Muti’ Syed: In the chapter concerning the evil eye, there is a narration that Sahl ibn Hunayf was bathing. Amir ibn Rabiah saw him and remarked, “I have not seen such a beautiful body even among women.” Due to his words, Sahl ibn Hunayf began writhing in pain. He was brought to the Prophet (PBUH) in that condition, and the Prophet (PBUH), visibly disturbed, said, “Would one of you kill his brother?” Then he added, “If one of you sees something pleasing in his brother, he should pray for blessings for him.” The Prophet (PBUH) then called for water, instructed Amir ibn Rabiah to perform ablution, and then ordered that the water be poured over Sahl.
Today, it is not even possible for us to tell someone that a certain person has been affected by your evil eye and that you should perform ablution and give us the water. This could even lead to conflict and quarrels.
Ammar Nasir: Today, we are unable to do this because people do not believe in such things anymore. People’s perceptions or thoughts regarding this have changed, but if one wants to, it is still possible even today. Remedies of this kind are practiced among us as well, but the remedies we have are somewhat different. For instance, women burn red chilies and pass them around the person who is believed to have been affected by the evil eye, or they try other such remedies. So, it is indeed a fact that harmful influences can be transferred through the evil eye, and in order to remove them, certain remedies can be employed. This is something that is known from Hadith.
Muti’ Syed: In a hadith, the Prophet (PBUH) said that Surah Aal-e-Imran and Surah Ta-Ha contain the Ism-e- Azam (The Greatest Name of Allah). Any supplication made with it is accepted. What is this Ism-e-Azam? If it is indeed the name of Allah, then why did the Prophet (PBUH) keep it ambiguous? Why did he not clarify it explicitly?
Ammar Nasir: No, there is nothing concealed in this matter. If one observes all the narrations, it becomes evident that this refers to the divinity and majesty of Allah. The word “Ism” in Arabic is used more for words that indicate attributes rather than merely a name, and these are varied. They are not some kind of magical incantation; rather, they are the attributes of Allah Almighty. Any word in which the majesty of Allah is mentioned, His being the only deity is affirmed, and the concept of Tawheed is expressed—that is the “Ism-e-Azam” (The Greatest Name).
In the initial verses of Surah Aal-e-Imran, the phrase ” t ُّٰ لاَۤ اِلٰہَ اِلا َّ ہُوَ الۡحَی ُّ الۡقَی ُّوۡمُ” is a clear example of this. Similarly, in Surah Ta-Ha, the phrases ” tَ ُّٰ لاَۤ اِلٰہَ اِلا َّ ہُوَ لَہُ الاَۡسۡمَآءُ الۡحُسۡنٰی” and “وَ عَنَتِ الۡوُجُوۡهُ لِلۡحَیِّ الۡقَی ُّوۡمِ” also fall within this same category.
Muti’ Syed: The supplication of three people is accepted: that of the oppressed, the parents for their children, and the traveler. The acceptance of the first two supplications is understandable, but in what context is the supplication of the traveler accepted? After all, he sets out for his own work. For example, if I am going on a business trip, then what is the specific reason for the acceptance of supplication in that case?
Ammar Nasir: If you are traveling for the sake of livelihood, then in the view of Shariah, this is not considered merely a worldly activity. The general meaning intended in this hadith is also the same: that a person who has left his home in search of sustenance and is enduring hardships for the needs of his wife and children, from this perspective, is engaged in a highly virtuous activity. It is evident that if someone is traveling for the purpose of sin, then he is not included in this category. However, the one who bears the hardship of travel in order to fulfill his responsibilities and to earn a lawful livelihood is, in the sight of Allah, a highly favored person.
Muti’ Syed: The Prophet (PBUH) said that a dream is on a bird’s wing until it is interpreted. What does this mean?
Ammar Nasir: The intent is to ask what the interpretation of the dream would be. There is an inherent ambiguity in this matter, therefore, if the interpretation of a dream is done in a positive manner, it can influence the outcome of the dream. The purpose is that one should not disclose a dream to just anyone, and especially not to someone about whom it is known that they will interpret it in a contrary or negative way, or to a person with a pessimistic mindset. Share it with someone who is wise and will reflect deeply before interpreting the dream, because once an interpretation has been made, the likelihood of it manifesting accordingly increases.
