Articles

"And We have not sent you, [O Muhammad], Except as a Mercy to the Worlds."
Author : Mufti Dr. Abdullah Miqdadi
Date Added : 01-10-2025

"And We have not sent you, [O Muhammad], Except as a Mercy to the Worlds."

 

In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, the Lord of the worlds, and may prayers and peace be upon the one sent as a mercy to the worlds, and upon his family and his pure and righteous companions.

Allah the Almighty says {what means}: "And We have not sent you, [O Muhammad], except as a mercy to the worlds." [Al-Anbiya'/107]. This noble verse from Surah Al-Anbiya'—a Meccan surah—which recounts the stories of various prophets (peace be upon them), detailing their circumstances and those of their peoples and elucidating the specific nature of their missions, comes to clarify the status of the Supreme Prophet (may Allah bless him and grant him peace), his lofty rank, and the universality of his message. His favor encompassed all the worlds, and his grace enveloped the entire universe. Al-Tabari, in explaining the general meaning of the verse, states: "We have not sent you, O Muhammad, to Our creation except as a mercy for those to whom We have sent you"([1]). Thus, this verse praises his mission, exalts his call, and glorifies his law, presenting it as the bestowed mercy and granted blessing of Allah the Almighty. It contains praise for the Messenger of Allah (may Allah bless him and grant him peace), the One who sent him, and that with which he was sent.

The connection of the verse to its preceding context: This verse is connected to a collection of verses speaking about previous prophets, the signs Allah gave them, and the resounding miracles with which He supported them, which had a profound impact on the course of their call and the path of their message. Ibn Ashur says: "This verse came comprising a comprehensive description of the mission of Muhammad (may Allah bless him and grant him peace), and its distinction over other divine laws—a distinction befitting its universality and permanence—which is its being a mercy to the worlds"([2]).

Rhetorical Aspects: The Qur'anic context comes in the most eloquent composition and most beautiful wording, containing this concise address with the fewest words and most precise expressions—five words occurring in twenty-five letters. Thus, the noble verse reached the ultimate level of beauty and perfection in expression and meaning. Ibn Ashur states: "It mentions the Messenger, His Sender, those to whom he is sent, the message, and the attributes of these four, while also conveying the universality of circumstances, the inclusiveness of those sent to, the specificity of restriction, and the use of the indefinite noun 'mercy' for magnification"([3]). It encompassed all this beauty and comprehended all this perfection with impactful, concise words. To this is added the use of the definite form 'the worlds' (al-'alamin) to indicate inclusiveness and comprehensiveness.

The Messenger, the Sender, and the Message are all mentioned in one word (arsalnaka - We have sent you): The Sender is Allah the Almighty, referred to by the pronoun of the majestic plural 'We' (Nun of majesty); the Messenger is the Beloved (may Allah bless him and grant him peace), referred to by the second-person pronoun 'you' (the Kaf); and the Message is Islam. Those sent to are mentioned: they are 'the worlds'. Then their collective attribute is mentioned in one word: 'Mercy'. The Sender is the Most Gracious, the Most Merciful, as Allah says {what means}: "Your Lord has decreed upon Himself mercy." [Al-An'am/54]. The Messenger is kind and merciful: "There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful." [Al-Tawbah/128]. His message is a message of mercy, bringing people out of darkness into light: "O mankind, there has come to you an instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers." [Yunus/57]. Those sent to are the nation shown mercy: "...but My mercy encompasses all things..." [Al-A'raf/156]. These are eight meanings. To this is added the aspects of indefiniteness (for magnification), inclusiveness, and restriction. All this beauty and perfection is in a single verse.

Ibn Ashur then comments on this beauty in meaning and precision in the linguistic structure of the verse, saying: "So these are twelve specific meanings. Thus, it surpassed the most concise word of the eloquent Arabs, 'Qifa nabki min dhikra habibin wa manzili' (Stop, let us weep at the memory of a beloved and a dwelling), for the utmost of that word, as they said, is that he stopped, made others stop, wept, made others weep, and remembered the beloved and the dwelling—encompassing only six meanings, no more"([4])—whereas the Qur'anic verse gathered twelve meanings. So glory be to the Revelation, how eloquent and articulate it is!

Among the rhetorical aspects in this verse is that the word 'mercy' (rahmatan) came in an indefinite, nunated form to indicate comprehensiveness and magnification. It is a great mercy that encompassed all the worlds. "For there is no reason for preferring the indefinite form in this context other than intending magnification; otherwise, it would have been said: 'except to show mercy to the worlds,' or 'except that you are the mercy for the worlds.' And the indefiniteness is certainly not for singling out one instance; it is evident that the intended meaning is the genus of mercy, and the indefiniteness of the genus is what entails the intention of magnification"([5]). It is a vast, comprehensive mercy that encompassed all creation: "...but My mercy encompasses all things..." [Al-A'raf/156].

