meanwhile, the missionaries intensified their activities and in 1857 the Maronites began calling for a revolution and armed struggle.
The Maronite clergy incited the farmers against the feudal lords and they attacked them fiercely in the North of the country, thus the revolution was ignited and it spread to the South. The Christian farmers now rose against the Druze feudal lords and the British and the French backed their respective allies. Civil strife spread rapidly all over Lebanon as a result of this. The Druze began to indiscriminately kill all Christians, whether they were clergy or ordinary people until thousands of Christians were either dead or displaced and homeless, such was the ferocity of these clashes.
The waves of disturbances and violence spread to the rest of al-Sham. In Damascus, a fierce campaign of deep hatred was waged between its Muslim and Christian inhabitants which finally led to the Muslims attacking the Christian district in 1860 resulting in them committing a massacre. This was accompanied by pillaging and mass destruction until the State was forced to militarily intervene in order to put an end to the disturbances. Although the State managed to restore calm and order, the Western countries saw it as an opportunity to interfere in al-Sham and so they sent their warships to its shores.
In August of the same year, France sent a division of her infantry to Beirut which began the task of quashing the revolution. This was how the ‘Uthmani State was infested by civil strife in Syria and Lebanon. Its true cause was the Western states who were trying to meddle in the internal affairs of the ‘Uthmani State. This they did and they managed to force the ‘Uthmani State to design a special ruling system for Syria, dividing her into two Wilayat and giving Lebanon special privileges. From these events, Lebanon became separated from the rest of al-Sham and it was granted local autonomy, governed by a local administration headed by a Christian ruler and assisted by an administrative council representing the local residents. Since then, foreign countries have managed the affairs of Lebanon and have made it the center for their activities. Lebanon therefore became the bridgehead from which the foreign powers infiltrated into the heart of the ‘Uthmani State and its Muslim lands.
Meanwhile, the missionaries adopted a new policy. The missionaries did not content themselves with just building and running schools, printing presses, and clinics, but went further to establish associations. In 1842, a committee was set up to establish a scientific association under the auspices of the American mission. The committee’s work lasted for five years until it had managed to establish an association called the “Association of Arts and Sciences.” Its members included Nasif al-Yaziji and Butrus al-Bustani, (Lebanese Christians taken on board because they were Arabs) Americans Eli Smith and Cornelius van Dyke, and Briton Colonel Churchill. The objectives of the association were vague at first. It had the tendency to teach science to adults, as well as teaching youngsters at school. The association encouraged adults and youngsters alike to learn Western culture, sculpting their minds according to the missionary plan.
However, despite the tremendous efforts put in by the association it only managed to recruit fifty active members in the whole of al-Sham over a two year period. They were all Christians, mainly from Beirut, and no Muslim or Druze joined the association. Colossal efforts were made to expand and activate the work of the association but to no avail. The association collapsed after five years from its initial establishment without reaping any significant results except for the desire of the missionaries to establish more associations. Therefore, another association was founded in 1850 and it was named the “Oriental Association.” It was founded by the Jesuits under the guardianship of the French Jesuit Father Henri Debrenier and all its members were Christians. It followed in the footsteps of the “Association of Arts and Science” lasting only a short time before collapsing as its predecessor had done.
Afterwards, several associations were established, but all were doomed to failure and they collapsed as before. A new association was founded in 1857 which adopted a slightly different method, no foreigners whatsoever were allowed to join and its founders were all Arabs. Somehow, it managed to succeed and some Muslims and Druze actually joined. The association accepted them because they were Arabs. Its name was the “Syrian Scientific Association.” It became successful owing to its activities, Arabic affiliation, and because of the absence of foreigners among its membership. Its members managed to recruit other people to join and they gathered support for the association until 150 members had enrolled in it. Among its administrative staff were some noted Arab personalities such as Mohammed Arsalan from the Druze and Hussein Bayham from the Muslims. Personalities from all Arab Christian sects joined, the most noted of them being the son of Ibrahim al-Yaziji and the son of Butrus al-Bustani. This association had in fact outlasted all the others. Its program was designed to accommodate all sects and to serve as the spark for Arab nationalism. However, its covert objective was colonial and missionary draped in the name of science. It was a shadowy organization manifesting itself in the spreading of Western culture and education.
In 1875, the “Secret Association” was formed in Beirut, it was actually based on a political idea. It began encouraging the concept of Arab nationalism. Its founders were five young men from amongst those who had been educated in the Protestant college in Beirut. They were all Christians whom the missionary parties had managed to affect. Following the establishment of this association, a small number of members were recruited by them. The association seemed to be calling, through its declarations and leaflets, for Arab nationalism and political independence for the Arabs, especially those in Syria and Lebanon.
However, its actual work and its real program was concerned with an entirely different objective. Its aim was to cast strange desires and false hopes into the hearts of the people. It called for Arab nationalism and encouraged animosity towards the ‘Uthmani State, dubbing it the Turkish state. It worked towards separating religion from the State and making Arab nationalism as the basis of life. The association always championed Arabism. Those in charge repeatedly accused Turkey in their literature of snatching the Islamic Khilafah from the Arabs, of violating the Islamic Shari’ah, and of abusing the Deen. This neatly demonstrates the true nature of the association and the real objective for which it had been founded, i.e. to cause agitation against the Islamic State. It was chartered with creating suspicion and skepticism about the Deen and to establish political movements based on non-Islamic principles. The fact is that these movements had been initiated by Western powers. It was they who established them, monitored their progress and managed them. They also wrote reports about their activities. For instance, the British consul in Beirut sent a telegram to his government on 28th July 1880 saying, “Revolutionary leaflets came into circulation, Midhat is suspected to be the source, despite this, the situation remains calm. Details in the post.”
This telegram was dispatched in the wake of a leaflet distributed on the streets of Beirut and posted on the walls there. The telegram was soon followed by several letters sent by the British consuls in Beirut and Damascus.
The letters were accompanied by copies of the leaflets which the association had distributed and should therefore rightly be regarded as reports on the movement set up in the Protestant college which began its activities in al- Sham. The association’s activities were more evident in al-Sham, although they took place in other predominantly Arab areas as demonstrated by what the British commissioner in Jeddah wrote to his government in 1882. In a report about the Arab movement, he stated, “However, news has reached me that even in Makkah itself some intellectuals have begun talking about freedom, it seems to me from what I have heard that a plan has been designed aiming at uniting Najd with the land between the two rivers, i.e. the South of Iraq, and appointing Mansur Pasha as ruler, as well as uniting ‘Asir and Yemen by appointing ‘Ali ibn ‘Aabid to rule over them.”
Britain was not the only interested party, France too displayed a great deal of interest. In 1882, one of the French officials in Beirut voiced the French concern by saying,
“The spirit of independence is well spread and I noticed during my stay in Beirut the dedication of Muslim youths in establishing schools and clinics and in reviving the country. What is worth mentioning here is that this movement is free of any sectarian influence, this association welcomes the membership of the Christians and relies on them to participate in the nationalist activities.”
A Frenchman wrote from Baghdad,
“Everywhere I went, I was faced with the common feeling, on the same scale, of hatred for the Turks. As for the concept of initiating collective action to get rid of this much hated situation, this is very much under way. In the horizons a wind of Arab movement is gathering strength and is about to be born. This people who have been oppressed for a long time are about to proclaim their natural status within the Muslim world and direct the destiny of this world.”
Missionary work in the name of religion and science was not merely confined to the focus of the attention of the US., France and Britain, but extended to most of the non-Islamic states, including Czarist Russia who sent missionary expeditions and Prussia (Germany) who sent a group of ‘sisters’ (the nuns of Carodt) to participate with other missions. Inspite of the difference of opinion among the various missions and Western delegates regarding their political programs, which took into consideration their international interests, their objective was the same; the preaching of Christianity and the spreading of Western culture in the East coupled with the arousal of the suspicions of the Muslims towards their Deen, pushing them to resent it and to regard their history with contempt while leading them to praise the West and its way of life.
The missionaries carried out their preaching according to their great hatred of Islam and the Muslims. They disdained the Islamic culture and its way of life and they regarded the Muslims as backward barbarians, which remains the ill-considered opinion of nearly every European. The results that they achieved are reflected today in the concentration of disbelief and colonialism in our lands.
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Tafseer of Surah al-Qadr
The following is from the Tafsir of Ibn Katheer:
Which was revealed in Makkah
[بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ ]
In the Name of Allah, the Most Gracious, the Most Merciful.
[إِنَّا أَنزَلْنَـهُ فِى لَيْلَةِ الْقَدْرِ – وَمَآ أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ – لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ – تَنَزَّلُ الْمَلَـئِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ – سَلَـمٌ هِىَ حَتَّى مَطْلَعِ الْفَجْرِ ]
(1. Verily, We have sent it down in the Night of Al-Qadr.) (2. And what will make you know what the Night of Al-Qadr is) (3. The Night of Al-Qadr is better than a thousand months.) (4. Therein descend the angels and the Ruh by their Lord’s permission with every matter.) (5. There is peace until the appearance of dawn.)The Virtues of the Night of Al-Qadr (the Decree)
Allah informs that He sent the Qur’an down during the Night of Al-Qadr, and it is a blessed night about which Allah says,
[إِنَّآ أَنزَلْنَـهُ فِى لَيْلَةٍ مُّبَـرَكَةٍ]
(We sent it down on a blessed night.) (44:3) This is the Night of Al-Qadr and it occurs during the month of Ramadan. This is as Allah says,[شَهْرُ رَمَضَانَ الَّذِى أُنزِلَ فِيهِ الْقُرْآنُ]
(The month of Ramadan in which was revealed the Qur’an.) (2:185) Ibn `Abbas and others have said, “Allah sent the Qur’an down all at one time from the Preserved Tablet (Al-Lawh Al-Mahfuz) to the House of Might (Baytul-`Izzah), which is in the heaven of this world. Then it came down in parts to the Messenger of Allah based upon the incidents that occurred over a period of twenty-three years.” Then Allah magnified the status of the Night of Al-Qadr, which He chose for the revelation of the Mighty Qur’an, by His saying,
[وَمَآ أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ – لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ ]
(And what will make you know what the Night of Al-Qadr is The Night of Al-Qadr is better than a thousand months.) Imam Ahmad recorded that Abu Hurayrah “When Ramadan would come, the Messenger of Allah would say,
«قَدْ جَاءَكُمْ شَهْرُ رَمَضَانَ، شَهْرٌ مُبَارَكٌ، افْتَرَضَ اللهُ عَلَيْكُمْ صِيَامَهُ، تُفْتَحُ فِيهِ أَبْوَابُ الْجَنَّةِ، وَتُغْلَقُ فِيهِ أَبْوَابُ الْجَحِيمِ، وَتُغَلُّ فِيهِ الشَّيَاطِينُ، فِيهِ لَيْلَةٌ خَيْرٌ مِنْ أَلْفِ شَهْرٍ، مَنْ حُرِمَ خَيْرَهَا فَقَدْ حُرِم»
(Verily, the month of Ramadan has come to you all. It is a blessed month, which Allah has obligated you all to fast. During it the gates of Paradise are opened, the gates of Hell are closed and the devils are shackled. In it there is a night that is better than one thousand months. Whoever is deprived of its good, then he has truly been deprived.)” An-Nasa’i recorded this same Hadith. Aside from the fact that worship during the Night of Al-Qadr is equivalent to worship performed for a period of one thousand months, it is also confirmed in the Two Sahihs from Abu Hurayrah that the Messenger of Allah said,
«مَنْ قَامَ لَيْلَةَ الْقَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِه»
(Whoever stands (in prayer) during the Night of Al-Qadr with faith and expecting reward (from Allah), he will be forgiven for his previous sins.)The Descent of the Angels and the Decree for Every Good during the Night of Al-Qadr
Allah says,[تَنَزَّلُ الْمَلَـئِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ ]
(Therein descend the angels and the Ruh by their Lord’s permission with every matter.) meaning, the angels descend in abundance during the Night of Al-Qadr due to its abundant blessings. The angels descend with the descending of blessings and mercy, just as they descend when the Qur’an is recited, they surround the circles of Dhikr (remembrance of Allah) and they lower their wings with true respect for the student of knowledge. In reference to Ar-Ruh, it is said that here it means the angel Jibril. Therefore, the wording of the Ayah is a method of adding the name of the distinct object (in this case Jibril) separate from the general group (in this case the angels). Concerning Allah’s statement,
[مِّن كُلِّ أَمْرٍ]
(with every matter.) Mujahid said, “Peace concerning every matter.” Sa`id bin Mansur said, `Isa bin Yunus told us that Al-A`mash narrated to them that Mujahid said concerning Allah’s statement,
[سَلَـمٌ هِىَ]
(There is peace) “It is security in which Shaytan cannot do any evil or any harm.” Qatadah and others have said, “The matters are determined during it, and the times of death and provisions are measured out (i.e., decided) during it.” Allah says,
[فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ ]
(Therein is decreed every matter of decree.) (44:4) Then Allah says,
[سَلَـمٌ هِىَ حَتَّى مَطْلَعِ الْفَجْرِ ]
(There is peace until the appearance of dawn.) Sa`id bin Mansur said, “Hushaym narrated to us on the authority of Abu Ishaq, who narrated that Ash-Sha`bi said concerning Allah’s statement,
[تَنَزَّلُ الْمَلَـئِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ – سَلَـمٌ هِىَ حَتَّى مَطْلَعِ الْفَجْرِ ]
(With every matter, there is a peace until the appearance of dawn.) `The angels giving the greetings of peace during the Night of Al-Qadr to the people in the Masjids until the coming of Fajr (dawn).”’ Qatadah and Ibn Zayd both said concerning Allah’s statement,
[سَلَـمٌ هِىَ]
(There is peace.) “This means all of it is good and there is no evil in it until the coming of Fajr (dawn).”Specifying the Night of Decree and its Signs
This is supported by what Imam Ahmad recorded from `Ubadah bin As-Samit that the Messenger of Allah said,
«لَيْلَةُ الْقَدْرِ فِي الْعَشْرِ الْبَوَاقِي، مَنْ قَامَهُنَّ ابْتِغَاءَ حِسْبَتِهِنَّ فَإِنَّ اللهَ يَغْفِرُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ، وَهِيَ لَيْلَةُ وِتْرٍ: تِسْعٍ أَوْ سَبْعٍ أَوْ خَامِسَةٍ أَوْ ثَالِثَةٍ أَوْ آخِرِ لَيْلَة»
(The Night of Al-Qadr occurs during the last ten (nights). Whoever stands for them (in prayer) seeking their reward, then indeed Allah will forgive his previous sins and his latter sins. It is an odd night: the ninth, or the seventh, or the fifth, or the third or the last night (of Ramadan).) The Messenger of Allah also said,
«إِنَّ أَمَارَةَ لَيْلَةِ الْقَدْرِ أَنَّهَا صَافِيَةٌ بَلْجَةٌ، كَأَنَّ فِيهَا قَمَرًا سَاطِعًا، سَاكِنَةٌ سَاجِيَةٌ، لَا بَرْدَ فِيهَا وَلَا حَرَّ، وَلَا يَحِلُّ لِكَوْكَبٍ يُرْمَى بِهِ فِيهَا حَتْى يُصْبِحَ، وَإِنَّ أَمَارَتَهَا أَنَّ الشَّمْسَ صَبِيحَتَهَا تَخْرُجُ مُسْتَوِيَةً لَيْسَ لَهَا شُعَاعٌ، مِثْلَ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَلَا يَحِلُّ لِلشَّيْطَانِ أَنْ يَخْرُجَ مَعَهَا يَوْمَئِذ»
(Verily, the sign of the Night of Al-Qadr is that it is pure and glowing as if there were a bright, tranquil, calm moon during it. It is not cold, nor is it hot, and no shooting star is permitted until morning. Its sign is that the sun appears on the morning following it smooth having no rays on it, just like the moon on a full moon night. Shaytan is not allowed to come out with it (the sun) on that day.) This chain of narration is good. In its text there is some oddities and in some of its wordings there are things that are objectionable. Abu Dawud mentioned a section in his Sunan that he titled, “Chapter: Clarification that the Night of Al-Qadr occurs during every Ramadan.” Then he recorded that `Abdullah bin `Umar said, “The Messenger of Allah was asked about the Night of Al-Qadr while I was listening and he said,
«هِيَ فِي كُلِّ رَمَضَان»
(It occurs during every Ramadan.)” The men of this chain of narration are all reliable, but Abu Dawud said that Shu`bah and Sufyan both narrated it from Ishaq and they both considered it to be a statement of the Companion (Ibn `Umar, and thus not the statement of the Prophet ). It has been reported that Abu Sa`id Al-Khudri said, “The Messenger of Allah performed I`tikaf during the first ten nights of Ramadan and we performed I`tikaf with him. Then Jibril came to him and said, `That which you are seeking is in front of you.’ So the Prophet performed I`tikaf during the middle ten days of Ramadan and we also performed I`tikaf with him. Then Jibril came to him and said; `That which you are seeking is ahead of you.’ So the Prophet stood up and gave a sermon on the morning of the twentieth of Ramadan and he said,
«مَنْ كَانَ اعْتَكَفَ مَعِيَ فَلْيَرْجِعْ فَإِنِّي رَأَيْتُ لَيْلَةَ الْقَدْرِ، وَإِنِّي أُنْسِيتُهَا، وَإِنَّهَا فِي الْعَشْرِ الْأَوَاخِرِ فِي وِتْرٍ، وَإِنِّي رَأَيْتُ كَأَنِّي أَسْجُدُ فِي طِينٍ وَمَاء»
(Whoever performed I`tikaf with me, let him come back (for I`tikaf again), for verily I saw the Night of Al-Qadr, and I was caused to forget it, and indeed it is during the last ten (nights). It is during an odd night and I saw myself as if I were prostrating in mud and water.) The roof of the Masjid was made of dried palm-tree leaves and we did not see anything (i.e., clouds) in the sky. But then a patch of wind-driven clouds came and it rained. So the Prophet lead us in prayer until we saw the traces of mud and water on the forehead of the Messenger of Allah , which confirmed his dream.” In one narration it adds that this occurred on the morning of the twenty-first night (meaning the next morning). They both (Al-Bukhari and Muslim) recorded it in the Two Sahihs. Ash-Shafi`i said, “This Hadith is the most authentic of what has been reported.” It has also been said that it is on the twenty-third night due to a Hadith narrated from `Abdullah bin Unays in Sahih Muslim. It has also been said that it is on the twenty-fifth night due to what Al-Bukhari recorded from Ibn `Abbas that the Messenger of Allah said,
«الْتَمِسُوهَا فِي الْعَشْرِ الْأَوَاخِرِ مِنْ رَمَضَانَ فِي تَاسِعَةٍ تَبْقَى، فِي سَابِعَةٍ تَبْقَى، فِي خَامِسَةٍ تَبْقَى»
(Seek it in the last ten (nights) of Ramadan. In the ninth it still remains, in the seventh it still remains, in the fifth it still remains.) Many have explained this Hadith to refer to the odd nights, and this is the most apparent and most popular explanation. It has also been said that it occurs on the twenty-seventh night because of what Muslim recorded in his Sahih from Ubay bin Ka`b that the Messenger of Allah mentioned that it was on the twenty-seventh night. Imam Ahmad recorded from Zirr that he asked Ubayy bin Ka`b, “O Abu Al-Mundhir! Verily, your brother Ibn Mas`ud says whoever stands for prayer (at night) the entire year, will catch the Night of Al-Qadr.” He (Ubayy) said, “May Allah have mercy upon him. Indeed he knows that it is during the month of Ramadan and that it is the twenty-seventh night.” Then he swore by Allah. Zirr then said, “How do you know that” Ubayy replied, “By a sign or an indication that he (the Prophet ) informed us of. It rises that next day having no rays on it — meaning the sun.” Muslim has also recorded it. It has been said that it is the night of the twenty-ninth. Imam Ahmad bin Hanbal recorded from `Ubadah bin As-Samit that he asked the Messenger of Allah about the Night of Decree and he replied,
«فِي رَمَضَانَ فَالْتَمِسُوهَا فِي الْعَشْرِ الْأَوَاخِرِ، فَإِنَّهَا فِي وِتْرٍ إِحْدَى وَعِشْرِينَ، أَوْ ثَلَاثٍ وَعِشْرِينَ، أَوْ خَمْسٍ وَعِشْرِينَ، أَوْ سَبْعٍ وَعِشْرِينَ، أَوْ تِسْعٍ وَعِشْرِينَ، أَوْ فِي آخِرِ لَيْلَة»
(Seek it in Ramadan in the last ten nights. For verily, it is during the odd nights, the twenty-first, or the twenty-third, or the twenty-fifth, or the twenty-seventh, or the twenty-ninth, or during the last night.) Imam Ahmad also recorded from Abu Hurayrah that the Messenger of Allah said about the Night of Al-Qadr,
«إِنَّهَا لَيْلَةُ سَابِعَةٍ أَوْ تَاسِعَةٍ وَعِشْرِينَ، وَإِنَّ الْمَلَائِكَةَ تِلْكَ اللَّيْلَةَ فِي الْأَرْضِ أَكْثَرُ مِنْ عَدَدِ الْحَصَى»
(Verily, it is during the twenty-seventh or the twenty-ninth night. And verily, the angels who are on the earth during that night are more numerous than the number of pebbles.) Ahmad was alone in recording this Hadith and there is nothing wrong with its chain of narration. At-Tirmidhi recorded from Abu Qilabah that he said, “The Night of Al-Qadr moves around (i.e., from year to year) throughout the last ten nights.” This view that At-Tirmidhi mentions from Abu Qilabah has also been recorded by Malik, Ath-Thawri, Ahmad bin Hanbal, Ishaq bin Rahuyah, Abu Thawr, Al-Muzani, Abu Bakr bin Khuzaymah and others. It has also been related from Ash-Shafi`i, and Al-Qadi reported it from him, and this is most likely. And Allah knows best.
