The incident of Al Israa Wal Miraj has always been filled with important lessons that require extensive contemplation to deduce wisdom and understand Allah’s will for His servants through it. While it can be accepted that the event served as a form of solace for the soul of the Prophet, peace and blessings be upon him, it also included great rewards and introduced new concepts to the vocabulary of Muslims. It was not an ordinary event but rather a miraculous one that defied the natural laws and life concepts, thereby adding many notions that Muslims must comprehend and embrace with complete submission and conviction.

Upon reflecting on the events of this blessed divine night, one will find numerous lessons and insights that Muslims must pay close attention to. The significance of this event is highlighted by its mention in the Qur’an, where an entire surah was dedicated to discussing its details. From this standpoint, we aim to pause and reflect on this incident to highlight the lessons, insights, and meanings it imparted to Muslims. Among these lessons are:

1. A Gift Born from Hardship

The Prophet, peace and blessings be upon him, endured numerous significant hardships throughout his life. Among these was Quraysh's persistent obstruction of his call to Allah in Makkah, in Thaqif, and among many other Arab tribes, essentially besieging the call to Allah's religion. After the death of Abu Talib, who had protected the Prophet from Quraysh’s schemes, the Prophet, peace and blessings be upon him, found himself in grave danger. Then came the incident of Al-Isra Wal Miraj to console the Prophet amidst these mounting challenges. During this miraculous event, Allah gathered him with other prophets and messengers in a single meeting, appointing him as their leader and final prophet.

2. Purifying the Ranks Before Building the State

Given the accumulation of hardships in Makkah, the Prophet, peace and blessings be upon him, was on the brink of a new phase aimed at protecting Muslims from the persecution inflicted by Quraysh. All indications pointed toward migration as the beginning of a new chapter for the Muslim community. Therefore, before embarking on this journey and initiating the construction of the Islamic state, Allah willed that the foundational elements of this building be sound and free from any impurities, characterized by strength, cohesion, and unity. Hence, this event served as a test to filter out the weak, hesitant, and doubtful believers, affirming the sincere and steadfast ones.

3. Islam as the Religion of Human Nature

The incident where the Prophet, peace and blessings be upon him, was given the choice between drinking milk or wine symbolizes that Islam is the natural religion for all humanity. No other religion aligns harmoniously with human nature because the One who created this innate nature has ordained this religion as its guide and complement. Islam regulates the inclinations of the human self, fulfilling its needs while restraining its excesses.

4. Realizing the Importance of the Al-Aqsa Mosque

After the incident of Al-Isra Wal Miraj, the first generation of the Prophet's companions recognized their true responsibility toward the Al-Aqsa Mosque. Consequently, they moved swiftly to liberate it from Roman control during the caliphate of Umar ibn Al-Khattab, restoring peace and security to it for a long period. However, the Crusaders later wreaked havoc in it five centuries after the Prophet's migration. It was only when a leader who followed the path of the companions emerged, namely Salahuddin Al-Ayyubi, that the Muslims reclaimed and liberated it. This same lesson remains relevant, awaiting Muslims who will mimic the efforts of their predecessors in achieving liberation after periods of captivity and suffering.

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The believers rejoice at Allah's victory, raising their voices with takbir (Allahu Akbar “Allah is the greatest”) as an expression of genuine happiness for Allah’s support of those striving in His cause. Various evidence confirms its permissibility, even recommending it, based on the actions of the Prophet ﷺ and his noble companions. Some examples include:

1. The Prophet's Takbir Upon the Death of Abu Jahl in Badr:
   The Prophet ﷺ said takbir when he learned about the killing of Abu Jahl during the Battle of Badr. Ahmad narrated in his Musnad from Ibn Mas'ud, who said: “I came to the Prophet ﷺ on the day of Badr and said, 'I have killed Abu Jahl.' He asked, 'By God than Whom there is no god' I replied, 'By Allah, God than Whom there is no god.' He repeated it three times, then said: 'Allahu Akbar! Praise be to Allah who has fulfilled His slave and defeated the confederates alone. Lead me to him.' We went to see him, and when the Prophet ﷺ saw his body, he said: 'This is the Pharaoh of this nation.'”
2. The Prophet’s Takbir Upon Victory in Khaybar:
   The Prophet ﷺ announced his victory in the Battle of Khaybar by raising his voice in takbir out of joy and happiness. Al-Bukhari and Muslim narrated from Anas: “The Messenger of Allah (ﷺ) raided Khaibar. One morning we offered prayers in the darkness of early dawn (near Khaibar). Then the Messenger of Allah (ﷺ) mounted (his horse). Abu Talha mounted his and I mounted behind Abu Talha on the same horse. The Prophet of Allah (ﷺ) rode through the streets of Khaibar and (I rode so close to him) that my knee touched the thigh of the Prophet of Allah (ﷺ). The wrapper got aside from his thigh, and I could see its whiteness. When he entered the town, he said: God is Great. Khaibar shall face destruction. When we descend in the city-square of a people, it is a bad day for them who have been warned (and have not taken heed).”
3. The Prophet’s Takbir Rejoicing Over His Companions’ Victory Over Shaytan’s Whisperings:
   Abu Dawud narrated in his Sunan from Ibn Abbas: “A man came to the Prophet (ﷺ) and said: Messenger of Allah! one of us has thoughts of such nature that he would rather be reduced to charcoal than speak about them. He said: Allah is Most Great, Allah is Most Great, Allah is Most Great. Praise be to Allah Who has reduced the guile of the devil to evil prompting.”
   This hadith illustrates that some companions had some Shaytan’s whisperings but refrained from discussing them due to their strong faith, which delighted the Prophet ﷺ.
4. The Prophet’s Takbir Upon the Birth of Abdullah ibn Abi Talhah:
   Ahmad narrated in his Musnad from Anas ibn Malik: “When Um Sulaim gave birth to a child, I carried him to the Prophet ﷺ and said, ‘O Messenger of Allah, Um Sulaim has given birth to a boy.’ He said, 'Allahu Akbar, what did she give birth to?' I replied, 'A boy.' He said, 'Praise be to Allah.' He then said, 'Bring him to me.' I handed him to the Prophet ﷺ, and he rubbed his palate with dates (tahnik).”
5. The Companions’ Takbir Upon the Prophet’s Glad Tidings of Paradise:
   Al-Bukhari narrated from Abdullah ibn Mas'ud saying, “We were with the Prophet ﷺ, and he said: By Him in Whose Hands my life is, hope that you will be one-fourth of the people of Paradise. We shouted: Allahu Akbar! He added: I hope that you will be one-third of the people of Paradise. We shouted: Allahu Akbar! He said: I hope that you will be half of the people of Paradise. We shouted: Allahu Akbar!”
6. The Prophet’s Reception in Madinah During His Migration:
   Ahmad narrated in his Musnad from Al-Bara' ibn ‘Azib regarding the migration: “Abu Bakr said: The The Messenger of Allah (ﷺ) and I continued on our way until we came to Madinah, where the people met him. They came out on the road and on the roofs, and a lot of servants and children crowded the road saying: Allahu Akbar, the Messenger of Allah (ﷺ) has come, Muhammad has come.”
7. Haram ibn Milhan’s Takbir Upon Being Fatally Stabbed:
   Al-Bukhari narrated in his Sahih from Anas: “The Prophet (ﷺ) sent seventy men from the tribe of Bani Salim to the tribe of Bani Amir. When they reached there, my maternal uncle (Haram ibn Milhan) said to them, ‘I will go ahead of you, and if they allow me to convey the message of Allah's Messenger (ﷺ) (it will be all right); otherwise you will remain close to me.’ So he went ahead of them and the pagans granted him security But while he was reporting the message of the Prophet (ﷺ), they beckoned to one of their men who stabbed him to death. My maternal uncle said, ‘Allah is Greater! By the Lord of the Ka`ba, I am successful.’”
8. A Companion’s Takbir Upon Learning About Flexibility in Religious Matters:
   Muslim in his Sahih and Abu Dawud (with the latter’s wording) narrated from Ghudayf ibn al-Harith: I asked Aisha: Have you seen the Messenger of Allah (ﷺ) washing (because of defilement) at the beginning of the night or at the end? She replied: Sometimes he would take a bath at the beginning of the night and sometimes at the end. Thereupon I exclaimed: Allah is most Great. All Praise be to Allah Who made this matter accommodative. I again asked her: What do you think, did the Messenger of Allah (ﷺ) say the witr prayer (additional prayer after obligatory prayer at night) in the beginning of the night or at the end? She replied: Sometimes he would say the witr prayer at the beginning of the night and sometimes at the end. I exclaimed: Allah is most Great. All praise be to Allah Who made the matter accommodative. Again I asked her: What do you think, did the Messenger of Allah (ﷺ) recite the Qur'an (in the prayer) loudly or softly? She replied: Sometimes he would recite loudly and sometimes softly. I exclaimed: Allah is most Great. All praise be to Allah Who made the matter flexible.
9. Uthman’s Takbir When Besieged, Bearing Testimony to the Prophet’s Glad Tidings of His Martyrdom:
   At-Tirmidhi and An-Nasa'i (authenticated by Al-Albani) narrated from Thumamah bin Hazn Al-Qushairi: “I was present at the house when 'Uthman looked out over them and said: 'I adjure you by Allah and by Islam, are you aware that when the Messenger of Allah was atop Thabir -the Thabir in Makkah- and with him were Abu Bakr, 'Umar and myself, the mountain shook, and the Messenger of Allah kicked it with his foot and said: Be still, Thabir, for upon you are a Prophet, a Siddiq and two martyrs?' They said: 'By Allah, yes.' He said: 'Allahu Akbar! They have testified for me, by the Lord of the Ka'bah' -i.e., that I am a martyr.”