Among the stylistic nuances in the verse is the form of restriction (qasr). Restriction in the Arabic language is based on negation and affirmation and is of two types:

First: Restricting the attribute to the qualified, such as His saying {what means} : "So know that there is no deity worthy of worship except Allah." [Muhammad/ 19]. This type of restriction is a true restriction (qasr haqiqi): There is no god but Allah and no Lord besides Him. This is an absolute truth that admits no doubt and does not extend to others; we have restricted the attribute of divinity to one qualified entity, Allah the Almighty. It is a non-transitive restriction.

Second: Restricting the qualified to the attribute, which is an additive restriction (qasr idafi), such as His saying {what means}: "And Muhammad is not but a messenger." [Al 'Imran/144]. In addition to our master Muhammad (may Allah bless him and grant him peace) being a messenger, he is also a father, a husband, a teacher, and an exemplar, in addition to many other good attributes. He is not only a prophet, although it is the most distinguished and prominent attribute. Thus, the additive restriction is not a restriction to a single attribute as in true restriction; rather, it includes, along with this attribute, all attributes of perfection and beauty—even if the context does not express them. It is also understood from this restriction that this attribute is transitive to others besides the Messenger of Allah (may Allah bless him and grant him peace). Noah, Jesus, Moses, Abraham, and other prophets (prayers and peace be upon them) carry the attribute of messengership, even though the restriction did not explicitly negate or affirm it for them. If the restriction were of the other type, the formulation would have been 'And there is no messenger except Muhammad.' Had it been so, we would have negated the attribute of messengership from other prophets and affirmed it for him alone, but the implication does not require that, and the context does not bear this meaning, for the context is: "And Muhammad is not but a messenger. Other messengers have passed on before him..." [Al 'Imran/144], and thus the wording would be contradictory to the context.

The noble verse "And We have not sent you, [O Muhammad], except as a mercy to the worlds." [Al-Anbiya'/107] came in the form of restricting the qualified to the attribute, where 'mercy' is in the accusative case as a circumstantial accusative (hal), restricting him (may Allah bless him and grant him peace) to it, even though he encompassed all attributes of beauty and perfection such as guidance, love, generosity, knowledge, gentleness, and being an exemplar. However, this attribute was specified by the restriction to the exclusion of other attributes, so much so that it became his state (hal): In what state was he sent? As a mercy to the worlds. Ibn Ashur says: "This contains a subtle allusion that the Messenger became one with the mercy and was restricted to it. And it is known that the title of 'Messenger' is concomitant with him in all his states. Thus, his existence became mercy, and all his states became mercy. The occurrence of the description as a verbal noun emphasizes this unification to the extent that mercy becomes an attribute firmly established in his being sent"([6]). Thus, mercy became an attribute inseparable from him and his call, confined to them.

The detail of that mercy is manifested in two aspects:

First: His embodiment of mercy in his conduct and actions.

Second: That his law is founded upon mercy.

As for the first aspect, Abu Bakr Muhammad bin Tahir al-Qaysi said about it: "Allah adorned Muhammad (may Allah bless him and grant him peace) with the adornment of mercy, so his very being was mercy, all his characteristics were mercy, and his attributes were mercy upon creation... And for this reason, Allah specifically characterized Muhammad (may Allah bless him and grant him peace) in this surah with the attribute of mercy and did not characterize any other prophet with it"([7]).

As for his law (may Allah bless him and grant him peace), it is built upon mercy. The principles of Islamic Sharia and Prophetic hadiths are mostly based on mercy, such as: 'There shall be no harm and no reciprocating harm,' 'Hardship brings about facilitation,' 'Make things easy and do not make them difficult, give glad tidings and do not repel people,' and many other similar principles.

The word 'alamin' (the worlds) is the plural of 'alam' (world). Al-Baydawi says: "It is everything other than Him, the Exalted, whether substances or accidents, for they, due to their contingency and their need for an effecter who is necessary by His own essence, indicate His existence. It is pluralized to include the various species under it. The rational beings among them are given predominance, so its plural is with the ya and nun like other human/male plurals. It is also said: It is a name given to the possessors of knowledge among the angels and the two weighty kinds (mankind and jinn), and its application to others is by way of secondary inclusion"([8]). The general meaning of this word 'alamin' is understood in two senses:

First: Everything besides Allah the Exalted, thus including all creation from the two weighty kinds (jinn and mankind), angels, even trees, stones, and celestial bodies. The word came in the sound masculine plural form (jama' mudhakkar salim) for rational beings, giving them predominance.

Second: That it refers specifically to those possessing knowledge and intellect among mankind, jinn, and angels, with others included secondarily. The word 'alamin' is definite to indicate inclusiveness, encompassing everything to which the term truthfully applies.