Supplication during the Night of Decree
It is recommended to supplicate often during all times, especially during the month of Ramadan, in the last ten nights, and during the odd nights of it even more so. It is recommended that one say the following supplication a lot: “O Allah! Verily, You are the Oft-Pardoning, You love to pardon, so pardon me.” This is due to what Imam Ahmad recorded from `A’ishah, that she said, “O Messenger of Allah! If I find the Night of Al-Qadr what should I say” He replied,
«قُولِي: اللْهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي»
(Say: “O Allah! Verily, You are the Oft-Pardoning, You love to pardon, so pardon me.”) At-Tirmidhi, An-Nasa’i and Ibn Majah have all recorded this Hadith. At-Tirmidhi said, “This Hadith is Hasan Sahih.” Al-Hakim recorded it in his Mustadrak (with a different chain of narration) and he said that it is authentic according to the criteria of the two Shaykhs (Al-Bukhari and Muslim). An-Nasa’i also recorded it. This is the end of the Tafsir of Surah Laylat Al-Qadr, and all praise and blessings are due to Allah.
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Night of Power (Lailut-al-Qadr)
This is an extract from the book “Al Jaami’u li Ahkaam is Siyaam” (A complete guide to the rules of fasting) by Sheikh Mahmood bin Abdul-Lateef bin Mahmood (‘Uwaydhah). Please note this is a draft translation from Arabic. If any confusion arises from the translation then please refer to the original Arabic book.
1) Abu Hurairah (ra) said that the Prophet ﷺ said: “Whoever fasts Ramadhaan with Imaan an anticipation (of reward) then his past sins have been forgiven and whoever does Qiyaam on Laylat-ul-Qadr with Imaan and anticipation his past sins will be forgiven.”
Narrated by Al-Bukhaari (2014), Muslim, Abu Daawood, An-Nasaa’i, Ad-Daarami and Ibn Hibbaan.
2) Anas Bin Maalik (ra) said: “Ramadhaan began so the Messenger of Allah ﷺ said: Verily this month has arrived upon you and in it is a night that is better than 1000 months. The one who is deprived of it has been deprived of all Goodness and only the deprived person is deprived of it.”
Narrated by Ibn Maajah (1644). Also narrated by Ahmad and An-Nasaa’i from Abu Hurairah (ra).
In the month of Ramadhaan and its night Allah سبحانه وتعالى has made Laylat-ul-Qadr (The night of power) particularly special and the fact that it has been singled out within this great month and its nights is a great reflection of its favour and high merit. In relation to its favour there are many Ahaadeeth that mention it and we have chosen from them two Hadeeths, the first and second (mentioned above) as models or standpoints illustrating the merits of performing Qiyaam in it as well as the Khair that exists in it. This is so the Muslims increase in it their prayers, Du’a, Sadaqah etc… and the doors to goodness are various. It is better than one thousand months and a number of Ayaat have been revealed about it:
Allah سبحانه وتعالى said:
حم
وَالْكِتَابِ الْمُبِينِ
إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةٍ مُبَارَكَةٍ ۚ إِنَّا كُنَّا مُنْذِرِينَ
فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ
أَمْرًا مِنْ عِنْدِنَا ۚ إِنَّا كُنَّا مُرْسِلِي
رَحْمَةً مِنْ رَبِّكَ ۚ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ
“Hâ-Mîm By the manifest Book (this Qur’ân) that makes things clear, We sent it (this Qur’ân) down on a blessed night in the month of Ramadân Verily, We are ever warning Therein (that night) is decreed every matter of ordainments. As a Command (or this Qur’an or the Decree of every matter) from Us. Verily, We are ever sending (the Messengers), (As) a Mercy from your Lord. Verily! He is the All-Hearer, the All-Knower. “
(Surat-ud-Dukhaan, 1-6)
Allah سبحانه وتعالى says:
إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْ
وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْ
لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ
تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِمْ مِنْ كُلِّ أَمْرٍ
سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ
“Verily, We have sent it (this Qur’ân) down in the night of Al-Qadr (Decree) And what will make you know what the night of Al-Qadr (Decree) is? The night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allâh in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months) Therein descend the angels and the Rûh [Jibril (Gabriel)] by Allâh’s Permission with all Decrees, (All that night), there is Peace (and Goodness from Allâh to His believing slaves) until the appearance of dawn.”
(Surat-ul-Qadr, 97:1-5)
In the fourth Ayah of Soorah Ad-Dukhaan it is said: “Therein (that night) is decreed every matter of ordainments” meaning that every great affair is decided and established on Laylatul-Qadr for the year that follows it. So it is the night where affairs are decreed with Allah Azza wa Jalla and there is no doubt concerning the lofty standing and high station of Laylatul-Qadr.
As for Soorat-ul-Qadr then the merit of this night stands out clearly with complete clarity in every Ayah of it. In the first Ayah is the explanation the Quran was revealed in this night, the second Ayah brings attention to its greatness and merits, the third Ayah says that it is better than a thousand months, where a month consists of thirty days meaning that this night is better than thirty thousand days. The fourth Ayah describes how the Angels (Malaa’ikah) descend with Jibreel (as) on this night with every ordinance and decree from Allah سبحانه وتعالى and in the final Ayah is the description that this night is peace, i.e. peace from evil until the dawn of the morning.
The second Hadeeth illustrates the loss of this greatness attached to the night by saying that: “That done deprives its goodness except for the deprived one.” O Allah do not deprive us of this night whilst we are still alive, and provide for us from your favour its goodness Ya Rabbil ‘Aalameen, Ameen.
Ahmad (25898), An-Nasaa’i, At-Tirmidhi and Ibn Maajah narrated from ‘Aa’isha (ra) that she said: “O Prophet of Allah ﷺ if I make contact with Laylat-ul-Qadr what should I say? He ﷺ said: You say: Allahumma Innaka ‘Afuwun tuhibbul ‘Afwa fa’fu ‘Anni (O Allah you are the pardoner, you love to pardon, so pardon me)”.
At-Tirmidhi said: This Hadeeth is Hasan Saheeh.
The descriptions and characteristics of Laylat-ul-Qadr
The Noble Ahaadeeth have provided a number of descriptions about the Night of Power, from them is that it is a night which is pleasant and clear, not hot or cold. That the sun comes out in the morning white without beams and that there are no meteor showers (shooting stars), and also that it is quiet and calm. The following are a collection of Ahaadeeth that mention some of its characteristics and signs:
a) Ibn ‘Abbass (ra) said that the Messenger of Allah ﷺ said: “It is pleasant and clear, neither hot nor cold, the sun rises in the morning with a weak red (colour)”.
Recorded by Abu Daawood At-Tayaalissi (2680) and Al-Bazzaar. Ibn Khuzaimah (2192) narrated it as: “A pleasant night, neither hot nor cold, the sun in the morning is a weak red.”
Note: The second Hadeeth indicates that the Arabic description in the first Hadeeth means weak in terms of the red colour of the sky.
b) Zir Bin Hubaish said: I heard Ubay Bin Ka’b (ra) saying: “Laylat-ul-Qadr is the twenty seventh, It is the night which the Messenger of Allah ﷺ informed us about that the sun will rise in a gushing white colour.”
Narrated by Ibn Abi Shaibah (489/2), Muslim, Abu Daawood, Ahmad and Al-Bayhaqi.
c) Ubaadah bin Saamit (ra) reports that he asked the Prophet ﷺ about “Laylatul Qadr”. He replied: “It is in Ramadhan, during the last ten days, on the unevenly numbered nights, either the 21st 23rd, 25th, 27th, 29th or the last night of Ramadhan. Whosoever stands in “Ibaadah” on this night, with sincere faith and with genuine hopes of gaining reward, his previous sins will be forgiven. Among the signs of this night is that it is a serene, quiet, shining night, neither hot, nor cold but temperate as if a moon is shining clear, and no meteors are shot at the “Shayateen” on that night; it lasts until the break of the dawn. Another sign is that at morn, the Sun rises without any radiant beams of light, appearing rather like the moon in its fullness. On that day, Allah prohibits the “Shayateen” from rising up with the Sun.”
Reported by Ahmad (23145) and Al-Haithami said that the transmitters are trustworthy.
d) Jaabir Ibn ‘Abdullah (ra) said that the Messenger of Allah ﷺ said: “I was shown Al-Laylat-ul-Qadr and then forgot it. It is in the last ten nights and it is a night that is clear and bright neither hot nor cold”.
Narrated by Ibn Khuzaimah (2190).
e) Jaabir Bin Samurah (ra) said that the Messenger of Allah ﷺ said: “The Night of Power falls in the last ten of Ramadhaan, I had seen it but was caused to forget it and it is a night of rain and wind or he said rain and wind”.
Reported by Al-Bazzaar (1031). At-Tabaraani recorded it in Al-Mu’jam Al-Kabeer (1962/2) with the same wording except he added ‘thunder’ and it was also narrated by ‘Abdullah Bin Ahmad Bin Hanbal. Al-Haithami said that its transmitters are Saheeh.
The above represent what has been mentioned in the Ahaadeeth that are suitable for use as an evidence in relation to the description of Laylat-ul-Qadr and have excluded weak narrations or statements like: “No Shaytaan is sent out in it and no illness occurs” from Ibn Abi Haatim or “That the trees fall to the ground and then return to their roots and everything prostrates in it” from At-Tabari or “That the salty water becomes pure in that night” from Al-Bayhaqi. All of these and others beside them are not Saheeh in addition to the contradiction they bring to the reality. So Laylat-ul-Qadr comes when the temperature is mild in both summer and winter meaning that the day before it and after it are not the same in respect to moderateness. Also that it is calm, quiet and bright as if the full moon was shining without wind, storms, fog, dust clouds or falling meteors. It is therefore a night where the souls can find peace, comfort and the dangers are calmed as a mercy from Allah سبحانه وتعالى to his worshippers on that noble blessed night.
This description is consistent except for what was mentioned in hadeeth 5: “A night of rain and wind” and inspite of Al-Haithami saying that its transmitters are Saheeh I do not find peace of mind with it as the Saheeh Ahaadeeth do not contradict and oppose each other normally. By returning to the chain of the Hadeeth which is: ‘Abdullah reported Muhammad Bin Abi Ghaalib told me, ‘Abd-ur-Rahmaan Bin Shareek told us my father told me it from Simaak from Jaabir Bin Samurah. In this chain I found the following:
Firstly:’Abd-ur-Rahmaan Bin Shareek said about Abu Haatim: A weak (transmitter) of Hadeeth. Ibn Hibbaan mentioned him in Ath-Thiqaat (Trustworthy transmitters) and said that he could have made a mistake. Ibn Hajar mentioned this in ‘Tahdheeb At-Tahdheeb’ and nobody has mentioned him and verified him as trustworthy or said good about him. This reporter is therefore weak.
Secondly: Imam Ahmad said about Simaak – Bin Harb – that: the Hadeeth is confused. Sha’bah said he was Da’eef. ‘Aaamir said: They say that he was in error and they differ in regards to his Hadeeth and Ath-Thawri judged him to contain weakness. Ibn Mubaarak said: Simaak is Da’eef in Hadeeth and Ibn Hibbaan said in Ath-Thiqaat: He makes many mistakes. An-Nasaa’i said: Perhaps he was prompted and as this is unique in origin then it cannot be a proof. Ibn Hajar Al-Asqilaani mentioned all of this in Tahdheeb At-Tahdheeb and in spite of Ibn Hajar mentioning from a number less than praise for him, there is no doubt that this narrator is not from amongst those who are Saheeh and I regard him as Da’eef and the statement of An-Nasaa’i is sufficient: If it is unique in origin then it is not a proof and here he was unique in the report about the attributes of Laylat-ul-Qadr which contradicted the valid reports.
In conclusion this Hadeeth is Da’eef so it is rejected and as such the description mentioned in it is also rejected.
As for the description of the morning sun of Laylat-ul-Qadr in that it is bright with no rays and that it is a weak red and white that ripples. This is not a description of the night but rather a sign that appears at the expiration of the Night of Power. In relation to this sign I say: The sun at that time shines light red, the rays are like those that are suspended at the time of its setting. It is easy to look at it because its rays are weak and do not harm the eyes and there is no doubt that the weakness of these rays at that time arise from the condition of the weather, either due to high humidity, or the spread of light clouds or fog which covers most of the rays. Allah sends these things at this time so that the condition of the sun is a sign of Laylat-ul-Qadr as the sun ordinarily is consistent and does not change meaning that the morning sun of that night would be like any other morning in relation to its nature, brightness and rays but weather conditions in that night cause the sun to appear with the description which has been mentioned. If the sun had appeared in the morning of Laylat-ul-Qadr in other than its natural way then the Muslims and non-Muslims would have noticed. This would lead to determining the day in a decisive way which is against the reality and against the many Saheeh Ahaadeeth which obscured the specifying of the night as we will explain in the coming section with the help of Allah.
As for what we find in the books of the Soofiyah and ascetics and what some of the Fuqahaa have said in relation to the meanings of Laylat-ul-Qadr and specifying it and the visual sighting of the opening of the sky and the coming out of it of bright lights that immerses the creation and other than that of sights and supernatural affairs. All of these claims find no support for them in the Saheeh Ahaadeeth, they are from amongst the stories and tales that are passed from ascetics and their like and a number of Fuqahaa without evidence and if only one Saheeh or Hasan hadeeth could be brought which mentions the occurrence of any of these sights. ‘Ibaadah in the Shar’a requires a text and if there is no (legal) text here so these are issues which are outside the Shar’a and had these sights occurred then they would have happened at the time of the Sahaabah (rah) and this would have passed on to the people and spread and became famous and they are without doubt better than those that came after them but nothing of this has ever been reported from them.
Worse than this is that they have maybe relied on this issues from what they have seen in their dreams like one of them would say: I saw in my sleep that the gates or doors of the sky opening and bright shining lights shone from it and filled all sides of creation or one would say: I saw the Messenger ﷺ in that night and he informed me that it was Laylat-ul-Qadr. These people consider visions and dreams as Sharee’ah evidences from which they take Ahkaam (legal rulings) so one of them may say: Them Messenger of Allah ﷺ came to me in the night and ordered me to do this and that and what the Messenger has ordered has become obligatory upon me. They make equal the statements of the Prophet ﷺ which have been narrated in Saheeh Ahaadeeth and what they say they have heard from him in their dreams. They consider both these statements to be Shar’i as if the Shar’a has an endless number of sources for it that do not run out or end. These are without doubt nets or traps from Shaytaan and Allah سبحانه وتعالى says:
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ
“Today I have perfected/completed your Deen”
(Al-Maa’idah, 5:3)
However they ignore this and view that the Deen can continue to be added to by these Ahaadeeth that they hear in their dreams as if the Deen for them has not yet been completed and this is without doubt is Kufr without any blurriness. Yes it is true that the sighting of the Messenger of Allah ﷺ whilst dreaming is the truth as has been mentioned in the Ahaadeeth however this sighting is based on the condition that he is seen ﷺ in his normal condition and description without change in that. And who from amongst these people has stood by his condition and descriptions all of them so that he can be absolutely sure that the person who he saw was really the Messenger of Allah ﷺ?
Even if we were to suppose that we were able to obtain the knowledge of the condition and descriptions and that these were found in the person that was seen in the dream, then (it still must be known that) the speech of the Messenger ﷺ in the dream is not from the Shar’a and his statements in it are not from the Sharee’ah evidences. They are not obligatory to be obeyed or implemented and they are not considered of that which gives comfort to the soul or refines it. They are signs of goodness specific to the one who saw and Allah سبحانه وتعالى says:
أَلَا إِنَّ أَوْلِيَاءَ اللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ
لَهُمُ الْبُشْرَىٰ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۚ لَا تَبْدِيلَ لِكَلِمَاتِ اللَّهِ ۚ ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
“Lo! verily the friends of Allah are (those) on whom fear (cometh) not, nor do they grieve? Those who believe and keep their duty (to Allah). Theirs are good tidings in the life of the world and in the Hereafter – There is no changing the Words of Allah – that is the Supreme Triumph.”
(Yunus, 10:62-64)
The Bushraa (Good tidings) here is the Ru’yah Saalihah (true vision) which the believer sees or shown to him as is mentioned in the Prophetic Ahaadeeth.
When is Laylat-ul-Qadr?
Ibn Hajar said the following in Al-Fath-ul-Baari:
“The Ulamaa have differed greatly in respect to Laylat-ul-Qadr and as a result we have from the Madhaahib more than forty statements similar to what occurred in respect to the time of Jum’ah and both share in being hard to attain and requires seriousness in obtaining them.”
He mentions forty-six views and I will now mentioned those which have stood out and most well-known and I invite whosoever wishes to take a look at all of them to find this in the famous book Al-Fath-ul-Baari (of Ibn Hajar Al-Asqilaani).
The fourth view: That it is possible in the entire year and this opinion is famous amongst the Hanafiyyah.
The fifth view: It is specific to Ramadhaan and can occur in any of its nights. This is the opinion of Ibn Umar (ra) which has been narrated by Ibn Abi Shaibah with a Saheeh chain… and also in Ash-Sharh Al-Hidaayah Al-Jazm Bihi from Abu Haneefah. Ibn ul-Mundhir, Al-Mahaamali and some of the Shaafi’een also viewed this and As-Sabaki outweighed this opinion to be true in his Sharh Al-Minhaaj and Ibn ul-Haajib told it in a narration. As-Surooji said in Sharh Al-Hidaayah: Abu Haneefah said that it passes through the whole of Ramadhaan and his two companions (students Abu Yousuf, Shaibaani) that it is in a specific night which is obscure and An-Nasafi said similar to this.
