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Riyadh as-Saliheen Series | Hadith 54 – Truthfulness

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The explanation of this hadith was translated by Abd-Allah

Abdullah b. Mas’ud raḍyAllāhu 'anhu (may Allāh be pleased with him) reported: The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said, “Truthfulness leads to righteousness and righteousness leads to Paradise. A man will keep speaking the truth and striving to speak the truth until he will be recorded with Allāh as a siddeeq (speaker of the truth). Lying leads to wickedness and wickedness leads to Hell fire. A man will keep telling lies and striving to tell lies until he is recorded with Allāh as a liar.”  [Agreed upon].

Shaykh Ibn Uthaymeen raḥimahullāh (may Allāh have mercy upon him) says in his explanation of this hadith:

The author raḥimahullāh (may Allāh have mercy upon him) set this chapter for truthfulness, so he stated: “The Chapter of Truthfulness”, and he mentioned (some) verses which (we) have already talked about.  As for the ahadith, he said: Abdullah bin Mas’ud raḍyAllāhu 'anhu (may Allāh be pleased with him) reported: The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said, “You must be truthful, for truthfulness leads to righteousness and righteousness leads to Paradise…”

The statement “you must be truthful” means adhere to truthfulness where truthfulness is understood as being when the statement exactly matches reality.  For example, if you are asked, “What day is it?” and you say “Today is Wednesday” (and it is actually Wednesday), then this is truthful. However, if you say, “It is Tuesday” then that would be lying.  This was mentioned previously in the hadith of Ka’b Bin Malik raḍyAllāhu 'anhu (may Allāh be pleased with him) and his two companions who described what indicates the virtue of truthfulness and its good ending (that it leads to); the truthful one will get the (good) ending, and the liar will be the one whose deeds are in vain.  It is mentioned that one of the commoners said, “Lying saves (a person)”, so his brother told him, “Truthfulness is a better savior and better (at saving).”

Know also that a statement may be made by the tongue or by the limbs.

The statement which is made by the tongue is speech, and the statement made by the limbs is action. However, how can lying be through action?  It can be the case if a person performs an outwardly action which is at disagreement with what he hides inside him.  So, for example, the hypocrite is lying because he shows the people that he is a believer – he prays and fasts with the people, he gives charity but he is stingy, and he might even perform Hajj.  So, whoever sees his actions might think him to be righteous, but these actions do not indicate what is hidden on the inside, so it is lying.

For this reason, we say truthfulness is by the tongue and by the limbs.  Whenever a statement exactly matches reality then it is truthfulness by the tongue, and whenever the actions of the limbs match exactly what is in the heart then it is truthfulness by the limbs.

When the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) enjoined truthfulness, he also indicated that which it leads to: “For truthfulness leads to righteousness and righteousness leads to Paradise.”

“Righteousness” is an abundance of good, and from the names of Allāh is “Al-Barr” (The Beneficent), meaning (the One who is) abundant in good and kindness, glorified and exalted.

“Righteousness” is from the fruits of truthfulness, and the above hadith indicates that righteousness will guide a person who possesses it to Paradise – we ask Allāh to make you and us  of the righteous.  Indeed, Paradise is the purpose of every affair, and that is why the human being is commanded to ask Allāh for Paradise and to seek refuge with Him from the hell-fire:

“Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing).” [Surah Aal-‘Imran, 185].

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) also said “A man will be truthful until he will be recorded with Allāh as a siddeeq (speaker of the truth)” and in another narration “A man will keep speaking the truth and striving to speak the truth until he will be recorded with Allāh as a siddeeq (speaker of the truth).”

The siddeeq is in the second level of the levels of creation upon whom Allāh has bestowed favors as Allāh says “And whoever obeys Allāh and the Messenger, these are with those upon whom Allāh has bestowed favors from among the prophets and the truthful and the martyrs and the good” [4:69].  The man who strives to speak the truth will be recorded with Allāh as a siddeeq, and it is known that status of a siddeeq is elevated and is not reached except by the unrivaled few from among the people.  In addition, it exists in men and women, as Allāh subḥānahu wa ta'āla (glorified and exalted be He) said:

“The Messiah [‘Iesa (Jesus)], son of Maryam (Mary), was no more than a Messenger; many were the Messengers that passed away before him. His mother [Maryam (Mary)] was a Siddiqah [i.e. she believed in the words of Allah and His Books (see Verse 66:12)]. They both used to eat food (as any other human being, while Allah does not eat). Look how We make the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to them, yet look how they are deluded away (from the truth).” [Surah Al-Ma’idah’, 75].

The most righteous of the siddeeqeen (truthful ones) is the one who is the most truthful from among them, and he is Abu Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him).  Abdullah bin Uthman bin Abi Quhafa, who responded to the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) when he had called him to Islam, didn’t have any hesitation nor any pause – as soon as the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) called him to Islam he accepted Islam, and believed the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) (at a time) when his people accused him of lying.  Furthermore, he believed him when he ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) talked about the Isra’ and Mi’raj, but the people accused him of lying and they said, “How can you go, O Muhammad, from Makkah to Jerusalem and come back in one night, and then you say that you went up to the Heaven? That is not possible.”  Then, they went to Abu Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him) and said to him “Don’t you hear what your companion is saying?”  He said: “What did he say?”  They said: “He said this and that!”  At this, Abu Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him) said: “If he had said that then he had spoken the truth,” so from that day, he has been called As-siddeeq, may Allāh be pleased with him.

Regarding lying, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: “Beware of telling lies.”

“Beware” warns us to be wary of lying, which is to say something that is different from reality, regardless of whether it is through speech or action.

If a person asked you “what is today?” and you replied “today is Thursday”, or “Tuesday” (and it was Wednesday) then that is lying because it does not match reality.

Similarly, the hypocrite is a liar because his outward appearance indicates that he is a Muslim, but he is a kaafir, so he is a liar with his actions.

