Note: In the original paper Arabic was included for all the ayaat. For whatever reason, when pasting it into the text editor the Arabic just became a bunch of gobblety gook so only English translation is included.

Note 2: The paper is long.

The Basis of Understanding Good and Evil in the Qur’an: a Thematic Study

i) Good vs. Evil Introduction

For hundreds of years philosophers debated the ontological reality of both good and evil. Did one manifest itself from the other? Or rather, was one the result of the lack of the other? These questions led many to try to define good and evil through the purview of their own predilections. These theories can be found in the works of many Greek Philosophers, most notably Aristotle in his Nichomachean Ethics.

In our modern context, good and evil are used often times by groups appealing to become morally vindicated. Terms such as ‘Axis of Evil’ and fighting in the ‘cause of good’ have been used as a justification for many atrocities. In fact, almost every group that has ever existed that performed an evil action considered their evil action to be virtuous within some capacity. These realities have made it all the more important to not only understand both good and evil, but to understand how to manifest them in our lives for indeed the believers are those who are patient during difficulties and thankful during times of ease. Allah (سبحان و تعلى) speaks about this in the Quran when He Says:

19. Verily, man (disbeliever) was created very impatient; 20. Irritable (discontented) when evil touches him; 21. and niggardly when good touches him;- 22. except those devoted to Salaat (prayers) 23. those who remain constant In their Salaat (prayers); 24. and those In whose wealth there is a known right, 25. for the beggar who asks, and for the unlucky who has lost his property and wealth, (and his means of living has been straitened); 26. and those who believe In the Day of recompense, 27. and those who fear the torment of their Lord, 28. Verily! the torment of their Lord is that before which none can feel secure, 29. and those who Guard their chastity (i.e. private parts from illegal sexual acts) 30. except with their wives and the (women slaves and captives) whom their Right hands possess, for (Then) they are not to be blamed, 31. but Whosoever seeks beyond that, Then it is those who are trespassers. 32. and those who keep their trusts and covenants; 33. and those who stand firm In their testimonies; 34. and those who Guard their Salaat (prayers) well , 35. such shall Dwell In the Gardens (i.e. Paradise) honoured.

Here Allah (سبحان و تعلى) tells us that those who are consistent in their prayers and adhere to goodness in all times (give sadaqah to poor, believe in the Day of Judgment, etc.) are those who are able to overcome the problematic approaches to evil and good that surround society.

We pray that Allah (سبحان و تعلى) Accepts from this humble research and that it serves as a source of benefit to all who read it. Allahumma Ameen.

ii) Paper Overview

The word khayr and sharr appear a multitude of times in the Quran in various contexts and to comprehensively address this topic is, in all honesty, outside the scope of this research. It is for this reason that rather than approaching the topic of khayr/sharr from all angles, the discussion will be relegated to ayaat pertaining to categories of individuals (ie believers, disbelievers, and humanity) and how they relate to goodness and evil.

iii) Humanity in Reference to Good

In the Quran, Allah (سبحان و تعلى) clarifies a number of misconceptions held by society (both today’s society and those of the past). One such misconception which was widespread during the time of the Prophet (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) was that of good and its meaning. It is arguable that this same misconception is raging in our society today as the term good has become overused to the point that what truly is good and evil are many times mixed.

When the Muslims were in Makkah, Allah (سبحان و تعلى) Revealed the following verse:

177. it is not Al-Birr (piety, righteousness, and each and Every act of obedience to Allâh, etc.) that You turn Your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes In Allâh, the Last day, the angels, the Book, the Prophets and gives his wealth, In spite of love for it, to the kinsfolk, to the orphans, and to Al-Masâkin (the poor), and to the wayfarer, and to those who ask, and to set slaves free, performs As-Salât (Iqâmat-as-Salât), and gives the Zakât, and who fulfill their Covenant when they make it, and who are As-Sâbirin (the patient ones, etc.) In extreme poverty and ailment (disease) and at the time of fighting (during the battles). such are the people of the Truth and they are Al­Muttaqûn (pious – see V.2:2).

The above verse was revealed after the shifting of the qiblah from Masjid al-Aqsa to the ka’bah. This move was difficult for many of the Ahlul kitaab to accept and in the process many became frustrated as to say that the Muslims were disrespecting Masjid al-Aqsa. That is why Allah (سبحان و تعلى) clarified that true righteousness, piety, and goodness is not to turn your face to the east to the west in salaah, but it is to manifest quality in your belief. If what you believe does not impact your actions and character, then what you believe is not important. Allah is Telling us that this religion is not simply cosmetic, rather it is very real and practical and should begin to impact people. That is why when commanded to do something by Allah or His Messenger (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ), the Sahabah would respond saying ‘We hear, and we obey.’

Allah (سبحان و تعلى) also tells us about humanities propensity to assess blame to people. When good comes to them, they celebrate and become arrogant, but when even the slightest difficulty overtakes them they complain. In Surah an-Nisaa Allah (سبحان و تعلى) describes this phenomenon:

78. “Wheresoever You may be, death will overtake You even if You are In fortresses built up strong and high!” and if some good reaches them, they say, “This is from Allâh,” but if some evil befalls them, they say, “This is from You (O Muhammad ).” say: “All things are from Allâh,” so what is wrong with These people that they fail to understand any word? (an-Nisaa)

This is the attitude of both the hypocrites and disbelievers. They can not accept the fact that evil has befallen them in any sort of way and are impatient with the decree. In Suratul Ma’arij Allah (سبحان و تعلى) further emphasizes this by Saying:

19. Verily, man (disbeliever) was created very impatient;

20. Irritable (discontented) when evil touches him;

21. and niggardly when good touches him;-

Here Allah tells us about the impatience of man; that it is intrinsically a part of their nature to be impatient and that the only way to remove that impatience is through spiritual development. Both good and evil result in sins for most of mankind due to their negligence of Allah (سبحان و تعلى) whereas the believer is the one who mentions Allah in both the good and difficult times.

iv) The Believers Approach to Good

One of the most powerful and consistent messages delivered in the Quran is the believers understanding of good.