The tenth view: That it is the twenty-seventh night of Ramadhaan. Ibn Abi Shaibah and At-Tabaraani recorded a Hadeeth from Zaid Bin Arqam who said: “I do not doubt that it is the twenty-seventh night of Ramadhaan, the night the Quraan was revealed (descended).” Abu Daawood also extracted this from Ibn Mas’ood (ra).
The eleventh view: It is unclear falling in the middle ten days of Ramadhaan as told by An-Nawawi and attributed by At-Tabaraani to ‘Uthmaan Bin Abi Al-‘Aas and Al-Hasan Al-Basri. It was also the view of some of the followers of Ash-Shaafi’.
The thirteenth view: It (Laylat-ul-Qadr) falls on the nineteenth which Abd-ur-Razzaaq attributed to ‘Ali and At-Tabaraani attributed this view to Yazeed Bin Thaabit and Ibn Mas’ood and it reached At-Tahaawi from Ibn Mas’ood.
The fourteenth view: That it is the first night from the last ten, Ash-Shaafi’ inclined towards this view and a group of his followers bound themselves to it however As-Sabaki said: It is not decisive for them.
The fifteenth view: Similar to the previous view except that if the month is complete and then it would fall on the twentieth night and if it was short by a day then it would be the twenty-first night. It is like this for the whole month and this is the view of Ibn Hazm…
The seventeenth view: That it is the twenty-third night. Muslim narrated from ‘Abdullah Ibn Unais in a Marfoo’ hadeeth: “I was shown Laylat-ul-Qadr and then caused to forget” (so he mentioned like what was in the Hadeeth of Abi Sa’ed) and then said: The twenty-third night instead of the twenty-first… [Ibn Hajar mentioned narrations with this from Mu’aawiyah, Ibn ‘Umar, Ibn ‘Abbaas, Sa’eed Bin Al-Musayyib, ‘Aa’isha and Makhool (rah).
The eighteenth view: That it’s the twenty-fourth night… [Ibn Hajar indicated a Hadeeth attributed to Ibn ‘Abbaas in this section and mentioned the Hadeeth of Abi Sa’eed and that has been narrated from Ibn Mas’ood, Ash-Sha’bi, Hasan and Qataadah. Ibn Hajar mentions a narration of Ahmad from Bilaal (ra): They sought Laylat-ul-Qadr on the twenty-fourth night].
The twenty-first view: That it is the twenty-seventh night and this is the view of the Madhhab of Ahmad and reported from Abu Haneefah and Ubay Bin Ka’abwho bound himself to it as extracted by Muslim. Muslim also narrated on the authority of Abu Haazim from Abu Hurairah (ra) who said: “We were mentioning between ourselves about Laylat-ul-Qadr so the Messenger of Allah ﷺ said: “Which of you remembers the time the Moon rose like a split bowl?” Abu-l-Hasan Al-Farasi said: Which night is the twenty-seventh, because the moon rises in it with this description.
At-Tabaraani narrated from Ibn Mas’ood (ra): “The Messenger of Allah ﷺ was asked about Laylat-ul-Qadr so he said: Which of you remembers the night of As-Sahbaawaat? I said: I do, it was the twenty-seventh night”. Ibn Abi Shaibah narrated this from ‘Umar, Hudhaifaha and a group of the Sahaabah (rah). In the chapter related to Ibn ‘Umar (ra) Muslim recorded: A man saw Laylat-ul-Qadr on the twenty-seventh night. And Ahmad has a Hadeeth which is Marfoo’ which states: The night of power is the twenty-seventh night. Ibn ul-Mundhir said: Whoever was seeking it then he should seek it on the twenty-seventh night. Similar to this came from Jaabir Bin Sumarah recorded by At-Tabaraani in Al-Awsat. Also from Mu’aawiyah recorded by Abu Daawood as well as the author of Al-Hilyah from the Shaafi’iyyah saying that this was the opinion of the majority of Ulamaa.
The twenty-fifth view: It is in the odd nights of the last ten, this is based on the hadeeth of ‘Aa’isha (ra) and other than her in this section and this is the most likely (or strongest) of opinions and Abu Thawr, Al-Muzzani, Ibn Khuzaomah and many of the Ulamaa from the Madhaahib.
The twenty-seventh view: It includes all of the last ten days. This is the view of Abu Qulaabah and has been stated by Maalik, Ath-Thawri, Ahmad and Ishaq. Al-Mawardi claimed that this view had been agreed upon as is he took this from the Hadeeth of Ibn Abbaas that the Sahaabah agreed that it fell in the last ten nights and then disagreed in specifying which day from amongst the ten… [Ibn Hajar mentioned other Ahaadeeth which support this view].
The twenty-eighth view: Imaam Ash-Shaafi’ said: (Arjaahu) I have found the strongest the twenty-first night.
After Ibn Hajar mentioned all of these views (forty-six in total) he remarked:
“…And the most likely/correct of all of them (the opinions) is that it falls in the odd (nights) of the last ten. This view is what has been understood by the ahaadeeth in this subject area (Baab), and the most correct is the odd nights of the last ten, and from these the twenty-first for Imaam Ash-Shaafi’ and the twenty-seventh for the majority (of Ulamaa), and I have already presented the evidences for these views….”
The truth is that this is a tricky issue, due to the contradicting and clashing of texts related to it. Every group has taken a text or texts and extracted from them an opinion and was not able to reconcile between all of the evidences or explain the error in any other deductions or opinions. What I want to lay down here is that most of the differences which occur between the Madhaahib and Ulamaa are a result of weak Ahaadeeth in the main part and due to the holding on to one specific text or two and neglecting those that remain. Had the fuqahaa abandoned the weak Ahaadeeth and looked at the texts which are valid and suitable for Istidlaal (seeking an opinion from an evidence) with an impartial and equal view as well as not sticking to just one or two texts to extract the ruling then the differences between them would have gone away and been reduced to a level close to zero. Said in another way: Most of the differences/disputes between the Fuqahaa and A’immah (Imaams) either occurred as a result of using weak Ahaadeeth (and these are often very contradictory to one another) or due to not extending sufficient effort to reconcile the Ahaadeeth As-Saheehah and limiting themselves to one or two evidence which a Faqeeh thought sufficient to extract a Hukm from. He saw that a number of other Saheeh texts could be set aside.
In this book just as in the previous book (Al-Jaami’ LiAhkaam-is-Salaah) I deliberately abandoned all weak Ahaadeeth meaning those which had been agreed upon by the Muhaddithoon to be Da’eef. As for those in which they disputed then I would accept them or reject them based on the agreement or disagreement with the meanings contained in the Ahaadeeth which are valid evidences. I also bound myself to accepting the Saheeh and Hasan Ahaadeeth and placing them together for use and if I found a clear contradiction between them then I bound myself to exerting the utmost effort to work with all the evidences (without rejecting any) with the use of Ta’weel (interpretation) if necessary as this is better than neglecting or abandoning any of them.
Now I will return to our subject and will discuss the specification of Laylat-ul-Qadr and the differences which occurred between the Fuqahaa and A’immah in it:
Firstly: Many opinions from the Fuqahaa are based on evidences that do not have a Sanad (supporting chain). They have been relied on despite the Saheeh evidences that deal with this issue being in abundant supply. From amongst these is the fourth opinion mentioned above: that it is possible to fall in the entire year although they do not have a single Shariah evidence which supports this view. Rather they used a statement of Ibn Mas’ood which says: “Whoever stands the whole year in prayer will hit Laylat-ul-Qadr.” Narrated by Muslim from Zir Bin Hubaish. They relied on this and left tens of Saheeh and Hasan Prophetic Ahaadeeth. I do not think that they were ignorant of the fact that the statements of the Sahaabah are not Sharee’ah evidences and are only Ijtihadaat of the Sahaabah unless they all agree upon one ruling in which case it becomes an Ijmaa’ Sahaabah which is a Sharee’ah evidence.
Another of these type of opinions is the tenth view where those who have upheld it have used as evidence what was reported by Ibn Abi Shaibah and At-Tabaraani from the statement of Zaid Bin Arqam whilst neglecting and putting aside the Saheeh and Hasan Ahaadeeth. May Allah forgive them and in addition to this Hadeeth of Zaid Bin Arqam being from a narration of Al-Hoot Al-Khizaa’i of whom Al-Bukhaari said: His Hadeeth are rejected and Al-Hoot is Da’eef amongst the Muhadditheen.
The eleventh opinion is also of this type and relies upon the statement of Abi Al-‘Aas and Hasan Al-Basri as if their statements are legal evidences. They did not just follow the statements of the Sahaabah and Taabi’oon which do not count as Sharee’ah texts, which is weakness in itself, but rather and may Allah forgive and pardon them went against the correctly paved method – the method of the Sahree’ah texts – and they trod a hard, rugged and difficult path. Had I mentioned all forty-six opinions you would have found astonishment in them and how they were deduced.
Secondly: Another of the issues which caused differences among the Fuqahaa was carelessness sometimes of not putting the Khaass (specific) in front of the ‘Aam (general) and the Muqayyid (restricted) in front of the Mutlaq (unrestricted). Sometimes you will find them sticking to a general text despite the existence of a text that is Khaass and specifies it.
For example the fifth view: It specifies that all nights of Ramadhaan are possible for Laylatul-Qadr to occur relying on the statement of Ibn ‘Umar which was reported by Ibn Abi Shaibah which is a general statement. This is even if we suppose that the statement of Ibn ‘Umar is a Sharee’ah evidence which it is not and this view ignores the many texts that restrict Laylat-ul-Qadr to the last ten nights of Ramadhaan.
The twenty-seventh opinion is similar where is states that it occurs in the last ten nights all of them. Notice here the wording ‘all of them’. They have relied here on the statement of Ibn ‘Abbaas that the Sahaabah had agreed that it was in the last ten nights. This statement is also ‘Aam (general) although the texts had restricted it to the odd nights of the last ten and therefore there is no meaning to the wording ‘all of them’ in light of this.
Thirdly: Another issue that caused many differences amongst the Fuqahaa was the manner in which they interpreted the wording of the texts and sometimes by giving meanings that are not present despite the presence of many texts which contained clear meanings (in the Mantooq) which required no further interpretation or need for it.
This is similar to the twenty-first view: That it is the twenty-seventh night only relying on what was reported by Muslim (2779) from Abu Hurairah (ra): “We were mentioning about Laylat-ul-Qadr whilst in the company of the Messenger of Allah ﷺ and he said: Which of you remembers when the moon rose and it was like a split bowl?” i.e. like half a bowl. They then went to the explanation of Abu Al-Hasan Al-Faarisy for this text so he said: It means the twenty-seventh night because the moon came out with this description. It is as if none except him knew this description?!
And I do not know what they say in relation to the Hadeeth recorded by Al-Imaam Ahmad (23517) from Abu Ishaq that he heard Abu Hudhaifah talking about a man from amongst the companions of the Prophet ﷺ who heard from the Prophet ﷺ: “I looked at the moon in the morning of Laylat-ul-Qadr and I saw it as if it was a split bowl. Abu Ishaq said: The moon was like this on morning of the twenty-third night.”
So in light of the above two explanations which one should we take the Tafseer of Abu Al-Hasan Al-Faarisy or that of Abu Ishaq?
Fourthly: May the reader pardon me if I have taken a long time in this issue, but this issue in which there has occurred a wide difference amongst the Fuqahaa deserves time given to it, indeed it deserves a whole book to be written concerning it. This is for the one who finds interest and importance diminishing the differences between the Madhaahib and Fuqahaa. So I continue and say the following: From amongst the reasons for why the Madhaahib and Ulamaa had vast differences in addition to what has preceded is due to the combining of statements which appear to them to be contradictory on what level in terms of deduction without outweighing between them.
An example of this is the twenty-seventh opinion: That the night of power moves within the last ten nights, so it comes one year on the twenty-third, another on the twenty-fifth and comes on a third year on the twenty-seventh. They have established this by combining all the texts on one level without outweighing them. They say that the Night of Power moves despite the texts absolutely not mentioning that it moves or transfers but rather mentioned that each one of these nights is Laylat-ul-Qadr in itself.
Fifthly: The outweighing of one evidence over the other, which are equal in correctness (Saheeh) without explaining the reasons for this outweighing. This opened a wide area for differences to occur between them in the case where outweighing was not stipulated or conditions placed for explaining the reasons. Every Faqeeh was able to go towards a text from amongst the texts and outweighed it over the others and relied on it alone for deduction. This opened a wide door for taking all of the texts despite their great number and contradictions between them so the opinions of the Fuqahaa became many and contradictory to an equal number as there were opinions. An example of this is the thirteenth opinion that stated that it was the nineteenth which was outweighed by those who proposed it without any explanation of the reasons for this.
The fourteenth opinion and eighteenth are also examples of this, the outweighing in these has occurred without explaining the reasons so that others are not prevented from refuting them and coming up with their own outweighed conclusions and opinions. So that we can arrive at the truth and correct view in this issue then it is necessary to examine the evidences that are related to it although there are many and contradictory:
A – Collection of Abu Sa’eed Al-Khudri:
1) Abu Sa’eed Al-Khudri (ra) said: “Once we were in I’tikaf with Allah’s Apostle in the middle ten days of (Ramadhaan) and we came out of it in the morning of the twentieth, and Allah’s Messenger – delivered a sermon on the 20th (of Ramadan) and said, ‘I was informed (of the date) of the Night of Qadr but had forgotten it. So, look for it in the odd nights of the last ten nights of the month of Ramadhaan. I saw myself prostrating in mud and water on that night (as a sign of the Night of Qadr). So, whoever had been in I’tikaf with Allah’s Apostle should return for it.’ The people returned to the mosque (for I’tikaf). There was no trace of clouds in the sky. But all of a sudden a cloud came and it rained. Then the prayer was established (they stood for the prayer) and Allah’s Apostle prostrated in mud and water and I saw mud over the forehead and the nose of the Prophet”.
Narrated by Al-Bukhaari (2016), (2018), (2036), (2040) and Muslim (2769), (2772).
2) Abu Sa’eed Al-Khudri (ra) said: “The Messenger of Allah ﷺ used to practice I’tikaf in the middle ten days of Ramadan and once he stayed in I’tikaf till the night of the twenty-first and it was the night in the morning of which he used to come out of his I’tikaf. The Prophet said, “Whoever was in I’tikaf with me should stay in I’tikaf for the last ten days, for I was informed (of the date) of the Night (of Qadr) but I have been caused to forget it. (In the dream) I saw myself prostrating in mud and water in the morning of that night. So, look for it in the last ten nights and in the odd ones of them.” It rained that night and the roof of the mosque dribbled as it was made of leaf stalks of date-palms. I saw with my own eyes the mark of mud and water on the forehead of the Prophet (i.e. in the morning of the twenty-first)”.
Narrated by Al-Bukhaari (2027), Muslim, Maalik, Abu Daawud and Al-Bayhaqi.
3) Abu Sa’eed Al-Khudri (ra) said: “The Messenger of Allah ﷺ observed i’tikaf in the middle ten days of Ramadan to seek Lailat-ul-Qadr before it was made manifest to him. When (these nights) were over, he commanded to strike the tent. Then it was made manifest to him that (Lailat-ul-Qadr) was in the last ten nights (of Ramadhaan), and commanded to pitch the tent (again). He then came to the people and said: O people, Lailat-ul-Qadr was made manifest to me and I came out to inform you about it that two persons came quarrelling with each other and there was a devil along with them and I forgot it. So seek it in the last ten nights of Ramadan. Seek it on the ninth, on the seventh and on the fifth…”
Narrated by Muslim (2774). Abu Sa’eed explained that the ninth was the twenty-first night, the seventh was the twenty-third night and the fifth referred to the twenty-fifth night.
4) Abu Sa’eed Al-Khudri (ra) said: “The Messenger of Allah ﷺ observed i’tikaf (confined himself for devotion and prayer) in the first ten (days) of Ramadan; he then observed i’tikaf in the middle ten (days)… he (the Holy Prophet ﷺ) said: I observed i’tikaf in the first ten (nights and days) in order to seek that night (Lailat-ul-Qadr). I then observed i’tikaf in the middle ten days. Then (Wahy) was sent to me and I was told that this (night) is among the last ten (nights). He who among you likes to observe i’tikaf should do so; and the people observed it along with him, and he (the Holy Prophet) said: That (Lailat-ul-Qadr) was shown to me on an odd (night)…”
Narrated by Muslim (2771).
B – Collection of ‘Abdullah Ibn ‘Umar (ra):
1) ‘Abdullah Ibn ‘Umar (ra) said: “Some men amongst the companions of the Prophet ﷺ were shown in their dreams that the night of Qadr was in the last seven nights of Ramadan. Allah’s Apostle said, “It seems that all your dreams agree that (the Night of Qadr) is in the last seven nights, and whoever wants to search for it (i.e. the Night of Qadr) should search in the last seven (nights of Ramadan).”
Narrated by Al-Bukhaari (2015), Muslim, Ahmad, Ad-Daarami and Ibn Hibbaan.
2) ‘Abdullah Ibn ‘Umar (ra) said: “Search for Laylat-ul-Qadr in the last seven (nights)”.
Narrated by Muslim (2762), Maalik, Ahmad, Ibn Hibbaan, Al-Bayhaqi and Ad-Daarami.
3) ‘Abdullah Ibn ‘Umar (ra) said: “A Man saw (in his dreams) that Laylat-ul-Qadr was on the twenty-seventh night so the Prophet ﷺ said: I see your vision falls in the last ten so seek it in the odd nights from them”.
Narrated by Muslim (2763)
4) ‘Abdullah Ibn ‘Umar (ra) said: “Search for it in the last ten – meaning Laylat-ul-Qadr – and if one of you becomes weak then don’t let this overcome him in the remaining (last) seven”.
Narrated by Muslim (2765), Ibn Khuzaimah, Ibn Hibbaan and Al-Bayhaqi. Imaam Ahmad Bin Hanbal (1111) from ‘Ali (ra) recorded the wording: “Seek Laylat-ul-Qadr in the last ten (nights) of Ramadhaan. If you become overcome (tired, weak) then don’t let this happen in the last/remaining seven”.
5) ‘Abdullah Ibn ‘Umar (ra) said that the Messenger of Allah ﷺ said: “Whoever has been looking (for it) then he should look on the twenty-seventh night. He said: Look for it on the twenty-seventh night means Laylat-ul-Qadr”.
Narrated by Ahmad (4808).
C – Collection of ‘Abdullah Ibn ‘Abbaas (ra):
1) ‘Abdullah Ibn ‘Abbaas (ra) said that the Prophet ﷺ said: “Look for the Night of Qadr in the last ten nights of Ramadhaan ,’ on the night when nine or seven or five nights remain out of the last ten nights of Ramadan (i.e. 21, 23, 25, respectively)”.
Narrated by Al-Bukhaari (2021), Abu Daawood, Ahmad and Al-Bayhaqi. Al-Bazzaar (1029) narrated it from Anas (ra). Abu Daawood At-Tayaalissy (881), Ahmad and At-Tirmidhi narrated it with a different wording from Abu Bakrah:“…with nine remaining or seven remaining, or five remaining or three remaining or the last remaining night.”
Just as Abu Daawood At-Tayaalissy (2166) narrated from Sa’eed Al-Khudri (ra):“Look for it with seven remaining or five remaining or three remaining.”
2) ‘Abdullah Ibn ‘Abbaas (ra) said: “I had been sleeping when it was said to me that it was Laylat-ul-Qadr. He said: I got up and I was drowsy and I was attached to the breadth of the tent of the Messenger of Allah ﷺ. He said: He was praying so I found out that this night was the twenty-third”.
