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…then let peace be upon it.”

Was the Prophet (sallallāhu ‘alayhi wa-sallam) able to read or write?

We know that Allah jalla wa ‘alā says in the Qur’ān: (al-A‘rāf, 157)

الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ

Those who follow the Messenger, the Ummiyy (unlettered) Prophet whom they find written with them in the Torah and the Injīl…

And He ‘azza wa jall also says: (al-‘Ankabūt, 48)

وَمَا كُنْتَ تَتْلُو مِنْ قَبْلِهِ مِنْ كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ إِذًا لَارْتَابَ الْمُبْطِلُونَ

You (O Prophet,) have never been reciting any book before this, nor have you been writing it with your right hand; had it been so, the adherents of falsehood would have raised doubts.

Yet a brother asks the following questions:

1. It is reported in Sahih al-Bukhari that the Prophet (peace and blessings be upon him) changed in the document of al-Hudaibiyah Truce the phrase “Muhammad is the Messenger of Allah” into “Muhammad ibn `Abdullah”.

2. He read a paper to `Uyaynah ibn Hisn and conveyed its meaning.

3. He stated that one of the signs of the Anti-Christ (al-Maseeh ad-Dajjal) is that it is written between his eyes the word “a disbeliever”.

4. Musaylima had written to the apostle (Prophet Muhammad):

From Musaylima the apostle of God to Muhammad the apostle of God. Peace upon you. I have been made partner with you in authority. To us belongs half the land and to Quraysh half, but Quraysh are a hostile people…

Then he (Prophet Muhammad) wrote to Musaylima:

From Muhammad the apostle of God to Musaylima the liar. Peace be upon him who follows the guidance. The earth is God’s. He lets whom He will of His creatures (to) inherit it and the result is to the pious…

For those who want a one minute answer to this question (!) then basically the scholars politely differed over this issue because of all the evidences. I personally believe that he (sallallāhu ‘alayhi wa-sallam) was indeed unlettered but that at very rare specific moments after Prophethood, Allah jalla wa ‘alā miraculously gave him (sallallāhu ‘alayhi wa-sallam) the ability to write.

And Allah knows best.

In more detail for those who read source material, this position is based upon the following:

To start firstly with the story about Musaylimah then this story above has only been narrated by Ibn Ishaq in his Sirat’l-Nabawiyyah (5:116). As far as I know I believe it to be weak. It is also narrated by Ibn Abi ‘Āsim in al-Āhād w’l-Mathānī (1177)

1177 – حدثنا يحيى بن خلف أبو سلمة ، نا وهب بن جرير ، نا أبي ، نا محمد بن إسحاق ، حدثني شيخ من أشجع ، عن سلمة بن نعيم بن مسعود ، عن أبيه أنه قال : سمعت رسول الله صلى الله عليه وسلم يقول : « والله لولا أن الرسل لا تقتل لضربت أعناقكما » قال : فكتب معهما : « من محمد رسول الله صلى الله عليه وسلم إلى مسيلمة الكذاب سلام على من اتبع الهدى أما بعد ، فإن الأرض لله تعالى يورثها من يشاء من عباده والعاقبة للمتقين »

The aspect of this narration which only suggests that “he read” the letter without his “writing” a letter back, has been narrated by Bayhaqi and al-Hakim (6:238):

2583 – أخبرنا أبو نصر أحمد بن سهل بن حمدويه الفقيه ببخارى ، ثنا إبراهيم بن معقل النسفي ، ثنا محمد بن عمرو الرازي ويلقب بزنيج ، ثنا سلمة بن الفضل الأبرش ، حدثني محمد بن إسحاق ، قال : كان مسيلمة كتب إلى رسول الله صلى الله عليه وسلم ، وقد حدثني ابن إسحاق ، عن سعد بن طارق الأشجعي عن سلمة بن نعيم بن مسعود الأشجعي ، عن أبيه نعيم رضي الله عنه ، قال : سمعت رسول الله صلى الله عليه وسلم يقول لرسولي مسيلمة حين قرأ كتاب مسيلمة : « ما تقولان أنتما ؟ » قالا : نقول كما قال ، قال : « أما والله لولا أن الرسل لا تقتل لضربت أعناقكما » « هذا حديث صحيح على شرط مسلم ، ولم يخرجاه »

Yet in another narration Hākim narrates from the same Nu‘aym b. Mas‘ūd, there is no mention that the Prophet himself even “read” the letter.

4350 – حدثنا أبو العباس محمد بن يعقوب ، ثنا أحمد بن عبد الجبار ، ثنا يونس بن بكير ، عن ابن إسحاق ، قال : فحدثني سعد بن طارق ، عن سلمة بن نعيم بن مسعود ، عن أبيه قال : سمعت رسول الله صلى الله عليه وسلم يقول حين جاءه رسولا مسيلمة الكذاب بكتابه ، ورسول الله صلى الله عليه وسلم يقول لهما : « وأنتما تقولان بمثل ما يقول ؟ » قالا : نعم ، فقال رسول الله صلى الله عليه وسلم : « والله لولا أن الرسل لا تقتل لضربت أعناقكما » « هذا حديث صحيح على شرط مسلم ، ولم يخرجاه »

I doubt the authenticity of these extra parts from these narrations of the Prophet’s “reading” and “writing” as can be seen. Yet even if it is authentic, the statement, “he wrote to…” has usually been understood as a figure of speech by the narrator of that time to refer to the scribe doing the actual writing, so this isn’t a major issue.

This is also how to understand the other queries when we find in some cases from the Sunnah that the Prophet (sallallāhu ‘alayhi wa-sallam) read something or wrote, which in actual fact refers to someone reading for him or someone writing for him (sallallāhu ‘alayhi wa-sallam) as is well known in all languages.

As for the issue of the reading of كافر between the eyes of Dajjāl then we have many narrations from the Prophet narrated from Abu Bakrah and Jābir collected by Ahmed as well as other narrations in Ibn Mājah and al-Tabarāni that both unlettered and educated or literate and illiterate will be able to read it. Other narrations indicate that every believer will be able to read it. The narration in Sahīh Muslim says that every Muslim will able to read it, whereas the narration in Tirmidhi says that everyone who hates the actions of Dajjāl will be able to read it.

