Collected by Sheikh Aslam Abuismaeel,
Of HikmahWay Institute
Answer:
To be a scholar a person needs to have at least a level of knowledge of all contributing subject and essential chapters within these subjects to either know the rulings/facts of most matters in that field of learning (since no one knows everything) AND to be knowledgeable enough to come up with ruling/fact of matter that is not yet known to the person.
To be able to come up with a ruling means at one of three levels of a Scholar (can be more levels, but three are mentioned here for simplicity). Level One is Tarjih: means to weigh up differing opinions of other scholars to choose stronger view. Level Two is Takhij: Means to come up with a sound opinion by yourself based on the verdicts of great scholars in light of the primary sources (Quran & Sunnah). Level Three is Ijtihad (within Madhab or Mutlaq): Ijtihad Mutlaq means to come up with a ruling of an issue by yourself directly from the primary sources (Quran & Sunnah) directly related to that field of knowledge and in light of what has preceded from great Scholars on these issues.
To be a scholar the person does not need to memorise the Quran and all the hadith but needs to know and understand the Quran at least a lot of the hadith and relevant sources related to that field and be able to look up the remaining text. As an example of Fiqh, all that means that to be a scholar of Fiqh, a person would need to know:
The Major Hadith Compilations and Their Scholars (Sahihayn & 'Sihah Sittah')
First written on 29 July 2023 | 10 Muharram 1445 AH | Last Updated on 30 July 2023 at 3:20 am.
Born: {13th} Shawwal 194 AH (c. 21 July 810 CE) in Bukharah (in present day Uzbekistan).
Died: Eve of Eid-ul-Fitr 256 AH (ie 1st Shawwal 256 AH, c. 1 Sept 870 CE) at Khartank near Samarqand (in present day Uzbekistan). He lived during period of the Abbasid Khilafah.
Full name: Abu Abdullah Muhammed ibn Ismail ibn Ibrahim ibn al-Mughirah ibn Bardizbah al-Jufi Mawlahum.
Brief Bio:
Imam al-Bukhari started travelling extensively in pursuit of hadith in 210 AH. Among places he travelled to for Hadith are Hijaz (for six years), Shaam (Syria), Egypt, Mesopotamia, Basrah, Kufah and Baghdad. Imam al-Bukhari was well known for his proverbial memory. He was also very pious and of a great character.
Major Works:
(1) Sahih al-Bukhari: The most authentic of all books of Hadith. Al-Bukhari intended to collect only authentic hadith and those that are of very high level of authenticity. Contains about 7563 hadith including repetitions and parts of hadith spread across its 97 chapters (Kitab). Chapter headings include deeply thought, understood and expertly deduced rulings or benefits from the hadith contained in the chapter.
(2) at-Tarikh al-Kabir and other such volumnous large books with biographies of narrators with respect to their authenticity as narrators of hadith.
(3) al-Adab al-Mufrad: A collection of hadith about Islamic character, manners and etiquettes.
(4) Kitab Raf' al-Yadayn (Book on Raising the Hands): In this booklet, Imam Bukhari collected many narration of the Prophet and of the Companions each showing that raising the hands to the ears before and after Ruku in Prayer is part of the way of the Prophet's Prayer.
(5) Kitab Khalq Af'aal al-Ebaad: Booklet with hadith that show the teachings of Islam about the belief in the sixth pillar of Iman, ie Belief in Qada and Qadar. The book shows that the actions of human beings are created by Allah and performed by human beings. Imam Bukhari authored this book to show to refute wrong and distorted beliefs that were being propagated by a group of people in those days.
Born: 204 AH ({or 206} / c. 815 CE) in Nisapur (presently in Iran).
Died: 261 AH (aged 57) (c. 875 CE) in Nisapur. Lived during the period of the Abbasid Khilafah.
Full Name: Abu-l-Hussain Muslim ibn al-Hajjaj ibn Muslim al-Qushairi an-Naispuri.
Brief Bio:
Imam Muslim travelled extensively in pursuit of Hadith, including to Hijaz, Shaam (Syria), Iraq, and Egypt. When Imam al-Bukhari visited Naisapur, Imam Muslim kept company of him learning from him and was a close student of Imam al-Bukhari.
Major Works:
Sahih Muslim: The second most authentic collection of hadith of the Prophet Muhammed. Imam Muslim compiled this book as a collection of only authentic hadith. There are about 3033 hadith with about 7500 narrations of those hadith, later marked by Nawawi as 56 chapters following the Introduction. In the Introduction, Imam Muslim elucidated many aspects of the knowledge of hadith collection and authenticity supported by hadith. These hadith in the Introduction are not classed as part of the Sahih Muslim with its high level of authentic hadith, rather they are considered as part of its Introduction. Typically in each chapter, Imam Muslim placed the most authentic chain of narration in the beginning and followed it with other chains of the same hadith with varying level of authenticity but with some added benefit to be brought to the reader. Unlike Imam Bukhari who wrote chapter headings with understanding of hadith in that chapter, Imam Muslim did not write any chapter headings nor delineate the chapters with any markers. However, latter day Scholars, including Nawawi, wrote and inserted chapter headings to those hadith along with explanation and commentary.
Born: 202 AH (c. 817-818 CE) in Sijistan (in present day border region of Iran and Afghanistan).
Died: 275 AH (c. 889 CE) in Basrah, Iraq (aged 73). Lived during the period of the Abbasid Khilafah.
Full Name: Abu Dawud Sulaiman ibn al-Ash'ath ibn Ishaq al-Azdi as-Sijistani.
Brief Bio:
Like the other great Scholars of Hadith, Imam Abu Dawud also travelled extensively in oursuit of Hadith from their narrators. Among places he travelled to include Iraq, Shaam (Syria), Egypt and Khorasan. Abu Dawud learnt from the esteemed great Scholar and Imam Ahmed ibn Hanbal, who was also a teacher of Imams Bukhari and Muslim. Abu Dawud became a great Scholar of Hadith and Islam in general, was known for his piety as with other great Scholars, and also known for his expertise in fiqh (understanding) and memory.
Major Works:
(1) Sunan Abu Dawud: This is one of the six most renowned collections of Hadith and it is a great source of hadith of ahkam/fiqh. Sunan Abu Dawud has 43 Chapters, together containing about 5274 Hadith. Imam Abu Dawud organised the chapters of this book according to fiqh book chapters arrangement with a focus on fiqh of hadith as seen from the chapter headings that the author placed in it. Imam Abu Dawud did not intend to collect only authentic hadith in this book, rather to collect hadith to do with fiqh so long as they were suitable to he considered independently on their own or along with other narrations, hence Abu Dawud often commented on hadith authenticity after the hadith.
(2) Risalah ilaa Ahl Makkah (Letter to People of Makkah): This is a booklet in which Abu Dawud writes about his method and criteria in his compilation of Sunan Abu Dawud.
(3) Other Hadith books. Also Imam Abu Dawud is a reliable source who related to us rulings from his teacher, the great Imam Ahmed ibn Hanbal, about degree of authenticity of Hadith and its chains.
Born: 209 AH (c. 824 CE) in Tirmidh (a city on the banks of the Oxus (Jayhun) River. Tirmidh is in present day Uzbekistan.
Died: {13 Rajab} 279 AH (c. 9 October 892 CE) in Tirmidh (aged 70 years). Lived during the period of the Abbasid Khilafah.
Full Name: Abu Esa Muhammed ibn Esa ibn Saurah as-Sulami at-Tirmidhi.
Brief Bio:
Imam Tirmidhi also travelled extensively to collect hadith from its narrators. Among places he travelled to for hadith include Hijaz, Iraq and Khorasan. Tirmidhi was a student of the great Imam Bukhari and related many rulings and classifications of hadith and their chains and narrators from Bukhari.
Major Works:
(1) Sunan Tirmidhi: Known also as Jami at-Tirmidhi, this is one of the six most renowned compilations of hadith. It is divided contains about 3956 Hadith with repetitions organised into 46 chapters and sub-sections. Imam Tirmidhi organised the hadith in chapters and placed chapter headings with points related to the hadith in the chapter. He did not intend to collect only authentic hadith of the highest rank, but to collect hadith that are not baseless. As a result, Imam Tirmidhi himself followed up a hadith with his classification of the level of authenticity of that hadith, presence or absence of other narrations of the same hadith, sometimes related comments that Imam Bukhari made about that hadith or its narrator's authenticity and often mentioned fiqh aspects of the hadith in terms of which and how many of the great Scholars of that or earlier generations held a particular fiqh ruling derived from that hadith. Moreover, Imam Tirmidhi also used a classification of authenticity called Hasan Hadith in a specific manner. Like the other three compilations of hadith, the Sunan Tirmidhi is a treasure not only of hadith but of extra benefits that are unique to it.
(2) Shamail Tirmidhi: Hadith that describe the physical nature and other characteristics of the Prophet Muhammed.
(3) Other books on Hadith.
Born: 215 AH {or 214 AH (c. 829 CE)} in Nasa, in Khorasan, present day Turkmenistan.
Died: 303 AH (c. 915 CE) in ar-Ramlah in Palestine {or Makkah?} (aged 88 years). Lived during the period of the Abbasid Khilafah.
Full Name: Abu Abdurahman Ahmed ibn Shubaib ibn Ali an-Nasa'ee.
Brief Bio:
Imam Nasa'ee travelled extensively in pursuit of Hadith, including to Hijaz, Khorasan, Shaam (Syria), Mesopotamia (Iraq) and Egypt wherein he stayed for a long time. Imam Nasa'ee faced some trails and hardships from the people in Damascus, as did numerous other great Scholars. Imam Nasaee was one of the authoritative Scholars who commented on authenticity of narrators of hadith, though not to the level of Imam Bukhari and Imam Ahmed ibn Hanbal.
Major Works:
(1) Sunan an-Nasa'ee (as-Sunan as-Sughraa): One of the six most reliable renowned compilations of hadith. The Sunan Nasaee contains about 5758 hadith in 51 chapters. Imam Nasaee did not make this a book only of authentic hadith, but collected hadith that are usable either independently or along with other hadith, like the four of the six books of Sunan. Hence, Imam Nasa'ee often mentioned rank of a hadith's authenticity and even rank of some narrators or aspects of chain of hadith.
(2) Other important books on hadith matters including as-Sunan al-Kubras and other books.
Born: 209 AH (c. 824 CE) in Qazwin (Qazvin), Persia, in present day Iran.
Died: 273 AH (c. 887 CE) in Qazwin (aged 64 years). Lived during the period of the Abbasid Khilafah.
Full Name: Abu Abdullah Muhammed ibn Yazid ibn Abdullah ibn Majah ar-Rib'ee al-Qazwini.
Brief Bio:
Like the other five, Imam Ibn Majah was a great Scholar not only of Hadith but of Islam on the whole. Like other great Scholars of Hadith of those days, Ibn Majah travelled extensively in pursuit of Hadith, including to ar-Reyy, Basrah, Kufah, Baghdad, Shaam (Syria), Egypt and Hijaz.
Major Works:
(1) Sunan Ibn Majah: One of the six most renowned books and compilations of hadith and often ranked the sixth of the six renowned compilations. It contains about 4341 hadith organised into 37 Chapters and Sub-Sections. Imam Ibn Majah compiled hadith to do with all aspects of Islam along with lot of emphasis on Sunnah and the Islamic belief. The Book begins with a large Chapter on Sunnah (Islamic Beliefs), followed by many Fiqh and other Chapters and ends with a beautiful long and inspiring Chapter on Zuhd (Asceticism). Imam Ibn Majah did not intend this to contain only the authentic hadith but like the other three books of Sunan this contains hadith of lesser authenticity that may be used along with supporting narrations.
(2) Other books on Islam.
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Written in Jumada Akhirah 1444H i.e. January 2023 | Last updated 19 Feb 2023 at 03:30am AEST (GMT+10)
بِسْمِ اللهِ الرَّحمَانِ الرَّحِيمِ
Bismillahir-Rahmanir-Raheem
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Written in 1443H ie 2022 CE | Last updated on 11 Feb 2023 at 6:30am AEST (GMT +10)
11 AH (June 632CE): On 12th Rabi ul Awwal, our beloved Prophet Muhammed the Messenger of Allah, dies at the age of 63 lunar years, after having conveyed the guidance of Allah clearly for all times to come till the Day of Judgement. |
But during his lifetime, the Prophet Muhammed (ص) had advised the Muslims that leadership in the way of the Prophet will continue for 30 years after him and whoever lives long will see much differences (as a trial from Allah) and he (ص) advised Muslims earnestly to keenly follow the way of the Rightly Guided Khalifahs (Leaders who Follow After the Prophet). Allah decreed circumstances during their lives that teach is how they implemented therein the guidance of Allah and His Messenger for those times that will serve as a role model for trials of pleasure and confusing hardship to come throughout the centuries to come. Here is a very brief timeline of the period of the Rightly Guided Khalifahs to serve as a framework for detailed study of this period of the Seerah of the Khulafa Rashidun Mahdiyun (الخلفاء الراشدون المهديون).
11AH (June 632 CE): Abu Bakr Siddeeq, the greatest and closest Companion of the Prophet Muhammed, is unanimously selected as the first Khalifah (successor) to the Prophet in terms of leadership.
11AH (mid 632 CE): Abu Bakr has the Army of Usamah to go ahead on the Prophet's mission from before | With few remaining in Medinah to defend it, enemy comes to attack Medinah but Abu Bakr fearlessly reliant on Allah, aged 60 to 61 years old himself leads the Army and defeats the enemy outside Medinah |
11 AH: Riddah Rebellion Wars against (A) tribal leaders who refused to pass over Zakat collected to the Central Authority, and (B) some apostates among some tribes who rebelled against Medinah, and some of them (C) followed false prophethood claimants. These battles last about a year into the next year.
11 to 12 AH (Dec 632CE): Battle of Yamamah (also called Aqrabaa' عقـرباء), one of the fiercest, most challenging and famous battles is fought against Musailimah the False Prophet from the tribe of Banu Hanifah, a tribe with rivalry to the Prophet Muhammad's tribe of Quraysh.
Collection of Qur'an: Then the Qur'an is collected in one authentic written volume whereas before it was written in various smaller authentic volumes in front of the Prophet Muhammed (ص) during his lifetime.
Abu Bakr Siddeeq Stabalises the Muslim World Once Again After the Calamity of Passing Away of the Beloved Prophet (ص): Arabian peninsula regains stability, peace and unity with immense piety, led by the closest, greatest and most pious of the Companions of the Prophet Muhammed, ie. Abu Bakr Siddeeq.
12H (~ 633CE): After securing the Arabian Peninsula, Abu Bakr next sent Armies to the Byzantine Roman held areas to the North West in Palestine and Syria and to the Sassanid Persian held areas to the North East towards Iraq.
Muslim forces defeat the Byzantine forces in numerous battles and conquer numerous Arab cities liberating them from the Byzantine forces.
13H, 6 or 27 Jumada Ula (~ 30 July 634 CE): Battle of Ajnadayn (Place outside Ramla, Palestine). Muslims, led by Khalid ibn Walid, gain a remarkable victory crushing a three or four times larger Byzantine force, alhamdulillah.
13H (634H): Abu Bakr sets in motion the preparation for the Battle of Yarmuk prior to his death which then occurs during time of Umar.
13 AH (634 CE): Abu Bakr Siddeeq, the greatest of Companions of the Prophet Muhammed (ص) and the first Rightly Guided Khalifah of the Prophet, dies at the age of 63 lunar years on Monday 22 Jumada Aakhirah of 13H after a rule of about 2 years, 3 months, and 12 days.
13 AH (634 CE): Umar ibn Khattab is chosen to be the Second Rightly Guided Khalifah | He replaces Khalid ibn Walid with Abu Ubaidah as the Supreme Commander of forces at the Battle of Yarmuk though Khalid remains a Commander | Battle of Yarmuk later on ends with a phenomenal heroic victory for Muslims over the Byzantine Roman Empire.
15H (636 CE): Battle of Qadisiyyah led by Sa'ad ibn Abi Waqqas. This became another phenomenal battle with victory for Muslims against the Sassanid Persian Empire. The Sassanid Emperor ends soon after.
- Later on the conquest of Jerusalem against the Byzantine Roman Empire
- Later on the Battle of Nahawand against the Sassinid Persion Empire.
- Muslim world experiences a period of 10 years of continued amazing justice, peace, prosperity, piety and learning during the rule of the 2nd Rightly Guided Khalifah Umar ibn Khattab, a very learned, pious, ascetic, courageous and just man and ruler, one of the greatest leaders and statesman in human history.
23H (DhulHijjah): Khalifah Umar is assassinated, stabbed by a Magian in Medinah during Prayer | Abu Hafs Umar ibn al-Khattab al'Adawiyy al-Qurashiyy, the second greatest Companion of the Prophet Muhammed (ص) and the 2nd of the 4 Rightly Guided Khalifah of the Prophet (ie. Successors in Leadership) died in Medinah at the age of 63 lunar years.
24H (Muharram): Uthman ibn Affan is chosen as the third Rightly Guided Khalifah.
- Later Quran copies are made and spread around the Muslim world.
- Later Egypt is conquered.
- Muslim world thrives and prospers in all fields till 6 years.
- Fitnah occurs in the second half, ie last six years of rule of Uthman ibn Affan | Recent converts of ill or dubious character travel and spread unrest among some citizens in various cities by making baseless accusations against the pious Khalifah Uthman. These accusations were deliberately made by distorting truths, such as Uthman did not participate with Prophet in Battle of Badr, though the truth was that the Prophet had asked him to stay behind to nurse his dying wife who was also the daughter of the Prophet! | A few ignorant people fell for the propaganda and came to Medinah after Hajj to harm the 83 year old Uthman.
35 AH (DhulHijjah): Uthman ibn Affan is assassinated in his home in Medinah during Hajj season on Friday 18th Dhul-Hijjah 35H | Dhun-Nurayn Abu Abdullah Uthman ibn Affan al-Umawiyy al-Qurashiyy, the third greatest of the Companions of the Prophet Muhammed (ص) and the 3rd of the 4 Rightly Guided Khalifah / Khulafa Rashidun, died in Medinah at the age of 82 lunar years old on Friday 18th Dhul-Hijjah in the 35th Year of Hijri.