Narrated by Ahmad (2547), At-Tabaraani in Al-Mu’jam Al-Kabeer and Ibn Abi Shaibah.
3) ‘Abdullah Ibn ‘Abbaas (ra) said: “A man came to the Prophet ﷺ and said: O Prophet of Allah, I am an old sick man and standing in Qiyaam is hard for me so order me with a night so that Allah will reconcile it with me, Laylat-ul-Qadr. So he ﷺ said: You should focus on the seventh”.
Narrated by Ahmad (2149) and Al-Bayhaqi.
D – The Collection of Zirr Bin Hubaish from Abi Bin Ka’b (ra):
1) Zirr Bin Hubaish said: “Zirr (b. Hubaish) reported: I heard from Ubayy b. Ka’b a statement made by ‘Abdullah b. Mas’ud in which he said: He who gets up for prayer (every night) during the year will hit upon Lailat-ul-Qadr. Ubayy said: By Allah I there is no god but He, that (Lailat-ul-Qadr) is in Ramadhan (He swore without reservation:) By Allah, I know the night; it is the night on which the Messenger of Allah (may peace be upon him) commanded us to pray. It is that which precedes the morning of twenty-seventy and its indication is that the sun rises bright on that day without rays”.
Narrated by Muslim (2777) and Ahmad.
In another version from Muslim (2778) it states: “Ubayy b Ka’b reported: By Allah, I know about Lailat-ul Qadr and I know it fully well that it is the twenty-seventh night (during Ramadan) on which the Messenger of Allah (may peace be upon him) commanded us to observe prayer.”
This was also narrated by Ibn Khuzaimah, Ibn Hibbaan, Al-Bayhaqi with differences in the expressions.
2) Zirr Bin Hubaish said that I heard Ubayy Bin Ka’b (ra) saying: “The twenty-seventh night is the night that the Messenger of Allah ﷺ informed us of: That the sun rises white rippling”.
Recorded by Ahmad (21510) and Ibn Abi Shaibah.
3) From Zirr from Abi Ubayy Bin Ka’b (ra) that he said: “The companions of The Messenger ﷺ were mentioning and discussing amongst ourselves about Laylat-ul-Qadr so Ubayy said: I and by the one who there is no God beside, I know which night it is. It is the night which the Messenger of Allah ﷺ informed us of, the twenty-seventh night that has passed from Ramadhaan and the sign for that is that the sun that rises the next morning from that night ripples and does not have rays. Salamah Bin Kuhail claimed that Zirr informed him that he had observed for three years from the first to last day of Ramadhaan and he saw that following the twenty-seventh night the sun rose rippling without rays”.
Narrated by Ahmad (21509), Abu Daawood and Al-Bayhaqi.
4) Zirr said: “If it wasn’t for the foolish I would have placed my hands to my ears and called out: Laylat-ul-Qadr is the twenty-seventh night. This is news for the one who did not lie to me from someone who did not lie about it, meaning Ubayy Bin Ka’b from the Prophet ﷺ”.
Narrated by Ibn Khuzaimah (2187). This has been related with the same meaning from Ahmad Bin Hanbal, Ibn Hibbaan and Daawud At-Tayaalissy.
E – Collection from Abu Dharr (ra):
1) Abu Dharr (ra) said: “I said: O Messenger of Allah, tell me about Laylat-ul-Qadr. Is it in Ramadhaan or other than it? He replied: It is indeed in Ramadhaan. I said: O Messenger of Allah, Does it remain as long as the Prophets are present and when they pass away it is taken with them or does it remain until the day of judgement? He answered: Indeed it is until the day of Judgement. I asked: O Messenger of Allah, which part of Ramadhaan does it fall? He Replied: Look for it in the first and last ten nights. Then the Messenger of Allah ﷺ was talking (on another topic) and then I took a chance and asked: O Messenger of Allah ﷺ, which part from these twenty (nights)? He replied: Look for it in the last ten and do not ask me about this again after this. Then the Messenger of Allah ﷺ was talking until I sensed another opportunity (to ask) so I asked: O Messenger of Allah, I took an oath that you would tell me – or when you have told me – in which part of the last ten is it? Then he became angry with me with more anger than I had seen against before or after and said: If Allah had willed he would have informed you of its timing. Search for it in the last seven nights”.
Narrated by Al-Haakim (437/1) and Adh-Dhahabi concurred with it and verified it as Saheeh. Ahmad, An-Nasaa’i and Al-Bazzaar also narrated it.
2) Abu Dharr (ra) said: “We were fasting with the Messenger of Allah ﷺ in Ramadhaan and he did not make Qiyaam with us in any of the month until there remained seven. He then made Qiyaam with us until a third of the night had passed and then on the fourth night he did not perform it with us and then performed it with us in the following night until half of the night had passed approximately. He said: So we said: O Messenger of Allah, what if we made Naafilah (Qiyaam) for the remainder of the night? He replied: A man if he stands in prayer with the Imaam until he leaves then it counts for the remainder of the night. He then did not stand with us in prayer on the sixth and then stood with us on the seventh. He ﷺ said: He called for his family and gathered the people and we stood in prayer until we feared that we would miss (al-Falah) Suhoor.”
Narrated by Ahmad (21778).
3) Abu Dharr (ra) said: “We stood in prayer with the Messenger of Allah ﷺ on the twenty-third night of Ramadhaan for a third of the night in its first part and he said: I do not think that what you are searching for (Laylat-ul-Qadr) is behind you (i.e. has passed). We then prayed for half of the twenty-fifth night and he said: I do not think that what you are searching for is behind you. We then stood in prayer on the twenty-seventh until the morning and then he was silent”.
Narrated by Imaam Ahmad (21899) with a Jayyid Sanad (chain).
F – The collection of ‘Ubaadah Bin As-Saamit (ra):
1) ‘Ubaadah Bin Saamit (ra) said that the Messenger of Allah ﷺ said: “Laylat-ul-Qadr is in the remaining (last) ten, whoever performs Qiyaam in it seeking its reward then Allah Tabaaraka wa Ta’Alaa will forgive his past and future sins. It is in the odd nights: nine (from the end i.e. 21st) or seven or five or three or the last night. And the Messenger of Allah ﷺ said: The sign of Laylat-ul-Qadr is that it is clear as if the moon was shining brightly, calm and quiet not hot and not cold and a meteor cannot be thrown out in it until the morning. Also from its signs is that the sun in the morning after comes out on the horizon without any rays like the moon when it is full and it is not allowed for the Shaytaan to exit with it on that day”.
Narrated by Ahmad (23145) and it has been previously mentioned in the sub-section (The descriptions of Laylat-ul-Qadr).
2) ‘Ubaadah Bin Saamit (ra) said that the Messenger of Allah ﷺ said: “Look for it in the ninth, seventh and fifth meaning Laylat-ul-Qadr”.
Narrated by Ahmad (23043). And in another narration from Ahmad from ‘Ubaadah (23090/23089) with the following wording:“…So look for it in the last ten and it is in the odd (nights), on the twenty-first, twenty-third, twenty-fifth, twenty-seventh or twenty-ninth or in the last night”.
3) ‘Ubaadah bin Saamit (ra) said: “The Prophet ﷺ came out to tell us about Laylat-ul-Qadr (i.e. when it was) then there were two men from amongst the Muslims quarrelling so he said: I came out to inform you about Laylat-ul-Qadr and so and so and so and so were quarrelling so it was lifted (i.e. knowledge of it was taken away) and it may be that there will be goodness in this for you. So search for it in the ninth, seventh and fifth”.
G – Various other Ahaadeeth on the issue:
1) ‘Aa’isha (ra) the wife of the Prophet ﷺ said: “That the Prophet ﷺ used to perform I’tikaaf in the last ten of Ramadhaan until Allah سبحانه وتعالى raised him then his wives continued to perform I’tikaaf after him”.
Narrated by Al-Bukhaari (2025), Muslim, Abu Daawud, An-Nasaa’i and Ahmad.
2) ‘Aa’isha (ra) said: “The Messenger of Allah ﷺ used to exceed the norm (in terms of ‘Ibaadah) in the last ten of Ramadhaan and would say: Look for Laylat-ul-Qadr in the last ten of Ramadhaan”.
Narrated by Al-Bukhaari (2020) and At-Tirmidhi. Muslim (2782) narrated it split up as“The Messenger of Allah ﷺ used to make I’tikaaf in the last ten of Ramadhaan”and (2776)
3) Umm Salamah (ra) said: “That the Prophet ﷺ made I’tikaaf in the first ten of the first year, he then performed the middle ten and then the last ten and said: I saw Laylat-ul-Qadr and was then caused to forget it and the Messenger of Allah ﷺ continued making I’tikaaf in them (the last ten) until the Messenger of Allah passed away”.
Narrated by At-Tabaraani (994/23). Al-Haithami said that the Isnaad (chain is Saheeh).
4) Mu’aawiyah (ra) and may Allah pardon him said that the Prophet ﷺ said: “Laylat-ul-Qadr is the twenty-seventh night”.
Narrated by Ibn Hibbaan (3680), Abu Daawood, Al-Bayhaqi, At-Tabaraani and Ibn Abi Shaibah.
5) Abu Hurairah (ra) said that the Messenger of Allah ﷺ said in regards to Laylat-ul-Qadr: “It is (either) the twenty-seventh or twenty-ninth night. The number of Malaa’ikah (angels) in that night are greater in number than can be counted”.
Narrated by Abu Daawood At-Tayaalissy (2545) and Ibn Khuzaimah. It has also been narrated by Ahmad, At-Tabaraani in Al-Mu’jam Al-Awsat and Al-Bazzaar. Al-Haithami said that its transmitters are trustworthy.
6) ‘Umar Ibn Al-Khattaab (ra) said: “…Verily the Messenger of Allah ﷺ said in relation to Laylat-ul-Qadr what they have known. Look for it in the odd nights of the last ten, so in any odd night you see”.
Narrated by Al-Imaam Ahmad (85), Al-Bazzaar and Abu Ya’laa. Al-Haithami said the transmitters of Abu Ya’laa are trustworthy.
7) Busr Bin Sa’eed narrated from ‘Abdullah Bin Unais from the Messenger of Allah ﷺ that he said: “I was shown Laylat-ul-Qadr and then caused to forget it and I was shown the morning in which I will make Sujood (prostration) in water and mud. He said: It rained upon us on the night of the twenty-third so the Messenger of Allah ﷺ prayed with us and then left and he had the markings of water and mud on his face and ear. He said: ‘Abdullah Ibn Unais was saying that it was the twenty-third”.
Narrated by Muslim (2775) and Ahmad and Al-Bayhaqi.
Ahmad (16142) also narrated: “…So we said to him: O Messenger of Allah when will we find this Blessed night? He ﷺ replied: Look for it in this night and he said: that was the twenty-third night…”.
And Al-Bayhaqi (309/4) narrated: “…So he ordered us – i.e. the Messenger of Allah ﷺ – with the twenty-third night…”.
8) Abu Hurairah (ra) said that the Messenger of Allah ﷺ said: “How much has passed from the month? They said: twenty-two days and eight remain so He ﷺ said: Indeed twenty have passed and seven remain: Seek it tonight”.
Narrated by Al-Bayhaqi (310/4) and Ahmad.
9) Nu’maan Bin Basheer(ra) said whilst on the Minbar of Homs: “We performed Qiyaam with the Messenger of Allah ﷺ on the twenty-third night of Ramadhaan for a third of it, then we prayed on the twenty-fifth with him for half the night and then we stood in prayer with him on the twenty-seventh night until we thought that we would miss the Suhoor. He said: We used to call out for our Suhoor al-Falaah and as for us we say: the seventh night is the twenty-seventh and you say it is the twenty-third so who is more correct: Us or you?”
Narrated by Ahmad (18592), An-Nasaa’i and Ibn Khuzaimah.
10) ‘Abdullah Ibn Mas’ood (ra) said: “The Prophet ﷺ was asked concerning Laylat-ul-Qadr? So he said: I was informed about it and then (this knowledge) was moved away from me so seek it in the seventh with surety/conviction (yaqeen) or the third with yaqeen (conviction)”.
Narrated by Al-Bazzaar (1028) and Al-Haithami said its transmitters are trustworthy.
11) Anas (ra) said that the Prophet ﷺ said: “Look for it in the last ten: in the ninth, seventh and fifth”.
Narrated by Al-Bazzaar (1029). Al-Haithami said the transmitters are Saheeh.
12) Jaabir Bin Samurah (ra) said that the Messenger of Allah ﷺ said: “Search for the night of Laylat-ul-Qadr on the twenty-seventh night”.
Narrated by At-Tabaraani (285) in Al-Mu’jam As-Sagheer.
So I say and Allah is the one who reconciles the truth: Firstly: There are Saheeh Ahaadeeth that Al-Bukhaari and Muslim agree upon and there are Ahaadeeth which are unique to Al-Bukhaari, Muslim and other than them. When Ahaadeeth have been agreed upon by Al-Bukhaari and Muslim then they are the peak of evidential deduction (Istidlaal) and have precedence in a situation of contradictions or opposing evidential meanings. There are also other Saheeh and Hasan Ahaadeeth so whatever agrees is suitable for Istidlaal (use as an evidence for deduction) and whatever disagrees then the Saheeh are taken and Hasan are dropped.
Secondly: By looking at the mentioned texts which are more than thirty we find this text agreed upon which has been narrated by Al-Bukhaari and Muslim that: “I was shown Laylatul-Qadr and then caused to forget it.”
This wording is at the peak in terms of suitability and correctness and there is no other text that contradicts its meaning or is equal to it in terms of correctness and viability and contradicts it. Any contradictory evidence that has come can only be viewed in terms of its position and rank in relation to the position of this text (i.e. from Al-Bukhaari and Muslim) especially as none of them have included an explanation of the later timing of one to the other or linked to an occasion so as to claim the occurrence of abrogation. All of these evidences have come on an equal footing in terms of timing so there is no abrogation in this issue at all.
Thirdly: If there is a Prophetic statement issued in a Mas’ala (issue) and there are also statements of the Sahaabah in the same issue, then the statements of the Sahaabah are not looked at (i.e. they do not hold value) and in this issue the Prophet statement is present, indeed there are many Noble Prophetic statements which have been issued in this Mas’ala. Due to this there is no need or is it essential to mention the statements of the Sahaabah in this issue so I have left them altogether. Whoever wishes to look into these statements then they have been recorded in the Musannaf of Ibn Abi Shaibah as examples in pages 488-490 in the second volume.
Fourthly: When the Messenger of Allah ﷺ orders us with a matter or forbids us from it, then it becomes obligatory upon to obey and comply and if he ﷺ informs us with a news or information then we believe it (Tasdeeq) and it is not allowed ever to deny it. Here he ﷺ has informed us through an evidence which is agreed upon (Mutaffaq Alaihi) that he had known the night of Laylat-ul-Qadr and then forgot it or it is more correct to say that he was caused to forget it meaning that Allah سبحانه وتعالى caused it to be forgotten. There is no text that has informed us that the Messenger of Allah ﷺ had remembered it again (after forgetting it) and where this Saheeh Khabar (report) is of the highest level of legal texts and where no alternative has been given to it or change been reported then it is obligatory on every Faqeeh and non-Faqeeh to accept this information and it isn’t Halaal to have a view that contradicts it and differs from it.
So for example it isn’t allowed to say that the Messenger of Allah knew the night of power throughout his life but kept it hidden from the Muslims so that they would exert themselves more in the last nights of Ramadhaan and not only in one night. This opinion is not allowed for a Muslim Faqeeh and non-Faqeeh to hold because it contradicts with the statement of the Messenger of Allah that states that he was shown the night and then caused to forget it, and the issue remained like that.
And worse than this is when a Muslim whatever the degree of his knowledge and Fiqh claims that he knows when Laylat-ul-Qadr is. It is like he is claiming with this view that he knows something that the Messenger of Allah ﷺ did not know or that his knowledge is above that of the Messenger of Allah ﷺ.
Fifthly: A number of the Sahaabah in what has been related from them and a number of Fuqahaa have attempted to specify Laylat-ul-Qadr using the texts and evidences that I have presented. I say: If they have based their specification on the signs that the Messenger of Allah ﷺ had informed them of then this specification does not reach the level of definitive knowledge (al-‘Ilm al-Yaqeeni) but is rather speculative (Zhanny) knowledge which could be correct and could be mistaken. Built upon this I say that all of the specifications attributed to the Sahaabah and Taabi’oon and Fuqahaa are all based on Zhann (doubt/speculation) only or Ghalabat Azh-Zhann (preponderant speculation) and is not under any circumstance regarded as definitive and unquestionable.
An example of this is what has been narrated from the Noble Sahaabi Ubayy Bin Ka’b (ra) in what has been mentioned in the collection of Zirr Bin Hubaish “Then they united without exception on the twenty-seventh night.” He took his knowledge for specifying the night from the signs which were heard from the Messenger of Allah ﷺ only and he didn’t claim to take this knowledge (about the date) from the statements of the Messenger ﷺ. So he said: “With the sign/indications that the Messenger of Allah ﷺ informed us of that it (the sun) would rise that day without any rays shining from it.”
The same can be said about all of the Ahaadeeth that have been reported from him so Ubayy Bin Ka’b heard the signs and indications from the Messenger of Allah ﷺ and then made his own Ijtihaad in applying those signs onto the reality and as a result concluded that Laylat-ul-Qadr was the twenty-seventh night. So this specifying is an Ijtihaad from him and not news that has been passed to us which it is obligatory to accept and take. As for the statement “We united without exception” then this does not negate that it is his Ijtihaad and the fact that there was a unity does not take away from the fact that the conclusion was based on an Ijtihaad based on the signs of the night and therefore does not substantiate definite knowledge. So Ijtihaad in the signs does not lead to definitiveness in defining, specifying or in knowledge generally unless the Sahaabah all agreed with the view of Ubayy and indeed that all of the Muslims agree with the huge abundance of signs that they have in front of them.
Sixthly: Some of the Fuqahaa thought that the statement of the Messenger of Allah ﷺ: “Look for it in the ninth, seventh and fifth” or “look for it in the last odd ten”indicates that he ﷺ knew the specific date.
It would be possible for this understanding to be correct had the text concerning the Messenger being caused to forget the night not existed. His statement therefore negates any understanding from this approach so the Muslims should (despite their love for Ijtihaad in the matters of ‘Ibaadah) to stop their study on this matter of specifying the night of Laylat-ul-Qadr) and to place the issue with the Messenger of Allah ﷺ who has informed them that he does not know when it is.
Seventhly: As an evidence that the signs lead to mistakes is what has occurred with the Noble Sahaabah (rah): Abu Sa’eed Al-Khudri and ‘Abdullah Ibn Unais (rah). As for Abu Sa’eed Al-Khudri he had heard from the Messenger of Allah ﷺ that he saw himself prostrating in the morning of the night in water and mud as was reported in a number of narrations and when Abu Sa’eed saw the Messenger of Allah prostrating in the Fajr prayer after the twenty-first night in water and mud then from this it was understood by him that Laylat-ul-Qadr was on the twenty-first night so he spread this view which he had trust in so many of the A’immah (scholars) and Fuqahaa took this view based on that.
As for ‘Abdullah Ibn Unais (ra) he heard from the Messenger of Allah ﷺ what was quoted in Hadeeth number 7 from the ‘Various other Hadeeth’ section that: “And I was shown its morning and I was prostrating in water and mud, He (‘Abdullah) said: It rained on the night of the twenty-third and the Messenger of Allah ﷺ prayed with us and then left and the marks of water and mud were upon his face and nose.”
So when ‘Abdullah Ibn Unais saw that the Messenger of Allah had prostrated in water and mud on the morning after the twenty-third night he understood from this sign that Laylat-ul-Qadr was the twenty-third night, so he spread his view and a number of Fuqahaa took this view. This indicates an area of doubt where understandings differ in terms of deducing the signs and deducing with them (the signs) does not provide the necessary level of knowledge but remains in the sphere of Zhann (speculation and doubt) or Ghalabat Azh-Zhann (preponderant speculation).
I would like to bring attention here to the point that claims of definitive knowledge are Haraam in this Mas’ala (fiqhi issue) because they go beyond the knowledge of the Messenger of Allah ﷺ.
Eighthly: If we examine the narrations from Abu Sa’eed in what is related to the signs which have been relied upon: Al-Bukhaari has related four of them (2016), (2018), (2036) and (2040) which mention the sign in an absolute way like: (And I saw myself prostrating in water and mud). Theses texts do not restrict themselves to the morning of Laylat-ul-Qadr. Imaam Muslim two reports with the same wording: (2769) and (2772) where Al-Bukhaari has only reported one which includes a restriction: “I was shown that I prostrate in water and mud in its morning” and Muslim reports two that limit it to the morning: (2771) and (2775). So here we have six narrations from two people which have not specified the morning of Laylat-ul-Qadr and only three that have specified the sign to the morning.
I outweigh the six reports over the three as it is not beyond me that the mention (of the morning) happened as a result of the falling of the occurrence of water and mud in the morning of that night so this specification was attributed to the Messenger ﷺ as a result. This is a possible interpretation or explanation so that we can reconcile between the Ahaadeeth especially as the unrestricted evidences are more numerous than those that have come with a restriction because they have more strength in the process of deduction. We can then incorporate this explanation and understanding so that we can reconcile these restricted reports with the reports of ‘Abdullah Ibn Unais mentioned in seven in the ‘Various other Ahaadeeth’ section. These mentioned that the sign occurred on the twenty-third night and without this interpretation it would then be necessary to reject either the narrations of Abu Sa’eed or ‘Abdullah Ibn Unais (rah) and working with all the evidences is always better than neglecting or rejecting some (if possible). And with our statement that the Messenger of Allah ﷺ did not restrict himself to making Sujood (prostration) in water and mud with any restriction but rather made a Mutlaq (unrestricted) statement and then rain fell on the twenty-first night and again on the twenty-third night. As a result Abu Sa’eed thought that the sign had occurred on the twenty-first night and ‘Abdullah Bin Unais thought that the sign applied to the twenty-third night.
As a result the two views differed and due to our interpretation we have worked with all the narrations without the need of rejecting any of them. Verily the Messenger of Allah ﷺ said two separate statements: He saw Laylat-ul-Qadr and then he was made to forget and he saw himself prostrating in water and mud and neither of the two are linked to each other. The link occurred as it seems came from the understanding of the narrators as a result of the falling of rain on the morning of these two nights and with this understanding and interpretation we have worked (and reconciled) all of these evidences.
Someone could come and say: If the texts are Saheeh and if an addition came in one of them then this addition is acceptable because an addition from the trustworthy is acceptable, so then why is not the statement (of its morning) not accepted and other narrations carried over upon its meaning?
The answer to this is that the difference between Abu Sa’eed and ‘Abdullah Bin Unais in what they related makes us not accept this addition and had there not been a difference we would have accepted both of them. So the pardon is established for us upon rejecting the addition and the most correct view is what we have gone with which is that the Messenger of Allah ﷺ after informing the Muslims that he had been shown the Night of power and then caused to forget it. He told them of new information which was not connected with what was before it that he saw himself prostrate in water and mud and his statement came to happen in the two nights in which the rain descended. There is nothing mentioned from him ﷺ that makes his Sujood in water and mud a sign for the occurrence of Laylat-ul-Qadr.
Following on from this, Abu Sa’eed and ‘Abdullah Bin Unais both made an error in determining Laylat-ul-Qadr and this mistake came from the connection between the two pieces of information which were not connected to each other in origin. With this interpretation we can continue to a conclusion which is that these two Hadeeths with their numerous narrations do not benefit us in determining Laylat-ul-Qadr and it is not correct to infer from them any specification to the Night of Power and what came to us firstly of information that “I was shown the Night of Power and then caused to forget it” is sufficient for us. With that we have a firm truth which is that the Messenger of Allah ﷺ did not know himself when Laylat-ul-Qadr was after Allah سبحانه وتعالى caused its knowledge to be forgotten. This is what Allah سبحانه وتعالى wanted and this brings Khair (goodness) to the Muslims as was mentioned in the Hadeeth of ‘Ubaadah Bin As-Saamit (Number 3) which said: “So it was raised (the knowledge of it) and maybe this will be good for you.”
As long as there is Khair in the fact that the determination of Laylat-ul-Qadr has been lifted then why would the Fuqahaa exert themselves in trying to specify and determine it? Why would they reject the Khair for themselves and the rest of the Muslims!? Also why did they not stop at the statement of the Messenger of Allah ﷺ which was narrated by Abu Dharr (ra) (Number 1 in his collection quoted earlier) that: “If Allah had willed He would have made you aware of it”?! Then after the will of Allah سبحانه وتعالى is known, does there remain a right or place left for the will of one of his creation!?
Ninthly: We will now look at the narrations reported from ‘Abdullah Ibn ‘Umar (ra) which have been recorded by Al-Bukhaari and Muslim: “…So search for it in the last seven” and from Muslim “I see your vision in the last ten so seek it in the odd thereof” and “Look for it in the last ten…and don’t be overcome in the last seven.”These evidences do not settle between the last ten and seven nights and do not specify a specific night for Laylat-ul-Qadr and this confirms what is widespread and known nearly to the point of Tawaatur that Laylatul-Qadr falls in the last ten nights. The Messenger of Allah performed I’tikaaf throughout the last ten days and nights of Ramadhaan seeking the Night until he passed away to Allah Ta’Alaa which was highlighted in the Hadeeth of ‘Aa’isha (ra) (Number 1 in the various Hadeeth collection) which indicates clearly that this Hukm (judgement) continued without being abrogated.
Al-Bukhaari (2015) has one narration from Ibn ‘Umar (ra) and Muslim has four narrations from him (2762), (2765), (2766), (2767) and none of these come specifying Laylat-ul-Qadr. We then find Ahmad with two narrations from him (4808) and (6474) which specify Laylatul-Qadr to be on the twenty-seventh night. By reviewing the Musnad of Al-Imaam Ahmad we find two other reports from Ibn ‘Umar (5430) and (5932) which request searching for Laylat-ul-Qadr in the last seven without specifying the twenty-seventh. All of these Hadeeth from Ahmad have been reported from ‘Abdullah Ibn Deenaar from Ibn ‘Umar so can this contradiction be made sense of?
In the book ‘Tahdheeb at-Tahdheeb’ of Ibn Hajar we find the following statement from Al-‘Uqaily: In the reports of the Scholars about him – ‘Abdullah Ibn Deenaar – it is said: ‘inconsistent’. So the Ahaadeeth from the two Shaikhs (Al-Bukhaari and Muslim) are taken as well as those from Ahmad that request searching for Laylat-ul-Qadr in the last ten or the last seven nights and the two narrations from Imaam Ahmad that specify the searching to the twenty-seventh is left especially as all of these Ahaadeeth came from ‘Abdullah Ibn ‘Umar (ra). So we have combined the Saheeh narrations of Abu Sa’eed and ‘Abdullah Ibn ‘Umar (rah) which call for searching for Laylat-ul-Qadr in the last ten or the last seven and this is the strongest of what has been reported in the Saheeh Ahaadeeth.
As for the collection of Ibn ‘Abbaas (ra), the first Hadeeth has come in agreement with the collections of Abu Sa’eed and Ibn ‘Umar so is included with them. As for the second that specifies the twenty-third as Laylat-ul-Qadr then this is a vision of Ibn ‘Abbaas which he saw and not a report from the Messenger of Allah ﷺ and we do not seek to worship Allah سبحانه وتعالى with our visions or anybody else’s with the exception to those of the Messenger ﷺ or a Ru’yah (vision) of a Sahaabi if he ﷺ confirms it. In this Hadeeth the vision of Ibn ‘Abbaas has not been confirmed by the Messenger of Allah ﷺ and is therefore not a legal proof for us and this is in relation to the Matn (the written text of the Hadeeth). As for the Sanad (chain) this Hadeeth was related from Simaak from ‘Ikraamah from Ibn ‘Abbaas and Simaak is Da’eef (weak) amongst the narrators so this Hadeeth is rejected Matnan and Sanadan (By text and chain).
As for the third Hadeeth then amongst its transmitters is Mu’aadh Bin Hishaam who has been classified as Da’eef by Al-Humaidy, Yahya Bin Mo’een and Abu Daawood and is therefore also rejected. As for the collection of Zirr Bin Hubaish or rather the collection of Ubayy Bin Ka’b, we have already shown the weakness in all of them as they were all based on Ijtihaad on the signs of the Night of Power, and these signs cannot be understood from one angle especially when there are other narrations which indicate different understandings and conclusions to these very same signs as occurred with the Hadeeth of ‘Abdullah Ibn Unais which we have previously mentioned.
As for the collection of Abu Dharr (ra), then the first Hadeeth is in agreement with the majority of Saheeh Ahaadeeth which guide to the last ten and last seven nights. As for the second Hadeeth, it does not contain a mention of Laylat-ul-Qadr but rather indicates the merits of performing Qiyaam on the twenty-third, twenty-fifth and twenty-seventh nights. This is an issue in which there is no dispute and it fits with the view that Laylat-ul-Qadr should be sought in the odd nights of the last seven. As for the third Hadeeth; it has Zaid Bin Al-Hubaab in its chain and Ahmad Bin Hanbal said about him: He was truthful and precise in his words from Mu’aawiyah Bin Saalih but made a lot of mistakes. Ibn Hibbaan mentioned him in Ath-Thiqaat and said: He made errors. His Hadeeth are considered if they are narrated from those who are well known but if they are unknown they contain a lot of what is rejected. He is therefore not of the level of the Saheeh narrators and this is especially the case if what he comes with is in contradiction to what the Saheeh narrators have come with.
As for the collection of ‘Ubaadah Bin As-Saamit (ra) then they are in agreement with the Saheeh Ahaadeeth that order the searching for Laylat-ul-Qadr in the odd nights of the last ten or seven. As for the ‘Various Hadeeth Collection’, then the narrations of ‘Aa’sha, Umm Salamah, ‘Umar Ibn Al-Khattaab, Anas Bin Maalik (rah) all mention the last ten or seven and the odd nights within them.
In relation to the narration of Mu’aawiyah from Ibn Hibbaan (Number 4) which stated that ‘Laylat-ul-Qadr falls on the twenty-seventh night’ it has in this report ‘Ubaidullah Bin Mu’aadh bin Mu’aadh and Yahya Bin Mo’een said: Ibn Sameenah, Shabbaab and ‘Ubaidullah Bin Mu’aadh are not people of Hadeeth, they (or their words) hold no value. This Hadeeth is therefore rejected in its Sanad even if some of the Muhadditheen have classified him as trustworthy, then trust in a person is one thing and the correctness of Hadeeth is something else. It could be that the narrator is trustworthy, upright and truthful but not Daabit (accurate) or Haafizh (can remember well) and therefore due to this reason is not a suitable narrator of Hadeeth and ‘Ubaidullah Ibn Mu’aadh falls into this category.
The narration of Abu Hurairah (Number 5) its Sanad as collected by Abu Daawood At-Tayaalissy is: “Younus said: Abu Daawood told us: ‘Imraan told us from Qataadah from Abu Maymoonah from Abu Hurairah.” Abu Maymoonah has been judged competent by a number of Muhadditheen and has been described as Al-Faarisy. Ad-Daaraqutni is amongst those who have verified him however the Abu Maymoonah in this Hadeeth is not Abu Maymoonah Al-Faarisy who has been described with trust, uprightness and truthfulness and Ad-Daaraqutni brought attention to this difference. He said: Abu Maymoonah from Abu Hurairah from Qataadah is unknown (Majhool) and is therefore left (i.e. not accepted). This Hadeeth is therefore weak and rejected.
As for Hadeeth 8 from Al-Bayhaqi it includes Ahmad Bin Abdul-Jabbaar and Ibn Hajar said concerning him in Tahdheeb At-Tahdheeb: “Ibn Abi Haatim said: He has be written about and his narrations have been held back due to the amount of talk concerning him. Mateen said: He used to lie. Abu Ahmad Al-Haakim said: He is not strong with them and Ibn Aqdah left him (and his narration). Ibn ‘Adi said: I saw the people of Al-‘Iraq reach a consensus about his weakness and Ibn ‘Aqdah did not relate from him…”. So Ahmad Bin Abdul-Jabbaar is classified as weak with the majority of ‘Ulamaa and therefore this Hadeeth is also rejected.
In respect to the Hadeeth of Jaabir Bin samurah (Number 12) which was reported by At-Tabaraani in Al-Mu’jam As-Sagheer it includes in the report Simaak Bin Harb and he is Da’eef which we have made clear already more than once so it is rejected.
The Hadeeth of Nu’maan Bin Basheer (Number 9) we say in respect to it what we have said for Hadeeth Number 2 from the collection of Abu Dharr in that it does not include in it a mention of Laylat-ul-Qadr. As for the Hadeeth of ‘Abdullah Ibn Mas’ood (ra) it includes in the report ‘Abdullah Bin Al-Jahm and Abu Zur’ah said about him: I saw him and did not write or report from him and he was truthful. Abu haatim said: I saw him and did not write from him. He used to spread/circulate (speech). Amongst the transmitters is also ‘Amru Bin Abi Qais Az-Zaari and Al-Aajiry said from Abu Daawood: In his Hadeeth there is a mistake. ‘Uthmaan Bin Abi Shaibah said: There is no problem in him, he used to be a little obscure in some Hadeeth. So in this Hadeeth there is flexibility and weakness and can therefore not stand up against the Saheeh Ahaadeeth ever. On top of this the Hadeeth did not specify Laylat-ul-Qadr with a specific night but rather moved between the twenty-third and twenty-seventh night.
Conclusion
We sum up what preceded by saying that the Messenger of Allah ﷺ knew at the beginning when Laylat-ul-Qadr was, then Allah Al-‘Aleem Al-Khabeer caused this knowledge to be forgotten. This remained the situation until he ﷺ passed away and as long as the Messenger of Allah ﷺ did not know its time then it is not allowed for any of the Sahaabah or other than them to specify the night. It is obligatory on all of the Muslims, the ‘Ulamaa and other than them to be satisfied and find it sufficient to search and look for Laylat-ul-Qadr in the last ten or seven nights of Ramadhaan within its odd nights. It will not then fall in other than the twenty-first, twenty-third, twenty-fifth, twenty-seventh or twenty-ninth night like has been mentioned in the Hadeeth reported by Abu Daawood At-Tayaalissy, number 1 in the collection of ‘Abdullah Ibn Abbaas on the way of Abu Bakrah with the wording:“…with nine remaining, or seven remaining, or five remaining, or three remaining or the last night.”
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The Missionary and the Cultural Invasions | Chapter 4
HOW THE KHILAFAH WAS DESTROYED
Author: Abdul Qadeem Zalloum
Chapter 4: The Missionary and the Cultural Invasions
Therefore, the styles of evoking the nationalist tendency and patriotic chauvinism in the capital of the Khilafah bore fruit and the European countries, especially Britain and France, achieved a great success in dealing the Islamic State a horrific and devastating blow. However, the European countries and Britain in particular did not restrict themselves to this style, despite its wickedness and its horrific results. For since the 16th century they adopted another style against Islam. This was due to the animosity simmering in their souls and the grudge eroding their hearts against Islam and against the thoughts and rules of Islam. Hence, alongside this style, they used to proceed with another style to hit the Islamic Aqa’id (doctrines) and the Islamic legislation. Istanbul and Beirut were the two main centres taken up by the Kuffar as their base and they also attempted to turn Cairo into another centre.
As for the Beirut centre, the plan designed for it was meant to have a long term effect by graduating the youth who would be hostile to Islam and by affecting the thoughts of the common Muslims. They proceeded with this plan by way of missionary invasion and cultural invasion under the guise of science and they dedicated for this huge expenditures. Hence, they established missionary Committees, most of which were British, French and American Committees. They also proceeded with the cultural invasion via the missions and the missionaries in order to win over the Christian citizens to their side and to raise the doubts of the Muslims about their Deen and to shake their Aqeedah.
The role of the Maltese centre in the missionary invasion
The disbelievers established at the end of the century a large missionary centre in Malta which they used as a base for their missionary and cultural invasion of the Islamic lands. It is from there that missionary forces used to be despatched. They settled in Malta for a while but soon they sensed the need to expand their activity. Hence they moved to Al-Sham in 1625 and attempted to establish missionary movements. However, their activity was limited and did not extend beyond establishing a few small schools and publishing some religious books. They endured a great deal of suffering, ranging from persecution, rejection and hostility from everyone, both Muslims and Christians. However, they persevered until 1773, whereafter the missionary Committees of the Jesuits were abolished and their institutions shut down, except for some of the weaker missionary Committees such as the Committee of the “Azariyyin” missionaries.
The spread of the missionary expeditions in Al-Sham
Despite the presence of the missionary Committees, the effect of the missionaries withered and their activity was confined to Malta. However, in 1820, they renewed their activity and they established the first missionary centre in Beirut. Their main attention was devoted to religious missionary work and religious culture, and their concern with education was partial. In 1834, the missionary expeditions spread throughout the whole of Al Sham. This was due to the encouragement of Ibrahim Pasha, his opening of the area widely before the missionaries, his sympathy towards them and his support for them under the influence and the instructions of the French. By that time he had occupied Al-Sham : Palestine, Lebanon and Syria. Hence, the missionaries were warmly greeted and welcomed by the government of Ibrahim Pasha and consequently their activity intensified. Consequently, a college was opened in the village of Ainturah in Lebanon and the American mission transferred its press to Beirut in order to print and publish books. The infamous American missionary Eli Smith became remarkably active. He had been working in Malta as a volunteer and used to supervise the mission’s press. He came to Beirut in 1827 but became terrified of the Muslims and weary of the lack of productivity. He went to Malta when he could no longer bear it. He then returned to Beirut in 1834 when it came under French influence thanks to Muhammad Ali and his son Ibrahim. The missionary and his wife opened a female school, then his scope widened. Hence he dedicated his life to working in Beirut in particular and in Al-Sham in general. In this way, all these efforts helped to kick-start the missionary movement.
The initiative undertaken by Ibrahim Pasha to implement the education curriculum in Syria and which was already applied in Egypt, had been adopted from the French education curriculum. This served as an opportunity for those missionaries, to contribute to the educational movement from a missionary viewpoint, according to what the Kuffar had planned. It then widened to include the press movement. Hence, the missionary movement became active and participated in the educational movement in a conspicuous manner.
Inciting strife among the population of Al-Sham
When Ibrahim Pasha withdrew from Al-Sham in 1840 unrest, chaos and disturbance spread in Al-Sham and the Western emissaries, especially the missionaries took advantage of the Ottoman State’s lack of influence to flare up strife among the population. Hence, the massacres of 1860 took place. In the wake of these massacres, the Western countries intervened and dispatched their warships to the coasts of Al-Sham. France disembarked a land force in Beirut and this increased the influence of the missionaries and strengthened their hand. The French became active in establishing schools and colleges and the Jesuits opened their schools and colleges, among which were the Jesuit College known as the “St Joseph Jesuit University” and in 1866, the Americans opened the Protestant College known today as the American University of Beirut. This university is considered to be the most horrific Kufr institution in the Islamic lands, for it has launched the fiercest campaigns against the Islamic thoughts and against the Muslims and has managed to shift the allegiance of thousands of Muslim youth towards the Kufr thoughts.