In Suratun-Nahl, Allah (سبحان و تعلى) contrasts the response of the believers and disbelievers when questioned concerning revelation:

“And when it is said to them: “What is it that your Lord has revealed” They say: “Tales of the men of old!” They will bear their own burdens in full on the Day of Resurrection, and also the burdens of those whom they misled without knowledge. Evil indeed is that which they shall bear!”[i]

Here we see a fundamental flaw in the disbelievers understanding of Allah’s revelation such as the Quran and previous scripture. Their response of “Tales of the men of old” is not only heresy, but an outright rejection of divine scripture. Ibn Katheer (rahimahullah) discusses this verse by saying that the disbelievers accuse the pious and prophets of having conjured the Quran from others[ii] and substantiates this opinion through other verses in the Quran such as:

وَقَالُواْ أَسَـطِيرُ الاٌّوَّلِينَ اكْتَتَبَهَا فَهِىَ تُمْلَى عَلَيْهِ بُكْرَةً وَأَصِيل

And they say: “Tales of the ancients, which he has written down, and they are dictated to him morning and afternoon.” (25:12)[iii]

Later Allah (سبحان و تعلى) says:

“And (when) it is said to those who had Taqwa (piety and righteousness), ”What is it that your Lord has revealed” They say: “That which is good.” For those who do good in this world, there is good, and the home of the Hereafter will be better. And excellent indeed will be the home (i.e. Paradise) of those who have Taqwa.)”[iv]

So we see here how, when prompted with the exact same question, the believer provides a diametrically contrastive response. The difference is that the disbelievers merely guess whereas those who believe are not only convinced of their opinion, but hold little to no doubt of its authenticity. That is why Allah (سبحان و تعلى) shows us that not only is their response that the revelation itself is good, but as a result they also manifest goodness in their lives. When one understands that Allah’s revelation is nothing but good (khayr), performs actions of goodness in this world, and gets goodness returned to him in this world as a result of his good works, what will be that person’s end other than good? Indeed, that is what Allah is telling us in this verse and to emphasize the notion of striving towards good, He (swt) concludes with a return to the hereafter. So the entire first part of this verse deals directly with issues in this life- people are questioning the pious about Allah’s revelation and they realize the goodness in it, the pious manifest goodness in their lives, the pious receive goodness as a result of the goodness that they do, but ultimately, and most importantly, the pious are those who receive the blessing of goodness in the hereafter.

The perspective of those who are truly pious cannot be understood intrinsically; rather it is something that is acquired through serious studying and knowledge. Allah (سبحان و تعلى) says:

وَقَالَ الَّذِينَ أُوتُواْ الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ

“But those who were given (religious) knowledge said: “Woe to you! The reward of Allah (in the Hereafter) is better) “[v]

In this verse the word khayr is being used to that which is better and that is very important because anyone can identify good works, but it is only those of knowledge who understand what is better.

Allah subhana wa ta’ala further emphasizes that when He says:

“(and what is with Allah for the righteous is better.)”[vi]

And

وَلَلاٌّخِرَةُ خَيْرٌ لَّكَ مِنَ الاٍّول

“(And indeed the Hereafter is better for you than the present)”[vii]

From the seerah of the Prophet (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) there is an incident that not only impacted the Muslim community, but as stated in many books of seerah, it had the potential to tear the fabric of the community apart due to the significance of what had occurred. This incident is often referred to as hadith al-ifk or the tradition/narration of lies wherein our mother Aisha (radi Allahu anhaa) was slandered by a group of hypocrites.[viii] Allah (سبحان و تعلى) revealed ayaat to exonerate Aisha (radi Allahu anhaa) of this accusation, and in doing so Placed perspective on what the attitude of the believer should be in times of difficulty:

11. Verily! those who brought forth the slander (against ‘Aishah (may Allah be pleased with her) the wife of the Prophet ) are a group among you. consider it not a bad thing for you. Nay, it is good for you. unto Every man among them will be paid that which He had earned of the sin, and as for Him among them who had the greater share therein, his will be a great torment. 12. why then, did not the believers, men and women, when You heard it (the slander) think good of their own people and say: “This (charge) is an obvious lie?” [ix]

These two verses both mention the word khayr and both do so with differing implications on how we are to understand it. In the first verse (ayah 11), Allah (سبحان و تعلى) addresses the believers by saying that there were hypocrites amongst them who had brought forth slander against Aisha (radi Allahu anhaa). This news is definitely alarming in that they not only knowingly slandered Aisha (radi Allahu anhaa) but proclaimed to be Muslim and a follower of the Prophet (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ). The implications of such a reality could stem far and wide, especially considering the size of the ummah at that time and the harm that can be done through this intentional propagation of slander. Allah (سبحان و تعلى) goes on immediately after this declaration to say “consider it not a bad thing for you. Nay, it is good for you.” This short statement is so powerful, to consider one of the most trying and difficult times for the ummah of Islam as a time of good, a time in which Allah (سبحان و تعلى) was not punishing us, but rewarding us with an opportunity to seek good deeds through patience and perseverance is absolutely compelling. The concept itself may seem simple, but actually applying the principle in every day life during difficult times can be extremely challenging. Indeed, this entire dunya is not but a trial for the believer and that is why Allah (سبحان و تعلى) finishes the ayah by Saying “Every man among them will be paid that which He had earned of the sin, and as for Him among them who had the greater share therein, his will be a great torment.” Once again, perspective is being put on life because people may have considered retaliation against the slanderers, but the Most Just is Allah and He is the Judge of all judges.

What is even more astonishing about the above quoted passage is how Allah (سبحان و تعلى) connects the importance of maintaining perspective in life with not only the hereafter, but with your dealings with others in this dunya. The next verse (ayah 12), Allah (سبحان و تعلى) says [why then, did not the believers, men and women, when You heard it (the slander) think good of their own people and say: "This (charge) is an obvious lie?"]. This is because the believer consumes his life with doing good as well as thinking good of others. Righteousness is not a one-way street and you have to reciprocate that feeling of goodness to others when you receive it. That is why, when hearing rumors of evil speech about a brother or sister, you automatically assume good of them because if you were in their shoes, wouldn’t you want people to assume good of you??

v) The Disbelievers Approach to Good

The uniqueness of the sahabah is that the overwhelming majority of them had been, at some point, disbelievers. Coming from that religious backdrop, they were not only better able to understand the fallacies contained within their own faith but were better able to understand Islam as those who leave darkness are better able to appreciate light.

It is with this intent that this section will highlight the disbelievers approach to good, for indeed Allah (سبحان و تعلى) has not only informed us about the general notion of good and evil as it pertains to the believers, but to those who disbelieve as well.