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said “for lying leads to wickedness.”  Wickedness means to leave the obedience of Allāh, because the person rebels and transgress his limits, thus, he goes from the obedience of Allāh to His disobedience, and the biggest wickedness is kufr- we seek refuge with Allāh from it – for the disbelievers are wicked, as Allāh subḥānahu wa ta'āla (glorified and exalted be He) said:

“Such will be the Kafarah (disbelievers in Allah, in His Oneness, and in His Messenger Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), etc.), theFajarah (wicked evil doers).” [Surah At-Takwir, 42]. 

Further, Allāh subḥānahu wa ta'āla (glorified and exalted be He), said:

“Nay! Truly, the Record (writing of the deeds) of the Fujjar (disbelievers, sinners, evil-doers and wicked) is (preserved) in Sijjin.And what will make you know what Sijjin is? A Register inscribed.Woe, that Day, to those who deny [(Allah, His Angels, His Books, His Messengers, the Day of Resurrection, and Al-Qadar (Divine Preordainments)]. Those who deny the Day of Recompense.” [Surah Al-Mutaffifin, 7-11]. 

“And verily, the Fujjar (the wicked, disbelievers, sinners and evil-doers) will be in the blazing Fire (Hell)” [Surah Al-Infitaar, 14].

So lying guides to wickedness, and wickedness guides to hell-fire, we seek refuge with Allāh from it.

The Prophet said “a man will lie”, and in a different narration, “a man will keep telling lies and striving to tell lies until he is recorded with Allāh as a liar”, and lying is from the forbidden things.  Furthermore, some of the scholars have said that it is from the major sins, because the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) warned that the liar will be recorded with Allāh as a liar.

From the greatest lying is what some people do today when they relate a false statement, knowing that it is a lie, in order to make the people laugh.  The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) warned against this in a hadith: “Woe to the one who speaks and lies in order to make people laugh; woe to him, woe to him.”  This is a warning about something which is considered very trivial by a lot of people.

Therefore, all lying is forbidden, and it all guides to wickedness.

However, it was related in a hadith that there are three exceptions to this: During war, when reconciling between the people, and when a woman speaks to her husband or a man speaks to his wife.

Some of the people of knowledge have said though that what is meant by lying in this hadith is tawriyah (deliberate ambiguity or double entendres) and not actual lying.

And they said tawriyah might be called lying, as in the hadith of Abu Hurayrah raḍyAllāhu 'anhu (may Allāh be pleased with him), that the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said “Ibrahim did not tell a lie except on three occasions.  Two of these occasions were for the sake of Allāh, when he said: “Verily, I am sick” [Surah As-Saffaat, 89], and when he said “Nay, this one, the biggest of them (idols) did it. Ask them, if they can speak!” [Surah Al-Anbiya’, 63]. “The third was regarding Sarah…” (until the end of) the hadith, and he did not lie, but rather he made tawriyah in which he was truthful (about what he had said).

It is clear that lying is not permissible except in these three cases, according to the opinion of many scholars, and some scholars say lying is not permissible under any condition,whether joking, or serious, and regardless of whether it involves taking (other people’s) money (unjustly) or not.

The most severe lying is (for a person) to lie and swear in order to take the people’s money unjustly, such as a person denying a claim made against him concerning a rightful matter and saying “by Allāh I do not owe you anything”, or claiming what is not rightfully his and saying “you owe me this and that” when he is lying.  The person who swears on his claim and lies is making the yameen ghamoos (false oath), which dips the person in sin, and then it dips him in hell-fire, and we seek refuge with Allāh from it.

It has authentically been reported that the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said “He who swears an oath in which he tells a lie to take the property of a Muslim by unfair means, will meet Allāh while He is angry with him.”  In conclusion, lying is haram, and it is not permissible for a person to lie at all, neither jokingly nor seriously, except in the three exceptional cases mentioned, and in which there is disagreement among the scholars regarding the meaning of the relevant hadith.

8 Comments

8 Comments

  1. Avatar

    Sulthanusm

    October 17, 2012 at 12:43 AM

    Masha allha

  2. Avatar

    David

    October 22, 2012 at 1:10 AM

    Beautiful translation. Thank you!

  3. Avatar

    Twistoffaith

    October 15, 2014 at 3:51 PM

    Good work truthfulness leads to paradise so truthfulness cleanses the soul and heart. I have a question off topic is our desire to sin be lazy and desires for worldly things stronger then our desire to worship Allah SWT? Just something to think about.

  4. Avatar

    Comrade Jibreel Almustapha Gusau

    March 3, 2015 at 3:46 PM

    Mashaa Allah ! Jakumul-Laahu Khairan.

    May Allah the Exalted reward abundantly. Ameen!

    Thanks

  5. Avatar

    Comrade Jibreel Almustapha Gusau

    March 3, 2015 at 3:50 PM

    I wish you Allah’s Guidance and Protection. I really appreciates your elaborated explanations.

  6. Avatar

    AbdulRasheed bn AbdulWahab

    June 21, 2015 at 10:45 AM

    May Almighty Allah reward u abundantly. Jazakun mulaii koirah.Amiiiiiiiiin

  7. Pingback: A Transparent Mirror – eternalsmiley

  8. Avatar

    Abbas Raheem

    November 21, 2016 at 4:23 AM

    Jazakum llahu khayra

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Lesson 13 From Surah Al -Kahf

Last verses of Surah Kahf

Shaykh Furhan Zubairi

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Surah Kahf

Alhamdulillah last session we were able to cover the meanings of verses 83-98. InshAllah tonight we’ll explore the meanings of verses 99-110, which will bring us to the end of this noble and beautiful Surah. Just as a quick reminder, the last set of verses related the story of Dhul Qarnain, who was an upright and God-conscious ruler who ruled over the entire known world of his time. He was a righteous servant of Allah to whom Allah granted might, power and sovereignty over the world along with knowledge and wisdom. He was a special servant of God. We’re told about his journeys to the east, west, and north as well as his building of a huge wall to prevent Ya’jūj and Ma’jūj from escaping. This story highlighted the fitna and trial of might, power, leadership, and authority and showed us that the way to deal with it is through faith and sincerity. Dhul Qarnain was tested with a lot of wealth and power but it was unable to corrupt him because of his faith and sincerity. The Surah follows the story of Dhul Qarnain with a scene from the Day of Judgment.