The correct position thus is that it is not about being literate or not, but rather a benefit of īmān itself that will give the believer a special sight that will allow him to recognise Dajjāl. So as the scholars mentioned, even the most educated of the disbelievers will not be able to read it and even the most illiterate and even blind (!) of the believers will be able to by the mercy of Allah jalla wa ‘alā. And if you can’t read Arabic, don’t worry, just concentrate on being close to Allah and His Messenger and you’ll be fine insha’Allah!

For some final quotes from the ‘Ulemā in general, Imām al-Nawawi said in Sharh Sahih Muslim (240/6):

قَالَ الْقَاضِي عِيَاض – رَضِيَ اللَّه تَعَالَى عَنْهُ – : اِحْتَجَّ بِهَذَا اللَّفْظ بَعْض النَّاس عَلَى أَنَّ النَّبِيّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ كَتَبَ ذَلِكَ بِيَدِهِ عَلَى ظَاهِر هَذَا اللَّفْظ ، وَقَدْ ذَكَرَ الْبُخَارِيّ نَحْوه مِنْ رِوَايَة إِسْرَائِيل عَنْ أَبِي إِسْحَاق ، وَقَالَ فِيهِ : أَخَذَ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ الْكِتَاب فَكَتَبَ ، وَزَادَ عَنْهُ فِي طَرِيق آخَر ، وَلَا يَحْسُن أَنْ يَكْتُبَ فَكَتَبَ ، قَالَ أَصْحَاب هَذَا الْمَذْهَب : إِنَّ اللَّه تَعَالَى أَجْرَى ذَلِكَ عَلَى يَده إِمَّا بِأَنْ كَتَبَ ذَلِكَ الْقَلَم بِيَدِهِ وَهُوَ غَيْر عَالِم بِمَا يَكْتُب ، أَوْ أَنَّ اللَّه تَعَالَى عَلَّمَهُ ذَلِكَ حِينَئِذٍ حَتَّى كَتَبَ ، وَجَعَلَ هَذَا زِيَادَة فِي مُعْجِزَته ، فَإِنَّهُ كَانَ أُمِّيًّا فَكَمَا عَلَّمَهُ مَا لَمْ يَعْلَم مِنْ الْعِلْم ، وَجَعَلَهُ يَقْرَأ مَا لَمْ يَقْرَأ ، وَيَتْلُو مَا لَمْ يَكُنْ يَتْلُو ، كَذَلِكَ عَلَّمَهُ أَنْ يَكْتُب مَا لَمْ يَكُنْ يَكْتُب ، وَخَطَّ مَا لَمْ يَكُنْ يَخُطّ بَعْد النُّبُوَّة ، أَوْ أَجْرَى ذَلِكَ عَلَى يَده ، قَالُوا : وَهَذَا لَا يَقْدَح فِي وَصْفه بِالْأُمِّيَّةِ ، وَاحْتَجُّوا بِآثَارٍ جَاءَتْ فِي هَذَا عَنْ الشَّعْبِيّ وَبَعْض السَّلَف ، وَأَنَّ النَّبِيّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ لَمْ يَمُتْ حَتَّى كَتَبَ . قَالَ الْقَاضِي : وَإِلَى جَوَاز هَذَا ذَهَبَ الْبَاجِيُّ ، وَحَكَاهُ عَنْ السِّمَنَانِيّ وَأَبِي ذَرّ وَغَيْره ، وَذَهَبَ الْأَكْثَرُونَ إِلَى مَنْع هَذَا كُلّه ، قَالُوا : وَهَذَا الَّذِي زَعَمَهُ الذَّاهِبُونَ إِلَى الْقَوْل الْأَوَّل يُبْطِلهُ وَصْف اللَّه تَعَالَى إِيَّاهُ بِالنَّبِيِّ الْأُمِّيّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ ، وَقَوْله تَعَالَى : { وَمَا كُنْت تَتْلُو مِنْ قَبْله مِنْ كِتَاب وَلَا تَخُطّهُ بِيَمِينِك } وَقَوْله صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ : ” إِنَّا أُمَّة أُمِّيَّة لَا نَكْتُب وَلَا نَحْسِب ” ، قَالُوا : وَقَوْله فِي هَذَا الْحَدِيث : ( كَتَبَ ) مَعْنَاهُ : أَمَرَ بِالْكِتَابَةِ ، كَمَا يُقَال : رَجَمَ مَاعِزًا ، وَقَطَعَ السَّارِق ، وَجَلَدَ الشَّارِب ، أَيْ : أَمَرَ بِذَلِكَ ، وَاحْتَجُّوا بِالرِّوَايَةِ الْأُخْرَى : ( فَقَالَ لِعَلِيٍّ – رَضِيَ اللَّه تَعَالَى عَنْهُ – اُكْتُبْ مُحَمَّد بْن عَبْد اللَّه ) قَالَ الْقَاضِي : وَأَجَابَ الْأَوَّلُونَ عَنْ قَوْله تَعَالَى إِنَّهُ لَمْ يَتْلُ وَلَمْ يَخُطّ ، أَيْ مِنْ قَبْل تَعْلِيمه كَمَا قَالَ اللَّه تَعَالَى : { مِنْ قَبْله } فَكَمَا جَازَ أَنْ يَتْلُو جَازَ أَنْ يَكْتُب ، وَلَا يَقْدَح هَذَا فِي كَوْنه أُمِّيًّا إِذْ لَيْسَتْ الْمُعْجِزَة مُجَرَّد كَوْنه أُمِّيًّا ، فَإِنَّ الْمُعْجِزَة حَاصِلَة بِكَوْنِهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ كَانَ أَوَّلًا كَذَلِكَ ، ثُمَّ جَاءَ بِالْقُرْآنِ ، وَبِعُلُومٍ لَا يَعْلَمهَا الْأُمِّيُّونَ ، قَالَ الْقَاضِي : وَهَذَا الَّذِي قَالُوهُ ظَاهِر ، قَالَ : وَقَوْله فِي الرِّوَايَة الَّتِي ذَكَرْنَاهَا : ( وَلَا يَحْسُن أَنْ يَكْتُب فَكَتَبَ ) كَالنَّصِّ أَنَّهُ كَتَبَ بِنَفْسِهِ ، قَالَ : وَالْعُدُول إِلَى غَيْره مَجَاز ، وَلَا ضَرُورَة إِلَيْهِ ، قَالَ : وَقَدْ طَالَ كَلَام كُلّ فِرْقَة فِي هَذِهِ الْمَسْأَلَة ، وَشَنَّعَتْ كُلّ فِرْقَة عَلَى الْأُخْرَى فِي هَذَا . وَاَللَّه أَعْلَم .