36 AH (Muharram): Ali ibn Abi Talib is chosen as the Fourth of the Rightly Guided Khalifahs | Muawiah ibn Abi Sufyan the Governor of Shaam, ie. the Greater Syria area, wants his right against killers of Uthman but Ali believes this is not the time. Muawiah gathers army demanding justice for Uthman by surrendering to him the killers, though all the killers' identities are not even known yet.
36 AH: Battle of Jamal (Camel) | Talha & Zubair lead Army to demand surrender of killers of Uthman from Basrah. Aishah joins their procession for psychological support | Peace was achieved through dialogue between Talha & Zubair camp and the Khalifah Ali's camp | Then fighting was sparked by the murderers causing confusion during the sleeping hours close to dawn on some said 10th and others said Wednesday 15 Jumada Akhirah of 36 AH, ie. 7th December 656 CE | Talha & Zubair were martyred by ignorant people, their side lost the battle | Ali shows Islamic directions and does not punish the opposition Army defeated amidst confusing Fitnah | Aishah is returned honorably and some earlier prophecies from the Prophet made her realise her error of participation in that cause.
37 AH (657 CE): Battle of Siffin | From Wednesday 1 Safar 37H for 9 days till Thursday 9th Safar 37H | Battle between Muslims - forces of Muawiah versus forces of the rightly guided Khalifah Ali | Ended to do arbitration tribunal | Death of Ammar ibn Yasir on side of Ali brings true an earlier Prophecy from the Prophet and shows that Ali was fighting for the right cause.
37 AH: Arbitration occurred at Dawmat Jandal between Kufa and Syria | There it was decided that the senior Sahabah will gather in one year to choose Khalifah from among them, including Ali ibn Abi Talib.
37 AH (657 CE): Khawarij (Rebels without a just cause) emerge after Siffin condemning the concept of Arbitration in such matters | Khawarij ideology began during return from Battle of Siffin from Rabi Awwal 37 AH 657 CE.
38 AH (658 CE): Battle of Nahrawan between Amirul Muminin Ali ibn Abi Talib versus the Khawarij | On 9th Safar 38 AH ~ 16th July 658 CE.
40 AH in Ramadan: Ali ibn Abi Talib is stabbed and assassinated by Khawarij inside Masjid on way to Fajr prayer. Muawiah is injured elsewhere by their assassin also but did not die. Amr ibn al-Aas escapes the assassins unharmed | Abul-Hasan Ali ibn Abu Talib al-Hashimiyy al-Qurashiyy, the cousin of the Prophet Muhammed (ص) and his son in law (husband of Fatimah bint Muhammed), the fourth greatest of the Companions of the Prophet Muhammed (ص) and the 4th of the 4 Rightly Guided Khalifah, died in Ramadan of the 40th Year of Hijri at the age of 63 lunar years. Ali was the last of the Khulafa Rashidun who lived and ruled as a Rightly Guided Khalifah till the end of his life.
40 AH: Hasan ibn Ali ibn Abi Talib is chosen the next Khalifah of the Muslims and his short rule becomes the culmination of the model period of the Rightly Guided Khalifah | The murderers of Uthman are still dispersed among those in the camp of Hasan. They continue to instigate trouble and divisions to prevent Muslims from attaining peace to ensure that the murderers are never brought to justice!
41 AH (Rabi Awwal): Year of Unification (Aam-ul-Jama'ah) | The massive Muslim Armies of Hasan and of Muawiah, each in tens of thousands in number, march to come face to face against one another | Hasan and Muawiah do talks to resolve the bloodshed and fitnah | Hasan, the greater of the two men and leaders, steps down to make peace and prevents largescale bloodshed of Muslims | Earlier the Prophet Muhammed had prophecised that the then toddler Hasan will one day make reconciliation between two great factions of the Muslims | The Prophet had also prophecised that the Khilafah Nubuwwah (ie rule following the moral manner of the rule of the Prophet) would last for 30 years after him | Both these prophecies came true via Hasan ibn Ali exactly 30 years after the death of the Prophet Muhammed (ص)!
41AH: Muawiah ibn Abu Sufyan becomes the sole leader of a once again peacefully reunited Ummah, albeit under an inferior leader than Hasan, but the Muslim world then experienced a long stretch of strong and peacefully united pious rule under the Prophet's companion, Muawiah ibn Abu Sufyan. Muawiah was a pious just ruler though not of the calibre of the Rightly Guided Khalifahs.
The period of the four rightly guided khulafah (Abu Bakr, Umar, Uthman and Ali) followed by a brief reign of the next rightly guided khalifah, Hasan, ended after exactly 30 years as the Prophet Muhammed (ص) had earlier prophecised during his lifetime! Allah decreed unique challenges to appear during the period of the Rightly Guided Khalifahs and showed to us via their decisions, which they learnt earlier from the noble Prophet, how to behave in such times in future ranging from times of immense piety and prosperity to times of severe Fitnah and divisions and how to once again restore the glorious period! Hence learning the life and timeline of the period of the Rightly Guided Khalifahs is a priceless treasure for us!
Published 30 January 2023 | Last Updated on 2 Feb 2023 at 1:30am AEST (GMT +10).
When Islam classifies something as a SIN, it is firstly because it is a thing that Allah dislikes; secondly it is due to outweighing harm from the sin on this life (with respect to purpose of life); and thus thirdly, due to 1st and 2nd reasons, the sin makes the sinner who was disobedient of Allah, punishable in this life or/and in the Aakhirah (the Next-life) in Hellfire. Imam Dhahabi authored, 'The Book about the Major Sins,' listing the 70 Major Sins considered the worst sins according to Islam, along with mention of few verses and/or hadith about each of those major sins. Here is a list of the 70 Major Sins listed in the original Arabic and English translation.
كِتَابُ الْكَبَائِرِ لِلذَّهَبِيِّ
The Book, 'The Major Sins'
Author: Imam adh-Dhahabi
١ - اَلشِّرْكُ بِاللهِ تَعَالَىٰ
1. Ascribing Associates/Partners to Allah, the Most High (ie Shirk)
٢ - قَتْلُ النَّفْسِ
2. Killing a human being
٣ - اَلسِّحْرُ
3. Sorcery
٤ - تَرْكُ الصَّلَاةِ
4. Leaving Performance of the Prayer
٥ - مَنْعُ الزَّكَاةِ
5. Stopping Zakat
٦ - عُقُوقُ الْوَالِدَيْنِ
6. Undutiful or Disobedience of the two parents
٧ - أَكْلُ الرِّبَا
7. Consuming (Usury) Interest (Riba)
٨ - أَكْلُ مَالِ الْيَتِيمِ ظُلْمًا
8. Consuming the Wealth of an Orphan Unjustly
٩ - اَلْكَذِبُ عَلَىٰ النَّبِيِّ (صلى الله عليه وسلم)
9. Lying about the Prophet (s.a.w)
١٠ - إِفْطَارُ رَمَضَانَ بِلَا عُذْرٍ وَلَا رُخْصَةٍ
10. Nullifying or Not Fasting in Ramadan Without an Excuse or a Concession
١١ - اَلْفِرَارُ مِنَ الزَّحْفِ
11. Running away from a battlefield
١٢ - اَلزِّنَا وَبَعْضُهُ أَكْبَرُ إِثْماً مِنْ بَعْضٍ
12. Adultery and Fornication (Zina), and Some Types of It are Bigger a Sin than Some Other
١٣ - اَلْإِِمَامُ الْغَاشُّ لِرَعِيَّتِهِ الظَّالِمُ الْجَبَّارُ
13. A Leader Cheating or Betraying his Flock; Unjust and Oppressive
١٤ - شُرْبُ الْخَمْرِ ، وَإِنْ لَمْ يَسْكِرْ مِنْهُ
14. Drinking Intoxicants, Even if Did Not Become Intoxicated
١٥ - اَلْكِبْرُ وَ الْفَخْرُ وَ الْخُيَلَاءُ وَ الْعُجْبُ وَ التِّيهُ
15. Arrogance (Kibr), Pride to level of Haughtiness (Fakhr & Khuyala), Self-conceit (Ujb), Boasting of oneself (Teeh).
١٦ - شَهَادَةُ الزُّورِ
16. False Testimony
١٧ - اَللِّوَاطُ
17. Sodomy (ie. Homosexuality)
١٨ - قَذْفُ الْمُحْصَنَاتِ
18. Accusing Chaste Women (of Inchastity)
١٩ - اَلغُلُولُ مِنَ الْغَنِيمَةِ وَمِنْ بَيْتِ الْمَالِ وَالزَّكَاةِ
19. Stealing from the Spoils of War, Public Treasury or Zakat
٢٠ - اَلظُّلْمُ بِأَخْذِ أَمْوَالِ النَّاسِ بِالْبَاطِلِ
20. Injustice by Taking Wealth Of People Wrongfully
٢١ - اَلسَّرِقَةُ
21. Stealing
٢٢ - قَطْعُ الطَّرِيقِ
22. Highway Robbery (ie Terrorising ordinary citizens)
٢٣ - اَلْيَمِينُ الْغَمُوسُ
23. A Deliberate False Oath (that Drowns a Person into Sin) {Made to Deprive Another Person of His Right}
٢٤ - اَلْكَذَّابُ فِي غَالِبِ أَقْوَالِهِ
24. A Frequent Liar, Lies in Most of His Speech
٢٥ - قَاتِلُ نَفْسِهِ، وَهِيَ مِنْ أَعْظَمِ الْكَبَائِرِ
25. Suicide, and This is Among the Worst of Major Sins
٢٦ - اَلْقَاضِي السُّوءُ
26. An Evil Judge
٢٧ - اَلقَوَّادُ المُسْتَحسِنُ عَلَىٰ أَهْلِهِ
27. Dayyuth, Qawwaad: A Person Who Leads (or Accepts) his Spouse (or Other Women) to do Obscenities such as Zina with Others
٢٨ - اَلرَّجُلَةُ مِنَ النِّسَاءِ وَ الْمُخَنَّثُ مِنَ الرِّجَالِ
28. Masculine Women and Effiminate Men {ie. Men who dress like women or behave in feminine manner; and women who dress like men or behave in masculine manner}
٢٩ - اَلْمُحَلِّلُ وَ المُحَلَّلُ لَهُ
29. Muhallil, Both the Doer and the Facilitator: (ie Marrying With Intention of Divorce to Enable Remarriage With Previous Spouse with whom Three Divorced Happened Already)
٣٠ - أَكْلُ الْمَيْتَةِ وَالدَّمِ وَلَحْمِ الْخِنْزِيرِ
30. Eating a Carrion (ie an Animal that was Not Slaughtered in a Halal Manner), Blood, or Flesh of Swine (Pig Meat)
٣١ - عَدَمُ التَّنَزُّهِ مِنَ الْبَوْلِ
31. Not Cleaning After Urinating
٣٢ - اَلْمُكَّاسُ
32. Unjust Oppressive Tax-Collector
٣٣ - اَلرِّياءُ وَهُوَ مِنَ النِّفَاقِ
33. Showing-Off (Riyaa); and This is Type of Hypocrisy
٣٤ - اَلْخِيَانَةُ
34. Betrayal (of Trust)
٣٥ - اَلتَّعَلُّمُ لِلدُّنْيَا وَكِتْمَانُ الْعِلْمِ
35. Learning (Islamic) Knowledge to Gain Something Worldly and to Conceal Knowledge
٣٦ - اَلْمَنَّانُ
36. Mannaan (ie One Who Does Good to Another Person and Then Reminds the Person of The Favour Did.
٣٧ - اَلمُكَذِّبُ بِالْقَدَرِ
37. Someone Who Belies the Decree (Qadar) of Allah
٣٨ - اَلْمُتَسَمِّعُ عَلَىٰ النَّاسِ مَا يُسِرُّونَهُ
38. Evesdrops on People that Which they Did Not Permit Him
٣٩ - اَللَّعَّانُ
39. Cursing Frequently
٤٠ - اَلْغَادِرُ بِأَمِيرِهِ وَ غَيْرُ ذَٰلِكَ
40. A Traitor Betraying the Leader, Or Similar
٤١ - تَصْدِيقُ الْكَاهِنِ وَ المُنَجِّمِ
41. To Believe a Fortuneteller or an Astrologer
٤٢ - نُشُوزُ الْمَرْأَةِ
42. A Wife Rebelling Against the Husband
٤٣ - قَاطِعُ الرَّحِمِ
43. Breaking of Kinship / Blood Relationship
٤٤ - اَلْمُصَوِّرُ فِي الثِّيَابِ وَ الْحِيطَانِ [وَ نَحْوِ ذَٰلِكَ]
44. Image-Maker (of people or animals) in Garments, Walls [and Similar Others]
٤٥ - اَلنَّمَّامُ
45. Nameemah: Carrying Tales Between People to Cause ill-Feelings or Divisions
٤٦ - اَلنِّيَاحَةُ وَاللَّطْمُ
46. Wailing Over a Deceased and Slapping Oneself
٤٧ - الطَّعْنُ في الْأَنْسَابِ
47. Attacking (or Denying) the Lineage
٤٨ - الْبَغْيُ
48. Al-Baghy: Transgressing the Limits with Others by Oppressing Them (Often to Gain Something for Oneself)
٤٩ - الْخُرُوجُ بِالسَّيْفِ وَ التَّكْفِيرُ بِالْكَبَائِرِ
49. Armed Rebellion (Against the Muslim Ruler), and Declaring a Committer of Major Sins as a Disbeliever for Committing a Major Sin
٥٠ - أَذِيَّةُ الْمُسْلِمِينَ وَ شَتْمُهُمْ
50. Annoying / Harming Muslims and Verbally Abusing Them
٥١ - أَذِيَّةُ أَوْلِيَاءِ اللهِ وَ مُعَادَاتُهُمْ
51. Harming Awliya (Pious Muslims) of Allah and Being Their Enemy
٥٢ - إِسْبَالُ الْإِزَارِ تَعَزُّزًا وَنَحْوُهُ
52. Trailing Lower Garment Out of Pride and Similar to it.
٥٣ - لِبَاسُ الْحَرِيرِ وَالذَّهَبِ لِلرِّجَالِ
53 Men Wearing Silk or Gold
٥٤ - اَلْعَبْدُ الْآبِقُ وَنَحْوُهُ
54. A Runaway Slave or Similar Cases
٥٥ - مَنْ ذَبَحَ لِغَيْرِ اللهِ
55. Whoever Slaughtered for Other than Allah (ie Haram Food that was Slaughtered for Other than Allah)
٥٦ - مَنْ غَيَّرَ مَنَارَ الأَرْضِ
56. Whoever Changes the Sign Posts (that demarcate boundaries of ownership of land between adjacent owners)
٥٧ - سَبُّ أَكَابِرِ الصَّحَابَةِ
57. Verbally abusing the high level Sahabah.
٥٨ - سَبُّ الْأَنْصَارُ فِي الْجُمْلَةِ
58. Verbally abusing the Ansar (ie Sahabah of Medinah) in General
٥٩ - مَنْ دَعَا إِلَىٰ ضَلَالَةٍ أَوْ سَنَّ سُنَّةً سَيِّئَةً
59. Whoever Called towards Misguidance or Set Example of Doing a Bad Deed.
٦٠ - اَلْوَاصِلَةُ فِي شَعْرِهَا وَ المُتَفَلِّجَةُ وَالْوَاشِمَةُ
60. Wearing Hair Wig or Extensions, Creating Gaps in Natural Teeth for Beautification, Tatooing
٦١ - مَنْ أَشَارَ إِلَىٰ أَخِيهِ بِحَدِيدَةٍ
61. Whoever Points Towards His (Muslim) Brother with iron (ie harmful thing or weapon)
٦٢ - مَنِ ادَّعَىٰ إِلَىٰ غَيْرِ أَبِيهِ
62. Whoever Claims Lineage/Parenthood of Someone Other than His Father
٦٣ - اِلطِّيَرَةُ
63. (Believing in) Omens (Such as in Birds)
٦٤ - اَلشُّرْبُ فِي الذَّهَبِ وَالْفِضَّةِ
64. Drinking in Gold or Silver Vessels
٦٥ - اَلْجِدَالُ وَ الْمِرَاءُ وَ اللَّدَدُ
65. Quarelsome Disputes (to Put Down Others), Argumentativeness (for the Sake of Arguing), Severe Quarrels
٦٦ - فِيمَنْ خَصَىٰ عَبْدَهُ أَوْ جَدَعَهُ أَوْ عَذَّبَهُ ظُلْمًا وَ بَغْيًا.
66. Whoever Castrates his Slave, Amputates, Mutilates, Or Punishes him/her Wrongfully and Oppressively
٦٧ - اَلْمُطَفَّفُ فِي وَزْنِهِ وَكَيْلِهِ
67. Cheating in Measure (While Buying, Selling, etc)
٦٨ - اَلْأَمْنُ مِنْ مَكْرِ اللهِ
68. Feeling Immune from the Plotting By Allah (Against Sinners and Sinful Plotters)
٦٩ - اَلْإِيَاسُ مِنْ رَوْحِ اللهِ وَ الْقُنُوطُ
69. Despairing of the Help & Mercy of Allah
٧٠ - كُفْرَانُ نِعْمَةِ المُحْسِنِ.
70. Denying Favours (Done by Good-Doers)
٧١ - مَنْعُ فَضْلِ الْمَاءِ
71. Denying Others from Extra Water
٧٢ - مَنْ وَسَمَ دَابَّةً فِي الْوَجْهِ
72. Whoever Brands the Face of an Animal
٧٣ - اَلْقِمَارَ
73. Gambling
٧٤ - اَلْإِلْحَادُ فِي الْحَرَمِ
74. Heresy, Sinful or Depraved Behaviour in the Haram (Sacred Place, ie Sacred Area of Makkah)
٧٥ - تَارِكُ الْجُمُعَةِ لِيُصَلِّي وَحْدَهُ
75. Not Offering Friday Prayer to Pray Alone
٧٦ - مَنْ جَسَّ عَلَىٰ الْمُسْلِمِينَ وَ دَلَّ عَلَىٰ عَوْرَاتِهِمْ
76. Whoever Spied on Muslims and Showed their (Points of) Weaknesses to Others.
٧٧ - فَصْلٌ جَامِعٌ لِمَا يَحْتَمِلُ أَنَّهُ مِنَ الْكَبَائِرِ
77. Section on Other Sins that Maybe Major Sins
When Islam classifies something as a SIN, it is firstly because it is a thing that Allah dislikes; secondly it is due to outweighing harm from the sin on this life (with respect to purpose of life); and thus thirdly, due to 1st and 2nd reasons, the sin makes the sinner, (who was disobedient of Allah), punishable also in the Hellfire in the Aakhirah (the Next-life). Imam Dhahabi authored, 'The Book about the Major Sins,' listing the 70 Major Sins considered the worst sins according to Islam, along with mention of few verses and/or hadith about each of those major sins. Here is a list of the 70 Major Sins listed in the original Arabic and English translation.