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“Indeed, the number of months with Allah is twelve [lunar] months in the register of Allah [from] the day He created the heavens and the earth; of these, four are sacred.” (At-Tawbah: 36)

Allah created the earth and all that it encompasses, establishing a temporal system of twelve months, by which people manage their lives, in His decree on the day He created the heavens and the earth. Among these months, He designated four as sacred: Rajab, Dhul-Qa’dah, Dhul-Hijjah, and Muharram.

It is narrated from Abu Bakrah that the Prophet ﷺ said during his sermon in the Farewell Pilgrimage: “Time has completed a cycle to the form of the day when God created the heavens and the earth. The year contains twelve months of which four are sacred, three of them consecutive, viz. Dhul Qa'da, Dhul Hijja. and Muharram, and also Rajab of Mudar which comes between Jumada and Sha'ban.” (The month Rajab is here connected with the North Arabian tribe of Mudar because they are said to have honoured it greatly and never to have broken its sacred nature. The precise reference to its place among the months is said to be for the purpose of removing any doubt about it owing to the earlier practice of periodically intercalating a month). (Reported by Al-Bukhari and Muslim)

Regarding the wisdom behind the sanctity of these months, Ibn Kathir said: “The sacred months are four: three consecutive and one separate. This was due to the rituals of Hajj and Umrah. Allah made the month before the months of Hajj sacred, which is Dhul-Qa'dah, because they would sit [cease fighting] in it and prepare for Hajj without engaging in war. Dhul-Hijjah was made sacred because they perform the Hajj rituals and are occupied with completing its rites. Another month was made sacred after it, which is Muharram, so that they could return safely to their distant lands. Rajab was made sacred in the middle of the year for the purpose of visiting the House (Kaaba) and performing Umrah by those coming from the far corners of the Arabian Peninsula, so they could visit and return to their homeland safely.” ⁽¹⁾

The Status of the Sacred Months

In His divine wisdom, Allah has chosen specific times that He loves and honors above others. Suhayl ibn Abi Salih narrated from his father, who quoted Ka'b as saying: “Allah has chosen specific times, and the most beloved times to Allah are the Sacred Months, the most beloved of which is Dhul-Hijjah, and the most beloved part of Dhul-Hijjah is its first ten days.” ⁽²⁾ Allah commanded Muslims to revere these months as part of His sacred rituals: “That [has been commanded], and whoever honors the sacred ordinances of Allah - it is best for him in the sight of his Lord.” (Al-Hajj: 30)

The veneration of these months was not an innovation of Islam but was also practiced in the pre-Islamic era. Arabs refrained from warfare and acts of vengeance during these months. Ibn Kathir comments: “A man would encounter his father’s killer during the Sacred Months and not lay a hand on him.” ⁽³⁾

The Arabs held the sacred months in such high regard that if they wanted to engage in urgent or necessary combat, they would postpone some of these months to avoid bloodshed during them. The Quran prohibited this practice, known as al-nasīʾ (postponing), as Allah says, “Indeed, the postponing [of restriction within sacred months] is an increase in disbelief by which those who have disbelieved are led [further] astray. They make it lawful one year and unlawful another year to correspond to the number made unlawful by Allah and [thus] make lawful what Allah has made unlawful. Made pleasing to them is the evil of their deeds; and Allah does not guide the disbelieving people.” (At-Tawbah: 37) In these sacred months, there are two types of sanctity: one for Allah the Almighty and another for the believer.

Sanctity for Allah

1. Prohibition of warfare: Allah forbade all forms of fighting during these months, whether between Muslims or against disbelievers.

2. Prohibition of injustice and aggression: Oppression is prohibited at all times but is especially grave during these sacred months. Allah says, “Indeed, the number of months with Allah is twelve [lunar] months in the register of Allah [from] the day He created the heavens and the earth; of these, four are sacred. That is the correct religion, so do not wrong yourselves during them.” (At-Tawbah: 36) Imam Ibn Ashur explains in his commentary: “The reason for the specific prohibition of sins during these months is that Allah made them times designated for worship. If one is not engaged in worship during these months, then at least they should not be involved in sin. This does not mean that sins are not prohibited at other times, but rather that sins during these months are more severe, and righteous deeds are rewarded more greatly. A similar example is Allah's saying: (There is no disobedience and no disputing during Hajj.) (Al-Baqarah: 197), as disobedience is prohibited both during Hajj and at other times.” ⁽⁴⁾

3- Encouragement of good deeds: Acts such as prayer, fasting, charity, and Quran recitation are highly recommended during these months. Imam Qatadah states: “Good deeds are more rewarding during the Sacred Months, and wrongdoing is more severe during them, even though wrongdoing is always severe.” ⁽⁵⁾

• Prohibition of hunting for the Muhrim in Hajj and Umrah: Allah says, “O you who have believed, do not kill game while you are in the state of ihram.” (Al-Maidah: 95)

Sanctity for the Muslim

• An Opportunity for Repentance and Seeking Forgiveness: During these months, there is an increase in reward and blessings, and righteous deeds performed by a Muslim are multiplied in reward. With Allah's vast mercy, especially during these blessed days, He accepts repentance. Therefore, this is a golden opportunity for many Muslims to start anew, striving for repentance and reform.
• An Opportunity to Strengthen Social Bonds: These months help in fostering social cohesion among Muslims, strengthening ties of brotherhood, solidarity, and kindness, maintaining family relationships, assisting the needy, giving abundant charity, and rejecting hatred and disputes among Muslims.
• A Reminder of the Importance of Peace: These months remind us of the importance of peace and harmony among people, as wars cease, hearts reconcile, and souls calm.

Importance of Prohibiting Warfare in the Sacred Months

The prohibition of fighting during the sacred months is one of the fundamental rulings brought by Islam, carrying profound wisdom and noble objectives. This wisdom is evident in several aspects:

1. Preserving and Sanctifying Life: The prohibition of fighting during these months reflects Islam's reverence for human life, considering it a trust that must be safeguarded.
2. Strengthening social bonds and uniting the Ummah, building trust among its members.
3. Providing a Safe Environment for Hajj: By coinciding with some of these months, the prohibition of fighting ensures the safety and security of pilgrims during the Hajj season, safeguarding the sanctity of the Sacred Mosque.
4. Affirming the Values of Peace: Islam is fundamentally a religion of peace, love, and strong bonds between people. Through this prohibition, Islam sends a clear message to the world that the objective of wars and conquests is to liberate humanity.
5. Encouraging Dialogue: This ruling promotes dialogue and understanding, not as an alternative to warfare to raise the banner of Allah but as a complement to it. War is only permissible against aggressors.
6. Focusing on Spiritual Aspects: This prohibition emphasizes devotion, increased acts of worship, and doing everything Allah loves. Worship includes refraining from actions that displease Allah. All this contributes significantly to refining, elevating, and purifying souls from hatred and grudges.
7. A Divine Legislative Wisdom: Allah, in His infinite wisdom, has chosen these specific months, as He knows best what benefits His servants and the appropriate times and places for that benefit.
8. Balancing Interests: This ruling achieves a general benefit for people by preserving security and stability.

The prohibition of fighting during the sacred months is a wise divine command aimed at protecting life, strengthening social ties, and providing a safe environment for worship. It is a testament to the greatness of Islam and its concern for humanitarian and ethical aspects. Now, as we witness the sacred months, let us seize this opportunity to benefit as much as possible.