The attention given to missionary and cultural invasions was not solely confined to America, France and Britain – it rather engulfed most of the disbelieving countries, such as Tsarist Russia, who dispatched a host of missionary expeditions. A Prussian expedition also arrived in the country, being formed of Karodt nuns who played their part alongside the other missionary expeditions in combating Islam. Despite the difference in political viewpoints amongst the missionary expeditions and the other Western emissaries, as far as their political approach and their interests were concerned, they were of one accord about the objective.This was to inspire the Western culture in the east, establish the Aqeedah of separating the Deen from the state as an Aqeedah for the Muslims, arouse in the Muslims suspicions about their Deen, and to incite them to resent and to scorn their history and to glorify the West and its culture. All of this was with deep hatred and disdain for Islam and Muslims.
In addition to the schools and colleges, they established a movement aimed at steering people towards the Arabic language, in order to lead them away from Islam by it, and towards what they called Arabism. The banner of this movement was carried by the Christians, despite their lack of understanding of the Arabic language, due to their inability to appreciate the eloquence of the Qur’an. Hence the Maronites, most of whom were in the service of the missionary expeditions, used to discuss the revival of the old literature and the restoration of the old characteristics of the classical Arabic language. Among those were Nasif Al-Yaziji and Father Louis Sheikho. Thus, the Maronites headed the campaign for Arab nationalism and encouraged people to adopt it. They also headed the campaign for the Arabic language and encouraged people to confine their attention to it. In addition to this, books and publications carrying Western thoughts started to emerge and a strong wave towards Arabs and Arabism and towards the Arabic language swept the area, coupled by an increased shunning of Islam and the thoughts of Islam. Hence, the Beirut centre dealt a blow to :
the Aqa’id (doctrines) of Islam,
the thoughts of Islam and
managed to steer people towards the West.This centre achieved disastrous results which had a major effect in the removal of Islam from relationships, transactions, in various aspects of life and ultimately in the destruction of the Islamic State
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The way the Seeghat ul-Amr is indicative of Al-Wujoob, An-Nadb or Al-Ibaahah
Taken from the book “Al Waadih fee Usoolil Fiqh” by Sheikh Muhammad Hussein Abdullah (rah)
The way that the Seeghat ul-Amr (command form) is indicative of Al-Wujoob, An-Nadb or Al-Ibaahah
The way that the Seeghat ul-Amr (command form) is indicative of Al-Wujoob, An-Nadb or Al-Ibaahah The Seeghat ul-Amr (command form) has been provided and placed down within the language to indicate the request for the action to take place. This form is ‘اِفعَل’ (If’al) or that which takes its place like the Ism Fi’l ul-Amr (verbal noun command) and the Mudaari’ (present tense) prefixed with ‘Lam Al-Amr’ (ل), have been placed down and provided to indicate the Talab (request). In order to then understand what is intended by this Talab (request), in terms of whether it indicates the obligation, the recommendation or the permissibility, then it is necessary for there to be a Qareenah (connotation) from amongst the Qaraa’in (linking connotations) that makes clear and explains what has been intended from this request (At-Talab).
A – Qaraa’in (connotations or linking indications) that establish Al-Jazm (decisiveness) in the Amr (command):
These refer to the necessary Qaraa’in which designate the Fard “Al Waajib” and these include:
1 – If the Daleel (evidence) indicates that leaving or not doing the action has a punishment built upon that in the Dunyaa (the life of this world) or in the Aakhirah (the hereafter), or the hate (detestation) or anger of Allah is attached to it or the negation of Imaan (belief).
Example: The Qawl of Allah Ta’Aalaa:
وَأَقِيمُوا الصَّلاةَ
This Amr (command) establishes the Talab (request to do) but without a Qareenah it does not indicate Al-Wujoob (obligation). The Wujoob (obligation) has come from other Qaraa’in (linking indications) like the Qawl of Allah Ta’Aalaa:
مَا سَلَكَكُمْ فِي سَقَرَ (42) قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ
What has caused you to enter hell. They said: We were no of those who used to perform the Salaah (Al-Mudaththir 42-43).
The punishment that is built upon the one who abandons or does not perform the prayer indicates that it is Waajib (obligatory).
2 – The presence of a text containing the Lafzh (wording) that indicates the Wujoob (obligation) explicitly like: ‘Furida’ (it has been made obligatory) or ‘Yajib’ (it is obligatory) or ione of its derivations like:
The Qawl of Allah Ta’Aalaa:
إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّهِ
Zakaah (Sadaqah) expenditures are only for the poor and for the needy and for those employed to collect (Zakaah) and for bringing hearts together (for Islaam) and for freeing captives (or slaves) and for those in debt and for the cause of Allah (Jihaad) and for the (stranded) traveller – a Fareedah (obligation) from Allah (At-Taubah 60).
The Zakaah is therefore Fard and giving it to these categories or some of them is Fard.
3 – That which the doing of the Waajib cannot be completed or fulfilled except with it is Waajib. That is like the Shuroot (conditions) of the Sihhah (validity) of the Salaah. Allah (swt) said:
يا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُؤُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ
O you who have believed, when you stand to (perform) prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles (Al-Maa’idah 6).
So here the verb of the command ‘Ighsiloo’ (wash) indicates the Talab (demand or request) to undertake the action alone whilst the Qareenah (linking indication) that guides to the obligation of the Wudoo’ is the obligation of the Salaah that cannot be undertaken or fulfilled without the Wudoo’ or At-Tayammum in some circumstances.
4 – That the Shaari’ has commanded to undertake an action with what it contains within it in terms of difficulty (or hardship) like his Qawl (swt):
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَكُمْ
Fighting has been written (prescribed) upon you whilst it is disliked by you (Al Baqarah 216).
The Qareenah for the Wujoob is “Whilst it is disliked or hateful to you”.
B – Al-Qaraa’in (linking indications or connotations) that establish indecisiveness (the absence of Jazm):
These are the Qaraa’in that establish that the Seeghat ul-Amr (command form) indicates the Mandoob and these include:
1 – That the Daleel (evidence) requests the undertaking of the action without a Qareenah indicating decisiveness (Al-Jazm) i.e. the request is a command (Amr) without a Qareenah. This is like the statement of the Messenger (saw):
ما من مسلمٍ يُقرضُ مسلمًا قرضًا مرَّتينِ إلَّا كان كصدَقَتها مرَّةً
There is not a Muslim who gives a loan to a Muslim two times except that it is like giving its Sadaqah once The Hadeeth requests from the Muslim to give a loan to the Muslim and built reward upon that whilst there is no Qareenah that indicates Al-Jazm (decisiveness) like the Qaraa’in that we mentioned in respect to the Waajib (obligation). Consequently, it indicates that the giving of loans is recommended and not obligatory.
2 – That the Daleel for the undertaking of the action indicates within it Qurbah (drawing closeness) to Allah in the absence of a Qareenah indicating the obligation. That is like the Qawl of the Messenger (saw):
إن الدعاء هو العبادة
Verily the Du’aa (supplication) it is Ibaadah (act of worship) (Ibn Maajah)
The Hadeeth has described the Du’aa as an ‘Ibaadah and the ‘Ibaadah has within it Qurbah (drawing closeness) to Allah because it represents the relationship between the ‘Abd (slave/servant) and his Rabb (Lord). Consequently, the Du’aa is Mandoob and not Waajib.
C – The Qaraa’in (connotations) that establish At-Takhyeer (provision of choice) i.e. Al-Ibaahah (permissibility)
These Qaraa’in were mentioned in the forms that are indicative of Al-Ibaahah (permissibility) at the beginning of this section and can therefore be referred back to in that section.
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Q&A: The Fluctuations in Gold Prices
بسم الله الرحمن الرحيمAnswer to Question
The Fluctuations in Gold Prices
To: Ahmed Saeed
(Translated)Question:
Assalam Alaikum Wa Rahmatullah Wa Barakatuh our esteemed Sheikh
I hope this question reaches you in good health and well-being. I ask Allah (swt) to guide you in upholding His Deen and implementing His law.
My question is: We have recently witnessed a significant rise in the price of gold, reaching more than double its original price in just a few years. Does this mean that gold, as a stable metal and a standard for currencies, is no longer so, but has become subject to change? Or is this change due to the control exerted by certain regimes and political circumstances?
If so, how will the Islamic state, which will soon be established, Allah willing, maintain its stability and prevent manipulation of it by the enemies of Islam? Barak Allahu feek.
Your brother in Islam, Ahmed Saeed, from the land of the Isra and Mi’raj, Palestine.
Answer:
Wa Alaikum Assalam Wa Rahmatullah Wa Barakatuh
The fluctuations in gold prices are due to its status as a commodity. Therefore, speculation affects its price, causing it to rise and fall. This is especially true because the world’s major powers, particularly the United States, prioritize the dollar as the primary medium of exchange. They increase or decrease the printing of dollars without accountability. Furthermore, their colonial relationships with several countries contribute to the dollar’s stability in many cases, making it almost as if it were gold. If the situation were different, and currency was actually gold, and every piece of paper printed had to be backed by a certain amount of gold that could be exchanged for it at any time—what is known as reserve paper—then all fiat currency (i.e., non-reserve paper) would be worth no more than the paper it is printed on. To clarify this, I will mention two points that will aid to understand more:
First: In my book, “Economic Crises: Their reality and solutions from the viewpoint of Islam,” I discussed the following:
[Economic crises as a result of the reality of currency: When the world followed the gold standard in its monetary dealings it was living in a period of economic prosperity and monetary stability. But when this system vanished … and dealings became solely through the compulsory abstract banknotes (fiat). So, the situation deteriorated, and the incidence of crises accelerated, one after the other. The gold standard system was used to guarantee a fixed exchange rate, as the monetary unit of each country was gold or papers that represented full value in gold, and was liable for conversion at any time. Consequently, the exchange rate between the countries was constant because it was related to an acknowledged gold unit. For example, a dinar in Islam is defined as 4.25 a gram of gold, and the British pound was defined by law as 2.0 grams of pure gold and the French franc was equivalent of one gram and so on. Therefore, the exchange rate was fixed.
This system stabilized the value of the monetary unit both internally within the country and externally. The evidence for this was that the standard prices of gold in 1910 were almost at the same level they were in 1890. However, after the abolition of this system the occurrence of these crises has become considerable…]
Second: There is no fear for the Islamic state’s currency when it is established, Allah willing. There is no fear that it will be affected by the speculation of other countries if they refuse to adopt gold and silver as their currency and continue with the paper currency system and then try to influence the state, because of the advantages that the Muslim countries enjoy that make them safe from any external speculation. The following has been stated in the economic system regarding this matter:
[…the exchange rate between the Islamic State’s currency and the currencies of other countries would not have an effect upon the Islamic State for two reasons:
1. The Islamic lands possess all the raw materials that the Ummah and the State need. Therefore, its need for other countries’ commodities would not be essential or necessary. It is self-sufficient of its local goods, thus not affected by exchange fluctuations.
2. The Islamic lands possess commodities which all other countries need, for example oil. The Islamic State could restrict the sale of such commodities unless they are paid for by gold. The State could do away with other countries’ commodities by relying solely on its own local commodities, and who ever owns commodities that all other peoples need, could not in any way be affected by the fluctuation of the exchange rate. It is it who could control international markets, with none able to control its currency].
Rest assured, dear brother, that the party has men of wisdom, awareness, and sound judgment, and before and after all else, the help and guidance of Allah (swt), sufficient to turn the plots of the enemies of Islam back upon themselves. And Allah is the protector of the righteous.
I hope this is sufficient, and Allah Knows Best and is Most Wise.
Your Brother,
Ata Bin Khalil Abu Al-Rashtah7 Ramadan 1447 AH
24/2/2026 CEThe Link to the Answer from the Ameer’s Facebook page: Click Here
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Arousing the nationalist chauvinism and the separatist tendencies | Chapter 3
HOW THE KHILAFAH WAS DESTROYED
Author: Abdul Qadeem Zalloum
Chapter 3:
Arousing the nationalist chauvinism and the separatist tendencies
The attempts of the European countries, especially Britain, France and Russia to remove the Khilafah State from existence continued. However, their attempts were mainly focused at striking the State from the back, through organised wars, armies and battles – but these failed. This failure was not exclusively due to the defensive capabilities of the Khaleefah, but primarily due to the international situation and due to differences over the sharing of spoils amongst these states.
As for the attempts undertaken in Europe by the European states, mainly in Serbia, Hungary, Bulgaria, Greece and others, these were successful because the European countries proceeded by inciting nationalist chauvinism and separatist tendencies which they called ‘independence’. Thus, the European countries adopted this style (inciting nationalist chauvinism and separatist tendencies) all over the lands that were shaded by the banner of Islam and ruled by the Khaleefah of the Muslims. They specifically focused their work on the Arabs and the Turks. The British and French embassies in Istanbul, and those in the main areas of the Islamic lands started this incitement. Their work was notable mostly in Baghdad, Damascus, Beirut, Cairo and Jeddah. Two main centres were established to carry out this mission, Istanbul, to strike the state in her main centre, and Beirut, in order to strike her in the provinces, especially in the countries inhabited by Arabic speaking Muslims.
The role of the Beirut Centre in working against the Khilafah
As for the Beirut centre, it was set up as a centre of Kufr to hit Islam and the Islamic State, and its plan was designed to work on a long term basis which would yield far reaching results. As for the Istanbul centre, a short term plan was designed for it, so that it yielded quick results, but also with far reaching consequences. Hence, the Beirut centre was used as a deadly poison, which converted thousands of Muslim sons into Kuffar, and transformed the Islamic relations in general to relations conducted according to the Kufr rules. Indeed, the centre’s effect in hitting the Islamic State during her clash with the Kuffar in the First world war was devastating.
The Western Kuffar started their political activities in Beirut immediately after Ibrahim Pasha’s withdrawal from Al-Sham. In 1842, a committee was formed with the aim of establishing a scientific association under the auspices of the American Mission and according to its programme. The committee proceeded according to its programme for five years, until it managed in 1847 to establish an association known as “The Science and Arts Association”. This association was run by two Christian collaborators, who were known as the most dangerous of British collaborators. They were Butros Al-Bustani and Naseef Al-Yaziji, backed by Colonel Churchill from among the British and Eli Smith and Cornilos Van Dick. The goals of the association were at first vague, it however gave the impression that it aimed at spreading the various sciences among adults, just as schools would do with children, and at motivating adults, just like children would be motivated, into being cultured with the western culture, given the western thoughts and steered towards a specific direction. However, despite the activity of the association’s workers and their huge efforts, over a period of two years only fifty active members in the whole of Al-Sham joined. They were all Christians and most of them were from Beirut. No one from amongst the Muslims joined the association.
Hence, another association was established in 1850 under the name of the “Eastern Association”. It was established by the Jesuits, under the tutelage of the French Jesuit father Henri Debrenier, and all its members were Christians. In 1857 yet another association was established. This association however adopted a new style and made its membership exclusive to Arabs and no foreigners were allowed to join; the founders were also Arabs. Hence, it managed to persuade some Muslims and some of the Druze to join in their capacity as Arabs. A large number joined and they reached 150 members. Among its administration board were some prominent personalities such as Muhammad Arsalan from the Druze, Hussein Bayham from the Muslims and Ibrahim Al-Yaziji and the son of Butros Al-Bustani from the Christians. The latter two were the ones who adopted the idea and endeavoured to work towards it. The success of the association encouraged the Kuffar to adopt a direct approach in inciting nationalist chauvinism and tendencies towards independence, without having to resort to the ploy of spreading science, and to work in an open manner, not through intrigue and deceit.
In 1875, the “Secret Association” was established in Beirut by five young men from among those who graduated from the Protestant College in Beirut. They were all Christians and they managed to gather a small number of people. The association set about concentrating itself on the basis of a political idea. It was established as a political party and built on the basis of Arab nationalism. This association is considered to have been the first political party to be established in the Islamic lands on the basis of Arab nationalism. The association used to call for the Arabs, Arabism and nationalism. It used to incite hatred against the Ottoman State and called it the “Turkish” state. It worked towards separating the Deen from the state, establishing Arab nationalism as a basis for unity and shifting the Muslims’ loyalty from the Islamic Aqeedah towards being exclusively for Arab nationalism. It used to publish leaflets and distribute them in secret. Some of its leaflets used to accuse Turkey -according to them – of usurping the Khilafah from the Arabs, violating the noble Islamic Shari’ah and abusing the Deen, despite the fact that those who supervised and ran the association’s affairs were all Christians who nurtured hatred against Islam. The nationalist movements started to spread thereon and nationalist chauvinism began to be propagated. However, the activities of the European countries at the Beirut centre were designed to recruit spies and carry out activities aimed at destroying the thoughts and the souls. Hence the political status of this association was backward, although its effects were intellectually devastating.
The role of the Istanbul centre in working towards hitting the Khilafah State
This was as far as the Beirut centre was concerned. As for the Istanbul centre, it was used by the Western Kuffar to strike the Islamic State in the capital and to strike at the state’s officials. The Kuffar had undertaken several actions, the most important and the most devastating of which was the establishment of the “Young Turks”, whose alias was “Union & Progress”. The Committee had been established at first in Paris by Turkish youth who had been saturated by French thoughts and deeply cultured about the French revolution. It was established as a secret revolutionary Committee. The leader of this revolutionary group was Ahmed Redha Beik. He was a prominent personality among people and his idea was to import the Western culture to his home country of Turkey. The Committee established other branches in Berlin, Slanik and Istanbul.
The Paris centre was meticulously organised, its programme was radical and the means of publicity it relied upon were solid. It published a newsletter entitled “The News”. It used to be smuggled into Istanbul along with the European mail and was taken by a group of Turks who promised to distribute it secretly. The association also published political leaflets which were smuggled in the same manner. As for the Berlin branch, this was formed by moderates, former ministers of state, former high ranking officials and skilful politicians. They used to call for reform and the organising of the state’s affairs according to the German ruling system. They suggested uniting the many groups of people from whom the Ottoman empire was formed, and establishing amongst them something akin to the German federation.
As for the Slanik branch, the overwhelming majority of its members were from among educated officers who had a strong influence within the army. They used to prepare for the revolution. Some of the Sheikhs had joined them, increasing their strength further. They were also joined by some junior officials, such as Tal’at, who later became prime minister. However, they were governed and controlled by the Paris centre and they never violated its opinion. The Paris centre used to guide them with full dedication towards western opinions and theories and arouse within them inclinations towards struggle.
The Masonic lodges, especially the greater Italian lodge in Slanik, used to welcome the activities of this association and championed their cause from a literal viewpoint. Meetings used to take place in the chambers of the Masonic lodges, where it was impossible for spies to gain access no matter how hard they tried. Many members of these lodges were affiliated to the Union & Progress. The Committee managed through this means to increase its members and strengthen its influence, thanks to the aid it was receiving. Furthermore, the members of “Union & Progress” used to benefit from Masonic styles in establishing a liaison with Istanbul and even get closer to the Palace itself.
The “Young Turk” or “Committee of Union & Progress” quickly started to hold secret meetings and prepare for the revolution. It followed this trend up until 1908, when it staged a coup and seized power. It’s strength became manifest and Europe expressed its approval of the Committee.
In the autumn of 1908, and shortly before the opening of parliament, the members of the Slanik branch held a conference. This was regarded as its first muscle flexing exercise. The leader of the party at the time was its Parisian founder Ahmed Redha Beik. He delivered a speech to the delegates in which he expressed his happiness and boasted about the success of the party. He also confirmed that the European kingdoms themselves had expressed goodwill towards the nationalist movement and expressed their satisfaction about the country’s status quo.