And really, for a beautiful summation of the entire mas’alah then lets hand it over to the scholar of the scholars, Imām Ibn Taymiyyah, who said in his Majmu’l-Fatawa (71/7):

وَإِنَّمَا ” الْأُمِّيُّ ” هُوَ فِي الْأَصْلِ مَنْسُوبٌ إلَى الْأُمَّةِ الَّتِي هِيَ جِنْسُ الْأُمِّيِّينَ وَهُوَ مَنْ لَمْ يَتَمَيَّزْ عَنْ الْجِنْسِ بِالْعِلْمِ الْمُخْتَصِّ : مِنْ قِرَاءَةٍ أَوْ كِتَابَة كَمَا يُقَالُ : عَامِّيٌّ لِمَنْ كَانَ مِنْ الْعَامَّةِ غَيْرَ مُتَمَيِّزٍ عَنْهُمْ بِمَا يَخْتَصُّ بِهِ غَيْرُهُمْ مِنْ عُلُومٍ : وَقَدْ قِيلَ : إنَّهُ نِسْبَةٌ إلَى الْأُمِّ : أَيْ هُوَ الْبَاقِي عَلَى مَا عَوَّدَتْهُ أُمُّهُ مِنْ الْمَعْرِفَةِ وَالْعِلْمِ وَنَحْوِ ذَلِكَ . ثُمَّ التَّمَيُّزُ الَّذِي يَخْرُجُ بِهِ عَنْ الْأُمِّيَّةِ الْعَامَّةِ إلَى الِاخْتِصَاصِ : تَارَةً يَكُونُ فَضْلًا وَكَمَالًا فِي نَفْسِهِ . كَالْمُتَمَيِّزِ عَنْهُمْ بِقِرَاءَةِ الْقُرْآنِ وَفَهْمِ مَعَانِيهِ . وَتَارَةً يَكُونُ بِمَا يَتَوَصَّلُ بِهِ إلَى الْفَضْلِ وَالْكَمَالِ : كَالتَّمَيُّزِ عَنْهُمْ بِالْكِتَابَةِ وَقِرَاءَةِ الْمَكْتُوبِ فَيُمْدَحُ فِي حَقِّ مَنْ اسْتَعْمَلَهُ فِي الْكَمَالِ وَيُذَمُّ فِي حَقِّ مَنْ عَطَّلَهُ أَوْ اسْتَعْمَلَهُ فِي الشَّرِّ . وَمَنْ اسْتَغْنَى عَنْهُ بِمَا هُوَ أَنْفَعُ لَهُ كَانَ أَكْمَلَ وَأَفْضَلَ . وَكَانَ تَرْكُهُ فِي حَقِّهِ مَعَ حُصُولِ الْمَقْصُودِ بِهِ أَكْمَلَ وَأَفْضَلَ . فَإِذَا تَبَيَّنَ أَنَّ التَّمَيُّزَ عَنْ الْأُمِّيِّينَ نَوْعَانِ ” فَالْأُمَّةُ الَّتِي بُعِثَ فِيهَا النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَوْلَاهُمْ الْعَرَبُ وَبِوَاسِطَتِهِمْ حَصَلَتْ الدَّعْوَةُ لِسَائِرِ الْأُمَمِ ؛ لِأَنَّهُ إنَّمَا بُعِثَ بِلِسَانِهِمْ فَكَانُوا أُمِّيِّينَ عَامَّةً لَيْسَتْ فِيهِمْ مَزِيَّةُ عِلْمٍ وَلَا كِتَابٍ وَلَا غَيْرِهِ مَعَ كَوْنِ فِطَرِهِمْ كَانَتْ مُسْتَعِدَّةً لِلْعِلْمِ أَكْمَلَ مِنْ اسْتِعْدَادِ سَائِر الْأُمَمِ . بِمَنْزِلَةِ أَرْضِ الْحَرْثِ الْقَابِلَةِ لِلزَّرْعِ ؛ لَكِنْ لَيْسَ لَهَا مَنْ يَقُومُ عَلَيْهَا فَلَمْ يَكُنْ لَهُمْ كِتَابٌ يَقْرَءُونَهُ مُنَزَّلٌ مِنْ عِنْدِ اللَّهِ كَمَا لِأَهْلِ الْكِتَابِ وَلَا عُلُومٌ قِيَاسِيَّةٌ مُسْتَنْبِطَةٌ كَمَا لِلصَّابِئَةِ وَنَحْوِهِمْ . وَكَانَ الْخَطُّ فِيهِمْ قَلِيلًا جِدًّا وَكَانَ لَهُمْ مِنْ الْعِلْمِ مَا يُنَالُ بِالْفِطْرَةِ الَّتِي لَا يَخْرُجُ بِهَا الْإِنْسَانُ عَنْ الْأُمُوَّةِ الْعَامَّةِ . كَالْعِلْمِ بِالصَّانِعِ سُبْحَانَهُ وَتَعْظِيمِ مَكَارِمِ الْأَخْلَاقِ وَعِلْمِ الْأَنْوَاءِ . وَالْأَنْسَابِ وَالشِّعْرِ . فَاسْتَحَقُّوا اسْمَ الْأُمِّيَّةِ مِنْ كُلِّ وَجْهٍ . كَمَا قَالَ فِيهِمْ : { هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ } وَقَالَ تَعَالَى : { وَقُلْ لِلَّذِينَ أُوتُوا الْكِتَابَ وَالْأُمِّيِّينَ أَأَسْلَمْتُمْ فَإِنْ أَسْلَمُوا فَقَدِ اهْتَدَوْا وَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ } فَجَعَلَ الْأُمِّيِّينَ مُقَابِلِينَ لِأَهْلِ الْكِتَابِ . فَالْكِتَابِيُّ غَيْرُ الْأُمِّيِّ . فَلَمَّا بُعِثَ فِيهِمْ وَوَجَبَ عَلَيْهِمْ اتِّبَاعُ مَا جَاءَ بِهِ مِنْ الْكِتَابِ وَتَدَبُّرِهِ وَعَقْلِهِ وَالْعَمَلِ بِهِ – وَقَدْ جَعَلَهُ تَفْصِيلًا لِكُلِّ شَيْءٍ وَعَلَّمَهُمْ نَبِيُّهُمْ كُلَّ شَيْءٍ حَتَّى الْخِرَاءَةَ – صَارُوا أَهْلَ كِتَابٍ وَعِلْمٍ . بَلْ صَارُوا أَعْلَمَ الْخَلْقِ وَأَفْضَلَهُمْ فِي الْعُلُومِ النَّافِعَةِ وَزَالَتْ عَنْهُمْ الْأُمِّيَّةُ الْمَذْمُومَةُ النَّاقِصَةُ وَهِيَ عَدَمُ الْعِلْمِ وَالْكِتَابِ الْمُنَزَّلِ إلَى أَنْ عَلِمُوا الْكِتَابَ وَالْحِكْمَةَ وَأُورِثُوا الْكِتَابَ . كَمَا قَالَ فِيهِمْ : { هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ } فَكَانُوا أُمِّيِّينَ مِنْ كُلِّ وَجْهٍ . فَلَمَّا عَلَّمَهُمْ الْكِتَابُ وَالْحِكْمَةَ قَالَ فِيهِمْ : { ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ } وَقَالَ تَعَالَى { وَهَذَا كِتَابٌ أَنْزَلْنَاهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُوا لَعَلَّكُمْ تُرْحَمُونَ } { أَنْ تَقُولُوا إنَّمَا أُنْزِلَ الْكِتَابُ عَلَى طَائِفَتَيْنِ مِنْ قَبْلِنَا وَإِنْ كُنَّا عَنْ دِرَاسَتِهِمْ لَغَافِلِينَ } { أَوْ تَقُولُوا لَوْ أَنَّا أُنْزِلَ عَلَيْنَا الْكِتَابُ لَكُنَّا أَهْدَى مِنْهُمْ } وَاسْتُجِيبَ فِيهِمْ دَعْوَةُ الْخَلِيلِ حَيْثُ قَالَ : { رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ إنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ } وَقَالَ : { لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ } . فَصَارَتْ هَذِهِ الْأُمِّيَّةُ : مِنْهَا مَا هُوَ مُحَرَّمٌ . وَمِنْهَا مَا هُوَ مَكْرُوهٌ وَمِنْهَا مَا هُوَ نَقْصٌ وَتَرْكُ الْأَفْضَلِ . فَمَنْ لَمْ يَقْرَأْ الْفَاتِحَةَ أَوْ لَمْ يَقْرَأْ شَيْئًا مِنْ الْقُرْآنِ تُسَمِّيهِ الْفُقَهَاءُ فِي ( بَابِ الصَّلَاةِ أُمِّيًّا . وَيُقَابِلُونَهُ بِالْقَارِئِ فَيَقُولُونَ : لَا يَصِحُّ اقْتِدَاءُ الْقَارِئِ بِالْأُمِّيِّ . وَيَجُوزُ أَنْ يَأْتَمَّ الْأُمِّيُّ بِالْأُمِّيِّ . وَنَحْوَ ذَلِكَ مِنْ الْمَسَائِلِ وَغَرَضُهُمْ بِالْأُمِّيِّ هُنَا الَّذِي لَا يَقْرَأُ الْقِرَاءَةَ الْوَاجِبَةَ سَوَاءٌ كَانَ يَكْتُبُ أَوْ لَا يَكْتُبُ يَحْسُبُ أَوْ لَا يَحْسُبُ . فَهَذِهِ الْأُمِّيَّةُ مِنْهَا مَا هُوَ تَرْكُ وَاجِبٍ يُعَاقَبُ الرَّجُلُ عَلَيْهِ . إذَا قَدَرَ عَلَى التَّعَلُّمِ فَتَرَكَهُ . وَمِنْهَا مَا هُوَ مَذْمُومٌ كَاَلَّذِي وَصَفَهُ اللَّهُ عَزَّ وَجَلَّ عَنْ أَهْلِ الْكِتَابِ حَيْثُ قَالَ : { وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ الْكِتَابَ إلَّا أَمَانِيَّ وَإِنْ هُمْ إلَّا يَظُنُّونَ } فَهَذِهِ صِفَةُ مَنْ لَا يَفْقَهُ كَلَامَ اللَّهِ وَيَعْمَلُ بِهِ وَإِنَّمَا يَقْتَصِرُ عَلَى مُجَرَّدِ تِلَاوَتِهِ . كَمَا قَالَ الْحَسَنُ الْبَصْرِيُّ . نَزَلَ الْقُرْآنُ لِيُعْمَلَ بِهِ فَاِتَّخِذُوا تِلَاوَتَهُ عَمَلًا . فَالْأُمِّيُّ هُنَا قَدْ يَقْرَأُ حُرُوفَ الْقُرْآنِ أَوْ غَيْرَهَا وَلَا يَفْقَهُ . بَلْ يَتَكَلَّمُ فِي الْعِلْمِ بِظَاهِرِ مِنْ الْقَوْلِ ظَنًّا . فَهَذَا أَيْضًا أُمِّيٌّ مَذْمُومٌ كَمَا ذَمَّهُ اللَّهُ ؛ لِنَقْصِ عِلْمِهِ الْوَاجِبِ سَوَاءٌ كَانَ فَرْضَ عَيْنٍ أَمْ كِفَايَةٍ . وَمِنْهَا مَا هُوَ الْأَفْضَلُ الْأَكْمَلُ كَاَلَّذِي لَا يَقْرَأُ مِنْ الْقُرْآنِ إلَّا بَعْضَهُ وَلَا يَفْهَمُ مِنْهُ إلَّا مَا يَتَعَلَّقُ بِهِ وَلَا يَفْهَمُ مِنْ الشَّرِيعَةِ إلَّا مِقْدَارَ الْوَاجِبِ عَلَيْهِ فَهَذَا أَيْضًا يُقَالُ لَا أُمِّيٌّ وَغَيْرُهُ مِمَّنْ أُوتِيَ الْقُرْآنَ عِلْمًا وَعَمَلًا أَفْضَلُ مِنْهُ وَأَكْمَلُ . فَهَذِهِ الْأُمُورُ الْمُمَيِّزَةُ لِلشَّخْصِ عَنْ الْأُمُورِ الَّتِي هِيَ فَضَائِلُ وَكَمَالٌ : فَقَدَهَا أَمَّا فَقْدُ وَاجِبٍ عَيْنًا أَوْ وَاجِبٌ عَلَى الْكِفَايَةِ أَوْ مُسْتَحَبٌّ . وَهَذِهِ يُوصَفُ اللَّهُ بِهَا وَأَنْبِيَاؤُهُ مُطْلَقًا فَإِنَّ اللَّهَ عَلِيمٌ حَكِيمٌ جَمَعَ الْعِلْمَ وَالْكَلَامَ النَّافِعَ طَلَبًا وَخَبَرًا وَإِرَادَة . وَكَذَلِكَ أَنْبِيَاؤُهُ وَنَبِيُّنَا سَيِّدُ الْعُلَمَاءِ وَالْحُكَمَاءِ . وَأَمَّا الْأُمُورُ الْمُمَيِّزَةُ الَّتِي هِيَ وَسَائِلُ وَأَسْبَابٌ إلَى الْفَضَائِلِ مَعَ إمْكَانِ الِاسْتِغْنَاءِ عَنْهَا بِغَيْرِهَا فَهَذِهِ مِثْلُ الْكِتَابِ الَّذِي هُوَ الْخَطُّ وَالْحِسَابُ فَهَذَا إذَا فَقَدَهَا مَعَ أَنَّ فَضِيلَتَهُ فِي نَفْسِهِ لَا تَتِمُّ بِدُونِهَا وَفَقْدُهَا نَقْصٌ إذَا حَصَّلَهَا وَاسْتَعَانَ بِهَا عَلَى كَمَالِهِ وَفَضْلِهِ كَاَلَّذِي يَتَعَلَّمُ الْخَطَّ فَيَقْرَأُ بِهِ الْقُرْآنَ ؛ وَكُتُبَ الْعِلْمِ النَّافِعَةَ أَوْ يَكْتُبُ لِلنَّاسِ مَا يَنْتَفِعُونَ بِهِ : كَانَ هَذَا فَضْلًا فِي حَقِّهِ وَكَمَالًا . وَإِنْ اسْتَعَانَ بِهِ عَلَى تَحْصِيلِ مَا يَضُرُّهُ أَوْ يَضُرُّ النَّاسَ كَاَلَّذِي يَقْرَأُ بِهَا كُتُبَ الضَّلَالَةِ وَيَكْتُبُ بِهَا مَا يَضُرُّ النَّاسَ كَاَلَّذِي يُزَوِّرُ خُطُوطَ الْأُمَرَاءِ وَالْقُضَاةِ وَالشُّهُودِ : كَانَ هَذَا ضَرَرًا فِي حَقِّهِ وَسَيِّئَةً وَمَنْقَصَةً وَلِهَذَا نَهَى عُمَرَ أَنْ تُعَلَّمَ النِّسَاءُ الْخَطَّ . وَإِنْ أَمْكَنَ أَنْ يُسْتَغْنَى عَنْهَا بِالْكُلِّيَّةِ بِحَيْثُ يَنَالُ كَمَالَ الْعُلُومِ مِنْ غَيْرِهَا . وَيَنَالُ كَمَالَ التَّعْلِيمِ بِدُونِهَا : كَانَ هَذَا أَفْضَلَ لَهُ وَأَكْمَلَ . وَهَذِهِ حَالُ نَبِيِّنَا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الَّذِي قَالَ اللَّهُ فِيهِ : { الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ } فَإِنَّ أُمِّيَّتَهُ لَمْ تَكُنْ مِنْ جِهَةِ فَقْدِ الْعِلْمِ وَالْقِرَاءَةِ عَنْ ظَهْرِ قَلْبٍ فَإِنَّهُ إمَامُ الْأَئِمَّةِ فِي هَذَا . وَإِنَّمَا كَانَ مِنْ جِهَةِ أَنَّهُ لَا يَكْتُبُ وَلَا يَقْرَأُ مَكْتُوبًا . كَمَا قَالَ اللَّهُ فِيهِ : { وَمَا كُنْتَ تَتْلُو مِنْ قَبْلِهِ مِنْ كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ } . وَقَدْ اخْتَلَفَ النَّاسُ هَلْ كَتَبَ يَوْمَ الْحُدَيْبِيَةِ بِخَطِّهِ مُعْجِزَةً لَهُ ؟ أَمْ لَمْ يَكْتُبْ ؟ وَكَانَ انْتِفَاءُ الْكِتَابَةِ عَنْهُ مَعَ حُصُولِ أَكْمَلِ مَقَاصِدِهَا بِالْمَنْعِ مِنْ طَرِيقِهَا مِنْ أَعْظَمِ فَضَائِلِهِ وَأَكْبَرِ مُعْجِزَاتِهِ فَإِنَّ اللَّهَ عَلَّمَهُ الْعِلْمَ بِلَا وَاسِطَةِ كِتَابٍ مُعْجِزَةً لَهُ وَلَمَّا كَانَ قَدْ دَخَلَ فِي الْكُتُبِ مِنْ التَّحْرِيفِ وَالتَّبْدِيلِ وَعَلَّمَ هُوَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُمَّتَهُ الْكِتَابَ وَالْحِكْمَةَ مِنْ غَيْرِ حَاجَةٍ مِنْهُ إلَى أَنْ يَكْتُبَ بِيَدِهِ وَأَمَّا سَائِر أَكَابِرِ الصَّحَابَةِ كَالْخُلَفَاءِ الْأَرْبَعَةِ وَغَيْرِهِمْ فَالْغَالِبُ عَلَى كِبَارِهِمْ الْكِتَابَةُ لِاحْتِيَاجِهِمْ إلَيْهَا إذْ لَمْ يُؤْتَ أَحَدٌ مِنْهُمْ مَنْ الْوَحْي مَا أُوتِيَهُ صَارَتْ أُمِّيَّتُهُ الْمُخْتَصَّةُ بِهِ كَمَالًا فِي حَقِّهِ مِنْ جِهَةِ الْغِنَى بِمَا هُوَ أَفْضَلُ مِنْهَا وَأَكْمَلُ وَنَقْصًا فِي حَقِّ غَيْرِهِ مِنْ جِهَةِ فَقْدِهِ الْفَضَائِلَ الَّتِي لَا تَتِمُّ إلَّا بِالْكِتَابَةِ .