Allah (سبحان و تعلى) says in the Quran:

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178. and let not the disbelievers think that Our postponing of their punishment is good for them. we postpone the punishment Only so that they may increase In sinfulness. and for them is a disgracing torment.[x]

The disbelievers have difficulty in accepting the notion of accountability and that is referenced quite clearly in this verse by their belief that the very delay of its coming is a blessing of Allah. The postponing of the day of Judgment is of no benefit for the disbelievers because the meantime spent between their lives in this dunya and the accounting will be spent in more disobedience. For the disbelievers the accumulation of sins will not only occur through their evil actions and beliefs, but by their negligence to the commandments of Allah as Allah will question them about every prayer they missed, every fast they skipped, and every year of zakah that went unpaid.[xi]

In Suratul Baqarah Allah (سبحان و تعلى) informs us about the reaction of the disbelievers towards the goodness received by the believers:

105. neither those who disbelieve among the people of the Scripture (Jews and Christians) nor Al-Mushrikûn (the disbelievers In the Oneness of Allâh, idolaters, polytheists, pagans, etc.) like that there should be sent down unto You any good from Your Lord. but Allâh chooses for his Mercy whom He wills. and Allâh is the Owner of great Bounty.[xii]

In this verse Allah (سبحان و تعلى) makes it clear that those clear polytheists as well as the People of the Scripture (ahlul kitab) detest the good that is sent down to the believers. They envy the good that Allah Sends down to the believers because for them, this dunya is their jannah, it is their goal to have all the success they can in it. Because of their obsession with it, Allah prevents them from enjoying both the good of this world and the akhira, and Allah is the Source of Strength.

Another description that Allah gives the disbelievers is that they will enjoy the fruits of this dunya but will be prevented of it in the akhira. In Surah Ta-ha, Allah (سبحان و تعلى) says:

:
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131. and strain not Your eyes In longing for the things we have given for enjoyment to various groups of them (polytheists and disbelievers In the Oneness of Allâh), the splendour of the life of This world that we may test them thereby. but the provision (good reward In the Hereafter) of Your Lord is better and more lasting.[xiii]

Here Allah is addressing the believers telling them that when they see the disbelievers possessing the luxuries of this life to not be envious. That is why in the previous verse mentioned it was shown that the disbelievers are the possessors of envy because this life means so much to them. As for the believers, they realize that the enjoyment that the disbelievers have in this life, either through the halal means or haram means, are merely temporary and that the good reward will be in the hereafter.

vi) Humanity in Reference to Evil

Allah (سبحان و تعلى) Describes humanity many times within the Quran as it is He (سبحان و تعلى) Who knows us best. Allah (سبحان و تعلى) is the only One qualified of explaining the primordial state of mankind and it is He (سبحان و تعلى) Who knows what is best for us.

One of the recurring topics within the Quran is that of patience as it is the cornerstone for entering jannah. In Suratul Isra, Allah (سبحان و تعلى) explains the correlation between our impatience and the evil that we dispose unto others:

11. and man invokes (Allâh) for evil as He invokes (Allâh) for good and man is ever hasty [i.e., if He is angry with somebody, He invokes (saying): "O Allâh! Curse him, etc." and that one should not do, but one should be patient].[xiv]

Here Allah (سبحان و تعلى) is Saying that mankind frequently invokes Him (سبحان و تعلى) for evil. In fact, the call occurs so much that it is as if man is asking for good and this is a direct result of the hastiness that humanity has. This is especially the case today as we live in a society that wants everything done immediately. When a societal infrastructure is built off of haste, then it is only natural that people will be hasty with their supplications to Allah (سبحان و تعلى) and they may implore Allah’s wrath on someone while that person may have asked for forgiveness or changes.

In another verse within the same surah, Allah (سبحان و تعلى) Says:

83. and when we bestow Our Grace on man (the disbeliever), He turns away and becomes arrogant, far away from the Right Path. and when evil touches Him He is In great despair.[xv]

This is the default reaction for humanity. When any good comes their way, they become arrogant, forgetting Allah (سبحان و تعلى) totally and attributing any good and success to themselves. Then when the slightest bit of evil comes their way, they despair and do nothing but make the situation worse. That is why when the sahabah were faced with a difficulty or trial, their emaan actually increased[xvi] whereas the average person may have faltered and collapsed within the same situation.

Indeed, there is so much evil around us today and people must be cognizant of what is truly evil and seek refuge with Allah (سبحان و تعلى) from it. This is why Allah (سبحان و تعلى) Revealed an entire surah surrounding the topic of evil and how to avoid it:

1. say: “I seek Refuge with (Allâh) the Lord of the daybreak,

2. “From the evil of what He has created;

3. “And from the evil of the darkening (night) as it comes with its darkness; (or the moon as it sets or goes away).

4. “And from the evil of the witchcrafts when they blow In the knots,

5. “And from the evil of the envier when He envies.”[xvii]

This surah covers a wide range of evil, from the evil of creation to the evil of our surroundings such as the darkening night. Perhaps the scariest verse in this entire surah is the last verse where Allah Tells us to seek refuge from the envier when he envies as this is something which even the believer can fall into and when a person truly envies another, there are no bounds that they wont cross to get what they want.

vii) The Believers Approach to Evil

As for the believer, some people may have the idea that there is no evil that befalls him as a result of his emaan. Unfortunately some Muslims themselves may hold this misconception, and even a cursory glance at the Book of Allah will show that not only does evil befall the believer, but it is a test of his belief. Allah (سبحان و تعلى) tells us:

35. Everyone will going to taste death, and we shall make a trial of You with evil and with good, and to Us You will be returned.[xviii]

In this verse Allah (سبحان و تعلى) begins it with a reminder that our lives on this Earth will not be eternal and that a Day of Judgment will come, but how do we prepare for this day? The response is clear, as Allah (سبحان و تعلى) mentions that our lives will be filled with both tests in the form of Sharr and Khayr. This verse is not exclusive to a certain group of people or religion, rather it addresses all of mankind.

So here we learn that yes, the believer and everyone else are afflicted by evil as a test and trial. Then one could easily ask, is it Allah who Created evil? And why is this so?