Upon reviewing this verse, we find within it three issues:

The First Issue: The people of interpretation differed regarding the implication of the verse. Does this mercy include all the worlds to whom our master Muhammad (may Allah bless him and grant him peace) was sent, thus encompassing both rational and non-rational beings? Or is it intended specifically for the people of faith, to the exclusion of the people of disbelief? The commentators have two opinions regarding this:

First: That it is general and includes everyone, meaning all worlds—believers, disbelievers, and others.

Second: That it is intended for the people of faith, not the people of disbelief.

Al-Tabari, after presenting both, leaned towards the first opinion, which is narrated from Ibn 'Abbas: "That Allah sent His Prophet Muhammad (may Allah bless him and grant him peace) as a mercy for all the worlds, both their believers and their disbelievers"([9]).

This is the opinion affirmed and preferred by Imam al-Biqa'i (may Allah have mercy on him), who said: "And We have not sent you, [O Muhammad], except as a mercy to the worlds." all of them, the people of the heavens and the people of the earth from the jinn, mankind, and others. Their obedient ones [are shown mercy] through reward, and their disobedient ones [are shown mercy] through the delay of punishment"([10]). Thus, the description extends from the Muslim and the disbeliever to include all creation—mankind, jinn, angels, birds, and beasts—and encompasses both this world and the Hereafter equally. This is the opinion with which the implication is consistent.

Al-Zamakhshari (may Allah have mercy on him) illustrates the state of the two groups—one benefiting from the call by following the message and the other turning away from it—saying: "Its example is that Allah causes a spring to gush forth. Then some people water their crops and livestock with its water and thus prosper, while others remain negligent of watering and thus perish. The gushing spring, in and of itself, is a blessing from Allah and a mercy for both groups. But the indolent one is a trial upon himself, as he deprived himself of what would benefit him"([11]). Thus, the Muslim took hold of guidance and the means of guidance, so he succeeded and was saved from misguidance and polytheism, attaining happiness in both abodes. The disbeliever neglected guidance and busied himself with worldly means, so he received a share of it but lost the Hereafter; thus, the mercy for him was only worldly.

The Second Issue: Upon closer examination of the noble verse, another question arises: If the word 'alamin' includes everyone, was the Prophet (may Allah bless him and grant him peace) sent to the angels? Did this mercy include them and did the message encompass them? Or does the address not include them, and the Prophet (may Allah bless him and grant him peace) was not sent to them?

Scholars have differed on this matter into several opinions:

First: That the word includes the angels in the mercy and the message. "This is the opinion preferred by Al-Barizi and Taqi al-Din al-Subki from the Shafi'is, and Al-Jalal al-Mahalli in his work on the Prophet's characteristics (Khasa'is); and by Ibn Taymiyyah, Ibn Hamid, and Ibn Muflih in his book Al-Furu' from the Hanbalis; and by 'Abd al-Haqq from the Malikis, where we said the term 'the worlds' includes them here. And his (may Allah bless him and grant him peace) being sent as a mercy applies to them because he (may Allah bless him and grant him peace) also came with that which entails obligations for them in terms of commands and prohibitions, even if we do not know what they are. And there is no doubt that the compliance of the legally responsible person (Mukallaf) with what he has been charged with brings benefit and happiness for him"([12]).

Second: That the word does not include the angels, and he (may Allah bless him and grant him peace) was not sent to them. "This is asserted by Al-Halimi, Al-Bayhaqi, and Al-Jalal al-Mahalli in his commentary on Jam' al-Jawami', and Zayn al-Din al-'Iraqi in his notes on Ibn al-Salah from the Shafi'is; and by Mahmud bin Hamzah in his book Al-'Aja'ib wa al-Ghara'ib from the Hanafis. Indeed, Burhan al-Nasafi and Fakhr al-Din al-Razi in their respective commentaries transmitted consensus (ijma') on this, even if it is not conceded. We hold that it does not include them here, and others besides them are intended"([13]).

Third: That they are included in the generality of the mercy, but the message did not encompass them. Al-Alusi says: "They are included here in the generality even if we do not say he (may Allah bless him and grant him peace) was sent to them, because through the means of his being sent (may Allah bless him and grant him peace), they became aware of abundant knowledge and great secrets from what was deposited in His Book, which contains the structure of what was and what will be, by expression and allusion. And what happiness is greater than adorning oneself with the ornament of knowledge? And that they (peace be upon them) are not ignorant of anything is a view not held by any Muslim"([14]).

The researcher inclines towards the opinion that he (may Allah bless him and grant him peace) was sent to all the worlds in a general sense. Evidence for this is the saying of Allah the Exalted: "All praise is due to Allah, Lord of the worlds." [Al-Fatihah/2], and 'the worlds' is everything besides Allah the Exalted, from substances and accidents. The angels are undoubtedly a part of the worlds. Everything besides Allah the Exalted is created and sustained by Allah the Exalted. By analogy, this message carries the same implication: that it is a mercy to the worlds. Thus, it is established that his message was for the worlds in a general sense, and the angels are a part of the worlds.