In conclusion, it was another miracle, albeit temporary, that allowed the Prophet (sallallāhu ‘alayhi wa-sallam) to read/write at Hudaybiyyah but this does not change his original status of being “unlettered” or an ummiyy (sallallāhu ‘alayhi wa-sallam).

It is important in my to choose the honourable opinion that the Prophet (sallallāhu ‘alayhi wa-sallam) was indeed unlettered as a manifest display of his miraculous nature of Prophethood – the ability to understand and embody the divine creed after having received divine inspiration directly and through angelic teaching without ever the possibility that he had taken it, copied it or plagiarised it from other human sources. The simple fact that he is the Imām of humanity in its knowledge, wisdom and application without formal education – an ummiyy – has been emphasised by Allah jalla wa ‘alā to demonstrate the miracle of his message. Even the most excellent, academic, talented and educated of men would never have achieved in a life-time what the Prophet (sallallāhu ‘alayhi wa-sallam) was divinely inspired with – thus acting as a proof of the Inspirer, a proof of the inspired and a proof of the inspiration itself until the Final Day when we shall see it all with our own eyes.

And Allah knows best.

Now that we’ve all had a few days to digest the shoe-throwing incident with Bush, here are my responses to the burning questions of the week:

1. Is it true that Bush played Keanu’s double in the Matrix?

Actually, no. He was in the Matrix – not as Keanu’s double, but rather he played Mr Smith’s Dad. Unfortunately, he wasn’t very telegenic and he kept forgetting what to say when the auto-cue wasn’t available thus his scenes have been relegated to the outtakes of the boxset.

2. Is it true that this isn’t Bush’s first time pulling off such moves?

Yes, it is well known that other than being a real shaker in his heyday, his dodgeball move first came into use during his shooting trips with Dick Cheney. Shooting with someone as rubbish as Dick kind of forces you to learn such moves. If you want to avoid getting shot by your own man that is.

3. So is it true then that Bush can dodge more than just the truth?

Clearly so. And very good at both I say.

4. Wasn’t this an own-goal by al-Zaidi?

I sadly agree. Although we all had a good laugh at how humiliating it was for Bush and his failed policies, it has kind of spoiled the last eight years which has seen a ground-swelling of support from the American public against this incompetent waste of space murderer. Now, they’ll forget all his crimes and just remember him as “that guy with the mad moves!”. Zaidi has actually done the impossible: he’s made Bush a hero! 

5. Is it true that Bush’s bodyguards were waiting for al-Zaidi to throw something less deadly before they got in the way ?

Well either that, or they took the “take a bullet for him” part of their contract just a bit too literally.

6. So are American politicians the hardest then?

Don’t be silly. Bush responded well but the Brits do it better. “2 Jags” Prescott: take a bow son

And now on a more serious note:

7. Would the Prophet (s) have approved of such an action?

Actually that depends completely on the legal status of the journalist al-Zaidi. If he was under a covenant of security to President Bush, then probably not. That is, if he recognised and accepted the pledge of security given to Bush by President Maliki then Islamically this is a doubtful action to many scholars. I have written about this correct position in detail in “Islam and the Sanctity of Human Life.”

But if there was no pledge of security and the journalist was acting in his own capacity as a defender of his land that has been raped and plundered, and defending his own life, family and wealth as an Iraqi against an illegal invasion of his land for which Bush is chief architect and person responsible, then as all international codes of law including Islamic law and the rules of Jihad would dictate, lawmakers would deem him to be a legitimate target who I guess should feel himself very fortunate to get away with just a few crinkles in his suit, a twinge in the back and being laughed at about 600 million times over the next week or two.

And Allah knows best.

It was the obvious question that came to my mind after I suffered an asthma attack watching Bush getting juttiya thrown at him. Actually, what puzzles me is why I found the clip so hysterical, although it seems to get less funny the more you watch it, especially thinking about what’s going to happen to the Miskeen who threw them.

But anyway, definitely needing a good laugh, I’ve added it to my favourite funniest clips that I’ve personally come across. Vote for your best one and/or even better, show me something funnier and stick the link in the comments.

So again, here’s that unbelievable piece of “Shukran Jazeeran!” action from yesterday. Anyone making such a mistake in trying to speak Arabic deserves a slap with a sole of a shoe in my book. Credit though where it’s due cos’ Georgie moved well for an old boy although if there’s one thing in life that I’ve picked up from living in the Arab world, it’s that generally when an Arab wants to give it some and takes off his ‘iqaal or his shoes to lamp you, he will invariably miss.