Like any other belief, the believers approach to dealing with evil is dictated by certain axioms which are as follows:

• We cannot generalize a statement affirming or negating that Allah wills bad specifically to exist
• We cannot attribute evil to Allah; not as a Name, Action, or Quality[xix]

We know these principles by the way that Allah refers to evil in the Quran which happens in a number of different ways.

In many verses Allah (سبحان و تعلى) generalizes as saying that He is the Creator of all things. In Suratul An’aam Allah (سبحان و تعلى) says:

101. He is the Originator of the heavens and the earth. How can He have Children when He has no wife? He created All things and He is the All-Knower of everything[xx]

So when Allah Tells us that He Created all things, this is implicitly showing that Allah Created evil as well.

When evil is mentioned directly, it is always mentioned as a passive voice and is typically referenced to ourselves as we are the cause of evil.

10. ‘And we know not whether evil is intended for those on earth, or whether their Lord intends for them a Right Path.[xxi]

So here Allah references where the evil is intended to which can be considered a passive voice. In other ayaat, Allah (سبحان و تعلى) Says:

1. say: “I seek Refuge with (Allâh) the Lord of the daybreak,

2. “From the evil of what He has created;[xxii]

So here the evil is attributed to what Allah (سبحان و تعلى) Created, not directly as a creation from Allah. In other verses Allah (سبحان و تعلى) mentions the result of the evil that has befallen people, so for example Allah (سبحان و تعلى) Says:

80. “And when I am ill, it is He who cures me;[xxiii]

In other verses and ahadith in the sunnah, evil is also referred to as a part of our own souls. So we see the Prophet (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) seeking refuge from the evil of our own souls and this is showing that evil emanates from us as well.[xxiv] All of these evidences are sufficient to show that we don’t ever directly attribute evil to Allah, so if one were to refer to Allah as the Creator of Evil (and we seek refuge with Allah from making such a statement), it would be an inappropriate statement and that should not only be avoided but abhorred.

In another verse Allah (سبحان و تعلى) Speaks about how the believers always avoid doing evil:

69. those who fear Allâh, keep their duty to Him and avoid evil are not responsible for them (the disbelievers) In any case, but (their duty) is to remind them, that they may avoid that (mockery at the Qur’ân). [the order of This Verse was cancelled (abrogated) by the Verse 4:140].[xxv]

In this verse Allah (سبحان و تعلى) stresses the need of avoiding wrongdoers in general. By keeping company with wrongdoers, one’s emaan may be affected to the point of either showing compassion towards evil deeds or performing those deeds, and we seek refuge with Allah (سبحان و تعلى) from that.

Another characteristic of the believer is that they may be tried by something which is seemingly evil (at least from the outside) but is in fact good for them. Allah (سبحان و تعلى) Says:

(216. Jihâd (holy fighting In Allâh’s Cause) is ordained for You (Muslims) though You dislike it, and it may be that You dislike a thing which is good for You, and that You like a thing which is bad for you. Allâh knows but You do not know.)[xxvi]

This verse speaks of those who may have been hesitant to work in the Cause of Allah (سبحان و تعلى) for Jihad. Many Muslims may see it as being something inconvenient, especially considering the amount of sacrifices that take place prior to committing to such a cause. Allah Says that in general, there are things in this dunya that we as believers may think of as evil, but they are good for us and vice versa.

Although the ayah refers to Jihad in particular, it’s meaning and values stretch beyond these boundaries. Allah (سبحان و تعلى) explicitly tells us that we may be unable to distinguish good from the evil at first, but we need to reflect upon these “evil” situations and strive for patience in these situations.

viii) The Disbelievers Approach to Evil

One of the characters of disbelievers is that they disbelieve out of avoidance. The words come to their ears, but they don’t hear them and although they see the truth, they choose to avert their gaze. They are those who Allah (سبحان و تعلى) has blessed with hearing and sight, yet they walk around deaf and blind. In the Quran, Allah (سبحان و تعلى) Says:

22. Verily! the worst of (moving) living creatures with Allâh are the deaf and the dumb, those who understand not (i.e. the disbelievers).[xxvii]

Allah (سبحان و تعلى) is not Speaking literally here, rather it is a figurative statement of those who have blinded themselves to the divine guidance. Allah (سبحان و تعلى) Has stated in many verses that the correct path is unmistakable, unambiguous, and transparent to anyone seeking guidance. There is not a single person that sincerely seeks guidance from Allah (سبحان و تعلى) except that he is granted what he is seeking and that is why Allah (سبحان و تعلى) refers to the light of guidance as radiating across the east and the west in abundance.

In a very similar verse within the same surah (suratul Anfaal), Allah (سبحان و تعلى) Says:

55. Verily, the worst of moving (living) creatures before Allâh are those who disbelieve , – so they shall not believe.[xxviii]

This verse can be considered an explanation of the previous one. Both begin with the exact same language (Verily, the worst of moving (living) creatures before Allâh) but the first verse continues to describe the worst creatures as those who reject guidance without specifically identifying or classifying them. The verse only describes the characteristics of that group in that they don’t understand what is clear as night and day. The above ayah designates the worst of creation specifically as the disbelievers. Those who reject faith and will never believe, no matter how much dawah you try to give.

This arrogance of disbelief is described in further detail in Suratul Hajj when Allah (سبحان و تعلى) Says:

72. and when Our clear Verses are recited to them, You will notice a denial on the faces of the disbelievers! they are nearly ready to attack with violence those who recite Our Verses to them. say: “Shall I tell You of something worse than that? the Fire (of Hell) which Allâh has promised to those who disbelieve, and worst indeed is that destination!”[xxix]

Here Allah (سبحان و تعلى) describes the details of the disbelievers facial expressions when being told the truth. The fact is that many who disbelieve become agitated with the slightest mention of Islam or tawheed and in this case, the way that Allah (سبحان و تعلى) is encouraging us to humble them is through the mention of the hellfire. During the time of the Prophet (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) there were some disbelievers who couldn’t stand to hear a few verses of the Quran and that is why we find reports of Sahabah reciting the Quran and getting beaten profusely as a response for their recital.[xxx]

viii) Conclusion

The absolute greatest blessing that Allah (سبحان و تعلى) Bestows on His Servants is guidance because with guidance one makes all of his actions geared toward Allah (سبحان و تعلى) by making Him (سبحان و تعلى) the sight with which he sees, the ears with which he hears, and the hand by which he dares.[xxxi] When one reaches this state, their supplications are always Heard by Allah (سبحان و تعلى) and responded to immediately. This station can only be achieved by the believer; one who understands the need to do good at all times and avoid evil at all costs. The believer who never questions Allah (سبحان و تعلى), but focuses on himself and whether or not he is prepared for the Day of Judgment. This is the believer who balances himself within the perpetual station of love, hope, and fear and who supplicates at times when no one else will.[xxxii] In short, this is the believer who strives his best to follow the sunnah of our guide, Muhammad (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) in all times and all places.