Also cited as evidence is what Muslim recorded in his Sahih from Abu Hurayrah, that the Messenger of Allah (may Allah bless him and grant him peace) said: "I have been favored over the other prophets with six things: I have been given the comprehensive words; I have been supported with awe (cast into the hearts of my enemies); spoils of war have been made lawful for me; the earth has been made for me a place of prostration and a means of purification; I have been sent to all creation; and the line of prophets has been sealed with me." ([15]) The hadith indicates that he was sent to all creation, and the angels are a part of this creation.

Further testified to by what Imam Ahmad recorded in his Musnad from Jabir bin 'Abdullah, who said: We were returning with the Messenger of Allah (may Allah bless him and grant him peace) from a journey until, when we approached a wall belonging to Banu al-Najjar, there was a camel that would attack anyone who entered the walled garden. He said: They mentioned this to the Prophet (may Allah bless him and grant him peace), so he came until he reached the wall. He called the camel, and it came, placing its muzzle to the ground until it knelt before him. He said: Then the Prophet (may Allah bless him and grant him peace) said: "Bring its headstall," so they put its headstall on, and he handed it over to its owner. Then he turned to the people and said: "There is nothing between the heaven and the earth that does not know that I am the Messenger of Allah, except the disobedient among the jinn and mankind." ([16]) Their knowledge is evidence of their acceptance of the message and their following it. The exception of the disobedient among the jinn and mankind from the generality is evidence that they rejected and denied the message, unlike the rest of creation. This contains evidence that he was sent to the angels (peace be upon them), as they believed in the message and affirmed it.

Also, from this is what Al-Tirmidhi reported from 'Ali bin Abi Talib, who said: "I was with the Prophet (may Allah bless him and grant him peace) in Mecca, and we went out to one of its outskirts. No mountain or tree faced him except that it said: 'Peace be upon you, O Messenger of Allah.'" Al-Tirmidhi said: "This is a gharib (rare) hadith." And others besides him reported it from Al-Walid bin Abi Thawr ([17]). Even if this hadith is gharib, it has supporting narrations and witnesses, and the narrations on this matter are numerous.

If animals and trees testify to his messengership, affirm his prophethood, and submit by following him, then it is more fitting that the angels do so. The inclusion of the angels in the address is a matter of honor and veneration. As for matters related to worship and following, that varies among creations. Each is subservient to what it has been commanded. The worship of birds differs from that of humans, and that in turn differs from the worship of the angels, whom Allah described by saying {what means}: "Over which are [appointed] angels harsh and severe who do not disobey Allah in what He commands them but do what they are commanded." [Al-Tahrim: 6]. Therefore, the generality of the message does not necessitate the generality of legal obligation (taklif). The reason for this is that even among humans, despite sharing the same origin in creation, they differ in their legal obligations. It is even more so that creations differ in this due to their differences in attributes and capacities.

As for their inclusion in the generality of his mercy, this is clearly manifested in the Greatest Intercession (al-Shafa'ah al-'Uzma) on the Day of Resurrection, which will include the people of the gathering, even the angels and the messengers (peace be upon them). Al-Biqa'i says: "Among the greatest manifestations of this honor in the generality of the mercy is the time of the Greatest Intercession, on the day when the first and the last will be gathered, and the angels will stand in rows, and the two weighty kinds (jinn and mankind) will be amidst them, and they will surge into one another due to the severity of their situation. They will seek someone to intercede for them so that they may be judged and thus find relief from that distress, whether to Paradise or to the Fire. They will go to the greatest of the prophets, one prophet after another (prayers and peace be upon them all, with honor and respect), and each of them will refer them to another, each saying: 'I am not for it,' until they come to him (may Allah bless him and grant him peace), and he will say: 'I am for it.' He will stand, and with him will be the Banner of Praise, and Allah will grant him intercession—and that is the Praiseworthy Station (al-Maqam al-Mahmud) which the first and the last will envy him for"([18]). Thus, his message was universal, and his mercy was likewise.

The Third Issue: Some Orientalists have raised many doubts about the call (Dawah) of the Prophet (may Allah bless him and grant him peace). Among these doubts they raised is their statement: How can he be a mercy to the worlds when he came with the sword and the sanctioning of taking wealth? The response to this lies in considering the conditions of the people to whom he was sent and their stance towards the message, ranging between belief and disbelief, obstinacy, and hypocrisy.