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(1) Tafsir Ibn Kathir (4/148).
(2) Lata’if al-Ma'arif by Ibn Rajab, p. 267.
(3) Tafsir Ibn Kathir (1/413).
(4) Tafsir Al-Qurtubi (8/134).
(5) Tafsir Al-Baghawi (3/345).

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Jabir said that the area round the mosque was vacant and that the Banu Salima wanted to move near the mosque, but when the Prophet heard of that he said to them, “I have heard that you want to move near the mosque.” They replied, “Yes, Messenger of God, that was our desire.” He said, “Banu Salima, if you keep to your present houses, your footprints will be recorded; if you keep to your present houses, your footprints will be recorded.” Meaning you will receive a reward for the distance you have to go to the mosque.

This hadith, narrated by Muslim from Jabir bin Abdullah, highlights the great reward of going to the mosque, as follows:

1. Witnessing of Faith

Those who go to the mosque are testified to have faith. Allah says, “The mosques of Allah are only to be maintained by those who believe in Allah and the Last Day.” (At-Tawbah: 18) It was also narrated by Ibn Majah and At-Tirmidhi with a good chain of transmission from Abu Sa'id Al-Khudri that the Messenger of Allah (peace be upon him) said: “When you see a man frequenting the mosque, testify that he is a believer.”

Regular visits to the mosque increase one’s faith, as evidenced by Al-Bazzar’s narration from Al-Hasan bin Ali: “Whoever continuously visits the mosque will gain a decisive wonder, expected mercy, beneficial knowledge, a guiding word, or something that protects him from harm or leads him to abandon sins out of fear or shyness.”

2. Reward Recorded for Walking to and from the Mosque

Muslim narrated in his Sahih from Ubayy bin Ka'b: There was a man, and I do not know of any other man whose house was farther than his from the mosque, and he never missed Salat (in congregation). It was said to him (or I said to him): “If you buy a donkey you could ride it in the dark nights and in the burning sand.” He said: “I do not like my house to be by the side of the mosque, for I (eagerly) desire that my steps towards the mosque and back from it should be recorded when I return to my family.” Upon this Messenger of Allah (ﷺ) said, “Allah has granted you all the rewards for you.”

3. Forgiveness of Sins and Raising of Ranks

In Sahih Muslim it is narrated that Abu Hurairah reported: The Messenger of Allah (may peace be' upon him) said, “He who purified himself in his house, and then he walked to one of the houses of Allah for the sake of performing a Fard (obligatory act) out of the Fara'id (obligatory acts) of Allah, both his steps (would be significant) as one of them would obliterate his sin and the second one would raise his status.”

Muslim also narrated from Abu Hurairah that the Messenger of Allah (ﷺ) said, “Shall I not tell you something by which Allah effaces the sins and elevates ranks (in Jannah)?” The Companions said; “Certainly, O Messenger of Allah.” He (ﷺ) said, “Performing the Wudu' thoroughly in spite of difficult circumstances, walking with more paces to the mosque, and waiting for the next As- Salat (the prayer) after observing Salat; and that is Ar-Ribat, and that is Ar-Ribat.”

Ibn Khuzaymah narrated with a sound chain of transmission that `Uthman bin `Affan said: “I heard the Messenger of Allah (ﷺ) say: Whoever does wudoo’ and does it properly, then goes to offer an obligatory prayer and offers it with the Imam, his sins will be forgiven.”

4. Earning the Reward of Charity

Al-Bukhari and Muslim narrated from Abu Hurairah that Allah's Messenger (ﷺ) said: “Sadaqa is due on every joint of a person, every day the sun rises. Administering of justice between two men is also a Sadaqa. And assisting a man to ride upon his beast, or helping him load his luggage upon it, is a Sadaqa; and a good word is a Sadaqa; and every step that you take towards prayer is a Sadaqa, and removing of harmful things from the pathway is a Sadaqa.”

5. Deserving Allah’s Honor

Those who go to the mosque are guests of Allah (S.W.T). Since the mosques are Allah's houses on earth, their frequent visitors are His guests, and Allah honors His guests. At-Tabarani narrated, authenticated by Al-Albani, from Salman that the Prophet (peace be upon him) said: “Whoever does wudoo’ and does it properly, then goes to the mosque, he is Allah’s guest, and the Host will surely honor His guest.”

6. Receiving Allah’s Acceptance

Ibn Khuzaymah narrated in his Sahih and authenticated by Al-Albani in Sahih At-Targheeb wa At-Tarheeb from Abu Hurairah: “When one of you performs ablution and does it well, then he comes to the mosque not seeking anything other than the prayer, but Allah feels happy with him just as the family of one who is absent feels happy when he comes back to them.”

7. Remaining in Prayer as Long as One Waits in the Mosque

It is narrated in Sahih Muslim from Abu Hurairah that the Messenger of Allah (ﷺ) said: “Everyone among you is constantly in prayer so long as the prayer detains him (for this noble objective) and nothing prevents him to return to his family but the prayer.”

8. The Greatest Reward for Those Who Walk the Furthest

Al-Bukhari and Muslim narrated in their Sahih from Abu Musa Allah's Messenger (ﷺ) as saying: “The most eminent among human beings (as a recipient of) reward (is one) who lives farthest away, and who has to walk the farthest distance, and he who waits for the prayer to observe it along with the Imam, his reward is greater than one who prays (alone) and then goes to sleep.”

9. The Reward of a Complete Hajj

At-Tabarani narrated and authenticated by Al-Albani in Sahih At-Targheeb wa At-Tarheeb from Abu Umamah: “Whoever went to the mosque with the purpose of learning something good or teaching it, then for him is the rewards of a person who performs a perfect hajj.”

10. Security and Crossing the Bridge on the Day of Judgment

Narrated by Al-Tabarani and Al-Bazzar with a good chain from Abu Al-Darda saying: “Let the mosque be your meeting place, for I heard the Messenger of Allah (peace be upon him) say: 'Allah Almighty has guaranteed to those who take the mosques as their homes, comfort and safe passage over the bridge of Hell on the Day of Judgement.'”

11. Perfect Light on the Day of Judgment

The Prophet (peace be upon him) gave glad tidings to those who walk to the mosque for Fajr prayer, as narrated by Ibn Majah and authenticated by Al-Albani from Anas bin Malik: “Announce to those who make a practice of walking to mosques during the times of darkness the good news that they will have complete light on the day of resurrection.”

12. Allah Prepares a Place in Paradise

It is narrated in Sahih Muslim from Abu Hurairah: The Prophet (ﷺ) said, “He who goes to the mosque at dawn or dusk (for Salat), Allah prepares a hospitable abode for him in Jannah, every time when he walks to it or comes back from it.”

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About the Author:

Sheikh Abul A'la Maududi (1903– 1979) was a Pakistani Islamic scholar, intellect, and preacher. He played a major role in reforming Pakistan’s politics and was the founder of Jamaat-e-Islami.

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Sheikh Abul A'la Maududi began his book Introduction to the Study of the Qur'an by discussing the unique style that distinguishes the Quran from all books authored by humans. A traditional reader accustomed to conventional books finds that each book typically revolves around a specific topic, presented in a structured and organized manner through clear chapters and sections. However, the Quran does not follow this method. Instead, it addresses multiple subjects, including faith, ethics, legal rulings, da'wah, and the stories of previous nations, using diverse and interwoven styles.

One of the most striking aspects for a new reader of the Quran is its sudden transitions between different topics, sometimes even within a single ayah, along with shifts in the addressee and speaker, and directions to different audiences. This unconventional rhetorical pattern may lead some readers, especially non-believers, to mistakenly perceive a lack of coherence and order, raising doubts due to their ignorance, assuming it is disorganized or unstructured. As for believers, they may initially face uncertainty in understanding this style but often find reassurance through various interpretations that clarify the apparent ambiguity. Nevertheless, some individuals may fall into misconceptions and errors after studying the Quran because they lacked prior knowledge of its principles and contexts.

This misunderstanding arises mainly from a lack of awareness of the Quran's characteristics and study principles, as well as ignorance of the reasons for revelation and the Quranic expression styles. This often leads some to project their preconceived notions about books onto the Quran, assuming it is similar to other religious texts, resulting in confusion and disorientation, like strangers lost in an unknown city. Therefore, it is essential to set aside conventional assumptions about books when studying the Quran and approach it as a unique text in its subject, structure, and rhetorical method to appreciate its beauty and understand its essence.