Verse 99: And We shall leave them, on that day, to surge over one another like waves. And the trumpet shall be blown, and We shall gather them together.

The first part of this verse is referring to Ya’jūj and Ma’jūj and the second part refers to resurrection, when the Angel Isrāfīl will blow into the horn bringing all creation back to life. On that day, is referring to the day near the end of times when Ya’jūj and Ma’jūj will break through the barrier and surge down the mountains like waves upon humanity destroying everything in their way. As Allah ﷻ tells us in Surah Al-Anbiya, “Until when [the dam of] Gog and Magog has been opened and they, from every elevation, descend…” They will wreak havoc for a period of time known to Allah until they will be destroyed.

As we’ve covered before there will be two instances when the trumpet will be sounded. Allah subḥānahu wa ta'āla (glorified and exalted be He) has appointed the Angel Isrāfīl to blow into the trumpet. This will happen twice. The first time every single thing will be destroyed. The second time every single thing will be brought back to life. This is how the day of Resurrection will start. The sūr, which is a trumpet or a horn, will be blown and all of mankind will rise from their graves and come towards the plain of judgment. That’s what Allah ﷻ is mentioning here in this verse, “And the trumpet shall be blown, and We shall gather them together.”

The Surah then describes a scene from the day of Judgment that’s specific to the non-believers. Those who received the message and consciously chose to reject it and rebel against God and His messengers.

Verse 100-101: And We shall present Hell, on that Day, as an array before the non-believers, those whose eyes were veiled from the remembrance of Me, and could not hear.

Meaning on the Day of Judgment Allah ﷻ will show the non-believers Hell Fire, exposing it to them so that they can see it with their own eyes. They will see it with their own eyes and hear its raging and frightening sounds even before entering it. Allah then describes the non-believers with 3 characteristics, which are essentially three reasons why they will be punished in the hereafter:

1) “Those whose eyes were veiled from the remembrance of Me, and could not hear.” They weren’t able to understand the truth when it was presented to them because they were spiritually blind and deaf. They were blind to the signs of Allah’s existence and power all around them spread throughout the universe, so they never thought or reflected over them. On top of that, they weren’t able to understand what was being recited to them. Meaning, they consciously chose to ignore the message and turn away from it. Here Allah is contrasting their condition in the hereafter to their condition in the life of this world. In this world, they chose to turn away from belief in the fire and in the hereafter, they won’t have the option to turn away. The veil over their eyes will be removed and they will see the consequences of their choice.

2) The second is that they worshipped others besides Allah.

Verse 102: Do those who disbelieve reckon that they may take My servants as protectors apart from Me? Truly We have prepared Hell as a welcome for the disbelievers!

Allah is scolding them and showing them their mistake. Did they really think or believe that they could take created beings or inanimate objects as protectors apart from Me? Did they really believe that worshipping idols, angels or people would benefit them or help them in any way? There’s no help or protection except with Allah, who deserves to be worshipped alone without any partners. As Allah ﷻ says in Surah Maryam, “No! Those “gods” will deny their worship of them and will be against them opponents [on the Day of Judgment].” Allah then tells us that their punishment is Jahannam, which has been prepared as a resting place for them. “Truly We have prepared Hell as a welcome for the disbelievers!”

3) The third quality that the non-believers are described with is that they are fools for thinking that their actions in this world will be of any benefit to them in the Hereafter.

Verse 103-104: Say, “Shall We inform you who are the greatest losers in respect to their deeds? Those whose efforts go astray in the life of this world, while they think that they are virtuous in their works.

In this verse, Allah ﷻ is addressing the Prophet ﷺ directly and he’s telling him to pose this question to the non-believers. “Shall We inform you who are the greatest losers in respect to their deeds?” Do you want to know who the greatest and biggest losers are with respect to their deeds? They are the ones who did good deeds and put in effort, but all of it went to waste. Those individuals who were misguided in the life of this world so their actions were guided by their wants, desires, and pleasures. Their actions were misplaced and not guided by faith in Allah. The reason why all of their efforts will go to waste is their disbelief or absence of faith. As Allah says,

Verse 105-106: They are those who disbelieve in the signs of their Lord, and in the meeting with Him. So their deeds have gone to waste, and on the Day of Resurrection, We shall assign them no weight. That is their recompense, the Jahannam, for having disbelieved and for having taken My signs and My messengers in mockery.

The greatest losers with respect to their deeds are those who reject the signs of Allah in this world. Those who refuse to accept the oneness, might, power and magnificence of Allah, those who refuse to believe in life after death and accountability. Their deeds will go to waste and on the Day of Judgment, they won’t have any weight. We know from multiple verses and narrations that our deeds are going to be weighed on the Day of Judgment. And on the Day of Judgment, it’s not about the number of deeds but the quality. That’s why on the Day of Judgment our deeds won’t be counted but they will be weighed. It could be that the weight of one action or deed is more than a thousand other deeds.

Those actions that are devoid of faith and sincerity will have no weight whatsoever. As Allah ﷻ says in Surah Al-Furqān, “And We will regard what they have done of deeds and make them as dust dispersed.” Their recompense is the fire of Jahannam, and that is the ultimate justice and fairness. They get punishment as recompense because of their rejection and disbelief and mockery of Allah’s signs and His messengers. Allah ﷻ then contrasts the punishment of the non-believers with the reward of the believers in Paradise.

