The story behind revelation regarding "Saying inshaAllah"

[ilm.seeker]

The story behind revelation regarding "Saying inshaAllah"
"And never say of anything, 'i shall do such and such thing tomorrow. except (with the saying): 'if allah wills!' and remember your lord when you forget…" [Soorah Al-Kahf (18): 23]

Saying, 'Insha'Allah' (If Allah Wills)

When Determining to do something in the Future

Tafseer
"AND NEVER SAY OF ANYTHING, 'I SHALL DO SUCH AND SUCH THING TOMORROW. EXCEPT (WITH THE SAYING): 'IF ALLAH WILLS!' AND REMEMBER YOUR LORD WHEN YOU FORGET…" [SOORAH AL-KAHF (18): 23]

When Allah's Messenger (sallalahu alaihe wa-sallam) declared Allah's Oneness and proclaimed to be the Messenger of Allah (sallalahu alaihe wa-sallam) and revelation of Divine Message. The disbeliveers of Makkah sent some men to Jewish rabbis in al-Medina and said: "Ask them (the rabbis) about Muhammad (sallalahu alaihe wa-sallam), and describe him to them, and tell them what he is saying.
They are the people of the first Book, and they have more knowledge of the Prophets than we do.' So they set out for al-Medina, they asked the Jewish rabbis about the Messenger of Allah (sallalahu alaihe wa-sallam). They described him to them and told them some of his teachings.
The rabbis said: 'Ask him about three things which we will tell you to ask, if he answers them then he is a Prophet who has been sent (by Allah); if he does not, then he is saying things that are not true, in which case how you will deal with him will be up to you. Ask him about some young men in ancient times, what was their story? For there is a strange and wondrous tale. Ask him about a man who traveled a great deal and reached the east and the west of the earth. What was his story? And ask him about he Ruh (soul or spirit) what is it?
If he tells you about these things, then he is a Prophet, so follow him, but if he does not tell you, then he is a man who is making things up, so deal with him as you see fit.' So, the men came back to Makkah and said: 'O people! We have come to you with a decisive solution which will put an end to the problem between you and Muhammad (sallalahu alaihe wa-sallam). The Jewish rabbis told us to ask him about some matters,' and they told them what they were. Then they came to the Messenger of Allah (sallalahu alaihe wa-sallam) and said: 'O Muhammad (sallalahu alaihe wa-sallam) tell us,' and they asked him about the things they had been told to ask.
The Messenger of Allah (sallalahu alaihe wa-sallam) said: "I will tell you tomorrow about what you have asked me." But he (sallalahu alaihe wa-sallam) did not say, 'If Allah Wills.'

Allah Messenger (sallalahu alaihe wa-sallam) never spoke anything except with revelation. So, he waited for the revelation from Allah but fifteen days passed away without any revelation concerning those matter which the disbelievers asked, neither did Jibreel (alaihis-salaam) come to him. The people of Makkah started to doubt him and said: 'Muhammad (sallalahu alaihe wa-sallam) promised to tell us the next day and now fifteen days have gone by and he has not told us anything in response to the questions we asked.'

The Messenger of Allah (sallalahu alaihe wa-sallam) felt sad because of the delay in revelation and was grieved by what the people of Makkah were saying about him.
Then Jibreel (alaihis-salaam) came with the revelation of Soorah al-Kahf, which contained answers to the questions and also the above mentioned verse explaining the correct etiquette when determining to do something in the future.

Determining to do something in the future should always be attributed to the Will of Allah, Who is the Knower of the Unseen and Who Alone Knows what was and what is yet to happen and what is not to be.

It is reported in Saheeh al-Bukharee from Abu Hurayrah (radhiyallahu anhu), who said: "The Messenger of Allah (sallalahu alaihe wa-sallam) said: "Sulaiman Ibn Dawood (alaihimus-salaam) said: 'Tonight I will go around to all my seventy wives (according to some reports it is ninety or one hundred wives) so that each one of them will give birth to a son who will fight for the sake of Allah.' It was said to him, (according to one narration, an Angel said to him), say, 'If Allah Wills.' But he did not say it. He went around to the women but none of them gave birth except for one, who gave birth to a half-formed child." The Messenger of Allah (sallalahu alaihe wa-sallam) said: "By the One, in Whose Hands is my soul, had he said, 'If Allah wills,' he would not have broken his oath, and that would have helped him to attain what he wanted." [Saheeh Muslim (vol. 3, no. 1275)]

So, if one determines to do something in the future or even takes an oath, he should say, 'If Allah Wills' or 'Insha'Allah.' If one forgets to say,
Insha'Allah then he should say when he remembers it even if it is a year later, as Ibn Abbas (radhiallahu anhu) explained.