In this matter as well, the same principle of omen (faal) is operative—that just as a person maintains a positive assumption and takes good omens, matters tend to unfold accordingly. Similarly, if a good interpretation is given to a dream and one maintains good expectations from Allah, then Allah, in accordance with that, carries out the matter.
Muti’ Syed: However, the king of Egypt had a dream, and the astrologers declared that it was merely a disturbance of thoughts, but their statement had no effect on the interpretation of that dream.
Ammar Nasir: In reality, the astrologers did not offer any interpretation because they could not understand the dream, so they declared it to be mere confusion of thoughts. Otherwise, if the dream is examined, a clear negative message is present within it—that the cows are devouring one another. From this, it could have been inferred that a great calamity is approaching, your country will be destroyed, and upon hearing such an interpretation, even the king might have believed it. However, Yusuf (PBUH) understood the dream correctly and provided its accurate interpretation: that it contains a warning of a trial, but also includes a hint towards its possible solution.
Muti’ Syed: In one narration, it is mentioned that the Prophet (PBUH) said to Abu Dharr that when the time of widespread killing and bloodshed comes, you should separate yourself from it and remain seated in your home. Abu Dharr asked, “What should I do if the mischief-makers enter my home?” The Prophet (PBUH) replied, “If you fear the gleam of the killer’s sword, then place the corner of your cloak over your face (and do not even attempt to kill him in self-defense). The killer will bear the sin of both his own and yours, and he will be among the people of Hell.” The first question is: why was Abu Dharr prohibited even from defending himself in this narration? The second is that no such incident occurred with Abu Dharr. Generally, the one to whom the Prophet (PBUH) is conveying such information ends up facing a similar situation.
Ammar Nasir: It is true that in most cases, the situation you have described indeed occurred with the companions, but it is not a necessary outcome. During the changes in circumstances, up until the time of Caliph Uthman (RA), Abu Dharr (RA) was still alive. The internal fighting among Muslims had not yet begun, but the situation was heading in that direction. The answer to the first question is that this is not a normal or common situation being described in the hadith, where a man attacks you and you do not defend yourself. In the hadiths, it has been explained that to give your life while protecting your life and property is martyrdom. Here, the situation of a tribulation (fitnah) is being described when Muslims will be fighting among themselves, and the situation will be such that it will not be possible to definitively determine that one party is entirely right and the other entirely wrong.
This guidance has been given concerning such a situation, because if you are to take the life of a Muslim, you must have a completely clear proof, upon which you can answer before Allah on the Day of Judgment. In a state of tribulation, when such clarity is absent and people are blindly killing one another, then in such a doubtful situation, the position of austerity (azimah) would be that a person renounces even the right to take a life in self- defense and prefers to sacrifice his own life.
So this command was given by the Prophet (PBUH) in that specific situation, and it represented a position of high resolve. It does not, in principle, negate the right to self-defense.
Muti’ Syed: The Prophet (PBUH) said that the best person is the one who holds the reins of his horse, riding in the cause of Allah; when the sound of the enemy is heard, he goes towards it and seeks opportunities between death and killing. And the other is the person who lives on the peak of a mountain with a few of his goats, worshipping in a valley, and it is there that death overtakes him. Here, the Prophet (PBUH) is simultaneously expressing his approval for two different modes of life.
Ammar Nasir: The important question here is: what are these two lifestyles being compared to? They are being compared to ordinary civilized life. You observe that in the coming years, civilized life will be such that Muslims will either be engaged in warfare and internal conflicts, or wealth and worldly luxuries will become so abundant that civilized life will turn into one of jealousy, conspiracies against one another, or mutual quarrels and strife. In this context, it is stated that in order to avoid all these tribulations, adopting either of these two paths would be the best form of life. A person may either go to the frontlines for jihad in the path of Allah — which, too, is a separation from normal life — or he may become disinterested in the world and live a life of seclusion in the mountains and valleys, away from tribulations and corruption, until the span of his life comes to an end.