A True Muslim Character:
While a personality is what makes one individual different from another, the Islamic character is what makes the person truly a Muslim.
The Prophet (s.a.w) said,
عن أبي هريرة عن النبي صلى الله عليه وسلم أنه قال إنَّما بُـعِـثـتُ لِأُتَـمِّـمَ صَـالِـحَ الأخْلَاقِ [وفي رواية أخرى: لأمم مَـكَارِمَ الأخلاقِ] والحديث بكلتا روايته عن أبي هريرة أخرجه الهيثمي في مجمع الزوائد، وصححه الألباني وقال ابن باز إسناده جيد.
The Prophet (s.a.w) said, “Verily, I have only been sent to complete the noble of the characters.” [Reference: Maj’ma Zawaid, classed as Sahih]
First is our character towards Allah
First and foremost is the character of a Muslim with Allah. In fact, the character of a Muslim, as taught in the Qur’an and by the Messenger of Allah, has its solid foundation upon the belief in Allah, submission of our whole selves to Him with worship, devotion and obedience.
And the rest just flows!
With a character built upon this foundation, the remaining characteristics of a true believer flow naturally – characteristics that please Allah, please the creation of Allah, and of course please one’s own self.
Character with humanity and entire creation
Thus the hall mark of a true believer is to not fear poverty and so to be honest in one’s dealings with others, to not fear abandonment by the people and so to be honest and sincere to do what is in everyone’s best interests – out of trust and obedience to Allah – as opposed to appeasing people to win their favors!
Similarly, the character of a believer is to be charitable and generous towards the needy realizing full well that all wealth and richness comes primarily from Allah and via deeds of obedience to Him and righteousness, being fearless that neither poverty nor calamity can befall a person except if Allah willed, and even if Allah did will so then it is only to expiate our sins, elevate our rank in Paradise and bring blessings to whatever of dunya we have left after charity and spending in good causes.
Merciful
Given a firmly rooted belief in Allah as the ultimate giver or denier, a believer is kind character and is forgiving towards others knowing, as the Prophet (s.a.w) said, “Verily Allah shows mercy to those who are merciful from among His slaves.”
Self-composed, confident, honorable but not arrogant
A believer, on one hand, is not arrogant nor, on the other hand without a good self-esteem.
A believer is not arrogant as he realizes that Allah is the Almighty, the One Who gave us whatever we have to be proud of, and Allah has given it to us only for a specified short time and will for sure take it away from us one day after a chance to do good deeds with it.
On the other hand a believer’s character is not one with low self-esteem, realizing full well that whatever we may be lacking, we are nevertheless more fortunate than others in that or other ways, and realizing well that it is neither our pride over what goods Allah decreed for us not a shame for what Allah withheld from us but in fact all that concerns our self-esteem is whether Allah – and not other human beings – is pleased with us. Allah’s pleasure or displeasure towards us is not dependent on how much wealth, power, fame, beauty or other materialistic good that we possess, rather Allah’s pleasure towards us is dependent solely on our worship of Allah.
Hence a believer’s self-esteem is tied to Allah’s pleasure or displeasure towards him based upon his good deeds of obedience to Allah. Since Allah, with respect to His pleasure or displeasure towards us, doesn’t look at our bodies nor our appearances but looks only at our actions, and when our actions fall short, He forgives us so long as we try to do well sincerely, then a believer pursues doing good deeds in obedience to Allah while completely self-secure that other people’s perception is immaterial while Allah is pleased with us.
The character of a believer, male or female, towards her/his wife or husband respectively is mutually satisfying. A believer fulfills his/her duty towards their spouse, not expecting reciprocation, but rather fulfils the duty towards the spouse primarily out of a sense of duty and obedience towards Allah. Hence the relationship stands to always improve as one or both spouses increase in their devotion and submission to Allah. A husband and a wife are mutually keen to please one another as they realise their eternal welfare and blessings in the marriage in this life depend primarily on their fulfilling obligations in marriage as best as they can and fulfil obligations for the sake of Allah not expecting any reward from their spouse. And a husband and a wife are mutually forgiving for the same reason. A husband considers it a matter of highest importance to sacrifice other desires and instead to earn an income and be a breadwinner for the family, as enjoined in the Qur’an, while a wife considers it a matter of highest importance to have numerous children, as the Prophet encouraged the Muslim wives, and to take care of these children and the entire home with more passion and sense of fulfilment than their achievement in any careers of secondary importance to that of the family. A believer has a character of loving one’s spouse, caring, sacrificing, and striving to make the spouse happy seeking the pleasure of Allah while being forgiving towards them as they expect Allah to be forgiving towards their own selves. A sense of responsibility of a Muslim husband and wife towards the spouse and children stems from a sense of responsibility towards Allah to please whom Allah loves for them to please.
Iman leads to a better husband or wife:
The Hadith below highlights the drive behind a great character of a husband or wife towards their spouse is their conviction of belief/faith in Allah.
عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " لاَ يَفْرَكْ مُؤْمِنٌ مُؤْمِنَةً إِنْ كَرِهَ مِنْهَا خُلُقًا رَضِيَ مِنْهَا آخَرَ " . أَوْ قَالَ " غَيْرَهُ ". [صحيح مسلم الرقم 1468a]
Abu Huraira (Allah be pleased with him) reported Allah's Messenger (ﷺ) as saying: A believing man should not hate a believing woman; if he dislikes one of her characteristics, he will be pleased with another. [Sahih Muslim, Hadith number 1468a]
Duty to Allah is a stronger drive for nobility than instinctive love for spouse
And the next hadith underlines the minimum and primary reason for a Muslim husband or wife fulfil their duties towards their spouse or family.
حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ـ رضى الله عنهما ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " أَلاَ كُلُّكُمْ رَاعٍ، وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ، فَالإِمَامُ الَّذِي عَلَى النَّاسِ رَاعٍ وَهْوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ، وَالرَّجُلُ رَاعٍ عَلَى أَهْلِ بَيْتِهِ وَهْوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ، وَالْمَرْأَةُ رَاعِيَةٌ عَلَى أَهْلِ بَيْتِ زَوْجِهَا وَوَلَدِهِ وَهِيَ مَسْئُولَةٌ عَنْهُمْ، وَعَبْدُ الرَّجُلِ رَاعٍ عَلَى مَالِ سَيِّدِهِ وَهْوَ مَسْئُولٌ عَنْهُ، أَلاَ فَكُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ". [صحيح البخاري (7138) وصحيح مسلم].
Narrated `Abdullah bin `Umar:
Allah's Messenger (ﷺ) said, "Surely! Everyone of you is a guardian and is responsible for his charges: The Imam (ruler) of the people is a guardian and is responsible for his subjects; a man is the guardian of his family (household) and is responsible for his subjects; a woman is the guardian of her husband's home and of his children and is responsible for them; and the slave of a man is a guardian of his master's property and is responsible for it. Surely, everyone of you is a guardian and responsible for his charges."
[Reference: Sahih Bukhari (7138), Sahih Muslim and others]
Islamic character from the adorable Islamic faith & outlook
In summary, characteristics such as honesty, sincerity, kindness, love, compassion, justice, patience, forgiveness, determination, sense of altruism – whether towards one’s wife/husband, next door neighbor, a colleague at work, a client in business – all these traits are part of the character of a Muslim that stem from and remain alive within a believer out of a sense of Tawheed – unparalleled devotion to, obedience and worship of Allah. The beautiful and noble Islamic character is not in need of police as it is based on a consciousness of gratitude and a sense of duty towards Allah.
عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلْيَقُلْ خَيْرًا، أَوْ لِيَصْمُتْ، وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلاَ يُؤْذِ جَارَهُ، وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلْيُكْرِمْ ضَيْفَهُ ". [صحيح البخاري (6475) وصحيح مسلم]
Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "Whoever believes in Allah and the Last Day should talk what is good or keep quiet, and whoever believes in Allah and the Last Day should not hurt (or insult) his neighbor; and whoever believes in Allah and the Last Day, should entertain his guest generously." [Reference: Sahih Bukhari (6475) & Sahih Muslim]
Greatest means for reform & improvement
As we leave this topic, consider how Luqman reforms and advises his son to uphold the Islamic character and appeals for each characteristic upon his son’s consciousness of, and a sense of duty towards, Allah.
وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا ۖ إِنَّ اللَّـهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ ﴿١٨﴾ وَاقْصِدْ فِي مَشْيِكَ وَاغْضُضْ مِن صَوْتِكَ ۚ إِنَّ أَنكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ ﴿١٩﴾ [سورة لقمان 32]
And do not turn your cheek [in contempt] toward people and do not walk through the earth exultantly. Indeed, Allah does not like everyone self-deluded and boastful. And be moderate in your pace and lower your voice; indeed, the most disagreeable of sounds is the voice of donkeys." [Surah Luqman 32: 18-19]
Key to developing the beautiful Islamic character
And the Prophet reassures that Allah gives success to have a great Islamic character provided you put the effort:
عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ـ رضى الله عنه ـ أَنَّ نَاسًا مِنَ الأَنْصَارِ سَأَلُوا رَسُولَ اللَّهِ صلى الله عليه وسلم فَأَعْطَاهُمْ، ثُمَّ سَأَلُوهُ فَأَعْطَاهُمْ، حَتَّى نَفِدَ مَا عِنْدَهُ فَقَالَ " مَا يَكُونُ عِنْدِي مِنْ خَيْرٍ فَلَنْ أَدَّخِرَهُ عَنْكُمْ، وَمَنْ يَسْتَعْفِفْ يُعِفَّهُ اللَّهُ، وَمَنْ يَسْتَغْنِ يُغْنِهِ اللَّهُ، وَمَنْ يَتَصَبَّرْ يُصَبِّرْهُ اللَّهُ، وَمَا أُعْطِيَ أَحَدٌ عَطَاءً خَيْرًا وَأَوْسَعَ مِنَ الصَّبْرِ". [صحيح البخاري (1469، 6470) وصحيح مسلم، وسنن أبي داود وسنن الترمذي وغيرهم]
Narrated Abu Sa`id Al-Khudri:
Some Ansari persons asked for (something) from Allah's Messenger (ﷺ) (p.b.u.h) and he gave them. They again asked him for (something) and he again gave them. And then they asked him and he gave them again till all that was with him finished. And then he said "If I had anything. I would not keep it away from you. (Remember) Whoever abstains from asking others, Allah will make him contented, and whoever tries to make himself self-sufficient, Allah will make him self-sufficient. And whoever remains patient, Allah will make him patient. Nobody can be given a blessing better and greater than patience."
[Reference: Sahih Bukhari (1469, 6470), Sahih Muslim, Sunan Abu Dawud, Sunan Tirmidhi and other sources related this authentic hadith].
Truly all praise if to Allah, our Creator, Sustainer and Guide,
And may the peace & blessings of Allah be upon the Messenger of God the Prophet Muhammed!
Whether in times of crisis or those of sheer pleasure, it is one’s belief, view and outlook on life that regulates one’s emotions and governs their behavior. Islamic outlook on life – its beliefs, guide to a life of deep satisfaction in this temporal life as well as in the eternal next life.
The Human Being and the Creator
Neither are we a result of an accident nor a crazy game by the Almighty! Rather, we were created with meticulous attention to detail and for a noble purpose. Our Creator says in the Quran,
يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ ﴿٢١﴾ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا لِلَّـهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ ﴿٢٢﴾ [سورة البقرة]
“O mankind, worship (do servitude of) your Lord, the One Who created you and those before you, perhaps you may attain righteousness. The One Who made the earth a bed, the sky a canopy, and sent down from the sky water and brought there from fruits as sustenance for you. So, do not set up partners with Allah (The One God) while you know!” [Surah Baqarah 2:21-22]
Purpose of our creation, of this life, death and eternal life hereafter
Purpose of our creation
As in previous verse and in this verse also, Allah created us for a purpose:
وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِیَعۡبُدُونِ (56) مَاۤ أُرِیدُ مِنۡهُم مِّن رِّزۡقࣲ وَمَاۤ أُرِیدُ أَن یُطۡعِمُونِ (57) إِنَّ ٱللَّهَ هُوَ ٱلرَّزَّاقُ ذُو ٱلۡقُوَّةِ ٱلۡمَتِینُ (58)
“I did not create the Jinn nor the human being, except to worship me (i.e., ebadah). I do not want from them any sustenance nor do I want them to feed Me! Verily, Allah, He is the Sustainer, of mighty power.” [Surah Dhariyat 51:56-58]
Allah doesn’t need from us, but we need to worship Allah
Purpose of this short life before the Judgement Day & the everlasting life
This short life is for striving while the next eternal life is to live it up – not the other way around! Allah says,
الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ الْعَزِيزُ الْغَفُورُ ﴿٢﴾ [سورة الملك]
“He is the One who created the death and life in order to try you as to which of you is the nicest in deeds; He is the all-Mighty, Most-Forgiving.” [Surah Mulk 67:2]
The Judgement Day
{إِنَّ ٱلسَّاعَةَ ءَاتِیَةٌ أَكَادُ أُخۡفِیهَا لِتُجۡزَىٰ كُلُّ نَفۡسِۭ بِمَا تَسۡعَىٰ (15) فَلَا یَصُدَّنَّكَ عَنۡهَا مَن لَّا یُؤۡمِنُ بِهَا وَٱتَّبَعَ هَوَىٰهُ فَتَرۡدَىٰ (16)}
“Indeed, the Hour (i.e., the Day of Judgement) is coming, I keep it hidden so that each person may be rewarded for which he strives. Therefore, let not the one who believes not therein but follows his own lusts, divert you therefrom, lest you perish.” [Surah TaHa 20:15-16]
The Next Everlasting Life
وَمَا هَـٰذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ ۚ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ ۚ لَوْ كَانُوا يَعْلَمُونَ ﴿٦٤﴾ [سورة العنكبوت]
“And what is the life of this world except merely a play and amusement. And indeed the abode of the Hereafter, that is the life if only they would know.” [Surah al-Ankabut 29:64]
As for this life, it is beautiful yet short-lived, and it can easily delude us to forget about the eternal life hereafter
Allah informs us in the Qur’an,
اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ ۖ كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَامًا ۖ وَفِي الْآخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ اللَّـهِ وَرِضْوَانٌ ۚ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ ﴿٢٠﴾ [سورة الحديد]
“Know that the life of this world is but amusement and diversion and adornment and boasting to one another and competition in increase of wealth and children - like the example of a rain whose [resulting] plant growth pleases the tillers; then it dries and you see it turned yellow; then it becomes [scattered] debris. And in the Hereafter is severe punishment and forgiveness from Allah and approval. And what is the worldly life except the enjoyment of delusion.” [Surah Hadid 57:20]
And its no easy matter to avoid the hell-fire
كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۗ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَامَةِ ۖ فَمَن زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ ۗ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ ﴿١٨٥﴾ [سورة آل عمران]
"Every soul will taste death, and you will only be given your [full] compensation on the Day of Resurrection. So he who is drawn away from the Fire and admitted to Paradise has attained [his desire]. And what is the life of this world except the enjoyment of delusion." [Surah Aal Imraan 3:185]
Hence, Not a moment to lose in life
A believer values each hour and each minute of this life. He or she realizes that given that Allah is keeping them alive every second of their lives – with a functioning body, food, water and so much more – and thus he/she will be held accountable for each moment of their life. So, each moment in the life of a believer is purposeful and can be spent:
وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَـٰئِكَ كَانَ سَعْيُهُم مَّشْكُورًا ﴿١٩﴾ [سورة الإسراء]
But whoever desires the Hereafter and exerts the effort due to it while he is a believer - it is those whose effort is ever appreciated [by Allah]. [Surah al-Isra 17:19]
Good deeds bring a blessings and lasting happiness
A good deed is one that Allah either commanded us to do (obligatory) or encouraged us (recommended/mustahabb). Such a deed not only brings a reward from Allah for good in Paradise, it also brings blessings in our worldly affairs.
حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ صَالِحٍ أَبِي الْخَلِيلِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَارِثِ، رَفَعَهُ إِلَى حَكِيمِ بْنِ حِزَامٍ ـ رضى الله عنه ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " الْبَيِّعَانِ بِالْخِيَارِ مَا لَمْ يَتَفَرَّقَا ـ أَوْ قَالَ حَتَّى يَتَفَرَّقَا ـ فَإِنْ صَدَقَا وَبَيَّنَا بُورِكَ لَهُمَا فِي بَيْعِهِمَا، وَإِنْ كَتَمَا وَكَذَبَا مُحِقَتْ بَرَكَةُ بَيْعِهِمَا ". [صحيح البخاري الرقم 2079]
Narrated Hakim bin Hizam: Allah's Messenger (ﷺ) said, "The seller and the buyer have the right to keep or return goods as long as they have not parted or till they part; and if both the parties spoke the truth and described the defects and qualities (of the goods), then they would be blessed in their transaction, and if they told lies or hid something, then the blessings of their transaction would be lost." [Sahih Bukhari, Number 2079]
And sins make this life worrisome & the eternal life a misery
وَمَنْ أَعْرَضَ عَن ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ ﴿١٢٤﴾ [سورة طه]
"And whoever turns away from My remembrance - indeed, he will have a straightened (tightened) life, and We will gather him on the Day of Resurrection blind." [Surah TaHa 20:24]
Falling into a sin is possible, but get back on track with istighfar and tawbah
A believer doesn’t lose the resolve for doing good deeds due to many sin he may have fallen into, rather the sincere seeking of Allah’s forgiveness and repentance is all that is required to get back on to the track!