The First Category of People: Those who were obstinate, denied the truth, and transgressed. The response regarding them is from two angles, as Al-Razi says: "He only came with the sword for those who were arrogant, obstinate, did not reflect, and did not ponder. Moreover, among the attributes of Allah are 'the Most Gracious, the Most Merciful,' yet He is also the Avenger from the disobedient. And He said {what means}: "And We have sent down from the sky blessed water." [Qaf/9], yet it can also be a cause of corruption"([19]). This category of people are those who chose fighting and the sword and went out to battle with their equipment and preparation, like the Quraysh on the day of Badr. Then Al-Razi gives an example for this: Just as Allah sends down water from the sky as a mercy and blessing, He may also send it down as a punishment and chastisement.

Despite their denial and obstinacy, the Messenger of Allah did not invoke destruction upon them, out of mercy for them, so that Allah might bring forth from their loins those who would worship Him alone. This is the pinnacle of mercy for this nation: "Every prophet before our Prophet, when his people denied him, Allah would destroy the deniers through sinking, transformation, or drowning. But He, the Exalted, delayed the punishment for those who denied our Messenger until death or until the Resurrection. Allah says {what means}: "But Allah would not punish them while you, [O Muhammad], are among them..." [Al-Anfal/33]"([20]). Thus, delaying their punishment was a door of mercy for them.

The Second Category: Those who are under covenant. This mercy, which they criticize, indeed encompassed those under covenant. It protected their blood, their honor, and their wealth from plunder and seizure. Ibn al-Qayyim says: "As for those who made a covenant with him: they lived in this world under his protection, his covenant, and his guarantee. And they were less harmful due to that covenant than those who fought him"([21]). Out of mercy for them, their blood was spared, their honor was safeguarded, and their wealth was preserved. They have the same rights as Muslims and bear the same responsibilities.

The Third Category: The Hypocrites. They are those who show faith and conceal disbelief. "As for the hypocrites, by their outward show of faith in him, they achieved the protection of their blood, their wealth, their families, the respect for these, and the application of the rulings of Muslims to them in inheritance and other matters"([22]). The mercy of Islam for non-Muslims living under its authority is manifested in not compelling them to abandon their religion, establishing justice between them, and preserving their wealth, their honor, and their blood. They have the same rights as Muslims and bear the same obligations. The sword they speak of only applied to a small subset of all these categories: those who showed enmity, took up arms, and prepared to fight the Muslims. So how can the claim that he was sent with the sword be valid? The reality is contrary to that. Thus, by evidence, the falsehood of this fabrication and the untruthfulness of their claim in this matter are established.

Manifestations of His Mercy (may Allah bless him and grant him peace):

His mercy (may Allah bless him and grant him peace) encompassed all the worlds, and his message included all His creation. It included the righteous and the wicked, from mankind and jinn, and encompassed animals, birds, and inanimate objects. Following are examples of this mercy:

First: His Mercy (may Allah bless him and grant him peace) towards the Believers:

The Truth, glorified and exalted be He, described him regarding the believers in His saying {which means}: "There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful." [Al-Tawbah/128]. Thus, the Truth, majestic is His glory, combined for him two of His own attributes: 'Kind' (Ra'uf) and 'Merciful' (Rahim). Had he been characterized by one, it would have sufficed, so what about being characterized by both?

In the authentic hadith in Sahih Muslim from 'Abdullah bin 'Amr bin al-'As, the Prophet (may Allah bless him and grant him peace) recited the saying of Allah the Almighty regarding Abraham: "My Lord, indeed they have led astray many of the people. So whoever follows me, then he is of me; and whoever disobeys me - indeed, You are [yet] Forgiving and Merciful." [Ibrahim/36], and the saying of Jesus (peace be upon him): "If You should punish them - indeed they are Your servants; but if You forgive them - indeed it is You who is the Exalted in Might, the Wise." [Al-Ma'idah/118]. Then he (the Prophet) raised his hands and said: "O Allah, my Ummah, my Ummah!" and wept. So Allah the Almighty said: "O Jibril, go to Muhammad—and your Lord knows best—and ask him what makes him weep?" So Jibril (peace be upon him) came to him and asked him, and the Messenger of Allah (may Allah bless him and grant him peace) informed him of what he had said, and He is All-Knowing. So Allah said: "O Jibril, go to Muhammad and say: We will surely please you regarding your Ummah and will not displeasure you."([23])

Second: His Mercy (may Allah bless him and grant him peace) towards the Polytheists:

Allah says regarding His Prophet (may Allah bless him and grant him peace): "So do not let yourself perish over them in regret." [Fatir/8], meaning: "Do not destroy yourself over them out of regrets for their misguidance and their persistence in denial"([24]), due to his great sorrow for them and his mercy towards them.