[Khayal]

:sl:


JazaakAllaah khayr!

:w:



.

[Mazhara]

Two points in the above “story” are striking:

The Messenger of Allah (sallalahu alaihe wa-sallam) said: "I will tell you tomorrow about what you have asked me." But he (sallalahu alaihe wa-sallam) did not say, 'If Allah Wills.'

The Messenger of Allah (sallalahu alaihe wa-sallam) felt sad because of the delay in revelation and was grieved by what the people of Makkah were saying about him.

The first point alleges something of forgetfulness which is absolutely incorrect since the Messenger of Allah sallalahu alaihe wa-sallam is the most careful person in the whole of Universes. His very attributes of Almudathir and Almuzzamil negate this point of the story.

The other point is dangerously incorrect since it suggests that Maaz Allah the promise was not kept by Allah which was made to the Messenger much before the revelation of Surat Kahf in verse 33 of Surat Al Furqan:

وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَاكَ بِالْحَقِّ
وَأَحْسَنَ تَفْسِيرًا
025.033
YUSUFALI: And no question do they bring to thee but We reveal to thee the truth and the best explanation (thereof).
PICKTHAL: And they bring thee no similitude but We bring thee the Truth (as against it), and better (than their similitude) as argument.
SHAKIR: And they shall not bring to you any argument, but We have brought to you (one) with truth and best in significance.

Condition your intentions with “Insha Allah”بِسمِ ٱلله الرَّحْمٰنِ الرَّحِيـمِ
Beginning is with the Personal Name of Allah, الرَّحْمٰنِ {Ar Rehman} Who is Most Merciful.
اللہ تعالیٰ کے نام الرحمٰن سےابتدا ہے جو سب سے زیادہ رحم کرنے والا ہے

Thanks for reading. If you agree and liked this Article, please tell and discuss with friends in pursuance of the only advice of Last Messenger {SAW}:
قُلۡ إِنَّمَآ أَعِظُكُم بِوَٲحِدَةٍۖ أَن تَقُومُواْ لِلَّهِ مَثۡنَىٰ وَفُرَٲدَىٰ ثُمَّ تَتَفَڪَّرُواْۚ
Say, "I {Muhammad} advise you people with one advice; that find time for Allah in two’s or individually and thereafter reflect to know the purpose of things" {Refer 34:46}

[AbuSalahudeen]

Jazakallah Khair

Hey there! Looks like you're enjoying the discussion, but you're not signed up for an account.

When you create an account, you can participate in the discussions and share your thoughts. You also get notifications, here and via email, whenever new posts are made. And you can like posts and make new friends.
Sign Up

[------]

:salamext:

SubhaanAllaah....Excellent sharing bro, Jazaak Allaah Khayr.

[Mazhara]

Assalamo Alaikum,
Abu Salahudin,

Serene,

Thanks.
Let us examine the other point stated in the original thread:

It is reported in Saheeh al-Bukharee from Abu Hurayrah (radhiyallahu anhu), who said: "The Messenger of Allah (sallalahu alaihe wa-sallam) said: "Sulaiman Ibn Dawood (alaihimus-salaam) said: 'Tonight I will go around to all my seventy wives (according to some reports it is ninety or one hundred wives) so that each one of them will give birth to a son who will fight for the sake of Allah.' It was said to him, (according to one narration, an Angel said to him), say, 'If Allah Wills.' But he did not say it. He went around to the women but none of them gave birth except for one, who gave birth to a half-formed child." The Messenger of Allah (sallalahu alaihe wa-sallam) said: "By the One, in Whose Hands is my soul, had he said, 'If Allah wills,' he would not have broken his oath, and that would have helped him to attain what he wanted." [Saheeh Muslim (vol. 3, no. 1275)]

So, if one determines to do something in the future or even takes an oath, he should say, 'If Allah Wills' or 'Insha'Allah.' If one forgets to say,
Insha'Allah then he should say when he remembers it even if it is a year later, as Ibn Abbas (radhiallahu anhu) explained.