The trend of questioning God has become an all too common reality today as people sit and dictate terms to Allah (سبحان و تعلى). They question the creation of Allah (سبحان و تعلى) and say that if Allah (سبحان و تعلى) had not intended evil to happen, then there would not have been any evil on earth.

That is why ahlus sunnah wal jama’ah is the group closest to Allah (سبحان و تعلى). By consensus, the scholars of sunnah have agreed that every creation of Allah’s was either totally good or possessed more good than evil, eliminating the possibility that Allah (سبحان و تعلى) would ever create something with an equivalent amount of good and evil in it, let alone an object totally evil.[xxxiii]

Finally, one needs to understand that the principle foundation to approaching both good and evil require patience. Patience is our key to jannah and to attain it, one must be thankful during times of good and patient during difficult times. This was the way of all the Prophets as well as the righteous after them and it is only through patience that we will be able to handle any and all difficulties that come our way.

We pray that Allah (سبحان و تعلى) Grants us strength during difficulties and makes us from those who engage in good wherever we see it and work to suppress evil wherever it may be. Ameen.

[i] An-Nahl: 24-25

[ii] For a full discussion of this, see Tafsir Ibn Katheer (Abridged) English translation of these verses.

[iii] Al-Furqan:12

[iv] An-Nahl :30

[v] Al-Qasas:80

[vi] Aal-Imran:198

[vii] Ad-Duha:4

[viii] See Tafseer ibn Katheer of an-Nur:11. Ibn Katheer narrates the majority of this incident and begins with the following statement “Imam Ahmad recorded that Az-Zuhri said: Sa`id bin Al-Musayyib, `Urwah bin Az-Zubayr, `Alqamah bin Waqqas and `Ubaydullah bin `Abdullah bin `Utbah bin Mas`ud told me about the story of `A’ishah, the wife of the Prophet , when the people of the slander said what they said about her”

[ix] An-Nur:11-12

[x] Aal-Imran:178

[xi] This was mentioned by Dr. Basyouni in Rays of Faith. It was stated that even if the disbelievers made salaah, it would not be accepted from them since a prerequisite is the shahada and that on the Day of Judgment, every salah not prayed will be asked about. This principle extends to every act of worship that they overlooked in this dunya.

[xii] Al-Baqarah: 105

[xiii] Ta-Ha:131

[xiv] Al-Isra:11

[xv] Al-Isra:83

[xvi] See Aal-Imran:173 for one such example

[xvii] Al-Falaq:1-5

[xviii] Al-Anbiya:35

[xix] Both Axioms were mentioned by Dr. Basyouni in Rays of Faith

[xx] Al-An’aam:101

[xxi] Jinn:10

[xxii] 113:1-2

[xxiii] Ash-Shuara:80

[xxiv] This was a part of Khutbatul Haajah: A number of hadeeth scholars, such as Imaam al-Nisaa’i (may Allaah have mercy on him), have reported Khutbah al-Haajah. Al-Nisaa’i reported that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) taught us Khutbat al-Haajah: Al-hamdu Lillaahi nasta’eenahu wa nastaghfiruhu, wa na’oodhu billaahi min shuroori anfusinaa wa sayi’aati a’maalinaa. (http://www.islam-qa.com/index.php?ln=eng&ds=qa&lv=browse&QR=2066&misc=&offset=0&sort=d)

[xxv] Al-An’aam:69

[xxvi] Al-Baqarah:216

[xxvii] Al-Anfaal:22

[xxviii] Al-Anfaal:55

[xxix] Al-Hajj:72

[xxx] Abdullah ibn Masood and Abu Bakr were both of those beaten when reciting the Quran to the disbelievers in Makkah, may Allah be pleased with them both.

[xxxi] See Bukhari, vol 8, Book 76, hadith 509

[xxxii] “The heart is like a bird: love at its head and its two wings are hope and fear.”
Ibn Al-Qayyim, Madarij al-Salikin

[xxxiii] Dr. Basyouni stated this unequivocally in Rays of Faith

Hope of Mercy, Fear of Punishment:

The Wings of the Bird

Fear and hope are two of the most powerful emotions of a human being. In Islam, a Muslim is required to have a balance between fear and hope in order to succeed in this life and in the hereafter. A Muslim must be hopeful of Allah’s mercy, yet at the same time, fearful of His punishment. Ibn al-Qayyim gives a beautiful example of this concept when he says: “The heart is like a bird. Love is its head, and its two wings are hope and fear.” A bird cannot survive without its head, so love of Allah is the most important feeling. Then there should be a balance between hope and fear. If one outweighs the other, the bird will inevitably fall. Although the feelings of hope and fear should be balanced, the Prophet Sall Allahu Alayhi Wa Sallam said, “When Allah completed the creation, He wrote in His Book which is with Him on His Throne, ‘My Mercy overpowers My Anger.’ These two concepts, mercy and punishment, are mentioned in various parts of the Quran.

There are several topics in the Quran concerning the mercy of Allah. Allah talks about those who earn the mercy of Allah, those whom continued to transgress despite the mercy of Allah, and the corrupt state of people if it was not for the mercy of Allah. These various concepts can be summarized by the letters in the word MERCY.