عَنْ أَنَسٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ " كُلُّ ابْنِ آدَمَ خَطَّاءٌ وَخَيْرُ الْخَطَّائِينَ التَّوَّابُونَ " . [الحديث أخرجه الترمذي وابن ماجه، وقال ابن حجر إسناده قوي، وحسنه الألباني وغيره]
Anas narrated that the Prophet (s.a.w) said: "Every son of Adam sins, and the best of the sinners are the repetant." [Sunan of Tirmidhi & of Ibn Majah, classed as Hasan]
As long as a person is trying their best, Allah forgives an inadvertent relapse:
عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم فِيمَا يَحْكِي عَنْ رَبِّهِ عَزَّ وَجَلَّ قَالَ " أَذْنَبَ عَبْدٌ ذَنْبًا فَقَالَ اللَّهُمَّ اغْفِرْ لِي ذَنْبِي . فَقَالَ تَبَارَكَ وَتَعَالَى أَذْنَبَ عَبْدِي ذَنْبًا فَعَلِمَ أَنَّ لَهُ رَبًّا يَغْفِرُ الذَّنْبَ وَيَأْخُذُ بِالذَّنْبِ . ثُمَّ عَادَ فَأَذْنَبَ فَقَالَ أَىْ رَبِّ اغْفِرْ لِي ذَنْبِي . فَقَالَ تَبَارَكَ وَتَعَالَى عَبْدِي أَذْنَبَ ذَنْبًا فَعَلِمَ أَنَّ لَهُ رَبًّا يَغْفِرُ الذَّنْبَ وَيَأْخُذُ بِالذَّنْبِ . ثُمَّ عَادَ فَأَذْنَبَ فَقَالَ أَىْ رَبِّ اغْفِرْ لِي ذَنْبِي . فَقَالَ تَبَارَكَ وَتَعَالَى أَذْنَبَ عَبْدِي ذَنْبًا فَعَلِمَ أَنَّ لَهُ رَبًّا يَغْفِرُ الذَّنْبَ وَيَأْخُذُ بِالذَّنْبِ وَاعْمَلْ مَا شِئْتَ فَقَدْ غَفَرْتُ لَكَ " . قَالَ عَبْدُ الأَعْلَى لاَ أَدْرِي أَقَالَ فِي الثَّالِثَةِ أَوِ الرَّابِعَةِ " اعْمَلْ مَا شِئْتَ " . [صحيح مسلم الرقم 2758]
Abu Huraira reported from Allah's Messenger (ﷺ) that his Lord, the Exalted and Glorious, thus said. A servant committed a sin and he said: O Allah, forgive me my sins, and Allah (the Exalted and Glorious) said: My servant committed a sin and then he came to realise that he has a Lord Who forgives the sins and takes to account (the sinner) for the sin. He then again committed a sin and said: My Lord, forgive me my sin, and Allah, the Exalted and High, said: My servant committed a sin and then came to realise that he has a Lord Who would forgive his sin or would take (him) to account for the sin. He again committed a sin and said: My Lord, forgive me for my sin, and Allah (the Exalted and High) said: My servant has committed a sin and then came to realise that he has a Lord Who forgives the sins or takes (him) to account for sin. O servant, do what you like. I have granted you forgiveness. 'Abd al-A'la said: I do not know whether he said thrice or four times to “do what you desire". [Sahih Muslim, Hadith 2758a]
So, hold onto piety & don’t get deceived by the sinner’s temporary enjoyment
When a believer sees people of this Dunya strut about enjoying the life of this world, it is easy to lose track of our purpose of life – to worship Allah by striving for the Hereafter by doing good deeds in every moment of this life. Allah advises us in the Qur’an to not be deluded by them but to set our eyes on the greater alternative for the pious obedient believers in the eternal life:
لَا يَغُرَّنَّكَ تَقَلُّبُ الَّذِينَ كَفَرُوا فِي الْبِلَادِ ﴿١٩٦﴾ مَتَاعٌ قَلِيلٌ ثُمَّ مَأْوَاهُمْ جَهَنَّمُ ۚ وَبِئْسَ الْمِهَادُ ﴿١٩٧﴾ لَـٰكِنِ الَّذِينَ اتَّقَوْا رَبَّهُمْ لَهُمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا نُزُلًا مِّنْ عِندِ اللَّـهِ ۗ وَمَا عِندَ اللَّـهِ خَيْرٌ لِّلْأَبْرَارِ ﴿١٩٨﴾ [سورة آل عمران]
Be not deceived by the [uninhibited] movement of the deniers throughout the land. [It is but] a small enjoyment; then their [final] refuge is Hell, and wretched is the resting place. But those who feared their Lord will have gardens beneath which rivers flow, abiding therein, a hospitality from Allah. And that which is with Allah is best for the righteous. [Surah Aal-Imran 3: 196-198]
In fact the enjoyment of dunya is, for some people, an unenviable trial
وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ ۚ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَىٰ ﴿١٣١﴾ [سورة طه]
And do not extend your eyes toward that by which We have given enjoyment to [some] categories of them, [it is not except] the splendor of worldly life by which We test them. And the provision of your Lord is better and more enduring. [Surah Ta Ha 20:131]
Trials of comfort and of hardship
This world is neither the place to indulge in pleasure nor expect complete justice – rather, that is for the next life. In this life, Allah tries a person with pleasure and comfort as well as with hardship and loss. As Allah says,
كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۗ وَنَبْلُوكُم بِالشَّرِّ وَالْخَيْرِ فِتْنَةً ۖ وَإِلَيْنَا تُرْجَعُونَ ﴿٣٥﴾ [سورة الأنبياء]
“And we try you with adversity and with good; and to Us you will be returned.” [Surah Anbiya 20:35]
So, it is the true Believer that perseveres
الم ﴿١﴾ أَحَسِبَ النَّاسُ أَن يُتْرَكُوا أَن يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ ﴿٢﴾ وَلَقَدْ فَتَنَّا الَّذِينَ مِن قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ اللَّـهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ ﴿٣﴾
“Alif, Lam, Mim, Do people think they will be left alone having merely said ‘We have believed’ while they have not been tried? We have certainly tried the ones before them and Allah will surely know those who have been truthful (in their claims of belief) and those that are liars.” [Surah Ankabut 29:01-03]
A Believer is happy in richness and in poverty
Perhaps we seek a life of comfort and wealth whereas, if we had that, it may have led us to oppress the weak and indulge in extreme behaviour causing our own destruction. Allah says,
وَلَوْ بَسَطَ اللَّـهُ الرِّزْقَ لِعِبَادِهِ لَبَغَوْا فِي الْأَرْضِ وَلَـٰكِن يُنَزِّلُ بِقَدَرٍ مَّا يَشَاءُ ۚ إِنَّهُ بِعِبَادِهِ خَبِيرٌ بَصِيرٌ ﴿٢٧﴾ [سورة الشورى 42:27]
“Had Allah spread forth the sustenance for His slaves, they would have transgressed the limits therein. But He sends whatever He wills as He determines, verily, He is with His slaves fully acquainted, with insightful.” [Surah Shura 42:27]
Worldly pleasures and the eternal ones
The greater a pleasure is in this life and more beautiful and joyful, the greater is its version in the eternal Paradise. So, whenever you see a worldly pleasure, think of how incomparably greater it will be in Paradise and seek the latter. Allah says,
كُلًّا نُّمِدُّ هَـٰؤُلَاءِ وَهَـٰؤُلَاءِ مِنْ عَطَاءِ رَبِّكَ ۚ وَمَا كَانَ عَطَاءُ رَبِّكَ مَحْظُورًا ﴿٢٠﴾ انظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۚ وَلَلْآخِرَةُ أَكْبَرُ دَرَجَاتٍ وَأَكْبَرُ تَفْضِيلًا ﴿٢١﴾ [سورة الإسراء 17: 20-21]
“Everyone We extend to – these and those – from the Grant of your Lord; and the Granting of your Lord is not limited. Look how We gave some superior means (of pleasure and goods) to some above others (in this life). And the Hereafter (next life) is greater in ranks and greater in superiority!” [Surah Isra 17:20-21]
This life is to strive for the Next Life – not the other way around!
So, the more a Believer sees the riches of others and their worldly comfort, the more he/she gets inspired to work deeds of righteousness in obedience to Allah for the superior life of the Hereafter in Paradise. Allah describes them,
وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَـٰئِكَ كَانَ سَعْيُهُم مَّشْكُورًا ﴿١٩﴾ [سورة الإسراء 17:19]
“And whoever wanted the Hereafter (eternal Paradise) and strove for it as is befitting for it, then such ones their striving is (rewarded with) gratefulness.” [Surah Isra 17:19]
Not a moment to waste in this life without doing a good deed!
These believers are in a state of mind, as encouraged by Allah in the Quran,
وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ ﴿١٣٣﴾ آل عمران.
“And rush to the forgiveness from your Lord and a Paradise, the breadth of it is as great as the breadth of the skies and the earth – prepared for the God-fearing (and pious).” [Surah Aal-Imran 3:133]
Difficulties posed by tyrants do not deter a Believer
Tyrants and oppressors may be let off for some time in this life while being tested, however, Allah ensures that they be stopped at the right time. Allah says,
وَلَوْلَا دَفْعُ اللَّـهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَّفَسَدَتِ الْأَرْضُ وَلَـٰكِنَّ اللَّـهَ ذُو فَضْلٍ عَلَى الْعَالَمِينَ ﴿٢٥١﴾ سورة البقرة.
“Had it not been that Allah keeps away some people by others, the earth would have been spoilt; but Allah is full of grace for all the worlds.” [Surah Baqarah]
Until then, the wrong-doers cannot harm a believer, except a little hurt!
Whether an oppressor deprives a believer from some rights or Allah saves hthe believer from the oppressors in this short life till another testing time later, either way is rewarding for a believer – victory now or in Paradise! Allah says,
قُلْ أَرَأَيْتُمْ إِنْ أَهْلَكَنِيَ اللَّـهُ وَمَن مَّعِيَ أَوْ رَحِمَنَا فَمَن يُجِيرُ الْكَافِرِينَ مِنْ عَذَابٍ أَلِيمٍ ﴿٢٨﴾ سورة الملك.
“Say, do you see, if Allah were to cause me and those with me to perish (in this life) or shows mercy to us (either is good for us); but who will give protection to the deniers from a painful chastisement?” [Surah Mulk 67:28]
Dealing with worldly loss and turning it into an eternal gain!
Once, one of the Prophet’s daughters lost her child in infancy. The Prophet sent her condolences reassuring her, “Indeed to Allah belonged whatever He took away, and to Him belonged whatever He gave (in the first place) and everything is with Him for an appointed time (and no longer or shorter). So, persevere patiently and look forward for its reward for you (with Allah).”
عَنْ أُسَامَةَ بْنِ زَيْدٍ، قَالَ كُنَّا عِنْدَ النَّبِيِّ صلى الله عليه وسلم إِذْ جَاءَهُ رَسُولُ إِحْدَى بَنَاتِهِ يَدْعُوهُ إِلَى ابْنِهَا فِي الْمَوْتِ فَقَالَ النَّبِيُّ صلى الله عليه وسلم " ارْجِعْ فَأَخْبِرْهَا أَنَّ لِلَّهِ مَا أَخَذَ، وَلَهُ مَا أَعْطَى، وَكُلُّ شَىْءٍ عِنْدَهُ بِأَجَلٍ مُسَمًّى، فَمُرْهَا فَلْتَصْبِرْ وَلْتَحْتَسِبْ ". فَأَعَادَتِ الرَّسُولَ أَنَّهَا أَقْسَمَتْ لَتَأْتِيَنَّهَا، فَقَامَ النَّبِيُّ صلى الله عليه وسلم وَقَامَ مَعَهُ سَعْدُ بْنُ عُبَادَةَ وَمُعَاذُ بْنُ جَبَلٍ، فَدُفِعَ الصَّبِيُّ إِلَيْهِ وَنَفْسُهُ تَقَعْقَعُ كَأَنَّهَا فِي شَنٍّ فَفَاضَتْ عَيْنَاهُ فَقَالَ لَهُ سَعْدٌ يَا رَسُولَ اللَّهِ. قَالَ " هَذِهِ رَحْمَةٌ جَعَلَهَا اللَّهُ فِي قُلُوبِ عِبَادِهِ، وَإِنَّمَا يَرْحَمُ اللَّهُ مِنْ عِبَادِهِ الرُّحَمَاءَ ". [صحيح البخاري الرقم 7377]
Consider at time of a calamity, loss or a death, how can we be sorrowful given that Allah only took back what He gave to us from Himself, and that too He declared clearly that what He is giving us in this life is only for a short time – not to indulge in pleasures with that but in order to give us all a chance to choose how we behave with Allah’s grant & Allah’s property! Yes, in Paradise, we can have the gift of Allah (our child, our life, our loved ones, our wealth, our health, etc) forever, but not so in this short temporary life, for here it was from the outset meant to be a temporary life, be tried & tested, and then taken away from this life to be judged by Allah and rewarded accordingly thereafter in the promised eternal life.
So, in time of loss and calamity, switch your mind’s focus away from the loss aspect and instead turn it towards the gratitude for having had it for this long, and towards regaining it in the eternal life by virtue of good deeds done now!
Ways of Dealing with a Loss and Turning it into a Gain Forever!
Allah reassures us all in the Quran,
وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ ﴿١٥٥﴾ الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّـهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ ﴿١٥٦﴾ أُولَـٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَـٰئِكَ هُمُ الْمُهْتَدُونَ ﴿١٥٧﴾ [سورة البفرة 2: 155-157]
“We will surely try you with something of fear, hunger, and loss of wealth, lives and fruits. So, give glad tidings to the Patient. Those, who, when a calamity befalls them, say, ‘Indeed to Allah we belong and to Him we are returning (Inna lillahi wa inna ilaihi raaji’oon)!’ Such are the ones on whom are praises from their Lord and mercy; and it is them who are the prosperous.” [Surah Baqarah 2:155-157]
Not an event passes by a believer except that he/she faces it with an attitude described in the above verse of the Quran, Indeed to Allah we belong so all that comes our way in our lives is Allah’s property given to us for short time for a test of our worship with it – He can give it and take it back any time and that is only fair; and to Him we are returning so all that concerns us is how we discharge our responsibility and invest in this short life for reaping its rewards in the eternal superior life in Paradise.
عَنْ صُهَيْبٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " عَجَبًا لأَمْرِ الْمُؤْمِنِ إِنَّ أَمْرَهُ كُلَّهُ خَيْرٌ وَلَيْسَ ذَاكَ لأَحَدٍ إِلاَّ لِلْمُؤْمِنِ إِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَهُ وَإِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَهُ " . [صحيح مسلم 2999]
Suhaib reported that Allah's Messenger (ﷺ) said: Strange are the ways of a believer for there is good in every affair of his and this is not the case with anyone else except in the case of a believer for if he has an occasion to feel delight, he thanks (God), thus there is a good for him in it, and if he gets into trouble and shows resignation (and endures it patiently), there is a good for him in it. [Sahih Muslim 2999]
عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " مَا يُصِيبُ الْمُسْلِمَ مِنْ نَصَبٍ وَلاَ وَصَبٍ وَلاَ هَمٍّ وَلاَ حُزْنٍ وَلاَ أَذًى وَلاَ غَمٍّ حَتَّى الشَّوْكَةِ يُشَاكُهَا، إِلاَّ كَفَّرَ اللَّهُ بِهَا مِنْ خَطَايَاهُ ". [صحيح البخاري الرقم 5641 , 5642]
Narrated Abu Sa`id Al-Khudri and Abu Huraira: The Prophet (ﷺ) said, "No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that." [Sahih Bukhari: 5641 & 5642]
In fact, a hardship in this life, may be an expiation for our sin, and a deliverance from the punishment of hell fire, so it is all actually good!
عَنْ أَنَسٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " إِذَا أَرَادَ اللَّهُ بِعَبْدِهِ الْخَيْرَ عَجَّلَ لَهُ الْعُقُوبَةَ فِي الدُّنْيَا وَإِذَا أَرَادَ اللَّهُ بِعَبْدِهِ الشَّرَّ أَمْسَكَ عَنْهُ بِذَنْبِهِ حَتَّى يُوَفَّى بِهِ يَوْمَ الْقِيَامَةِ " .
وَبِهَذَا الإِسْنَادِ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " إِنَّ عِظَمَ الْجَزَاءِ مَعَ عِظَمِ الْبَلاَءِ وَإِنَّ اللَّهَ إِذَا أَحَبَّ قَوْمًا ابْتَلاَهُمْ فَمَنْ رَضِيَ فَلَهُ الرِّضَا وَمَنْ سَخِطَ فَلَهُ السَّخَطُ " . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ . [سنن الترمذي 2396 و سنن ابن ماجه وحسنه الألباني وغيره من المحدثين]
Anas narrated that the Messenger of Allah (ﷺ) said: "When Allah wants good for his slave, He hastens his punishment in the world. And when He wants bad for His slave, He withholds his sins from him until he appears before Him on the Day of Judgement."
And, (it was reported) from the Prophet (ﷺ) who said: "Indeed greater reward comes with greater trial. And indeed, when Allah loves a people He subjects them to trials, so whoever is content, then for him is pleasure, and whoever is discontent, then for him is wrath." [Sunan Tirmidhi, Albani classed it as Hasan authenticity]
Hence, a hard time in this life doesn’t knock down a believer, it only strengthens and reassures
عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " مَا يَزَالُ الْبَلاَءُ بِالْمُؤْمِنِ وَالْمُؤْمِنَةِ فِي نَفْسِهِ وَوَلَدِهِ وَمَالِهِ حَتَّى يَلْقَى اللَّهَ وَمَا عَلَيْهِ خَطِيئَةٌ " . قَالَ أَبُو عِيسَى الترمذي هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ .
Abu Hurairah narrated that the Messenger of Allah(s.a.w) said: "Trials will not cease afflicting the believing man and the believing woman in their self, children, and wealth, until they meet Allah without having any sin." [Sunan Tirmidhi 2399]
Every hardship is within our ability and for our purification
عَنْ مُصْعَبِ بْنِ سَعْدٍ، عَنْ أَبِيهِ، قَالَ قُلْتُ يَا رَسُولَ اللَّهِ أَىُّ النَّاسِ أَشَدُّ بَلاَءً قَالَ " الأَنْبِيَاءُ ثُمَّ الأَمْثَلُ فَالأَمْثَلُ فَيُبْتَلَى الرَّجُلُ عَلَى حَسَبِ دِينِهِ فَإِنْ كَانَ دِينُهُ صُلْبًا اشْتَدَّ بَلاَؤُهُ وَإِنْ كَانَ فِي دِينِهِ رِقَّةٌ ابْتُلِيَ عَلَى حَسَبِ دِينِهِ فَمَا يَبْرَحُ الْبَلاَءُ بِالْعَبْدِ حَتَّى يَتْرُكَهُ يَمْشِي عَلَى الأَرْضِ مَا عَلَيْهِ خَطِيئَةٌ " . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ . وَفِي الْبَابِ عَنْ أَبِي هُرَيْرَةَ وَأُخْتِ حُذَيْفَةَ بْنِ الْيَمَانِ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سُئِلَ أَيُّ النَّاسِ أَشَدُّ بَلَاءً قَالَ الْأَنْبِيَاءُ ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ. [سنن الترمذي 2398]
Mus'ab bin Sa'd narrated from his father that a man said: "O Messenger of Allah (s.a.w)! Which of the people is tried most severely?" He said: "The Prophets, then those nearest to them, then those nearest to them (i.e., in piety). A man is tried according to his religion; if he is firm in his religion, then his trials are more severe, and if he is frail in his religion, then he is tried according to the strength of his religion. The trials remain with the slave (of Allah) until he is left walking upon the earth without any sins (remaining)." [Sunan Tirmidhi 2398]
Even poverty brings the believer a smile, happiness & still a quality of life
عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ دَخَلْتُ عَلَى النَّبِيِّ ـ صلى الله عليه وسلم ـ وَهُوَ يُوعَكُ فَوَضَعْتُ يَدِي عَلَيْهِ فَوَجَدْتُ حَرَّهُ بَيْنَ يَدَىَّ فَوْقَ اللِّحَافِ فَقُلْتُ يَا رَسُولَ اللَّهِ مَا أَشَدَّهَا عَلَيْكَ قَالَ " إِنَّا كَذَلِكَ يُضَعَّفُ لَنَا الْبَلاَءُ وَيُضَعَّفُ لَنَا الأَجْرُ " . قُلْتُ يَا رَسُولَ اللَّهِ أَىُّ النَّاسِ أَشَدُّ بَلاَءً قَالَ " الأَنْبِيَاءُ " . قُلْتُ يَا رَسُولَ اللَّهِ ثُمَّ مَنْ قَالَ " ثُمَّ الصَّالِحُونَ إِنْ كَانَ أَحَدُهُمْ لَيُبْتَلَى بِالْفَقْرِ حَتَّى مَا يَجِدُ أَحَدُهُمْ إِلاَّ الْعَبَاءَةَ يُحَوِّيهَا وَإِنْ كَانَ أَحَدُهُمْ لَيَفْرَحُ بِالْبَلاَءِ كَمَا يَفْرَحُ أَحَدُكُمْ بِالرَّخَاءِ " . [أخرجه ابن ماجه في سننه وصححه الألباني وحسنه مقبل الوادعي]
Abu Sa’eed Al-Khudri said: “I entered upon the Prophet (ﷺ) when he was suffering from a fever, I placed my hand on him and felt heat with my hand from above the blanket. I said: ‘O Messenger of Allah, how hard it is for you!’ He said: ‘We (Prophets) are like that. The trial is multiplied for us and so is the reward.’ I said: ‘O Messenger of Allah, which people are most severely tested?’ He said: ‘The Prophets.’ I said: ‘O Messenger of Allah, then who?’ He said: ‘Then the righteous, some of whom were tested with poverty until they could not find anything except a cloak to put around themselves. One of those will rejoice at calamity as one of you would rejoice at ease!’” [Sunan Ibn Majah 4024 | Authentic hadith]
Real richness & eternal happiness comes from good deeds
عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " بَيْنَمَا رَجُلٌ يَمْشِي بِطَرِيقٍ، وَجَدَ غُصْنَ شَوْكٍ فَأَخَذَهُ، فَشَكَرَ اللَّهُ لَهُ، فَغَفَرَ لَهُ ". [صحيح البخاري 2472]
Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "While a man was on the way, he found a thorny branch of a tree there on the way and removed it. Allah thanked him for that deed and forgave him." [Sahih Bukhari Hadith 2472]
So, the believer invests each moment of this life for the eternal life
Allah describes the bargain of a lifetime,
إِنَّ اللَّـهَ اشْتَرَىٰ مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ لَهُمُ الْجَنَّةَ ۚ [سورة التوبة 9:111]
“Verily, Allah has purchased from the Believers their own selves and their wealth; and in exchange theirs is the Paradise.” [Surah Tawbah/Bara’ah 9:111]
A believer, then, strives to spend each minute of his/her life – as a mother/father, son/daughter, politician/citizen, businessman/labourer, doctor/patient – doing that which will get him/her the pleasure of Allah and enduring great time of their lives in the eternal life in Paradise.
Allah sends angels to help those who keep an Islamic & pious outlook on life!
Rain, hail or shine, a learned Muslim – a true Believer – thus walks the earth with a deep satisfaction, a sense of purpose in life, loving every moment of it and looking forward to an even greater bliss in the eternal Paradise. Allah describes them in the Quran,
إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّـهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ ﴿٣٠﴾ نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ ﴿٣١﴾ نُزُلًا مِّنْ غَفُورٍ رَّحِيمٍ ﴿٣٢﴾ [سورة الفصلت 41: 30-32]
“Indeed those who say, ‘Our Lord is Allah,’ and then stay upright (in their deeds), the Angels descend upon them (at time of death, saying), ‘Do not be afraid (of the future) nor be sorrowful (of anything ‘missed’ or befell you in the past); and have the glad tidings of the Paradise that you were promised. We are your patrons (helping and protecting you) in the life of this world (Dunya) and in the Hereafter. And for you therein is whatever that your soul’s desire and for you therein is whatever you make a claim for – a (generous) hospitality from (Allah) a Forgiving and Merciful One!” [Surah Fusilat 41:30-32]
عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم من نفَّـس عن مؤمنٍ كُـربة ٌ من كـُـرَب الدنيا، نفَّس الله عنه كـُـربةً من كـرب يوم القيامة ومن يسَّـر على مُـعـسِرٍ يسَّـر الله عليه في الدنيا والآخرة. من ستر مسلماً ستر الله في الدنيا والآخرة والله في عون العبد ما كان العبدُ في عون أخيه ومن سلك طريقاً يلتمِسُ فيه علماً سهـَّـل الله له به طريقاً إلى الجنة. وما اجتمع قومٌ في بيتٍ من بيوت الله يتلون كتاب الله ويتدارسونه بينهم إلا نزلت عليهم السكينةُ وغشِـيتـْـهم الرحمةُ وحفَّـتْـهم الملائكةُ وذكرهم الله فيمن عنده ومن بطَّأ به عملُه لم يُـسرعْ به نسبُـه رواه مسلم
“Whoever alleviates a hardship from a Believer in the world, Allah will remove a hardship from him on the Day of Resurrection. Whoever eases upon one in difficulty, Allah will ease for him in the world and the Hereafter. Whoever conceals (fault) of a Muslim, Allah will conceal his in this world and the Next. Allah is in the aid of His slave so long as the slave is in the aid of his brother. Whoever treads a path seeking knowledge therein, Allah will ease for him with it a path to Paradise. No people gather together in a house of Allah reciting the Book of Allah and studying it amongst them except that tranquillity descends upon them, mercy envelops them and the Angels surround them and Allah mentions them to those who are near Him. Whoever is slowed by his actions, his lineage will not hasten him.” [Sahih Muslim]
عن كثير بن قيس قال كـنت جالساً مع أبي الدرداء في مسجد دمشق فجاء رجلٌ فقال يا أبا الدرداء إني جئتُ لحاجة قال فإني سمعت رسول الله صلى الله عليه وسلم يقول من سلك طريقاً يطلب فيه علماً سلك الله به طريقاً إلى الجنة وإنَّ الملائكة لتضع أجنحتها رضىً لطالبِ العلم وإن العالم يستغفر له من في السموات ومن في الأرض والحيتانُ في جوف الماء وإن فضل العالم على العابد كـفضل القمر ليلة البدر على سائر الكواكـب وإن العلماء ورثة الأنبياء وإن الأنبياء لم يورِّثوا ديناراً ولا درهماً وإنما ورَّثوا العلم فمن أخذه أخذ بحظ وافر. رواه أحمد والترمذي و أبو داود وابن ماجه والدارمي وسماه الترمذي قيس بن كثير والحديث صححه وأيضا حسنه لغيره الألباني وقال هيتمي المكي في هذا الحديث اختلاف كبير والجمهور على قبوله ولعله أشار إلى قبوله أبو داود وابن حجر بسكوتها في السنن وفي تخريج المشكاة المصابيح.
Kathir ibn Qays said, I was sitting with Abu Darda in a Damascus Mosque when a man came and said, O Abu Darda, I have come to you for a need. Abu Darda said, ‘I heard the Messenger of Allah (s) say, “whoever treads a path to seek knowledge therein, Allah will take him onto a path of Paradise. The Angels lower their wings pleased with the Seeker of Knowledge. Verily, a scholar, all those in the heavens and the earth and even the whales in the depth of the sea, pray for his forgiveness. The superiority of a scholar compared to a worshiper is like that of a full moon over the rest of the stars/planets. The scholars are the inheritors of Prophets. The Prophets do not leave behind Dinar (gold) and Dirham (silver) rather they only leave behind the Knowledge. So whoever takes it has taken an abundant share.”
باب وُجُوبِ امْتِثَالِ مَا قَالَهُ شَرْعًا دُونَ مَا ذَكَرَهُ صلى الله عليه وسلم مِنْ مَعَايِشِ الدُّنْيَا
عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، وَعَنْ ثَابِتٍ، عَنْ أَنَسٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم مَرَّ بِقَوْمٍ يُلَقِّحُونَ فَقَالَ " لَوْ لَمْ تَفْعَلُوا لَصَلُحَ " . قَالَ فَخَرَجَ شِيصًا فَمَرَّ بِهِمْ فَقَالَ " مَا لِنَخْلِكُمْ " . قَالُوا قُلْتَ كَذَا وَكَذَا قَالَ " أَنْتُمْ أَعْلَمُ بِأَمْرِ دُنْيَاكُمْ ".
Nawawi Said: Chapter: The Obligation To Obey What He Says With Regard To Matters Of Religion, But Not What He Says With Regard To Worldly Matters
Anas reported that Allah's Messenger (ﷺ) happened to pass by the people who had been busy in grafting the trees. Thereupon he said: If you were not to do it, it might be good for you. (So they abandoned this practice) and there was a decline in the yield. He (the Holy Prophet) happened to pass by them (and said): What has gone wrong with your trees? They said: You said so and so.
Thereupon the Prophet said: You are more knowledgeable (of a technical skill) in the affairs of the world. [Sahih Muslim 2363]
Allah says in the Quran:
إنما يخشى الله من عباده العلماء [سورة فاطر28]
"Verily the ones among His slaves who fear Allah are the scholars " [Surah Fatir, verse 28]
Narrated by Mu’awiah (r):
من يرد الله به خيرا يفقهه في الدين وإنما أنا قاسم والله معطي [متفق عليه]
"Whoever Allah wants good for, He gives him the (knowledge and) understanding of the Religion. Verily I am the distributor and Allah is the giver."
~Agreed upon its authenticity in Sahih Bukhari and Sahih Muslim
The Prophet said:
إذا مات ابن آدم انقطع عمله إلا من ثلاث: صدقة جارية وعلم ينتفع به و ولد صالح يدعو له
"When the son of Adam dies, his good deeds stop except from three:
~Sunan Tirmidhi & elsewhere; Sheikh Albani classed it as Sahih (authentic)
Abu Hurairah related from the Messenger of Allah (s) that he said,
من سلك طريقا يلتمس فيه علما سهل الله له به طريقا إلى الجنة
“Whoever treads a path seeking knowledge thereby, Allah will ease for him with it a path to Paradise.”
[Sahih Muslim]
الدنيا ملعونة ملعون ما فيها إلا ذكرَ الله وما والاه وعالماً ومتعلماً
The world is accursed – all that is therein – except for:
Sunan Tirmidhi, Hasan hadith
ولو أن أهل القرى آمنوا واتقوا لفتحنا عليهم بركات من السماء والأرض [الأعراف 96]
And if only the people of the towns had believed and had the piety, certainly, We should have opened for them blessings from the heaven and the earth, but they belied (the Messengers). So We took them (with punishment) for what they used to earn.
~Surah al-A’raaf verse 96
ولو أن أهل الكتابِ آموا واتقوا لكـفـرنا عنهم سيـئاتهم ولأدخلناهم جناتٍ النعيم ولو أنهم أقاموا التوراة والإنجيل وما أنزل إليهم من ربهم لأكلوا من فوقهم ومن تحت أرجلِـهم
And if only the people of the Scripture had believed and warded off evil (i.e. Had piety), We would indeed have wiped out their sins and admitted them to Gardens of pleasure (in Paradise).
And if only they had acted according to the Taurat, the Injeel (Gospel), and that which has been sent down to them from their Lord, they would surely have received provision from above them and from underneath them.
~Surah Ma’idah, verses 65 and 66
عن إبراهيم بن عبد الرحمان العذري قال قال رسول الله صلى الله عليه وسلم
يحمل هذا العلم من كل خـَـلـَـفٍ عـدوله ينفون عنه
تحريف الغالين
وانتحال المبطلين
وتأويل الجاهلين
رواه البيهقي و صححه الإمام أحمد كما ذكره الألباني في مشكاة المصابيح.
The Messenger of Allah (s) said,
“This knowledge, in each generation the upright ones will carry it on – dispelling from it the distortions of the extreme ones, the lies of the falsifying ones and the interpretations of the ignorant.”
[Bayhaqi related it, Sh Albani said that Imam Ahmed classed it as Sahih]
عن عبد الله بن عمر قال قال رسول الله صلى الله عليه وسلم
إن الله لا يقـبِـض العلم انتـزاعاً ينـتـزعه من العباد ولكن بقبض العلماء حتى إذا لم يُبـقِ عالماً اتخذ الناس رؤوساً جهالاً فسُـئلوا بغير علم فضلوا وأضلوا متفق عليه
Abdullah ibn Umar related that the Messenger of Allah (s) said,
“Allah does not seize knowledge by seizing it out of the slaves but by seizing the Scholars until when He leaves no scholar, people take the ignorant as their leaders. They (the ignorant leaders) are asked without knowledge, so they go astray and lead others astray.”
[Bukhari & Muslim]
عن أبي هريرة (ر) عن النبي (ص) أنه قال سيأتي على الناس سنوات خداعات [سنون خداعة] يصدق فيها الكاذب ويكذب فيها الصادق ويؤتمن فيها الخائن ويخون فيها الأمين وينطق فيها الرويبضة قيل وما الرويبضة قال الرجل التافه في أمر العامة [ابن ماجه وغيره وحسنه الألباني وأحمد شاكر]
[السفيه (الفويسق) يتكلم في أمر العامة – رواية لأحمد]
عند أحمد من حديث أنس بن مالك ” إن أمام الدجال سنين خداعة يصدق فيها الكاذب ... الفويسق يتمل في أمر العامة – حسنه مقبل الوادعي وقال الألباني لو لا عنعنة ابن إسحاق
Abu Hurayra (r) related that the Prophet (s) said, “Indeed there are years to come in which a person will become very confused, (a time) in which a liar is believed, and a truthful person is proclaimed a liar, and the deceitful person is entrusted and honest person is accused of being untrustworthy, and a time when the Ruwaybidah will speak.” And it was asked, “And who are the Ruwaybidah?” So he replied the insignificant person who speaks on the public affairs.” (i.e. One with little knowledge – Sindhi)
[Ibn Majah: Albani, Shakir – hasan]
وما كان المؤمنون لِيَـنـفِروا كافةً فلولا نَـفَـرَ من كلِّ فرقةٍ منهم طائفةٌ لِـيَـتَـفـقَّـهوا في الدينِ ولِـيُـنـذِرُوا قومَـهم إذا رَجَـعُـوا إليهم لعلهم يحذرون
سورة التوبة 122
And the believers should not all go out (to the battle). Of every troop of them, if only a section do not go forth, such that they may gain knowledge with understanding of the religion, and so that they may warn their people when they return to them, so that they may beware
~Surah Tawbah 9:122
عن عدد من الصحابة عن النبي (ص) أنه قال:
طلب العلمِ فريضةٌ على كلِّ مسلمٍ
ممن حسنه أو صححه: الألباني وملا علي القاري والسيوطي وغيرهم
وممن ضعفه: ابن قطان والذهبي والعراقي وابن حبان وغيرهم وأما ابن قيم والنووي فضعفوا السند ولكن قالوا إن المعنى صحيح والله أعلم
The Prophet (s) said, "Seeking knowledge is a duty on every Muslim.”
Some scholars classed it Hasan or Sahih e.g. Albani, Mulla Ali Qari, Suyuti
Other scholars classed it as weak e.g. Ibn Qattaan, Dha’habi, Iraqi, Ibn Hibban and others. Nawawi & Ibn Qayim classed the chain as not authentic but the meaning as correct
This hadith shows that seeking an amount of knowledge is a duty on every Muslim
i.e. Whatever is compulsory on a Muslim, knowledge required to carry it out correctly is binding
1) Learn intention & develop taqwa first; then seek learn knowledge with manners
2) Then learn foundations first from all fields, then build upon that
3) Learn from summary texts, and then from advanced, elaborate & detailed ones
عن ابن سيرين رحمه الله قال ”كانوا يتعلمون الهدى كما يتعلمون العلم.
Ibn Sirin said, “They used to learn the guidance (behaviour & manners) as they would learn the knowledge.”
من لم يتقن الأصول، حرم الوصول
"Whoever does not perfect foundations, they are prohibited from pathway to reaching the destination".
4) Learn gradually & not all in one go [Imam Zuhri]
قال الإمام ابن شهاب الزهري:
من رام العلم جملة ذهب عنه جملة وإنما يطلب على مرِّ الأيام والليالي
Imam Ibn Shihab Zuhri said, "Whoever seeks the knowledge altogether, loses it altogether! The knowledge is only sought over passing of days and nights."
5) Learn from Qur’an & Sunnah as understood by pious predecessors [Imam Awza’i]
وقال الإمام أبو عمرو الأوزاعي (ت 157هـ أو 774م) عليك بآثار من سلف وإن رفضك الناس وإياك وآراء الرجال وإن زخرفوه لك بالقول
http://audio.islamweb.net/audio/index.php?page=FullContent&audioid=154165
Imam Abu Amr Awzaee said,“Your duty is to follow the traces of those who passed away early even if the people denounce you. And beware of the opinions of men even if they decorate them with sayings.”