No sane person having some self respect and "haya" announces about going for sex with his wife. I can't say to anyone that tonight I will have sex with my wife.

A woman can have sucessive orgasms and she does not need 'intervening' time gap for experiencing orgasm but men cannot have sucessive orgasms without there being an interval of time. After going to one wife, a husband also needs to have bath before going to the other wife if he has more than one wife.

And if some person takes even just twenty minutes in sex {undressing, dressing again inclusive} with one wife and the other is even in waiting next bed, even then for 70 wives one needs 1400 minutes, {about 23 hours} and Jerusalem had never a night as lenghty as 23 hours.

People kept writing stories even without applying little common sense and even did not feel afraid what junk material they were attributing to chosen persons of Allah. May Allah pardon us.

[Ibn Abi Ahmed]

Assalamo Alaikum,

:w: Br. Mazhara,

I find it worrisome that you would speak in such a manner regarding the hadeeth, and not just a hadeeth who's level of authenticity is unknown, but a hadeeth whose authenticity is well known and cannot be disputed by the consensus of the Imaams of the Muslims - past and present. I remind you that you and I, we are not the first people to come across this hadeeth, but there have been thousands upon thousands of mountains of knowledge before us who have critiqued the ahadeeth and have found no problem with it, either in its authenticity or in its meaning. So let us humble ourselves Insha'Allaah, and try to learn and ask the people of knowledge before we become hasty and fall into attacking a narration about which two knowledgeable Muslims will not differ.

The hadeeth is as follows, found in Saheeh al Bukhari, Kitaab an-Nikah, #169:

Narrated Abu Huraira:

(The Prophet) Solomon son of (the Prophet) David said, "Tonight I will go round (i.e. have sexual relations with) one hundred women (my wives) everyone of whom will deliver a male child who will fight in Allah's Cause." On that an Angel said to him, "Say: 'If Allah will.' " But Solomon did not say it and forgot to say it. Then he had sexual relations with them but none of them delivered any child except one who delivered a half person. The Prophet said, "If Solomon had said: 'If Allah will,' Allah would have fulfilled his (above) desire and that saying would have made him more hopeful."

Before I write what I think of what you said, I would like to remind you that speaking of such matters, when done with the proper Islamic etiquette is not haram, nor does it transgress haya', because we are speaking of the Truth, and Allaah says: {But Allah is not shy of the truth.}[al-Ahzaab; 53]. This understanding is confirmed in the hadeeth when women from amongst the Companions used to come to the Messenger (صلى الله عليه و سلم)and ask him about private female matters and before the question they used to say: ["O Allah's Apostle! Verily Allah is not shy of (telling you) the truth."], and he (صلى الله عليه و سلم) used to answer them. Had this been a transgression of haya', the Messenger (صلى الله عليه و سلم) would have, by default, forbidden them from asking but we find that he did answer. If you are up to it, you can look up these ahadeeth. These are the references:

• Saheeh al-Bukhari - Book 3, Number 132 (Narrated Um-Salama)
• Saheeh al-Bukhari - Book 5, Number 280 (Narrated Um-Salama)
• Saheeh al-Bukhari - Book 73, Number 113 ( Narrated Zainab bint Um Salama)

So we can conclude that these matters, when discussed in a matter-of-fact way, with the the proper Islamic etiquette, are not in transgression of haya' because these things are part of the human being, and Islaam teaches us the best way of handling these matters, Alhamdullilah.

No sane person having some self respect and "haya" announces about going for sex with his wife. I can't say to anyone that tonight I will have sex with my wife.

My brother, no where in the hadeeth does it state that Sulayman said this to anyone. From the apparent understanding of this hadeeth is that he said it to himself, like a man at times speaks to himself.

After going to one wife, a husband also needs to have bath before going to the other wife if he has more than one wife.

This is in our Shariah, and does not necessarily have to be so in the time of Sulayman.