The M in mercy stands for the different kinds of people that earn Allah’s mercy such as the Muhsinoon, Mujahidoon, Muminoon and the martyrs. As for the martyrs, Allah says in the Quran, “And if ye are slain, or die, in the way of Allah, forgiveness and mercy from Allah are far better than all they could amass.” (3:157). For the Muminoon, Allah says in the Quran, “Then those who believe in Allah, and hold fast to Him, soon will He admit them to mercy and grace from Himself, and guide them to Himself by a straight way.” (4:175). Another group of people that earn Allah’s mercy are the Mujahidoon who fight for the sake of Allah. Allah says about them in the Quran, “Those who believed and those who suffered exile and fought (and strove and struggled) in the path of Allah, they have the hope of the mercy of Allah. And Allah is Oft-forgiving, most Merciful.” (2:218). The Muhsinoon, those who excel in the worship Allah are also amongst those who earn Allah’s mercy. Allah mentions them in the Quran, “… surely Allah’s mercy is ever near unto the Muhsinoon (good doers).” (7:56)

The E in mercy stands for those engaged in the obedience of Allah. Obeying Allah means doing what He has made obligatory, avoiding what He has prohibited, and following the footsteps of the Prophet. Allah mentions these people in the Quran, “And obey Allah and the Messenger. That ye may obtain mercy.” (3:132)

The R in mercy stands for those who repent to Allah. Allah says in the Quran, “Except those who repent and make amends and openly declare (the Truth): To them I turn; for I am Oft-returning, Most Merciful.”(2:160). Repentance itself is one of Allah’s many mercies upon man. If our sins were written in stone and there was no way to erase those sins, all mankind would be in ruin.

The C in mercy stands for the charity that is regularly practiced alongside establishing the Salah. Allah says in the Quran, “But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, an seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practice regular charity, then open the way for them: for Allah is Oft-forgiving, Most Merciful.” (9:5) Contrary to the typical belief that charity is only through money, Allah has made it easy upon us by giving us simple ways to give charity. A smile is charity. Helping a brother is charity. Removing something harmful from the path is charity. And the list goes on. These forms of charity and more will be rewarded by the Mercy of Allah.

The Y, the last letter in the word mercy, stands for those people that yearn and hope for the mercy of Allah. Allah mentions these people in the verse, “… they have the hope of the mercy of Allah. And Allah is Oft-forgiving, Most Merciful.” (2:218). This goes back to the point made earlier. As Muslims, we should yearn and hope for the mercy of Allah, because Allah is the Most Merciful.

Just as there are various topics in the Quran concerning the mercy of Allah, there are several topics in the Quran concerning the punishment of Allah. Allah talks about those who earn the punishment of Allah, and the previous generations whom have ignored the signs of Allah and were punished because of this. These topics can be summarized by the letters in the word PUNISHMENT.

The P in the word punishment represents the previous tribes who were punished by Allah due to their ignorance and transgression. The punishments of the previous tribes are an example and lesson to the Ummah of today. Allah says in the Quran, “So We made it an example to their own time and to their posterity and a lesson to those who fear Allah.” (2:66). The previous nations of Hud, Lut, Shu’ayb, and Salih were punished severely by Allah for their sins and disobedience of the Messengers of Allah that were sent to them. These tribes openly turned away from the Allah; consequently, they were destroyed. Allah uses these examples of previous generations to warn those who fear Allah.

The U in punishment represents those who will be punished due to the ungratefulness of the blessings of Allah. Allah mentions in the Quran, “And remember! Your Lord caused to be declared (publicly): “If ye are grateful, I will add more (favors) unto you; but if ye show ingratitude, truly my punishment is terrible indeed.” (14:7). Allah uses the word “kufr” in this ayah to mean ungratefulness and ingratitude because being unthankful to Allah for His blessing is a type of Kufr or disbelief, and those who are ungrateful will be severely punished.

The N in punishment represents those who neglect the faith and signs of Allah. Allah says in the Quran, “But those who reject Faith and belie our signs, they shall be companions of the Fire; they shall abide therein.” (2:39). The countless signs of Allah are evident everywhere, yet people still turn away from these signs and reject the belief in Allah.

The I in punishment represent the children of Israel and their ongoing transgression against Allah. Allah mentions their continuous errors in numerous ayahs in the Quran. One of these ayahs says, “Ask the Children of Israel how many clear (Signs) We have sent them. But if any one, after Allah’s favor has come to him, substitutes (something else), Allah is strict in punishment.” (2:211). The Bani Israel were given chance after chance. They witnessed some of the greatest miracles of Allah. However, despite all of this, they turned away from the belief in Allah, and Allah punished them severely.

The S in punishment represents the punishment of those who stray from the path of Allah. Allah says in the Quran, “If any men go astray, ((Allah)) Most Gracious extends (the rope) to them, until, when they see the warning of Allah (being fulfilled) – either in punishment or in (the approach of) the Hour, they will at length realize who is worst in position, and (who) weakest in forces! (19:75).

The H in punishment represents the habitual sinning of the people. Allah says in the Quran, “And Pharaoh, and those before him, and the Cities Overthrown, committed habitual Sin.” (69:9). As mentioned above, the people of the pharaoh and the people before them were overthrown and punished by Allah because they persisted in their sins, even after they were shown miracles and signs of Allah.

The M in punishment represents the Munafiqoon (hypocrites) who will receive the most severe of punishment from Allah. Allah says in the Quran, “They shall have a curse on them: whenever they are found, they shall be seized and slain (without mercy).” (33:61). The munafiqoon will be punished in this world and in the hereafter. They will try to trick Allah, but in reality, Allah will be the One to trick them by giving them the worst punishment.

The E in punishment represents those who exceed the limits of Allah. Exceeding the limits of Allah means to do that which Allah has made haram. Allah mentions them in the ayah, “O ye who believe! The law of equality is prescribed to you in cases of murder: the free for the free, the slave for the slave, the woman for the woman. But if any remission is made by the brother of the slain, then grant any reasonable demand, and compensate him with handsome gratitude, this is a concession and a mercy from your Lord. After this whoever exceeds the limits shall be in grave penalty.” (2:178).

The N in punishment represents the niggards, the people who are stingy with their money. Those people who hold on tightly to their money and avoid spending in the way of Allah will receive a great punishment from Allah. Allah says in the Quran, “(Nor) those who are niggardly or enjoin niggardliness on others, or hide the bounties which Allah hath bestowed on them; for we have prepared, for those who resist Faith, a punishment that steeps them in contempt.” (4:37)

The T in punishment represents the Thalimoon, the transgressors against Allah. Allah says in the Quran, “When they disregarded the warnings that had been given them, We rescued those who forbade Evil; but We visited the wrong-doers with a grievous punishment because they were given to transgression”. (19:75).