The Origin of the Quran

Sheikh Maududi emphasizes the need to understand the origin of the Quran for anyone wishing to comprehend it, whether a believer or not. He clarifies that the Quran is the Word of Allah, the Creator, Owner, and Ruler of the universe, who appointed humankind as successors on Earth and granted them free will within the framework of a divine test. The purpose of this worldly life is to follow Allah's guidance to achieve success in the Hereafter, with the promise of Paradise for those who adhere to this path and the threat of Hell for those who deviate.

Allah created the first human, Adam, peace be upon him, and his wife Hawwa (Eve), granting them knowledge and wisdom, and commanded them to follow the divine path. Despite this, the descendants of Adam deviated from this upright path over the centuries, turning to polytheism and adopting man-made philosophical systems filled with illusions and falsehoods, leading to widespread injustice and corruption on Earth.

Despite this deviation, Allah did not forcibly intervene to bring people back to the straight path. Instead, He left them with free will and provided them with guidance by selecting prophets and messengers from among them. These messengers were given divine knowledge and a correct way of life and were tasked with conveying Allah's message to humanity. This prophetic mission continued over thousands of years, with prophets being sent to different nations and regions, all calling to a single faith and a just civilization. Some followed the guidance, while others strayed and spread corruption on Earth.

Finally, Allah sent Prophet Muhammad, peace and blessings be upon him, with a universal message for all humanity, including the followers of previous prophets. Allah revealed the Quran to him as a book of guidance and light for all people, making his followers a united Ummah that adheres to Allah's commandments and guides the world toward righteousness.

The Main Subject, Central Discussion, and Objective of the Quran

Sheikh Maududi explains that the main subject of the Quran is “human beings.” The Quran seeks to clarify what leads to their success and happiness and what causes their loss and misery. True guidance lies in what Allah taught humans when appointing them as successors on Earth. The Quran's central discussion revolves around critiquing the theories that humans have devised about the universe, life, and the Creator, which are based on superficial studies and imaginative assumptions influenced by personal whims. These theories are inherently false and destructive to humankind. The correct approach that guarantees a good outcome is the one prescribed by Allah.

The Quran aims to call people to this correct path, which they have strayed from either due to negligence or arrogance. Therefore, the Quran focuses on removing misconceptions about the truth and highlighting the consequences of following a path contrary to it. It also addresses various topics, such as the heavens and their creation, human beings and their formation, cosmic observations, and stories of previous nations, all of which contribute to its primary objective: inviting humanity to the correct path. Thus, understanding the Quran's rhetorical style and subject arrangement requires knowledge of how it was revealed.

The Stages of Quranic Revelation

Sheikh Maududi summarizes the stages of the Quranic revelation, emphasizing that the Quran is not like any human-authored book and was not revealed to the Prophet Muhammad, peace and blessings be upon him, all at once.

First Stage:
At the beginning of the revelation, Allah chose Muhammad ﷺ for His message in Makkah and commanded him to call the Quraysh to Islam. This stage involved teaching the Prophet how to prepare himself for the mission, correcting misconceptions about the truth, and inviting people to divine ethics. The ayahs revealed during this period were tailored to the local Arab environment for maximum impact and spanned about four to five years. Some of the best individuals embraced the message, while many rejected it, and the message began spreading beyond Makkah.

Second Stage:
This stage saw fierce opposition to the call to Islam, lasting eight to nine years, during which the Quraysh sought to eliminate the Islamic movement by all means, from rumors to persecution and torture. Despite this, the message continued to spread, reaching every household in Makkah. Allah revealed ayahs that encouraged the believers, clarified their duties, and warned disbelievers of the consequences of their rejection. The ayahs commanded piety, provided methods for spreading the religion, and strengthened the collective consciousness of the believers with the promise of Paradise while urging patience in the face of hardship. Disbelievers were reminded of the fate of previous nations and presented with rational proofs for monotheism and the Hereafter, leaving no room for doubt. This historical context characterizes the Makkan Quran.

Third Stage:
After thirteen years of struggle, the message moved to Madinah, where a Muslim society and independent state were established. Armed confrontation with the Quraysh and ongoing conflict with the People of the Book and hypocrites ensued. After ten years of struggle, the Arabs submitted to Islam, which then began to spread globally. The ayahs during this period addressed diverse needs, ranging from stirring oratory to directive decrees and educational lessons. They addressed societal and state issues, relations with non-Muslims, and the preparation of Muslims for leadership on Earth. The verses nurtured Muslims' upright behavior in different circumstances and urged them to strive in the way of Allah, while inviting the People of the Book and polytheists to believe through persuasive and warning methods, establishing proofs against them, and emphasizing the creation of a righteous society guided by Allah's directives. This is the context of the Madinah Quran.

The Quran as a Book of Da'wah and Movement

The Quran was revealed in connection with the evolution and progression of the Islamic mission over twenty-three years, descending gradually according to the changing needs and requirements of each phase of the mission. This pattern of revelation differs entirely from the structure of scientific books or academic research. The Quran served as a direct address from the Prophet ﷺ, engaging minds, stirring emotions, and addressing various situations. Thus, the ayahs and chapters were revealed in a rhetorical style that suited the circumstances of the mission.

The Wisdom Behind Repetition in the Quran

The repetition of Quranic statements is due to the nature of the mission, which requires reiterating fundamental principles in innovative ways with varied rhetorical merits that captivate hearts without tiring listeners. Therefore, the Quran repeatedly discusses the doctrine of monotheism, Allah’s attributes, and belief in the Hereafter, with renewed expressions and styles that suit each stage of the mission. If these foundational beliefs weakened in the hearts of the believers, the Islamic movement would not have progressed in its true spirit.

The Arrangement of the Quran

It was not wise to arrange the Quran according to its chronological revelation since the sequence of revelation was tied to the mission's development. However, after the mission was complete, a new arrangement was necessary to suit the realities of Muslims, who became responsible for continuing the mission. Thus, the current arrangement combines introductory and concluding teachings in an integrated overlap that reflects the complete picture of Islam. Had the Quran been compiled according to its chronological order, it would have required adding details about the timing and circumstances of each part, making it difficult to read, contrary to the divine purpose of preserving Allah's word as pure and accessible for reading by all people across time and place. The current arrangement is not arbitrary but divinely guided, established by the Prophet ﷺ under Jibreel’s direction. The Prophet instructed the placement of ayahs in their appropriate positions within chapters, and this arrangement was adopted for recitation in prayers and memorization by the Companions, completing its arrangement upon the completion of its revelation.

Compiling the Quran

From the beginning of revelation, the Quran was memorized and written on animal skins, palm stalks, and similar materials under the supervision of the Prophet ﷺ. After the Battle of Yamamah and the emergence of the apostasy crisis, many memorizers of the Quran were martyred. Umar ibn al-Khattab, may Allah be pleased with him, suggested to Abu Bakr al-Siddiq, may Allah be pleased with him, to compile the Quran. Initially hesitant, Abu Bakr was eventually convinced and tasked Zaid ibn Thabit, may Allah be pleased with him, to gather it using scrolls and the testimony of memorizers. The compiled copy was preserved with Umm al-Mu'mineen Hafsah, may Allah be pleased with her, who memorized the Quran by heart.

Due to the diversity of dialects and the spread of Islam beyond the Arabian Peninsula, Uthman ibn Affan (may Allah be pleased with him) decided to prevent discord by commissioning the copying of the authorized Mushaf, which had been compiled during Abu Bakr's era, and distributing it to the provinces. He entrusted the Companions with gathering and transcribing multiple copies, which were sent to Islamic regions accompanied by reciters who would teach people the correct recitation. The copies of the Quran circulated today are in complete agreement with these Uthmanic copies, confirming the stability of the Quranic text throughout the ages.

Methodology for Understanding the Quran

Anyone seeking to understand the Quran must clear their mind of preconceived notions or personal desires and approach it with an open heart and conscious mind. The Quran does not reveal its treasures to those who attempt to read it with pre-existing concepts or biased views.

For anyone wanting to delve deeply into the Quran, a single or even two readings will not be enough. One must study it repeatedly with tools such as a pen and notebook to record ideas and conclusions. During the initial reading, it is recommended to note questions and wait for answers in the upcoming pages. Patience is essential, as repeated study will reveal answers to most intellectual questions. After gaining a general understanding, the student should move on to detailed studies, including the Quran’s teachings about humanity, ethics, and the causes of success or loss in both this life and the Hereafter. These meanings should be documented for comparison and benefit.