People kept writing stories even without applying little common sense and even did not feel afraid what junk material they were attributing to chosen persons of Allah. May Allah pardon us.

May Allaah forgive you for what you have written. These people you speak of, it would be a mercy from Allaah if men like them were born again today.

:w:

[------]

:salamext:

@ Mazhara - I was thanking the first poster :)

[Mazhara]

:sl:
Abu Sayyed,

Thanks for your cautioning about the straightforward expression of views. May I have your considered opinion about this part also

The first point alleges something of forgetfulness which is absolutely incorrect since the Messenger of Allah sallalahu alaihe wa-sallam is the most careful person in the whole of Universes. His very attributes of Almudathir and Almuzzamil negate this point of the story.

The other point is dangerously incorrect since it suggests that Maaz Allah the promise was not kept by Allah which was made to the Messenger much before the revelation of Surat Kahf in verse 33 of Surat Al Furqan:

وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَاكَ بِالْحَقِّ
وَأَحْسَنَ تَفْسِيرًا
025.033
YUSUFALI: And no question do they bring to thee but We reveal to thee the truth and the best explanation (thereof).
PICKTHAL: And they bring thee no similitude but We bring thee the Truth (as against it), and better (than their similitude) as argument.
SHAKIR: And they shall not bring to you any argument, but We have brought to you (one) with truth and best in significance.

[Afraa]

Jazakulah Khayr
that was bery beneficial brother

[Ibn Abi Ahmed]

:w: Br. Mazhara,

The first point alleges something of forgetfulness which is absolutely incorrect since the Messenger of Allah sallalahu alaihe wa-sallam is the most careful person in the whole of Universes. His very attributes of Almudathir and Almuzzamil negate this point of the story.

If you notice brother, no other persons that read the narration equated what occurred, with forgetfulness on the part of the Prophet. So I believe that firstly it was a mistake on your part to interpret that narration according to your intellect without asking a scholar that you trust for the understanding. Please be wary of this brother, because this is the same error and fitnah that the hadeeth-rejectors fall into and are afflicted with, may Allaah protect us. By doing so, you fell into the error of reading into a meaning that isn't there. Secondly, if some incident like this occurs in the Seerah, then it does not lower the status of the Messenger in the least. What it does is give us lessons so that we may learn from his example and guidance as his guidance is the best guidance. So the lesson in this narration is the importance of saying 'Insha'Allaah' when one decides to do a matter in the future, wallaahu alam.

Thirdly, this narration is authentic as the Darrusalam translation of Tafseer ibn Katheer is authenticated and I confirmed this and the following: Imam Ibn Katheer takes the narration from at-Tabari, the exact reference being: At-Tabari 17:592. Imam at-Tabari quotes the narration with the isnaad. The tahqeeq of Turki states that this narration is found in Seerat ibn Hisham 1/302.

The other point is dangerously incorrect since it suggests that Maaz Allah the promise was not kept by Allah which was made to the Messenger much before the revelation of Surat Kahf in verse 33 of Surat Al Furqan:

وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَاكَ بِالْحَقِّ
وَأَحْسَنَ تَفْسِيرًا
025.033
YUSUFALI: And no question do they bring to thee but We reveal to thee the truth and the best explanation (thereof).
PICKTHAL: And they bring thee no similitude but We bring thee the Truth (as against it), and better (than their similitude) as argument.
SHAKIR: And they shall not bring to you any argument, but We have brought to you (one) with truth and best in significance.

Perhaps you did not read the narration until the end - the revelation did come down after fifteen days.

[Mazhara]

Perhaps you did not read the narration until the end - the revelation did come down after fifteen days.

Ask him about a man who traveled a great deal and reached the east and the west of the earth. What was his story? And ask him about he Ruh (soul or spirit) what is it?

According to the story narrated in the thread the above questions were asked which according to the said story, the Messenger responded to answer that next day. Thus this story is telling that at that point of time the Messenger did not know anything about these three questions. THIS IS ALSO ABSOLUTELY UNTRUE.

You would agree that surat Al Israa {Bani Israel-17th Surat} was revealed much earlier than Surat Alkahf; in between these two there are 18 Suras. And the question about Ruh had been asked and answered in verse 85 of Surat Al Israa. How could one think that the Messenger did not know about that? {Was one again suggesting that Maaz Allah the Messenger could also forget things}.