Shame it wasn’t a Pak journalist. My Dad never ever missed me with his chappal…

But I don’t think it beats my all-time favourite. Yep, Mr Goma himself…

And just one more, only because I’m a Cockney at heart, because I love chicken soup, because I work in healthcare and because man-flu is the deadliest disease of our time…

And sadly that’s it. I can’t play my other funniest one because it’s Harry Redknapp at his angriest but I’m sure some of you lot out there must have some good stuff, so fire away!

As we prepare to focus on the last few special moments of these blessed days of Dhu’l-Hijjah, let me repeat the khutbah from last year, edited to make it more relevant, in order that we can perhaps implement some of the advice therein in a more structured and planned fashion.

The disregard that the Muslim community in the West generally gives to ‘Eed’l-Adhā is further undermined by at least two negative factors which effect the Muslim psyche.

Firstly, because this particular ‘Eed is traditionally seen as the one that 2nd generation Muslims don’t take a holiday for, or don’t make much of a fuss about, the importance of the event as a religious celebration and an exclamation of Allah’s greatness jalla wa ‘alā is decreased in our hearts and the hearts and minds of our families, particularly our children.

Naturally, it’s not easy when this particular ‘Eed isn’t preceded by a tiring, difficult month of fasting, when the celebration itself is spread over 3-4 days, when the people some years (quite incredibly) celebrate the ‘Eed day itself over three different days, when the day itself is freezing cold, dark and dreary etc etc.

Add to this the second negative factor, that of ‘Eed’s current proximity to Christmas, and you soon realise we’ve got a real problem. When you see such a consumer-focused materialistic society go into meltdown over Christmas, people prepare so much for it, spend so much on it and mentally psyche themselves up to celebrate it so much, it really does leave the Muslim community in the West looking at their own ‘Eed and feeling rather sad, particularly for our children. It is little surprise then that our children love and value their birthdays, Easter and Christmas parties at school so much, and why they talk about it so much at home with their parents who really have no-one else to blame but themselves.

Yet all these factors should surely encourage the Muslim community to wake up and start to make both ‘Eed celebrations something really worthwhile, both with respect to the men so as to not let ‘Eed’l-Adhā become a token ‘Eed prayer in the morning followed by a day at the office and a night out with the lads in the evening, and most importantly their children so that our kids really have something to talk about, be proud of, and wait and dream about in anticipation for weeks in advance.

Moreover, when you do find yourself spending some rare quality time with your family this ‘Eed, take another look at how the non-Muslims ear-mark Christmas as the big family reunion and remind yourself that even such a single huge effort is unacceptable for a practising Muslim. If ‘Eed is becoming our only time that we remember the family and so on, then be warned that Allah jalla wa ‘alā demands the very highest standard of maintaining family ties, all the time, every time.

Know that our relations with our extended families are at an all time low. As the elders become older, and we become more wealthy, independent, professional and isolated from our traditional ghettos of first generation Islam, the apparent need to keep in touch doesn’t seem important any more. Perhaps this is because we’ve forgotten that Allah jalla wa ‘alā has promised the tie of kinship (al-rahim) that He will cut off he who breaks family ties, and will maintain those who maintain family ties. Perhaps we’ve forgotten that the one who doesn’t maintain family ties will not enter Paradise. Perhaps we’ve forgotten that mercy will not descend upon a nation that has within it those who don’t maintain family ties. This is all authentic from the one who we claim to follow unreservedly ‘alayhi’l-salātu w’l-salām.

Maybe the most shocking development is our disintegrating relationship, adab and manners with our parents. Not only is our frequency of contact decreasing, but our manner of interaction is at another all time low despite this being from the most deadly of the destructive sins and that the one who continues in ill-manners with one’s parents being condemned to the hell-fire. We seem to have forgotten as in the last ten years, with the increasing percentage of Muslim parents entering old people’s and residential homes, the absolute right they hold over us, the fact that we are humiliated by not getting to Paradise by not looking after them ourselves, and indeed the startling fact that Allah jalla wa ‘alā emphasises care of the parents only second to worshipping him (al-Isrā’, 23). Again, this is all authentic from the one who we claim to follow unreservedly ‘alayhi’l-salātu w’l-salām.

Another concern which reduces the impact and sacredness of our ‘Eed’l-Adhā is our insistence in always offering our udhiyah (qurbani) abroad, albeit with the noble intention of giving it all to charity. Leaving out those few who are just taking the cheaper option of doing it abroad where it can cost upto four times less than it does in the UK, by “going abroad” one misses out on the Sunnah of eating from that blessed meat itself. Actually, after the intention of worship for Allah’s sake during the sacrificing, the eating of the meat is the most important aspect of the whole qurbani and is the main aspect which has been rigorously authenticated from the Prophet. Later scholars suggested that the meat should be divided into three parts: one for the family to eat from themselves, one part to be donated out amongst family, friends and neighbours and then the final part to be distributed to the poor in the locality.

Although it is accepted that we don’t have extremely poor people in our midsts, by missing out on the first two aspects of the sacrifice, we have not taken the best route. An important wisdom to remember is that it is the Muslim community’s obligation to help the poor around the world in offering them food and meat for that matter all through the year during their times of difficulty, but at ‘Eed’l-Adhā the focus turns to ourselves and our friends, family and neighbours. That is why the scholars have agreed on the excellence of sharing the sacrificial meat with our close ones whether they are rich or poor. Likewise, in those poorer areas of the world, the local wealthy people should be encouraged into the habit of looking after their own poorer neighbours in the same way. 

An example can be given with zakāh: the scholars are always trying to discourage those who wish to give their obligatory zakāh in certain areas and projects in which they should be offering sadaqah throughout the rest of the year instead. One of the intrinsic wisdoms of restricting the recipients of zakāh to only the eight groups mentioned in the Qur’ān is so that the people are ‘forced’ to give to the other needy projects from the rest of their wealth, thereby ensuring greater social responsibility for all quarters of the community at all times of the year. The qurbani at ‘Eed’l-Adhā should also be seen in a similar light.

These statements might be idealistic looking at the realities of the world today, but one could respond that Islam achieves our ideals completely (and indeed goes beyond) and the only reason our ideals are criticised by some Muslims is because the apathy and lack of taqwa of the international Muslim community has allowed their own Muslim countries to fall into such destitute poverty, and not just due to natural factors and anti-Islamic aggression alone.