Verse 107-108: Those who believe and perform righteous deeds, theirs shall be the Gardens of Paradise as a welcome. Abiding therein forever, they don’t seek any change from it.

Just as Hell is a “welcome” for the non-believers, Paradise is a true “welcome” for the believers. Meaning, those who believe in the existence and oneness of Allah, believe in the Prophet ﷺ and life after death and that faith expresses itself through their actions, their reward will be Gardens of Paradise. Again we see this formula being mentioned, faith + righteous deeds. This is the simple formula to achieve success in this world and the next. Our faith has to be real and practical; it has to translate into action. If we do so then our reward will be Jannah al-Firdaws, which is the highest and most virtuous level of Paradise. The Prophet ﷺ said, “When you ask Allah for Paradise ask Him for Al-Firdaws. It is the highest level of Paradise, the middle of Paradise and the rivers of Paradise flow from it.”

  • إذا سألتم الله الجنة، فاسألوه الفردوس، فإنه أعلى الجنة، و أوسط الجنة، و منها تفجر أنهار الدنة.

In another narration, the Prophet ﷺ said, “In Paradise, there are a hundred levels, what is between every two levels is like what is between the heavens and the earth. Al-Firdaws is its highest level, and from it the four rivers of Paradise are made to flow forth. So when you ask Allah, ask Him for Al-Firdaws.”

  • “‏ فِي الْجَنَّةِ مِائَةُ دَرَجَةٍ مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالأَرْضِ وَالْفِرْدَوْسُ أَعْلاَهَا دَرَجَةً وَمِنْهَا تُفَجَّرُ أَنْهَارُ الْجَنَّةِ الأَرْبَعَةُ وَمِنْ فَوْقِهَا يَكُونُ الْعَرْشُ فَإِذَا سَأَلْتُمُ اللَّهَ فَسَلُوهُ الْفِرْدَوْسَ ‏”‏ ‏.

They will be in Paradise for all of eternity, enjoying all of its pleasures and not wanting or desiring anything other than it. Allah (swt) then tells us about the extent and vastness of His knowledge. That his knowledge is infinite. This is also a description of the greatness and status of the Qur’ān.

Verse 109: Say, “If the ocean were ink for the words of my Lord, the ocean would be exhausted before the words of my Lord were exhausted, even if We brought the like thereof to replenish it.”

“The words of my Lord” may be a reference to Allah’s infinite knowledge or wisdom or the meanings of the Qur’ān. Meaning that if the oceans were turned into ink and the words of Allah subḥānahu wa ta'āla (glorified and exalted be He) were to be written with this ink, then the ink would run out and the words of Allah (swt) would still be left, even if more ink were to be brought. This is an example to make us understand the vastness of Allah’s knowledge, wisdom, and secrets. This example is being given to make us as human beings recognize the infinite nature of Allah’s knowledge as compared to or finite and limited knowledge.

The ocean is the largest and richest creation known to us as human beings. It takes up more than 70% of the surface of the Earth. And we use ink to document and record our knowledge, which we think is vast and amazing. So Allah gives this example of the ocean as ink being used to write and record His words. The entire ocean is used up and then it’s replenished but the words of Allah are still being written. This example is trying to help us comprehend the difference between the infinite and the finite. “And if all the trees on earth were pens, and if the sea and seven more added to it were ink, the words of Allah would not be exhausted. Truly Allah is Mighty, Wise.” This example should allow us to recognize the greatness and magnificence of Allah ﷻ as well as humble us as human beings as well.

We as human beings should never be deceived or fooled by our own intellect and abilities. No matter how much we learn and how advanced we become scientifically and technologically, it’s nothing compared to the infinite knowledge and wisdom of Allah ﷻ. Our knowledge compared to the knowledge of Allah is like a drop of water compared to all the oceans. Allah ﷻ then ends the noble Surah by reminding the Prophet (saw) about humility and us about the path of true salvation.

Verse 110: Say, “I am only a human being like you. It has been revealed to me that your God is one God. So whosoever hopes for the meeting with his Lord, let him perform righteous deeds and make no one a partner with his Lord in worship.

Allah ﷻ is speaking directly to the Prophet ﷺ. He’s telling him to tell his nation, his community, that he is a human being just like them. He’s not an Angel nor is he divine in any way. He eats, drinks, walks, talks and sleeps just like them. The only difference is that he ﷺ receives revelation from above from the Most High. It has been revealed to him that there is only one God, alone without any partners. So whoever believes in the meeting with their Lord, meaning they believe in the last day, resurrection, accountability and judgment. They know that the life of this world is temporary and finite and that the life of the hereafter is eternal and infinite, should “perform righteous deeds and make no one a partner with his Lord in worship.”

Righteous deeds include fulfilling all of our obligations, obeying the commands of Allah and staying away from His prohibitions. It includes all voluntary acts of worship such as praying, fasting, reading Quran, making dua, dhikr and charity. It includes being kind to our parents, spouses, children, relatives, neighbors, and co-workers. It even includes smiling at someone. There are multiple paths of righteousness in Islam.

We’re then reminded to not associate partners with Allah in our worship; to not commit shirk. There are two types of shirk: al-shirk al-akbar and al-shirk al-asghar. Al-Shirk Al-Akbar is associating partners with Allah; it’s an act of disbelief. Al-Shirk Al-Asghar refers to ostentation and showing off or not having sincerity in acts of worship. The Prophet ﷺ referred to ostentation as “the lesser idolatry.” The Prophet ﷺ said, “I do not fear that you will worship the sun, the stars and the moon, but I fear your worshipping other than Allah through ostentation.” The Prophet ﷺ said, “What I fear most for my community is doing things for other than the sake of Allah.” Ibn al-‘Arabi quotes his shaykh, “Let not the hours of your dear life pass away confronting contemporaries and socializing with friends. Watch out! Allah concluded His statement on the following verse…”

Alhamdulillah that brings us to then end of this noble and beautiful Surah. A Surah that has a special and unique status because the Prophet ﷺ encouraged us to recite it specifically on Fridays. Through four stories the Surah focuses on four different types of trials we’re going to face in this world and how to respond to them.