If a person seeks the Quran's perspective on a specific issue, it is preferable to first study both ancient and contemporary writings on the topic and then turn to the Quran to seek answers. Ayhas that have been read repeatedly may contain solutions that were previously unnoticed.

The Essential Condition for Understanding the Quran

The essence of the Quran can only be understood by acting upon its teachings. The Quran is not merely a collection of theories or abstract philosophical ideas to be studied from a couch. It is a book of action and a call to transformation. It took a gentle man from seclusion and made him confront the world, challenge falsehood, and gather virtuous souls under the banner of the Prophetic call. The true nature of the Quran is only revealed to those who engage in the struggle between truth and falsehood and immerse themselves in the experiences of the Islamic mission.

The Universal Call of the Quran

The Quran is a book of guidance for all humanity, not just for Arabs. Although its ayahs addressed Arabs in their language and according to their context, the principles and arguments it presented to confront polytheism and establish monotheism are applicable at all times and places. The Quran does not limit its call to a particular ethnicity or era but presents a timeless and global system suited to all circumstances. As Sheikh Mawdudi noted, the correct method for spreading the Islamic movement is not to announce its global nature from the outset but to establish it firmly in its homeland first, apply it practically, and then present it as a model for other nations to follow.

Quran as a Book of General Principles

The Quran is not a book of detailed specifics but a text that clearly and comprehensively presents the intellectual and moral foundations of the Islamic system. Its role is not to provide detailed laws for every aspect of life but to outline broad guidelines and key principles according to Allah’s pleasure. The Sunnah of the Prophet complements this by building a practical framework for Islamic life. Allah did not merely reveal His Book but also sent His Messenger alongside it to detail it.

Differences in Quranic Interpretation

One of the Prophet's tasks (peace and blessings be upon him) was to make Islamic life a practical translation of Quranic teachings, with his Sunnah serving as a living model for individual, social, and international conduct based on these teachings. Although the Quran criticizes those who divided and differed after receiving guidance, there have been differences in the interpretation of Quranic rulings, even among the Companions and their successors. This raises questions about the nature of these disagreements and the Quran’s stance on them. Sheikh Mawdudi pointed out two types of differences:

1. Constructive and noble differences: These arise among sincere scholars striving to interpret rulings based on diligent study and sincere effort. They agree on the fundamentals of religion and the Islamic community's structure. Such differences are acceptable in Islam as they signify intellectual vitality and social development.
2. Destructive and divisive differences: These stem from personal whims and distant interpretations, leading to factions and blameworthy sectarianism that divides the community.

Constructive differences in subsidiary matters do not lead to division or banishment; they remain within the scope of respectful intellectual effort. In contrast, blameworthy differences are characterized by some people imposing their opinions as fundamentals of the religion, forming factions that claim to be the true Muslim community while considering others who disagree to be disbelievers. The Quran condemns such divisive disputes and sectarianism. During the Prophet’s time (peace and blessings be upon him), there were examples of constructive differences that demonstrated the existence of intellectual capacities and scholarly talents within the Islamic community. These differences contributed to the development of thought and jurisprudence while maintaining Islamic unity, as everyone agreed on the fundamentals of religion and allowed room for effort in subsidiary matters.

During a conflict between the Persians and the Romans, the polytheists hoped for a Persian victory since the Persians were illiterate magus, while the Muslims preferred a Roman victory because the Romans were People of the Book. The Persian king (Kisra) sent an army against the Romans, and the Roman emperor (Caesar) sent his forces against the Persians. Eventually, the Persians defeated the Romans, which saddened the Muslims in Mecca and delighted the polytheists. The disbelievers said to the Muslims: “You are People of the Book, and the Christians are also People of the Book, while we are illiterate. Our brothers among the Persians have triumphed over your brothers from among the Romans. If you fight us, we will also triumph over you.” In response, Allah revealed: “Alif, Lam, Meem. The Byzantines have been defeated. In the nearest land. But they, after their defeat, will overcome. Within three to nine years. To Allah belongs the command before and after. And that day the believers will rejoice. In the victory of Allah. He gives victory to whom He wills, and He is the Exalted in Might, the Merciful.” (Ar-Rum: 1-5)

Upon hearing this, Abu Bakr As-Siddiq went to the disbelievers and said: “You rejoiced at your brothers' victory, but do not rejoice too much, for by Allah, they [the Romans] will surely defeat the Persians, as our Prophet (peace and blessings be upon him) has informed us.” ⁽¹⁾

This incident highlights that rejoicing at the destruction of enemies is permissible, as evidenced by the following points:

1. The Believers’ Rejoicing at Allah’s Victory Over the Persians

The above ayahs from the Qur'an demonstrate that believers rejoice in Allah's victory, which includes the defeat of wrongdoers and tyrants. This is further supported by a narration from Sunan At-Tirmidhi in which Abu Sa'id Al-Khudri said: “On the Day of Badr, the Romans had a victory over the Persians. So the believers were pleased with that.”

2. Gratitude to Allah Upon the Destruction of Tyrants

Allah says, “So when they forgot that by which they had been reminded, We opened to them the doors of every [good] thing until, when they rejoiced in that which they were given, We seized them suddenly, and they were [then] in despair. So the people that committed wrong were eliminated. And praise to Allah, Lord of the worlds.” (Al-An'am: 44-45)

3. Healing Believers' Hearts Through the Destruction of Criminals

Allah says, “Fight them; Allah will punish them by your hands and will disgrace them and give you victory over them and satisfy the breasts of a believing people. And remove the fury in the believers' hearts. And Allah turns in forgiveness to whom He wills; and Allah is Knowing and Wise.” (At-Tawbah: 14-15) This ayah indicates that punishing disbelieving aggressors and achieving victory over them brings comfort and satisfaction to believers' hearts.

4. Victory Over Criminals as a Blessing and Favor

Allah says, “O you who have believed, remember the favor of Allah upon you when armies came to [attack] you and We sent upon them a wind and armies [of angels] you did not see. And ever is Allah, of what you do, Seeing.” (Al-Ahzab: 9) This ayah shows that the destruction of Allah’s enemies is one of His blessings upon believers, necessitating gratitude and joy.

5. The Prophet’s Praise of Allah Upon the Destruction of Tyrants

Ibn Hisham narrated from Abdullah ibn Mas'ud: “On the day of Badr, I found Abu Jahl breathing his last, and I recognized him. I then placed my foot on his neck, and said: `Has Allah not now disgraced you, O enemy of Allah?' He answered: `You little shepherd! You have now reached high status.' I then cut off his head and brought it to the Messenger of Allah and said: `This is the head of the enemy of Allah, Abu Jahl.'” ⁽²⁾

6. The Comfort of the People and Land Through the Death of Tyrants

Al-Bukhari and Muslim narrates from Abu Qatada bin Rib'i Al-Ansari: A funeral procession passed by Allah's Messenger (ﷺ) who said, “Relieved or relieving?” The people asked, “O Allah's Messenger (ﷺ)! What is relieved and relieving?” He said, “A believer is relieved (by death) from the troubles and hardships of the world and leaves for the Mercy of Allah, while (the death of) a wicked person relieves the people, the land, the trees, (and) the animals from him.” This hadith affirms that the death of tyrants brings relief to all creatures, as if their destruction brings joy to the whole universe.