At that time, in the autumn of 1908, Britain appointed a new ambassador to Istanbul called Gerald Luther. When he reached Istanbul, a group from the Union & Progress Committee greeted him very warmly, to the point that they took the horses off from his chariot and pulled the chariot themselves. All this was inspired by the Union & Progress Committee and from its own initiative. The fascination of the Committee’s men with the embellished Western thoughts reached a point where they were no longer aware of the contradiction of these thoughts to the reality of the state they were governing, in addition to their failure to perceive their contradiction to Islam. The extent of their recklessness and lack of vision drew the attention of the Europeans to their ignorance, until one of the diplomats working in Istanbul at the time said about them: “They often take the second step before the first.” The activists of Union & Progress rushed into handing the reins of government to those familiar with Western laws and Western thoughts, and they eventually gained the upper hand within the Young Turk party.
When they realised that controlling the army leads to controlling the whole power, they endeavoured to make the new appointments based on a party policy. Hence, all the officers became party members rather than experts or military men. They also introduced legislation stating that by law, every citizen of the Ottoman State is entitled to the same rights enjoyed by the Turks and should fulfil the same obligations.
This Committee gained total control of the whole State, its present and its future. Hence the idea which the West had adopted to hit the State and destroy the Khilafah came to fruition. This idea came to power through the members of the ruling party and its supporters who not only deemed that Islam was unsuitable for this era, they rather deemed that suitability as whole, lay in Western thoughts and the Western culture. They also deemed the preservation of Turkish nationalism to be amongst their main activities as a party, to the point where their loyalty to Turkish nationalism came above any other loyalty. Hence, they boasted about it and devoted their attention to it, to the extent that they considered Turkey to be better than the rest of the Islamic countries and the Turk to be better than the rest of the Muslims.
Therefore, the founding of the Young Turks or the Union & Progress party was one of the most horrific acts perpetrated by the West in its drive to hit the Islamic State and Islam. The results of such a move were swift, for no sooner had the party seized the reins of power than the pickaxe of destruction started to work on the body of the State and to dig between its subjects a ditch over which a bridge could not be arched. This is so because nationalism is the most harmful thing that divides people and generates amongst them animosity, hatred and war. Although affiliation to the Committee was open to all citizens of the state, it was the nationalist policy of the unionists within the state that evoked the nationalist idea in the Ottoman elements. Hence, the Albanians in Astana founded their own Committee, soon to be followed by the Circassians and the Kurds. The Romans and the Armenians had established in the past secret organised Committees, thus they were made legal.
The Arabs for their part established the Committee of “Arab-Ottoman Brotherhood” in Astana and they opened the Committee’s club under the same name. However, the Union & Progress Committee was chauvinist, especially towards the Arabs, for they allowed all the nationalities to establish ethnic groups, but they started at the same time opposing any Arab Committees. So, they dissolved the Arab Committee and shut down its club by government decree. They also pursued a policy of ethnic discrimination within the armed forces. They summoned all the Arab officers from their respective lands to Istanbul and prevented them from joining the Officers’ academic mission to Germany. They decided to prevent the Arab members of the Union & Progress from joining the “Central Committee” of this Committee. This Committee had been open to all the citizens of the Ottoman State, with no discrimination between a Turk, an Arab, an Albanian or a Circassian. However, when this party seized power and since the Turks enjoyed most of the influence, they acted in this despotic manner by excluding the Arabs within this Committee from the sensitive posts. They also embarked upon turning the Committee into an exclusively Turkish Committee. This was followed by numerous measures implemented in certain government departments, such as stripping the ministry of Awqaf from the Arab minister and handing it to a Turkish minister, and such as the deliberate appointment of Turks to the posts of foreign affairs and home affairs ministries. Also the deliberate posting of Turkish Walis to the Arab provinces, chosen from among people who could not speak Arabic.
Then they crowned this by adopting the Turkish language as the official language, to the point where they started teaching Arabic grammar and inflection in Turkish. Their contempt for the Arabic language was such that the ambassador of the Ottoman State to Washington published a communiqué in 1909 in which he prohibited the Ottomans living in America from addressing the embassy in other than the Turkish language, despite his full knowledge that the State’s subjects in America were no less than half a million and none of them could speak Turkish.
This racism between Arabs and Turks became conspicuously rampant amongst the armed forces. The Turkish officers affiliated to Union & Progress used to display this racism in their conduct and when it came to promotions and to assuming the high ranking military posts. The Arab officers expressed their anger but never doubted their obligation to remain loyal to the State, for the point at issue was not an issue of union between Arabs and Turks, it was rather an issue of one Islamic Ummah, and a Khaleefah in Istanbul whose obedience Allah (swt) commanded and whose disobedience He (swt) prohibited; the Muslim is a brother to another Muslim, he does not demean him or wrong him. Therefore, some of the Arab officers were affected by this status quo, and at the end of 1909, they requested a meeting with influential figures within the Committee of Union & Progress. The latter accepted and they held a lengthy meeting in Istanbul. They discussed the measures which they had to take in order to settle this dispute between Arabs and Turks once and for all. The meeting was on the verge of restoring the unity, discarding racism and rallying around the Islamic Aqeedah alone, but some of the Turkish youth, to whom Turkish nationalism took precedence to the Islamic Aqeedah, such as Ahmed Agha Beik and Yusuf Aqshurah Beik among others, found it too painful to relinquish their nationalism and devote their loyalty to Islam alone. Hence, they intervened and lashed out at the Arabs with harsh words and glorified the Turks. As a result, the meeting ended with the situation becoming worse than it had been before it started.
The Committee continued to pursue its policy of racism and when the Turks gained the upper hand, they embarked upon changing the programme of the Committee so as to turn it into an exclusively Turkish affair. This amendment triggered the resignation of all the Arabs, the Albanians and the Armenians as well as the Turks to whom the Islamic Aqeedah rather than their nationality remained the basis.
The role of the European embassies in establishing the Arab Committees and parties
In the wake of these events, the European embassies became active in their contacts with the Arabs. Hence, they established the “Decentralisation Party”, with Cairo as its centre and Rafiq Al-Athim as its president. They also established the “Reform Committee” in Beirut and the “Literal Forum” among others. The British and the French infiltrated the ranks of the Arabs who had carried the nationalist tendency and opened for them the coffers of their countries. So on 18th June 1913 and under the auspices of the French, the Arab youth held a conference in Paris, and this represented the Arab nationalists’ first declaration of alignment towards Britain and France against their Ottoman State.
When the Union & Progress men sensed this, they established the “Turk Ojaghi Committee” meaning the Turkish family. Its objective was to wipe out Islam and turn the Ottoman elements into Turkish ones. Then they started encouraging the publication of atheistic books and journals, such as the book written by the famous Turkish author Jalal Nouri Beik under the title of “The history of the future”, in which he wrote: “It is in the interest of the Astana government to coerce the Syrians to leave their homelands. Arab lands, especially Iraq and Yemen, must be turned into Turkish colonies, in order to spread the Turkish language which must be the language of the Deen. In order to protect our entity, it is imperative for us to turn all the Arab countries into Turkish countries, because the new Arab generation has started to sense a racial chauvinism and it is threatening us with a major calamity against which we should take precautions as of now.” Thus, the nationalist tendency and the patriotic chauvinism made an impact on the souls, and loyalty to Islam shifted to be replaced by loyalty to nationalism and patriotism. This led to resisting all that Islam carries in terms of what could be regarded as a threat to patriotism and nationalism. The criterion of those who assumed power within the state was that of nationalism and patriotism rather than Islam, even when it came to calling for the unity of the ranks between Arabs and Turks.
Furthermore, when Jamal Pasha was in Syria, he witnessed the Arab youth perpetrating treason against the State by acting on the guidance of France and the orders of Britain. He became absoloutly certain of this when he seized documents found in the French consulate in Damascus. He wanted to win the Arabs over in order to maintain unity among the citizens of the State. Hence, he invited the Arab leaders to a gathering held in Damascus and delivered a speech in which he exhorted them to unity. Some of what he said in his speech was the following: “And you have to trust the fact that the Turkish Committee, which you have witnessed in Astana and in the other parts inhabited by Turkish elements, does not clash in any way with the Arab aspirations. You do know beyond any doubt that the Ottoman empire has witnessed the establishment of Bulgarian, Greek and Armenian movements, and now there exists an Arab movement. The Turks had totally forgotten their existence to the point where they feared to even mention their people. The patriotic spirit had completely died to the point where it was feared that the Turkish people were about to completely disintegrate. Therefore, it was with the aim of quelling this imminent threat that the men of the Young Turks rose with a zeal that deserves admiration. Hence, they took up arms and embarked upon teaching the Turks the patriotic spirit.” He added : “Today, I find myself capable of confirming to you that the Turkish aspirations do not in any way clash with the Arab aspirations, for the Turks and the Arabs are but brothers in their patriotic objectives.” He also added : “And briefly, the utmost aspirations of that party, the party of Young Turks (Union & Progress) are to gain for the Turkish people the respect of all the peoples of the world, and to establish its right to exist alongside the peoples of the twentieth century.”
It was with these words that Jamal Pasha wanted to unite the Muslims under the banner of the Islamic Khilafah and to foil the endeavours undertaken by the Arabs to break away from the Turks, namely from the Khilafah and to seek the help of the British and the French Kuffar.
It is correct to say that Jamal Pasha was right in hanging the traitors who had been collaborating with France and Britain against the Khilafah, for they were either Kuffar or Muslim apostates for believing in the unsuitability of Islam. He was also right in striking every traitor and every individual who worked against the Khilafah, even if he himself was working for patriotism, let alone if this individual was working against the Khilafah with the Kuffar and under their command. However, Jamal Pasha and the party of the Young Turks, namely Union & Progress, deserved to be punished and imprisoned for nursing the patriotic idea. This soothing speech he delivered was wrong and patriotic separatism should not be dealt with in this manner to say the least, for the speech in fact indicates the presence of corrupt doctrines, and a disregard for Islam as being the only bond that gathers the citizens of the State and as being the only ideology upon which the Khilafah is built.
The words he should have uttered, which would have been considered decisive and final, and it is forbidden to say otherwise, is that all of us should give our loyalty to the Islamic Aqeedah alone. It is forbidden to have loyalty to anything else. This Aqeedah should alone be the criterion for our actions. However, instead of saying this he calmed the Arabic speaking Muslims by saying : “The Arab aspirations and the Turkish aspirations do not clash with one another”, and by saying : “The Turks and the Arabs are but brothers in their patriotic objectives”, and also by saying : “The utmost aspirations of that party, the party of Young Turks, is to gain for the Turkish people the respect of all the peoples of the world and to establish its right to exist alongside the peoples of the twentieth century,” namely with the British, the French, the Italians and the Greeks, in other words with the Kuffar.
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Q&A: Hadiths Mentioning Ar-Raya (the Banner) and Al-Liwa’ (the Flag)
Answer to Question
Hadiths Mentioning Ar-Raya (the Banner) and Al-Liwa’ (the Flag)
To: Mafaheem Islamiyah
(Translated)Question:
Assalamu Alaikum Wa Rahmatullah Wa Barakatuh, Our Sheikh. How are you?
Our Sheikh, I have a question:
How many Hadiths speak about Ar-Raya (the banner) of the Messenger of Allah (saw) and how authentic are they?
And with your permission, if you narrate a Hadith, please mention the authenticity of its Sanad (chain of transmission).
Answer:
Wa Alaikum Assalam Wa Rahmatullah Wa Barakatuh:
Regarding the Liwa’ (flag) and Raya (banner) and flag and what is written on them, the following is stated in our books, especially (the book “Ajhiza” [The Institutions of State in the Khilafah (In Ruling and Administration)], p.200 Arabic edition / p.163 English edition):
[The State has flags (Alwiyah) and banners (Rayat) as deduced from the flags and banners of the first Islamic State, which the Messenger of Allah (saw) established in al-Medina al-Munawwarah. These will be as follows:
1- Flag and banner, are linguistically called alam. Al-Qamus al-Muhit mentions under the root (r/w/y) that al-raya is ‘al-alam, plural being rayaat. It mentions under the root (l/w/y) that al-liwa’ is al-‘alam, plural alwiyah.
Besides; The Law designated each one of these terms a shar’i meaning as follows:
The flag (liwaa’) is white, on which it is written ‘la ilaha illa Allah, Muhammad Rasul Allah’ with black script. It is tied to the amir of the army or the leader of the army. It is used as a sign of his location, and it goes along with this location.
The evidence to tying the flag to the amir of the army is that “the Prophet (saw) entered Makkah on the day of its conquest while raising a white flag.” This was narrated by Ibn Majah through Jabir. An-Nasa’i also narrated through Anas that when the Prophet(saw) appointed Usama ibn Zayd as amir to the army for invading the Romans, he tied his flag with his own hands.
– The banner (rayah) is black, on which it is written ‘la ilaha illa Allah, Muhammad Rasul Allah’ with white script. It is carried by the leaders of the army divisions (regiments, detachments, and other army units). The evidence is that the Messenger (saw) while being the leader of the army in Khaybar, he said: “I will give the Raya tomorrow to a man who loves Allah and His Messenger, and Allah and His messenger love him; and he gave it to ’Ali”. This hadith is agreed upon. ’Ali (ra) was considered then the leader of a division or a regiment in the army. Al-Harith b. Hassan b. Al-Bakri also said in the hadith, “We came to Medina and we saw the Prophet (saw) the Mimbar, with Bilal standing in front of him wearing his sword. There were black banners in front of the Messenger(saw)I asked ‘what are these banners?’ They said: ‘it is Amr b. al-’As who has just arrived from an expedition’”. “And there were black banners (rayaat)” this means there were many banners carried by the army though its amir was one, which was Amru ibn Al-Ass. This indicates there is one flag (liwaa’) in the same army, but the banners (rayaat) are many in each army. Thus, the flag (liwaa’) is a sign (‘alam) to the amir of the army only, while the banners (rayaat) are signs (a’lam) carried by the soldiers…]
2- In addition to what has been mentioned previously, I add a Hadith narrated by al-Tabarani in al-Mu’jam al-Awsat (223/1):
[224 – Ahmad ibn Rushdin narrated to us, saying: ‘Abd al-Ghaffar ibn Dawud Abu Salih al-Harrani narrated to us, saying: Hayyan ibn ‘Ubayd Allah narrated to us, saying: Abu Majlaz Laheq ibn Humayd narrated to us, on the authority of Ibn ‘Abbas, who said:
«كَانَتْ رَايَةُ رَسُولِ اللهِ ﷺ سَوْدَاءَ وَلِوَاؤُهُ أَبْيَضُ، مَكْتُوبٌ عَلَيْهِ: لَا إِلَهَ إِلَّا اللهُ مُحَمَّدٌ رَسُولُ اللهِ»
“The Raya (banner) of the Messenger of Allah (saw) was black, and his Liwa’ (flag) was white, on which was written: There is no god but Allah, Muhammad is the Messenger of Allah.” This Hadith is not narrated from Ibn ‘Abbas except through this chain of narration, and it is unique to Hayyan ibn ‘Ubayd Allah. Ibn Hibban mentioned Hayyan in al-Thiqat (6/230), and Abu Hatim said about him in al-Jarh wa al-Ta’dil (3/246): “He is truthful.”]
The issue of the Raya (banner) and Liwa’ (flag) is well-known, and the Raya (banner) was raised for Muslims in the early days of Islam, requiring no further explanation.
I hope this is sufficient. And Allah Knows Best and is Most Wise.
Wa Assalam Alaikum Wa Rahmatullah Wa Barakatuh
Your Brother,
Ata Bin Khalil Abu Al-Rashtah28 Sha’ban 1447 AH
16/2/2026 CEThe Link to the Answer from the Ameer’s Facebook page:
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Foundations of the Education Curriculum in the Khilafah State | Introduction & Policy
Bismillahir Rahmanir Rahim
“Recite in the name of your Lord who created – (1) Created man from a clinging substance. (2) Recite, and your Lord is the most Generous – (3) Who taught by the pen – (4) Taught man that which he knew not. (5) No! [But] indeed, man transgresses.” [Al-Alaq: 1-5]
1. INTRODUCTION
The culture (thaqafa) of any nation is the backbone of its existence and survival. Based on this culture, the Ummah’s civilisation (hadhara) is founded, and its goals and objective are defined, and its way of life is defined. The individuals of the Ummah are moulded by this culture in one melting pot such that the Ummah becomes distinguished from the other nations. This culture is: The Ummah’s intellectual doctrine (‘aqeedah) and the rules, solutions and systems emanating from this intellectual doctrine. It is also the knowledge and sciences built upon it, as well as the events linked to this intellectual doctrine such as the Ummah’s conduct (Seerah) and history. If this culture is wiped out, this Ummah, as a distinct Ummah, would disappear; thus its objective and way of life would change, and its allegiance would shift, and it would stumble in its path following other nations’ cultures.
The Islamic culture is the knowledge (ma’arif) stimulated by the Islamic intellectual doctrine. This is regardless whether this knowledge includes the Islamic doctrine like the science of “tawheed”; or is built upon the intellectual doctrine such as jurisprudence (fiqh), exegesis (tafseer) of the Qur’an, and the Prophetic traditions (hadith); or whether it is a prerequisite to understand the rules emanating from the Islamic intellectual doctrine such as the knowledge required for ijtihaad (scholarly exertion) in Islam, such as the sciences of the Arabic language, classification of the Prophetic traditions (mustalah al-hadith), and the science of the foundations of jurisprudence (Usul). All of this is Islamic culture because the Islamic intellectual doctrine is the motive for its research. Similarly the history of the Islamic Ummah is a part of its culture due to what it contains of news about its civilization (hadhara), men (rijal), leaders and scholars. Pre-Islamic Arab history is not part of Islamic culture whereas pre-Islamic Arab poetry can be considered part of this culture due to what it contains of evidences that help understanding of the words and syntax of the Arabic language, and consequently help in the making of ijtihaad, tafseer of the Qur’an and understanding hadith.
The Ummah’s culture creates the character of its individuals. It moulds the individual’s intellect and his method of judging things, statements and actions just as it moulds his inclinations, thereby influencing his mentality, disposition (nafsiyya) and behaviour (sulook). Thus, the preservation and spread of the Ummah’s culture in the society is among the chief responsibilities of the State. The Soviet Union historically fostered its children upon Communist culture and attempted to prevent any infiltration of capitalist or Islamic thought into its culture. The entire West nurtured its children upon its capitalist culture that is built upon separation of religion from life. It organised and founded its life upon that basis, and waged wars -as it continues to do so today – to prevent the Islamic culture from penetrating its doctrine and culture. The Islamic State endeavoured to implant the Islamic culture into its children and prevented anyone from calling within the state for any thought not built upon the Islamic intellectual doctrine within the State. The state also carried its culture to other States and nations via Da’wah and Jihad. This will continue until Allah inherits the earth and whoever resides on it (i.e. until the Day of Judgement).
Among the most important guarantees of the preservation of the Ummah’s culture is that its culture be memorised in the hearts of its children and preserved in books, together with the Ummah having a State ruling over it and taking care of its affairs according to the rules and canons emanating from the intellectual doctrine of this culture.
Education is the method to preserve the Ummah’s culture in the hearts of its children and the pages of its books, whether it is a formal or non-formal education curriculum. The education curriculum means education regulated by State adopted systems and canons, with the State responsible for implementing it e.g. setting the starting age, subjects of study and education method. Whereas non-formal education curriculum is left to Muslims to teach in homes, mosques, clubs, via media, periodical publications etc without being subjected to the organisation and canons of the education curriculum. In both cases, however, the State is responsible to ensure that the thoughts and knowledge (being taught) either emanate from the Islamic intellectual doctrine or are built upon it. We present herein the foundations of the education curriculum in the Khilafah State.