6) Learn from (1) scholar (2) of Sunnah, not merely appear knowledgeable [Ibn Sirin]
قال ابن سيرين إن هذا العلم دينٌ فانظروا عمن تأخذون دينكم رواه مسلم
Muhammad Ibn Sireen said,“Verily this knowledge is religion so look from whom you are taking this religion.”
[Sahih Muslim]
7) Learn Elim & Syllabus with a qualified Sheikh, even if he is not a leading scholar
كان أول من قال في القدر بالبصرة معبد الجهني . فانطلقت أنا وحميد بن عبدالرحمن الحميري حاجين أو معتمرين فقلنا : لو لقينا أحد من أصحاب رسول الله صلى الله عليه وسلم فسألناه عما يقول هؤلاء في القدر . فوفق لنا عبدالله بن عمر بن الخطاب داخلا المسجد . فاكتنفته أنا وصاحبي . أحدنا عن يمينه والأخر عن شماله . فظننت أن صاحبي سيكل الكلام إلي . فقلت : أبا عبدالرحمن ! إنه قد ظهر قبلنا ناس يقرؤون القرآن ويتقفرون العلم . وذكر من شأنهم وأنهم يزعمون أن لا قدر . وأن الأمر أنف . قال : فإذا لقيت أولئك فأخبرهم أني بريء منهم ، وأنهم برآء مني . والذي يحلف به عبدالله بن عمر ! لو أن لأحدهم مثل أحد ذهبا فأنفقه ، ما قبل الله منه حتى يؤمن بالقدر . ثم قال : حدثني أبي عمر بن الخطاب ، قال : بينما نحن عند رسول الله صلى الله عليه وسلم ذات يوم ، إذ طلع علينا رجل شديد بياض الثياب . شديد سواد الشعر . لا يرى عليه أثر السفر . ولا يعرفه منا أحد . حتى جلس إلى النبي صلى الله عليه وسلم . فاسند ركبتيه إلى ركبتيه . ووضع كفيه على فخذيه . وقال : يا محمد ! أخبرني عن الإسلام . فقال رسول الله صلى الله عليه وسلم : " الإسلام أن تشهد أن لا إله إلا الله وأن محمدا رسول الله صلى الله عليه وسلم . وتقيم الصلاة . وتؤتي الزكاة . وتصوم رمضان . وتحج البيت ، إن استطعت إليه سبيلا " قال : صدقت . قال فعجبنا له . يسأله ويصدقه . قال : فأخبرني عن الإيمان . قال : " أن تؤمن بالله ، وملائكته ، وكتبه ، ورسله ، واليوم الآخر . وتؤمن بالقدر خيره وشره " قال : صدقت . قال : فأخبرني عن الإحسان . قال : " أن تعبد الله كأنك تراه . فإن لم تكن تراه ، فإنه يراك " . قال : فأخبرني عن الساعة . قال : " ما المسؤول عنها بأعلم من السائل " قال : فأخبرني عن أمارتها . قال : " أن تلد الأمة ربتها . وأن ترى الحفاة العراة العالة رعاء الشاء ، يتطاولون في البنيان " . قال ثم انطلق . فلبثت مليا . ثم قال لي : " يا عمر ! أتدري من السائل ؟ " قلت : الله ورسوله أعلم . قال : " فإنه جبريل أتاكم يعلمكم دينكم “
عَنْ يَحْيَى بْنِ يَعْمَرَ، قَالَ كَانَ أَوَّلَ مَنْ قَالَ فِي الْقَدَرِ بِالْبَصْرَةِ مَعْبَدٌ الْجُهَنِيُّ فَانْطَلَقْتُ أَنَا وَحُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ الْحِمْيَرِيُّ حَاجَّيْنِ أَوْ مُعْتَمِرَيْنِ فَقُلْنَا لَوْ لَقِينَا أَحَدًا مِنْ أَصْحَابِ رَسُولِ اللَّهِ صلى الله عليه وسلم فَسَأَلْنَاهُ عَمَّا يَقُولُ هَؤُلاَءِ فِي الْقَدَرِ فَوُفِّقَ لَنَا عَبْدُ اللَّهِ بْنُ عُمَرَ بْنِ الْخَطَّابِ دَاخِلاً الْمَسْجِدَ فَاكْتَنَفْتُهُ أَنَا وَصَاحِبِي أَحَدُنَا عَنْ يَمِينِهِ وَالآخَرُ عَنْ شِمَالِهِ فَظَنَنْتُ أَنَّ صَاحِبِي سَيَكِلُ الْكَلاَمَ إِلَىَّ فَقُلْتُ أَبَا عَبْدِ الرَّحْمَنِ إِنَّهُ قَدْ ظَهَرَ قِبَلَنَا نَاسٌ يَقْرَءُونَ الْقُرْآنَ وَيَتَقَفَّرُونَ الْعِلْمَ - وَذَكَرَ مِنْ شَأْنِهِمْ - وَأَنَّهُمْ يَزْعُمُونَ أَنْ لاَ قَدَرَ وَأَنَّ الأَمْرَ أُنُفٌ . قَالَ فَإِذَا لَقِيتَ أُولَئِكَ فَأَخْبِرْهُمْ أَنِّي بَرِيءٌ مِنْهُمْ وَأَنَّهُمْ بُرَآءُ مِنِّي وَالَّذِي يَحْلِفُ بِهِ عَبْدُ اللَّهِ بْنُ عُمَرَ لَوْ أَنَّ لأَحَدِهِمْ مِثْلَ أُحُدٍ ذَهَبًا فَأَنْفَقَهُ مَا قَبِلَ اللَّهُ مِنْهُ حَتَّى يُؤْمِنَ بِالْقَدَرِ ثُمَّ قَالَ حَدَّثَنِي أَبِي عُمَرُ بْنُ الْخَطَّابِ قَالَ بَيْنَمَا نَحْنُ عِنْدَ رَسُولِ اللَّهِ صلى الله عليه وسلم ذَاتَ يَوْمٍ إِذْ طَلَعَ عَلَيْنَا رَجُلٌ شَدِيدُ بَيَاضِ الثِّيَابِ شَدِيدُ سَوَادِ الشَّعَرِ لاَ يُرَى عَلَيْهِ أَثَرُ السَّفَرِ وَلاَ يَعْرِفُهُ مِنَّا أَحَدٌ حَتَّى جَلَسَ إِلَى النَّبِيِّ صلى الله عليه وسلم فَأَسْنَدَ رُكْبَتَيْهِ إِلَى رُكْبَتَيْهِ وَوَضَعَ كَفَّيْهِ عَلَى فَخِذَيْهِ وَقَالَ يَا مُحَمَّدُ أَخْبِرْنِي عَنِ الإِسْلاَمِ . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " الإِسْلاَمُ أَنْ تَشْهَدَ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ وَتُقِيمَ الصَّلاَةَ وَتُؤْتِيَ الزَّكَاةَ وَتَصُومَ رَمَضَانَ وَتَحُجَّ الْبَيْتَ إِنِ اسْتَطَعْتَ إِلَيْهِ سَبِيلاً . قَالَ صَدَقْتَ . قَالَ فَعَجِبْنَا لَهُ يَسْأَلُهُ وَيُصَدِّقُهُ . قَالَ فَأَخْبِرْنِي عَنِ الإِيمَانِ . قَالَ " أَنْ تُؤْمِنَ بِاللَّهِ وَمَلاَئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الآخِرِ وَتُؤْمِنَ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ " . قَالَ صَدَقْتَ . قَالَ فَأَخْبِرْنِي عَنِ الإِحْسَانِ . قَالَ " أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ " . قَالَ فَأَخْبِرْنِي عَنِ السَّاعَةِ . قَالَ " مَا الْمَسْئُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ " . قَالَ فَأَخْبِرْنِي عَنْ أَمَارَتِهَا . قَالَ " أَنْ تَلِدَ الأَمَةُ رَبَّتَهَا وَأَنْ تَرَى الْحُفَاةَ الْعُرَاةَ الْعَالَةَ رِعَاءَ الشَّاءِ يَتَطَاوَلُونَ فِي الْبُنْيَانِ " . قَالَ ثُمَّ انْطَلَقَ فَلَبِثْتُ مَلِيًّا ثُمَّ قَالَ لِي " يَا عُمَرُ أَتَدْرِي مَنِ السَّائِلُ " . قُلْتُ اللَّهُ وَرَسُولُهُ أَعْلَمُ . قَالَ " فَإِنَّهُ جِبْرِيلُ أَتَاكُمْ يُعَلِّمُكُمْ دِينَكُمْ " .
It is narrated on the authority of Yahya b. Ya'mur that the first man who discussed qadr (Divine Decree) in Basra was Ma'bad al-Juhani. I along with Humaid b. 'Abdur-Rahman Himyari set out for pilgrimage or for 'Umrah and said: Should it so happen that we come into contact with one of the Companions of the Messenger of Allah (peace be upon him) we shall ask him about what is talked about taqdir (Divine Decree). Accidentally we came across Abdullah ibn Umar ibn al-Khattab, while he was entering the mosque. My companion and I surrounded him. One of us (stood) on his right and the other stood on his left. I expected that my companion would authorize me to speak. I therefore said: Abu Abdur Rahman! There have appeared some people in our land who recite the Qur'an and pursue knowledge. And then after talking about their affairs, added: They (such people) claim that there is no such thing as Divine Decree and events are not predestined. He (Abdullah ibn Umar) said: When you happen to meet such people tell them that I have nothing to do with them and they have nothing to do with me. And verily they are in no way responsible for my (belief). Abdullah ibn Umar swore by Him (the Lord) (and said): If any one of them (who does not believe in the Divine Decree) had with him gold equal to the bulk of (the mountain) Uhud and spent it (in the way of Allah), Allah would not accept it unless he affirmed his faith in Divine Decree. He further said: My father, Umar ibn al-Khattab, told me: One day we were sitting in the company of Allah's Apostle (peace be upon him) when there appeared before us a man dressed in pure white clothes, his hair extraordinarily black. There were no signs of travel on him. None amongst us recognized him. At last he sat with the Apostle (peace be upon him) He knelt before him placed his palms on his thighs and said: Muhammad, inform me about al-Islam. The Messenger of Allah (peace be upon him) said: Al-Islam implies that you testify that there is no god but Allah and that Muhammad is the messenger of Allah, and you establish prayer, pay Zakat, observe the fast of Ramadan, and perform pilgrimage to the (House) if you are solvent enough (to bear the expense of) the journey. He (the inquirer) said: You have told the truth. He (Umar ibn al-Khattab) said: It amazed us that he would put the question and then he would himself verify the truth. He (the inquirer) said: Inform me about Iman (faith). He (the Holy Prophet) replied: That you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree about good and evil. He (the inquirer) said: You have told the truth. He (the inquirer) again said: Inform me about al-Ihsan (performance of good deeds). He (the Holy Prophet) said: That you worship Allah as if you are seeing Him, for though you don't see Him, He, verily, sees you. He (the enquirer) again said: Inform me about the hour (of the Doom). He (the Holy Prophet) remarked: One who is asked knows no more than the one who is inquiring (about it). He (the inquirer) said: Tell me some of its indications. He (the Holy Prophet) said: That the slave-girl will give birth to her mistress and master, that you will find barefooted, destitute goat-herds vying with one another in the construction of magnificent buildings. He (the narrator, Umar ibn al-Khattab) said: Then he (the inquirer) went on his way but I stayed with him (the Holy Prophet) for a long while. He then, said to me: Umar, do you know who this inquirer was? I replied: Allah and His Apostle knows best. He (the Holy Prophet) remarked: He was Gabriel (the angel). He came to you in order to instruct you in matters of religion.
Sahih Muslim (8a).
وقل رب زدني علماً طه 114
Allah said,
“And Say, ‘My Lord increase my in knowledge’.” [Surah Taha: 114]
يرفعِ الله الذين آمنوا منكم والذين أوتوا العلم درجاتٍ سورة المجادلة 11
Allah says,
“Allah raises in ranks those who believe among you, and those who have been given the knowledge.” [Surah Mujadilah: 11]
إنما يخشى الله من عباده العلماء سورة فاطر 28
Allah said,
“Indeed, from amongst the slaves (of Allah), only the knowledgeable (scholars) fears Allah.” [Surah Fatir28]
عن معاوية قال قال رسول الله صلى الله عليه وسلم من يرد الله به خيراً يفقهه في الدين وإنما أنا قاسم والله معطي منفق عليه
Muawiyah relates from the Messenger of Allah (s),
“Whoever Allah wants good for, He gives him understanding of the religion. Verily, I’m only a distributer while Allah is the provider.”
[Bukhari & Muslim]
عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم الناس معادن كمعادن الذهب والفضة خيارهم في الجاهلية خيارهم في الإسلام إذا فـقـُـهوا رواه مسلم
Abu Hurairah related from the Messenger of Allah (s),
“People are mines (treasures), like the gold and silver mines – the best of them in pre-Islamic ignorance are the best of them in Islam so long as they understand.”
[Sahih Muslim]
عن أبي هريرة قال سمعت رسول الله صلى الله عليه وسلم الدنيا ملعونة ملعون ما فيها إلا ذكرَ الله وما والاه وعالماً ومتعلماً رواه الترمذي وقال حديث حسن قوله وما والاه أي طاعة الله تعالى
Abu Hurairah said, I heard the Messenger of Allah (s) say,
[Tirmidhi – Hasan]
عن ابن مسعود قال قال رسول الله صلى الله عليه وسلم لا حسد إلا في اثنتين رجلٌ آتاه الله مالاً فسلـَّـطه على هلكته في الحق ورجلً آتاه الله الحكمة فهو يقضي بها ويعلمها متفق عليه
Abdullah ibn Mas’ud said, the Messenger of Allah (s) said,
[Bukhari & Muslim]
عن أبي هريرة قال قال رسول الله صلى الله وسلم إذا مات الإنسان انقطع عنه عملـُـه إلا من ثلاثة أشياء صدقةٍ جارية أو علمٍ يُـنتفع أو ولدٍ صالحٍ يدعو له رواه مسلم
Abu Hurairah said the Messenger of Allah (s) said,
[Sahih Muslim]
عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم من نفَّـس عن مؤمنٍ كُـربة ٌ من كـُـرَب الدنيا، نفَّس الله عنه كـُـربةً من كـرب يوم القيامة ومن يسَّـر على مُـعـسِرٍ يسَّـر الله عليه في الدنيا والآخرة. من ستر مسلماً ستر الله في الدنيا والآخرة والله في عون العبد ما كان العبدُ في عون أخيه ومن سلك طريقاً يلتمِسُ فيه علماً سهـَّـل الله له به طريقاً إلى الجنة. وما اجتمع قومٌ في بيتٍ من بيوت الله يتلون كتاب الله ويتدارسونه بينهم إلا نزلت عليهم السكينةُ وغشِـيتـْـهم الرحمةُ وحفَّـتْـهم الملائكةُ وذكرهم الله فيمن عنده ومن بطَّأ به عملُه لم يُـسرعْ به نسبُـه رواه مسلم
“Whoever alleviates a hardship from a Believer in the world, Allah will remove a hardship from him on the Day of Resurrection. Whoever eases upon one in difficulty, Allah will ease for him in the world and the Hereafter. Whoever conceals (fault) of a Muslim, Allah will conceal his in this world and the Next. Allah is in the aid of His slave so long as the slave is in the aid of his brother. Whoever treds a path seeking knowledge therein, Allah will ease for him with it a path to Paradise. No people gather together in a house of Allah reciting the Book of Allah and studying it amongst them except that tranquillity descends upon them, mercy envelops them and the Angels surround them and Allah mentions them to those who are near Him. Whoever is slowed by his actions, his lineage will not hasten him.” [Sahih Muslim]
عن كثير بن قيس قال كـنت جالساً مع أبي الدرداء في مسجد دمشق فجاء رجلٌ فقال يا أبا الدرداء إني جئتُ لحاجة قال فإني سمعت رسول الله صلى الله عليه وسلم يقول من سلك طريقاً يطلب فيه علماً سلك الله به طريقاً إلى الجنة وإنَّ الملائكة لتضع أجنحتها رضىً لطالبِ العلم وإن العالم يستغفر له من في السموات ومن في الأرض والحيتانُ في جوف الماء وإن فضل العالم على العابد كـفضل القمر ليلة البدر على سائر الكواكـب وإن العلماء ورثة الأنبياء وإن الأنبياء لم يورِّثوا ديناراً ولا درهماً وإنما ورَّثوا العلم فمن أخذه أخذ بحظ وافر. رواه أحمد والترمذي و أبو داود وابن ماجه والدارمي وسماه الترمذي قيس بن كثير والحديث صححه وأيضا حسنه لغيره الألباني وقال هيتمي المكي في هذا الحديث اختلاف كبير والجمهور على قبوله ولعله أشار إلى قبوله أبو داود وابن حجر بسكوتها في السنن وفي تخريج المشكاة المصابيح.
Kathir ibn Qays said, I was sitting with Abu Darda in a Damascus Mosque when a man came and said, O Abu Darda, I have come to you for a need. Abu Darda said, ‘I heard the Messenger of Allah (s) say, “whoever treds a path to seek knowledg therein, Allah will take him onto a path of Paradise. The Angels lower their wings pleased with the Seeker of Knowledge. Verily, a scholar, all those in the heavens and the earth and even the whales in the depth of the sea, pray for his forgiveness. The superiority of a scholar compared to a worshiper is like that of a full moon over the rest of the stars/planets. The scholars are the inheritors of the Prophets. The Prophets do not leave behind Dinar (gold) and Dirham (silver coins) rather they only leave behind the Knowledge. So whoever takes it has taken an abundant share.”
عن زيد بن وهب قال سمعت بن مسعود يقول :
إِنَّكُمْ فِي زَمَانٍ: كَثِيرٌ فُقَهَاؤُهُ، قَلِيلٌ خُطَبَاؤُهُ، قَلِيلٌ سُؤَّالُهُ، كَثِيرٌ مُعْطُوهُ، الْعَمَلُ فِيهِ قَائِدٌ لِلْهَوَى. وَسَيَأْتِي مِنْ بَعْدِكُمْ زَمَانٌ: قَلِيلٌ فُقَهَاؤُهُ، كَثِيرٌ خُطَبَاؤُهُ، كَثِيرٌ سُؤَّالُهُ، قَلِيلٌ مُعْطُوهُ، الْهَوَى فِيهِ قَائِدٌ لِلْعَمَلِ، اعْلَمُوا أَنَّ حُسْنَ الْهَدْيِ، فِي آخِرِ الزَّمَانِ، خَيْرٌ مِنْ بَعْضِ الْعَمَلِ.