Muti’ Syed: A well-known narration states that seventy-one sects emerged among the Jews, seventy-two among the Christians, and seventy-three sects will emerge in my Ummah, and only one of them will be destined for Paradise. When asked about it, the Prophet (PBUH) said: al-jama‘ah. What is meant by al-jama‘ah? And among the various sects, which one truly corresponds to this? In our context, every group or sect claims to be its true representation. How do you view this Hadith?
Ammar Nasir: In this hadith, the Prophet (PBUH) is conveying that after him, the division that will occur within his Ummah, those who will attain salvation will be the ones who are under al-jama‘ah. This contains both aspects. If political turmoil arises and different factions are formed, then in such a case, the referent of al-jama‘ah will be the overwhelming majority upon whom the Muslims are collectively united. Remaining associated with them and not adopting the path of combat and bloodshed against them, this is the correct path.
And where differences arise in religious matters and interpretations, then the criterion given is “ما أنا علیھ وأصحابي”, meaning that upon which my trusted companions are established. On various occasions, the Prophet (PBUH) has explicitly named them, including the mention of the Caliphs, mention of Ali (RA), and other companions who were jurists; it is stated that the religion must be learned from them. Thus, the standard for the correct understanding of religion is the trusted companions of the Prophet (PBUH), and not the people divided into factions during political discord; rather, it is those who are associated with the collective unity of the Muslims who are walking on the path of salvation.
In this regard, it should also be kept in mind that the warnings about going to Hell mentioned in the Qur’an and Hadith are not primarily intended to communicate an inevitable consequence — that if someone commits such an act, he will certainly go to Hell. Rather, their actual purpose is to highlight the repugnance of a certain act. The aim is to convey that if a person follows such a path, then in the sight of Allah, he becomes deserving of punishment. However, as for how the final judgment of such a person will be made in practice, multiple other aspects will also be taken into consideration. If a person is treading such a path, it will be examined what his circumstances are and what type of societal turmoil or disorder led him to adopt that path. It is possible that he is acting with sincere intention, so even the excuses and mitigating factors pertaining to individuals will be duly considered.
Muti’ Syed: Was the Prophet (PBUH) saying this in the context of the circumstances that were to come after him? How shall we apply this to the present-day situation?
Ammar Nasir: I see it in this way that the purpose of the hadith is not to specify a particular and definite group that will be one hundred percent its embodiment, and apart from which all other groups will have no connection to the path of salvation. The true criterion is “ما أنا علیہ وأصحابی” and among the various sects, the one that is closest to this standard is more deserving of salvation. At present, division has become widespread, and it is very difficult to designate any one specific group as the embodiment of that hadith. Therefore, the theologians have said that the path and its signs have been made clear, and now among all the existing groups, it will be examined which group follows this path to what extent. It is not necessary that there be one particular group that is entirely the embodiment of the saved group. Every group makes the claim of following this path, but it is possible that in some matters one group is closer to it, and in other matters some other group is closer. The method for a seeker of truth is to examine what “ما أنا علیہ وأصحابی” was, and which among the existing groups is closer to it—not to consider one specific group as the saved sect and join it, while regarding all other groups as destined for Hell.
Muti’ Syed: It is mentioned in the Hadith that the Prophet (PBUH) said to the women: Give charity and seek forgiveness frequently, for I have seen that most of the inhabitants of Hell are women. One woman spoke up and asked: Why are we most in Hell? The Prophet (PBUH) replied: Because you curse excessively and are disobedient to your husbands. Then the Prophet (PBUH) also called them “naqisat al-‘aql wa al-din” (deficient in intellect and religion). That woman courageously asked: What is the deficiency in our intellect and religion? The Prophet (PBUH) said that the deficiency in intellect is that the testimony of two women is equal to that of one man, and the deficiency in religion is that during menstruation you are unable to perform prayers. Once this narration was discussed with you, and you stated that the Hanafis have taken a statement made in a specific context and expanded it, turning it into a general principle that the testimony of two women is equal to that of one man.
Ammar Nasir: The matter is that in the Qur’an, the mention of two women as witnesses occurs in the context of written testimony. In this, no such evidentiary criterion has been stated that the court is bound to adhere to. The Hanafis do not accept this and assert that the court must also adhere to this principle. In contrast, the majority of jurists state that this verse does not specify a criterion for the court. They argue on the basis that in the Hadith, other methods have also been mentioned, such as making a decision by taking an oath from the claimant along with one witness. Therefore, making a decision without two witnesses is not contrary to the verse. However, the reference in the verse to the testimony of two women being equivalent to that of one man is taken by the majority of jurists as generally applicable. Thus, from one perspective, the majority accurately define the context of the verse, but when it comes to its application, they do not fully uphold it.
Then there is also a difference of opinion between the Hanafis and the majority of jurists regarding where a woman’s testimony will be accepted and where it will not. The Hanafis adopt a more expansive approach in this matter, whereas the other jurists state that in issues such as marriage and divorce, a woman’s testimony is not acceptable at all, and judgment can be rendered based on a woman’s testimony only in financial matters.
Nevertheless, there is consensus among the majority of jurists that wherever women’s testimony is accepted— except in some exceptional cases—the testimony of two women will be equivalent to that of one man.
The jurists have not taken into consideration the aspect that, in the verse where it has been instructed to appoint two women as witnesses, what is the fundamental wisdom behind it. This directive has not been given due to a deficiency in the competence or capability of women, but rather to provide her with support in an unfamiliar and foreign environment.
Muti’ Syed: But in the hadith, the Prophet (PBUH) referred to women as ‘naqisat al-‘aql’ (deficient in intellect) in a general manner, which indicates that their being deficient in intellect is a general principle, and in every matter, their testimony will be considered in accordance with this principle.
Ammar Nasir: In the hadith as well, the Prophet (PBUH) does not intend to present any legal or jurisprudential ruling. Essentially, he is trying to clarify to women that they do not possess as much experience in worldly matters and social affairs, and even when it comes to giving testimony, two women must come together to do so. Yet despite this, they are fully endowed with the capacity to lead men into temptation and trial. This statement has been made in that context.
Muti’ Syed: In the Hadith, the Prophet (PBUH) said that the Dabbah al-Ard will emerge from the earth, and with it will be the ring of Solomon (PBUH) and the staff of Moses (PBUH). With the staff, the face of the believer will become radiant, and with the ring, a mark will be placed on the nose of the disbeliever. And that beast will declare, “This one is a believer and this one is a disbeliever.” The question is: When Allah Almighty has appointed the Day of Judgment and the final decision will be made there, while this world is a place of trial and not a place of recompense, then what is the need for this beast to appear here in order to make a decision?
Ammar Nasir: The divine scheme of Allah, as understood from the statements of the scriptures, is that as long as the succession of prophets continued, the occurrence of supernatural phenomena also persisted among those nations. The last prophet before the Prophet Muhammad (PBUH) was Jesus (PBUH), and in his case, the display of supernatural phenomena reached its peak. His entire personality was a manifestation of that which defied normal patterns. Then, when the final prophet came, this series, in a sense, came to an end. The great and prominent miracle given to him as evidence was the Qur’an. The remaining signs were those that served as a source of increased faith and strength for those who directly witnessed them. With the conclusion of prophethood, the sequence of supernatural acts that had previously served as a means of establishing proof upon people was no longer present.
As the era of prophethood became more distant, the strength and impact of those signs on the minds of the people also gradually diminished. As time progresses further, people’s distance from faith and their inclination towards disbelief will also increase. When this increase reaches its peak, then Allah Almighty will wind up the setting of this world—a place of trial—at the appointed time.
However, before that final decision, Allah, near the Hour, will once again manifest extraordinary signs. These signs will be greater than the signs given to the previous prophets and will be on a cosmic level. Allah will do this as a final conclusive evidence (itmam al-hujjah). Since disbelief will be dominant in every direction at that time, Allah will show these signs to humankind before winding up the world.
In the very end, the sun will begin to rise from the west, and the Dabbah al-Ard will emerge. Even after such great signs are shown, when people remain heedless and do not accept the truth, Allah, in accordance with His Sunnah, will be justified in bringing the entire system to an end. This is the complete scheme that can be understood from the messages given by the prophets.