2. EDUCATION POLICY AND ITS ORGANISATION IN THE KHILAFAH STATE
The education system in the Khilafah State is composed of the totality of the Shari’ah rules and administrative canons related to the education curriculum. The Shari’ah rules related to education emanate from the Islamic ‘aqeedah and they have Shari’ah evidences, such as the subjects of study and separating between male and female students. As for the administrative canons related to education, they are the permitted means and styles which the ruler in authority considers beneficial in implementing the system and achieving its goals. They are worldly matters susceptible to development and change according to what appears most suitable to implement the Shari’ah rules related to education and the Ummah’s basic needs. Likewise they can be adopted from the experiments, expertise and permitted research of other nations.
This system of Shari’ah rules and adminstrative canons requires an alternative apparatus with the competence to achieve the basic objectives of education in the Khilafah State, namely building the Islamic personality. This apparatus oversees the supervision, organisation and accounting of all aspects of education with respect to setting the curriculum, selecting qualified teachers, tracking the advancement and progress of students’ learning, and supplying schools, institutes and universities with the required laboratories and necessary educational tools.
We now present most of the articles of the “Education Policy” from “The Introduction of the Constitution” (Muqaddimat Ad-Dustoor) which is the draft constitution of the Islamic State.
Article 170
The Islamic creed constitutes the basis upon which the education policy is built. The curriculum and methods of teaching are all designed to prevent a departure from this basis.
Article 171
The purpose of education is to form the Islamic personality in thought and behaviour. Therefore all subjects in the curriculum must be chosen on this basis.
Article 172
The goal of education is to produce the Islamic personality and to provide people with the science and knowledge related to life’s affairs. Teaching methods are established to achieve this goal; any method that leads to other than this goal is prevented.
Article 174
A distinction must be drawn in education between the empirical sciences on the one hand and all that is related to them such as mathematics, and the cultural sciences on the other. The empirical sciences, and all that is related to them, are taught according to need and are not restricted to any stage of education. As for the cultural sciences, they are taught at the primary level before the secondary level according to a specific policy that does not contradict Islamic thoughts and rules. In higher education, these cultural sciences are studied like other sciences provided they do not lead to a departure from the stated policy and goal of education.
Article 175
The Islamic culture must be taught at all levels of education. In higher education, departments should be assigned to the various Islamic disciplines as will be done with medicine, engineering, physics etc.
Article 176
Arts and crafts may be related to science, such as commerce, navigation and agriculture arts and crafts. In such cases, they are studied without restriction or conditions. Sometimes, however, arts and crafts are connected to culture when influenced by a particular viewpoint of life, such as photography or sculpture. If this viewpoint of life contradicts the Islamic viewpoint of life, such arts and crafts are not adopted.
Article 177
The State’s curriculum is one. No curriculum other than that of the State is allowed to be taught. Private schools are allowed as long as they adopt the State’s curriculum and establish themselves on the State’s educational policy and accomplish the goal of education set by the State. Teaching in such schools should not be mixed between males and females, whether for students or teachers; and they should not be specific for a certain deen, madhab, race or colour.
Article 178
It is an obligation upon the State to teach every individual, male or female, those things that are necessary for the mainstream of life. This should be obligatory and provided freely in the primary and secondary levels of education. The State should, to the best of its ability, provide the opportunity for everyone to continue higher education free of charge.
Article 179
The State provides libraries and laboratories and all means of knowledge outside schools and universities, to enable those who want to continue their research in the various fields of knowledge, like fiqh, Hadith and tafseer of Qur’an, thought (fikr), medicine, engineering and chemistry, inventions, discoveries, etc. This is done to create in the Ummah an abundance of mujtahideen, outstanding scientists and inventors.
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Q&A: End of Times Prophecies and the Descent of the Masih
بسم الله الرحمن الرحيم
Answer to Question
End of Times Prophecies and the Descent of the Masih (Peace Be Upon Him)
To: Hamzeh Shihadeh
(Translated)Question:
Assalamu Alaikum Wa Rahmatullah Wa Barakatuh,
We ask Allah, our Sheikh, that you are in good health and well-being, and that He bestow upon you, upon us, and upon all Muslims a Khilafah (Caliphate) on the method of Prophethood.
We are confused by the stories and accounts of the descent of the Prophet Isa, peace be upon him, at the end of time, the coming of the awaited Mahdi, the one-eyed Dajjal, and the people of Gog and Magog. What is authentic and what is rejected?
Answer:
Wa Alaikum Assalam Wa Rahmatullah Wa Barakatuh,
May Allah bless you for your kind prayers for us, and we pray for you to receive all the good.
First, it must be noted that reports found in Islamic texts, whether concerning past or future events, must be authenticated in order to be accepted; i.e., they must not be weak or fabricated. I will mention some of the authentic evidence related to your question, but I will not list all of it; you can find more in relevant books of Islamic jurisprudence:
A- Regarding Gog and Magog, they are mentioned in the Holy Quran:
In Surah Al-Kahf:
[قَالُوا يَا ذَا الْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِي الْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجاً عَلَى أَنْ تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدّاً * قَالَ مَا مَكَّنِّي فِيهِ رَبِّي خَيْرٌ فَأَعِينُونِي بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْماً * آتُونِي زُبَرَ الْحَدِيدِ حَتَّى إِذَا سَاوَى بَيْنَ الصَّدَفَيْنِ قَالَ انْفُخُوا حَتَّى إِذَا جَعَلَهُ نَاراً قَالَ آتُونِي أُفْرِغْ عَلَيْهِ قِطْراً * فَمَا اسْطَاعُوا أَنْ يَظْهَرُوهُ وَمَا اسْتَطَاعُوا لَهُ نَقْباً * قَالَ هَذَا رَحْمَةٌ مِنْ رَبِّي فَإِذَا جَاءَ وَعْدُ رَبِّي جَعَلَهُ دَكَّاءَ وَكَانَ وَعْدُ رَبِّي حَقّاً * وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِي بَعْضٍ وَنُفِخَ فِي الصُّورِ فَجَمَعْنَاهُمْ جَمْعاً]
“They pleaded, “O Ⱬul-Qarnain! Surely Gog and Magog are spreading corruption throughout the land. Should we pay you tribute, provided that you build a wall between us and them?” * He responded, “What my Lord has provided for me is far better. But assist me with resources, and I will build a barrier between you and them * Bring me blocks of iron!” Then, when he had filled up ˹the gap˺ between the two mountains, he ordered, “Blow!” When the iron became red hot, he said, “Bring me molten copper to pour over it.” * And so the enemies could neither scale nor tunnel through it * He declared, “This is a mercy from my Lord. But when the promise of my Lord comes to pass, He will level it to the ground. And my Lord’s promise is ever true.” * On that Day, We will let them1 surge ˹like waves˺ over one another. Later, the Trumpet will be blown,2 and We will gather all ˹people˺ together” [Al-Kahf: 94-99].
B- As for the descent of the Prophet Isa, peace be upon him, at the end of time, the coming of the awaited Mahdi, and news of the one-eyed Dajjal, we have addressed these matters in previous answers, and I will quote some of them for you:
* Answer to a Question on 1/2/2014 CE states:
[Ahmad narrated in his Musnad on the authority of Abu Saeed al-Khudri, who said: The Messenger of Allah (saw) said: «أُبَشِّرُكُمْ بِالْمَهْدِيِّ يُبْعَثُ فِي أُمَّتِي عَلَى اخْتِلَافٍ مِنَ النَّاسِ وَزَلَازِلَ، فَيَمْلَأُ الْأَرْضَ قِسْطاً وَعَدْلاً، كَمَا مُلِئَتْ جَوْراً وَظُلْماً، يَرْضَى عَنْهُ سَاكِنُ السَّمَاءِ وَسَاكِنُ الْأَرْضِ، يَقْسِمُ الْمَالَ صِحَاحاً» فَقَالَ لَهُ رَجُلٌ: مَا صِحَاحاً؟ قَالَ: «بِالسَّوِيَّةِ بَيْنَ النَّاسِ…»“I give you glad tidings of the Mahdi. He will be sent to my Ummah at a time of discord among the people and turmoil. He will fill the earth with justice and equity, just as it was filled with injustice and oppression. The inhabitants of the heavens and the inhabitants of the earth will be pleased with him. He will distribute wealth “Sihahan.” A man said to him: What does “Sihahan” mean? He said: “With equality among people”.”]
Answer to a question dated 1/4/2016, it states:
[Regarding the Mahdi, there are Hadiths on the subject that are: authentic (Sahih), good (Hassan), weak (Dha’eef), and fabricated (Mawdhu’). Throughout history, many have claimed to be the Mahdi… It is not difficult for one to distinguish the authentic from the weak in this matter. It suffices, as stated in the authentic Hadiths, that the Mahdi is a just ruler who will come at the end of time, find injustice, and rule with justice, removing the oppression. His name will be the same as the name of the Prophet (saw) and his father, namely, “Muhammad ibn Abdullah.” He will be given the pledge of allegiance between the Corner and the Maqam of Abraham… He may be one of the Caliphs of the second Khilafah Rashida (Rightly Guided Caliphate). And Allah knows best:
– Nu’aim Bin Hamad narrated regarding the trials on the authority of Abu Huraira (ra), he said: «يُبَايعُ الْمَهْدِيُّ بَيْنَ الرُّكْنِ وَالْمَقَامِ، لَا يُوقِظُ نَائِماً، وَلَا يُهْرِيقُ دَماً»“The Mahdi will be given the oath of allegiance between the Rukn and the Maqam, without waking anyone who is asleep, and without shedding blood.” In another narration from Qatada, he said, The Messenger (saw): «إِنَّهُ يَخْرُجُ مِنَ الْمَدِينَةِ إِلَى مَكَّةَ فَيَسْتَخْرِجُهُ النَّاسُ مِنْ بَيْنِهِمْ، فَيُبَايعُونَهُ بَيْنَ الرُّكْنِ وَالْمَقَامِ وَهُوَ كَارِهٌ»“He will leave Medina for Mecca, and the people will bring him out from among them, and they will pledge allegiance to him between the Corner and the Maqam, while he is unwilling.”
– Ibn Hibban reported in his Sahih on the authority of Asim, on the authority of Zirr, on the authority of Abdullah, who said: The Messenger of Allah (saw), said: «لَا تَقُومُ السَّاعَةُ حَتَّى يَمْلِكَ النَّاسَ رَجُلٌ مِنْ أَهْلِ بَيْتِي، يُوَاطِئُ اسْمُهُ اسْمِي، وَاسْمُ أَبِيهِ اسْمَ أَبِي، فَيَمْلَؤُهَا قِسْطاً وَعَدْلاً».“The Hour will not come until a man from my family rules the people, whose name matches my name, and whose father’s name matches my father’s name, and he will fill it with justice and equity.”
– Al-Hakim included in Al-Mustadrak ‘ala Al-Sahihayn on the authority of Abu Saeed Al-Khudri (ra), that the Messenger of Allah (saw) said: «يَخْرُجُ فِي آخِرِ أُمَّتِي الْمَهْدِيُّ يَسْقِيهِ اللَّهُ الْغَيْثَ، وَتُخْرِجُ الْأَرْضُ نَبَاتَهَا، وَيُعْطِي الْمَالَ صِحَاحاً، وَتَكْثُرُ الْمَاشِيَةُ وَتَعْظُمُ الْأُمَّةُ، يَعِيشُ سَبْعاً أَوْ ثَمَانِياً»“The Mahdi will emerge at the end of my Ummah. Allah will send down rain for him, the earth will bring forth its vegetation, he will give money equitably, livestock will increase, and the Ummah will grow in number. He will live for seven or eight years,” meaning Hajj years… And there are other Hadiths
When we see a man with these characteristics, we can investigate whether he is the Mahdi or not. But if he is not, we do not investigate whether he is the Mahdi or not; rather, he falls under the category of deception and false claims.] End quote.
* Answer to a Question on 17/4/2014, stated:
[Regarding the subject of Isa, peace be upon him, his descent to Earth, and the killing of the Dajjal… there are authentic (Sahih) Hadiths on this subject indicating that the Dajjal is a misguided and misleading man who will come at the end of time, sometimes claiming to be God, and sometimes claiming to be the Masih (Prophet Isa), falsely and slanderously. He will show people something resembling Paradise and something resembling Hell. What people see as Paradise is in reality fire, and what people see as Hell is in reality cool, fresh water… He will severely punish those who disobey him and grant those who obey him worldly pleasures such as food, meat, and water… and withhold them from those who disobey. However, withholding these pleasures from the believer does not harm him, for the Dajjal is too insignificant in Allah’s eyes to be able to tempt the believer… In any case, he is a trial and tribulation for people. The believer knows that he is a lying deceiver, so he remains steadfast in his belief no matter how severe the Dajjal’s actions may be… During this Dajjal’s infliction of people and his claim to be the Masih, Isa (peace be upon him) will descend and kill the Dajjal.
– Muslim narrated on the authority of Uqbah ibn Amr Abu Mas’ud al-Ansari, who said: I went with him to Hudhayfah ibn al-Yaman, and Uqbah said to him: Tell me what you heard from the Messenger of Allah (saw) concerning the Dajjal. He said: «إِنَّ الدَّجَّالَ يَخْرُجُ، وَإِنَّ مَعَهُ مَاءً وَنَاراً، فَأَمَّا الَّذِي يَرَاهُ النَّاسُ مَاءً، فَنَارٌ تُحْرِقُ، وَأَمَّا الَّذِي يَرَاهُ النَّاسُ نَاراً، فَمَاءٌ بَارِدٌ عَذْبٌ، فَمَنْ أَدْرَكَ ذَلِكَ مِنْكُمْ، فَلْيَقَعْ فِي الَّذِي يَرَاهُ نَاراً، فَإِنَّهُ مَاءٌ عَذْبٌ طَيِّبٌ»،“The Dajjal will emerge, and with him will be water and fire. What people see as water will be a scorching fire, and what people see as fire will be cool, sweet water. So, whoever witnesses that, then let him fall into what he sees as fire, for it is sweet, pure water.” Then Uqbah said: “And I heard it, confirming what Hudhayfah said.”
– Muslim reported that Anas ibn Malik said: The Messenger of Allah (saw) said: «مَا مِنْ نَبِيٍّ إِلَّا وَقَدْ أَنْذَرَ أُمَّتَهُ الْأَعْوَرَ الْكَذَّابَ، أَلَا إِنَّهُ أَعْوَرُ، وَإِنَّ رَبَّكُمْ لَيْسَ بِأَعْوَرَ، وَمَكْتُوبٌ بَيْنَ عَيْنَيْهِ ك ف ر».“There is no prophet who did not warn his nation about the one-eyed liar. Indeed, he is one-eyed, and your Lord is not one-eyed. And written between his eyes is K-F-R.” In another narration by Muslim: «مَكْتُوبٌ بَيْنَ عَيْنَيْهِ كَافِرٌ، يَقْرَؤُهُ كُلُّ مُؤْمِنٍ، كَاتِبٍ وَغَيْرِ كَاتِبٍ».“Written between his eyes is Kafir (disbeliever), which every believer, literate or illiterate, can read.”
– And in a narration by Muslim about the place where Isa (peace be upon him) will descend, and about the place where he will kill the Dajjal:
«فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ بَعَثَ اللهُ الْمَسِيحَ ابْنَ مَرْيَمَ، فَيَنْزِلُ عِنْدَ الْمَنَارَةِ الْبَيْضَاءِ شَرْقِيَّ دِمَشْقَ، بَيْنَ مَهْرُودَتَيْنِ، وَاضِعاً كَفَّيْهِ عَلَى أَجْنِحَةِ مَلَكَيْنِ، إِذَا طَأْطَأَ رَأْسَهُ قَطَرَ، وَإِذَا رَفَعَهُ تَحَدَّرَ مِنْهُ جُمَانٌ كَاللُّؤْلُؤِ، فَلَا يَحِلُّ لِكَافِرٍ يَجِدُ رِيحَ نَفَسِهِ إِلَّا مَاتَ، وَنَفَسُهُ يَنْتَهِي حَيْثُ يَنْتَهِي طَرْفُهُ، فَيَطْلُبُهُ حَتَّى يُدْرِكَهُ بِبَابِ لُدٍّ، فَيَقْتُلُهُ...»
“While he is in that state, Allah will send the Masih, son of Mary, and he will descend at the White Minaret east of Damascus, wearing two dyed pieces of cloth, placing his hands on the wings of two angels. When he lowers his head, it drips, and when he raises it, pearls like gems will descend from it. The disbeliever who smells his breath will die.” His breath ends where his gaze ends, so he pursues him until he catches him at the gate of Lod, and kills him…”] End quote.
C. As for the influence of the Masih ad-Dajjal on our actions when he appears at the end of time, it will not affect the believer, for the following reasons:
– Because his falsehood is clear to every person of sight and insight. His claim to be God is a false claim that no rational person would believe. He is a person of limited physical form, deficient, indeed severely deficient. He is one-eyed, and therefore he is a created being, and this is clear to every rational person.
– His claim to be Isa, son of Mary, is likewise false, for he is one-eyed, and what has been narrated about the attributes of Isa, peace be upon him, is that he was in a perfect form and of good character… Al-Bukhari narrated in his Sahih on the authority of Abdullah ibn Umar, may Allah be pleased with them both, that the Messenger of Allah (saw) said:
«أُرَانِي اللَّيْلَةَ عِنْدَ الكَعْبَةِ، فَرَأَيْتُ رَجُلاً آدَمَ، كَأَحْسَنِ مَا أَنْتَ رَاءٍ مِنْ أُدْمِ الرِّجَالِ، لَهُ لِمَّةٌ كَأَحْسَنِ مَا أَنْتَ رَاءٍ مِنَ اللِّمَمِ قَدْ رَجَّلَهَا، فَهِيَ تَقْطُرُ مَاءً، مُتَّكِئاً عَلَى رَجُلَيْنِ، أَوْ عَلَى عَوَاتِقِ رَجُلَيْنِ، يَطُوفُ بِالْبَيْتِ، فَسَأَلْتُ: مَنْ هَذَا؟ فَقِيلَ: المَسِيحُ ابْنُ مَرْيَمَ.. وَإِذَا أَنَا بِرَجُلٍ جَعْدٍ قَطَطٍ، أَعْوَرِ العَيْنِ اليُمْنَى، كَأَنَّهَا عِنَبَةٌ طَافِيَةٌ، فَسَأَلْتُ: مَنْ هَذَا؟ فَقِيلَ: المَسِيحُ الدَّجَّالُ»
“I dreamt at night that I was at the Kaba, and I saw a dark man like the most handsome of dark men you have ever seen. He had hair reaching to between his ears and his shoulders like the most excellent of such hair that you have seen. He had combed his hair, and water was dripping from it. He was leaning on two men or on the shoulders of two men doing tawaf around Kaba. I asked, ‘Who is this?’ It was said, ‘al- Masih ibn Maryam.’ Then we were with a man with wiry hair and blind in his right eye, as if it was a floating grape (or dim from light). I asked ‘Who is this?’ It was said to me, ‘This is al-Masih ad-Dajjal.’”
– Likewise, the Masih ad-Dajjal has the word “kafir” written between his eyes, as mentioned in the Hadith, both the illiterate and the learned believer can read it. Therefore, he carries his own denial with him. The Prophet (saw) informed us in his Hadiths about the Masih ad-Dajjal, stating that he will not affect the believers. He clarified his reality and true nature, explaining that he is a trial and tribulation from which the believers will be saved by Allah’s permission.
This is what I believe to be the most likely interpretation, and Allah Knows Best and Most Wise.
There is no need to delve further into the subject of the Masih ad-Dajjal, as what we have mentioned is sufficient, Allah willing.
Your Brother,
Ata Bin Khalil Abu Al-Rashtah18 Sha’ban 1447 AH
6/2/2026 CEThe Link to the Answer from the Ameer’s Facebook page:
