The Wisdom Behind Prescribing Inheritance

 

Allah The Almighty has honored man in this worldly life and preferred him over many creatures, as confirmed by His Statement (which means): {And We have certainly honored the children of Aadam (Adam)

and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference.}

Man has been made a successor to authority, which makes him in need of the means that guarantee his survival, maintain his succession to authority and sustain his worldly affairs.
Allah The Almighty has made property a means of sustenance, as shown in His statement (which means): 

{And do not give the weak-minded your property, which Allah has made a means of sustenance for you.}Money sustains the worldly interests of people, and it is the means by which they fulfill their requirements. Man needs it as long as he is living, and once he dies, he no longer needs it. 

Thus, it is necessary to have a successor and a new owner of his property. If the new owner is someone who is capable of taking the property by force and overpowering others, then, it would lead to mutual hatred and disputes among people, and inheritance would be subject to power struggles and strife. If, on the other hand, the property is assigned (after one's death) to cats, dogs, and domestic animals -- which is sometimes the case in some laws -- surely, the people's benefits and interests will be lost and their needs will not be met.
 
For this reason, the Sharee‘ah (Islamic legislation) has assigned inheritance to the deceased person's relatives so that people would rest assured of the destiny of their property, as they are naturally eager to benefit those with whom they have a strong relationship of blood, marital relation or allegiance.If a person dies and leaves property, according to the Islamic Sharee‘ah that takes into consideration  all the benefits of people, it should be distributed among his relatives with justice.

This means distributing the inheritance beginning with the closest and then the next of kin to him and so on, like the children, the father and those next to them in the degree of kinship. Allah The Almighty Says (what means): {This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion.} [Quran 5:3]

The Importance of Distributing Inheritance

                                         

Allah, The Almighty, has determined the obligatory shares of inheritance Himself – a task which He entrusted neither to a close angel nor to a sent Prophet. He determined the share of each heir in the inheritance, 

which He showed in detail (in His Book), unlike many rulings which were mentioned in a general and brief way in the Quran. In addition, the Sunnah of the Prophet, sallallahu ‘alayhi wa sallam, came to give a detailed explanation about these rulings, just like the rulings regarding the prayer, Zakah (alms) and Hajj

In relation to the obligatory shares of inheritance, the verses of inheritance were revealed in detail as shown in the beginning and end of Surat An-Nisaa’. Allah, The Almighty, calls them His limits, and promises to give a great reward to the one who abides by them and does not transgress them, and threatens to punish the one who transgresses them. He Says (what means):

{These are the limits [set by] Allah, and whoever obeys Allah and His Messenger will be admitted by Him to gardens [in Paradise] under which rivers flow, abiding eternally therein; and that is the great attainment. And whoever disobeys Allah and His Messenger and transgresses His limits -- He will put him into the Fire to abide eternally therein, and he will have a humiliating punishment.}

Ibn Katheer, may Allah have mercy upon him, said, "There are narrations that encourage learning the obligatory shares of inheritance, the most important of which are these (mentioned in verses 11-12 [in the same Chapter]).

In relation to this, it was reported by Abu Daawood and Ibn Maajah, may Allah have mercy upon them, on the authority of ‘Abdullaah ibn ‘Amr, may Allah be pleased with him, that the Prophet, sallallahu ‘alayhi wa sallam, said: “Three things are essential to learn, and what is beyond them is just favorably optional: a precise (Quranic) Verse, a standing Sunnah or a just prescribed obligatory share (of inheritance).”

The Prophet, sallallahu ‘alayhi wa sallam, ordered that the obligatory shares of inheritance should be distributed among those entitled to them. He said: “Give the prescribed share of inheritance to those who are eligible for it and the remainder [of it] is for the nearest male blood relative.”

The scholars called the science of the obligatory shares (of inheritance) half of the knowledge. Ibn ‘Üyaynah, may Allah have mercy upon him, said, "The science of the obligatory shares (of inheritance) is called half of the knowledge because all the people are in need of it."

Refutation of Allegations Raised about the Distribution of Inheritance in Islam

 

The enemies of Islam have been trying to find fault with the Quran through the verses of inheritance for several centuries. They allege that the Noble Quran gives the female in general, and the wife in particular, half of what it gives to the male in general and the husband in particular, thereby usurping the right of the woman and dealing with her wrongfully. In reply to this malicious allegation we say:

First:The claim that in Islam, the share given from the inheritance to a woman is less than the man, is invalid. Indeed, there are four cases in connection with inheritance where the female's share is equal to or even greater than the male's:
 
1.The first case: When the woman's share is equal to the man's, as it is in the (half) brothers and sisters from the side of the mother, each of whom takes one-sixth, whether they are male or a female, and a group (of more than two) share the third equally, in which the female's share is like the male's.
 
2.The second case: When only the female is the heir, and a cause of preventing the male from inheritance. A typical example is a man/woman who dies and leaves a daughter, a full sister, and a half-brother from the side of the father. The daughter takes half the inheritance, and the full sister the other half, and nothing is given to the half-brother from the side of the father, since he is prevented by the existence of a full sister, although he is a male and she is a female.
 
3.The third case: When a female takes more than what the male takes, such as, when a person dies and leaves a full sister or a half-sister from the side of the father; a mother, a paternal uncle or a half-brother from the side of the mother. In this case, the full sister takes half of the inheritance, the mother the third and the remaining sixth is taken by the paternal uncle or the half-brother from the side of the mother. Although in this case both the sister and the mother are females, the share of each is greater than the male's, i.e., that of the paternal uncle or the half-brother from the side of the mother.
 
4.The fourth case: When a female takes half of what the male takes; this happens in many instances, such as when the inheritors include a daughter along with a son; a son's daughter along with a son's son; a full sister along with a full brother; a half-sister from the side of the father along with a half-brother from the side of the father; the wife's share compared with the husband's: each female in those cases takes half of what the male takes.
What is the wisdom that lies behind this? Does this preference go back to gender or is there another reason lying behind the preference? In reply to these questions, let us say: This preference does not go back to gender, since there are some cases in which the female’s share of inheritance is equal to the male's, and other cases in which her share is greater than the male's, and many cases in which she prevents him from inheritance, as we have previously seen.

Whoever thinks that the shares of the male and female heirs in the Quran are established only on the basis of the difference of gender, i.e., masculinity and femininity, has indeed fallen short of understanding the Quran. That is because the Noble Quran has distributed the shares of heirs on the basis of three criteria:
The degree of kinship between the heirs -- be they males or females -- and the deceased person: The closer the relation between them, the greater the share of inheritance is, regardless of the gender of the heirs.
 
The position of the generation of heirs in the sequence of generations: The young generation, who are at the beginning of their life and getting ready to receive its burdens, have shares of inheritance that are greater than the older generations that are at the end of their life and getting ready to relieve themselves of its burdens, regardless of the gender of the heirs. The daughter of the deceased inherits more than his mother, and both are females; and the daughter inherits more than the deceased's father (i.e., her grandfather), even if she is still an infant and has not seen her father, and even if the father (i.e., her grandfather) is the source of the wealth of the son (her father), from which the daughter alone takes the half. In a similar context, the son inherits more than the father, given that both are males.
 
The financial obligation enjoined by the Islamic Sharee‘ah (legislation) upon the heir: That is the only criterion which raises the difference of gender between the male and the female. However, this difference inflicts neither oppression nor injustice upon the female. On the contrary, it may be that the opposite is true. If the heirs are equal in the degree of kinship, and the position in the sequence of generations, e.g. the deceased's children of males and females, the disparity of financial obligation often is responsible for the disparity of shares of inheritance.
 
This is why this disparity between the male and the female has not been made general to all the heirs (in all cases) in the Noble Quran, but just in some cases. The demands required of the son in life and under the system of Islam are more than those required of (the daughter who is) his sister. He is the one obliged, once he becomes mature, to spend on and maintain himself, pay the dowry to his wife, bear the marital expenditure, maintenance of children as regards education, medication, clothing, etc. but the female usually gets married and is not required to pay dowry or bear expenses, since her maintenance is obligatory for her husband.

Justice and Merits of Islam in the Distribution of Inheritance

 

People in the time of Jaahiliyyah (pre-Islamic period of ignorance) used to assign the inheritance of the deceased to the eldest among his sons, excluding his young children, and women relatives like daughters, wives, mothers and sisters; or give it to his brother or paternal uncle, under the pretext that the children and women were too powerless to protect the sanctities that should be protected,

 take retaliation, gain booty (from wars) and fight the
enemies. However, Allah The Almighty invalidated this pre-Islamic custom, and assigned to women and children a share of the inheritance of the deceased, and made their share an obligatory right, no matter how little or much the inheritance might be, as shown in His statement (which means):

{For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much -- an obligatory share
{Allah instructs you concerning your children: for the male, what is equal to the share of two females. But if there are [only] daughters, two or more, for them is two thirds of one's estate. 

And if there is only one, for her is half.
He Says about the inheritance of the mother (what means):
 {But if he had no children and the parents [alone] inherit from him, then for his mother is one third. And if he had brothers [or sisters], for his mother is a sixth.} [Quran 4:11]
About the share of the wife, He Says (what means):
 {And for the wives is one fourth if you leave no child. But if you leave a child, then for them is an eighth of what you leave.


Allah The Almighty accorded inheritance for women in the following way:
One daughter gets half the inheritance
Two or more daughters get two-thirds the inheritance
The mother gets one-third or one-sixth of the inheritance
 The wife gets one-fourth or one-eighth of the inheritance
The half-sister from the side of the mother gets one-sixth
The full sister or the half-sister from the side of the father gets half the inheritance, or half the share of her brother.
 
It must be borne in mind that all of this is accorded them as their right, when they received nothing in the pre-Islamic days of Jaahiliyyah.
Contrast this with the modern era of Jaahiliyyah, which is no better than the ancient Jaahiliyyah in many of its aspects, which gives room to deprive men, women and children of their rightful inheritance, and instead allows the owner of the inheritance to assign his property, which Allah The Almighty made a means of people's sustenance, to animals.
 
The system of inheritance set by Islam is distinguished from all modern human laws of inheritance in that Islam adopts a moderate attitude -- between Communist socialism on one extreme, and capitalism and other similar doctrines that call for complete freedom of a person to dispose of his wealth according to his own whims on the other extreme. Communist socialism, as outlined by Karl Marx, rejects the principle of inheritance, and regards it as an erroneous act that opposes the principles of justice. Thus, it gives nothing to 

the deceased's offspring or next of kin.
Capitalism and its corresponding economic systems, on the contrary, give the owner the full freedom to dispose of his property as he likes. He has the right to deprive all his kith and kin of his inheritance and bequeath it to a stranger, say, a friend or an employee. A man or a woman, in Western societies, even has the right to bequeath the whole or some of his/her 

property to a dog or a cat!
According to the Islamic system, inheritance is obligatory for both the owner of the property and the heir as well. The owner has no right to prevent any of his heirs from receiving his inheritance; and the heir gets his share, with no need for a court judgment. In some systems, the law affirms inheritance only with a court judgment, since in their sight, it is optional and not compulsory to bequeath and receive inheritance.
 
The Islamic system limits the right of inheritance within the sphere of the family. It requires a sound relationship through blood or marital relation, and since Walaa’ (allegiance of an ex-slave to his ex-masters) resembles kinship, it was joined with the categories of kinship. In this way, neither an adopted child, nor a child born out of wedlock has the right to inheritance. Within the limits of the family, the closest of kin, under Islam, is given preference, followed by the next of kin to the deceased.
 
However, in the other systems, the case is quite different. According to the Jews, for example, the heirs are the male sons, and the share of the eldest is equal to the share of two brothers, whether the child is legitimate or illegitimate. Moreover, the eldest son is not deprived of his share even if he is born from an illegitimate marriage.
According to the Western system, a stranger -- like a friend or an employee – is eligible to receive inheritance, and the same applies to the child born out of wedlock.
 
The Islamic system assigns to the young child a share from the inheritance of his father equal to that of his eldest brother. Thus, there is no differentiation between the fetus in the mother's womb and the eldest son in a big family. The Islamic system also does not differentiate between the eldest son and his brothers, as is the case in the corrupted Jewish canon, and the British law. That is because the young children might be in need of money to build their lives, and to meet their living expenses, more than their older brothers who can work and gather for themselves independent property.
 
The Islamic system also assigns a share of the inheritance to women. The mother, wife, daughter, son's daughter, sister, and other women relatives, have definite shares in the inheritance of the deceased, to ensure them an honorable life, free from the humiliation of destitution and mortification of poverty, unlike some systems that deprive the women of inheritance under all circumstances. Some laws previously deprived the wife of inheritance, and she was not given any share in it. In the past, the Jews did not give women any portion of the inheritance.
 
The Islamic system has made 'need' the basic criterion for preference in inheritance. The deceased person’s children need his money more than his father because they are likely to face greater difficulty in fulfilling their requirements, being young and at a stage where they are beginning their life, unlike their grandfather. Moreover, the duties and obligations of the 

son under the Sharee‘ah (legislation) of Islam are more than those of his sister. He is the one required to provide for himself once he reaches the age of maturity, and he is also required to pay his wife her dowry, provide for her and for the children. He is responsible for the expenses of education, medical treatment, clothing…etc. In addition to this, he is required to provide for his father or relatives if they are poor. However, the girl is more likely to have someone to provide for her, and  not the other way round, since she will get married 

and will be the responsibility of her husband.
These are some of the merits that distinguish the inheritance system in Islam from the old and contemporary laws that were legislated by human beings and that keep changing every now and then.

Impediments of Inheritance

 

Just as there are causes by virtue of which two persons can inherit from each other, there are also impediments that could hinder inheritance between them. Those impediments might be summed up as follows:

• First impediment: Difference in religion

If the deceased follows a religion and the heir follows another religion, the difference in religion between two persons impedes them from inheriting from each other. Such difference in religion takes several forms including:

The deceased is a Muslim and the heir is a disbeliever, say a Jew, a Christian or belonging to any religion of disbelief. In this case, the disbeliever does not inherit from his Muslim relative. There is no difference of opinion over this fact among scholars in general, due to the following Hadeeth (narration): "No Muslim inherits from a disbeliever and no disbeliever 

• inherits from a Muslim."

The deceased is a disbeliever and the heir is a Muslim. In this case, the Muslim should not inherit (from the property of) his disbelieving relative, according to the opinion of the majority of scholars, who base their opinion on the previous Hadeeth.
The deceased is a disbeliever, belonging to a particular religion, and the heir is also a 

disbeliever, but belonging to another religion. In this case, they should not inherit from each other, due to the Hadeeth: "No people belonging to two different religions should inherit from each other."
There are, indeed, juristic differences as to the classification of religion. According to some scholars, disbelief as a whole is regarded as one religion; and according to others, there are three religions (apart from Islam): Judaism is a religion, Christianity is a religion and all other religions are regarded as one religion.

• Second impediment: Killing

Killing is to commit an act that terminates the life of another person. It means that the murderer never inherits from the murdered person. If a son kills his father, he will not be entitled to inherit his property.
It is well known that killing is of different kinds: for instance, the murder with no just cause, the intentional killing, semi-intentional killing, killing by mistake; and killing with just cause (like killing in implementation of legal retribution). However, scholars agree on the fact that 

murder is among the impediments of inheritance, due to the Hadeeth: "The killer has nothing to inherit, and if he (the deceased) has no heir, his heir should be the closest relative to him. The killer inherits nothing." [Abu Daawood]
However, there is a difference of opinion among the scholars of Fiqh (Islamic jurisprudence) as to whether or not some forms of killing could impede the killer from inheriting.

• Third impediment: Slavery

It is the state of being a slave to another. The slave never inherits the property of the free man, since the slave does not possess property.

Causes of Inheritance

 

Inheritance in the Islamic Sharee‘ah (legislation) has three causes:

• First cause: Marriage

 Ünder Sharee‘ah, marriage refers to the valid marital contract -- even in the absence of meeting in seclusion between the spouses or sexual intercourse between them. Both spouses inherit from each other, so long as the marital contract is in effect between them. For example, if a man divorces his wife and her ‘Iddah 

(post-marriage waiting period) elapses, then there would be no mutual inheritance between them, due to the termination of 
the marriage, which is the cause of inheritance.
However, if he divorces her during his fatal sickness and is accused of having done so with the intention of preventing her from inheritance, in this case, she inherits (her share of) his property even (if he dies) after the conclusion of her ‘Iddah, and even if she gets married to 

another person according to the opinion of some scholars of Fiqh (Islamic jurisprudence), by way of opposing the wrongful husband and nullifying his purpose.
Second cause: Walaa’ (allegiance of an ex-slave to his ex-master)
This is a kind of kinship. If a master frees his slave, a kind of relation called Walaa’ (allegiance) starts to exist between them. It is a favor done by the master to his slave out of his bounty, whereby he brings him out of slavery to freedom.

• Third cause: Real Kinship

Kinship is a connection between two persons by virtue of birth, be it a close or far connection. Évery man or woman with whom one has a connection by birth, no matter how close or far, whether from the side of the father or from the side of the mother, or from the side of both together, is one's kin. This is the strongest cause of inheritance.
The heirs from among the kith and kin are divided into three divisions:
 
1-The ascendants: The deceased's father, grandfather (the father’s father), up to all levels of similar relationships from the side of the father; and the deceased's mother, and grandmother being related to him/her through a male or a female heir.
 
2-The descendants: The deceased's sons and sons of his son down to all levels, and his son's daughter down to all levels of her father.
 
3-Non-ascendant /descendant relations: They are the deceased's siblings;whether they are full or half-brothers or sisters, the male children of his/her full brothers and half-brothers from the side of the father, his paternal uncles who are his father's full brothers, or half-brothers from the side of the father up to all levels, the paternal cousins down to all levels.
These are the three causes of inheritance agreed upon among scholars.

They deserve, in the presence of a sound mind and disposition, to be causes of inheritance. There are other causes which are subject to dispute, as to whether or not they are regarded as causes of inheritance, like Bayt Al-Maal of the Muslims (Muslim treasury), the kith and kin who are not heirs, etc.

Qurani Wazaif

                                                   Bismi Allahi arrahmani arraheem

In the name of Allah, the most Gracious, the most Merciful

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When Mecca Build

 Born in Mecca, in western Arabia, Muhammad (ca. 570–632), last in the line of Judeo-Christian prophets, received his first revelation in 610. Muslims believe that the word of God was revealed to him by the archangel Gabriel in Arabic, who said, “Recite in the name of thy Lord …” (Sura 96). These revelations were subsequently collected and codified as the Qur’an (literally “recitation” in Arabic), the Muslim holy book. As the source of Muslim faith and practice, the Qur’an describes the relationship between an almighty and all-knowing God and his creations. The Qur’an also maintains that all individuals are responsible for their actions, for which they will be judged by God, and so it provides guidelines for proper behavior within the framework of a just and equitable society.

At this time, Mecca was a prosperous city whose wealth and influence were based on the caravan trade and on the Ka‘ba, a shrine and a place of pilgrimage housing the pagan deities then being worshipped by the Arabs. Muhammad’s message, heralding a new socio-religious order based on allegiance to one god—Allah—was unpopular among the leaders of Mecca, and they forced Muhammad and his followers to emigrate north to the oasis town Yathrib (Medina). This occurred in 622, the year of the hijra, or “emigration,” which marks the beginning of the Muslim calendar. In Medina, Muhammad continued to attract followers and, within a few years, Mecca had also largely embraced Islam. Upon his return to Mecca, one of the Prophet’s first acts was to cleanse the Ka‘ba of its idols and rededicate the shrine to Allah.

Although Muhammad died in 632, his followers, led by a series of four caliphs (Arabic: khalifa, “successor”) known as the Rightly Guided, continued to spread the message of Islam. Under their command, the Arab armies carried the new faith and leadership from the Arabian Peninsula to the shores of the Mediterranean and to the eastern reaches of Iran. The Arabs conquered Syria, Palestine, and Egypt from the Byzantine empire, while Iraq and Iran, the heart of the Sasanian empire, succumbed to their forces. Here in these lands, Islam fostered the development of a religious, political, and cultural commonwealth and the creation of a global empire.

While the full formation of a distinctive Islamic artistic language took several centuries, the seeds were sown during the Prophet’s time. Because it is through writing that the Qur’an is transmitted, the Arabic script was first transformed and beautified in order that it might be worthy of divine revelation. Thus, calligraphy started to gain prominence, becoming essential also to Islamic ornament. In architecture, following the hijra, Muhammad’s house in Medina developed into a center for the Muslim community and became the prototype for the mosque, the Muslim sanctuary for God. The early structure, known as the hypostyle mosque, included a columned hall oriented toward Mecca and an adjacent courtyard surrounded by a colonnade. The call to prayer was given from a rooftop (later the minaret was developed for this purpose). Essential elements of the mosque were a minbar (pulpit) for the Friday sermon and a mihrab (prayer niche) set in the wall oriented toward Mecca.

6 Facts About Dome of Masjid e Nabawi

   

1. The dome kept decorated differently with different ears

People in the historical era used to decorate the tomb with silver and gold jewels. As time passed, all of it was taken off, and the grave remained simple. No one in history ever decorated the grave but indeed decorated the tomb. Prophet Muhammad PBUH’s grave is 2 cubits long and 41 inches high.

2. Once the Dome of Prophet Mosque was burnt

In 1481, the mosque got stuck with a huge fire that almost burnt the dome of Masjid e Nawabi. Furthermore, the walls of the inner chamber got affected too, which later had to reconstruct.

3. The Dome was never there, It was constructed in 678 AH

Many people think that the dome of Prophet Muhammad PBUH’s grave was always there, that’s not true

The dome was first constructed in 678 AH by Al- Naasir Hasan Ibn Muhammad Qalawoon.

4. There are Special people hired for it’s cleaning

People often think that “Ordinary” people like you and me are hired for the cleaning of Chamber, but that is not true!

There are special people assigned to perform this task, Eunuchs from Abyssinia, these people live in isolation and are getting extint. Right now, only five Eunuchs left!

5. Dome’s Window mistake for a grave!

But sadly, a story narrated by Sheikh Al Zubaidi says that a person tried to demolish the green dome and was about to damage it; as he stands over it was struck by lightning and killed the man.

When people observed a dead body and wanted to get rid of it, but they couldn’t so a very pious man in Madina was instructed through a dream to bury the body where it is. This story is fake and a complete lie.

6. The dome of Masjid e Nabawi was not always green!

The dome of Masjid e Nabwi was never always green. It was first constructed with wood and used to be of brown colour after some time it was changed to White colour, then it changed to Blue and Purple, and upon the orders from the Sultan of Ottoman, it was given green colour in 1253 AH

Importance And Major Events Of Shawwal Islamic Month

  

 Shawwal is the 10th month in the Islamic Calendar, a month after the Ramadan and the 1st Shawwal is the Day of EID al-Fitr for Muslims.

It means Uplift/breakage, as before Islam, Arabs trusted that any marriage held in Shawwal would dependably end up being unsuccessful. Taken from “shala” which signifies “when the female camel gets pregnant”. At the point when this name was given, the female camels used to get pregnant amid this time.

mportant Dates In Shawwal

• 1 Shawwal: Eid al-Fitr
• 7 Shawwal: Battle of Uhud.
• 8 Shawwal: Destruction of Jannat ul Baqi and Jannatul Mualla by Saudi Government in 1926.
• 13 Shawwal: Birth of Imam Bukhari.
• 25 Shawwal: Matrydom of Imam Jafar as-Sadiq (RA).

Fasting in Shawwal

The primary day of Shawwāl is Eid al-Fitr. A few Muslims watch six days of fasting amid Shawwāl starting the day after Eid-ul-Fitr since fasting is restricted on this day. These six days of fasting together with the Ramadan fasts are equal to fasting lasting through the year. The thinking behind this custom is that a decent deed in Islam is compensated 10 times, thus fasting 30 days amid Ramadan and 6 days amid Shawwāl is proportional to fasting the entire year as far as the reward.

The Shia researchers don’t put any accentuation on the six days being continuous while among the Sunnis the larger part of Shafi`i researchers think of it as prescribed to quick nowadays sequentially. They construct this in light of a hadith related by Tabarani and others wherein Muhammad is accounted for to have stated, “Fasting six back to back days after Eid al-Fitr resembles fasting the whole year.” Other conventional academic sources among the Hanafiyya and Hanbaliyya don’t put an accentuation on sequential days, while the most grounded conclusion of the Malikiyya favors any six days of the year, successively or something else.

lessings of Shawwal

The primary day of Shawwal is Eid-Ul-Fitr, the day of celebration and when all transgressions are pardoned as a reward for fasting and supplications in the time of Ramadan.

Rabi Al-Awwal: The Month of Momentous Events

 The term "Rabiul Awwal," which literally translates to "the first spring," was originally introduced during the pre-Islamic period, around 412 CE, specifically during the time of Kilāb ibn Murrah, who was the fifth great-grandfather of our Prophet Muḥammad PBUH.

 It has been reported that the Thamūd of al-ʿArab al-Bāʾidah (the extinguished Arabs) referred to this month as "Mwrid," while the al-ʿArab al-ʿĀribah (the Arabic Arabs), sometimes known as al-ʿArab al-Bāqiyah (the endured Arabs), called it "Ṭalīq." There is no recorded name from al-ʿArab al-Mustaʿribah (the Arabized Arabs).

It appears that in the pre-Islamic Arabian Peninsula, this month was originally known as "al-Khawwān," which conveys the idea of betrayals. Historians have suggested that it acquired this name due to the frequent occurrences of betrayals during this period, often resulting from armed conflicts that typically began in the preceding month, Nājir (the force of thirst). This pattern emerged because the first month, al-Muʾtamar or al-Muʾtamir, was considered a sacred month for conferences and consultations, during which hostilities were prohibited and postponed to the second month, except when a decision was made to advance it. Over time, the pre-Islamic Arabs in the region renamed these months as Muḥarram and Ṣafar. When Ṣafar was occasionally moved forward to allow for warfare, they referred to it as Ṣafarān (the two Ṣafars). To gain a better understanding of this dating system, one may explore various interpretations of the nasīʾ system in the pre-Islamic Arabic calendar.

Nevertheless, there are multiple theories regarding the origin of the name "Rabiul Awwal." Some believe it refers to its position in the Arab's six-season scheme during the pre-Islamic era, which included two months of the first spring, two months of summer, two months of heat, two months of the second spring, two months of autumn, and two months of winter. According to this view, it happened that this month fell within the first spring during the naming process. Another perspective suggests that it is the month when Arabs typically nurtured (tarbīʿ) their possessions, particularly animals acquired from the spoils of wars they participated in during the previous month. Some argue that the month coincided with autumn, during which people and animals would remain in a state of waiting (irtibāʿ) or vernalization. Nevertheless, the Arabs chose to call it "spring" (rabīʿ) for more favorable connotations. Lastly, some assert that there is no direct connection between the names of the months and the names of the seasons. According to this view, Arabs referred to "rabīʿ" using two different senses: the "spring" months (Rabiul Awwal and Rabiul Thani) occurring after Ṣafar and the spring season, which was characterized by two distinct periods—one when truffles and iris flowers bloomed and another when fruits were ripe for harvest.

Hadith Qudsi: 3

 Zayd ibn Khalid al-Juhaniyy (may Allah be pleased with him) reported that the Messenger of Allah (may the blessings and peace of Allah be upon him) led us in the morning prayer at al-Hudaybiyah after rainfall during the night. 

Upon concluding the prayer, the Prophet (may the blessings and peace of Allah be upon him) turned to the congregation and inquired: "Do you know what your Lord has stated?" They replied, "Allah and His Messenger are the most knowledgeable." He then explained: "This morning, one of My servants embraced faith in Me, while another disbelieved. The one who acknowledged that we received rain through the grace of Allah and His mercy is a believer in Me and does not believe in the influence of the stars. However, the one who attributed the rain to a particular star is a disbeliever in Me and believes in the power of the stars."

This narration is found in the collections of al-Bukhari, Malik, and an-Nasa'i.

Hadith Qudsi: 2

 Abu Hurayrah (may Allah be pleased with him) conveyed a message from the Messenger of Allah (peace be upon him), in which Allah, the Almighty, is quoted as saying:

The human being, without justification, disowned Me and uttered offensive words against Me, which he had no right to do. His disowning of Me is expressed in his statement: "He will not recreate me as He initially formed me," even though bringing him back to life after death is no more challenging for Me than the original creation. As for his offensive words against Me, it is when he claims that Allah has adopted a son, whereas I am the One and the Eternal Refuge. I did not beget, nor was I begotten, and there is absolutely no one comparable to Me.

This statement has been reported by al-Bukhari and also appears in the narration of an-Nasa'i.

hadith Qudsi:1

 In the words of Abu Hurayrah (may Allah be pleased with him), the Messenger of Allah (peace be upon him) conveyed:

When Allah ordained the act of Creation, He made a solemn commitment by inscribing in His divine record, which is preserved in His presence: "My mercy surpasses My wrath."

This narration is found in the works of Muslim and also appears in the collections of al-Bukhari, an-Nasa'i, and Ibn Majah.

Islamic knowledge

 مَنْ سُئِلَ عِلْمًا وَهُوَ مُشْتَغِلٌ فِي حَدِيثِهِ فَأَتَمَّ الْحَدِيثَ ثُمَّ أَجَابَ السَّائِلَ

When someone is engaged in a conversation and is approached with an inquiry, they should complete their ongoing discussion before addressing the questioner.

Clear Indications in the Quran

 In the secondary literature of the Quran, a groundbreaking work has emerged that delves into its scientific truths across 23 different fields of study. 

This comprehensive analysis covers a wide spectrum, including the realms of science, humanities, wisdom, reasoning, logic, historically validated events, and the Quran's remarkable linguistic coherence. These insights are presented with the aid of illustrations, tables, and practical calculations, offering readers an unprecedented perspective. This two-volume tome, spanning 1,000 pages, shines a spotlight on approximately 750 verses, which constitute a quarter of the Quran and are dedicated to the exploration of nature and the encouragement of scientific inquiry in the quest for truth.

Volume 1 dedicates one-third of its content to addressing matters that pertain to the doctrine of "creation from nothing," offering contemporary scientific explanations where the field of physics remains silent. The remaining sections of Volume 1 delve into the Quran's "Clear Signs" within the 'Social Universe.' These signs are elucidated through the practices of Prophet Muhammad (peace be upon him), emphasizing principles of fairness, justice, and moderation for nations. The Quran's stance against extremism is articulated, emphasizing true justice, even when it may run counter to self-interest. Additionally, the volume reaffirms democratic principles, explores a charter of rights founded on justice and equality as outlined in the Quran, and underscores the protection of femininity, women's rights, the rights of the disabled, and privileges. Moreover, misconceptions that have contributed to Islamophobia are addressed and corrected.

Volume 2 shifts the focus to scientific and archaeological evidence supporting the stories and events of the prophets. The text is enriched with migration maps and landmarks tracing the narratives from Prophet Adam (AS) to the last and final Prophet Muhammad (peace be upon him).

The authenticity of the Quran for all times is substantiated through various dimensions:

1. The Presentation of Scientific Truths

2. Evidence of an Unaltered Text

3. The Remarkable Linguistic Coherence Across All 114 Chapters

4. Examination of Events Involving 25 Prophets and Their Corresponding Scientific and Archaeological Realities

5. Recognition of Islamic Landmarks

6. The Quran's Relevance to Contemporary Society

7. Verification of the Quran's Authenticity via Linguistics, Mathematics, and Statistics

8. Correction of Misconceptions That Have Fostered Islamophobia

9. Exploring Connections Between Islam, Christianity, and Judaism

10. Unveiling Timeless and Universal Teachings of Islam.

What Allah says about the Quran in the Quran

 • The Book is unquestionably true (2:2).

• Allah has taken the responsibility to clarify it (75:19).

• Allah asserts that He has revealed the Quran and will safeguard it (15:9).

• Allah's communication to the Prophet (PBUH) is documented in the Quran (6:19). There is no Quranic verse that mentions Allah's revelation to the Prophet (PBUH) being external to the Quran.

• Believers are instructed to heed Allah's revelation (7:3).

• The Prophet (PBUH) was directed to adhere to the revelation sent to him (10:109).

• The Prophet (PBUH) was instructed to follow the Quran (75:18).

• Allah required the Prophet (PBUH) to adhere to the sacred Book revealed to him (6:155).

• The Prophet (PBUH) used to adjudicate based on the revelation sent to him (5:48).

• Those who do not adjudicate in accordance with what Allah has revealed are deemed disbelievers (5:44).

• In the Quran, Allah has finalized His message, and no one can alter anything within it (6:34, 6:115).

• The Quran encompasses the essence of earlier revelations (5:48). Therefore, the truth of previous revelations is now contained within the Quran.

• It is free from contradictions (4:82).

• Allah describes the Quran as "Tibyaanan li Kulli Shaiyin (16:89)," signifying that it provides explanations for all matters.

• Allah addresses particular topics with multiple verses (6:105, 17:41). This implies that we must gather all relevant verses on a subject to gain a comprehensive understanding. This is the Divine method of comprehending the Quran.

Verse of Quran

 وَبَشِّرْ الَّذِينَ آمَنُوا أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِنْدَ رَبِّهِمْ

"...and convey glad tidings to the believers that they will have an exalted status with their Lord." (Surah Yunus 10:2)

Kulaini, through Ali Ibne Ibrahim, and Ayyashi, have reported that 'an exalted status' refers to the Holy Prophet (S) and the Holy Imams (a.s.), signifying their intercession and leadership. Kulaini also mentions in the same context that it pertains to the Wilayat (spiritual leadership) of Imam Ali (a.s.), which Ayyashi similarly confirms.

Verse of Quran

 فَمَنْ أَظْلَمُ مِمَّنْ كَذَبَ عَلَى اللَّهِ وَكَذَّبَ بِالصِّدْقِ إِذْ جَاءَهُ أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِلْكَافِرِينَ. وَالَّذِي جَاءَ بِالصِّدْقِ وَصَدَّقَ بِهِ أُوْلَئِكَ هُمْ الْمُتَّقُونَ

Who is then more unjust than he who utters a lie against Allah and (he who) gives the lie to the truth when it comes to him; is there not in hell an abode for the unbelievers? And he who brings the truth and (he who) accepts it as the truth… these are they that guard (against evil). (Surah Zumar 39: 32-33)

Shaykh in Majalis and Ibne Shahr Aashob in Manaqib have narrated from Amirul Momineen (a.s.) that ‘Sidq’ (truthfulness) refers to the Wilayat of we Ahlul Bayt (a.s.).

Ali Ibne Ibrahim says: After this Imam mentioned about the enemies of Ahlul Bayt (a.s.) and about those who attribute false things to Allah and the Holy Prophet (S) and claim the position they do not deserve. Then he said:

Who is then more unjust than he who utters a lie against Allah and (he who) gives the lie to the truth when it comes to him…

It means the one who desires the right of Ahlul Bayt (a.s.) which was brought by the Holy Prophet (S). Then Allah mentioned the Holy Prophet (S) and Amirul Momineen (a.s.):

And he who brings the truth and (he who) accepts it as the truth… 39:33

In a tradition from Amirul Momineen (a.s.) in Majmaul Bayan and according to other Imams (a.s.) it means: ‘he who brings the truth’ refers to the Holy Prophet (S) and ‘(he who) accepts it’ refers to Ali Ibne Abi Talib (a.s.).

Verse of Quran

 وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ أُوْلَئِكَ هُمْ الصِّدِّيقُونَ وَالشُّهَدَاءُ عِنْدَ رَبِّهِمْ لَهُمْ أَجْرُهُمْ وَنُورُهُمْ.

"Those who have faith in Allah and His messengers are the ones recognized as sincere and faithful by their Lord. They will have their reward and their guiding light." (Surah Hadid 57:19)

In Khisal, there is a tradition attributed to Amirul Momineen (a.s.), stating that there is no Shia who will experience certain circumstances that we have cautioned against. Upon their demise, they may face misfortune as compensation for their sins, such as the loss of wealth, the death of a child, or the affliction of a disease. If any sins remain, their soul will depart painfully. All Shia, upon death, are either Truthful or Martyrs because they have affirmed our Mastership. Their allegiance is to us, and their enmity arises on our account, aiming for Allah's pleasure. They uphold the true faith in Allah and His Prophet. Allah says:

"Those who have faith in Allah and His messengers..."

Majmaul Bayan contains a tradition from the Holy Prophet (S), explaining this verse:

"...they will have their reward and their guiding light..."

This signifies that they shall receive their reward for their worship and the light to guide them toward Paradise.

Ayyashi narrates from Minahal Qassab that he requested Imam Sadiq (a.s.) to pray for him to attain martyrdom. The Imam responded that anyone, in whatever condition they pass away as a believer, is considered a martyr. To support his statement, he quoted the same verse.

Additionally, Haris bin Mughira relates an account from his service to Imam Baqir (a.s.). The Imam explained that those who are aware of the Shia faith, await our pleasure, and engage in righteous deeds are as if they serve Qaem Aale Muhammad (a.s.) and have fought alongside him with their swords. In Allah's view, they are like those who served the Holy Prophet (S) in his tent and then were martyred in the path of Allah. The Imam pointed to the verse, saying it praises Shia.

In Tahzib, a person present in the service of Imam Zainul Aabedeen (a.s.) during a discussion about martyrs heard various opinions. Some argued that those who die of dehydration or are killed by wild beasts can be considered martyrs. However, others believed that only those who die in the path of Allah should be considered martyrs. The Imam responded that if that were the case, the number of martyrs would be significantly limited. He then recited the aforementioned verse, emphasizing that it praises their Shia.

Barqi, in Mahasin, narrates from Imam Husain (a.s.) who asserted that every Shia is either a 'truthful' or a martyr. When questioned about what constitutes martyrdom, the Imam referred to the verse in Surah Hadid.

Zaid Ibne Arqam, who was present, expressed surprise, as if he had never read the verse before. The Imam explained that if martyrdom were limited to certain circumstances, there would be very few martyrs indeed.