Returning to the issue of offering a local qurbani, it is accepted that local farming laws make offering the sacrifice in the UK very difficult and in some cases illegal, but that doesn’t mean all other means shouldn’t be exhausted such as instructing the local abbatoir to do it on your behalf or finding various suppliers that will be able to help. In the Muslim societies around the world, ‘Eed’l-Adhā is completely based on the excitement, challenge and enjoyment of the qurbani - excellently named as it illustrates our qurbah or achieving “closeness” to Allah by this great act of worship. By returning back to this Sunnah, we will give ourselves a real fighting chance of making ‘Eed’l-Adhā a real event we can feel the vibe from again.

Finally, it’s back to our children. If we don’t give them the same concern we show them on ‘Eed every day, we’re only going to allow something else to replace that, something which will invariably be more damaging in the long run. Undoubtedly, this will take great effort on our behalf but this is what communal gatherings and celebrations help us to do: remind us of what we need to prioritise and sort it out before it’s too late.

Let’s ensure that our family become our absolute priority in these times, in the very best of manners, and that we then carry on these sentiments that we find in a correctly celebrated ‘Eed or simply in the example of individuals fulfilling their family obligations in a worthy and responsible way.

In any case and in advance, the very happiest of ‘Eed Greetings to all of you from myself and my family – may Allah accept our righteous deeds, and bring us peace, joy and glad tidings all year, every year. Amin!

Taqabballāhu minnā wa minkum sālih’l-a‘māl, wa kullu ‘āmin wa antum bikhayr!

What are the First Ten Days of Dhu’l-Hijjah?

With the onset of the 12th and final month in the Islamic Calender, Dhu’l-Hijjah, we have the most blessed days of the year (with the last 10 nights of Ramadhān being the most blessed nights) as taken from various narrations.

To understand this, we must appreciate that from the immense mercy of Allah ‘azza wa jall, is His giving us specific extra opportunities during our lives to really take advantage and grab the chance to please Him and worship Him even more, thanking Him for his countless bounties and grace.

When we’re told that a single prayer in the Haram in Makkah is equal to 100,000 prayers, we don’t stand around and ask why! We get on with it! That’s because we all appreciate what a great opportunity it is to seize the moment.

Likewise Allah jalla wa ‘alā gives up special times and places and occasions to use in a similar way i.e. the Day of Nahr (i.e. the Day of Hajj on the 10th of Dhu’l-Hijjah), the Day of ‘Arafah, the Month of Ramadhān, the Hour of acceptance before Maghrib on the Day of Jumu‘ah, the time beween the Adhān and Iqāmah etc.

Likewise we have certain places too, such as the two sacred Mosques of Makkah and Madīnah, Masjid al-Aqsā, the Rawdha of the Prophet (sallallāhu ‘alayhi wa sallam), the Black Stone, the Multazam, the plain of ‘Arafah, the Masjid of Khaif, etc.

All these times and places are there to make use of just like these ten days and when we have the Prophet (sallallāhu ‘alayhi wa sallam) informing us in Sahīh al-Bukhāri that,

“There are no days in which righteous deeds are more beloved to Allah than these ten days”

…then we’d be mad not to act!

What to do in these Ten Days

In no particular order:

1. Fast – every one of these days if possible and if not then especially the 9th of Dhu’l-Hijjah for those back in their homes. And why are you fasting this day of ‘Arafah? Because the Prophet (sallallāhu ‘alayhi wa sallam) said:

“Fasting the day of ‘Arafah: I hope Allah will expiate thereby for the year before it and the year after it.” (Muslim)

Now that’s what you call a good reason.

2. Make a Sacrifice on behalf of yourself and your dependents. Do it locally if possible so as to share in the meat but if this is not possible, there are plenty of charities (such as Interpal and Human Appeal) that will do it for you in needy areas. Remember, no cutting of your hair or your nails during this period of time until after the sacrifice has been done i.e. after ‘Eed day.

And if you’re a ’stud’ who likes to prepare himself for ‘Eed – well, you should have of thought of that one beforehand…

3. Make as much Dhikr as you can; this includes reading the Qur’ān of course, sending salawāt upon our beloved Messenger (‘alayhi’l-salātu w’l-salām) and as the Salaf used to do: much Takbīr, Alhamdulillāh, Subhānallāh and Lā ilāha Illallāh as possible.

4. Reflect. Yes, think for a little while and reflect upon your year so far. Reflect how quickly the time has passed by between the last Hajj and this Hajj. Reflect whether you’ve improved since Ramadhān, whether you have benefited yourself and others.

5. After that, I’m sure like me you’ll realise that we can do much better and we’ve probably underachieved big time. So it’s seeking Forgiveness and Repentance time. And Du‘ā time! Use the day, use the nights, increase in extra prayers, increase in charity to wipe the slates clean, and increase all your happy good actions because remember folks, Allah jalla wa ‘alā says:

وَأَقِمِ الصَّلاةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ

“Establish Prayer at each end of the day and in the first part of the Night. Good actions eradicate bad actions. This is a reminder for a people who pay heed.” (al-Hood, 114)

May Allah accept our good deeds and make it easy for us, Amīn!

What Happens Next?

Then it’s ‘Eed! And as my mother always used say, it’s BIG ‘Eed! Enjoy yourselves, eat, drink and be very merry as the Prophet (sallallāhu ‘alayhi wa sallam) told us:

“The day of ‘Arafah, the day of Sacrifice, and the days of al-Tashrīq (the 3 days after) are our festival, and they are days of eating and drinking.” (al-Tirmidhi, Sahīh)

Don’t be guilty about it either; if you’ve done your duties correctly, observed the Sunnah correctly, given charity generously, then this is the time to smile! And for three days too! And don’t forget to keep making those takbīrs loudly and proudly all over town as per the action of the Companions, from the Fajr prayer on the Day of ‘Arafah until the ‘Asr prayer on the 13th of Dhu’l-Hijjah.

And Allah knows best.