1) The story of the people of the cave represents the trial of faith. And we’re taught that one of the best ways to deal with it is through good company; surrounding ourselves with people of faith and righteousness.

2) The story of the owner of the two gardens is representative of the trial of wealth. And we’re taught the most powerful way to deal with it is by recognizing the reality of the life of this world.

3) The story of Musa (as) with Khidr is representative of the trial of knowledge and the way to deal with it is through seeking knowledge and humility.

4) The last story, the story of Dhul Qarnain is representative of the trial of power. The solution is sincerity and righte

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Qur’an Contemplations: Openings of Timeless Truths | Sh Abu Aaliyah Surkheel

Shaykh Abu Aaliyah Surkheel

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From the outset, the Qur’an establishes a link between worshipping Allah and knowing Him. The first half of the ‘Opening Chapter’ of the Qur’an, Surat al-Fatihah, states:

.‎الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ. الرَّحْمَنِ الرَّحِيمِ. مَالِكِ يَوْمِ الدِّينِ. إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

All praise be to Allah, Lord of the worlds. The All-Merciful, the Compassionate. Master of the Day of Judgement. You alone we worship, and Your help alone do we seek. [Q.1:1-4]

The first three verses teach us who Allah is, so that hearts may love, hope, fear and be in awe of Him. Only then does Allah ask us to declare our singular devotion and worship of Him. It is as if the Qur’an is saying: ‘You can’t worship or adore whom you don’t know.’

Thus in the first verse, Allah describes Himself as rabb – ‘Lord’. In the Quranic language, rabb is Master, Protector, Caretaker, Provider. And just as water descends from above as blessings and rises again to the skies as steam or vapour, so to the sending down of divine blessings and gifts; they are transformed into declarations of loving thanks and praise that ascend to the Lord of the Worlds. Reflecting on Allah’s care and kindness to us, as rabb; as Lord, then, nurtures an abiding sense of love for Allah in our hearts.

Allah then reveals that He, by His very nature, is al-rahman – the All-Merciful, and by dint of His divine act is al-rahim – the Compassionate. It has been said that al-rahman is like the blue sky: serene, vast and full of light; a canopy of protective care over us and over all things. The divine name, al-rahim is like warm rays, so to speak, touching, bathing and invigorating lives, places and events with this life-giving mercy. Those who flee from this joyous warmth, and opt to cover themselves from the light, choose to live in conditions of icy darkness. Knowing Allah is al-rahman, al-rahim, invites optimism; it instils hope (raja’) in Allah’s impulse to forgive, pardon, pity, overlook and, ultimately, to accept what little we offer Him as needy, fragile and imperfect creatures.

The Prophet ﷺ and his Companions once saw a woman frantically searching for a person among the warn-out and wounded. She then found a babe, her baby. She picked it up, huddled it to her chest and gave it to feed. On seeing this, the Prophet asked if such a woman could ever throw her baby into a fire or harms way? They all resoundingly replied, no; she could never do that; her maternal instincts of mercy would never permit it! The Prophet ﷺ went on to tell them:

 لَلَّهُ أَرْحَمُ بِعِبَادِهِ مِنْ هَذِهِ بِوَلَدِهَا – ‘Allah is more merciful to His creation than that mother is to her child.’ [Al-Bukhari, no.5653]

The final name of Allah that we encounter in this surah is: Malik – Master, King, Owner of all. It is Allah as Master, as King of Judgement Day, who stands at the end of every path. All things come finally to Him to be judged, recompensed and given their final place for the beliefs that defined who they are, the deeds that defined what they stood for and the sins that stand in their way. To know Allah as Malik, therefore, is to be wary, as well as apprehensive. It is a reason for hearts to be filled with a certain sense of fear (khawf) as well as trepidation concerning the final reckoning and one’s ultimate fate.

The Prophet ﷺ once visited a young boy on his death bed and asked him how he was. The boy replied: ‘O Messenger of Allah, I am between hoping in Allah and fearing for my sins.’ To which the Prophet ﷺ said:

‎لاَ يَجْتَمِعَانِ فِي قَلْبِ عَبْدٍ فِي مِثْلِ هَذَا الْمَوْطِنِ إِلاَّ أَعْطَاهُ اللَّهُ مَا يَرْجُو وَآمَنَهُ مِمَّا يَخَافُ

‘The like of these two qualities never unite in the heart of a servant except that Allah grants him what he hopes for and protects him from what he fears.” [Al-Tirmidhi, no.983]

Only after being made aware of these four names of Allah which, in turn, instil in hearts a sense of love, fear and hope in Allah, are we led to stating: You alone do we worship, and Your help alone do we seek. In other words, the order to worship comes after the hearts having come to know Allah – the object of their loving worship, reverence and adoration.

The surah concludes by teaching us to give voice to the universal hope, by asking to be guided to the path of Allah’s people and to help steer clear of the paths of misguidance and perdition:

‎اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ. صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ. غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّالِّينَ

Guide us to the Straight Path; the path of those whom You have favoured; not of those who incur wrath, nor of those who are astray. [Q.1:5-7]

Ameen!

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Lesson 12 From Surah Al-Kahf

Tafsir of Verses 83-98

Shaykh Furhan Zubairi

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Alhamdulillah last session we were able to explore the meanings of verses 71-82. InshAllah tonight we’ll cover the meanings and lessons of verses 83-98. Just as a quick reminder the last passage of the Surah dealt with a very unique and interesting episode from the life of Musa 'alayhi'l-salām (peace be upon him); the story of his encounter and journey with a man of God known as Khidr or Khadir. There are a number of very beneficial and practical lessons that we can learn from this particular story. That’s why it’s important for us to recite it, reflect over it and try to relate it to our daily lives.