['Abd al-Baari]

Assalamu Alaykum Warahmatullah,

Just some reminders Insha'Allah.

Bro Mazhara when posting outside of the Languages Section please post in English only. This is for the benefit of all members Insha'Allah. JazakAllah Khayr :)

The layman is not able to interpret the Qura'an. That is the reason why we must always refer to Scholars when giving opinions on or interpretation of Qura'anic Aayaat. Again please try to give a reference or a source in the future Insha'Allah.

Finally is there really a need for a discussion on the matter? In my own opinion it is much more important for us all to act upon the verses of the Qur'an rather than 'debate' about them.

May Allah SWT forgive and guide us all..Aameen.

:w:

[Ibn Abi Ahmed]

You would agree that surat Al Israa {Bani Israel-17th Surat} was revealed much earlier than Surat Alkahf; in between these two there are 18 Suras. And the question about Ruh had been asked and answered in verse 85 of Surat Al Israa. How could one think that the Messenger did not know about that? {Was one again suggesting that Maaz Allah the Messenger could also forget things}.

:sl:

The explanation to this is actually very simple. Throughout the Qur'an, Allaah revealed some verses of a surah at one time, and other verses of the same surah at another time to fit the proper time and context and to strengthen the hearts of the believers. Check Surah al-Furqan, ayat # 32. Therefore, the fact that the verse of the Ruh was revealed along with the verses from surah al-Kahf does not contradict anything.

Refer to this thread: http://www.islamicboard.com/quran/13...ent-times.html

[Mazhara]

Therefore, the fact that the verse of the Ruh was revealed along with the verses from surah al-Kahf does not contradict anything.

But brother, it will merely be a presumption, not fact, unless some source/authority could be quoted that verse of Al Israa about Ruh was revealed alongwtih the entire Al Kahf. I haven't read it anywhere. Could you please quote some source? Thanks.

[Ibn Abi Ahmed]

But brother, it will merely be a presumption, not fact, unless some source/authority could be quoted that verse of Al Israa about Ruh was revealed alongwtih the entire Al Kahf. I haven't read it anywhere. Could you please quote some source? Thanks.

My readings have led me towards making this conclusion, wallaahu alam. You can refer to Ibn Katheer's Tafseer here of the verse where he mentions a couple of opinions regarding the revelation of this verse amongst the Salaf:

http://tafsir.com/default.asp?sid=17&tid=29571

Secondly, I second and I agree with Br. Abdul Baari's advice. Perhaps it is best that we act upon these verses rather then engaging in long discussions over them. Allaahu 'Alam.

:w:

[medlink student]

nice thread, jazak Allah khairan :)
:sl:

[al Amaanah]

:salamext:

I posted this on iDawah aswell, so i thought it may be beneficial here too bi ithnillah.

:w:

"And never say of anything, "I shall do such and such thing tomorrow."

"Except (with the saying), "If Allah wills!" And remember your Lord when you forget, and say: "It may be that my Lord guides me to a nearer way of truth than this."

Sorah al Kahf 23,24

Here Allah, may He be glorified, shows His Messenger the correct etiquette when determining to do something in the future; this should always be referred to the will of Allah, the Knower of the Unseen, Who knows what was and what is yet to be and what is not to be, and how it will be if it is to be. It was recorded in the Two Sahihs that Abu Hurayrah said that the Messenger of Allah said:

«قَالَ سُلَيْمَانُ بْنُ دَاوُدَ عَلَيْهِمَا السَّلَامُ: لَأَطُوفَنَّ اللَّيْلَةَ عَلَى سَبْعِينَ امْرَأَةً وَفِي رِوَايَةٍ: تِسْعِينَ امْرَأَةً، وَفِي رِوَايَةٍ: مِائَةِ امْرَأَةٍ تَلِدُ كُلُّ امْرَأَةٍ مِنْهُنَّ غُلَامًا يُقَاتِلُ فِي سَبِيلِ اللهِ، فَقِيلَ لَهُ وَفِي رِوَايَةٍ قَالَ لَهُ الْمَلَكُ: قُلْ إِنْ شَاءَ اللهُ، فَلَمْ يَقُلْ، فَطَافَ بِهِنَّ فَلَمْ تَلِدْ مِنْهُنَّ إِلَّا امْرَأَةٌ وَاحِدَةٌ نِصْفَ إِنْسَانٍ، فَقَالَ رَسُولُ اللهِصلى الله عليه وسلّم: وَالَّذِي نَفْسِي بِيَدِهِ، لَوْ قَالَ إِنْ شَاءَ اللهُ لَمْ يَحْنَثْ، وَكَانَ دَرَكًا لِحَاجَتِه»