His mercy and forbearance towards the polytheists are evident, despite their abundant harm and denial of his call. We find him (may Allah bless him and grant him peace) supplicating for their guidance and correctness, not for their punishment and torment. It is reported from 'Abdullah bin 'Ubayd that when the incisor of the Messenger of Allah (may Allah bless him and grant him peace) was broken and he was wounded on his forehead, so that blood flowed on his face, it was said: "O Messenger of Allah, invoke Allah against them." But he said: "Indeed, Allah the Exalted did not send me as one who curses or reviles, but He sent me as a caller and as a mercy. O Allah, guide my people, for they do not know." ([25])

Third: His Mercy (may Allah bless him and grant him peace) towards the People of the Book:

Despite their enmity towards him and their rejection of his message, we find him offering them sincere advice and directing them to guidance. It is reported from Anas (may Allah be pleased with him) that a Jewish boy who served the Prophet (may Allah bless him and grant him peace) fell ill. The Prophet (may Allah bless him and grant him peace) came to visit him. He sat by his head and said to him: "Embrace Islam." The boy looked at his father who was with him, and he (the father) said to him: "Obey Aba al-Qasim (may Allah bless him and grant him peace)." So he embraced Islam. The Prophet (may Allah bless him and grant him peace) left, saying: "Praise be to Allah who saved him from the Fire." ([26])

Fourth: His Mercy (may Allah bless him and grant him peace) towards the Angels:

It is reported from Jabir bin 'Abdullah that the Prophet (may Allah bless him and grant him peace) said: "Whoever eats from this plant—garlic" (and on another occasion said: "Whoever eats onion, garlic, and leeks"), "let him not approach our mosque, for the angels are harmed by what the children of Adam are harmed by." ([27]) Thus, he prohibited eating what harms the worshippers out of mercy for them and for the angels (peace be upon them) who are with them.

Fifth: His Mercy (may Allah bless him and grant him peace) towards the Jinn:

We find the Messenger of Allah (may Allah bless him and grant him peace) instructing his companions not to interfere with the food of the jinn by spoiling it and to mention the name of Allah upon it. It is reported from 'Alqamah: I asked Ibn Mas'ud and said: "Did any of you witness the Night of the Jinn with the Messenger of Allah (may Allah bless him and grant him peace)?" He said: "No, but we were with the Messenger of Allah one night, and we lost him. We searched for him in the valleys and mountain passes... He said: Then he went with us and showed us their traces and the traces of their fires. They asked him for provisions, and he said: 'For you is every bone upon which the name of Allah has been mentioned that falls into your hands, having more flesh on it than ever, and every dropping is fodder for your animals.' Then the Messenger of Allah (may Allah bless him and grant him peace) said: 'So do not use them (bones and droppings) for cleaning after relieving yourselves, for they are the food of your brothers (from the jinn).'" ([28]) Thus, he prohibited using bones and droppings for cleaning after relieving oneself out of mercy for the believing jinn.

Sixth: His Mercy (may Allah bless him and grant him peace) towards Animals:

He prohibited hunting animals without a reason, torturing them, mutilating them, hunting for sport, or hunting without the intention to eat. Numerous reports from him (may Allah bless him and grant him peace) demonstrate his mercy towards animals. It is reported from Shaddad bin Aws that he said: "Two things I have memorized from the Messenger of Allah (may Allah bless him and grant him peace). He said: 'Indeed, Allah has prescribed excellence in everything. So if you kill, kill well; and if you slaughter, slaughter well. Let one of you sharpen his blade and give relief to his animal.'" ([29])

It is reported from 'Abdullah bin Ja'far that he said: "The Messenger of Allah (may Allah bless him and grant him peace) let me ride behind him one day. He entered a garden of the Ansar, and there was a camel that came to him, groaning, and its eyes were shedding tears." (Al-Bahz and 'Affan said: When it saw the Prophet (may Allah bless him and grant him peace), it whimpered and its eyes shed tears.) "The Messenger of Allah (may Allah bless him and grant him peace) stroked its head and its hump, and it calmed down. He said: 'Who is the owner of this camel?' A young man from the Ansar came and said: 'It is mine, O Messenger of Allah.' He said: 'Do you not fear Allah regarding this beast that Allah has put in your possession? It has complained to me that you starve it and overwork it.'" ([30])

Seventh: His Mercy towards Birds:

He prohibited killing them without a valid need. It is reported from Suhaib—the freed slave of Ibn 'Amir—that he heard 'Abdullah bin 'Amr saying: The Messenger of Allah (may Allah bless him and grant him peace) said: "Whoever kills a sparrow without right, Allah will question him about it on the Day of Resurrection." It was said: "And what is its right?" He said: "That you slaughter it and eat it." ([31])

Eighth: His Mercy towards Trees:

He commanded the planting of trees and caring for them, and he prohibited destroying trees without a need or transgressing against them by cutting or uprooting. It is reported from 'Abdullah bin Habashi that the Messenger of Allah (may Allah bless him and grant him peace) said: "Whoever cuts a lote tree, Allah will send his head into the Fire." Abu Dawud was asked about the meaning of this hadith, and he said: "This hadith is concise; it means: whoever cuts a lote tree in an open land where wayfarers and animals seek shade, wantonly and unjustly without having a right to it, Allah will send his head into the Fire." ([32])