In this next set of verses, Allah subḥānahu wa ta'āla (glorified and exalted be He) tells us the story of Dhul Qarnain, a just and righteous king who ruled over the entire known world of his time. He was a righteous servant of Allah to whom Allah granted might, power and sovereignty over the world along with knowledge and wisdom. He was a special servant of God. We’re told about his journeys to the east, west, and north as well as his building of a huge wall to prevent Ya’jūj and Ma’jūj from escaping. This narrative is the answer to the third question that the Quraysh asked the Prophet ﷺ after consulting with the Jews of Madinah. If you remember at the beginning of the Surah we talked about the sabab al-nuzūl or the circumstances and background in which the Surah was revealed.

Ibn ‘Abbas raḍyAllāhu 'anhu (may Allāh be pleased with him) narrated that the Quraysh sent two men, Al-Nadr ibn Al-Hartih and ‘Uqbah ibn abi Mu’ayt, to the Jewish scholars of Madinah. The Quraysh told these two men to ask the Jews about Muhammad (saw), his characteristics and to inform them about some of his teachings because they knew more about Prophets since they were people of the book. So they arrived in Madinah and told the Rabbis about Muhammad (saw), about his characteristics, his message and his teachings. They said ask him three questions; if he answers them correctly then he is a prophet and a messenger. If he doesn’t answer them then he is a fake.

  • سلوه عن ثلاث، فإن أخبركم بهن فهو نبي و إن لم يفعل فالرجل متقول

Ask him about the young men who left their city in the distant past and what happened to them, because this is a unique event. Ask him about the person who traveled the East and the West and what happened to him. Ask him about the spirit and what it is.

So they came back and posed these three questions to the Prophet ﷺ. The Prophet ﷺ told them that he would reply to them the next day expecting Allah ﷻ to send down revelation, but he forgot to say inshAllah. Allah ﷻ didn’t send down any revelation for the next fifteen days (one narration says 3) and the Quraysh began to assume that he didn’t know the answers and that his claims to prophethood were false. After 15 days Allah ﷻ revealed the entire Surah and reminded the Prophet ﷺ to always say InshAllah.

This is the fourth story mentioned in the Surah after the story of the people of the cave, the owner of the two gardens and the story of Musa (as) and Khidr. Allah ﷻ introduces the story by saying,

Verse 83: They ask you about Dhul-Qarnain. Say, “I shall now recite to you an account of him.”

Meaning the Quraysh asked you about Dhul Qarnain after consulting with the Jews of Madinah so tell them you will now recite some of his story to them that will answer their question.

Who was Dhul Qarnain?

The Quran doesn’t tell us the exact identity of Dhul Qarnain, why he was given that name, and what time period he lived in or the exact location of his travels and rule. All these details are extra and unnecessary and immaterial; no aspect of our belief or action depends on knowing these details. However, the commentators do get into discussions regarding these details in an attempt to present historical facts. So we’ll go through a brief discussion about who he was and his time period.

Some historical narratives mention that there were four people who ruled over the entire known world of their respective times, 2 believers and 2 non-believers. Throughout history, there have been a few people who were given the name Dhul Qarnain and interestingly they all had the title Alexander as well. Some people held the opinion that the Dhul Qarnain mentioned in the Quran is the famous Alexander the Great, the Greek who had Aristotle as his teacher. Although he fits the description of having ruled the East and the West he can’t be the Dhul Qarnain mentioned in the Quran because he was a non-believer. This is the conclusion of ibn Kathīr.

According to ibn Kathīr, Dhul Qarnain lived during the time period of Ibrahim (as) and he also mentions that Khidr was his minister. Other researchers are of the opinion that the Dhul Qarnain mentioned in the Quran is the ancient Persian king Cyrus the Great. In modern times this theory has been given more weight because of supporting evidence. As for the name Dhul Qarnain, it literally means “the person with two horns”. The name is due to his having reached the two ‘Horns’ of the Sun, east and west, where it rises and where it sets” during his journey. The following is what the Quran tells us about him.

Verse 84: Surely, We gave him power on earth and gave him means to (have) everything (he needs).

Meaning, Allah subḥānahu wa ta'āla (glorified and exalted be He) gave him all the material instruments and resources, knowledge, insight, and experience needed to be an effective ruler. Allah gave him everything he needed to maintain just rule, establish peace and extend his area of influence.

Verse 85-86: So he followed a course until when he reached the point of sunset, he found it setting into a murky spring, and found a people near it. We said, “O Dhul-Qarnain, either punish them or treat them well.”

He traveled towards the West until he reached where the sun sets, to the extreme west beyond which there was only an Ocean, which was most likely the Atlantic. There he found the sun setting into dark, muddy spring, meaning that it looked as if the sun were setting into the Sea. Depending on our own geographic location the sun seems to set into different places within the horizon. For example, from our perspective sometimes it looks like the sun is setting into the ocean, or behind a mountain or into the sand.

At this location, there was also a nation of disbelievers. So Allah subḥānahu wa ta'āla (glorified and exalted be He) told him through Ilham (inspiration) that he has a choice. He can either punish them for their disbelief or he could deal with them kindly, invite them to the truth and teach them. Then reward those who believe and punish those who choose to disbelieve. He chose to invite them to belief first and then reward the believers and punish the non-believers.

Verse 87-88: He said, “As for him who does wrong, we shall punish him, then he will be sent back to his Lord, and He will punish him with severe punishment. As for the one who believes and acts righteously, he will have the best (life) as reward, and we shall speak to him politely in our directions.”