7. The Companions’ Joy at the Death of Tyrants

Ibn Abi Shaybah reported in his Musannaf that Abu Bakr As-Siddiq prostrated in gratitude when he heard of the death of Musaylimah the Liar. It is also narrated that Ali ibn Abi Talib prostrated when he saw Dhu al-Thadiyyah among the dead Khawarij. ⁽³⁾

8. Scholars' Joy at the Death of Tyrants and Jurists' Fatwas Permitting It

Ibn Sa’d narrated in Al-Tabaqat from Abu Hanifa, who reported from Hammad: “I brought the news of Al-Hajjaj's death to Ibrahim Al-Nakha’i, who prostrated [in gratitude].” Hammad said: “I never thought people could cry from joy until I saw Ibrahim Al-Nakha’i cry upon hearing of Al-Hajjaj’s death.” ⁽⁴⁾

Abu Bakr ibn Al-Khallal mentioned that someone asked Imam Ahmad ibn Hanbal whether it was sinful to rejoice at what befell the followers of Ibn Abi Du'ad. Imam Ahmad replied: “Who would not rejoice at that?” ⁽⁵⁾

Ibn Kathir said: Among who passed away in the year 568 AH: “Al-Hasan bin Safi al-Turki was one of the most prominent commanders in Baghdad, who held significant control over the state. However, he was a malicious Rafidhi (Shia group rejecting the legitimacy of the caliphate of Abu Bakr) and a staunch advocate for the Rafidhis, who thrived under his protection and influence. Allah relieved the Muslims from his harm in that year during the month of Dhul-Hijjah. He was initially buried in his home and later moved to the cemeteries of Quraish. So, to Allah belongs all praise and gratitude. When he died, the people of the Sunnah school of thought rejoiced immensely, expressing their gratitude to Allah. You could hardly find anyone among them who was not praising Allah.” ⁽⁶⁾

Al-Izz Ibn Abd al-Salam issued a fatwa stating that “there is no blame in rejoicing over the death of an enemy, signifying the cessation of their harm and the protection from their evil.” ⁽⁷⁾

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1. Tafsir Al-Baghawi (6/257).
2. As-Sirah an-Nabawy by Ibn Hisham (1/635).
3. Musannaf Ibn Abi Shaybah (2/366).
4. Al-Tabaqat al-Kubra by Ibn Sa’d (6/287).
5. As-Sunnah by Abu Bakr Ibn Al-Khallal (5/121).
6. Al Bidayah wa An-Nihayah (12/338).
7. Al-Bariqa Al-Mahmudiyyah (p. 192).

Read the Article in Arabic

A Message to the youth of the Ummah who are desperate and think it’s too late for salvation. To those who believe there is no hope, no redemption, and no escape from their sins and misdeeds: have you not heard the words of Allah in the Quran: “Say, ‘O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful. And return [in repentance] to your Lord and submit to Him.” (Az-Zumar: 53-54)?

Do you not know that Allah, the Almighty, accepts His servant, draws them near, and guides them out of His mercy, generosity, and grace?

We have the best examples in our righteous Salaf. How many of them were lost, and Allah guided them? How many were far from Him, and He brought them near? And how many were wandering aimlessly, and Allah directed them?

Al-Fudayl ibn ‘Iyad, the hadith scholar and devout worshipper of the Two Holy Sanctuaries, was once a highway robber who would steal from pilgrims, till Allah guided him!

Al-Fadl ibn Musa narrates: Al-Fudayl ibn ‘Iyad was an infamous bandit who robbed travelers between Abyward and Sarakhs. The reason for his repentance was his love for a maid. One night, while he was climbing a wall to meet her, he heard someone reciting: “Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah?” (Al-Hadid: 16)

When Al-Fudayl heard this, he said, “Indeed, O Lord, the time has come.” He repented sincerely to Allah, becoming Al-Fudayl ibn ‘Iyad, about whom Ibrahim ibn Al-Ash'ath said: “I have never seen anyone who held Allah in greater reverence in his heart than Al-Fudayl. Whenever Allah was mentioned or he heard the Quran, his fear and sadness were evident, and his eyes overflowed with tears. He would weep until those around him would feel pity for him. He was always sorrowful, deeply contemplative, and I never saw anyone more earnest in seeking Allah than him. When we accompanied him for a funeral, he would continue to preach, remind, and weep as though he was bidding his companions farewell. At the graveyard, he would sit among the dead, weeping, and when he stood, it was as though he had just returned from the Hereafter to warn us of it.”

Malik ibn Dinar, the great imam and hadith scholar, was once a drunkard, harsh, and cruel, feared by people for his tyranny. One day, he saw a beautiful slave girl in the market, purchased her, and later had a daughter with her. This daughter became the delight of his soul and the apple of his eye. He would pamper her whenever he returned home. But then, suddenly, she passed away. Malik said, “I slept fully drunk that day.” He dreamt that the judgment day had arrived, and saw a fierce serpent chasing him, and fled in terror. He encountered an old, frail man and sought his help, but he replied, “I am weak and cannot assist you. Run quickly toward this direction; perhaps you will find safety.”

He ran and reached a mountain where he found young children. Among them was his daughter, who had died at the age of three. One of the children called out to her, “Oh Fatimah, save your father!” She came to Malik, held him with her right hand, and repelled the serpent with her left. Then she sat in his lap as she used to in life and told him: “Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah?” Malik asked her about the serpent, and she replied, “That is your bad deeds, which have grown strong against you. As for the old man, he represents your weak good deeds, which could not save you.” He woke up to the sound of the Fajr adhan, hurried to pray, and repented sincerely to Allah. Allah saved me from the depths of sin and elevated me to the heights of righteousness.

Abdullah ibn Mas'ud once narrated that he was walking in Kufa and heard a beautiful voice singing. The singer was Zadhan Al-Kindi. Ibn Mas'ud remarked, “How beautiful this voice would be if it were used to recite the Book of Allah!” He then covered his head with his garment and walked away. Zadhan, upon learning that it was Abdullah ibn Mas'ud, the companion of the Prophet ﷺ, who had spoken about him, broke his instrument and ran after Ibn Mas'ud. He caught up with him, placed his turban around his own neck, and wept before him.

Ibn Mas'ud embraced him, and both of them wept. He then said to Zadhan, “How can I not love the one whom Allah loves?” Zadhan repented and accompanied Ibn Mas'ud, dedicating himself to learning the Quran and gaining knowledge until he became an imam and scholar.

Bishr Al-Hafi, who once said of himself, “I was a frivolous man, full of arrogance,” was one day walking, as he found a piece of paper on the ground with the words “In the name of Allah, the Most Gracious, the Most Merciful” written on it. He picked it up, wiped it clean, and perfumed it with a scent he had purchased for the only dirham he had.

That night upon sleeping, he dreamt of someone saying, “O Bishr ibn Al-Harith! You have honored My name; therefore, I shall elevate your name in this world and the Hereafter!”

He became the renowned scholar Bishr Al-Hafi, about whom Ibrahim Al-Harbi said, “Baghdad has never produced anyone more intelligent or more mindful of his tongue than Bishr.” When asked why he always walked barefoot, Bishr replied, “My Lord reconciled with me while I was barefoot, and I will remain in this state until I meet Him.”

Yusuf ibn Al-Husayn once narrated that he was with Dhu Al-Nun Al-Misri by a lake when they saw a scorpion riding on a frog. The frog swam across the water and brought the scorpion to the shore. Dhu Al-Nun followed the scorpion and found a man lying intoxicated. A snake had emerged from the side of the man’s navel and was heading toward his ear. The scorpion struck and killed the snake, then returned to where it had come from. Dhu Al-Nun woke the man and said, “Young man, look at how Allah has saved you! This scorpion killed a snake that was about to harm you.” The young man woke up and said, “If this is how Allah treats those who disobey Him, then how compassionate would He be for those who obey Him?”

This is Allah’s mercy toward sinners. So, what about those who repent sincerely and turn to Him? Would He turn them away? Never!

Be truthful in your repentance, resolve to return to Allah, and you will find Him the Most Forgiving, the Most Merciful. Never despair of His mercy, for He is as His servant expects Him to be.

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• Sheikh Sameer Mustafa: The Repentance of Malik ibn Dinar

At a time when women were oppressed and deprived of their rights, Islam granted them special care and surrounded them with mercy and protection. The strength of women lies in their perceived weakness, as they are naturally more emotional. Therefore, the Prophet Muhammad ﷺ instructed good treatment toward women, recognizing their nature and elevating their status. Abu Hurairah (may Allah be pleased with him) narrated that the Prophet ﷺ said: “Act kindly toward women, for they were created from a rib and the most crooked part of a rib is its top. If you attempt to straighten it you will break it, and if you leave it alone it will remain crooked; so act kindly towards women.” (Sahih al-Bukhari)

As Sheikh Abu Ishaq Al-Huwaini mentioned in his book Lessons from Sheikh Abu Ishaq Al-Huwaini: “A woman is naturally weak and inclined to find comfort in men. Her strength lies in her perceived weakness. Those who sought to 'liberate' women aimed to liberate them from their husbands and make them adopt the characteristics of men. This is impossible, as no man can live in harmony with another man as a spouse. Thus, woman's strength lies in her nature.”

While Islam is often accused of oppressing women and violating their rights, in Western civilization, women are treated as cheap commodities and tools for serving men's interests. Women are exploited in degrading ways to satisfy material and carnal desires. They are stripped of their dignity and reduced to mere entertainment objects, forced to undress and dance for money while men reap enormous profits at the expense of their humanity.