Ninth: His Mercy towards Inanimate Objects:

It is reported from Ibn 'Abbas, and from Thabit, from Anas, that the Prophet (may Allah bless him and grant him peace) used to deliver sermons while leaning on a palm trunk. When the pulpit was made, he went to the pulpit, and the trunk moaned. He came to it and embraced it, and it quieted down. He said: "If I had not embraced it, it would have continued moaning until the Day of Resurrection." ([33])

There is correspondence and interconnection between the universal, final message of Islam—being a message of mercy, love, and brotherhood—and the Messenger of this message (may Allah bless him and grant him peace), the seal of the prophets and messengers, possessor of a kind and merciful heart, described as a mercy to the worlds. Thus, the correspondence is consistent with the actual state between the Messenger and the message: it is a universal, final message, a mercy to the worlds, and its Messenger, bearing the banner of the message, is likewise the Prophet of Mercy, the seal of the messengers.

And our final supplication is: All praise is to Allah, the Lord of the worlds.

References:

[1] Al-Tabari, Abu Ja'far Muhammad bin Jarir bin Yazid bin Kathir bin Ghalib al-Tabari (d. 310 AH), Jami' al-Bayan fi Ta'wil al-Qur'an, edited by Ahmad Muhammad Shakir, Mu'assasat al-Risalah, first edition, 2000, Vol. 18, p. 551.

[2] Ibn Ashur, Muhammad al-Tahir bin Muhammad bin Muhammad al-Tahir (d. 1393 AH), Al-Tahrir wa al-Tanwir, Al-Dar al-Tunisiyyah lil-Nashr, Tunis, 1984 AH, Vol. 17, p. 165.

[3] Ibid, Vol. 17, p. 165.

[4] Ibid, Vol. 17, p. 166.

[5] Ibid, Vol. 17, p. 166.

[6] Ibid, Vol. 17, p. 167.

[7] Ibid, Vol. 17, p. 169.

[8] Al-Baydawi, Nasir al-Din Abu Sa'id 'Abdullah bin 'Umar bin Muhammad (d. 685 AH), Anwar al-Tanzil wa Asrar al-Ta'wil, edited by Muhammad 'Abd al-Rahman al-Mar'ashli, Dar Ihya' al-Turath al-'Arabi, Beirut, first edition, 1418 AH, Vol. 1, p. 28.

[9] See: Al-Tabari, Jami' al-Bayan, Vol. 18, p. 551.

[10] Al-Biqa'i, Ibrahim bin 'Umar bin Hasan al-Rabtat bin 'Ali bin Abi Bakr (d. 885 AH), Nazm al-Durar fi Tanasub al-Ayat wa al-Suwar, Dar al-Kitab al-Islami, Cairo, Vol. 12, p. 510.

[11] Al-Zamakhshari, Abu al-Qasim Mahmud bin 'Amr bin Ahmad Jar Allah (d. 538 AH), Al-Kashshaf 'an Haqa'iq Ghawamid al-Tanzil, Dar al-Kitab al-'Arabi, Beirut, third edition, 1407 AH, Vol. 3, p. 139.

[12] Al-Alusi, Shihab al-Din Mahmud bin 'Abdullah al-Husayni (d. 1270 AH), Ruh al-Ma'ani fi Tafsir al-Qur'an al-'Azim wa al-Sab' al-Mathani, edited by 'Ali 'Abd al-Bari, Dar al-Kutub al-'Ilmiyyah, Beirut, first edition, 1415 AH, Vol. 9, p. 99.

[13] Al-Alusi, Ruh al-Ma'ani, Vol. 9, p. 99.

[14] Ibid, Vol. 9, p. 100.

[15] Muslim bin al-Hajjaj Abu al-Hasan al-Qushayri al-Naysaburi (d. 261 AH), Al-Musnad al-Sahih al-Mukhtasar bi Naql al-'Adl 'an al-'Adl ila Rasul Allah (saw), edited by Muhammad Fu'ad 'Abd al-Baqi, Dar Ihya' al-Turath al-'Arabi, Beirut, Kitab al-Masajid, Hadith number 523, Vol. 1, p. 371.

[16] Ahmad bin Hanbal, Abu 'Abdullah Ahmad bin Muhammad bin Hanbal (d. 241 AH), Musnad al-Imam Ahmad bin Hanbal, edited by Shu'ayb al-Arna'ut, Mu'assasat al-Risalah, first edition, 1421 AH - 2001 CE, Vol. 22, p. 236.

[17] Al-Tirmidhi, Muhammad bin 'Isa bin Sawrah bin Musa bin al-Dahhak (d. 279 AH), Sunan al-Tirmidhi, edited by Ahmad Muhammad Shakir, Matba'at Mustafa al-Babi al-Halabi, Egypt, second edition, 1975 CE, Hadith number 3626, Vol. 5, p. 593.