This is just a brief glimpse at the concepts of mercy and punishment in the Quran. In order to understand the vastness of these two concepts, one must study the numerous verses of the Quran that talk about the Mercy and Punishment of Allah. Allah wants us to know about His mercy and punishment so that we can excel in worshipping Him. Allah says in the Quran, “Inform My servants that I am The Most Forgiving, Most Merciful. And inform My servants that My punishment is the most severe punishment.” (15:49-50). This is a reminder for us to hope for Allah’s Mercy while fearing His punishment.

An Examination of Good and Evil in the Glorious Qur’an

Questioning the nature of good and evil is part of human nature. We find people of all creeds, races, and eras seeking to understand good and evil through works of literature, poetry, theatre, art, and more. While an examination of these collective works can provide insight into man’s struggle between good and evil and his understanding of it, such an examination will not provide man with the definition of what good and evil are nor with a prescription for achieving good and prohibiting evil in his life. Only the One who created us, our Lord, Allah subhaanahu wa ta’ala can provide us with such knowledge and guidance. In this paper, we will examine the words of Allah azza wa jal to offer a definition of good and evil and a way to achieving good and preventing evil in this life and the next.

Click here to continue reading

Alhamdullilah, wa salaatu wa salaamu ‘alaa Rasool’Allah

Part I of II

Sunday night of Ilm Fest began with a video of Shaykh Muhammad Alshareef giving a special keynote address about Leaving a Legacy, in which he spoke about performing deeds that give on-going returns. Of them are knowledge that continues to benefit, a continuous charity which people take from, and a pious child who prays for the parents.

He ended by saying that when he was being interviewed for Madinah University and was asked who it was who had inspired him, he mentioned Imam Siraj Wahaj. Muhammad Alshareef finished by thanking Imam Siraj for being such an influence in his life, and praying that Imam Siraj gets the reward for the work AlMaghrib has done.

Next, Shaykhs Yasir Qadhi and Muhammad Ibn Faqih went up stage with Imam Siraj, and both felt it incumbent to take time before Imam Siraj’s speech to say a few words to thank him, appreciate him, and show their love and respect for the great things he has done for the Muslim American community and the American community at large, and for the positive effect he has had on so many people.

Shaykh Yasir mentioned how one day we will tell our grandchildren about how we were actually there to hear Imam Siraj speak, and that when it comes to Imam Siraj, we are reminded of the following portion of a hadith from Rasool’Allah, sal’Allahu alayhi wa salam,

If Allah has loved a servant [of His] He calls Gabriel (alay salam) and says: I love so-and-so, therefore love him. He (the Prophet sal’Allahu alayhi wa salam) said: So Jibreel loves him. Then he (Jibreel) calls out in heaven, saying: Allah loves so-and-so, therefore love him. And the inhabitants of heaven love him. He (the Prophet sal’Allahu alayhi wa salam) said: Then acceptance is established for him on earth…. [Muslim]

It’s very difficult and perhaps impossible to describe the feeling in the audience that night. Love, care and respect oozed throughout the audience and permeated the air. And what followed was a heartfelt, emotional and remarkable speech.

Imam Siraj Bringing Down the House on Ilm Fest ’08

Imam Siraj finally took to the podium.

He began by praising Allah and sending salams on the Prophet, sal’Allahu alayhi wa salam.

His shock was noted in his expression and demeanor. He explained how he had not expected such a reception, and then, the mood changed.

As he continued he sniffled, and the eyes became red and wet. The tears then rolled down his cheeks as he stood under the bright lights in front of hundreds and hundreds of people who love him so much. He couldn’t even speak a word, and the room was at a still.

In the audience that night, how many eyes welled up or shed tears, or how many hearts were captured with love and emotion, or how many heads hanged low, only Allah knows. How could they look up, as their teacher, Imam Siraj Wahaj, stood before them shedding his tears in silence.

Finally able to speak, Imam Siraj thanked Allah for allowing him to try his best to serve Him, and said that he appreciated that there are those who have recognized what was being attempted to be done.

Tears still in his eyes, Imam Siraj mentioned how 1978 he was blessed to study at Umm Al-Qura, not for 10 years – but for 4 months – and that he was blessed to have learned from true scholars.

Imam Siraj mentioned that one of his favorite teachers was Shaykh Husayn Hamid from Egypt, who began every class in the same way: “Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise.” [2:32]. He then added, “We ask Allah to accept our very humble effort.”

He mentioned how he did not want to come to a conference, a meeting, or a gathering, and meet for one minute or an hour or a day without taking something of benefit home.

He mentioned how some of the George Mason students he saw on Thursday said they were coming to Ilm Fest, and the next day at University of Boston, some of the Muslims there said they were coming. And as he went around the country, various students – especially students – said they were coming to the conference.

He related how the Prophet sal’Allahu alayhi wa salam sought refuge in Allah from knowledge that does not benefit, and how Mu’awiyyah had said that there is no real wisdom without experience.

A Travel through the Life of Imam Siraj

Having fully gathered himself, Imam Siraj took the audience through the story of his life. A history – as he described it- that you know, and some of it you don’t know, a history that was very intimate.

He took the audience through the days of his life as a basketball player at New York University. A basketball player would talk to him about the Nation of Islam on the bus. Things led up to his acceptance of what he thought was Islam, in 1969.

Believe it or not, Imam Siraj was in fact a very shy person.

In high school, whenever he was called to come up and read in front of the class, he would sit in the back and hide under the desk. And when he began selling the Nation of Islam’s newspaper, “Muhammad Speaks”, which Malcolm X himself started, Imam Siraj would walk up to people fired up inside, yet scared to death, and would ask, “Excuse me sir, you don’t want one of these, do you?” They said “No”, and he would say, “Ok.”

Fast forward to the 1990s, and Imam Siraj Wahaj is the first Muslim ever to open up a US congressional session with supplication. Then to India, were Imam Siraj gives a talk with John Esposito to a crowd of around three hundred thousand. Till this day, Imam Siraj has spoken around the globe.

Imam Siraj drew from his life experiences. He advised Muslims to stop talking about one another, and rather start talking to one another. He said that we seem to be good at the former, and make a lot of assumptions, while we learn from the Qur’an and hadith and the Prophet, sal’Allahu alayhi wa salam, to be very careful to give our brothers and sisters the benefit of the doubt.

One of the most difficult things, he said, is when someone gives so many speeches and everyone listens to everything they say, and some people listen not to get information, or naseeha, or inspiration, but to try to find something wrong.