Despite Western claims of liberating women, this so-called liberation has trapped them in new forms of enslavement. Women are pushed into harsh work environments alongside men without consideration for their unique nature. In the West, young women are expected to become financially independent at an early age, often working under difficult conditions that may jeopardize their dignity and honor. A woman who does not have an illicit partner during her teenage years is often viewed as socially abnormal. These practices starkly contradict the West's claims of equality and freedom, revealing the humiliation and degradation they impose on women, in contrast to Islam protecting women's dignity and upholding their rights.

Given the delicate and emotional nature that Allah instilled in women, Islam's mercy encompasses their lives in various aspects, as mothers, wives, and daughters. This compassionate approach has a profound impact on family life and society as a whole. As mothers, Islam elevates their status and encourages kindness and devotion to them. Even in matters of custody and worship, Islam takes their feelings into account. The Prophet ﷺ shortened prayers upon hearing a child crying, out of consideration for the mother's distress. As wives, Islam stipulates that marriages be based on affection and mercy. The Prophet ﷺ advised good treatment toward wives, recognizing their differing temperaments and ensuring respect for their opinions and status within the family. He ﷺ even consulted his wife Umm Salamah during the Treaty of Hudaybiyyah. As daughters, Islam strongly rejected the pre-Islamic practices of oppressing them. The Prophet ﷺ emphasized the importance of daughters' rights through numerous hadiths, such as: “There is no one who has three daughters, or three sisters, and he treats them well, except that he enters paradise.”

The life of the Prophet ﷺ serves as an exemplary model of kindness toward women. His respect and care extended to his wives, his tenderness toward his granddaughter Umamah bint Abi al-As, and his deep love and respect for his daughter Fatimah’s feelings, even on his deathbed.

Among the manifestations of Islam's mercy toward women is the protection afforded to them during wars. The Prophet ﷺ prohibited killing women, children, and elderly people, as well as separating mothers from their children in captivity. He reprimanded Bilal (may Allah be pleased with him) when he let some female captives from Khaybar pass by the dead bodies of their relatives and began to weep. The Prophet ﷺ said: “Has mercy been removed from your heart, O Bilal?” (Reported by Ibn Ishaq in Al-Sirah al-Nabawiyyah)

It was narrated that ‘Urwah said: My father Az-Zubair (may Allah be pleased with him) told me that on the day of Uhud, a woman came running, and when she was about to reach where the slain were, the Prophet (ﷺ) did not want her to see them, and he said, `The woman, the woman!` az-Zubair (may Allah be pleased with him) said: “I thought that she was my mother Safiyyah, so I went running towards her and caught up with her before she reached the slain. (Reported by Ahmad)

In another narration, it is reported that the Messenger of Allah (ﷺ) passed Hamzah who was killed and disfigured. He said: “If Safiyyah were not grieved, I would have left him until the birds and beasts of prey would have eaten him, and he would have been resurrected from their bellies.” (Reported by Abu Dawood)

Women did not participate in combat during wars; their roles were mostly limited to treating the wounded and providing food and water, unless circumstances required them to fight. However, warfare was primarily the responsibility of men. This exemplifies Islam's honor and protection of women, in contrast to a time when women are now exploited under deceptive slogans of freedom.

Islam's mercy shines as a beacon of light amidst the darkness of ignorance, reminding the world that true compassion and genuine care can never be found without Islam!

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Narrated by At-Tirmidhi and Ibn Majah, from Jabir ibn Abdullah, who said: “When 'Abdullah bin 'Amr bin Haram was killed on the Day of Uhud, the Messenger of Allah met me, and said: “O Jabir, shall I not tell you what Allah has said to your father?” In another narration: “And he said: 'O Jabir, why do I see you broken-hearted?' I (Jabir) said: 'O Messenger of Allah, my father has been martyred and he has left behind dependents and debts.' He said: 'Shall I not give you the glad tidings of that with which Allah met your father?' I said: 'Yes, O Messenger of Allah.' He said: 'Allah never spoke to anyone except from behind a screen, but He spoke to your father directly, and He said: “O My slave! Ask something from Me and I shall give it to you.” He said: “O Lord, bring me back to life so that I may be killed in Your cause a second time.” The Lord, Glorified is He, said: “I have already decreed that they will not return to life.” He said: “My Lord, then convey (this news) to those whom I have left behind.” Allah said: “Think not of those as dead who are killed in the way of Allah, Nay, they are alive, with their Lord, and they have provision. Rejoicing in what Allah has bestowed upon them of His bounty, and they receive good tidings about those [to be martyred] after them who have not yet joined them - that there will be no fear concerning them, nor will they grieve. They receive good tidings of favor from Allah and bounty and [of the fact] that Allah does not allow the reward of believers to be lost.” (Aal-E-Imran: 169-171)

This situation highlights the elevated status of the martyr and instills a love for martyrdom in the cause of Allah. Islam has adopted various approaches to nurture the love of jihad and martyrdom in its followers, including the following:

1. Nurturing Attachment to the Hereafter:

Islam instills in its followers a love for jihad and martyrdom by detaching them from worldly pursuits and prioritizing the Hereafter. Allah the Almighty confirms: “And the Hereafter is better for you than the first [life].” (Ad-Duhaa: 4), “But you prefer the worldly life, while the Hereafter is better and more enduring.” (Al-A’la: 16-17)

In Sahih Muslim, Anas ibn Malik narrated that when the Messenger of Allah ﷺ faced the polytheists at Badr, he (ﷺ) said, “Get up to enter Paradise which is equal in width to the heavens and the earth.” 'Umair b. al- Humam al-Ansari said: “Messenger of Allah, is Paradise equal in extent to the heavens and the earth?” He said: “Yes.” 'Umair said: “My goodness!” The Messenger of Allah (ﷺ) asked him: “What prompted you to utter these words (i. e. my goodness! ')?” He said: “Messenger of Allah, nothing but the desire that I be among its residents.” He said: “Thou art (surely) among its residents.” He took out dates from his bag and began to eat them. Then he said: If I were to live until I have eaten all these dates of mine, it would be a long life. (The narrator said): He threw away all the dates he had with him. Then he fought the enemies until he was killed.

2. Highlighting the Virtue of Martyrdom and the Status of the Martyr:

The awareness of the virtues of martyrdom and the exalted rank of the martyr fosters a love for jihad and martyrdom. Allah says, “And the martyrs, with their Lord. For them is their reward and their light.” (Al-Hadid: 19) And: “Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise. They fight in the cause of Allah, so they kill and are killed. [It is] a true promise [binding] upon Him in the Torah and the Gospel and the Qur'an. And who is truer to his covenant than Allah? So rejoice in your transaction which you have contracted. And it is that which is the great attainment.” (At-Tawbah: 111)

Ibn Majah narrated from Miqdam bin Ma’dikarib that the Messenger of Allah (ﷺ) said: “The martyr has six things (in store) with Allah: He is forgiven from the first drop of his blood that is shed; he is shown his place in Paradise; he is spared the torment of the grave; he is kept safe from the Great Fright; he is adorned with a garment of faith; he is married to (wives) from among the wide-eyed houris; and he is permitted to intercede for seventy of his relatives.”

3. Emphasizing the Easing of Death’s Pain for the Martyr:

The pain of death is severe, and its throes are intense. However, Islam assures that the pain of death is alleviated for the martyr, to the extent that it feels like the sting of a pinch. At-Tirmidhi narrated from Abu Hurairah that the Messenger of Allah ﷺ said: “The martyr does not sense the touch of death except as one of you senses the touch of a (bug) bite.”

4. The Prophet’s Wish to Die as a Martyr:

Al-Bukhari and Muslim narrated from Abu Hurairah that the Prophet ﷺ said: “By Him in Whose Hands my life is! Were it not for some men amongst the believers who dislike to be left behind me and whom I cannot provide with means of conveyance, I would certainly never remain behind any Sariya' (army-unit) setting out in Allah's Cause. By Him in Whose Hands my life is! I would love to be martyred in Allah's Cause and then get resurrected and then get martyred, and then get resurrected again and then get martyred and then get resurrected again and then get martyred.”

The Prophet ﷺ also stated that the martyr wishes to return to the world to die as a martyr multiple times because of the honor they witness. At-Tirmidhi narrated from Anas ibn Malik that the Messenger of Allah ﷺ said:
“None of the people of Paradise would wish to return to the world except for the martyr who indeed would love to return to the world saying that he would love to be killed ten times in Allah's cause because of what he has seen of the honor that He has given him.”