الأدب المفرد - (1 / 275) قال الشيخ الألباني : حسن
Abdullah Ibn Mas’ud said,
“Indeed you are in a time wherein the Scholars (with understanding) are many and the speakers are few, its seekers are few but the givers are many. Action drives the desires. A time will come after you wherein the Scholars (with knowledge & understanding) will be few, the Speakers (Khateeb) many, its seekers many and the givers few. The desires will drive the deeds! Know that good guidance in the later time will be better than some deeds.”
[Albani: hasan, i.e. authentic. Adab Mufrad 789; Longer in Muwatta Malik 91]
حَدَّثَنَا عَبْدُ اللهِ بْنُ أَبِي الأَسْوَدِ، قَالَ: حَدَّثَنَا عَبْدُ الْوَاحِدِ بْنُ زِيَادٍ، قَالَ: حَدَّثَنَا الْحَارِثُ بْنُ حَصِيرَةَ، قَالَ: حَدَّثَنَا زَيْدُ بْنُ وَهْبٍ قَالَ: سَمِعْتُ ابْنَ مَسْعُودٍ يَقُولُ: إِنَّكُمْ فِي زَمَانٍ: كَثِيرٌ فُقَهَاؤُهُ، قَلِيلٌ خُطَبَاؤُهُ، قَلِيلٌ سُؤَّالُهُ، كَثِيرٌ مُعْطُوهُ، الْعَمَلُ فِيهِ قَائِدٌ لِلْهَوَى. وَسَيَأْتِي مِنْ بَعْدِكُمْ زَمَانٌ: قَلِيلٌ فُقَهَاؤُهُ، كَثِيرٌ خُطَبَاؤُهُ، كَثِيرٌ سُؤَّالُهُ، قَلِيلٌ مُعْطُوهُ، الْهَوَى فِيهِ قَائِدٌ لِلْعَمَلِ، اعْلَمُوا أَنَّ حُسْنَ الْهَدْيِ، فِي آخِرِ الزَّمَانِ، خَيْرٌ مِنْ بَعْضِ الْعَمَلِ. [الأدب المفرد، الرقم 789، وحسنه الألباني]
وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، أَنَّ عَبْدَ اللَّهِ بْنَ مَسْعُودٍ، قَالَ لإِنْسَانٍ إِنَّكَ فِي زَمَانٍ كَثِيرٌ فُقَهَاؤُهُ قَلِيلٌ قُرَّاؤُهُ تُحْفَظُ فِيهِ حُدُودُ الْقُرْآنِ وَتُضَيَّعُ حُرُوفُهُ قَلِيلٌ مَنْ يَسْأَلُ كَثِيرٌ مَنْ يُعْطِي يُطِيلُونَ فِيهِ الصَّلاَةَ وَيَقْصُرُونَ الْخُطْبَةَ يُبَدُّونَ أَعْمَالَهُمْ قَبْلَ أَهْوَائِهِمْ وَسَيَأْتِي عَلَى النَّاسِ زَمَانٌ قَلِيلٌ فُقَهَاؤُهُ كَثِيرٌ قُرَّاؤُهُ يُحْفَظُ فِيهِ حُرُوفُ الْقُرْآنِ وَتُضَيَّعُ حُدُودُهُ كَثِيرٌ مَنْ يَسْأَلُ قَلِيلٌ مَنْ يُعْطِي يُطِيلُونَ فِيهِ الْخُطْبَةَ وَيَقْصُرُونَ الصَّلاَةَ يُبَدُّونَ فِيهِ أَهْوَاءَهُمْ قَبْلَ أَعْمَالِهِمْ . [موطأ مالك 91]
عَنْ زَيْدِ بْنِ أَرْقَمَ، قَالَ لاَ أَقُولُ لَكُمْ إِلاَّ كَمَا كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَقُولُ كَانَ يَقُولُ " اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْزِ وَالْكَسَلِ وَالْجُبْنِ وَالْبُخْلِ وَالْهَرَمِ وَعَذَابِ الْقَبْرِ اللَّهُمَّ آتِ نَفْسِي تَقْوَاهَا وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا أَنْتَ وَلِيُّهَا وَمَوْلاَهَا اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عِلْمٍ لاَ يَنْفَعُ وَمِنْ قَلْبٍ لاَ يَخْشَعُ وَمِنْ نَفْسٍ لاَ تَشْبَعُ وَمِنْ دَعْوَةٍ لاَ يُسْتَجَابُ لَهَا " . [صحيح مسلم 2722] وغيره.
Zaid b. Alqam reported:
I am not going to say anything but only that which Allah's Messenger (may peace be upgn him) used to say. He used to supplicate:" O Allah, I seek refuge in Thee from incapacity, from sloth, from cowardice, from miserliness, decrepitude and from torment of the grave. O Allah, grant to my soul the sense of righteousness and purify it, for Thou art the Best Purifier thereof. Thou art the Protecting Friend thereof, and Guardian thereof. O Allah, I seek refuge in Thee from the knowledge which does not benefit, from the heart that does not be humble from fear (of Allah), from the soul that does not feel contented and the supplication that is not responded."
Sahih Muslim 2722 & Others related it.
قال عبد الله بن مسعود ( فيما صح عنه) يقول
”لا يزال الناس بخير ما أخذوا العلم عن أكابرهم وعن أمنائهم وعن علمائهم، فإذا أخذوا من صغارهم وشرارهم هلكوا“. [نصيحة اهل الحديث للخطيب البغدادي، والبيهقي]
People will continue in good so long as learn from their elders, trustworthy & scholars. If they took from their young/small and evil of them, they will perish.
وقد أسند الخطيب البغدادي رحمه الله في كتابه ”نصيحة أهل الحديث“ بسنده إلى ابن قتيبة أنه سئل عن معنى هذا الأثر، فأجاب بما نصه، يقول ابن قتيبة (d276H): يريد لا يزال الناس بخير ما كان علماؤهم المشايخ ولم يكن علماؤهم الأحداث، -ثم يعلل هذا التـفسير فيقول- لأن الشيخ قد زالت عنه مَيـْـعَة [أي فورة الشباب والفورة حدة وشدة] الشباب وحِدَّتُه وعجلته وسفهه، واستصحب التجربة والخبرة، فلا يدخل عليه في علمه الشبهة، ولا يغلب عليه الهوى، ولا يميل به الطمع، ولا يستزل الشيطان استزلال الحَدَث، ومع السّن الوقار والجلال والهيبة، والحَدَث قد تدخل عليه هذه الأمور التي أُمنت على الشيخ فإذا دخلت عليه و أفتى هلك وأهلك. انتهى كلامه رحمه الله تعالى. [الفقيه والمتفقة 771 و 772ِ]. وهو كلام جدير بالتأمل, إن كان بعض العلماء يرى أن بعض الأصاغر هنا هم أهل البدع، فإن الصغار هنا لفظ عام، يتناول الصغير لفظا والصغير معنىً.
وقال عمر بن عبد العزيز رضي الله عنه:
قف حيث وقف القوم فإنهم عن علم وقفوا، وببصر نافذ كفوا وهم على كشفها كانوا أقوى، وبالفضل لو كان فيها أحرى فلئن قلتم: حدث بعدهم، فما أحدثه إلا من خالف هديهم، ورغب عن سنتهم ولقد وصفوا منه ما يشفي، وتكلموا منه بما يكفي فما فوقهم محسر، وما دونهم مقصر لقد قصر عنهم قوم فجفوا وتجاوزهم آخرون فغلوا وإنهم فيما بين ذلك لعلى هدى مستقيم.
Sunan Abu Dawud 4612 (full text below).
Stop where the people stopped for verily it is with knowledge they took a position (and stopped) and with penetrating insight they refrained while they were stronger in ability to discover it and more eager had their been any good therein ... They described from it that which heals and spoke that which suffices. So whoever is beyond them will tire failingly and whoever falls short of them is deficient. Indeed people stopped short of them and were in anguish and others went beyond and thus went overboard while they were in between the two positions on an upright guidance.
حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، قَالَ حَدَّثَنَا سُفْيَانُ، قَالَ كَتَبَ رَجُلٌ إِلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ يَسْأَلُهُ عَنِ الْقَدَرِ، ح وَحَدَّثَنَا الرَّبِيعُ بْنُ سُلَيْمَانَ الْمُؤَذِّنُ، قَالَ حَدَّثَنَا أَسَدُ بْنُ مُوسَى، قَالَ حَدَّثَنَا حَمَّادُ بْنُ دُلَيْلٍ، قَالَ سَمِعْتُ سُفْيَانَ الثَّوْرِيَّ، يُحَدِّثُنَا عَنِ النَّضْرِ، ح وَحَدَّثَنَا هَنَّادُ بْنُ السَّرِيِّ، عَنْ قَبِيصَةَ، قَالَ حَدَّثَنَا أَبُو رَجَاءٍ، عَنْ أَبِي الصَّلْتِ، - وَهَذَا لَفْظُ حَدِيثِ ابْنِ كَثِيرٍ وَمَعْنَاهُمْ - قَالَ كَتَبَ رَجُلٌ إِلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ يَسْأَلُهُ عَنِ الْقَدَرِ فَكَتَبَ أَمَّا بَعْدُ أُوصِيكَ بِتَقْوَى اللَّهِ وَالاِقْتِصَادِ فِي أَمْرِهِ وَاتِّبَاعِ سُنَّةِ نَبِيِّهِ صلى الله عليه وسلم وَتَرْكِ مَا أَحْدَثَ الْمُحْدِثُونَ بَعْدَ مَا جَرَتْ بِهِ سُنَّتُهُ وَكُفُوا مُؤْنَتَهُ فَعَلَيْكَ بِلُزُومِ السُّنَّةِ فَإِنَّهَا لَكَ بِإِذْنِ اللَّهِ عِصْمَةٌ ثُمَّ اعْلَمْ أَنَّهُ لَمْ يَبْتَدِعِ النَّاسُ بِدْعَةً إِلاَّ قَدْ مَضَى قَبْلَهَا مَا هُوَ دَلِيلٌ عَلَيْهَا أَوْ عِبْرَةٌ فِيهَا فَإِنَّ السُّنَّةَ إِنَّمَا سَنَّهَا مَنْ قَدْ عَلِمَ مَا فِي خِلاَفِهَا وَلَمْ يَقُلِ ابْنُ كَثِيرٍ مَنْ قَدْ عَلِمَ . مِنَ الْخَطَإِ وَالزَّلَلِ وَالْحُمْقِ وَالتَّعَمُّقِ فَارْضَ لِنَفْسِكَ مَا رَضِيَ بِهِ الْقَوْمُ لأَنْفُسِهِمْ فَإِنَّهُمْ عَلَى عِلْمٍ وَقَفُوا وَبِبَصَرٍ نَافِذٍ كَفَوْا وَلَهُمْ عَلَى كَشْفِ الأُمُورِ كَانُوا أَقْوَى وَبِفَضْلِ مَا كَانُوا فِيهِ أَوْلَى فَإِنْ كَانَ الْهُدَى مَا أَنْتُمْ عَلَيْهِ لَقَدْ سَبَقْتُمُوهُمْ إِلَيْهِ وَلَئِنْ قُلْتُمْ إِنَّمَا حَدَثَ بَعْدَهُمْ . مَا أَحْدَثَهُ إِلاَّ مَنِ اتَّبَعَ غَيْرَ سَبِيلِهِمْ وَرَغِبَ بِنَفْسِهِ عَنْهُمْ فَإِنَّهُمْ هُمُ السَّابِقُونَ فَقَدْ تَكَلَّمُوا فِيهِ بِمَا يَكْفِي وَوَصَفُوا مِنْهُ مَا يَشْفِي فَمَا دُونَهُمْ مِنْ مَقْصَرٍ وَمَا فَوْقَهُمْ مِنْ مَحْسَرٍ وَقَدْ قَصَّرَ قَوْمٌ دُونَهُمْ فَجَفَوْا وَطَمَحَ عَنْهُمْ أَقْوَامٌ فَغَلَوْا وَإِنَّهُمْ بَيْنَ ذَلِكَ لَعَلَى هُدًى مُسْتَقِيمٍ كَتَبْتَ تَسْأَلُ عَنِ الإِقْرَارِ بِالْقَدَرِ فَعَلَى الْخَبِيرِ بِإِذْنِ اللَّهِ وَقَعْتَ مَا أَعْلَمُ مَا أَحْدَثَ النَّاسُ مِنْ مُحْدَثَةٍ وَلاَ ابْتَدَعُوا مِنْ بِدْعَةٍ هِيَ أَبْيَنُ أَثَرًا وَلاَ أَثْبَتُ أَمْرًا مِنَ الإِقْرَارِ بِالْقَدَرِ لَقَدْ كَانَ ذَكَرَهُ فِي الْجَاهِلِيَّةِ الْجُهَلاَءُ يَتَكَلَّمُونَ بِهِ فِي كَلاَمِهِمْ وَفِي شِعْرِهِمْ يُعَزُّونَ بِهِ أَنْفُسَهُمْ عَلَى مَا فَاتَهُمْ ثُمَّ لَمْ يَزِدْهُ الإِسْلاَمُ بَعْدُ إِلاَّ شِدَّةً وَلَقَدْ ذَكَرَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم فِي غَيْرِ حَدِيثٍ وَلاَ حَدِيثَيْنِ وَقَدْ سَمِعَهُ مِنْهُ الْمُسْلِمُونَ فَتَكَلَّمُوا بِهِ فِي حَيَاتِهِ وَبَعْدَ وَفَاتِهِ يَقِينًا وَتَسْلِيمًا لِرَبِّهِمْ وَتَضْعِيفًا لأَنْفُسِهِمْ أَنْ يَكُونَ شَىْءٌ لَمْ يُحِطْ بِهِ عِلْمُهُ وَلَمْ يُحْصِهِ كِتَابُهُ وَلَمْ يَمْضِ فِيهِ قَدَرُهُ وَإِنَّهُ مَعَ ذَلِكَ لَفِي مُحْكَمِ كِتَابِهِ مِنْهُ اقْتَبَسُوهُ وَمِنْهُ تَعَلَّمُوهُ وَلَئِنْ قُلْتُمْ لِمَ أَنْزَلَ اللَّهُ آيَةَ كَذَا وَلِمَ قَالَ كَذَا . لَقَدْ قَرَءُوْا مِنْهُ مَا قَرَأْتُمْ وَعَلِمُوا مِنْ تَأْوِيلِهِ مَا جَهِلْتُمْ وَقَالُوا بَعْدَ ذَلِكَ كُلِّهِ بِكِتَابٍ وَقَدَرٍ وَكُتِبَتِ الشَّقَاوَةُ وَمَا يُقَدَّرْ يَكُنْ وَمَا شَاءَ اللَّهُ كَانَ
وَمَا لَمْ يَشَأْ لَمْ يَكُنْ وَلاَ نَمْلِكُ لأَنْفُسِنَا ضَرًّا وَلاَ نَفْعًا ثُمَّ رَغَبُوا بَعْدَ ذَلِكَ وَرَهِبُوا .
وقال الإمام أبو عمرو الأوزاعي (157هـ) عليك بآثار من سلف وإن رفضك الناس وإياك وآراء الرجال وإن زخرفوه لك بالقول
http://audio.islamweb.net/audio/index.php?page=FullContent&audioid=154165
Imam Abu Amr Awzaee said, “Your duty is to follow the traces of those who passed away early even if the people denounce you. And beware of the opinions of men even if they decorate them with sayings.”
وقال عبد الله بن محمد الأذرمي لرجل (أحمد بن أبي دؤاد) تكلم ببدعة ودعا الناس إليها: هل علمها رسول الله صلى الله عليه وسلم و أبو بكر و عمر و عثمان و علي أو لم يعلموها؟ قال: لم يعلموها! قال: فشيء لم يعلمه هؤلاء علمته أنت؟! فقال الرجل: فإني أقول: قد علموها؛ قال: أفوسعهم ألا يتكلموا به، ولا يدعوا الناس إليه أو لم يسعهم؟ قال: بلى وسعهم، قال: فشيء وسع رسول الله صلى الله عليه وسلم وخلفاءه لا يسعك أنت؟! فانقطع الرجل، فقال الخليفة -وكان حاضراً (يقال هو واثق) -: لا وسع الله على من لم يسعه ما وسعهم.
Al-Adhru’ee: Did the Messenger of Allah (s.a.w) know it? Or Abu Bakr, Umar, Uthman or Ali? Or they did not know? Ahmed ibn Abu Du’aad said: ‘They did not know’. So Adhu’ee said, “So a thing all of them did not know and (yet) you knew?!” He said, “I say they knew it.” Adhruee said, “So was it possible for them to neither speak about it nor call people to it or wasn’t possible?” He said, “Yes, was possible.” Adhruee said, “So a thing that was possible for the Messenger of Allah (s.a.w) & his khulafa and is not possible for you!” The Mubtadi had no reply. Khalifah Wathiq then said, “May Allah not make it possible (lit: give space/room) to the one (person of bid’ah) for who did not make room for what they (Prophet & Khulafa Rashidun) made room for.”
قال الله عزَّ وجلَّ: ﴿ وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا ﴾ [النساء: 115].
And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We will give him what he has taken and drive him into Hell, and evil it is as a destination.