This is an expression of his justice; Dhul Qarnain was a just ruler who ruled according to the dictates of faith, belief, and righteousness. Those who were presented with the truth, Islam, and then chose to consciously reject it would be punished in this world and then Allah will punish them in the next. And as for those who accept Islam, who affirm faith in Allah, His prophets and the last day and do righteous deeds will be rewarded. When those who do well in the community, pursuing a fair line of action in all their pursuits, receive a good reward for their actions, and when the unjust and oppressors receive a fair punishment and humiliation, then the whole community is motivated to follow the line of goodness. But when matters go wrong, and the unjust, oppressor and corrupt people are the ones who enjoy favor with the ruler, while those who are good and fair are persecuted, then the ruler’s power becomes no more than a tool of corruption and misery for the whole community. Nothing remains fair. The whole society sinks into chaos. He established peace and justice and this location and then decided to travel towards the East.

Verse 89-90: Thereafter, he followed a course until when he reached the point of sunrise; he found it rising over a people for whom We did not make any shelter against it.

Then he travelled towards the East and there he found a group of people who were not used to the ways of advanced people. They didn’t have homes or shelter or clothes to protect against the sun. These people were also non-believers so he dealt with them in the same way as he dealt with the previous people. He employed the same policy of fairness and justice and building a society on faith.

Verse 91: Thus it was, and Our knowledge fully comprehends whatever (wealth and equipment) he had with him.

Ibn Kathīr writes that the early commentators Mujahid and As-Suddi said, “This means that Allah knew everything about him and his army, and nothing was hidden from Him, even though they came from so many different nations and lands. For, ﴿لاَ يَخْفَى عَلَيْهِ شَىْءٌ فِي الاٌّرْضِ وَلاَ فِى السَّمَآءِ﴾ truly nothing is hidden from Allah in the Earth and in the heaven. After establishing justice and peace he decided to move north.

Verse 92-93: Thereafter he followed a course until he reached between the two mountains, he found by them a people who were almost unable to understand anything said.

Then he traveled towards the North until he reached a point between two mountains. There he found a nation of people who were barely able to understand what he was saying because of their foreign language. They said to him through a translator or through some other means.

Verse 94: They said, “O Dhul-Qarnain, the (tribes of) Ya’jūj and Ma’jūj (Gog and Magog) are mischief-makers on the earth. So, should we assign a payment for you on condition that you make a barrier between us and them?”

These people recognized that Dhul Qarnain was a fair and just ruler so they asked him for help against the menace of Ya’jūj and Ma’jūj. Ya’jūj and Ma’jūj is the name of a tribe of people. There’s a lot of speculation regarding who exactly they are and what area or region they’re from, but nothing can be said with certainty. They complained to Dhul Qarnain saying that they spread mischief and corruption in our lands by killing and destruction. If we pay you some money will you build a barrier between them and us to prevent them from reaching our town?

Verse 95: He said, “What my Lord has (already) given in my control is better (for me than the payment you are offering to me), so help me (only) with strength, and I shall make a barrier between you and them.

Basically, he told them that he doesn’t need their money, but he will need their help. Meaning, Allah ﷻ had given him such great wealth and power that he had no need of what they could offer him. He would provide this service simply for the sake of righteousness and doing good.

Verse 96: Bring me big pieces of iron.” (They proceeded accordingly) until when he leveled (the gap) between the two cliffs, he said, “Blow.” (They complied) until when he made it (like) fire, he said, “Bring me molten copper, and I will pour it upon this.”

So they brought pieces of iron and filled the space between the two mountains with it. Then they made this iron really hot and poured molten copper over it making a huge metal structure.

Verse 97: So they (Ya’jūj and Ma’jūj) were not able to climb it, nor were they able to make a hole in it.

They weren’t able to climb it because of its height nor were they able to make a hole in it because of its depth and strength. After building this giant barrier Dhul Qarnain said,

Verse 98: He said, “This is a mercy from my Lord. Then, when the promise of my Lord will come, He will make it leveled to the ground. The promise of my Lord is true.”

Meaning his ability to build such a strong and impenetrable barrier was a mercy from Allah ﷻ; it had nothing to do with his own strength or ability. The “promise of my Lord” is referring to the onset of the events that will lead to the Hour; the Day of Judgment. This includes the trials of Dajjāl and the return of ‘Isa 'alayhi'l-salām (peace be upon him). One of these events will be that the barrier will crumble to dust and Ya’jūj and Ma’jūj will wreak havoc across the Earth. And once their barrier is opened and they’re let loose they will descend from every elevation, attacking humanity from every single corner and angle. They will come rushing down the mountains in huge groups like waves crashing down upon the people while destroying and killing everything in sight.

There are many sings of the Day of Judgment mentioned in the Quran and Ahādīth of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). Some of them are minor and some of them are major. Some of them will happen further away from the Day of Judgment and others will happen very close to the Day of Judgment. For example, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) being appointed the last and final Messenger is one of the signs that the Day of Judgment is near. As the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) told us, “I and the Last Hour have been sent like this and (he while doing it) joined the forefinger with the middle finger.”

  • عَنْ أَنَسٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ بُعِثْتُ أَنَا وَالسَّاعَةُ كَهَاتَيْنِ ‏”‏ ‏.‏ قَالَ وَضَمَّ السَّبَّابَةَ وَالْوُسْطَى ‏.

Hudhaifah raḍyAllāhu 'anhu (may Allāh be pleased with him) narrated that once the Companions were sitting together in the middle of a discussion and the Prophet (saw) came and asked what they were talking about. They said they were talking about the Day of Resurrection. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said, “Indeed the Hour will not come until you see 10 signs before it.” He mentioned the smoke, Dajjal, the beast, the rising of the sun from the west, the return of ‘Isa ibn Maryam (as), Ya’jūj and Ma’jūj and three land-slides (sink holes); one in the East, one in the West and one in the Arabian Peninsula, at the end of which fire would burn forth from Yemen, and would drive people to the place of their assembly.”