Muti’ Syed: The Holy Qur’an places a very strong emphasis on the Hereafter. On almost every other page, there is a mention of the Hereafter, and it is essentially preparing human beings for the Hereafter. However, the major signs of the approaching Day of Judgment are not mentioned in the Holy Qur’an. Only the mention of Gog and Magog is found. What is the reason for this?
Ammar Nasir: Obviously, it was Allah Almighty who had to decide which point should be mentioned where. Apparently, it seems that since the direct address of the Noble Qur’an was to the Arabs of that time, and among them there was a heedlessness regarding the Hereafter—which is the root of all evils—therefore, the primary aim of the Qur’an is that these people should be made attentive, and a sense of accountability before Allah and fear should be instilled in them. They are sitting in a state of complete fearlessness; they should come to realize that they will have to answer ahead. Even today, if we observe, atheism and similar ideologies first target the sense of accountability and the concept of the Hereafter. After that, faith loses all significance.
Muti’ Syed: I always found it very strange that the polytheists of Mecca believed in God, yet they did not believe in the Hereafter. Their major issue was with the concept of the afterlife. Once, I listened to a Hindu guru who presented a philosophy in which God is acknowledged without the belief in the Hereafter. He was saying that this Earth of ours holds no real significance within the universe, and that the God who governs such a vast universe, even if He has not made any specific plan for this Earth, then what is the harm in that? He was saying that this very life is all there is, and we should live this life to its fullest — this is heaven (swarg), and this is hell (narak).
Ammar Nasir: Since we stand within the Abrahamic tradition, the concept of God within the Abrahamic tradition becomes meaningful only when it is intrinsically connected with the concept of prophethood and the Hereafter. Therefore, within our framework, the concept of God without the belief in the Hereafter is not possible. However, in many other religions and spiritual philosophies of the world, people do believe in God, but they remove the concept of the Hereafter. This then gives rise to different kinds of philosophical debates. Philosophy is such a formidable human faculty that it can construct a rational framework for anything.
Muti’ Syed: A companion narrates that we were building a hut. The Prophet (PBUH) passed by and said: “What is this?” We said, “Our house has become old, and we are repairing it.” The Prophet (PBUH) said: “I see that death will come even sooner than this.”
The first question is whether Islam has any interest in civilization. The second is whether the claim made by Westerners is correct — that they achieved such progress only after freeing themselves from religion. This implies that even if a nation adhering to religion were to become a superpower, it still could not achieve the kind of progress that these Western nations are demonstrating.
Ammar Nasir: This is a very pertinent question. You observe that the message that Prophet Jesus (PBUH) conveys about the world through his way of life, and the message that the Prophet Muhammad (PBUH) conveys, directs you in a different direction. In this, apparently, civilization cannot be taken beyond a certain level, nor can culture be advanced beyond a particular limit. However, alongside this, it must also be noted that on the one hand, the Prophet (PBUH) is stating this in the hadith, and on the other hand, you also know that the treasures of Caesar and Chosroes will come under the control of my (Prophet’s) community, and along with the abundance of wealth, the patterns of behavior that arise will inevitably emerge as well.
To warn against these anticipated behaviors, he adopted this style in which he ingrains in the hearts of people the understanding that while one has to live in this world, and must adopt the means necessary for worldly life and strive for them, the purpose for which I have come into this world is not this. I have come to remind you that human salvation and success lie with the Hereafter.
Now it is a trial for the Ummah that it must create this balance — to establish a civilization, to develop strength and power in the world — but this message must also remain alive within that whatever we build, however beautiful and attractive it may be, the true reality is that death is inevitable and we are destined to appear before Allah. This sense must not be lost, and civilization must continue to acknowledge this as a transcendent truth.
Muti’ Syed: The lifespans of my Ummah will be between sixty and seventy years; there will be few who will exceed seventy. Now, in many regions, due to science, people have managed to control diseases and have thus increased their average lifespans.
Ammar Nasir: In this, the focus is on the word “Ummah.” By it is meant that community established by the Prophet, which accepted the responsibility of his succession, and for this purpose, it was granted leadership and authority in the world. In many other nations, the average life span was higher even at that time and continues to be higher in several nations today. In the hadith, when the Prophet (PBUH) uses the word “Ummah,” he is referring to the people of Arabia who believed in him. This is being stated in a specific context.
[To be continued…]