وَفِي رِوَايَةٍ:

«وَلَقَاتَلُوا فِي سَبِيلِ اللهِ فُرْسَانًا أَجْمَعُون»

(Sulayman bin Dawud (peace be upon them both) said: "Tonight I will go around to seventy women [according to some reports, it was ninety or one hundred women] so that each one of them will give birth to a son who will fight for the sake of Allah.'' It was said to him, [according to one report, the angel said to him] "Say: `If Allah wills'", but he did not say it. He went around to the women but none of them gave birth except for one who gave birth to a half-formed child.) The Messenger of Allah said, (By the One in Whose hand is my soul, had he said, "If Allah wills,'' he would not have broken his oath, and that would have helped him to attain what he wanted. ) According to another report, (They would all have fought as horsemen in the cause of Allah.) At the beginning of this Surah we discussed the reason why this Ayah was revealed: when the Prophet was asked about the story of the people of the Cave, he said, "I will tell you tomorrow.'' Then the revelation was delayed for fifteen days. Since we discussed this at length at the beginning of the Surah, there is no need to repeat it here.

[وَاذْكُر رَّبَّكَ إِذَا نَسِيتَ]

(And remember your Lord when you forget) It was said that this means, if you forget to say "If Allah wills", then say it when you remember. This was the view of Abu Al-`Aliyah and Al-Hasan Al-Basri. Hushaym reported from Al-A`mash from Mujahid that concerning a man who swears an oath, Ibn `Abbas said "He may say `If Allah wills' even if it is a year later.'' Ibn `Abbas used to interpret this Ayah:

[وَاذْكُر رَّبَّكَ إِذَا نَسِيتَ]

(And remember your Lord when you forget) in this way. Al-A`mash was asked, "Did you hear this from Mujahid" He said, "Layth bin Abi Salim told it to me.'' The meaning of Ibn `Abbas' view, that a person may say "If Allah wills'', even if it is a year later, is that if he forgets to say it when he makes the oath or when he speaks, and he remembers it later, even a year later, the Sunnah is that he should say it, so that he will still be following the Sunnah of saying "If Allah wills'', even if that is after breaking his oath. This was also the view of Ibn Jarir, but he stated that this does not make up for breaking the oath or mean that one is no longer obliged to offer expiation. What Ibn Jarir said is correct, and it is more appropriate to understand the words of Ibn Abbas in this way. And Allah knows best.

[وَلاَ تَقْولَنَّ لِشَىْءٍ إِنِّى فَاعِلٌ ذلِكَ غَداً إِلاَّ أَن يَشَآءَ اللَّهُ وَاذْكُر رَّبَّكَ إِذَا نَسِيتَ]

(And never say of anything, "I shall do such and such thing tomorrow.'' Except (with the saying), "If Allah wills!" And remember your Lord when you forget) At-Tabarani recorded that Ibn `Abbas said that this meant saying, "If Allah wills.''

[وَقُلْ عَسَى أَن يَهْدِيَنِ رَبِّى لاًّقْرَبَ مِنْ هَـذَا رَشَدًا]

(and say: "It may be that my Lord guides me to a nearer way of truth than this.'') meaning, `if you (O Prophet) are asked about something you know nothing about, ask Allah about it, and turn to Him so that He may guide you to what is right.' And Allah knows best.

['Abd al-Baari]

:sl:

Threads Merged

JazakiAllah Khayr sis. Nice reminder Masha'Allah :thumbs_up

WaAlaykumus Salaam Warahmatullah

[------]

:salamext:

Hehe I was tryna find this thread lol. MashaaAllaah bro AB beat me to it :thumbs_up