Quraanic Exegesis, Dought&clear, - * How did Allaah open the chest of His noble Messenger Muhammad (peace and blessings

Share ::-

Share

How did Allah the exalted dissect the messenger’s chest (PBUH), when He the exalted says:
“Have We not expanded thee thy breast?”
Is it true that it was by Gabriel’s hands during the messenger’s life?.
Praise be to Allaah.
Allaah, may He be glorified and exalted, honoured His Prophets and Messengers with immense blessings, first and foremost among which, and the highest in status, was the blessing of Prophethood, as He chose them to be close to Him and to bestow His mercy upon them.
Allaah says (interpretation of the meaning):
“but Allaah chooses of His Messengers whom He wills”
[Aal ‘Imraan 3:179]
“And also some of their fathers and their progeny and their brethren, We chose them, and We guided them to the Straight Path”
[al-An’aam 6:87]
Allaah, may He be glorified and exalted, chose His Prophet and Close Friend Muhammad (peace and blessings of Allaah be upon him) for more honour and bestowed a high status upon him, as Allaah says (interpretation of the meaning):
“Had not the Grace of Allaah and His Mercy been upon you (O Muhammad صلى الله عليه وسلم), a party of them would certainly have made a decision to mislead you, but (in fact) they mislead none except their own selves, and no harm can they do to you in the least. Allaah has sent down to you the book (the Qur’aan), and Al‑Hikmah (Islamic laws, knowledge of legal and illegal things, i.e. the Prophet’s Sunnah — legal ways), and taught you that which you knew not. And Ever Great is the Grace of Allaah unto you (O Muhammad صلى الله عليه وسلم)”
[al-Nisa’ 4:113]
As part of this Grace, Allaah opened the chest of His Noble Messenger Muhammad (peace and blessings of Allaah be upon him) and He referred to this great blessing in a soorah of the Qur’aan that will be recited until the Day of Resurrection. It is called Soorat al-Sharh.
Allaah says (interpretation of the meaning):
“Have We not opened your breast for you ((O Muhammad?”
[al-Sharh 94:1]
The opening of the chest of the Prophet (peace and blessings of Allaah be upon him) points to a number of important meanings:
1 – Allaah opened his heart to Islam as a religion and law, which is the greatest thing to which the heart may be opened. This is the interpretation of Ibn ‘Abbaas, as reported by al-Bukhaari in a mu’allaq report in hisSaheeh(Kitaab al-Tafseer/Baab Soorat al-Sharh, p. 982).
2 – Allaah opened the chest of His Prophet Muhammad (peace and blessings of Allaah be upon him) in order to fill it (his heart) with wisdom, knowledge and faith, as it was interpreted by al-Hasan al-Basri. The scholars mentioned in their commentaries on this incident of the opening of the Prophet’s chest, which happened twice during his life.
The first occurred when he was small and living among Banu Sa’d.
It was narrated from Anas ibn Maalik (may Allaah be pleased with him) that that Jibreel came to the Messenger of Allaah (peace and blessings of Allaah be upon him) when he was playing with the other boys. He took hold of him and threw him to the ground, then he opened his chest and took out his heart, from which he took a clot of blood and said: “This was the Shaytaan’s share of you.” Then he washed it in a vessel of gold that was filled with Zamzam. Then he put it back together and returned it to its place. The boys went running to his mother – meaning his nurse – and said: Muhammad has been killed! They went to him and his colour had changed. Anas said: I used to see the mark of that stitching on his chest.
Narrated by Muslim (162).
The second occurred on the night of the Isra’.
Abu Dharr used to narrate that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The roof of my house was opened when I was in Makkah, and Jibreel (peace and blessings of Allaah be upon him) came down and split open my chest, then he washed it with Zamzam water. Then he brought a golden basin filled with wisdom and faith and emptied it into my chest. Then he sealed it…” Narrated by al-Bukhaari (349) and Muslim (163).
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said in Fath al-Baari (7/204):
Some of them denied that his chest was opened on the night of the Isra’, and said that this only happened when he was small and living among Banu Sa’d. But that cannot be denied because there are many reports about it. … All that has been narrated about his chest being opened, his heart being taken out and other extraordinary events must be accepted without objection or trying to interpret it other than what it appears to mean, because Allaah si Able to do all that and none of that is impossible. Al-Qurtubi said inal-Mufhim: No attention should be paid to denials of the opening of his chest on the night of the Isra’, because the narrators are trustworthy and well known. End quote.
The incident of his chest being opened is also mentioned in some reports at other times, at the age of ten, and when his mission began, but these are weak reports. See:al-Seerah al-Nabawiyyah al-Saheehah(1/103).
Ibn Katheer said inTafseer al-Qur’aan il-‘Azeem(4/677):
Allaah says “Have We not opened your breast for you (O Muhammad)?” meaning, did We not open your heart for you, i.e., We illuminated it etc. This is like the verse in which Allaah says (interpretation of the meaning):“And whomsoever Allaah wills to guide, He opens his heart to Islam.” [al-An’aam 6:125].
And it was said that what is meant by the verse “Have We not opened your breast for you (O Muhammad)?” is the opening of his chest on the night of the Isra’, but there is no contradiction because the opening of his chest includes what was done on the night of the Isra’ as well as the metaphorical meaning of opening his heart. And Allaah knows best. End quote.
3 – It says inRooh al-Ma’aani(30/166):
It was said that what is meant is: Did We not relieve your distress and worry by showing you the reality of things and the insignificance of this world, so that enabled you to bear hardship by mans of turning to Allaah with du’aa’.
It was narrated from the majority that what is meant is: Did We not bestow upon him wisdom and enable him to receive that which was revealed to him after it was difficult for him?
4 – Ibn ‘Ashoor said inal-Tahreer wa’l-Tanweer(1/4850):
Opening his breast is a metaphor for the blessings that were bestowed upon him and enabling him to attain all levels of perfection, and informing him that Allaah is pleased with him, and glad tidings of the victory that the religion would attain. End quote.
See:Subul al-Huda wa’l-Rashaad(2/59).
5 – Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said inTafseer Soorat al-Sharh(p.1):
This opening is metaphorical, not physical. The opening of the heart may be done so that it is able to receive the decree of Allaah of both types, the shar’i decrees of Allaah, which means religion, and the decree of Allaah which has to do with the calamities that may befall man. End quote.
And Allaah knows best.

Share

- PUBLISHERNajimudeeN M

Commentary on Hadeeth, - Dought & clear, - * The Hadith of the Seven is Not in Reference to Men Only

Share ::-

Is the hadith that talks about the seven whom Allah will shade on the Day in which there is no shade except
Allah's specific just for men or is it for anyone, such as women, who perform those acts and, therefore, they will receive that reward mentioned in the hadith?
Praise be to Allaah.
The merits mentioned in the hadith are not specifically for men. In fact, they are general for both men and women. If a young woman grows up in the worship of Allah, she is included among them. Similarly, two women who love each other for the sake of Allah alone are also included. Again, any woman who is invited to illegal sexual intercourse by a man of nobility and beauty and she refuses his advances, saying, "I fear Allah," will be one of those in the shade of Allah.
Any woman who gives in charity from her legal earnings to the extent that her left hand does not know what her right hand has given will be included among them. If a woman remembers Allah when she is alone by herself, she will be included among them like any man. However, the righteous leader is something specific for men. Similarly, performing the prayers in congregation in the mosque is something specific for men. The prayer of the woman in her house is more virtuous as has been stated in the authentic Hadith of the Prophet (peace be upon him).















Share

Share

- PUBLISHERNajimudeeN M

Commentary on Hadeeth, - Dought & clear, - * What does it mean when we say that Allaah loves beauty?

Share ::-

What is the meaning of the hadeeth which says that Allaah is beautiful and loves beauty? What is meant here by beauty? – especially since some people use this hadeeth as evidence that it is permissible to look at beautiful women and to enjoy every beautiful thing. Can you clarify this?
Praise be to Allaah.
The hadeeth mentioned in the question was narrated by Muslim in hisSaheeh, no. 131, from ‘Abd-Allaah ibn Mas’ood, who narrated that the Prophet (peace and blessings of Allaah be upon him) said: “No one will enter Paradise who has an atom’s-weight of pride in his heart.” A man said, “What if a man likes his clothes to look good and his shoes to look good?” He said, “Allaah is beautiful and loves beauty. Pride means denying the truth and looking down on people.”
Ibn al-Qayyim (may Allaah have mercy on him) said, commenting on this hadeeth: the phrase “Allaah is beautiful and loves beauty” includes the beautiful clothing which was asked about in the same hadeeth. It is included by way of generalization, i.e., that beauty in all things is what is meant here. InSaheeh Muslimno. 1686 it says: “Allaah is good and only accepts that which is good.” InSunan al-Tirmidhiit says: “Allaah loves to see the effects of His blessing on His slave.” (Narrated by al-Tirmidhi, no. 2963; he said it is hasan saheeh). It was reported that Abu’l-Ahwas al-Jashami said: The Prophet (peace and blessings of Allaah be upon him) saw me wearing old, tattered clothes, and asked me, “Do you have any wealth?” I said, “Yes.” He said, “What kind of wealth?” I said, “All that Allaah has given me of camels and sheep.” He said, “Then show the generous blessings that He has given you.” (Narrated by Ahmad, no. 15323; al-Tirmidhi, 1929; al-Nisaa’i, 5128). Allaah, may He be glorified, loves the effects of His blessings to His slave to be made manifest, for this is part of the beauty that He loves, and that is part of the gratitude for His blessings which forms an inner beauty (beauty of character). Allaah loves to see the external beauty of His slaves which reflects His blessings on them, and the inner beauty of their gratitude to Him for those blessings. Because He loves beauty, He sends down on His slaves clothes and adornments with which they may make their outward appearance beautiful and He gives them Taqwaa which makes their inner characters beautiful. Allaah says (interpretation of the meaning):
“O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the raiment of righteousness, that is better.”
[al-A’raaf 7:26]
And He says, speaking of the people of Paradise (interpretation of the meaning):
“… and [Allaah] gave them Nadratan (a light of beauty) and joy. And their recompense shall be Paradise and silken garments, because they were patient.” [al-Insaan 76:11-12]
Their faces will be made beautiful with theNadrah(light of beauty), their innermost being with joy and their bodies with silken garments.
Just as Allaah loves beauty in words, deeds, garments and outward appearance, so He hates ugliness in words, deeds, garments and outward appearance. He hates ugliness and its people, and loves beauty and its people. But two groups are misguided with regard to this issue: a group who say that everything that He has created is beautiful, so He loves all that He has created and we should love all that He has created and not hate anything. They say: whoever realizes that all that exists comes from Him will see that it is beautiful… these people have no sense of jealousy for the sake of Allaah or hatred and enmity for the sake of Allaah, or denouncing what is evil (munkar), or jihaad for the sake of Allaah, or adhering His limits. They regard the beauty of images, male or female, as being part of the beauty that Allaah loves, and seek to worship Allaah through immoral acts. Some of them may even go so far as to claim that the One Whom they worship is manifested or incarnated in those images.
The second group, on the other hand, say that Allaah condemns the beauty of images, forms and outward appearances. Allaah says about the Munaafiqoon (hypocrites) (interpretation of the meaning):
“And when you look at them, their bodies please you…” [al-Munaafiqoon 63:4]
“And how many a generation have We destroyed before them. Who were better in wealth, goods and outward appearance?” [Maryam 19:54]
InSaheeh Muslimit is reported that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah does not look at your outward appearance and your wealth, rather He looks at your hearts and deeds.” (Saheeh Muslim, no. 4651).
According to another hadeeth: “Shabbiness is part of faith.” (Narrated by Ibn Maajah, 4108; Abu Dawood, 3630; classed as saheeh by al-Albaani, may Allaah have mercy on him). Allaah condemns those who are extravagant, which applies to extravagance in clothing as well as in food and drink.
In order to settle this dispute, we may say that beauty in clothing and outward appearance is of three types, one of which is commendable, one is blameworthy and one of which is neither. The kind of beauty which is to be commended is that which is done for the sake of Allaah, to help one to obey Allaah and fulfil His commands, such as when the Prophet (peace and blessings of Allaah be upon him) made himself look beautiful (i.e. handsome) when meeting the delegations that came to him. This is like wearing armour or battle-dress when fighting, or wearing silk and showing off (in front of the enemy). This is commendable because it is done to make the word of Allaah supreme and to support His religion and annoy His enemies. The blameworthy kind of beauty is that which is done for the sake of this world, for reasons of power, false pride and showing off, or to fulfil some (selfish) desires. This also includes cases where beauty is an end in itself for a person and is all he cares about. Many people have no other concern in life. As for the kind of beauty which is neither commendable nor blameworthy, it is that which has nothing to do with either of the two purposes mentioned above (i.e., it is neither for the sake of Allaah nor for the sake of worldly purposes).
The hadeeth under discussion refers to two important principles, knowledge and behaviour. Allaah is to be acknowledged for beauty that bears no resemblance to anything else, and He is to be worshipped by means of the beauty which He loves in words, deeds and attitudes. He loves His slaves to beautify their tongues with the truth, to beautify their hearts with sincere devotion (Ikhlaas), love, repentance and trust in Him, to beautify their faculties with obedience, and to beautify their bodies by showing His blessings upon them in their clothing and by keeping them pure and free of any filth, dirt or impurity, by removing the hairs which should be removed, by circumcision, and by clipping the nails. Thus they recognize Allaah through these qualities of beauty and seek to draw close to Him through beautiful words, deeds and attitudes. They acknowledge Him for the beauty which is His attribute and they worship Him through the beauty which He has prescribed and His religion. The hadeeth combines these two principles of knowledge and behaviour.
Al-Fawaa’id, 1/185
Where are these deep meanings of this hadeeth, as explained by Ibn al-Qayyim, in the misguided interpretations of those who follow their whims and desires, who want to follow deviant interpretations in order to justify their evil aims and goals? We ask Allaah to protect us. May Allaah bless our Prophet Muhammad.
















Share

Share

- PUBLISHERNajimudeeN M