Yet when a man came to Rasool’Allah, sal’Allahu alayhi wa salam, about some offense he committed, the Prophet, sal’Allahu alayhi was salam, replied: maybe you just kissed. Maybe some Muslims today would ask: who, and where, and how many times? The point being that he, sal’Allah alayhi wa salam, did not dig in or try to find people’s faults.

Malcolm X: Courage and Conviction, may Allah have mercy on him

As Imam Siraj traversed through his life and things related to the Nation of Islam, he touched upon the life of Malcolm X.

Malcolm X, Imam Siraj said, knew he was going to die.

On February 21, 1965, Malcolm X parked his car not right in front of the Audubon Ballroom, but ten blocks away. A follower of his saw Malcolm walking, and picked Malcolm up in his car and they drove to the ballroom.

When they were in the back of the Audubon Ballroom, Malcolm said, “I feel something’s going to happen. I shouldn’t go out there.” But, Malcolm went out.

Benjamin Kareem, who Imam Siraj said he used to visit personally in Richmond, Virginia, to learn about history from someone who knows, was the person who would open for Malcolm X.

“Imam Siraj, Malcolm X saved my life”, Benjamin said. How, Imam Siraj asked?

“Usually, when I open up for Malcolm I sit right there next to him. And that day I opened up for Malcolm, and Malcolm said, ‘Benjamin, don’t sit there.”

Benjamin was sent back, and at that moment the guns fired and Malcolm was murdered, may Allah have mercy on him.

What you don’t know, Imam Siraj explained, is that two days before that, a professor at the University of Brown invited Malcolm on Tuesday to come and give a lecture to his students. Malcolm said “I’ll be dead by Tuesday.” The professor said, “Malcolm, don’t mess around.” Malcolm said, “I won’t be alive.” “Come on, Malcolm.” Malcolm said, “Ok, I’ll be there – if I’m still alive.” Malcolm knew.

Imam Siraj said that “Malcolm had courage. So even courage is not the absence of fear, courage is to move ahead despite your fear.”

“I know sometimes, young students, you have fear. As a student in college, maybe the only one in your college, only one in your highschool, I know you have fear. But despite that fear, move foward.

“I know some of the sisters, they have fear about wearing the khimar, because nobody else in the area, in the school, on the block, in the neighborhood, wear khimar, so there’s a little bit fear. So some sisters - despite the fear – they put on the khimar, and they move ahead, because they have courage.”

Part II soon insha’Allah…

Alhamdulillah the Heavenly Hues exam date is fast approaching! Important information regarding the exam is below:

Exam Date: Sunday April 20^th 2008, Locations in MD and VA are TBA inshaAllah. (Most likely at ADAMS and Dar-us-Salaam inshaAllah)

Study Groups: Sisters sessions have begun Alhamdulillah, Brothers sessions will begin shortly inshaAllah. Please email services.nurayn@almaghrib.org for more information and to receive a schedule inshaAllah.

Why take the exam? Well, there are a lot of reasons J Firstly: To Please Allah azza wa jal. Secondly: It’s Fardh! Thirdly: We want to be among Al-Muhsineen and strive for excellence in all of our affairs–taking the exam will help us reach this inshaAllah. Lastly: PERFECT PRESENCE!! InshaAllahu ta’ala.

So be patient with graceful patience.

UPDATE: 3/9/08

asalamu alaykum wa rahmattallah wa barakatu,

sister noria has stepped in for 1st weekend of baby-sitting in place of sister karima insha’Allah. may Allah reward them both well and grant them all the patience they need, ameen. to get into contact with sister noria for the 1st weekend, or sister karima for the 2nd weekend insha’Allah, please contact services.nurayn@almaghrib.org

• charge is $7/hour
• she karima was told there was a tv there, so she may bring her dvd player and some toys, if someone has more toys to bring that would be great!
• insha’allah sister kishmish is bringing some mats
• best advice to parents is to bring their own dippers and milk or water bottles for their kids
• please bring your child’s/childrens’ toy(s) with an identification label on it

GMU Maps

Jazakum’Allahu khayran to brother Mobeen for making these really useful maps!

… Oh children of Adam, take your adornment at every masjid, and eat and drink, but be not excessive.  Indeed, He likes not those who commit excess. 

Halal Eats

Grill Kabob Express – Directions from GMU – 3.8 mi and 7 minutes
Phone: 703-246-9013
11213-J Lee Highway, Fairfax, VA 22030

Simit Bakery & Kabob – Directions from GMU – 2.9 mi and 9 minutes
Phone: 703-426-1901
9558 Main St, Fairfax, VA 22031 Afghan Kabob – Directions from GMU – 7.1 mi and 17 minutes
Phone: 703-913-7008
6357 Rolling Road, Springfield, VA 22152

بسم الله الرحمن الرحيم

Maps/Timings

Heavenly Hues: Thematic Tafseer | Shaykh Yasir Birjas | Enroll Online
March 14-16 & 21-23, 2008
Fridays: 7pm-10pm, Saturdays/Sundays: 10am-7pm George Mason University – Enterprise Hall bldg, Room 80
4400 University Drive, Fairfax, VA 22030

Directions: Map Your Directions to GMU
Map of GMU Campus – Enterprise Hall (ENT) highlighted

Parking Friday (8am – 10pm) & Saturday (8am – 2pm) are $2/Hour, $8 Maximum per day at Sandy Creek or Mason Pond parking Decks. Student lots available for valid decals or special permits. Sundays, student lots are FREE. Closest student lot to Enterprise Hall is Lot A (Lot B is under construction.)

Parking Decks Map – Sandy Creek Parking Deck is right next to Enterprise Hall

Phone: (703) 993-2710

Tips: Enterprise Hall has a drive-up road for drop-off of passengers. Nearby free parking is also available right outside the University Field House along University Drive (street). Walking distance from Field House to Enterprise Hall is approximately 20 minutes. On Fridays there is a bus that comes every ten minutes to the University Field House until 11PM and drops off at the GMU Bus Stop. Side street parking is also available in some nearby housing areas, also quite a walk from Enterprise.

PS: Researching on free lot parking on Fridays/Saturdays due to events, please stay tuned for possible updates.

[youtube=http://www.youtube.com/watch?v=rlabm72MscY&rel=1]