Two of the greatest trials, greatest fitnahs, this Ummah will face before the Day of Resurrection is the fitnah of Dajjal and the attack of Ya’jūj and Ma’jūj. Both of these are major signs of the Day of Judgment and will happen very close to each other. There’s a very lengthy hadīth recorded in Sahīh Muslim narrated by Al-Nawwās ibn Sam‘ān raḍyAllāhu 'anhu (may Allāh be pleased with him) that gives the details of these two specific trials, meaning the trial of Dajjal and Ya’jūj and Ma’jūj. Basically, the narration tells us about the details of the fitnah of Dajjal; his description, how long he will stay and how exactly he’s going to test us. He will stay in this world for a period of forty days; but the first day will be equivalent to one year, the second day to one month and the rest of the days will be normal. He will move extremely swiftly across the Earth spreading his mischief and asking people to believe in him. He will continue to misguide and test people until ‘Isa (as) is sent back to this world. ‘Isa (as) will search for him until he catches up with him at the eastern gate of Ludd, located in Palestine, where he will kill him.

Allah subḥānahu wa ta'āla (glorified and exalted be He) will then reveal to him, “I have brought forth from amongst My creatures people against whom none will be able to fight. Take My servants safely to mount (Tūr).” Then Allah will send Ya’jūj and Ma’jūj, as Allah says: “And they, from every elevation, will descend.”

Another narration from Abu Sa’eed Al-Khudri raḍyAllāhu 'anhu (may Allāh be pleased with him) describes what they will do when they descend upon the people. They will be seen coming down from the mountains like waves of people overwhelming humanity, killing and destroying everything in sight. ‘Isa (as) along with his companions will take refuge on Mount Tūr and the other Muslims will retreat to their own cities and strongholds. They (Ya’jūj and Ma’jūj) will drink all the water of the land until some of them will pass a river and drink it dry, then those who come after them will pass by that place and will say, “There used to be water here once.” Then there will be no one left except those who are in their strongholds and cities. Then one of them will say, “We have defeated the people of the earth; now the people of heaven are left.” One of them will shake his spear and hurl it into the sky, and it will come back stained with blood, as a test and a trial for them.

The narration of Al-Nawwās tells us that while this is happening, ‘Isa (as) and his companions will turn to Allah asking him to remove their distress. Allah subḥānahu wa ta'āla (glorified and exalted be He) will answer their prayer and send an epidemic that will completely wipe Ya’jūj and Ma’jūj out. Allah will send some sort of insect that will attack their necks, and in the morning they will all perish as one. Then `Isa and his companions will come down and they will not find a single spot on earth that is free from their putrefaction and stench. Then `Isa and his companions will again beseech Allah, and He will send birds with necks like those of Bactrian camels, and they will carry them and throw them wherever Allah wills. Then Allah subḥānahu wa ta'āla (glorified and exalted be He) will send rain continuously for forty days to cleanse and purify the earth. The earth will be washed clean until it looks like a mirror. Then it will be said to the earth: bring forth your fruit and restore your blessing. On that day a group of people will be able to eat from one pomegranate and seek shade under its skin, and everything will be blessed. A camel will give so much milk that it will be sufficient for a whole group of people, and a cow will give so much milk that it will be sufficient for a whole clan, and a sheep will be sufficient for an entire household. (This period of extraordinary peace, protection, and blessings will last for forty years) At that time Allah will send a pleasant wind which will reach beneath their armpits and will take the soul of every Muslim — or every believer — and there will be left only the most evil of people who will commit fornication like mules, and then the Hour will come upon them.”

From other narrations, we learn that Ya’jūj and Ma’jūj have already made a hole in their wall. Zainab bint Jahash raḍyAllāhu 'anhu (may Allāh be pleased with him) narrated that once the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) woke up from sleep saying, “There is no being worthy of worship except Allah; there is a destruction in store for Arabia because of turmoil which is at hand, the barrier of Gog and Magog has opened so much. And Sufyan made a sign of ten with the help of his hand (in order to indicate the width of the gap) and I said: Allah’s Messenger, would we perish in spite of the fact that there would be good people amongst us? Thereupon he said: Of course, but only when the evil predominates.”

  • عَنْ زَيْنَبَ بِنْتِ جَحْشٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم اسْتَيْقَظَ مِنْ نَوْمِهِ وَهُوَ يَقُولُ ‏”‏ لاَ إِلَهَ إِلاَّ اللَّهُ وَيْلٌ لِلْعَرَبِ مِنْ شَرٍّ قَدِ اقْتَرَبَ فُتِحَ الْيَوْمَ مِنْ رَدْمِ يَأْجُوجَ وَمَأْجُوجَ مِثْلُ هَذِهِ ‏”‏ ‏.‏ وَعَقَدَ سُفْيَانُ بِيَدِهِ عَشَرَةً ‏.‏ قُلْتُ يَا رَسُولَ اللَّهِ أَنَهْلِكُ وَفِينَا الصَّالِحُونَ قَالَ ‏”‏ نَعَمْ إِذَا كَثُرَ الْخَبَثُ ‏”‏ ‏.

In a narration recorded in Tirmidhi Abu Hurairah raḍyAllāhu 'anhu (may Allāh be pleased with him) narrated that the Prophet (saw) said: Ya’jūj and Ma’jūj continue digging through the wall built by Dhul Qarnain. Every day the dig so much that they reach the farthest part of the iron wall. They’re so close that light from the other side is almost visible. But at that point, they stop digging and decide that they will complete the task the following day. However, Allah subḥānahu wa ta'āla (glorified and exalted be He) makes the wall just as thick and strong as it was before so when they come back they have to start all over again. This cycle of digging and re-building will continue as long as Allah wills. Then one day when it has been decreed for them to be released they will dig all the way to the end and say, “If Allah wills we will cross it tomorrow. So when they return the next day they will find the wall just as they left it and break through wreaking havoc on the Earth.

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