[18] Al-Biqa'i, Nazm al-Durar, Vol. 12, p. 511.

[19] Al-Razi, Mafatih al-Ghayb, Vol. 22, p. 194.

[20] Ibid, Vol. 22, p. 194.

[21] Ibn Qayyim al-Jawziyyah, Muhammad bin Abi Bakr bin Ayyub bin Sa'd Shams al-Din (d. 751 AH), Tafsir al-Qur'an al-Karim, Maktab al-Dirasat wa al-Buhuth al-'Arabiyyah wa al-Islamiyyah, Dar wa Maktabat al-Hilal, Beirut, first edition, 1410 AH, p. 382.

[22] Ibn Qayyim al-Jawziyyah, Tafsir al-Qur'an al-Karim, p. 382.

[23] Sahih Muslim, Chapter: The Supplication of the Prophet (saw), Hadith number 202, Vol. 1, p. 191.

[24] Al-Baydawi, Anwar al-Tanzil, Vol. 4, p. 254.

[25] Al-Bayhaqi, Abu Bakr Ahmad bin al-Husayn bin 'Ali bin Musa (d. 458 AH), Shu'ab al-Iman, edited by 'Abd al-'Ali Hamid, Mukhtar al-Nadwi, Maktabat al-Rushd lil-Nashr wa al-Tawzi' bi al-Riyad, in cooperation with Al-Dar al-Salafiyyah bi Bombay bi al-Hind, first edition, 2003, Vol. 3, p. 45.

[26] Sahih al-Bukhari, Chapter: If a Child Embraces Islam and Then Dies, Is the Funeral Prayer Offered for Him?, Hadith number: 1356, Vol. 2, p. 94.

[27] Sahih Muslim, Hadith number 564, Vol. 1, p. 395.

[28] Sahih Muslim, Hadith number 450, Vol. 1, p. 332.

[29] Sahih Muslim, Hadith number 1955, Vol. 3, p. 1548.

[30] Ahmad bin Hanbal, Musnad Ahmad, Vol. 3, p. 274.

[31] Al-Darimi, Abu Muhammad 'Abdullah bin 'Abd al-Rahman bin al-Fadl (d. 255 AH), Musnad al-Darimi, edited by Husayn Salim Asad, Dar al-Mughni lil-Nashr wa al-Tawzi', Kingdom of Saudi Arabia, first edition, 2000, Hadith number 2021, Vol. 2, p. 1259. [Comment by the Verifier: Its chain is good].

[32] Abu Dawud, Sulayman bin al-Ash'ath bin Ishaq bin Bashir bin Shaddad (d. 275 AH), Sunan Abi Dawud, edited by Muhammad Muhyi al-Din, Al-Maktabah al-'Asriyyah, Sidon, Beirut, Chapter on Cutting the Lote Tree, Hadith number 5239, Vol. 4, p. 361.

[33] Ibn Majah, Abu 'Abdullah Muhammad bin Yazid al-Qazwini (d. 273 AH), Sunan Ibn Majah, edited by Muhammad Fu'ad 'Abd al-Baqi, Dar Ihya' al-Kutub al-'Arabiyyah, Hadith number: 1415, Vol. 1, p. 454. Muhammad Fu'ad 'Abd al-Baqi said in Al-Zawa'id: Its chain is authentic and its narrators are reliable.

Article Number [ Previous ]

Read for Author




Comments


Captcha


Warning: this window is not dedicated to receive religious questions, but to comment on topics published for the benefit of the site administrators—and not for publication. We are pleased to receive religious questions in the section "Send Your Question". So we apologize to readers for not answering any questions through this window of "Comments" for the sake of work organization. Thank you.




Summarized Fatawaa

Is it permissible to distribute the raw meat of the vowed animal sacrifice amongst the poor/to offer it to them in cooked form?

It is impermissible for the vow-maker to eat from the vowed animal sacrifice, rather, he/she should distribute it as he/she had intended upon making the vow, but if the vow was a general one, without any specification then, it is better to give it as raw meat.

I prayed all the obligatory prayers in congregation, but after finishing the `Isha prayer, I remembered that I had forgotten to pray Dhuhr. What should I do, and is my prayer invalid?

Your prayers are valid, but you must make up the Dhuhr prayer as soon as you remember it, based on the saying of the Prophet (peace be upon him): "Whoever forgets a prayer must pray it as soon as they remember it; there is no expiation for it except this." [Muslim]. And Allah knows best

Should water be put in the deceased`s mouth and nose while washing him/her?

Putting water in the mouth and nose of the deceased while washing him is impermissible.

Is it permissible for one to give the Zakah (obligatory charity) to his indebted brother?

It is permissible for one to give the Zakah to his brother if he was indebted, or poor.