Surah Nisa 4:115
عَبْدُ الرَّحْمَنِ بْنُ عَمْرٍو السُّلَمِيُّ، وَحُجْرُ بْنُ حُجْرٍ، قَالاَ أَتَيْنَا الْعِرْبَاضَ بْنَ سَارِيَةَ وَهُوَ مِمَّنْ نَزَلَ فِيهِ { وَلاَ عَلَى الَّذِينَ إِذَا مَا أَتَوْكَ لِتَحْمِلَهُمْ قُلْتَ لاَ أَجِدُ مَا أَحْمِلُكُمْ عَلَيْهِ } فَسَلَّمْنَا وَقُلْنَا أَتَيْنَاكَ زَائِرِينَ وَعَائِدِينَ وَمُقْتَبِسِينَ . فَقَالَ الْعِرْبَاضُ صَلَّى بِنَا رَسُولُ اللَّهِ صلى الله عليه وسلم ذَاتَ يَوْمٍ ثُمَّ أَقْبَلَ عَلَيْنَا فَوَعَظَنَا مَوْعِظَةً بَلِيغَةً ذَرَفَتْ مِنْهَا الْعُيُونُ وَوَجِلَتْ مِنْهَا الْقُلُوبُ فَقَالَ قَائِلٌ يَا رَسُولَ اللَّهِ كَأَنَّ هَذِهِ مَوْعِظَةُ مُوَدِّعٍ فَمَاذَا تَعْهَدُ إِلَيْنَا فَقَالَ " أُوصِيكُمْ بِتَقْوَى اللَّهِ وَالسَّمْعِ وَالطَّاعَةِ وَإِنْ عَبْدًا حَبَشِيًّا فَإِنَّهُ مَنْ يَعِشْ مِنْكُمْ بَعْدِي فَسَيَرَى اخْتِلاَفًا كَثِيرًا فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الْمَهْدِيِّينَ الرَّاشِدِينَ تَمَسَّكُوا بِهَا وَعَضُّوا عَلَيْهَا بِالنَّوَاجِذِ وَإِيَّاكُمْ وَمُحْدَثَاتِ الأُمُورِ فَإِنَّ كُلَّ مُحْدَثَةٍ بِدْعَةٌ وَكُلَّ بِدْعَةٍ ضَلاَلَةٌ " .
AbdurRahman ibn Amr as-Sulami and Hujr ibn Hujr said: We came to Irbad ibn Sariyah who was among those about whom the following verse was revealed: "Nor (is there blame) on those who come to thee to be provided with mounts, and when thou saidst: "I can find no mounts for you."
We greeted him and said: We have come to see you to give healing and obtain benefit from you.
Al-Irbad said: One day the Messenger of Allah (ﷺ) led us in prayer, then faced us and gave us a lengthy exhortation at which the eyes shed tears and the hearts were afraid.
A man said: Messenger of Allah! It seems as if it were a farewell exhortation, so what injunction do you give us?
He then said: I enjoin you to fear Allah, and to hear and obey even if it be an Abyssinian slave, for those of you who live after me will see great disagreement. You must then follow my sunnah and that of the rightly-guided caliphs. Hold to it and stick fast to it. Avoid novelties, for every novelty is an innovation, and every innovation is an error. Sahih Muslim & elsewhere.
عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، قَالَ سَأَلْتُ الْقَاسِمَ بْنَ مُحَمَّدٍ عَنْ رَجُلٍ، لَهُ ثَلاَثَةُ مَسَاكِنَ فَأَوْصَى بِثُلُثِ كُلِّ مَسْكَنٍ مِنْهَا قَالَ يُجْمَعُ ذَلِكَ كُلُّهُ فِي مَسْكَنٍ وَاحِدٍ ثُمَّ قَالَ أَخْبَرَتْنِي عَائِشَةُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " مَنْ عَمِلَ عَمَلاً لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ ".
Sahih Muslim 1718b.
Sa'd b. Ibrahim reported: I asked Qasim b. Muhammad about a person who had three dwelling houses and he willed away the third part of every one of these houses.
He (Qasim b. Muhammad) said: All of them could be combined in one house; and then said:
'A'isha informed me that Allah's Messenger(ﷺ) said: He who did any act for which there is no sanction from our behalf, that is to be rejected.
حَدَّثَنَا مَحْمُودُ بْنُ غَيْلاَنَ، حَدَّثَنَا أَبُو دَاوُدَ الْحَفَرِيُّ، عَنْ سُفْيَانَ الثَّوْرِيِّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ زِيَادِ بْنِ أَنْعُمَ الإِفْرِيقِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ يَزِيدَ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " لَيَأْتِيَنَّ عَلَى أُمَّتِي مَا أَتَى عَلَى بَنِي إِسْرَائِيلَ حَذْوَ النَّعْلِ بِالنَّعْلِ حَتَّى إِنْ كَانَ مِنْهُمْ مَنْ أَتَى أُمَّهُ عَلاَنِيَةً لَكَانَ فِي أُمَّتِي مَنْ يَصْنَعُ ذَلِكَ وَإِنَّ بَنِي إِسْرَائِيلَ تَفَرَّقَتْ عَلَى ثِنْتَيْنِ وَسَبْعِينَ مِلَّةً وَتَفْتَرِقُ أُمَّتِي عَلَى ثَلاَثٍ وَسَبْعِينَ مِلَّةً كُلُّهُمْ فِي النَّارِ إِلاَّ مِلَّةً وَاحِدَةً قَالُوا وَمَنْ هِيَ يَا رَسُولَ اللَّهِ قَالَ مَا أَنَا عَلَيْهِ وَأَصْحَابِي " . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ مُفَسَّرٌ حَسَنٌ غَرِيبٌ لاَ نَعْرِفُهُ مِثْلَ هَذَا إِلاَّ مِنْ هَذَا الْوَجْهِ .
Narrated 'Abdullah bin 'Amr: that the Messenger of Allah(ﷺ) said: "What befell the children of Isra'il will befall my Ummah, step by step, such that if there was one who had intercourse with his mother in the open, then there would be someone from my Ummah who would do that. Indeed the children of Isra'il split into seventy-two sects, and my Ummah will split into seventy-three sects. All of them are in the Fire Except one sect." He said: "And which is it O Messenger of Allah?" He said: "What I am upon and my Companions."
عَنْ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ، أَنَّهُ قَامَ فِينَا فَقَالَ أَلاَ إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَامَ فِينَا فَقَالَ " أَلاَ إِنَّ مَنْ قَبْلَكُمْ مِنْ أَهْلِ الْكِتَابِ افْتَرَقُوا عَلَى ثِنْتَيْنِ وَسَبْعِينَ مِلَّةً وَإِنَّ هَذِهِ الْمِلَّةَ سَتَفْتَرِقُ عَلَى ثَلاَثٍ وَسَبْعِينَ ثِنْتَانِ وَسَبْعُونَ فِي النَّارِ وَوَاحِدَةٌ فِي الْجَنَّةِ وَهِيَ الْجَمَاعَةُ " . زَادَ ابْنُ يَحْيَى وَعَمْرٌو فِي حَدِيثَيْهِمَا " وَإِنَّهُ سَيَخْرُجُ مِنْ أُمَّتِي أَقْوَامٌ تَجَارَى بِهِمْ تِلْكَ الأَهْوَاءُ كَمَا يَتَجَارَى الْكَلْبُ لِصَاحِبِهِ " . وَقَالَ عَمْرٌو " الْكَلْبُ بِصَاحِبِهِ لاَ يَبْقَى مِنْهُ عِرْقٌ وَلاَ مَفْصِلٌ إِلاَّ دَخَلَهُ " .
Sunan Abu Dawud (4597) & Hakim. Albani, Ibn Hajar & others: Hasan (authentic).
Abu `Amir al-Hawdhani said: Mu`awiyah b. Abi Sufiyan stood among us and said: Beware! The Apostle of Allah(ﷺ) stood among us and said: Beware! The people of the Book before were split up into seventy two sects, and this community will be split into seventy three: seventy two of them will go to Hell and one of them will go to Paradise, and it is the group (staying together, main body).
Ibn Yahya and `Amr added in their narrations : “ There will appear among my community people who will be dominated by desires like rabies which penetrates its patient”, `Amr’s version has: “penetrates its patient. There remains no vein and no joint but it penetrates it.”
عَنْ سَالِمٍ، قَالَ سَمِعْتُ أَبَا هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " يُقْبَضُ الْعِلْمُ، وَيَظْهَرُ الْجَهْلُ وَالْفِتَنُ، وَيَكْثُرُ الْهَرْجُ ". قِيلَ يَا رَسُولَ اللَّهِ وَمَا الْهَرْجُ فَقَالَ هَكَذَا بِيَدِهِ، فَحَرَّفَهَا، كَأَنَّهُ يُرِيدُ الْقَتْلَ.
عَنْ عَبْدِ اللَّهِ، وَأَحْسِبُهُ، رَفَعَهُ قَالَ " بَيْنَ يَدَىِ السَّاعَةِ أَيَّامُ الْهَرْجِ، يَزُولُ الْعِلْمُ، وَيَظْهَرُ فِيهَا الْجَهْلُ ". قَالَ أَبُو مُوسَى وَالْهَرْجُ الْقَتْلُ بِلِسَانِ الْحَبَشَةِ.
Narrated Abu Huraira: The Prophetﷺ) )said,
"(Religious) knowledge will be taken away (by the death of religious scholars) ignorance (in religion) and afflictions will appear; and Harj will increase." It was asked, "What is Harj, O Allah's Messenger (ﷺ)?” He replied by beckoning with his hand indicating "killing." [Bukhari 85]
https://saaid.net/rasael/604.htm
Fard, Sunnah and their Qada
Written on 16/10/2022 | Last Updated on 19/10/2022 at 5pm
There is a absolute minimum amount of Prayer required for at least the minimum benefit that we need from the Prayer. This much that we need is made as Fard compulsory prayer. Beyond this, some more prayers are highly beneficial and that much amount of extra prayers are very strongly encouraged and known as Sunnah Muakkadah (ie emphasised) or Sunnah Raatibah (ie Regular). There are still more other prayers that truly make life enjoyable to the highest degree and those are the highly encouraged Sunnah that are not made compulsory nor as emphasised as the previous ones to make it easy and manageable. These include Qiyamulayl or Tahajjud prayer at night. Next in emphasis are Sunnah prayers that are mildly encouraged for extra benefit for whoever finds the time to pray those, such as the Duha prayer. And finally a Muslim may do as much more as he or she likes to and find the means to Pray, and those are the Nafil (optional extra) prayers that are not specifically encourage but generally are beneficial.
Brief Timeline 1st Published in Sept 2022 | Last Update on 3rd February 2023 at 3:52pm AEST (GMT + 10)
571 CE: Year of the Elephant |Abrahah, Elephants & Birds incident in Muharram | Birth of baby Muhammed in Rabi Awwal {~20 or 22 April} | Earlier in the same year, Abdullah, father of the Prophet Muhammed passes away | Later on, baby Muhammed is entrusted to wet nurse Haleemah from Abu Sa'ad bin Bakr for 4 to 5 years.
Age 4 (~ 575 CE): Muhammed's chest is opened by Angel Jibreel, blood clot is extracted from his heart, and the heart washed with Zamzam water from a gold basin.
Age 6 (~ 577 CE): Aminah - Aminah the mother of the Muhammed passes away.
Age 8 (~ 579 CE): Abdul Muttalib, the grandfather of the Muhammed passes away.
Age 12 (~ 583 CE): Bahirah in Syria - Muhammed travels to Syria with Abu Talib on business | Meets Christian monk Bahirah during journey to Syria who recognises him as a Prophet to come.
Age 20 (~ 591 CE): Harb Fujar - Young Muhammed takes part in 'Sacrilegious Wars' (حرب الفُجَار) picking up arrows of the enemy and giving to his uncles.
Age 25 (~ 596 CE): Marriage with Khadeejah - Muhammed goes to Syria as a Merchant with Khadeejah's investment capital accompanied by her servant boy, Maysarah |Marriage to Khadeejah aged 40 with 20 Camels as Mahr (dowry from husband to wife)
Age 35 (~ 605 CE): Kabah Rebuilt - Quraish rebuild the Ka'bah using licit money only and have Muhammed place the Black Stone in place to avoid conflict between others.
Age 38 to 40 (~ 608 to Feb 610 CE): Seclusion in Cave - Seeking worship & devotion in seclusion in Cave Hira over period of 3 years, sees true dreams, and stones greet him with peace!
Stage 1 - Years 1 to 3: Private call to close friends and family
Stage 2 - Years 3 to 10: Call to Community met with Persecution in Makkah
Stage 3 - Years 11 to 13: Dawah at Hajj to tribes from the outside world beyond Makkah.
Year 1 at 40 years of age i.e. 13BH Ramadan 17th or 21st (610 CE, August 10th):
On 17 or 21 Ramadan {~ 10 Aug 610 CE}, Commencement of Prophethood, Angel Jibreel commands Muhammed (aged 40 years 6 months 12 days ie 39 solar years 3 months 22 days) to 'Read', and reveals the first verses of Surah 95 of the Qur'an. Prophet returns to Khadeejah alarmed and asks to be covered. Khadeejah reassures him and takes him to her elder cousin Waraqah ibn Nawfal, a Christian aware of their scriptures, who confirms the truth of his Prophethood, and informs him of hostility to come against the Prophethood and his commitment to stand by the Prophet if Waraqah were to be alive.
Years 1 to 3:
Revelations Strengthen the Earliest Believers - Revelations pause a short time strengthening the heart and then continue | Closest family and friends realise and acknowledge the truth of Prophet Muhammed and enter Islam | Most of the Ten Blessed with Paradise become Muslims at this early stage.
Year 3 {~ Nov 611 Onwards}:
Dawah (Call to Islam) to Whole Community - Prophet gathers kith and kin from Quraysh by Mount Safa | General open call to Islam is proclaimed
Year 4 {~ Oct 612 CE Onwards}:
Knowledge & Iman Amidst Intensifying Persecution - Quraysh persecution intensifies | Deeply touching short Surah continue being revealed by Allah upon His Messenger (ص) | Muslims take refuge at Dar-ul-Arqam by Mount Safa to gather in secrecy and gain knowledge of Qur'an & Islam from the Prophet (ص).
Year 5 {~ Oct 613 CE Onwards}:
Some To Abyssinia - First Migration to Abyssinia in Rajab by about 12 men and 3 women | Return in Shawwal hearing false rumours that Quraysh became Muslims | Many more (about 83 men & 19 women) undertake the Second Migration to Abyssinia. The Prophet & others remain in Makkah.
Year 6 {Oct 614 CE Onwards}:
Umar and Hamzah become Muslims | As a result Muslims gain some strength to pray openly and at the Ka'abah accompanied by Umar and Hamzah.
Year 7 {~ Sept 615 CE Onwards}:
Social & Economic Boycott Commences - Pagan Quraysh tribe boycott and shun the Muslims amongst them, no livelihood trade dealings with them, nor marriage! This situation, a trial, remains for three years, wherein Muslims are at times forced to eat leaves from trees and thus pass faeces in drops like a sheep!
Year 10 {~ August 618 CE / AC Onwards}:
Year 11 {~ August 619 CE Onwards}:
Madinah Delegation Meet Prophet - Hajj season pilgrims, including some from Yathrib hear the Prophet Muhammed’s call to Islam, six from Yathrib become Muslims.
Year 12 {~ August 620 CE Onwards}:
First Pledge of 'Aqabah - Hajj season 12 people come from Yathrib to give pledge known as the first Pledge, or the Bay’at-ul-Aqabah.
Year 13 {~ July 621 CE/AC Onwards}:
Second Pledge of 'Aqabah with Committment - During the Hajj season {~ end of June 622 CE}, in the middle of the Tashriq days of Hajj, about 73 men and two women from Yathrib accept Islam and give the second Pledge ie Bay’at-ul-Aqabah. They pledge to protect the Prophet Muhammed and invite the Prophet to settle in Medinah.
Year 14, ie 1H (~ Mid July 622 CE / AC Onwards):
Prophet Migrates (Hijrah) from Makkah | He leaves home at night on 27th Safar {12 or 13 September 622 AC}, stays in Cave on Mount Thawr for 3 days, then departs on Rabi Awwal {16 September} and arrives in Quba on Monday 8th Rabi Awwal of 14th Year of Prophethood {23rd September 622 AC} | Prophet arrived in Medinah on Friday 12th Rabi Awwal {27 September 622 AC} | This 14th year of Prophethood, the first year of Migration (ie Hijrah), is later designated by Umar ibn al-Khattab as the 1st year of Hijrah, the Islamic Calendar, with Muharram as the first month of the year.
1 AH Hijrah (~ 17 July 622 CE Onwards):
ie. 14th Year since Prophethood | Prophet migrates and arrives in Yathrib, now called Medinah | Masjid Nabawi built | Brotherhood formed between Muhajir (Migrants) and Ansar (local Helpers) | Charter formed with non-Muslim tribes in Medinah | Islamic Society/Community Formed.
2 AH {~7 July 623 CE Onwards}:
Battle of Badr on 17 Ramadan | Lessons learnt are mentioned in Surah Anfal (8) | Earlier, some Muhajirs from Abyssinia shift to Medinah | Also, Prophet consummated marriage with Aishah | Ruqayyah died
3 AH {~ 27 June 624 CE Onwards}:
Battle of Uhud | Lessons learnt are mentioned in Surah Aal Imran (3) |
4 AH {~ 17 June 625 CE Onwards}:
Banu Nadir betray the Muslims and are expelled
5 AH {~ 7 June 626 CE Onwards}:
Battle of Ahzab | Banu Qaynuqa betray the Muslims | Lessons mentioned in Surah Ahzab (33) | Quraysh will never attack Medinah again, rather the Prophet will take it to Quraysh |
6 AH {~ 28 May 627 CE Onwards}:
Treaty of Hudaybiyah | Lessons mentioned in Surah Fath (48) | According to the Treaty, the Prophet does not permit new Muslims fleeing Meccan persecution to live in Medinah |
7 AH {~ 18 May 628 CE Onwards}:
Battle of Khaybar | Prophet married Safiyyah | Earlier remaining Makkan Muhajirs staying in Abyssinia migrated to Medinah | Prophet performs Umrah of Qada |
8 AH {~ 8 May 629 CE Onwards}:
Fath of Makkah | After persecution by pagans ends & Allah gives the Prophet amazing chain of victories for Islam, remaining masses in Makkah become Muslims | Battle of Hunayn
9 AH {~ 28 April 630 CE Onwards}:
Year of Delegations accepting Islam | Battle of Tabuk | Lessons mentioned in Surah Tawbah / Bara'ah (9) | Abu Bakr is ordered by the Prophet to lead the first Hajj and prohibit shirk and indecency at the Ka'abah or Hajj.
10 AH {~ 18 April 631 CE Onwards}:
Prophet performs Hajj | Delivers his Farewell Khutbah at Hajj |
11AH {~ 8 April 632CE Onwards}:
Death of the Prophet on 12th Rabi ul Awaal (~ June 632 CE)| Earlier the Prophet prepared army for Syrian Byzantine frontiers led by Usamah ibn Zaid ibn al-Harithah | Abu Bakr as-Siddeeq is chosen to be the Khalifatu-Rasulillah, the first of the Rightly Guided Khalifahs and leader of the Muslims.