5. Sharing the Emotions of Martyrs’ Families and Consoling Them:

Islam acknowledges the pain of losing a martyr felt by their family, spouse, and children. Thus, it emphasizes that martyrdom benefits not only the martyr but also their family. The martyr intercedes for seventy members of their family. Islam provides emotional and material support to martyrs’ families. Emotionally, it assures them that the martyr enjoys unparalleled bliss, which comforts their families, as indicated in the story of Jabir ibn Abdullah and how Allah honored his father, as mentioned at the beginning of this article.

Materially, Islam urges the care of martyrs’ families. Ahmad narrated from al-Hasan ibn Sa’d that when Ja’far was martyred, the Prophet ﷺ waited three days and then went to Ja’far’s family. He said to them: “Do not weep for my brother after today.” Then he said: “Bring me my brother’s sons.” He addressed them, saying: “As for Muhammad, he resembles our uncle Abu Talib, and as for Abdullah, he resembles my form and character.” Then he supplicated: “O Allah, take care of Ja’far’s family in his absence and bless Abdullah’s business dealings.” When Ja’far’s wife mentioned the orphaning of her children, the Prophet ﷺ reassured her, saying: “Do you fear poverty for them? I am their guardian in this world and the Hereafter.”

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From the establishment of the Muslim state in Madinah following the blessed Hijrah, the Islamic society has been characterized by love, compassion, integration, and mutual support. The first foundational principle was the brotherhood between the Muhajireen (immigrants) and the Ansar (supporters). The Ansar opened their homes to the Muhajireen as genuine brothers, granting them all rights of brotherhood. Believers shed all traces of selfishness and individualism from their hearts, replacing them with altruism and generous giving instead of despicable selfishness.

However, where did these dangerous diseases come from, the ones that have polluted the Islamic society? How did they arise and spread to become alarming phenomena that threaten the community with hatred and disintegration?

One of the gravest moral illnesses that can afflict an individual or a community is selfishness and self-centeredness, which destroys the heart and undermines societal values.

Selfishness in Light of Islamic Teachings

Like all negative traits, Allah warns His servants through examples to clarify concepts and provide guidance so that Muslims do not fall into such behaviors out of ignorance. Allah says, “Indeed, We have tried them as We tried the companions of the garden, when they swore to cut its fruit in the [early] morning.” (Al-Qalam: 17)

The apparent sin of the companions of the garden was their insistence on secretly reaping the fruits of their garden and accumulating all its bounty, neglecting the right of the needy in it. ⁽¹⁾

Another example is Allah’s words: “And inform them that the water is shared between them.” (Al-Qamar: 28) Here, Allah forbade the people drinking in the day which the she-camel doesn’t drink from monopolizing their share of water and instructed them to show solidarity with the people drinking in the day the she-camel drinks. ⁽²⁾ Furthermore, Allah says, “And do not consume one another's wealth unjustly or send it [in bribery] to the rulers in order that [they might aid] you [to] consume a portion of the wealth of the people in sin, while you know [it is unlawful].” (Al-Baqarah: 188) This ayah addresses the entire Muslim Ummah, warning against consuming each other’s wealth unlawfully through deceit, fraud, lies, denial of rights, or similar manifestations of selfishness. ⁽³⁾

Ibn Mas’ud narrated: The Prophet (ﷺ) said, “Soon others will be preferred to you, and there will be things which you will not like.” The companions of the Prophet (ﷺ) asked, “O Allah's Messenger (ﷺ)! What do you order us to do (in this case)?” He said, “(I order you) to give the rights that are on you and to ask your rights from Allah.” (Al-Bukhari and Muslim) The Prophet also said to the Ansar: “You will find after me, others being preferred to you. Then be patient till you meet Allah and meet His Apostle at Al-Kauthar (i.e. a fount in Paradise).” (Al-Bukhari and Muslim)

Additionally, ‘Ubada b. as-Samit said: “We swore allegiance to God’s Messenger agreeing to hear and obey in time of difficulty and time of ease, in what we liked and what we disliked, to give way to others’ interests, not to dispute about government with those in power, and to say what was right wherever we were, not fearing for God’s sake what anyone who blamed us might say.” (Al-Bukhari and Muslim)

Allah praises the believers saying, “And [there is a share for] those who came after them, saying, 'Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.'” (Al-Hashr: 10)

Negative Effects on Individuals and Society

Selfishness and individualism have numerous negative effects on individuals and the Muslim society as a whole. Among these are:

• Self-centered individuals do not love goodness for others, thereby stepping outside the framework of Islamic values and ethics. They fight goodness and prioritize their personal interests over divine commands and the welfare of others.

An example is what Ibn `Abbas narrated: Musailama-al-Kadhdhab (i.e. the liar) came in the life-time of Allah's Messenger (ﷺ) with many of his people (to Medina) and said, “If Muhammad makes me his successor, I will follow him.” (Al-Bukari and Muslim) Musaylimah was not concerned with the truth but only with securing his own interests, even if it meant perpetuating falsehood.

• Additionally, among Selfishness effects on society that it leads to widespread hatred, injustice, and the violation of rights among people. It results in societal discord, the neglect of the poor due to the absence of mutual support, and the weakening of family ties and bonds of kinship. This, in turn, undermines the sense of brotherhood that is built on love, empathy, and generosity, replacing it with division and competition over worldly gains.

Anxiety and Depression as Consequences of Selfishness ⁽⁵⁾

Many believe selfishness is merely a moral illness affecting social relationships among Muslims. However, it also has psychological consequences, transforming tranquility into anxiety and happiness into deep depression.

Dr. Michael McGee, a professor at Montclair State University in New Jersey, states: “What do you think about throughout the day? If it is mostly about yourself, you may be suffering from selfishness. People often view selfishness as a negative personality trait. If you are selfish, the first thing you need to do is not berate yourself for it, or your shame will grant you another reason to be occupied by yourself. Instead, recognize it as a symptom of underlying anxiety. Selfish individuals often feel threatened, weak, and insecure with others, and narcissistic selfish people have an addiction to their own sense of uniqueness, in addition to an underlying insecurity related to loving others safely.”

Selfishness, therefore, affects mental health, leading to an unstable and unhappy life.

Solutions

The ultimate solution lies in praying to Allah, as only He has the power to change hearts. Every step toward healing this illness must be accompanied by seeking Allah’s help through sincere du’aa. The first step in remedy is proper upbringing, accompanied by gentle discipline, which prevents individuals from developing resentment toward others. Justice among children is also critical to fostering generosity and kindness in their hearts.

An-Nu`man bin Bashir narrated: My mother asked my father to present me a gift from his property; and he gave it to me after some hesitation. My mother said that she would not be satisfied unless the Prophet (ﷺ) was made a witness to it. I being a young boy, my father held me by the hand and took me to the Prophet (ﷺ). He said to the Prophet, “His mother, bint Rawaha, requested me to give this boy a gift.” The Prophet (ﷺ) said, “Do you have other sons besides him?” He said, “Yes.” The Prophet (ﷺ) said, “Do not make me a witness for injustice.” Narrated Ash-Shu`bi that the Prophet (ﷺ) said, “I will not become a witness for injustice.” (Narrated by Al-Bukhari and Muslim) This also involves raising a child to share generously, such as offering food to those who do not have it and sharing toys with others without being harsh to them.

Raising by example: ‘Amr b. ‘Abasa said: God’s Messenger led us in prayer facing a camel which had been taken in booty, and when he had given the salutation he took a hair from the camel’s side and said, “I have no right to as much as this of your booty, but only to the fifth, and the fifth is returned to you.” (Narrated by Abu Dawood)

Also remember the consequences of selfishness as mentioned in the Hadith of the Prophet (ﷺ): “Do you know who is the bankrupt?” They said, “The bankrupt among us is one who has neither money with him nor any property.” The Prophet (ﷺ) said: “The real bankrupt of my Ummah would be he who would come on the Day of Resurrection with Salat, Saum and Sadaqah (charity), (but he will find himself bankrupt on that day as he will have exhausted the good deeds) because he reviled others, brought calumny against others, unlawfully devoured the wealth of others, shed the blood of others and beat others; so his good deeds would be credited to the account of those (who suffered at his hand). If his good deeds fall short to clear the account, their sins would be entered in his account and he would be thrown in the (Hell) Fire.” (Narrated by Muslim)

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1. “The Graphic Interpretation of the Holy Qur'an” by Bint Al-Shati (2/63).
2. “Al-Muharrar Al-Wajiz” by Ibn Atiyyah (5/218).
3. “Tafsir al-Qurtubi - Al-Jami' li Ahkam al-Quran” (2/338).
4. Michael McGee, Professor of Sexual Health at Montclair State University, New Jersey, USA.
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